| Xu Fuguan (1903-1982) by the widespread reputation is the 20th century Hong Kong and Taiwan New Confucianism scholar, historian, aesthetic and ideological thinker. And by using the method of thinking history; using the method of history and the annotation that unify the method of "the modern age explanatory note"; as well as to using the method of "pursues the experience" to explain "Zhuang-zi"He not only opened the door for the new generation to study Zhuang-zi with the new thinking, simultaneously he has also certainly contributed to the Chinese culture.This thesis is oriented to the exponent of the system of thought and Research Methods, and then be explored with analysis of two levels of Zhuangzi’s theory of human nature, and Chuang Tzu and the Art of Chinese spirit.Firstly.Xu’s interest in "Zhuangzi", is derived from his research on the theory of human nature, therefore, let us start with the exploration of his view on Zhuangzi theory of human nature and interpretation of Zhuangzi’s concept of freedom. He was "the history of Chinese Human Nature. The sequence of pre-Qin articles will be put forward:"the spirit of our art mainly inspired by Zhuangzi’s theory of human nature."Secondly, One of the innovations of Xu’Zhuang-zi study, is namely, between the spirit of Zhuang-zu and our art, their mutual relations and influence, comparable to the analysis, so open up and inspired future generations of aesthetic thought and theory, can be called the founding contribution made for the study of Chinese aesthetics.In the preface of a book "the spirit of Chinese art", he said "Zhuangzi showing the typical, thoroughly the character of the spirit of pure Art and mainly it is strong in the painting" and "painting is the study of Zhuangzi ’only son’."This thesis is divided into five chapters, the main content of each chapter are outlined respectively below.The first chapter introduces the topics of karma in this article as well as research objectives, and use of method, the suffering confronted and solutions thereto.The author is of the view that exponent of "Zhuangzi" fate, began with Xu being the first to explore the Zhuangzi’s theory of human nature and the artistic spirit of Zhuangzi study..Previously, there have been research on Zhuangzi, or literary vision of "Zhuangzi" or to a philosophical point of view, but solely on the theory of human nature and the artistic spirit to dissect the "Zhuangzi" by a small number, and therefore still remains to be pioneering study with room for further exploration, the author was able to do comparison of results, analysis summarized discusses the method, for further discussion.Second chapter introduces Xu Fuguan’s biography personal history and the scholarly research experience.Including his half a life time of politics, half-a life time of he academic focusing on the importance of experience of the history of ideas, learning methods, as well as its rich in the general level of writing, including the history of ideas, by studying history, theory of human nature history, art and spirit of the theory, literary theory set as well as essays on the setIn addition, Xu’s unique overall concept of Taoism, Zhuangzi research method, the "holistic method" hermeneutic method "great importance to the experience the" Ever searching for the strengh"and"chasing experience method", which is different from the special achievements of other scholars, especially in his Zhuangzi’s theory of human nature and the spirit of the art on the Zhuangzi and all have some sense of the times and far-reaching impact. Xu on the one hand from the perspective of the interpretation of the Treatise of Human Nature Zhuangzi "personality for the center of the so-called" Tao "in Zhuangzi, implemented in the daily life.On the other hand, Xu discussed Zhuangzi from an artistic point of view, and Zhuangzi’s" Road "has become" spirit of art", which is a major achievement of his research on Zhuangzi.The third chapter is one of the focuses of this article chapter, the whole text covers a detailed analysis of Xu Fu-Guan of Zhuangzi’s theory of human nature. He mainly divides Zhuangzi’s theory of human nature, into the "body" and "use" two key aspects to be addressed. The so-called "body" refers to the "cosmology" or "ontology", the so-called "use" refers to the "life theory" or "On Practice". Xu said the spirit of "Heart of Culture", advocated the dispel of metaphysics, and the reconstruction of the ontology of Chinese philosophyHe even invented "Theory of Xin er zhong" and use the heart of Xin er zhong to dispel "Tao" in metaphysical and committed to "chasing experience" interpretation of Chinese culture classic and discover the art from the mind, the root of the artistic spirit and the so-called China’s artistic spirit,is mainly inspired by Zhuangzi’s theory of human nature.Fourth Chapter is also the focus chapter of this article. This chapter focuses on the analysis of Hsu Fu-Guan of the Relationship between Zhuangzi and the artistic spirit. Xu discovered the so-called "Tao" in Zhuangzi, lofty artistic spirit, the spirit of Zhuangzi even represents the spirit of Chinese art..’Zhuangzi’virtual, static, bright "Silence of the heart", the "heart of the xin zai" is the main subject of the spirit of Chinese art, and also main subject of Lao Zi, Zhuang Zi’ artistic spirit.Conscious of the spirit of Chinese art, is manifested in literature and painting, especially the "drawing is the only son of ’Zhuangzi’" became unprecedented conclusion.He went on to always point out the "Qing" in Chinese landscape painting, the "thin", "leisure ", "far", and "Melody" are "natural" were the implementation of the Zhuangzi in the art. As a result, in particular, highlights the aesthetic implication in the Zhuangzi, and it moulds and educates the Chinese art of paintingIn fact, Confucianism, Buddhism and Taoism but an important element of Chinese culture, and achievements of China’s artistic spirit, however, Xu’s in this respect emphasized more on Zhuangxue thought, while ignoring the Buddhist thought and the influence of Zen in the Art.On matter raised by Xu of Zhuang Zi’s art for life presented by the thinking of art of life, it is either because of his view that Zhuangzi to Confucian was a spirit that Zhuangzi’s thought, heart of Zhuangzi’s tranquility, or even Zhuangzi’s creative, all subsumed within the framework of art.At the same time, Xu felt Zhuangzi view on the art of the spirit of understanding, was mainly influenced by the outflow of personality, so their outlook on life will be artistic.In fact, Zhuangzi, was just follow his wishes and not deliberately make the life artistic. so far as the spirit of the Zhuangzi on behalf of the Chinese art spirit said, can be described as a matter of opinion, without some theory. Nevertheless, Xu Fu Guan’s aesthetic theory did have certain contribution, especially on Taoist aesthetic appreciation of painting in China having unique understanding, virtually enlightened descendants’ on the alternative research of Zhuangzi.In conclusion, the author exponent of the research by Xu on Zhuangzi, feel impressed by the rational logical thinking an ideology-based historian, even an anti-traditional spirit of art demonstration "Zhuangzi", and indeed became the academic community on a large Transcend. However, the deep reflection, Xu emphasized that the Zhuangzi, the spirit of the character of the spirit of pure art, achievements typical of the spirit of Chinese culture, the arts, and even extended the "son" on the painting is Zhuangzi, of course, is its unique Innovation, but among these there is still a lot of research space.Fifth Chapter discusses the inadequacies of the main results of Hsu Fu-kuan Zhuang studies. This includes Tsui’s elucidation, especially his profiling of Zhuangzi artistic spirit of Chinese painting, landscape painting and painting as an innovative angle, and open a new way in the research of the Zhuangzi’s Aesthetics study. Nevertheless, Tsui’s studies about the Zhuangzi still has its inadequacies; yet overall, the Tsui studies does have its academic value and significance. Especially to the later philosophy of the expansion of mind, as well as the rise in the recent decades of the theory of the so-called "human study"; the Zhuangzi Xu’s elucidations of the theory of human nature, Zhuangzi artistic spirit have inspired and influence.Six Chapter, summarizes the main conclusions of this paper and the achievement of the study. Firstly, Xu Fuguan book on "Human Nature History. Pre-Qin articles " stressed that the theory of human nature is the center of personality. Zhuangzi thought is based on the "heart" and the spirit of arts of china is inspired by Zhuangzi Human Nature. As for the concept of freedom of Zhuangzi, it is the core of the philosophy of Zhuangzi. The Taoist cosmology, in fact, Taoist Human Nature. Secondly, Xu’s book on " artistic spirit" proposed the Zhuangzi "Road", the thought of Zhuangzi Zhuangzi’s spirit, all the artistic spirit. Especially Zhuangzi’s "Road", in essence, is the highest artistic spirit, and its Confucian terms, or that Zhuangzi the achievement as "pure artistic spirit. In addition, Chinese landscape painting has become Zhuang’s "only son". As to the Chinese landscape painting, it is the feasibility of Zhuang school of thought in real life and arts.Thirdly,Hsu Fu-kuan uasage of the western Aesthetics theory to interpret "Zhuangzi" is spectacular, especially in the comparison of Husserl’s phenomenology and Zhuangzi’s Shinsaibashi Heart". Regardless of whether or not there are numerous suspected points; it will inspire future generations.Finally, this thesis on the study of the Xu Fuguan about the research on "Zhuangzi", has indeed re-discovered what the predecessors failed to do, it does not only open the descendants new ways of Zhuang studies, particularly it is useful that it is can also directly or indirectly enlighten the future generations of the Chinese people to learn the Chinese history of the philosophy of human mind study. In short, Reinterpretation of Zhuangzi aspects of research does have its significant contribution.
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