季卓瑾 尚建飛

Abstract：Zhuangzi，a great master of Taoism，played an important role in Chinese philosophy.The most prominent theory in his thoughts is freedom，which lies in the whole universe，and in everything else even ants.As an important category in Taoism，the concept of freedom is omnipresent.Zhuangzis A Happy Excursion tries to explain the concept of freedom from the behavior，speech and virtue of all things in the universe in an allegorical way.This article will analyze Zhuangzis view of freedom based upon Zhuangzi commentated by Guo Xiang.It further reveals that Zhuangzis view of freedom is something concerning virtue，with “contentment” as the core.

Key words：Zhuangzi；A Happy Excursion；freedom

The concept of freedom in Adlers Six Great Ideas is a standard of conduct based on the principle of justice.Freedom is attributed to the realm of goodness and thought to be the real good，instead of the apparent good.（實在善而非顯在善。）Freedom is something higher than all the other things for human beings，be it natural freedom，acquired freedom or circumstantial freedom.According to Adlers conclusion，Zhuangzis idea of freedom can be classified as acquired freedom，seeing mans freedom of virtue in the perspective of external freedom.Compared with Adlers theory of freedom，Zhuangzis further explains how acquired freedom works in terms of virtue and how it helps people attain the Way.Zhuangzis theory further clarifies the roots and final form of such freedom.Adler believes that the criterion of freedom is justice.However，in Zhuangzis theory，the Way is the criterion and guide of freedom.

From a declined family，Zhuangzi lived in turbulence of war and travelled around all his life.His idea of “l(fā)eisure” is in essence a kind of freedom.But it is noteworthy that the premise of freedom is to break up fetters.What are fetters？“The water is smitten for a space of three thousand li around，while the bird itself mounts upon a great wind to a height of ninety thousand li.” The bird is ninety thousand li high.But its fetters are right its “being big”.As Guo Xiang put it，“It is hard to lift big wings.So its swaying toget ninety thousand li high.Then it goes beyond its fetters.（乃足自勝耳：大意是：才足以使自身超然）” The roc seems to be free.But its freedom is nonetheless from restraint（不得不然）.Another example is that the raccoon isnt afraid of the heights.But it always falls into the trap.Bound is from the outside，but more from within.（束縛于外更于內(nèi)） Artisans all think that ailanthus is too knotty to be good timber.Because of the shackles of experience and rules，artisans have constrained themselves in their vision and cognition.Accordingly，everyone else sees ailanthus as being big yet useless，and despises it.People then lost their freedom for rationality，due to blind faith in artisans，thus are mentally and psychologically bound by herd mentality.As Zhuangzi said，“There it would be safe from the axe and all other injuries，just because of being useless to others.What could worry its mind？” Ailanthus is “of no use”and “safe from injuries”，so it has “no worry”.Zhuangzis “being of no use” is not “It cannot be used.” The meaning of it is that when you loiter idly in the great wild，you can enjoy the cool in its shade.“Use” is a kind of natural tendency.As Guo Xiang said，“Use things properly.Then everything will be freedand happy.”“用得其所，則物皆逍遙也?！?The roc can fly as high as ninety thousand li.How happy it is.And a young dove flies as far as it can，getting from tree to another，without thinking about the distance.Be it a raccoon or ailanthus，Zhuangzi didnt care about how it can be used.He cared more about whether it is properly used.（用得其所）The debate on the length and use is a constraint in the concept.When Huizi talked with Zhuangzi about whether Zhuangzis speech was practical or not，he already lost.Because what Zhuangzi pursued was “to have it properly used”，rather than “simply being of use.”

Without constraints，we can now further talk about Zhuangzis “being happy” or concept of freedom.There is one point of view that the source of Zhuangzis freedom is the same as Adlers.That is moral freedom surpasses the system，thus is not bound by human rules.In other words，the main source of the Way advocated by Zhuangzi is the freedom of virtue.This essay takes one major chapter A Happy Excursion as an example，plus the interpretation from Guo Xiang，to explain the source of Zhuangzis freedom of life.“When the roc flies southwards，the water is smitten for a space of three thousand li around，while the bird itself mounts upon a great wind to a height of ninety thousand li，for a flight of six months duration.” As Guo Xiang put it，“A big bird flies for half a year，and goes to the Tianchi Lake.A small bird flies halfway，and gets from tree to tree.The two are different indeed.（此比所能則有間矣：意為：這樣對比來看兩者確有不同之處。）However，the nature of them is the same.” The debate on the size of the roc and a young dove is the core argument of A Happy Excursion.However，in Zhuangzis view，the debate on the size is only the external argument of its things，not the root of the Way.Therefore，be a bird big or small，“the virtue is the same. ”However，what Zhuangzi truly cared about is whether the roc and the young dove are both “of virtue.” The roc mounts upon a great wind to a height of 90，000 li and flies southwards to the Tianchi and rests there.It is happy，as it has done to its nature.Small in size，a young dove does not admire the Tianchi.It has no unreasonable desire for it.（自貴）It follows its own nature.It is the young doves happy life.Thats what Guo Xiang put it，“Different in size，they are both happy，though.”

In this way，Zhuangzis freedom comes from following ones nature.What does it mean？The roc flies southwards，not because of vanity.Its wings are wide，and it mounts upon a great wind to a height of ninety thousand li.Flying high in the air （直上天闕）is the rocs nature.As Guo Xiang put it，“Th roc is thus happy.” A young dove is satisfied with an appropriate distance for “three meals.”（三餐而反）Different in size，they have their own destiny.Zhuangzis “nature” does not emphasize the “oneness” of the Way.Instead，it stresses “not to desire unreasonably. ” A young dove does not desire for the Tianchi.It feels satisfied with its life.Cicada doesnt want to be a sage.Not sad nor tired，it just wants a comfortable life.Zhuangzi hasnt been as famous as other sages in ancient China，despite his extraordinary thoughts.Nonetheless，he has been recognized right for his “not pursuing.”（定內(nèi)外辯榮辱卻不及列子，無功無為，無為名終為圣。）Zhuangzi pursued nothing beyond his own ability，be it fame or wealth.That was his nature.And he well followed it.He felt satisfied with what he had.And naturally he reached “the ultimate” he could manage.This is Zhuangzis view of freedom.It is more about ones nature and freedom of mind.

Then how can we get the freedom of mind by following nature？Be it “sitting oblivion” to “forget oneself”in The Adjustment of Controversies or “following the unintentional” in The Grand Master，its root lies in “being content. ”

Liezi rode upon the wind.He would go on for five days before his return.He didnt care about the length of time.He focused on the satisfaction of his heart to achieve the ecstasy.Chien Wu[這人的中文名字是什么？直接使用正常的拼音，不要使用這種臺灣通行的拼音。] lives like an immortal，having no food.As Guo Xiang put it，“One forgets hes sitting or walking，but only does what he is doing.And he walks like a dead wood，stands as if in eternal death.That is whats called fixed attention.” He，who is content with the situation he is in，can “forget hes sitting or walking.” “Substantiality” leads to “satisfaction.” In A Happy Excursion，Yao wished to abdicate in favor of Xu You.Xu said，“A name is but the shadow of substantiality.” Xu referred to the ability of governance； that is，the ability to rule.Xu believed that one with the ability to govern the country can be the king.Yao was capable to govern and have his subjects “feel content”.So he felt that the world is governed on its own and he “neglected the office.” Guo Xiang pointed，“The capable rules without ruling.Yaoruled the country by not ruling.” （夫能令天下治，不治天下者也。故堯以不治治之，非治之而治者也。意為：無為而治） Yao did not realize that he had successfully “governed by doing nothing”，but Xu knew that well，as he felt “content” under Yaos governance.Zhuangzi was also thinking about the relationship between “name” and “substantiality”.In terms of knowledge，Zhuangzi challenged peoples cognitive ability and the reliability of peoples judgment of knowledge or truth，and he called to stop before blind cognition.Therefore，“substantiality” is especially important.Had Yao had known his own “substantiality”，he would have no longer been confused，and he would have been free and happy.

The essence of A Happy Excursion is “excursion”.Everyone in it travels among mountains and rivers.“Excursion” expresses a free attitude，a kind of freedom that is obtained by “satisfaction” of the body and mind after discerning the “substantiality” of oneself.“Doing by doing nothing” is a guide to acquire ones inner freedom in virtue in todays flashy society.Identify our own abilities and nature.Get content with our own abilities，Do not pursue fame.Only bear in mind what we can do is “Everyone plays his proper role.”This is the practical significance of the concept of freedom in A Happy Excursion，to the present-day society.Contentment creates a happy world.

作者簡介

季卓瑾（1994.11.12—），性別：女；民族：漢族；籍貫：內(nèi)蒙古包頭市；學(xué)歷：研究生；單位：內(nèi)蒙古大學(xué)；研究方向：中國哲學(xué)。