Some thoughts on my reading of "Zhuangzi"

Maybe it was "fate". When I was very young, I heard my father tell the story of "Zhuang Zhou's Dream of Butterflies". At that time, I had not studied classical Chinese, so my father could only explain it to me in vernacular Chinese. Maybe it was because I was still young at the time and didn’t fully understand my father’s interpretation. Now I vaguely remember my first feeling after listening to the story:

Readers will definitely laugh out loud after reading this. Admittedly, this idea is obviously full of childishness, but now that I think about it, it makes me quite emotional. I personally believe that children's thoughts often best reflect our instincts and nature. I think the ideal of "becoming a butterfly" can be discussed focusing on three points:

First, "butterfly" is beautiful, which reflects the child's pursuit of beauty;

Secondly, the modifier "freedom" for flying reflects the child's instinct to release his nature and express his personality;

In addition, "fly" expresses the child's desire for flying and the sky. This is also the dream of mankind since ancient times;

The most important point is that "if I am" is the child's ideal for a better future and reflects the child's pursuit of beautiful things. "I wish" actually means "I want to try". It is precisely because human beings have ideals that prompt us to take action and put our dreams into practice.

In just one sentence from a child, we see the epitome of human instinct and nature. When we are defeated by setbacks and feel downcast for a moment, why not take a look at our childhood ideals. This may awaken the deepest motivation in our hearts to pursue beautiful things, so that we can stand up strong and embrace our ideals. Face life and the future bravely!

After talking about my first exposure to Zhuangzi’s thoughts as a child, let’s formally read the original text of “Zhuangzhou Dreams of Butterflies”:

From here we can clearly see that It can be seen that Zhuangzi has a very rich imagination and very profound thinking insight. If it were me, and I dreamed that I turned into a butterfly flying, I would never think that the butterfly dreamed of myself. After reading this, I admire Zhuangzi's use of "reverse thinking". Perhaps for Zhuangzi, this kind of "reverse thinking" is natural, because one of the views of "equalizing things" in "Equality of Things" is the classic Taoist view: opposite things can be transformed into each other. Zhuangzi inherited the thoughts of the Taoist school, so he was able to naturally consider both positive and negative arguments when putting forward philosophical viewpoints.

The Taoist view of "opposites can be transformed into each other" has actually begun to take on the meaning of simple dialectics. I think the view of "equalizing things" in Zhuangzi's philosophy is more advanced than the previous views of the Taoist school. Furthermore, Zhuangzi believes:

I first read this sentence one summer vacation when I was in junior high school. My first feeling at that time was: This seems to be the "converse proposition" of "Tao generates one, one generates two, two generates three, and three generates all things" in Laozi's Tao Te Ching. This sentence puzzled me for a long time: I can understand Laozi's view that everything in the world comes from the same source, but Zhuangzi believes that the essence of everything in the world is the same object, which I can't figure out no matter what! I thought at the time, for example, books and pens are obviously two completely different things. If the microscopic particles that make up books and pens are all produced during the Big Bang, then I think "the essence of everything in the world has one The view "the origin of differences" has a certain degree of correctness, but in any case, it cannot be said that the manual is the pen and the pen is the book, right?

Now I gradually realize that I think Zhuangzi not only saw the representational feature of "opposites can transform into each other", but also gave a theoretical explanation for this representational feature. From the sentence above, we can know that Zhuangzi's view of "equalizing things" can be roughly understood as viewing all things in the world as a unity, and the interior of this unity is not static, which also results in things being able to transform into each other. . There is no difference in the nature of things, they all arise from the same source.

I think Zhuangzi’s view of “equality of things” can be compared with the view of “Tao” proposed by Laozi.

The difference between these two views is that they both believe that everything in the world has the same origin. There are some differences between these two views in the discussion of the relationship between different things: Laozi deeply saw the relationship between opposite things that can transform into each other, but he may still objectively distinguish different things, and even if "Tao" comes into being in the world, The source of all things is also the law of the operation of all things in the world. "Tao" seems to be "above" objective things. Based on Laozi's point of view, Zhuangzi not only believes that all things in the world originate from the same source, but also believes that all things in the world originate from the same source. All things are a unity, different things are essentially the same thing, and there is no essential difference.

In life, there are inevitably life and death, joys and sorrows. My great-grandfather passed away when I was in elementary school. This was the first time I had a deep understanding of the pain of death. When I walked into my great-grandfather’s yard and looked at an orange tree at the entrance, I would always think of the cool breeze blowing in the summer. My great-grandfather and I were sitting on a small chair and a big chair respectively, chewing something. Sipping sweet oranges and listening to my great-grandfather telling me his stories. When I walked into my great-grandfather's study and saw two Chinese paintings hanging on the white walls, I would think of my great-grandfather's guidance on the ancient bridge I painted when I first learned Chinese painting. He thought the bridge opening I drew was too high, but I just thought that the higher the opening would be, the better it would be for boats to pass. He smiled knowingly and said I was naughty and cute.

And now, my great-grandfather has left me forever. The old house is still there, the orange trees are still there, and the two Chinese paintings are still there, but the familiar voices and kind faces remain in the memory forever, and things have changed.

But when faced with the separation of life and death, Zhuangzi’s attitude was extremely abnormal:

When the students in our class read this passage, some of them were surprised and felt puzzled. Its solution. From this passage, we can see that the reason why Zhuangzi believes that his wife does not need to be sad in life is that he believes that "human life and death" are an objective natural law and a normal part of the life cycle. I don’t know if you have paid attention to such a detail, "But I burst into tears and cried, thinking that I didn’t understand my fate, so I stopped." This sentence shows that Zhuangzi is not an unreasonable person. When his wife died, , he also felt very sad at first, but the difference between Zhuangzi and us ordinary people is that he was able to integrate his philosophical views into life, truly achieve the "unity of knowledge and action", and thus stop crying. We will continue to elaborate on Zhuangzi's ability to integrate his philosophical views into life with another example below.

The reason why I put this allusion in this chapter of Zhuangzi's view of "equality of things" is that I think there are other reasons why Zhuangzi stopped crying. As we have discussed above, Zhuangzi believes that everything in the world is a unity. In the eyes of ordinary people, "the death of a person" means that he will disappear from the world from now on, but in Zhuangzi's view, it just exists in another form. in the space and time of the universe. Perhaps Zhuangzi thinks this way, "the death of a person" only looks at "death" from an individual and independent perspective. If from the perspective of the entire macroscopic universe, everything in the world is inherently integrated, how can people disappear due to death?

We will explain in the following discussion that Zhuangzi's view may have some shortcomings. But now we might as well understand it as the conservation of matter in physics. When human remains are gradually decomposed by microorganisms, the microscopic particles that make up the human body are actually dispersed to all corners of the world in another form, or form new substances, or may produce microscopic particles that make up new life. In this way, it exists in the space of the universe in another way. Zhuangzi put aside the birth and death of individual humans and observed the laws of the movement of matter from a macro perspective of the entire universe. The universe is changing every moment. What changes is only the form of the constituent matter, but the total amount of matter is conserved.

Let’s look at Zhuangzi’s words again:

I think, in the discussion just now, we have said that Zhuangzi believes that things in the world are essentially one, so There is no essential difference.

But what is the reason for the different appearances of objective existence of things? Here Zhuangzi further explains. I think Zhuangzi admits that objective things have opposite states and differences in appearance, but this difference is caused by the attitude of the subjective experiencer. As the above sentence says, the existence of "I" makes us First, oneself and external things are in opposition. Through this concept, all things in the world are differentiated and opposed bit by bit, which results in the manifestation of differences in objective things.

After reading this, I believe readers have already felt that Zhuangzi’s philosophical views may contain some “idealistic” parts: that is, he believes that the differences between objective things do not exist in essence, and the experiencer The subjective attitude leads to the appearance of differences in things. I personally think that Zhuangzi's view may not be correct. The difference between things is an objective phenomenon and is not caused by the subjective feelings of the experiencer. Zhuangzi's view may actually expand the universality and similarity of things and ignore the objective nature of things. difference.

But Zhuangzi’s views also have many excellent essences. I think that the view of “equalizing things” stands on the macroscopic whole of the entire universe and discusses the laws of operation of all things in the world. He saw that all things in the world are composed of an inseparable organic whole. Zhuangzi's point of view reminds me of "system theory". He unified all parts to form a whole for inspection. This may be the excellence of his theory. However, Zhuangzi focused too much on the consideration of the whole and ignored the existence of objective differences in the various parts that make up the whole. He even believed that there was only the whole and ignored the parts. The whole was objective and the parts were subjective. This may be a shortcoming of his theory!

I think Zhuangzi’s view of “equalizing things” also has some reference significance for our descendants: one is to examine the system as a whole, and the other is to focus on examining the internal existence of different things. The same law focuses on the transformation relationship between different things.

After I entered high school, I once again read the famous philosophical text "Xiaoyaoyou". Perhaps like many people, I think the article "Xiaoyaoyou" best reflects Zhuangzi's personality and attitude towards life. At the same time, the highly imaginative words and vivid metaphorical arguments also reflect the wonderfulness of Zhuangzi's literature. Let's read this excerpt from "Xiaoyaoyou":

At that time, I had a question. Zhuangzi's point of view is that "the perfect man has no self, the gods have no merit, and the saint has no name." Then If this is the case, does it mean that the meaning and value of life do not lie in the pursuit of fame and fortune? Does that also mean that the meaning and value of life does not lie in running for ideals? If we lose our ambition and motivation for life and are completely immersed in the freedom and carefreeness of our own spiritual world, is this attitude towards life really valuable and meaningful?

What still impresses me deeply is that my junior high school Chinese teacher wrote the words "birth" and "joining the world" in the comments after my essay. Indeed, in ancient times, there were many literati and philosophers who had no interest in fame and fortune, but instead focused on leisurely travel in mountains and rivers. But we also see that there are tens of thousands of literati and thinkers in the court making suggestions for the prosperity of the country, there are thousands of soldiers who shed blood on the battlefield to ensure peace, and there are thousands of workers who work diligently. Farming and weaving, living and working in peace and contentment. The lifestyle of life can be chosen by ourselves to a certain extent. In ancient times, some people chose to devote themselves to the country and the community and make selfless contributions. Some people chose to live their lives in an ordinary way, and some people chose spirituality. The carefree and self-sufficient world, the leisurely elegance of mountains and rivers.

When a friend and I were discussing Zhuangzi’s view of “rebirth”, my friend made a joke: If everyone emphasizes rebirth, how can society move forward?

Although this is a joke, it can trigger profound thinking. It is true that if we only focus on the absolute spiritual freedom of the individual and completely ignore the responsibilities and missions we shoulder, I will not choose such a life.

What I want to say is: the pursuit of fame and wealth is not necessarily wrong. This pursuit reflects our instinct and mission to a certain extent: that is, the pursuit of ideals and goals in life. This is precisely what reflects the meaning of our lives. and aspects of life value. But while pursuing fame and wealth, we should also shoulder our own responsibilities and missions, and we should also uphold our inner morals and bottom line from beginning to end. As Confucius said:

If you pursue fame and fortune excessively, and even develop deformed and distorted values, and do what Confucius said is "unjust" behavior, even if you get such fame and fortune, It is only temporary and will not last long. It will eventually be cast aside by people and history.

Now let us analyze the social background reasons for Zhuangzi's view that "the perfect man has no self, the gods have no merit, and the sage has no name". Let's take a look at such a fragment:

The state of Chu sent envoys to give Zhuangzi a high official position and invited him to serve as an official. However, Zhuangzi believed that this was equivalent to putting on spiritual shackles and losing his spirit. free. Zhuangzi lived in an era full of wars and disputes. Zhuangzi should have realized, like many other learned people, that wars and annexations between vassal states would not bring progress to society, but would instead bring prosperity to ordinary people. Here comes a life of dire straits and war-torn suffering. Therefore, in the final analysis, Zhuangzi did not trust the politicians at that time. But why, besides Zhuangzi, do so many knowledgeable people serve as officials?

In such a turbulent era, the historical phenomenon of "a hundred schools of thought contending" emerged, and many intellectuals emerged. They established their own theoretical systems and spread their own ideas. Their fundamental purpose was to It stemmed from the disappointment of the era at that time, so he had his own ideas about how society and the era should be governed and run. Their ideas can be roughly divided into two categories. One is "joining the world". Although they are disappointed with the times, they are still full of hope for ideological salvation, such as the "universal love" and "non-aggression" advocated by Mozi:

But Zhuangzi is obviously the "born out of the world" school. Perhaps it was his complete disappointment with society that made him so disheartened that he could no longer ignite his ideal of "governing the country and bringing peace to the country". This kind of disappointment and helplessness was the breakthrough for him to gain relief through the investigation of the personal spiritual world. It has to be said that Zhuangzi's investigation and understanding of the personal spiritual world, individuality, and spontaneity are very profound and wise. His vision shifted from the focus on the interior of human society to the relationship between human beings and nature. The connection of the entire universe is integrated into its own philosophical perspective.

I think that the main inspiration brought to me by "Xiaoyaoyou" is the adjustment of my attitude towards life. When we strive for our ideals, we may encounter some difficulties and ups and downs. In addition to staying optimistic about the difficulties, I think the more essential need is a positive spiritual motivation. Just like the allusion of "Peng's journey thousands of miles" mentioned in Xiaoyaoyou, although Zhuangzi believes that "Peng" still needs something to rely on when flying, but I think what we should learn from is the "Peng" who is firm in his ambitions. Unwavering fighting and enterprising spirit. Zhuangzi believes that absolute spiritual freedom should not have any basis. This view may be too absolute, but he can also tell me to inspire us: We must be firm enough in spirit and belief to strengthen our own ideals. Don’t follow the crowd blindly, nor be arrogant and don’t listen to other people’s opinions. Just like when "Peng" is flying, learning doves and other birds laugh at its lofty ambitions, but "Peng" remains firm in its ideals. This is a correct grasp of its own positive spiritual power.

As mentioned above, Zhuangzi was able to practice his philosophical concepts in life and achieve the "unity of knowledge and action".

During an extracurricular reading in middle school, I read the following fragment:

In this story, many people may see the difficulties of Zhuangzi’s life, and also the difficulties of Zhuangzi’s life. Perhaps we can see Zhuangzi's freedom and ease from the fact that he still pursued spiritual freedom in such a troubled life. But what I see is Zhuangzi’s attitude towards the “unity of knowledge and action” in philosophical practice and his upholding of integrity.

If it were me, in such a difficult situation, I might lower my status and posture and ask others to borrow rice, but Zhuangzi did not! We can see from "Zhuang Zhou said with an angry expression" that Zhuang Zi always maintained his dignity and integrity when dealing with others. This is the nobleness of his spiritual quality. Zhuangzi cleverly used metaphors when borrowing rice, and incorporated philosophical thinking methods into the most common detail of life, which reflects his practice of philosophical ideas. From here we can see that Zhuangzi’s philosophical concepts are not just words on paper, but fully integrated into life practice.

We have mentioned before that Zhuangzi emphasized spiritual freedom and freedom. Some readers may have doubts that Zhuangzi was so trapped in material life that he still persisted in pursuing spiritual freedom. , is there something unrealistic and putting the cart before the horse?

Although I do not completely agree with Zhuangzi’s views, what I want to say here is that this exactly reflects Zhuangzi’s excellent spiritual quality. A person with noble spiritual qualities can often maintain an optimistic attitude, strengthen his ideals and beliefs, and maintain his dignity even when he is at his most depressed. Just as Confucius said about Yan Hui:

When I was in middle school, one of my favorite articles was Tao Hongjing's "Reply to the Book of Letters in the Middle Kingdom". What impressed me most was that the article was fresh and natural, without the pretensions of gorgeous rhetoric. Through the high-level summary of four-character words, the "beauty of mountains and rivers" was described in just a few sentences. When reading "The Book of Thanks to Zhongshu", it is like admiring an elegant Chinese landscape painting. The author uses freehand brushwork, splashes ink and smudges on rice paper, and uses minimalist brushwork to express his philosophy about nature. Indeed, nature is inherently beautiful, and it may not require excessive words to describe it deliberately. Tao Hongjing's splashing of ink is just right, and he uses the finishing touches of simple and unpretentious words to set off the free beauty of nature. Now let's take a look at the original text:

I have a personal discovery. In this short article, Tao Hongjing starts with non-living substances: majestic mountain peaks, clear water, and colorful stone walls. ;Then it writes about plants: verdant bamboo groves, lush forests; and finally, descriptions of living things combined with meteorological landscapes: apes and birds, and fish swimming in the water. From the most static things to the most vital animals, from the basic elements that make up everything in the world to the birth of life. This makes me feel amazed, as if it is the process of matter producing life through continuous evolution (this is just a personal feeling).

In addition, Tao Hongjing also constructed several beautiful and moving pictures in this passage, such as these two:

I personally think that through the meteorological landscape, the dawn The background of the morning mist gives people a dreamy feeling of being in a fairyland. At this time, the chirping of apes and birds is introduced, making an originally quiet atmosphere suddenly come alive, and at the same time, it is in harmony with the energetic awakening of everything in the morning The atmosphere echoes. The word "Luan" does not reflect the chaos of the calls. Instead, it gives people a positive and uplifting emotion of creatures competing to sing and showing vigor and vitality.

This sentence's description of the evening scenery is also very picturesque. Readers may wish to imagine: a crimson sun is about to slowly sink into the water, and the afterglow of the setting sun shines on the sparkling waves, twinkling. With a little golden starlight. In the background of such a stage, fish in the water compete to jump out of the water, streak across the sky, and pass through the surface of the sun. At this moment, there is a frozen figure in the red sunset. This picture is so beautiful!

From our analysis of Tao Hongjing's writings above, it is not difficult to see that Tao Hongjing truly loves nature, and his communication of the beauty of nature is so genuine. When Emperor Wu of Liang came to the throne, he repeatedly invited him to serve as an official. It may be that Tao Hongjing was too fond of and indulged in the leisurely life among mountains and rivers, and did not serve as an official. However,

I think Tao Hongjing's attachment to the mountains and rivers is actually a matter of following his own heart and expressing his nature.

This reminds me of Tao Yuanming's poem:

Why do I think Tao Hongjing has Zhuangzi's philosophical thoughts? His obedience to his own heart and publicity of his nature may actually be what Zhuangzi believed to be spiritually free. But in addition to the idea of ??"being out of the world", we can actually find from the details that Tao Hongjing was not indifferent to political affairs. While satisfying his own nature, he also made his own contribution to the governance of the country in a unique way. Just like the above:

"Whenever there is good or bad luck in the country or important matters, he comes to consult him. There are always several letters in the middle of the month. People at that time called him the prime minister in the mountains."

I personally believe that while Tao Hongjing has realized his ideal of spiritual satisfaction, he has also fulfilled his social responsibilities and mission. This may be a good application of absorbing the essence of Zhuangzi’s thought!

Speaking of Li Bai, everyone must be familiar with it. His name is a household name. He was a great romantic poet in the Tang Dynasty of China and was known as the "Immortal of Poetry".

Before, like many people, I subjectively assumed from Li Bai’s bold poems that his life was also full of fairyland and poetry, and must be happy and happy. But when I read Li Bai's "Sitting Alone in Jingting Mountain" in the fifth grade of primary school, I gradually realized that this great poet also had his own loneliness and pain. Let's read "Sitting Alone in Jingting Mountain" "Tingshan":

I remember when I read this poem, there was an illustration next to the ancient poem in the book: a down-and-out scholar sat on a stone, watching "birds" and "lonely clouds" "Flying towards the distance, his eyes finally stopped on the stone wall of Jingting Mountain, and he sighed deeply.

After checking the information, I learned that the creation time and background of this poem may be open to question. There is a view that: "This poem was written in the third year of Emperor Xuanzong's Tianbao reign (744) in a certain year when Li Bai wandered around the world after being frustrated in his political career." (Quoted from the "Baidu Encyclopedia" entry "Sitting Alone on Jingting Mountain"), Another view is:

In my opinion, Li Bai was frustrated in his official career no matter what period he was in. This detail can also reflect Li Bai's longing for an official career. This may be Li Bai's desire to display his talents and contribute to his country. Li Bai also shoulders the positive responsibility and mission for the country and society. As Li Bai himself said:

In fact, after I checked the information, I found that Li Bai's official career was not smooth, and it could even be said to be very bumpy. From my understanding, Li Bai's life situation was not smooth before he entered Chang'an and met He Zhizhang, and after the "Anshi Rebellion", Li Bai was also homeless. We can take a look at the following fragments:

It was in such a rough life that Li Bai wrote countless astonishing poems that were free and unrestrained. Just like Du Fu's evaluation of Li Bai:

Why do I personally think that Zhuangzi's philosophical thoughts can be seen in Li Bai? First of all, Li Bai, like Zhuangzi, had high literary talent and acquired literary attainments, as well as amazing imagination and insight. Although Li Bai may not have formed his own philosophical theoretical system, his bold poems can often reveal his philosophical thoughts. Secondly, Li Bai, like Zhuangzi, is mentally free and free, fully displaying and releasing his nature. The ups and downs of real life did not dampen Li Bai's fighting spirit for life and overwhelm the wealth of his spiritual world. On the contrary, Li Bai roamed freely and carefree in his own spiritual world.

As soon as Su Shi was mentioned, my spirit suddenly lifted up. Maybe it's a prejudice. Among ancient Chinese literati, the one I admire and love the most is Su Shi. It can even be said that there is no one else.

There is a reason why I like Su Shi. Whenever I eat Dongpo Pork, when the taste of braised fat and lean meat lingers in my mouth, I often think of Su Shi’s own experiences and inventions when he was demoted. The story of "Dongpo Meat". Every time I travel to Hangzhou and walk past the Su Causeway on the West Lake, I will naturally think of Su Shi controlling the silt in the West Lake and making the scenery of the West Lake more beautiful when he was the prefect of Hangzhou.

When I was a sophomore in high school, every time I opened the textbook, every time I read:

A heroic passion echoed in my heart!

The first time I “met” Su Shi was in elementary school, when I was studying a poem by Su Shi describing the West Lake:

This metaphor makes people marvel! I swam in the West Lake when I was very young, so when I read this poem, my impression of the West Lake was somewhat forgotten, and I inevitably had a little doubt: Is a lake really that beautiful? Later, I visited the West Lake again. As I grow up, my aesthetic level has greatly improved. I can bring my own thoughts when viewing the scenery and reading history. This time, the beauty of the West Lake deeply shocked my heart: the West Lake is very vast, but It's not so vast as to be boundless, but it's just right, connecting to the green mountains in the distance. There are lush jungles on the mountains, and the Leifeng Pagoda stands on the hillside. Cruise ships and boats kiss the water and become the finishing touch of the scenery. The scenery of West Lake on a clear day is exactly as described by Su Shi and can be compared with Xi Shi in beauty. I have never encountered the scenery on a rainy day during my several visits to West Lake, which may be a small regret. I hope to be able to hold an oil-paper umbrella and walk across the broken bridge on a rainy day during my future tours. What a blessing it would be!

After reading "The Biography of Su Dongpo" by Mr. Lin Yutang, I realized that Su Dongpo had made such a great contribution to Hangzhou. The beauty of West Lake is inextricably linked to Su Dongpo.

I believe that all readers must have heard of Su Dongpo’s excellent quality: optimism!

I remember when I was taking writing class in primary school, the calligraphy teacher was Su Dongpo’s “iron fan”. She told us stories about Su Dongpo. What I still remember is that when Su Dongpo was imprisoned, another prisoner was put in one day, and at night I could only hear Su Shi's roar one after another. This prisoner was actually a eunuch sent by the emperor. The emperor knew that Su Shi had a clear conscience, and finally demoted Su Shi instead of sentencing him to death.

From the above story, we can also see that no matter what difficulties and obstacles he faces, Su Shi has a good mentality to face them. Su Shi's optimism is reflected in many places. Here we take the poem "Ding the storm? Don't hear the sound of beating leaves through the forest" as an example:

The reason why I think that Zhuangzi can be seen in Su Shi Philosophical thoughts, in addition to Su Shi's optimistic quality and bold personality, he also revealed his philosophical thoughts in his articles. I remember that the "Chibi Fu" I learned when I was in high school was a very philosophical article. I have excerpted my favorite fragments to show to readers. I will not comment this time, let us read it carefully together. :

I believe that after reading the above two excerpts, readers will not only feel Su Shi's leisure and ease, but also be deeply impressed by Su Shi's profound thinking. I personally think that Su Shi's another article "A Night Tour at Chengtian Temple" is also a masterpiece full of philosophical thoughts. I personally also like the vivid description of the scenery and the creation of a hazy artistic conception in this article.

I believe everyone should understand this truth. If you read a book full of wisdom at different stages of life, in different moods, and under different circumstances, you will gain different gains. The same is true for reading "Zhuangzi". Reading it once does not mean that you have finished reading the book "Zhuangzi". Only by chewing it carefully at different times of the year can you slowly chew through the taste of it, which is your own. Mental quality is improved.

I personally think that reading "Zhuangzi" is a kind of enjoyment. When you linger in one vivid and profound fable after another, your spiritual world will also become free.

But reading philosophical works is not reading stories after all. In addition to enjoyment, we should also have our own rational thinking. For the author's point of view, we should judge it in two. To use an inappropriate analogy, this kind of reading feels like revising a super-high-quality essay. You have to extract the essence from this article, and you also have to be able to use your sharp eyes to discover the flaws in your ideas, and inspire yourself. deep thinking.

Thank you readers for taking the time to read this article! The above views are only my personal experience. It is inevitable that there will be fallacies and shortcomings in the views. I hope readers and friends can correct me!