Abstract

This paper focuses on the arguments presented are: Chuang Tzu Kotomichi differences in rheological objective point, and natural and this really exist, or there is real at the same time, more concerned about the practice of the participants as a life - personal, how to fit and into the channel in the presence of the real. Which in Chuang Tzu, it is reflected in the reflexivity. The so-called reflexive, point depending on their personal return, show their history, and in this course need to join the channel pointed to the existence of true. For Zhuangzi, the individual's reflexive practice primarily in the following for the differences in the fit of the channel flow, as well as natural and authentic existence: highlights have been purely in the nature of the body and specifically anti-coagulation and anti-reflective body, etc. . First, the reflexive nature of the had, the Zhuangzi only demonstrates the special nature of life is, and has a total capacity of not, and also this can not be replaced, had sex in a total amount, showing a lonely, alienated sense of place. In the reflexive nature of the case has in life is fit with the Road pointed the existence of real differences; Secondly, introverted reflexive practice in special coagulation, not Ningzhi in the inner self, but in my experience of the moment thing to wear each other through each other of their own, and consequent life into the true nature of this channel in the presence of the real; Moreover, anti-reflective body, the suspension through continuous reflection and asked, awareness of their own cognitive and language quality sex and framework, and gradually loose, hanging dang, and let the mind to achieve one kind of cognitive and language for both transcend and adapt to the precession and freedom, and fit with the road points to the existence of rheology. This paper attempts to present the following idea: for Zhuangzi, the Dao on one hand indicates objective differences, changes, natural and authentic existentiality, and realness, but on the other hand, Zhuangzi is concerned most about how man, as a true experiencing subject , can integrate himself with the realness of the Dao. And this concern is demonstrated by the idea of ​​self-reflection in Zhuangzi. Self-reflection is a process for man to become one with the Dao by looking within oneself. For Zhuangzi, the practice of self-reflection corresponds to the Dao and its authentic existentiality in the following aspects: reflection as being-in-itself, concentrated reflection, and reflection as self-reflection. First, in terms of reflection as being-in-itself, Zhuangzi manifests the uniqueness and immeasurable quality of life, which reveals the solitary and alienated feeling of existence; and since this reflection is "in each case mineness" , man's life is compatible with the differentiality of realness of being. Secondly, in terms of concentrated reflection, man penetrates into the natural and authentic realness of the Dao. And finally, with reflection as self-reflection, man reaches, through continuous self inquiry and reflection, the harmonious yet free movement of the heart in transcending the frame of cognition and language