Interconnections between self and surroundings in Daoist thought have been explored before. This paper, however, explores Daoist versions of the relational self from the general perspective of chaos theory and more specifically examines the role of the self in creating emergent form and dynamism in nature and society. The fractal self and world merge through the discipline effort of the sage until the effort becomes effortless. Both self and world are transformed and become one through the emergent moment. This moment represents a new opportunity for subsequent patterns, or attractors, to emerge. The paper suggests that the self folds itself into the world creating and being created by a new attractor, or pattern, in the organization of nature, which we argue is *Dao*. The current investigation addresses the following aspects of chaos theory and its relation to Daoism:

1. the Daoist notion of *wu-wei* as perfect congruence
2. *yin* and *yang* at the edge of chaos
3. the emergent nature of the myriad things
4. a Daoist warning against fractal disconnections in the world

            Finally, it is concluded that the self has the potential to become the world. To approach this amplified condition, the self must dedicate itself to and risk open engagement with events across the complexity of nature. Through openly engaging the world, the self is transformed, leaving the world forever changed.

Keywords: attractors, the edge of chaos, fractal structure, emergence, *Dao* (way), *wu wei* (non [directed] action), *zhen ren* (sage).

            Under his direction, CDAS has coordinated several faculty development workshops on Asia and programs for the public in Atlanta and the Southeast.

            He is currently Assistant Professor of Philosophy at Kennesaw State University in Atlanta. He writes mostly in the areas of Chinese and Greek Philosophy.

            His most recent publication (with John Culliney), "Confucian Order at the Edge of Chaos: The Science of Complexity and Ancient Wisdom," appears in the September 1998 issue of *Zygon: Journal of Religion and Science* and will be included in substantially revised form in a forthcoming volume entitled *New Sciences for Public Administration and Policy: Connections and Reflections*. A companion piece on Daoism and Chaos Theory is also in press at *Zygon*.

            Professor Jones has given more than 20 presentations in the last several years at numerous conferences and institutions. Last year he was invited to present at the International Asian and Comparative Philosophy Conference at the East-West Center, Southeast Association of Asian Studies Conference at the University of Virginia, and the Georgia Continental Philosophy Circle at Emory University. This year he has spoken at Morris Brown College, the Southeast Association of Asian Studies at the University of Georgia, and gave a lecture series "China to the Core: Sinifying the Core Curriculum" at Augusta State University in Georgia between rounds of golf. Recently, he was invited to give a keynote luncheon speech entitled "Facing the Reflections by Featuring the Other: Knowing Thy Western Self through Eastern Encounters" at the Asian Studies Development Program National Conference where he also presented a paper on Confucius's *Analects*. He will present a paper on Confucian and Evolutionary Ethics by invitation at the American Philosophical Association Central Meeting to be held in March at New Orleans.

            David Jones was a nominee for the Distinguished Teaching Award in 1997-1998 and a nominee for this year's Distinguished Scholarship Award at his home institution.

            He has been the Faculty Advisor for the Philosophy Student Association since 1996. He tries to divide his time beyond Atlanta and Honolulu where he received his Ph.D.--and where garages his Harley Davidson--but finds that he spends far too much time in Atlanta.