Metaphysics in Wei and Jin Dynasties refers to the philosophical trend of thought formed in Wei and Jin Dynasties, with Laozi and Zhuangzi as the core and Confucian classics as the representative. The academic basis of metaphysics is the interpretation of The Analects of Confucius and San Xuan (Laozi, Zhuangzi and Zhouyi), and the logical basis is the dispute between name and reality brought by Han, Wei, Ming and Qing Dynasties. Metaphysics in Wei and Jin Dynasties was not only the product of the special historical background and social form at that time, but also the continuation of the trend of academic integration since the pre-Qin period.
In view of the fact that China's social structure, economic base, political system and social values have remained basically unchanged since the Han and Jin Dynasties, it is impossible to create a "metaphysics" in the ideological field that opposed Confucianism and guided the ideology at that time. In fact, people who are regarded as "metaphysical school" by later generations think that they are committed to Confucian classics and have made many achievements. The name of "Metaphysical School" appeared after Wei and Jin Dynasties. Confucianism has always had a metaphysical tradition since it respected Confucianism and took ethics as the way of nature. Later, Buddhism also belonged to the content of metaphysics in the Jin Dynasty, so it is a misunderstanding to simply call metaphysics "new Taoism".
There are seven chapters in Zhuangzi, among which "Wandering around", "On Everything" and "A Master" are the most famous, which can best embody the core of Zhuangzi's philosophy. "Free Travel" is the opening work. In his works, he stated that he pursues freedom, is free from any constraints, and is detached from foreign things, thus achieving real freedom. The theory of detachment is highly consistent with Laozi's enlightenment thought. Zhuangzi's peculiar imagination is to express his philosophical thoughts. Birthday embodies truth and mystery embodies truth, which is the main feature of Zhuangzi.
The philosophical thought of the whole book of Laozi looks straightforward, which is centered around the word "Tao". But "Tao" has multiple regulations. Laozi thinks that Tao is real, but it can't be seen intuitively. In other words, learning the Tao depends on enlightenment, which can't be seen just by looking at it, because it is a state between spirit and matter. "Tao" is the foundation of creating everything in the world. The so-called "Tao gives birth to one thing, life gives birth to two things and life gives birth to three things". Moreover, "Tao" is the universal law of the existence of all things in the universe. It imitates nature and does nothing.