Wondrous Qi as Self-So, Reversion as Root — A New Construction of Daoist Ontology Based on a Critique of "Sitting in Oblivion"

Abstract

This paper analyzes and critiques the Daoist ontological construction of Chongxuan Learning as characterized by "sitting in oblivion," and on this basis constructs an "existence (ultimate oblivion)" theory thoroughly liberated from the framework of ontology. The paper first grasps the overall ontological construction of Chongxuan Learning through the feature of "sitting in oblivion" as simultaneously the realm and practice of the noumenon, revealing how the construction of a noumenon-practice theory, with "negation/transcendence" as its practice, manipulates and conceals "existence." It then further combs through the construction of "sitting in oblivion" to clarify the feasibility, from the perspective of "existence" as the primary meaning, of constructing "sitting in oblivion" as a secondary meaning (i.e., ontologicalized). Subsequently, the paper clarifies the root cause of why "sitting in oblivion" constructs such a "negation-of-negation" ontological framework. This clarifies the necessity of ontological construction and the need for self-reverting ontological construction within the existential state (stimulated by things, chasing after things) of the "realm of things" that negates "existence." Simultaneously, it further clarifies that the true manipulation and concealment of "existence" by "sitting in oblivion" lies in the concrete orientation of negating existence inherent in this self-reverting ontology. After thoroughly clarifying the issues, the paper employs the logic of "sitting in oblivion"—a sophisticated construct that achieves reversion to "existence" through necessary ontological construction—to interpret "movement" as chong (interpenetrating void/ferment) and to achieve harmony (he) through chong. This constructs an ontology where chong-he is wondrous qi and wondrous qi is chong-he—an ontology of spontaneous movement and stillness, of wondrous qi being self-so. Building on this, the paper further grasps wondrous qi as self-so as "existence" characterized by reversion. Based on the nature of "existence" as self-reverting, and through an ontological grasp where nature-as-one (xing yi) is nature-as-particularized (xing fen), it constructs a revertive ontology of "the existence of this being is the existence of the absolute other" and "reversion itself is the Dao (the movement of Dao is the movement wherein Dasein, as the self, exists within the absolute other and thereby realizes itself)."