Paste the beginning of a new article.,I really don't know what I'm writing about.,Welcome to complain.,It's painful to say now.,But I'm still so persistent.。 "Slap in the face as soon as possible"

Four o'clock in the middle of the night.

Fang Yuan was awakened by the sound of a heavy object falling on the ground, sat up and touched the position next to him to be cold, then he reached out and turned on the small lamp by the bedside, and the gentle light instantly filled the entire room.

She wiped her face tiredly, and was about to lie down and fall back asleep, when she saw that the man who had usually left was still standing by the bed, holding the belt that reflected the faint light in his hand, and when she saw her, she bent the corners of her mouth helplessly: "I'm too sleepy, I closed my eyes and grabbed my pants, but I didn't expect the belt to slip down." ”

Fang Yuan was amused by the look on his face, and clamped the pink and white silk quilt under his armpits, revealing his fair and round shoulders, and his voice was hoarse and delicate: "Jin Shuo, it's almost okay, since you are so afraid of staring at your paparazzi, what are you still doing here?" I said it at the beginning, when you want to draw a line, I won't stop you. ”

Jin Shuo threw down the things in his hand, knelt on the bed with one leg bent, the dim light covered his back with a graceful curve, chuckled, and gently rubbed his smooth and full forehead against Fang Yuan: "Don't talk nonsense, there is a play at six o'clock, the director told me to act with my heart, if I knew that I would use my heart for you......" lowered his head and kissed her on the chin, before continuing: "I'll take you to a fun place after these two days." ”

Fang Yuan watched him leave the room, and not long after, the sound of the door closing came, and he couldn't sleep anymore.

Jin Shuo is a man who is naturally suitable for surviving in the spotlight, the contours of his face are as angular as carving, a pair of peach blossom eyes as deep as the night always have a touch of carelessness, a tall nose bridge, two cool red lips slightly pursed, making people feel a trace of alienation and coldness, but this dead virtue eats a group of young girls to death, of course, and her.

This man had seen her most embarrassed and embarrassed, breaking in when she was helpless, and forcing her to break when she was swaying, otherwise she would not be where she is today.

2016 is coming to an end, and she has calculated how to seek justice for her past self and make a lot of money, but she didn't calculate that what she wants most is this man.

The following is anti-theft, do not look

Eye 8; There is always desire, in order to see what it is9. The two are the same, and the same name is the same as 10. Xuanzhi and Xuan11, the gate of the eyes 12.

Eye 8; There is always desire, in order to see what it is9. The two are the same, and the same name is the same as 10. Xuanzhi and Xuan11, the gate of the eyes 12.

[Translation]

If "Dao" can be expressed in words, then it is Chang "Dao" ("Dao" can be expressed in words, it is not ordinary "Dao"); If the "name" can be named in the text, then it is a common "name" (the "name" can also be explained, it is not an ordinary "name"). "Nothing" can be used to describe the state of affairs when the heavens and the earth are in chaos; And "being" is the name of the origin of all things in the universe. Therefore, we should always observe and comprehend the mystery of the Tao from nothingness; We should always observe and experience the clues of "Tao" from "being". These two, with the same source but different names, can be called mysterious and far-reaching. It is not ordinary mystical and profound, but mysterious and mysterious, profound and profound, and it is the general door of the mysteries of all things in the universe (from the "famous" mystery to the invisible mystery, "Tao" is the way to understand all the mysteries and changes).

[Notes]

1 The first "Dao" is a noun that refers to the origin and essence of the universe, and by extension, principles, principles, truths, laws, etc. The second "Tao" is a verb. It refers to the meaning of explanation and expression, as if it is "can be said".

2 Constant: General, ordinary.

3 The first "name" is a noun, which refers to the form of "Tao". The second "name" is a verb that illustrates the meaning.

4 Nameless: Refers to the invisible.

5 famous: refers to tangible.

6 Female: Maternal, root.

7 Heng: Often.

8眇 (miao): Subtle, subtle meaning.

9徼 (jiao): margin, boundary. Extend the meaning of clues.

10 Predicate: Title. This is a "referent".

11 Xuan: Deep black, mysterious and far-reaching meaning.

12 gates: the gate, the general path of all mystical changes, which is used as a metaphor for the only original "way" of all things in the universe.

[Quote]

Lao Tzu put forward the concept of "Tao" for the first time, the core of the ideological system. Its meaning is broad and profound, which can be understood from the perspective of history, can also be explored from aesthetic principles, and should be considered from the dialectic of the philosophical system......

Philosophers do not agree on the category of "Tao" in their interpretation, and some believe that it is a material thing, an element that makes up everything in the universe; Some believe that it is one thing, and at the same time it is the source of everything in the universe. However, in the interpretation of "Tao", scholars also have much the same as that it is in motion and change, rather than rigid and static; Moreover, all the movements of all things in the universe, including the natural world, human society, and human thinking, all follow the laws of the "Tao" and develop and change. In short, in this chapter, Lao Tzu said that "Tao" produces all things in heaven and earth, but it cannot be explained in words, but it is very profound and mysterious, and it is not easy to comprehend, which requires a step-by-step process from "nothing" to "being".

[Commentary]

In this chapter, Lao Tzu focuses on his philosophical category, "Tao". Are the attributes of the Tao materialistic or spiritualistic? This is a long-standing problem that has aroused the keen interest of many scholars since ancient times. Historically, Han Feizi lived relatively close to Lao Tzu, and he was the first scholar to annotate the Tao Te Ching. Regarding what the Tao is, in "Solving the Elders", Han Feizi said: "The Taoist, the place of all things. All things are true. The writer of the reason is also the text of things. The reason why all things come to be made is the Taoist. Therefore, it is said that the Tao is also reasonable. This shows that Han Feizi understands Lao Tzu's "Tao" from a materialistic aspect. In the "Historical Records", Sima Qian included Laozi and Han Feizi in the same interpretation (with Zhuangzi and Shen Buxian), that is, Han, Zhuang, and Shen "all originated from the meaning of morality, and Laozi is far-reaching." Wang Chong of the Han Dynasty also believed that Lao Tzu's "Tao" thought was materialistic in his book "On Balance". But from the end of the Eastern Han Dynasty to the Wei and Jin dynasties, the situation changed. Some scholars have realized the wonderful meaning of Lao Tzu's philosophy that "all things in the world are born from being, and some are born from nothing", and affirm that there is only one "nothing" in the ontology of the universe, which is called metaphysics. Later, Buddhism was introduced to China and gradually flourished, and Xuan and Buddha converged, so that the interpretation of "Tao" fell to the aspect of idealism. The physicists of the Song and Ming dynasties also absorbed Buddhist and metaphysical thoughts, and still gave an idealistic interpretation of Lao Tzu's "Tao". In short, scholars have always had fundamentally different views on whether the Tao is materialistic or spiritualistic.

[Interpretation] of the revolutionary and authoritative nature of the "Tao".

The philosophical concept of "Tao" was first put forward by Lao Tzu. This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", and it sometimes seems to show an incomparably huge driving force between the universe and the heavens and the earth; Sometimes they depict before us the state of the eternal barbarism of the chaos of heaven and earth; Or show the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Stemming from a biological sense, the relationship between human beings and nature, both spiritual and material, has been characterized by an almost primitive dependence from ancient times to the present, like that of a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the political future and the dark reality, it is natural to have a return to nature and a desire for help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the "return to nature" trend that is surging in terms of people's needs for life and cultural ideas today also explains, in a broader sense, the reason why ancient scholars have tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was shifted upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy. This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", and it sometimes seems to show an incomparably huge driving force between the universe and the heavens and the earth; Sometimes they depict before us the state of the eternal barbarism of the chaos of heaven and earth; Or show the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Stemming from a biological sense, the relationship between human beings and nature, both spiritual and material, has been characterized by an almost primitive dependence from ancient times to the present, like that of a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Qu Yuan's long poem "Tianwen 166 Reading Network."