Historically we have taken Tao philosophy as a unique Chinese philosophy in the world. Our analysis shows that the central principle of Tao philosophy is fundamentally the same as any other non-dualistic philosophy, such as the ancient Greek and the Buddhist philosophies.
It may be straightforward to show that the principle of Tao is similar to Parmenides’ Oneness, Heraclites’ Changes, and the Buddha’s or Nagarjuna’s “Non-dualistic principle.” We have benefitted in the many ways from these philosophies. In fact, our final breakthrough in identifying the principle of Tao would have been much more difficult without comparing Lao-tzu with these ancient philosophers. We shall have a separate volume in this Series to discuss the similarities of Tao philosophy, the Greek, and the Buddhist philosophy.
We can now have a more unified view of a world culture. We may be able to gain similar understanding of nature in each culture, i.e., without wondering far from our own culture. Our formulation can also be used in many common issues associated with dualism, such as “I and the world”, “body and mind”, “chicken and egg”, and “white horse is not horse”, and Zeno paradoxes.
We may also use the model to consolidate many approaches for appearance and reality. The actualities are similar to the Ideals in the traditional Idealism, and the objects are similar to the realities in the traditional Realism. Our logic model is a consistent framework to discuss Realism, Idealism, Phenomenology, and Process Philosophy, etc.
 As a system, our model shows similarity to the Neo-Platonism.
 Chapter 47: “Without stepping outside the door, one may know the world.” 不出於戶，以知天下。