The first story in the fourth chapter of the Zhuangzi Inner Chapter in the human world is worth talking about in detail, there are many classics in it, and it is very useful for us to understand it.
Novel 2: We will have a deeper understanding of how to deal with the world, and we will be able to find a better way to meet the world.
The first story in the fourth chapter of the Zhuangzi Inner Chapter is also the main and key part of the whole article, and most of the later parts are supplements.
It is very likely that the first story is a stand-alone article, and the later parts may have been cut by later generations to help others understand the earlier parts.
In short, the whole article is a Zhuangzi article, but it has been cut and integrated by later generations.
This makes it easier for us to read Zhuangzi.
In the first story, it is mainly divided into two parts, and two key things are said.
The first key element is: wisdom and fame.
The second key element is: Shinsai.
Wisdom and fame are believed by Zhuangzi to be mutually reinforcing, and are the root cause and root cause of social chaos.
But it does not mean that we reject wisdom and wisdom, that we cannot be wise and wise, that we should be "ignorant and desireless."
Rather, it requires us to correctly understand the nature of wisdom and fame, and to treat it correctly.
Wisdom and fame are used to survive better, not to seek superfluous things outside the body.
Later generations of academic spies and scholars with questionable comprehension made a big fuss about this, accusing Lao Zhuang's philosophy of "nihilism", "passive inaction", asking people to be ignorant and desireless, "foolish policy", and so on.
The second key element is Shinsai, which is the way to target and solve problems.
Zhuangzi said in the world: And if you also know what the husband is doing, what you know is out of the name, and you know what you are fighting.
Those who are famous are also rolling each other; Those who are wise are also the tools of contention.
The murder weapons of the two are not so good.
This sentence means: Do you know how morality is corrupted, and do you know how wisdom and wisdom come from?
Moral corruption is due to the fact that people are seeking fame and presenting themselves as moral beings.
Therefore, they will use unscrupulous means to deceive.
As a result, people who have no morals have become people who have morals.
This is the cause of moral turpitude Wisdom comes from strife.
In order to fight, in order to defeat the other party, in order to achieve victory, we have to come up with all kinds of methods.
That's where wisdom comes in Wisdom is a tool used to fight each other.
Therefore, fame and wisdom are both fierce weapons, which have brought disaster to human society.
Therefore, those of us who learn the Tao, do not seek fame and show our own cleverness.
Be indifferent to fame and fortune, and be wise and foolish.
To interpret Zhuangzi's philosophy, we should not stick to the literal meaning of the text, but should extend it and understand it in combination with the whole.
Moreover, the book of Zhuangzi has been handed down, and I don't know how many people have changed it literally, and it is definitely not the original text.
In addition, the words of the time were different from the words of later generations, and the meaning of the different words of the words changed accordingly.
If we blindly translate literally, we will definitely fall short of the truth.
A sentence that the ancients said, we may need a few words or even dozens of sentences to express it clearly.
The words of the ancients, just like poems, have a deep artistic conception, which cannot be clearly expressed in one sentence or two sentences, and each has its own experience.
But the overall structure expressed by the author in the original text will not change.
To interpret what Zhuangzi said above, we must combine it with the context.
When Zhuangzi said this, he had a background and a premise.
No, it wasn't directly said by Zhuangzi.
In the world, it was Confucius who said it, and Zhuangzi said it through the mouth of Confucius.
Here's how the story goes: Yan Hui wanted to go to Weiguo as an official to assist the monarch of Weiguo at that time.
The monarch of the country is a tyrant, and Confucius persuaded Yan Hui to pay attention.
Being an official and a courtier under this tyrant will die if you are not careful.
And Yan Hui must go, and he also said what the set of "salvation" theories taught by Confucius to him.
When Confucius saw that Yan Hui had to go, he said the above words, reminding Yan Hui not to chase fame and fortune, not to chase fame and fame, and so on.
Then it was extended that even if Yan Hui was reused by the defense of the country, he would govern the country well, become famous, save the people from fire and water, and let the people live a happy life.
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But all this is only temporary.
It's not just temporary, but you're going to die just as well.
Why Because of the relationship between "virtuous names".
Your "virtuous name" and virtue have overshadowed the tyrant and the king of the country, so the king of the country will kill you.
Let me ask: Are you a king or am I a king, the virtue of one of your courtiers has overshadowed my king, are you rebelling?
Isn't it good not to believe that the king of the kingdom will kill you, I'll give you a few examples, they are in the same situation as you.
"And the former killed Guan Longfeng and killed the prince Bigan, all of whom cultivated the people below their bodies, and those above them, so their kings squeezed them because of their cultivation.
It is a good name also.
In the past, Yao attacked Congzhi, Xu Ao, Yu attacked Youhu, the country was vain, as a torturer, its soldiers were not stopped, and its truth-seeking was endless.
It is those who seek fame and truth, and those who do not hear the name and truth, and the saints cannot win, and the situation is as follows" Don't be dogmatic and say that you did your best, as long as you save people from fire and water, even if it is death, it is worth it.
After you die, you will not return to your original appearance You made a grade, but you died.
If you say it's worth it, then you're in it for fame.
But the end result is: you die, you don't complete the process of being a human being.
And you haven't finally solved the problems of humanity.
You have only solved the temporary problem of defending the country, a temporary problem, but you have not cured it completely.
If you can't cure the problems of society and solve the problems of humanity, why should you send them to death?
This is probably what Zhuangzi is trying to express Since this method is not the best way to cure social problems and cannot ultimately save people from fire and water, we should not do it.
It's useless, it's better to live a good life than to do what you do, find a way to survive for yourself, live well, and complete your life process as a person this time.
Yan Hui was not convinced by this question, and said the following way of dealing with the world, saying how he would be, and whether he could protect himself The result was also negative.
This part of the human world is also important.
The methods mentioned by Yan Hui are all "good prescriptions" before the Spring and Autumn Period and the Warring States Period, and they are worthy of study and research by future generations.
But when we face tyrants, all your "good prescriptions" are useless.
Because tyrants don't eat you.
People have power in their hands, and they can do whatever they want.
In fact, the metaphor of this paragraph is: in this environment, all your efforts are in vain.
Since it's in vain, it's better not to toss.
If we live in a different way, why do we have to help that tyrant?
This is back to the front, back to the beginning of the article on the earthly world.
At the beginning of the article: "The ancients are the people, first save themselves and then all people."
What is left for oneself is not determined, and what time is there for the deeds of the tyrants."
In ancient times, cultivators always preserved their own lives before they spared the lives of others.
Now that you can't protect yourself, where is the time to stop the tyrant from doing it, you should first learn how to save your own life You yourself have not learned to protect yourself, what are you talking about "saving the world".
You yourself are a person who can't live, so why should you teach others how to live End of chapter: