Zhuangzi shall not be simplified as "Escape Politics" toward "Cancel Politics". It shall criticize the political "Patterns of Counterforce" of Confucian engagement in power and struggle, diverting to the "Co-becoming Patterns" of "Transformative Politics". Compare to the Confucian " Moral Politics" can be called "Co-becoming Politics". Confucian "Moral Politics" is confined to the struggling patterns of political opposition of "False Dichotomy", even consistently intensifying the drama of "Good and Evil." The "Internally Introspected" cultivation of the fasting of the mind are more likely to divert the extremes of "Dualism" to the "Two-Way" state that "a ‘this' is not a 'that,' and every 'that' is also a this" so as to break the boundary of opponent and life and death of "Position Politics" to generate "Co-becoming politics "Who knows how white attracts, Yet always keeps himself within black's shade" and "We should attempt to that our brightness, and bring ourselves into agreement with the obscurity of others". This co-becoming neither cancels the intensity of difference nor approach the pure harmony of identicalness; however, it would make the opposite stances locate the remaining space to coemerge within the two-exist and facilitate the third possible proposal within the two-way exchange in attempt to produce the timing for transformation beyond political struggles. Therefore, we might be able totemporarily call it as the art proposals of "Co-becoming politics" or "Transformative Politics" the Zhuangzi brings up, far from Confucian "Moral Politics." becoming Politics.

Dao is one of the fundamental concepts in (hinese metaphysics and culture, underlying the Chinese way of living, thinking, believing and behaving. It has been translated in English writings variously as the way, hodos, method, noumenon , truth, principle, nature, law or even God. However, none of these terms would be able to cover all meanings of this Chinese concept. Hence it is necessary for us to look at it from a comparative perspective, with a particular attention paid to the origin and evolution of Dao throughout classical Chinese texts and to the complexity embedded in Daoist and Confucian interpretations and applications. This perspective enables us to clarify some of the paradoxes the using of this Chinese concept has caused, and to examine its commonalities with and differences from one of the most important concepts as used in Greco-Hebrew texts and contexts, namely the Way or ways.

The Edo period confucian Tsukada Taiho interpreted ren in The Analects of confucius as“success without violating righteousness”,and claimed that confucius’ren refers to the success of doing things without violating the righteousness formulated by the ancient kings.This interpretation by Tsukada Taiho contains two elements,namely,morality and utilitarian,which are integral and inseparable from each other.Tsukada Taiho did not consider Guan zhong to be a“person of ren”,this is because he mistranslated“如其仁”in the original text as“其如仁”in his translation of The Analects of confucius,which led him to believe that confucius had not used the word“ren”to evaluate Guan zhong.

Emperor Wu of the Liang Dynasty played an important role in the development of Confucian classics, metaphysics, and I-studies in the Southern Dynasties. He not only promoted the development of I-studies through his Confucian classics and metaphysics policies, but also himself was a fan of the interpretation of the I Ching. As a representative of the I-studies, he often talked about the meaning of the I Ching and wrote numerous commentaries with his officials. Although his books havebeen lost, from the few remaining pieces, we can still interpret a lot of valuable information. Firstly, Wenyan was created by King Wen. Secondly, there are seven authors of the I Ching . Thirdly, the body was wonderful and had different uses. Lastly he refuted Zheng Xuan's Yao Chen theory. All of these can be used to understand the interpretation characteristics and ideological characteristics of I-studies in the Southern Dynasties.