Is Taoist metaphysics true?

Metaphysics, the word "Xuan" here, comes from a sentence in Laozi, "Xuan is both mysterious and mysterious, and it is the door to all miracles." Metaphysics was originally a term in Taoist philosophy, which refers to a philosophical trend of thought with Laozi as the research core in Wei and Jin Dynasties.

Metaphysics, also known as Neo-Taoism, is the study and explanation of Laozi, Zhuangzi and Zhouyi, which originated in Wei and Jin Dynasties. Metaphysics is a trend of thought advocating Lao Zi and Zhuang Zi in China from Wei Jin to the middle of Song Dynasty. It can also be said to be a new expression of Taoism, so it is also called neo-Taoism. Its ideological trend lasted from the end of Han Dynasty to the middle of Song Dynasty. Metaphysics was the mainstream thought that replaced Confucian classics in Wei and Jin Dynasties. Metaphysics is "profound learning", which is based on "ancestors narrate Lao Zi and Zhuang Zi", and Lao Zi, Zhuangzi and Zhouyi are called "San Xuan". Taoist metaphysics is also the only knowledge besides Confucianism that has been designated as an official school.

Metaphysics is a manifestation of Taoism. It can be said that metaphysics is a branch or improvement of Taoism.

In Wei and Jin Dynasties, the meaning of metaphysics refers to both words and deeds, and most of them are profound. "Xuanyuan" refers to the ontological problem of "transcending words and images" and staying away from concrete things. Therefore, emptiness, metaphysics and knowledge of metaphysics can be called metaphysics. Metaphysics scholars are mostly celebrities at that time. The main representatives are Yanhe, Wang Bi, Ruan Ji, Ji Kang, Xiang Xiu and Guo Xiang. It is based on the decline of Confucianism (Confucian classics) in Han Dynasty. It evolved from Taoism and Huang Lao's theory in Han Dynasty. It is the product of the direct evolution of Wei Chu dialect in the late Han Dynasty.

Metaphysics in Wei and Jin Dynasties refers to a specific philosophical trend of thought in Wei and Jin Dynasties, which was liberated from the tedious Confucian classics in Han Dynasty and tried to reconcile "nature" and "Ming Jiao". The central issue it discusses is whether there is something at the end of the story, that is, it discusses the basis of the existence of all things in the world in a speculative way, that is, it discusses the ontological metaphysics of the basis of the existence of affairs in a form far away from "things" and "things". It is the first attempt in the history of China's philosophy to make China's philosophy construct a meaningful philosophical attempt combining Confucianism and Taoism on the basis of Laozi and Zhuangzi's thoughts. Philosophically speaking, there are two schools of metaphysics, one is not paying attention to what, the other is worshiping what, and the main concern is whether there are problems.

The basic features are as follows: ① Taking San Xuan as the main research object, Lao Zi and Zhuang Zi interpret the Book of Changes.

(2) around the dialectical question of "existence". Metaphysics is represented by Yanhe and Wang Bi, and regards "nothing" as the foundation and unity of the world. Pei Wei and Yang Quan, who advocate ontology, believe that existence is self-generated and self-generated is embodied by something.

The basic content of his philosophy is to explore the world ontology. Gui Feizi regards "nothing" as the existence basis of "being" and puts forward the ontological thought of "nothing"; Guo Xiang, on the other hand, advocates the individualization theory, believing that "you" exists alone and does not need "nothing" as his own ontology.