Tao is an objective and real existence.
Zhuangzi believes that "Tao" is an objective and real existence, and "Tao" is the origin of all things in the universe. "Zhuangzi Jean Wang" said that the essence of the avenue is used for self-cultivation, its surplus is used for governing the country, and its dross is used for educating the world. Zhuangzi Qiushui also said that not destroying nature for the sake of artifice, not destroying life for the sake of sophistication, not dying of fame and fortune for greed, and sticking to the heaven without leaving, this is the return to nature. He believes that Tao is infinite, rooted and ubiquitous, emphasizes the self-development of things, denies the domination of God, and puts forward that "connecting the world with one ear" and "gathering people's qi is also the way to live, and dispersing people's qi is also the way to die."
Theory of relativity
Zhuangzi believes that things are always relative and interdependent, that is to say, everything has positive and negative aspects, which are both opposite and interdependent. Zhuangzi also realized that the change of things always turned to the opposite. Although everything in the universe is very different, it is the same in the final analysis, and there is no difference. He thinks it is difficult or even impossible to determine the standard of cognition, because any cognition will be restricted by specific conditions and time and space.
The idea of traveling around the world
In the seven chapters, traveling around the world is almost the core idea. The connotation of the idea of traveling around the world is quite complicated. On the one hand, Zhuangzi inherited the hermit's traditional gloomy theme narrative with a deliberately cynical attitude, that is, to despise reality and avoid contradictions to protect a weak sense of survival desire. On the other hand, Zhuangzi thinks that under such a dark background, it is impossible for a hermit to have a personal way out in the traditional sense. So Zhuangzi simply put an irresponsible attitude towards the game in the end, treating not only the real world, but also the life and death of individuals and all possible expectations for life. The traditional hermit's weak personal desire for survival, which was always carefully protected, was jokingly thrown into the dark game world by Zhuangzi.
political thought
Politically, if Confucius is "knowing what not to do" and Laozi is "doing nothing" to achieve "doing something", then Zhuangzi is "doing nothing". Although Laozi is still "doing nothing", he still wants to rule the world. The theory of "doing nothing without doing anything" is really the theory of "living in the world". Zhuangzi, on the other hand, thinks that "doing nothing" means nothing, and his theory of "doing nothing in the world" is obviously the theory of "being born". But like Lao Tzu, Zhuangzi didn't really forget politics, but cared about the world.
2. Influence on future generations
Zhuangzi's thoughts and ideas have a far-reaching influence on later generations. During the Wei and Jin Dynasties, Zhuangzi was called "San Xuan" together with Zhouyi and Laozi. In the first year of Tianbao, Emperor Xuanzong of the Tang Dynasty, Zhuangzi was named "South China True Man" and Zhuangzi was honored as the South China True Classic, which officially became one of the Taoist classics. Song Huizong and Zhuangzi were rated as "implicit gentlemen of Tong Yuan". With the theory of Laozi and Zhuangzi becoming the core of Taoism, Zhuangzi is increasingly deified.
Zhuangzi's influence on later generations, in addition to his unique philosophical thoughts, is more reflected in literature. His thoughts and ideas are not obscure sermons, but expressed in a fascinating way through vivid, humorous and vivid fables and Wang Yang's wanton and poetic language.