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Zhuangzi (about BC 369 --BC 286) is a philosopher in Warring States period. His family name is Chuang, called Zhou, Han, Meng (now Anhui Mengcheng county) in Song. He once worked as a official in Qiyuan. Zhuangzi is the great thinker, philosopher and writer in pre-Qin (Warring States) period, and the main founder of Taoism. He and Lao Tzu--the ancestor of Taoism, are called "" Lao Zhuang"".
world. Science takes the one point of view, religion, the other; the one is more congenial to intellect, the other, to feeling. Because the two viewpoints are different, science and religion are always in conflict. And how to reconcile this conflict has become a problem in philosophy. In the history of philosophy, generally speaking, there were mainly two ways to reconcile these two points of view. Some philosophers (Kant, for instance) said that science is valid only in the phenomenal world;
what it is, it must be a mere that)."  "They simply take the that at its face value, neither more nor less; and taking it at its value means, first of all, to take it just as we feel it, and not to confuse ourselves with abstract talk about it, involving words that drive us to invent secondary conceptions in order to mentalize their suggestions and make our actual experience again seem rationally possible."  In this state there is an unbroken flux of experience, but the experiencer does not
man may fight his way successfully through nine armies. If such a result can be achieved by this brave man, who can sacrifice himself in search of fame, how much more by one who would control heaven and earth and embrace all things, who considers his body as a temporary lodging, and ears and eyes as mere images, who unifies all that knowledge knows, and whose mind never dies. He would choose a day on which he would ascend afar, and people would follow him. How does he care about worldly affairs?"
the cultivation of life. EQUALITY OF THINGS AND OPINIONS What by nature is, is good. Chuang Tzu said: If a man sleeps in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but is it so with an eel? If a man lives up in a tree, he will be frightened and all in a tremble; but is it so with a monkey? Among these three, who knows the right way of habitation?  The truth is that they are equally right and their ways of habitation are equally good. In
若疣之自悬，赘之自附，此气之时聚，非所乐也。 以死为决 溃痈。 若 之自决，痈之自溃，此气之自散，非所惜也。 夫若然者，又恶知死生先后之所在！ 死生代谢，未始有极，与之俱往，则无往不可，故不知胜负之所在也。 假于异物，托于同体； 假，因也。今死生聚散，变化无方，皆异物也。无异而不假，故所假虽异而共成一体也。 忘其肝胆，遗其耳目； 任之于理而冥往也。 反覆终始，不知端倪； 五藏犹忘，何物足识哉！未始有识，故能放任于变化之涂，玄同于反覆之波，而不知终始之所极也。 芒然彷徨乎尘垢之外，逍遥乎无为之业。 所谓无为之业，非拱默而已；所谓尘垢之外，非伏于山林也。 彼又恶能愦愦然为世俗之礼，以观众人之耳目哉！” 其所以观示于众人者，皆其尘垢耳，非方外之冥物也。 子贡曰：“然则夫子何方之依？” 子贡不闻性与天道，故见其所依而不见其所以依也。夫所以依者，不依也，世岂觉之哉！ 孔子曰：“丘，天之戮民也。