Chapter 40 Chapter 42: Life II, III

The Dao is unique, and this uniqueness will gradually be recognized and manifested, so it is said that the Dao generates one.The One arises or splits into opposites, becomes Two.The two struggle with each other and combine to produce a third thing in the next generation.From then on, all things have an endless source, and all things bear Yin Qi and embrace Yang Qi, and through the function of Yin and Yang Qi, in order to achieve harmony. What people don't like is loneliness, widowhood, and imperfection, but that's what the princes call themselves.This shows that sometimes you seem to be destroying things in the world, but instead benefiting them.Sometimes it is to enhance it, but to destroy it.

People are teaching people, saying what people should like and what people should avoid.Then I also want to tell others, I want to teach others: a strong and domineering person will not die well, this is the first lesson of all teachings. The words, one, two, and three in this chapter are very meaningful.The Tao is one, why do we still say that one is born?The concept of Tao comes first, the existence of Tao comes first, and all things and all phenomena are produced in Tao.There are many kinds of objects, but the various objects have unity, completeness, integration, and the same Taoism.Between Dao and One there is a multi-character, there is no naming of One without many, and there is no search for One without the feeling of Many.As I said before, existence and non-existence are interdependent, difficulty and easy are interlinked, long and short are interrelated, high and low are incline... many and one are also inter-generated and interlinked.

One life two, that is, from the whole, there are two opposite things and concepts that are opposite and complementary, such as existence and non-existence, yin and yang, heaven and earth, and heaven and earth. These two aspects intersect, harmonize, agitate and complement each other, and a third is produced. The pole—human, or the result of the interaction of the two opposing aspects produces the third aspect, the third aspect produced by the intersection of the two aspects, the representative of the second generation of new things. Therefore, all things and all phenomena are endless, life is not extinguished, extinction is not extinguished, one becomes many, many becomes one, everything becomes one, ninety-nine return to one, and the Dao is eternal.

The importance of the concept of these numbers to the Chinese is obvious.One is the uniqueness, the Dao, the origin and destination, essence and nature.The second is the two opposite sides, which are the basis for the necessity of struggle.So Mao Zedong particularly emphasized this two, emphasizing that someone like Jiang wanted to make the sky have no two suns, but Mao just wanted to give a second sun, emphasizing that one divides into two.This is not exactly the same as the statement of the second life.Because the first and the second are separated or derived from the one, two aspects that are opposed to each other and rely on complementarity, the original one may still exist, and still dominate and unify the two.And one divides into two, which means that one splits into two opposing and even irreconcilable twos. After having two, one no longer exists.He emphasized struggle, while Lao Tzu emphasized both struggle and unity and harmony.

Since the reform and opening up, the philosopher Pang Pu advocated that one should be divided into three, that is, the result of the struggle between the two opposing sides should be the third side, and a new side, in Wang Meng's words, is the emergence of a new generation.Pang Pu said, for example, we talk about death when caught and chaos when released, so can there be a third state, that is, can there be a new system or work procedure that neither kills nor messes up? It is a giant leap to recognize the possibility and necessity of a third situation, a third dimension.And if you stick to one and divide into two, you will fall into the swing of turning pancakes and swinging.For example, the so-called "anti-inclination struggle on the literary and artistic front" has long been unable to escape the vicious circle of left and right. How much energy was spent and how many writers were hurt? Until the third aspect, such as the cultural needs of the people and the culture of the cultural industry Emergence of markets, cultural services of the state and cultural strategies.

I respect one and am wary of one's stalemate.I understand the two, and I meet the challenge of the two, pondering the possibility of the coordination of the two.I welcome three, and notice that after three gradually become one, there will be differentiation of one, two, and three and the symbiosis of all things, and the situation will become more and more complicated. As for solitary, widowed, and so on, it is said that it was imported from Chapter 29 (wrong error), and there are repetitions, but the words are not the same. Although "Laozi" uses simple and ancient characters, it still has its emphasis and repetition, which is called tirelessness.Here, Qiang Liang was suddenly demoted in a very strong tone, probably because of his feelings.No matter in politics, society, ideology, or literary and artistic circles, the perverted mentality of pretending to be a strong man, using a strong attitude to label others and use a stick to draw circles, and jealousy has existed since ancient times, and it is deeply hated by Lao Tzu.

"Those who are strong will not die", Lao Tzu said this sentence forcefully, very seriously, very straightforward, very explicit and very strong, not as abstract and mysterious as his other words, these words are like curses.I guess, Lao Tzu has a deep understanding of strong people and is deeply angry.Thousands of years later, I feel the same way as Lao Tzu. A few more sentences leave room for interpretation discussion.Everything bears yin and embraces yang, or it is interpreted as facing away from yin and facing yang, or as carrying yin and embracing yang. Hug again.Inspired by harmony, here is an ancient concept of matter and spirit, phenomenon and essence.Practice your breath internally and your muscles, bones and skin externally.Qi is internal strength, and it is the command over the body—matter.Chinese people have worshiped the concept of qi since ancient times and praised qigong.The qi here seems to refer to the spirit-material-essence of a specific thing or person.The ancients did not know the periodic law of elements and the principles of chemical and physical changes, and could not explain the various changes of all things from the state of pure matter, so they imagined it as Qi, which is invisible and invisible, and it is more convenient to change.The combination of gas and gas is easier to understand than the combination of matter and matter.Therefore, when Dao gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to all things, it is necessary to discuss how the intercourse and transformation of all things take place.

Qi is also a hypothetical hypothesis of Laozi and ancient Chinese that summarizes all things.Or it can be explained that Dao is one; yin and yang, that is, one produces two; the qi is thought to be harmonious, and the harmony of yin and yang is three qi, that is, two produces three.From the concept of qi, we can see the efforts of the sages to generalize the world. Why did it lead to Hou Wang's own modesty again?Perhaps when it comes to all things, Lao Tzu thinks it is necessary to make an analysis of the status of Hou Wang in all things.The more you are a prince, the more you want to name what people hate.

In fact, in this regard, titles and self-proclaiming can play very little role. During the "Cultural Revolution", the leaders of various mass organizations were called servants. This did not prevent the servants from developing their own political ambitions and desire to elevate their status.If lonely and widowed are not pleasant to hear, but when they become the code names of princes and princes, their meanings and praises will also change. The same goes for buffs and buffs.There are countless examples of loss for benefit and benefit for loss. For example, between parents and children, doting and subsidizing is just the right thing to do.Strict requirements and criticism and blame from the relevant people are what really add to this.Especially for public opinion, the result of making extravagant hype for oneself is often to reduce one's prestige; while seeking truth from facts, self-criticism, on the surface, seems to damage oneself, but in fact it increases one's own influence.It is not difficult to understand.