【崔海東】棲居天一包養網站比較然若何能夠 ——《老子》哲學的存在論解讀

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[Cui Haidong] How can you live naturally?

——Read the Philosophical Explanation of “Laozi” Philosophical Studies

Author: Cui Haidong

Source: Author Authorized Confucian Network Published

                                                                                                                                                                                                                      href=”https://blog-tw.net/Sugar/”>Baoqiang Webmaster                                                                                                                                                                                                                                               Lao Tzu’s pure natural desires are not criticized. The problem of human existence originates from “the heart makes the spirit strong”, that is, 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Therefore, the reasons that Lao Tzu revealed were, first, “removing the mystery” and dispelling the knowledge of division and judgment at the source; second, “for the sake of the sake of the sake of the sake of the sake of the people” as the general principle of human existence; third, it proposed the fantasy picture of “small country and few people” to realize the ultimate habitation of nature.

Second, “The six-member combination is combined, and the nectar is reduced to the dew, and the common people can only follow the orders and align themselvesBaocai Sweetheart Network“—Criticize the saying of man’s way of heaven. The way of heaven is the second sequence belonging to the way. It is a self-consistent system that can be natural, such as “the combination of six combinations, bringing nectar to the dew, and being able to be equal to others” (Chapter 32), and “the way of heaven is good at fighting without fighting, responding without speaking, and coming without summoning, but being good at stolen. The sky is vast and vast, and it is not lost without losing” (Chapter 73). But to the infinite, it is infinite and never enough to be recognized. If a friend fails to compare himself to the sky, he will not be able to fully imitate it. The characteristics projected by man on the universe—or as the reality of the whole—are only the human being’s own value orientation. For example, when people move to a high point, water flows to a low point, this is the difference between the laws of heaven and human nature, and when water flows to a low point, this is a natural phenomenon, and when people move to a high point, it is a value judgment. In the universe, there is no value judgment such as goodness, beauty, ugliness, shortness, etc., such as “the six-in-law are unkind, and all things are considered as dogs” (Chapter 5), it’s just that people have self-judgment and have been punished since childhood. Therefore, whether from the heart of the universe to the human heart, or from the short-term care to the mind, or from the reasoning to the reasoning, are all transcendents of the common people. Although they can be integrated under the conditional assumption, ultimately, people have short-term concepts for infinite value, that is, people’s logic for the Liuhe Universe? Comparison, friend, restoration, and imitation are all lacking, temporary, single, and lack of credit, and are definitely not the way of heaven. Therefore, the inner direction is still unrequited to seek the nature of the way of heaven. For the universe, our unique ability is only to observe and guess. Therefore, Lao Tzu said: “The way of heaven is a bow?” (Chapter 77) This question is thin and deep, and the meaning is gone. Therefore, Lao Tzu said again: “Who knows the reason why the heaven is so ugly? The sages are hard to bear!” (Chapter 73) When looking at the sky, who can escape from it? Therefore, the nature of the six universe is still the original nature, and we still cannot understand it. In this way, you must put your eyes on the person, then end the inward direction and apply force inward to ultimately solve people’s problems. Because only by the emergence of human existence itself can we find solutions to human existence problems and their background. [2]

2. I am revealing the origin of human problems

First, “For the sake of the abdomen but not the aim”—a triple plan to look at 平台. Where is the origin of human real state? The question is what human desires to see. I believe that human desires have seen through the natural state of harming human beings and criticized them vigorously, but through the three-fold plan of wanting to see. A real desire for Lao Tzu criticizing people is like “pregnancy” (Chapter 13), which means that there is a body that is damaged by material desires, emotions, hearts, and minds. Also, 博博博博 is criticized as “the five colors make people blind; the five sounds make people feel refreshed; the five flavors make people feel crazy; the hard-earned goods make people hinder their actions.” (Chapter 12) It is believed that the preservation method that is only fulfilled by psychology, physics, and sensory must not be the preservation method of people. Secondly, Lao Tzu determined that people’s natural desires were determined. Because people were proud of their natural desires after they told other animals in their natural mother body, their natural desires were still natural, that is, natural, and they were not criticized. Therefore, Lao Tzu continued: “Therefore, the sage is the belly but not the eyes, so they go to them to take this.” (Chapter 12) “This” and “belly” means the natural desires of people. “That” and “eye” represent the criticized above. Three things, Lao Tzu also proposed a standard of the response state of human nature, such as advocating the “way to live for a long time” (Chapter 59), and in the end, he also had the idea of ​​”willing to eat,