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中国古典十大名曲阳春白雪追本溯源相传这是春秋时期晋国的乐师师旷或齐国的刘涓子所作。现存琴谱中的《阳春》和《白雪》是两首器乐曲,《神奇秘谱》在解题中说:“《阳春》取万物知春,和风淡荡之意;《白雪》取凛然清洁,雪竹琳琅之音。”典故探究楚襄王问宋玉,先生有什么隐藏的德行么?为何士民众庶不怎么称誉你啊?宋玉说,有歌者客于楚国郢中,起初吟唱“下里巴人”,国中和者有数千人。当歌者唱“阳阿薤露”时,国中和者只有数百人。当歌者唱“阳春白雪”时,国中和者不过数十人。“是故其曲弥高,其和弥寡。”--《楚辞》中的《宋玉答楚王问》9.LaoZiandTaoTeChingLaoZiLaoZi(alsoknownasLaoTzu,LaoTse)wasborninthelateryearsoftheSpringandAutumnPeriod.HisrealnamewasLiErandhiscourtesynamewasDan.HeworkedasanarchivistintheimperiallibraryoftheZhouDynasty.老子与孔子对话老子:“孔丘啊,当今之世王纲失序,礼乐纷乱,你还要推行礼乐仁义吗?”孔子:“丘惭愧,一无所成。”老子:“那就索性放弃吧,名爵者,公器也,不可久居。”孔子:“可丘毕竟不能像葫芦一样挂在门楣上无用于世。”老子与孔子对话老子:“无用,安知不是大用,弱则生,柔则存,天下莫柔弱于水,而攻坚强者莫之能胜,上善若水啊。”孔子:“先生微言大义,吾道一以贯之,先生的道是大道无形,不限于世间万物,而我的道则只在人间。”老子:“那就不要在意天下的误解吧,富人赠人以金,我没有金子,就送你这几句话吧。”老子与孔子对话孔子适周问礼于老子,老子曰:“子所言者,其人与骨,皆已朽矣,独其言在耳!且君子,得其时则驾,不得其时,则蓬累而行。吾闻之:良贾深藏若虚,君子盛德,容貌若愚;去子之骄气与多欲,态色与淫志,是皆无益于子之身,吾所以告子,若是而已。”老子与孔子对话临别时老子向孔子赠言曰:“聪明深察而近于死者,好议人者也。博辩广大危其身者,发人之恶者也。为人子者毋以有己,为人臣者毋以有己。”孔子问礼于老子之后,对弟子们说:“鸟,吾知其能飞;鱼,吾知其能游;兽,吾知其能走。至于龙,吾不能知,其乘风云而上天。吾今见老子,其犹龙也!”TaoTeChingItiswidelybelievedthathewastheauthoroftheTaoistscriptureLaoZi(alsoknownasTaoTeChing,orDaoDeJing,roughlytranslatedasTheClassicoftheWayandItsVirtue).Slightlymorethan5000characters,thisbookisconsideredasoneofthemostinfluentialtextsonChinesephilosophyandreligion.TheWayThecoreofLaoZi’sthoughtis“Tao”(theWay),bywhichhereferredtotheconditionoftheuniversebeforethecreationoftheheavenandtheearth.Therefore,itisfromTaothatalltheelementsoftheuniversearederived.《老子》第一章道可道,非常道。名可名,非常名。无名天地之始;有名万物之母。故常无,欲以观其妙;常有,欲以观其徼。此两者,同出而异名,同谓之玄。玄之又玄,众妙之门。《老子》第四十二章道生一,一生二,二生三,三生万物。《老子》第二十五章人法地,地法天,天法道,道法自然。GoverningaccordingtotheWayApplyinghisthoughtontheWaytopolitics,LaoZirefutedtheConfuciandoctrineofhumanityandritesandadvocatedinactioningoverningacountry,whichmeanstoletthingstaketheirowncourseandnotinterfereinpeople’slife.AccordingtoLaoZi,anidealsocietywasonesmallinpopulationandterritory.政治辩证法为无为,事无事,味无味。《老子》第六十三章治大国者若烹小鲜。《老子》第六十三章TheideallifeAccordingtoLaoZi,theideallifeoftheindividualisalifefollowingtheprinciplesoftheWay.生活辩证法我有三宝,持而保之。一曰慈,二曰俭,三曰不敢为天下先。《老子》第六十七章《老子》第八章上善若水。水善利万物而不争,处众人之所恶,故几于道。居善地,心善渊,与善仁,言善信,政善治,事善能,动善时。夫唯不争,故无尤。生活辩证法-成功之道居,能自然而然,随遇而安;心,能恬淡宽厚,虚怀若谷;与,能云行雨施,惠而不费;言,能实事求是,至诚守信;政,能循道顺民,无为而治;事,能统筹兼顾,谨始虑终;动,能审时度势,因地制宜。《老子》第七十八章天下莫柔弱于水,而攻坚强者莫之能胜,以其无以易之。弱之胜强,柔之胜刚,天下莫不知,莫能行。ThedialecticsofnatureReversalenablesTaotohaveacircularmovement,thatis,whenthedevelopmentofanythingbringsittooneextreme,areversaltotheotherextremetakesplace.《老子》反者道之动弱者道之用——第四十章祸兮福之所倚,福兮祸之所伏——五十八章10.ZhuangZiZhuangZiZhuangZi(369—286B.C.),withhisgivennameasZhou,wasakeyfigureofTaoismfollowingLaoZi.HewasbornatthetownofMeng(Shangqiu,HenanProvince)oftheSongState.Heonceworkedasanlowerofficialbeforeresigningtoleadareclusivelife.ThethoughtsofZhuangZiSimilartoLaoZi’sphilosophy,ZhuangZibelievedthatthe“Tao”istheoriginofeverythingintheuniverse.However,the“Tao”ZhuangZireferredtoisanomnipresentandinfiniteconceptexistinginnature.Allthingsandopinionsshouldbedealtequally.Alldistinctionsandoppositionsaremerelyrelative.Thatishisfamousdoctrineoftheequalityofallthings.庄子的境界天下莫大于秋毫之末,而太山为小;莫寿乎殇子,而彭祖为夭。天地与我并生,而万物与我为一。——《庄子·齐物论》庄子的境界惠子谓庄子曰:“魏王贻我大瓠之种,我树之成,而实五石。以盛水浆,其坚不能自举也。剖之以为瓢,则瓠落无所容。非不呺然大也,吾为其无用而掊之。”庄子的境界惠子谓庄子曰:“吾有大树,人谓之樗。其大本拥肿而不中绳墨,其小枝卷曲而不中规矩,立之涂,匠人不顾。今子之言大而无用,众所同去也。”庄子曰:“今子有大树,患其无用,何不树之于无何有之乡,广莫之野,彷徨乎无为其侧,逍遥乎寝卧其下。不夭斤斧,物无害者,无所可用,安所困苦哉!”ThethoughtsofZhuangZiAccordingtoZhuangZi,thebestwayforbothgovernmentandpersonallifeislettingthingsalone,thatis,toletthingsandpeoplefollowtheirownnature.IncontrastwiththeConfuciansagesandculturalheroes,ZhuangZi’sidealpersonalityisthetrueman.ZhuangZitransformedLaoZi’soutlookonlifeintoaspiritualrealmofabsolutefreedom,a“freeandeasywondering”state.Thisstatecanbeachieved,throughavarietyofcomplicatedintrospectiveexperiences.ThethoughtsofZhuangZiTheexperienceof“xinzhai(mind-fasting)”meansthefreedomfromallpreoccupations,thatis,anattitudefreefrommaterialismandacompleteunitywithnature.Bycomparingthesophisticatedandcompetitivesocialrealitywiththeharmoniousandtranquilnature,ZhuangZiputforwardthenotionof“wuhua”(thetransformationofthings)andappealedtothereturnofone’ssuppressedsoulbacktonature.庄子的名利观惠子相梁,庄子往见之。或谓惠子曰:庄子来欲代子相,惠子恐,搜于国中三日三夜。庄子往见之曰:南方有鸟名雏,发于南海而飞于北海,非梧桐不止,非练实不食,非醴泉不饮,于是鸱得腐鼠,鹓雏过之,仰而视之曰:吓!今子欲以梁国而吓我耶!——《庄子秋水篇》庄子的名利观庄子钓于濮水,楚王使大夫二人往先焉,曰:‘愿以累矣!’庄子持杆不顾,曰:‘吾闻楚有神龟,死已三千岁矣。王巾笥而藏之庙堂之上。此龟者,宁其死而留骨而贵乎?宁其生而曳尾于涂中乎?’二大夫曰:‘宁生而曳尾于涂中。’庄子曰:‘往矣!吾将曳尾于涂中。’——《庄子秋水篇》庄子的生活观安时处顺,穷通自乐夫大块以载我以形,劳我以生,佚我以老,息我以死。故善吾生者,乃所以善吾死也。ThethoughtsofZhuangZiLifeanddeatharerelativeandequallygood.Lifeisaformofexistenceanddeathisnothingmorethanachangefromoneformofexistencetoanother.庄子的生死观鼓盆而歌,送妻升遐“然察其始而本无生;非徒无生也,而本无形;非徒无形也,而本无气。……今又变而之死。是相与为春秋冬夏四时行也。人且偃然寝于巨室,而我激然随而哭之,自以为不通乎命,故止也。”庄子的生死观“吾以天地为棺椁,以日月为连璧,星辰为珠玑,万物为赍送。吾葬具岂不备邪?何以加此!”弟子曰:“吾恐乌鸢之食夫子也。”庄子曰:“在上为乌鸢食,在下为蝼蚁食,夺彼与此,何其偏也。”《庄子》中的成语越俎代庖“日月出矣,而爝火不息,其于光也,不亦难乎!时雨降矣,而犹浸灌,其于泽也,不亦劳乎!夫子立而天下治,而我犹尸之,
本文标题:10.道家思想
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