Zhuangzi Qiushui mentions a sentence that Huizi said to Zhuangzi

Zhuangzi and Huizi swim on the Haoliang (1). Zhuangzi said: "Fish travel calmly (2), is it the joy of fish?

Keiko said: "Zifei fish, the joy of knowing fish? Zhuangzi said:

The son is not me, and I know that I don't know the joy of fish? Huizi said: "I am not a son, and I don't know a son; Zigu is not a fish, and Zizhi does not know the joy of fish, all of it.

Zhuangzi said, "Please follow the original (3)." Zi said, 'Ru'an knows the fish and enjoys' clouds, and since you know what I know, you ask me.

I know it. ”

Translation] Zhuangzi and Huizi play together on the bridge in Haoshui. Zhuangzi said: "How leisurely the white fish swims, this is the happiness of the fish."

Keiko said, "You are not a fish, how do you know the happiness of fish?" Zhuangzi said:

You're not me, how do you know I don't know the joy of fish? Keiko said, "I am not you, and I do not know you; You are not a fish either, and you don't know the joy of fish, and you are completely sure.

Zhuangzi said, "Let's follow the previous words." When you just said, 'How do you know the happiness of fish?' you already know.

Zhuangzi and Huizi swim on the Haoliang (1). Zhuangzi said: "Fish travel calmly (2), is it the joy of fish?

Keiko said: "Zifei fish, the joy of knowing fish? Zhuangzi said:

The son is not me, and I know that I don't know the joy of fish? Huizi said: "I am not a son, and I don't know a son; Zigu is not a fish, and Zizhi does not know the joy of fish, all of it.

Zhuangzi said, "Please follow the original (3)." Zi said, 'Ru'an knows the fish and enjoys' clouds, and since you know what I know, you ask me.

I know it. ”

Translation] Zhuangzi and Huizi play together on the bridge in Haoshui. Zhuangzi said: "How leisurely the white fish swims, this is the happiness of the fish."

Keiko said, "You are not a fish, how do you know the happiness of fish?" Zhuangzi said:

You're not me, how do you know I don't know the joy of fish? Keiko said, "I am not you, and I do not know you; You are not a fish either, and you don't know the joy of fish, and you are completely sure.

Zhuangzi said, "Let's follow the previous words." When you said, 'How do you know the happiness of fish?' you just said, you already know that I know the happiness of fish and ask me, and I know that fish are happy on the bridge in Haoshui. ”

The joy of fish is not fish.

Zhuangzi and Huizi swam on the beam, Zhuangzi said: A fish swims calmly, it is the joy of fish, Huizi said: Zifei fish, the joy of knowing fish?

Zhuangzi said: The son is not me, and I don't know the joy of fish? Keiko said:

I am not a child, I don't know the child, the child is not a fish, and the child doesn't know the joy of fish. Zhuangzi said: Please follow its roots, Zi said that Ru'an knows the fish and the clouds, and asks me if you know what I know, and I know it.

Zhuangzi "Autumn Water".

The truth that tells people is that everything in the world is relative, temporary, and unpredictable, and "Autumn Water" is "Zhuangzi".

The first two words of the article are used as the title, and the center is to discuss how people should know about external objects.

Qiushui emphasizes the complexity of understanding things, that is, the relativity of things themselves and the variability of cognitive processes, and points out the difficulty of cognition and accurate judgment. However, this paper overemphasizes the uncertainties of things and fails to reveal the dialectical relationship between relative and absolute in the cognitive process.

The insight of the world is learned, and the practice of human feelings is the article when the autumn water comes, the hundred rivers and rivers flow greatly, and the cattle and horses do not argue between the two Zhuzhu cliffs, and the hundred rivers and rivers are big, and the cattle and horses are not debated between the two Zhuzhu cliffs.

The world is full of knowledge, and the practice of human feelings is the article.

This is a reasoning text, which means that the world's human feelings and sophistication are all contained in learning, as long as you humbly seek advice and study carefully, you can gain knowledge and experience; The same thing, different people from different perspectives, will have different views, to learn to stand in other people's point of view to look at things, in order to understand the truth, to treat people and things will not be emotional, autumn water, is the autumn river, Zhuangzi to metaphor the world of things change, and there is no certainty.

Tell us that in our daily life and learning, we must use a comprehensive, objective and developmental perspective to observe people or things. If we only look at problems from a subjective and narrow standpoint, we will make the same mistake as Hebo. We cannot afford to be complacent.

Get carried away with your achievements. We must step out of the narrow circle of our own subjectivity and broaden our horizons. It is difficult for a proud person to make a difference.

"Zhuangzi, Outer Chapters, Autumn Water" Chapter 4: All things are one, regardless of high and low.

In the answer to Zhuangzi Autumn Water", when the autumn water comes, Hebo "is happy to be happy, and he is full of the beauty of the world". Traveling eastward along the river, if he meets the North Sea, Hebo Wangyang sighs, "If I am not the door of the son, it will be destroyed", and his own insignificance is also exposed. Full of losses, humble benefits.

Don't be shorter than others because of your own strengths, and don't be jealous of others' abilities because of your own shortcomings. We should maintain a modest and cautious learning attitude of guarding against arrogance and rashness, only in this way can the journey of life benefit immensely. A proud person will never succeed.

In the limited environment, Hebo thinks that "the beauty of the world is all in himself". The subjective one-sided understanding makes Hebo too conceited, which is a shallow insight. If Hebo hadn't changed his pride, he would never have seen the sea and never knew how small he was.

In our studies, we cannot afford to be complacent about the little things we have achieved. We must jump out of our own subjective narrow circle, broaden our horizons, and only by constantly studying professional courses, reading more meaningful books, and participating in more social activities can we realize our own shortcomings. As for Beihai, Hebo lamented his insignificance.

Only when people are self-aware can they study and work soberly. In life, we must always reflect on ourselves, and we must not be complacent and self-sufficient because of our limited knowledge. In the ocean of knowledge, we should always have the learning attitude of "three people, there must be my teacher".

The pursuit of true knowledge, the pursuit of a more positive life, makes life more meaningful. Humility benefits, humility makes people progress. "Where the boat and car pass, where the grain is born, people are in the same place.

Relative to all things in the universe, human beings are very small. The world is so big that what individuals do is small. There is no end to life and no end to learning, no matter how knowledgeable a person is, he is just a drop in the ocean.

Only by maintaining a humble learning attitude and maintaining the study life of "threesome, there must be my teacher" can we realize our ideal of life.

This article takes the river god seeing the sea god as a metaphor, showing that learning is endless, because the universe is infinite, people seem very small in the universe, people's knowledge is limited, after comparison, it will show shortcomings, if you are proud and complacent, you will inevitably laugh and be generous. It embodies the philosophical ideas of Zhuangzi.

"Autumn Water" is one of the seven jujube molds in "Answering the Defeat of Zhuang Stool Lifting Slowly", which should be done by Zhuangzi himself. （）

a.That's right. b.Mistake.

Correct answer: B

Qiushui Zhuangzi does not directly express his attitude towards Confucius, but in his work "Zhuangzi" there are many ideas that are contrary to Confucianism. For example, he advocated a free and uninhibited life, opposed utilitarianism and restraint, and advocated the idea of natural harmony and rule by non-action, which conflicted with Confucius's emphasis on moral norms and respect for traditional customs.

Take "Zhuangzi Wandering" as an example, which describes the realm of freedom and unrestrainedness, and there is a saying that sells it: "My fair lady is a good gentleman." Confucius advocated adherence to social customs and etiquette, especially to those who were in high esteem.

Therefore, it can be considered that Zhuangzi's attitude towards Confucius in Qiushui is one of criticism or opposition.

Zhuangzi's attitude towards Confucius was one of appreciation and respect. He once said, "Confucius, the way of immortals", indicating that he believed that Confucius's thoughts and actions were like immortals, and he regarded Confucius as a model for mankind. Zhuangzi once said:

Mencius teased and said, 'Master, how can people today not know Confucius? This sentence shows that Zhuangzi believed that Kong Zhenzizi was a great figure who could be praised and should be respected by the whole world.

Zhuangzi's praise and respect for Confucius is also reflected in his writings, in which he describes the wisdom of Confucius to the fullest extent in the book "Zhuangzi - The Master of Health". Therefore, it can be said that Zhuangzi's attitude towards Confucius was one of appreciation and respect.

Zhuangzi had a high opinion of Confucius, he believed that Confucius was a peerless genius with a deep reputation for the wisdom of Hengke, and he had a high respect for Confucius's etiquette, teaching, thinking, debate, and thinking, and believed that Confucius's teachings played a major role in governing the country and regulating social relations. Zhuangzi elevated Confucius's thought to the realm of supreme reason, and he believed that Confucius's thought could not only regulate social relations, but also regulate people's hearts, so that people could reach the state of "benevolence". Zhuangzi Zaokai said:

Confucius is self-reliant with benevolence, self-sufficiency in morality, perseverance, and benevolence, so as to rule the world and secure all things. ”