Regarding the question of Zhuangzi, the biggest question of Zhuangzi s thought is .

Allusion] Once upon a time, Zhuang Zhou dreamed that he had become a butterfly, a dancing butterfly. I am very happy, leisurely, and I don't know that I am Zhuang Zhou. I woke up from a dream, but it was Zhuang Zhou who was lying stiff in bed.

I don't know if Zhuang Zhou dreamed of becoming a butterfly, or did a butterfly dream become Zhuang Zhou?

Implied meaning. This fable is a famous passage that expresses Zhuangzi's thoughts on all things. Zhuangzi believes that if people can break the boundaries between life and death, things and self, they will be unhappy. It is written in a light and ethereal manner, and is often quoted by philosophers and writers.

Zhuang Zhou Mengdie is a philosophical argument put forward by Zhuangzi that it is impossible for people to distinguish between the real and the unreal.

Zhuang Zhou turned into a butterfly, from the hustle and bustle of life to the realm of leisure, which is Zhuang Zhou's great luck; And the butterfly dream is Zhuang Zhou, and it is probably the sadness of butterflies to enter the hustle and bustle of life from the realm of leisure.

Hehe. Yes, it was taught.

Zhuang Zhou slept. Dream that you are turning into a butterfly.

Flying in a dream is very pleasant. I forgot that I was Zhuang Zhou.

In the dream, he wondered if I had become a butterfly, or if a butterfly had become me.

The implication is that Zhuang Zhou advocates the otherworldly. The unity of the self is vividly expressed in this story.

Zhuangzi and Huizi swim on the beam.

Zhuangzi said: Bass swims calmly, which is the joy of fish. Something to the effect: "The fish are happy".

Keiko said, Zi is not a fish, and the joy of knowing fish? Something to the effect: "You are not a fish, how do you know if a fish is happy".

Zhuangzi said: The son is not me, and I don't know the joy of fish? Something to the effect: "You are not me, how do you know that I don't know if the fish are happy or not".

Huizi said, I am not a son, and I don't know my son; Zigu is not a fish, and Zizhi does not know the joy of fish, all of it! It is to the effect: "I am not you, I don't know what you think, you are not a fish, you don't know what a fish thinks, the reason is the same." ”

Zhuangzi said: Please follow the roots. Zi said, Ru'an knows the fish and the clouds, and since you know what I know, you ask me.

I know it. Something to the effect of: "Please go back to the beginning of the question, when you ask me about "Ru'an Zhiyu Le", it means that you have recognized that I know that fish are happy, and how do you know when you ask me.

It's not a matter of allegory, it's a matter of debating skills, but it's just a matter of bickering when the two play. Do you know the allusion of Gongsun Long, a representative of famous artists, to "white horses and non-horses"?

The biggest problem of Zhuangzi Siyanyan is ().

a.Concealed in the Tao and ignorant of virtue.

b.Blind to virtue and not knowing.

c.Hidden from people and not aware of the sky.

d.Hidden from the sky and ignorant of people.

Correct Finch Answer: D

The essence behind Zhuangzi's conundrum is: philosophical thought.

The husband is affectionate and faithful, and inaction is invisible; It can be passed on but not given, it can be obtained but not seen; From the roots, there is no heaven and earth, and it has been fixed since ancient times; Gods, ghosts, gods, and emperors, born by nature; Before Tai Chi but not for the high, under the great pole but not for the deep, born congenitally but not for a long time, long in antiquity but not for the old".

The Zhuangzi's interpretation of the Tao inherits the Laozi doctrine of "Taoism and Nature". He clearly expounded the essential role of the Tao: "Dao" is "affectionate and filial piety", but "nothing is invisible, can be passed on but not taught, can be obtained but not seen", "Dao" is the ontology of the universe, the root of all things, Tao is beyond time, space is absolute, born congenitally but not for long, longer than ancient but not old", the role of Tao is particularly large, it is omnipresent, omnipotent, can dominate everything.

He believed that the essence of the Tao was material, the "qi" in a turbid state, and that this "qi" had no fixed form, called "nothingness". This materialistic Tao is the root of the world. Zhuang Zhou's Tao actually refers to the cosmic spirit outside of the subjective consciousness and not governed by any force.

The Zhuangzi also mentions that the Tao can give birth to all things, and explores the formation of the universe. In the chapter of "Heavenly Fortune", he cited natural phenomena such as the movement of heaven and earth, the struggle between the sun and the moon, and the transformation of clouds and rain, and raised a large number of problems about the operation of things and things, but in the end it was explained that the generation of things was attributed to the Tao. In the end, things become a spiritual thing.

What is spiritual and what is material can sometimes become one, there is no difference. Zhuang Zhou also believes that "things" can be differentiated, differentiation is generation, and generation is destruction.

Its points are also, and it is also become; It is also successful, and it is also destroyed. Everything that is not made and destroyed, is restored to one. He integrated "things have a part" and "life and death together", which shows the consistency of his views.

Zhuangzi also expounds the concepts of "no self", "no merit" and "no name" in "Chasing Travel", "Autumn Water", "Zaiyou", and "Heaven and Earth". Zaotan's "selflessness" sees himself as illusory. Forget all external objects in your mind, even your own form.

"Creditless" and "nameless" are against people's pursuit of fame and fortune.

In addition, in its philosophy, there is another important concept of "non-action". Specifically, there is nothing better for a monarch to rule the world than to rule by inaction. The monarch should move with things, follow the sky, and rule by doing nothing, so that all things will rise.

For example, he said, the ancient kings ruled the world, had no desires, did nothing, and had enough wealth in the world. Only by using the skillful rock of inaction can the monarch rule the world.

One of the incorrect descriptions of Zhuangzi is that the "Theory of Things" is the first part of "Zhuangzi's Early Dissipation". It is correct that "Zhuangzi Lu Tomato" is divided into internal and external, outer and miscellaneous chapters.

Zhuangzi belongs to the prose of the pre-Qin Zhuzi and is a representative work of the Taoist school. "Its text is full of oceans, demeanor, and the works of the sons of the late Zhou Dynasty can not be the first".

Zhuangzi (c. 369 B.C. - c. 286 B.C.), known as Zhou, was a bridge between the Song and Mengmeng (the mainstream is now northeast of Shangqiu, Henan) during the Warring States Period. He was a thinker, philosopher, and writer in the middle of the Warring States period, and a representative of the Taoist school.

Zhuangzi was not hired by King Chu Wei because of his advocating freedom, and only served as the local Qiyuan official of the Song Kingdom, known as the "Qiyuan Proud Official" in history, and was known as a model of local officials. His earliest idea of "inner sage and outer king" had a profound influence on Confucianism. He had an insight into Yi Li and pointed out that "Yi is the way of yin and yang", and his "three Lai" ideas are in line with the way of the three talents of the Book of Changes.

His literary imagination is rich and peculiar, the language is used freely, flexible and changeable, and he can write subtle and indescribable philosophies fascinatingly, which is called "the philosophy of literature, the literature of philosophy". His works are included in the book "Zhuangzi", and his representative works include "Leisurely Travel", "Theory of Things", "Health Master" and so on.