(si zhi 肆志) and “adapting to changes” (qianhua 遷化). How do we reconcile the apparent contradiction of freedom and restraint? The contradiction comes from the rational impossibility to follow one’s inner impulses and at the same time to accord with external changes; but for the wise man (daren 達人) inner inclinations correspond to the cosmic changes (Mather, “Individualist Expressions of the Outsiders during the Six Dynasties,” 199–214). In fact, individuals are microcosms that mirror and share all the elements of the universe, in the assumption that according to the Dao if everything is allowed to flow spontaneously, harmony is established. Then autonomy and unity, freedom and necessity coincide (Watts, Tao: The Watercourse Way, 43; and Chirkov, “Culture and Autonomy,” 106–108). These examples may be useful to understand the different ways to cope with the defence of the self, by resistance or by adaptability, or the concept of tongxin, “child-mind.”

20. Kung-chuan Hsiao, A History of Chinese Political Thought, 316.

21. Xu Keqian, “A Different Type of Individualism in Zhuangzi.” Xu evidences the specific characteristics of Zhuangzi’s individualism, different from modern individualism, such as the non-fixed and non-atomistic concept, the priority of life value contrasted with greed and ambitions. In this “inward individualism,” individuality is pursued by exploring the innate and intrinsic self, rather than claiming and expanding outside interests and rights for individuals.

22. 所以謂之反觀者，不以我觀物也。不以我觀物者，以物觀物之謂也。既能以物觀物，又安有我于其間哉？是知我亦人也，人亦我也，我與人皆物也。此所以能用天下之目為己之目，其目無所不觀矣。用天下之耳為己之耳，其耳無所不聴矣。[…] 夫其見至廣，其聞至逺，其論至髙，其樂至大，能為至廣、至逺、至髙、至大之事，而中無一為焉，豈不謂至神至聖者乎? Shao Yong 邵雍, Guanwu Pian 觀物篇, juan 5, in Siku Quanshu, Zibu 子部, Shushulei 術數類, Shuxue zhi Shu 數學之屬. See analysis, comments and translation by Arrault, Shao Yong (1012–1077), 393–403.

23. See Zheng Peikai’s essay “Jiedao Duoqing Qingjinchu” on Tang Xianzu’s dramas and the Honglou Meng.

24. According to Zhu Xi, the sage reaches a state of “no-self” after undertaking a process of self-transformation to its limit. The self is identified with selfish desires (ji, wei shen zhi siyu ye 己，謂身之私欲也), deceitful dispositions (qizhi zhi pian 氣質之偏), sensual appetites (er mu kou bi zhi yu 耳目口鼻之欲), envy and hate (ren wo ji ke zhi lei 人我忌克之類) (Lunyu jizhu Daquan 論語集註大全, Siku Quanshu, Jingbu 經部, Sishu