| Summary: | 碩士 === 華梵大學 === 哲學系碩士班 === 97 === This article aims to explore the philosophical connotation of Qi wu lun（齊物論）, interpret it in its modern significance and employ it in the philosophy of life.
The purport of the chapter title Qi wu lun has been controversial since ancient times. Two schools of theories between qi wu and qi lun have ceaselessly been in a drag saw while contemporary views are for both qi wu and qi lun. Viewed from Daoism, both propositions are viable and conform to Zhuangzi’s Dao of liangxing（兩行）.
The author in this dissertation first proceed from the viewpoint of qi wu to explore Zhuangzi’s wu sang uo（吾喪我）where the self-representation is to remove chengxin (subjectivism); and zhenjun（真君）and zhenzhai （真宰） are realization of the true self. Wu hua（物化） covers qi wu, qi lun and the uniformity of life and death. Dao tong wei yi (道通為一) stresses returning to the innate heart, then all things on the earth are uniform.
If we proceed from the concept of qi lun, we discover that Zhuangzi holds that all discourses come from chengxin (成心，subjectivism), therefore, to remove chengxin is an important attitude in right and wrong toward discourse. To be enlightened is to have a humble and quiet heart where each theory has its viable arguments therefore contrasting theories can both be feasible. The difference between name and substance lies in virtual phenomenon and actual reality. If there is no standard for right and wrong, it is worthless to argue. Preserving a humble and quiet heart and removing chengxin can extricate us from the hassle of controversies.
Based on above discussions, the contemporary viewpoint and phenomenon is to respectively apply the philosophy of Qi wu lun to the philosophy of life, and eventually lays down wozhi (xinzhi), and know the meaning of life and death (xingzhi) is the final application for Qi wu lun.
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