[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-dao":289,"event-categories-zh":1088,"site-settings":1331,"node-zh-dao\u002Fzhuang-zi\u002Fequality-of-things":1373,"live-course-events":1400},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":1086,"footer":1087},[292],{"to":8,"label":9,"label_zh":10,"children":293},[294,332,619,981,1011,1040,1079,1080,1081,1082],{"to":13,"label":14,"label_zh":15,"children":295},[296,300,304,308,312,316,320,324,328],{"to":297,"label":298,"label_zh":299},"\u002Fdao\u002Fintroduction\u002Fwhat-is-taoism","What Is Taoism? A Map of Texts, Traditions and Practice","什麼是道家與道教？經典、傳統與實踐地圖",{"to":301,"label":302,"label_zh":303},"\u002Fdao\u002Fintroduction\u002Fthe-dao-explained","Tao: The Source of All Things","道生萬物",{"to":305,"label":306,"label_zh":307},"\u002Fdao\u002Fintroduction\u002Fcore-ideas","Core Ideas: Wu Wei, Yin-Yang & Ziran","核心概念：無為、陰陽與自然",{"to":309,"label":310,"label_zh":311},"\u002Fdao\u002Fintroduction\u002Fphilosophical-vs-religious","Philosophical and Religious Taoism: Distinct Paths, Shared Traditions","道家與道教：不同路徑，共同傳統",{"to":313,"label":314,"label_zh":315},"\u002Fdao\u002Fintroduction\u002Fa-short-history","A Short History of Taoism","道家與道教簡史",{"to":317,"label":318,"label_zh":319},"\u002Fdao\u002Fintroduction\u002Fkey-texts","Key Texts at a Glance","主要經典一覽",{"to":321,"label":322,"label_zh":323},"\u002Fdao\u002Fintroduction\u002Feveryday-life","Taoism in Everyday Life","道家思想與日常生活",{"to":325,"label":326,"label_zh":327},"\u002Fdao\u002Fintroduction\u002Funderstanding-taoism-in-context","Understanding Taoism in Context","認識道家與道教的文化脈絡",{"to":329,"label":330,"label_zh":331},"\u002Fdao\u002Fintroduction\u002Fwhere-to-go-next","Where to Go Next","接下來讀什麼",{"to":18,"label":19,"label_zh":20,"children":333},[334,338,342,603,607,611,615],{"to":335,"label":336,"label_zh":337},"\u002Fdao\u002Fyi-jing\u002Forigins-history","Origins & History of the I Ching","《易經》是怎麼來的",{"to":339,"label":340,"label_zh":341},"\u002Fdao\u002Fyi-jing\u002Feight-trigrams","The Eight Trigrams (Bagua)","八卦：八個符號各是什麼",{"to":343,"label":344,"label_zh":345,"children":346},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams","The 64 Hexagrams","周易六十四卦總覽：卦象、六爻與現代應用",[347,351,355,359,363,367,371,375,379,383,387,391,395,399,403,407,411,415,419,423,427,431,435,439,443,447,451,455,459,463,467,471,475,479,483,487,491,495,499,503,507,511,515,519,523,527,531,535,539,543,547,551,555,559,563,567,571,575,579,583,587,591,595,599],{"to":348,"label":349,"label_zh":350},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-01-qian","1 · Qian 乾 ䷀","第一卦 乾 ䷀",{"to":352,"label":353,"label_zh":354},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-02-kun","2 · Kun 坤 ䷁","第二卦 坤 ䷁",{"to":356,"label":357,"label_zh":358},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-03-zhun","3 · Zhun 屯 ䷂","第三卦 屯 ䷂",{"to":360,"label":361,"label_zh":362},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-04-meng","4 · Meng 蒙 ䷃","第四卦 蒙 ䷃",{"to":364,"label":365,"label_zh":366},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-05-xu","5 · Xu 需 ䷄","第五卦 需 ䷄",{"to":368,"label":369,"label_zh":370},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-06-song","6 · Song 訟 ䷅","第六卦 訟 ䷅",{"to":372,"label":373,"label_zh":374},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-07-shi","7 · Shi 師 ䷆","第七卦 師 ䷆",{"to":376,"label":377,"label_zh":378},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-08-bi","8 · Bi 比 ䷇","第八卦 比 ䷇",{"to":380,"label":381,"label_zh":382},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-09-xiao-xu","9 · Xiao Xu 小畜 ䷈","第九卦 小畜 ䷈",{"to":384,"label":385,"label_zh":386},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-10-lu","10 · Lü 履 ䷉","第十卦 履 ䷉",{"to":388,"label":389,"label_zh":390},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-11-tai","11 · Tai 泰 ䷊","第十一卦 泰 ䷊",{"to":392,"label":393,"label_zh":394},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-12-pi","12 · Pi 否 ䷋","第十二卦 否 ䷋",{"to":396,"label":397,"label_zh":398},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-13-tong-ren","13 · Tong Ren 同人 ䷌","第十三卦 同人 ䷌",{"to":400,"label":401,"label_zh":402},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-14-da-you","14 · Da You 大有 ䷍","第十四卦 大有 ䷍",{"to":404,"label":405,"label_zh":406},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-15-qian-modesty","15 · Qian 謙 ䷎","第十五卦 謙 ䷎",{"to":408,"label":409,"label_zh":410},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-16-yu","16 · Yu 豫 ䷏","第十六卦 豫 ䷏",{"to":412,"label":413,"label_zh":414},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-17-sui","17 · Sui 隨 ䷐","第十七卦 隨 ䷐",{"to":416,"label":417,"label_zh":418},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-18-gu","18 · Gu 蠱 ䷑","第十八卦 蠱 ䷑",{"to":420,"label":421,"label_zh":422},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-19-lin","19 · Lin 臨 ䷒","第十九卦 臨 ䷒",{"to":424,"label":425,"label_zh":426},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-20-guan","20 · Guan 觀 ䷓","第二十卦 觀 ䷓",{"to":428,"label":429,"label_zh":430},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-21-shi-he","21 · Shi He 噬嗑 ䷔","第二十一卦 噬嗑 ䷔",{"to":432,"label":433,"label_zh":434},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-22-bi","22 · Bi 賁 ䷕","第二十二卦 賁 ䷕",{"to":436,"label":437,"label_zh":438},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-23-bo","23 · Bo 剝 ䷖","第二十三卦 剝 ䷖",{"to":440,"label":441,"label_zh":442},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-24-fu","24 · Fu 復 ䷗","第二十四卦 復 ䷗",{"to":444,"label":445,"label_zh":446},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-25-wu-wang","25 · Wu Wang 無妄 ䷘","第二十五卦 無妄 ䷘",{"to":448,"label":449,"label_zh":450},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-26-da-xu","26 · Da Xu 大畜 ䷙","第二十六卦 大畜 ䷙",{"to":452,"label":453,"label_zh":454},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-27-yi","27 · Yi 頤 ䷚","第二十七卦 頤 ䷚",{"to":456,"label":457,"label_zh":458},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-28-da-guo","28 · Da Guo 大過 ䷛","第二十八卦 大過 ䷛",{"to":460,"label":461,"label_zh":462},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-29-kan","29 · Kan 坎 ䷜","第二十九卦 坎 ䷜",{"to":464,"label":465,"label_zh":466},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-30-li","30 · Li 離 ䷝","第三十卦 離 ䷝",{"to":468,"label":469,"label_zh":470},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-31-xian","31 · Xian 咸 ䷞","第三十一卦 咸 ䷞",{"to":472,"label":473,"label_zh":474},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-32-heng","32 · Heng 恆 ䷟","第三十二卦 恆 ䷟",{"to":476,"label":477,"label_zh":478},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-33-dun","33 · Dun 遁 ䷠","第三十三卦 遁 ䷠",{"to":480,"label":481,"label_zh":482},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-34-da-zhuang","34 · Da Zhuang 大壯 ䷡","第三十四卦 大壯 ䷡",{"to":484,"label":485,"label_zh":486},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-35-jin","35 · Jin 晉 ䷢","第三十五卦 晉 ䷢",{"to":488,"label":489,"label_zh":490},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-36-ming-yi","36 · Ming Yi 明夷 ䷣","第三十六卦 明夷 ䷣",{"to":492,"label":493,"label_zh":494},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-37-jia-ren","37 · Jia Ren 家人 ䷤","第三十七卦 家人 ䷤",{"to":496,"label":497,"label_zh":498},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-38-kui","38 · Kui 睽 ䷥","第三十八卦 睽 ䷥",{"to":500,"label":501,"label_zh":502},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-39-jian","39 · Jian 蹇 ䷦","第三十九卦 蹇 ䷦",{"to":504,"label":505,"label_zh":506},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-40-jie","40 · Jie 解 ䷧","第四十卦 解 ䷧",{"to":508,"label":509,"label_zh":510},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-41-sun","41 · Sun 損 ䷨","第四十一卦 損 ䷨",{"to":512,"label":513,"label_zh":514},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-42-yi","42 · Yi 益 ䷩","第四十二卦 益 ䷩",{"to":516,"label":517,"label_zh":518},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-43-guai","43 · Guai 夬 ䷪","第四十三卦 夬 ䷪",{"to":520,"label":521,"label_zh":522},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-44-gou","44 · Gou 姤 ䷫","第四十四卦 姤 ䷫",{"to":524,"label":525,"label_zh":526},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-45-cui","45 · Cui 萃 ䷬","第四十五卦 萃 ䷬",{"to":528,"label":529,"label_zh":530},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-46-sheng","46 · Sheng 升 ䷭","第四十六卦 升 ䷭",{"to":532,"label":533,"label_zh":534},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-47-kun","47 · Kun 困 ䷮","第四十七卦 困 ䷮",{"to":536,"label":537,"label_zh":538},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-48-jing","48 · Jing 井 ䷯","第四十八卦 井 ䷯",{"to":540,"label":541,"label_zh":542},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-49-ge","49 · Ge 革 ䷰","第四十九卦 革 ䷰",{"to":544,"label":545,"label_zh":546},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-50-ding","50 · Ding 鼎 ䷱","第五十卦 鼎 ䷱",{"to":548,"label":549,"label_zh":550},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-51-zhen","51 · Zhen 震 ䷲","第五十一卦 震 ䷲",{"to":552,"label":553,"label_zh":554},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-52-gen","52 · Gen 艮 ䷳","第五十二卦 艮 ䷳",{"to":556,"label":557,"label_zh":558},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-53-jian","53 · Jian 漸 ䷴","第五十三卦 漸 ䷴",{"to":560,"label":561,"label_zh":562},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-54-gui-mei","54 · Gui Mei 歸妹 ䷵","第五十四卦 歸妹 ䷵",{"to":564,"label":565,"label_zh":566},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-55-feng","55 · Feng 豐 ䷶","第五十五卦 豐 ䷶",{"to":568,"label":569,"label_zh":570},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-56-lu","56 · Lü 旅 ䷷","第五十六卦 旅 ䷷",{"to":572,"label":573,"label_zh":574},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-57-xun","57 · Xun 巽 ䷸","第五十七卦 巽 ䷸",{"to":576,"label":577,"label_zh":578},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-58-dui","58 · Dui 兌 ䷹","第五十八卦 兌 ䷹",{"to":580,"label":581,"label_zh":582},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-59-huan","59 · Huan 渙 ䷺","第五十九卦 渙 ䷺",{"to":584,"label":585,"label_zh":586},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-60-jie","60 · Jie 節 ䷻","第六十卦 節 ䷻",{"to":588,"label":589,"label_zh":590},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-61-zhong-fu","61 · Zhong Fu 中孚 ䷼","第六十一卦 中孚 ䷼",{"to":592,"label":593,"label_zh":594},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-62-xiao-guo","62 · Xiao Guo 小過 ䷽","第六十二卦 小過 ䷽",{"to":596,"label":597,"label_zh":598},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-63-ji-ji","63 · Ji Ji 既濟 ䷾","第六十三卦 既濟 ䷾",{"to":600,"label":601,"label_zh":602},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-64-wei-ji","64 · Wei Ji 未濟 ䷿","第六十四卦 未濟 ䷿",{"to":604,"label":605,"label_zh":606},"\u002Fdao\u002Fyi-jing\u002Fyin-yang-philosophy","Yin, Yang & the Philosophy of Change","陰陽：變化與相互關係的哲學",{"to":608,"label":609,"label_zh":610},"\u002Fdao\u002Fyi-jing\u002Fdivination-method-practice","Divination Method & Practice","怎麼起卦，歷代又怎麼看這件事",{"to":612,"label":613,"label_zh":614},"\u002Fdao\u002Fyi-jing\u002Ftaoism-connection","The I Ching in Taoist Practice","《易經》與道家修行",{"to":616,"label":617,"label_zh":618},"\u002Fdao\u002Fyi-jing\u002Fkey-translations-further-reading","Key Translations & Further Reading","讀《易》該用什麼本子，按什麼順序讀",{"to":23,"label":24,"label_zh":25,"children":620},[621,625,629,633,637,641,645,648,977],{"to":622,"label":623,"label_zh":624},"\u002Fdao\u002Fdao-de-jing\u002Forigins-authorship","Origins & Authorship of the Tao Te Ching","《老子》是誰寫的，什麼時候成書",{"to":626,"label":627,"label_zh":628},"\u002Fdao\u002Fdao-de-jing\u002Fstructure-of-the-text","Structure of the Text","八十一章是怎麼分的，這本書為什麼難讀",{"to":630,"label":631,"label_zh":632},"\u002Fdao\u002Fdao-de-jing\u002Fcore-themes","Core Themes: Tao, Wu Wei & Naturalness","道、無為、自然：三個被用濫的詞",{"to":634,"label":635,"label_zh":636},"\u002Fdao\u002Fdao-de-jing\u002Fsimplicity-humility-the-uncarved-block","Simplicity, Humility & the Uncarved Block","樸、素、水：為什麼推崇未加工的狀態",{"to":638,"label":639,"label_zh":640},"\u002Fdao\u002Fdao-de-jing\u002Fgovernance-the-sage-ruler","Governance & the Sage Ruler","治國：無為落到政治上是什麼樣，又怎麼被用歪",{"to":642,"label":643,"label_zh":644},"\u002Fdao\u002Fdao-de-jing\u002Ftaoism-connection","The Tao Te Ching in Taoist Practice","一本哲學書怎麼變成了道教經典",{"to":646,"label":617,"label_zh":647},"\u002Fdao\u002Fdao-de-jing\u002Fkey-translations-further-reading","讀《老子》該用什麼本子，按什麼順序讀",{"to":649,"label":650,"label_zh":651,"children":652},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text","Complete Tao Te Ching","《道德經》全文",[653,657,661,665,669,673,677,681,685,689,693,697,701,705,709,713,717,721,725,729,733,737,741,745,749,753,757,761,765,769,773,777,781,785,789,793,797,801,805,809,813,817,821,825,829,833,837,841,845,849,853,857,861,865,869,873,877,881,885,889,893,897,901,905,909,913,917,921,925,929,933,937,941,945,949,953,957,961,965,969,973],{"to":654,"label":655,"label_zh":656},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-01","Chapter 1 — The Tao Beyond Names","第一章　道可道，非常道",{"to":658,"label":659,"label_zh":660},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-02","Chapter 2 — Opposites Arise Together","第二章　有無相生",{"to":662,"label":663,"label_zh":664},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-03","Chapter 3 — Quieting Rivalry","第三章　為無為，則無不治",{"to":666,"label":667,"label_zh":668},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-04","Chapter 4 — The Empty Source","第四章　道沖而用之",{"to":670,"label":671,"label_zh":672},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-05","Chapter 5 — The Bellows of Heaven and Earth","第五章　天地之間",{"to":674,"label":675,"label_zh":676},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-06","Chapter 6 — The Valley Spirit","第六章　谷神不死",{"to":678,"label":679,"label_zh":680},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-07","Chapter 7 — Lasting Beyond the Self","第七章　天長地久",{"to":682,"label":683,"label_zh":684},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-08","Chapter 8 — The Goodness of Water","第八章　上善若水",{"to":686,"label":687,"label_zh":688},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-09","Chapter 9 — Knowing When to Stop","第九章　功成身退",{"to":690,"label":691,"label_zh":692},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-10","Chapter 10 — Holding the One","第十章　抱一與玄德",{"to":694,"label":695,"label_zh":696},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-11","Chapter 11 — The Usefulness of Empty Space","第十一章　無之以為用",{"to":698,"label":699,"label_zh":700},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-12","Chapter 12 — Guarding the Senses","第十二章　為腹不為目",{"to":702,"label":703,"label_zh":704},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-13","Chapter 13 — Honour, Disgrace, and the Self","第十三章　寵辱若驚",{"to":706,"label":707,"label_zh":708},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-14","Chapter 14 — The Formless Form","第十四章　無狀之狀",{"to":710,"label":711,"label_zh":712},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-15","Chapter 15 — The Ancient Masters","第十五章　古之善為士者",{"to":714,"label":715,"label_zh":716},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-16","Chapter 16 — Returning to the Root","第十六章　歸根曰靜",{"to":718,"label":719,"label_zh":720},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-17","Chapter 17 — Leadership That Leaves No Burden","第十七章　百姓皆謂我自然",{"to":722,"label":723,"label_zh":724},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-18","Chapter 18 — When the Great Tao Is Lost","第十八章　大道廢，有仁義",{"to":726,"label":727,"label_zh":728},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-19","Chapter 19 — Returning to Simplicity","第十九章　見素抱樸",{"to":730,"label":731,"label_zh":732},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-20","Chapter 20 — Different from the Crowd","第二十章　我獨異於人",{"to":734,"label":735,"label_zh":736},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-21","Chapter 21 — Following the Tao","第二十一章　孔德之容",{"to":738,"label":739,"label_zh":740},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-22","Chapter 22 — Bending Without Breaking","第二十二章　曲則全",{"to":742,"label":743,"label_zh":744},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-23","Chapter 23 — Few Words, Natural Action","第二十三章　希言自然",{"to":746,"label":747,"label_zh":748},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-24","Chapter 24 — Standing Without Straining","第二十四章　企者不立",{"to":750,"label":751,"label_zh":752},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-25","Chapter 25 — The Way of Nature","第二十五章　道法自然",{"to":754,"label":755,"label_zh":756},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-26","Chapter 26 — Rooted in Stillness","第二十六章　重為輕根",{"to":758,"label":759,"label_zh":760},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-27","Chapter 27 — Leaving No One Behind","第二十七章　無棄人，無棄物",{"to":762,"label":763,"label_zh":764},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-28","Chapter 28 — Returning to the Uncarved Block","第二十八章　復歸於樸",{"to":766,"label":767,"label_zh":768},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-29","Chapter 29 — The World Is Not an Object","第二十九章　天下神器不可為",{"to":770,"label":771,"label_zh":772},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-30","Chapter 30 — Power Without Domination","第三十章　果而勿強",{"to":774,"label":775,"label_zh":776},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-31","Chapter 31 — Victory Without Celebration","第三十一章　勝而不美",{"to":778,"label":779,"label_zh":780},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-32","Chapter 32 — The Nameless Simplicity","第三十二章　知止不殆",{"to":782,"label":783,"label_zh":784},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-33","Chapter 33 — Knowing Yourself","第三十三章　自知者明",{"to":786,"label":787,"label_zh":788},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-34","Chapter 34 — Great Without Possessing","第三十四章　終不自為大",{"to":790,"label":791,"label_zh":792},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-35","Chapter 35 — The Great Image","第三十五章　執大象",{"to":794,"label":795,"label_zh":796},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-36","Chapter 36 — Subtle Understanding","第三十六章　柔弱勝剛強",{"to":798,"label":799,"label_zh":800},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-37","Chapter 37 — Acting Without Forcing","第三十七章　無為而無不為",{"to":802,"label":803,"label_zh":804},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-38","Chapter 38 — The Descent from Tao to Ritual","第三十八章　上德不德",{"to":806,"label":807,"label_zh":808},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-39","Chapter 39 — Rooted in the One","第三十九章　得一",{"to":810,"label":811,"label_zh":812},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-40","Chapter 40 — Returning and Yielding","第四十章　反者道之動",{"to":814,"label":815,"label_zh":816},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-41","Chapter 41 — The Tao That Appears Contrary","第四十一章　道隱無名",{"to":818,"label":819,"label_zh":820},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-42","Chapter 42 — Yin, Yang, and Harmony","第四十二章　負陰抱陽",{"to":822,"label":823,"label_zh":824},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-43","Chapter 43 — The Softest Overcomes the Hardest","第四十三章　至柔馳騁至堅",{"to":826,"label":827,"label_zh":828},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-44","Chapter 44 — Life Before Reputation","第四十四章　知足不辱",{"to":830,"label":831,"label_zh":832},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-45","Chapter 45 — Great Completion Seems Incomplete","第四十五章　清靜為天下正",{"to":834,"label":835,"label_zh":836},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-46","Chapter 46 — The Sufficiency of Contentment","第四十六章　知足之足",{"to":838,"label":839,"label_zh":840},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-47","Chapter 47 — Knowing Without Travelling Far","第四十七章　不出戶知天下",{"to":842,"label":843,"label_zh":844},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-48","Chapter 48 — Learning by Letting Go","第四十八章　為道日損",{"to":846,"label":847,"label_zh":848},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-49","Chapter 49 — A Heart Open to the People","第四十九章　以百姓心為心",{"to":850,"label":851,"label_zh":852},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-50","Chapter 50 — Living Without Clinging to Life","第五十章　善攝生者",{"to":854,"label":855,"label_zh":856},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-51","Chapter 51 — Profound Virtue Nourishes","第五十一章　道生德畜",{"to":858,"label":859,"label_zh":860},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-52","Chapter 52 — Returning to the Mother","第五十二章　見小曰明",{"to":862,"label":863,"label_zh":864},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-53","Chapter 53 — The Great Way and the Side Paths","第五十三章　大道甚夷",{"to":866,"label":867,"label_zh":868},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-54","Chapter 54 — Cultivation from Self to World","第五十四章　修之於身",{"to":870,"label":871,"label_zh":872},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-55","Chapter 55 — The Vitality of the Infant","第五十五章　含德之厚",{"to":874,"label":875,"label_zh":876},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-56","Chapter 56 — Mysterious Unity","第五十六章　玄同",{"to":878,"label":879,"label_zh":880},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-57","Chapter 57 — Governing with Fewer Interferences","第五十七章　我無為而民自化",{"to":882,"label":883,"label_zh":884},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-58","Chapter 58 — Fortune Rests on Misfortune","第五十八章　禍福相倚",{"to":886,"label":887,"label_zh":888},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-59","Chapter 59 — Deep Roots and Conservation","第五十九章　深根固柢",{"to":890,"label":891,"label_zh":892},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-60","Chapter 60 — Governing Like Cooking a Small Fish","第六十章　治大國若烹小鮮",{"to":894,"label":895,"label_zh":896},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-61","Chapter 61 — The Great State Takes the Lower Place","第六十一章　大者宜為下",{"to":898,"label":899,"label_zh":900},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-62","Chapter 62 — The Refuge of All Things","第六十二章　道者萬物之奧",{"to":902,"label":903,"label_zh":904},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-63","Chapter 63 — Begin with What Is Small","第六十三章　天下大事作於細",{"to":906,"label":907,"label_zh":908},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-64","Chapter 64 — Careful at the End as at the Beginning","第六十四章　慎終如始",{"to":910,"label":911,"label_zh":912},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-65","Chapter 65 — Beyond Manipulative Cleverness","第六十五章　玄德深遠",{"to":914,"label":915,"label_zh":916},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-66","Chapter 66 — Leading from Below","第六十六章　善下為王",{"to":918,"label":919,"label_zh":920},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-67","Chapter 67 — The Three Treasures","第六十七章　三寶",{"to":922,"label":923,"label_zh":924},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-68","Chapter 68 — The Virtue of Non-Contention","第六十八章　不爭之德",{"to":926,"label":927,"label_zh":928},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-69","Chapter 69 — Never Take the Enemy Lightly","第六十九章　哀者勝矣",{"to":930,"label":931,"label_zh":932},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-70","Chapter 70 — Plain Clothes, Jade Within","第七十章　被褐懷玉",{"to":934,"label":935,"label_zh":936},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-71","Chapter 71 — Knowing That You Do Not Know","第七十一章　知不知上",{"to":938,"label":939,"label_zh":940},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-72","Chapter 72 — Authority Without Oppression","第七十二章　自知不自見",{"to":942,"label":943,"label_zh":944},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-73","Chapter 73 — The Courage Not to Force","第七十三章　天網恢恢",{"to":946,"label":947,"label_zh":948},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-74","Chapter 74 — Do Not Take the Executioner’s Place","第七十四章　代大匠斲",{"to":950,"label":951,"label_zh":952},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-75","Chapter 75 — When Rulers Consume Too Much","第七十五章　民之飢",{"to":954,"label":955,"label_zh":956},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-76","Chapter 76 — The Living Are Soft","第七十六章　柔弱處上",{"to":958,"label":959,"label_zh":960},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-77","Chapter 77 — The Way of Heaven Is Like a Bow","第七十七章　損有餘補不足",{"to":962,"label":963,"label_zh":964},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-78","Chapter 78 — Nothing Is Softer Than Water","第七十八章　柔之勝剛",{"to":966,"label":967,"label_zh":968},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-79","Chapter 79 — After a Great Resentment","第七十九章　和大怨",{"to":970,"label":971,"label_zh":972},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-80","Chapter 80 — A Small and Contented Community","第八十章　小國寡民",{"to":974,"label":975,"label_zh":976},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-81","Chapter 81 — The Way That Benefits Without Harm","第八十一章　為而不爭",{"to":978,"label":979,"label_zh":980},"\u002Fdao\u002Fdao-de-jing\u002Fdao-de-jing-commentaries-heshang-gong-wang-bi-xianger","How Commentaries Change the Dao De Jing: Heshang Gong, Wang Bi and Xiang’er","注本如何改變《道德經》的讀法：河上公、王弼與《想爾注》",{"to":27,"label":28,"label_zh":29,"children":982},[983,987,991,995,999,1003,1007],{"to":984,"label":985,"label_zh":986},"\u002Fdao\u002Ftaiji\u002Forigins-meaning","Origins & Meaning of Taiji","“太極”這個詞從哪來，本來什麼意思",{"to":988,"label":989,"label_zh":990},"\u002Fdao\u002Ftaiji\u002Ftaijitu-diagram","The Taiji Diagram (Taijitu)","太極圖：陰陽互動與變化的象徵",{"to":992,"label":993,"label_zh":994},"\u002Fdao\u002Ftaiji\u002Ftaiji-wuji-cosmology","Taiji, Wuji & Cosmology","從無極到萬物：這套生成圖式是怎麼拼起來的",{"to":996,"label":997,"label_zh":998},"\u002Fdao\u002Ftaiji\u002Fyin-and-yang-within-taiji","Yin and Yang within Taiji","怎麼判斷一樣東西是陰還是陽",{"to":1000,"label":1001,"label_zh":1002},"\u002Fdao\u002Ftaiji\u002Ftaiji-in-neo-confucian-taoist-thought","Taiji in Neo-Confucian & Taoist Thought","同一個“太極”，理學與道教各取所需",{"to":1004,"label":1005,"label_zh":1006},"\u002Fdao\u002Ftaiji\u002Finternal-martial-practice","Taiji and Internal Martial Practice","太極拳為什麼叫太極：從哲理到動作",{"to":1008,"label":1009,"label_zh":1010},"\u002Fdao\u002Ftaiji\u002Fkey-sources-further-reading","Key Sources & Further Reading","想深入的話，讀什麼",{"to":31,"label":32,"label_zh":33,"children":1012},[1013,1017,1021,1025,1029,1033,1037],{"to":1014,"label":1015,"label_zh":1016},"\u002Fdao\u002Fzhuang-zi\u002Flife-historical-context","Life & Historical Context of Zhuangzi","莊子這個人：一個漆園小吏和他的時代",{"to":1018,"label":1019,"label_zh":1020},"\u002Fdao\u002Fzhuang-zi\u002Fstructure-authorship","Structure & Authorship of the Text","三十三篇，至少三批人寫的",{"to":1022,"label":1023,"label_zh":1024},"\u002Fdao\u002Fzhuang-zi\u002Fcore-themes","Core Themes: Wandering, Wu Wei & Spontaneity","逍遙、無待、技進乎道",{"to":1026,"label":1027,"label_zh":1028},"\u002Fdao\u002Fzhuang-zi\u002Fequality-of-things","The Equality of Things & the Relativity of 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黃帝","第二篇：黃帝",{"to":1056,"label":1057,"label_zh":1058},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-03-zhou-mu-wang","Chapter Three: Zhou Mu Wang 周穆王","第三篇：周穆王",{"to":1060,"label":1061,"label_zh":1062},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-04-zhong-ni","Chapter Four: Zhong Ni 仲尼","第四篇：仲尼",{"to":1064,"label":1065,"label_zh":1066},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-05-tang-wen","Chapter Five: Tang Wen 湯問","第五篇：湯問",{"to":1068,"label":1069,"label_zh":1070},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming","Chapter Six: Li Ming 力命","第六篇：力命",{"to":1072,"label":1073,"label_zh":1074},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-07-yang-zhu","Chapter Seven: Yang Zhu 楊朱","第七篇：楊朱",{"to":1076,"label":1077,"label_zh":1078},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-08-shuo-fu","Chapter Eight: Shuo Fu 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It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[1107,1108,1109,1110],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[1112,1113,1114,1115],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":1117,"zh":1118},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":1101,"zh":1120},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":1127,"slug":1128,"available_locales":1129,"name":1130,"description":1133,"body":1136,"path":1139,"images":1140,"image_urls":1141,"hero_image":3,"hero_image_url":3,"seo_title":1142,"seo_description":1145,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1148,"updated_at":1125},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[1094,1095,1096],{"en":1131,"zh":1132},"Internal Arts & Wellness","內家功法與養生",{"en":1134,"zh":1135},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":1137,"zh":1138},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":1143,"zh":1144},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":1146,"zh":1147},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":1150,"uuid":1151,"slug":1152,"available_locales":1153,"name":1154,"description":1157,"body":1158,"path":1159,"images":1160,"image_urls":1161,"hero_image":3,"hero_image_url":3,"seo_title":1162,"seo_description":1164,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1167,"updated_at":1125},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[1094,1095,1096],{"en":1155,"zh":1156},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":1163},"Chinese Face Reading Classes and Workshops",{"en":1165,"zh":1166},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":1169,"uuid":1170,"slug":1171,"available_locales":1172,"name":1173,"description":1176,"body":1178,"path":1181,"images":1182,"image_urls":1183,"hero_image":3,"hero_image_url":3,"seo_title":1184,"seo_description":1187,"sort_order":38,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[1094,1095,1096],{"en":1174,"zh":1175},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":1177,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":1179,"zh":1180},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":1185,"zh":1186},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":1177,"zh":1188},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":1190,"slug":1191,"available_locales":1192,"name":1193,"description":1196,"body":1197,"path":1198,"images":1199,"image_urls":1200,"hero_image":3,"hero_image_url":3,"seo_title":1201,"seo_description":1204,"sort_order":38,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[1094,1095,1096],{"en":1194,"zh":1195},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":1202,"zh":1203},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":1205,"zh":1206},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":1209,"slug":1210,"available_locales":1211,"name":1212,"description":1215,"body":1217,"path":1220,"images":1221,"image_urls":1222,"hero_image":3,"hero_image_url":3,"seo_title":1223,"seo_description":1226,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[1094,1095,1096],{"en":1213,"zh":1214},"Ba Zi Learning","八字課程",{"en":1216,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":1218,"zh":1219},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":1224,"zh":1225},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":1216,"zh":1227},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":1229,"slug":1230,"available_locales":1231,"name":1232,"description":1235,"body":1236,"path":1237,"images":1238,"image_urls":1239,"hero_image":3,"hero_image_url":3,"seo_title":1240,"seo_description":1243,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[1094,1095,1096],{"en":1233,"zh":1234},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":1241,"zh":1242},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":1244,"zh":1245},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":1247,"uuid":1248,"slug":1249,"available_locales":1250,"name":1251,"description":1254,"body":1257,"path":1260,"images":1261,"image_urls":1262,"hero_image":3,"hero_image_url":3,"seo_title":1263,"seo_description":1265,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1266,"updated_at":1125},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[1094,1095,1096],{"en":1252,"zh":1253},"I Ching Learning","易經課程",{"en":1255,"zh":1256},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":1258,"zh":1259},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":1264,"zh":1253},"I Ching Classes and Courses",{"en":1255,"zh":1256},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":1268,"slug":1269,"available_locales":1270,"name":1271,"description":1274,"body":1277,"path":1280,"images":1281,"image_urls":1282,"hero_image":3,"hero_image_url":3,"seo_title":1283,"seo_description":1286,"sort_order":242,"is_active":1122,"status":1123,"created_at":1289,"updated_at":1125},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[1094,1095,1096],{"en":1272,"zh":1273},"Traditional Arts & Crafts","傳統藝術與手作",{"en":1275,"zh":1276},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":1278,"zh":1279},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":1284,"zh":1285},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":1287,"zh":1288},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":1291,"slug":1292,"available_locales":1293,"name":1294,"description":1297,"body":1300,"path":1303,"images":1304,"image_urls":1305,"hero_image":3,"hero_image_url":3,"seo_title":1306,"seo_description":1308,"sort_order":247,"is_active":1122,"status":1123,"created_at":1311,"updated_at":1125},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[1094,1095,1096],{"en":1295,"zh":1296},"Wudang Community","武當社群活動",{"en":1298,"zh":1299},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":1301,"zh":1302},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":1307,"zh":1296},"Wudang Community Events",{"en":1309,"zh":1310},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":1313,"slug":1314,"available_locales":1315,"name":1316,"description":1319,"body":1320,"path":1321,"images":1322,"image_urls":1323,"hero_image":3,"hero_image_url":3,"seo_title":1324,"seo_description":1327,"sort_order":69,"is_active":1122,"status":1123,"created_at":1330,"updated_at":1125},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[1094,1095,1096],{"en":1317,"zh":1318},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":1325,"zh":1326},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":1328,"zh":1329},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":1332},{"hero_type":1333,"hero_image":1334,"hero_image_alt":1335,"hero_youtube_id":1336,"hero_content_on":1122,"hero_heading":1337,"hero_subheading":1338,"hero_text":1339,"hero_subheading_zh":1340,"hero_text_zh":1341,"hero_buttons":1342,"home_seo":1348,"page_layout":1354,"shop_enabled":1355,"contact":1356,"journey":1372},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[1343,1345],{"label":1344,"link":278},"Start Your Wudang Journey",{"label":1346,"link":1347},"View Events & Courses","\u002Fevents",{"title":1349,"description":1351},{"en":1350,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":1352,"zh":1353},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":1357,"has_any":1122,"text":1365},{"email":1358,"whatsapp":1359,"wechat_id":1360,"wechat_qr_url":1361,"instagram":1362,"instagram_handle":1363,"facebook":1364,"facebook_handle":1363},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":1366,"china_heading_zh":1367,"china_company_en":1368,"china_company_zh":1369,"china_address_en":1370,"china_address_zh":1371},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":1122},{"data":1374},{"to":1026,"type":1375,"available_locales":1376,"is_content_page":1122,"title":1377,"subtitle":1378,"body":1381,"hero_image_url":1384,"hero_width":1385,"hero_height":1386,"hero_image_alt":1387,"hero_image_decorative":1355,"hero_credit":3,"hero_alt":1390,"hero_style":1391,"card_layout":1392,"link_type":3,"link_ref":3,"seo_title":1393,"seo_description":1396,"children":1399},"page",[1094,1095,1096],{"en":1027,"zh":1028},{"en":1379,"zh":1380},"Zhuangzi's Skepticism and the Wisdom of Many Viewpoints","《齊物論》的懷疑論論證，和“朝三暮四”本來的意思",{"en":1382,"zh":1383},"\u003Cp>The second chapter of the Zhuangzi contains the hardest and most important argument in early Chinese philosophy. It is also the chapter most often summarised in a sentence that gets it backwards. The sentence is usually something like: everything is really the same, so nothing matters. The chapter does not say that, and it says several things that rule it out.\u003C\u002Fp>\n\n\u003Cp>This page sets out the argument in steps, states what it does and does not claim, deals with the problem of self-application, and explains why it is neither relativism nor indifference. It is the densest page in this section, and the payoff for working through it is that the rest of the book becomes considerably clearer.\u003C\u002Fp>\n\n\u003Ch2>What the chapter title means\u003C\u002Fh2>\n\n\u003Cp>The title is three characters and can be parsed two ways, both of which are ancient and neither of which is clearly correct.\u003C\u002Fp>\n\n\u003Cp>Read one way it means the equalising of things, or a discussion of making things equal. Read the other way it means the equalising of discourses about things — that is, the levelling of the competing doctrines that the philosophers of the age were arguing over.\u003C\u002Fp>\n\n\u003Cp>The ambiguity is productive rather than annoying, because the chapter does both. It argues about how things are and it argues about how positions are held, and its point is that the second question is prior to the first.\u003C\u002Fp>\n\n\u003Ch2>The argument in steps\u003C\u002Fh2>\n\n\u003Cp>Reconstructed, the chapter's core reasoning runs roughly as follows.\u003C\u002Fp>\n\n\u003Cp>Judgements come in pairs. To say something is this is to distinguish it from that; to affirm is to deny. The terms are correlative and neither has content without the other.\u003C\u002Fp>\n\n\u003Cp>Each of these judgements is made from somewhere. What is this from here is that from there. The chapter says explicitly that from one position you do not see, and from the other you do — meaning that the assignment depends on where the speaker stands, and both assignments are correct from their respective positions.\u003C\u002Fp>\n\n\u003Cp>Disputes therefore arise from what the text calls a formed mind: a settled standpoint that generates its judgements automatically. The Confucians and the Mohists each affirm what the other denies, and each is right by their own standard. That is not a stalemate to be broken by better arguments; it is what having a standard consists of.\u003C\u002Fp>\n\n\u003Cp>To settle such a dispute you would need an arbiter. The chapter then closes this off with a small piece of formal reasoning: an arbiter who agrees with you cannot settle it, since he shares your position; nor can one who agrees with your opponent; nor can one who agrees with neither, since he has a third position; nor can one who agrees with both, since he has no position from which to decide. There is no neutral ground.\u003C\u002Fp>\n\n\u003Cp>What remains is not a conclusion about the world but a change of attitude towards one's own judgements. They still function. They stop being final.\u003C\u002Fp>\n\n\u003Ch2>What \"equal\" does not claim\u003C\u002Fh2>\n\n\u003Cp>Three misreadings can be ruled out from the text itself.\u003C\u002Fp>\n\n\u003Cp>It does not claim that all things are identical. The chapter is full of distinctions, and the man who wrote it clearly noticed the difference between an ox and a duke.\u003C\u002Fp>\n\n\u003Cp>It does not claim that no view is better than another. The chapter mocks specific positions, calls specific arguments foolish, and holds up a specific way of holding judgements as preferable. A text arguing that all views are equally good would not be arguing.\u003C\u002Fp>\n\n\u003Cp>And it does not claim that nothing matters. The book as a whole makes recommendations about how to live, admires certain people, and treats certain ways of acting as competent and others as clumsy. Indifference is not on offer.\u003C\u002Fp>\n\n\u003Cp>What the chapter claims is narrower: that the distinctions in our judgements are grounded in the standpoint from which they are made, not in the things independently of any standpoint, and that there is no position from which competing standpoints could be adjudicated.\u003C\u002Fp>\n\n\u003Ch2>The monkeys and the chestnuts\u003C\u002Fh2>\n\n\u003Cp>A short passage illustrates the point better than any paraphrase.\u003C\u002Fp>\n\n\u003Cp>A keeper offers his monkeys three measures in the morning and four in the evening, and they are angry; he offers four in the morning and three in the evening, and they are delighted. The total is unchanged. The keeper accommodates them.\u003C\u002Fp>\n\n\u003Cp>Several things are going on. The monkeys' preference is genuine — it is not a mistake about arithmetic but a difference in how the arrangement appears from where they sit. The keeper does not correct them, argue with them, or conclude that their preference is meaningless. He rearranges what costs him nothing to rearrange. And the reader, who can see the total, is being invited to notice that they too are a monkey with respect to some larger arrangement they cannot see.\u003C\u002Fp>\n\n\u003Cp>That last move is characteristic and it is why this is philosophy rather than a fable about foolishness.\u003C\u002Fp>\n\n\u003Ch2>The problem of self-application\u003C\u002Fh2>\n\n\u003Cp>Any argument of this kind faces an obvious objection: if all judgements are standpoint-dependent, what about this one?\u003C\u002Fp>\n\n\u003Cp>The chapter raises the objection itself, repeatedly and without flinching. It asks how it could know that what it calls knowing is not in fact not knowing. It says that in speaking it has said something, and then asks whether what it said was anything at all. It notes that if it is right and its opponent wrong, it has just made a distinction of exactly the kind it was questioning.\u003C\u002Fp>\n\n\u003Cp>The book's response is not a solution but a style. It uses the mode of speech named elsewhere in the text as the kind that tips over and empties itself: assertions made in a form that withdraws their finality. It also uses stories and jokes rather than frontal argument, because a joke shifts the reader's standpoint without claiming a standpoint of its own.\u003C\u002Fp>\n\n\u003Cp>Whether this is a satisfactory answer is a genuine question and philosophers disagree about it. What should be said is that the difficulty is not an oversight. It is the most self-aware moment in early Chinese thought.\u003C\u002Fp>\n\n\u003Ch2>Why this is not relativism\u003C\u002Fh2>\n\n\u003Cp>The comparison to relativism is natural and it is worth seeing exactly where it fails.\u003C\u002Fp>\n\n\u003Cp>Modern relativism is usually a thesis about truth: that a claim is true relative to a framework and there is no framework-independent truth. That is a doctrine, held from a standpoint, and it makes a general claim of exactly the kind the chapter refuses to make.\u003C\u002Fp>\n\n\u003Cp>The chapter is doing something else. It is not building a theory of truth; it is dismantling the confidence with which theories are held, including its own. And it does not conclude that one should adopt a relativist doctrine and act accordingly. It concludes that one should keep moving.\u003C\u002Fp>\n\n\u003Cp>There is a technical distinction in the chapter that captures this, and scholars have made a great deal of it. The text contrasts two ways of affirming something: one that goes by what is at hand, adapting to the situation as it presents itself, and one that deems something to be so, fixing it as a standard. Both use the same word. The first is recommended and the second is the source of disputes. So judgements are not abandoned. They are made provisionally and revised as circumstances change.\u003C\u002Fp>\n\n\u003Ch2>Why this is not indifference\u003C\u002Fh2>\n\n\u003Cp>The practical upshot is more specific than serenity.\u003C\u002Fp>\n\n\u003Cp>The chapter recommends what it calls walking both roads: not choosing between two positions in the sense of committing to one permanently, but retaining the ability to occupy either as the situation requires. This is the argumentative basis for the language of unconstrained wandering in the first chapter, and it is why the skill stories matter. A craftsman responding to this particular ox is going by what is at hand; a philosopher applying a general standard is deeming.\u003C\u002Fp>\n\n\u003Cp>So what follows is not withdrawal but a kind of responsiveness. The person the chapter admires still acts, still judges, and still gets things done — but is not committed to the standard that generated yesterday's judgement, and is therefore able to see what is in front of them.\u003C\u002Fp>\n\n\u003Ch2>Comparisons, and their limits\u003C\u002Fh2>\n\n\u003Cp>Two comparisons are commonly drawn and each helps a little.\u003C\u002Fp>\n\n\u003Cp>Greek scepticism of the Pyrrhonist kind is genuinely close: it also uses arguments about the equal weight of opposed positions and about the impossibility of an arbiter. But the Greek sceptics aimed at suspension of judgement as a route to tranquillity, whereas this chapter does not suspend judgement. It keeps judging, provisionally, and the goal is manoeuvrability rather than calm.\u003C\u002Fp>\n\n\u003Cp>Modern perspectivism in the tradition of Nietzsche is also close in places, particularly the claim that valuations come from positions. But that tradition is usually interested in the genealogy of values and in power, which this chapter is not.\u003C\u002Fp>\n\n\u003Cp>The honest summary is that the chapter arrived at a recognisable philosophical position independently, that no Western label fits it exactly, and that the labels do more harm than good if they replace reading the chapter.\u003C\u002Fp>\n\n\u003Ch2>How the chapter is misused\u003C\u002Fh2>\n\n\u003Cp>Three uses to watch for, including in oneself.\u003C\u002Fp>\n\n\u003Cp>As a conversation-stopper. Responding to a disagreement by observing that all positions are standpoint-relative avoids the disagreement rather than addressing it, and the chapter's own practice — arguing vigorously against named opponents — rules this out.\u003C\u002Fp>\n\n\u003Cp>As permission not to decide. The recommendation is to hold judgements provisionally, which requires making them.\u003C\u002Fp>\n\n\u003Cp>And as a general licence for vagueness. The chapter is a tightly constructed argument with a formal step in the middle of it. Prose that gestures at the unity of all things without reproducing any of the reasoning is not following it.\u003C\u002Fp>\n\n\u003Ch2>Key points\u003C\u002Fh2>\n\n\u003Cul>\n\u003Cli>The chapter title can mean equalising things or equalising the doctrines about things, and the chapter does both.\u003C\u002Fli>\n\u003Cli>The core argument is that judgements are correlative, are made from a standpoint, and cannot be adjudicated because no arbiter can be neutral.\u003C\u002Fli>\n\u003Cli>It does not claim that things are identical, that all views are equally good, or that nothing matters.\u003C\u002Fli>\n\u003Cli>The chapter raises the self-application objection itself and answers it with a style rather than a solution.\u003C\u002Fli>\n\u003Cli>It distinguishes affirming what is at hand from deeming a standard; judgements are made provisionally, not abandoned.\u003C\u002Fli>\n\u003Cli>The practical recommendation is to walk both roads: to retain manoeuvrability, which is responsiveness rather than indifference.\u003C\u002Fli>\n\u003C\u002Ful>","\u003Cp>《莊子》第二篇載有早期中國哲學裡最難、也最重要的那個論證。它同時也是最常被用一句話概括而概括反了的一篇。那句話通常是這樣的：萬物其實都一樣，所以什麼都無所謂。這一篇沒有這麼說，而且它說了好幾件排除這個說法的話。\u003C\u002Fp>\n\n\u003Cp>這一頁把那個論證分步擺出，交代它主張什麼、不主張什麼，處理“自我適用”這個難題，並說明它為什麼既不是相對主義也不是無所謂。這是本部分最密的一頁；把它過一遍的回報是，這本書餘下的部分會清楚得多。\u003C\u002Fp>\n\n\u003Ch2>篇題是什麼意思\u003C\u002Fh2>\n\n\u003Cp>篇題三個字，可以有兩種斷法；兩種都很古老，而哪一種為正並不清楚。\u003C\u002Fp>\n\n\u003Cp>一種讀法是“齊物”之論：把物弄齊，或者關於把物弄齊的討論。另一種讀法是齊“物論”：把關於物的種種議論弄齊——也就是把那個時代哲學家們所爭的各家學說抹平。\u003C\u002Fp>\n\n\u003Cp>這處兩義是有產出的，不是惱人的，因為這一篇兩件事都做：它既論事物如何，也論立場如何被持有；而它的要點是：後一個問題先於前一個。\u003C\u002Fp>\n\n\u003Ch2>論證分步\u003C\u002Fh2>\n\n\u003Cp>把這一篇的核心推理重建出來，大致是這樣。\u003C\u002Fp>\n\n\u003Cp>判斷成對而來。說一樣東西是“這個”，就是把它與“那個”分開；肯定就是否定。兩項是相關的，任何一項離了另一項就沒有內容。\u003C\u002Fp>\n\n\u003Cp>而每一個這樣的判斷都是從某處作出的。從這裡是“此”者，從那裡就是“彼”。這一篇明說：自彼則不見，自是則知之——意思是這項指派取決於說話者站在哪裡，而兩種指派各自從自己的位置看都是對的。\u003C\u002Fp>\n\n\u003Cp>所以爭論出自這個文本所稱的“成心”：一個已定的立場，它自動地生出自己的判斷。儒者與墨者各自肯定對方所否定的，而各自按自己的標準都是對的。這不是一個可以用更好的論證打破的僵局；這就是“有一個標準”本身的意思。\u003C\u002Fp>\n\n\u003Cp>要裁定這樣的爭論，你需要一位裁判。這一篇隨後用一小段形式推理把這條路封掉：與你意見相同的裁判不能裁，因為他與你同一立場；與你的對手相同的也不能；與兩者都不同的也不能，因為他有第三個立場；與兩者都相同的也不能，因為他沒有一個可以據以決斷的立場。沒有中立的地面。\u003C\u002Fp>\n\n\u003Cp>剩下的不是一個關於世界的結論，而是對自己判斷的態度上的一個改變：那些判斷仍然運作，只是不再是終局。\u003C\u002Fp>\n\n\u003Ch2>“齊”不主張什麼\u003C\u002Fh2>\n\n\u003Cp>有三種誤讀可以直接由文本自身排除。\u003C\u002Fp>\n\n\u003Cp>它不主張萬物同一。這一篇滿是分別；寫它的人顯然看得出牛與公之間的差別。\u003C\u002Fp>\n\n\u003Cp>它不主張沒有哪個看法比別的更好。這一篇嘲弄具體的立場，稱具體的論證為愚，並把一種持有判斷的具體方式舉為更可取。一個主張“所有看法一樣好”的文本不會去論證。\u003C\u002Fp>\n\n\u003Cp>它也不主張什麼都無所謂。整本書就該怎麼活提出建議，敬重某些人，並把某些行事方式當作有能力的、把另一些當作笨拙的。它不提供漠然這個選項。\u003C\u002Fp>\n\n\u003Cp>這一篇的主張要窄得多：我們判斷中的那些分別，其根據在於作出判斷的那個立場，不在獨立於任何立場的事物；而且不存在一個可以據以裁定相競立場的位置。\u003C\u002Fp>\n\n\u003Ch2>猴子與栗子\u003C\u002Fh2>\n\n\u003Cp>有一小段把這一點說得比任何轉述都好。\u003C\u002Fp>\n\n\u003Cp>養猴的人說早上給三、晚上給四，猴子怒；說早上給四、晚上給三，猴子喜。總數沒變。而養猴的人順著它們。\u003C\u002Fp>\n\n\u003Cp>這裡同時有幾件事：猴子的偏好是真的——它不是算錯，而是這個安排從它們所坐的位置看去確實不同。養猴的人沒有糾正它們，沒有跟它們爭辯，也沒有斷定它們的偏好毫無意義；他把重排一下並不費他什麼的東西重排了。而看得見總數的讀者，正被邀去注意：相對於某個他看不見的更大的安排，他自己也是一隻猴子。\u003C\u002Fp>\n\n\u003Cp>最後這一步是有代表性的，也正是這件事之所以是哲學而不是一個關於愚蠢的寓言的緣故。\u003C\u002Fp>\n\n\u003Ch2>自我適用的難題\u003C\u002Fh2>\n\n\u003Cp>任何這一類論證都面對一個顯然的反對：如果一切判斷都依賴立場，那麼這一項判斷呢？\u003C\u002Fp>\n\n\u003Cp>這一篇自己反覆提出這個反對，而且不迴避。它問：我怎麼知道我所謂的“知”其實不是“不知”？它說自己說了些什麼，隨即問所說的究竟算不算說了什麼。它指出：若它對而對手錯，那它剛才作的正是它所質疑的那一類分別。\u003C\u002Fp>\n\n\u003Cp>這本書的應對不是一個解答，而是一種文體。它使用文本別處點出的那種“會傾倒並自行倒空”的言說方式：以一種撤回自身終局性的形式提出斷言。它也用故事與玩笑而不用正面論證，因為一個玩笑能移動讀者的立場，而不必主張自己有一個立場。\u003C\u002Fp>\n\n\u003Cp>這是否算一個令人滿意的回答，是個真問題，哲學家們意見不一。應當說的是：這個困難不是疏忽。它是早期中國思想裡最有自覺的一刻。\u003C\u002Fp>\n\n\u003Ch2>為什麼這不是相對主義\u003C\u002Fh2>\n\n\u003Cp>與相對主義相比是自然的，而值得看清它究竟在哪裡不合。\u003C\u002Fp>\n\n\u003Cp>現代相對主義通常是一項關於真的論題：一個主張相對於某個框架為真，而不存在框架無關的真。那是一套教義，從一個立場持有，並且提出的正是這一篇拒絕提出的那一類一般主張。\u003C\u002Fp>\n\n\u003Cp>這一篇做的是另一件事。它不在建立一套真理論；它在拆掉“持有理論時的那份自信”，包括它自己的。而它並不得出“應當採納相對主義教義並照之行事”這個結論。它得出的結論是：應當保持移動。\u003C\u002Fp>\n\n\u003Cp>這一篇裡有一處技術性的區分抓住了這一點，而學者們就此做了很多工作：文本把兩種“肯定”對照起來——一種是就眼前所有者而行、隨情形之呈現而調整的，一種是把某物斷定為如此、把它固定成標準的。兩者用的是同一個字。前一種被推薦，後一種是爭論的來源。所以判斷並沒有被放棄。它們是權且作出的，隨境遇而改。\u003C\u002Fp>\n\n\u003Ch2>為什麼這不是漠然\u003C\u002Fh2>\n\n\u003Cp>實際的落點比“恬靜”具體得多。\u003C\u002Fp>\n\n\u003Cp>這一篇推薦它所稱的“兩行”：不是在兩個立場之間擇一併永久投入，而是保有隨情形所需而佔據任一立場的能力。這就是第一篇那套“逍遙”語彙的論證根據，也是技藝故事之所以要緊的緣故。一個應對眼前這一頭牛的工匠，是就眼前所有者而行；一個套用一般標準的哲學家，是在斷定。\u003C\u002Fp>\n\n\u003Cp>所以由此得出的不是退避，而是一種應答能力。這一篇所敬重的那個人仍然行動，仍然判斷，仍然把事情做成——只是他不被那個生出昨天那個判斷的標準所束縛，因而能夠看見眼前的東西。\u003C\u002Fp>\n\n\u003Ch2>幾個比較，以及它們的限度\u003C\u002Fh2>\n\n\u003Cp>有兩個比較常被提出，各有一點幫助。\u003C\u002Fp>\n\n\u003Cp>希臘懷疑論中皮浪一路確實很近：它也用“相反立場等重”與“不可能有裁判”這類論證。但希臘懷疑論者以中止判斷為通向寧靜之路，而這一篇並不中止判斷。它繼續判斷，權且地判斷；而目標是迴旋餘地，不是平靜。\u003C\u002Fp>\n\n\u003Cp>尼采一脈的現代視角主義在某些地方也近，尤其是“評價出自位置”這項主張。但那一脈通常關心價值的譜系與權力，而這一篇不關心這些。\u003C\u002Fp>\n\n\u003Cp>誠實的概括是：這一篇獨立地到達了一個可辨認的哲學立場；沒有一個西方標籤與它完全相合；而如果這些標籤代替了讀這一篇，它們的害處大於好處。\u003C\u002Fp>\n\n\u003Ch2>這一篇怎麼被用歪\u003C\u002Fh2>\n\n\u003Cp>有三種用法要留意，包括在自己身上。\u003C\u002Fp>\n\n\u003Cp>當作終止談話的手段。面對分歧時指出“一切立場都依賴位置”，是迴避分歧而不是處理分歧；而這一篇自己的做法——對著有名有姓的對手激烈論辯——排除了這種用法。\u003C\u002Fp>\n\n\u003Cp>當作不必決斷的許可。它的建議是權且地持有判斷，而這要求先作出判斷。\u003C\u002Fp>\n\n\u003Cp>以及當作含糊的通行證。這一篇是一個結構緊密的論證，中間還有一步形式推理。凡是指向“萬物一體”而不復現其中任何推理的文字，都不是在依循它。\u003C\u002Fp>\n\n\u003Cp>最後提一句讀法上的建議：這一篇不宜快讀。它的推理是一層壓一層的，跳過一句往往就斷了線。比較可行的做法是每次只處理一小段，先弄清這一段在駁什麼，再看它給出的替代是什麼。\u003C\u002Fp>\u003Ch2>要點\u003C\u002Fh2>\n\n\u003Cul>\n\u003Cli>篇題可讀作“把物弄齊”，也可讀作“把關於物的議論弄齊”，而這一篇兩件事都做。\u003C\u002Fli>\n\u003Cli>核心論證是：判斷成對相關，出自立場，且無法被裁定，因為任何裁判都不可能中立。\u003C\u002Fli>\n\u003Cli>它不主張萬物同一，不主張所有看法一樣好，也不主張什麼都無所謂。\u003C\u002Fli>\n\u003Cli>這一篇自己提出自我適用的反對，並以一種文體而非一個解答來應對。\u003C\u002Fli>\n\u003Cli>它區分“就眼前所有者而肯定”與“把某物斷定為標準”；判斷是權且作出的，不是被放棄的。\u003C\u002Fli>\n\u003Cli>實際的建議是“兩行”：保有迴旋餘地——這是應答能力，不是漠然。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002Fwlckuh6kg9C78i1bRO5o.webp",1918,820,{"en":1388,"zh":1389},"Illustration of a mountain-and-lake landscape seen through a window, reflected in a round mirror on a stand and in a basin of water in the foreground.","插畫：窗外的山湖景色，映在支架上的一面圓鏡裡，也映在前景的一盆水中。",{"en":1388,"zh":1389},"banner","list",{"en":1394,"zh":1395},"The Equality of Things and Relative Perspectives in the Zhuangzi","《莊子·齊物論》：齊物不是“都一樣，無所謂”",{"en":1397,"zh":1398},"Explore the equality of things and relative perspectives in the Zhuangzi: zhuangzi's skepticism and the wisdom of many viewpoints.","《莊子·齊物論》常被概括成“萬物都一樣，所以無所謂”，原文卻排除了這種說法。本頁分步拆解它的懷疑論論證、篇題的兩種斷法與自我適用難題，並還原“朝三暮四”本意。",[],{"data":1401},[1402,1478,1579,1670],{"id":1403,"slug":1404,"available_locales":1405,"path":1406,"title":1407,"venue":1410,"hero_image_url":3,"card_image_url":1413,"card_landscape_url":1414,"lifecycle":1415,"session_mode":1416,"sessions":1417,"next_session":1477},15601,"liu-yao-beginner-course",[1094,1095,1096],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":1408,"zh":1409},"Liu Yao Beginner 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