The fourth part of the inner chapter of Zhuangzi uses three stories to talk about the relationship between man and the king, the social situation, and the helplessness of man.

In fact! The three stories mentioned in the first part of the fourth chapter of the Zhuangzi also tell us that the social environment we faced at that time was the man-made environment created and created by human beings themselves.

It is also telling us that it is impossible to break the "monarchy" for the time being, and we talk about the helplessness of reality.

In fact! Zhuangzi is also telling us that in any era, in any period, in any environment, it is impossible for us to immediately change reality, change reality, and change the general environment.

The formation of a fait accompli, once formed, is not easy to change.

The formation of a faquis on the face of it seems to be accidental, in fact! There are antecedents. Without antecedents as a basis, there can be no consequences.

In the past dynasties, the authors of Zhuangzi's writings have generally not noticed this. They generally "discuss things on their own", interpreting them in the context of what Zhuangzi wrote.

And also! Most of the interpretations of Zhuangzi's articles in the past dynasties have not been interpreted to the point due to the misdirection of academic spies or their own ability to understand.

None of them have interpreted the facts well, let alone the metaphors contained in Zhuangzi's article.

When reading Zhuangzi's articles, we should not only "discuss things on the facts", but also interpret the examples cited in Zhuangzi's articles according to their original meaning, but also interpret them by extension.

Let's just take the three examples listed above, which tell us a reality: in this unfair environment, all your pursuits, all your actions are in vain. Maybe it works! But they are only temporary and effective, not the final solution, not the best way.

Each of the three cases listed above has a corresponding solution. But! None of them are the most perfect approach.

So? What's the perfect way to do it?

In the latter part, Zhuangzi tells us what is the best way to do it.

What's the best way to do that?

The best way to do this is to be useful when it is good for survival, and we are useful people. When uselessness is conducive to survival, we become a useless person.

Survival comes first, then exhibition.

People who are influenced by Confucianism and mainstream thought will definitely jump out and speak when they hear such a theory of life. Say that you are a person who does not have a sense of social responsibility, or a sense of social responsibility.

In fact! People who are influenced by Confucianism or mainstream thought, they make the mistake of leapfrogging thinking. They excessively advocate that people should have social morality and a sense of social responsibility, but ignore whether the state and society have fully guaranteed the people's right to subsistence and various basic rights.

Social morality and social responsibility are defined differently in different social periods.

In troubled times, as long as we do not infringe on others, we can deal with others and society indifferently, so as to better protect our own survival. When someone violates me, I can fight back. Even! Any means can be spared, and they are all reasonable.

If, in troubled times, you still come to demand that others abide by the old system, then you are treating others as fools.

What you are talking about social morality and social responsibility may bring you to the purpose of "catering to social management". You think that if others live according to your ideas, society will be better. Outcome! It's you who are imposing on others. You are not standing in the perspective of others and human nature, you are "standing and talking without back pain".

In the prosperous times, when the society is stable and the state apparatus is operating normally, the so-called "social morality and social responsibility" are generally stipulated by law or agreed moral standards.

In the times of prosperity, when society is stable and the state apparatus is functioning properly, we must abide by the law and the established moral standards.

When we hold the principle of not violating others and not allowing others to affect our survival, we can survive well in troubled times and prosperous times.

Influenced by Confucianism and mainstream thought, when people interpret Zhuangzi's philosophy, they often carry this kind of preconception, so that they cannot correctly interpret Zhuangzi and Lao Zhuang's philosophy. They have always dogmatically interpreted from the perspective and position of catering to the management society, rather than from the perspective of human nature.

Let's dissect the nature of society and the state.

It is the combination of people that builds a society and a country.

Countries, organizations, and places are all grouped together according to the needs of human survival. When the state and the organization cannot guarantee the survival of the people, there is no one to rely on anymore.

Don't use the country for example, let's use the organization, team, and enterprise to play for example!

Organizations, teams, and enterprises are all combined according to the needs of human survival.

For example, if an enterprise wants to make a profit, no one will be willing to work for an enterprise that cannot make a profit. If an enterprise cannot create profits and cannot give workers high wages, not many people are willing to work for the enterprise, and they will change jobs.

It's that simple! What do you do to make money? Survive!

In order to survive better, it is necessary to earn more money. With the same effort, they all want to get more in return. No fool is willing to give the same amount and take half of someone else's salary in return. No one is like a fool who only gives and does not take. Even if you are a fool, you know to ask for three meals a day. Otherwise! The fool doesn't even have a chance to give. Die of starvation without food, don't you?

In a word, the state, like enterprises, teams, organizations, and other institutions, guarantees the people's right to live, and if the people's rights cannot be guaranteed, chaos will occur. It is not well governed, and chaos escalates. When the chaos reaches the point of being out of control, it is necessary to change the dynasty. That's it, there are countless examples of this in history.

This is a theory, not a theory.

As a wise man, later known as a "philosopher", Zhuangzi taught us how to let the world survive in this troubled world.

Zhuangzi believes that individual people must be self-reliant, learn to survive independently, and not rely on others or rely on others. And then! Solidarity with others. The first thing to unite is your own family, your parents, your siblings, your spouse, and your children's descendants. And then! Unite the people of the same family again. And then! Unite those around you. And then again! Unite like-minded people. And then! It's the people of the same country.

Blindly teaching others how to unite people in the same country, how to do it, and always putting the country first, is obviously "putting the cart before the horse" and is dogmatic.

Some people may not understand, and they may want to be dogmatic, so they might as well explain it.

In order to unite the people of one country, everyone must be united as one, and it is against the "hostile" forces and against another country. Of course! It's also relative. Do not dogma that other countries are not hostile. Is it a friendly neighbor or something. Think about it: if there is no "hostility", is there still a distinction between countries?

There are also competing interests between countries, and there are no borders without distinguishing between them.

In a small environment, it is divided into different interest groups. There are also differences, and it is impossible not to distinguish each other.

For example, in marriage, if there is no distinction of interests, there is no such thing as your family and my family? Is there no more thy husband and wife and my husband and wife? That became the matriarchal tribe of the past. No! Maybe the social situation before the matriarchal society was chaotic,

For example, if there is no distinction between the children of your family and the children of my family, is there still a difference between family and family in this society?

For example, businesses! If the enterprises are selfless, there is one in the world, and there is a difference between this company and that company?

There is no need to cite more examples, anyway! All claims that cater to social management are wrong. Only from the perspective of individual people, from the perspective of human nature, first solve the problems of individual people, and then combine them into families, clans, groups, enterprises, and finally to the country, so that the management concept is correct.

So! Our interpretation of Lao Zhuang philosophy must stand in the perspective of individual people, in the perspective of human nature, instinct, rather than in the perspective of catering to social management, only in this way, you can correctly interpret Lao Zhuang philosophy.

In a word, the first three examples of Zhuangzi tell us the social reality of the time, the monarchy. Tell us that in an absolute monarchy, whatever you do will not necessarily change the king's decision. And the end result: you lost your life because of it.

If the king is a wise king, he is virtuous. So? Do you want to help? Such a king, as long as you do your duty, can complete the task.

A king who needs someone else to assist him, and ordinary people can't succeed in assisting him, you are definitely in danger of your life. If there is no danger to your life, you either do nothing or are complicit.

Case! We'd better protect ourselves and not wade through this flood. Protect yourself and complete the process of this life!

It's late to update today, and there's only one chapter, so I'm still in a hurry. Please understand that future updates are also unstable. But! It is guaranteed that the text of the interpretation of the inner chapter of Zhuangzi will be completed within three months. Four of the seven articles have been written, and only three are left, which should be completed in three months.