The nineteenth part of Lao Tzu's moral verse has also been misunderstood by the world, taken out of context by academic spies as well as vulgar scholars and so-called philosophers.
The original text of the nineteenth chapter of the Tao Te Ching is as follows: Absolute sainthood and abandonment of wisdom, the people benefit a hundred times; Absolute benevolence and abandonment of righteousness, and the people restore filial piety; There are no thieves who abandon profit.
These three are not enough.
Therefore, the order belongs: see plain and simple, think less, and learn without worry.
As can be seen from the original text, it can be taken out of context by the world and academic conspirators, as well as by vulgar scholars and so-called philosophers.
These people grasp the "absolute sainthood and abandonment of wisdom", "absolute benevolence and renunciation", "absolute ingenuity and abandonment of profit" and "absolute learning and no worries" in the text.
The above words are all contrary to the main theme of the time and later generations, contradict the forbidden words of real life, and are all contrary to mainstream ideas.
In fact, sometimes the mainstream thinking is not correct.
If the mainstream thinking is correct, history will not need to change dynasties.
Isn't it During the period of Lao Tzu, before and after Lao Tzu, society was very chaotic.
Not only was it very chaotic, it was very chaotic, and that period was named "Spring and Autumn Warring States" by later generations.
The Spring and Autumn Period and the Warring States Period were not only chaotic, but also very long.
Here's why?
It is because the rule and indoctrination of the Great Zhou Dynasty of several hundred years have already turned the thinking of the majority of people into a fixed model.
In other words, the brain teaser can't be turned.
As a result, some people took advantage of the loopholes and achieved their prosperous lives.
People in the world are "fools", and they are not up to them History has also proved that the mainstream ideas of the Spring and Autumn Period and the Warring States Period are incorrect.
Or it wouldn't be so confusing.
Correct thinking is stifled by vulgar wise men, by the imperial power of kings.
Right ideas are only spread on a small scale and only benefit from certain wise men.
The broad masses of the people have always had illusions about the Great Zhou and obeyed the Zhou rites because they had no chance to come into contact with correct thoughts, coupled with rigid thinking.
As a result, it is impossible to get rid of the life and hardship that we are facing.
Absolute sainthood and abandonment of wisdom, the people benefit a hundred times.
In fact, this one is a continuation of the previous one.
Interpreting this article in isolation is not easy for people to understand.
If you understand it in conjunction with the previous article, it will be easy to understand.
The previous article, that is, the eighteenth article of Lao Tzu's moral scriptures, the original text is: The road is wasted, there is benevolence and righteousness; Wisdom comes out, and there is great hypocrisy; Six relatives are not in harmony, and there is filial piety; The country is in turmoil, and there are loyal ministers.
Therefore, the saying that the saint abandons wisdom and the people benefit a hundred times is inherited from the "country is in chaos, and there are loyal ministers".
Therefore, we can understand it in this way: the "holiness" and "wisdom" here are two references.
The Holy can be interpreted as a king, the highest authority.
Zhi can be interpreted as a "loyal minister", a wise man who advises the king, a minister.
The correct interpretation of the absolute saint and the renunciation of wisdom is to ask us to give up the illusion of the king, and to give up the illusion of the foolish and loyal ministers.
Why?
Lao Tzu said that this sentence is not to be held legally responsible, is he he, anti-state, anti-monarchy, is not this meaning Realistically speaking, Lao Tzu really meant this when he said this.
But Lao Tzu is not for anyone, not for a certain king, the king of a certain dynasty, or the country of a certain dynasty.
Rather, Lao Tzu is speaking as a philosopher, and he is not targeting anyone.
So don't put a hat on the philosophers and create a literal prison.
Philosophers speak the truth in order to solve human problems.
Why did Lao Tzu say this?
Lao Tzu said it based on Taoist principles and real life situations.
Because the country can no longer guarantee the right of its people to live, the state apparatus has become a shackle that binds the people.
So it has to be abandoned.
Lao Tzu said that this sentence is well-founded, and it is based on the question written in the previous article.
The previous one, that is, the eighteenth article of Lao Tzu's moral scriptures, the original text is: The road is wasted, and there is benevolence and righteousness; Wisdom comes out, and there is great hypocrisy; Six relatives are not in harmony, and there is filial piety; The country is in turmoil, and there are loyal ministers.
It is precisely because of this that it is necessary to "abandon wisdom without sacredness".
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Only by abstaining from the holy and abandoning wisdom can the people benefit a hundredfold and benefit the people. interprets "absolute sainthood and abandonment of wisdom", and the later "absolute benevolence and abandonment of righteousness" and "absolute ingenuity and abandonment of profit" are easy to interpret.
"Benevolence" and "righteousness" are both things that bind human nature, and they are naturally to be abandoned.
"Qiao" and "Li" are both good for oneself, but they may affect the lives of others.
So it's also to be abandoned.
Because life is just a process of life, just to live for the sake of living, it is not necessarily as complicated.
Being alive is the last word Naturally, peacefully, plainly, and calmly living is the truth.
In fact, with the management of kings and wise men, society is not peaceful, but more and more chaotic anyway.
In this case, we might as well give up, reformulate the new rules of the survival game, and redefine life.
Again, the same sentence: what do people live for?
As a human being, if you don't understand life, your life is in vain.
Repeating to the beginning, Lao Tzu and Zhuangzi both agreed that human beings, like all things, are just a species between heaven and earth.
Human beings are just a species that is born at the right time, born at the right time and dies at the wrong time.
A person's life is only to complete the process of a life.
So there is no need to toss so much in life.
Isn't it just to live, it's necessary to toss so much, it's better not to toss, and use the tossing time to enjoy life, isn't it Absolute benevolence and abandonment of righteousness, and the people restore filial piety.
If you abandon righteousness, why will the people restore filial piety?
Benevolence and righteousness are both advocated by Zhou Li, which is used to regulate social morality and restrain people's behavioral norms.
In the course of history, benevolence and righteousness have played a certain role.
But in the Laozi period, before the Laozi period, it had lost its role, could not regulate social morality and people's behavior, and was already a mere formality.
That's why Lao Tzu said to be absolutely benevolent and renounce righteousness.
So if you abandon your righteousness, how can you still restore filial piety to the people Lao Tzu believes that filial piety does not need social norms, but is a conscious behavior of people.
This is human nature, there is no mother in the world who does not love his children, and there is no father in the world who does not like his children.
Because it's nature Even animals, especially females, are protective of their children after giving birth.
It is only when the cub is thought to be able to live independently that the female animal "does not recognize the six relatives".
Even beasts know how to protect their calves, but don't humans with intelligence know how to protect their children and offspring?
There are no thieves who abandon profit.
This sentence was put forward by Lao Tzu in response to social reality, it is targeted, and it is also an obvious social problem.
The root of the problem is that the result of coincidence and profit has created a disparity between the rich and the poor.
When there is a big gap between the rich and the poor in a society, thieves will inevitably arise.
Because people in poverty have to survive.
And after having coincidences and profits, everyone is thinking about how to take advantage of opportunism.
Thieves are not necessarily poor because of poverty, but there are many people who want to survive opportunistically, trying to get something for nothing.
These three are not enough.
Therefore, the order belongs: see plain and simple, think less, and learn without worry.
The meaning of this sentence is that the above three points of wisdom, benevolence, and skillfulness do not summarize the pathologies of the whole society.
This is not enough, this sick society has not been properly managed.
Therefore, we should imitate nature, all things, and the Tao, and not think too much and not learn superfluous knowledge.
Life is just a process of life, just to live.
If we think like this, what kind of troubles will we have in our lives?
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