Zhuangzi’s Theory of “Budeyi” and the Worldly Character of His Thought

A prevalent interpretation within Zhuangzi scholarship treats xiaoyao (rendered by Victor Mair as “carefree wandering”) as a purely subjective realm. Such a reading effectively severs xiaoyao from worldly engagement and fosters an indifference to the generative processes of life. Xiaoyao thus becomes groundless, devolving into subjective fantasy or nihilistic extinction. A proper understanding of carefree wandering requires grasping Zhuangzi’s theory of budeiyi , or unavoidability. For Zhuangzi, budeiyi carries a dual meaning. First, it signifies the inescapable circumstances of human existence—its fundamental sense. Second, it denotes a natural responsiveness to the world and all things. The first meaning manifests as yiming , an appropriate response to destiny ( ming ), indicating both humanity’s situatedness within its existential condition and the world’s inherent inescapability. When facing destiny’s unavoidable demands, one must respond authentically by fulfilling one’s destiny ( zhiming ) and rectifying one’s life ( zhengsheng ). Through this process, one also brings about the realization of things ( chengwu ). The first meaning of budeiyi provides the foundation for the second; without the first meaning, natural responsiveness loses its grounding. The theory of budeiyi thus underscores the profoundly worldly character of Zhuangzi’s thought. People cannot escape the constraints of their destiny and must therefore fulfill it through the engaged practice of zhiming and zhengsheng . At the same time, budeiyi as natural responsiveness represents life’s spontaneity—carefree wandering itself. Since the first meaning grounds the second, xiaoyao is ultimately realized within worldly activity. Far from severing the human relationship with the world, carefree wandering is revealed to embody the intrinsic unity of achieving oneself ( chengji ) and the realization of things.