Zhuangzi s Great Master expresses what kind of thought

This article is one of the books in the book "Zhuangzi", the thought of "Zhuangzi" contains elements of naïve dialectics, the main idea is that "Heavenly Dao Wuwei" and "Zong" refer to admiration and respect, and "great master" means the most worthy of admiration and respect.

It is a Taoist viewpoint, which was put forward by Zhuangzi.

It was first proposed by Zhuangzi that "heaven and man are one also":

The ideological concept of "the unity of heaven and man" was first expounded by the god Zhuangzi, and later developed into a philosophical system of the unity of heaven and man by Dong Zhongshu, a thinker and yin-yang master of the Han Dynasty, and thus constructed the main body of traditional Chinese culture.

Dong Zhongshu is important to this concept because he was the first Confucian speaker of the Five Elements, while Confucianism before the Warring States Period only spoke of yin and yang and ignored the five elements. Dong Zhongshu used the confluence of yin and yang and the five elements doctrine together, and he is generally regarded as the first person to solve the Confucian sect, and his representative is "Spring and Autumn Dew".

The idea of the unity of heaven and man requires careful analysis. In nature, heaven, earth and man are corresponding. Zhuangzi?

Da Sheng said: "Heaven and earth are the parents of all things." "I Ching" emphasizes the way of the three talents, the heaven, the earth, and man stand together, and put people in the central position, which shows the importance of man's status.

Heaven has the way of heaven, and the way of heaven lies in the "beginning of all things"; The earth has the way of the earth, and the way of the earth lies in "giving birth to all things". Man not only has the way of man, but the role of the way of man is to "make all things". To be more specific:

Heaven is called yin and yang, earth is said to be soft and rigid, and humanity is said to be benevolent and righteous. Although heaven, earth and man have their own ways, they are corresponding and interrelated to each other. This is not only a relationship of "co-ordination", but also an internal generative relationship and realization principle.

The way of heaven and earth is the principle of generation, and the way of man is the principle of realization, and both are indispensable.

Zhuangzi's main ideas are "Heavenly Dao Wu Wei", relative epistemology, unconditional spiritual freedom, etc. His ideas belong to the system of idealism. He exaggerated the relativity of all things one-sidedly, denied the differences between objective things, denied objective truth, and moved towards relativism in epistemology.

Starting from this epistemology, his attitude towards life is: everything is in accordance with nature, and everything is in order, knowing that it is helpless and peaceful. Politically, he advocated the rule of inaction, opposed all social systems, and rejected all cultural knowledge.

Zhuangzi's thought was developed from Laozi's thought, and he developed Laozi's Tao into subjective idealism and naïve dialectics into relativism.

His interpretation of "Dao" is more mysterious, believing that "Dao" is a "non-material" that is "born from nature", and is a spiritual thing, and he leads Lao Tzu's view of the transformation of opposites to the extreme, believing that no matter the size, length, high or low, beauty and ugliness, success and destruction, all differences do not exist, based on this view, he believes that "the world is nothing greater than the end of the autumn, and Taishan is small; Mo lived for a child (a child who died young), while Peng Zu (the longest-lived person in the legend) died young. This confuses the distinction between size and longevity, denies the qualitative prescriptiveness of things, and moves towards the relativism of "no differences" and "all things are the same". So he proposed, "Fang is born and dies, and Fang is dead and is born......Yes and there, he is also; He is also wrong, and this is also wrong".

That is to say, you don't have to ask about right and wrong, life and death are the same, and you can show pessimism and misanthropy. He not only believes that "Qi is right and wrong", "Qi all things", but even "Qi things and me", as he said: "Heaven and earth are born together with me, and all things are one with me", entering the realm of mysticism, everything is unknowable.

As a representative of the declining class, he tried his best to escape from reality and pursue absolute spiritual freedom to reach the realm of "real people". To become a "real person", one must be able to "sit and forget", that is, completely forget oneself, eliminate the body of me in the spiritual illusion, be one with heaven and earth spiritually, be one with all things, completely free from the interests and harms, gains and losses, reputation, right and wrong in the world, and get absolute freedom spiritually, and enter the realm of Yingqingxiao leisurely travel.

The negative and decadent side of Lao Zhuang's thought later became the first in the spiritual world of all declining and frustrated classes or groups.

Zhuangzi sneered and thought about it.

The core idea of Zhuangzi is "Tao", Zhuangzi is the representative of the Taoist school, the essence of the thought is to advocate "morality", Zhuangzi inherited and developed Laozi thought, so in history Lao Zhuang is also called, Taoist thought is also called Lao Zhuang thought.

1. Rule by inaction. Zhuangzi's reason for inaction is completely different from Laozi's.

The reason for Lao Tzu's inaction is the movement of the opposite Tao. In other words, in order to achieve truly great social results, you must not act rashly but follow the law. Lao Tzu's inaction is for the sake of doing nothing.

The reason for Zhuangzi's inaction is that all things (including all people) can only approach happiness when they are free, and the more control there is, the more rules there are, the more they lose themselves, and the more they lose their happiness. Therefore, any unnatural rules suppress people's happiness.

2. Getaway. On the two ways of happiness.

First of all, Zhuangzi opposes ritual and law, as well as all "universal" social morality. Because Zhuangzi believes that people are different from each other, and the so-called universal morality is nothing more than cutting down on the fit and suppressing the natural nature of people. Therefore, the first level of the getaway is called the freedom of the Ten Thousand Frost Heavenly Competition.

It is said that everything has its own nature, and it doesn't matter whether it is high or low. As long as they are each fully and freely exercising their natural abilities, they are equally happy. For example, the happiness of a bird is the song of the branches, and the happiness of a wild goose is the migration of thousands of miles.

Each has its own happiness, but as long as they all achieve their own freedom, then they are equal happiness.

It is philosophy, that is, the Tao. That's why later generations called them Taoists.

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