Chapter 7 "Miscellaneous Copy of Literature and History" - (41-50)

(forty one) It is the most difficult (and most taboo) to make a big topic for writing, because people's knowledge and energy are limited, and the changes of things and content are infinite.Start from a small place, from what you have already gained, from what you are sure of, from the secret place you have obtained alone, and start from having no competition (no involvement) with others, and avoid weaknesses and grow, and use strengths to cover weaknesses. (Forty-two) The difference between plagiarism and adoption is that the former is like a thief, and the latter is like a bee (the process of turning pollen into honey).Plagiarism is unacceptable, and adoption is unavoidable, but one's own language (individual form) must be the most important, since universality (commonness, truth) is the common property of everyone.If you can add your own brand, it is your own creation.

The essence and dross of plagiarists coexist, and they cannot be distinguished. Those who adopt them discard the dross and adopt the essence. (forty three) Chuang Tzu - eliminates the dignity of life, complete nihilism, marketism and world-weariness. No right and wrong-ruthless *, mental atrophy, bone cold talk, cold reason.Zhuangzi's philosophy is a ruthless world philosophy.For everything in the world, I fully understand, but I am not interested at all.Accommodating, canceling, irresponsible, looking dead, trying to survive.Right and wrong, truth and fallacy, good and evil, majesty and ugliness, the noblest and the most despicable are equal (Equality of Things).The inaction, the limitless aspect of the Chinese soul is fully developed.The three aspects of the human spirit (the idea of ​​humanity, the duties of life and the emotions of life) are nonexistent, only feudal indulgence.

(Forty-four) Confucius clings to a rigid, boundless distinction, while Zhuangzi eliminates it.In Zhuangzi's view, this order is too chaotic, too painful, and too sad.He withdrew his sight from the reality, and turned his spiritual activities to a world without borders, and lost himself in this rootless world.Dostoevsky's obedience does not exist in China, because the people always think that their evil desires and survival requirements are against abstract "rituals". (forty five) Zhuangzi saw the weakness of people (served by things), but did not see the strength of people, or in other words, he only saw the strength of misfortune.He seeks the relief of human contradictions from the "two forgettings", that is, to give up morality and get things done carelessly.Shen Han's cruel utilitarian principle destroys morality, but Zhuangzi's humble principle exiles morality from another form and disintegrates morality.

(forty-six) Conceptual right and wrong do exist, but right and wrong in the world are confusing.Zhuangzi does not think that there is no right and wrong, but that it is difficult to tell right and wrong, so he can do either (right or wrong). Zhuangzi's non-right and wrong is a misunderstanding of him.Right and wrong exist in Zhuangzi's heart, otherwise, he would not make a fuss about right and wrong.However, due to the confusion of right and wrong in the world and the negativity of the mind, in practice, a non-right and wrong attitude has been adopted. (forty seven) There is very little world-weariness in Zhuangzi's philosophy. He just regards the importance of life as an unavoidable burden, so he lives in a tasteless way.Self-deception and muddleheaded living are his attitude towards life.In opportunism (nihilism in the attitude of life, marketism), sacrificing for the truth is the same as dying for self-interest, self-sacrifice is the same as self-destruction.

(Forty eight) The content of the pre-Qin philosophers, sophisticated worldly philosophy, moral lessons, logic and psychology In terms of life, Shen Han is cruel, while Zhuangzi is low; Shen Han has no heart, and Zhuangzi has no enthusiasm.In terms of thought, Shen Han is strict, Zhuangzi is nihilistic, Shen Han is stubborn, and Zhuangzi is smooth. A thing that is precious to people like pearls and jade is worthless in Zhuangzi's eyes. The difference between what people think is important and what is cheap is the same in Zhuangzi's eyes. (forty nine) The philosophy of life produced by the Chinese due to long-term stagnation is mainly reflected in Laozi's "quietness" and "thriftiness".This kind of thinking "salt is quiet but refrained from moving, and soft words destroy rigidity" is opposed to the development and joyful factors in human nature. Its essence is world-weariness, a world view of ghosts and ghosts, and a philosophy of beasts.At that time, passion was surpassed by the method of killing it, not by the method of rationally dealing with it.Laozi's philosophy is the other extreme of life.

(Fifty) The main content of Lao Tzu's philosophy is to grasp the negative aspects of things as a reason to evaluate things and deny the positive aspects of things.For example, he only saw wisdom as one of the weapons of social change, but did not see wisdom as one of the driving forces of social development.He makes relative things absolute, for example, it is possible for the weak to overcome the strong under certain conditions, but it is not always the case.He emphasizes that relative imagination becomes an absolute principle, and on the contrary, it becomes a soft knife for killing souls.