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On Zhuangzi's philosophy of life.
Zhuangzi's philosophy of life

order

This is my graduation thesis when I was studying in the comparative study class of Chinese and foreign cultures in China Institute of Culture many years ago. Although time flies, things have changed a lot, and I have experienced many changes with the society, today, when I have leisure, I open it again and read this dusty article quietly, and I still have a lot of feelings in my heart.

For more than ten years, the deepening of social reform and the rapid economic development in China have been changing the development track of our nation. It can be said that the era we live in is another era of great changes in the history of the Chinese nation, and it is this era that has brought our nation from the hardships of sinking and exploration to an unprecedented height.

Therefore, we also have reason to be proud of our times and full of confidence in our future.

However, with the rapid development of society and the continuous progress of people's lives, we can't ignore the contradictions and problems in the development process, and some problems become more and more obvious with the deepening of life development. For example, the environmental pollution is getting more and more serious, and the relationship between man and nature is getting more and more attention. Another example is that with the development of society, people's living standards have improved, but the moral level of society has declined rapidly, and the desertification of people's thoughts has become increasingly serious.

Why do people not necessarily feel happy when material life is rich? These questions cause us to think from time to time, and we are thinking hard to find the answer.

As we know, in the historical evolution of China, Confucianism, Taoism and Buddhism infiltrated, blended and influenced each other, which became an important part of China culture and influenced people's values and attitudes towards life. Someone once summarized them as: you can't join the WTO without reading Confucius and Mencius; If you are not refined, you will never forget the world; You can't be born without understanding Zen.

If you blindly enter the WTO, in today's world, in the competition and pursuit of secular interests, you may feel too tired, and even lose yourself in the temptation of neon flashing;

If you want to stay away from the rolling world of mortals and enter the Buddhist world, it is not realistic, because there are still many things worthy of your nostalgia and pursuit in this beautiful world, not to mention many obligations and responsibilities that belong to you;

Then, in this dilemma, you might as well choose the second way, enter the spiritual world of Lao Zi and Zhuang Zi, enter the world of Tao, where insects and birds are your friends, the sky is your house, the mountains are your orchard, and the lush grass is the vegetable field behind your house. ...

In fact, this is the world we are familiar with, and it still exudes a warm atmosphere. As long as you temporarily avoid worldly troubles and the temptation of fame and fortune, it will reappear in your heart.

……

If I can read this article by chance, it will arouse your * * *?

abstract

This paper mainly studies and discusses Zhuangzi's philosophy of life.

First of all, this paper briefly expounds the social foundation of Zhuangzi's philosophy of life, and holds that the emergence of each philosophy is the need of the social environment at that time. From Confucianism only paying attention to the real society to Laozi paying attention to both the real society and the individual, Zhuangzi finally completed a systematic philosophy of life along Laozi's route. Then, it focuses on the characteristics and nature of Zhuangzi's philosophy of life, and holds that Zhuangzi's philosophy of life, like other philosophies of life, cannot avoid three fundamental problems:

1. What is the essence of life?

Second, how to realize life in one process?

Third, how to treat the end of life?

Zhuangzi thinks that the essence of life is limited, so Zhuangzi solves the problem of the limitation of life through natural freedom and aesthetic transcendence. But to achieve this transcendence, people must base themselves on real life. It is precisely because of the existence of real life that human transcendence is possible, so Zhuangzi attaches importance to real life. But Zhuangzi is different from other philosophies such as Confucianism. The real life he valued ruled out the existing real society. Zhuangzi's real life is only a vivid primitive life itself and a harmonious and free spiritual world, from which it is deduced that Zhuangzi attaches importance to nature, so fidelity and self-cultivation become the basis for realizing real life.

On the issue of death, Zhuangzi is anti-pessimistic, thinking that life and death belong to natural gasification, and should live optimistically and die aloof.

Secondly, it discusses the influence of Zhuangzi's philosophy on people. Through the analysis of the emergence of metaphysics in Wei and Jin Dynasties to Tao Yuanming, the greatest implementer of Zhuangzi's philosophy, we can see that Zhuangzi's philosophy of life, as an idea, has a great impact on society, and has an impact on literature, aesthetics and people's feelings in ancient China.

Throughout Zhuangzi's philosophy of life, we can see that it is anti-social and anti-historical. It strongly rejects the realistic historical society represented by Confucianism, and thinks that the realistic historical society cannot bring real happiness to people.

Zhuangzi's philosophy is also anti-cultural. The result of all cultures will become a constraint on human rationality, which is contrary to the essence of Zhuangzi's philosophy, because Zhuangzi advocates that everything should exist naturally.

We also see that Zhuangzi's philosophy is a kind of care for people. No matter whether this kind of care is perfect or not, people always need some kind of care, so Zhuangzi's philosophy must have the value of existence.

First, the origin of Zhuangzi's philosophy

"Nothing is ridiculous, there must be a reason."

Nothing happens for no reason, and nothing exists in isolation. Since it can exist for a long time, it is enough to find a suitable position around its existence and have an impact on the surrounding area because of this position. As an existence, it must have its own reasons and basis for existence, just like a bright stream flowing in front of our eyes. Although it may be delayed because of the obstruction of the Jiuqu River in ileum, after all, we can follow the waves to find the source. With this source, we can stare at the pulsating flow under our feet indefinitely and foresee its restless flow in the future. Similarly, as an important branch of China's traditional culture, Taoism, though not dominant, has influenced the inner spirit of China people, becoming a unique part of our national personality, and showing its vitality at the intersection of Chinese and Western cultures today. No matter how people evaluate its existence, it actually exists. It is also necessary for us to face up to its existence and explore and study its foundation.

We know that although China has a long history of several thousand years, from the external form of history, the biggest feature of China society is the frequent replacement of dynasties, but the essence of dynasties (including ideology, feudal regime and social structure, etc. ) There is not much change, only the generation is replaced rather than the "end" generation. If we avoid the trivial surface of historical form and go deep into the deep structure of historical form, we will find that there is a continuous main line running through the broken history, which has become the lifeline of our nation. This is Confucian philosophy.

During the Spring and Autumn Period and the Warring States Period, the society was extremely turbulent, the ancient "Tao" had collapsed, and the previous thoughts were in chaos. It was an era of ritual collapse and bad music. At this time, a large number of thinkers became active, and their purpose was to find the foundation for re-stability of the turbulent society. Confucianism, represented by Confucius at that time, was still very prosperous in the Western Zhou Dynasty, following the way of the first emperor, respecting the virtue of the first king, and advocating "self-denial and courtesy." It believes that as long as we restrain our unreasonable desires and use the highest standard "ceremony" to restrain them, society will return to the situation of stability and prosperity in the Western Zhou Dynasty. Confucius saw that the root of social unrest at that time was the result of the struggle of governors for their own interests.

Contemporary with Confucius, Laozi also wanted to find a theoretical basis for social stability and happiness, but unlike Confucius, Laozi believed that social unrest was the result of people's own wisdom. As long as this wisdom exists, social unrest is inevitable. Therefore, Lao Tzu advocated that "people often become ignorant and have no desire" [1], and the monarch only needs to "empty his heart, strengthen his abdomen, weaken his will and strengthen his bones" for the people. "the thief who runs the country with wisdom" [3], "people's wisdom leads to evil things" [4], and advocates obeying natural nature, "I will do anything for the people" [5]. Only in this way can society maintain long-term stability. At the same time, I didn't project my eyes only to the real society like Confucianism, and I didn't care too much about the individual. Instead, I gently projected some of my eyes to the individual. In my opinion, the stability of the real society does not necessarily bring happiness to people. True happiness lies in personal great spiritual harmony and freedom. In other words, harmony and freedom are the necessary conditions for people to achieve the highest happiness, while the prosperity and security of the real society are only sufficient conditions. As for how to achieve harmony and freedom, Lao Tzu thinks that to achieve "virtual quietness" [6], so as to achieve "all things are initially formed, born, maintained for success, and lived in the future" [7], and only "indifferent learning" [8] can "be detached from things, although there is honor" [9]. The appearance of Laozi has undoubtedly brought a bright flame to people who are often troubled in the dark. Through this flame, people saw the trickle flowing quietly under their feet, just waiting to go down the river.

At this time, Zhuangzi is far away from us, and everyone is looking forward to stopping there and building that clear and undisturbed Wang Yang sea.

Second, what is philosophy?

The so-called philosophy of life is people's fundamental view of their whole life. Needless to say, people's outlook on life is an important aspect of people's world outlook, and it is a basis for people to turn from the complicated external world to explore their own inner universe and demonstrate or strengthen the security of their own existence.

For weak, sleepy and erratic human beings, in order to survive tenaciously, there must be a kind of spiritual support. Only in this way can we see the firmness, authenticity and reliability of that existence, no matter what kind of philosophy or even religion he relies on; Whether leaning on a tree that can bring him infinite blessings or on a rugged rock near the abyss, it can bring him a feeling of infinite trust, a great sense of security that can ignore the bumps under his feet and still calmly move towards the future. From then on, he didn't feel lonely, although he still faced a lonely world; From then on, he no longer felt lonely. Although still inseparable, he became an invisible companion, accompanying him to a distant and short life.

Philosophy of life is a person's grasp of his own life, which is finally transformed into an inner experience through his life practice. Because of the complexity of the world and the multi-orientation of human beings, the uncertainty of life philosophy becomes possible, that is, for a specific person, his life philosophy will be different at different stages, because which life philosophy to produce or choose is not only influenced by the external environment, but also related to his own internal temperament and existing life consciousness. Therefore, it is necessary for human beings to create countless philosophical thoughts for themselves and provide them for everyone to choose as the ultimate concern of the wise.

We have no right to choose this world, but we have the right to choose our own life. Then, let's take this only right into our own hands! As long as this choice conforms to the inherent moral and social norms as much as possible.

Philosophy of life has its diversity. If we reject the external form of philosophy, we will see that every philosophy of life has a common theme, that is, the fundamental question of what exists:

(1) What is the essence of life?

(2) in what way to complete the process of real life?

(3) How to treat the end of life?

So, what is the essence of life?

We grew up in this world, we are exposed to infinite things, and because of our relationship with all kinds of things, we have all kinds of emotions, either happy or sad, or happy or sad. No matter what these emotions are, they have not come to our own problems, and the confusion and anxiety brought by our own lives are staggering, regardless of whether this consciousness is conscious or unconscious. Space is so vast, people are so small; Time is so long, but human life is so short, and human beings are always in a dilemma, which comes not only from the outside, but also from the inside. The higher a person's wisdom, the stronger his self-awareness, and the greater this trouble? This is the finiteness of human life.

The finiteness of human life also provides limited conditions for human existence. It is this provision that specifies a truly bounded world for people. People exist in this world and often feel caged.

Bacon once said: "People are born free, but they are everywhere in chains." . We often pray to change the world, but it finally changes us. This kind of person's ability and limited life span constitute two shackles, tied to the throat of fate, which makes us breathless. But every mortal has desires. As long as he is a complete person, he hopes that an infinitely free world will be born. In this world, he can get rid of all the inherent shackles, break all the obstacles that prevent people from surpassing, and freely realize the height of life with a brand-new attitude.

"Infinity" shows a vast and sacred world after removing obstacles for the limited life field of human beings, and also implies a channel to reach this world, showing a beam of joy for a life that is always sad. The coverage of this joyful light adds a little warmth to the real world of human beings, just like a baby crying from its mother's right chest and being satisfied immediately from its mother's left chest. This is sacred maternal love, and maternal love itself shows infinity.

The emergence of mysterious light provides the possibility for human beings to pursue the infinity of their own lives. Among countless roads leading to the mysterious light, there is an open and broad road extending to our side, which was paved by Zhuangzi's philosophy two thousand years ago. The emergence of the mysterious light undoubtedly provides us with an ideal world on the other side, but to enter this vast world on the other side, we need to extradite reliable ships, which Zhuangzi has already prepared for us? This is his idle boat.

Third, the essence of Zhuangzi's philosophy

In Zhuangzi's view, our perception is limited because we are too close to reality. In order to increase the distance from the real world, we can get rid of things and swim in infinity. First of all, we must persist in inaction, be nameless, useless and selfless, and transcend all fame and utility. If we can't surpass fame and fortune, then our minds will not be self-righteous, and our life intentions will be bound and lose their authenticity. In this way, we can not only

"A tree without material cannot grow" [12], which is the virtue of no talent and the concrete embodiment of the virtue of inaction. Secondly, there can be no waiting. The ninth Peng Wan Li, though big, must wait for the strong wind to move. This is waiting, and this is impossible. Waiting is actually a kind of hope, at least because of the existence of hope. After doing nothing, Zhuangzi continued to wait for nothing, that is, asking people to give up the pursuit of all realistic hopes, all feelings about the outside world, and their own feelings and knowledge, and finally achieve "I don't know where to go, I don't know where to hold, and I don't know what to eat" [13]. Isn't this the image of a fool? But this is the so-called wise man that Zhuangzi tried to create. Ignorance is knowledge. In Zhuangzi's eyes, this is a degenerate demeanor.

The purpose of freedom is to achieve infinity, but you must also have a free and unrestrained mind. Carefree heart is a kind of inner cultivation. In fact, it is deposited in everyone's heart, but it has not been stimulated, because what we can feel is the busy self in daily life, and the real self has not yet awakened. Therefore, the carefree heart can only be achieved by letting the true self freely appear in the quiet and empty space-time. "Putting the cart before the horse" is a truth, which was repeatedly reminded by Zhuangzi. At the same time, the experience of freedom is added to the realm of freedom, which becomes this transcendental effective mind, and this mind is strengthened into the transcendental existence of life itself, thus completing the harmony between heart and environment.

From this perspective, Zhuangzi's freedom does provide us with an infinite foundation and possibility. At this time, we may ask, what means and methods should we take to board the freedom boat in Zhuangzi as soon as possible?

Everything in the world exists, and things are transformed. People can't know everything. "My life is limited, but my knowledge is limited. If there are restrictions, it is almost [14] (why don't you feel tired? )。 "Faced with this dilemma, what is the way out for Zhuangzi? Zhuangzi believes that since human life is limited, if we want to surpass it infinitely, we must grasp the essential problem. Facing the complicated external world and unfathomable life world, it is impossible for us to have a complete understanding of our limited life. When this body goes into confusion, we see a ray of hope, that is, the holy light that covers everything and keeps flashing for us. This is the "Tao". However, in order to understand and peep at the light of Tao, we must "lose me (that is, the external me)", that is, we must abandon everything that seems superficial and external to me all the time. However, the reappearance of Tao is based on the true establishment of the inner "I", that is, the existence of the essential "I" is the manifestation of Tao. Therefore, Zhuangzi raised the essential "I" to the highest state of Tao. In Zhuangzi's view, the essential "I" is Tao.

In Zhuangzi's philosophy, "Tao" is metaphysical, an elusive "real" image, the noumenon of all things invisible, unspeakable and unspeakable, and the source of all things. If the Tao is found,

It also captures the essence of everything, which is the method adopted by Zhuangzi: reality can't be grasped, but we can grasp it in a surreal way. Tao is like a silent nature. As the highest music, there is no other way but to get it. "Each other is empty, they are two illusions? You can concentrate on seeing the world alone "[15].

In Zhuangzi's philosophy of life, the so-called "Tao" is something that can expand a limited life to infinity. It is around us and is free. As long as we are always based on emptiness and loneliness, we can feel its existence. In fact, in Zhuangzi's view, it is "nature" that makes our limited life infinite. We don't need to borrow any means, we just need to look for it from "nature".

In Zhuangzi's eyes, "nature" has two meanings: first, it appears in the world that exists in our eyes without any artificial power, and its appearance is independent of people and an image. Second, it refers to a kind of truth that is freely revealed without external oppression, a kind of childlike innocence, which is inherent in people and relies on feelings rather than consciousness. But in Zhuangzi's view, these two meanings are not absolutely isolated, they are intertwined and blended with each other, thus giving "nature" a complete connotation.

The relationship between man and nature is an aspect that Zhuangzi attaches great importance to, and it is also the foundation of the establishment and existence of Zhuangzi's philosophy of life. It can be said that Zhuangzi's philosophy of life is based on the relationship between man and nature. "If it is not natural, who can give birth to me? If it's not me, who is it? " In Zhuangzi's eyes, nature is the warmest, most loving and most harmonious, and man and nature are not antagonistic. Zhuangzi tried not to abandon man's utilitarian purpose for nature. Humans should not use utilitarian means to destroy the natural world. On the contrary, nature is a lush garden, giving people eternal happiness, inexhaustible. As long as we always look at it with sincere eyes, why else would Zhuangzi exclaim "I am nature, and nature is me" with magical emotions?

Since there is no direct connection between man and nature, there must be a new and strange way to make them have internal connection. Zhuangzi is a wise man. Who built a reliable bridge between man and nature? Aesthetics.

Formally speaking, aesthetics is a process, in which the existence of a natural world and a freely revealed truth are completely "combined". In this process, the natural life breaks through all the inherent restrictions and constraints and becomes a free state, "being one with the creator and roaming the air of heaven and earth". From the end of mountains and forests, we found the long-forgotten truth, the natural life.

In essence, aesthetics is a means. He walked into the world set for himself, and the fantastic scene was enough to make people crazy, make people forget all the anxiety and uneasiness they had encountered, and rule out the criminal detention of all inanimate things. "Pay attention to what you are dissatisfied with, you are endless, but you don't know its origin" [16], so that "forget its guts, keep its eyes and ears, keep repeating, don't know the clue, wander outside the dirt and enjoy doing nothing" [17].

The aesthetic result advocated by Zhuangzi is a kind of promotion to the carefree natural id of the ignorant, and it is the biggest loss of "I" to the outside world, so that "I" can enter the "natural" state to the greatest extent, thus reaching the realm of "butterfly me forgetting myself". Those who are "quiet and harmonious" know that heaven is happy, life is good, and death is good.

Zhuangzi solved the problem of temporality of life through aesthetic transcendence, making real life transcend death and limited life enter infinity. Although this aesthetic transcendence is only temporary and must meet certain conditions, it undoubtedly provides a bright light for the life troubled by darkness.

The transcendental pursuit of the essence of life is the most fundamental place of Zhuangzi's philosophy. However, after all, Zhuangzi knew that the transcendence of life essence was based on the realistic primitive life. Without the existence of realistic primitive life, the transcendence of life essence will lose its foundation and become an illusory thing. If so, as a philosophical thought, it will have no vitality. Therefore, naturally, Zhuangzi lost people's trust in him in order not to make his philosophical views fall into paradox, or because he could not stand the scrutiny of logic. Therefore, Zhuangzi made the world constructed by his philosophy not only have the transcendental existence of life essence, but also have the eruption of primitive life. This is a realistic and surreal existence, which is particularly different from Zhuangzi's philosophy and other philosophies.

General philosophy always denies the existence of the real world to prove the authenticity of the surreal world it constructs. Buddhism, in particular, created the other side of the ideal-the Buddhist world at the expense of the established real world. Buddhism preaches the emptiness of the real world. "Before inaction, emptiness is the beginning of all forms." In the Buddhist classic Theory of Non-vacuum, the so-called "non-vacuum" means that everything is illusory. Although its existence is not denied, everything is illusory, illusory, empty and unreal. Buddhism has created a mysterious world for people, and the only way to enter this world is to get rid of it, that is, to release the bondage of the real world to the surreal world. As for western Christianity, when it created a sacred world dominated by God, although it did not give up the real world like Buddhism, the real world was shrouded in the fog of sin. For the sake of the human world, God had to sacrifice his only son to save it. The only way for God to save the world is God's love. People can communicate the relationship between man and god with love and repent their sins in the real world through prayer. This process of repentance should not be abandoned in the real world, but must be completed in the real world, because the evil in the real world can only be eliminated based on the real world. However, we can see that there is a profound contradiction between the divine world and the real world in Christianity, and the real human world is still the object of final negation. Will man finally abandon the world and reach the divine world of God?

Therefore, among many philosophies, only Zhuangzi has reconciled the contradiction between the two worlds to the greatest extent through his unique wisdom, and only Zhuangzi has achieved the greatest harmony between the surreal world and the real world. Although some inherent parts of this real world are also rejected by Zhuangzi, the real world designated by Zhuangzi is still an integral part of the inherent real world.

Zhuangzi defined a concrete real world as the basis of his pursuit of surreal world creation, so this real world must provide its conditions for the birth of surreal world. Above, we have explained that to achieve the transcendence of the essence of life, Zhuangzi achieved it with the freedom of "nature". Then, according to logical reasoning, the real world designated by Zhuangzi, which can provide conditions for the birth of transcendence, will be a "naturally" created world, which is the case.

"Spring grass grows in the pond, and willow trees in the garden become songbirds." (Poem by Xie Lingyun)

"Without the atmosphere of condensation, Kosu is beautiful." (Poems by Tao Yuanming)

"Birds know the night, but wood knows the wind." (Poems by Xie Lingyun)

"The alley where dogs bark is deep, the alley where chickens crow is deep, and the alley where mulberry trees jump is deep." (Poems by Tao Yuanming)

"No one can be seen at sunrise, but it is a green landscape." (Poems by Liu Zongyuan)

"Spring tides bring rain late, and there is no boat to cross the wild." (Wei Shi)

"Nothing in the sky is clear, and nothing in the ground is good, so the two are consistent and everything is borrowed. [20] "In this world, heaven and earth have reached great harmony. It is this harmonious world that accommodates the creation of all things, makes everything in its proper place, and presents its own primitive state of life without ignorance, joy and so on. This is the expression of truth. Although there is no one here, people have used the tentacles of primitive life to extend inside. It seems light and lonely, and it is this lightness that shows its profundity and richness. It is the storage place of Tao and the embodiment of human nature. It is in this loneliness that it plays the happy song of life.

Zhuangzi attached great importance to the real world he designated, so Zhuangzi inevitably attached importance to the primitive life itself bred in this world, because only the lively primitive life can make heaven, earth and people become a whole and exist without any defects, so as to get the real meaning of this world. Zhuangzi attaches importance to primitive life itself, so the maintenance of primitive life will become the first priority.

How does Zhuangzi sustain life? The so-called life is nothing more than the accumulation and accumulation of time, and time is the element and essence of life; From a horizontal perspective, it is the animal's body that is lively, including physiological and mental functions. Zhuangzi's loyalty is based on these two aspects. Although these two aspects are complementary in general, Zhuangzi emphasized "sex"-that is, spirit.

"My life is limited, and my knowledge is limited. With the limit, it is almost the same. " Zhuangzi's wisdom seems to be higher than other philosophical wisdom. He pointed out the nothingness of the essence of life, and it was this nothingness that made Zhuang Zi make great efforts to transcend this nothingness and make real life reappear the real existence, as I explained earlier. In order to achieve this transcendence, Zhuangzi found two ways: physical and mental. Of course, physiology is only the guarantee of spiritual realization.

Physiologically, Zhuangzi was neither an ascetic nor an ascetic. He advocates natural realization according to physiological functions. "When the seasons are in a good mood, I don't know what it is. [2 1] ""I don't know where to go, where to hug, or what to eat. [22] "regardless of the result of behavior, only pay attention to the process of existence and the understanding of the process.

Spiritually, it advocates quietness, emptiness, purity and truth, and softness is the most important. "Clear and not miscellaneous, static and unchanged, light and inaction, and motionless, this way of keeping in good health is also. [23] "Health care focuses on nourishing the heart, advocating that" things are not things in things "and that" utilitarian cleverness will forget the lady's heart. [24] "ruthless advocate", "ruthless person, the speaker does not hurt the body with likes and dislikes, and is often unhealthy by nature. If you "cherish wealth, care about poverty and indulge in fame and fortune, it is enough to hurt your health." It is the taboo of health care. "Although the shape is not there, God will live forever" can win the essence of health care.

We know that Zhuangzi is anti-Confucian. He opposed Confucius' "benevolence, righteousness, propriety and wisdom" and called it a secular thing, totally negating it. He believes that this is the reason for the defects in the real world, and Confucianism uses "benevolence, righteousness, courtesy and knowledge" to eliminate the defects caused by "benevolence, righteousness, courtesy and knowledge".

In Zhuangzi's view, everyone has a tendency to dislike defects, but Confucianism leads people on a road full of thorns, just like "people who leave for fear of evil deeds, the more they lift their feet, the more they get sick, and never leave." [26] "In that case, Mo Ruo" means to rest in the shade and have a quiet rest. [27] "At this point, we can clearly see that all the puzzles encountered in real life are solved by Zhuangzi's" simple and quiet "means. Because of its inherent logic, Zhuangzi will inevitably embark on the road of anti-society and anti-history.

Death is the last procedure of life, which has long been stipulated. This is a temple door that opens at the birth of every life. As every philosophy of life, it is impossible to avoid this problem. Even if the philosophy of life is to provide a way to transcend death for the limited life in reality, it is only a kind of pity and tender love, and it is a temporary forgetting of death, because the tide of death comes to the other side of philosophy from time to time. Its irresistible trend makes philosophers have to look at the bank hit by the waves, and in the eyes of many people, we see how long and free the flash is. That light is not elsewhere, it comes from Zhuangzi's far pupil.

Zhuangzi not only cares about the prosperous real life, but also does not forget the ultimate of real life. Zhuangzi always paid attention to life with the image of knowledge, and he saw the hardships of real life, which opened a short and open road for him to get rid of the hardships of real life alone.