Order And Freedom:Research On Chuang-tzu's Thought Of Free And Unfettered

In the thought of Chuang-tzu,it is stipulated that the ideal of the world's ideal of the Xiaoyao or Xiaoyao tour,its connotation often means that in the exploration of"Fen-Feng" of the world picture and "Youdai-limited" life form,regain("Wudai"),and then to achieve the life of the infinite("no to be").It should be noted that,although Chuang-tzu is the ultimate ideal of being "one person" as one's own,the"harmony with the Tao" is embodied in the order of" For the diversity of the "real reason" in the real world.In the context of the natural order,Chuang-Tzu is actually achieved through the way of sight conversion,that is,beyond the "view of the people",and based on the "Tao",thus changing the individual's attitude towards other,In the spiritual realm of ascension,to regain the grasp of the world and experience.And in the real world,when consciously to the "reason" is fundamentally endowed on the occasion,in the sense of "follow its truth" in the sense of the same"fen but not feng" in the sense of" harmony with the Tao".However,compared to the latter,Chuang-tzu give more attention to the spiritual realm of access.This is mainly because,relative to the "know it can not do anything and make peace with it ","by the principle of heaven and earth" and "approach Tao from its trend" to highlight a positive or higher degree of aesthetic experience,that "self-delighted".In the academic research results,relative to the study of the free connotation,the study on the "order" of the discussion is slightly inadequate.And the freedom and order associated with,so as to discuss the connotation of Xiaoyao philosophy of the study,still rarely heard.In this way,around the theme of "order and freedom",this article should define the basic connotation of "order" and "freedom" in a broader sense,and thus distinguish it from symbolizing or labeling the two.The general practice of the two thoughts of the Tao,to show the complexity of the content of Xiaoyao thought,to explore its philosophical implication,and try to reveal Chuang-tzu thought of their own see and shelter.Chuang-Tzu is idealized in the original sense of "being,or "the natural world",which is in the general sense of the process of human beings,and is given the logical inference of the ontology and the logical inference of the concrete experience of time and space "Not to be distinguished","before the being things","no beginning or end"and "Xuantong" characteristics,and in the value level to be positive affirmation.And usually think that the real world in which people are exposed,as a whole is defined as the differentiation of the world,showing a "Fen" characteristics.Here,by the contrast between reality and reality,Chuang-tzu divided the "Not to be distinguished" and"differentiation" of the two world picture.Based on this division,Chuang-Tzu further pointed out that the differentiation of the world can not reveal the existence of the real form,which often shows the negative constraints on the people.In contrast,the natural world has shown a "no distinguishment",then the "Tao to oneness”and "unify the world by the qi" as the specific content,constitute beyond the differentiation of the world picture,digest the "distinguished" concept,and then "regain natural through self-cultivation" to achieve the realm of the Xiaoyao.This constitutes the main content of the first chapter of the paper.In fact,in Chuang-tzu's view,whether it is the real world or the real world,are based on its shape as a basis.In this way,it is different from the direct expression of the principle of world unity embodied in the real world.In the real world picture,based on the recognition of "distinguishment",in the "distinguish to even" or"distinguised with no distinguishment" and in the sense of another form to show the world,that is,the unity between all things through.In other words,Chuang-tzu's so-called "distinguishment" and "Persistence of distinguishment" are not directly equal.In the sense of analysis,the real world "distinguishment",can still "distinguishment and Qi",return to the world of integration.The so-called "persistence of distinguishment",it is "persistenct heart" to take in the "distinguishment",triggering"Tao losses when preference appears" the direct consequences;its content is pointing to things,things me,"Boundaries" of the emphasis,as well as the "foreign objects"and "private" over-enforcement.According to this,then by the further evolution of the closure,in fact,from the people's implementation.In this practice,the people themselves show "loss of mind" of the life of fatigue;at the same time,"persistenct heart" constantly externalized or formalized,forming a more dogma specific norms.In Chuang-tzu's view,these undoubtedly the "natural truth" of people caused great damage and infringement,but also with the " Wuwei of mind" principle contrary.And this is to respond to the necessary problems of Xiaoyao,is also the focus of Chapter II of this article.You can see,Chuang-tzuon the "feng" of the revelation,associated with a certain"Fen-feng" the picture of the world beyond the prayer.In this regard,as a "picture"and the display of the world,whether closed or not,with the world in the concept of the specific manifestations are closely related.In this way,the world's view of the world's view is particularly important.Chuang-Tzu consciously distinguishes between"view of man" and "view of Taoism",and tries to regain the grasp and direct experience of the world through the transformation of sight.At the same time,the"trouble" caused by the "feng" but also lead to Chuang-tzu worry about the plight,but the limited life of people and the resulting life of the tragic life experience.And this"limited" substance,is based on the heart(God)shape of the opposite of the basic stereotypes caused by the human spirit of life dimension of the shelter.In the process of decaying the spirit,Chuang-Tzu first affirmed the ideal form of "heart",which is different from "persistenct heart",that is,"Lingtai" or "Lingfu" In this way,Chuang Tzu first affirmed the natural relationship between the heart and the foreign object,and thus questioned the senses;and in the sense of "sanctification",the same question arises about the rational way.Based on this,Chuang-tzu further put forward the "Xin Zhai","sit and forget" and other forms of cultivation of specific training efforts,trying to make "Lingtai" mirror mirror by the mirror in the "reflect without holding" the wonderful state,and then Smoothness between the form of God,to achieve the unity of the spirit and maintenance.And on these things,are with Chuang-Tzu on how to get off the possible problems linked.The third chapter of the paper revolves around this content.It should be noted that Happy as the ideal form of life,always show the "living in the world" the shore of this.So Chuang-tzu to "heaven and earth with me,all things unite with me" life form,constitute the ideal of the ideal existence of Xiaoyao core content.Based on the above,in terms of the philosophical connotation of Happy,we can derive from the double dimension of freedom and order.The paper points out that Chuang Tzu consciously has some kind of "youdai" the content of the limited,and in its positive beyond the "youdai" to "no correspondings" in the process of appeal,in the " mind and shape within one body" Under the premise of the expression of the spirit of the human dimension of the importance of life,thus showing the "spiritual freedom" of the importance of the "interpretation of mind" in the process of access to the "one with the Tao" aesthetic experience.However,on the basis of affirming the phenomenon of "materialization",Chuang-tzu put forward the concept of "all things"of "Virtues" and "truth",and thus recognized the diversity of the real world.Under the premise of "a no mixed Tao," Chuang-Tzu reveals the connotation of order in two meanings:one,that is,in the real world as a whole,the "In order to admit the diversity of the real world as a prerequisite,the order also means that the existence of all things inherent rules or rules.In this regard,for the emphasis on the order,for the unity of the world,making Happy get the ultimate ideal or value of the guide;on the other hand,"follow the Tao with its trend" and "follow its truth" and the real requirements of all things The existence of the rules to follow.In this way,the free connotation embodied in Happy,does not unfold as a subjective arbitrariness,nor is it a human being as a subject,and that all things or the world as an object are slaughtered.In addition,based on the "opportune time" limit of the conscious,in the"fulfill the cause"(life)and the concept of life,on the one hand the same as the inner strength of a certain affirmation,and on the other hand,At the same time,to the spirit of the dimension of the care for the content,but also in a certain sense,showing the people in the spirit of "reconcilement" dimension.Based on the above,the fourth chapter of this article focuses on the "freedom" and "order" implied in Happy,and the relationship between them is necessary.