庄子-秋水Autumn Floods

第一篇：庄子-秋水Autumn Floods

Autumn Floods(英文版 庄子-秋水 全篇)

In the time of autumn floods, a hundred streams poured into the river.It swelled in its turbid course, so that it was impossible to tell a cow from a horse on the opposite banks or on the islets.Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself.Down the stream he journeyed east, until he reached the North Sea.There, looking eastwards and seeing no limit to its wide expanse, his countenance began to change.And as he gazed over the ocean, he sighed and said to North-Sea Jo, “A vulgar proverb says that he who has heard a great many truths thinks no one equal to himself.And such a one am I.Formerly when I heard people detracting from the learning of Confucius or underrating the heroism of Po Yi, I did not believe it.But now that I have looked upon your inexhaustibility--alas for me!had I not reached your abode, I should have been for ever a laughing stock to those of great enlightenment!”

To this North-Sea Jo(the Spirit of the Ocean)replied, “You cannot speak of ocean to a well-frog, which is limited by his abode.You cannot speak of ice to a summer insect, which is limited by his short life.You cannot speak of Tao to a pedagogue, who is limited in his knowledge.But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.”There is no body of water beneath the canopy of heaven which is greater than the ocean.All streams pour into it without cease, yet it does not overflow.It is being continually drained off at the Tail-Gate yet it is never empty.Spring and autumn bring no change;floods and droughts are equally unknown.And thus it is immeasurably superior to mere rivers and streams.Yet I have never ventured to boast on this account.For I count myself, among the things that take shape from the universe and receive life from the yin and yang, but as a pebble or a small tree on a vast mountain.Only too conscious of my own insignificance, how can I presume to boast of my greatness?

“Are not the Four Seas to the universe but like ant-holes in a marsh? Is not the Middle Kingdom to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one.And of all those who inhabit the Nine Continents, live on the fruit of the earth, and move about in cart and boat, an individual man is but one.Is not he, as compared with all creation, but as the tip of a hair upon a horse's body?

”The succession of the Five Rulers, the contentions of the Three Kings, the concerns of the kind-hearted, the labors of the administrators, are but this and nothing more.Po Yi refused the throne for fame.Chungni(Confucius)discoursed to get a reputation for learning.This over-estimation of self on their part--was it not very much like your own previous self-estimation in reference to water?“

”Very well,“ replied the Spirit of the River, ”am I then to regard the universe as great and the tip of a hair as small?“

”Not at all,“ said the Spirit of the Ocean.”Dimensions are limitless;time is endless.Conditions are not constant;terms are not final.Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much;for he knows that there is no limit to dimensions.He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near;for he knows that time is without end.He investigates fullness and decay, and therefore does not rejoice if he succeeds, nor lament if he fails;for he knows that conditions are not constant.He who clearly apprehends the scheme of existence does not rejoice over life, nor repine at death;for he knows that terms are not final.“What man knows is not to be compared with what he does not know.The span of his existence is not to be compared with the span of his non-existence.To strive to exhaust the infinite by means of the infinitesimal necessarily lands him in confusion and unhappiness.How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?”

“Dialecticians of the day,” replied the Spirit of the River, “all say that the infinitesimal has no form, and that the infinite is beyond all measurement.Is that true?”

“If we look at the great from the standpoint of the small,” said the Spirit of the Ocean, “we cannot reach its limit;and if we look at the small from the standpoint of the great, it eludes our sight.The infinitesimal is a subdivision of the small;the colossal is an extension of the great.In this sense the two fall into different categories.This lies in the nature of circumstances.Now smallness and greatness presuppose form.That which is without form cannot be divided by numbers, and that which is above measurement cannot be measured.The greatness of anything may be a topic of discussion, and the smallness of anything may be mentally imagined.But that which can be neither a topic of discussion nor imagined mentally cannot be said to have greatness or smallness.”Therefore, the truly great man does not injure others and does not credit himself with charity and mercy.He seeks not gain, but does not despise the servants who do.He struggles not for wealth, but does not lay great value on his modesty.He asks for help from no man, but is not proud of his self-reliance, neither does he despise the greedy.He acts differently from the vulgar crowd, but does not place high value on being different or eccentric;nor because he acts with the majority does he despise those that flatter a few.The ranks and emoluments of the world are to him no cause for joy;its punishments and shame no cause for disgrace.He knows that right and wrong cannot be distinguished, that great and small cannot be defined.“I have heard say, 'The man of Tao has no(concern)reputation;the truly virtuous has no(concern for)possessions;the truly great man ignores self.' This is the height of self-discipline.” “But how then,” asked the Spirit of the River, “arise the distinctions of high and low, of great and small in the material and immaterial aspects of things?”

“From the point of view of Tao,” replied the Spirit of the Ocean, “there are no such distinctions of high and low.From the point of view of individuals, each holds himself high and holds others low.From the vulgar point of view, high and low(honors and dishonor)are some thing conferred by others.”In regard to distinctions, if we say that a thing is great or small by its own standard of great or small, then there is nothing in all creation which is not great, nothing which is not small.To know that the universe is but as a tare-seed, and the tip of a hair is(as big as)a mountain,--this is the expression of relativity.“In regard to function, if we say that something exists or does not exist, by its own standard of existence or non-existence, then there is nothing which does not exist, nothing which does not perish from existence.If we know that east and west are convertible and yet necessary terms in relation to each other, then such(relative)functions may be determined.”In regard to man's desires or interests, if we say that anything is good or bad because it is either good or bad according to our individual(subjective)standards, then there is nothing which is not good, nothing--which is not bad.If we know that Yao and Chieh each regarded himself as good and the other as bad, then the(direction of)their interests becomes apparent.“Of old Yao and Shun abdicated(in favor of worthy successors)and the rule was maintained, while Kuei(Prince of Yen)abdicated(in favor of Tsechih)and the latter failed.T'ang and Wu got the empire by fighting, while by fighting, Po Kung lost it.From this it may be seen that the value of abdicating or fighting, of acting like Yao or like Chieh, varies according to time, and may not be regarded as a constant principle.”A battering-ram can knock down a wall, but it cannot repair a breach.Different things are differently applied.Ch'ichi and Hualiu(famous horses)could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat.Different animals possess different aptitudes.An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime it can open wide its eyes and yet fail to see a mountain.Different creatures are differently constituted.“Thus, those who say that they would have right without its correlate, wrong;or good government without its correlate, misrule, do not apprehend the great principles of the universe, nor the nature of all creation.One might as well talk of the existence of Heaven without that of Earth, or of the negative principle without the positive, which is clearly impossible.Yet people keep on discussing it without stop;such people must be either fools or knaves.”Rulers abdicated under different conditions, and the Three Dynasties succeeded each other under different conditions.Those who came at the wrong time and went against the tide are called usurpers.Those who came at the right time and fitted in with their age are called defenders of Right.Hold your peace, Uncle River.How can you know the distinctions of high and low and of the houses of the great and small?'

“In this case,” replied the Spirit of the River, “what am I to do about declining and accepting, following and abandoning(courses of action)?”

“From the point of view of Tao,” said the Spirit of the Ocean.“How can we call this high and that low? For there is(the process of)reverse evolution(uniting opposites).To follow one absolute course would involve great departure from Tao.What is much? What is little? Be thankful for the gift.To follow a one-sided opinion is to diverge from Tao.Be exalted, as the ruler of a State whose administration is impartial.Be at ease, as the Deity of the Earth, whose dispensation is impartial.Be expansive, like the points of the compass, boundless without a limit.Embrace all creation, and none shall be more sheltered or helped than another.This is to be without bias.And all things being equal, how can one say which is long and which is short? Tao is without beginning, without end.The material things are born and die, and no credit is taken for their development.Emptiness and fullness alternate, and their relations are not fixed.Past years cannot be recalled;time cannot be arrested.The succession of growth and decay, of increase and diminution, goes in a cycle, each end becoming a new beginning.In this sense only may we discuss the ways of truth and the principles of the universe.The life of things passes by like a rushing, galloping horse, changing at every turn, at every hour.What should one do, or what should one not do? Let the(cycle of)changes go on by themselves!”

“If this is the case,” said the Spirit of the River, “what is the value of Tao?”

“Those who understand Tao,” answered the Spirit of the Ocean “must necessarily apprehend the eternal principles and those who apprehend the eternal principles must understand their application.Those who understand their application do not suffer material things to injure them.”The man of perfect virtue cannot be burnt by fire, nor drowned by water, nor hurt by the cold of winter or the heat of summer, nor torn by bird or beast.Not that he makes light of these;but that he discriminates between safety and danger, is happy under prosperous and adverse circumstances alike, and cautious in his choice of action, so that none can harm him.“Therefore it has been said that Heaven(the natural)abides within man(the artificial)without.Virtue abides in the natural.Knowledge of the action of the natural and of the artificial has its basis in the natural its destination in virtue.Thus, whether moving forward or backwards whether yielding or asserting, there is always a reversion to the essential and to the ultimate.”

“What do you mean,” enquired the Spirit of the River, “by the natural and the artificial?” “Horses and oxen,” answered the Spirit of the Ocean, “have four feet.That is the natural.Put a halter on a horse's head, a string through a bullock's nose.That is the artificial.”Therefore it has been said, do not let the artificial obliterate the natural;do not let will obliterate destiny;do not let virtue be sacrificed to fame.Diligently observe these precepts without fail, and thus you will revert to the True.“

The walrus envies the centipede;the centipede envies the snake;the snake envies the wind;the wind envies the eye;and the eye envies the mind.The walrus said to the centipede, ”I hop about on one leg but not very successfully.How do you manage all those legs you have?“

”I don't manage them,“ replied the centipede.”Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist.At random they fall, in countless numbers.So, too, does my natural mechanism move, without my knowing how I do it.“

The centipede said to the snake, ”With all my legs I do not move as fast as you with none.How is that?“

”One's natural mechanism,“ replied the snake, ”is not a thing to be changed.What need have I for legs?“

The snake said to the wind, ”I wriggle about by moving my spine, as if I had legs.Now you seem to be without form, and yet you come blustering down from the North Sea to bluster away to the South Sea How do you do it?“

”'Tis true,“ replied the wind, ”that I bluster as you say.But anyone who sticks his finger or his foot into me, excels me.On the other hand, I can tear away huge trees and destroy large buildings.This power is given only to me.Out of many minor defeats I win the big victory.And to win a big victory is given only to the Sages.“

When Confucius visited K'uang, the men of Sung surrounded him by several cordons.Yet he went on singing to his guitar without stop.”How is it, Master,“ enquired Tselu, ”that you are so cheerful?“

”Come here,“ replied Confucius, ”and I will tell you.For a long time I have not been willing to admit failure, but in vain.Fate is against me.For a long time I have been seeking success, but in vain.The hour has not come.In the days of Yao and Shun, no man throughout the empire was a failure, though this was not due to their cleverness.In the days of Chieh and Chou, no man throughout the empire was a success, though this was not due to their stupidity.The circumstances happened that way.“To travel by water without fear of sea-serpents and dragons,--this is the courage of the fisherman.To travel by land without fear of the wild buffaloes and tigers,--this is the courage of hunters.When bright blades cross, to look on death as on life,--this is the courage of the warrior.To know that failure is fate and that success is opportunity, and to remain fearless in times of great danger,--this is the courage of the Sage.Stop bustling, Yu!My destiny is controlled(by someone).Shortly afterwards, the captain of the troops came in and apologized, saying, ”We thought you were Yang Hu;that was why we surrounded you.We find we have made a mistake.“ Whereupon he apologized and retired.Kungsun Lung said to Mou of Wei, ”When young I studied the teachings of the elders.When I grew up, I understood the morals of charity and duty.I learned to level together similarities and differences, to confound arguments on “hardness” and “whiteness”, to affirm what others deny, and justify what others dispute.I vanquished the wisdom of all the philosophers, and overcame the arguments of all people.I thought that I had indeed understood everything.But now that I have heard Chuangtse, I am lost in astonishment.I know not whether it is in arguing or in knowledge that I am not equal to him.I can no longer open my mouth.May I ask you to impart to me the secret?“

Prince Mou leaned over the table and sighed.Then he looked up to heaven and laughed, saying, ”Have you never heard of the frog in the shallow well? The frog said to the turtle of the Eastern Sea, 'What a great time I am having!I hop to the rail around the well, and retire to rest in the hollow of some broken bricks.Swimming, I float on my armpits, resting my jaws just above the water.Plunging into the mud, I bury my feet up to the foot-arch, and not one of the cockles, crabs or tadpoles I see around me are my match.Besides, to occupy such a pool all alone and possess a shallow well is to be as happy as anyone can be.Why do you not come and pay me a visit?'

“Now before the turtle of the Eastern Sea had got its left leg down its right knee had already stuck fast, and it shrank back and begged to be excused.It then told the frog about the sea, saying, 'A thousand li would not measure its breadth, nor a thousand fathoms its depth.In the days of the Great Yu:, there were nine years of flood out of ten;but this did not add to its bulk.In the days of T'ang, there were seven years of drought out of eight;but this did not make its shores recede.Not to be affected by the passing of time, and not to be affected by increase or decrease of water,--such is the great happiness of the Eastern Sea.' At this the frog of the shallow well was considerably astonished and felt very small, like one lost.”For one whose knowledge does not yet appreciate the niceties of true and false to attempt to understand Chuangtse, is like a mosquito trying to carry a mountain, or an insect trying to swim a river.Of course he will fail.Moreover, one whose knowledge does not reach to the subtlest teachings, yet is satisfied with temporary success,--is not he like the frog in the well? “Chuangtse is now climbing up from the realms below to reach high heaven.For him no north or south;lightly the four points are gone, engulfed in the unfathomable.For him no east or west-starting from the Mystic Unknown, he returns to the Great Unity.And yet you think you are going to find his truth by dogged inquiries and arguments!This is like looking at the sky through a tube, or pointing at the earth with an awl.Is not this being petty?

”Have you never heard how a youth of Shouling went to study the walking gait at Hantan? Before he could learn the Hantan gait, he had forgotten his own way of walking, and crawled back home on all fours.If you do not go away now, you will forget what you have and lose your own professional knowledge.“ Kungsun Lung's jaw hung open, his tongue clave to his palate, and he slunk away.Chuangtse was fishing on the P'u River when the Prince of Ch'u sent two high officials to see him and said, ”Our Prince desires to burden you with the administration of the Ch'u State.“ Chuangtse went on fishing without turning his head and said, ”I have heard that in Ch'u there is a sacred tortoise which died when it was three thousand(years)old.The prince keeps this tortoise carefully enclosed in a chest in his ancestral temple.Now would this tortoise rather be dead and have its remains venerated, or would it rather be alive and wagging its tail in the mud?“

”It would rather be alive,“ replied the two officials, and wagging its tail in the mud.”

“Begone!” cried Chuangtse.“I too will wag my tail in the mud.Hueitse was Prime Minister in the Liang State, and Chuangtse was on his way to see him.Someone remarked, ”Chuangtse has come.He wants to be minister in your place.“ Thereupon Hueitse was afraid, and searched all over the country for three days and three nights to find him.Then Chuangtse went to see him, and said, ”In the south there is a bird.It is a kind of phoenix.Do you know it? When it starts from the South Sea to fly to the North Sea, it would not alight except on the wu-t'ung tree.It eats nothing but the fruit of the bamboo, drinks nothing but the purest spring water.An owl which had got the rotten carcass of a rat, looked up as the phoenix flew by, and screeched.Are you not screeching at me over your kingdom of Liang?“

Chuangtse and Hueitse had strolled on to the bridge over the Hao, when the former observed, ”See how the small fish are darting about!That is the happiness of the fish.“

”You not being a fish yourself,“ said Hueitse, ”how can you know the happiness of the fish?“

”And you not being I,“ retorted Chuangtse, ”how can you know that I do not know?“

”If I, not being you, cannot know what you know,“ urged Hueitse, ”it follows that you, not being a fish, cannot know the happiness of the fish.“

”Let us go back to your original question,“ said Chuangtse.”You asked me how I knew the happiness of the fish.Your very question shows that you knew that I knew.I knew it(from my own feelings)on this bridge."

第二篇：秋水—庄子 [节选]

秋水—庄子 [节选]

【作者】

庄子（前369－前286），汉族，姓庄名周，字子休，战国时期散文家、思想家和哲学家，宋国蒙人，道家学说的主要创始人之一。庄子与道家始祖老子并称“老庄”，他们的哲学思想体系，被思想学术界尊为“老庄哲学”。代表作品为《庄子》，名篇有《逍遥游》、《齐物论》等，庄子主张“天人合一”和“清静无为”。

【原文】

秋水时至（1），百川灌河（2），泾流之大（3），两涘(si4,岸)渚（zhu3,小岛）崖之间，不辩（通“辨”）牛马（4）。于是焉，河伯欣然自喜，以（认为）天下之美为尽在己。顺流而东行，至于（到达）北海，东面而视，不见水端。于是焉，河伯始旋其面目（5），望洋（仰视的样子）向若而叹曰（6）：“野语（俗语）有之曰：‘闻道百，以为莫己若（没人比得上自己，宾语前置）’者，我之谓也。且夫我尝闻少仲尼之闻，而轻伯夷之义者（7），始吾弗信。今我睹子之难穷也（8），吾非至子之门，则殆（危险）矣，吾长见笑于（被„„耻笑）大方之家（9）。”

【译文】

秋水随着时令到来，千百条川流都奔注入黄河，大水一直浩瀚地流去，遥望两岸洲渚崖石之间，辨不清牛马之形。于是乎，河伯（黄河之神）便欣然自喜，以为天下所有的美景全都在自己这里了。他顺着水流向东走，到了北海。他向东遥望，看不见水的尽处。于是，河伯才改变了他的神态，茫然地抬头对北海若（北海之神）感慨地说：“俗语说：‘自以为知道很多道理，没人能赶上自已了。’这正是说我呀。而且，我还曾经听说过有人贬低仲尼的学识，轻视伯夷的节义，开始我不相信。现在我看到你的浩瀚无穷，如果我不到你的门下，那是多么危险，我将会永远被讥笑于大方之家了。”

【注 释】

（1）时：按时令。（2）灌：奔注。河：黄河。（3）泾：直流的水波，此指水流。

（4）不辩：分不清。（5）旋：转，改变。（6）望洋：茫然抬头的样子。（7）伯夷：商孤竹君之子，与弟叔齐争让王位，被认为节义高尚之士。（8）子：原指海神若，此指海水。（9）长：永远。大方之家：有学问的人。

【简析】

本文以河神见海神为喻，说明学问是无止境的，在客观上：因为宇宙是无穷大的，人在宇宙中显得很渺小，人的见识有限，经过比较，就会显出不足，如果骄傲自满，就难免贻笑大方。它体现了庄子的哲学思想。

本文强调了认识事物的复杂性，即事物本身的相对性和认知过程的变异性，指出了认知之不易和准确判断的困难。但篇文过分强调了事物变化的不定因素，未能揭示出认知过程中相对与绝对间的辩证关系，很容易导向不可知论，因而最终仍只能顺物自化，返归无为，这当然又是消极的了。

第三篇：庄子秋水读后感

庄子秋水读后感

【译文】

《庄子秋水》中，秋水时至，河伯“欣然自喜，以天下之美尽在己”。顺流东行，遇北海若，河伯望洋兴叹“吾非至于子之门则殆矣”，自身的渺小也暴露无遗。满招损，谦受益。勿以己之长而比人之短，勿以己之短而妒人之能。须知五岳之外，别有他山之尊，我们应该保持谦虚谨慎、戒骄戒躁的学习态度，只有这样，人生之旅才能受益无穷。满招损，骄傲的人是永远不能成功的。河伯在有限的环境里，以为“天下之美尽在己”。

主观片面的认识，使河伯过于自负，这是一种见识的浅陋。如果河伯没有改掉自己骄傲的心态，那么他将永远看不到大海，永远不知道自己的渺小，那将是多么悲哀啊。在我们的学习中，我们不能为自己取得的一点点小成绩而骄傲自满。我们要跳出自身主观的狭隘圈子，开阔视野，只有不断地学好专业课程，多看一些有意义的好书，多参加一些社会活动，才能认识到自己的不足。河伯至于北海，感叹自己的渺小。人，有自知之明，才能清醒地学习和工作。人生，要经常反省自己，不能囿于自己有限的见识而自满自足。在知识的海洋中，我们应当时刻有“三人行，必有我师”的学习态度。追求真知，追求一种更积极向上的人生，让人生变得更加有意义。

谦受益，谦虚使人进步。“舟车之所通，谷食之所生，人处一焉。”相对于宇宙万物，人是很微小的。世界之大，个人所作所为，都是渺小的。人生有涯而学海无涯，一个人不管知识多么渊博，也不过是沧海一粟。我们只有保持谦虚的学习态度，保持“三人行，必有吾师”的求学人生，才能实现人生理想。富兰克林曾说：缺少谦虚就是缺少见识。

牛顿说过，“我不知道人家怎样看我，但是在我自己看来，我就像一个在海滩上的小孩子，偶尔拾到较为光滑的圆石，而真理的大海我并未发现。”这种谦虚的胸怀，不正是牛顿取得不朽成就的基础吗？在今天这个科学技术是第一生产力的年代，认识自身的有限，更加谦虚、勤奋地学习，尤为重要。进入了大学，并不代表有一个美好的未来。人才造就未来，社会需要人才，但不需要庸才。做社会有用之才，需要每日的坚持，每日的进步，用知识丰富自己,提高个人修养。礼义廉耻，国之四维。一个自满的人，是不会知礼，知义的。懂的自谦，才会明白礼义廉耻。满招损，谦受益。

天下之水，莫大于海，万川归之，不知何时止而不盈；尾闾泄之，不知何时止而不虚。春秋不变，水旱不知”。大海是天下万水之源，之归宿，虽然万川归之，并不见海水溢出，虽然尾闾不断倾泻，也不见海水干涸，四季或旱涝的变化也对大海没有影响，为什么如此？很简单，因为海的容量太巨大了。各位看到这里也许要问：刚说了河伯自满，海神怎么又重蹈覆辙，在这里自吹自擂？借用包老三之言曰：非也非也。因为这几句话只是一个引子，后面紧跟着的一句话表明海神有对自己有着清醒的自我认识“而吾未尝以此自多也”，我从来就没有觉得自己这样有多么了不起，因为我深深知道“我在天地之间，犹小石小木之在大山也。四海之在天地之间，不似罍空之在大泽乎？中国之在四海，不似稊米之在大仓乎？”“罍空”，小酒杯那么大一点空,一小汪汪水而已。我，大海在天地之间简直太渺小了。大海如此谦虚，我们更不可骄傲。现代科学所认识的东西和茫茫的宇宙相比，也只是沧海一粟而已，我们对宇宙的认识只能称为管窥蠡测。

可见，<秋水篇>沿着河→海→天地最后一直到达道的境界的思路将我们引入一个越来越广阔、越来越美妙的境界之中，读此妙文，悟此妙道，千载之下，吾心通于庄子之心，乃至通于无量众生之心，通于宇宙万事万物，可得大自在矣。

第四篇：庄子秋水读后感

庄子秋水读后感（一）

《秋水》中，“秋水时至，百川灌河……河伯欣然自喜，以天下之美为尽在己……至于北海……望洋向若叹曰：……闻道百，以为莫己若者，我之谓也……”

《尚书》曰：“满招损，谦得益”人们无论身处何种状态，面对人或事，都应该本着谦逊的态度。狂妄自大，骄傲自满，是人性劣根的体现，不宜提倡。

文章开始，河伯骄傲自满的情绪达到了极至。一个“尽”字充分体现了此时的河伯片面的、绝对的、主观的看问题、看这繁复的大千世界！孰不知，此时的河伯只是身处无数江河之一的黄河……河伯在有限的空间里，以为“天下之美尽在己”。使河伯过于自负，这是一种见识的浅陋。

我们在日常的生活学习中，无论观察人或物都要用全面的、客观的，发展的观点。只站在个人主观的、狭隘的立场上看问题，就会犯河伯那样的错误。我们更不能骄傲自满。为自己取得点滴成绩而得意忘形。要跳出自身主观的狭隘圈子，开阔视野。骄傲的人是难以有所作为的。

河伯至北海，面对无垠的大海，在现实面前惭愧自责。这种勇于纠正自己错误，谦虚的态度是可贵的。今天更应提倡。画家齐白石，当看到明代徐渭的画作时，佩服得五体投地，遂刻了一方印章“甘为青藤门下走狗”其虔诚、谦虚的态度令人敬仰。通过他不懈的努力，终于成为前无古人的一代国画宗师。如果河伯没有改变骄傲的心态，那么，他将永远看不到大海，永远不知道自己的渺小，那将是更加悲哀的！

宇宙之大，人是渺小的，人生是有限的。但是，人类讨论价值判断的无穷相对性，既人类应该如何认识外部事物的认知行为是无限的。这也是庄子《秋水》留给后人的中心课题。我们应该怀着膜拜的心，谦虚的向大自然求教，去探讨发现真理。

我们只有保持谦虚谨慎、戒骄戒躁态度，人生之旅才能受益无穷，才能实现人生的理想。虚心学习世界上先进的科学技术，才能巩固改革开放三十年的成果。才能建设好真正的和谐社会。

庄子秋水读后感（二）

秋水读后感庄子是道家派的重要代表人物之一，他的文章写得出色，善于用寓言来说明一个道理，《庄子》是庄子及其后学所着，我读了《庄子·外篇》中的《秋水》，深有感触。

故事的内容是这样的：秋雨应时而来，百川流入黄河，黄河主流加宽，两岸和河中沙洲之间，辨不清对岸是牛是马，于是河伯欣然自喜，认为天下之壮美尽在于此了。河伯顺流东行，到达北海，向东望去，看不见水的尽头。于是河伯改变了沾沾自喜的面容，对海神感叹道：“俗语有这样的说法，‘听到过上百种道理，便以为没有人比得上自己’的话，说的正是我啊。而且我曾听说有人认为孔子学问少，还看轻伯夷的义行，起初我不信，如今我目睹了这无边无际的大海，我若不来，那可就危险了，我将贻笑大方啊。”

河伯少见多怪，知识浅薄。后来，看到了烟波浩淼，水天相接的大海，才自知不足，认识到自己的渺小、知识浅陋。河伯是仙，都会因为小有成就而沾沾自喜，何况我们是普普通通的人呢？宇宙无穷，而我们只懂得了很少的知识，知道了极其有限的道理，所以我们应该更加努力去探索，去发现，去了解。世界如此之大，我们却如此渺小。因此，我们不能坐井观天，不能因其环境所困，不能因其所受教育束缚。河伯从河岸边出来，看到了海，才望洋兴叹，而我们则要向远处看，走更长的路，长更多的见识，千万不可以满足于现状。

可是，许多人因不明白这个道理而因小失大。比如说明末的李自成起义，起义军杀敌勇猛，于公元1644年农历三月十八日攻进北京城。明朝灭亡了，但是李自成和起义军被这胜利冲昏了头脑，将士们不再像以前那么守纪了，整天吃喝玩乐，听歌赏舞，他们好像忘记了他们的对手--一直想打进山海关的清军。后来，吴三桂联合清军向起义军发起进攻，竟没有一位将士肯应战，李自成只好亲自出马，仓促应战，最终以失败告终。前前后后，李自成只在北京住了四十二天。短短的时间内，就使这支强大的队伍失去了战斗力，原因在于起义军和李自成自以为已经胜利，有了荣华富贵，不用再担心什么，只管享乐，放松了警惕，最终败在清军手里。

从古至今，骄傲的人是永远不能成功的，这是真理。山外有山，人外有人。所以，我们在做成功一件事后，应该记住如何成功的经验，不可以轻视比你差的人，也许有一天他会跟上你，甚至超过你。还要向比你更优秀的人学习，在他们眼中，你的成功只是九牛一毛，所以我们要学无止境。做到了这些，那么你才会取得丰硕的成果，才能成为一个知识渊博、懂得大道理的人。

庄子秋水读后感（三）

《庄子秋水》中，秋水时至，河伯“欣然自喜，以天下之美尽在己”。顺流东行，遇北海若，河伯望洋兴叹“吾非至于子之门则殆矣”，自身的渺小也暴露无遗。

满招损，谦受益。勿以己之长而比人之短，勿以己之短而妒人之能。须知五岳之外，别有他山之尊，我们应该保持谦虚谨慎、戒骄戒躁的学习态度，只有这样，人生之旅才能受益无穷。

满招损，骄傲的人是永远不能成功的。河伯在有限的环境里，以为“天下之美尽在己”。主观片面的认识，使河伯过于自负，这是一种见识的浅陋。如果河伯没有改掉自己骄傲的心态，那么他将永远看不到大海，永远不知道自己的渺小，那将是多么悲哀啊。在我们的学习中，我们不能为自己取得的一点点小成绩而骄傲自满。我们要跳出自身主观的狭隘圈子，开阔视野，只有不断地学好专业课程，多看一些有意义的好书，多参加一些社会活动，才能认识到自己的不足。

河伯至于北海，感叹自己的渺小。人，有自知之明，才能清醒地学习和工作。人生，要经常反省自己，不能囿于自己有限的见识而自满自足。在知识的海洋中，我们应当时刻有“三人行，必有我师”的学习态度。追求真知，追求一种更积极向上的人生，让人生变得更加有意义。

谦受益，谦虚使人进步。“舟车之所通，谷食之所生，人处一焉。”相对于宇宙万物，人是很微小的。世界之大，个人所作所为，都是渺小的。人生有涯而学海无涯，一个人不管知识多么渊博，也不过是沧海一粟。我们只有保持谦虚的学习态度，保持“三人行，必有吾师”的求学人生，才能实现人生理想。

第五篇：《庄子 秋水》教案

《庄子 秋水》

教学目标：

1.理解和掌握文中常见的文言实词和虚词的意义与用法。2.学习对比的方法。

3.了解庄周及他的哲学思想，准确把握文章的思想内容, 使学生懂得“山外有山，天外有天”的道理。教学重点 难点：

1、借助语境推断文言词语的意义。

2、理解河伯对海神若的那番感叹。

教学方法：

1、朗读法。

2、问答法。

3、探究拓展法。指导学生阅读《庄子》中有关篇目。开拓视野，深入了解庄周及他的哲学思想。

一、导入新课：

唐朝诗人王之涣在《登鹳雀楼》中有“欲穷千里目，更上一层楼”。说的是想要穷尽目力遥望千里，还需再登上一层高楼。给我们的启示是“山外有山，天外有天，站得高才能看得远。如果做井底之蛙，沾沾自喜，骄傲自满，只会贻笑大方。

二、庄子其人其书

庄子，名周(约公元前369年---约前286年),战国时哲学家,散文家,道家思想的代表人物，宋国蒙人。曾任蒙漆园吏，但不久辞去。《史记》上说，“楚威王闻庄周贤，使使厚币迎之，许以为相”，可庄周并未接受，“宁游戏污渎之中自快，无为有国者所羁”，终身不仕。

庄周一生贫困，他身居陋巷，常向人借粮，自织草鞋，穿粗布衣和破鞋子，甘愿闲居独处。他继承并发扬了老子思想，和老子同是道家学派的代表人物，世称老庄。庄子认为世间一切事物并无本质区别，无论大小、贵贱、寿夭、生死、善恶、得失、荣辱都是相对的。

《庄子》，道家经典之一，共三十三篇，其中内篇七，外篇十五，杂篇十一。一般认为，内篇是庄周自著，外篇、杂篇是庄周的门徒所著。《庄子》一书，风格独特，它把深奥玄妙的哲理与生动具体的想象融于一炉；它想象丰富，构思奇特，语言丰富，善于对事物进行极细致、生动的描绘。鲁迅先生曾称赞他的文章说“汪洋辟阖，仪态万方”。书中的寓言很多。

三、庄子的思想

1、主张“天道无为”的思想

庄子天才卓绝，聪明勤奋，“其学无所不窥”（《史记•老子韩非列传》），并非生来就无用世之心。但是，“而今也以天下惑，予虽有祈向，不可得也”（《庄子•天地》）。一方面“窃钩者诛，窃国者为诸侯”（《胠箧》）的腐败社会使他不屑与之为伍，另一方面，“王公大人不能器之”（《史记•老子韩非列传》）的现实处境又使他无法一展抱负。人世间既然如此沉浊，“不可与庄语”（《天下》），他追求自由的心灵只好在幻想的天地里翱翔，在绝对自由的境界里寻求解脱。正是在这种情况下，他写出了苦闷心灵的追求之歌《逍遥游》。-----------李白、贾谊、陶渊明等

2、主张无条件的精神自由 附：《鼓盆而歌》

庄子妻死，惠子吊之，庄子则方箕踞鼓盆而歌。惠子曰：“与人居，长子、老、身死，不哭亦足矣，又鼓盆而歌，不亦甚乎！”庄子曰：“不然。是其始死也，我独何能无概！”（回到家不到一年，庄子的妻子就病死了。好朋友惠子前来吊唁，见庄子正盘腿坐地，鼓盆而歌。惠于责问道：“人家与你夫妻一场，为你生子、养老、持家。如今去世了，你不哭亦足矣，还鼓盆而歌，岂不太过份、太不近人情了吗？”庄子说：“不是这意思。她刚死时，我怎会独独不感悲伤呢？思前想后，我才发现自己仍是凡夫俗子，不明生死之理，不通天地之道。如此想来，也就不感悲伤了。”）

3、持有相对主义的认识论-----旷达超迈，看得很淡

今天我们便来学习庄子关于相对论的文章。

四、正文赏析

《秋水》是《庄子·外篇》中最重要的一篇，它以河伯和海神对话的形式，讨论了“价值判断的无穷相对性”的问题。是如何论述的呢？

第一番问答：写景，黄河秋涨图-----河伯沾沾自喜-------自惭形秽------河伯开导，小大之辩，相对的（五帝：黄帝、颛顼（专旭）、帝喾（酷）、尧、舜）（三王：大禹、商汤、周武王）（把自己看得太大）

怎样层层推进？

第一层：说明人的认识必然受到客观条件的限制

第二层，说明大小、多少都是相对的，与天地阴阳相比，大海也是微不足道的，所以海若也不敢自满。

第三层，进一步阐述世间万物大小、多少都是相对的，四海和天地碧、中原和四海比都是小的，人和万物比、人和九州比也都是小的

第四层，从这方面看来，儒家所尊崇的五帝、三王、志士、仁人所从事的事业都是小的，并以为据，对伯夷、仲尼的“自多”（自满）进行嘲笑。

第二番问答：河伯陷入小不如大的新成见，海若从量、时、分、终始四个方面，说明小与大各有其不可穷尽的复杂性，小大都是相对的，其间没有绝对的界限。------小也许还有更小，大也许还有更大的事，所以不要看得太重，因此得出“得而不喜，失而不忧”，“生而不悦，死而不祸”的旷达超迈的人生哲学。

小与大根本无法具体界定，相对的，可以互相转化的，所以认为小不如大是不对的。因为都是人为进行界定的。（大小，贵贱等全是人为界定的，对宇宙来说是没有分别的）

五、小结：这篇文章的寓意是什么？你赞同他的观点么？

明确：这篇寓言，说明了个人的见识是很有限的，只有经过的别人的比较，才能显示出自己的不足。如果盲目骄傲自大，就难免会贻笑大方。下述观点均可：

人贵有自知之明

个人的见识是很有限的 谦受益，满遭损

自大源于无知

知耻近乎勇

克服主观性防止片面性

六、简论《庄子》寓言的艺术特色

1、善用寓言，这是《庄子》一书很重要的艺术特点。

庄子在其《寓言》篇中自叙其著述特点时就明言“寓言十九”，司马迁在《史记．老庄申韩列传》中亦指出其“著书十余万言，大抵率寓言也”。《庄子》全书大小寓言共计二百多个，其短者或二十多字，其长者或千余字；有些篇目全部由寓言排比而成，有些篇目干脆通篇就是一个寓言。如此大量采用寓言来传达自己的思想的即便在整个中国文学史上也是罕见的。

《庄子》的寓言又是非常与众不同的。先秦其他作家如孟子、韩非子等人亦可谓善用寓言的，但孟子多采用民间传说故事来加强自己的论辩，韩非多利用历史传说与典故以佐证自己的说理。而《庄子》的寓言却大多“皆空语无事实”(司马迁语)，为庄子本人所虚构而成，正如刘向所云，其“作人姓名使相与语，寄辞于其人”。可以说，庄子是第一个自觉地运用虚构手法的作家。

《庄子》寓言的独特性，还在于它的“多义性”。庄子在创造了如此大量、丰富多彩、变化多姿的艺术形式棗寓言之时，其寓意却是比较隐蔽、模糊的。他在讲故事时，并没有明白、精确地点明他要说明的道理，而是靠那卓异的形象思维，通过故事自然流露出来。这样，其寓言的寓意就变得多面、模糊，具有“形象大于思想”的特点。一个寓言，需要读者再三体味，才能领悟其深层含义；或者同一寓言，不同的人读之会有不同的理解。这种含蓄的“暗示”手法的运用，正与庄子“道”之玄虚空灵的精神实质相吻合。这种寓言的背后，包藏的是无穷的万象，不尽的意蕴，让人能够捕捉一二却也难以全部领悟，因而也是增加它内涵的丰富和模糊的美。可以说，庄子在创造这些寓言时，本身所运用的，就是一种直觉的形象思维，因而也要靠读者的智慧加上灵悟的直觉才能通彻明察。所以单凭直接的、明白的逻辑理性，是无法全部理解体会到那种“神”和“道”的境界。正因为如此，历来对庄子寓言的解释，众说纷纭。

2、逐层推进

3、运用排比、反诘的修辞手法

秋水翻译：

秋天的雨水按季节及时上涨，众多大川小溪的水灌注黄河。水流汹涌河面这样宽大，两岸与河中沙洲之间，分辨不清牛马。于是河伯欣然自得，认为天下 的美景都集中在自己这里。他顺着水流向东而去，到了北海边。朝东面一望，看不见水的边际。于是他才改变了自己得意的脸色，望着海洋对着海神叹息道：“俗话有这样的说法：‘听到不少道理，就以为没有人比得上自己’，说的就是我这样的人啊。而且我曾听到有人认为孔子懂得的知识少，伯夷的节义不值得看重，起初我还不相信，现在我看到了您的水流浩瀚难以穷尽才明白，我如果不是来到您的家门前，那就危险了。我将永远被有见识的人所耻笑。”

北海若说：“井中的青蛙不可能同它谈论大海的事，因为受到居住地方的局限。夏天的虫子不可能同它谈论冰的事，因为受到时间季节局限。孤陋寡闻的人不可能同他们谈论大道理的原因，是他们受到教育的束缚。现在你从河中出来看到了大海，才明白你自己的浅陋。这时才可以同你谈论大道理了。//天下的水，没有比海更大的了，万千条河流都归向大海，不知什么时候停止但不会漫溢；海水从尾闾泄流出去，虽不断地永无停止地流但流不完。春天、秋天都不会有变化，无论洪水、大旱也不会有感觉。这大海的容量超过长江、黄河的水流，简直不能用量器计算。但是我未曾因此自满，自以为从天地那里接受形体并汲取阴阳二气。我存在于天地之间，犹如小石小林在大山上一样；只存在被人小看的念头，又怎么会自满?//计算一下四海在天地之间，不是像蚁穴在巨大的冰泽里吗?计算一下中原在四海之内，不是像小米在大粮仓里一样吗?号称物类的数量说它有万类，人类只是占其中之一。人类聚集于天下，谷物所生长的地方，车船所到达的地方，个人占其中的一员罢了。把这—人与万物相比，不就像一根毫毛存在于一匹马身上吗?//凡五帝所运筹的，三王所争夺的，仁人所忧虑的，贤人所劳碌的，全不过如此罢了。伯夷以辞让君王位置而取得名声，孔子谈论以显示渊博，他们这样自我夸耀，不就像你刚才对河水暴涨的自夸一样吗?”

河神说：“这样，那么我把天地看作是最大把毫毛之末看作是最小，可以吗？”

海神回答：“不可以。万物的量是不可穷尽的，时间的推移是没有止境的，得与失的禀分没有不变的常规，事物的终结和起始也没有定因。所以具有大智的人观察事物从不局限于一隅，因而体积小却不看作就是少，体积大却不看作就是多，这是因为知道事物的量是不可穷尽的；

证验并明察古往今来的各种情况，因而寿命久远却不感到厌倦，生命只在近前却不会企求寿延，这是因为知道时间的推移是没有止境的；

洞悉事物有盈有虚的规律，因而有所得却不欢欣喜悦，有所失也不悔恨忧愁，这是因为知道得与失的禀分是没有定规的；

明了生与死之间犹如一条没有阻隔的平坦大道，因而生于世间不会倍加欢喜，死离人世不觉祸患加身，这是因为知道终了和起始是不会一成不变的。

算算人所懂得的知识，远远不如他所不知道的东西多，他生存的时间，也远远不如他不在人世的时间长；用极为有限的智慧去探究没有穷尽的境域，所以内心迷乱而必然不能有所得！由此看来，又怎么知道毫毛的末端就可以判定是最为细小的限度呢？又怎么知道天与地就可以看作是最大的境域呢？”