Lieh tzu.pptx, Chinese Philosopher, Government

Philospher

1. 公 司： 稻壳儿 报告人：小精灵 【 【 添加标题 L I E H T Z U

2. 【 【 目录 L IEZI TEXT 450-375 B.C. Known only through the writing of others. Contemporary of Socrates.

3. “ Tao Te Ching and Zhuangzi 8 Chapters LIEZI TEXT LIEZI TEXT

4. “ 8 Chapters: Tian Rui (Omens of Nature) Huang Di (The Yellow Emperor) Zhou Mu Wang (King Mu Zhu) Zhong Ni (Confucius) Tang Wen (The Questions of Tang) Li Ming (Effort and Circumstances) Yang Zhu (Yang Zhu) Shuo Fu (Explaining the Signs) LIEZI TEXT

5. 【 【 目录 Heaven’s Gift

6. “There are the born and the Unborn, the changing and the unchanging. The Unborn can give to the born, the Unchanging can change the changing. The born cannot escape birth, the changing cannot escape change; therefore birth and change are the norm. Things for which birth and the change are the norm at all times being born and changing. They simply follow the alternations of yin and yang.

7. “Therefore, things which gives birth to things is unborn, that which changes things is unchanging.”

8. “ Lieh -tzu said: Formerly the sages reduced heaven and earth to a system by means of the Yin and Yang. But if all that has shape was born from the Shapeless, from what were heaven and earth born? I answer: There was a Primal Simplicity, there was a Primal Commencement, there were Primal Beginnings, there was a Primal Material. The Primal Simplicity preceded the appearance of the breath . The Primal Commencement was the beginning of the breath. The Primal Beginnings were the breath beginning to assume shape.

9. The Primal Material was the breath when it began to assume substance. Breath, shape and substance were complete, but things were not yet separated from each other; hence the name "Confusion "Confusion" means that the myriad things were confounded and not yet separated from each other

10. Looking you do not see it, listening you do not hear it, groping you do not touch it; hence the name Simple " . The Simple had no shape nor bounds , the Simple altered and became one, and from one altered to sevenfold, from sevenfold to ninefold. Becoming ninefold is the last of the alterations of the breath. Then it reverted to unity; unity is the beginning of the alterations of shape. The pure and light rose to become heaven , the muddy and heavy fell to become earth , the breath which harmoniously blended both became man . Hence the essences contained by heaven and earth, and the birth and changing o f the myriad things.

11. “Formerly the sages reduced heaven and earth to a system by means of the Yin and Yang. Consequently, there are ways in which earth excels heaven, and ways which thing is more intelligent than the sage. Why is this? Heaven which begets and shelters cannot shape and support, earth which shapes and supports cannot teach and reform, the sage who teaches and reforms cannot make things act counter to their functions, the teaching

12. All are the offices of that which does nothing. It is able to Make sweet or bitter, make foul or fragrant. Shorten or lengthen, round off or square, Kill or beget, warm or cool. Float or sink, sound the kung note or the shang , Bring forth or submerge, blacken or yellow, Make sweet or bitter, make foul or fragrant.

13. On his journey to Wei, the Master Lieh Tzu took a meal by the roadside. His followers espied an old skull, and pulled aside the undergrowth to show it to him. Turning to his disciple Po Fêng , the Master said: 'That skull and I both know that there is no such thing as absolute life or death.

14. The chapter gives a number of separate reasons for reconciling ourselves to death, and even to the final destruction of heaven and earth: ( 1) Opposites are complementary, and one is impossible without the other. We cannot have life without having death as well.

15. (2) Individual identity is an illusion, and the birth and death of an individual are merely episodes in the endless transformations of the ch'i. ( 'Your w ere never born and will never die. Will heaven and earth end? They will end together with me. You are the breath of heaven and earth which goes to and fro .) (3) The nothingness from which we came is our true home, from which we cannot stray for long.

16. (4) We cannot conceive what it is like to be dead, so there is no need to be afraid. Perhaps we shall enjoy death more than life. Perhaps we shall be reborn elsewhere.

17. From his birth to his end, man passes through four great changes: youth, age, and death. In infancy his energies are concentrated and his inclinations are one the ultimate harmony. Other things do not harm him, desires and cares rise up and fill him. Others attack him, therefore the virtue wanes in him.

18. When he is old, desires and cares weaken, his body is about to rest. Nothing contends to get ahead of him, and although he as not reached the perfection of infancy, compared with his youth there is great difference for the better. When he dies, he goes to his rest, rises again to his zenith.

19. 【 【 目录 SEM. NI COLO SEM. ROMEO