Abstract

Fu Shan to Ming Dynasty's political identity, upholding national integrity, refused official in the Qing. His self-proclaimed believers Zhuangzi, Zhuangzi and the life settled in one of the mental state of things, quite long for Zhuangzi's free men. He can be either Confucianism, Taoism, Buddhism and Taoism and sperm integrated justice critiques of Guo Xiang Zhuang Note, in particular good "Zhuangzi. Getaway. " He believes that Guo Xiang Zhuang Note the "material of any of its" seal of only limited to the individual nature of each was only a special phase. He pointed out that the village book "Happy" purport to break through the limit of his own life, away from the realm of the narrow low on Chongyuan broad-minded state. Accordingly, he granted regardless of Guo Xiang's self alone, only his own self-limiting nature of flow in the short-sighted, narrow realm, beneath the deep integration of Zhuangzi and the universe of all things mental. However, his self-digestion of Guo Xiang is committed to the conflict between secular and ultra-oriented, respectively, of the implementation of the secular, state of mind is not contaminated, hold a positive attitude. Meanwhile, Fu Shan hold the knowledge elements of the historical and cultural heritage of the sense of responsibility, convinced that "Happy" justice should not leave the world to take an active network of annoyance to the vulgar, but also has a hidden heart of Chuang Tzu and the paradox of the body is not hidden. Fushan Ji established themselves in society in this field, in the village of Guo Xiang in the note, although attention to the inner life of Germany, however, not arrested in the mud outside the acting, the only change from the appropriate, appreciate. However, do not agree with Guo Xiang Fu Shan is not strict in the world should be divided right and wrong attitudes. The core management Memorial Fu Shan Chuang-tzu's carefree, taking appropriate occasion, things still do not leave on a non-adherence. This is his response to the needs of the times of mental re-adjustment of Confucian, Taoist and Buddhist and comprehensive and will pass the village school the new Escape mental. As an adherent of the former Ming Dynasty, Fu Shan was determined not to be an official for the Qing monarchy. Seeing himself as a follower of Zhuang Zi, he settled his life in the harmony of all things and aspired after Zhuang Zi's "enjoyment in the untroubled ease." While Guo combined Confucianism and Taoism in his commentary of Zhuang Zi, Fu Shan adopted the quintessence of Confucianism, Taoism and Buddhism in his reviews about Guo's commentaries, especially with "Enjoyment in Untroubled Ease," Zhuang Zi. He thought Guo's commentaries somehow were confined to an individual's particular rather than general talents. He pointed out that the purport of "untroubled ease" was to transcend the limitations of an individual's life, abandoning the narrow and the low for the sublime and the elevated. Accordingly, Fu Shan criticized Guo Xiang for his limitation and shallowness that was contradictory to Zhuang Zi's cosmic spirit of the harmony of all things. However, he approved of Guo Xiang's efforts in eliminating the contradictions between the self and the world as well as transcending the secular. In the meantime, Fu Shan, with an intellect's sense of responsibility about the inheritance and continuance of history and culture, believed that the "untroubled ease" was not aggressive abstention from the atrocities and worries of the world but Zhuang Zi's paradox of spiritual rather than physical hermitage. His idea was to adopt Zhuang Zi's "enjoyment of untroubled ease" without leaving behind his insistence on the right and wrong in worldly affairs. This is how he accommodated to the spiritual need of his time and re- adjusted the new spirit of Zhuang Zi's untroubled ease that synthesized and digested Confucianism, Taoism and Buddhism