Chapter 20 three life attitudes

The second series of my attitude towards life Chapter 24 Three Attitudes to Life (1) Three attitudes towards life - chasing after seeking, disgusting and solemn "Attitude to life" refers to the tendency of people's daily life. If you talk about it deeply, it will enter the scope of philosophy; if you talk about it superficially, it is not difficult to understand.According to the Chinese classification method, the attitude towards life is divided into two types: "being out of the world" and "entering the world", but I think it is general, and it is not as detailed and moderate as the rule of thirds.We carefully analyze: the depth, twists and turns, and biases of life attitudes... There are all kinds, and each era, each nation, and each society also has its own various spirits, so desires are not general, but they are inevitable. more general.The rule of thirds we are using now is only a relatively moderate method.

According to the rule of thirds, the first attitude towards life can be expressed by the word "chasing and seeking".This means that people are constantly pursuing in real life, such as food, feast, reputation, sound, sex, goods, profit, etc., on the one hand, they are attracted by interest, and on the other hand, they are stimulated by problems. There is no difference; this first attitude towards life (seeking to seek) can be thoroughly realized and brought to the highest point, that is, modern Westerners.They are purely outward force, looking straight ahead, seeking material enjoyment. Their power to conquer nature is really great, and it is most worthy of clapping and praise.And they can intellectualize this first attitude towards life and turn it into a set of theories—philosophy.It can be represented by the experimentalism of Dewey in the United States. He was able to carefully seek out the basis of academic theory.

The second life attitude is the life attitude of "disgust".The first attitude towards life is the problem of people with things.The third attitude towards life is the problem of people to people, and this is the problem of people to themselves.Humans are different from other animals. Other animals follow the path of instinct, while humans follow the path of reason, and their rational function is particularly developed.Its most special point is that it turns its head to look at itself, which is what all living things are inferior to human beings.When people turn around and observe their life calmly, they feel that life is too bitter. On the one hand, they are entangled with eating, drinking, men and women and all desires. Selfishness, jealousy, hatred, calculation, and life-and-death phenomena all make people feel that life is too boring.If so, it produces an attitude towards life that is disgusting with the world.This attitude is shared by everyone.All foolish men and women in the world have this thought, because foolish men and women can also think back, and when they think back, they want to leave.However, although this kind of attitude towards life is shared by everyone, what is distinguished is the difference in degree. It only depends on whether it is thorough or not.This distasteful attitude towards life is born of many religions.Those who can play the best are Indians.Hindus are the strangest. Their whole life is entirely religious.They are the most thorough and complete; the most transparent among them is the Buddhist school. The third attitude towards life can be expressed by the word "serious".The solemn attitude can be divided into two levels: first, when not looking back at yourself - use force outward; second, when looking back at yourself - use force inward.In the solemn attitude that has never looked back, it is the innocent life of children.Children have a natural solemnity about their lives, and a natural non-negligence, so they are called naive.The real is true, the heavenly is natural, that is, it follows the natural flow of its life.Here I specifically mention children, because the word "serious" I used here seems too serious.It's actually not serious.The so-called "seriousness" I mean is to consciously listen to the natural flow of life and seek its natural and reasonable ears. "Seriousness" means to take care of the present moment with full energy, like a child who can put his life in the present moment, with no precedent and no future, single-minded, never knowing to look back, blindly obeying the natural development of life, almost chasing forward The request is almost the same, but there is a difference.This series of words is superficial.

To put it more deeply, looking back at life and prudently living is the real prudence.The one that has played this way best is Confucianism in China.This attitude towards life is also very simple, the main meaning is to teach people to "consciously try our best to live".Although this remark is common, it includes all Confucian principles, such as the later Confucian sayings of "fewer desires", "abstinence", and "suffocation of desires", which all require people to clearly and consciously try their best in the present life.Confucianism is most opposed to relying on the urging of external forces and the temptation of external interests to move forward in life.The temptation to live forward is passive and seeking rather than self-conscious.The reason why Confucianism rejects desire is that desire is pursued and unconscious, and it is not to live with all one's strength.These words can contain all the truths, such as "righteousness", "cautious independence", "benevolence and righteousness", "loyalty and forgiveness", etc. They all live with their own conscious strength.Another example is the common so-called "benevolence to the utmost of righteousness", "full of emotions", etc., which also mean this.

Each of these three attitudes towards life has its depth.A shallow dislike cannot be compared with a deep pursuit.Pursuit is the secular way, prudence is the moral way, and detachment is the religious way.Arranging these three for comparison, when the seeking-seeking attitude is the shallower, and comparing the two attitudes of solemnity and disgust, it is more difficult to be solemn. It is naturally possible to progress from the seeking-seeking attitude to the solemn attitude, but I think It's not easy.Ordinarily, it turns from an attitude of chasing seeking to an attitude of detachment, and from an attitude of detachment to a solemn attitude. Most of the Neo-Confucians in the Song and Ming Dynasties did this. Life.That's exactly what I say.When I was a teenager, I was very close to materialism, then transferred to Buddhism, and finally belonged to Confucianism.The feeling of disgust is very profound, and only by turning around can we do our best in life; otherwise, we will fall into pursuit and fall into false efforts.Therefore, unless the heart is extremely clean, without the slightest thought of greed, one cannot live as hard as possible.And really trying to live, and every time after passing through disenchantment.How to Be Who I am Today Lecture at Sun Yat-Sen University in Guangzhou in 1928.

All of you, today I am invited by the Philosophy Association of Sun Yat-sen University to give a speech. Sun Yat-sen University is the highest research place in South China. The topic I am going to talk about today is very common, and I am afraid that it will disappoint everyone's good intentions.Originally, it was not easy to decide on the title, because the words to be used in this title were difficult to be sure.What I want to say is to explain how I studied in the past, but the word study is not very appropriate, it is better to explain how to become the person I am today—probably that is what I want to say.

Why do I want to talk about such a topic?There are two reasons for me to talk about this topic: First point, I am meeting you for the first time, and I really want to introduce myself to you.If you have never heard of me, Mr. Liang, I don't need an introduction.Let's get to know each other again.But you have already heard people talk about me, and most of the things you heard are legends and unreliable. Therefore, most of your ideas about me are based on misunderstandings.Because I don't want everyone to have a concept of me that I don't want to accept due to misunderstandings, so I want to explain myself and explain these misunderstandings so that everyone can know the truth of my content.

The second point is that a classmate from the Department of Philosophy invited me to give a speech today, and the Department of Philosophy once asked me to do homework with great intentions. I dare not take it seriously, and I am very grateful.Today I want to take this opportunity to tell you what I think is the most important thing in my heart. It can be regarded as a little contribution to the students in the philosophy department. 1. I would like to reiterate a few words on the first point.What I said is that everyone misunderstands me because they don’t know why they regard me as a national scholar, a Buddhist scholar, or a philosopher. They don’t know why there are so many emblems, so many imaginations and so many guesses!I dare not accept so many high-level halls.Let me tell you the truth, I am not a scholar at all!Moreover, I am simply not a scholar, and I have no way to teach!Don't tell me what kind of scholar I am!I am a person who has nothing, so I really have no way to talk about learning.No matter what kind of knowledge you are talking about, you must have a tool for learning: you must be proficient in Western languages ​​to learn modern knowledge; and to study modern knowledge, you must have a scientific foundation.I can barely read some Western books, and I have no scientific foundation.I'm only a middle school graduate until now!Speaking of Chinese studies, strictly speaking, I haven't recognized Chinese characters yet.Apart from flipping through "Duan Zhu Shuo Wen" hastily in a dozen days, I have no research on philology, so in terms of Chinese studies, I don't have the tools and foundation to study.I have never read any ancient Chinese books. Everyone thinks that I am very familiar with ancient Chinese books. In fact, I have not read a single sentence, so I cannot recite a single one.If I want to quote an ancient book, I must turn the book.I have learned ABC since I was seven or eight years old, but I haven't learned it well until now; as for ancient Chinese books, I didn't find them until I was a teenager and read them like reading magazines.Therefore, I really can't teach learning, whether it is new or old, and I don't even have the tools to teach learning.Then, not only do they not know how to teach knowledge, they simply have no way to teach knowledge.

However, why did everyone unconsciously misunderstand me as a scholar?This is what I want to explain to you today.I think it is necessary to explain this misunderstanding, because the scholars are false, and the misunderstanding is already real!So today I confess to everyone, so that everyone can understand who I am, it is really good.This is the first point of the statement. The second series of my attitude towards life Chapter 25 Three Attitudes to Life (2) 2. (This is for students in the philosophy department) In my opinion, opening a philosophy department in a university, enrolling students to study philosophy, and graduating in three to five years, is the worst in the world, nothing more than that!The Department of Philosophy is really misleading!I remember that in the sixth or seventh year of the Republic of China (I can’t remember whether it was six or seven years, but it was ten years ago), when I was teaching at Peking University, the first (or second) graduates of the Philosophy Department were about to graduate, so I invited the principal, the dean of liberal arts, and the teachers to hold a tea party.At that time, Mr. Chen Duxiu, the dean of liberal arts, once said: "I am very worried about the students who graduated. Because the students in the Chinese Department graduated, I can write letters of introduction for them, saying that a certain gentleman is very good in Chinese, please use him, or like the English Department. When my classmate graduates, I can write a letter of introduction saying that a certain gentleman’s English is very good, please use him, but what about the graduates of the philosophy department? So I worry about everyone!” University students originally cared about furthering their studies Yes, he doesn’t care about social application, half of what he said is a joke, which is not quite right, but there is one point, that is, studying philosophy will definitely have no results, this is true!After studying for a few years, it is still inexplicably true!So I can't help worrying about my classmates in the philosophy department! Philosophy is a very strange thing: on the one hand, it is what everyone should learn, but on the other hand, it is not what everyone can learn.Although everyone should learn a little, it is not something that everyone can learn.In other words, a person without a genius in philosophy is not worthy of studying philosophy; if he wants to study philosophy reluctantly, he will study for a lifetime without any results.Therefore, the knowledge of philosophy can be said to be only a privilege enjoyed by a few people. Like art, it depends entirely on genius to succeed, but it is completely different from science.Because people who study science, as long as they are willing to work hard and study a little more, they can always learn about the same. For example, engineering is not easy. In eight or ten years, you can always be an engineer.Philosophy is not like this. You need not only genius but also hard work to have any hope of success. Without genius, even if you are willing to work hard, you can’t achieve it. Even if you have genius and refuse to work hard, you can’t succeed.

You may ask why philosophy is so special, why it is a science that everyone should learn, but at the same time it is not a science that everyone can learn? This is because the problems studied by philosophy are near at hand, but far away—— Ultimately.The Arctic Ocean is far away from us, and it is farther than the Arctic Ocean. It is like the problem of life in the universe. It is said to be far-reaching, but it is clearly close at hand.These problems are the most common. It can be said that they can be encountered everywhere, but they are very special because they are the most extreme.Because of its universality, everyone has to ask this question, and it is necessary to ask it; but because of its profound truth, everyone can't ask it, and in fact, can't ask the result.It is even impossible for ordinary people to study philosophy.Perhaps life in the universe is extremely ingenious, but ordinary people are extremely stupid. Each is at its extreme, and of course the two do not meet.Since there is no way to meet, how can we understand?You are not ingenious, no matter how you think about it, you will never get that ingenuity in your life, so I say that philosophy is not a knowledge that everyone can learn.Some people think that life in the universe is mysterious and incomprehensible, but it is not.It can be solved with a genius, but it cannot be solved without a genius.You have an ingenious mind, and the ingenious harmony between nature and the universe is silent, irresistible, and you don't think it is mysterious or transcendent.If you don't have a clever mind, you don't need to try to understand it, because you can't solve its problems.Unlike other sciences, you can improve day by day. As long as you accumulate time, you can always increase your knowledge in that area, such as physiology and hygiene, physics, chemistry, astronomy, and geology. If you understand a problem today, you can learn it tomorrow. You can seek to solve a new problem, and there is no need to solve yesterday's problem today. (However, the more problems are solved, the more problems will be discovered.) In other kinds of science, it is probably only to seek to solve later problems, without having to study problems that have been solved before; this is not the case in philosophy, from beginning to end, always Hovering over those old questions.The issues studied by Zhou, Qin, and Greece thousands of years ago are still being studied today.If a certain kind of science is to solve old problems, it must be a kind of problem very close to philosophy; otherwise, there will never be such a thing.Based on this, some people say that all sciences have made progress, but philosophy alone has not seen progress since ancient times.In fact, philosophical problems are not always unresolved, but the solutions to scientific problems can be shared with others. The solutions to philosophical problems are always subjective and cannot be shared with others.The ancients solved it long ago, but the later ones had to start from the beginning; the ancients did not get it from NFDA7, and the later ones could not use it as a metaphor; so if it is always unresolved.There is also progress, but it does not exist in the positive, but in the negative, that is, it indicates that "this road does not work".Although the positive answer to the question is still inconclusive, but it cannot be viewed as such, it cannot be sought, and it will gradually be revealed to people.Therefore, in the world of philosophy, there is success without success, and the efforts of the predecessors are not in vain.

In this way, students in the philosophy department are in a dilemma: philosophy is a subject that cannot be learned, but you have already been fooled by this, and you have entered the philosophy department, but you can't get out, what will you do?So I wanted to come up with a remedy for everyone.Whether the method is correct or not, I am not sure, I just want to contribute to your point of view.If you study philosophy according to my method, although it may not be easy to succeed, you may succeed.This method is the path I took when I was studying in the past. I will explain it to everyone to see if it is the same path and whether it can be walked. But I didn't want to study philosophy at first. I didn't even know the term philosophy, let alone know a good way to govern philosophy?I walked into this road unconsciously.I said in the preface of "Eastern and Eastern Cultures and Their Philosophy": "I didn't want to learn philosophy at all, but I often put my mind to it; when I told people about it later, they told me that this is philosophy..." It is true.Not only have I never thought of studying philosophy for a day, but I have never thought of learning at all.Just now I have honestly said that I am not a scholar, and I have no way of teaching.Now it is even more obvious that I have never wanted to talk about learning from the beginning.Since I was fourteen years old, I have had an opinion in my heart (this opinion is not quite right).What's your opinion?I just despise learning and look down on learned people very much, because I was very enthusiastic about doing things to save the country.At that time, during the Guangxu period of the former Qing Dynasty, foreigners wanted to carve up China, and we heard a lot about the danger of subjugation and extermination of the country, so we only wanted to save the country, and did not take learning as an urgent task.Not only does he regard knowledge as not in a hurry, but he also believes that knowledge and achievement are completely different.Teaching knowledge hinders doing things, and the more knowledgeable a person is, the less useful he is.This opinion is very firm.In fact, the learning at that time did have this situation. What kind of Stereotyped Poems, Sinology, Song Studies... are really of any use to the national economy and the people's livelihood?Also, my father had a great influence on me.My late father saw the uselessness of scholars the most, although he himself tried to be a scholar.He often said that if a person is successful in his studies, he will soon become a useless person; moreover, if he wins the imperial examination, he will probably be useless and incompetent.He is an overly serious person, almost a narrow pragmatist, who always weighs everything in terms of usefulness and usefulness.I was affected by this. When I was studying in a middle school in Beijing in the last years of Guangxu, I was very unwilling to listen to the ancient texts of the eight schools of Tang and Song Dynasties that my teacher taught me. When I talked about Zhuangzi's "Qiwulun" and "Xiaoyaoyou"...the headache was even worse. .Not only do I find it useless and boring, but I also hate him for showing off his cleverness and showing off his mysteries, which is completely deceiving and misleading people!At that time, I hadn't heard of such names as "literature", "art", and "philosophy", but I probably didn't like this kind of things very much.It was still like this until I was nineteen or twenty years old.He especially loathed philosophy, but unexpectedly he was later pointed out as a philosopher! Since then, this kind of misconception has been gradually corrected and disappeared, but I don't feel free to talk about learning, and this is still the case today.What does it mean to have no time to talk about learning?Because I have too many problems in my heart, I can't solve them.All intelligent people are likely to have questions about the universe and things, and they are easy to speculate, but I have more questions than that.Most of my questions are driven by strong emotions. It can also be said that my questions are more practical (this is the fundamental reason why I am not a philosopher or even a scholar), but the questions are infinitely attractive. Can not help but nervous and no time to hesitate.Sometimes I don't want to study a little knowledge calmly in the tranquility of leisure travel, but I can't do it at all.Although I know how to respect scholars today, it is a pity that I cannot do it myself. The second series of my attitude towards life Chapter 26 Three Attitudes to Life (3) In the past, I was too lazy to learn, and later I didn’t have time to study it. Today, I have succeeded in being a scholar who was misunderstood as a scholar.There is no coincidence in this, I just walked on a road unintentionally; once I got on, I couldn’t get off, so I had to keep going; if so, I came to this place where Yi Zi misunderstood (misunderstood that he was a scholar).In fact, it is only easy to misunderstand. Seriously, is this the way to learn?I dare not answer, but the success of true learning must be funded by this, and it is not arrogance.Now I am going to explain my path and make a little contribution to the philosophy students. What kind of a road did I accidentally walk on?It’s just that I don’t know why I’m particularly easy to use my mind, I don’t know why I love to pay attention to problems——I don’t know how to get to my heart, and if I ask it to go out, it won’t go out.From about fourteen years old, when I started to use my mind, until now more than twenty years ago, there have always been problems occupying my mind.Although the problems have changed and are not the same, there is one problem in one period of half life, and one problem moves from one problem to another, from one period to the next.From the beginning to today, I often study and solve problems, but I can't finish solving them, and I can't stop using my mind, so I have to let it go.This is the path I have followed for more than twenty years. If you want to ask why it is so hard to think?Why is there a problem?This is why it is easy for me to feel the contradiction of the truth, it is easy to feel that there is no reason, or there are more than two reasons.When I realized that there were two reasons, I lost my mind and didn't know which one to take.Seeing that there are two or more reasons in front of you, there is no reason in your heart, and you are very disturbed, but you can't let go, so your mind is occupied.I think back to myself why I used my mind so much at the beginning, probably because I tend to feel this way.It seems that if we want to be philosophers, we should have this feeling in order to have hope.To put it more broadly, perhaps many studies need to start with this. The following are eight layers to illustrate the path I take: (1) Be assertive because you are willing to use your mind If you are willing to put your mind to a problem, you will naturally have your own opinion on this problem, that is, you have a judgment at home.I remember that the famous philosopher James (James) seems to have said something like this: "A layman in philosophy is never an extremist." It is true to admit that he also believes that it is justified when people say that.Because there are many messy and contradictory things in his mind that have not been sorted out.The conflict between the words of the two sides is incompatible and vague. Anyone who is a layman in philosophy must be like this.Philosophers must be extreme!What is the truth of philosophy?It's prejudice!When you see something, you want to connect it to everything and make it a universal truth.Obsessed with what he sees, he rejects the opinions of others extremely, and does not admit that there are two or more truths.It's fine to call it assertiveness, or it's fine to call it prejudice.In fact, not only philosophers are like this!What is learning?Being assertive is learning!When a problem comes to you and you are at a loss, you have no knowledge!Learning is not learning, but it does not lie in the amount of reading.It can be said that it is unfortunate for the students of the philosophy department to be born today.Because there are too many ancient and modern philosophers in the East, West, and West, those books that can’t be read, the truths that can’t be found, are very heavy on our heads, and we dare not have the slightest boldness or assertiveness. .But if so, there is no way.Everyone needs to have their own opinions.Then I advise everyone not to be intimidated by the philosophers in front of us, and not to be afraid of wrong opinions so that we don't have opinions.Our opinions may be superficial, and superficial is fine, but we must know that even though they are superficial, they are still mine.The philosophy of many philosophers is also very shallow, just because it is shallow.James's philosophy is very shallow, shallow so that's it!Mr. Hu Shizhi's is even shallower, but also very good.Because this is his own, even if it is not profound, it is his experience, and it is kind and interesting.So if you say it, it can move people, and it's enough if you can move people!He can be his kind.We can't do it because we don't even have superficial things. (2) To be assertive is to feel that the opinions of others are different from mine Only when I have my own opinions can I have myself; only when I have myself can I have others—only then can I realize that there are all kinds of people who disagree with me.At this time, you feel all kinds of conflicts, all kinds of contradictions, all kinds of unreasonable things, and all kinds of things are reasonable.So I have to have a second step of thinking. What is knowledge?Learning is learning to understand problems.An uneducated person does not have reason in his belly or theory in his head, but he has no problems in his heart.If you want to know, you must first see the problem, and then seek the solution; there is no problem, let alone solve the problem.However, unless it can solve problems, it is not considered knowledgeable.What worries me the most about my classmates in the philosophy department is that I have learned all the ancient and modern Chinese and foreign philosophies. I have a lot of principles, but there is not a single problem.The only way to ask for treatment is to have your own opinion first, and feel that others have different opinions from me, and there are problems everywhere; because the truth is hard to say, you are unwilling to follow others casually, especially dare not be confident easily; those who seek knowledge There is vitality. (3) From then on, you can benefit from reading books and listening to words About since then, I can be regarded as able to read.The propositions of the predecessors and the remarks of today's people should not be easily let go. If there is a slight difference from your own, you will know how to pay attention.And those who are more familiar with what they see themselves are more alienated from what others think.Differences must be resolved and unified; separation must be understood.So I can discover and obtain the thoughts that the ancients and the present have used, and take them back to myself.So the initial idea is the germination of future learning.From this point of germination, nourishment can be absorbed, and nourishment is available everywhere.With this budding, it can grow branches and leaves upwards, and it can enter the soil and take root only downwards.When the branches and leaves are sparse at the top and the roots are deep-rooted at the bottom, knowledge will be obtained.In short, you have to do this to put your heart into it, and to read with your heart; otherwise, reading is useless.Now I can tell you a way to judge whether a person can read or not: when a person who can read speaks, he should speak his own words, without filling up nouns, and without citing extensively; The more you can't read. The second series of my attitude towards life Chapter 27 Three Attitudes to Life (4) (4) Learning and then not knowing enough The ancients said "learn and then know enough", which is really true.I'm afraid that if you don't put your heart into it, you will know that you are humble after you put your heart into it.At the beginning, my own superficial insights were not enough to solve the problem, and it was only then that I realized it.The problem should not be discussed lightly, the predecessors have seen it higher than me, and I have not known as many things in the world as I have, which has laid down the usual carelessness.Therefore, the advancement of learning is not only the advancement of insights, but also the gradual revision and exercise, but also the refinement of the mind and mind, and the humility of the mind and attitude.And every exercise of the mind and attitude has a great relationship with the growth of its insights.In other words, a guilty conscience is a necessary condition for studying.The worst problem with studying philosophy is that you know everything yourself.Ask you, does Plato understand?Understand.Do Buddhists understand?Understand.Does Confucianism understand?Understand.Laozi and Yangming also understand; Kant, Russell, Bergson... all understand.It sounds like a family acquaintance.According to the truth, he is still an untrained mind; although he has studied, he has not benefited.All predecessors have twists and turns and accumulated experience, so those who leave behind me have nothing to inherit, and are as poor as ever.Encountering problems and starting a war, it is ridiculous to be estranged from those who lightly oppose the predecessors, and those who claim to be the suzerain have no glimpse of the predecessors.This is why we had a debate between science and outlook on life that year, so some people lamented that they didn't like books too much, and they couldn't read books too well.But the source of the disease is not humbly, thinking that there is nothing they don't understand.As everyone knows, if you really understand Plato, you are equal to Plato.If you understand and understand mathematics, physics and biology from Plato, Buddha, Confucius to Russell and Bergson, then you must be higher than all the great philosophers in ancient and modern China and abroad!Therefore, I advise my classmates, you, to always keep a sense of what I don't understand about the learning of the predecessors.People asked Plato, do you understand?don't know.Does Bergson understand?don't know.Does Yang Ming understand?don't know.That's it.From feeling that you don’t understand, you can get rid of all superstitious ideas, and seek to understand him first with a complete humility.In this way, the book must be read by you. When we read "The Controversy between Science and Outlook on Life", we can feel a problem. What is the problem?The Scientists say that the Anti-Scientists hold only so-and-so views, which is not the case.Because they themselves are simple-minded, but they say that other people are simple-minded; other people are not so superficial and unreasonable, but he sees them as such.He thought that you would never go out of this way.So he came from here to criticize and attack.It can be said to be framed intentionally or unintentionally.I've always had the opposite temper.I have always encountered different opinions and thoughts, and I always suspect that he is superior to me, and that he must have knowledge that is beyond my reach. Otherwise, why doesn't he make the same judgment as I do?I suspect that he must be more thoughtful and enlightened than me, otherwise, why do I see this and he is like that?I was originally the person with the least knowledge and knowledge, and I was clever and enlightened, and in my own opinion I was above the middle;Rather than saying that I have a guilty conscience, it is better to say that my timidity is closer to reality.However, I dare not underestimate people, and people are all beneficial to me.Therefore, I have two words that I hope everyone will always keep in mind. First, "Worry that his things are beyond me"; second, "Worry that mine is beyond his."With this worry, you will definitely be able to learn and make progress. The book "Eastern and Eastern Cultures and Their Philosophy" was created for the two sentences I mentioned above.When I was twenty years old, I first entered into Buddhist thought, and then into Confucian thought.Because I am very worried, not only can I ignore other people's criticism of Buddhism and Confucianism, but I also pay attention to how many criticisms of me there are.I don't dare to think of myself as clever, and I'm afraid it's justified by others.Therefore, it is necessary to find a way to understand the principles of the West, explore the fundamentals, and seek a solution.After I got it resolved, I wanted to show everyone how I solved it, and this was the reason for writing that book. (5) From the shallower to the deeper, you can use simplicity to control complexity To sum up the first, second, third, and fourth points, we should always have our own opinions, often see problems, and always seek solutions with an open mind.In this way, the more involved step by step, the wider the scope, the closer the investigation, and the deeper the investigation.At this time, fragments of knowledge and fragments of insights are gone; all there is in my mind is a consistent system and a whole organization.In this way, it can be considered a success.At this time, you can use simplicity to control complexity, and you can learn more without feeling too much.All systematic thoughts are very simple in the heart, as if there are only one or two sentences.All great philosophers do not have much to say, but only one or two sentences.The very complex and heavy universe is extremely light in his hands-the so-called lifting weights like lightness.It would be wrong for a scholar to say that he has a heavy load of knowledge on his shoulders; if he said that he thought there was something at the beginning, but now he realizes that there is nothing, then he is right.In fact, straight seems to have nothing to say.The more you see the truth clearly, the more you feel that you have nothing to say. It is better not to say anything.I understand it in my heart, but I can't express it with my mouth.Conversely, the more people with less knowledge talk, the more nouns people have unclear thinking.To see an unlearned man is to be frightened!In fact, the reason is clear, and nouns can be used, not used, or picked up at will. (6) True knowledge is useful Whether it is useful or not depends on whether the problem can be solved.At this time, there is no confusion about all the different opinions and miscellaneous views, and the body and mind are peaceful, and you are happy and content.If there are still unsolvable problems outside or inside, then the knowledge must not be at home.So there is no problem, because his knowledge has already passed.Because you have something for yourself, so knowledge can be completely used by yourself.A person with false knowledge will not be able to use knowledge at all in his hands.For example, if you learn all eighteen kinds of martial arts, you can perform them in a variety of ways and look decent.When fighting against the enemy, he was asked to swing a knife into battle, but what he brought out was not that, but some childish and clumsy, even instinctive reflex movements, or he couldn't handle it, so he ran back to ask the teacher.This situation can be seen a lot in academia.It's a pity that a set of martial arts has been learned in vain. (7) The gains and losses of others can be seen at a glance At this time, you have tasted the ups and downs in the learning process, and then you can see the gains and losses in the opinions and opinions of others.This is shallow, that is perfect, what is the score of this, and what is the level of that, all of them are very clear; because I have turned over before, and have passed through all the levels of depth, depth, and fineness. (8) Speak delicately and thoroughly Every sentence is very clear and clear, because at this time there is nothing impenetrable in my heart.This is also a sign of refinement and familiarity. Now to end the above words.If you do kung fu according to my method, even those with low talents will not be completely fruitless.Gai Xue is in the realm of brilliance, and sincerity cannot but depend on having brilliance.However, if you have the mind to understand all things, and follow this, without haste or perseverance, those who persevere will get rid of the vulgar and unconcealed, and it is not impossible to accumulate and progress gradually.And the so-called magnificence has no profound meaning at all, and it is nothing but the ears of those who have really mastered the solution of vulgarity and obscuration.For this principle, the predecessors discovered it long ago and left it to me, and the future generations cannot receive it.If you follow this path sincerely, you will be able to gain benefits; if you can benefit from the ancients, you will be a few people. As for me personally, I can't really say anything about learning.Of the above-mentioned eight levels, the first four levels are indeed the path for me to work hard; the last four levels, at best, are just the ears of a few people who have seen it—only seeing it, not being able to realize it.When I was young, I dreamed of doing things and making meritorious deeds, but meager knowledge; when I was in my 20s and 30s, I was a little thoughtful, but I was very hasty;There are other uses for the mind, if it is better for those who are not at ease.After that, I don't know what to do, and I am afraid that I will bear this life's ear. In the end, I would like to solemnly declare to you: I am not a man of knowledge, nor a man of success.I thought for a long time, who am I?I'm probably the one with the problem! The third series of my main experience Chapter 28 When I entered Peking University, Peking University had been established nearly twenty years ago, and I was only twenty-five years old.Today is the 90th anniversary of Peking University. I would like to recall some past events in Peking University 70 years ago to express my gratitude to my old alumni who are over 90 years old. I joined Peking University to teach at the end of 1917.At the beginning of the year, Mr. Cai Yuanpei returned from Europe and was invited by the Minister of Education, Fan Yuanlian, to serve as the president of Peking University.I ask Mr. Fan to introduce him, and go to pay a visit to Mr. Cai's apartment on the street in Qinan Caiyuan.The Revolution of 1911 was victorious and the Republic of China was established. In 1912, Mr. Cai joined the first cabinet as the first Minister of Education. At this time, I was working for the "Minguo Daily" of the Tongmenghui. As a young reporter, I went to the Congress, the Presidential Palace, the State Council and the headquarters of various political parties. , so I approached Mr. Cai many times during the interview, but did not discuss it in depth.But this time is different, because I asked Mr. Cai for advice based on my book "Juyuan Causation".This article reviews the ancient and modern Chinese and foreign schools of thought, and only advocates Indian Buddhist thought.After I explained my intentions, my husband replied: "I read it in "Oriental Magazine" when I was in Shanghai. agree.But what was even more unexpected was that my husband immediately expressed his hope that I would teach at Peking University.My husband said: "I like philosophy. The key point of my visit to Peking University is to do a good job in the liberal arts. The philosophy department is also the focus of the liberal arts. You can come to the philosophy department to talk about Indian philosophy." I quickly replied: "Mr. I know that I love philosophy. I read the book "Philosophy Essentials" translated by Mr. when I was in middle school. As for me, I really don't understand Indian philosophy. There are so many sects in India, and I just want to solve my problems in life.烦闷，钻研了一些佛典，领会一点佛家思想而已。”先生说：“你说你不懂，但又有谁懂呢？我寻不着人，就是你来吧！”我总不敢承当。先生于是申说道：“我看你也是喜欢哲学的。我们把一些喜爱哲学的朋友聚拢在一起，共同研究，互相切磋，你怎么可以不来呢！来北大，你不要以为是来教别人的，你把到北大当做来共同学习好了。”蔡先生这几句话打动了我。抱这种态度再好不过，而我又怎会不愿来学习呢。来北大的事就如此确定下来。 叙说至此，不由联想到近年有关我入北大的一些失实的传闻。1942年在《纪念蔡先生逝世两周年》一文里我即有所申述，不料四十多年后又再度传播开来，且更加离奇、广泛；大小报刊且不说，虽《北京大学学报》亦不能免。事实是我因中学毕业后投身同盟会活动，无法顾及升学事，及至在北大任教，昔日中学同窗如汤用彤（在文科）、张申府（在理科）、雷国能（在法科）诸兄尚求学于北大，况且蔡先生以讲师聘我，又何曾有投考不被录取，反被聘为教授之事。 1916年我虽应聘，却因尚在司法部任秘书，一时不得脱身，1917年下半年才到北大。入校后先开“印度哲学”一课，此课自非哲学系重点，但听课者似仍不少。后来讲授“儒家哲学”，听课者更多，注册部原安排一院红楼教室容纳不下，于是不得不迁往二院马神庙阶梯教室。此课听讲者约二百人，期末考卷有九十多份，此数即为注册之学生，如冯友兰、朱自清、顾颉刚、孙本文诸位均是如此得与我相聚于课堂的。至于其余半数即为自由听讲者：有的来自其他高校，有的来自社会。盖当时北大对外开放，任人来听课。以我所知，如军界前辈广东伍庸伯先生（与李济深同学），江苏江问渔先生（后随黄炎培先生工作，是时任工商部主事），皆年近四旬，而天天来听课。湖北张难先先生（湖北三怪之一，辛亥革命中颇有影响的人物），来听课时更是年近五旬了。年轻后辈如我者，听课人尚且不少，如名教授、新文化运动代表人物如陈独秀、胡适之、李大钊等先生。听课者之踊跃，更可想而知了。于此可见蔡先生兼容并包主张的实施和当时新思潮的影响，共同形成之追求真理的浓厚空气，不仅感染北大师生和其他高校，且影响及于社会。生活在此种气氛中怎能不向上奋进呢！ 在讲授“印度哲学”（其中包括佛学）之后，我又开有“唯识学”。但在因爱好哲学而爱好佛学的蔡先生，犹以为未足，先后又请来张尔田先生讲“俱舍论”（代表小乘）、张克诚先生讲“观所缘缘论”（代表相宗）、邓高镜先生讲“百论”（代表性宗），虽时间不长，也未列为哲学系正式课程，却仍可见蔡先生锐意繁荣学术和好学之精神。佛学不属旧学之列，却亦不合于新思潮，因此难免遭非议。此时，于学生纷纷建立之种种社团中，更有“反宗教大同盟”之成立。顾名思义其宗旨自是反宗教。该“同盟”曾组织讲演会，邀请对宗教问题持不同观点者发表意见。我研究佛学、讲佛学，自是被邀对象。我应邀作了题为“宗教问题”的讲演，地点在三院南河沿室内操场，可容千人左右。记得当时以我到得早些，便由我先讲。从早八点多开始，讲了一上午，意犹未尽，下午又继续讲，待结束时竟日落西山。原安排在同一日的另一讲演人李石曾先生（国民党四大元老之一，当时倡导无政府主义），在台下自早听到晚，最后竟无时间供他发言。听讲者众多，且有耐心，可见对讲演内容感到有兴味。但须知对主讲人观点持反对态度者亦大有人在，如我讲“儒家哲学”时，有学生对旁人说：“我倒要听听他荒谬到什么程度！”采取此种态度，实未可厚非。学问学问，学而不问怎能求得真学问。彼此质疑，互相问难，是有利于学术发展的。当时北大此种风尚是极可珍贵亦应加以发扬的。 当时兴起的新文化运动宣传西方文化，提倡科学与民主，而贬抑东方文化，于是“东西文化”常成为谈论的问题。我于教学之外对此时时思考，探究不辍。友人张申府、屠孝实等尝加劝阻，或说问题范围太大，难于着手，或说问题尚远，可俟诸来日。我均不以为然。那时以陈独秀、胡适之等为代表的新派，多主张全盘西化。陈独秀头脑明晰，笔锋锐利，批判旧派观点，如摧枯拉朽。《新青年》杂志诘问旧派：孔子真精神是什么？价值何在？旧派张口结舌。可是许多旧派先生竟不感苦恼，仍埋头于旧学之中，仿佛彼此并不相碍。学生一如教师，也分新旧。新派刊物名《新潮》，宣传科学精神与民主思想，内容充实而有生气。倾向于旧派的学生办有刊物名《国故》，却只是示人以一堆陈旧古董，根本无力与新派对垒。虽然我对新思潮莫逆于心，而且我既非新派，又不属旧派，面对新旧之争，似尽可仍埋首于佛学研究，可是我却感到压迫之严重，以为此问题不可忽略而且急切。盖自鸦片战争以来，随帝国主义势力之入侵，西方文化传入，中国传统文化价值受到怀疑，似中国之有今日全由于我们的文化。这明明是逼着中国人讨一个解决。试想，如果中国传统文化果真不能与西方文化并存，而要根本绝弃，我们应赶快自觉改革，不要与它同归于尽；如果中国传统文化受西方文化压迫，并不足虑，而中国文化终有翻身之日，那也应积极去做，不要再做梦发呆；又如果确如一些人所说，东西文化可以融通调和，那也应弄清调和之必要及调和之道，绝不应消极等待。谁说问题不严重而且急切！ 我原是个很笨很呆的人，从我十几岁会用思想之日起，就爱寻个准道理，最怕听无可无不可的话。凡是我心中成为问题的，便不肯忽略过去，而对此问题如果我说不出它的道理，就表明我没有道理。中国文化问题关系国家命运，民族存亡，怎可轻轻放过，漠不关心？同时北大以及整个社会当时爱国主义精神高涨，人们关心国事，文化问题成为学术界讨论最多的问题之一，而我又怎能置身事外？就在这种主观要求和客观环境推动下，1919年我首次将个人对此问题研究结果，在课外以《东西文化及其哲学》为题作连续多次讲演，介绍给北大同事、同学。1920年又于济南向社会公开报告。第一次由陈政同学（哲学系）记录。第二次由罗常培同学（中文系，解放后曾任语言研究所所长，1954年病故）记录。后将两次记录稿加以整理，以讲题为书名由商务印书馆出版，成为我生平第二本专著。该书出版后受到学术界注意，引来评论不少。可以说这是我向北大、向蔡先生交上的一张考卷，记录了我在校期间学习与研究成绩的高下优劣。 在《东西文化及其哲学》一书中，我将西方、中国、印度三种文化加以比较，各给予人类文化发展史上以适当位置，并指出世界最近未来将是中国文化之复兴。于是我也由佛家思想转为儒家思想，决心去作孔家生活。1924年为实行自己的办学理想，我向蔡先生辞去教职，从此离开了北大，而北大影响仍留在我心上。我这个根本未曾入过大学之门的人，得以走上大学讲台，就我个人说，只不过因为我钻研了一个冷门——佛学，而从根本上说，则是由于蔡先生实行兼容并包的主张，是由于蔡先生对后学的关心与爱护。而在进入北大之后，我从蔡先生和诸同事、同学所获益处，直接间接，有形无形，说之不尽，于是得以经过自学钻研，在学识上有了自己的独立见解，并开始走向成熟。 我尝说过，陈独秀、胡适之、李大钊等，是因蔡先生包容于北大而得到抒发的人，而我则不是；我是为蔡先生引入北大而得到培养的一个人。而今我已九十有五，追忆往事，真可谓培育之恩没齿难忘。