장자철학에서 공간을 말함에 있어서는 기철학적 구조를 먼저 이해하여야 한다. 장자의 자연철학은 ‘기’를 구성요소로 하여 전개되는 것이기 때문이다. 장자철학에서 공간이라는 것은 그 기철학적 구조가 떠올려주는 세계이다. 근원적 측면에서 세계는 ‘하나하나의 기’로 존재한다. ‘하나의 기’는 영원불변한 실체성을 갖는다. 그러나 ‘하나의 기’는 자기공간 속에 숨겨져 있는 자이다. 그것은 그 자체로서는 자기를 드러낼 방법이 없으므로, ‘부재’하는 것과도 같다. 처음의 공간, 또는 현상적 세계의 토대가 되는 공간은, 그런 ‘하나의 기’들로 충만 된 전체적 세계 공간이다. 이 세계공간에서 ‘하나의 기’는 ‘다른 하나의 기’들 모두와 ‘이웃’해 있다는 조건을 갖는다. ‘이웃’해 있는 근원적 기들 사이에는 연관이 지어지게 된다. ‘연관’은 밀고 당기는 운동, 또는 작용으로 드러나고, 모여서 합해지고 형체를 갖추어내는 과정으로 나타난다. 세계공간은 그런 ‘하나의 기’의 작용력, 또는 구성력의 총합으로 나름의 정체성을 갖추게 된다. 장자에서 공간과 경계란 ‘하나의 기’ 자체의 근원적 존재공간을 최소한의 것으로 하여, 그것이 ‘다른 하나의 기’와의 사이에서 연출하는 작용력 또는 구성력의 전개양상을 따라가며 무수한 동심원을 그려내는 것으로 나타나며, 결국 ‘하늘과 땅 사이’로 추상되는 총체적 세계공간을 최대한의 것으로 떠올려주는 연관 속에 놓여진다. 그런 모든 공간적 양상들이 지금 우리 눈앞에 펼쳐져 있는 현상적 세계공간 속에서 무수하게 층을 이루며 포개지고 뒤섞이는 것이 장자의 공간과 경계가 갖는 모습이다. 뒤섞임, 총체적 혼돈의 양상 속에서 장자적 공간은 단순하게 말하자면 3단계의 층이 포개진 모습을 드러낸다. 제1층은 ‘하나의 기’가 ‘다른 하나의 기’와 ‘그저’ 있으면서 세계적 공간양상을 갖추고 있는 영역이다. 제2층은 ‘하나의 기’가 ‘다른 하나의 기’와 작용하며 무한한 관계를 지어나가는 혼돈영역이다. 이 영역 속에서 ‘하나의 기’의 ‘연관’된 ‘묶음’은 찰라적 존재공간을 떠올리기도 한다. 제3층은 ‘하나의 기’가 전체 세계의 ‘모든’ ‘하나의 기’와 세계적 연관을 종합적으로 맺어서 ‘총체적 세계의 종합적 공간양상’을 갖추고 나타나는 것이다. 장자의 철학적 문제의식이 작동하는 것은 제2층의 공간양상, 존재공간 속이다. 장자는 이 영역에서 존재공간을 이루는 것들이 스스로의 존재성을 내세워서 존재론적 자아의 함정 속에 빠져드는 것을 경계한다. 따라서 장자는 이 ‘존재론적 자아’의 존재성이 결국은 제1층의 양상을 바탕구조로 하고 제3층의 세계 내적 현상 속에 놓여지는 것이라는 점을 인식시켜 주고자 노력한다. 결국 장자철학 속의 공간양상은 존재를 ‘하나의 기’의 ‘부재성’에로 되돌리거나, 또는 ‘전체 세계’의 ‘종합적 뒤섞임 양상’ 속에 위치시키고자 하는 목적을 갖는 것이라 할 수 있을 것이다.
We can not think for the space in itself. That one have its own identity, only associated with presence and time. It has a paradoxical existence, even without the help of time and presence, the space is hard to be said. In the philosophy of Chang-Tzu, if we want to speak for the meanning of space, we must consider how the Kee氣-system was to be construed, at first. Because the natural philosophy of Chang-Tz is deployed in the Kee-components which a very small element of energy. In Chang-Tzu's philosophy, the world of space evokes based on force of Kee. The world exists to 'One and One' of Kee in terms of source. One of Kee have the unchanging for all eternity. But one of Kee hidden in the space of his own. It is one which like a ‘absence’, because there is no way to award for publicly in itself. The foundation of the world phenomenon, or space of the first time, such ‘One and One’of Kee are blessed with the field throughout the world space. The condition that they would say, ‘One and One’of Kee is lying to ‘neighbor’ with everyone in this world space. Each ‘neighbor’ one of Kee have the inherent link between one and any other. The ‘associated’ exercise, pulling and pushing or action turned out to be, and using a process in, they embodied and tied together. Sum of the world's configurability or that force of interact is to be its own identity of Space. Chang-Tzu's space and security is minimal, as it is the primary unit of space of 'One and the other’ in Kee-system directed with force, or the Changing Process of the configurability, following numerous circles, shown to draw. After all, that is an abstract as ‘between heaven and earth’ evokes that of the aggregate world maximize space placed in the process. Such a world which phenomenon now lay in front of us has all spatial aspects of superiors, in numerous layers stack, mixed in space and in space of space. A hotchpotch, total chaos in aspects of the layers stack, are step of 3 layers stacked one on top, in simply speak. Chang-Tzu's philosophical problem of the actuating is entering the second floor of the existing modality, space of one existence. Chang-Tzu think like this, in the space of this area, one existence have the potential for the existence of ontological ego to lose oneselves in the trap of it. Therefore, Chang-Tzu said the one is based in the aspects of these, in the first floor of the end of the existence of ‘existential sense of self’ that placed in the inner world of phenomena, and in the third floor, that is, pattern of lying in the whole space in the presence of the world, simultaneously. After all, Chang-Tzu's philosophical system, space in the ‘One and One’ of Kee vivify the existence to ‘the absence’, and space in the ‘whole world’ are positioned the existence in ‘a comprehensive picture’.
We can not think for the space in itself. That one have its own identity, only associated with presence and time. It has a paradoxical existence, even without the help of time and presence, the space is hard to be said. In the philosophy of Chang-Tzu, if we want to speak for the meanning of space, we must consider how the Kee氣-system was to be construed, at first. Because the natural philosophy of Chang-Tz is deployed in the Kee-components which a very small element of energy. In Chang-Tzu's philosophy, the world of space evokes based on force of Kee. The world exists to 'One and One' of Kee in terms of source. One of Kee have the unchanging for all eternity. But one of Kee hidden in the space of his own. It is one which like a ‘absence’, because there is no way to award for publicly in itself. The foundation of the world phenomenon, or space of the first time, such ‘One and One’of Kee are blessed with the field throughout the world space. The condition that they would say, ‘One and One’of Kee is lying to ‘neighbor’ with everyone in this world space. Each ‘neighbor’ one of Kee have the inherent link between one and any other. The ‘associated’ exercise, pulling and pushing or action turned out to be, and using a process in, they embodied and tied together. Sum of the world's configurability or that force of interact is to be its own identity of Space. Chang-Tzu's space and security is minimal, as it is the primary unit of space of 'One and the other’ in Kee-system directed with force, or the Changing Process of the configurability, following numerous circles, shown to draw. After all, that is an abstract as ‘between heaven and earth’ evokes that of the aggregate world maximize space placed in the process. Such a world which phenomenon now lay in front of us has all spatial aspects of superiors, in numerous layers stack, mixed in space and in space of space. A hotchpotch, total chaos in aspects of the layers stack, are step of 3 layers stacked one on top, in simply speak. Chang-Tzu's philosophical problem of the actuating is entering the second floor of the existing modality, space of one existence. Chang-Tzu think like this, in the space of this area, one existence have the potential for the existence of ontological ego to lose oneselves in the trap of it. Therefore, Chang-Tzu said the one is based in the aspects of these, in the first floor of the end of the existence of ‘existential sense of self’ that placed in the inner world of phenomena, and in the third floor, that is, pattern of lying in the whole space in the presence of the world, simultaneously. After all, Chang-Tzu's philosophical system, space in the ‘One and One’ of Kee vivify the existence to ‘the absence’, and space in the ‘whole world’ are positioned the existence in ‘a comprehensive picture’.