Chinese mythology

Philosophers before Confucius,

This age is characterized by philosophy. 

It is not a shame for mankind to see him at all ages before his wisdom, and that his ideals were moving faster than his path. 

And here's the You-Dze in 1250 BC, and he didn't say that short phrase, which is from speech mosques, which people have said before, but she hasn't kissed her grandmother yet; People still need someone to remind them that all glory is destined for misery and anguish:

What a man with no history was happy! From that old age to this day, China's countries have spawned philosophers. Just as India is the highest country of science in religions and the science of nature, so is China the most prestigious in non-religious human philosophy. 

Almost no Chinese literature has a big beyond the wondrous document that starts with the history of written Chinese thinking, the document known as e-geng, or the “book of changes., one of the founders of Joe's family in his prison, and his simplest principles from Foushi, who lived a long time before him. 

And they tell us that this legendary emperor invented the Eight Gorges or the symbolic Triads that the Chinese see as applying to the laws of nature and its elements. 

And they say that each of these triangulation consists of three lines, some of which are connected, and it represents the male or the yang element, and some of which are discrete, and it represents the female or the yen element. 

Also, in this symbolic dualism, the yang represents the active positive element, the product, the cyan element of light, heat, and life; Whereas the yen represents the negative, the ground, the element of darkness, cold and death, 

And Wen Yang immortalized his memory, and drained the minds of thousands of millions of Chinese by doubling the number of conditions in connected and disconnected lines, bringing the number of their exchanges and agreements to 64, each in line with the laws of nature, and containing all science and history. 

The wisdom lies in these sixty-four shapang — or symbolically representative views in the aforementioned triangulation. All the facts can be attributed to the conflict and union of the two main actors in the universe, male and female, namely Yang and Lin.

And the Chinese used to write The Changes book, they study how to predict the future, and they call it their greatest literary heritage, and they say that anyone who understands the consensus is aware of all natural laws. Confucius published this book himself, his footnotes, and he favored him over all other Chinese books, and wished he had 50 years of study for himself. 

This strange travel does not agree with the spirit of Chinese philosophy, which is the positive and practical spirit, even if it suits the mystery of the Chinese soul. 

In China, we find philosophers in the most distant times that have reached us, but all that history has taught them before the days of Lu-dazh is nothing more than a petrified piece from here and there, or just a name from the names. 

The sixth and fifth centuries in China, as they witnessed a powerful storm of the genius of Jews and the countries of Jews and Greece Philosophy and literature, starting as I started in Greece, with an era of mental enlightenment. 

This enlightenment, preceded an era of war and chaos that opened up paths for old-fashioned talent, and motivated the urban community to ask for teachers who would educate their minds with the arts. And soon the people's teachers discovered the vague and ambiguous science of religion, the lack of the government tool, and they knew that moral standards were relative metrics, and they started looking for ideals and ultimate perfection. 

Many of these researchers have been executed by the governors who found it easier to kill than to argue with them. 

According to one Chinese account, Confucius himself, the Minister of Crime of Lu County, sentenced a rebel Chinese employee to death on the grounds that he “could have had a large group of men around him ; and that his opinions were easily found to be responsive to them by the public, and that stubbornness made him a creature of greatness ; 

“His platform was one of the opposition and stubbornness that enabled him to confront the true rulings that are recognized by the people.”

Zuma-Chin is true, but some Chinese historians reject it ; We hope it's not true. The most famous of these rational rebels is the Tenge Xi that was executed by the Duke of Geng in the youth of Confucius, and the book Les-Deze says: This, he was “aware of the theories that right and wrong are relative, and he supports these opinions with arguments without others.

” His enemies accused him that he did not hesitate to present today an opinion and prove the opposite of tomorrow, if he got what he was satisfied with his work ; 

He offered his services to those who had cases in the courts and saw nothing to stop him from presenting them to the people he asked for. 

One of his Chinese historians tells this funny story: A wealthy man from Tenge's home state drowned in the Wye River, and a man took his body out of the water, and asked the family of the deceased to make a large sum of money to get her out of the river. 

The victim's family went to Teng to consult him. 

The Sophist replied: “Don't worry, the money will not be spent on a family other than your family.”

The victim's family acted on this advice. And the man that had the carcase in his possession was worried: and he also came to Tangye,

To give him advice. The Sophist advised him of what the family of the slain man advised: “Wait ; Tenge Xi has put in place a Penal Code that shows he is superior to that of Zheng. 

When the Prime Minister was fed up with the leaflets he was carrying on his policy, he forbade them to be pasted in public places. No one managed to distribute them to the people himself. 

When the Minister prohibited the distribution of leaflets, a product was smuggled to the readers, hiding among other things. When the government was informed of the tricks, he ordered his beheading.

Old Teacher,

Lu Deze, the greatest Chinese philosopher before Confucius, was wiser than Ting Xi ; He knew the wisdom of silence. 

He was certainly a long life, though we were not sure that he really lived. 

Chinese historian Zoumachin tells us that Lu-Dze has recovered the filth of politicians, and he has worked for the Royal Library of Atmosphere Secretariat, so he plans to leave China to seek a remote, isolated shelter in the countryside. 

The guard said to him: So you're an isolated person, and I'm just asking you to write me a book. 

Lu-Dzhze wrote a two-part book in my father's countries with 5,000 words. And we have none left of him, but his name and his book; and he may not be this or that of him. 

If-Dazeh, he described his meaning as “the old teacher,” and his real name, as the novel puts it, is “my lightning.” 

The book that's attributed to it is doubtful has stirred much scientific controversy about its origin, but researchers all agree that Aldo De Jung — the “Book of Style and Virtue” — is the most important text of international philosophy, 

That Chinese scientists say was found long before Lu-tzu, after which she had first-class supporters, which later became a religion that a large minority of Chinese from his day to this time, and the phrase He added, “The Egyptian Ministry of Foreign Affairs is working on a number of issues that are of secondary importance. 

As for the opinions that were included in the book, it is one of the best that was written in the history of human thought. And the meaning of the word do is the way: It's sometimes the way of nature, sometimes the international way of a wise life. 

The literal meaning of this term is the way. And it's a way of thinking or not thinking, because the Duians think that thinking is a superficial object that only argues and argues, hurts life more than it benefits. 

“The way” can be achieved by rejecting the mind and all its concerns, and by resorting to a life of isolation, austerity, and quiet reflection in nature. 

In the opinion of the author of the book, knowledge is not a virtue, but the number of fools has increased since the day that science spread. 

And science is not wisdom, because there is nothing further from a wise man than a “man of mind.”
and evil of the kinds of governments that the government of philosophers can imagine ; They insert theories into every normal system ; 

The greatest evidence of their inability to work is their ability to give speeches and give more opinions. In this, the book says: 

The skilled don't argue ; And those who argue have failed the skill. If we abandon knowledge, we survive the troubles. 

A wise man always keeps people without knowledge or lust, and if there is a known, he shall prevent them from going to work. 

And that the feet that showed their skill in doing what was done in the world did not do what they did to see the minds of men, but to make them foolish fools.

The difficulty that the rulers face arises from the abundance of knowledge in people, and whoever tries to govern a country with his knowledge and wisdom, he eats it and corrupts its affairs, but whoever does not do so is a blessing and a blessing for it. 

But the intellectual was a danger to the state because he only thinks about the systems and laws ; It wants to build a society based on engineering rules, and it does not realize that its systems are eliminating the vital freedom of society and the activity and power of its parts. 

As for the simple man who knows from his experiences what he imagines and does freely, and what he produces, he is less dangerous than the world to the nation if he takes care of its affairs, because he does not need someone to prove that the law is too dangerous for it and that it may harm it more than it benefits it. 

This man doesn't put for the people any of the systems except the least possible,

If he takes over the leadership of the nation, he distances himself from all manner of deception and complexity, and leads it to the ordinary simplicity in which life moves wisely on the natural, wise, monotonous, and mind-free approach. 

Even writing itself is neglected in this type of governance, because it is an unnatural tool aimed at evil. 

If people's automatic economic instincts driven by hunger and love are freed from government constraints, life is on track. In this case, there are fewer inventions that only increase the wealth of the rich and the power of the strong ; And delete books, laws, and industries, and only the rural trade is left. 

The more tools the tribe and the state system double their gain, the more turbulent the people will become, the more attractive the people will be, the more strange tricks they will resort to ; So one wise man said: 

“I'm not going to do anything. People change on their own, and I'm going to be afraid to stay silent and fix people on their own, and I'm not going to worry about people's issues, so people get off their own ; I will show no ambition that people will automatically come to what they were naive.

And I'm going to organize a small, small, small country that has a population of about 10 or 100 men, and if one of them has a lot of people, these individuals don't have a job ; And I'm going to put people in it, and if they look at death as something sad, they don't come out of it to save themselves ;

Although they have ships and vehicles, they do not see what calls for them to ride it ; Although they have overlaid clothes and sharp weapons, they have no reason to wear the first or use the second, and I'll get people back to using the contracted ropes. 

And their (despicable) houses are places of rest, and their ordinary and familiar methods are sources of pleasure and pleasure. If there is a neighboring country close to us, we see it in our ears, from which we see the chicken hoop and dog barking. 

I will not make people, even if they live for a long time, relate to it until the day of their death.” Is he a martyr? 

This old teacher differentiates nature from civilization from a well-defined difference, as Russo did in his resonant, resonant terms called “modern thinking” ; Nature, in his view, is the spontaneous activity, the flow of ordinary accidents, and it's the great system of seasons and the sky ; and it is the model or the way represented embodied in every stream and every rock and every star ; 

It's a fair law of things that doesn't have people, but it's a reasonable law that the code of conduct should be subject to if people want to live in peace and wisdom.

And the law of things is the role or method of the universe, and the law of behavior is the role or the way of life. 

In Lou Dizh's view, debt is really just one, and that life in its proper basic harmony is only part of the harmony of the universe. 

And in this universal state, all the laws of nature are unified, and the whole subject of the facts that Espinosa says ; “All the natural images of all kinds are in their right place, and all the appearances of the different eye are in contrast, which is the absolute truth in which all the characteristics and all the muscles come together to form the comprehensive Hegel unit.” 

He says if nature has made life in the old days simple, safe, the whole world was happy. 

And then people got “knowledge,” and they complicated life with inventions, and they lost all their intellectual and moral purity, and they moved from the fields to the cities, and they began to write books, and all that had happened to people was misery, 

And so the tears of philosophers ran for that. So the sane person, who gets away from this urban complexity and this decadent, decadent ruin of laws and civilization, disappears in nature's lap, far from cities and books, and the bribed employees, and the seductive reformers.

The secret of all wisdom and the secret of quiet conviction, and only in which man finds eternal happiness, is the blind obedience to the laws of nature, the renunciation of all deception and the lies of mind, the acceptance of all nature's commands of instincts, the feeling of trust and confidence, and the running of the silent laws and their traditions in humility. 

Perhaps we do not find in literature a paragraph that is more applicable to reason and wisdom than the following paragraph: 

All the things in nature that work are silent, they exist, they have nothing in their possession, they perform their duty without demands, and all the things that work, and then you see them live and die, and if they grow up and prosper, 

They all come back to their original, and the return of things to their origins means comfort and performance, which they are able to do. And its comeback is eternal law, and the knowledge of this law is wisdom. 

If a country is in trouble, it is the best thing to do with it, not to try to fix its own affairs, but to make its own life an organized performance of its duty. 

If a person finds resistance, he must not fight, fight, or fight, but earn what he wants,




If you have to win, by submission and patience ; One wins more by remaining calm than by working, and in this he speaks to us, Lu-dzhs, in a conversation hardly different from Jesus': 

“If you don't fight people, no one on earth can fight you. Treat abuse kindly. I am good for the good, and good for the good ; 

So people are all at last ; And I am a savior of the sincere, and also of the unloyal, and in this way all the people will be sincere.

And the softness of things in the world shocks its crucifixion and overcomes it. 

Nothing in the world is softer or weaker than water, but nothing is stronger than water in the game of strong solid things.” 

These views are expressed in the image that Lou imagines a wise man. And before we paint this picture for the reader, we say that the characteristic of the Chinese thinkers is that they don't talk about saints, they talk about wise people, they talk about not goodness, they talk about wisdom. 

The ideal man for the Chinese is not a devout worshiper, but a mature, quiet mind, one that lives a life of simplicity and tranquility but has to occupy a high place in the world. Because silence is the beginning of wisdom, and the wise doesn't even talk about states and wisdom,

Because wisdom is not transferred except by example and experience, not by words ; And who knows the way doesn't talk ; And the one who talks about it doesn't know it ; He who knows it closes his mouth and closes the doors of his tents,” and the wise, 

his beauty is humility, because when a person is fifty years old, it is time for him to realize that knowledge is a relative thing, and that wisdom is a weak and easy to break ; If a wise person knows more than other people, try to hide what he knows. 

He agrees with the naive more than the scholars agree, and does not suffer from the opposition instinct that is a natural instinct for beginners. 

He is not concerned with wealth or sovereignty, but his appetites are subsumed by the minimum that is almost consistent with Buddhist doctrine: “I have no value, and I would like my heart to be completely subdued, empty so nothing would ever remain. 

The void must be maximized, and the rest must be surrounded by an inexhaustible force. Those who were his qualities could not be treated with or without cost.

We don't see any need to state what these views have in terms of agreement with Jean-Jacques Rousseau's opinions. 

We can only say that the two men have come together no matter how long they may be. 

Their philosophy is the kind of philosophy that comes out and disappears, and then reappears in periodic periods ; People in every generation dictate the struggles, cruelty, complexity, and competition of city life, writing about the monotonous joys of rural life based on fiction rather than science. 

There is no doubt that one must have a long experience in the life of cities if he wants to write poetry about the countryside “and nature”, an easy term for every researcher in morals or religion ; 

He does not harmonize Darwin's science, nor does he find more moral high than he does with the philosophy of Le Dize and a reasonable, sweet Christian. 

If a man walks in the teeth of nature, he kills his enemies and eats their flesh, not the practice of philosophy, and says that he is lowly, and less quiet. 

It's that the land's success — the hard work of pain — never cools the sex of the people who are used to hunting and killing ; That is why agriculture is as “unnatural” as industry is. However, there is something in this philosophy that is, despite all of this, a sense of solitude and peace of mind. 

And our biggest thought is that when our emotions start to burn, we'll see a little of wisdom ; And we'll see in it the comfortable staircase that emanates from the uncongested mountains and the vast fields. 

Life swings between Voltaire and Russo, between Confucius and Les-Deze, and between Socrates and Christ. 

And if every idea of our time is settled in our minds, and we defend it in defense that has no valor or wisdom, we also bored that battle, and left to the youth what we had gathered, the ideals of Ali, whose number diminished.

So if this happens, we go into the woods with Jean Jacques and Lou Dze and their likes ; and we believed the animal ; 

And we talked, we're more satisfied and more reassured than McVeigh, to the minds of the naive cultivators, and we let the world exude evil, and we never thought about fixing it. We may then burn every book behind us, except for one. 

Perhaps we will find the whole summary of wisdom in Aldo de Jung. 

We can imagine what this philosophy in Confucius had a painful and strangling effect. 

The philosopher at the age of 34, who is not yet fully matured, came to Luoyang, Joe's capital, to consult the Master on some precise things relevant to history. 

Lu-Dze is said to have responded with a vague, short answer: 

“Those you are asked about have taken over their own land, and there is nothing left but their outer space. 

And if the hour of the great man arrives immediately and takes the lead, but before the present hour arrives, obstacles will be established for all that he tries. 

And I've heard that a successful trader conceals his fortune, and does the work of the landless — and that the great man is simple in his manners and appearance, despite all the many works he does, so get rid of your pride and many ambitions, and make you and your excessive hopes. 

All of these never lift your morality. 

The Chinese historian who tells this story says that Confucius just felt that he was paying this advice.

He didn't see anything bad in these words, but saw the opposite. 

He said to his students, after returning from a dying philosopher, that he had: “I know how a bird flies, swims fish, runs an animal ; 

But what's going on the ground can be captured, and what's swimming in the water can be caught, and what's flying in the air can be hit by arrows. 

But there's an incredible dragon — and I can't say how he rides the wind, cuts through the cloud, and rises in the space. 

Today, I met Lou Dize, and I can't find anything like him but the Dragon.” 

The new teacher went out to perform his mission and to make the greatest philosopher of history an impact.

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