This essay examines Han Feizi’s concept of restlessness via Zhufu Yan and Li Si’s tragic cases. It merges Legalist practical stillness with Buddhist emptiness to explain inner panic and offers a balanced practical synthesis.
This Zhuangzi ‑ Zhi Bei You chapter explores the ineffable Dao via allegories. It argues true Dao cannot be grasped by intellect or words, discussing universal Qi, life‑death transformation and famous idiom‑generating episodes.
This commentary on Zhuangzi ‑ Keyi critiques forced self‑striving. Using the still‑water metaphor, it advocates wu‑wei: drop grasping external ideals, let the mind settle, and respond naturally rather than forcing self‑improvement.
This commentary on Zhuangzi‑Xiaoyaoyou explores true spiritual freedom. Analyzing Kun‑Peng and key fables, it discusses relativity of perspectives, “no‑dependence”, and the wisdom that uselessness can be great use.
This excerpt from Zhuangzi‑Xiaoyaoyou uses Kun‑Peng and fable cases. It contrasts small‑great perspectives, explores spiritual freedom and “uselessness”, and advocates the ideal of the Perfect Person transcending worldly dependencies.
Mencius distinguishes human nature and fate. Sensory desires are innate yet limited by fate, so gentlemen do not prioritize them. Moral virtues lie in innate nature despite external constraints, so people must persist in cultivating them rather than yielding to fate.
Mencius regards Boyi and Liuxia Hui as timeless sage-teachers. Boyi’s integrity purifies greedy, cowardly souls; Liuxia Hui’s tolerance softens petty, narrow minds. Their moral spirit inspires people hundreds of generations later.
Ziyou criticizes Zixia’s students for only mastering trivial daily etiquette yet lacking core moral roots. Zixia refutes that teaching follows a natural order, starting with basics before profound truths; only sages can seamlessly integrate fundamentals and superficial practices.