Zhuangzi said, "Haven't you seen the wildcat yellow wolf? Squatting, waiting to catch small animals to travel, jumping things, not avoiding heights, often stepping into the trap of catching animals and dying in the net. Look at yak again. Its huge body is like a cloud in the sky. Although you can't catch mice, it is very effective. Now that we have such a big tree, we are still worried that it is useless. Why not plant it in a deserted place, in an endless wilderness, where you can wander around trees and lie down with peace of mind? This tree will not be cut down by an axe, and nothing will infringe on it. Nothing, what harm will it do! "
People in the secular world often measure their values by practicality. What has direct practical value is considered valuable; If there is no direct practical effect, it is considered worthless. In this speech, Zhuangzi told us that self-expression or self-display can lead to self-destruction. "Zhuangzi's World" mentioned: "The trees on the mountain were cut down by axe handles, and the ointment ignited a fire to torture themselves upside down. Cinnamon trees can be eaten, so they are cut down; The sumac tree can be used, so it was cut down. " And "... pine also thinks that the boat is heavy, that the coffin is fast rotting, that the container is fast destroying, that the portal is full of liquid (liquid oozing out), that the column is decayed, and that it is a wood without material. There is nothing, so you can live a long life. ""This fruit is not material, so it is big. Hey, honey! The man of God is useless to this. " Therefore, he lamented: "Everyone knows what is useful, but they don't know what is useless."
Zhuangzi's emphasis on "uselessness" is to remind wise people to be able to see far, not to show themselves in a hurry, and not to act rashly with their own talents, otherwise they will be sacrificed if they don't arouse people's jealousy. In troubled times, "uselessness" is really useful to the rulers. On the one hand, Zhuangzi shrewdly avoided the bureaucratic groups who fought bravely against each other, on the other hand, he skillfully unveiled their hypocritical masks. The will of "uselessness" also saved the spiritual crisis of the talented intellectuals.
The second part: the way to integrate into the world.
There is a chef who slaughters cattle for Liang. He raised his hand and threw himself into the room, tinkling and cutting into the knife, and the cow's flesh and blood separated with a clash. The split sound of the cow and the cutting sound of the knife conform to the rhythm of music, and every movement of the chef conforms to the dance steps and the rhythm of the first movement.
Liang couldn't help admiring: "Ah! Great! How can technology be so sophisticated? "
The chef put down the butcher's knife and replied, "I like pottery, which is outside the technology." When I started killing cows, all I could see was a muddy cow. Three years later, I haven't seen the whole cow, but what I saw was the decomposition of the bones and muscles of the cow. Now, I only use my mind to experience it, but I don't need my eyes. The functions of my eyes and ears have stopped. I just use my mind to split the gap between bones and muscles along the natural texture of cattle, guide the gap between joints, and use a knife according to the natural texture of cattle, even where the bones and muscles are knotted, not to mention the obvious big bones. Good chefs change knives every year. They cut bones with knives. Now my knife has been used for 19 years, killing thousands of cows, but the blade is as sharp as a new mill. Because the joints of cattle are cracked, and the blade is not thick, it is of course elegant and generous to cut into the cracked joints with a blade without thickness, so this knife is still as fresh as it has been used for 19 years. Even so, every time I meet a place where bones and muscles are intertwined, I know it's not easy to start, so I'm careful, focused, slow in my hands and feet, and the knife moves slightly, and the cow suddenly collapses, just like mud falling to the ground, and the cow doesn't know it's dead! At this time, I stood with a knife, looked around and was satisfied. I wiped the knife and took it. "
Liang said, "Good! After listening to the chef, I got the truth of keeping in good health. "
In My Skillful Craftsman Helps Cows, Liang listened to my words and thought of the truth of "keeping in good health". In fact, this fable not only indicates his own way of life, but also tells the way of survival.
My expert dissected the twisted cow along the natural texture, and pointed out that the world and its complexity can only be easily solved by following the natural organization of things. This shows the way of life: don't be forced, don't do anything wrong.
Although it is easy for my master to know cows, he is always careful every time he knows cows. After solving the cow, although he was "full of ambition", he didn't show his edge, so he wiped the knife clean and put it away. This kind of psychological vigilance and behavioral convergence is the way to treat yourself.
Zhuangzi has a profound and keen insight into the turbulent and noisy real world. Zhuangzi is by no means divorced from reality, nor is he escaping from reality. His view is based on the endless greed and materialization tendency of human beings. At the same time, in view of the fact that the uniqueness of individuals has disappeared or been swallowed up, we arrange our own suitable life in our insight into the human situation.
Part III: Debate on machine interest.
Zhuangzi and Keiko are playing on Haoshui Bridge.
Zhuangzi said: "It is the happiness of the fish to swim leisurely!"
Keiko asked, "If you are not a fish, how do you know that fish is happy?"
Zhuangzi replied, "If you are not me, how do you know that I don't know the happiness of fish?"
Keiko argued: "I am not you, although I don't know you;" Since you are not a fish, obviously you don't know the happiness of fish. "
Zhuangzi replied, "Please start from the beginning! When you say,' How do you know that fish are happy', you know what I mean and ask me, then I can know the happiness of fish on the good water bridge. "
This part records an interesting philosophical dialogue between Zhuangzi and his opponent Keiko. The content involves the relativity of cognition and is full of sophistry. As a text showing the life of philosophers, it has high literary value. Highlighted the interest of Zhuangzi. The wisdom and humor, as well as the calmness and self-adaptation of the fish in the water, are also correspondingly interesting.
criticize