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<header>Updated: 2022-01-31 15:44:33 CST +08</header>
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<h1 id="逍遙之樂-傅佩榮談-莊子">逍遙之樂-傅佩榮談《莊子》</h1>
<p>Read on 2016</p>
<ul>
<li><p>交朋友有四種層面,可與共學,可與適道,可與立,可與權。</p></li>
<li><p>人生的煩惱痛苦,來自「有明確的目的」,以致眼前的事成為一種手段。</p>
<ul>
<li>Dino: 讀書是為了考上好學校 -> 失去讀書的樂趣 -> 痛苦</li>
</ul></li>
<li><p>至人無己,神人無功,聖人無名。</p></li>
<li><p>儒家:知其不可而為之。</p></li>
<li><p>道家:知其不可奈何而安之若命。</p></li>
<li><p>名者,實之賓也,吾將為賓乎?鷦鷯巢於深林,不過一枝;偃鼠飲詞,不過滿腹。</p></li>
<li><p>不夭斤斧,物無言者,無所可用,安所困苦哉!</p></li>
<li><p>人難免被稱讚或批判,但是,誰有資格稱讚或批評別人呢?被稱讚或批判的人該如何回應呢?有智慧的人,會向別人說清楚;最高的智慧是當作沒聽到。因為人是會改變的,同一個人能說你好,也能說你不好,誰有能力柱天下悠悠之口?如果都把心思放在別人身上,就很容易疲累。</p></li>
<li><p>夫吹萬不同,而使其自己也。咸其自取,怒者其誰邪?</p></li>
<li><p>喜怒哀樂,慮歎變慹,姚佚啟態;樂出虛,蒸成菌。</p></li>
<li><p>如求得其情與不得,無益損乎其頁。</p></li>
<li><p>物無非彼,物無非是。自彼則不見,自是則知之。故曰,彼出於是,是亦因彼。彼是方生之說也。… 天地一指也,萬物一馬也。</p></li>
<li><p>莊子有用無用的判準在「安全的生存」,人生所追求的就是最後一句「安所困苦哉」!</p></li>
<li><p>意義是「理解的可能性」,如果沒有理性,根本就無須理解。</p></li>
<li><p>在提出一種理論之前,要能知道它的反面是什麼,才能完整的陳述;也就是必須經過正與反的步驟,才能超越到另一層次的肯定而不會執著。</p></li>
<li><p>Why is there something rather than nothing?</p></li>
<li><p>我們不看別人的專長成就,自然就不會對比出自己的缺乏。</p></li>
<li><p>道,說得清楚就不是道;言,要靠爭辯就有所不及;仁,有固定對象就不能周全;廉,自命清高就不近人情;勇,逞強鬥狠就不能成功。</p></li>
<li><p>自我觀之,仁義之端,是非之塗,樊然殽亂,吾惡能知其辯!</p></li>
<li><p>現在的價值只有未來才能評斷。</p></li>
<li><p>我與你與別人也都不能互相了解了,那麼還要期待誰呢?</p></li>
<li><p>「形同槁木」+「心如死乎」=「道通為一」</p></li>
<li><p>依乎天理,因其自然。</p></li>
<li><p>「命運」就是遭遇,凡是已經發生的事,通通為遭遇。條件成熟就發生,已經發生的事實,也可以說是自然的,因為過去許多條件都是自然而然所產生的,人只要接受就是了。</p></li>
<li><p>人與人之間必須先有認同與了解,才能進行批評或鼓勵。</p></li>
<li><p>外化而內不化。</p></li>
<li><p>意見能被接納,你就發言;意見不被接納,你就緘默。沒有執著也沒有成見,一顆心就寄託在「不得已」上,這樣就差不多了。</p></li>
<li><p>傳其常情,無傳其溢言,則幾乎全。</p></li>
<li><p>無遷令,無勸成,過度益也。</p></li>
<li><p>萬物皆備於我矣,反身為誠,樂莫大焉。</p></li>
<li><p>才全而德不形。</p></li>
<li><p>有人之形,無人之情。有人之形,故群於人;無人之情,故是非不得於身。</p></li>
<li><p>樂不通物,非聖人也;有親,非仁也;時天,非賢也;利害不通,非君子也;行名失己,非士也;亡身不真,非役人也。</p></li>
<li><p>理想主義旁邊住著虛無主義,因為當一個人理想太高,發現與現實落差很大,就會落入偏差的思考,走向另一種極端,認為一切都不值得關懷。</p></li>
<li><p>其一與天為徙,其不一與人為徙,天與人不相勝也,是之謂真人。</p></li>
<li><p>夫大塊載我以形,勞我以生,佚我以老,息我以死。故善吾生者,乃所以善吾死也。</p></li>
<li><p>從時間來看,我們把它拉長,萬物都在生滅變化,看起來在興起,其實也在走向結束,領悟了這一點,便對人間的起起落落,不再執著;從空間來看,人再怎麼活動也都在一個整體之中,所以沒有成敗得失可言。</p></li>
<li><p>道是起始也是終結,在始與終之間的變化只是過渡的階段或短暫的片刻。</p></li>
<li><p>見理明白 > 聽理清楚 > 具體實行 > 詠唱歌謠 > 悠遠寂靜 > 浩渺空虛 > 似始非始</p></li>
<li><p>外天下,外物,外生,朝徹,見獨,無古今,不死不生。</p></li>
<li><p>夫得者,時也;失者,順也。安時而處順,哀樂不能入也。</p></li>
<li><p>目方將化,惡知不化哉?方將不化,惡知已化哉?吾特與汝,其夢未始覺者邪!</p></li>
<li><p>忘仁義 > 忘禮樂 > 坐忘</p></li>
<li><p>功蓋天下而似不自己,化貸萬物而民弗恃;有莫舉名,使物自喜;立乎不測,而遊於無有者也。</p></li>
<li><p>三年不出,為其妻爨,食豕如食人。於事無與親,雕琢復朴,塊然獨以其形立。紛而封哉,一以是終。</p></li>
<li><p>無為名尸,無為謀府,無為事任,無為知主。體盡無窮,而遊無朕。盡其所受乎天而無見得,亦虛而已。至人之用心若鏡,不將不迎,應而不藏,故能勝物而不傷。</p></li>
<li><p>「無心而為」與「用心若鏡」</p></li>
</ul>
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