Lao Tzu's way of thinking is also different from that of modern people, and his old man uses analogical thinking.
By the time of Zhuangzi, the development of the human brain had taken a step further.
It can be seen from the book Zhuangzi that Zhuangzi's mode of thinking is different from that of Laozi.
During the Zhuangzi period, there was a certain logical reasoning, a complete image of the mode of thinking, and metaphors, metaphors, and metaphors.
The thinking mode of modern people has gone further, mainly logical reasoning thinking and comprehensive thinking.
People who like to study psychology and study the thinking patterns of the human brain should have noticed this, and someone should be engaged in comparative research in this area Lao Tzu's analogous thinking mode is different from Zhou Yi's thinking mode, and Zhou Yi's thinking mode uses "application".
Applying thinking is different from analogical thinking, and applying it is less scientific.
It is like the courts of the United States do not have a ready-made law when hearing cases, and can only judge and adjudicate according to precedents.
That is, to find a case similar to the past to try and adjudicate the current case.
Therefore, modern people don't need to "apply" this mode of thinking to interpret Zhou Yi, it is all nonsense that fools people.
Therefore, most of the books on the interpretation of Zhou Yi sold in the modern market are deceptive.
In the same way, modern people do not use the analogical mode of thinking to interpret Lao Tzu's moral scriptures, which are not clear.
Analogous thinking patterns abound in Lao Tzu's moral scriptures, almost all of them.
The third is a continuation of the second and also includes analogical thinking.
In the fifth chapter, "Heaven and earth are unkind, and all things are used as dogs; The saints are unkind, and they use the people as dogs.
Between heaven and earth, it is like a key.
Void but unyielding, moving and getting more and more.
It is better to keep the middle than to talk too much", the same uses analogical thinking.
In the seventh chapter, "Forever and ever.
Therefore, those who can live long and long in heaven and earth can live forever because they do not generate by themselves.
It is the saint who comes after him; Outside of the body, but in the body.
Not because of its selflessness.
Therefore, it can become its own selfishness", the same uses analogical thinking.
In the eighth chapter, water is used as a metaphor: the good is like water.
Water is good for all things without fighting, and it is evil for everyone, so it is more than the Tao.
Dwelling in a good place, a good heart, a good heart, a good word, a good word, a good governance, a good work, and a good time.
The husband is indisputable, so there is no especially.
The same is analogy.
In the ninth chapter, "holding on to it, it is better to retire after its success, and the way of heaven is also", which also uses analogical thinking.
In the twelfth chapter, "the five colors blind; The pentatonic tone is deafening; The five flavors are refreshing; galloping and hunting, making people mad; Rare goods, people are in trouble.
It is to take the saint as the belly and not as the goal, so go to the other and take this", the same uses analogical thinking.
Articles 13, 15, 16, 22, 23, 24, 26, 27, 28, 29, all of them use analogical thinking.
In Lao Tzu's moral scriptures, this kind of analogical thinking can be seen everywhere.
The thirty-fourth chapter of the Tao Sutra is worth mentioning, and Lao Tzu taught us to imitate the Tao.
The original text of the thirty-fourth chapter of the Tao Sutra: The avenue is flooded, and it can be left and right.
All things are born without giving up, and they are not succeeding.
Clothing to nourish all things without being the main thing can be called small; All things are returned to the Lord, but they can be called great.
It is not self-sufficient in the end, so it can become great.
The general meaning of this article is: "Tao" is everywhere and everywhere.
Everything depends on it for its growth, and it does not take credit for it.
It is as if it were its duty to nourish all things, and it does not consider itself the master of all things.
The Tao gives birth to all things, and does not regard itself as the master of all things, and does not seek fame.
The Tao is not for fame, but for its fame, and all things depend on it and grow, but all things do not know who is their master.
The greatest merit of the Tao is that the Tao does not merit for merit, but achieves the greatest merit Therefore, wise people should also follow the Tao, not seeking fame, not being arrogant, and not taking credit, in order to reach the great realm and gain the admiration of the world In the Tao Te Scripture, Lao Tzu not only teaches people to imitate the Tao in life, but to imitate the Tao in everything.
In terms of war thinking, we should also follow suit.
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Lao Tzu also talks about war, saying that Lao Zhuang's philosophical thoughts are people who are inactive, passive, and escapist from the world, all of whom are nonsense, talking nonsense with their eyes open, taking words out of context, or only interpreting them literally.
If you see that your article has the word "wuwei", it is wuwei.
If you see the word "escapism" in your book, it means that you have escapist thoughts.
In fact, it's complete nonsense, and Lao Tzu also talks about war.
The thirtieth chapter of the Taoist Sutra talks about war, but his old man advocates that "those who use the Tao to support the people should not strengthen the world with soldiers", and believed that after the war, "there will be a fierce year".
In the thirty-first article of the Tao Sutra, it is also said: The husband and the soldier, the ominous weapon, the object or the evil, so there is no place for those who have the Tao.
If a gentleman lives on the left, he will use soldiers on the right.
The soldier's ominous weapon, not the gentleman's weapon, has to be used as a last resort, and tranquility is the best.
As mentioned here, it is not that there will be absolutely no war, but that "it should be used as a last resort, and tranquility is the best".
It means that war is still needed as a last resort.
In the Tao Te Ching, that is, in the sixty-ninth chapter of the Tao Te Ching, Lao Tzu said: There is a saying in the use of soldiers: I dare not be the lord, but the guest; Don't dare to advance an inch, but retreat.
It is said that there is no line; armless; Throw invincible; There are no soldiers.
There is no greater misfortune than underestimating the enemy, and underestimating the enemy will lose a few treasures.
Therefore, the resistance is similar, and the mourner wins.
When Lao Tzu talks about war, he also uses analogical thinking.
In the moral scriptures, Lao Tzu not only uses analogy to talk about war, but also talks about governing the country.
It is also a way of analogical thinking, asking us to follow the Tao and how to govern the country.
In the sixtieth chapter of the Tao Te Ching, it is said like this: To govern a big country, if you cook a small fresh.
Coming to the world with the Tao, its ghosts are not gods; It is not a ghost or a god, and its god does not hurt people; If it is not a god, it does not hurt people, and a saint does not hurt people.
The husband and wife do not hurt each other, so virtue is returned.
In the sixty-first chapter of the Tao Te Ching, it is said like this: The big state is indecent, the world's leader, and the world's friends.
It is often won by tranquility and by tranquility.
Therefore, if the large state is below the small state, the small state is taken; If the small state is below the large state, the large state is taken.
Therefore, it is necessary to take it from the bottom, or take it from the bottom.
The big state just wants to be a beast, and the small state just wants to get into trouble.
The husband and the two get what they want, and the big one should be the lower.
In the Tao Te Ching, that is, in the seventy-fourth chapter of the Tao Te Ching, it is said like this: The people are not afraid of death, but they are afraid of death.
If the people are always afraid of death, and those who are strange will be killed, I will insist on killing them, who will dare?
There are often killers who kill.
The husband kills the master, and the husband kills the master, and the husband kills the master, and I hope that it will not hurt his hands.
In the Tao Te Ching, also known as the Tao Te Ching, the seventy-fifth chapter, it says: The hunger of the people, as much as the food tax on it, is hunger.
The people are difficult to govern, and it is difficult to govern with what is above them.
The light death of the people, with the thickness of survival on it, is to die lightly.
The husband is the only one who has no way to live, and he is virtuous in his life.
In the Tao Te Ching, also known as the 77th chapter of the Tao Te Ching, it is said as follows: The way of heaven is like a bow.
The higher one suppresses it, and the lower one lifts it; Those who have more are lost, and those who are insufficient are made up.
The way of heaven is to make up for the deficiency when there is more than is lost.
The way of man, otherwise, the loss is not enough to give more than enough.
Who can have more than enough to serve the world, only the Taoist.
It is not afraid of the saint, and it is not necessary to be successful, and it does not want to see the virtuous.
Lao Tzu talks about governing the country, and he also uses analogical thinking. and Lao Tzu also used analogy thinking on how to better handle social relations.
Please see In the Tao Ching, that is, in the seventy-ninth chapter of the Tao Te Ching, it is said like this: and great grievances, there will be remnant grievances; Retribution is virtuous, and Ann can be good.
It is a saint who holds the left deed, and does not blame others.
There is Desched, there is no Deschee.
Heaven has no relatives, and he is always with good people. aa2705221: