Chapter 5 third chapter

Not honoring the virtuous, so that the people will not fight; not valuing hard-to-find goods, so that the people will not steal; not seeing what they want, so that the people's hearts will not be disturbed. It is the rule of the sage to empty his heart, strengthen his belly, weaken his will, and strengthen his bones.Often make the people ignorant and desireless.A wise man dare not do anything, and if he does nothing, everything will be cured. Lao Tzu underestimates time and virtue The third chapter is the extension and application of the natural laws of heaven and earth to the development of governance in the world.The text in this chapter is clear, easy to understand, and easy to explain.But there are three key points in it that need special attention, that is, "not honoring the virtuous, so that the people will not fight;

When reading books above the Qin and Han Dynasties, one should be careful about the word "min" and think carefully about it. Don't think that the word "min" means ordinary people, and associate it with the meaning of "national" in modern language.If so, the concept is completely wrong."Min" in ancient books means "people" or "human beings" in modern language.At that time, there were not many vocabulary, and there were often usages of transcribing and borrowing.In fact, the word "Min" is a code name representing all people.If you don't have a clear understanding of this concept, it is easy to misunderstand that it is a kind of appellation from top to bottom, and it becomes the tone of ancient emperors and rulers.

The second chapter talks about how we should follow the example of the way of heaven in our lives and life, "do what we do without giving up, and we do not give up when we are born", and contribute as much as possible without giving up.But he never cared about fame and fortune, and he kept his achievements as his own.This is adhering to the spirit of the endless life of the universe and the nourishment of all things and all kinds. There is only giving, and there is no tendency to take it for oneself, and there is no relative demand for return.If people can follow the example of heaven and earth and conduct themselves with intentions, this is the highest moral demeanor.If you think that what I have contributed is too much, what others get is too cheap, and what I get back is too little, this is a resentment of resentment and resentment, that is, the spirit of not following the way of nature and nature.

Due to the application of this principle, when it comes to the governance of human affairs in the world, the principle of "not promoting the virtuous, so that the people will not fight" is first put forward.But we need to understand that at the time of Laozi, it was the Spring and Autumn Period, and the social situation at that time was changing.The well field system in the early Zhou Dynasty was no longer suitable for the development of society at that time.Therefore, the Spring and Autumn Period has entered a period of struggle for power and social turmoil.When we study history, we can clearly see that whenever society is in an era of turmoil, the so-called morality, benevolence and righteousness, these norms of human relations, will inevitably be affected and destroyed.On the contrary, troubled times are also the cradle of talents and academic ideas.Using Western terminology, the so-called "philosophers" and "thinkers" also emerged in this era of turmoil, which is almost a common practice in history throughout the ages.

At the same time, during great turmoil such as the Spring and Autumn Period and the Warring States Period, the princes of every country and the leaders of every region are recruiting talents anytime and anywhere, and using wise men as capital to fight for power and profit, and to become kings and hegemons.So the "sages of scholars" at that time - those who were talented, knowledgeable, and capable, were of course valued by others. "Shang" means to pay attention to respect. "Xian" is a general term for talents, virtues, and learning. For example, Confucius, who represents Confucianism, although he does not particularly respect sages, he flaunts the "junyu".Whether the concept of "gentleman" written by Confucius can be generalized to the sage is difficult to draw a conclusion.But later Mencius clearly pointed out the importance of the sage and the capable.The so-called "the sage is in office, the capable man is in office" is his name.

Why does Lao Tzu have such a claim?If we understand the thought of Mo Zhai—Mozi, which is paralleled with Taoism and Confucianism in the Qin and Han Dynasties, it is easy to understand the key points. We all know that the Chinese culture before the Qin and Han Dynasties had great influence on the three schools of Confucianism, Mohism, and Taoism.However, Mozi's philosophical thoughts on society and politics at that time especially emphasized "respecting the virtuous".It advocates the appointment of sages to govern and govern.Because he saw the decline and chaos of the society at that time, with domineering everywhere, scrambling for power and profit and doing anything wrong, most of them were not led by moral and educated people, so he advocated "respecting the virtuous" and "respecting the same".His "sameness" is not entirely related to the "sameness" of the "great unity" thought recorded by Confucius in "Li Yun Pian", but it is also slightly related.His "sameness" is similar to the concept of equality spoken by later generations.The idea of ​​equality that people talk about in modern times was already put forward by Mozi in the early Warring States period in ancient Chinese culture.But in India, Sakyamuni put forward the theory that all living beings are equal earlier.

Now we are not discussing the topic of Mozi, but here we pay special attention to Mozi's idea of ​​"respecting the virtuous". Why is it very similar to the idea of ​​Confucian Mencius, but completely opposite to Taoist Laozi's thought?This is the similarities and differences in stimulating thought and scholarship due to the evolution of historical times.Mozi was a native of the Song State during the Spring and Autumn and Warring States Periods, and the Song State was a descendant of the Yin and Shang dynasties.Moreover, judging from Mozi's national conditions in the Song Dynasty at that time, compared with the decline and chaos of the general vassal states, it is only worse than worse.But there are many complex reasons for the chaos of a society, a country, and an era.The biggest source of chaos is man-made personnel issues.Especially those who are in charge or who are in power are villains rather than gentlemen, so you can know the affairs of the world without asking.

This is why poets of later generations sighed deeply that "since the state of Lu was stunned, it was either a traitor or a woman"!The state of Lu is stunned, which means that Confucius saw that the Chinese cultural lineage from the three generations to the "depressed and literary" Zhou Dynasty had begun to deteriorate and decline in the state of Lu, the state of his parents, and the regime of the State of Lu, the descendant of the Duke of Zhou, was in trouble. In the hands of the treacherous party, he had no choice but to leave the motherland with tears in his eyes and travel far away.Since then, history has never been able to restore the peaceful scene of more than three generations.Similarly, the historical facts of the past dynasties tell us that everything that undermines social stability and causes historical and cultural disturbances is probably caused by "either adulterers or women".Therefore, Mozi's claim is based on the conclusions he knew, saw, and felt at the time, and he clamored for "respecting the virtuous" and "respecting the same".

And what about Lao Tzu?The Spring and Autumn period he saw was just the beginning of the period of decline and chaos.Therefore, he further and profoundly pointed out that at that time, the "admiration of the virtuous" folk prescriptions for treating diseases and medicines had great sequelae.The standard of virtuousness is difficult to determine through the ages.But the result of admiring the sage will lead to many false words and deeds.At that time, the princes of various countries, in order to compete for land and dominance, did not hesitate to recruit talented and wise men from all over the world at any cost.Those who are talented and intelligent are collectively referred to as "sages".And the more such sages there are, the harder it will be for the chaos in the world to be quelled.Therefore, he pointed out the idea of ​​"not honoring the virtuous, so that the people will not fight".

Distinguishing Between the Virtuous and the Unworthy Gentlemen and Villains At this point, let us temporarily push away Lao Tzu, and introduce three stories from later generations, so that it is easier to understand the intention of Lao Tzu's words. One is the dialogue between Zhang Nanxuan (wipe), a famous Confucian scholar in the Southern Song Dynasty, and Song Xiaozong: Song Xiaozong said: It is rare to be a minister who handles affairs.You Wen Dian edited Zhang Mo and said: Your Majesty should be a minister who asks for information, It is not appropriate to ask a minister to do things.If you only ask for fewer ministers to do things, then it may not be this person who defeats your majesty in the future.

Xiaoshi is the vernacular of the Tang and Song Dynasties, which means "sensible" in modern language.Zhang Nanxuan suggested to Song Xiaozong that it is necessary to employ sensible people, not just those who are capable of doing things but not ignorant.It is also the key point that leaders and politicians must understand. One is the self-narrative "Ancient and Modern Tan Gai" recorded by Feng Menglong of the Ming Dynasty: In the past, Sun Jiachuan in Fuping (Sun Piyang, a native of Fuping, styled Shuxiao, a Jinshi in Jiajing, worshiped the Minister of the Ministry of Officials, On the day of the reign of the posthumous posthumous Gongjie, all Jinshi invited them to go to receive education.Sun said: There is nothing difficult about being an official. mischief.The words of a real minister are not only officials! " Talented people in the world, magi are certainly rare.It is really rare to have a virtuous and capable person who possesses the wisdom of great understanding, who does not show off his strengths, does not stand out from others, and is able to deal with the disadvantages of adversity.With Zhuge Liang's sage, there will be no successors when he dies, and he will always regret it.Although Wei Ting and Li Yan are also talents, Zhuge Liang is afraid that they will make more troubles, so he dare not reuse them. This is a clear proof. One is a story written by Liu E in the late Qing Dynasty.In order to admire the name of an upright official for a long time, he did not hesitate to go to Beijing to visit and verify it.But the results he got were disappointing.Therefore, he came to a conclusion and said: "There are three out of ten people who make mistakes in the affairs of the world. Those who make mistakes in the ignorant gentleman, six or seven out of ten." This is a rare description of virtuous and capable talents from another angle. Regarding this issue, Xiong Xuepeng, the supervisory censor in the Qianlong era of the early Qing Dynasty, wrote a more in-depth paper on Zhang Mo (Nanxuan)'s question and answer to Song Xiaozong, which can be temporarily borrowed as the conclusion of the case: I would like to press: Zhang Mo Liyan's heart is not very kind.And the number of his so-called "ministers who are not suitable for doing things" If you use language, you can't do it without fault. There are people in the world who want to do things but don't know what to do, which is enough to cause trouble.There are things in the world that you know but don't do Those who do things are especially enough to worry about abolition. Gai people and ministers respect food after the event, they want to be clear when seeing things, and they want to be brave when doing things; When doing things, you don't have the heart to respect things first, and then you hope that the things will be helpful, and it will be effective with the performance. Besides, the word "respect for affairs" has both righteousness and falsehood, and it is necessary to ask for it in doing things.Discreet and Masterful in Sophistication A person who governs the body, whether it is right or wrong, whether it is right or wrong, whether it is right or wrong, it is all well-planned, and then it is done. Of.The officials and the people are blessed by it.Relying on its merits, the imperial court believed that they knew things, and they were sincerely worthy of the name of knowing things. If the husband is conceited of his talents and looks down on him for the rest of his life, he will try to claim power in his career when he has not been used. Its importance, right and wrong, every time it is said that the future must be vigorous and promising.Once you take responsibility, wait and see The thoughts are born, and soon the thoughts are followed, and the thoughts are easy to accommodate, and there is no way to deal with them. It's not that he doesn't know whether the matter is possible or not, but he is afraid and dare not say it, or he is unwilling to do it because of obstacles. It is the theory of entrusting Xiaoshi to facilitate his wealth, and it is cleverly used as a decoration. It is also a person, who is used as a small minister, and the affairs of the city will be relaxed because of it.In a county, a Because of this, the affairs of the county are velvet.If you want to run efficiently, you can't necessarily go forward bravely.Secretary copy, it is not necessary Its comprehensive review is well understood.To use it as a minister, and its abuses are even more unspeakable. Husbands and ministers are sent by the imperial court, so they should resolutely take the affairs of the world as their own responsibility, and share with others With one heart and one heart, it is also the one who can achieve the prosperity of Thai friendship.Those who are not able to do things sincerely, but only perfunctory, If you express your tranquility and think it is clear, the country will also rely on human beings. And as a person, it is an important task, and those who let him agree with him will be weak and familiar, and they will not dare to be straightforward on weekdays. Those who speak righteousness are then cited as the same kind, and they are falsely recommended. After a long time, they become accustomed to each other, and they are all obtuse and shameless. And the morale was swept away by Esperanza. Therefore, "Yi" said: "The king and his ministers are jealous, because the bandits bow", "The bandits are slack at night, and they serve one person." Husband is a king's minister, but he encourages himself by being a bandit, and when he serves one person, he must guard himself day and night. Those who don't do things get what they get. The thing is, nothing more than reason.Those who don't judge what is reasonable, but act rashly and make changes by changing things, He is a minister who makes things happen, not a minister who does things. The so-called those who do things are not ashamed because they can do things, and they are not ministers who don't know things. Chen Yu thought that Zhang Mo was afraid that Song Xiaozong would mistakenly regard the minister who caused trouble as the minister who handled affairs, so he should only say to him: Your Majesty! If you want to be a minister who does things, you are more likely to be a minister who understands things.Then the heart is enough to understand things, and the body Enough to get things done.Both the mind and the body are for the use of the state, and they are used to share (help) politics, and they are almost as good as people. Since these three stories in history were quoted earlier, it is difficult to define the standard of talents for "selecting talents and abilities" when we go a step further.Is it based on moral standards?Is righteousness the standard?Or use talent as the standard?In any case, the result will be exploited by bad guys. With the establishment of positive standards, there will be negative counterfeiting patterns.That's why the ancients said: "One sentence, the end of the ages is the pole of the donkey." Saying one sentence, one truth, is like you have put a fixed stake there, thinking that it is used to tie valuable things.But if you get used to it, no matter it is a donkey or an eagle dog, it can also be tied to it.That is what must happen, and it is for granted. In fact, we know that "respecting the virtuous" or "not promoting the virtuous" is not the key point.Its focus is on a leadership class, whether it is politics, education or anything else, if a certain standard, a certain model is not particularly advertised, then talented people will develop according to the natural trend; , and live in peace and stability.If it is a model that advertises how to act to be a good person, in order to strive for this goal of being a good person, everyone will use all means to fight for that good person.If the model is used to win good people by means, in the process of fighting, it will cause chaos in personnel affairs.Therefore, Lao Tzu's proposal of "not honoring the virtuous, so that the people will not fight", is not a satire of negative thoughts. In addition, Legalism is a branch of Taoism, and it is also closely related to Lao Zhuang's thought.Han Feizi, the most famous legalist, put forward a theory, which can be said to be the same as the extension of Lao Tzu's concept of "not exalting the virtuous, so that the people will not fight."He said: "Those who love each other will praise each other compared to Zhou, and those who hate each other will compare each other to each other. It will not perish. If you abandon the law and follow your own interests, then the minister will not pretend to be wise, and the law will not be established." He said that the psychology of human society is very strange.Each other likes "Bi Zhou", and everyone stands shoulder to shoulder (the word "Bi" is like a person walking in front, and I follow from behind, which is called "Bi". If the word "Bi" is in the opposite direction, it becomes "Back". If you go this way and I go that way, it means "running in the opposite direction". If you understand the wording of this word, you can understand the meaning of "friends are traitors" in later generations. "Zhou" is a circle).Two or three people who agree with each other form an invisible small circle.If someone asked his friend, "How is Lao Zhang?" he would say, "My friend is amazing, very good." If someone said that his friend was not good, he would quarrel with others.On the contrary, "those who hate each other will be compared to the party rather than the opposite", and they will unite with other people to attack the person they hate. In fact, it is difficult for human society to have absolute standards for the right and wrong between people.People in leadership positions must be careful to distinguish between the slander of mutual resentment and the praise of mutual love, so as not to listen to it and be confused by it.If you have preconceived ideas, once you fall into this deviation, "slander and reputation fight", the owner will be confused. In the past, some people criticized us Chinese and the overseas Chinese community and said: "When two Chinese people are together, there are three schools of thought. This shows the biggest shortcoming of Chinese national disunity." I said: "This is not necessarily the case. As long as it is a human being, When two people are together, there will be three schools of thought.” For example, a husband and wife sometimes have several different opinions, which are only for the sake of love and love, so as to reconcile, or one party abandons his own opinions.Another example is that there are many brothers and sisters in a big family. Sometimes they get angry and quarrel with each other. It is really difficult to determine who is right and who is right. There can only be one principle.For those who compete, both sides have already made mistakes.Therefore, legalists who advocate a leadership position can only be arbitrarily determined according to the law and not be confused by favoritism when slandering the leftists and rightists. Han Fei expanded and enriched it from the phenomenon of the family, and extended it to a country, saying: "Family has regular business, even if you are hungry, you will not be hungry. The country has regular laws, and it will not perish even if it is dangerous. If it is intelligent, the law cannot be established." This is a key to represent Legalism, and it does not particularly flaunt the politics of sages.They believe that people are all ordinary people after all, all equal, and that the rule of man should be the basis.This kind of reasoning is exactly the same as Lao Tzu's "not honoring the virtuous, so that the people will not fight" and complement each other.It can be seen from this that Legalism is indeed derived from Taoism. Distinguishing between Taoism and Legalism The evolution of human history and academic thought are parallel to each other. It seems very interesting, and it is indeed incredible: where there is positive, there must be negative, and where there is right, there is wrong.Pros and cons, all differ from each other due to the difference in time, space and personnel evolution.Vendzi, who also belongs to Taoism - Fung Xiong, if we only follow the traditional sayings and don't talk about his life, then he is older than Lao Tzu, and should belong to the era of King Wen of Zhou, and he is as famous as Jiang Taigong - Lu Shang The characters who drive side by side are also the role of the military adviser or political consultant of King Wen of Zhou.But he advocated the need to use wise men and raised the importance of wise men.For example: "When the sage king is in power, there is a man in a hundred miles, but there is nothing. The king's way is declining, and there is a man in a thousand miles, and he is shoulder to shoulder." What he meant was that in ancient times, people's hearts were very simple, and there was no need to flaunt any reasoning or other names.In ancient times, when the sage kings were in power, even if there was a person with good moral knowledge within a hundred miles, he would live in vain, just like a useless person.Because in that era, everyone was a good person, and everyone was similar, so why specially invite some sages to govern the world!For example, in a society that is completely law-abiding and has no criminals or people, there is no need for police officers to prevent and manage criminals.But he also said that later, when the kingly way declined and the society was in chaos, if there was a wise man thousands of miles away, he should be found immediately and work side by side with him to rule the world. It is not bad at all to look at history from a theoretical point of view.For example, Zhao Rui, who was born in the prosperous Tang Dynasty, was also a Taoist figure.Even though he has a lot of strategy knowledge, what is the use of being born in the Shengping era?Only writing books, writing a "Long and Short Classics" handed down to the world, and going to practice Taoism and become a hermit.Although he was recruited by the imperial court, he still refused to go out of the mountain, so in history, he was called Zhao Zhengjun.Although he passed on an apprentice Li Bai, the poet Li Taibai, he used it at the wrong time and inappropriately in his later years, and as a result he suffered from the disaster of being decapitated several times.Fortunately, when he was young, he helped Guo Ziyi who was in distress, so Guo Ziyi was able to protect him later, so he survived.If it was a little later, in the chaos after An Lushan and Shi Siming, maybe Li Bai could keep pace with Li Mi, the famous prime minister who brought order out of chaos in the middle Tang Dynasty. The minister's brilliant achievements! He himself is a good example: In the past, King Wen saw that the son of Vendi was ninety years old.King Wen said: Hey!old!Pingzi said: If the envoys catch a tiger and chase a deer, The minister is old.Sitting on the policy of state affairs, the minister is still young. In fact, the "old man" that King Wen said was a deliberate joke, and there was also a feeling of feeling for himself.When King Wen used Jiang Taigong, Lu Shang was already over eighty years old.He is about the same age as King Wu.Of course, people beyond the age of ninety know that the great cause of rejuvenating the country is beyond their own age. It is like Zhao Yi's poem in the Qing Dynasty: "Under the wind and cloud tent, there are strange children, and there are many tears in front of the drum horn lamp." Zongzi made a joke—"Hey! I'm old."Is it the old man?Or is he feeling old too?Only he knows it.But Gezi's answer was also in line with King Wen's wishes. They knew each other well and hit it off immediately.Isn't this a clear proof of "respecting the virtuous"?Moreover, legalists like Han Fei advocated the rule of law rather than the rule of man, but the person who uses it is the person, not the law.If people don't use the law, the law is trash.Han Fei recommended himself because he thought he was a talented person, so he asked to be sold to the emperor.If the owner does not "respect the virtuous", where can Han Fei show off his own virtuous ability? Let’s take a look at the former Han Dynasty, Huainanzi, who admired Taoist scholarship, put forward opinions contrary to the legalist views, such as: “If the birds are poor, they will peck; if the animals are poor, they will touch; if the people are poor, they will cheat. Law, rape cannot be prohibited." Huainanzi puts forward the opposite principle here, just as Lao Tzu said: "Compare the good and the short, and the high and the low." There is a positive and a negative. Huainanzi is a Taoist. He uses Taoist thinking and opposes Legalism.Legalism also originated from Taoism, which is quite an interesting question. Huainanzi said: "Birds who are poor will peck, animals who are poor will touch them, and people who are poor will cheat." When a bird is hungry and cannot catch worms, it will peck and eat whatever it sees wood.The beast is really hungry, and will dare to touch you, man or anything else, in order to get food. "People cheat when they are poor." When people are poor, they try their best to survive, and they have to cheat.For example, the legalist Han Feizi said: "The country has regular laws, although it is in danger, it will not perish." , crime and murder.This is the truth that "people are poor and have short ambitions, but horses are thin and long-haired", and there is no way around it.When it really comes down to extreme viciousness, it will run amok.Therefore, the function of the rule of law is negated, and the influence of morality is still needed to make the world truly peaceful. In any case, each school of thought has its own specialty.Especially in the Spring and Autumn Period and the Warring States Period, there were countless books written by various schools of thought, with endless opinions.There are so many works that people really want to push them away.Often we feel that we are a little smart, and our thinking is quite unique.However, when I happened to read an ancient book, my face turned red.Because the truth that I thought of, the ancients have already said, it existed thousands of years ago, and I just thought of it now, it is really not worth it.In short, there are many positive and negative materials like those discussed above in the book. Let’s go back and talk about what Lao Tzu said, “If you don’t honor the virtuous, the people will not fight.”The sage here refers to what kind of sage?To what extent are the sages who are really advertised as sages?It is difficult to have standards.Regardless of the theory of Confucius and Mencius, or the words of Lao Zhuang and Zhuangzi, what standards must the sages referred to by each school meet?That's hard to be sure.Therefore, Baopuzi, who belongs to the Taoist school, said: "A white stone is like jade, and a traitor is like a virtuous person." A good white stone is crystal clear and looks like a piece of white jade, but in terms of its texture, no matter how hard or dense it is, it is not the same. Not enough for the standard of real jade.If it is evaluated by the world's gemstone standards, it can only be called "stone" at best.Such as "Qingtian Stone", "Opal Stone", etc., are actually just a kind of stone with better texture.As for people, the same is true. Sometimes a villainous person looks like a good sage.Therefore, it is difficult to identify the virtuous and the unvirtuous.We use these points of view to explain Lao Tzu's principle of "not honoring the virtuous, so that the people will not fight", and I believe it will be more helpful for everyone to study the connotation of Lao Tzu's words. Modern praise method for good people and old people Lao Tzu's book, no doubt, has been rearranged by others, but in general, it has been well organized, and the meaning and nature of each sentence are classified separately.If everyone expresses their own opinions and thinks that there are errors in the arrangement of the original text, then they are all in their own opinion, and it is difficult to draw a conclusion. When I introduced the first chapter, I first pointed out that Laozi often discusses the form and function of Dao together.Moreover, in terms of function, the so-called "Tao" of Laozi and Zhuangzi are both out-of-the-world cultivation and in-world practice, intermingled with each other, so there is no way to apply it, infinitely wonderful, and even indescribable.Therefore, reading Lao Zhuang is like reading "Sun Tzu's Art of War".Then, it is very troublesome to fully express the connotation of "Laozi".Especially in the aspect of the way of entering the WTO, many historical philosophies are often involved.Use historical facts, select them, and seek discussions close to metaphysical truths by going beyond the surface layer of facts.This should be a specialized course in general universities.But in many places, when historical facts are involved, it is difficult to speak freely.For example, in the sentence "not honoring the worthy, so that the people will not fight", it is difficult to determine what is right to honor the worthy and not to honor the worthy.In other words, in a truly peaceful and prosperous age, there is no need to flaunt good people. We only list one or two modern stories, which can probably add a little bit of interest to "not honoring the virtuous, so that the people will not fight". A few years ago, Taiwanese society launched a "Respect for the Elderly Association" to praise the elderly for their high reputation.When it was held for the first time, I found that this was simply playing tricks on the elderly, a way for the elderly to die early.Ask the old man so old to sit there to listen to the training, receive the award, and even take it around for a tour.In fact, it is a hard burden for the elderly. I think those old people may be exhausted, and because after this kind of atmosphere, many people will inevitably want to enter the ranks of being "respected for the elderly", so it becomes There is a dispute.Don't you see that Lao Tzu said, "If you don't see what you want, it will keep the people's minds from being disturbed"?Another example is that we flaunt good people and let good people receive awards. There is nothing wrong with our motives at first, but after the formation of the atmosphere, some people in society will find ways to win praise.Then, the original intention of praising a good person has changed.I also receive official documents every year recommending good people and good deeds, but in my opinion, there are too many good people and good deeds, who should I recommend?And if I asked for it, everyone just smiled at me, shook their heads, and waved their hands, and no one would accept the recommendation.I often say with a smile: There are two good people I would like to recommend, but unfortunately one is dead and the other has not yet reincarnated.Probably, I still barely look like a good person, but I, like everyone else, hate being recommended me, and I am even more afraid of recommending myself.Still ignore it accordingly and let Xian go (laughs).From these two stories, we can probably know that the so-called "not honoring the virtuous, so that the people will not fight", in Lao Tzu's society at that time, in that historical and political form, "appreciating the virtuous" was already a problem, so he proposed This sentence comes. Gossip less, the book returns to the main story.In fact, the rise and fall of people in human history through the ages, from the two standpoints of being a person and doing things, it is difficult to draw a definite conclusion from a purely philosophical point of view.If we only look at it from the standpoint of employing people in administration, Sun Jiatu, a famous official in the early Qing Dynasty, has already explained it quite thoroughly in the "Three Practices and One Disadvantage" Memorial!Among them, such as: Husband advances to the gentleman and retreats to the villain, how can only more than three generations know it!Although Shu Ji Zhishi (the last generation of decline and chaos) current situation) facing the government and wishing to govern, who would not think of using a gentleman?And self-wise kings (leaders who are confident that they are very wise), Each virtuous minister (everyone thinks that the cadres he selects are sages).Who doesn't think I use it He must be a gentleman, not a villain.It is the one who dies from a villain and then a gentleman retires. There is no one else. and also. Virtue is unique to a gentleman.Talent is shared by the villain and the gentleman, and it wins.The language is right, sir Zi is naive and the villain is flattering, so he and his ears are used to it.Run around and circle around, a gentleman is clumsy but a villain is shrewd, and it will be incompatible with the eyes. Learn to vote.That is, class affairs (evaluation of work) and examination of labor (industry review), a gentleman is ashamed of doing what he wants In terms of merit, the villain is skillful in catering and works in showing diligence, so he is in harmony with his heart. The villain supports his strengths and invests well, and the gentleman is addicted to what he is accustomed to without realizing it.Listen to it and its words are in your ears, Look at it and its appearance is pleasing to the eye, experience it and test it and its talent is worthy of the heart.So the villain coincides with each other, and the gentleman Do not chase but leave.How can the troubles of a husband be beyond words when the villain is united and the gentleman is separated! Stealing and Philosophy Secondly, Lao Tzu advocates "not expensive hard-to-find goods, so that people will not be stolen."These two sentences can be said to be "the text follows the order of the words", which is easy to understand when read.But it is quite problematic to say that for rare and rare property, don't cherish and value it so that everyone will not have the desire to steal it. The word "pirate" has the distinction of a robber who robs and a petty thief who steals.It is not easy to explain the word "stealing" in detail. What is the connotation of kleptocracy if it is explained from a purely philosophical point of view?We can quote a Buddhist term, anyone who "does not give and takes" is a thief.Broadly speaking, "not taking with you" is the act of stealing, and this definition is stricter than any other law in the world.The so-called "and taking" means that the consent of the other party must be obtained. "Not giving and taking" means taking something for oneself without the consent of the other party.Then, even if we pick up a piece of soil from the ground and come back without the presence of the landowner, it is already an act of "not giving and taking" and violated the precept of stealing.Therefore, if a person does not violate the precept of stealing, he is innocent only if he eats the wind and drinks the dew, enjoys the breeze on the river and the bright moon in the mountains. In the academic thinking of Taoism, this point has the same meaning as Buddhism. Taoism talks about "Tao" as "stealing machine". "Yin Fu Jing" says: "Heaven and earth are the thieves of all things. All things are the thieves of people. People are the thieves of all things." The ascetics also use the opportunity of stealing.We humans are thieves of heaven and earth, we all steal the natural things of heaven and earth, steal the light of the sun, steal the functions of the soil, infringe on the life of all things to feed ourselves, and swallow the meat of animals and vegetables and radishes into the stomach and intestines , I still take it for granted, this is taking advantage of everything in the world, it is stealing the machine.Therefore, people who practice Taoism also steal the essence of heaven and earth to me.It’s like using a converging convex lens, placing it under the sunlight, gathering the sunlight together to form a focal point, and placing a piece of grass on the focal point, to a certain extent, it will burn up, and then ignite the fire to make cooked food. This is also stealing the sun. The heat energy comes from profit.The same is true for cultivators who steal the essence of heaven and earth, so it is said that "people are the thieves of all things".But "heaven and earth, the thief of all things", although human beings steal the essence of heaven and earth, heaven and earth also steal all things and our lives, so that the mighty function of the existence of heaven and earth appears. In this way, according to the Taoist view, this world is a world of stealing from each other, stealing from each other, and taking advantage of each other.Then he said he was merciful, which was really ridiculous.For example, we humans are called human beings. According to the views of Taoists in ancient traditional culture, we are called "worms", tigers are "big worms", snakes are "long worms", and small reptiles are "caterpillars".The so-called "insect protectors" are just creatures in the world.But brazenly using other creatures to cover their shame with fur, and then boasting that they are the spirit of all things, some of them are dressed in etiquette, isn't it the behavior of a robber. However, in the thoughts of Taoist figures such as Lao Tzu and Zhuang Zi, the scope has been narrowed from the broad theory of stealing phones in the ancient tradition, and it has been classified into the category of the humanistic world, only talking about stealing phones in human society.The most obvious is nothing more than the scaremongering in Zhuangzi's "The Piece of Skin".At the same time, it also points out what the rarest and most difficult goods are.He said: However, once Tian Chengzi kills the king of Qi and steals his country, will he be the only one who steals his country!and with the Holy Wisdom Steal it by law.Therefore, Tian Chengzi has the name of a thief, and he lives in the safety of Yao and Shun. A small country dare not criticize him, but a big country Don't dare to punish, the twelfth generation has the state of Qi.It is not to steal the country of Qi, but to keep the law of the thieves with the law of its sages. body? Try to talk about it, the so-called most knowledgeable people in the world, there are some who are not hoarded by thieves! How do you know it?Those who steal the hook will be punished, and those who steal the country will be princes, and benevolence and righteousness exist in the gate of the princes. Similarly, Sakyamuni, who was born in a troubled and chaotic world, in some places he said in the classics, is also a "king thief" and said, exposing the abnormal psychology of human greed and hatred. Because "(Yue Qu) Xun Pian" is too thorough in its discussion of human history, it is more straightforward than Confucius's "Spring and Autumn", which blames the sages and frightens the rebellious officials and thieves. I dare not face it, I can't read it, and I can't let others read it, I can only read it secretly.use for a living.Those who use it successfully, such as Cao Cao, are the graduates of the "(Yue Qu) Qi" department; those who use it unsuccessfully, such as Huan Wen, are the students who failed the "(Yue Qu) Qi" department and did not graduate. In terms of historical experience, since the great chaos at the end of the Tang Dynasty and the formation of disputes in the Five Dynasties, there have been sketches of Taoist philosophical thought poems, such as: "In the Central Plains, don't make robbers, and robbers can't be eliminated when they are born. Once a robber is eliminated, a group of robbers can be created." Most of the heroes are robbers." This poem is a vernacular poem in the late Tang Dynasty. Although it is very clear, it lacks the poet's "gentle and honest" style. Celebrities, don't send heroes to be emperors." The content is profound. The deadlock that strictly prohibits the development of industrial science and technology in history Philosophical concepts related to big thieves, small thieves, etc. are roughly as mentioned above, so there is no need to discuss it further, so stop here.On the other hand, our 3,000 years of historical experience has always been governed in the direction of the traditional thinking of Confucianism and Taoism, and we have always adhered to the establishment of the country based on agriculture and the utilization of natural resources such as animal husbandry, fishing, hunting, salt and iron. The policy of agriculture rather than business, neither pays attention to industry, of course, despises the development of science and technology.It even strictly prohibits the invention of science and technology, which is regarded as "uncanny skill and obscenity" and is listed as a ban.Therefore, modern and modern intellectuals, in addition to being exposed to the science and philosophy of Western culture, saw the effectiveness of foreigners in enriching the country and strengthening the army, and in contrast to the weakness and backwardness of their own country, they bitterly criticized the uselessness of traditional culture.For example, the ethics of Confucius and Mencius, which represent Confucianism, and the natural thought of Laozi and Zhuangzi, which represent Taoism, are especially considered to be the culprits and are not worth paying attention to. On the surface, this reactionary thinking is not entirely wrong.For example, Lao Tzu’s warnings such as “Do not value hard-to-find goods, so that people will not be stolen. Seeing what they want, so that people’s hearts will not be disturbed” and other warnings are iron-clad and undeniable.Moreover, since the Qin and Han Dynasties, almost all the imperial regimes of the past dynasties have been regarded as the king's table, and they have always been faithful.其实，大家都忘记了，如老子的这些说法，都是当时临病对症的药方，等于某一时期流行了哪种病症，时医就对症处方，构成病案。不幸后世的医生，不再研究医理病理，不问病源所在，只是照方抓药，死活全靠病人自己的命运。因此，便变成“单方气死名医”的因医致病了！ 我们至少必须要了解自春秋、战国以来的历史社会，由周代初期所建立的文治政权，已经由于时代的迭更，人口的增加，公室社会的畸形膨胀，早已鞭长莫及，虚有其表了。这个时期，也正如太公望所说的“取天下者若逐野鹿，而天下共分其肉”。一般强权胜于公理的诸侯，个个想要称王称帝，达到独霸天下的目的，只顾政治权力上的斗争，财货取予的自恣。谁又管得了什么经纶天下，长治久安的真正策略。因此，如老子他们，针对这种自私自利的心理病态、社会病态，便说出“不尚贤，使民不争。不贵难得之货，使民不为盗。不见可欲，使民心不乱”的近似讽刺的名言。后来虽然变成犹如医药上的单方，但运用方伎的恰当与否，须由大政治家而兼哲学家的临机应变，对症抓药。至于一味地盲目信守成方，吃错了药，医错了病的责任，完全与药方药物无关。 例如我们过去历史上所讴歌颂扬的汉代文景之治，大家都知道，是熟读《老子》的汉文帝母子，信守道家的黄老之道的时代。老子传了三件法宝：“曰慈，曰俭，曰不敢为天下先。”汉文帝自始至终，都—一做到了。汉文帝的俭约是出了名的，“不贵难得之货”，也是有事实证明的。他自己穿了二十年的袍子，舍不得丢掉，还要补起来穿。从个人的行为道德来说，一个“贵为天子，富有四海”的皇帝，能够如此俭约，当然是难得可贵。又有人献上一匹千里马给皇帝，他便下了一道诏书，命令四方，再也不要来献难得的货物。这是他继承帝位的第二年，有献千里马者的历史名诏。他说：“鸾旗在前，凤车在后，吉行日五十里，师行三十里。朕乘千里马，独先安之？于是还其马，与道里费。”下诏曰：“朕不受献也，其令四方毋复来献。” 在我们的历史与辑着史书者的观念里，郑重记载其事的本意，就是极力宣扬汉文帝的个人行为道德，如此高尚而节俭，希望后世的帝王者效法。如用现代语体来表达这段史实，是说汉文帝知道了有人来献千里马，便说：此风不可长，此例不可开。我已经当了皇帝，要出去有所行动的时候，前面有擎着刺绣飞驾的旗队，正步开道。后面又跟着侍候的宫人们，坐着刻画祥凤的车队，带着御厨房，平平稳稳，浩浩荡荡地向前推进，大约每天只走五十华里就要休息了。如果带着警卫的部队，加上军事设备等后勤辎重车队，大约每天只走三十华里便要休息了。那么，我当皇帝的，单独一个人骑上千里马要到哪里去呢？ 无论是达官显要，乃至贵为帝王，没有周围的排场，没有军警保护的威风，也只是一个普通的人而已，并无其他的奇特之处。甚至遇到危难，还很可能正如民间俗话所说“凤凰失势不如鸡”呢！因此，他退还了这匹奉献上来的千里马，并且交代下去，还要算还送马来的来回路费和开支。同时又下了一道命令（当时把皇帝的命令叫“诏书”）宣布说：“朕”（过去历史上皇帝们的自称）不接受任何名贵稀奇的奉献，要地方官们通知四方，以后不要打主意奉献什么东西上来。 这在汉文帝当时的政策作为，的确是很贤明的作风，不只是因为他的个性好尚节俭的关系。在那个时候，从战国以来到秦汉纷争的局面，长达两百余年，可以说中国的人民，长期生活在战争的苦难中。缩短来说，由秦始皇到楚汉分争以后，直到汉文帝的时代，也有五六十年的离乱岁月。这个时候的社会人民，极其需要的便是“休养生息”，其余都是不急之务。所以他的政策一上来便采用了道家无为之治，以“慈”、“俭”、“不敢为天下先”（不要主动去生事）为建国原则。首先建立宽厚的法治精神，废除一人犯罪，并坐全家的严刑。跟着便制定福利社会人民的制度，“诏定振穷、养老之令”。 诏曰：方春和时，草木群生之物，皆有以自乐。而吾百姓鳏寡孤独穷 困之人，或阽于死亡而莫之省忧。为民父母将何如？其议所以振贷之。 又曰：老者非帛不暖，非肉不饱，今岁首不时（注：年初及随时的意 思）使人存问长老。又无布帛酒肉之赐，将何以住天下子孙孝养其亲哉！ 具为令：八十以上，月赐米肉酒。九十以上，加赐帛絮。长吏阅视，丞若 尉（丞、尉都是地方基层官职名称）致二千石（地区主政官职称谓）遣都 吏循行，不称者督之。 学老子的汉文帝绝对没有错。但是后代有些假冒为善，画虎不成反类犬的帝王们，却错学了汉文帝。例如以欺诈起家，取天下于孤儿寡妇之手的晋武帝司马炎，在他篡位当上晋朝开国皇帝的第四年，有一位拍错马屁的太医司马程，特别精心设计，用精工绝巧的手工艺，制作了一件“雉头裘”，奉献上去。司马炎便立刻把它在殿前烧了，并且下了诏书，认为“奇技、异服，典礼（传统文化的精神）所禁。”敕令内外臣民，敢有再犯此禁令的，便是犯法，有罪。读中国的历史，姑且不论司马氏的天下是好是坏，以及对司马炎的个人道德和政治行为又作什么评价；但历来对奇技淫巧、精密工业以及科技发展的严禁，大体上，都是效法司马炎这一道命令的精神。因此，便使中国的学术思想，在工商科技发展上驻足不前，永远停留在靠天吃饭的农业社会的形态上。 劫灰和人类的物质文明 其实，回转来追溯我们在科学发展的学术思想史上，历代并非无人，只是都怕背上传统观念中玩弄“奇技淫巧”的恶名。同时，更受到混合儒道两家思想的“玩人丧德，玩物丧志”等似是而非的解释所限制。 姑且不说老祖宗黄帝如何发明指南针、指南车，或者更早的老祖宗们在天文和数学方面，又如何一马当先地居于世界科学史上的先导地位。至于战国时代，方士们的炼丹术，成为世界科学史上化学的鼻祖。甚至五行学说的运用，在天文、地理和克服沙漠与航海等困难上，也有相当的贡献。只以科技工业来说，在战国前期，最著名的便有墨子与公输般在军事武器上的彼此互相斗巧。除此之外，《墨子·鲁问篇》与《韩非子·外储篇》上，还分别记载着墨子曾经用木材制造一个飞鸟。公输般也有用竹子、木材制造一只鸟鹊，放在空中飞了三天不掉下来的记录。还有，南北朝时期，有一位和尚，也用木材造了一个飞鸟，在空中飞翔好几天，最后又回转原处降落。不幸的是，这些比发明飞机还早的发明，受到“奇技淫巧”观念的影响，被埋没了，没有受到如西洋思想中的重视，再加研究，再加改进而成为人类实用的科学技能。 至于明代初期郑和所制造远航的大楼船，以及宋、元时代在战争中运用的大炮，是否学自西洋，或是中国的发明，辗转传到欧洲而加以改良，考证起来，实在也很困难。因此，也不敢轻信一般的定论，贸然地认为自西洋传来。 总之，在我们的历史上，自战国以下，科技的发展，都被“奇技淫巧，典礼所禁”这个观念所扼杀，那也是事实。而这个观念，是否受老子的“不贵难得之货，使民不为盗”的思想所影响，却很难肯定。老子所指的“难得之货”，正如吕不韦思想中的“奇货可居”的大货。换言之，它的内涵，多半是指天下国家的名器——权力，并非狭小到像他自己——老子一样，只愿意骑上一条青牛过函谷关，决不肯坐大马车去西渡流沙。 因为讲到古代科学技术的发展、机械的发明，以及工商货品的开发，几乎每一样事物都和道家的方伎有关。例如在十九世纪最为重视的动力能源，便是煤炭。在我们的历史上，最初发现煤炭的趣话，是在汉武帝时代。汉武帝为了教练水师——海军而开凿昆明池。因为开凿昆明池这个大水库，便挖到煤炭。但是当时的人们不知道这块黑而发亮又坚硬的石头是什么古怪的东西，便呈献上来给皇帝。汉武帝看了当然也不知道，只好找以滑稽出名的东方朔来问。东方朔耍了一个关子，推说他自己也不知道，就顺水推舟说，正好西域来了一位胡僧，请他来，一定可以找到答案。这样一来，更引起汉武帝的兴趣了。找来了胡僧，问他这块黑石头一样的是什么东西，胡僧便说：“此乃前劫之劫灰也。”一块煤炭，叫它做“劫灰”，多么富有神秘性的文学笔调啊！ 其实，劫灰的典故，出在佛经。佛说物质世界的存在，也和人的生命一样，有它固定的变化法则。在人的一生而到死亡，有四大过程，叫做“生、老、病、死”，谁也逃避不了。但就物质世界的地球和其他星球而言，它的存在寿命，虽然比人的身体寿命长，结果也免不了死亡的毁灭，不过把物质世界由存在到毁灭的四大过程，叫它“成、住、坏、空”。当上一次这个地球上的人类世界被毁灭的时候，火山爆发，天翻地覆，在高温高压下，经过长时间的化学变化，没有烧化的，还保有原来形状的，就是化石。至于烧成灰块的，就是煤矿、铁矿之类。熔成浆的，就是石油。佛学中的“前劫之劫灰”，也就是我们所说的煤炭。佛学的这种说法，是被现代科学——地质学的理论所认同的。但在西汉武帝的时代，这种理论就很新奇了。 那么，我们的古人，既然知道了煤炭，为什么不早早开发来应用，却始终上山打柴，拿草木来做燃料呢？这又是另一个有趣而具意义的问题。这个思想，也出在道家的学术思想。道家认为天地是一大宇宙，人身是一小天地。地球也是一个有生机的大生命，就如人身一样。人体有骨骼、血脉、五脏、六腑、耳目口鼻以及大小便等等，地球也是一样，它有生机，不可轻易毁伤它。不然，对人类的生存，反有大害。因此，虽然知道有“天材地宝”的矿藏，也决不肯轻易去挖掘。即使挖掘，也要祭告天地神祗，得到允许。不然，只有偷偷地在地层表面上捡点便宜。其实，哪个神祗又管得了那么多？但是人心即天心，人们的传统思想是如此，神祗的权威就起了作用了。 正因为这种思想，使得我们全国的丰富的煤矿等宝藏，才保留到现在，作为未来子孙们生存的资财。例如现在人所用的能源石油，在道家的观念来讲，是万万不敢轻易多用的。因为那是地球自身营卫的脂肪或者犹同人体的骨髓，如果挖掘过分了，这个地球生命受到危害，就会加速它的毁灭。 这种思想，这种观念，看来多么可笑，而且极富于儿童神话式的浓厚幽默感。因为我们现在是科技的时代，决不肯冒昧地轻信旧说。但是，我们不要不了解。现代真正的大科学家们，他们反而惊奇佩服我们的祖先，远在十几个世纪以前，早已有类似现代科学文明的地质学和矿藏学的理论和认识。 世上无如人欲险 接着“不尚贤”、“不贵难得之货”而来的，便是以“不见可欲，使民心不乱”作为总结。换言之，“不尚贤，使民不争”是消极的避免好名的争斗，“不贵难得之货，使民不为盗”是消极的避免争利的后果。名与利，本来就是权势的必要工具，名利是因，权势是果。权与势，是人性中占有欲与支配欲的扩展。虽是贤者，亦在所难免。司马迁所谓“君子疾没世而名不称焉”、“天下熙熙，皆为利来。天下攘攘，皆为利往”，真是不易的名言。固然也有人厌薄名利，唾责名利，认为不合于道，但“名利本为浮世重，古今能有几人抛”呢？除非真有如佛道两家混合思想的人，所谓“跳出三界外，不在五行中”，也许不在此例，也许是未能确定之词。因为照一般宗教家们所说的超越人类以外的世界，也仍然脱不了权力支配的偶像，那么，无论在这个世间或是超越于这个世界，照样还是跳不出权势的圈套。这样看来，人欲真是可悲的心理行为。不过，也许有人会说，人欲正是可爱的动力，人类如果没有占有支配的欲望，这个世界岂不沉寂得像死亡一样的没有生气吗？是与非，真难说。且让我们转一个方向来反映老子的“不见可欲，使民心不乱”的说法吧！ 首先，我们要确定“欲”是什么？很明显的答案，“欲”有广义和狭义两层涵义。广义的“欲”，便是生命存在的动力，包括生存和生活的一切需要。狭义的“欲”，一般来说，都是指向男女两性的关系和饮食的需求。 例如代表儒家的孔子，在《周易·序卦传》便说：“有天地，然后有万物。有万物，然后有男女。有男女，然后有夫妇。有夫妇，然后有父子。有父子，然后有君臣。有君臣，然后有上下。有上下，然后礼义有所错。夫妇之道，不可以不久也。”他在《礼记》的说明中，又说：“男女饮食，人之大欲存焉。”孔子虽然不像后来的告子一样，强调“食、色，性也”。但很显然地，他把“喜、怒、哀、乐、爱、恶、欲”七情中的“欲”字，干脆了当地归到男女饮食的范围。人的生命的存在，除了吃饱喝足之外，跟着而来的，便是男女两性的关系了。因此，他删订开端的第一篇，便采用了“关睢”。孔子并不讳言男女饮食，只是强调在男女饮食之际，须要建立人伦的伦理秩序，要“发乎情，止乎礼”。 上面的举例，就是把“欲”的涵义，归纳到狭义的色欲范畴。此外，历来儒道两家的著述，厌薄色欲，畏惧色欲攫人的可怕说法，多到不胜枚举。宋代五大儒中，程明道的“座中有妓，心中无妓”的名言，一直是后世儒者所赞扬的至高修养境界。乃至朱熹的“十年浮海一身轻，乍睹藜涡倍有情。世上无如人欲险，几人到此误平生”等等，似乎都是切合老子的“不见可欲，使民心不乱”的名言。 到了魏晋以后，随着佛家学说的输入，非常明显地，“欲”的涵义，扩充到广义的范畴，凡是对一切人世间或物质世界的事物，沾染执着，产生贪爱而留恋不舍的心理作用，都认为是欲。情欲、爱欲、物欲、色欲，以及贪名、贪利，凡有贪图的都算是欲。不过，它把欲剖析为善与恶的层次。善的欲行可与信愿并称，恶的欲行就与堕落衔接。对于欲乐的思辨分析，极其精详，在此暂且不论。尤其佛家的小乘戒律，视色欲、物欲如毒蛇猛兽，足以妨碍生命与道业，避之唯恐不及。与老子的“不见可欲，使民心不乱”又似如出一辙。因此，从魏晋以后，由儒释道三家文化的结合，汇成中国文化的主流，轻视物欲的发展，偏重乐天知命而安于自然生活的思想，便普遍生根。有人说，此所以儒道两家思想——老子、孔子的学说，历来都被聪明黠慧的帝王们，用作统治的工具。 反正人类总是一个很矛盾的生物，在道理上，都是要求别人能做到无欲无私，以符合圣人的标准。在行为上，自己总难免在私欲的缠缚中打转。不过，自己都有另一套理由可为自己辩白。如果老子的本意，真要人们做到“不见可欲，使民心不乱”，“虚其心，实其腹，弱其志，强其骨。常使民无知无欲”。事实上，在人世间的现实社会里，是绝不可能的事。除非天地再来一次混饨，人类重返原始的时代，如道家所说的“葛天氏之民，无怀氏之民”的初古时期，或者可以如此。 虚心实腹与鼓气 可是在秦汉以后修学神仙丹道的道家方士们，大多都遵守老子的告诫，要极力做到“绝嗜禁欲，所以除累”的功夫，以便具有学仙得道的资格。不过，请注意我所说的“大多”这个概念。当然不包括自认为是黄帝传承的“黄老之道”的全部道家神仙方术。这些大多数的学道的人们，在基本上，除了希望自己严谨地做到“离情弃欲”为入道之门以外，最重要的，便要做到如老子所说的“虚心实腹，弱志强骨”的实证境界。尤其发展到后世，修道学神仙的，都在修炼如何虚心，如何实腹，如何弱志，如何强骨。再配上老子在后面所说的“专气致柔，能婴儿乎”等等说法，不但使修道的人都致力于追求这种境况，即如练习拳术武功的人，乃至讲究读书做学问，注意修心养性的人们，也在或明或暗地，努力于虚心实腹的功