How many words are there in the world of Zhuangzi, and what is the arrangement of famous sentences i

There are a total of 3447 words without titles, and 3450 words with titles.

Extension: Zhuangzi, Inner Chapter, The World.

The center of The World is to discuss the way of dealing with the world, which not only expresses Zhuangzi's attitude towards life and self, but also reveals Zhuangzi's philosophical views on life.

Author. Zhuangzi.

Zhuangzi (c. 369 BC – 286 BC), Han Chinese. The name Zhou, the word Zixiu (a said Zimu), later generations called "Nanhua Zhenren", Song Guomeng (now Mengcheng County, Anhui Province, also said to be in the Northeast Minquan County, Shangqiu County, Henan Province) during the Warring States Period. A famous thinker, philosopher, and writer, he is a representative of the Taoist school, the successor and developer of Laozi's philosophical thought, and the founder of the pre-Qin Zhuangzi school.

His doctrine covered all aspects of social life at that time, but the fundamental spirit was still attributed to the philosophy of Lao Tzu. Later generations called him and Lao Tzu "Lao Zhuang", and their philosophy was "Lao Zhuang Philosophy".

His thought contains elements of naïve dialectics, the main idea is "the way of heaven and the way of non-action", that everything is changing, he believes that the "Tao" is "born from the earth", from the "Tao has not yet been sealed" (that is, the "Tao" is without boundaries), belongs to the system of objective idealism. Advocate "inaction" and give up all reckless acts. It is believed that although the essence of all things has a thousand different characteristics, its "oneness" is the same, and it is safe and easy, and it is poor and reasonable, and it is so good that it is fate.

Politically, it advocates "rule by inaction", opposes all social systems, and abandons all false benevolence, false benevolence, and hypocrisy.

2. Problem solving. The full text can be divided into two parts, the first part to "can not be afraid of evil", and the following part is the second part. The first part pretended to be three stories:

Confucius's conversation with Yan Hui when he planned to go out to defend the country, Ye Gongzi's advice from Confucius when he was going to Qi State, and Yan Hui's advice from Yu Boyu when he was invited to be Prince Wei's master, to illustrate the difficulty of living in the world, not to be careless. How can we cope with the difficult times of the world? "Zhuangzi" first proposed to "heart fasting", that is, "to treat things with nothing".

The third proposed to "know that it is helpless and settle down", and the third proposed to "be a woman's body", and "the form is not good", and "the heart is not harmonious". It boils down to "selflessness". The second part focuses on expressing the usefulness of "useless", using the metaphor of trees that do not become mature but enjoy their old age and fragmentation and incomplete body but avoid many disasters, and the last sentence "Everyone knows the useful use, but does not know the useless use", is the conclusion of the entire second part.

The two parts are complementary, and the difficulty of the world has introduced the idea of "useless" use, and the use of "useless" is the embodiment of "treating things in vain". The use of "uselessness" determines Zhuangzi's attitude towards "nothingness", but it is also full of dialectics, useful and useless are objective, but also relative, and there will be transformation in specific circumstances.

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Zhuangzi. The earthly worldThe noun sentence arrangement is as follows:

1. The big knows the leisure, and the small knows the intermittent; Big words, small words Zhan Zhan.

Translation: The wisest people will always show open-mindedness; A small talented person always likes to worry about small rights and wrongs. The remarks that are in line with the avenue, and its momentum is like a fire, which is both beautiful and grand, which makes people happy and convinced.

Those clever remarks, trivial, nonsense.

2. Although the people are not cured, the corpse will not be replaced by the bottle.

Translation: Although the chef does not make sacrifices, the master of ceremonies who presides over the sacrifice does not go beyond the several cases of the sacrifice and do it on behalf of the cook. This means that the sedan manager does not fulfill his duties, and the corpse does not have to act on his behalf beyond the scope of his authority to worship the gods.

It expresses Zhuangzi's idea of ruling by doing nothing, from which the idiom Yue 俎代庖 comes from.

3. I have a life and a career.

And there is no end to knowledge.

Translation: Human life is finite, whereas knowledge is unlimited. Devote your finite life to infinite learning.

4. Fighting fire with fire and saving water with water, the name is Yiduo.

Translation: Using fire to extinguish fire, and using water to save water, not only does not correct it, but it will increase the fault (of Wei Jun). Pretending to be Confucius.

Teach Yan Hui. to illustrate a way of life. The idioms "fire to fire fire" and "water to save water" come out of this.

5. The mountain wood is also self-decorating, the anointing fire is self-frying, and the cinnamon is edible, so it is cut down; Qi's surplus can be used, so cut it. Everyone knows what is useful, but what is useless is not.

Translation: Trees that grow on the hills, cut down for the needs of nature, ointment that burns because it illuminates, laurel.

edible, so it was cut down; Lacquer can be used, thus being cut. Everyone knows what is useful and what is useless. Useful and promising must be harmful, and useless and inactive is a blessing. It expounds the "useless use" that is often overlooked, and contains a simple dialectic.

<> order of the four sentences of Zhuangzi in the world is that there is a way in the world, a saint becomes a god, there is no way in the world, and a saint is born. The big orange hunger is: there is a way in the world, and saints can achieve careers; There is no way in the world, and saints can only save their lives.

The World on Earth is an article in the inner part of the Zhuangzi. The center of this book is to discuss the way of dealing with the world, which not only expresses Zhuangzi's attitude towards life and self, but also reveals Zhuangzi's philosophical views on life. Zhuangzi, the famous thinker Mo Wu Ji, philosopher, and writer, is the representative of the Blind Xun Taoist School, the successor and developer of Laozi's philosophical thought, and the founder of the pre-Qin Zhuangzi School.

According to public information, the author of "Man Tingfang Longjiao Huichun" is not Zhuangzi, but the poet of the Song Dynasty.