Let's start with "mixed times". "Muddling along" can easily give people the impression of muddling along, being irresponsible and heartless. But through Zhuang, Zhuangzi is more like a wise man with compassion and ultimate concern. This can be found from two aspects: one is broken and the other is established. The first is to expose and denounce brutal politics, which can be said to be cross the rubicon. Such as "column imperial mouth" said:
People have seen the King of Song Dynasty, and the tin car multiplied by ten, while Zhuangzi was proud of it. ..... Zhuangzi said: The Song Kingdom is not nine times as deep as it is now. Wang Songzhi is fierce, not straight dragon. If a child can get a car, he will sleep. Make the song king slap, and the son is powder.
Another example is "Say Sword":
Yesterday, Zhao Wen and Wang Xi built a gate with 3,000 men and women. They collided with each other day and night. More than 100 people were killed and injured, and they enjoyed it. If this situation continues for three years, the country will decline.
Another example is Ze Yang:
Wei Linggong has three wives, all of whom have the same habits.
Then there is "Lou":
Whoever steals the hook will be punished, whoever steals the country will be a vassal, and the door of the vassal will be benevolent.
Wait a minute. For the human world, killing people there is beneficial to the wild, while the city is beneficial to the ugly rulers. A cosmopolitan may not be interested in lamenting it, let alone writing a book to criticize it. Those who wander around the world should pitch with the world, or "walk with the world", "dig its mud and make waves", or at least "get rid of everything" A "discerning person" like Zhuangzi doesn't rub sand in his eyes. How can he get along?
Say it again. Zhuangzi put forward his own political viewpoint, that is, governing by doing nothing. Such as "Heaven":
The virtue of husband and emperor is based on heaven and earth, with virtue as the main principle and inaction as the criterion. Those who do nothing use the world more than others, and those who do things less than others.
Heaven and earth:
Governance, chaos rate is also, the disaster in the north is also, the thief in the south is also.
Re-start:
There is heaven and human nature. Those who do nothing and respect, heaven also; It is human nature to be tired of doing one thing. Master, heaven also; Minister, humanity also.
Ying Di:
The emperor of the South China Sea is Shu, the emperor of the North China Sea is negligent, and the emperor of the Central China is chaotic. Shu and suddenly meet in a chaotic place, and chaos is good for them. Shu suddenly asked for the virtue of reporting chaos, saying: everyone has seven tricks, and it is absolutely necessary to eat and listen. Try to chisel it. If you dig a hole during the day, you will die in the chaos on the seventh day.
Wait a minute. Although Zhuangzi talked about "the rule of inaction", he said that "the rule of inaction" is itself "promising". He is tireless, endlessly teaching others to do nothing, unlike what a loafer should do. In addition, he predicted more than once as pessimistically as a witch: "After a thousand generations, someone will eat with others." Not to mention a mixed voice.
In terms of cultural ideal, Zhuangzi is both broken and established, which is his famous thought of "abandoning wisdom". Lou:
Therefore, abandoning wisdom and wisdom is a thief; Throw jade and destroy pearls, and thieves can't afford it; Burning symbols break the seal, while the people are simple; The struggle is balanced, but the people do not dispute; Destroy the sacred laws of the world, and people can discuss them; If you disrupt the six methods, you will never hear the instrument, which will open your ears and make everyone in the world full of wisdom; Destroy the text, scatter the color, glue away from the eyes, and everyone in the world knows it; Destroy the hook rope and abandon the rules, the finger of work, the world has its own ingenuity; So, if you are all thumbs. Xiao Zeng's historical journey, the mouth of Yang Mo, was busy abandoning benevolence and righteousness, and the virtue of the world began to be mysterious. If the other party has his own knowledge, then the world will not succeed; If people are smart, the world is not tired; People contain their wisdom, then the world is not confused; If a person has his virtue, the world will not be out of his way. Zeng, Shi, Yang, Mo,,, and others have all established their virtues outside and used them to mess up the world, but the law is useless.
The same article again:
If you know more about crossbows than crossbows, the birds will be in chaos; Know more about the bait net, and the fish will be in chaos; If you know how to cut down a small forest, the animals will be in chaos; Knowing that deception is getting worse, it is slippery and firm, and it is difficult to understand its differences, so it is vulgar and confusing. So every time there is chaos in the world, the sin lies in knowing.
Here, Zhuangzi is not simply talking about political ideal, he is talking about a cultural ideal, but this cultural ideal is hidden under the political ideal. In other words, "absolute sacredness" is politics, and "abandoning wisdom" is culture. Whether it is absolutely sacred or abandoning wisdom, there is the same premise, that is, to avoid "chaos in the world." Zhuangzi's proposition is also one with responsibility and great feelings, which can't be summarized in a simple "mixed era".
Besides, avoid the world. In fact, in Zhuangzi, Zhuangzi has explicitly denied seclusion. The world on earth:
There are two commandments in the world: one life; One of the meanings is also. The love of children's relatives, life also, can not be solved in the heart; I'm just doing things, but I'm at a loss, and nothing escapes between heaven and earth.
There is no escape, and there is no escape. Where can I avoid the world? The key point is that the starting point of "escapers" is that they "for" Zhuangzi saw the sinister world and the cruelty of the rulers, and thus "for" Zhuangzi's thought of escaping from the world. But the problem is that Zhuangzi not only saw the sinister world and the cruelty of the rulers, but also saw the happiness of the people. This kind of happiness has a very realistic and emotional "travel with a full stomach, travel empty without tying a boat." ("Lieyu Kou") and the quaint joy of the ancients in Zhuangzi's mind. "When Xushi He was a husband, the house didn't know what to do, and I didn't know what to do, including feeding the city and swimming with a big belly." (Horseshoe) and Zhuangzi's "Happiness without Happiness" (Happiness without Happiness). However, Zhuangzi believes that the highest level of happiness should be the spiritual pleasure of enlightenment, which is a state that appears repeatedly in Xiaoyao Travel, On Everything, Autumn Water, Sheng Da and Tian Zifang: "Riding on the clouds, riding on the sun and the moon, swimming outside the four seas, life and death remain unchanged."
Since there is such joy in the world, why avoid the world? The "hermit" only saw human suffering for Zhuangzi, but failed to see human happiness for wishful thinking and false confidant Zhuangzi. In fact, even in the face of human suffering, Zhuangzi did not "avoid" passively, but actively faced it. First of all, in terms of guiding ideology, he believes that "life and death are also life." ("Master Daming") "It is a great virtue to know that it is unbearable and peaceful." ("Human World") and then think that "those who have husbands are also; Those who lose, shun also. When you are safe, you can't enter. " (Master) We should "not harm the Tao with our hearts, and not help the sky with people." (Grand Master)
In terms of specific work, Zhuangzi believes that "good has no near name, evil has no near punishment, and the governor thinks it is classics." ("Master of Health") "Between material and immaterial." ("Mountain Wood") For worldly fame and fortune, Zhuangzi takes a "no" attitude, such as "Autumn Water":
Zhuangzi was fishing in Pushui. The king of Chu sent a doctor to see him first and said, "I would like to be tired in China." . Zhuangzi ignored the pole and said, "I heard that there was a turtle in Chu State. It was 3,000 years old when it died, and the royal scarf was hidden in the temple." . Will it be more expensive to keep the bones when this turtle is dead? Would it be better to drag your tail in the painting? The second doctor said, I'd rather be born than put it off. Zhuangzi said, "I used to drag my tail in my paintings.
Once again:
Hui Shi is in Liangzhou, and Zhuangzi went to see him. Or Keiko said, "Zhuangzi will take the place of the son." . So Keiko was afraid and searched in the country for three days and nights. Zhuangzi went to see it and said, "There is a bird in the south named Wan Fu. What do you know? " ? A man who lives in the South China Sea and flies in the North China Sea is not only a phoenix tree, but also a practice of eating and drinking. So the owl got the rotten mouse, wanted to go over, looked up and said, afraid. This son wants to scare me with Liang's son?
Regarding the understanding of the Tao in the spiritual field, Zhuangzi thought: "A husband is indifferent to loneliness, but nothing, and this world is peaceful and virtuous." . ("Deliberately") and thought that Tao could not be learned, but he still described a gradual process of enlightenment in "The Great Master":
I keep it for three days, and then I can go to the outside world; I have been out of the world, I kept it for seven days, and then I can leave my things outside; It's a foreign thing. If I raise it for nine days, I can be born outside. It has been born outside, and then you can see it; Look forward to it, and then you can see independence; See independence, there can be no ancient and modern; There is no ancient and modern, and then you can neither enter death nor enter life. Those who kill don't die, and those who live don't live. It is a thing, everything will be, everything will meet; Nothing can be destroyed, nothing can be achieved. This is called "Ning", and those who are good at it will succeed.
From this detailed description, we can see that Zhuangzi adopted an attitude of seeking for enlightenment. Although this "seeking" is accomplished through "inaction".
To sum up, for the human world, "material" is a face, and "immaterial" is also a face, so Zhuangzi's "between material and immaterial" is still a face. Fame and fortune are human nature, "Tao" is outside of people, but "doing nothing to pursue enlightenment" is still human nature. Therefore, Zhuangzi's "Que" and "Autumn" are realistic and face the world, and there is no such thing as a "hermit".
Wang Xianqian said: "Yu Guanzhuang was born with the humiliation of dragging his tail, but he was hired at the expense of others. It can be said that he is full of dust. However, it was invited by the millet and handed over to the river; Tie your shoelaces and pass them to Wei Liang; It is said that the sword is the temple of the prince of Zhao, or it means saving the world; Hui Shi's heart can't forgive his fellow friends for three days. What's the matter? So I know that Zhuang Sheng can avoid those who walk all the way. " This makes sense.
Let's talk about travel. On the surface, Mr. Pang Pu's theory of "traveling around the world" seems to be the closest to Zhuangzi's attitude towards life. His point of view comes from "people can travel around the world for nothing, but who can harm them?" ("Mountain Tree") and "Only people can swim in the world without being eccentric and follow others without losing themselves." (Foreign Objects) But on closer examination, Mr. Pang's views are somewhat specious. Mainly the theory of traveling around the world gives people the feeling that it is too relaxed and aesthetic. This is too inconsistent with the sinister contents of the above-mentioned articles such as Ze Yang, Lie Yukou, Jian Shuo and Gui Li. And the word "swim" can't be overemphasized no matter how it is explained. Although Mr. Pang Pu explicitly opposes the theory of "mixed times", ⑥ he plays with the word "swim" carefully, which still contains the meaning of "mix" and "avoid". In fact, in The World, Zhuangzi has fully expressed the difficulties of being a man and being an official. In Lieyu Kou, Zhuangzi even compared the King of Song to a fierce jackal, which shows his cruelty. In addition, in Autumn Water, Zhuangzi was employed by the King of Chu. In addition to the meaning of "dust and wealth", we can also see Zhuangzi's good intentions to avoid disasters. Hui Shi only suspected that Zhuangzi was competing with him for "three days" in Liang. If Zhuangzi didn't take the initiative to protect itself, once it was captured by Hui Shi, it would be "pink". In this sense, Zhuangzi is "deeply immersed" in the sinister human world, which is almost the same. Imagine, how can you survive, let alone swim?
Finally, Mr Wen Yiduo's "liar" said. His statement comes from an article called "Confucianism, Buddhism, Taoism and Banditry", which is not so much a paper as an essay. And Mr. Wen Yiduo's liar said, among these statements, I think the most inadequate for training. This is an interesting learning style based on "political sincerity" and another form of "correcting mistakes". Not much to say here.
under
In my opinion, the above views on Zhuangzi's philosophy of life are correct in only one respect, and it is biased to use them to summarize Zhuangzi's philosophy of life. In my opinion, Zhuangzi actually discussed all aspects of life. People draw different views from Zhuangzi because people pay different attention to it. Zhuangzi outlined how to live in the world as a whole in Master of Health. There is a sentence in the first section: "the governor thinks that he can keep himself alive for a lifetime, a family and a year." This sentence involves four aspects of Zhuangzi's life, that is, keeping in good health, living all his life, raising relatives and spending the rest of his life safely. If you only see "health preservation", it is "avoiding the world"; If you only see "a lifetime", it is "traveling around the world"; If you only see "the end of the year", it is "mixing the world". Zhuangzi's life thought consists of four parts: keeping in good health, supporting the family and doing one's best. The spiritual temperament of this thought can be summarized in four words: face it calmly. Moreover, it can be seen from Lieyu's mouth that Zhuangzi's broad-minded compassion of "taking heaven and earth as coffins" after his death is by no means exhausted by such words as "mixed life" and "seclusion".
In fact, these four contents are an organic whole and cannot be separated. Among them, keeping in good health is the foundation. Only by keeping in good health can we talk about supporting our families and doing our best for one year. There are many places about keeping in good health in Zhuangzi, which are mainly concentrated in two articles: Master of Keeping in Good Health and Sheng Da. In addition, Zhuangzi also talked about some excellent art of getting along with others, as well as the specific skills of "preparing for danger in times of peace" (Sheng Da). For example, "Autumn Water":
Therefore, it is unkind for an adult to travel without harm to others; Don't move for profit, don't be greedy and cheap; Goods and wealth compete, and there are not many concessions; Don't lend, don't overeat, don't be corrupt; There are not many differences between lines and customs; In order to conform, don't be mean and flattering; Persuading the world is not enough, and shame is not enough; You can't tell right from wrong, and you can't tell the details.
Another example is the fisherman:
Therefore, a gentleman looks at loyalty from a distance, respect from a close distance, annoys people with energy, is anxious to know, is anxious to read letters, trusts money to see benevolence, warns against danger, looks at treatment from drunkenness, and looks at color.
These two quotations are about the art of getting along with people and the art of employing people. Whether it is to get along with people or to observe people with people, it is extremely clever. In the same paragraph of "Fisherman", Zhuangzi said through Confucius: "The mortal heart is in danger of mountains and rivers." Perhaps it is based on this understanding of human nature that Zhuangzi has added so many technical and operational expositions about being a man and employing people in addition to seemingly indifferent health preservation. It can be seen that Zhuangzi's "health preservation" is actually divided into "internal" and "external" two parts. "Regardless of ambition" means "inward". In order to realize one's own physical and mental obstacles, "be perfect and diligent, and be one with heaven." ("Sheng Da") That is: "People do not suffocate when they sneak, they are not hot when they jump into fire, and they are not tired when they walk on everything." (Sheng Da). Getting along with others is "outward", and clever art of getting along can effectively protect yourself from infringement. It is to achieve "nothing to hide, nothing to hide, and Yang, while firewood stands in its center." In this way, "get three, the name is extremely high." (Sheng Da) Introversion and extroversion complement each other and are indispensable. Only by having both can we truly achieve the purpose of "keeping in good health".
Regarding the whole life, Zhuangzi thinks that the main thing to do is to do justice without harming nature. He said:
There are Chang Ran and Chang Ran in the world, who bend without hook, straight without rope, round without rules, square without moment, attached without glue, tied without rope. Therefore, people in the world are born without knowing why they are born, and they are born without knowing why they are born. Therefore, the past is the same as the present, and we cannot lose money. Then the cynicism of benevolence and righteousness, inseparable, wandered between morality, confusing the world. thumb
Say it again:
The villain is a martyr, the scholar is a martyr, the doctor is a martyr, and the saint is a martyr. Therefore, several children, with different careers and different reputations, hurt martyrs. thumb
Zhuangzi pointed out that if you want to be complete, you can't use knowledge. He said in the "version":
The ancients lived in harmony with life in the mountains. When the time comes, Yin and Yang will prevail, ghosts and gods will not disturb, the four seasons will be festivals, everything will not hurt, and people will not die. Although people know it, they don't use it. This is called one.
Say it again:
What is it that people who walk in ancient times know without distinguishing ornaments, don't know poverty and don't know virtue, and go against their nature when they are in danger?
The highest realm in this respect is "sadness and joy are not allowed" (health care master, Tian Zifang and De Chongfu), that is, "the heart is not sad and happy, and the morality is the highest" (deliberately).
Regarding the adoption of parents, Zhuangzi put forward a highest standard in "Words on Earth": reassuring parents. He said: "For those who are close, this is a filial thing." On this basis, adoptive parents should first devote themselves to their own ambitions, and need not be limited to specific appearances. "The dutiful son exercises medicine to support the loving father, and the color is pale and the sage is ashamed." "A dutiful son does not flatter his parents" (Heaven and Earth). There seems to be another realm problem. "Tian Yun" said: "It is difficult to respect and love filial piety; It is easy to love filial piety, but difficult to forget one's relatives; It is easy to forget your loved ones, so it is difficult for you to forget yourself. " Here, filial piety has become a natural nature, which is integrated with "the whole life". In the fable, Ceng Zi was criticized by Confucius because he was sad that his official position could not support his relatives and thought that he had not reached the state of "no county". Confucius said "no county", not to ask Ceng Zi not to be filial, but not to always take filial piety to heart. Only unintentional filial piety is true filial piety. That is, "forget your loved ones" and "forget me" in Good Luck.
"Those Years" is the logical result of the above-mentioned security, lifelong and parenting. This kind of death is not "life is worse than death", but a continuation of preserving one's health, whole life and raising relatives. This kind of life is not just to live, but a kind of work with high quality both physically and mentally. In The World on Earth, Zhuangzi mentioned two big trees, both of which lived for several years because they were "useless". The big tree in Life on Earth is just a kind of physical exhaustion. There is also a big tree in Happy Travel, which contains high-quality spiritual years:
There are big trees today, no matter how hard it is. Why not plant them in a land with nothing, in a vast wasteland, wandering around doing nothing and sleeping under them? If you don't kill an axe, you won't be able to use it, and it will be miserable.
This kind of life and death has been ignored, not to mention the worldly gains and losses. ⑦ Reached the highest level of Zhuangzi's talk about life and death: "osawa is not hot, Hehan is not cold, Leizhen Mountain, the wind vibrates the sea, not to be surprised." (The Theory of Everything) means "It's too late, it's too late, and it can be supplemented". (Geng Sangchu)
China's philosophy and the history of thought are generally opposed to Confucianism and Taoism (later an explanation was added), but when it comes to the opposition between Confucianism and Taoism, most of them involve the issues of "being born" and "joining the WTO". There should be no problem for Confucianism to join the WTO, but must Taoism be born? Are "a small country with few people" and "abandoning wisdom" born inevitable? The whole body is free from disasters, and the dust is precious. Is it necessary to be born? I do not think this is necessarily the case. The former is a political ideal, and the latter is an attitude towards life (of course, birth is also an attitude towards life); And will those real "cavemen" have political ideals? In Zhuangzi's view, the two are closely linked. It is said that home is innate, but in Laozi and Zhuangzi, I can't see the high interest in sending love to mountains and rivers and appreciating the meaning of clouds. After all, there are very few Yi Shi experts who really live in the deep mountains and valleys and don't eat human fireworks in history. So I think, is there an "alive" intermediate state between birth and WTO entry? In my opinion, Zhuangzi is closer to this "intermediate state" than going out, hiding, avoiding and wandering around. That is, Zhuangzi's philosophy of life is a "living philosophy"-if you don't advance, you will retreat and face it calmly. This is my reflection on Zhuangzi's philosophy of life, and it is also my own question and answer when reading related literature. Please give me some superficial advice.
To annotate ...
① Feng Qi: The Logical Development of Ancient Philosophy in China, 190, Shanghai People's Publishing House,1April, 985.
② Pang Pu: The Third Division of Jimen, 149, Shanghai Literature and Art Publishing House,1August, 996.
(3) He Zhaowu, et al. History of China Thought, 90 pages, China Youth Publishing House,1August 990.
④ Wen Yiduo: Selected Works of Wen Yiduo, Volume II, pages 493-498, Sichuan Literature and Art Publishing House,1March, 985.
⑤ Wang Xianqian: The Collection of Zhuangzi, 1 page, Zhonghua Book Company,1954,65438+February.
⑥ Matters needing attention are the same as ②.
⑦ Wang Changhua: Scholars and Politics in the Spring and Autumn Period and the Warring States Period, 139, Shanghai People's Publishing House,1July 997.
refer to
Notes and Translation of Zhuangzi, Chen Guying, Zhonghua Book Company, May 1983.
Scholars and Politics in the Spring and Autumn Period and the Warring States Period, Wang Changhua, Shanghai People's Publishing House, July 1997.
On Poetry and Sons, Wang Changhua, Academy Press, June 5438+0, 2006.
Random Thoughts on Jimen, Pang Pu, Shanghai Literature and Art Publishing House, August 1996.
A Brief History of Chinese Philosophy, Feng Youlan, Peking University Publishing House, 2nd Edition, September 1996.
The Logical Development of China's Ancient Philosophy, Feng Qi, Shanghai People's Publishing House, April 1985.
Zhuangzi Collection, Wang Xianqian, Zhonghua Book Company,195465438+February.
History of China Thought, He Zhaowu et al., China Youth Publishing House, August 1990.
Selected Works of Wen Yiduo, Volume II, Sichuan Literature and Art Publishing House, March 1985.
The History of China Ancient Thoughts, Li Zehou, People's Publishing House, March 1986.
A hundred schools of thought contend, Gao Zheng, China Social Sciences Press, 1997 1 1.
Introduction to Chinese Studies, Qian Mu, Commercial Press, July new edition 1997.
Selected works of Zhang Taiyan, Shanghai Far East Publishing House, July 1996.
Neo-Confucianism, Buddhism and Metaphysics, Tang Yongtong, Peking University Publishing House, 199 1 February.