Zhuangzi Within "study

Inner chapter of Zhuangzi is an integrated thought system with "Moral education "and 'Salvation" as core. It uses the art form of Sanyan to express profound thoughts, which is filled with religious affection for universal compassion. In search of 'origin" of Zhuangzi, this thesis focuses the Inner Chapters of Zhuangzi on theories of 'moral education" and "Salvation", "All-round quality of talent'", and generalizes it as "Holistic theory" which can be divided as "Moral philosophy" and "political ideology'. Enjoyment in Untroubled Ease is a conclusion of Moral philosophy that the most profound meaning of life is to carry out broadness in spirit,"unity" and "enjoyment at ease". The Normal Course for Rulers and Kings is a conclusion of its political ideology to describe the political ideal of Zhuangzi, namely social harmony and "Datong". The Equality of Things is the philosophical foundation of the Holistic Theory; while to some extent, Nourishing the Lord of Life, This Human World, The Great and Most Honored Master, The Seal of Virtue Complete elaborate the Holistic Theory from different perspectives.The philosophical thoughts on Inner chapter of Zhuangzi take Taoism as its foundation; but here, the point of Taoism is not to discuss the ontology of Taoism, but to talk about virtue in human lie. Therefore, as the philosophical foundation of Inner chapter of Zhuangzi, The Equality of Things doesn't definitely mention Taoism through the whole article. However, a lot of scholars study the Taoism of Zhuangzi from the Equality of Things. For example, M r Feng Youlan gets a conclusion from The Equality of Things that, Taoism is an entity with the universe inside. Though there is no explicit mention of the word "Taoism" through the whole The Equality of Things, it can still be said that Taoism has been discussed through the whole text at all times. In the Great and Most Honored Master, Zhuangzi begins to give a brief description of the characteristics of Taoism. This is the Tao:there is in it emotion and sincerity, but it does nothing and has no bodily form. It may be handed down by the teacher, but may not be received by his scholars. It may be apprehended by the mind, but it can not be seen. Before there were heaven and earth, from of old, there it was, securely existing. From I came the mysterious existences of spirits, from it the mysterious existence of God. It produced heaven; it produced the earth. It was before the Taiji, and could not be considered high. It was below all space, and could not be considered deep. I was produced before heaven and earth, and yet could not be considered to have existed long. Everything originates from Tao, which is the origin and ultimate end of the Universe. However, the significance of Tao that Zhuangzi talks about is the virtue in human life. Therefore, when comprehending Taoism of the Inner Chapters of Zhuangzi, it should be converted from the perspectives of virtue in human life. Mr Feng Youlan has noticed this, and e describers Taoism of the Inner Chapters of Zhuangzi as such, "What is Tao sad by Zhuangzi? In Zhuangzi, Tao may refer to oblivion by Laozi in some places, but in some other places, t may refer to essence by the School of Song Xing and Ying Wan. In my opinion, all these meanings are not the real characteristics of Tao by Zhuangzi, which should be an abstract entity." This is very similar to the theory of Tao and magic arts. Remarkably, here, entity is a conclusion drawn from the perspectives of world life.Virtue is the embodiment of Taoism in human society. The definition of virtue in the Inner Chapters of Zhuangzi is as such, " virtue is accomplished through cultivation," Xuan Ying gives a very clear view about obtaining virtue by cultivation of Taoism that, one can successfully get virtue after having had pious cultivation OF Taoism. The essence of the Inner Chapters of Zhuangzi is to transform the Taoism to virtue in human world. Nowthat Tao is an abstract entity, the cultivation is to attain the harmony of human with nature, to make Taoism run through individual thoughts, to master "untiy" in individual spirit. The way of cultivation of Taoism is to sit and forget, to make oneself clear and pure, and get rid of prejudice by fasting of mind. Then, Taoism will be gathered in the void and bright heart. The process of cultivation of virtue is also the process of moral education; the purpose of cultivation of virtue is to make people possess the all-round quality of talent, to realize peripateticism in spirit, and to realize "Datong" and harmony in society at the same time. Therefore, we can undertake to generalize the Inner Chapters of Zhuangzi as Holistic theory, which has religious meaning. Holistic theory has two concerning parts, that is inner and outside:as to the inner desire, one should get peripateticism in inner spirit, namely harmony of man with nature; as to the outside desire, the society can realize "Datong'and harmony.The writer thinks that it has a profound meaning to promote the moral education philosophy. Nowadays, social industrial civilization has beenhighly developed, which makes material, science and technology permeate in social life o materialize human mind to some extent. However, social culture is becoming more and more monotonous; people's pursuit of significance and target tend to become money and power; individual spirit is distorted by losing in material desires; the commotion and conflicts in society turn worse at times. The Holistic philosophy of Zhuangzi pursues peripateticism in spirit, and harmony and'Datong" n politics. Therefore, whether for individual psychology, or for the modern society, Zhuangzi has some medical sense.