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Yang Zhu (c. 395-- c. 335 BC) was a great thinker and philosopher in the early warring states period of China. Yang Zhu advocated "your own," "rebirth," "everyone does not lose a little" idea. Yang Zhu is the founder of the Taoist school. His opinions can be found in liezi, Zhuangzi, Mencius, than Han feizi, lu shi Chunqiu and so on. In the warring states period, there was a phenomenon that "the words of the world do not belong to Yang but to mo," which shows the enormous influence of his theory.

The basic theory
Yang Zhu school of thought in the warring states period of a school of one's own, and Confucianism and ink against each other. Wei Zhuang Zhou, Zong ru meng he have been added exclusion and attack, probably because of the impact of this criticism, the legacy of scholars hope and stop. In qin and Han dynasties, the emperor burned books, and the hanwu held Confucianism in high regard. However, this does not mean the death of his theory and influence, but just hidden in the folk, to the eastern jin dynasty and again by Zhang Zhan note line in the world (refers to "lie-zi Yang Zhu chapter"). Zhang Zhan's introduction to liezi says that Yangzhu chapter is one of the "only survivors," which is not a fabricated word.

After Lao Tzu, Taoism is roughly along two directions: millet school under a group of people on social politics, intends to Laozi's Taoism and Taoist lost yellow emperor thought, the thought of the existing pipe shall be well versed in, so that the moralist operated by metaphysical pursuit to shape, forming a set of moral and law of integration in the integration of governance theory; The latter, represented by the lost Yang Zi and the surviving Zhuang Zhou, is concerned about self, freedom, and authenticity. The inner pursuit of spiritual life.

Moral view
Yang Zhu has the view of "true protection",  light things your own.Lao zi, a silk manuscript of ma wangdui.Love, watch also. Your love is, very much in line with the original intention of the real Laozi.It's not like I used to think it was just for personal gain.

"Lizi Yang Zhu" belongs to Yang Zhu since Han dynasty and modern times. From these thoughts, Yang Zhu is not a person who gains at the expense of others and indulges his desires."Yang Zhu said:" the ancient people, the loss of a penny world, not with; He that knows the world gives it all, will not take it. Everybody does not lose a cent, everybody disadvantageous world, world governance."To this end, Mr. He Lin said, "if you don't take out a single hair to benefit the world, it means that you will neither harm yourself to benefit others, which is contrary to altruism nor harm others to benefit yourself.Mr. Lu simian pointed out in his comment on Yang zhu's "disadvantageous to the world, not to take the world": "if your wife does not harm anyone, there will be no Yao and shun; if everyone is disadvantageous to the world, there will be no zhou. Without zhou, there would be no chaos at that time; Without Yao and shun, there will be no future harm. So the world is ruled. Yang Zi said this for me. Or for selfish purposes, it is shallow to measure Yang Zi."The modern scholars' understanding of Yang zhu's rational egoism is precisely in line with wang bi's zhongdao theory, which is put forward by wang bi when he interprets the divination "jiu er" : "jiu er is to benefit without hurting others, and" jiu er is to benefit without hurting others, and "jiu er is to serve others", which also shows people's recognition of the moral value of rational egoism. For true or rational egoism is one which, to preserve one's own life, interest, or happiness, does not intentionally do selfless things, but at least does not endanger the happiness of others."And self-preservation, though it be the inherent demand of nature, and though it is a man of considerable intelligence and learning, to preserve his interests; It also requires a certain amount of self-cultivation and restraint, so as not to harm the legitimate interests of others. Therefore, egoism also has its moral value.

The reflection of Yang zhu's basic concepts can be seen in Lao Zi,, and lu shi Chunqiu.The spring and autumn annals of lu she said, "now I have something for my life, and my interests are great. On its noble and low, just as the son of heaven is not enough to compare yan. It is not easy to be rich. On its safety, a shu lost, life is not gained. Of these three, youdao is careful."(meng chunji · heavy self) This paragraph shows why things should be a light rebirth. Even if it is lost, it may be won one day again, but once it is dead, it can never live again. Some words in Laozi contain the same thought. For example, "like the world, if you can put the world; Love is the world if it can trust the world."(chapter 13) that is to say, he who has a body more valuable than the world can give it to him; He who loves himself more than the world can entrust the world to him."Or" name and body: who are related?Body and goods: how much?"(chapter 44) All show the idea of the rebirth of light things. Zhuangzi's "health Lord," says; "For good, there is no near name, for evil, there is no near punishment, the edge of the governor thought by: can protect themselves, can be born, can raise relatives, can do as many years."This is also along the line of Yang Zhu is thought, pre-qin Taoism, this is the best way to protect the whole life from the harm of the world. If a person's behavior is terrible, to be punished by society, obviously not the entire way. But if a person's behavior is too good to get fame, this is not the way of life.

Political Thought
Yang zhu's political idea is to build a society where "everyone does not lose anything, and everyone loses everything."In shuoyuan · political theory, it is recorded that Yang Zhu once discussed with king Liang that "governing the world is like running the country."He compared himself to cheng yaoshun, claiming to be a wise man who "had to rule the great but not the small, and had to do great but not small."Instead of running the family, he specialized in political activities. Han Fei said Yang Zhu was as capable of ruling the world as Mo Zi. Yang Zhu was against the king. He thought that it was a withered and dead man's bones to praise the ancient Kings instead of the people of today. Therefore, he advocated the establishment of a new society. This kind of politics is derived from the doctrine of "for me" rather than invasion. That is, on the one hand from the "loss of a little for the world, not for the world," derived from "everyone does not damage a little, everyone adverse to the world, the world governance."On the other hand, it should be obtained from the fact that no man is rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world who is not rich in the world. That is to say, everyone does not pull out a hair and the world, nor greedy world Italy and pull out a hair; Everyone for their own, and not against others; Then the world would be at peace.

Because Yang Zhu believes that life is more important than everything, and life is only once for people. Therefore, his emphasis on the interests of the individual rather than the interests of the state leads to anarchy.

Yang Zhu believed that those who govern society should be "virtuous" and have the virtue of modesty. Yang Zhu believes that members of this society should be cautious. According to 《Xun zi wang ba》, the story of Yang Zhu crying "qilu" reflects this psychological state. The story goes that when Yang Zhu came to a crossroads, he said with a sigh, "if you take half a step in the wrong direction in this place, you will make a thousand miles of mistakes."So he broke down and wept. Yang Zhu cried "qilu" is for the road of life. If you choose the wrong way by mistake, you will do a lot of harm. Members of Yang zhu's ideal society should "do for themselves" and not "invade others."But it's not easy to do both, and every step of life needs to be taken seriously.

Yang Zhu advocates building a society where everyone is for himself, and no one infringes upon others. However, this kind of organization is impossible to exist in class society. As Han feizi pointed out when criticizing Yang Zhu: although Yang zhu's proposition is observed, it does not conform to the actual situation at that time and is simply unworkable.