Could the thoughts I harbor about myself, others, objects, events, relationships, and society be my own dreams? Zhuangzi's dream motif prompts this kind of reflection.
However, we should not think that Zhangzi is simply advocating solipsism.
Because Zhuangzi talks about awakening, that is, awakening.
The reason why Zhang Zi reflects and doubts whether this is a dream is to wake up from the dream.
Methodological solipsism! This is the core of the dream motif for Zhuangzi.
--- p.28, from "A Nightmare That's Really Hard to Wake Up From - Yeohee's Story"

It is important to note that an oppressive society steeped in superficiality and vanity relies on the sense of sight.
(…) If there is a small clue to escaping from an oppressive society, it lies in overcoming the logic of vanity, and we must dismantle the monopoly of vision.
It is enough to remember that the seer controls the seen, and that one can only possess what one sees.
--- p.59, from “From a World of Vanity to a Community of Joy - The Story of the Piglet”

To Zhuangzi, concepts such as ‘emptiness’, ‘mourning’, or ‘forgetting’ are very important.
All three concepts target the mind.
It's a story about emptying your mind, losing your mind, and forgetting your mind.
(…) If someone doesn’t understand the sincerity of the eldest son, he will at best speak with a serious expression.
“Try sitting cross-legged near a waterfall or at the edge of a cliff.
“Once you have completed your practice and have emptied your mind, you will be able to understand the mind of a Taoist.” This is nonsense that is completely worthless and shows that you do not know what you are talking about.
--- p.87~88, from “The Health of Oblivion - The Story of Airborne Forces”

The way of the house mouse, or the Tao, is born when it is tamed by humans without being detected by humans.
It is safe to say that house mice are born when rats become accustomed to human dwellings.
But a house mouse must never forget for a moment that he is a mouse.
The point is that they should not be so completely domesticated that they cannot survive without human homes.
As human surveillance increases or the presence of hazards such as rat poison or traps increases throughout the home, rats are forced to leave and settle elsewhere.
--- p.105, from “Roads and Horses, Their Possibilities and Limitations - Stories of Roads”

Graham distinguishes between the concepts of wish (爲是) and insi (因是).
Here, '위(爲)' is a verb meaning 'to regard, consider, or think of as ~', and '인(因)' is also a verb meaning 'to follow ~'.
And 'shi' (是) is a noun meaning 'this', and in the case of the two concepts, it is used as the object of 'above' and 'in' respectively.
So, 'wishi' means 'I think this is it', and 'insi' means 'I follow this'.
(…) In ‘wish’ which means ‘I think this is it’, ‘this’ is ‘this’ that is compared to something else.
On the other hand, in the word 'insi' which means 'according to this', the 'this' is 'this' that has no object of comparison.
--- p.135~139, from “Things You Can See Without Comparison - Wish Stories”

Salto Mortale! It means a leap of life and death.
(…) If there are footprints that reach the edge of the cliff, but no footprints that return from the edge, we know that someone has fallen into the abyss or flown over the abyss.
Then you guess.
Someone said they took a life-threatening leap, someone said they stepped off the edge of the cliff they were standing on in fear.
--- p.167, from "Saltp Mortale! - The Story of Wings"

When the door closes, the inside and outside appear distinct.
But when the door opens, the distinction between inside and outside dissolves.
(…) The path to understanding others opens from the inside out.
The opposite situation is also possible.
Since the door is made, it is quite possible to bring the outside batter in.
It is a path of hospitality where the outside opens inward.
However, we should not focus solely on understanding or welcoming others, that is, opening doors.
Perhaps it is equally important to decisively cut off from others who seek to destroy me, that is, to close the door.

--- p.201~202, from “Looking at the Road from the Threshold - The Story of Dochu”

This is how the sad vanity of the ruling class is born.
It is sad because, unlike the ostentatious vanity of those who want to show off that they are part of the ruling class, it is the vanity of the ruled class who want to be chosen by the ruling class.
The twisted jealousy of the ruling classes towards each other aggravates this sadness.
Although I express my regret for my neighbors' failures and misfortunes, I feel a strange sense of joy and relief inside.
On the contrary, I congratulate my neighbors on their success and good fortune, but behind it all, I feel depressed and inferior.
Because we feel like all of our neighbors are potential competitors.
--- p.207, from "In Search of the Tenth Arrow - The Story of a Bug"

The intensity with which we experience death is quite different in these two cases: when a stranger's daughter dies and when our own beloved daughter dies.
(…) In your daughter’s empty room, in the living room, at the kitchen table, in the bathroom, in the shoes your daughter used to wear, in the clothes your daughter used to wear, in the teddy bear your daughter used to play with, and even in your spouse, you will be gripped by the experience of “your daughter is not here,” a black hole-like sense of absence.
(…) This is the death of the second person.
Here, the second person goes beyond the grammatical meaning of referring to the person I call 'you' or 'your', that is, someone in front of me.
Because it is the second person in the humanistic sense.
The person I love, the person who brings me joy, and the person whose absence brings me sadness is in the second person.
On the other hand, the daughter of a stranger is third person to me.
--- p.219, from “Deconstructing the Persistent Idea of ​​Death - The Story of Mengsonjae”

Fox! By its very existence, it stands outside the patriarchal order of heaven, composed of the heavenly, the great, and the small, justified by heaven.
A woman who lives a dignified life, independent of the world! (…) From the fox, the "woman who walks alone," we must recall the dignity of a warrior on horseback.
Foxes are different from women in traditional patriarchal societies who cannot escape the oppressive society and endure all kinds of stress.
(…) It is clear that she is greater than most men struggling in an oppressive society.
--- p.284~285, from “The Heart of a Warrior Who Protects Freedom - The Fox Story”

An empty mind is not a dead mind or a mind that has fallen into silence.
Because it is an incredibly sensitive mind, a dynamic mind, a tireless mind that makes new suggestions until the other person says “yes.”
(…) In this way, the monkey story is freed from the curse of the four-character idiom, “Josammosa.”
I am neither a cunning swindler nor a businessman who uses his eloquence to take advantage of others.
Because he was a lover and a communicator who knew that love and communication is doing to others what they think is right, not what you think is right.
--- p.304~305, from “The Secret Duality of a Loving Heart - The Monkey Story”

But a dream without a partner is just a daydream.
(…) I am both scared and excited about who and what face will wake me up.
Anyway, I won't live my life following the advice of Zhuangzi, saying I'm a philosopher, a teacher, a man, an author, a lecturer, or a middle-aged person.
Because only those whose identity is unclear are granted the freedom to become anything and the power to communicate with others.
I think it's time to completely wake up from the dream of becoming a long-time leader.

--- p.360~362, from “Who Will Wake the Dream of the Elder? - The Butterfly Dream Story”