1. Generalizing the conditions which form the philosophical ideas of Chuang Tzu. Sing the socio-economic conditions: Chuang Tzu lived in the Warring States Period. This period witnessed the increasing popularity of Fe tools marked a radical invention of production tools and the development of societal productive. Agriculture. industry and economic system besides developed during the Warring States Period. Feudal dealingss of production bit by bit formed. accordingly when the Warring States period started. it marked the terminal of manner at the bondage which following a form of the Orient.

The epoch of Waring States is problem times. The great transmutation of all facets in this period has left many casts which affect every Fieldss of life and set out the philosophical jobs for the clip. Sing the premiss ideas: Chuang Tzu lived in a period matching to the philosophical acme of Chinese thought — the Hundred Schools of Thought. It is besides known as the Golden Age of Chinese doctrine because a wide scope of ideas and thoughts were developed and discussed freely.

Populating in the most developed period of the Chinese doctrine. Chuang Tzu can cognize all the doctrines in The Warring States. except Han Fei’s theory. Populating during the pandemonium. the philosophical ideas of Chuang Tzu necessarily influenced by the History of Chinese’s ideas at this clip. Short debut about Chuang Tzu and Nan Hua Zhen Jing Chuang Tzu came from the Town of Meng ( in modern Anhui ) in Song Dynasty. life in the clip of King Hui of Liang and Kinh Xuan of Qi ( late fourth century BCE ) . He is the typical philosopher for Daojia. one of the greatest philosophers in History of Ancient – Middle Age Chinese Philosophy.

Chuang Tzu is considered to follow Lao Tzu’s philosophy of Dao. doing it develop more bright and popular. He is a minor functionary in the town. However. he gave up his assignment and lived hermit for the remainder of his life at Nan Hua Mountain in the province of Song. In this topographic point. he wrote Nan Hua Zhen Jing. Nan Hua Zhen Jing ( besides known as The book of Chuang Tzu ) is lone work of Chuang Tzu that today we still know. This work was lost several clip. recovered and so lost once more. So it has some inevitable mistakes.

This work. in its current form consisting of 33 chapters. is traditionally divided into three parts: the first. known as the “Inner Chapters” . consists of the first seven chapters ; the 2nd. known as the “Outer Chapters” . consist of the following 15 chapters ; the last. known as the “Mixed Chapters” . consist of the staying 11 chapters. Chuang Tzu was renowned for his superb pun and usage of fables to set forward his philosophical ideas. Nan Hua Zhen Jing was translated into Vietnamese. The popular transcribers of Nan Hua Zhen Jing in Vietnam are Thu Giang – Duy Can Nguyen. Hien Le Nguyen. Tong Nhuong. Ton Nhan Nguyen.

In my study. I read and quoted the interlingual rendition of Hien Le Nguyen. 2. Some philosophical ideas of Chuang Tzu in Nan Hua Zhen Jing World mentality of Chuang Tzu: The heritage and development of Lao Tzu’s philosophy in the construct Dao. Chuang Tzu advocated that the primary beginnings of whole universe is nil. He found that everything in this universe has the common beginning which is called Dao. even though they have many differences. In Chuang Tzu’s constructs. Dao is amorphous. unknown. empty. and it is beyond infinite. clip. life and decease. Dao is “non-material” so that no 1 gave it birth and it derived from itself.

That means Dao had before Eden and Earth. So Dao is the beginning of existence. Chuang Tzu said that Dao invariably changes. Everything in this universe ever moves and transforms. and we don’t cognize where they start. how they end. However. they change follow the set of rigorous regulations and have the natural power. Everything contains Dao as their nature. All are transformed by Dao of their ain to accommodate different fortunes. This is the nucleus of Chuang Tzu’s construct about Dao which represents the development of Lao Tzu’s philosophy to a new degree. Epistemology of Chuang Tzu: Relativism.

For cognition. like Lao Tzu. Chuang Tzu didn’t regard rational. He considers that rational cognition is excess because it will convey problems. Chuang Tzu said: “There are bounds in our lives. but there are no bounds to knowledge. Using the limited thing to catch up with the limitless thing can merely convey problems. Person who already thinks they’re knowing is truly in problem. ” ( Chapter 3. “Opinions on Nurturing Life” ) . Therefore. he doesn’t encourage people to roll up cognition and opposes to reason with words. For Chuang Tzu. Dao is the supreme rule. He emphasized the absolute motion and ignored the stabilisation.

Chuang Tzu pushed the construct about relativity of Chuang Tzu into relativism. He advocated that there are no right and incorrect. affluent and poorness ; no mind. no statements. Outlook on life of Chuang Tzu: Happiness is absolute freedom and absolute equality. *According to Chuang Tzu. the first of all felicity is lived freely follow natural kernel. making the carefree rolling in this life. Philosophical ideas of Chuang Tzu show us that wealthy or poorness. right or incorrect. large or little. etc have no significance at all. It is of import that you have a happy life. range to the unworried roaming. don’t you?

Chuang Tzu mentioned that if we want to acquire the absolute freedom. we will hold to populate follow our natural kernels. To make this. we need to spread out our vision. make non put up obstructions for yourself. The unworried roaming requires human life maintain gait with all things in the universe from the bosom. eyes and breath to action instead than counter. necessitating as crowned head of the existence. Happiness can truly acquire in this universe is encumbered with nil indoors. It sounds simple but is really hard. It requires us to open eyes to comprehend Dao everyplace. and everyone is encouraged to spread out their head by their experiences.

We frequently spend a life-time to research the outside universe. so we are losing the power to acknowledge the interior strength of ourselves. To make the unworried roaming. we need to follow the natural kernel. come back to the natural. countrified. carefree. liberated life. *The 2nd is known how to do all things equal. Chuang Tzu said that to accomplish the absolute Dao. the first measure is that people need to take their constructs about right and incorrect. sing the difference between things in this universe is comparative. in other words. it makes all things be equal.

*Conception of Chuang Tzu about the true adult male and the true society. For Chuang Tzu. A true individual has to be a unworried individual. He said: “What is a true individual? The true individual of ancient times wasn’t opposed to the thought of being different than the remainder of society. didn’t attempt to be butch. and didn’t program for a moneymaking calling. Person like that could travel from one state of affairs to another with no sorrow. and step up her ego worth without going smugly smug. Person like that could mount to dizzying highs without trembling in fright. enter H2O without experiencing moisture. and enter fire without experiencing the heat.

This sort of perceptual experience enables one to go up on the dress suits of Dao. The true individual of antediluvian times could kip without woolgathering. could rouse without anxiousness. could eat nutrient without enjoying in it. and could wholly make full her lungs when take a breathing. A true individual breathed all the manner down to her heels. while other people’s breath merely filled the top of their lungs. Those who bend over in entry seem to spit forth words from their oral cavities like puke. Those who harbor old desires profoundly within them leave merely a shallow infinite for the celestial spheres to steer.

The true individual of ancient times wasn’t aware of showing joy in life. nor of experiencing antipathy to decease. He didn’t experience a demand to be gracious when he left. nor did he experience a demand to be aloof when he entered. He could go forth every bit fleetly as he arrived. and there was nil more to it. He didn’t bury where he began. but didn’t inquiry where he’d stop up. He celebrated what was received. and recaptured what had been forgotten. This is called non utilizing the head to lend to Dao. and non utilizing people to help the celestial spheres. That’s what was called a true individual.

” ( Chapter 6. “The Great and Most Honored Master” ) Chuang Tzu said the universe “does no demand regulating ; in fact it should non be governed” . and. “Good order consequences spontaneously when things are allow entirely. ” Murray Rothbard called him “perhaps the world’s foremost anarchist” . * Nan Hoa Zhen Jing of Chuang Tzu has high value doctrine and value creative person. In this book. Inner Chapter is contained the most of his philosophical ideas such as universe mentality. epistemology. mentality on life. etc. It showed us that Chuang Tzu’s ideas idea is non much. but deep. profound and cryptic.