The language "Zhuangzi Keiko swims on the beam"-Zhuang Zhou in the pre-Qin period, the original text is as follows:

Zhuangzi and Keiko play together on Hao's bridge. Zhuangzi said: "It is a pleasure for small fish to wander around." Keiko said, "You are not a fish. How can you know that fish are happy?" ? Zhuangzi said, "You are not me. How do you know that I don't know that fish are happy?" " ? " Keiko said: "I am not a son, I really don't know my son;" Children are not fish, children don't know the happiness of fish, everything! " Zhuangzi said, "Please follow its source. Confucius said, "You know a lot about fish." He asked me because he knew what I knew. I know it very well. "

Translated into vernacular as follows:

Zhuangzi and Hui Shi are playing on Haoshui Bridge. Zhuangzi said, "How leisurely the small fish swim in the river is the happiness of the fish." Hui Shi said, "If you are not a fish, how do you know the happiness of the fish?" Zhuangzi said, "If you are not me, how do you know that I don't know the happiness of fish?" Hui Shi said: "I am not you, although I don't know you;" You are not a fish, you don't know the happiness of fish, that's for sure! Zhuangzi said, "Please trace the origin of the topic. If you say' where do you know that fish are happy', it means that you already know that I know that fish are happy and are asking me. You will know it on a bridge with good water. "

Some words, I think it is necessary to explain them separately:

Haoliang: A bridge over Haoshui. Hao, Mingshui, is now Fengyang, Anhui.

Calm: calm.

Tiao: a silvery white fish among freshwater fish, which likes to swim under the water. It is about 16cm long, also known as shad.

Yes: this one.

Sure (I don't know children); Originally (children are not fish).

All: complete, complete.

Tracing back to the source: tracing back to the origin of the topic. Follow: trace back. It's, the title. Ben: At first.

You know the music of fish: How (where) do you know that fish are happy?

Yun: What if ... Ann? Where is it?

Ann: interrogative pronouns, how, where.

Ok, let's enjoy it together:

Zhuangzi and Keiko swim in Haoliang, relaxed and poetic. Discuss Tao with strength and discuss Tao with technology; One is seeking truth, the other is seeking beauty; One is rigid, the other is detached; Let people smile and meditate for a long time after reading it.

Keiko is argumentative and analytical. Have a cognitive attitude towards things, focusing on the discussion of knowledge; Zhuangzi argued with wisdom and attached importance to appreciation. Have an appreciation attitude towards the outside world, impose subjective goodwill on external things, and produce empathy. If Keiko has the personality of a logician, then Zhuangzi has the style of an artist.

1. An eloquent front. According to the article, Zhuangzi and Keiko swam together on a bridge in Haoshui, overlooking the free-swimming minnows, which led to an association and a debate about whether people can know the happiness of fish. Except for the narrative statement at the beginning, the whole article is in the form of dialogue. The debate skill of attacking shield with children's spear deepens this debate in an authentic way. Not to mention who is right and who is wrong, who wins and who loses on both sides of the debate, it is amazing to say that the agile thinking, wise debate and eloquent front reflected by the two people can't help but marvel at their eloquence.

2. the charm is endless. Keiko, from the cognitive law, people and fish are two different creatures, and fish can't have people's joys and sorrows; Zhuangzi, from an artistic point of view, people enjoy fish. From the cognitive law, Zhuangzi's logical reasoning is pure sophistry. But Zhuangzi's sophistry is not offensive, because Zhuangzi looks at the world with an artistic attitude. People who like fish are happy, which is a typical "empathy" effect. The so-called "empathy" is to move your feelings to other things and feel that other things have the same feelings. Fish can't have joys and sorrows, of course, but Zhuangzi moved the pleasure of playing on the huge beam to the frolicking fish, which further set off Zhuangzi's happiness. Therefore, what is written in this article will not only make people feel that Zhuangzi is picky and unreasonable, but also make people feel that what Zhuangzi said is very interesting and charming.

Questioning criticism:

In recent years, some philosophers have expressed doubts about this. Because Zhuangzi only talks about his own experience, treating experience as knowledge shows his detached attitude, but it is harmful to understanding, because understanding and experience are two different things. Strictly speaking, Zhuangzi didn't refute Hui Shi logically, but led the logic to the place it couldn't reach, that is, everyone's inner experience at the moment. This is "like a fish drinking water, knowing it in cold and warm", which is inhuman. But since Zhuangzi used logical reasoning, he should apply it to the end. If I were Hui Shi, I would continue to ask: You said that you knew the happiness of fish when you were in Haoshang, but that was you just now, and now you are not you just now. How do you know that you just know the happiness of fish? For example, just now I don't know how I know you know the happiness of fish. In the face of such heckling, I don't think Zhuangzi will say anything more. If he loses in language, he is deprived of the right to speak, but he may not think he lost in his heart. As long as he tells his inner experience, he will always be a winner (spiritual victory method). But I'm afraid no one will really be such a winner, because a person who doesn't agree with himself at another moment will no longer be a person or even nothing. Perhaps Zhuangzi's real intention is to say that people are nothingness, but he can never say that, because once he says it, it is "yes" (language is the home of existence). In fact, even pure inner experience, even silence, takes time (so-called "keeping silent"), and once you enter time, you are "something" (so Heidegger regards "existence" and "time" as inseparable), so you can "speak" with words and logic. So just mentioning the difference between you just now and you now completely cancels Zhuangzi's right to speak.

Finally, I believe everyone is familiar with the author Zhuangzi. Here I will briefly introduce:

Zhuangzi (about 369 BC-about 286 BC), surnamed Zhuang and Zhou, was a Mongolian in the Song Dynasty during the Warring States Period. In the mid-Warring States period, the representative of Taoist school, thinker, philosopher and writer, the founder of Zhuangzi, also known as "Lao Zi and Zhuang Zi". The earliest thought of "sage inside and king outside" had a far-reaching influence on Confucianism. He deeply understood Zhouyi and pointed out that "the Book of Changes takes the way of Yin and Yang", and his thought of "three tones" is consistent with the way of three talents in Zhouyi. His imagination is extremely rich, his language is freely used and flexible, and he can make subtle and unspeakable philosophy fascinating.

The representative work is Zhuangzi, among which the famous articles are Free Travel, On Wuqi, Master of Health Care, etc. His works are called "the philosophy of literature, the literature of philosophy". It is said that Zhuangzi tried to live in seclusion in Nanhua Mountain and was buried in Nanhua Mountain. Therefore, at the beginning of Tianbao, Emperor Xuanzong of the Tang Dynasty was named a South China True Man, and his book Zhuangzi was regarded as the South China True Classic.