In order to be suitable to the dense religious feelings of the Eastern Jin Dynasty, Chang Chan puts forward a new philosophical theory by interpreting Lieh-tzu, in which he believes that “Ji Li”(mechanism) is the connection of the “Being” and “Non-being”, also the intrinsic basis forming or changing of things. The sage can experience the “Non-being” with “Ning Shen”(condensation of the spirit), possessing the superior supernatural power without demonstration, but complying with the people by “Wu Wei” (non-activity). This theory melts perfectly the Neo-Taoist philosophy senior’s Non-being theory, Self-changing theory, Chaos theory and the traditional necromancy theory, interpreting the magic phenomenon with the Neo-Taoist philosophy “Nature” theory, and advancing the theory of “Being and Non-being” and “Sage’s Non-being Experience”.
With his unique argument in existence and non?existence,Guo Xiang defined the vacuum as non?existence,and the invisible things as invisible existence.From these definitions was derived a series of propositions which supported his theory on emergence and transformation by itself.Regarding the human nature as the ultimate cause of the emergence and transformation, he rejected the decisive factor of the extemal cause from the very ground.He called the human nature “real nature”,“personality”,“invisible existence”,“cause of every sign”,and “heavenly principle”in different contexts. Thus he indicated the various relationships between noumenon and phenomenon and built up the individual ontological system, namely,“Ontology of human nature".In the thinking mode focused on noumenou and phenomenon,this Ontology blended with nature and ethics,solving the problem of the day.Looking at it with an eye in the course of the development,we may believe that the Ontology is also the feature of the Neo?Taoist Ontology in Wei and Jin dynasty.
