A Research On The Theory Of Liezi

This paper is leaded by three questions:the first one is whether there is clear ontology part in Liezi, the second one is Yangzhu chapter is a logical part in Liezi, the third one is what is the position of the concept Xu in Liezi. To answer these questions, this paper analyced nine crucial concept including Dao, Qi, Tian, De, Xing, Ming, Xin and Xu, put them into parts of cosmology, human nature, and the realm of theory to study. Finally, this paper will conclude the framework of the book.First, for concluding the cosmological framework in Liezi, the paper focuses on Dao, Qi, Tian three concepts. Among them, the Dao is the origin of the universe in Liez. Tt is also the core in cosmic biochemical theory and base of Liezi system. The feature of Dao contains:being the specific basis of existing things, be indepent of anything, doesn’t change because of any reasons, showing reciprocating internal and can not be perceived by any senses, does not exist on the start and end in time, not interfere with the actual things biochemical processes. Tian refers to the entire real world and all the concrete existence in it, suggesting the specific structure of the real world in Liezi, for which appear to be a collection of all the real things. The concept Qi is the most important elements that constitute all the specific things, it works particular between the origin of the universe and the real world, building a bridge the different levels of Dao and Tian. To answer the first question, the author compared Liezi’s system to other theories. The cosmological part of Liezi is more logical than Laozi, but not as logical as Weijin system. The reason to despite the "ontology" problem of Liezi, is to find the stable place to put it into Weijin background of legitimacy. Therefore, when we discovered that there is a big gap between Liezi’s cosmological ideas and Weijin theories, the problem itself is vanished.Secondly, in the framework of human nature of Liezi, the author focuses on the De, Xing, Ming three concepts. The three concepts refers to the same part of the subject directly derived from the origin of the universe, but shows three different aspects of their were interpreted. Among them, De prompted the value landed in the subject from Dao. This value in the presence of individual subjects appears to be He, which refers to the balance and compatibility between body and spirit, and in the whole real world is reflected as selfless, thus eliminating the differences between subjects and objects. Xing point out the natrue and self-sufficiency of subjects. It is the most suitable accommodation for subjects, as long as the subject is not lose their nature, they will be able to automatically adapt itself to the characteristics of the original. Ming prompt that it is absolutely irresistible for subjects to response their Xing and De, get on the road to be close to the origin of the universe. By the three concepts, Liezi indicated that human nature is a show of Dao on subjects. Here we can answer the second question. Yangzhu part is containing so-called ideological contradiction with other contents Liezi. The part is focused on Xing and Ming, and its attitude about Ming is also different with other parts. However, we find that Yangzhu chapter’s definition of Ming is defferent with other contents. And this is reason why the problem was raised. Liezi’s human nature framework shows its unique significance.Third, in the Liezi’s realm theory to study, the author analyzes the Xin, Hua and Xu three concepts. Among them, the Xin of the body is a resident of the spirit, which is contained the Zhi, Qing, Yu, Lv four elements. Zhi and Qing are parts that author considered to be normal, and Yu and Lv are the results of the expansion of Xin. The expansion always means the lost of Xing. To reply back to its own nature, it is necessary to push against the expansion process of Xin. This replication is Hua. Hua first of all refers to the live and death of all things based on Qi. With Qi as the basic elements of all things, all things is formed by Qi, so everything in the perspective of the Qi is totally equal. Secondly, with the cognitive basis of this equality, Hua also is a state, but not the best state in Liezi. The highest state in Liezi is Xu. It is completely ruled out Zhi and thus fully consistent to Dao. The answer of the third question, the concept Xu in Liezi refers to the best state, so it has its important position in the book. On the other hand, among many other ideological system of Xu, the Xu in Liezi does not reflect too much personality, so naturally scholars have long been ignored.