The Study Of Guo Xiang's "self-transformation"

The Wei Jin period is a period of great division,following the spring and autumn period and the Warring States period,another era of ideological integration.At the end of the Eastern Han Dynasty,some scholars began to search for new ideological resources,provide new argumentation and reconstruct metaphysics.Metaphysicians expressed their own opinions and put forward their own theories through "the distinction between the existence and the absence".Guo Xiang's thought of "self-transformation" dialectically synthesizes two kinds of thoughts of "advocating existence" and "valuing nothingness".Finally,he comes to the conclusion that "confucian norm is nature" and makes a reasonable demonstration for confucian norm.Through the study of the thought of "self-transformation",we can have a deep understanding of the source,the way and the theme of metaphysics in Wei and Jin Dynasties.At the same time,in the process of demonstration,his interpretation of "inner saint and outer king" raised "self-transformation" from cosmological level to spiritual cultivation,which brought us enlightenment in the aspect of personality cultivation.First of all,facing the same social problems,Guo Xiang took over Pei wei's philosophy of "having",integrated Wang Bi's thought of "nothing",and proposed a new theory of "self-transformation" by annotating Zhuangzi and using the method of expressing meaning.In fact,Guo Xiang's philosophy is a philosophy of "being",and "self-transformation" plays a role on the basis of affirming the existence of all things.So where is the starting point of Guo Xiang's "self-transformation" ? In reality,it is the problem of the rationality of nominalism,so from the perspective of metaphysics,it is to solve the problem of "being".This is the original intention of Guo Xiang's "theory of self-transformation",which is of course his final purpose.Although Pei Wei has put forward the theory of "advocating you",his theory is not perfect and can not solve the crisis of confucian norm at that time.Secondly,the theoretical basis of "self-transformation" lies in the existence of all things.Wang Bi thinks that "existence is born in nothing".Pei Wei denies the noumenon of Wang Bi's "nothing" and puts forward that all things are "self generated",but the meaning of "self generated" is that all things are generated by themselves,which is an explanation completely standing on the phenomenon position,lacking of speculative color.On this issue,Guo Xiang first affirms the existence of all things in the phenomenal world,and believes that all things are "self generated" and "related"."Self generation" is no longer Pei Wei's own generation,but natural generation,there is no reason.And "nothingness" means nothingness and nonexistence in Guoxiang.Therefore,we can see that the existence of all things and the existence of thecauseless reflect the unity of Guo Xiang's "being" and "nothing".However,from the perspective of reality,it is impossible for all things to have no causal relationship.For this contradiction,Guo Xiang put forward the theory of "the cause of phase".He thought that the relationship between all things was "Xuanhe",which was "self-made" rather than deliberate.The connection between all things was not formed by mutual intention,but formed naturally in the process of "self-made".In addition to "self generation" and "relative cause",another theoretical basis of "self-transformation" is "self nature".All things are based on their own "nature",which is an insurmountable range.To surpass "nature" is to violate "nature",and to be comfortable can achieve freedom.Thirdly,since "self generation","mutual cause","Xuanhe","nature separation" and "self nature" are all "nature",the "self-transformation" based on this must also be "nature".It can be seen that "nature" is the law of "self-transformation" of all things.There are four meanings of "nature" in Guo Xiang: objective,unintentional,self nature and inevitability.Among them,objectivity and unintentionalness are the most basic meanings of "nature".However,compared with the "nature" of traditional Taoism,Guo Xiang's "nature" contains a large number of human elements,which is also a theoretical innovation made by Guo Xiang in order to get through the heaven and humanity.Fourth,since "nature" contains human factors,all the existing changes in human society are also "nature",so Guo Xiang successfully equated "nature" with "confucian norm ".And through "nature",the " confucian norm " is implanted into people's "sexuality".The decline of " confucian norm " is precisely due to the ruler's violation of "nature".Therefore,the ruler should implement the policy of "Inaction",which means "no intention" and "nature",which is also the cultivation of the sage's "internal saint" personality,so as to achieve the "external king" function.Such "confucian norm " is the unity of reality and ideal,and its rationality is not self-evident.Guo Xiang's "self-transformation" starts from the existence of "being",that is,confucian norm,and ends with the existence of " confucian norm ".In the whole process of construction,through the concepts of "self generation","relative cause" and "nature",this paper discusses that everything is an independent individual,and at the same time,it has a harmonious relationship with other things,which leads to the relationship between "trace" and "so trace",and explains that The rationality of the ideal political form of "Inaction" has formed a complete system of "self integration".Guo Xiang's "self-transformation" completed the unification of "being" and "non being".The metaphysics of Wei and Jin Dynasties reached its peak,and solved the problems that Wang Bi,Ji Kang,Pei Wei and others did not solve in theory.At the same time,"self-transformation" as a spiritual realm is also a major feature of Guo Xiang's philosophy.