Rongkun Zhang

Based on contemplating the original concern of the _Daodejing_, this article points out that, on a deep existential and practical level, the _Dao_ signifies a new existential structure (and a new world of meaning), which is framed by the "four conforms." In essence, Laozi proposes the concept of the _Dao_ to inspire an advisable way of life, which can be achieved by transforming the existential structure from "mind controlling the vital energy" to one shaped by the "four conforms." Moreover, this article argues that the significance of the _Dao_ ultimately goes hand in hand with the revelation of self-sovereignty and human dignity.

In Zhuangzi’s 莊子 philosophy, the concept of z_heng_ 正 occupies an important place in realizing the Daoist ideal of “inner sageliness and outward kingliness,” in terms of cultivating oneself and lifting others. However, very few scholars have concentrated on this topic and examined the role it plays in achieving the sagely realm. This article, therefore, is primarily intended to investigate the connotation of _zheng_ from the perspective of “virtuosity” (_de_ 德) and to clarify why this virtuosity can “align other living beings.” First, the meaning of alignment in other living beings is introduced, followed by clarification of “activity of the Heavenly” (_tian xing_ 天行), which is internally based on virtuosity and externally conforms to the “Heavenly Transitions” (_tian ni_ 天倪) as a principle of value. Furthermore, through exploring specific examples in the _Zhuangzi_, I aim to show that the virtuosity of “vacuity and stillness” (_xu jing_ 虛静) and its manifestation as “activity of the Heavenly,” in reality, have a marvelous effect in transforming the evil component.