The full text shows the realm and ideal of Zhuangzi's thought, in which "carefree travel" was originally a couplet, but some scholars interpret "carefree travel" as "shaking away", which means digestion and melting.
The article points out that "to man without self, to man without power, to saint without name", and judges from the ideal life style of Confucianism, Mohism and even Laozi. At the same time, it shows the realm of cultivation and the way of hard work in Zhuangzi. With the efforts of "no self", "no potential" and "no name", it dispels the shackles between the body and the secular and reaches the realm of detachment and freedom.
The so-called "carefree" realm is "doing nothing". Zhuangzi expressed such a lofty image that "the mountain god is reserved" by "taking the righteousness of heaven and earth, resisting the debate of six qi, swimming endlessly and treating the evil of others".
At the beginning of the article, the fable "There are fish in the northern ghost, called Kun, which is so big that I don't know how many miles." Into a bird, its name is Peng, Peng's back, I don't know its thousands of miles. First of all, through the comparison of Peng Bird, Yun and Snow Pigeon, the differences of their life realm are pointed out. Pengniao can "fly to the south", "flap its wings and scream, and go straight to Wan Li".
Birds like ostriches can only fly a few miles. This paper points out that "small knowledge is not as good as big knowledge, and small years are not as good as big years". The difference between small and big lies in "equality" and "inequality", that is, whether it can surpass the burden of foreign objects or even the difference between big and small.
Zhuangzi also pointed out the view that "the sage is nameless" through the fable that Yao gave way. It should be noted that the sage here refers to Yao, not Yao.
Zhuangzi appreciated this attitude of ignoring the words of fame, and secretly criticized Yao, as a Confucian spiritual idol, for putting fame first and matching the most virtuous person with the highest fame.
Finally, through the gourd presented by Wang Wei to Hui Shi, it is pointed out that secular people are trapped in useful and useless rigid thinking, but they can't see the true face of life, showing the most appropriate "great use" of life.
Extended data:
Zhuangzi advocated "harmony between man and nature" and "governing by doing nothing". His theory covered all aspects of social life at that time, but his spirit still converted to Laozi's philosophy.
Zhuangzi once worked as a painter and lived in poverty, but he despised wealth, power, fame and fortune, trying to maintain an independent personality in troubled times and pursue carefree spiritual freedom.
Feudal emperors paid special attention to Zhuangzi's important contribution in the history of China literature and thought. In the 25th year of Tang Kaiyuan, posthumous title, Zhuangzi, was named "South China Real Person", which was later called "South China Real Person". He is regarded as the founder of Taoism and the incarnation of Taiyi's salvation.
Zhuangzi is also known as the Southern Classic of China. His articles are full of romanticism and have a far-reaching influence on later literature.
Wang Yang's Zhuangzi is wanton, romantic, unpredictable and humorous. It uses a lot of myths and fables to express its theme, and quotes historical stories and ancient words.
Rhetorically, metaphor and personification are well used, with rich vocabulary and changeable words. Like the Lotus Sutra and Qing Jing Qing, it is full of Vientiane and subtle style.
Zhuangzi's prose has a unique style among the pre-Qin philosophers, with numerous fables, strange imagination and vivid images. In addition, he is also good at using various metaphors, vivid and humorous, wise and profound. The article flowed out at will, and Wang Yang was wanton and interesting. Generally speaking, Zhuangzi's prose has a romantic style, which is rare in ancient prose and has won the admiration of countless literati.
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