-I read "Lao Zi"
0904 1 135 Ye Dana
When I borrowed a bunch of books about Laozi and Tao Te Ching from the library and prepared to start reading Laozi's essays of various schools, my classmates told me earnestly: Laozi has been thoroughly read and chewed, and unless you analyze it from the perspective of comparative literature, it is of no research value. Compare Laozi's philosophy with that of ancient Greece? I don't think I'm there yet. Even if I am thoroughly studied by my predecessors, it is also studied by my predecessors, and it has nothing to do with me. This kind of thing is not as good as looking at it by myself. I'll have a thorough look at it first. The first time I read the original Tao Te Ching, there was no annotation. I really read it this time, and I read each chapter softly several times, following the example of the ancients, "Read the book a hundred times and see its meaning." With the foundation of classical Chinese laid by middle school, you can understand its meaning more or less without a hundred times, and then you can master the meaning of each chapter the second time. Time flies, obviously not enough. When we need to check the acceptance results near the end of the term, we still can't reach the goal of "reading through and chewing". So I can only talk about the significance of Laozi as a modern society based on my understanding of Laozi in this period and the reality of today's society.
Laozi, also known as Tao Te Ching, has 998 1 chapter. Its content covers the universe, nature, philosophy, ethics, politics, economy, culture, education, social development and many other fields. It is a magnificent masterpiece of "pointing out that human society should develop harmoniously and that man and nature should live in harmony" with "man and earth, earth and heaven, heaven and nature". I have heard hundreds of stories and come into contact with hundreds of ideas from junior high school, or from textbooks, extracurricular reading materials or video materials. It can be said that reading Lao Tzu today has the deepest understanding, and it can also arouse my deepest * * *. Especially in today's society full of ills, frequent natural and man-made disasters, and declining social atmosphere, Lao Tzu's thoughts are particularly precious. Laozi is like a bottomless spring that never dries up. Despite the efforts of our ancestors for more than two thousand years, it is as calm and profound as ever. I feel very sweet after eating only four spoonfuls. Now share my feelings about these four spoonfuls. These four spoonfuls are Laozi's "Tao", "virtue", "nothing" and "softness" respectively.
First, the significance of Laozi's "Tao" to modern society.
The first spoon: Laozi's "Tao". "Tao" is the objective development law of things, and Laozi's "Tao" is "Heaven". Its main core is to interpret the relationship between man and nature, followed by the relationship between man and society. The relationship between man and nature is "heaven", which requires that man and nature live in harmony, and do not destroy the balance of nature at will for the sake of "human desire". The relationship between people and society belongs to the category of "morality", which requires harmonious coexistence between people. "Human law is based on the earth, the earth is based on the sky, the sky is based on the Tao, and the Tao is based on nature" tells us that people are based on the earth, the earth is based on the sky, the sky is based on the Tao, and the harmony between man and nature is supreme. Thousands of years ago, Lao Tzu realized the importance of harmony between man and nature, but today, with the high development of modern civilization, people's "heaven" thought is in jeopardy.
Peace and development have become the theme of today's times, and China has also put forward the concept of sustainable development, which caters to Laozi's "Heaven". But after studying the real meaning behind it, I think this "development" refers more to the development of human society and human civilization, but "benevolence" is not "heaven", which is essentially different from Laozi's real "heaven". From 18 the British industrial revolution in the 1960s, people were amazed at the improvement of productivity, living standards and comprehensive national strength brought by industrialization. All mankind gradually reached an agreement, and the industrial revolution was on fire. When industrial civilization spread to every inch of land, we were surprised to see that the progress of productive forces brought us convenience in life. However, in addition to surprises, it is not difficult to find the irresistible reality of such a developed industrial civilization: frequent natural disasters, depletion of energy resources, destruction of ecological balance caused by sharp decline of species, global warming caused by excessive greenhouse gas emissions, and ozone hole ... In view of this, governments of various countries have begun to sign various agreements and formulate various laws, but this inevitably seems to be "treating the symptoms rather than curing the root cause". People live in harmony with nature, and the subject is people, everyone in society. The government can only play a leading role, and all laws and regulations can only play a restrictive role. The real focus is still on "people", every social person.
Popularize Laozi's "heaven" thought, so that everyone in the society has the concept that "people should follow the earth law, earth law, heaven law and natural law", and will not destroy the laws of nature and abandon human survival and indifference for their own selfish desires. If human beings want to control their own shortcomings (greedy desires), "harm is not enough to provide more." From the perspective of spiritual construction, "sustainable development" has given human beings a universal sense of "heaven", and naturally they always restrain their words and deeds and hold on to "heaven"!
Second, the significance of Laozi's "virtue" to modern society
The second spoon: Laozi's "virtue". "Virtue" is the product of restraining human subjectivity and conforming to the objective development law of "Tao". "Daosheng, Desheng, physical shape, it is possible. It is based on all the virtues. " "Tao" is naturally produced, and "virtue" is accumulated by human beings. Everything forms its own law of development, and human beings form a good moral fashion. The development of anything can not be separated from keeping morality. As a spiritual category, "virtue" in the field of social ideology is acquired and accumulated by human beings.
The modern interpretation of "virtue" refers to the spiritual standard that conforms to the laws of human society. In today's highly developed material civilization, the lack of "morality" really makes people worry about the development of human society. In the materialistic metropolis and poor and backward rural areas, the concept of money first has been deeply rooted in people's hearts, and shocking moral decay scenes are being staged all the time. Not to mention the loss of affection for abandoning mother and beating father in current affairs reports and the loss of social responsibility revealed by events such as black-hearted coal mines and black-hearted milk powder, not to mention all kinds of "door" incidents of network flooding, not to mention drugs and violence, not to mention the non-mainstream of the post-90 s generation, not to mention ... Just being in this society, watching adults cheat and watching teenagers degenerate, makes people feel extremely heavy. What happened to our society? Why are TV media willing to seize these immoral examples and spread them wildly to earn ratings? Why should we create all kinds of immoral "doors" on the internet to impress the audience? Why does the vigorous generation choose decadence or non-mainstream ... is it the lack of correct social values? Not exactly. There are many people in the society who "moved China", people with "courage" and "enterprising". So why are there so many morally bankrupt people in our society? Lack of "moral" education! The all-round development of morality, intelligence, physique and beauty should not be just a slogan shouted in the primary education stage, and the construction of spiritual civilization should not be just a supplementary to the economic construction that has made great strides.
Then we can learn something from Laozi on how to carry out spiritual civilization construction correctly and scientifically, that is, how to carry out moral education. When I was talking about "virtue" and how to maintain it, the core of Laozi mainly said that saints, emperors and monarchs mainly took the lead in "virtue" and popularized it to the people. This is an initiative put forward in line with its social background. Therefore, in modern society, we should read and study it from a different angle in order to obtain the "virtue" in the sense of modern society applicable to the world. Of course, there are many definitions of "virtue", but its essence is to abide by the law and the laws of mankind. Moral education also depends on social people. A government's policy can only play an advocacy role, just as the government advocates the all-round development of morality, intelligence, physique, beauty and labor, while schools still only pay attention to achievements and regard morality, manual labor and labor as perfunctory auxiliary redundancies, so generations are bound to lack more "morality". "At the beginning of life, they are good in nature, similar in sex, learning from others, refusing to teach, moving in nature, teaching the way, and specializing in it." There is no such thing as good or bad when people are born. Why do some people "moved China" several years later, while others "lost their morality" and learned from others? Therefore, moral education should start with dolls, instilling them with correct moral right and wrong, parents' words and deeds, school system theory education and society's correct example education from generation to generation. Laozi's "Tao" is deeply rooted in people's hearts, everyone abides by the laws of nature and society, and people live in harmony with society and nature.
Thirdly, the significance of Lao Zi's "nothingness" to modern society.
The third spoon: Laozi's "nothing". Laozi's "nothing" mainly refers to "no desire" and "inaction", which are mainly aimed at the whole human society, and this and the following points are aimed at personal cultivation. In Laozi, besides advocating the law of the balanced development of all things, I should mention the "no desire" and "inaction" of the ruling class the most. For example, in the third chapter of Laozi, it is mentioned that "invisible desire keeps people's hearts from being chaotic", which means that rulers will not confuse people's hearts if they are not mercenary; For example, in chapter 9, "grasping profits", "greedy for profits and sharp" and "happiness can never survive" mean that the consequence of greed is that life will not last long; Chapter 19 clearly puts forward "abandoning wisdom, benevolence and righteousness" and "skillfully abandoning profit", and explains that "these three things are considered insufficient, so they belong to them, simple and simple, and selfish." Of course, it is impossible for people to be truly without desires and selfishness, but Laozi's proposition is for the harmonious development of mankind and everything, and should be less selfish and less selfish. Chapter 29 "to get rid of luxury, luxury and Thai" is Lao Tzu's exhortation to the ruling class to abandon excessive, luxurious and comfortable desires and material enjoyment; Chapter 46 "The disaster is greater than dissatisfaction, and the blame is greater than desire, so satisfaction is often enough". This is Lao Tzu's positive warning to greedy people. The biggest disaster is not being satisfied, and the biggest mistake is being insatiable, which shows that knowing how to be satisfied is the real desire of life.
Laozi spent a lot of time in Laozi to put forward his own political ideas against lust and corruption, mainly aimed at the rulers. Greed and power are closely linked, and only those with power have the right to be greedy. Combined with the current political situation, the corruption of China officials is shocking. What kind of mentality do those "good public servants of the people" and "good sons of the people" step by step onto the muddy road of corruption, and what kind of mentality do they open their mouths to suck up the blood and sweat of the people? Personal "nothing" cultivation is not high, or it is missing. Now it is a democratic society, which is different from the slave society where Lao Tzu lived. The "ruling class" in a democratic society is not less exploited than the ruling class in a slave society, so Laozi's "no desire" and "inaction" can certainly provide many suggestions for the current "ruling class".
In the society where I live, greed is the patent of the ruling class and the patent of the people with rights. People who have no rights have no opportunities and conditions to be greedy, but in today's society, everyone is greedy. Big countries are greedy, small countries are greedy, and those who have no power are greedy and mean. It seems that everyone wants to be greedy and has the conditions and opportunities for greed. In today's materialistic and money-oriented society, people have great desires and are always dissatisfied with the status quo. The wind of comparison prevailed, and Glengarry Grenros rose. When the desire cannot be satisfied by proper means, the wind of rape and plunder occupies a place in society. We can see that in order to pursue a famous brand, teenage girls are willing to be the third child of the rich and can confidently go to the TV station to "be themselves"; We saw a gold digger who "would rather hide in a BMW and cry" on the TV variety show, and a group of people applauded; We saw famous brands with strong academic atmosphere on campus, but we were dissatisfied with other people's superior living conditions and killed our classmates and roommates. All because of greed and lust! Popularize Laozi's ideological education of "inaction" and understand the true meaning of life from Laozi!
Fourthly, the significance of Laozi's "softness" to modern society.
The fourth spoon: Laozi's "softness". The weak beat the strong, which is the inevitable result of the development of nature. Weakness is a power to save and grow. Lao Tzu's voice is soft and his will is strong, which means that the rulers should protect the vulnerable groups and human beings should protect the weak creatures. Lao Tzu wrote in Chapter 78 that "the world is not weaker than water." Those who punch hard are all strong and can't win. It is not easy. Soft wins over strong, soft wins over strong. "Putting aside the ruling class and human beings, personally speaking" is as good as water. "In general, don't be hard, weak, and don't be too tough.
Laozi's "Tao", "virtue", "emptiness" and "softness" are just a few thoughts that I have been deeply impressed by today's society and feel meaningful after reading Laozi. According to my own understanding, combined with the current reality, some interpretations may be one-sided, but these are my real feelings after reading Laozi.