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.Zhuangzi’s 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 Zhuangzi’s view of freedom based upon Zhuangzi commentated by Guo Xiang.It further reveals that Zhuangzi’s view of freedom is something concerning virtue，with “contentment” as the core.

Key words：Zhuangzi；A Happy Excursion；freedom

The concept of freedom in Adler’s 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.（实在善而非显在善。）Freedom is something higher than all the other things for human beings，be it natural freedom，acquired freedom or circumstantial freedom.According to Adler’s conclusion，Zhuangzi’s idea of freedom can be classified as acquired freedom，seeing man’s freedom of virtue in the perspective of external freedom.Compared with Adler’s theory of freedom，Zhuangzi’s further explains how acquired freedom works in terms of virtue and how it helps people attain the Way.Zhuangzi’s theory further clarifies the roots and final form of such freedom.Adler believes that the criterion of freedom is justice.However，in Zhuangzi’s 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 “leisure” 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 it’s swaying toget ninety thousand li high.Then it goes beyond its fetters.（乃足自胜耳：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 isn’t afraid of the heights.But it always falls into the trap.Bound is from the outside，but more from within.（束缚于外更于内） 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”.Zhuangzi’s “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，则物皆逍遥也。” 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 didn’t 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 Zhuangzi’s 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 Zhuangzi’s “being happy” or concept of freedom.There is one point of view that the source of Zhuangzi’s freedom is the same as Adler’s.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 Zhuangzi’s 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.（此比所能则有间矣：意为：这样对比来看两者确有不同之处。）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 Zhuangzi’s 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.（自贵）It follows its own nature.It is the young dove’s happy life.That’s what Guo Xiang put it，“Different in size，they are both happy，though.”

In this way，Zhuangzi’s freedom comes from following one’s 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 （直上天阙）is the roc’s 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.Zhuangzi’s “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 doesn’t want to be a sage.Not sad nor tired，it just wants a comfortable life.Zhuangzi hasn’t been as famous as other sages in ancient China，despite his extraordinary thoughts.Nonetheless，he has been recognized right for his “not pursuing.”（定内外辩荣辱却不及列子，无功无为，无为名终为圣。）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 Zhuangzi’s view of freedom.It is more about one’s 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 didn’t care about the length of time.He focused on the satisfaction of his heart to achieve the ecstasy.Chien Wu[这人的中文名字是什么？直接使用正常的拼音，不要使用这种台湾通行的拼音。] lives like an immortal，having no food.As Guo Xiang put it，“One forgets he’s 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 what’s called fixed attention.” He，who is content with the situation he is in，can “forget he’s 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。故尧以不治治之，非治之而治者也。意为：无为而治） Yao did not realize that he had successfully “governed by doing nothing”，but Xu knew that well，as he felt “content” under Yao’s governance.Zhuangzi was also thinking about the relationship between “name” and “substantiality”.In terms of knowledge，Zhuangzi challenged people’s cognitive ability and the reliability of people’s 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 one’s inner freedom in virtue in today’s 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.

作者简介

季卓瑾（1994.11.12—），性别：女；民族：汉族；籍贯：内蒙古包头市；学历：研究生；单位：内蒙古大学；研究方向：中国哲学。