庄子 哲学（Chuang-tzu Philosophy）

1、庄子 哲学（Chuang-tzu Philosophy）the intellectual contextIn the world, Lao Zi and Zhuang Zi, Chuang-tzu and Lao Tzu are representatives of taoism. Of course, Chuang-tzus thought is inherited from Lao tzu. The similarities in the nature of the view, Chuang-tzu said the days of big beauty and silent. There

2、fore, the people do nothing, Mahatma do not do, view in the world is also called. 4 is also the idea of inaction and opposition to war. In the health point of view, although Lao Zhuang and Lao Tzu talk about health, but Chuang-tzu more attention, let the king in two arms heavier than the world.But t

3、here is still a difference between Lao Zhuang and Lao tzu. Lao Tzu doctrine, in addition to a emphasize natural outside, and the side of politics. Lao Tzu said that the weak and the strong 5, Lao Zi also stressed this point everywhere. Therefore, Han Fei, a legalist, also invoked Lao tzu. Chuang-tzu

4、 abandoned Lao Tzu thought about political side. Zhang Taiyans on Zhuzi in the operation and the like Lao Tzu same, heart is absolutely different Lao Tzu.Political opinionBetween Chuang-tzu and a little different, and respected saints, and Chuang-tzu says Saint born thieves 6. Chuang-tzu believes th

5、at the sage doctrine is merely kleptocrats tool. For the sage, Chuang-tzu criticized that the Yellow Emperor was not yet virtuous. No Yao Ci, Shun Yu unfilial, dry, put the soup, wuwangfazhou. Say Confucius is the artful pseudo man of Lu, 8. Chuang-tzu also said that the fierce German five, led by 9

6、, the so-called German German is determined for Germany, as Germany will have many false false, sunrise, who cannot get pseudo cas. 10, will lead to great disorder under heaven. Chuang-tzu also questioned the enthusiasm of the doctrine of saints, who believed that a saint could make a man better and

7、 three people worse. In addition, Chuang-tzu opposed the hierarchy of Confucianism, the Confucianism Jun Jun Chen father and son 11, Chuang-tzu thought that Tao 12, that in all things, all things are equal.As for governing the country, Chuang-tzu opposed the Confucian doctrine of administering the c

8、ountry with benevolence and Legalism and administering the country with punishment. Chuang-tzu believed that the Confucian doctrine of benevolence and justice violated human nature and made the people lose their 13. The punishment rule of old Yao rule the world, not to reward and the people advised,

9、 no penalty and the people fear. This sub punishment and the people and benevolent, moral decline since then, punishment since Li, later since the beginning of chaos. 14. The core of Chuang-tzus opposition to Confucianism and Legalism is to rule the country by knowledge. Chuang-tzu believes that kno

10、wledge is indisputable 15, but also tend to be used by thieves, the so-called Robbers also have their paths is the case. Governing the country by knowledge. Chuang-tzu said the chaos of the book, must be born between Yao and Shun, after the end of Cunhu 1000 world. After the millennium, there must b

11、e people to eat, too. 16So, Chuang-tzu and Lao Tzu, advocated Wuwei country, their nature, the vast sage and knowledge and world Dazhi 17, there is no private monarch , heart to you light, gas and desert, Shun nature without the capacity of private behavior, and rule the world. 18. Chuang-tzu in the

12、 Chuang-tzu in the description of his heart down of the world, Shang Xian, do not enable, such as standard branches on people, such as deer. Correct but not righteous, not love and benevolence, and not think, and I do not know when that letter, and so do not think formicate, thanks. Yes, no trace, n

13、o pass. 19Philosophy of lifeChuang-tzu believed that life should be the pursuit of freedom.Similar to Buddhism, Chuang-tzu also believes that life has a sad side. Chuang-tzu believed that if he could do Qi, he would be able to attain the realm of free and unfettered. This is another important concep

14、t in Chuang-tzus philosophy, which is the realm of individual spiritual liberation, that is, living in the world without contradiction. Chuang-tzu did not deny the contradiction, but stressed that the subjective struggle against the contradiction. Chuang-tzu used Inaction to explain the term, and La

15、o Tzu is different, here, Inaction refers to the mind is not dragged by foreign objects, free, unrestrained state. This state is also called no waiting, meaning there is no relative.Chuang-tzu thinks that the average man is hypocritical. The heart is dangerous to the mountains and rivers, and it is

16、difficult to know the sky. The spring and autumn winter and summer days and once the twilight period, who kindly in appearance but unfathomable at heart. 23. He criticized the Confucian righteousness to challenge peoples heart, it will lead to the world ridge chaos 24. The monarchy of dictatorship a

17、nd love of knowledge, will only make people more corrupt, the people use very frequently, has killed his father, king, is the day for the pirates, on the hole in the wall. 25Liu Shahe that for the people of Chuang-tzu, there are four main points, said a position, standing in the ring. Two, method, b

18、elieve in inaction. The three day, Zezhi zhuimu. The four day training, keep fast. 26The so-called ring, is not hold any position. The so-called Shinsaibashi is to exclude the hearts of all sorts of distractions.Philosophical thoughtChuang-tzus philosophy can be generally concluded as to the entity

19、ontology, everything in the world relativism epistemology,And this leads to its unique tendency of subjective idealism and the tendency of relativism. This kind of natural theory of human nature and ethics provides another possibility for Chinese intellectuals and the possibility of their values. Ch

20、uang-tzus philosophy advocated to get rid of me and my body cognition, the pursuit of aesthetic attitude to be free from things of the world, things to trace.In Chuang-tzus philosophy, Tao is the noumenon of the universe, and it is an infinite concept. From the Tao and the creation of the universe,

21、Tao itself is the source of all things. Cardiff Road, love letters, Wuwei invisible, and can not pass by, be not visible, since the root, not the world, since ancient times to sequestration, the God Emperor, born naturally. (Chuang-tzu master). If a man gets Tao, he gains infinite and free.Influence

22、 on later generationsAlthough not as Confucian as the official as a classic, but Chuang-tzu has a major impact on the later generations of china:The idea of carefree and self adapted has become an important pillar and theoretical basis for Chinese intellectuals to maintain ideological freedom and sp

23、iritual independence under the situation of unified empire.Zhuang Sao tradition has a profound influence on Chinese ancient literature, especially romanticism and pastoral literature.Robbers also have their paths important behavior rule, later unofficial society,Chuang-tzus waiting is relative, and

24、no waiting is absolute. In him, the relationship between waiting and waiting for nothing is divided. In the to be within the scope of exclusion is absolute, he thinks, for example, the size of each other, Shou yao. The difference is relative and absolute exclusion , he denied that the relative size,

25、 Shouyao, each other is absolute, is essentially different, then come to the conclusion: the world is very small, while Taishan is small, Mo Shou between Shang Peng, and for Yao , life and death for one, can not be consistent. This is Chuang-tzus relativism. Relativism is the inevitable outcome of t

26、his view of relative exclusion.On the other hand, Chuang-tzu admits, absolutely. However, since he has rejected the relative, there is absolutely, he admits, absolutely is the absolute existence of independence, this is his no waiting road. This Tao is the one to be treated, that is, what all change

27、s rely on, and its own is no, no dependent.The absolute and relative separated in cosmology, that in addition to relative things exist absolutely, from a logical point of view there are two possibilities: (a) think this is absolutely a material possession of space-time, such as atom, electron, this

28、is the metaphysical materialism; (two) think this is absolutely non object creation this is the spirit of idealism. Lao Tzu found the absolute Tao from all the relative things, and the same is true of Chuang-tzu. But in Chuang-tzus book, the logic is more obvious.Chuang-tzu admits that things are co

29、nstantly changing. (but he denied that the relatively static things), the angel of the Lord, but he was looking for a change of the launch, and things outside is also from all the relative changing for a change, and launched itself is absolutely the same thing. Who launched it? Yes, he replied. The

30、change of things is to be in the Tao of the initiator, not the self movement (see Qi Lun Lun). Then, as the initiators Tao, who started it? If we admit that there is something that launches the Tao, who started it?. It follows, then, that even though there is an initiate, there is an initiator, and

31、nothing is done. And Chuang-tzu said, Tao is the absolute of no waiting. It is the final master, the last initiator. It is eternal, absolutely unchanged. To deny the movement of things, the source of their own movement, and to find an initiator, the initiator must be absolutely unchanged. The metaph

32、ysical materialism, such as atomic is absolute, but is still a matter of individual atoms, that it recognized the absolute is not in fact beyond all else, but on its own is an individual (or original, atomic and gas and so on).The logical path of Chuang-tzus thinking is related to his denial of rela

33、tive stillness and the relativity of movement. In his view, there is no relative static in the scope of waiting. The square side dies, the square side dies, the square can not do so, he said. Everything is not qualitative. Denying the qualitative stipulation of things is the basic characteristic of

34、relativism. But, on the other hand,He denied the absolute motion, think there is something absolutely unchanged (that is no question of Tao); and, since he put the origin of motion, absolute exclusion, from each movement process so he can only be in absolute invariant of the Tao as the movement proc

35、ess according to the movement. Thus, on the issue of movement, the separation of relative and absolute will lead to relativism in one extreme, and at the other extreme the absoluteness of the denial movement will be reached.Lao Tzu philosophy has considerable content of the simple dialectics, but hi

36、s dialectics is fundamentally flawed, that is the struggle of opposites as a relative, the unity of exaggerated absolute, unconditional, which leads to a cycle theory (i.e., metaphysics) leads to the conflict, deny the subjective initiative of the negative conclusion. Seeing the transformation of op

37、posites as absolute and unconditional, here includes the germ of relativism. It was here that Chuang-tzu began to develop and become relativism.Treat mutual transformation of opposites as absolute and unconditional,The positive and negative dialectics Lao Tzu transformation as an absolute condition;

38、 and Chuang-tzu is from here to the front, denied the relatively static things and regulations of quality, the quality of things to each other, the difference between life and death, I, Shouyao, is good, and so on, is regarded as a kind of the equivalent. In this way, we come to relativism. He must

39、Lao Tzu more thoroughly than deny peoples initiative, to wipe out the difference between man and nature.First, the definition of exegesis in broad sense1, the Tang Dynasty exegesis of Kong Yingda explained: Gu, gu. All of them through the people know. The trainer, Tao also. The appearance of Dao is

40、to inform people. Book of Songs. Zhounan. Guan Ju Shu). He also integrated the definition to Exegesis: Gu Xun, through the differences between ancient and modern words, the differentiation of morphology, explanation of meaning to do this. Two rules: 1 words, exegetical interpretation of the words (w

41、ords meaning interpretation generalization, which is equivalent to the word, explained by standard language at the time of the ancient, modern language (Ya Yan, 2) explain dialect), clear meaning (specific meaning, explain the specific color words, sentences, sentence, explanation paragraph, article

42、).2, the modern scholar Huang Kan explained: Gu is the reason, original means (for original meaning): training is the Shun, extended means. Generally speaking, the language is used to explain the language of learning.Two. How did the material of exegesis develop?Three categories of exegesis material

43、s: paraphrase, exegesis, monograph, textual research and theory1, briefly, the study of text emphasizes on the form, while the study of phonology focuses on the sound, while the study of exegesis focuses on the meaning. The exegesis is divided into narrow sense and primary school.2, the Han Dynasty,

44、 the main form of Exegesis: Text Interpretation (Exegesis), compilation set book (exegesis book) (two exegetical terms).3, two of the greatest impact Set Book Compilation (primary school books) er : the originator of exegetics, is the Han Confucianism take annotations for exegetical notes); Shuowen

45、Jiezi : Based on Chinese characters font to explain its original meaning, the author Han Xu Shen (the ancient prose exegesis Master), according to the radical of the text body is divided into 540 parts, Xu Shen actually summed up the word form, sound and meaning are unified principle, the foundation

46、 is an important method of exegetics.4, the Qing Dynasty exegesis of two factions: the emperor, in Huidong, Jiang Sheng as the representative, to identify Guxun, Clearng ancient meaning mainly. Innovation, to his representatives, to correct the old note, create new. Duan Yucai, Wang Niansun, Wang Yinzhi (Gaoyou Wang father and son) and Yu Yue, who belong to the innovation school, also have a lot to do with it. From the modern point of view, innovation achievements in higher school school.Note: for example, the two book Yu Yue s old doubt (expression analysis method, the pre Qin an