《老子他说》读后感

《老子他说》读后感

有些人对南怀瑾的《老子他说》颇有异议,认为它类似于随谈,文章散且无序,对于想深入了解老子和老子《道德经》的人而言,过于浅显和随意。但对我而言,《老子他说》确实教会我们很多——老子的“道”是中国整个文化的根,无论是经商还是从政,所处的文化大氛围就这一个字。知“道”且行“术”便能久立长存。

光一句“道可道,非常道”就能洋洋洒洒地出一本厚厚的书。我觉得,“道可道,非常道”这句话有一点是提醒我们年轻人,在工作学习中不要总把理论挂在嘴边,而要将理论付诸于实践。能将道理说得天花乱坠的人不是真正有才能的,只有把理论应用于实干的人,才是真正的有才能、会有大发展的人。其实,人要学会一个字——“沉”,不沉难以深。有点儿货就吐出来,不深藏怎么能像美酒一样发酵酿香?人和酒其实是一样的道理。

“天下皆知美之为美,斯恶矣。皆知善之为善,斯不善矣。故有无相生,难易相成,长短相较,高下相倾,音声相和,前后相随。是以圣人处无为之事,行不言之教,万物作焉而不辞。生而不有,为而不恃,功成而弗居。夫唯弗居,是以不去。”

这段话主要告诉我们真善美的价值定论何在。南怀瑾先生是这样理解的:老子所指的有无、难易、高下、音声、前后等等现象的种种,都是在自然回旋的规律中相互为用、互为因果。没有一个绝对的善或不善、美或不美的界限。因此,他教人要认识道的妙用,效法天地宇宙的自然法则,不执著、不落偏、不自私、不占有,为而无为。

无论后世哪个宗教、哲学,都会树立一个美和善的架构和标准。殊不知变生于定,二由一起。凡是人为所谓的美与善的道,一落痕迹,早已成为不美不善的先驱了。得道的人,大多数都把道的境界,先由自己的主观观念,建立起一个至真、至善、至美的构想。也可以说是自己首先建立起一个道的幻境,妄自追求。其实,一存此念,早已离道太远了。因此老子便说“美之为美,斯恶矣。善之为善,斯不善矣”。

所以说在学习中,我们可以总结前辈的经验,但不可没有创新地全盘接收。当所有人说这个方法或者方案好的时候,不要以为找到了好的方法,因为它一定有它的不妥之处,如果可以就再去寻找更好的办法。如果不能替代它,就必须要完善它。

另外,当工作和生活中遇到瓶颈和问题时,也不要苦恼郁闷,因为存在问题就一定有解决问题的办法。当大部分人觉得问题棘手的时候,我们应该保持乐观的态度和必将看到希望的信念,因为凡是失望和绝望的地方必有希望。当一而再、再而三地出现问题的时候,不要

慌张苦闷,不要忧郁暴躁,因为一定有更好的方法来解决它,只是现在的方法并不适合现在的状况。

 

第二篇:孔子老子读后感8

Confucianism and Daoism play an important role on China`s long and fascinating history. The former emphasis on reason, traditional morality, and social philosophy. The later stress on intuition, mystical identification with nature, and endless transformation. The two most important figures in China`s history of thought are Confucius and Laozi. This article stated the difference of Confucianism and Daoism by introducing Confucius and Laozi, and concluded that they formed a system of social values and fulfilled various spiritual and ethical functions very much like those of a religion. However, I don`t agree with the author `s point which Confucianism and Daoism are like a religion in term of these social values and fulfilled various spiritual and ethical functions. My reason is following.

Essence of Confucius` teachings lay in his conviction that serving man was equivalent to serving Heaven. Confucius stood in awe of the ultimate source of creativity which works incessantly in the universe and the human world. If religious belief is understood to mean faith in something transcendent that has exerted profound influence on our lives, then Confucius can be regarded as a deeply religious man.

However, Laozi is not religious man. Laozi considered that Dao is invisible, inaudible, and intangible, and is the source of heaven and earth and the mother of all things. In the beginning was the Dao, the Dao became Yin and Yang and from these two principles emerged ten thousand things. Although the concepts ,such as the Supreme Being , the Great Dao, occurred in the thought of Laozi, they were different from those in religious. The Supreme Being and the Great Dao refer to some nature law, not the God in religious. They are the natute of all things , being in the things, and isolated. But, God creates all things, human cannot find God in real world. Dao is a property, but God is a thing.

Hence, I insist that Confucianism is like those of a religion, but Daoism is not.The author `s opinion is untenable. We should understand precisely concepts of theories, and cannot be too literally.

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