天(tian)下有至樂(le)(le)無(wu)(wu)(wu)(wu)有哉(zai)(zai)?有可以(yi)(yi)(yi)(yi)活(huo)身(shen)者(zhe)(zhe)(zhe)無(wu)(wu)(wu)(wu)有哉(zai)(zai)?今奚(xi)(xi)(xi)(xi)為(wei)(wei)(wei)(wei)(wei)(wei)奚(xi)(xi)(xi)(xi)據?奚(xi)(xi)(xi)(xi)避奚(xi)(xi)(xi)(xi)處?奚(xi)(xi)(xi)(xi)就奚(xi)(xi)(xi)(xi)去?奚(xi)(xi)(xi)(xi)樂(le)(le)奚(xi)(xi)(xi)(xi)惡?夫(fu)天(tian)下之(zhi)所(suo)尊者(zhe)(zhe)(zhe),富(fu)貴(gui)壽善(shan)(shan)也(ye)(ye)(ye)(ye)(ye)(ye);所(suo)樂(le)(le)者(zhe)(zhe)(zhe),身(shen)安厚味美(mei)服好色音(yin)聲(sheng)也(ye)(ye)(ye)(ye)(ye)(ye);所(suo)下者(zhe)(zhe)(zhe),貧(pin)賤夭惡也(ye)(ye)(ye)(ye)(ye)(ye);所(suo)苦(ku)(ku)者(zhe)(zhe)(zhe),身(shen)不(bu)(bu)(bu)得(de)安逸,口(kou)不(bu)(bu)(bu)得(de)厚味,形(xing)(xing)(xing)(xing)不(bu)(bu)(bu)得(de)美(mei)服,目不(bu)(bu)(bu)得(de)好色,耳(er)不(bu)(bu)(bu)得(de)音(yin)聲(sheng)。若不(bu)(bu)(bu)得(de)者(zhe)(zhe)(zhe),則大憂(you)(you)以(yi)(yi)(yi)(yi)懼,其(qi)為(wei)(wei)(wei)(wei)(wei)(wei)形(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)(ye)亦(yi)(yi)(yi)(yi)愚哉(zai)(zai)!夫(fu)富(fu)者(zhe)(zhe)(zhe),苦(ku)(ku)身(shen)疾作,多積財而不(bu)(bu)(bu)得(de)盡用,其(qi)為(wei)(wei)(wei)(wei)(wei)(wei)形(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)(ye)亦(yi)(yi)(yi)(yi)外(wai)矣!夫(fu)貴(gui)者(zhe)(zhe)(zhe),夜以(yi)(yi)(yi)(yi)繼(ji)日,思慮善(shan)(shan)否,其(qi)為(wei)(wei)(wei)(wei)(wei)(wei)形(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)(ye)亦(yi)(yi)(yi)(yi)疏(shu)矣!人(ren)之(zhi)生(sheng)也(ye)(ye)(ye)(ye)(ye)(ye),與憂(you)(you)俱生(sheng)。壽者(zhe)(zhe)(zhe)惛惛,久憂(you)(you)不(bu)(bu)(bu)死,何之(zhi)苦(ku)(ku)也(ye)(ye)(ye)(ye)(ye)(ye)!其(qi)為(wei)(wei)(wei)(wei)(wei)(wei)形(xing)(xing)(xing)(xing)也(ye)(ye)(ye)(ye)(ye)(ye)亦(yi)(yi)(yi)(yi)遠(yuan)矣!烈士為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)下見善(shan)(shan)矣,未足(zu)(zu)以(yi)(yi)(yi)(yi)活(huo)身(shen)。吾(wu)未知善(shan)(shan)之(zhi)誠善(shan)(shan)邪(xie)?誠不(bu)(bu)(bu)善(shan)(shan)邪(xie)?若以(yi)(yi)(yi)(yi)為(wei)(wei)(wei)(wei)(wei)(wei)善(shan)(shan)矣,不(bu)(bu)(bu)足(zu)(zu)活(huo)身(shen);以(yi)(yi)(yi)(yi)為(wei)(wei)(wei)(wei)(wei)(wei)不(bu)(bu)(bu)善(shan)(shan)矣,足(zu)(zu)以(yi)(yi)(yi)(yi)活(huo)人(ren)。故(gu)(gu)曰:“忠諫不(bu)(bu)(bu)聽,蹲循勿爭。”故(gu)(gu)夫(fu)子胥爭之(zhi),以(yi)(yi)(yi)(yi)殘其(qi)形(xing)(xing)(xing)(xing);不(bu)(bu)(bu)爭,名亦(yi)(yi)(yi)(yi)不(bu)(bu)(bu)成。誠有善(shan)(shan)無(wu)(wu)(wu)(wu)有哉(zai)(zai)?今俗之(zhi)所(suo)為(wei)(wei)(wei)(wei)(wei)(wei)與其(qi)所(suo)樂(le)(le),吾(wu)又未知樂(le)(le)之(zhi)果(guo)樂(le)(le)邪(xie)?果(guo)不(bu)(bu)(bu)樂(le)(le)邪(xie)?吾(wu)觀夫(fu)俗之(zhi)所(suo)樂(le)(le),舉群趣者(zhe)(zhe)(zhe),硁硁然如將不(bu)(bu)(bu)得(de)已,而皆(jie)曰樂(le)(le)者(zhe)(zhe)(zhe),吾(wu)未之(zhi)樂(le)(le)也(ye)(ye)(ye)(ye)(ye)(ye),亦(yi)(yi)(yi)(yi)未之(zhi)不(bu)(bu)(bu)樂(le)(le)也(ye)(ye)(ye)(ye)(ye)(ye)。果(guo)有樂(le)(le)無(wu)(wu)(wu)(wu)有哉(zai)(zai)?吾(wu)以(yi)(yi)(yi)(yi)無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)誠樂(le)(le)矣,又俗之(zhi)所(suo)大苦(ku)(ku)也(ye)(ye)(ye)(ye)(ye)(ye)。故(gu)(gu)曰:“至樂(le)(le)無(wu)(wu)(wu)(wu)樂(le)(le),至譽無(wu)(wu)(wu)(wu)譽。”天(tian)下是非(fei)果(guo)未可定也(ye)(ye)(ye)(ye)(ye)(ye)。雖(sui)然,無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)可以(yi)(yi)(yi)(yi)定是非(fei)。至樂(le)(le)活(huo)身(shen),唯無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)幾存(cun)。請(qing)嘗試言之(zhi):天(tian)無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)以(yi)(yi)(yi)(yi)之(zhi)清,地無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)以(yi)(yi)(yi)(yi)之(zhi)寧。故(gu)(gu)兩無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)相合,萬(wan)物(wu)皆(jie)化生(sheng)。芒乎(hu)芴(wu)乎(hu),而無(wu)(wu)(wu)(wu)從出乎(hu)!芴(wu)乎(hu)芒乎(hu),而無(wu)(wu)(wu)(wu)有象(xiang)乎(hu)!萬(wan)物(wu)職職,皆(jie)從無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)殖(zhi)。故(gu)(gu)曰:“天(tian)地無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)也(ye)(ye)(ye)(ye)(ye)(ye)而無(wu)(wu)(wu)(wu)不(bu)(bu)(bu)為(wei)(wei)(wei)(wei)(wei)(wei)也(ye)(ye)(ye)(ye)(ye)(ye)。”人(ren)也(ye)(ye)(ye)(ye)(ye)(ye)孰能得(de)無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)哉(zai)(zai)!
莊子(zi)妻死,惠子(zi)吊之(zhi),莊子(zi)則方箕踞鼓盆而(er)(er)(er)歌(ge)。惠子(zi)曰:“與人(ren)(ren)居,長子(zi)、老、身死,不(bu)哭(ku)亦(yi)足矣(yi),又鼓盆而(er)(er)(er)歌(ge),不(bu)亦(yi)甚乎(hu)!”莊子(zi)曰:“不(bu)然(ran)。是其(qi)始死也,我獨(du)何能無(wu)(wu)概!然(ran)察其(qi)始而(er)(er)(er)本無(wu)(wu)生(sheng)(sheng);非徒無(wu)(wu)生(sheng)(sheng)也,而(er)(er)(er)本無(wu)(wu)形(xing);非徒無(wu)(wu)形(xing)也,而(er)(er)(er)本無(wu)(wu)氣。雜乎(hu)芒芴之(zhi)間,變而(er)(er)(er)有(you)(you)氣,氣變而(er)(er)(er)有(you)(you)形(xing),形(xing)變而(er)(er)(er)有(you)(you)生(sheng)(sheng)。今又變而(er)(er)(er)之(zhi)死。是相(xiang)與為(wei)春秋(qiu)冬夏(xia)四時行也。人(ren)(ren)且偃然(ran)寢(qin)于巨室(shi),而(er)(er)(er)我噭噭然(ran)隨而(er)(er)(er)哭(ku)之(zhi),自以為(wei)不(bu)通乎(hu)命,故止也。”
支離叔與滑介叔觀于冥伯之丘,昆侖之虛,黃帝之(zhi)(zhi)所(suo)休(xiu)。俄而(er)柳生其(qi)左肘,其(qi)意(yi)蹶蹶然惡之(zhi)(zhi)。支離叔曰:“子惡之(zhi)(zhi)乎?”滑介叔曰:“亡(wang),予何(he)惡!生者,假(jia)借(jie)也(ye)。假(jia)之(zhi)(zhi)而(er)生生者,塵垢(gou)也(ye)。死(si)生為晝夜。且吾與子觀化而(er)化及我,我又何(he)惡焉!”
莊子(zi)(zi)之(zhi)(zhi)(zhi)楚,見空髑(du)(du)髏(lou)(lou)(lou),髐(nao)然(ran)有形(xing)。撽以(yi)馬捶,因而問(wen)之(zhi)(zhi)(zhi),曰(yue)(yue)(yue):“夫子(zi)(zi)貪生失理(li)而為(wei)(wei)此(ci)(ci)(ci)乎(hu)?將(jiang)(jiang)子(zi)(zi)有亡國之(zhi)(zhi)(zhi)事、斧鋮之(zhi)(zhi)(zhi)誅而為(wei)(wei)此(ci)(ci)(ci)乎(hu)?將(jiang)(jiang)子(zi)(zi)有不善之(zhi)(zhi)(zhi)行,愧遺父母妻子(zi)(zi)之(zhi)(zhi)(zhi)丑(chou)而為(wei)(wei)此(ci)(ci)(ci)乎(hu)?將(jiang)(jiang)子(zi)(zi)有凍餒之(zhi)(zhi)(zhi)患而為(wei)(wei)此(ci)(ci)(ci)乎(hu)?將(jiang)(jiang)子(zi)(zi)之(zhi)(zhi)(zhi)春秋(qiu)故及此(ci)(ci)(ci)乎(hu)?”于(yu)是語卒,援(yuan)髑(du)(du)髏(lou)(lou)(lou),枕而臥(wo)。夜半,髑(du)(du)髏(lou)(lou)(lou)見夢曰(yue)(yue)(yue):“子(zi)(zi)之(zhi)(zhi)(zhi)談者似(si)辯士,諸子(zi)(zi)所言,皆生人之(zhi)(zhi)(zhi)累(lei)也,死(si)則無此(ci)(ci)(ci)矣。子(zi)(zi)欲(yu)聞死(si)之(zhi)(zhi)(zhi)說乎(hu)?”莊子(zi)(zi)曰(yue)(yue)(yue):“然(ran)。”髑(du)(du)髏(lou)(lou)(lou)曰(yue)(yue)(yue):“死(si),無君于(yu)上(shang),無臣于(yu)下,亦無四時之(zhi)(zhi)(zhi)事,從(cong)然(ran)以(yi)天地(di)為(wei)(wei)春秋(qiu),雖(sui)南(nan)面王樂,不能過也。”莊子(zi)(zi)不信,曰(yue)(yue)(yue):“吾使司命復(fu)生子(zi)(zi)形(xing),為(wei)(wei)子(zi)(zi)骨肉肌膚(fu),反(fan)子(zi)(zi)父母、妻子(zi)(zi)、閭里、知識(shi),子(zi)(zi)欲(yu)之(zhi)(zhi)(zhi)乎(hu)?”髑(du)(du)髏(lou)(lou)(lou)深顰蹙額(e)曰(yue)(yue)(yue):“吾安能棄南(nan)面王樂而復(fu)為(wei)(wei)人間之(zhi)(zhi)(zhi)勞乎(hu)!”
顏淵東之齊,孔子有憂色。子貢下席而問曰:“小子敢問:回東之齊,夫子有憂色,何邪?”孔子曰:“善哉汝問。昔者管子有言,丘甚善之,曰‘褚小者不可以懷大,綆短者不可以汲深。’夫若是者,以為命有所成而形有所適也,夫不可損益。吾恐回與齊侯言堯、舜、黃帝之道,而重以燧人、神農之(zhi)(zhi)(zhi)言(yan)。彼將內求于(yu)己(ji)而(er)(er)(er)(er)不(bu)(bu)(bu)得,不(bu)(bu)(bu)得則惑,人惑則死(si)。且女獨不(bu)(bu)(bu)聞(wen)邪?昔者(zhe)海(hai)鳥(niao)止于(yu)魯郊,魯侯(hou)御而(er)(er)(er)(er)觴之(zhi)(zhi)(zhi)于(yu)miao,奏九(jiu)韶(shao)以(yi)(yi)(yi)為(wei)樂(le),具太牢以(yi)(yi)(yi)為(wei)膳(shan)。鳥(niao)乃(nai)眩視憂悲,不(bu)(bu)(bu)敢食(shi)一臠,不(bu)(bu)(bu)敢飲一杯(bei),三日而(er)(er)(er)(er)死(si)。此以(yi)(yi)(yi)己(ji)養(yang)養(yang)鳥(niao)也(ye)(ye),非以(yi)(yi)(yi)鳥(niao)養(yang)養(yang)鳥(niao)也(ye)(ye)。夫以(yi)(yi)(yi)鳥(niao)養(yang)養(yang)鳥(niao)者(zhe),宜棲(qi)之(zhi)(zhi)(zhi)深林(lin),游之(zhi)(zhi)(zhi)壇(tan)陸,浮之(zhi)(zhi)(zhi)江(jiang)湖,食(shi)之(zhi)(zhi)(zhi)鰍鰷,隨行列而(er)(er)(er)(er)止,逶迤而(er)(er)(er)(er)處。彼唯人言(yan)之(zhi)(zhi)(zhi)惡聞(wen),奚以(yi)(yi)(yi)夫譊為(wei)乎!咸池九(jiu)韶(shao)之(zhi)(zhi)(zhi)樂(le),張之(zhi)(zhi)(zhi)洞庭之(zhi)(zhi)(zhi)野,鳥(niao)聞(wen)之(zhi)(zhi)(zhi)而(er)(er)(er)(er)飛,獸聞(wen)之(zhi)(zhi)(zhi)而(er)(er)(er)(er)走(zou),魚聞(wen)之(zhi)(zhi)(zhi)而(er)(er)(er)(er)下入(ru),人卒(zu)聞(wen)之(zhi)(zhi)(zhi),相(xiang)與(yu)還而(er)(er)(er)(er)觀之(zhi)(zhi)(zhi)。魚處水而(er)(er)(er)(er)生,人處水而(er)(er)(er)(er)死(si)。彼必相(xiang)與(yu)異(yi),其好惡故異(yi)也(ye)(ye)。故先(xian)圣不(bu)(bu)(bu)一其能,不(bu)(bu)(bu)同(tong)其事。名止于(yu)實(shi),義設于(yu)適,是之(zhi)(zhi)(zhi)謂條達而(er)(er)(er)(er)福持。”
列子行,食(shi)(shi)于(yu)道(dao),從見(jian)百歲(sui)髑(du)髏,攓蓬而指之(zhi)曰(yue):“唯(wei)予與汝(ru)知而未(wei)嘗死、未(wei)嘗生(sheng)(sheng)(sheng)(sheng)也。若果養乎?予果歡乎?”種(zhong)有(you)幾,得水則為(wei)繼,得水土(tu)之(zhi)際(ji)則為(wei)蛙蠙之(zhi)衣(yi),生(sheng)(sheng)(sheng)(sheng)于(yu)陵屯(tun)則為(wei)陵舄,陵舄得郁棲則為(wei)烏足,烏足之(zhi)根為(wei)蠐(qi)螬,其(qi)葉為(wei)胡蝶。胡蝶胥也化(hua)而為(wei)蟲,生(sheng)(sheng)(sheng)(sheng)于(yu)灶下,其(qi)狀(zhuang)若脫,其(qi)名為(wei)鴝(qu)掇。鴝(qu)掇千日為(wei)鳥(niao),其(qi)名為(wei)干余(yu)骨。干余(yu)骨之(zhi)沫為(wei)斯彌,斯彌為(wei)食(shi)(shi)醯。頤(yi)輅(lu)生(sheng)(sheng)(sheng)(sheng)乎食(shi)(shi)醯,黃軦生(sheng)(sheng)(sheng)(sheng)乎九猷,瞀芮(rui)生(sheng)(sheng)(sheng)(sheng)乎腐(fu)蠸(音quan2),羊奚比乎不(bu)箰,久(jiu)竹生(sheng)(sheng)(sheng)(sheng)青(qing)寧(ning),青(qing)寧(ning)生(sheng)(sheng)(sheng)(sheng)程(cheng),程(cheng)生(sheng)(sheng)(sheng)(sheng)馬,馬生(sheng)(sheng)(sheng)(sheng)人(ren),人(ren)又反入于(yu)機。萬物皆出于(yu)機,皆入于(yu)機。”
《古(gu)代兵(bing)法散文·戰國兵(bing)法·莊子》原(yuan)文鑒賞
[原文](節選)
徐無鬼
武侯曰:“欲見先(xian)生久矣(yi)。吾(wu)欲愛民而為義偃兵(bing),其可乎?”
徐無(wu)(wu)鬼(gui)曰(yue):“不可。愛民,害民之(zhi)(zhi)始也(ye); 為義偃兵(bing),造(zao)兵(bing)之(zhi)(zhi)本也(ye)。君自(zi)此為之(zhi)(zhi),則殆不成。凡成美,惡(e)器也(ye)。君雖為仁義,幾且偽哉(zai)!形(xing)固(gu)造(zao)形(xing),成固(gu)有伐(fa),變固(gu)外戰。君亦必無(wu)(wu)盛鶴列于麗譙之(zhi)(zhi)間,無(wu)(wu)徒(tu)驥(ji)于錙壇(tan)之(zhi)(zhi)宮(gong),無(wu)(wu)藏逆于得,無(wu)(wu)以(yi)巧勝人,無(wu)(wu)以(yi)謀勝人,無(wu)(wu)以(yi)戰勝人。夫殺人之(zhi)(zhi)士民,兼人之(zhi)(zhi)土地,以(yi)養吾(wu)私與(yu)吾(wu)神者,其戰不知孰善。勝之(zhi)(zhi)惡(e)乎(hu)在?君若勿已矣,修胸中之(zhi)(zhi)誠,以(yi)應(ying)天(tian)地之(zhi)(zhi)情而勿攖。夫民死已脫(tuo)矣,君將(jiang)惡(e)乎(hu)用夫偃兵(bing)哉(zai)!”
列御寇
圣人以必(bi)(bi)不(bu)必(bi)(bi),故(gu)無(wu)兵;眾人以不(bu)必(bi)(bi)必(bi)(bi)之,故(gu)多(duo)兵;順于兵,故(gu)行有(you)求。兵,恃之則亡。
[鑒賞]
《莊(zhuang)子》,亦稱《南華(hua)經(jing)(jing)》。道家(jia)經(jing)(jing)典(dian)之一。《漢書·藝(yi)文志》著錄52篇(pian)(pian)。今(jin)本存(cun)33篇(pian)(pian),分(fen)(fen)內(nei)(nei)篇(pian)(pian)、外篇(pian)(pian)、雜(za)篇(pian)(pian)三(san)部(bu)分(fen)(fen)。內(nei)(nei)篇(pian)(pian)有:逍(xiao)遙游(you)、齊物論(lun)、養(yang)生主、人(ren)間世、德充符、大宗師、應帝王共(gong)(gong)(gong)7篇(pian)(pian):外篇(pian)(pian)有:駢拇、馬蹄、胠篋、在(zai)宥、天(tian)(tian)地、天(tian)(tian)道、天(tian)(tian)運、刻意、繕性、秋(qiu)水、至樂、達生、山木、田子方、知北(bei)游(you)共(gong)(gong)(gong)15篇(pian)(pian)、雜(za)篇(pian)(pian)有:庚桑楚(chu)、徐無鬼、則陽、外物、寓言(yan)、讓王、盜(dao)跖、說劍(jian)、漁父(fu)、列御寇(kou)、天(tian)(tian)下(xia)共(gong)(gong)(gong)11篇(pian)(pian)。不少學(xue)者認為(wei)內(nei)(nei)篇(pian)(pian)部(bu)分(fen)(fen)是莊(zhuang)子自著,外篇(pian)(pian)和雜(za)篇(pian)(pian)部(bu)分(fen)(fen)是莊(zhuang)子后學(xue)所作。
莊子(zi),名周(公元前369年-公元前286年),宋國(guo)蒙(今河南商丘(qiu)縣東(dong)北)人,道家學派(pai)的主要代表人物。《史(shi)記》說莊子(zi)“寧游戲污瀆之中自快,無為有國(guo)者所羈(ji),終身不(bu)仕,以快吾(wu)志焉。”一生不(bu)曾游說干祿,也(ye)很(hen)少聚徒講學,基本上過(guo)著貧困的隱(yin)居生活(huo)。
莊(zhuang)子的(de)(de)(de)文(wen)(wen)章汪洋放(fang)縱,光怪陸離,不(bu)(bu)易(yi)捉(zhuo)摸。關于莊(zhuang)子哲學思想,有說是唯心主義的(de)(de)(de),有說是唯物(wu)主義的(de)(de)(de),歷來爭議頗(po)多。在政(zheng)治(zhi)社(she)會(hui)觀方面(mian),莊(zhuang)子認(ren)為當時政(zheng)治(zhi)極為黑暗(an),“今處昏(hun)上亂相之(zhi)間”,人(ren)民不(bu)(bu)受刑戮就是幸運,尖銳(rui)地批判了“竊鉤者誅(zhu),竊國者為諸侯”的(de)(de)(de)現實;指責儒家的(de)(de)(de)仁義說教;反對(dui)文(wen)(wen)明和圣智(“絕圣棄知,大盜乃止。”“掊斗折衡(heng),而(er)(er)民不(bu)(bu)爭。”);主張個人(ren)的(de)(de)(de)順天任性和社(she)會(hui)的(de)(de)(de)無為而(er)(er)治(zhi)。廣泛的(de)(de)(de)論(lun)述了他的(de)(de)(de)自由觀、平等(deng)觀、怎樣養生(sheng)、怎樣處世(shi)等(deng)等(deng)。他的(de)(de)(de)思想包含著某些積極因素,也流露出嚴重的(de)(de)(de)沒落情緒。
《莊子(zi)》一書(shu)很少正面(mian)涉(she)及戰爭和(he)(he)軍事(shi),本書(shu)選(xuan)錄的(de)二則言論,可以說明莊子(zi)及其后學(xue)對用兵的(de)基(ji)本觀點,這和(he)(he)《莊子(zi)》哲學(xue)也(ye)是(shi)大體吻(wen)合的(de)。
第(di)一(yi)則選自(zi)(zi)雜篇《徐無(wu)(wu)鬼》,此段內容的(de)(de)核心(xin)是(shi)(shi)(shi)(shi)反(fan)(fan)(fan)對(dui)一(yi)切(qie)戰(zhan)(zhan)爭,無(wu)(wu)論是(shi)(shi)(shi)(shi)正(zheng)(zheng)義(yi)戰(zhan)(zhan)爭還是(shi)(shi)(shi)(shi)非正(zheng)(zheng)義(yi)戰(zhan)(zhan)爭。這(zhe)和莊(zhuang)子學派提倡“無(wu)(wu)功(gong)”“無(wu)(wu)名”是(shi)(shi)(shi)(shi)一(yi)致的(de)(de)。《莊(zhuang)子·逍遙游》說:“神(shen)人(ren)(ren)無(wu)(wu)功(gong),圣人(ren)(ren)無(wu)(wu)名。”不(bu)(bu)(bu)要(yao)(yao)立(li)功(gong),不(bu)(bu)(bu)要(yao)(yao)求(qiu)名,任(ren)其(qi)(qi)自(zi)(zi)然(ran),無(wu)(wu)為(wei)而(er)(er)治。所(suo)以,這(zhe)第(di)一(yi)則說的(de)(de)武(wu)侯(hou)希望愛人(ren)(ren)民(min)(min)、行仁(ren)義(yi)而(er)(er)進行停止戰(zhan)(zhan)爭的(de)(de)努力(li),徐無(wu)(wu)鬼認為(wei)是(shi)(shi)(shi)(shi)多余的(de)(de)。愛民(min)(min)是(shi)(shi)(shi)(shi)害民(min)(min)之始,行義(yi)是(shi)(shi)(shi)(shi)作偽之形,偃兵(bing)是(shi)(shi)(shi)(shi)造兵(bing)之端。這(zhe)些所(suo)謂“好事”,都不(bu)(bu)(bu)必存(cun)心(xin)去做(zuo),否則適得其(qi)(qi)反(fan)(fan)(fan)。唯一(yi)正(zheng)(zheng)確的(de)(de)做(zuo)法,就(jiu)是(shi)(shi)(shi)(shi)“修胸中(zhong)之誠(cheng),以應天地之情而(er)(er)勿攖”,修養本性,順應自(zi)(zi)然(ran)而(er)(er)不(bu)(bu)(bu)要(yao)(yao)違拗(ao)。統治者(zhe)什(shen)么也不(bu)(bu)(bu)做(zuo)(包(bao)括統治者(zhe)自(zi)(zi)認為(wei)的(de)(de)好事—偃兵(bing)),那人(ren)(ren)民(min)(min)就(jiu)受益(yi)不(bu)(bu)(bu)淺(qian)了,可以免(mian)于一(yi)死(si)了。這(zhe)里可見莊(zhuang)子學派以保養真性、順應自(zi)(zi)然(ran)為(wei)宗旨,無(wu)(wu)論是(shi)(shi)(shi)(shi)興兵(bing)或止戰(zhan)(zhan),都是(shi)(shi)(shi)(shi)表(biao)示反(fan)(fan)(fan)對(dui)。
第二則選(xuan)自雜篇《列御寇》。這(zhe)是(shi)莊(zhuang)子學派對(dui)戰爭(zheng)起源(yuan)的基本看(kan)法。“圣(sheng)人(ren)(ren)以(yi)必不(bu)(bu)必,故無兵;眾(zhong)人(ren)(ren)以(yi)不(bu)(bu)必必之,故多兵。”就是(shi)說圣(sheng)人(ren)(ren)對(dui)即使是(shi)必然之理的事,也采取無可(ke)無不(bu)(bu)可(ke)的態(tai)度,所以(yi)沒(mei)有(you)兵爭(zheng);一般人(ren)(ren)對(dui)是(shi)非(fei)問題太執著了,所以(yi)有(you)兵爭(zheng)。在《莊(zhuang)子·齊物論》里(li)有(you)一句名言,“彼亦一是(shi)非(fei),此亦一是(shi)非(fei)。”各有(you)各的是(shi)非(fei),等于說沒(mei)有(you)是(shi)非(fei)。莊(zhuang)子的兵爭(zheng)論和(he)莊(zhuang)子思(si)想體(ti)系一致(zhi),但(dan)和(he)戰爭(zheng)的起源(yuan)和(he)性質相(xiang)去甚遠(yuan),只是(shi)一種唯心主義的空論。
《莊子》通行本(ben),有晉郭象(xiang)注(zhu)《莊子》,清王先謙《莊子集(ji)解》、郭慶藩《莊子集(ji)釋(shi)》等。本(ben)書(shu)編錄時,正(zheng)文以(yi)中華書(shu)局1981年版《莊子集(ji)釋(shi)》為底本(ben)。
“生亦何歡,死亦何懼。”出(chu)自《莊(zhuang)子(zi)》。
這句話的意思是(shi),不要為活著而感到開心,也(ye)不惶惶恐懼于(yu)死亡。
擴展資料
《莊子(zi)》一(yi)書(shu)反映了(le)莊子(zi)的(de)批(pi)判(pan)哲學、藝(yi)術(shu)、美學、審美、人生(sheng)和政治(zhi)觀等(deng)(deng)等(deng)(deng)。其內(nei)(nei)容豐富,博大精深,涉及哲學、人生(sheng)、政治(zhi)、社會、藝(yi)術(shu)等(deng)(deng)諸多方面。原有(you)內(nei)(nei)篇(pian)(pian)七篇(pian)(pian)、外(wai)篇(pian)(pian)二(er)十(shi)(shi)八、雜篇(pian)(pian)十(shi)(shi)四、解說三(san),五(wu)(wu)十(shi)(shi)二(er)篇(pian)(pian),十(shi)(shi)余萬言。郭(guo)象刪減后分內(nei)(nei)篇(pian)(pian)、外(wai)篇(pian)(pian)、雜篇(pian)(pian)三(san)部分存三(san)十(shi)(shi)三(san)篇(pian)(pian),大小寓言二(er)百(bai)多個,六萬五(wu)(wu)千九百(bai)二(er)十(shi)(shi)字(zi),其中,內(nei)(nei)篇(pian)(pian)七篇(pian)(pian);外(wai)篇(pian)(pian)十(shi)(shi)五(wu)(wu);雜篇(pian)(pian)十(shi)(shi)一(yi)。該書(shu)包(bao)羅萬象,對宇宙、人與自(zi)然的(de)關系、生(sheng)命價值、批(pi)判(pan)哲學等(deng)(deng)都有(you)詳(xiang)盡的(de)論述。
莊子文字的(de)(de)(de)(de)(de)汪洋恣肆,意象的(de)(de)(de)(de)(de)雄(xiong)渾(hun)飛越,想象的(de)(de)(de)(de)(de)奇特豐富,情致的(de)(de)(de)(de)(de)滋潤(run)曠達,給人以超凡脫俗(su)與崇(chong)高美妙的(de)(de)(de)(de)(de)感受,在中國的(de)(de)(de)(de)(de)文學(xue)史上獨樹(shu)一幟(zhi),他的(de)(de)(de)(de)(de)文章體制已脫離語錄體形式,標志著先秦(qin)散文已經(jing)發展到成(cheng)(cheng)熟的(de)(de)(de)(de)(de)階段,可以說,《莊子》代表了先秦(qin)散文的(de)(de)(de)(de)(de)最高成(cheng)(cheng)就。
參考資料:-莊學
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