Interept ZhuangZi's Philosiphy With Post-modernistic Way

The study of "Zhuang xue" has been a grand sight from the Wei and Jin Dynasty. It is not easy fou us to find the "new problem". However, we can find out some interest things if transfer the perspective into "west back modern theory" to decipher.Doubtlessly, we should settle up some fundamental problems firstly, which is what is the relation between the feature of "post-modernistic philosophy " and "modernistic philosophy". The feature of Zhuangzi's philosophy, which is necessary to connect them , etc. To develop and study the problem aboved composed the content of Chapter I. "Post-modernism" is neither an empty one nor an organic system, which is as a response and a rebellion to the techonlogy rational hegemony to overwhelm foundationism", "logistinism", "to express things in magnificence", moreover, it is a chage of pattern of thought. The transformation though the aspect which compare with post-modernism can be summeriized, entity/language, truth/games, ultimate/process, great/microscopic, longitudinal/crosswise, whole/fragment, depth/plane, rationalily/non-rationalily. The essence of the thought changes, as a matter of fact , protect the destiny deeply which spirit can't find the home due to the ruling of thechnology. Not come singly but in pairs, not only the special character of chaos which emerged from zhuang'zi's thought have the common ground with "post-modernism" in wisdon, academy and scentific stratification plane, but also the peotic philosophy which pursue ramble of life , immerse in the thing and togather with thing, has closed ralation with "post-modernism", which worry the destiny of the human' future.As the key word of Zhuangzi, Tao is not only the core concept of the writer's philosophy explanation, but also the link between Zhuangzi and western philosophy, especially Post-modernism . The meaning of 'Tao' is profuse: action, word, nature, etc. are all meanings of it. However, as metaphysic, the main meaning is 'nothing'. 'From nothing to have something', is the characteristic of creating lives in Chinese philosophy. The western traditional philosophy approximately locates in the stratification plan of 'have→have', then after Hegel, the characteristic of 'nothing' raised, especially in Heidegger's passages , 'nothing' was proposed as an important philosophy proposition. The connection between Zhuangzi's Tao and western ontology may be summarized as the following: to have and nothing, being hidden and being obvious, intrinsic and to surpass. However, solving the problem of the connection between Zhuangzi's Tao and Post-modemic ontology seems more completed. For examples: for Heidegger, as the Western main body, "Logos" has some likeness with 'Tao' of Zhuangzi, in the meaning of word and speech, truth , understanding, etc. In Whitehead's organic principle, he adopted 'not distinguishing things from human beings", 'related melting relationship' to go with 'Tao'. However, the situation is totally different in deconstructionism: the main body has been deconstructed, and no longer exists, so it seems that there is no common language between Zhuangzi and deconstructed latter-modern age. But what makes us interested in is: when the main body is deconstructed and dispelled, it is exactly the moment when the latter-modern thought forwards the dispersing, multi-dimensional, opening from arbitrary rationality. Therefore, the entire angle principle of latter-modern age obtains development and reactivating under the entire angle dimension contained in 'Tao'. The above constituted content of the second chapter.ChapterⅢis still talk about the Tao, but here is not research the Tao on magical way. The main aim at "zhangzi "who claimed that "beyond the nature of the way, but at the same time Zhuangzi claimed at and extend the "speak but not theory,"and his long chapter with wrong theory. The core issues can be summed up as follows: on Tao in which level can be said (said , can be said), but also on the level at which we can not say that (we can not say , don't say). of the above-mentioned issue, the author is the use of post-modern philosophy a ntative answers. "can not say ", the structure is followed, that means noumenon that can be excluded from the saying "experience"; Deconstruction use expansion .deduction , and the difference principle, that eliminate the meaning of boundaries, increasing the said and want to say fissures, that makes language can not catch up text ; post-modernism hermeneutic from talking the angle of the main digestion,the text surival,the prejudice,the misunderstanding,the purpose of Hermrnrutics,that the purpose of language is "the conduct of discourse", but can't be achieved the ontology of Tao. As far as dimension of "can say" is concerned , according to who is remarks ,what did you say and how to say . The way of Tao's manifestation is through the Xiang . Saint who is listener of Tao can reach Yi by Xiang ,and than attain to Tao .So that the theory of originality could equal to Tao theory. But as a creative individual, who also can create language, that make language goes dis-smooth. As Zhuang language have the difference of intensive speak, extensive speak and casual speak, Western language attitude also des-seperate into logical language and routing language. Therefore, If speech can talk as theory. Analyze through appearance, talk, meaning, In my opinion, Speech can speak as theory, but need step improve and transform by appearance, meaning and imagination, that would be possible to learn from" meaningfull". "How to say" expecially show the splendid skill of Zhuang's "Language theory", Zhuang's speech theory go by "3 speak", those are emphasize speak, store speak and simple speak to reach the effects. Its original way of speech named Simple Speak, the reason that Simple Speak can specify those disobeyness come from its description for all kinds of imagination and say matters as it's Truely Exist.The Superb artifice of settling the absurdity that ZhongZi giwen us is not only the paronomasia ,but also the deeply thinking: What style should be the philosophical language ? How to return the real philosophy ? So ,examine minutely and deploy the question become the main subject of chapter. The essence of ZhangZi'Speech is full of poetic flavour, in fact ,philosophical language should be full of poetic flavour. In this way, ZhongZi,Nidtzschean,Heidegger and derrida have the same viwepoint. As we know, Philosophy search wisdom, wehile the core of th wisdom is freedom, the character of the poetry such as opening,exhaling,transcending,all should belong to Philosophy ,which have the same original. In fact , both ZhangZi and post-modernism have the same attitude , for exmple , supplement,difference and nomadism. Now , we must ask , what is the core of poetry ? The answer is metaphor. What ZhangZi can express "no spokeing" qlibly ,the sercet is metaphor too. And also, Metaphor not only can express noumenon , but also play an inportant roal in searching truth and science etc. The style of philosophical language in West has become rigid , ankylose and Since Decare' thought has accepted .Of course,the character of the philosophy is relate to the such aspects: such as advocating logos, longing for industry development,society progress etc. At same time ,Which reflect that the technological reason has dominated the world of speech. The post-modernism spaskplug to return the poetic philosophy ,in some degree, means to turn against industrt socity, which reflect the people who was dominate by the technology want to return the potic life.Zhuangzi's philosophy (life) ultimate ideal is always with Tao, and its true meaning lies in Tao. Although Tao's poetic sentiment and word can mark the hope and desire for the free and unfettered Tao, the attitudes towards the original nature of things can exactly express human's attitudes towards Tao. Therefore, through the way of getting things even matter-rizations, Zhuangzi succeeded to put his Tao in the free and unfettered world. Zhuangzi holds the view that under the apparent threshold, human and things are united, without any difference, which obtains response from Post-modemism, such as Whitehead's organic philosophy saying "we are in the world while the world is in us" ; Heidegger's "waiting for the thins in the world" and Jonas's responsibility ethics. Those are efforts to the definition of the relation between human and things in the ontology level. But when the history of human's natural destiny launched, human adopted the technique attitudes towards things, which cause human to get further and further away from Tao. Speaking the technique influence and temptation on Tao, both Zhuangzi and Post-modemism holds negative attitudes towards technique, they both consider that technology causes the morals loss, human's self-loss and ecological unbalance, etc. But when they consider technique as the method to search Tao, Zhuangzi gives affirmative attitude towards it. However, this technique does not exist as it could claim and change things. On the contrary, it is a technique of 'body knowledge' which reaches the art or Tao's realm through the way of getting the skill mature. This attitude of art or Tao is exactly the standpoint of 'being with things', pursuit by latter-modernism, which is the original condition of human's 'it is it'. Moreover, it is the purpose of the fight between Post-modemism and the technical rationality, also it is Zhuang-zi excessively demanding attitude of 'beginning of things'. Getting back to the beginning of things, waiting for things are not only the need of environmental protection and ecology, but also the basis of human's poetic sentiment.