What is the meaning of Zifeiyu Anzhiyuzhile?
"You are not a fish, how can you know the joy of fish?"
It means: "You are not a fish, how can you know the joy of fish?" "
Source:
"Zhuangzi and Huizi Wandering on Haoliang" by Zhuangzhou in the Pre-Qin Dynasty
Original text:
Zhuangzi and Huizi were swimming on Haoliang. Zhuangzi said: "The minnows swim leisurely, which is the joy of fish." Huizi said: "You are not a fish, how can you know the joy of fish?" Zhuangzi said: "You are not me, how can you know that I don't know the joy of fish?" Huizi said Zhuangzi said: "I am not a son, so I don't know how to be a son; I am not a fish, so I don't know the joy of fish, that's all!" Zhuangzi said: "Please follow the origin. Confucius said, 'You know the joy of fish.' You know it, so ask me. I know it on Haoshang."
Translation:
Zhuangzi and Hui Shi were playing on the bridge of Haoshui. Zhuangzi said: "The minnows swim so leisurely and contentedly in the river. This is the happiness of fish." Hui Shi said: "You are not a fish, how do you know the happiness of fish?" Zhuangzi said: "You are not me, how do you know that I am not happy?" Do you know the happiness of fish? "Hui Shi said: "I am not you, of course I don't know you; you are not a fish, so it is absolutely certain that you don't know the happiness of fish!" Zhuangzi said: "Please trace the origin of the topic. Saying "How do you know fish are happy" means that you already know that fish are happy and you are asking me. I found out about it on the bridge in Haoshui."
Note:
< p>Haoliang: The bridge on the Hao River. Hao, the name of water, is located in Fengyang, Anhui Province today.Calm: leisurely and contented.
Minnow (tiáo): a small silvery-white freshwater fish that likes to swim under the water layer. It is about 16 cm long and is also known as white minnow.
Yes: This.
Gu: Of course (I don’t know the son); originally (the son is not a fish).
Quan: complete, complete.
Follow the origin: trace the origin of the topic. Follow: Trace back. Its, topic. Ben: Initially.
Ru'an knows fish happiness: How (where) do you know that fish are happy.
Yunzhe: ... words. Ann, how; where.
An: interrogative pronouns, how, where.
Phenomena of classical Chinese:
1. Multiple meanings of a word
Gu:
①Gu do not know the child (adverb, of course)< br />②Zi is definitely not a fish (adverb, originally)
It:
① Zhuangzi and Huizi were swimming on Haoliang (particle, of)
②Zi didn’t know The joy of fish (particle, cancels the independence of the sentence)
③I know the joy of fish (pronoun, the joy of fish)
An:
The son is not a fish, An knows the joy of fish (Interrogative adverb, how)
Confucius said, 'Ru'an knows the joy of fish' (pronoun, where)
2. Different meanings in ancient and modern times
An Zhiyu Zhile
Ancient meaning: How. Today's meaning: safety.
3. Classical Chinese Sentence Patterns
Inverted Sentence
Zhuangzi and Huizi were swimming on Haoliang. (Adverbial postposition, Zhuangzi and Huizi were on the upper reaches of Haoliang)
Omitted sentence
I know it is also on Haoliang. (Omit the preposition "yu", I know it is on Haoshang)
Judgment Sentence
This is the joy of fish. (Judgement sentence, "...ye" indicates judgment)
Zi Gu is not a fish. (Judgement sentence, "...ye" indicates judgment)
"Problem Exploration":
1. Zhuangzi believes that fish that "travel calmly" are very happy, which shows What is his state of mind?
Answer: Zhuangzi believes that fish are "happy", which is actually the projection and externalization of his happy state of mind.
2. Regardless of the outcome of the debate between the two, who wins or loses, we can see the differences in thought, character, temperament, etc. between Zhuangzi and Huizi, and analyze their personalities.
Answer: Keiko is argumentative, analytical, and has a cognitive attitude towards things. Have an inquisitive cognitive attitude toward things, focusing on the exploration of knowledge.
Zhuangzi argued wisely, valued appreciation, and had an artistic attitude towards things. Understanding the outside world with an appreciative attitude, exerting subjective affection on external objects to produce empathy. If Huizi has the personality of a logician, then Zhuangzi has the style of an artist.
3. This debate has been going on for a long time. Who has the upper hand in this debate?
Answer: Logically speaking, Keiko has the upper hand. Because Zhuangzi uses strong words to argue the case; if we look at it from a formal perspective, it is Zhuangzi who has the upper hand. Because after Zhuangzi said it, Huizi had nothing to say to refute.
4. How do you view the relationship between Zhuangzi and Huizi?
Answer: Zhuangzi, with his broad-minded state of mind, regards wealth and splendor as nothing more than a piece of shit. His superb taste in life naturally transcends crowds and communities. No wonder that in his eyes, "the world is a turbid world and cannot be talked about". ("The World") In this case, we have no choice but to "communicate spiritually with the world alone." It is indeed not easy for a very smart person like Zhuangzi to find one or two close friends. Apart from Keiko, I am afraid there will be no other friends with whom I can usually talk. They are both good at debating and have extremely sharp eloquence; they are also very knowledgeable and have a strong enthusiasm for exploring knowledge.
Appreciation:
"Zhuangzi and Huizi Traveling in Haoliang" Easy Leisurely and poetic. One is a vigorous argument, the other is a skillful argument; one is truth-seeking, the other is beautiful; one is rigid, and the other is detached; it makes people smile knowingly and think for a long time after reading it.
Keiko is argumentative and analytical. He has a cognitive attitude of seeking the root of things, focusing on the discussion of knowledge; Zhuangzi debates wisely and emphasizes appreciation. Understanding the outside world with an appreciative attitude, exerting subjective affection on external objects to produce empathy and sympathy. If Huizi has the personality of a logician, then Zhuangzi has the style of an artist.
1. Eloquent wit. The article writes that Zhuangzi and Huizi were swimming together on a bridge in the Haoshui River, overlooking the minnows swimming freely, which triggered associations and started a debate on whether people can know the "pleasure of fish". Except for the brief introduction of narrative sentences at the beginning, the entire text adopts the form of dialogue. Use the debate technique of using the son's spear to attack the son's shield to truly deepen this debate. Not to mention who is right and wrong on both sides of the debate, who wins and who loses, the quick thinking, wise debate, and eloquent wit reflected by the two people in the debate are amazing, and one can't help but marvel at their skills. The gift of eloquence.
2. Endless charm. From a cognitive perspective, Huizi believed that humans and fish are two different creatures, and fish cannot have human joys and sorrows; from an artistic point of view, Zhuangzi believed that humans are happy and fish are happy as well. From a cognitive perspective, Zhuangzi's logical reasoning is pure sophistry. However, Zhuangzi's sophistry is not objectionable, because Zhuangzi views the world entirely with an artistic mentality. People are happy and fish are happy too, this is a typical "empathy" effect. The so-called "empathy" is to transfer one's own emotions to foreign objects and feel that the foreign objects have the same emotions. Of course, fish cannot have joy, anger, sorrow, but Zhuangzi transferred his happiness from playing on Haoliang to the swimming fish, which further highlighted Zhuangzi's happiness. Therefore, what is written in this article not only does not make people feel that Zhuangzi is sophistry or arrogant, but makes people feel that Zhuangzi's words are very interesting and full of charm after reading.
"Problem Critique":
In recent years, some philosophers have expressed doubts about this. Because what Zhuangzi said is just his own experience, treating experience as knowledge certainly shows his detached attitude, but it is very detrimental to understanding, because understanding and experience are two different things. Strictly speaking, Zhuangzi did not logically refute Hui Shi, but led logic to a place beyond its reach, that is, everyone's current inner experience, and this is "like a fish drinking water, knowing whether it is warm or cold", which is not enough. For outsiders. However, since Zhuangzi used logical reasoning, he should apply it to the end. If I were Hui Shi, I would continue to ask: You said you knew about the happiness of fish when you were in Haoshang, but that was you just now, and when you speak now, you are no longer the you just now, how did you know? Did you know about Fish Joy just now? For example, I don’t know how I knew just now that you know the happiness of fish.
Faced with such a challenge, I don’t think Zhuangzi will say anything else. He has lost verbally, that is, he has been deprived of the right to speak, but he may not feel that he has lost in his heart. As long as he appeals to his inner experience, it will last forever. Winner (Spiritual Victory Method). But I am afraid that no one will be willing to truly be such a winner, because a person who does not identify with himself in every moment will no longer be a person, or even nothing. Perhaps Zhuangzi's real intention is to say that man is nothing, but he can never say this, because as soon as he "says" he "is" (language is the home of existence). In fact, even pure inner experience, even silence, takes time (the so-called "remaining silent"), and once it enters time, it "is" nothing (so Heidegger distinguishes "being" from "being"). "Time" is regarded as indivisible), there is a difference between first and last, which can be "said" using language and logic. So as long as you mention the difference between you "just now" and you "now", you will completely cancel Zhuangzi's right to speak. ?
About the author:
Zhuangzi (about 369 BC - about 286 BC), surnamed Zhuang and given name Zhou, was a Mongolian native of the Song Dynasty during the Warring States Period. A representative figure of the Taoist school in the middle of the Warring States Period, a thinker, philosopher, writer, and the founder of Zhuangxue. Together with Laozi, he was known as "Laozi and Zhuangzi". The earliest proposed idea of ??"inner sage and outer king" had a profound influence on Confucianism. Having an insight into the theory of changes, it is pointed out that "the book of changes is based on the yin and yang", and its "three sounds" thought is consistent with the three talents of the book of changes. His writing is extremely imaginative, he uses language freely and flexibly, and he can explain subtle and unspeakable philosophies in a fascinating way. His representative work is "Zhuangzi", among which famous articles include "Xiaoyaoyou", "Equality of Things", "Yangshengzhu", etc. His works are called "philosophy of literature, literature of philosophy". It is said that Zhuangzi lived in seclusion in Nanhua Mountain and was buried in Nanhua Mountain. Therefore, Emperor Xuanzong of the Tang Dynasty was named Nanhua Zhenren by imperial edict at the beginning of Tianbao, and his book "Zhuangzi" was regarded as "Nanhua Zhenjing".