-----Source-------

In terms of specific handling of things, Zhuangzi believes that "there should be no near-name for good deeds, no near-punishment for evil, and predestined supervision." "("Health Preservation Master"

Original text

My life also has a limit ①, but I know it has no limit ②. As long as there is no limit ③, it is already ④; it is already. Those who know ⑤, that’s all! There is no immediate name for doing good ⑥, and there is no immediate punishment for doing evil. The governor believes that ⑦ can protect one’s life, ⑧, support relatives ⑨, and ⑩.

①Ya: Margin, limit.

②Zhi (zhì): Knowledge, wisdom

③Sui: Follow, explore. /p>

④Danger, this refers to exhaustion, mental injury and physical exhaustion.

⑤Already: This, so; this refers to the pursuit of endless knowledge with a limited life as mentioned in the previous sentence.

⑥Jin: Close, which means pursuing and coveting.

⑦Yuan: Follow, follow. Du: Zhong, the right path. According to the theory, the so-called Du Meridian is the middle channel of the body, which has the function of governing the Yang Meridians; "Yuandu" means obeying the natural way.

⑧生: Tongzuo. "Xing", "全生" means to preserve nature.

⑨Raise relatives: Literally speaking, the meaning of the context cannot be connected. The old saying that it does not leave worries for parents is also far-fetched. Preparatory reference .

⑩End of life: Enjoy your life forever and don’t die young.

Translation

People’s lives are limited, but their knowledge is infinite. Pursuing infinite knowledge with a limited life is bound to be physically and mentally debilitating. In this case, it is really dangerous to continue to pursue knowledge! Doing what the world calls good deeds without coveting fame, doing what the world calls it, Those who do bad things will not face the humiliation of punishment. By following nature's righteous path and taking it as the normal way to adapt to things, you can protect yourself, preserve your nature, and avoid causing worries to your parents. Live your life forever.

Be content and happy, as stated in "Laozi · Frugal Desire 46": "No sin is greater than what you want, no disaster is greater than not being satisfied, no blame is greater than what you want. Therefore, be content. It means: There is no greater sin than indulging in desires, no greater disaster than being insatiable, and no greater fault than being insatiable. Therefore, those who know how to be satisfied will always feel satisfied and happy. .

There is a folk story:

Hu Jiushao was from Jinxi in the Ming Dynasty. His family was very poor, and he could only afford food and clothing while teaching.

Every evening at dusk, Hu Jiushao would go to the door to burn incense and bow nine times to thank God for blessing him with a happy day. His wife laughed at him and said, "We have vegetable porridge for three meals a day. How can we be considered blessed?" ?" Hu Jiushao said: "First of all, I am very lucky to be born in a peaceful era without war. I am also lucky that our whole family can have food and clothing, and we will not starve or freeze. The third thing is that there are no beds at home. Patient, there are no prisoners in the prison. What is this if not Qingfu?

The most famous one for people who are not satisfied with what they have is "The Story of the Fisherman and the Goldfish"

"Consatisfied with everything and always be happy", originally came from Kuang Zhouyi's "Hui Feng Ci Hua", and later became popular To spread.

-------Similar Sentences--------

1 Without indifference, there is no clear ambition; without tranquility, there is no far-reaching goal

2 Don't be surprised by favor or disgrace, just watch the flowers blooming and falling in front of the court;

There is no intention of leaving or leaving, just follow the clouds rolling in the sky.

3 God bless all creatures, and water melts into the mirror.

When the heart is as broad as the sea, the state of Zen will come naturally.

4 Don’t be happy with things, don’t be sad with yourself, if you are successful, you can help the world, if you are poor, you can only take care of yourself

5 Flowers planted in the Zen courtyard are free from vulgarity,

The rain falls The lecture hall is close to Sanskrit.

6 To be praised by the whole world without admonition

To be praised by the whole world without discouragement

Determines the difference between internal and external

Debate The realm of honor and disgrace

That's it.

7 Don't do to others what you don't want others to do to you

8 Know what you have and what you don't have.

p>

9 Don’t do good deeds because they are small, and do not do them because they are small.

10 How can a person with a square radius circle around us, and how can we live in peace if we have different paths?

- ---Reference-----

As for Zhuangzi's philosophy of life, the more representative views are as follows: Mr. Guo Moruo believed in "Ten Criticisms" that Zhuangzi was a "slippery man". ism?)". Mr. Feng Qi believed that Zhuangzi was a "shunner". ①Mr. Pang Pu believes that Zhuangzi is "wandering around the world". ②Mr. He Zhaowu’s statement is basically the same as that of Mr. Feng Qi. ③Mr. Wen Yiduo compared Taoism (mainly Zhuangzi) to "liars". ④I think the above statements are not comprehensive, so I will try to discuss them.

Let’s talk about “the mixed world” first. "Hong Kong" can easily give people the impression of muddling along, being irresponsible and completely heartless. But looking at the book "Zhuang", Zhuangzi is more like a wise man who is compassionate and has ultimate concern. The evidence for this can be found in two aspects: breaking and establishing. The first is to expose and denounce brutal politics, which can be described as broken. For example, it is said in "Liyu Ke":

People see the king of Song Dynasty, who has ten tin chariots, and his ten chariots are proud of Zhuangzi.

...Zhuangzi said: The current Song Dynasty is not as deep as a straight nine-level abyss. The fierceness of the Song Dynasty king is not that of Zhili Long. If the son can get the car, he will sleep with him. When the king of Song Dynasty was encircled, his son became a farmer.

Another example is "Speaking of Swords":

In the past, King Wen of Zhao was fond of swords. , I never tire of good things, but for three years, the country declined.

Another example is "Zeyang":

Wei Linggong had three wives, and they bathed together.

There is also "The Box":

Those who steal hooks will be punished, and those who steal the country will be princes. In the gates of princes, benevolence and righteousness exist.

etc. A secularist would probably not be interested in lamenting the murderous world and the deceitful and ugly ruler, let alone writing a book about it and criticizing it. Those who live in the world should be indifferent to the world, or "go with the world", "dig in the mud and make waves", or at least "don't care about everything". How can a person like Zhuangzi, who has a clear mind and clear eyes and does not rub sand in his eyes, be in troubled times?

Let’s talk about standing. Zhuangzi put forward his own political point of view, which is to govern by doing nothing. For example, "The Way of Heaven":

The virtue of a husband and emperor is based on heaven and earth, morality is the main thing, and inaction is the norm. If you do nothing, you will have enough for the world; if you do something, you will have enough for the world.

"Heaven and Earth":

Government means the rate of chaos, disasters from the north, and thieves from the south.

"Zaiyou":

There is the way of heaven and the way of humanity. Those who are respected by doing nothing are the way of heaven; those who are tired by doing something are the way of humanity. The master is the way of heaven; the minister is the way of humanity.

"Ying Emperor":

The emperor of the South Sea is Sui, the emperor of the North Sea is Hu, and the emperor of the center is Chaos. Sui and Su met each other in the land of chaos, and Hunchao treated him very well. Su Yuhu planned to repay the virtue of chaos, saying: Everyone has seven orifices for seeing, hearing, eating and breathing, but this is unique, so try to dig them out. One day a hole will be dug, and in seven days he will die in chaos.

etc. Although Zhuangzi talks about "governing by doing nothing", what he talks about "governing by doing nothing" itself is "doing". He tirelessly and endlessly teaches others to do nothing, which is not the behavior a secularist should have. In addition, more than once, he predicted pessimistically like a witch: "After a thousand generations, there will be people who cannibalize people." This is not the voice of a secularist.

In terms of cultural ideals, Zhuangzi both destroyed and established, which is his famous proposition of "absolute sage and abandon wisdom". "烠箧":

Therefore, if the sages abandon their wisdom, the big thieves will stop; if they throw jade and destroy the pearls, the petty thieves will not be able to afford it; if they burn the talisman and break the seal, the people will be simple; if they fight and balance, the people will not fight. ; Destroy the sacred laws of the world, before the people can discuss them; promote chaos in the six laws, smash the yun and harp, block the ears of Gu Kuang, but the founder of the world has his wisdom; destroy the articles, scatter the five colors, and glue away the red. The first man in the world was wise; he destroyed the hooks and ropes and abandoned the rules; the work was done with fingers, but the first man in the world was clever; therefore, it is said that great skill is like clumsiness. Xiao Zengshi's journey clamped Yang Mo's mouth, abandoned benevolence and righteousness, and the virtues of the world began to be unified. If a person possesses his wisdom, then the world will not be confused; if a person possesses his intelligence, the world will not be confused; if a person possesses his wisdom, the world will not be confused; if a person possesses his virtue, the world will not be confused. Zeng, Shi, Yang, Mo, Shikuang, Gongjue, and Lizhu all established their virtues externally and used their methods to bring chaos to the world. Their laws were of no use.

Also in the same article:

If you know too much about the movement of the bow and crossbow, the birds will be in chaos; if you know too much about hooks, bait, nets, and silk, then the fish will be in chaos in the water; If you know too much about peeling off the skin and falling off the fur, the beasts will be confused in the lake; if you know how to cheat and become poisonous, the Jie will slip, become firm and white, remove dirt, and there will be more similarities and differences, then the common people will be confused and confused. Therefore, every time there is great chaos in the world, the fault lies in knowing too much.

Here, Zhuangzi is not simply talking about political ideals, he is talking about a cultural ideal, but this cultural ideal is implicit under the political ideal. In other words, "Juesheng" is about politics, and "abandoning wisdom" is about culture. Regardless of whether it is Juesheng or Qizhi, they have the same premise, which is to avoid "chaos in the world." Zhuangzi's proposition is also one of responsibility and great sentiments, and cannot be summarized by a simple "confusion".

Let’s talk about escaping from the world. In fact, in "Zhuangzi", Zhuangzi has clearly denied escaping from the world. "Human World":

There are two great precepts in the world: one is destiny; the other is righteousness. The son's love for his relatives is his destiny, which cannot be understood in the heart; the minister's service to the king is righteousness, and there is no suitable way to be unworthy of the king, and there is no escape between heaven and earth.

There is no escape, no escape, so where can we escape from the world? The key point is that the starting point of the "escapists" is that they "saw" the dangers of the world and the cruelty of rulers for Zhuangzi, so they "thought" of escaping from the world for Zhuangzi. But the problem is that in addition to seeing the dangers of the world and the cruelty of rulers, Zhuangzi also sees the happiness of human beings. This kind of happiness is very realistic and emotional. "You are full of food and wandering in Ao, just like a boat without a tie, and you are empty and wandering in Ao." ("Lie Yu Kou") It also has the simple happiness of the ancient people in Zhuangzi's mind. At the time of Fu Hexu, the people did not know what to do in their houses, they did not know where to go, they were full of food and happy, and they swam with their belly full.” ("Bliss"). But Zhuangzi believes that the highest level of happiness should be the happiness of spiritual enlightenment. This is what appears repeatedly in "Xiaoyaoyou", "Qiwu Lun", "Qiu Shui", "Da Sheng" and "Tian Zifang". A state: "Riding on the clouds, riding on the sun and moon, and traveling across the four seas, life and death remain unchanged.

”

Since there is such happiness in the world, why should we avoid the world? The “escapists” only saw the suffering in the world for Zhuangzi, but did not see the happiness in the world for Zhuangzi. They were wishful thinking and mistrusted their confidants. In fact, Even when facing suffering in the world, Zhuangzi did not "avoid" it passively, but faced it positively. First of all, in his guiding ideology, he believed that "life and death are the same." " ("The Grand Master") "Knowing that there is nothing you can do about it and being at peace with it is the ultimate virtue. " ("Human World") further believes that "whatever is gained is due to timing; what is lost is due to compliance. When the time is at ease and everything is smooth, sorrow and joy cannot enter. ” ("The Great Master") "Don't harm the Tao with your heart, and don't use people to help Heaven." " ("The Great Master")

In terms of handling specific matters, Zhuangzi believes that "there should be no immediate name for good deeds, no immediate punishment for evil deeds, and predestined governors should regard them as scriptures. "("Health Preservation Master") "Between those who are talented and those who are not. " ("Mountain Trees") Regarding worldly fame and wealth, Zhuangzi adopted a "but" attitude, such as "Autumn Waters":

Zhuangzi was fishing in the Pu River, and the King of Chu sent two officials to go ahead. Yan said, "I hope the territory will be exhausted." Zhuangzi held the pole and ignored it, saying: "I heard that there is a magical turtle in Chu. It has been dead for three thousand years. The king hid this turtle in the temple. I would rather die than leave it." Is the bone expensive? The second doctor said: It is better to be born and the tail is painted. Zhuangzi said: Go, I will drag the tail in the paint.

Huizi went to Liang, and Zhuangzi went to see him and said: Zhuangzi came and wanted to replace him. So Huizi was afraid and searched the country for three days and three nights. Zhuangzi went to see him and said: "Zhuangzi came." There is a bird named Wanbao. Do you know this? Wanbao originates from the South China Sea and flies over the North Sea. It does not stop unless it is a parasol tree, it does not eat solid food, and it does not drink unless it is a sweet spring. So the owl catches a rotten rat and the Wanbao flies over it. , looked up and said: Scared. Do you want to use Zi Liang's country to scare me?

As for the understanding of the Tao in the spiritual realm, Zhuangzi believed: "I am indifferent and lonely, and there is nothing in this world. "Plain and the quality of morality". ("Deliberately") and believed that Tao cannot be learned, but he still described a gradual process of enlightenment in "The Great Master":

I will keep it and tell you three things. After being outside the world, I will guard it for seven more days, and then I can guard it for another nine days, and then I can guard it for nine days, and then I can guard it for outside things. If you are thorough, you will be able to see alone; if you see alone, you will be able to have no past and present; without past and present, you will then be able to enter into the realm of immortality and non-rebirth. Those who kill living things will not die, and those who give birth to life will not live. , it’s all possible. It’s called Ying Ning, and it means Ying Ning, who then becomes successful.

It can be seen from this detailed description that Zhuangzi adopts a "seeking" approach to enlightenment. " attitude. Although this "seeking" is accomplished through "inaction".

To sum up, for the human world, "material" is a kind of face, and "not talented" is also a kind of face. Therefore, Zhuangzi's "between talent and lack of talent" is still a kind of confrontation. Fame and wealth are human, and "Tao" is super-human, but the "inaction pursuit of enlightenment" is still human. , Zhuangzi's "quenching" and "seeking" are both realistic and facing the human world, there is no so-called "escaping from the world"

Wang Xianqian said: "I have seen Zhuang Sheng's humiliation. , but he was hired by Xi, and he can be said to be a rich and noble person in the dust. However, I asked for a loan of millet, and handed it over to Jianhe; I walked on the road and paid a visit to Liang and Wei; I talked about the palace of the King of Zhao with swords, but my intention was to save the world; I was asked by Huishi for three days, and his feelings could not be forgiven by his colleagues. Friends of Sheng, how about Yu Zi? This is how I know that Zhuang Sheng is not a person who can avoid it and practice his way. ” ⑤ This makes sense.

Let’s talk about traveling in the world. Mr. Pang Pu’s “Traveling in the World” seems to be closest to Zhuangzi’s attitude towards life. Who can harm him when he travels around the world? " ("Mountain Trees") and "Only a perfect person can travel in the world without being secluded, and be obedient to others without losing himself. "("Foreign Objects") However, upon closer inspection, Mr. Pang's view is somewhat specious. The main reason is that the impression given by Youshishuo is too relaxed and too aesthetic. This is different from the "Zeyang" and "Zeyang" we quoted above. The sinister content of the human world in the chapters of "Lieyu Kou", "Shuo Jian" and "Xun Xi" is too inconsistent, and the word "you" cannot be heavy no matter how you explain it. Although Mr. Pang Pu clearly opposes the "Hunshi theory". ", ⑥ But if you look closely at the word "you", there are still meanings of "mixing" and "avoiding" in it. In fact, in "The Human World", Zhuangzi has already fully expressed the difficulties of being a person and a minister. . In "Li Yu Ke", Zhuangzi even compared the King of Song to a ferocious Lilong, which shows his cruelty. In addition, in "Autumn Water", Zhuangzi was hired by the King of Chu. In addition to the meaning of "dusty wealth", We can also see Zhuangzi's good intentions to avoid disaster. Hui Shi just suspected that Zhuangzi was competing with him for power, so he went to Liang State for "three days". If Zhuangzi hadn't taken the initiative to protect himself, Hui Shi would have gained it. There is also a fear of "turning into a raking powder." "In this sense, it's almost enough to say that Zhuangzi "walked on the dark side" of the dangerous human world. Just imagine, if you don't have time to survive for yourself, let alone travel?

Finally, it's Mr. Wen Yiduo His "liar" theory comes from his article entitled "Confucianism, Taoism, and Bandits". This article is like an essay, not like a paper. Mr. Wen Yiduo's "liar" theory is here. Of the several arguments, I think it is the most inequitable. It is a kind of Qu Xue Ashi based on "political sincerity", which is another form of "right and wrong" that I won't go into here.

Next

I think that the above-mentioned views on Zhuangzi’s philosophy of life are only correct in one aspect. It would be biased to use them to summarize Zhuangzi’s philosophy of life. I think Zhuangzi actually comprehensively discusses all aspects of life. The reason why people draw different opinions from Zhuangzi is because they pay attention to different contents. Zhuangzi's comprehensive outline of how to live in the world is in "The Lord of Health". There is a sentence in the first section: "Yuandu takes it as a sutra, which can protect one's body, improve one's life, support one's relatives, and extend one's life." This sentence involves what Zhuangzi said. It talks about the four contents of living in the world, namely: protecting one's life, preserving one's life, raising one's relatives, and extending one's life. If we only see "protecting oneself", it is "escapism"; if we only see "whole life", it is "wandering in the world"; if we only see "end of life", then it is "escapism". The four parts of protecting oneself, preserving one's life, raising one's relatives, and ending one's life constitute the whole of Zhuangzi's thoughts on life. The spiritual temperament of this thought can be summarized in four words: face it calmly. Moreover, we can also see from "Lie Yu Kou" that Zhuangzi "used heaven and earth as his coffin" when he wanted to die. His broad-minded and compassionate feelings were not as thick as a kite or as thick as an ant, and they were by no means "huddled in the world" or "escaped from the world". The words can exhaust it.

In fact, these four contents are an organic whole and cannot be separated. Among them, self-preservation is the foundation. Only by self-preservation can we talk about having a whole life, raising relatives and living a long life. There are many places in "Zhuangzi" that talk about maintaining one's health, and these contents are mainly concentrated in two chapters: "The Master of Health Preservation" and "Da Sheng". In addition, Zhuangzi not only talked about some specific health-preserving skills of "using one's will without distinction" ("Da Sheng") and concentrating one's mind and nourishing one's energy, he also talked about some very advanced art of getting along with others. For example, "Autumn Waters":

This is why a great man does not do harm to others and does not show much kindness; he does not do anything for profit and does not treat his subordinates as disrespectful; he does not fight for goods and wealth, and does not give in much; what is the matter? Don't borrow money from others, don't eat too much, don't be corrupt; do things that are different from the customs, don't try to be different; just follow the crowd, don't be sycophantic; the rank and honor in the world are not enough to persuade, and the shame is not enough to humiliate; it is necessary to know right and wrong. To divide, the small and large ones cannot be Ni.

Another example is "The Fisherman":

Therefore, a gentleman will watch his loyalty when he brings him to a distance, watch his respect when he brings him close, watch his ability when he is troubled, and then ask questions suddenly. Watch his knowledge when he is anxious, watch his faith when he is anxious, watch his benevolence when he is entrusted with money, watch his integrity when he is warned of danger, watch his rules when he is drunk, watch his appearance when he is mixed. .

The two quotations are about the art of getting along with people and the art of employing people. Whether it is getting along with people or employing people to observe people, he is extremely smart. In the same paragraph of "The Fisherman", Zhuangzi borrowed from Confucius and said: "The human heart is at risk in the mountains and rivers." Perhaps it is based on this understanding of human nature that Zhuangzi goes beyond the seemingly indifferent health care (concentrating the mind and nourishing the energy). , and also adds so many technical and practical discussions on life and employment. It can be seen that the "self-preservation" mentioned by Zhuangzi is actually divided into two parts: "inward" and "outward". "Use your will without distinction" to concentrate your mind and nourish your qi "inwards", so as to eliminate your own mental and physical obstacles, "restore your body and essence, and become one with heaven". ("Da Sheng") That is to say: "The perfect person can sneak without being suffocated, walk through fire without being heated, and walk above all things without shuddering." ("Da Sheng"). Getting along with others is "outward". A masterful art of getting along with others can effectively protect oneself from infringement. It is to achieve "hiding without entry, Yang with no exit, and firewood standing in the center." In this way, "if the three are obtained, their name must be extreme." ("Da Sheng") "Inward" and "Outward" are complementary to each other. One is indispensable, and only by combining both can the purpose of "protecting oneself" be truly achieved.

Concerning the whole life, Zhuangzi believes that to have a whole life, the main thing is not to harm nature with benevolence and righteousness. He said:

There are things that are normal in the world. For what is normal, there are no hooks for the curved ones, no ropes for the straight ones, no rules for the round ones, no squares for the square ones, and no glue or paint for attachment or separation. Constraints should not be imposed. Therefore, all the temptations in the world are born without knowing why they are born, and all the people in the world have the same thing without knowing the reason why they are born. Therefore, there is no difference between ancient and modern times and cannot be compromised. Then benevolence and righteousness are like a rope of glue and paint, wandering between morality and ridicule, which confuses the world. "Parallel Thumb"

Also says:

The villain sacrifices his life for profit, the scholar sacrifices his life for fame, the great man sacrifices his life for his family, and the saint sacrifices his life for the world. Therefore, those who count their sons have different careers and different names. They sacrifice themselves for their wounded nature, which is the same. "Parallel Thumb"

Zhuangzi proposed that if you want to live your whole life, you should not use knowledge. He said in "Repair of Nature":

People in ancient times were indifferent in the chaos of life. At that time, yin and yang are harmonious, ghosts and gods do not disturb, the four seasons are in harmony, all things are not harmed, and all living things are immortal. Although people have knowledge, they have no use for it. This is called the ultimate oneness.

Also said:

Those who practiced in ancient times did not use discrimination to decorate their knowledge, they did not use their knowledge to limit the world, they did not use their knowledge to limit their virtues, and they were in danger and went against their nature. , so what’s the point?

The highest state in this regard is "the absence of sorrow and joy" ("Yangshengzhu", "Tian Zifang", "De Chongfu"), that is: "the heart is free of sorrow and joy, the ultimate virtue" ("Deliberately")

As for raising parents, Zhuangzi put forward the highest standard in "The Human World": making parents feel safe and sound. He said: "Those who care for their relatives should not choose a place to settle down, which is the most filial piety." On this basis, raising relatives must first be determined and committed, and does not have to be limited to specific forms. "A filial son uses medicine to cultivate his loving father, but his face looks haggard, which makes a saint ashamed." "A filial son does not flatter his relatives" ("Heaven and Earth").

There seems to be a realm issue here. "Tianyun" says: "It is easy to respect filial piety, but difficult to love filial piety; it is easy to show love and filial piety, but it is difficult to forget relatives; it is easy to forget relatives, but it is difficult to make relatives forget myself." Here, filial piety becomes A kind of natural nature, and this natural nature and "whole life" have become one. In "Fables", Zengzi felt sad because he could not support his relatives as an official and was criticized by Confucius, who believed that he had not yet reached the state of "no county". What Confucius said about "no county" did not mean that Zengzi should not practice filial piety, but that he should not always take filial piety into his heart. Only unintentional filial piety is true filial piety. It is also the "forgetting relatives" and "forgetting myself" in "Kian Yun".

"Ending the year" is a logical result of the above-mentioned preservation of one's life, whole life, and raising relatives. This kind of end of life is not "it is better to die than live", it is a continuation of protecting oneself, living a healthy life and raising relatives. This kind of old age is not simply living for the sake of living. It is a high-quality life both physically and mentally. In "The Human World", Zhuangzi mentioned two big trees, both of which lived out their days due to "useless use". The big tree in "The Human World" is just a kind of physical death. There is also a big tree in "Xiaoyaoyou", and this big tree contains the high-quality end of the year at the spiritual level:

There is a big tree today, but it is useless, so why not tree it to nothing? What kind of country is there, such a vast wilderness, so wandering that there is no one beside it, and so carefree that one can sleep under it. If you don't waste a lot of money and have harmless things, you will have nothing to use and you will be in trouble.

At this age, life and death are no longer considered, let alone worldly gains and losses. ⑦ The end of the year, which transcends the interests of life and death, has reached the highest state of life mentioned by Zhuangzi: "The swamps are burning but cannot be hot, the rivers are raging but cannot be cold, the thunder breaks the mountains, the wind shakes the sea but cannot be startled." (" "The Theory of Equality of Things") means "it is complete, it is complete, and nothing can be added to it." ("Geng Sangchu")

The history of Chinese philosophy and thought is generally about the contrast between Confucianism and Taoism (later a "Shi" was added), and when it comes to the contrast between Confucianism and Taoism, most of them involve The issue of "birth" and "joining the world". There should be no problem with Confucianism’s joining the world, but does Taoism have to be born out of the world? Does it mean that "a small country with few people" and "no saints and no wisdom" must be born in this world? Does it mean that the whole body is free from disasters and "the dust is precious" must be born? I don't think so. The former is a political ideal, and the latter is an attitude towards life (of course birth is also an attitude towards life); and do those real "people in the cave" have political ideals? In Zhuangzi, the two are closely integrated. Taoists are born in the world, but in "Laozi" and "Zhuangzi" I can't see the leisurely and noble sentiments of admiring the mountains and rivers and admiring the haze. After all, there were very few Yishigao people in history who truly lived in seclusion in the mountains and ravines and did not eat the fireworks of the world. So I thought, is there an intermediate state of "being in the world" between being born in the world and joining the world? I think Zhuangzi is closer to this "intermediate state", rather than the so-called emergence, hiding, avoiding, mixing, and wandering. That is to say: Zhuangzi's philosophy of life is "the philosophy of living in the world" - do not advance or retreat, and face it calmly. This is my reflection on Zhuangzi’s philosophy of life, as well as some questions and answers I made while reading relevant literature. I would like to ask for your advice on the superficial aspects.

Notes

①Feng Qi: "The Logical Development of Ancient Chinese Philosophy", 190 pages, Shanghai People's Publishing House, April 1985

②Pang Pu : "Three Thoughts on Jimen", 149 pages, Shanghai Literature and Art Publishing House, August 1996

③He Zhaowu et al.: "History of the Development of Chinese Thought", 90 pages, China Youth Publishing House, August 1990

④Wen Yiduo: Volume 2 of "Selected Works of Wen Yiduo", pages 493-498, Sichuan Literature and Art Publishing House, March 1985

⑤Wang Xianqian: "Explanation of the Collection of Zhuangzi" ", 1 page, Zhonghua Book Company, December 1954

⑥ Note the same as ②

⑦ Wang Changhua: "Scholars and Politics in the Spring and Autumn and Warring States Period", 139 pages, Shanghai People's Publishing House, July 1997

References

"The Modern Annotation of Zhuangzi and the Modern Translation", Chen Guying, Zhonghua Book Company, May 1983

"The Scholars of the Spring and Autumn and Warring States Period" and Politics", Wang Changhua, Shanghai People's Publishing House, July 1997

"Poetry and Theory of Confucius", Wang Changhua, Xueyuan Publishing House, June 2001

"Jimen "Thinking", Pang Pu, Shanghai Literature and Art Publishing House, August 1996

"A Brief History of Chinese Philosophy", Feng Youlan, Peking University Press, second edition, September 1996

"The Logical Development of Ancient Chinese Philosophy", Feng Qi, Shanghai People's Publishing House, April 1985

"The Collection of Zhuangzi", Wang Xianqian, Zhonghua Book Company, December 1954

"History of the Development of Chinese Thought", He Zhaowu et al., China Youth Publishing House, August 1990

Volume 2 of "Selected Works of Wen Yiduo", Sichuan Literature and Art Publishing House, March 1985

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