第一篇：莊子-秋水Autumn Floods

Autumn Floods(英文版 莊子-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—莊子 [節選]

秋水—莊子 [節選]

【作者】

莊子（前369－前286），漢族，姓莊名周，字子休，戰國時期散文家、思想家和哲學家，宋國蒙人，道家學說的主要創始人之一。莊子與道家始祖老子并稱“老莊”，他們的哲學思想體系，被思想學術界尊為“老莊哲學”。代表作品為《莊子》，名篇有《逍遙游》、《齊物論》等，莊子主張“天人合一”和“清靜無為”。

【原文】

秋水時至（1），百川灌河（2），涇流之大（3），兩涘(si4,岸)渚（zhu3,小島）崖之間，不辯（通“辨”）牛馬（4）。于是焉，河伯欣然自喜，以（認為）天下之美為盡在己。順流而東行，至于（到達）北海，東面而視，不見水端。于是焉，河伯始旋其面目（5），望洋（仰視的樣子）向若而嘆曰（6）：“野語（俗語）有之曰：‘聞道百，以為莫己若（沒人比得上自己，賓語前置）’者，我之謂也。且夫我嘗聞少仲尼之聞，而輕伯夷之義者（7），始吾弗信。今我睹子之難窮也（8），吾非至子之門，則殆（危險）矣，吾長見笑于（被??恥笑）大方之家（9）?！?/p>

【譯文】

秋水隨著時令到來，千百條川流都奔注入黃河，大水一直浩瀚地流去，遙望兩岸洲渚崖石之間，辨不清牛馬之形。于是乎，河伯（黃河之神）便欣然自喜，以為天下所有的美景全都在自己這里了。他順著水流向東走，到了北海。他向東遙望，看不見水的盡處。于是，河伯才改變了他的神態，茫然地抬頭對北海若（北海之神）感慨地說：“俗語說：‘自以為知道很多道理，沒人能趕上自已了?！@正是說我呀。而且，我還曾經聽說過有人貶低仲尼的學識，輕視伯夷的節義，開始我不相信。現在我看到你的浩瀚無窮，如果我不到你的門下，那是多么危險，我將會永遠被譏笑于大方之家了?！?/p>

【注 釋】

（1）時：按時令。（2）灌：奔注。河：黃河。（3）涇：直流的水波，此指水流。

（4）不辯：分不清。（5）旋：轉，改變。（6）望洋：茫然抬頭的樣子。（7）伯夷：商孤竹君之子，與弟叔齊爭讓王位，被認為節義高尚之士。（8）子：原指海神若，此指海水。（9）長：永遠。大方之家：有學問的人。

【簡析】

本文以河神見海神為喻，說明學問是無止境的，在客觀上：因為宇宙是無窮大的，人在宇宙中顯得很渺小，人的見識有限，經過比較，就會顯出不足，如果驕傲自滿，就難免貽笑大方。它體現了莊子的哲學思想。

本文強調了認識事物的復雜性，即事物本身的相對性和認知過程的變異性，指出了認知之不易和準確判斷的困難。但篇文過分強調了事物變化的不定因素，未能揭示出認知過程中相對與絕對間的辯證關系，很容易導向不可知論，因而最終仍只能順物自化，返歸無為，這當然又是消極的了。

第三篇：莊子秋水讀后感

莊子秋水讀后感

【譯文】

《莊子秋水》中，秋水時至，河伯“欣然自喜，以天下之美盡在己”。順流東行，遇北海若，河伯望洋興嘆“吾非至于子之門則殆矣”，自身的渺小也暴露無遺。滿招損，謙受益。勿以己之長而比人之短，勿以己之短而妒人之能。須知五岳之外，別有他山之尊，我們應該保持謙虛謹慎、戒驕戒躁的學習態度，只有這樣，人生之旅才能受益無窮。滿招損，驕傲的人是永遠不能成功的。河伯在有限的環境里，以為“天下之美盡在己”。

主觀片面的認識，使河伯過于自負，這是一種見識的淺陋。如果河伯沒有改掉自己驕傲的心態，那么他將永遠看不到大海，永遠不知道自己的渺小，那將是多么悲哀啊。在我們的學習中，我們不能為自己取得的一點點小成績而驕傲自滿。我們要跳出自身主觀的狹隘圈子，開闊視野，只有不斷地學好專業課程，多看一些有意義的好書，多參加一些社會活動，才能認識到自己的不足。河伯至于北海，感嘆自己的渺小。人，有自知之明，才能清醒地學習和工作。人生，要經常反省自己，不能囿于自己有限的見識而自滿自足。在知識的海洋中，我們應當時刻有“三人行，必有我師”的學習態度。追求真知，追求一種更積極向上的人生，讓人生變得更加有意義。

謙受益，謙虛使人進步。“舟車之所通，谷食之所生，人處一焉?！毕鄬τ谟钪嫒f物，人是很微小的。世界之大，個人所作所為，都是渺小的。人生有涯而學海無涯，一個人不管知識多么淵博，也不過是滄海一粟。我們只有保持謙虛的學習態度，保持“三人行，必有吾師”的求學人生，才能實現人生理想。富蘭克林曾說：缺少謙虛就是缺少見識。

牛頓說過，“我不知道人家怎樣看我，但是在我自己看來，我就像一個在海灘上的小孩子，偶爾拾到較為光滑的圓石，而真理的大海我并未發現?！边@種謙虛的胸懷，不正是牛頓取得不朽成就的基礎嗎？在今天這個科學技術是第一生產力的年代，認識自身的有限，更加謙虛、勤奮地學習，尤為重要。進入了大學，并不代表有一個美好的未來。人才造就未來，社會需要人才，但不需要庸才。做社會有用之才，需要每日的堅持，每日的進步，用知識豐富自己,提高個人修養。禮義廉恥，國之四維。一個自滿的人，是不會知禮，知義的。懂的自謙，才會明白禮義廉恥。滿招損，謙受益。

天下之水，莫大于海，萬川歸之，不知何時止而不盈；尾閭泄之，不知何時止而不虛。春秋不變，水旱不知”。大海是天下萬水之源，之歸宿，雖然萬川歸之，并不見海水溢出，雖然尾閭不斷傾瀉，也不見海水干涸，四季或旱澇的變化也對大海沒有影響，為什么如此？很簡單，因為海的容量太巨大了。各位看到這里也許要問：剛說了河伯自滿，海神怎么又重蹈覆轍，在這里自吹自擂？借用包老三之言曰：非也非也。因為這幾句話只是一個引子，后面緊跟著的一句話表明海神有對自己有著清醒的自我認識“而吾未嘗以此自多也”，我從來就沒有覺得自己這樣有多么了不起，因為我深深知道“我在天地之間，猶小石小木之在大山也。四海之在天地之間，不似罍空之在大澤乎？中國之在四海，不似稊米之在大倉乎？”“罍空”，小酒杯那么大一點空,一小汪汪水而已。我，大海在天地之間簡直太渺小了。大海如此謙虛，我們更不可驕傲。現代科學所認識的東西和茫茫的宇宙相比，也只是滄海一粟而已，我們對宇宙的認識只能稱為管窺蠡測。

可見，<秋水篇>沿著河→?！斓刈詈笠恢钡竭_道的境界的思路將我們引入一個越來越廣闊、越來越美妙的境界之中，讀此妙文，悟此妙道，千載之下，吾心通于莊子之心，乃至通于無量眾生之心，通于宇宙萬事萬物，可得大自在矣。

第四篇：莊子秋水讀后感

莊子秋水讀后感（一）

《秋水》中，“秋水時至，百川灌河……河伯欣然自喜，以天下之美為盡在己……至于北?！笙蛉魢@曰：……聞道百，以為莫己若者，我之謂也……”

《尚書》曰：“滿招損，謙得益”人們無論身處何種狀態，面對人或事，都應該本著謙遜的態度?？裢源螅湴磷詽M，是人性劣根的體現，不宜提倡。

文章開始，河伯驕傲自滿的情緒達到了極至。一個“盡”字充分體現了此時的河伯片面的、絕對的、主觀的看問題、看這繁復的大千世界！孰不知，此時的河伯只是身處無數江河之一的黃河……河伯在有限的空間里，以為“天下之美盡在己”。使河伯過于自負，這是一種見識的淺陋。

我們在日常的生活學習中，無論觀察人或物都要用全面的、客觀的，發展的觀點。只站在個人主觀的、狹隘的立場上看問題，就會犯河伯那樣的錯誤。我們更不能驕傲自滿。為自己取得點滴成績而得意忘形。要跳出自身主觀的狹隘圈子，開闊視野。驕傲的人是難以有所作為的。

河伯至北海，面對無垠的大海，在現實面前慚愧自責。這種勇于糾正自己錯誤，謙虛的態度是可貴的。今天更應提倡。畫家齊白石，當看到明代徐渭的畫作時，佩服得五體投地，遂刻了一方印章“甘為青藤門下走狗”其虔誠、謙虛的態度令人敬仰。通過他不懈的努力，終于成為前無古人的一代國畫宗師。如果河伯沒有改變驕傲的心態，那么，他將永遠看不到大海，永遠不知道自己的渺小，那將是更加悲哀的！

宇宙之大，人是渺小的，人生是有限的。但是，人類討論價值判斷的無窮相對性，既人類應該如何認識外部事物的認知行為是無限的。這也是莊子《秋水》留給后人的中心課題。我們應該懷著膜拜的心，謙虛的向大自然求教，去探討發現真理。

我們只有保持謙虛謹慎、戒驕戒躁態度，人生之旅才能受益無窮，才能實現人生的理想。虛心學習世界上先進的科學技術，才能鞏固改革開放三十年的成果。才能建設好真正的和諧社會。

莊子秋水讀后感（二）

秋水讀后感莊子是道家派的重要代表人物之一，他的文章寫得出色，善于用寓言來說明一個道理，《莊子》是莊子及其后學所著，我讀了《莊子·外篇》中的《秋水》，深有感觸。

故事的內容是這樣的：秋雨應時而來，百川流入黃河，黃河主流加寬，兩岸和河中沙洲之間，辨不清對岸是牛是馬，于是河伯欣然自喜，認為天下之壯美盡在于此了。河伯順流東行，到達北海，向東望去，看不見水的盡頭。于是河伯改變了沾沾自喜的面容，對海神感嘆道：“俗語有這樣的說法，‘聽到過上百種道理，便以為沒有人比得上自己’的話，說的正是我啊。而且我曾聽說有人認為孔子學問少，還看輕伯夷的義行，起初我不信，如今我目睹了這無邊無際的大海，我若不來，那可就危險了，我將貽笑大方啊?！?/p>

河伯少見多怪，知識淺薄。后來，看到了煙波浩淼，水天相接的大海，才自知不足，認識到自己的渺小、知識淺陋。河伯是仙，都會因為小有成就而沾沾自喜，何況我們是普普通通的人呢？宇宙無窮，而我們只懂得了很少的知識，知道了極其有限的道理，所以我們應該更加努力去探索，去發現，去了解。世界如此之大，我們卻如此渺小。因此，我們不能坐井觀天，不能因其環境所困，不能因其所受教育束縛。河伯從河岸邊出來，看到了海，才望洋興嘆，而我們則要向遠處看，走更長的路，長更多的見識，千萬不可以滿足于現狀。

可是，許多人因不明白這個道理而因小失大。比如說明末的李自成起義，起義軍殺敵勇猛，于公元1644年農歷三月十八日攻進北京城。明朝滅亡了，但是李自成和起義軍被這勝利沖昏了頭腦，將士們不再像以前那么守紀了，整天吃喝玩樂，聽歌賞舞，他們好像忘記了他們的對手--一直想打進山海關的清軍。后來，吳三桂聯合清軍向起義軍發起進攻，竟沒有一位將士肯應戰，李自成只好親自出馬，倉促應戰，最終以失敗告終。前前后后，李自成只在北京住了四十二天。短短的時間內，就使這支強大的隊伍失去了戰斗力，原因在于起義軍和李自成自以為已經勝利，有了榮華富貴，不用再擔心什么，只管享樂，放松了警惕，最終敗在清軍手里。

從古至今，驕傲的人是永遠不能成功的，這是真理。山外有山，人外有人。所以，我們在做成功一件事后，應該記住如何成功的經驗，不可以輕視比你差的人，也許有一天他會跟上你，甚至超過你。還要向比你更優秀的人學習，在他們眼中，你的成功只是九牛一毛，所以我們要學無止境。做到了這些，那么你才會取得豐碩的成果，才能成為一個知識淵博、懂得大道理的人。

莊子秋水讀后感（三）

《莊子秋水》中，秋水時至，河伯“欣然自喜，以天下之美盡在己”。順流東行，遇北海若，河伯望洋興嘆“吾非至于子之門則殆矣”，自身的渺小也暴露無遺。

滿招損，謙受益。勿以己之長而比人之短，勿以己之短而妒人之能。須知五岳之外，別有他山之尊，我們應該保持謙虛謹慎、戒驕戒躁的學習態度，只有這樣，人生之旅才能受益無窮。

滿招損，驕傲的人是永遠不能成功的。河伯在有限的環境里，以為“天下之美盡在己”。主觀片面的認識，使河伯過于自負，這是一種見識的淺陋。如果河伯沒有改掉自己驕傲的心態，那么他將永遠看不到大海，永遠不知道自己的渺小，那將是多么悲哀啊。在我們的學習中，我們不能為自己取得的一點點小成績而驕傲自滿。我們要跳出自身主觀的狹隘圈子，開闊視野，只有不斷地學好專業課程，多看一些有意義的好書，多參加一些社會活動，才能認識到自己的不足。

河伯至于北海，感嘆自己的渺小。人，有自知之明，才能清醒地學習和工作。人生，要經常反省自己，不能囿于自己有限的見識而自滿自足。在知識的海洋中，我們應當時刻有“三人行，必有我師”的學習態度。追求真知，追求一種更積極向上的人生，讓人生變得更加有意義。

謙受益，謙虛使人進步。“舟車之所通，谷食之所生，人處一焉?！毕鄬τ谟钪嫒f物，人是很微小的。世界之大，個人所作所為，都是渺小的。人生有涯而學海無涯，一個人不管知識多么淵博，也不過是滄海一粟。我們只有保持謙虛的學習態度，保持“三人行，必有吾師”的求學人生，才能實現人生理想。

第五篇：《莊子 秋水》教案

《莊子 秋水》

教學目標：

1.理解和掌握文中常見的文言實詞和虛詞的意義與用法。2.學習對比的方法。

3.了解莊周及他的哲學思想，準確把握文章的思想內容, 使學生懂得“山外有山，天外有天”的道理。教學重點 難點：

1、借助語境推斷文言詞語的意義。

2、理解河伯對海神若的那番感嘆。

教學方法：

1、朗讀法。

2、問答法。

3、探究拓展法。指導學生閱讀《莊子》中有關篇目。開拓視野，深入了解莊周及他的哲學思想。

一、導入新課：

唐朝詩人王之渙在《登鸛雀樓》中有“欲窮千里目，更上一層樓”。說的是想要窮盡目力遙望千里，還需再登上一層高樓。給我們的啟示是“山外有山，天外有天，站得高才能看得遠。如果做井底之蛙，沾沾自喜，驕傲自滿，只會貽笑大方。

二、莊子其人其書

莊子，名周(約公元前369年---約前286年),戰國時哲學家,散文家,道家思想的代表人物，宋國蒙人。曾任蒙漆園吏，但不久辭去。《史記》上說，“楚威王聞莊周賢，使使厚幣迎之，許以為相”，可莊周并未接受，“寧游戲污瀆之中自快，無為有國者所羈”，終身不仕。

莊周一生貧困，他身居陋巷，常向人借糧，自織草鞋，穿粗布衣和破鞋子，甘愿閑居獨處。他繼承并發揚了老子思想，和老子同是道家學派的代表人物，世稱老莊。莊子認為世間一切事物并無本質區別，無論大小、貴賤、壽夭、生死、善惡、得失、榮辱都是相對的。

《莊子》，道家經典之一，共三十三篇，其中內篇七，外篇十五，雜篇十一。一般認為，內篇是莊周自著，外篇、雜篇是莊周的門徒所著?！肚f子》一書，風格獨特，它把深奧玄妙的哲理與生動具體的想象融于一爐；它想象豐富，構思奇特，語言豐富，善于對事物進行極細致、生動的描繪。魯迅先生曾稱贊他的文章說“汪洋辟闔，儀態萬方”。書中的寓言很多。

三、莊子的思想

1、主張“天道無為”的思想

莊子天才卓絕，聰明勤奮，“其學無所不窺”（《史記?老子韓非列傳》），并非生來就無用世之心。但是，“而今也以天下惑，予雖有祈向，不可得也”（《莊子?天地》）。一方面“竊鉤者誅，竊國者為諸侯”（《胠篋》）的腐敗社會使他不屑與之為伍，另一方面，“王公大人不能器之”（《史記?老子韓非列傳》）的現實處境又使他無法一展抱負。人世間既然如此沉濁，“不可與莊語”（《天下》），他追求自由的心靈只好在幻想的天地里翱翔，在絕對自由的境界里尋求解脫。正是在這種情況下，他寫出了苦悶心靈的追求之歌《逍遙游》。-----------李白、賈誼、陶淵明等

2、主張無條件的精神自由 附：《鼓盆而歌》

莊子妻死，惠子吊之，莊子則方箕踞鼓盆而歌?；葑釉唬骸芭c人居，長子、老、身死，不哭亦足矣，又鼓盆而歌，不亦甚乎！”莊子曰：“不然。是其始死也，我獨何能無概！”（回到家不到一年，莊子的妻子就病死了。好朋友惠子前來吊唁，見莊子正盤腿坐地，鼓盆而歌?；萦谪焼柕溃骸叭思遗c你夫妻一場，為你生子、養老、持家。如今去世了，你不哭亦足矣，還鼓盆而歌，豈不太過份、太不近人情了嗎？”莊子說：“不是這意思。她剛死時，我怎會獨獨不感悲傷呢？思前想后，我才發現自己仍是凡夫俗子，不明生死之理，不通天地之道。如此想來，也就不感悲傷了?！保?/p>

3、持有相對主義的認識論-----曠達超邁，看得很淡

今天我們便來學習莊子關于相對論的文章。

四、正文賞析

《秋水》是《莊子·外篇》中最重要的一篇，它以河伯和海神對話的形式，討論了“價值判斷的無窮相對性”的問題。是如何論述的呢？

第一番問答：寫景，黃河秋漲圖-----河伯沾沾自喜-------自慚形穢------河伯開導，小大之辯，相對的（五帝：黃帝、顓頊（專旭）、帝嚳（酷）、堯、舜）（三王：大禹、商湯、周武王）（把自己看得太大）

怎樣層層推進？

第一層：說明人的認識必然受到客觀條件的限制

第二層，說明大小、多少都是相對的，與天地陰陽相比，大海也是微不足道的，所以海若也不敢自滿。

第三層，進一步闡述世間萬物大小、多少都是相對的，四海和天地碧、中原和四海比都是小的，人和萬物比、人和九州比也都是小的

第四層，從這方面看來，儒家所尊崇的五帝、三王、志士、仁人所從事的事業都是小的，并以為據，對伯夷、仲尼的“自多”（自滿）進行嘲笑。

第二番問答：河伯陷入小不如大的新成見，海若從量、時、分、終始四個方面，說明小與大各有其不可窮盡的復雜性，小大都是相對的，其間沒有絕對的界限。------小也許還有更小，大也許還有更大的事，所以不要看得太重，因此得出“得而不喜，失而不憂”，“生而不悅，死而不禍”的曠達超邁的人生哲學。

小與大根本無法具體界定，相對的，可以互相轉化的，所以認為小不如大是不對的。因為都是人為進行界定的。（大小，貴賤等全是人為界定的，對宇宙來說是沒有分別的）

五、小結：這篇文章的寓意是什么？你贊同他的觀點么？

明確：這篇寓言，說明了個人的見識是很有限的，只有經過的別人的比較，才能顯示出自己的不足。如果盲目驕傲自大，就難免會貽笑大方。下述觀點均可：

人貴有自知之明

個人的見識是很有限的 謙受益，滿遭損

自大源于無知

知恥近乎勇

克服主觀性防止片面性

六、簡論《莊子》寓言的藝術特色

1、善用寓言，這是《莊子》一書很重要的藝術特點。

莊子在其《寓言》篇中自敘其著述特點時就明言“寓言十九”，司馬遷在《史記．老莊申韓列傳》中亦指出其“著書十余萬言，大抵率寓言也”。《莊子》全書大小寓言共計二百多個，其短者或二十多字，其長者或千余字；有些篇目全部由寓言排比而成，有些篇目干脆通篇就是一個寓言。如此大量采用寓言來傳達自己的思想的即便在整個中國文學史上也是罕見的。

《莊子》的寓言又是非常與眾不同的。先秦其他作家如孟子、韓非子等人亦可謂善用寓言的，但孟子多采用民間傳說故事來加強自己的論辯，韓非多利用歷史傳說與典故以佐證自己的說理。而《莊子》的寓言卻大多“皆空語無事實”(司馬遷語)，為莊子本人所虛構而成，正如劉向所云，其“作人姓名使相與語，寄辭于其人”?？梢哉f，莊子是第一個自覺地運用虛構手法的作家。

《莊子》寓言的獨特性，還在于它的“多義性”。莊子在創造了如此大量、豐富多彩、變化多姿的藝術形式棗寓言之時，其寓意卻是比較隱蔽、模糊的。他在講故事時，并沒有明白、精確地點明他要說明的道理，而是靠那卓異的形象思維，通過故事自然流露出來。這樣，其寓言的寓意就變得多面、模糊，具有“形象大于思想”的特點。一個寓言，需要讀者再三體味，才能領悟其深層含義；或者同一寓言，不同的人讀之會有不同的理解。這種含蓄的“暗示”手法的運用，正與莊子“道”之玄虛空靈的精神實質相吻合。這種寓言的背后，包藏的是無窮的萬象，不盡的意蘊，讓人能夠捕捉一二卻也難以全部領悟，因而也是增加它內涵的豐富和模糊的美?？梢哉f，莊子在創造這些寓言時，本身所運用的，就是一種直覺的形象思維，因而也要靠讀者的智慧加上靈悟的直覺才能通徹明察。所以單憑直接的、明白的邏輯理性，是無法全部理解體會到那種“神”和“道”的境界。正因為如此，歷來對莊子寓言的解釋，眾說紛紜。

2、逐層推進

3、運用排比、反詰的修辭手法

秋水翻譯：

秋天的雨水按季節及時上漲，眾多大川小溪的水灌注黃河。水流洶涌河面這樣寬大，兩岸與河中沙洲之間，分辨不清牛馬。于是河伯欣然自得，認為天下 的美景都集中在自己這里。他順著水流向東而去，到了北海邊。朝東面一望，看不見水的邊際。于是他才改變了自己得意的臉色，望著海洋對著海神嘆息道：“俗話有這樣的說法：‘聽到不少道理，就以為沒有人比得上自己’，說的就是我這樣的人啊。而且我曾聽到有人認為孔子懂得的知識少，伯夷的節義不值得看重，起初我還不相信，現在我看到了您的水流浩瀚難以窮盡才明白，我如果不是來到您的家門前，那就危險了。我將永遠被有見識的人所恥笑?！?/p>

北海若說：“井中的青蛙不可能同它談論大海的事，因為受到居住地方的局限。夏天的蟲子不可能同它談論冰的事，因為受到時間季節局限。孤陋寡聞的人不可能同他們談論大道理的原因，是他們受到教育的束縛?，F在你從河中出來看到了大海，才明白你自己的淺陋。這時才可以同你談論大道理了。//天下的水，沒有比海更大的了，萬千條河流都歸向大海，不知什么時候停止但不會漫溢；海水從尾閭泄流出去，雖不斷地永無停止地流但流不完。春天、秋天都不會有變化，無論洪水、大旱也不會有感覺。這大海的容量超過長江、黃河的水流，簡直不能用量器計算。但是我未曾因此自滿，自以為從天地那里接受形體并汲取陰陽二氣。我存在于天地之間，猶如小石小林在大山上一樣；只存在被人小看的念頭，又怎么會自滿?//計算一下四海在天地之間，不是像蟻穴在巨大的冰澤里嗎?計算一下中原在四海之內，不是像小米在大糧倉里一樣嗎?號稱物類的數量說它有萬類，人類只是占其中之一。人類聚集于天下，谷物所生長的地方，車船所到達的地方，個人占其中的一員罷了。把這—人與萬物相比，不就像一根毫毛存在于一匹馬身上嗎?//凡五帝所運籌的，三王所爭奪的，仁人所憂慮的，賢人所勞碌的，全不過如此罷了。伯夷以辭讓君王位置而取得名聲，孔子談論以顯示淵博，他們這樣自我夸耀，不就像你剛才對河水暴漲的自夸一樣嗎?”

河神說：“這樣，那么我把天地看作是最大把毫毛之末看作是最小，可以嗎？”

海神回答：“不可以。萬物的量是不可窮盡的，時間的推移是沒有止境的，得與失的稟分沒有不變的常規，事物的終結和起始也沒有定因。所以具有大智的人觀察事物從不局限于一隅，因而體積小卻不看作就是少，體積大卻不看作就是多，這是因為知道事物的量是不可窮盡的；

證驗并明察古往今來的各種情況，因而壽命久遠卻不感到厭倦，生命只在近前卻不會企求壽延，這是因為知道時間的推移是沒有止境的；

洞悉事物有盈有虛的規律，因而有所得卻不歡欣喜悅，有所失也不悔恨憂愁，這是因為知道得與失的稟分是沒有定規的；

明了生與死之間猶如一條沒有阻隔的平坦大道，因而生于世間不會倍加歡喜，死離人世不覺禍患加身，這是因為知道終了和起始是不會一成不變的。

算算人所懂得的知識，遠遠不如他所不知道的東西多，他生存的時間，也遠遠不如他不在人世的時間長；用極為有限的智慧去探究沒有窮盡的境域，所以內心迷亂而必然不能有所得！由此看來，又怎么知道毫毛的末端就可以判定是最為細小的限度呢？又怎么知道天與地就可以看作是最大的境域呢？”