autumn waters

autumn waters

This data is missing

Overview chart

, add related content, make data more complete, but also quickly upgrade, come on!

Qiushui is another long chapter in Zhuangzi. It uses the two words at the beginning of the chapter as its title, and its center is to discuss how people should know foreign things.

Title of Zhuangzi

Zhuangzi is one of the classics of Taoism, which is the works of Zhuangzi and his posterity.

Autumn water

》The whole article consists of two parts. The first part is about the conversation between Beihai Ruo and he Bo, which is the main body of this article. This long conversation can be divided into seven parts according to the questions and answers. From the beginning to "not like you, but more than water" is the first segment, which describes the small but big of river god and the big but small of Haibo, which shows the relative view of understanding things. The second part is "how to know that the universe is poor enough to be large". It is extremely difficult to know things and determine their size, which shows that cognition is often affected by the uncertainty of things themselves and the infinity of things as a whole. The third part, which is closely connected with the previous dialogue, further illustrates that it is not easy to recognize things, that is, words cannot be discussed, and meaning cannot be observed. From the relativity of things, it points out that the big and the small, the high and the low are not absolute, so it should not be recognized in the end. From the point of view of "all things come together" and "Tao has no end", it is pointed out that people will do nothing when they recognize external things, and can only wait for their "self transformation". In the sixth part, the author points out that if you understand Tao, you will be able to understand things and the law of change. The seventh part, the last part of the conversation between the river god and the sea god, puts forward the idea of returning to the true, that is, not to destroy nature by man, and advances the idea of "self transformation".

In the latter part, there are six fables, each of which is independent. If the dialogue between Beihai and Hebo in the former part has no structural connection, it is not helpful for the expression of the whole theme.

Qiushui emphasizes the complexity of understanding things, that is, the relativity of things themselves and the variability of cognitive process, and points out the difficulty of cognition and accurate judgment. However, this paper overemphasizes the uncertain factors of the change of things, fails to reveal the dialectical relationship between relativity and absoluteness in the process of cognition, and is easy to lead to agnosticism. Therefore, in the end, it can only follow things and return to inaction, which is of course negative.

Writers' works

Zhuangzi (about 369-286 B.C.), who was born in the Warring States period in Song Dynasty, was a famous thinker (philosopher) and writer in ancient China. One of the representatives of Taoism. Zhuangzi lived in an era of sharp social contradictions, and he was an official of lacquer garden. He was dissatisfied with the reality and did not cooperate with the ruling class. It is said that the king of Chu once invited him as his prime minister and was rejected by him. Thought: idealism. The positive exaggerates the relativity of things and denies the differences between objective things. Political opinion: rule by doing nothing. Life attitude: conform to nature. Zhuangzi's influence on the book is mainly on the book. He inherited and developed Laozi's thought, and later generations called them Laozi and Zhuangzi.

Zhuangzi is of great literary value. His writing is unrestrained, imaginative and magnificent. There are 33 chapters in Zhuangzi, including internal chapters, external chapters and miscellaneous chapters. Seven of the inner chapters were written by Zhuangzi, 15 of the outer chapters and 11 of the miscellaneous chapters are generally considered to be the fake works of his disciples and later scholars. Chuang Tzu's imagination is very rich, his style is unrestrained, his words are magnificent, his language is easy to use, flexible and changeable, he can make some subtle and difficult philosophies fascinating, and he uses allegory form, full of romantic color, which has a great impact on the literature of future generations. Mr. Lu Xun praised that "his works are magnificent and graceful, and the works of the late Zhou scholars should not be written first." (outline of history of Chinese Literature) Guo Moruo also commented: "among ancient Chinese philosophers, there is no one who is a thinker and a writer at the same time." (Zhuangzi and Lu Xun) so his works are called "philosophy of literature, literature of philosophy".

autumn waters

This article is excerpted from Zhuangzi Qiushui. Zhuangzi, named Zhou, was born in Song Dynasty during the Warring States period. He was the main representative of Taoism after Laozi and was called Laozhuang together with Laozi. Chuang Tzu advocated conforming to nature and advocating doing nothing but doing nothing. Chuang Tzu's articles are rich in imagination, unrestrained, rich in rhetoric, and mostly in the form of fables, full of romantic color. There are 33 chapters in Zhuangzi. Among them, "neipian" was written by Zhuang Zhou himself, "waipian" and "zapian" were written by his disciples and later scholars.

Second, stylistic knowledge.

This is a discourse in the form of dialogue.

Third, the main idea.

The main idea of this paper is that in the infinite universe, individual's knowledge and action are restricted by subjective and objective conditions, so they are very limited. This main idea objectively enlightens people intentionally, that is, people should not be complacent and self-sufficient due to their personal experience, but should study hard and make constant progress.

The central argument is that in the infinite universe, the individual's understanding and role are limited, so it can not be self-contained.

Fourth, level and paragraph.

This paper is divided into two parts.

The first part is the first natural section.

That is what he Bo thought and said. First of all, he Bo is happy and happy, taking the beauty of the world as his own. After seeing the sea by the sea, it is wrong to realize that the beauty of the world is near. Meet with Xiaoyu Dafang family.

The second part is the second natural section.

That is to say, the conversation of "Poseidon" Beihai Ruo. All things in the world are infinite, but people's understanding and role are limited. People can't be complacent.

The above two sections can be divided into several levels.

The first paragraph is divided into two levels.

The first layer is from the beginning to the beauty of the world, writing about he Bo's complacency.

On the second level, from going east with the current to laughing at Dafang's home, he Bo realized that his idea of self-sufficiency was dangerous after he went to the seaside.

The second section is divided into four layers.

The first level is from "well frog can't speak to the sea" to "Er Jiang can speak to Dali". This paper expounds that people's insight is subject to various restrictions, and only those who exceed their own limitations can talk about the great truth with them.

The second layer of the second section is from "the water of the world" to "You Xi Yi Zi Duo". If Beihai states that the sea is bigger than a river, but smaller than heaven and earth, it can't think of itself as more.

The third layer of the second paragraph goes from "the whole world is between the heaven and the earth" to "is it not the horse's body?" Through a series of similar forces, this paper expounds that all things in the world and human beings have the ratio of size and quantity, and human beings are very small.

The fourth layer of the second paragraph, from "the connection of the Five Emperors" to the end, expounds that in human society, from the three kings and five emperors down to Confucius and Boyi, what they know and do is small, such as in this name, it is self-contained. And these are the same as he Bo's at the beginning, which has not yet surpassed his own limitations.

The structural characteristics of this paper: the structural characteristics of this paper is the demonstration method of advancing step by step. The demonstration method of this paper is quite characteristic. First, from the river to the sea, from the rise of the river, the two sides do not distinguish between cattle and horses, to the sea can not be counted. This is from small to large, which shows the relativity of things and the limitation of Hebo's understanding. Is the sea the biggest? Next, we will discuss that although the sea is extremely vast, the sea is not absolutely big. The sea between heaven and earth is like a small stone or a small tree between mountains. Next, from the opposite side, from big to small, the four seas to heaven and earth, China to the sea, man and all things are insignificant. The size of nature is relative. What about society? The role of human beings in human society is still relative. In this way, the argumentation layer by layer, layer by layer in-depth, thorough argumentation, fully express the theme of the article.

Fifth, the writing characteristics of this paper.

1、 It is implied in fables. This is an argumentative essay, but we don't see any abstract preaching. Instead, we make up a fable about the dialogue between he Bo and Hai Ruo. Hai Ruo is the embodiment of Zhuangzi's ideas, and he Bo represents the ideas Zhuangzi wants to criticize. Through the dialogue between the two characters to show reasoning, clarify the point of view.

2、 The setting off function of scenery description. There is a description of the river and sea at the beginning of this article. First of all, when the autumn water arrives, all rivers irrigate the river, and there are no cattle and horses on both sides of the Yellow River. Then, when the North Sea is vast, there is no water end. This paper contrasts the size of the river and the sea to set off the two different cognitive realms of Hebo and Hailuo, vividly rendering the theme of the article that "people's understanding is limited".

3、 Metaphor makes philosophy concrete and visualized. Zhuangzi's prose is good at using metaphor to express abstract philosophy, and metaphors are often related to each other and come out one after another.

The same is true in this paper

1. Well frogs can't talk to the sea, they are confined to the void; summer insects can't talk to the ice, they are committed to the time; Qu Shi can't talk to the Tao, they are bound to teach.

2. I am between heaven and earth, just like a small stone and a small wood in the mountains.

3. Is it not the case that the whole world is between heaven and earth?

4. Is China in the sea not like rice in the big warehouse?

5. It's more than everything else. Isn't it the horse?

The above analogy shows that people's understanding is restricted by conditions and environment, the size of things in the world is relative, and people's understanding is very limited. Therefore, it is foolish to boast blindly, and we must laugh at the family. These metaphors express the profound and abstract philosophy with vivid images

Chinese PinYin : Qiu Shui