In the fourth chapter of the inner chapter of Zhuangzi, the first part of the world uses three stories to talk about the relationship between people and kings, about the current situation of society, and about the helplessness of people, no matter what you do, you can't protect yourself.
The latter part of the novel 2 is mainly interpretation, using specific examples to teach us how to protect ourselves.
In fact, the three stories cited in the fourth chapter of Zhuangzi's inner chapter, the first three stories of the human world, also tell us: the social environment we faced at that time, the artificial environment created and created by human beings themselves.
It is also telling us that it is impossible to break the "monarchy" for the time being, and we talk about the helplessness of reality.
In fact, Zhuangzi is also telling us that in any era, in any period, in any environment, it is impossible for us to immediately change reality, change reality, and change the general environment.
The formation of a fait accompli, once formed, is not easy to change.
On the surface, the formation of a faquis seems to be accidental, but in fact it has antecedents.
Without antecedents as a basis, there can be no consequences.
In the past essays interpreting Zhuangzi's human life, the authors generally did not pay attention to this.
They generally "discuss things on their own", interpreting them in the context of what Zhuangzi wrote.
There are also articles that interpret the world of Zhuangzi in the past dynasties, but most of them have not been interpreted to the point due to the misdirection of academic conspiracies or their own ability to understand.
None of them have interpreted the facts well, let alone the metaphors contained in Zhuangzi's article.
When reading Zhuangzi's articles, we should not only "discuss things on the facts", but also interpret the examples cited in Zhuangzi's articles according to their original meaning, but also interpret them by extension.
Let's just take the three examples listed in the human world, which tell us a reality: in this unfair environment, all your pursuits, all your actions are in vain.
It may be effective, but it is only temporary, not the final solution, not the best way.
The three examples listed in the previous world have corresponding solutions.
But none of them are the most perfect way.
So what's the perfect way to do it?
In the latter part of the world, Zhuangzi tells us what is the best way to do it.
What is the best thing to do?
The best way to do this is to be useful when it is good for survival, and we are useful people.
When uselessness is conducive to survival, we become a useless person.
Survival comes first, then exhibition.
People who are influenced by Confucianism and mainstream thought will definitely jump out and speak when they hear such a theory of life.
Say that you are a person who does not have a sense of social responsibility, or a sense of social responsibility.
In fact, people who are influenced by Confucianism or mainstream thought have made the mistake of leapfrogging their thinking.
They excessively advocate that people should have social morality and a sense of social responsibility, but ignore whether the state and society have fully guaranteed the people's right to subsistence and various basic rights.
Social morality and social responsibility are defined differently in different social periods.
In troubled times, as long as we do not infringe on others, we can deal with others and society indifferently, so as to better protect our own survival.
When someone violates me, I can fight back.
Even unscrupulous means, it is all reasonable.
If, in troubled times, you still come to demand that others abide by the old system, then you are treating others as fools.
What you are talking about social morality and social responsibility may bring you to the purpose of "catering to social management".
You think that if others live according to your ideas, society will be better.
The result is that you are imposing on others.
You are not standing in the perspective of others and human nature, you are "standing and talking without back pain".
In the prosperous times, when the society is stable and the state apparatus is operating normally, the so-called "social morality and social responsibility" are generally stipulated by law or agreed moral standards.
In the times of prosperity, when society is stable and the state apparatus is functioning properly, we must abide by the law and the established moral standards.
When we hold the principle of not violating others and not allowing others to affect our survival, we can survive well in troubled times and prosperous times.
Influenced by Confucianism and mainstream thought, when people interpret Zhuangzi's philosophy, they often carry this kind of preconception, so that they cannot correctly interpret Zhuangzi and Lao Zhuang's philosophy.
They have always dogmatically interpreted from the perspective and position of catering to the management society, rather than from the perspective of human nature.
Let's dissect the nature of society and the state.
It is the combination of people that builds a society and a country.
Countries, organizations, and places are all grouped together according to the needs of human survival.
When the state and the organization cannot guarantee the survival of the people, there is no one to rely on anymore.
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Don't use the country as an example, but as an organization, team, and enterprise Organizations, teams, and enterprises are all combined according to the needs of human survival.
For example, if an enterprise wants to make a profit, no one will be willing to work for an enterprise that cannot make a profit.
If an enterprise cannot create profits and cannot give workers high wages, not many people are willing to work for the enterprise, and they will change jobs.
It's as simple as that, what to do to survive In order to survive better, it is necessary to earn more money.
With the same effort, they all want to get more in return.
No fool is willing to give the same amount and take half of someone else's salary in return.
No one is like a fool who only gives and does not take.
Even if you are a fool, you know to ask for three meals a day.
Otherwise, the fool will not even have a chance to pay.
Die of starvation without food, isn't it In a word, the state, like enterprises, teams, organizations, and other institutions, guarantees the people's right to live, and if the people's rights cannot be guaranteed, chaos will occur.
It is not well governed, and chaos escalates.
When the chaos reaches the point of being out of control, it is necessary to change the dynasty.
That's it, there are countless examples of this in history.
This is a theory, not a theory.
As a wise man, later known as a "philosopher", Zhuangzi taught us how to let the world survive in this troubled world.
Zhuangzi believes that individual people must be self-reliant, learn to survive independently, and not rely on others or rely on others.
Then unite others.
The first thing to unite is your own family, your parents, your siblings, your spouse, and your children's descendants.
And then unite the people in the same family.
Then unite the people around you.
And then unite like-minded people.
And then there are people from the same country.
Blindly teaching others how to unite people in the same country, how to do it, and always putting the country first, is obviously "putting the cart before the horse" and is dogmatic.
Some people may not understand, and they may want to be dogmatic, so they might as well explain it.
In order to unite the people of one country, everyone must be united as one, and it is against the "hostile" forces and against another country.
Of course, it's also relative.
Do not dogma that other countries are not hostile.
Is it a friendly neighbor or something.
Think about it: if there is no "hostility", is there still a distinction between countries?
There are also competing interests between countries, and there are no borders without distinguishing between them.
In a small environment, it is divided into different interest groups.
There are also differences, and it is impossible not to distinguish each other.
For example, in marriage, if there is no distinction of interests, there is no such thing as your family and my family, and there is no such thing as your husband and wife and my husband and wife, then it has become a matrilineal tribe in the past.
It is impossible to have the social conditions before the matriarchal society, and it is a mess, For example, if there is no difference between the children of your family and the children of my family, there is still a difference between family and family in this society For example, if the enterprise is selfless, there is one in the world, and there is a difference between this company and that company There is no need to cite any more examples, in short, all the propositions that cater to social management are wrong.
Only from the perspective of individual people, from the perspective of human nature, first solve the problems of individual people, and then combine them into families, clans, groups, enterprises, and finally to the country, so that the management concept is correct.
Therefore, we must interpret Lao Zhuang's philosophy from the perspective of individual people, from the perspective of human nature and instinct, rather than from the perspective of catering to social management, only in this way can you correctly interpret Lao Zhuang's philosophy.
In a word, the first three examples of Zhuangzi's human life tell us the social reality of the time, the monarchy's autocracy.
Tell us that in an absolute monarchy, whatever you do will not necessarily change the king's decision.
And the end result: you lost your life because of it.
If the king is a wise king, he is virtuous.
So do you want you to assist such a king, as long as you do your duty, you can complete the task.
A king who needs someone else to assist him, and ordinary people can't succeed in assisting him, you are definitely in danger of your life.
If there is no danger to your life, you either do nothing or are complicit.
In this case, we should protect ourselves and not wade into this flood.
Protect yourself and complete the process of this life It's late to update today, and there's only one chapter, so I'm still in a hurry.
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Please understand that future updates are also unstable.
However, it is guaranteed that the text of the interpretation of the inner chapter of Zhuangzi will be completed within three months.
Four of the seven articles have been written, and only three are left, which should be completed in three months.
End of chapter: