| In this paper, Fang Dongmei, Mou Zongsan, Xu Fuguan, Tang Junyi, the representative figure of Modern Neo Confucianism of Hong Kong and Taiwan for the study of Chuang-tzu as the research object, its main contents are as follows:The first chapter discusses the research on Chuang-tzu's philosophy. Fang Dongmei's interpretation of Chuang-tzu's philosophy is mainly focused on three aspects, the first is Chuang-tzu's outlook on life. Fang Dongmei to that Chuang-tzu's outlook on life can be expressed as two forms of" on the back "(???)and "to the back"(???),the former emphasizes the spiritual transcendence, the latter to the free to the spiritual realm of the whereabouts and face reality, a combination of both can reach a "matter and not to" ideal realm of life. The essence of Chuang-tzu's philosophy of art. Fang Dongmei pointed out that Chuang-tzu's philosophy of art and life together, the art of life in the spirit of the art is to reach its own way. Finally, Chuang-tzu's political views. Fang Dongmei proposed Chuang-tzu's ideal of politics is to return the world to the world, to become the world's world, so that it can be hidden in the world". Let the world become the master of the world, carry forward their own creativity, so that the road is popular in the world. People in all is life in the form of life in the world, and the world is hidden in the spontaneous activity of the people.The second chapter discusses Chuang-tzu's philosophy of Mou Zongsan. First, MOU will metaphysics is divided into a form of metaphysics and state of metaphysics, and Zhuangzi's philosophy is from the level of practice talking about the existence of the state, and therefore belong to the state of metaphysics. Secondly, the MOU Zongsan points out that Chuang-tzu's view that social system should not interfere with the individual spontaneous practice, should let people self domination, thus building a reasonable social system, which is the important content of Chuang-tzu's philosophy of practice. Chuang Tzu and the Confucian appeared "intellectual intuition"(????)which always degree and Chuang-tzu equality of things fully shows the "DaoXin"(??)does not exclude the external level of new system build, the realm of the highlighted the nature not to have to be also the spirit of freedom and democracy system is consistent. In addition, the negation of Chuang- tzu foreign in artificial, does not conform to the human nature in various is taught the realm of circle, the consistency of morality and happiness in this in order to can be realized. Happiness realization not only have "DaoXin" and "heart of refinement" to implement in real life.The third chapter studies the philosophy of Chuang-tzu's forms and system, also showed the limits of the powers of the rulers of the, make people nature according to the nature of nature and growth to the claims. Finally, Mou think Chuang- tzu's thought has a round teaching realm, trace the harmony u. First of all, Xu Fuguan pointed out that Chuang Tzu said, "Morality" is internalized in the road, everything has, to "Xujing" heart to face all moral nature can find. Secondly, Xu Fuguan through interpretation of Chuang- tzu's philosophy discovered in Chuang Tzu's theory. The main source of the spirit of Chinese art, the pure art spirit of China is thus established. The heart of emptiness is the subject of the spirit of art because it is a reflection of everything and not itself in the object. Subject to the heart and emptiness is blending, subject and aesthetic object is in the free position, art activities can occur. Activities of the individual is no longer limited to objects, and can be self domination, so individual spirit to liberation, and the spirit of the world exchanges. Finally, he thought of Confucianism is interconnected, the relationship between the two is actually the root of Ru Daohua". And Confucian Chuang Tzu also has the social reality deep consciousness of suffering, he the reason to emphasize individual through free and transcendent spiritual liberation. The reason is individual constantly and external contact and I do not know how to the center of this process properly and can freely thinking. Chuang Tzu said" purifying the heart"(??)and "Sit to forget"(??), it is to let the heart back to the original position, the heart can be in the face of things free activities, thus to find their own value, and this is the individual in society to settle its important way. In Fang Dongmei's view, Chuang-tzu will be moral and art together, in different ways to approach the road, to enhance the significance of their lives, and the life of the world.The fourth chapter is about the study of Chuang-tzu's philosophy of Tang Junyi. First of all, Tang Junyi thinks that the main explanation of Chuang-tzu's philosophy is the way of human being. Tang's point out that Chuang-tzu's sage is a man of virtue, whose name is not known to others in the process of achievement. Saint thinks of others into their own, is the individual self is not bound and nature into the results, each person according to the self, not bound by all of the social reality of fame and get out, then people's virtue can constantly improve. Saint will everyone seen since the self-contained individual, the perfect itself is a natural process, without external force to be shaped, and be able to make their own niche, each appropriate. While the real world disputes, to become its own, the individual needs of the training time and have to be happy. Secondly, Tang Junyi analyzes the concept of Chuang-tzu's "heart". Tang Tang Junyi's points out that Chuang Tzu's heart is divided into two kinds, a kind of is Meng, ink, Xun three words of reason, a class is Chuang Tzu's word pointed to by the heart of the hyper rational heart. The so-called super rational heart is through individual " Sit to forget" and " purifying the heart " self-cultivation of Lingtai heart or virtual Ling apperception of the heart, the mind to get rid of the human desire is read, encounter things without obstruction. Lingtai, the heart of the event can not be bound by the shackles and fetters, not in the daily miscellaneous miscellaneous, and from the super-off, which, although the world can get its free and unfettered. Moreover, Tang Junyi described the thought of Chuang-tzu's training time. Social reality is about people's cognitive concepts of right and wrong, good and evil, and disputes the idea originated from the people trapped in the own narrow understanding, to a personal perspective to look at the heavens and the earth, will argue endlessly. To get rid of the secular disputes, through the cultivation of Gongfu dispel people's hearts know the solution distractions caused, free from the angle of human, and with the spirit of the world exchanges. This requires "Yingning"(??)and " Sit to forget" self-cultivation.The conclusion part mainly discusses the theoretical contribution and evaluation of the modern Neo Confucianism of Hong Kong and Taiwan to Chuang-tzu's philosophy. First of all, this paper discusses the theoretical contribution of the modern Neo Confucianism of Hong Kong and Taiwan to the study of Chuang-tzu's philosophy. The modern Neo Confucianism in Hong Kong and Taiwan has made others to interpret Chuang-tzu's philosophy from a broader perspective and make due contributions to the study of Chuang-tzu's philosophy. Secondly, the paper presents the evaluation of Chuang-tzu's philosophy of Modern Neo Confucianism in Hong Kong and Taiwan. Hong Kong and Taiwan Modern Neo Confucianism of Chuang Tzu "s philosophy of both the new and advanced in this aspect, deficiencies, to recognize them in the process of interpretation of Chuang Tzu's philosophy exhibited by a full, detailed place to more in-depth understanding of Chuang Tzu's philosophy. |
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