Zhuangzi actually constructed an ideal life, a life that is one with Tao and is in contact with the shackles of life.

But this kind of life is just an ideal, and this ideal even deviates from its original intention - to live an ideal life. Because human life - or human awakening is a separation and separation from Tao. Therefore, we must leave nature alone and return to heaven, where heaven and man become one, which means annihilating the existence of man.

Analysis of "Knowledge" and "Words" in "Zhuangzi"

Abstract: When "Zhuangzi" faced the contention of hundreds of schools of thought, it uniquely analyzed the system of famous sayings relied on by hundreds of schools of thought in the pre-Qin period. He questioned the effectiveness of the Mingyan system itself. In the process, "Zhuangzi" described the deviation of the world's common knowledge from the original knowledge, and then criticized the flaws of the famous saying system itself and its separation from Tao. Fragmentation, according to Zhuangzi's proposition of abandoning knowledge, only then can one be one with the Tao and realize true knowledge. The book "Zhuangzi" takes a unique approach, expressing "true knowledge" in "silent words", striving to break away from the world and try to understand the true way. But "Zhuangzi" cannot escape a paradox - how can fragmented words be used to discuss the Tao.

Keywords: language; denotation; deviation; Taoism and true knowledge

Taoists believe that only by abandoning knowledge and returning to simplicity can truth and permanence be maintained. Zhuangzi, the master of Taoism, further reflected on this theme. "Zhuangzi" first points out the general definition of knowledge, and then points out that knowledge is boundless. A finite life cannot acquire boundless knowledge, otherwise it will make people tied to external objects and laborious. In order to maintain a limited life, people should abandon small knowledge and common knowledge, and become one with the Tao, so as to become a real person, realize true knowledge, and swim in a free state.

All the thirty-three chapters of Zhuangzi say are "knowledge and knowledge" in "Zhuangzi", but at the same time Zhuangzi advocates abandoning "knowledge and knowledge". When faced with the paradox, Zhuangzi tries to Common sayings are true words. Try to use true words and true knowledge to open up a unique and independent existence for people - the realm of Taoism.

The knowledge of one generation of people

(1) Original knowledge

The text of "Zhuangzi" recognizes the cognitive abilities and free cognitive intentions possessed by ordinary people . "Zhuangzi" does not completely deny this natural function of human beings. The knowledge generated by the expression of free intention appears as a kind of knowledge that is not mixed with intentions and prejudices. When people were in the ancient way of governance, although they had the ability and intention to know, they were indifferent and had no desires. They were born with knowledge but could not do anything with it. Knowledge and tranquility were intertwined and maintained. Compared with the specific knowledge with distinction and judgment that is generated in order to achieve a specific goal, this kind of knowledge is only the knowledge generated by the expression of human free cognitive intention. The knowledge is generated when the ability to know meets the external environment. Once encountered, Then "know" knows it, but if it doesn't encounter it, there is no knowledge. Another example is what is said in "Gengsangchu": "The one who knows is Jie; the one who knows is Moye". Guo Xiang notes: "The eyes can see, but they don't know how to see; they don't know how to see; they don't know how to see; they don't know, but they know the ear." , if you know and then do it, you know it is false." This kind of knowledge is not mixed with human distinctions and judgments. When there were the Yu family and the Tai family, they regarded themselves as cows or horses. At that time, people knew and believed, and their virtues were very true. People at that time did not have the knowledge of non-human beings. That is to say, the knowledge that people have is not the knowledge of distinguishing things and myself, but the natural (original) knowledge of contact with the environment. This kind of knowledge is obviously not like the knowledge of etiquette and the knowledge of tact created artificially by Confucianism and Mohism in order to achieve their goals. Just like the cows and horses created by the Creator are both four-legged. This four-legged characteristic is innate and innate. However, putting a halter on the horse and putting a nose ring on the cow are man-made, and man-made is fake. Because man-made actions already contain utilitarian (self-interest) considerations, which deviates from innocence. The above conclusion shows that "Zhuangzi" recognizes human cognitive ability and free intention.

(2) Categories of what the world knows

The discussion of "Zhuangzi" on people's knowledge in daily life is mainly concentrated in the outer chapters and miscellaneous chapters. "Zhuangzi" roughly discusses it from three aspects It discusses the knowledge of the world: that is, the experiential knowledge of external objects; the knowledge of self-knowledge and the cognition that people cannot control life and death. The true knowledge of the body is the true knowledge of real people, and it is difficult for ordinary people to see its appearance.

The knowledge of the world is first of all the experiential cognition of external objects. Generally speaking, this kind of knowledge is obtained through people's own experience or through others in order to achieve the specific life goals they set. Knowledge acquired through teaching is closely related to people's life goals. For example, people conclude from life experience that when people are in unsafe areas, they should travel together to avoid danger.

This type of experiential knowledge is the fixation and summary of human experience that people use language to help people live a good life. However, there is also a kind of knowledge that cannot be conveyed in words. For example, the knowledge of wheel-flattening and wheel-pulling in the fable of "Zhuangzi" is also empirical knowledge. This kind of experiential knowledge obtained in the action of wheel-pulling, wheel-pulling and wheel-pulling is also empirical knowledge. Bian Xin understands something but cannot express it to others, so the experiential knowledge Lun Bian possesses is a special kind of knowledge, that is, a type of experiential knowledge that cannot be transmitted through language or books. This kind of empirical knowledge is of great benefit to people's lives but cannot be widely disseminated through language books. Taking this as an example, "Zhuangzi" points out that books and language knowledge are not necessarily the most valuable knowledge.

The second kind of knowledge involves self-knowledge or self-knowledge. "Zhuangzi" points out that if a person can know his stupidity, he is not a great fool; if a person can know his confusion, he is not a great confusion. A person who is greatly confused will actually be confused by his confusion for the rest of his life; a person who is foolish will be confused by his stupidity for the rest of his life. This expression in "Zhuangzi" is similar to the "knowledge of one's own ignorance" mentioned by Socrates in ancient Greece. This kind of knowledge is actually a kind of self-knowledge (wisdom). The oracle in the Temple of Delphi is also It proves that Socrates is the smartest person in ancient Greece, all because Socrates knew that he was very ignorant, and the Sophists school did not admit his ignorance. Under the same concept, "Zhuangzi" points out that if a person fails to realize his ignorance throughout his life, it may lead to lifelong confusion. The kind of knowledge mentioned in "Zhuangzi" manifests as a kind of self-reflection and self-awareness, and is a survivor's questioning of his own state. Based on this point of view, Socrates advocated that people's understanding of themselves is the most important kind of understanding. In fact, "Zhuangzi" believes that through this kind of self-reflection and self-questioning, people will be able to turn their gaze from the world to themselves, thereby making it possible to remove external constraints. Only after a person truly knows himself (knows himself) can he become his true self.

Third, "Zhuangzi" believes that the life and death, poverty, and reality of all living things are natural and have no master, so people cannot know them. Being able to know what people cannot know is no longer trivial knowledge or vulgar knowledge, but this kind of understanding cannot yet be called true knowledge. "Zhuangzi" points out that human life and death "initially have no life; they are not inanimate, but they are formless; they are not formless, but they are intangible. Mixed among the mangosteens, they change and become qi, and the qi changes and become tangible. Transformation brings about life, and now it changes into death. This is what happens in the four days and nights of spring, autumn, winter and summer." This understanding of human life and death as the alternation of the four seasons of day and night and the realization that "fate cannot be understood in the heart" can help people free themselves from some external constraints and be able to accept their fate calmly and openly, without causing people to fall into the trap of being non-human. The knowledge/true knowledge of the Tao of One Body is still far away. In the text of "Zhuangzi", people who can obey nature and live in peace are occasionally called saints by "Zhuangzi". According to "Zhuangzi", understanding life and death is far more powerful in helping life than the first two kinds of knowledge.

(3) Small knowledge is not as good as great knowledge

"Zhuangzi" believes that secular knowledge cannot grasp the true nature of the world, and derogates secular knowledge in "Equality of Things" It is called small knowledge and small knowledge. "Qiwu Lun" points out that "the great knowledge is leisurely and the small knowledge is intermittent. The big words are blazing, and the small words are Zhanzhan. His sleep is also connected with his soul, and his consciousness is also open. The connection is a structure, and the day is full. Fight with your heart...but don't know what you are doing. If there is a true master, you can't find it. You can trust it, but you can't see its shape. "If you seek it but don't get it, there is no gain or harm." True. Once you are formed, you will not die until you are ready to die. You will work for a lifetime without seeing your success, and you will be exhausted without knowing where you are going. People call it immortal. Benefit! Its shape and its heart follow it. Isn't it a great sorrow? ""Zhuangzi" believes that worldly knowledge has its own fixed content like the sound of people and the sound of the earth. But the sound of nature makes it come to itself, and it takes it for its own sake, and those who are angry do not know who it is. At the same time, both great and small knowledge belong to the empirical worldly knowledge. These empirical worldly knowledge are usually related to things. Those who have things must become the mind of the mind. If there is the mind of the mind in the heart, it will be pure and incomplete. Deliberately fighting each other and criticizing each other will lead to everyone's intrigues and involvement in external things. The final result is that people are exhausted and exhausted.

Yang Guorong pointed out that not only the objects known by great knowledge and small knowledge are limited (that is, this kind of empirical transitive knowledge cannot know what it does not know).

At the same time, the content of knowledge obtained by different subjects is different, and there is no one and the same standard of evaluation, because "do you mean to know that what I call knowing is not ignorance? Do you mean to know that what I call not knowing is not knowledge? Let me try to ask Hu Nu: ...Which of the three knows the right place? ...Which of the four knows the right color of the world? From the perspective of oneself, there is no confusion between right and wrong. Know how to argue!" This shows that I know what I want to do, but what I want to treat is undecided. There is an essential flaw in human knowledge. Because in essence, both great knowledge and small knowledge are transitive knowledge, a kind of differentiated knowledge. Once there is a distinction, there will be a demarcation. Once there is a demarcation, prejudice will be formed. If there is prejudice, it will It is hidden in its knowledge and cannot be released. In this way, the knowledge that people use to assist their lives has limited people's own human achievements. This is really the alienation of "knowledge", and knowledge has become the other on the way to becoming oneself.

As above, the way of nature is divided by knowledge and consciousness. Because first of all, famous sayings are established on the basis of dividing the connotation and denotation of nouns. Secondly, such famous sayings and common knowledge often point to different things. In this way, the road to oneness is divided into strips. The pieces are like chaos being chipped into pieces by friends from all directions, and the trace of one body is hard to find. That is to say, small knowledge will produce the result of "only when you are born, you will die, only when you die, you will be born, only when you can do it, you can't, and only when you can't, can you do it, because you are right, you are wrong, and because you are not, you are right." This result is a kind of relative "Zhuangzi" specifically opposes this kind of relative knowledge, that is, "the sage cannot help but shine it on heaven." In the view of the sage, the knowledge and the knowledge of heaven are one, not many. In other words, relativism is more of a flaw that Zhuangzi strives to transcend. Many scholars have improperly understood this point, and I will not list them one by one here.

In summary, "Zhuangzi" explains through comparison that transitive knowledge is a kind of knowledge with huge flaws. Compared with great knowledge, small knowledge is not as good as great knowledge, because small knowledge itself is The boundary of survival is narrower. Furthermore, chasing small knowledge will make people trapped in even smaller quagmire. Therefore, according to "Zhuangzi", people should abandon small knowledge without hesitation. At the same time, "Zhuangzi" believes that great knowledge should not be It is the object of people's pursuit, because "small knowledge is not as good as big knowledge... How can you know it? Hui Shuo, Chun Qiu, this is small. Five hundred years old, eight thousand years, this is big. Holding the sheep's horn and climbing up ninety thousand miles... ...and the soaring basil, this is the debate between the small and the big. However, there is still no tree." Although the boundary of great knowledge is far wider and higher than that of small knowledge, there is still room for great knowledge, which is the great knowledge in "Xiaoyaoyou". There is still a tree that has not yet been planted. "Zhuangzi" said, "Although you are exempt from doing it, you still have something to look forward to. If you take advantage of the righteousness of heaven and earth... How can you be evil? Therefore, it is said: The ultimate person has no self, no merit, and no name. ", so people should give up worldly knowledge like saints, gods, and saints, be ignorant and have no desires, so that they can be one with the Tao and realize true knowledge.

Two True Knowledge and Three Comments on Tao

(1) Tao and True Knowledge

Tao, as the core category of the philosophy of "Zhuangzi", is the same as in the philosophical system of "Zhuangzi" All other categories are related. In particular, the knowledge, speech and Tao of "Zhuangzi" have an intricate relationship. "Zhuangzi" believes that "Husband's Tao has feelings and faith, is intangible, can be transmitted but not received, can be obtained but not seen. From its own roots, there is no heaven and earth, and it has been fixed since ancient times." "Husband's Tao has not yet begun to have seals, and words have not yet begun. "There is eternity"

"Zhuangzi" believes that Tao transcends famous sayings and experience and belongs to the realm of metaphysics. Therefore, it is difficult to understand famous sayings and achieve true knowledge of the Tao. "Zhuangzi" points out that true knowledge can only be achieved when a real person realizes the Tao. Knowledge, true knowledge refers to its faithfulness, without a trace of artificiality, and to be loyal to its original form. If this is used as a standard, all knowledge gained through human thought and decision-making will be false knowledge. According to Xu Keqian's research, the word "zhen" has never appeared in the literature before "Zhuangzi", but it began to be used extensively in "Zhuangzi" and gave great philosophical significance to the concept of "zhen". In this way, it can be said that the use of "zhen" in "Zhuangzi" is an innovation of meaning. In "Zhuangzi", "zhen" mostly appears in phrases, and the words "zhen" appear in single words include "no gain or loss" "It's true", "Reverse its true", and "True, so it is influenced by heaven, so it cannot be changed. Therefore, gods and humans follow the principles of heaven and value truth", etc. It can be seen that whether it is used in combination or as a word, "true" The characters "zhen" all have the meaning of a realm and state, such as "real person", "reverse the truth", etc. According to the discussion in "Zhuangzi", "truth" is received from "heaven" and has the same origin as heaven. In fact, it is really a state of being one with the big body and creation, and maintaining the true nature.

It can also be said that "Zhen" runs through "Tao", "Heaven" and "Nature". Zhen and "Heaven" have the same meaning, except that Tian is a noun, while Zhen generally emphasizes the state and is used as an adjective. In fact, the two Their qualities are unified. In modern languages, "tian" and "zhen" are often used together. The coexistence of the two words is synonymous. The word "tianzhen" is a synonymous compound word.

True knowledge, according to "Zhuangzi", is the unknown knowledge that real people have in the realm of body and soul. This kind of ignorance is not the state of ignorance in the world's perspective. This ignorance emphasizes the body and mind. True knowledge of the Tao is not secular knowledge.

The key to whether ordinary people can understand the Tao is whether they can become real people. Only by becoming real people can they realize true knowledge. In other words, the human body's ability to know has a lot to do with the person's state of existence. The characteristic of Tao being untransmittable is also established in this sense. Regarding the method of realizing true knowledge, "Zhuangzi" states that true knowledge is different from common knowledge, so the method of pursuing common knowledge cannot be used to realize true knowledge. Lao Tzu once pointed out that the reason for learning more and more is because in the pursuit of common knowledge, people emphasize that the more the better. But in realizing the true knowledge of the Tao, the master should gradually lose his little knowledge. That is to say, only under the punishment of heaven that eliminates petty knowledge and common knowledge, can people turn to the physical knowledge of "Tao". In the eyes of the world, the Tao of body appears as a process of leaving the body to know, becoming alone and forgetting. Because the Tao itself is in a trance and has no image of anything. So that people can only realize it in a fast and selfless way. "Zhuangzi" believes that if people cannot lose themselves, then the physical body of the world and the knowledge of right and wrong will prevent people from being one with the great road. Only after getting rid of the "intention" can people return to heaven. Therefore, we can harmonize things and theories, be born towards the Tao, be disciples of Heaven, keep true nature, be the same as the Great Passage, enter the land of immortality and immortality, know what we don’t know, climb high without trembling, encounter water without getting wet, and be on earth. Burnt but not hot.

(2) True knowledge and three words

From this point of view, the so-called "true knowledge" in "Zhuangzi" is not the true knowledge of matters in the world, but a kind of cultivation and attainment. The knowledge of ignorance when one is one with the Tao and forgets oneself and things. This kind of knowledge of ignorance is a unity of existence and cognition that can only be achieved after getting rid of the worldly prosperity and the punishment of nature in life. It is the unity of knowing and being. At the same time, it is also the identity of Tao and people.

"Zhuangzi" pointed out in "The Theory of Equality of Things" that Taoism was originally a chaotic entity, and it has not yet been demarcated by people to distinguish between each other and right and wrong. In fact, names and words have not had the kind of constant meaning (a fixed, complete meaning) that people actually hold on to since they came into being. However, people in the world have divided the way of unity into infinite pieces because of their use of famous names: All this is because once the left appears, the right appears at the same time. Once the difference between ethical classes is determined, there are actually regulations on etiquette. Once people analyze things in detail, they will inevitably make judgments about right and wrong. Once anyone thinks he is right, he will be unreasonable. Stop arguing. The eight divisions of left, right, ethics, righteousness, division, debate, competition, and contention are caused by the use of language to describe the world picture. Therefore, sages are careful in their words and deeds and do not make judgments easily. They only kept the principles of matters outside the four directions of heaven and earth in their hearts but did not explain them. Although they explained the principles of matters within the four directions of heaven and earth, they did not discuss them. This is because the sages understand that the actual function of verbal judgment is to analyze, compare and make judgments, but in fact there are things in the universe that cannot be divided and divided inside and outside Liuhe; the function of verbal judgment is to distinguish things, but there are certain things inside and outside Liuhe There are matters that cannot be analyzed. As for "the ambition of the ancestors of the Spring and Autumn Period", although the sages also talked about it, they never argued with others. Why did the saint act like this? Just because the sages believe that great arguments cannot be made, those who think they are righteous are simply based on prejudices and have no real knowledge. The great road is not known, and the Zhaozhao way is not the way of Zhuangzi.

Yang Guorong also pointed out that the reason why the great road cannot be judged by words is because "names and words" have their own flaws. When people use "names" to refer to different "things", the world becomes unified. It is divided into different strips. Although it is possible to grasp the world concretely in this state, the way of unity has been divided into distinctions with boundaries. Therefore, "Zhuangzi" believes that the naturally flawed secular sayings cannot be used to describe the great "Tao" at all.

Language is an explicit display system for people's cognition. According to "Zhuangzi", language is an artificial differentiation of knowledge of body and Tao.

This kind of differentiation and definition of true knowledge has discarded the most essential parts of human cognition. The embodied and situational knowledge that resides in individuals has been discarded. Therefore, this knowledge is no longer true knowledge and omniscience; further, people’s understanding of the world The discussion of matters within is always carried out under the guidance of a certain narrow framework/system, so the narrow knowledge obtained is essentially a detachment of Tao (nature, big blocks), and is not omniscient and true knowledge, so Zhuangzi In the chapter "The Way of Heaven", Lun Bian once thought that everything read by Duke Huan of Qi was dross and it was not a pity to discard it.

Although the flaws of the conceptual language system are unavoidable, another fact is that people have been using this riddled system to speak and live according to it. That is to say, secular words cannot be discussed. It exists, but people keep trying to say something. Faced with the dilemma of using common language to describe the "ineffable" Tao, "Zhuangzi" attempts to shift the way of philosophical expression from secular language to non-secular language - that is, using "fables, tautology and tautology" to discuss the Tao. By changing the way of speaking, it fulfills its philosophical mission of "saying the unspeakable". A paradox that cannot be ignored appears as tens of thousands of words have been written eloquently by a person (school) who claims that the Tao cannot be spoken. The Zhuang Zhou School also realized the embarrassment of insisting on saying what cannot be said: "Since we are one, how can people have words? Now that we are one, how can we be speechless?"

It can be seen from the text of "Zhuangzi" that when Zhuangzi discusses the ineffability of Tao, he emphasizes that people cannot talk about it in common language. This is because the common saying that there is a constant boundary and (artificial) sealing of boundaries separates the Tao from one thing as soon as it is spoken. That is to say, the so-called "Tao cannot be expressed" in "Zhuangzi" is actually against the wrong formalization and substantification (or separation) of the Tao in the common saying. fragmented). The starting point of this mistake is the difference between people and me, which separates and fragments the whole body. Therefore, if you want to speak the truth, you must first get rid of the self, because "Zhuangzi" points out that everyone in the world agrees with things that are similar to themselves and opposes things that are different from themselves. This is especially true in speech. Only by "getting rid of the self" can you get rid of the attachment to causes. All kinds of prejudices caused by "I".

"Zhuangzi" once said, "The Tao is hidden in small achievements, and words are hidden in glory." Therefore, "Zhuangzi" points out that it is possible to clarify the road by using a metaphorical way of speaking that is free of vanity. The overall characteristic of the metaphorical speech in "Zhuangzi" that has faded away from the flashy is "speaking with wordless metaphors". First of all, wordless means that the language used by Zhuangzi (fables, tautology, and 卮yan) are all free from the shackles of common sayings. That is, as Chen Zhibin pointed out, "the three words generally highlight the connotation of "nothing"." First, the three words are all No self. In fact, fables are based on (borrowed) external theories, hiding the author and eliminating the subject of speech. In fact, tautology is borrowing the mouths of sages to express one's own meaning. For example, borrowing Confucius' mouth to talk about the shortcomings of etiquette is tautology. The words, "Zhaoyan sunrise", and "Heaven" point out that "Zhaoyan" and "Heaven" are disciples, which is not a hypocrisy. In fact, it also embodies the self without a person and a subject, that is, "Zhaoyan" is also a way to get rid of self-grasping. words.

"Zhuangzi" believes that people's common sayings have their own "intentions", and the intention will cause the way of clarity to be obscured by right and wrong, famous sayings, and material desires, and deviate from its true nature. Therefore, to achieve reality requires people to leave the form to know, forget themselves and things, and lose myself. The three words can barely be called Taoyan because they have no self, nothing to do, and no intention, because according to "Zhuangzi", language can only be used as a tool for survival or a clue to obtain meaning. Once people realize that " "Tao", why should there be any words?

Summary

The ideal life constructed in the philosophy of "Zhuangzi" is to follow the Dharma to the extreme, remain quiet and sincere, have no desires, no hope, no achievements and no fame. Controlling the righteousness of heaven and earth, taking advantage of the changes of the six qi, wandering freely and endlessly, at the same time forgetting life and death, self and things, people and relatives, separated from the form of wisdom, falling into wisdom, and being the same as the Creator. Identical to the Tao, after experiencing the Tao, you will gain true knowledge. This kind of person is the real person in the text of "Zhuangzi". "Zhuangzi" also points out that there is a true person and then there is true knowledge. This assertion shows that the state of the Tao or not will have an impact on the results of cognition.

"Zhuangzi" and "Laozi" use a large number of negative methods when discussing knowledge, usually using the description of "knowledge or ignorance" and "knowledge of ignorance". This negative approach essentially reflects Lao-Zhuang's philosophy's suspicion of language itself. From a Taoist perspective, language is a tool with huge flaws. In Lao-Zhuang's view, language can be abandoned at any time.

"Zhuangzi" believes that the obsession with language as a tool and form itself is the alienation of language as a guiding tool. The obsession with language itself will lead to the materialization of form, just like fishing. Treating the fish as a fish will actually lead to abandoning the basic and chasing the weak, ultimately destroying the true nature of people and causing people to deviate from the Tao.

At the same time, "Zhuangzi" believes that the worldly knowledge expressed in secular words cannot be compared with the true knowledge (meaning) of Zhuangzi, and it is difficult for words or books to express true knowledge and true meaning. "Zhuangzi"'s criticism of the language-knowledge system shows that "Zhuangzi" strives to remove the obstruction of human nature by external objects, and "Zhuangzi" strives to clarify human nature, so as to live a Taoist ideal life.

References

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