If Zhuangzi's philosophy could be summed up in one word, it would most fittingly be "wandering," or more precisely, "carefree wandering." If expressed in two words, it would be "wandering mind," indicating that the mind is in a state of "wandering." So, how can we transition from a closed mentality to an open mindset, allowing our spiritual horizons to infinitely expand? Concepts such as "Encounter with the divine without relying on mere sight," transforming the discipline of the Dao's "non-action" into a serene and harmonious living environment, a soul imbued with aesthetic sensibilities, and the transformative "great accumulation" akin to the changes of the Kun and Peng, are all messages that Zhuangzi seeks to impart to us.
Despite the later decline of Mohist philosophy, which was once considered on par with Confucianism, they established numerous "Mohist Dialectics" principles two to three millennia ago, rivaling contemporary logic. These rules illuminated the landscape of Chinese intellectual history. Regrettably, due to the barriers of ancient and modern texts, many subsequent generations remain unaware of their brilliance.
Amidst the torrential flow of worldly desires, Laozi advocates a return to simplicity and authenticity. He, as a sage who penetrates the mysteries of the universe, reveals to humanity that the "Way" of nature should be the model to emulate. Only by embodying the selflessness, non-desire, and non-action of nature, as seen in "doing good to all without contention," can one attain the state of “achieving everything without striving”. Laozi's philosophy emphasizes cultivating a deep, tranquil, and serene inner world through "emptying one's mind."
Confucianism, as the mainstream ideology in our country, has been the most profound school of thought influencing our people for two to three millennia. Confucius, the founder of Confucianism and a revered sage, embodies this tradition. However, when it comes to Confucius, although he is well-known, many individuals have never delved into a deep understanding of him. In reality, Confucius is warm yet upright, dispelling the seemingly austere or detached figure that some might assume. His thoughts and actions are profoundly humane.
Complementary to each other, Confucianism and Daoism have become the mainstream development of Chinese thought, with “the cultivation of rituals and music" and "returning to simplicity" as their respective driving forces. Many ancient texts record a historical summit where Confucius met Laozi. The stone reliefs of Han Dynasty also depicted this event. After asking Laozi about rituals, Confucius praised him, saying, "Today, I meet Laozi, and it's as if I meet a dragon!"
The true principles of the Way and its nature cannot be expressed through any conceptual content. However, without relying on concepts, there could be no discourse on the Way and its nature. Thus, the development of the "Way" ultimately relies on the elucidation provided by concepts and languages. Nevertheless, we must understand that "The Way that can be spoken is not the eternal Way. The name that can be named is not the eternal name." In the face of this dilemma of dependence on guidance yet fearing obfuscation, Daoism offers the guidance of "grasping the essence, forgetting the words" and "catching the fish, forgetting the trap."
The essence of Chinese philosophy is "finding one's rooting and establishing a purpose in life," which means finding stability in this life and establishing eternal significance, creating infinite value in life. To create infinite value in life, one must have the courage to practice their ideals, to do what seems impossible, to not fear setbacks, obstacles, and adversity, always believing in the conviction of "I wish to be benevolent, and lo! Benevolence is at hand." And one should persevere until the end.
