First, be unique in the realm of the underworld
The discussion of the ontology of the world and the origin of all things is an important task of philosophy, and ancient Chinese scholars are also very concerned about this issue. In a sense, Chinese philosophy really made it an important task of its own, starting with the metaphysics of Wei and Jin. It was in this academic background that Wang Bi, Pei Tian, and others put forward the theories of Gui and Chongyou respectively, and Guo Xiang also actively participated in this discussion. However, he disagreed with the views of his predecessors, and believed that things were born separately, that is, all things took themselves as their origin and basis for existence. After Guo Xiang denies things, there is still a different entity from the thing, whether it is the Tao, whether it is nothing or not, and believes that all things are natural beings. Proceeding from this understanding, he refuted various previous views.
First of all, Guo Xiang pointed out that heaven and tao cannot be living things. Confucianism uses heavenly creatures and Taoist creatures, and Guo Xiang rejects both views.
Second, Guo Xiang pointed out that nothing cannot be born, because all things cannot arise from nothingness. The mistake you make is to deny and affirm both with nothing. Wang Bi's view is the development of Lao Zhuang's thought, but Guo Xiang believes that Wang Bi actually misinterpreted Lao Zhuang's point of view, and the two ideas are not consistent. Lao Zhuang emphasized that the emergence of all things is a natural process, that some are self-generated, and that there is no entity that transcends existence.
Third, Guo Xiang pointed out that there is no birth or existence, and all things are self-generating. Guo Xiang and Pei Qiang belong to the same worship theory, but his views are principledally different from Pei Tian's views. Pei Tian believes that there are interdependence and mutual generation, while Guo Xiang believes that there is no mutual birth. All things are self-existent, naturally occurring, and there is no creator. In fact, there is no existence in the world that precedes things, and there is no creator above and outside things.
Guo Xiang came to his own conclusions by criticizing the various ontology mentioned above; All things arise from indistingocrity. The nature that Guo Xiang talked about is not natural, but does not depend on any conditions and is free to generate without any basis. All things are neither rooted in the Tao nor based on themselves, but arise suddenly and inexplicably, inexplicably, and he calls this unconditionality the "realm of the underworld."The so-called realm of the mysterious underworld is the realm of chaos, inability to be aware, and inability to know, which shows that Guo Xiang's theory of independence has mystical overtones.
According to the view of the theory of independence, Guo Xiang's understanding of the relationship between things is also different from others. He believes that there are no conditions for the emergence of things, and the existence of things is not related to each other. Since there is no connection between things, they are also incomparable, and therefore there is no difference. Guo Xiang believes that the differences in the size, number, length and other nature of things are all out of people's wrong concepts, in essence, there is no difference in all things, Taishan is not big, autumn is not small.
From this, Guo Xiang came to a conclusion; All things are sexually sufficient. The individual sexual foot means that everything is self-fulfilling, a system capable of self-circulation and self-movement, without any dependence or dependence. This contains the following three meanings.
First of all, all things are sufficient in nature, and their existence is unattainable. Guo Xiang believes that from the original point of view, all things are self-generated and exclusive in the realm of the underworld, so their nature is self-sufficient and does not originate from other things; From the perspective of existence, all things have their own, have no connection with other things, cannot be compared, do not depend on other things and exist, and everything is an independent existence.
Second, everything has a perfect nature. Objective things are all small universes that are unrelated and independent and perfect, whose existence is directly identical to their nature, and all their attributes reflect the perfection of nature, not too much, not too small, all things are sufficient in nature, and their existence is perfect, neither surplus nor lacking. On the contrary, if we leave our own nature sufficient to look at the attributes of things, then the mountain is not big, and the autumn is not small.
Third, the nature of all things is naturally formed and unchangeable, so people should live in peace with each other. Guo Xiang believes that things cannot be transformed into each other, so their nature is immutable. Therefore, people should have their own nature and their own lives. Man is naturally natural and unchangeable, and it is impossible for him to become any other person, and if he tries to change, he loses his nature. He wants people to settle their own parts and their destinies, because everyone is fully and perfect in nature, and the rich are not happy, and the poor are not worried.
It is very obvious that Guo Xiang's theory of their respective sexual feet directly serves the rule of the Mongol clan class, and is to justify the rationality of this hierarchy, so that people can be happy with their lives, be content with reality, and obey the oppression of the rule; Any attempt to propagate resistance is not in keeping with one's own nature, that things are sufficient, and that the feudal social system itself is complete and immutable.
Agnosticism
Guo Xiang believes that all things are self-generating and self-existent, isolated in the realm of the underworld, without cause, without conditions, born inexplicably, and die without knowing why, so the objective object world is essentially unknowable.
In Guo Xiang's view, the existence of things has no basis, there is no causal connection between them, and there is no possibility of being recognized. The so-called cognition is a reflection of the world of objective objects, which includes the existence and nature of things and the process of the emergence, development, growth, and demise of things, laws, etc. Guo Xiang gave a negative answer to these, thus denying knowledge itself. Therefore, cognition is impossible and unnecessary at the same time.
There is no theory of how it comes from, in other words, there is no need for all theories. Guo Xiang pointed out that although it is impossible for people to know things, all things (including people) are self-aware. The existence and development of all things is self-generating, self-sufficient, and does not depend on any existence, so they can all know themselves, but they cannot know the other. All things take themselves as the object of knowledge, and they are both the subject and the object of the self.
If the knowledge of one's own nature depends on other beings, then the self-nature is not sufficient, that is, it is to be waited for, and the various natures of things are sufficient, so that things know each other and cannot know each other. If knowledge is an attribute, it should be contained in self-contained sex. However, how can cognition arise without distinguishing between the object and the subject of cognition, so that the subject and object are confused? What is the content of self-knowledge of all things? The essence of Guo Xiang's self-knowledge is still ignorance, and people know nothing about the world of object objects.
Therefore, Guo Xiang believes that normal methods of cognition cannot grasp the object of the object and its essence. All things are unique in the realm of the underworld, and to know and grasp them can only be meditation and mystical union, that is, ontologically realizing direct identity with the object. This kind of person is an ignorant and chaotic person, which is no different from the buddhist state of practice.
Third, the name of the religion is nature
The so-called famous religion and nature is the relationship between feudal moral principles and man's natural lust and natural nature. Wang Bi advocated that famous religions come from nature and serve the interests of the Cao Wei Group. After Sima Shi seized the power of Cao Wei, he flaunted filial piety to rule the world and used famous religions to exorcise dissidents. At that time, Ji Kang and Ruan Zhi were dissatisfied with the hypocritical behavior of the Sima clique in using famous religions as political means, and put forward the idea of "taking nature beyond the name of religion". They advocate the style of old Zhuang's inaction and leisure, and take the adults and gentlemen who are beyond the secular world as their ideal personality, not Tang Wu and Bo Zhoukong. It is worth noting that Ji Kang and Ruan Zhi's opposition to famous religions is only a theoretical weapon against Sima Shi, not fundamentally opposing famous religions. Aware of this theoretical loophole, Guo Xiang put forward the idea of the famous religion, that is, nature, and he believed that moral principles were completely consistent with man's natural nature, and this consistency was the most perfect embodiment in the saints. Although the saint lived a life of observance of the liturgical law in the political field, his spirit was pure; His life was secular, but his mind was detached. To do so by name is to conform to nature, and conversely, to live a natural life is also in accord with human nature. As a result, the door valve nobles can also enjoy the name of purity and debauchery if they indulge in indulgence, and they do not violate the name religion. This theory clearly justifies the decadent life of the aristocratic landlords.
In short, Guo Xiang, like Pei Qian, advocated the theory of sublime, but belonged to a different line in philosophical thought. In our study of metaphysical philosophy, we must not be noble or reverent as the criterion for dividing philosophical schools.