Philosophical allusions in Lieyukou

Tian Rui, which means the spirit of heaven and earth, is a symbol of nature, that is, the "unborn person" mentioned in the article. Liezi believes that everything in the world has a beginning and an end, and only the "immortal and unchangeable", that is, the "Tao", can be independent forever. Immortal people are the source of the world's emergence and change. At first, it was invisible, and it went through four stages: the Great Justice, Shu Tai, Shu Tai and Tai Su, forming the "Confusion Theory", and then it evolved from the "Yi" of "turning a blind eye, turning a deaf ear and not acting accordingly" to the "One" of tangible, and finally everything in the world came into being. Liezi said, every hundred years, according to this statement, "everything enters the machine from the machine." Everything originates from the Tao, but it is unintentional. Everything in the world is just a natural change and operation, earning interest and profits.

Judging from fables and arguments, The Book of the Yellow Emperor regarded death as death, and ended in poverty and happiness in its glorious period. Singing in the forest is not confused by business; Confucius praised death, told the world that he had lost his home, worried about his day and stole his home. All these, as Zhang Zhan said in the Preface to Liezi: "It is generally clear that the existence of a group is even illusory, and everything is tested by extinction." Tangible things live and die, but they are all temporary and ultimately nothing. Life is the same-from baby, teenager, old age to death, life is not mine, life and death are just exchanges.

Lu's Spring and Autumn Annals and Corpse Gloss both contain the content that Liezi is empty and expensive, but he thinks Liezi is empty and not expensive. Completely empty, there must be no (empty) all forgetfulness, melting all the differences, and there is no importance. Everything goes with the flow, the thief has no intention. If time goes backwards, life and death are not as good as love. This is Tian Rui's carelessness, which is the program of Liezi. This article is all about keeping in good health and refining things. The whole paper focuses on the relationship between Tao's heart and external things many times. Only by being reasonable, getting carried away, and nourishing the spirit can we achieve the realm of being at ease and not delaying when things go wrong. Specifically, cultivate the heart. Be sure to "match its nature and nourish its spirit" so as to forget everything. Liezi has repeatedly proved this point with many fables, such as Liezi's defensive wind, Bo's fainting in the garden, Shangqiu's honesty, feeding tigers, Tianjin's catching boats, Lvliang's saving water and rickets. At the same time, he also pointed out that when dealing with things, people should not only keep their inner emptiness and tranquility, but also "contain their virtues" so as to keep a low profile and not violate the world. In this paper, several articles written by Shen Hunting, Lieziqi, Yang and Yang Zhu in the Song Dynasty explain the reasons.

It was named "Yellow Emperor". In the end, it is to promote the thought of "empty inaction" of Huang Lao School. From the nationals of Huajin Kingdom and the gods who shoot mountains with ancient music, to Kuzi and Lao Dan's skill of keeping soft, as well as the ignorant wisdom of saints, and even to Hui 'ang's preaching to Song Kangwang at the end of the article, we can find such ideological traces. For Liezi, in an ideal country, a monarch who does not take credit for doing nothing and protects everything by virtue of heaven, a citizen who manages and remoulds himself, and a sage who helps others by virtue like Confucius and Mohism can truly realize the great governance of the world. This article is all about promoting the view that life is like a dream, and all gains and losses, sorrows and joys are illusory. Liezi carefully sketched a magnificent and peculiar picture, showing us the magical realm of illusion, but making it regret and die, in order to prove that the illusion of tangible things will eventually die with the change of Yin and Yang. Only the road of creation, because of its ingenuity and deep skill, can always believe in eternity and infinity. However, in real life, people are often "confused and confused by interests" and attracted by fresh and short-lived passing clouds, thus ignoring the usual permanent real possession. Therefore, through eight fables, the full text illustrates the falsehood of life with images such as transformation, hallucination, sleep, dream, disease, illness and death. There is also a discussion, which is about the theory of dreaming, with extraordinary opinions. Liezi described human thoughts and dreams and summarized them into "eight signs" and "six stages". Then he quoted the phrase "God meets as a dream, and the shape follows as a thing", inferring that the behavioral response and dream generation during awakening are due to the contact between human body and mind and the outside world. Only by thoroughly understanding the "people who feel the change" can we face the changing external world with an ethereal and open mind, that is, the so-called "calm people want to disappear even in their dreams."

Liu Zi's "Introduction to the Catalogue of New Books" thinks that the two articles are "circuitous and complicated, not a gentleman's words", which is quite debatable. Judging from this article, it is precisely because of its novel conception, absurd fables and beautiful words and sentences that the author of this book has good intentions. He witnessed the funeral of the avenue, and all beings were in a daze, and their dreams were strange. The inner pain can be solved by ordinary gentlemen. "Zhong Ni" means "even the wisest man is foolish". Confucius was originally a sage of Confucianism, and governing the country by self-cultivation was also a topic of concern to Confucian scholars in previous dynasties. However, in the face of the harsh reality that "the monarch and ministers are out of order, benevolence and righteousness are declining, and sentiment is getting thinner", Confucian poems, books, rituals and music often lose their original function of helping the world, but become a pity and a poor decoration. At this moment, the Taoist thought of "physical and mental independence, indifferent to reason" is needed to give the lost sages a peaceful mind. This paper intends to explain this theory of self-cultivation with the image and remarks of Confucius.

Through the dialogue between Confucius and Yan Hui, this paper leads to the view that "ignorance without happiness is the true knowledge of happiness". Liezi believes that abandoning ethics and reforming society is only an intentional act. Only by keeping your inner conscience can you calmly deal with unpredictable situations. At the same time, in view of the shallow prejudice that the world is obsessed with external details and only knows how to judge right and wrong with the senses, Liezi also puts forward a unique criterion for judging saints: the saints are accommodating on the avenue, so if they cultivate themselves internally, they can "establish their minds, be kind, be harmonious with the spirit, be harmonious with the spirit, and be indifferent with the spirit", or "rule the world without chaos, be confident without speaking, and constantly strive for self-improvement".

Liezi distinguishes the sage who is "made of tacit knowledge" from the mediocre and incompetent at the end of the article, stating that the sage's wisdom is mysterious, reasonable and not paranoid, and does nothing to benefit the world, while the latter is just a glimpse of the bustling world. This can't help but remind people of Confucius' famous saying, "If you don't suffer from widowhood and don't know the public, you can do anything." (The Analects of Confucius) This paper launches a series of arguments around the contradictory relationship between destiny and manpower. In Yang Zhu's view, fate transcends all human morality, power and utility, which is beyond everyone's reach. Seemingly unprovoked impermanence is closely related to everyone's departure. Longevity, poverty, dignity and wealth in the world are all decided by it. Fate itself does not have the independent will to judge right and wrong and uphold justice, nor does it have any purpose of rewarding good and rewarding evil. It always "knows what it is", so there will be many inverted social phenomena in history and reality, such as "dying while dying, being poor and expensive, being humble and stupid, being poor and good, being rich and evil". This paper lists the historical events that Guan and Bao became close friends and used hatred, but overturned the established words of making good friends and making good use of energy, and attributed the reason to "the fate of having to do it". At the same time, supplemented by Deng's brief theory of being punished by his son, he still traced his purpose back to the fate of "having to do it" and interacted with the last article. Taoism is natural, so "heaven and earth can't be committed, sages can't do it, and ghosts can't be bullied." Instead of trying to figure out God's will, I hope to change my life by cherishing Xiao Zhi's little knowledge. If I don't learn to be prepared for danger in times of peace and wait for death to recuperate, Dongmen will be bereaved without worrying. As long as you understand that "if you live in a dead place, you can know that you can't do anything about your fate, so you should not be disturbed by external things and move with the world."

However, if you are ruthless and resigned to your fate, it will inevitably make people with lofty ideals feel chilling. Great love exists, although philosophy will not forget it. Although Yang Zhu mocked Qi Jinggong for his short-sightedness when boarding the plane, he also pointed out in his article that agriculture, commerce, industry and politics all have their own destinies. But it is also the result of human resources, which is imperative. It can be seen that the significance of existence and the role of manpower have not been completely denied. "Today, if you are confused, you will do whatever you want. As the days go by, no one can know why, and everyone is also a husband. " This sentence is not regarded as a helpless sigh, but Yang Zhu's obscure and sad mourning for the world of virtue after the vicissitudes of life. Yang Zhu. Also known as Sheng Da. The whole article talks about the joy of life and the way of life and death. The argument that "it's interesting to live, but after Xun's death" and the proposition that "it's beneficial to the world to lose a point, and to know the world to serve without taking it" are rare heretical "evil" theories, but Liu Xiang's calling "Andy's works" the only expensive choice "in the catalogue of new books is too one-sided.

In this paper, Yang Zhu split the relationship between name and reality, thinking that name may not be in line with reality, and reality may not be attached to it. He enumerated the different envoys of Guan Zhong, Riheng, Yao, Shun, Boyi and Shu Qi, which proved that there were all kinds of unfair phenomena of "poor real names and rich pseudonyms" in society. Only death can dispel these differences in the world, remove all the illusory aura of benevolence, righteousness and morality, and let the benevolent, saints and fierce fools turn into rotten bones after death. Therefore, looking back at the historical process full of suffering and the fleeting short life, the only thing we can grasp is the current ignorance, beautiful clothes and obscene voices. Compared with this, any false reputation before death and glory after death are tantamount to a harmful "heavy imprisonment". Ordinary people, who are concerned about the scale of punishment and the teaching of names and laws, tend to look forward and backward. Even if they are lucky enough to enjoy their centenary, they are just puppets of ethics and fame. Gongsunchao and Gongsunmu had a good time drinking, which made them tired. In the eyes of ordinary people, he is born wild. Little did Yang Zhu know that it was through these two poems that he showed the world that he was a real man who abandoned hypocrisy, was not confused by fame and fortune, lived a happy life and indulged himself willfully.

Zhu Yang Zhu was afraid of overcorrection, so he turned back to the theory of name and reality, which showed that the relationship between name and reality was not completely separated in the reality of "name is glory and death is humiliation". But if he pursues extra fame and fortune in addition to his natural desires, he will be insatiable and become "tired of keeping his name" that he despises. Visible, Yang Zhu's theory is to refute the secular vanity, get rid of the conventional education, not to run amok. It was not until later generations misinterpreted it that he took the eternal blame of selfish indulgence for no reason. [2] Liezi started with Tian Rui and ended with Fu Shuo, echoing from beginning to end, forming its own system. In ancient times, the so-called "Fu Rui" fell from the sky, and collateral meetings corresponded to personnel, which was called "Fu Ying". "Fu" means Fu Xin and Yan Fu. "Narration" is the mutual fulfillment of "Tao" and personnel. Through more than 30 fables and reasoning, this paper discusses Tao and wisdom, name and reality, form and spirit, preciousness and meanness, opportunity and flexibility, long-term interests and temporary gains, health and governance.

Things change, and fortunes depend on each other. Therefore, Liezi believes that in dealing with people, we should "swallow our pride" and "be indifferent" to the survival and change of things through the surface. On the one hand, we should "rely on enlightenment rather than cleverness" to harm others and ourselves and avoid repeating the tragedy of harmony; On the one hand, we should also have the wisdom of "giving up a gap to meet the time and dealing with things in the wrong way", and understand the sage's words of "merging into one", and then understand that there are actually long-standing reasons behind various seemingly unrelated phenomena. However, people in the world are obsessed with sex, value profit over morality, covet temporary gains and don't care about long-term accumulation. That's why there are jokes like "Song people take over deeds" and "Qi people grab gold". Only by giving up the late Ming dynasty, "returning to the same and opposing the same", seeking truth from the name, taking its essence and abandoning its roughness can we see the wonderful secret between heaven and personnel.