Sima Guang's interpretation of "Wu Wei" stays on the cognition of "doing something, not doing something", coupled with his simplistic understanding of Lao Tzu's way, completely using Confucianism to understand Lao, and his interpretation of Confucian classics is not accepted by later students, so he was criticized by Er Cheng and Zhu Xi, thinking that he lacked speculation and had a superficial understanding.
Taking the interpretation of the Tao Te Ching as an example, if he thinks it can be used to enrich Confucianism or refute Wang Anshi, he will use Confucianism to interpret the way of Lao Tzu in a targeted manner, because Wang Anshi's reform team provides theoretical guidance for the reform of the law through the interpretation of Lao Tzu's thought.
Therefore, if it has little to do with Wang Anshi's reform, Sima Guang will not explain. This determines that his understanding of Lao Tzu's thought can only be one-sided and superficial, so his annotation only quotes specious three words and two words from the Confucian classics as his commentary on Lao Tzu's thought, and the annotation is more concise than Lao Tzu's original text.
He admits that "the old man takes nothing for nature" and recognizes Lao Tzu's theory of non-action for nature, so he believes that "the life of all things is out of nature", his interpretation of "being able to supplement the nature of all things and not daring to do it" is "let things be natural", and his explanations of "the great system is not cut" and "those who do it are defeated" are respectively "because of nature" and "for it it hurts nature".
From the annotations, it seems that he greatly admires Lao Tzu's "natural" theory. However, he ignored the most important "Tao Law Nature" and did not give a single word of explanation. Therefore, his annotation of "Lao Tzu" can only be a selective commentary, which can be used to enrich Confucianism or to counter Wang Anshi, so he will use Confucianism to interpret it, and he will not need to ask about it, which dooms his Lao Tzu note to be one-sided, superficial before and after, and cannot "enter its base, attack its baggage, and violently attack it, and see its flaws" as Wang Fuzhi said.
Because of this, Cheng Hao said that Sima Guang has a lot of "que", and he can only put a few empty cannons in the weakness of his self-righteous opponent. Therefore, his understanding of "inaction" can only stay in the understanding of "not doing things".
Since he doesn't do things, of course it's not right, so he said that everything should not be "left to its own devices", but should also be "done by things", and if necessary, something should be done, so Lao Tzu's "non-action" should be "doing something and not doing something".
Under the guidance of this thought, he quoted the Confucian classic "Shangshu Gao Taomo" "conscientious and conscientious, a day and two days and ten thousand, so that you can do nothing to rule" to interpret "the picture is more difficult than easy, for it is greater than its detail." The difficult things in the world must be done in the easy, and the big things in the world must be done in the details. It is because the saint is not great in the end, so he can become great."
The sentence of "Da Yu Mo" originally expressed that the king governed the country diligently, conscientiously, and every day, and Lao Tzu's "non-action" thought could not be related to it at all, but Sima Guang linked it with the "rule of non-action", saying: "Inaction takes its cause, and the rule is more than 10,000 a day." ”
What Lao Tzu wants to express in this passage is that the sage does things, pays attention to details, prevents subtleties, does it in the place of "nothing", plans it when it is "not ominous", "does it for what it does not have, and governs it before it is chaotic", and does not wait for the situation to expand before dealing with it, which is the inevitable requirement of Wuwei thought, which is far from the meaning of the day.
#微头条首发挑战赛##妙笔生花创作挑战##头条创作挑战赛#
