Living in today's world, peace of mind is hard-won. The world is full of opportunities and pressures. Opportunity tempts people to try, and pressure forces people to struggle, which makes people fidgety. I don't advocate that young people refuse any opportunity, escape all pressure and face the world behind closed doors. Young minds should not be as still as water, and waves can't afford it. The world belongs to young people, and traveling to the vast world while young is an essential experience in life. What needs to be prevented is that I have completely given myself to the opportunity and pressure of the master, and I have lost my way home in the world.
Every time I go to a strange city, my habit is to walk around. Curiosity drives me to explore the busy streets and remote corners here. It is inevitable that you will get lost temporarily on the way, but you must be confident that you can remember the route back to your residence, otherwise you will feel insecure. I think life is the same. You might as well travel around the world, make achievements, explore and fall in love, but don't forget your way home. This home is your self and your inner world.
To seek peace of mind, the premise is to have a mind first. In theory, everyone has a brain, but in practice, it is not. Some people are always influenced by external forces, always live in the noisy external world, and never have a real inner life. For such a person, inner peace is impossible. Only by paying attention to the mind can a person feel uneasy because of the interference of the mind, and there will be a need to seek peace of mind. Therefore, it is most important to have the talent to live the inner life, or to develop such a habit. Anyone with this talent or habit knows that inner life and outer life are not mutually exclusive, and the same person may be rich in both aspects. The difference is that people who pay attention to inner life are good at transforming the harvest of outer life into spiritual wealth, while those who lack this endowment or habit are often lost in outer life, and people as a whole are scattered. The ego is a central point. With a solid self, a person has spiritual coordinates in this world, and no matter how far he goes, he can find his way home. For another example, we might as well say that a person with a solid self seems to have a spiritual bosom friend. He takes this bosom friend with him wherever he goes. This bosom friend will faithfully share all his experiences and listen to all his thoughts.
If a person has his own spiritual pursuit, made a trip in the world and gained considerable life experience, then he will gradually realize his position in this world. The world is infinitely vast and the temptation is endless. However, the realistic possibility that belongs to everyone is limited after all. You might as well keep an open mind to all possibilities, because that is the source of life charm, but at the same time, you should cast anchor in the ocean of the world as soon as possible and find the field that suits you best. No matter how great and ordinary a person is, as long as he conforms to his nature, finds what he really likes to do and does what he likes wholeheartedly, he will have an unbreakable home in this world. Therefore, he will not only have enough courage to bear the external pressure, but also be sober enough to face the temptation of various opportunities. Of course, we have no reason to doubt that such a person will certainly enrich his life and have inner peace.
1998? five
& lt& lt Between people and books >>
After studying Nietzsche for a while, people often ask me, "Does Nietzsche have a great influence on you?" Once I couldn't help but reply, "Mutual influence, I have a greater influence on Nietzsche." In fact, any effective reading is not only absorption and acceptance, but also input and creation. There is indeed the problem of interaction between people and the books they read. The image of Nietzsche in my eyes is mixed with my own experience, which was produced before I came into contact with Nietzsche's works.
In recent years, my philosophical efforts seem to have a clear direction, which is to break through the academic and conceptual forms.
State, let philosophy care about the root of life, and communicate philosophy with poetry. Nietzsche's research only provides a convenient expression for my pursuit. Of course, I don't deny that reading Nietzsche's works has made some of my ideas clearer, but there are also factors such as my temperament, personality and experience, including my past reading experience.
Some books have changed world history, while others have changed personal destiny. In retrospect, books didn't play such a dramatic role in my life, but their role accumulated over time. I can't say what books have the greatest influence on me, and I don't quite believe in all kinds of "the best in the world". I can only say that some books have aroused strong resonance in different aspects and left traces in my spiritual journey.
When I graduated from high school, I applied for the philosophy department of Peking University. At that time, it was a surprise to be in the Shanghai Middle School where I was studying, because the school had a tradition of attaching importance to reason over literature, and I was the only one in the class who applied for liberal arts. I have always been the representative of math class in my class, and my science foundation is not bad. Almost all my classmates and teachers looked at me with pity and regretted that I had gone astray. I don't think so. I think I can't live in a professional corner that has nothing to do with life all my life. With ridiculous greed that contains all human knowledge, I choose philosophy as "science above all sciences", which is not a professional major.
However, the philosophy department is not as interesting as I thought, and the rigid and boring philosophy class soon bored me. I became one of the least diligent students, "doing nothing" and indulging in reading extracurricular books. In class, there are textbooks compiled by Ai Siqi on the desk, but Tolstoy, Dostoevsky, Turgenev, Ibsen, etc. Under the table, they are fascinated. When the teacher asked me questions in class, I stood up and asked him what he wanted to do, which caused the students to burst into laughter. I am ashamed to say that I have studied philosophy for several years. I don't read many philosophical books, but I read a lot of novels and poems. I am also addicted to writing poems, keeping diaries and accumulating feelings. Now it seems that my reading and writing in literature were not in vain. They have greatly changed my spiritual direction. I no longer take knowledge as the highest goal, but cherish life itself and my understanding of life. This understanding is very important for my later philosophical pursuit.
I was in adolescence when I went to Peking University. What a person reads in adolescence is not a trivial matter. Books, friendship and natural environment constitute a special atmosphere of spiritual development, and its influence is indelible for life. Fortunately, I have met all three aspects. Excellent foreign literary masterpieces, brilliant friends and beautiful scenery of Yanyuan accompany me, which inspires my heart of seeking truth and beauty, and makes me more and more disgusted with empty and ugly philosophical dogma. If I have studied philosophy for so many years and have not been corroded by philosophy, I should thank literature.
My interest in philosophy is probably influenced by literature. Literature and life are inextricably linked. I value people's fate, personality and subjective mentality, so I look for something similar in philosophy. The earliest books that let me understand the true meaning of philosophy are the works of ancient Greek philosophers, Heraclitus's I have searched for myself, protagoras's Man is the measure of all things, and Socrates's Life without the first test is not worth living, just like three lighthouses standing in the fog of abstract concepts, illuminating the ancient philosophical road that has been covered for a long time. I also prefer skeptical philosophers, such as Descartes and Hume, because they taught me to be wary of all seemingly objective absolute truth systems. Unfortunately, philosophers are often full of doubts when criticizing their own philosophical systems, but once they establish their own systems, they will easily fall into dogmatism. In contrast, literary and artistic works can remain vague, uncertain and open, and are not diligent in giving an ultimate answer to the mysteries of the universe and life.
Long-term cultural imprisonment has prevented my philosophy student from reading Nietzsche or other modern westerners' works. When I was at school, I only occasionally looked at Zarathustra translated by Xiao Gan. Because it was translated in classical Chinese, it was difficult to translate and did not leave a deep impression. It was not until long after I graduated from college that I had the opportunity to read Nietzsche's works systematically. I really felt the joy of discovery, because my thoughts on life, my love for poetry and my doubts about academic philosophy all found resonance in it. On a whim, I started the translation and research of Nietzsche's works, and it has been more than three years now. Now, I'm about to say goodbye to Nietzsche.
Reading is like making friends, and friends who hit it off again will get bored if they stay together for too long. Books are good friends of life, but that's all. You have to go your own way. On this road, there will be encounters, separation, reunion, farewell, intimate love, opposition, resonance and misunderstanding between people and books. The relationship is as subtle as that between people, which adds such interest to life. Maybe some people fall in love with a book or a writer at first sight, love each other deeply and even grow old together. I don't have such a strong and loyal love for reading. If the dying moment comes, I believe that not only my relatives and friends, but also a group of good books from close friends will make me feel bitter. But even so, I still don't want to stay with any book or any writer I like for too long, so I was deeply influenced and lost my influence on books and people.
1988? five
& lt& lt Confucius' Free and Easy >>
I like reading leisure books, even serious books, I might as well read them as leisure books. For example, The Analects of Confucius was read by Lin Yutang as a gossip of Confucius, and he read a lot of humor. This way of reading is very much to my taste. I also read this sage's words recently, and found that Confucius is a very free and easy person.
In my impression, Confucian culture attaches great importance to work and ethics, and it is a very WTO-entering culture. But Confucius, as the ancestor of Confucianism, is actually quite indifferent to utility and flexible to ethics. These two aspects can
Represented by two sentences, that is, "a gentleman is incompetent" and "a gentleman is ruthless".
Confucius is a scholar. The average scholar studies hard at the cold window, with a goal in mind, that is, to become an expert in a certain field one day, so as to mix a stable career in society. It is taboo to say that a person is worthless, that is to say, he is worthless. Confucius said frankly that real people are not worthy. It is true that some people laugh at him for his erudition and lack of professional knowledge. He laughed at himself and said, then I'll drive a carriage.
In fact, Confucius has his own views on reading. He advocates that reading should be based on interest, and disapproves of the purely academic attitude of seeking knowledge for the sake of seeking knowledge ("the knower is not as good as the good, and the good is not as good as the happy"). He also advocates that reading is to improve himself and belittle those vulgar literati who are seeking fame and reputation ("the ancient scholars are themselves, and the present scholars are human beings"). He has repeatedly stressed that it is important for a person to have real talent and practical learning, regardless of external fame and experience, similar to the saying "don't worry about not knowing yourself, but seek self-knowledge" repeated at least four times in The Analects of Confucius.
The phrase "a gentleman is not a tool" not only expresses Confucius' view of scholarship, but also his outlook on life. Once, Confucius chatted with his four students and asked them to talk about their ambitions. Three of them said they wanted to be military strategists, economists and diplomats. Only Ceng Dian said that his ideal is to set out lightly in March next spring, make some friends, swim in the river, enjoy the cool in the forest and come back singing all the way. Hearing this, Confucius sighed, "My thoughts are the same as Ceng Dian's." The Saint's Sigh vividly expresses his unpolluted spirit, which greatly touched one of the most important literary critics after two thousand years, and changed his name to "Saint's Sigh" to commemorate it. Life is alive, why not be a tool and a home? As long as you live leisurely, isn't it better than slicing
Generally speaking, the academic circles believe that "benevolence" is the core of Confucius' thought. As for what "benevolence" is, there are different opinions, but they can't tell the scope of ethics. It is true that Confucius attaches importance to human relations, but he is a wise man after all. As long as a person is smart enough, he will never fail to see through the relativity of all ethical norms. Therefore, the phrase "a gentleman has a husband without benevolence" comes from Confucius, and it is not surprising that he does not regard "benevolence" as a necessary condition for an ideal personality. Some people attribute kindness to loyalty and forgiveness. In fact, Confucius never advocated foolish loyalty and excessive forgiveness. He always distinguishes between "the country has a way" and "the country has no way". When the country has no way, he can escape ("riding a fork and floating on the sea"). If he can't escape, he might as well talk less ("talking about the sun") and play dumb (the idiom "stupid" comes from the Analects of Confucius, and its original intention is not to describe complete stupidity. He doesn't like Christ. When your left face is hit, he wants you to send your right face up. Someone asked him if he wanted to "repay evil with good". He asked: What should be used to repay good? Then he said, it should be good for evil, good for evil.
Confucius is really a very reasonable person. He has common sense, knows the limits and is not paranoid at all. "Faith" is one of the connotations of "benevolence" stipulated by him personally. However, he clearly said that "words must be done and actions must be fruitful", which is the behavior of a rigid villain ("I am a villain"). The key is that there is no room for flexibility in the word "must", which angered the old gentleman. He also opposes being too cautious. We often say "think twice before you act", which is also from the Analects of Confucius, but Confucius does not agree. He said just think about it.
Maybe Confucius is not free and easy, I only raise one side. After all, it is pleasant to have this side, which makes me feel at ease to admit that Confucius is a qualified philosopher, because philosophers are all wise people. How can wise people be free and easy?