장자철학에서 자아와 타자의 문제 = The Problem of the self and the other`s in the philosophical system of CHANG-TZU

다국어 초록 (Multilingual Abstract)

The world of CHANG-TZU is one unified erea which appeared by a mutual related KEE SYSTEM in whole territory on all times and all spaces with observantry. In these area of united, all beings expose it``s tentative phenomenon combined to form one existence-in-World. A fish named KUON is symbolized one like that tentative existence in chaos, and A bird named Bung is symbolized one like that all enhance tentative existencement aspects by supporting or pushed up to tentative existence. A aspects of the truth which presented state on being, in outer facet, to reveal that flushed any vital force like a bird of Bung, in inner facet, still combined with mutually in chaotic whole world of space and time like a fish of Kuon. In view of KEE SYSTEM, the wold reveals a arrangements of concealed complex coherence, In view of connected with phenomenalistically, the wold reveals a spread out it had already proper form most satisfactory like a bird of bung. It is reasonable to occupied dual aspect of distinction and coidentity in one existence within all network of world. This means that a distinction is not recognized exists as a real separate entity. The distinction made an individual difference, but it``s distinct feature diluted with coidentity at the same time. This distinction come up with come up with a phenomenal ego, and this coidentity revert that instant aspect to under structured whole world which is being organized include all potentiality and actuality of outer things. This being have a self-embraced-others, and then all others are prerequisite of a being in time, or acceped any element he substructure of a being in time. In one word, the self like this is a being take individual along nonchalantly. Therefore the self is a being and is a nonbeing synchronistically. All beings exist naturally have essential selfhood like this. And then, we will call this seifhood is a being realize mone``s natural essence. The distinction and the mutual confrontation destroy nature``s order, and extinguish essence of existence being. In that respect CHANG-TZU says that we must go on recovering we primarily equipped order of nature and connected all others in whole time and space.

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