Zhuangzi is a lovely philosopher with great wisdom and true temperament. Later generations called Confucius a "master" and Zhuangzi a "Zhuangsheng", which is also the reason. Its image is unpretentious and heroic, which is quite different from Confucius' gentleness and solemnity. His articles are everywhere, which is different from I don't talk about Machamp's mind.
Sima Qian said, "He knows everything" and "His words are arrogant". Lu Xun commented on Zhuangzi: "Wang Yang is magnificent, graceful and luxurious, and the works of the late Zhou philosophers should not be the first"! The academic achievements collected by Zhuang Xue in the pre-Qin period were later confirmed by Indian Buddhism, which promoted the formation of Buddhism, especially Zen Buddhism, in China.
Zhuangzi has penetrated into the thoughts and languages of the Chinese nation (such as "being good at understanding cows" and "being able to handle them with ease"), which has profoundly influenced the cultural character of intellectuals. An Analysis of the Meaning of the Inner Seven Chapters is Mr. Zhang Wenjiang's analysis and interpretation of the seven chapters of Zhuangzi.
Mr. Zhang adopts the form of paragraph by paragraph, sentence by sentence and word by word, which involves both semantics and textual research, and is widely introduced in combination with reality. The author links Zhuangzi Thought with real life, which is simple and profound and unique, and is worth reading!
Zhuang Zhou wrote hundreds of words in his life, with the title of Zhuangzi. The appearance of this document indicates that during the Warring States period, China's philosophical thoughts and literary language have developed to a very profound level, and it is a treasure in China's ancient books. Therefore, Zhuangzi is not only a famous thinker in the history of China philosophy, but also an outstanding writer in the history of China literature. No matter in philosophy or literary language, he had a far-reaching and great influence on China's thinkers and writers, and played a very important role in the history of China's thoughts and literature.
The word "benevolence" is regarded as a symbol of Confucianism, while the word "virtue" is the essence of Taoist thought. Zhuangzi's "Tao" is heaven, imitating nature's "Tao", not man-made harm.
In Zhuangzi's philosophy, "heaven" is two opposite concepts to "man". "Heaven" represents nature, and "man" refers to everything that is artificial and deviates from nature. The word "artificial" is a "fake" word when combined.
Zhuangzi advocated obeying the Heaven and discarding the "artificial" and "false" impurities in human nature. It is the "virtue" advocated by Zhuangzi that obeys the "heaven" and thus communicates with heaven and earth.
In Zhuangzi's view, real life is natural, and we don't need to teach or prescribe anything, but we need to get rid of what we have forgotten, forget what we have done, forget what we have done and forget what we have done. In this case, do you still need political propaganda, education on rites and music, and persuasion on benevolence and righteousness? Zhuangzi believes that all these propaganda, education and persuasion are "false" in human nature and should be abandoned.