Tagore might believe, as Zhuangzi seems to, that pursuing a broader identity is not enough for true happiness. For that, identity must be rejected altogether. But, setting aside the many dangers of identity, why would abandoning it be necessary for true happiness?

History is driven by the inflexible notions that these nations entertain of themselves and the threats they pose to each other’s sense of pride and self-worth. Insults compound, the battle for status cannot be contained by diplomacy, and eventually we see iron-sided gunboats steaming up the Canton River.

After Zigong admits that he is a follower of Confucius, the gardener continues the attack, accusing Zigong of being ‘one of those who broaden their learning so as to appear like the sages, fawn and flatter so to rise above the masses, strumming and singing sad solos so to peddle their reputations to the world!’

Rather, it means trying not to be led by goals, ambitions or a notion of self at all.

The gardener’s boastfulness demonstrates that he has not forgotten himself at all. ‘One who boasts about himself has no merit’, as a later chapter, quoting the Daodejing, puts it (Z 20.16.8).18 The gardener in fact shows an attitude of ambition towards Zigong – an attempt to influence him through criticism, to make Zigong more like himself, or at

without God, Pascal believed, we are capable of seeing the true good in anything at all, even in our own destruction.

In my empty enchanted hands I hold fabulous treasure; the immense nothingness of heaven, the vacancy of space, and time’s fleet magic. Look how it has transformed me. For I am now crowned with negation, mantled with absence, throned on nothingness, empress of exceeding glory, the splendour and wealth of love and death.

Understanding our innovation famine requires us to understand how many of our communities, whatever their stated purpose might be, are really identity regimes driven by egotism – patrolled and sustained by individuals determined to persevere in a certain idea of themselves: a fragile idea that cannot bear much novelty.

‘I have had a most rare vision. I have had a dream past the wit of man to say what dream it was. Man is but an ass if he go about to expound this dream’ (IV.i.206‒9).