Zhuangzi What can he do, what kind of person is Zhuangzi?

People are always frightened by vague things, as long as a clear visual geometric analysis can solve problems, what can be done after seeing clearly... Theory of Homogeneity.

Contains Qi Matter and Qi Theory.

Two meanings. Zhuangzi believes that all things in the world, including human character and feelings, seem to be very different, but in the final analysis, they are all the same, which is "all things". Zhuangzi also believes that people's various views and opinions seem to be very different, but since everything in the world is the same, the speech should also be the same in the final analysis, and there is no so-called right and wrong and difference, which is the "Qi theory".

The combination of "Qi Matter" and "Qi Theory" is the main theme of this article.

The whole text is roughly divided into seven parts, the first part is "The Angry One Who is Evil", from Ziqi to the realm of selflessness.

The opening chapter vividly describes the different sounds of nature and points out that they all come from themselves. The second part, "I am alone and helpless", further describes the various social phenomena and different mentalities of people, and points out that these real things are all from nothingness. The third part, "This is the meaning of the clear", shows that the dispute between right and wrong has no value.

Everything has its opposing side and its unified side; Everything is changing, and it is transforming into its opposite. In this sense, since all things are one, there is no need to distinguish between right and wrong, and intelligence becomes a worthless thing. The fourth part, "This is the Preservation of Light", further points out that there has never been a distinction between the Great Dao, nor has there been a conclusive conclusion in speech, and that the right and wrong that people hold are not the nature of things, but subjective prejudices against external objects, and that things and self are one, so there is no difference between right and wrong, and they are contained in one.

The fifth part, "The end of the situation", starts from forgetting things in order to be able to gather things, showing that there is no absolute objective measure for understanding things, so there is no need to determine the distinction between right and wrong in people's speech. The sixth part, "Therefore the Infinite Universe", uses the mouths of the allegorical characters to explain the way of Qi and Qi theory, that is, to forget death and life, to forget right and wrong, and to place oneself in the infinite realm, so as to swim outside the dust, which further illustrates the inseparability and indisputability of things. The remainder is the seventh part, through two fables.

It shows the will of "having nothing to rely on" and the union of things and self, and the integration of things and self.

"Qi Wu" and "Qi Theory" are another important aspect of Zhuangzi's philosophical thought.

together they constitute the main body of Zhuangzi's philosophical thought system. Zhuangzi saw that there are such and such differences between objective things, and saw the opposition of things. But from the point of view that all things are one, he also thinks that all these things are unified, unified, and constantly transformed into their opposites, so that they are all indistinguishable.

Zhuangzi also considered all kinds of schools of thought and controversy to be worthless. Right and wrong, right and wrong, from the point of view that things are one, do not exist. This involves both cosmology and epistemology.

Therefore, it has an important position in the study of ancient Chinese philosophy. The texts are full of dialectical perspectives, but they also often fall into metaphysics.

The quagmire must be carefully experienced and analyzed.

Lao Tzu and Zhuangzi are both representatives of the Taoist school, known as "Lao Zhuang" in history. Lao Tzu was the founder of Taoism, and Zhuangzi carried forward the ideas of Taoism. In layman's terms, their relationship is like that between Confucius and Mencius.

Lao Tzu's masterpiece is "Tao Te Ching", and Zhuang Zhou's is "Zhuangzi".

Lao Tzu is an ancient Chinese thinker, philosopher, writer and historian, the founder and main representative of the Taoist school, and is called "Lao Zhuang" together with Zhuangzi. He had worked in Luoyang, the capital of the Eastern Zhou Dynasty, for a long time, and served as the guardian of Tibetan history in the Zhou Dynasty, and was famous for his erudition. At the end of the Spring and Autumn Period, the world was in turmoil, and Lao Tzu wanted to abandon his official position and go into hiding, so he rode a green ox westward.

When he arrived at Lingbao Hangu Pass, Guan Ling Yin Xi asked Lao Tzu to write the Tao Te Ching for him, and then returned to Jingmur Mountain. In the Eastern Han Dynasty, Zhang Daoling founded Taoism, respected Laozi as the ancestor of Taoism, and evolved into "Taishang Laojun". In the Tang Dynasty, he was posthumously regarded as the ancestor of the surname Li.

He has been regarded as a world cultural celebrity and one of the world's 100 historical celebrities.

They are all representatives of Taoism. Because their two doctrines and ideas are very close, they are called "Lao Zhuang philosophy".

But the two of them have no personal relationship. Laozi probably preceded Zhuangzi by more than 100 years. Lao Tzu lived about 570-470 B.C., and Zhuangzi lived from 369 B.C. to 286 B.C., which means that Zhuangzi was born more than 100 years after Lao Tzu's death.

Zhuangzi was born in Shangqiu, Henan, Laozi was born in Luyi County, Henan Province, the birthplace of the two is very close, ancient Henan produced two Taoist sages, both are from Henan, and Confucius in Shandong, Huineng in Guangdong, is a sage representing the ancient Chinese Confucianism, Buddhism and Taoism culture.

Lao Tzu (real name Li Er), the word Dan, the word Boyang, was born in 571 BC, was a native of Ku County in Chu State in the late Spring and Autumn Period of the Eastern Zhou Dynasty, and was the founder of Taoism. Zhuangzi (real name Zhuang Zhou) 369 BC - 286 BC, the Warring States Song and Mongolian, a representative of Taoism, should be regarded as a master-apprentice relationship.

Lao Tzu was earlier, and both were Taoist figures.

Zhuangzi is a representative of the Taoist school.

1. Zhuangzi, whose real name is Zhuang Zhou, was a philosopher in the Warring States Period. He is a representative of the Taoist school. Zhuang Zhou was not hired by King Chu Wei because he advocated freedom, and only served as a lacquer garden official in the Song Kingdom in his life.

2. Known as the "Proud Officials of the Lacquer Garden" in history, he is known as a model of local officials. Zhuangzi was the first to put forward the idea of "inner sage and outer king", which had a profound influence on Confucianism. Zhuangzi's works like to expound philosophies in an engaging way, and have been called "the philosophy of literature, the literature of philosophy".

3. Zhuangzi was born in Mengyi in the Song Kingdom. Zhuangzi is a descendant of the Song Dynasty, and his ancestors can be traced back to the 11th generation of the Song Dynasty, the Song Dynasty. There are many theories about the geographical location of Mengyi, such as Shangqiu in Henan, Mengcheng in Anhui, Dongming in Shandong, etc.

Zhuangzi's main achievements:

1. Zhuangzi inherited and developed Lao Tzu's ideological viewpoint of "Taoism and Nature" in philosophical thought, making Taoism truly a school, and he himself became an important representative of Taoism, and Lao Tzu was called "the ancestor of Taoist orange reeds".

2. Zhuangzi's learning is based on Lao Tzu's words, so his books are more than 100,000 words, most of which are fables, such as "The Fisherman", "The Thief", "The Thief", etc., are used to identify Lao Tzu's ideas.

3. He led "noble life" and "for me" to "attainment" and "self-forgetfulness", which boiled down to the unity of natural "Tao" and "me". Zhuangzi believed that only by transcending the real world with a spirit of accessibility could one attain unlimited freedom and peace of mind.

4. "Dao" is the core of Zhuangzi's transcendence philosophy, "Xinzhai" and "Sitting and Forgetting" are the ideal means to achieve transcendence, "Leisurely Travel" is the best state of life and freedom, and "All things are one" is the inevitable worldview of the pursuit of life and freedom.

Because Zhuangzi's views were formed under the dual influence of the social background of the time and his own experience.

The darkness of society, the transition from aristocrats to commoners, all had a great impact on Zhuangzi. For a long time, people have juxtaposed Lao and Zhuang, but although the two have something in common, they have many differences. Lao Tzu is more like a preacher who preaches the Great Dao, while Zhuangzi is more like a master who is free between heaven and earth.

Zhuangzi advocated spiritual freedom, so he pretended to be a Kunpeng; Zhuangzi advocated that everything in the universe has an equal nature, and that man is integrated into all things, thus ending with heaven and earth. Zhuangzi advocated that the human spirit should obey the laws of nature, act in accordance with the way of heaven, and "take advantage of the righteousness of heaven and earth, and resist the debate of the six qis"; Zhuangzi advocated attaching importance to the cultivation of inner virtue, believing that virtue is sufficient, and life naturally flows into a self-sufficient spiritual power.

individual idealists" and "social idealists", as well as idealists who have both. Confucius said in the "Yongye" chapter of the Analects that "the benevolent man wants to establish people, and he wants to reach people", which means that for ideals, we should treat others as we want, and do what we want to do to others-"the old and the old, and the old of people; The young and the young, and the young of people", implies that Confucius was a social idealist.

Zhuangzi is different. "Zhuangzi Emperor Ying" told a fable with a faint smile, saying that "the emperor of the South China Sea is a concubine, the emperor of the North Sea is a sudden, and the emperor of ** is chaos." The Sudden and the Sudden meet in the land of Chaos, and the Chaos treats them very kindly.

The virtue of retribution of chaos is retribution, and it is said that "everyone has seven tricks to eat and breath by hearing and hearing, and this is unique, try to chisel it." 'One day chisels, seven days and chaos dies" - the two faint kings of Yan and Hu, seeing that chaos does not have seven holes, think that chaos cannot see, hear, eat, or breathe, and must be living very uncomfortable. In order for everyone in the world to be able to see, hear, eat, and breathe like himself, he went to dig seven holes for chaos, one hole a day, and finally completed on the seventh day - chaos is not chaos, chaos is dead.

The meaning of Zhuangzi is very clear - don't impose your personal will on others, no matter how good your intentions are - Zhuangzi disagrees with social idealism, he is a personal idealist.

But Mencius liked the mean, he didn't go to extremes. In "Mencius: Dedication", it is said that "if you are poor, you will be good to yourself, and if you are good, you will be good to the world", which is a famous sentence that everyone is more familiar with. He said that when you don't have the right to speak and can't influence the society, you should clean yourself up and be a personal idealist, and when you become an official, you must implement your social ideals and be a social idealist.

His attitude seems to be compromised, but in reality, being a personal idealist is forced to be helpless, and the ideal state is still to be a social idealist.

These three great sages have not achieved any climate as officials. Confucius served as the secretary of the Political and Legal Committee of the Lu State for a short time, but as soon as he implemented his social ideals, he lost his official position. Therefore, if you don't become a big official, you can't realize your social ideals, and if you want to be a big official, you have to give up your social ideals first, which is the paradox of social idealists.

Personally, I like Zhuangzi, Wang Yang is unbridled, whimsy, in the words of our paper tx, it is a leap of thinking, free and easy language, and reasoning is the same as telling a story. Therefore, I don't like Yu Dan to talk about the Analects, and I feel that I am either pedantic and stupid, or hypocritical and murderous.