CAJ | 학술논문

“鸡犬之声相闻，民至老死不相往来”的理想家园。庄子在“至德之世”、“建德之国”理想难以实现的无奈中，渴望真人超然出世，“游乎尘垢之外”而无待、无用，在“天地与我并生，而万物与我一”的境界中“逍遥乎无为之业”。
“계견지성상문，민지로사불상왕래”적이상가완。장자재“지덕지세”、“건덕지국”이상난이실현적무내중，갈망진인초연출세，“유호진구지외”이무대、무용，재“천지여아병생，이만물여아일”적경계중“소요호무위지업”。
Paying close attention to personality is an obvious character in Chinese history of thought. Taoism＇s personality-cultivating thought is often neglected, even negated due to a long-time influence of Confucian＇s traditional concept. In the practical history, some Chinese have been following the Taoism＇s personality-cultivating proposal, competing and blending with the Confucian＇s thought to build an integral unique cultivation system. Nature is Tao＇s foundation and character, therefore it is Taoism＇s practical principle and requirement, which is not only the philosophical starting-point and theoretical foundation of Taoism＇ s personality theory, but also the practical guidance and value standard of Taoism＇ s personality cultivation, and includes in the idea of Laozi＇ s sage-governing of ＂inaction, then nothing cannot be done by it＂ and Zhuangzi＇ s pursuit of ＂complying with natural development law＂ and ＂happy excursion＂. ＂Sage-governing＂ requires ＂the poor but talented＂ sage＇s co-governing of the country, promoting the way of heaven, walking the path of human, ＂dealing with actionless matter and carrying on wordless teaching＂, guiding people to keep the virtue for the selfcultivation, self-correction, self-enriching, self-simplification, and returning to the ideal home of ＂neighboring people always do not exchange＂. Realizing the dream of ＂Eden world＂ hardly came true, and longing for the advent of the idealized human beings was useless, Zhuangzi seems to be content with his inaction philosophy in the concept of ＂coming into being with the heaven and earth, I am in one with nature＇