장자철학에서 인간의 존재론적 지위

Abstract

The self-aware human domain is part of the attitude and position to return from the cultural human domain to the natural human domain, in the case of CHANG-TZU. The instinctive human domain is the natural human domain, it's not a state dominated by impulses or desires, as is the general visceral human domain, but the part where the empty presence is embodied, in the case of CHANG-TZU. The human realm of chaos, as some say, is not a moving area of chaos, disorder, deception and trickery, but the hollow natural presence is closely related to the unified and complex structure of total nature and the part where changes and developments are closely related to existentialism, in the case of CHANG-TZU. In the philosophy of CHANG-TZU, human beings have no special status. CHANG-TZU’s philosophy summons human beings as a natural presence within the world. Therefore, identify human beings are directly or indirectly connected to some or all of nature and enjoy its existence. Existence is not something that has special responsibilities or purposes, in the philosophy of CHANG-TZU. Existence is how it came to ‘already’, it's ‘still’ there, it's changing like that ‘already’. The world and existence are ‘already’ connected as one that cannot be mutually divided, ‘still’ connected as it, moving forward by changing those links ‘already’. In such an internal aspect of the world, the essential human domain is deeply related. The total pattern of association that exists is the basis for all the things that are related to it, is what it looks like ‘now’ through an organic connection to everything that has to do with it. The human domain is one of all that is 'already' involved in that aspect. The human domain is one of all that is 'already' involved in that aspect. One of the things that we call "one of them" is not to say that it has an ancillary sphere of existence in the overall world. Because e very part of the world is embedded in the whole world, the overall world has a unique structure that melts in every part, it is pointless to discern and understand parts and the whole in the CHANG-TZU’s world. Humans have the power to escape it, but if moves away from the natural human domain that is already in it and into its own cultural human domain, CHANG-TZU tells us that he will lose his freedom of existence and happiness in the swamp of interest. When human beings get out of such a tightly connected network of relationships in the whole world, human is only a small part of the whole, and performs a conscious function that prevents the entire world from being integrated into itself. The realm of human existence like that is the creation of a structure of conflict with the whole world, they fall into a difficult situation to have the power to overcome the existential threats from the world.