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daizhicheng1
  • 2025/7/7
文字稿
00:00Throughout history, mankind's desire for freedom, like the yearning for the vastness of the starry sky, has never ceased.
00:07We have constantly explored the outside world to transform reality, and we have also endeavored to look inward to shape ourselves.
00:15However, what is the ultimate meaning of the freedom we really seek?
00:20Today, we will travel through the tunnel of time and delve into the spiritual world of the Chinese philosophical giant, Zhuangzi,
00:26and together we will explore the free personality that he depicted, as well as the mysteries that lead us to the supreme realm of freedom.
00:34In Zhuangzi's famous Your Journey to Freedom, he depicts three ideal personalities that transcend the mundane,
00:41the supreme man has no self, the divine man has no merit, and the sage has no name.
00:47This is by no means a simple enumeration of concepts, but a realm of freedom that progresses from shallow to deep and layer by layer.
00:54It clearly tells us that true freedom is not bestowed from outside, but is deeply rooted in the continuous sublimation and realization of our own personality.
01:05Deep into Zhuangzi's path of freedom, we can clearly see a gradual path, it starts from, no name, the logical level of understanding the world,
01:13and then arrives at, no work, the practical level of dealing with the world and being a human being,
01:19asterisk asterisk, and finally sublimates to, no self, no work, and finally sublimates to, no self, no work, and finally sublimates to, no self.
01:29The philosophical level of, selflessness, which is the essence of life, is finally sublimated to the philosophical level of, selflessness.
01:37These three are interlocked, interdependent, and together build the progressive development of individual personality in Zhuangzi.
01:46On this road to freedom, selflessness, is undoubtedly the ultimate pursuit, and the ultimate manifestation of the most perfect ideal personality.
01:56Only in this transcendental realm, we can truly do, nothing, in accordance with our natural nature, so as to obtain true freedom.
02:03Zhuangzi lived in an era when the desire for fame and fortune was unprecedented.
02:10People's pursuit of fame and fortune has reached an almost fanatical level, and it is regarded as the only standard for measuring the value of life.
02:18This excessive, have for, pursuit, make the people restless, the whole society is also into the chaos and tumble.
02:25In response to this chaos, Zhuangzi first from that, name, and, real, logical relationship, a profound revelation of its nature.
02:34He pointed out that, the name and the reality, is the residence of the thing, the name is not real, in the thing of the virtual.
02:42That is to say, the name and the actual match, things can be real existence, and the name is not real, it is like emptiness.
02:49More alarming is that Zhuangzi also pointed out that, the name of the person, rolling with each other.
02:57Fame and honor are often in the mutual betrayal, fraud.
03:01When the value of, name, becomes ambiguous, it is difficult to distinguish the true from the false,
03:07the hearts of people will naturally fall into great confusion, and the whole society will be in chaos.
03:14Therefore, Zhuangzi put forward, for the good without close to the name, this profound teaching.
03:19He was not against people doing good deeds, but he hoped that we would completely abandon the obsession with, name.
03:26Since those so-called, false names, are meaningless in themselves, the, false reality, that is dependent on the, false names, also loses its value of existence.
03:37Zhuangzi simply taught us to fundamentally give up the shackles of fame and fortune and return to our true selves.
03:43The temptation of fame and fortune is so great that even the saints in the eyes of the world can hardly restrain themselves.
03:51But Zhuangzi believed that if one wanted to achieve true liberation, one had to revisit and transcend this issue.
03:56He regarded, Wu Wei, as the highest guide to life, and advocated that we should act in accordance with our own nature of mind,
04:05act in obscurity, and not seek vain fame or strive for merits and benefits.
04:10Only in this way, we can truly retain the most unique light and vitality of life, which is precisely the true value and significance of, Wu Wei.
04:19With the wisdom of Wu Wei, Zhuangzi transcended the world's standard of value and thus gained relative freedom.
04:27Its fundamental purpose is to preserve our true and natural existence asterisk asterisk.
04:32The value of, namelessness, ultimately comes down to the free realization of life itself.
04:37In Zhuangzi's unique values, the so-called usefulness, that is so universally admired in the real world asterisk asterisk is often precisely what is harmful to life and nature.
04:49He therefore put forward a seemingly contradictory but profoundly wise concept, uselessness asterisk asterisk.
04:57For example, a tree that cannot be cut down to make furniture because its wood is not straight may seem useless to the world.
05:04However, it is precisely because of this, uselessness, that it is able to, live out its natural life, and grow freely without being harmed by the utilitarian purposes of human beings.
05:16This is the most vivid interpretation of, uselessness.
05:20It emphasizes the natural significance of life itself asterisk asterisk rather than its value for use.
05:26So, how do we judge and choose between the usefulness demanded by society asterisk asterisk and the uselessness demanded by life?
05:35Zhuangzi gives only one criterion, that is, the meaning of life itself asterisk asterisk.
05:42He chose, uselessness, to conform to nature and preserve the true nature of life.
05:47In his eyes, this is the most profound and essential, usefulness, that is, the true, uselessness, asterisk asterisk.
05:57The, uselessness, not only reflects Zhuangzi's pursuit of the ultimate value of life, but also under the dominance of this principle, puts forward the idea that, detachment from its form, can, end its days.
06:08This means that, even if our appearance seems to be defective or irregular in the world, as long as we conform to our nature, we can still live out our lives completely.
06:18On this basis, Zhuangzi further put forward the idea of, detachment from one's virtue.
06:24If a person can ignore the relationship between the individual and society, and completely step out of the world's value evaluation system, then he will obtain a greater degree of freedom in the sense of self.
06:35This will not only preserve the life of the individual, but at the same time, he will become less of a threat to the existence of other beings.
06:44The whole society, as a result, will reach a harmonious state of harmony and joyful coexistence.
06:51Because, in Zhuangzi's view, virtue is the root of our life and the root of social harmony.
06:57The deeper significance of cultivating virtue lies in cultivating one's own perfect personality.
07:03It is the pursuit of observing heaven and earth with one's own senses and maintaining the meaning of one's life, rather than being swayed by the values of others and society.
07:13It is a transformation from the conflicts and struggles that arise from being in the midst of society to the transcendence of being outside of society.
07:21Therefore, the measurement of a person, material or not, talented or not, in Zhuangzi's view, is simply a meaningless question.
07:30We should take, no name, to settle our inner agitation, independent of the chaos of the outside world, and only by keeping the essence of life and living can we realize true freedom asterisk asterisk.
07:41In contrast to the, nameless, personality that is free from external constraints, Zhuangzi's pursuit of, no merit, is a choice between, to be and not to be, at the practical level.
07:54It was put forward precisely to counteract the prevailing social trend of, to do something for the sake of success, asterisk asterisk, the kind of worldly pursuits for the sake of fame and fortune and desperately adds.
08:05On the face of it, doing something, and, establishing merit, are meant to emphasize the self and show wisdom.
08:13However, according to Zhuangzi, this will often lead to the alienation of human beings, making them less natural, and thus generating social chaos, and the harmonious relationship between human beings will be broken as a result.
08:27This harms both the natural nature of man and the natural relationships that have long existed in society.
08:32Zhuangzi advocated that even in political affairs, one should, do nothing when in his position, even when in a high position, one should exclude the interference of fame and fortune, and not force action, so as to truly realize the pursuit of freedom.
08:49In Zhuangzi's The Heaven and Earth chapter, he profoundly pointed out that there are five factors that make people lose their nature, which are summarized as follows, color, sound, smell, taste, and, interesting sheds.
09:01The first four aspects, that is, our common sound and color, mouth and stomach desire, the main drawback is to harm the body, and, interesting sheds, that is, our choice and give and take behavior, Zhuangzi believes that it is directly related to the human nature of the heart.
09:18Interesting surrender slips the mind and makes the nature sore, meaning that too much taking and choosing will make one's mind fickle and lose its true nature.
09:27In order to realize true freedom, one must not only, remove desire, but also, do nothing, directly giving up the opportunity to choose from external objects.
09:39Socially speaking, it is only by participating in society with an attitude of, doing nothing, that we can avoid losing ourselves in the flood of social fame and fortune, and thus ultimately preserve our nature and life.
09:50History records that Zhuangzi resigned from his official position several times, believing that those prominent positions had no real value for him.
10:01He valued the freedom of his personality more than all the prosperity of the outside world, all the merits and fame.
10:08To a certain extent, it can be said that Zhuangzi was the one who gained the right to live freely in the true sense of the word.
10:14He knew that only by being, without merit, in society and not pursuing worldly fame and fortune could one truly be free from society and not be bound by its rules and expectations.
10:26Fame and fortune are certainly the social conditions and attributes of individual existence, but they also indicate a self-centered value orientation.
10:36Zhuangzi, on the other hand, pursues the equality of all things and believes that people should not set themselves above all things.
10:42We should eliminate the concept of objectifying and appropriating external objects for ourselves, and only by casting this deep understanding in the meritless personality can we truly cross over to the ideal spiritual realm.
10:57Zhuangzi further pushed his pursuit of the real world and the freedom of life to the highest spiritual level, which is, no self.
11:04It represents the ultimate sublimation of the spirit, entering the ultimate pursuit of absolute freedom, which deeply reflects the philosophical connotation of Zhuangzi's free ideal personality asterisk asterisk.
11:17The first manifestation of, no self, is, no change in oneself, i.e., not changing oneself due to changes in the external environment.
11:26As stated in Tianzifang, to roam around in extreme happiness and to see the most perfect beauty is the, supreme human being, asterisk asterisk.
11:36The supreme human being will not lose the greater eternity because of small changes, and as for the worldly emotions of joy, anger, sadness, and happiness, they will not enter one's heart and disturb its peace.
11:48After examining the value and significance of the, i, and realizing the self by freeing oneself from external constraints, Zhuangzi went a step further and put forward the idea of the coexistence of all things and the mixing of all things together.
12:03In his view, there is no difference between the other and the other, and he does not even care about the changes in the world, but only remembers his own sense of survival and cherishes the existence of the self.
12:14The merging of, i, and, one, means that when we look at, i, from the perspective of the, one, of the universe, i, is not the same as, one.
12:24When we look at, i, from the perspective of the, one, of all things in the universe, i, loses the boundaries of its independent existence.
12:33Emotions, body, life and death, etc., which use, i, as a carrier, all become void because of the lack of a carrier.
12:41When the obsession of, i, no longer exists, then the worries of life also naturally disappear, and such a person becomes the freest of all.
12:52This is the second deeper meaning of, no self, asterisk, asterisk.
12:57The implied meaning of, no self, is, no world, which means that by abandoning the attachment to worldly matters, one's heart is no longer burdened.
13:05When the mind is at peace, it is naturally refreshed, and this brings it closer to the realm of freedom.
13:12Zhuangzi said, the man who forgets himself is said to have entered heaven.
13:17His, no self, does not mean ignoring or denying the existence of the self, but rather transforming the, little self, into the, big self, that is, a kind of ontology that is one with all things in the universe.
13:29I, the, I, of nature.
13:33In this state, I, still exists in the world, but has already transcended from all kinds of worldly relations and restrictions, and has truly gone to the most perfect state of freedom asterisk asterisk.
13:44The personality and freedom explained by Zhuangzi depicts for us a map of wisdom leading to freedom.
13:51It guides us from the transcendence of the world of, no name, to the practice of, no work, and ultimately to the unity with the Tao of, no self.
14:00This is not only the highest ideal of the ancient philosophers, but also the wisdom of life that we, as modern people, can constantly explore and practice in our daily life asterisk asterisk.
14:11Perhaps, true freedom is not given from outside, but is our inner awakening in choice.
14:18What do you think?
14:20How will Zhuangzi's thoughts inspire you to pursue and arrive at the freedom that belongs to you?