Annotating Laozi By Zhuangzi And Annotating Zhuangzi By Guoxiang

This text can be divided into three parts altogether.In the first part, named " annotating Laozi by Zhuangzi", it mainly discusses how Zhuangzi re-finds the deeper structure of the philosophy of Laozi through the latter itself and the three following questions. This part includes three questions mainly:First, the question of the "soul" of Tao. Whether "Tao " can be spoken out or not? What a kind of existence is it on earth? How can we make it clear enough? This question mainly discusses Zhuangzi dissolves the contradictions of the soul of Tao by opening out the dialectical relations between thinking surmount and artificially thinking, thus defining it as the "essence of things".Second, the question of the "origin" of Tao. What's the real meaning of the word "produce" in the philosophy of Laozi? Is the "to-give-birth-to" relation between Tao and things on basis of cosmology or ontology? This question mainly discusses that Zhuangzi defines the "origin" of Tao as the "language" of Tao, thus clearing up lines of inherent contradictions in the former. Zhuangzi gives the catholicness in space and the infinity in time, thus deepening the orderliness in the philosophy of Laozi.Third, the question of the "orderliness" of Tao. What's the inherent relation between the embodiment of the soul and the orderliness of Tao? It mainly expounds that Zhuangzi doesn't define "not being" as the start of infinity, but affirms that all existence can repeat infinitely to form a two-way serial of infinitude. Therefore, the original contradiction is mediated in theory and the infinity of the whole universe is melt into a crossing and organic system.In the second part, named "annotating Zhuangzi by Guoxiang", it points out Guo carries on the choice according to his own need of ideological system, breaks through some restrictions of the early thought of Taoism and makes creative hermeneutical explore so that traditional thoughts develop creatively through dialectical sublation. He abolishes (over-) metaphysics of the whole Taoism, reverts everything into a natural and self-producing phenomenological process in order to hold the cardinal principle of "natural and doing-nothing" of the Taoism. This part is formed by two respects:On one hand, Zhuangzi denies completely "being" and "not being", while Guo thinks "not being" is non-existence, and, the real existence is things themselves, namely their totality and natural essence. According to Guo's self-producing theory, we learn that a single thing has its distinctive character which cannot and has no need to be changed. Therefore, the whole world in a harmony.On the other hand, Zhuangzi liberates completely the "free heart" from all kinds of languages and thoughts, which has adopted and developed by Guo. Guo makes the double break-through for Laozi and Zhuangzi so that he reverts a self-producing and harmonious world and finally goes back to the real and original meaning of Tao. As Mr. Fu points out, given that the philosophy of Laozi and Zhuangzi complete the process of "affirmation to negation", the philosophy of Guo finishes the process of "negation to negation".In the third part, it makes a supplementary argument for the possibility of the existence of the Guo's theory, which mainly includes two questions:First of all, in the self-producing theory, "self" means each single being, while "producing" means the character and situation of their activity, changes and development. Then, what's the inherent reason? In the logic structures and operating mechanism of Guo's ontology, self-producing theory is the macrocosm of "self" and "producing". The changes and development of things are based on the nature of the inherent contradiction (namely negatory character), which is caused promptly by the inside contradictionary connections between things. At the same time, the "structure of outer and inner frame of reference" existents and has an effect to make the nature of self producing of things possible.Secondly, if there isn?...