?????? ¡®???¡¯Ð\¸¸¸¸? ?? ???? ¡®???¡¯„“ßMÐÔ? ?? (The problem of ontological ¡®change-creating-process¡¯„“ßMÐÔ in the philosophical system of CHANG-TZU)

??? ???? ??? ?? ?? ??. ¡®?? ???¡¯? ¡®??? ???¡¯? ??? ????. ??? ??? ??? ??? ¡®??? ???¡¯?? ????? ??? ¡®?? ??? ???¡¯?? ????? ?? ???? ?? ????. ¡®??? ???¡¯? ¡®?¡¯ ??? ??? ? ??. ¡®?? ??? ???¡¯? ¡®?¡¯? ???? ? ??? ??? ??? ? ??. ¡®?¡¯? ¡®??¡¯? ??? ?? ??? ?? ???. ¡®??¡¯ ??? ?? ????? ??? ????? ?? ¡®?¡¯? ???? ? ??? ???? ????. ??-?-????? ???? ¡®?? ??¡¯? ?????? ??? ¡®?¡¯? ?????? ??? ????? ?? ?? ???? ????, ??? ¡®?¡¯? ?? ??? ???? ¡®?¡¯?? ??? ? ?? ?? ??? ???? ?? ??? ?? ?? ?? ???? ????. ?? ????? ???? ???? ???? ???? ¡®???¡¯? ??? ??? ??? ??? ?????, ??? ??? ??? ??? ?? ???? ?? ¡®?¡¯Éñ, ¡®??¡¯Éñšâ? ¡®?¡¯? ¡®??¡¯ ??? ????? ??? ? ?? ??? ???? ?? ??? ??? ????? ???? ?? ??? ?? ?? ??? ? ?? ??? ????? ??. ??? ?? ¡®???¡¯? ???? ???? ????. ¡®??? ???¡¯? ? ??? ¡®??¡¯? ??? ????? ????. ¡®??? ???¡¯? ¡®? ??? ??? ??? ?? ??? ?? ? ??? ??? ??¡¯? ??? ????? ????. ¡®??¡¯? ???? ?? ??? ¡®????¡¯? ??. ¡®???¡¯? ¡®??¡¯? ???? ??, ¡®??¡¯? ?? ?? ??? ??? ??, ??? ??? ???? ??? ???? ????. ¡®???¡¯, ¡®?? ??? ??¡¯? ??? ?????. ??? ?? ??¡¯? ??? ¡®???? ?? ?? ????? ?¡¯?? ?? ??? ¡®??¡¯ ??? ¡®???¡¯? ??? ????, ??? ???? ???? ???? ??? ?????. ¡®???¡¯? ?? ? ??? ???, ?? ? ??? ???? ?? ?? ???, ??? ??? ??? ??? ???? ???? ?? ???. ??? ?????? ¡®???¡¯? ??, ??? ???? ?? ????? ???? ??? ????? ¡®?¡¯? ??? ??? ???? ???. ??? ¡®????¡¯? ??? ¡®?¡¯? ???? ???? ??? ??? ????? ???? ?? ???? ?? ??? ????? ??, ? ???? ??? ???? ??? ??? ???? ???? ????. ??? ?? ??? ???? ?? ?? ???? ? ¡®?? ?? ????¡¯ ??? ???? ??? ??, ?? ?? ?? ?? ¡®???¡¯? ??? ?? ??? ?????? ?? ??? ???? ???? ??? ????? ????. ?? ??, ¡®????? ??? ?¡¯? ¡®??? ??? ??¡¯, ?????? ????? ?? ?? ???? ¡®???¡¯??. ?? ??? ??? ???? ?? ??? ???? ???-????-??? ?? ??? ?? ????? ?? ?? ???? ??????? ??. ?? ?? ?? ??, ?? ¡®??? ??¡¯??? ¡®??? ?¡¯? ?????, ? ???? ??? ??? ??? ?? ?????? ???? ?? ??? ?????? ???? ? ???? ????? ???? ??? ??. ??? ??? ???? ???? ? ?? ????? ????, ???? ¡®???¡¯?? ???? ????. ¡®??¡¯? ??? ??? ?? ???? ?? ¡®?? ???¡¯? ??? ????, ?? ???? ¡®??¡¯„“ßM??? ?? ??? ??. ??? ???? ¡®??? ????¡¯, ?? ¡®??? ????¡¯?? ???, ??? ??? ??? ???? ?? ???.

The theory of ontology in CHANG-TZU¡¯s philosophical system have the dual structure. The nested structure of ¡®my existence¡¯ and ¡®the existence of the world¡¯. It means that the one exist in ¡®the presence of one¡¯s own¡¯ and also exist in ¡®the presence of all over the world¡¯, simultaneously. ¡®The presence of one¡¯s own¡¯ can not be revealed in the realm of his own existence. ¡®The presence of all over the world¡¯ can not embody any image of it, if there is not exist any one else. ¡®The one¡¯ and ¡®The world¡¯ are mixed into each other. The whole world in mixed of everything have to secure the existence of itself through the sum of all ¡®me¡¯. To let receptaculum that the existence ¡®EXIST-IN-WORLD¡¯ is a existence of ¡® the whole world¡¯ also ¡®the one-me¡¯ is the aim of the theory of knowledge in CHANG-TZU, and then, ¡®the one-me¡¯ leads up to ¡®in¡¯ such fundamental areas of the ways of being and made to realize the true nature of ¡®EXIST-IN-WORLD¡¯ is the aim of the theory of ontology in CHANG-TZU. I think that we are in order to understand the CHANG-TZU¡¯s philosophical system in ontological point, we must basis on ¡®KEE-system š, therefore, the ¡®XIN¡¯ or ¡°XIN-KEE¡¯ is mean as an element that one can communicate naturally with one¡¯s inner foundation of existence, and then, a natural ¡®harmonic forcing¡¯ of the world can interact in one¡¯s ¡®inside and outside¡¯ realm without any restriction works. This is a territory of ¡®father¡¯s father of all¡¯. The ¡®father¡¯s father of all¡¯ is fundamental power or harmonic forcing of all. In the philosophical system of CHANG-TZU the world of ¡®father¡¯s father of all¡¯ is a complex and diverse structure equipped with a infinite connection of one-and-one¡¯s ¡®KEE¡¯. The network of ¡®one-and-one¡¯s¡¯ ¡®KEE¡¯ associated in the total world are slight shaking like constantly, and numerous movements were give effects to each other, that is fundamental power or harmonic forcing of all, and that is ¡®father¡¯s father of all¡¯, in CHANG-TZU¡¯s philosophical system. If wee call it as simply ¡®creating¡¯, we have strong feeling of dominance and subordination, really. Therefore it is more good to call it as ¡®change-creating-process¡¯, that is ¡®spread out by change and change¡¯ while fixed each other together constantly. In these process, there is no special agents of change. If there are any agents, that is the entire natural world itself.