There is a saying circulating in the university: "Boys should learn from Wang Xiaobo and girls should learn from Zhou Guoping." Zhou's works have won the favor of countless readers because of his literary talent and philosophical thinking. Whether in the flower season or in his later years, we can all gain wisdom and detachment from his words.

Weekly resume

1945 was born in Shanghai on July 25th.

1950 studied at Shanghai Zijin Primary School.

1956 is a junior high school student in Chengdu Middle School, Shanghai.

1959 studied in Shanghai Shanghai Middle School.

1962, studying in philosophy department of Peking University.

1968 graduated from Peking University, worked in Hunan Military Farm for one and a half years, and then was assigned to work in Ziyuan County, Guangxi, where he served as the theoretical director of the Propaganda Department of the county party committee and the teacher of the Party School of the county party committee.

65438-0978 studied in Philosophy Department of Graduate School of Chinese Academy of Social Sciences.

198 1 graduated from the graduate school of Chinese academy of social sciences with a master's degree in philosophy, and has been engaged in research work in the institute of philosophy of Chinese academy of social sciences since then. At first, he was hired as an assistant researcher.

65438-0984 studied in the Philosophy Department of the Graduate School of Chinese Academy of Social Sciences, and obtained a doctorate in philosophy after graduation.

1988 was hired as an associate researcher.

1994 was hired as a researcher.

Weekly publication chronology:

1986: Contemporary Philosophy of the Soviet Union (co-author), People's Publishing House.

Nietzsche: The Turn of the Century, Shanghai People's Publishing House.

Translation: On Narrative Methods of Dialectics (co-translation), China Social Sciences Press.

The Birth of Tragedy —— Selected Works of Nietzsche's Aesthetics, Sanlian Bookstore.

Poems of Nietzsche, China Federation of Literary and Art Circles Publishing Company.

1987: Poets and Philosophers (edited and co-edited), Shanghai People's Publishing House.

Twilight of Idol, Hunan People's Publishing House.

1988: Man and Eternity, Shanghai People's Publishing House.

Nietzsche and metaphysics, Hunan Education Press.

Translation: Biography of Xie Lin (co-translation), Commercial Press.

199 1 book: sadness and lust, Sichuan literature and art publishing house.

1992: Man and Eternity (Supplementary Edition), Shanghai People's Publishing House.

There is only one life, Sichuan University Press.

The heartbroken man is in the end of the world-a new theory of Sanqu in Yuan Dynasty, Sichuan People's Publishing House.

Nietzsche: At the turn of the century, Lin Yu Studio, Taiwan Province Province.

Only one life, Taiwan Province Lin Yu Studio.

1993 translation: philosophy on the edge of rationality-Nietzsche's theory on the source of philosophy, Hong Kong Commercial Press.

1994: I am alive today, Anhui Literature and Art Publishing House.

Philosophy in the Age of Greek Tragedy, Beijing Commercial Press.

1995 book: the enlightenment of fans, Shaanxi People's Publishing House.

1996: Our Understanding of the World, Guangdong Education Press.

Love and Loneliness, Tianjin People's Publishing House.

Language and Philosophy: A Comparative Study of Contemporary Anglo-American Tradition and German-French Tradition (co-author), Joint Publishing House.

Watching the distance-Zhou Prose Collection, Oriental Publishing House.

Collected Works of Zhou (Volume 1-5), published by Shaanxi People's Publishing House.

Niu Niu: A Father's Notes, Shanghai People's Publishing House.

Wandering in the open space of life, Hunan Literature and Art Publishing House.

Understand the world, Sanlian Bookstore (Hong Kong) Co., Ltd.

Twilight of Idol, Guangming Daily Press.

The Birth of Tragedy, Hualing Publishing House.

1997 book: "Contemporary prose master boutique library? Zhou Juan, published by Sichuan People's Publishing House.

Zhou's Prose Collection (Volume I and Volume II), China Radio and Television Press.

Land of Spirit, Guangdong Education Press.

1998: Hometown of Spirit, Sanlian Bookstore (Hong Kong) Co., Ltd.

Niu Niu: A Father's Notes, Sanlian Bookstore (HK) Co., Ltd.

1999: Zhou's philosophical works, Guangdong People's Publishing House.

Zhou Prose Collection, Zhejiang Literature and Art Publishing House.

Their pilgrimage: two essays of Zhou. Oriental Publishing House.

Life Round Table (edited and co-edited), Guangdong People's Publishing House.

Zhou Xiaoyu, published by Guangdong People's Publishing House in 2000.

Compilation of Philosophy of Life, Shanghai Dictionary Publishing House.

Niu Niu: A Father's Notes (Illustrated Collection), Guangxi Normal University Press.

Man and eternity, Sanlian Bookstore (Hong Kong) Co., Ltd.

Life Round Table (edited and co-edited), Sanlian Bookstore (Hong Kong) Co., Ltd.

The birth of tragedy, Taiwan Province City-State Cultural Undertaking Co., Ltd..

200 1 Book: A Quiet Stand —— Life Perception of Zhou's Prose, Guangxi Normal University Press.

Love and Loneliness: Emotional Experience in Zhou's Prose, Guangxi Normal University Press.

The Heart of Pilgrimage —— Watch the Soul of Zhou Prose, Guangxi Normal University Press.

The Classic Reason —— Zhou's Prose Interesting Reader, Guangxi Normal University Press.

Another Existence —— Zhou's Thoughts on Prose Creation, Guangxi Normal University Press.

Useless Learning —— Zhou's Prose Philosopher, Guangxi Normal University Press.

The soliloquy in the street-essays on Zhou's life, Guangxi Normal University Press.

Free Style (co-authored with Cui Jian), Guangxi Normal University Press.

Enjoy life, Zhejiang Literature and Art Publishing House.

Zhou's Anthology, Volume 6, published by Shaanxi People's Publishing House.

The Birth of Tragedy (Illustrated Collection), Guangxi Normal University Press.

In 2002, there was no news in Antarctica —— king george island's Notes, Hainan Publishing House.

Quiet, Beiyue Literature and Art Publishing House.

The soul can only walk alone, Hainan Publishing House.

Love is not romantic, Hainan Publishing House.

Knowledge Age, Hainan Publishing House.

Paper scraps in the wind, Hainan Publishing House.

Niu Niu: A Father's Notes, Taiwan Province Upstream Publishing House.

The significance of madness, Shaanxi Normal University Press.

Book 2003: Watching the Distance (Revised Edition), Beiyue Literature and Art Publishing House.

Niu Niu (Japanese translation), Japan PHP Press.

Book 2004: Every The Way, Beiyue Literature and Art Publishing House.

Zhou Wenxuan, Hainan Publishing House.

Time and Temperament: My Autobiography of Mind, Changjiang Literature and Art Publishing House.

My autobiography, Sanlian Bookstore (Hong Kong) Co., Ltd.

The Birth of Tragedy: Selected Works of Nietzsche's Aesthetics (Revised Edition), Beiyue Literature and Art Publishing House.

2005: Zhou Wenxuan, Changjiang Literature and Art Publishing House.

Light up-my daughter Niu Niu, Taiwan Province Teacher Zhang Cultural Enterprise Co., Ltd..

Zhou Philosophical Works, Jilin Literature and History Publishing House.

Life of Philosopher, Shanghai Translation Publishing House.

Zhou: I hope to embark on this spiritual path again.

On July 9, scholars and business school students who participated in last year's experience tour and this year's Gobi Challenge reunited to relive that stormy day. At the event site, we met the famous scholar Mr. Zhou and had a brief interview.

According to the notes of the contestants who participated in the Gobi Challenge this year, the terrain along this road is basically desert Gobi saline-alkali land, covered with camel thorns and often harassed by grass soldiers and leeches. It can be said that the environment is slightly difficult. So what motivates you to stick to the whole process?

Zhou: First of all, I don't think it is very difficult. Although I'm a little tired after walking for four days, I don't think it takes much perseverance to finish it. I still have the ability. Speaking of motivation, I think this is a very interesting thing. For me, for myself, this kind of experience is rare. Walking in the Gobi itself is very attractive, and this is the way Xuanzang walked, which must have cultural content.

You once said that the best people have some unique qualities, so does Master Xuanzang also have such qualities?

Zhou: Anyway, Xuanzang has the best human qualities. He has perseverance and concentration, and his courage and strength to do a good job are very strong. Moreover, he is meticulous and meticulous. He translated many scriptures and works, which many people could not do.

In your blog, there is an article called "It is shameful to forget Xuanzang". Some netizens said that I don't believe in Buddhism. Xuanzang saved Indian civilization. Whether forgotten or understood, Xuanzang is meaningless to me, and it is not shameful. What do you think of this view?

Zhou: Some netizens also asked me about the topic "It is shameful to forget Xuanzang", and I thought the word was too harsh. I used it on purpose, just to draw people's attention to this problem. This can be said from two angles: first, many people know him in many places in Asia, including Japan and India. In India, it is said that Xuanzang is a household name, and I believe this. Including Kyrgyzstan, I read in Shu Yun's book that she went to Kyrgyzstan to take the road of Xuanzang, trying to let the local people know her purpose, but I don't know how to tell them. At this time, the proprietress of the small hotel took out a map of Kyrgyzstan with Xuanzang's rubbings on it, saying that this was our hero.

In contrast, many people in China don't know Xuanzang, or only know Tang Priest, the Tang Priest on TV. I think it's pathetic. There is a difference between Tang Priest on TV and Tang Priest written by Wu Cheng'en. It is actually an interesting image. It is very sad to know only such an entertaining image, not a great figure in the history of our country.

I want to talk about this. Xuanzang is not only a Buddhist, but also has great significance in Buddhism, although he has made great contributions to Buddhism. I regard him as a great believer, a great scholar and a great academic contribution. He represents the great spirit of a nation, which is especially needed by our nation. In fact, we lack this spirit, but some great men among us have this spirit, such as Xuanzang. This is a serious spirit of pursuing truth! This spirit is lacking in the Chinese nation. There are great men like Xuanzang, but it is shameful that we have forgotten and failed to carry them forward.

Last year, you participated in an activity of "Re-taking the Road of Xuanzang". What attracted you to re-taking the Road of Xuanzang?

Zhou: After all, the "Xuanzang Road" he took last year was a very short one, only a short one when Xuanzang left Chinese mainland. This is mostly a feeling of walking, but Xuanzang walked a long way, and his purpose was to go to India to learn from the scriptures. It would be a pity if I only filmed such a short paragraph. I want to take this westbound road completely. Moreover, taking this road is not only the historical road of our Chinese nation, but also our heart!

Zhou was born in July 1945. 1968 graduated from philosophy department of Peking University; 1978 studied in the philosophy department of China Academy of Social Sciences, and obtained a master's degree and a doctor's degree successively; 198 1 entered the institute of philosophy of the Chinese academy of social sciences and has been working since. His main works are Contemporary Philosophy of the Soviet Union (co-authored), Nietzsche: At the Turning Point of the Century, Man and Eternity, Nietzsche and Metaphysics, Sad Passion, Only One Life, Today I Live, Love and Loneliness, etc. His translations include Narrative Methods of Dialectics (co-translation), Twilight of Idol and Philosophy in the Age of Greek Tragedy. His prose is good at talking about philosophy in the form of literature, such as life, death, sex and love, self, soul and transcendental meaning. He sincerely discusses the common puzzles in modern people's spiritual life, attaches importance to observing the course and suffering of the soul, integrates philosophy into nature, explains it in simple terms, and sees more truth and benefits among the people.

Interpretation of The White Rabbit and the Moon (Zhou)

This fable aims to show that the aesthetic attitude and utilitarian attitude towards things are different, even mutually exclusive. If we want to discover and appreciate the beauty of the object, we can't hold a possessive attitude.

At the beginning, White Rabbit was an expert in moon appreciation because there was no utilitarian relationship between her and the moon, so "the moon is full of charm". At this time, her mentality is relaxed and free, "carefree." But after the king of the gods announced that the moon belonged to her, her relationship with the moon changed completely and became utilitarian. Under the control of this relationship, her mentality changed from carefree to be swayed by considerations of gain and loss. In her eyes, the moon is no longer the beauty of nature, but her private property. All her thoughts are focused on preventing her property from being violated and damaged. How can she appreciate the beauty of the moon?

There have always been different explanations for the essence of beauty. However, there is an understanding that aesthetics and the calculation of interests are incompatible. In the history of western aesthetics, Kant, a German philosopher, first proposed that aesthetic feeling is a kind of pleasure without interest. Others use game theory and distance theory to explain aesthetic feeling, emphasizing that aesthetic state is a game state, and aesthetic subject must keep a certain distance from object. These statements all contain unprofitable views. China's aesthetic tradition mainly comes from Taoism, and also emphasizes a detached attitude and a leisurely mentality of "wandering outside things".

In real life, we can see that some people always calculate interests, covet possession and live in anxiety, while others are detached and broad-minded and can really enjoy life. Therefore, aesthetics and utility are not only two different ways of looking at things, but also two different attitudes towards life. Then, this fable is not only explaining the essence of aesthetic feeling, but also advocating an aesthetic attitude towards life.

Commentary on the prince's distress (Zhou)

This fable was written with emotion. While writing, I was suffering from a disaster myself. At that time, I had a daughter who was diagnosed as terminally ill soon after birth and was doomed to die. I did hear people sigh that they couldn't stand such a disaster if it fell on them. I recall that when I saw others suffering from disasters, I would have similar psychological feelings myself. Thus, the idea of this fable came into being.

In the fable, it is a fact that others sigh for my disaster, which comes entirely from life. I invented a prince, and revealed the universality and irrationality of this sigh through the sigh of the prince to others' disasters, my sigh to the prince's disasters and others' sighs to me.

In this world, disasters happen every day. However, usually, when disaster does not befall us, as bystanders, we often dare not imagine what to do if disaster befalls us. However, in fact, once this happens-it is entirely possible-you must bear it, and often you can bear it. What the prince said is a truth: "All human disasters, no matter who falls on them, must be tolerated and can be tolerated." Why? Because at the very least, life instinct will force you to face up to and face the disaster and not let yourself be knocked down by it.

Therefore, this fable is about how to treat suffering. There are two reasons: first, suffering is the proper meaning of life. We must never take chances and think that suffering will only fall on others, but we must be psychologically prepared for our own suffering; Second, once suffering happens, we must face it bravely and bear it with dignity.

I once wrote the following passage, which can be used as a reference to understand this fable: "Theorem 1: People are doomed to endure unbearable suffering. Theorem 2 leads from this: Therefore, there is no unbearable suffering in the world. "

Press: My collection of essays in the last four years, Kindness, Richness and Nobleness, will be published in June. The following is the preface of this book.

order

This book contains articles I wrote from August 2002 to June 5438+February 2006. This is my fourth collection of essays after Seeing the Distance, Respecting Pilgrimages and Quiet. I've never given birth. The interval between the first three gatherings was about three years, and this time it was more than four years. More than four years of writing have been piled up here, and the content seems so complicated that I am embarrassed to read it myself.

These four years include one of my birth years, which is Jiazi's big birth year. One day when I went to work, the personnel cadre gave me a brand-new retirement certificate without asking me to fill out any forms or go through any formalities. I appreciate this unusual efficiency. I am also very grateful to the director of my research room. He knew my temper and avoided the routine farewell party of eating melon seeds and being polite. In a word, I retired in a refreshing way. It is often said that a scholar like me is full of energy and should not retire so early. They really don't understand the national conditions. In fact, under the current system, people like me are not interested in and know nothing about the formal rules and hidden rules in academic institutions, and there is nothing wrong with me in the unit. From this point of view, I have retired. On the other hand, since I am doing what I like to do as always, from this perspective, I have never retired. In my recent life, retirement really has the least impact on me.

However, the year of birth is the year of birth, which makes me a person who has never been to court encounter three lawsuits at once. One of them, I am the plaintiff, won the case, but the defendant hid, could not execute it, and did not taste the joy of winning the case. The other two, when I was the defendant, also won. People insist and appeal. In the end, I won, but I spent a lot of time and mood and didn't taste the joy of winning. Litigation is expensive and tiring, and there is no happiness at all. It just fell on me and I had to bear it. It is said that this is the price of being a celebrity. The harvest is naturally there. Generally speaking, litigation involves cracking down on fake books and defending freedom of speech, which is a social responsibility. I have been exposed to people and things I didn't know before since I was a child, and I have learned a lot, such as dealing with lawyers of different conduct, and I feel a lot. I was going to write a chronicle of the birth year, but things have changed. Now I just put some materials in this book and leave a simple record.

Readers will find that there are more words criticizing social reality in this book than before. Part of the reason is that the Beijing News asked me to write a column for the current affairs commentary section, which prompted me to pay more attention to the "current affairs" that are happening in society, and such articles in the book are basically written for this purpose. Of course, the premise is that I have something to say, especially to today's education and academic circles. Because I am on the edge of this world, I have heard too many strange situations, so I shouted out some of my grievances. However, I am not satisfied with these words myself, and I don't think they can do much harm. My favorite thing to do is still reading the books of the masters silently, thinking deeply about the problems of human spiritual life under their guidance, and paying attention to today's reality from the spiritual level. This is by no means selfish, because I believe that the future of China will ultimately depend on the mental state of the people of China.

By reading classics, I have been living in a world built by the great human mind. These great hearts make me firmly believe that the human mind should be kind, rich and noble. I can't forgive today's education and academic circles, which should be the main mission of inheriting these spiritual qualities, but now I don't take them seriously. However, no matter how disappointing the reality is, I regain my confidence in the future every time I revisit the examples of great minds in history. As Goethe's poem says, "The example of the people teaches us to believe in the existence of God." By "human role models", he means people with good and noble qualities. The existence of such people proves that human beings are sacred. In today's era, some people's souls have completely fallen, and we can't count on them anymore. However, we must expect the seeds of goodness to be cultivated and propagated in the hearts of the broad masses of people. This is the hope.

The title of this book was originally the title of an article in the book. I take it as the general title of the book, because these six words are the summary of my years of thinking and express what I want to say most when this book is published.