[{"data":1,"prerenderedAt":96},["ShallowReactive",2],{"PortalFooter_QX9Sj6L0jYa0f3sHh8puk8D6pkI69QhELaa1ZMuWxNo":3,"article-en-范宽-溪山行旅图-赏析-北宋山水巅峰":10,"article-body-v-0-0-0":31,"PortalBreadcrumb_qywaVHUyP4HVyeJrLBK1STr61eJDhsM7JQlURME4gEc":32,"AppImage_lKdx0o7K7ZLD5zLIGSXi3ajbs7dKaJC85jY4dmMeDpI":39,"related-en-article-范宽-溪山行旅图-赏析-北宋山水巅峰":46,"PostCard_kzmm3mJxeggkWY3OXOc1W6VZ5B1I6JXhI0bOfRyFYk":75,"PostCard_LRohZ2mAhED7gyheKdL9miBhwyHA56sHwfMJVKIO4":82,"PostCard_3tSAWbXwkuswlleKvdI55VF5uULTEshWy05X5sK5HS4":89},["Island",4],{"key":5,"result":6},"PortalFooter_QX9Sj6L0jYa0f3sHh8puk8D6pkI69QhELaa1ZMuWxNo",{"head":7},{"link":8,"style":9},[],[],{"id":11,"locale":12,"slug":13,"type":14,"title":15,"summary":16,"content_html":17,"video_url":18,"cover_url":19,"author":20,"category":21,"status":22,"published_at":23,"created_at":24,"updated_at":24,"alternates":25},4598,"en","范宽-溪山行旅图-赏析-北宋山水巅峰","article","Appreciating Fan Kuan’s Travelers among Streams and Mountains: The Pinnacle of Northern Song Landscape Painting","This article appreciates Fan Kuan’s Travelers among Streams and Mountains from composition, brushwork, and mood to methods of viewing, offering practical viewing steps and a checklist to help readers understand the weighty, serene, and majestic artistic spirit of Northern Song landscape painting.","\u003Ch2>1. Understanding the Character of Northern Song Landscape Painting Through a Single Main Peak\u003C\u002Fh2>\u003Cp>When discussing Northern Song landscape painting, Fan Kuan’s Travelers among Streams and Mountains is often mentioned. According to public sources, this work is widely regarded as Fan Kuan’s representative painting and an important benchmark of the mature phase of Northern Song landscape painting. It is called a “pinnacle” not merely because of its age, but because it elevated landscape painting from decorative appeal to an order endowed with spiritual weight.\u003C\u002Fp>\n\u003Cfigure class=\"portal-article-figure\">\u003Cimg src=\"https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Fpainting_summer_mountains.jpg\" alt=\"北宋屈鼎《夏山图》（大都会博物馆藏）\" loading=\"lazy\" decoding=\"async\" \u002F>\u003Cfigcaption>北宋屈鼎《夏山图》（大都会博物馆藏）\u003C\u002Ffigcaption>\u003C\u002Ffigure>\u003Cp>At first glance, the strongest impression is one of stability. The main peak stands at the center, massive and solemn. Standing before the painting, viewers feel as if facing an enormous stone wall. The mountain is not a casually arranged scene, but a presence that seems to preside over everything. Within it, human figures appear small, yet not diminished. This structure—grand without emptiness, heavy without oppression—embodies the dignified spirit characteristic of Northern Song landscape painting.\u003C\u002Fp>\u003Ch2>2. Composition: A Towering Peak and Minute Travelers\u003C\u002Fh2>\u003Cp>The composition of Travelers among Streams and Mountains is not complex, yet it is richly layered. In the foreground are slopes, rocks, and trees; in the middle ground, a path with travelers; in the distance, the main peak rises high, while a waterfall descends like a slender thread. The painting does not rely on clever or unusual variations; instead, its stable, central-axis layout creates a sense of solemnity.\u003C\u002Fp>\u003Ch3>1. Great Mountain and Small Figures\u003C\u002Fh3>\u003Cp>The most thought-provoking aspect of the painting is its sense of scale. The mountain is immense, while the traveling party is tiny. If one looks only at details, it is easy to overlook the figures along the mountain path; once found, they reveal a subtle contrast: nature is vast, human affairs are minute. This treatment does not diminish humanity; rather, it returns people to their place between heaven and earth. The travelers hurry along, pack horses move forward, but the mountain remains silent and still. Movement and stillness, smallness and greatness set off one another, giving the painting both narrative and philosophical depth.\u003C\u002Fp>\u003Ch3>2. Waterfall and Mountain Path\u003C\u002Fh3>\u003Cp>According to public sources, the waterfall in the painting plunges straight down from a height, as if cutting a streak of light through the massive mountain. The path winds inward from the foreground, guiding the viewer’s eye deeper into the scene. The waterfall creates vertical momentum, while the path creates horizontal movement; together, they give the still mountain a sense of breath.\u003C\u002Fp>\u003Ch2>3. Brush and Ink: Structural Strength in Raindrop Texture Strokes\u003C\u002Fh2>\u003Cp>If composition determines the painting’s momentum, brush and ink determine its texture. Fan Kuan’s brushwork does not win through lightness or elegance, but through depth and weight. According to public sources, later viewers often summarize his treatment of rocks and mountains with the term “raindrop texture strokes”: short, dense, and forceful, like raindrops striking rock, or chisel marks left on stone.\u003C\u002Fp>\u003Cul>\u003Cli>\u003Cstrong>Texture strokes:\u003C\u002Fstrong> Short, dense touches are layered one upon another, giving the rocks and mountains a solid, sculptural mass.\u003C\u002Fli>\u003Cli>\u003Cstrong>Ink tones:\u003C\u002Fstrong> Repeated washes of dark and light ink avoid both frivolity and rigidity.\u003C\u002Fli>\u003Cli>\u003Cstrong>Trees:\u003C\u002Fstrong> The trees in the foreground have upright trunks and fine, dense foliage, echoing the heaviness of the rocks and mountains.\u003C\u002Fli>\u003C\u002Ful>\u003Cp>This brushwork does not aim for superficial beauty; it aims to reward prolonged looking. At first, it may seem dark, dense, and heavy, but closer inspection reveals subtle layers. Like reading a book: the first reading grasps the general meaning, while later readings reveal its structure. When Fan Kuan painted mountains, he valued structural strength as in writing an essay: every stroke and every ink tone must stand firm, without emptiness or affectation.\u003C\u002Fp>\u003Ch2>4. Mood: Not Mere Scenery, but a State of Mind\u003C\u002Fh2>\u003Cp>The moving power of Travelers among Streams and Mountains also lies in the fact that it creates not merely a landscape, but a state of mind in which one can dwell, walk, wander, and reflect. Northern Song landscape painting often emphasized the “mind of forests and streams,” the spiritual longing of scholar-officials for mountains and woods amid worldly life. This painting has neither the liveliness of a literati gathering nor the fantasy of immortal mountains and pavilions. It offers only a path, a group of travelers, a mountain, and a waterfall, yet it is enough to quiet the mind.\u003C\u002Fp>\u003Cp>According to public sources, Fan Kuan valued direct observation of nature and stressed learning from real mountains and waters. The painting’s grandeur is therefore not born of empty imagination, but from long contemplation of the atmosphere of mountains and rivers. It does not turn landscape into a postcard, but into an ideal of character: steady, expansive, unflattering to fashion, and free of clever tricks.\u003C\u002Fp>\u003Ch2>5. Signature and Details: Authorial Awareness Hidden Within the Painting\u003C\u002Fh2>\u003Cp>According to public sources, the artist’s signature in Travelers among Streams and Mountains is not conspicuous; researchers often note that it is hidden among the trees in the lower right corner of the painting. Unlike the large, prominent inscriptions of later periods, this discreet signature does not compete with the main image. Yet it reminds viewers that the work possesses a clear sense of authorship. The painter is not an anonymous craftsman, but an artist establishing himself through personal style.\u003C\u002Fp>\u003Cp>This also reminds us that appreciating an old painting is not only a matter of asking whether it looks “lifelike,” but also of examining how it is organized. How the mountain stands, how the water flows, how the travelers move, how the trees grow—all are the painter’s arrangements. Fan Kuan’s mastery lies precisely in organizing complex nature into a clear order.\u003C\u002Fp>\u003Ch2>6. Practical Steps: Five Steps for Appreciating Travelers among Streams and Mountains\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cstrong>Step 1: View the overall momentum from a distance.\u003C\u002Fstrong> Do not rush to search for details. Stand before the whole composition and feel both the pressure and the stability created by the main peak.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 2: Find the central axis.\u003C\u002Fstrong> Observe whether the main peak, waterfall, and path form a visual center, and notice how the painting maintains balance.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 3: Look for the travelers.\u003C\u002Fstrong> Examine the area between the foreground and middle ground closely, find the tiny figures and pack horses, and understand the theme of “traveling.”\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 4: Study the brush and ink up close.\u003C\u002Fstrong> Focus on the short texture strokes on the rocks and mountains, and compare the ink tones in the light and dark areas.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 5: Return to the mood.\u003C\u002Fstrong> Ask yourself: does the painting give you a sense of bustle or stillness? Of clever novelty or weighty grandeur?\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>7. Viewing Checklist\u003C\u002Fh2>\u003Cul>\u003Cli>Have you noticed that the main peak occupies the center of the picture and creates a sense of solemnity?\u003C\u002Fli>\u003Cli>Have you seen the movement introduced by the waterfall and the mountain path?\u003C\u002Fli>\u003Cli>Have you found the traveling figures and understood how their smallness sets off the vastness of the mountain?\u003C\u002Fli>\u003Cli>Can you identify the short, dense texture strokes and feel their tactile quality?\u003C\u002Fli>\u003Cli>Have you noticed how trees, slopes, rocks, and mist help transition between spatial layers?\u003C\u002Fli>\u003Cli>Can you summarize the overall atmosphere with words such as “majestic,” “weighty,” “still,” and “solemn”?\u003C\u002Fli>\u003Cli>Are you willing to look again, comparing the relationship between details and the whole?\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>8. Further Suggestions for Readers\u003C\u002Fh2>\u003Cp>If you appreciate Travelers among Streams and Mountains from the perspective of reading, you can treat it as a piece of Northern Song classical prose. The opening establishes its thesis with the main peak; the middle develops through the waterfall and the path; the conclusion gathers itself in the traveling party. It does not rely on ornate language, but on rigorous structure and a noble spirit. For beginners, there is no need to master a large number of technical terms first; simply grasp three key terms: \u003Cstrong>composition, brush and ink, and mood\u003C\u002Fstrong>.\u003C\u002Fp>\u003Cp>For further study, compare Fan Kuan with other landscape traditions of his time. Some painters favored cold forests and level-distance views, while others excelled in towering peaks and high cliffs. Through comparison, Fan Kuan’s characteristics become easier to see: he avoids cleverness and frivolity, establishing his style through weight and depth. The phrase “the pinnacle of Northern Song landscape painting” is not empty praise; it is embodied in this visual order, which can be seen, studied, and savored again and again.\u003C\u002Fp>\n\u003Csection class=\"portal-sources\" style=\"margin-top:2em;font-size:14px;line-height:1.7;color:#5c5850;\">\u003Cp style=\"margin:0 0 0.5em;font-weight:600;\">References\u003C\u002Fp>\u003Cul style=\"margin:0;padding-left:1.25em;\">\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.hanyuguoxue.com\u002Fzidian\u002Fzi-33539\" rel=\"noopener noreferrer\" target=\"_blank\">范的意思,范的解释,范的拼音,范的部首,范的笔顺-汉语国学\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"http:\u002F\u002Fzdic.net\u002Fhans\u002F%E7%AF%84\" rel=\"noopener noreferrer\" target=\"_blank\">範 fàn - 汉典\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F64673774\" rel=\"noopener noreferrer\" target=\"_blank\">范姓的起源、始祖、迁徙、名人与字辈 - 知乎\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.shidianguji.com\u002Fcharacter\u002F%E8%8C%83\" rel=\"noopener noreferrer\" target=\"_blank\">范-字典-意思-解释-拼音-注音-读音-部首-出处\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F14293336993\" rel=\"noopener noreferrer\" target=\"_blank\">百家姓之46—范姓，起源·迁徙·家训·名人故事 - 知乎\u003C\u002Fa>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>\n\u003Csection class=\"portal-disclaimer\" data-portal-disclaimer=\"1\" style=\"margin-top:2.5em;padding-top:1.25em;border-top:1px solid #e8e4dc;font-size:14px;line-height:1.7;color:#7a756c;\">\u003Cp style=\"margin:0;\">Disclaimer: This article is compiled from publicly available online sources for educational purposes only and does not represent the official position of Guanshan Academy. If you believe your rights have been infringed, please contact us for removal.\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">Contact: \u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","","https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Fpainting_summer_mountains.jpg","Guanshan Academy","reading","published","2026-09-29T21:43:20.690699+08:00","2026-09-29T21:46:11.812787+08:00",[26,29],{"locale":27,"path":28},"zh","\u002Farticles\u002F范宽-溪山行旅图-赏析-北宋山水巅峰",{"locale":12,"path":30},"\u002Fen\u002Farticles\u002F范宽-溪山行旅图-赏析-北宋山水巅峰","\u003Ch2>1. Understanding the Character of Northern Song Landscape Painting Through a Single Main Peak\u003C\u002Fh2>\u003Cp>When discussing Northern Song landscape painting, Fan Kuan’s Travelers among Streams and Mountains is often mentioned. According to public sources, this work is widely regarded as Fan Kuan’s representative painting and an important benchmark of the mature phase of Northern Song landscape painting. It is called a “pinnacle” not merely because of its age, but because it elevated landscape painting from decorative appeal to an order endowed with spiritual weight.\u003C\u002Fp>\n\u003Cfigure class=\"portal-article-figure\">\u003Cimg src=\"https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Fpainting_summer_mountains.jpg\" alt=\"北宋屈鼎《夏山图》（大都会博物馆藏）\" loading=\"lazy\" decoding=\"async\">\u003Cfigcaption>北宋屈鼎《夏山图》（大都会博物馆藏）\u003C\u002Ffigcaption>\u003C\u002Ffigure>\u003Cp>At first glance, the strongest impression is one of stability. The main peak stands at the center, massive and solemn. Standing before the painting, viewers feel as if facing an enormous stone wall. The mountain is not a casually arranged scene, but a presence that seems to preside over everything. Within it, human figures appear small, yet not diminished. This structure—grand without emptiness, heavy without oppression—embodies the dignified spirit characteristic of Northern Song landscape painting.\u003C\u002Fp>\u003Ch2>2. Composition: A Towering Peak and Minute Travelers\u003C\u002Fh2>\u003Cp>The composition of Travelers among Streams and Mountains is not complex, yet it is richly layered. In the foreground are slopes, rocks, and trees; in the middle ground, a path with travelers; in the distance, the main peak rises high, while a waterfall descends like a slender thread. The painting does not rely on clever or unusual variations; instead, its stable, central-axis layout creates a sense of solemnity.\u003C\u002Fp>\u003Ch3>1. Great Mountain and Small Figures\u003C\u002Fh3>\u003Cp>The most thought-provoking aspect of the painting is its sense of scale. The mountain is immense, while the traveling party is tiny. If one looks only at details, it is easy to overlook the figures along the mountain path; once found, they reveal a subtle contrast: nature is vast, human affairs are minute. This treatment does not diminish humanity; rather, it returns people to their place between heaven and earth. The travelers hurry along, pack horses move forward, but the mountain remains silent and still. Movement and stillness, smallness and greatness set off one another, giving the painting both narrative and philosophical depth.\u003C\u002Fp>\u003Ch3>2. Waterfall and Mountain Path\u003C\u002Fh3>\u003Cp>According to public sources, the waterfall in the painting plunges straight down from a height, as if cutting a streak of light through the massive mountain. The path winds inward from the foreground, guiding the viewer’s eye deeper into the scene. The waterfall creates vertical momentum, while the path creates horizontal movement; together, they give the still mountain a sense of breath.\u003C\u002Fp>\u003Ch2>3. Brush and Ink: Structural Strength in Raindrop Texture Strokes\u003C\u002Fh2>\u003Cp>If composition determines the painting’s momentum, brush and ink determine its texture. Fan Kuan’s brushwork does not win through lightness or elegance, but through depth and weight. According to public sources, later viewers often summarize his treatment of rocks and mountains with the term “raindrop texture strokes”: short, dense, and forceful, like raindrops striking rock, or chisel marks left on stone.\u003C\u002Fp>\u003Cul>\u003Cli>\u003Cstrong>Texture strokes:\u003C\u002Fstrong> Short, dense touches are layered one upon another, giving the rocks and mountains a solid, sculptural mass.\u003C\u002Fli>\u003Cli>\u003Cstrong>Ink tones:\u003C\u002Fstrong> Repeated washes of dark and light ink avoid both frivolity and rigidity.\u003C\u002Fli>\u003Cli>\u003Cstrong>Trees:\u003C\u002Fstrong> The trees in the foreground have upright trunks and fine, dense foliage, echoing the heaviness of the rocks and mountains.\u003C\u002Fli>\u003C\u002Ful>\u003Cp>This brushwork does not aim for superficial beauty; it aims to reward prolonged looking. At first, it may seem dark, dense, and heavy, but closer inspection reveals subtle layers. Like reading a book: the first reading grasps the general meaning, while later readings reveal its structure. When Fan Kuan painted mountains, he valued structural strength as in writing an essay: every stroke and every ink tone must stand firm, without emptiness or affectation.\u003C\u002Fp>\u003Ch2>4. Mood: Not Mere Scenery, but a State of Mind\u003C\u002Fh2>\u003Cp>The moving power of Travelers among Streams and Mountains also lies in the fact that it creates not merely a landscape, but a state of mind in which one can dwell, walk, wander, and reflect. Northern Song landscape painting often emphasized the “mind of forests and streams,” the spiritual longing of scholar-officials for mountains and woods amid worldly life. This painting has neither the liveliness of a literati gathering nor the fantasy of immortal mountains and pavilions. It offers only a path, a group of travelers, a mountain, and a waterfall, yet it is enough to quiet the mind.\u003C\u002Fp>\u003Cp>According to public sources, Fan Kuan valued direct observation of nature and stressed learning from real mountains and waters. The painting’s grandeur is therefore not born of empty imagination, but from long contemplation of the atmosphere of mountains and rivers. It does not turn landscape into a postcard, but into an ideal of character: steady, expansive, unflattering to fashion, and free of clever tricks.\u003C\u002Fp>\u003Ch2>5. Signature and Details: Authorial Awareness Hidden Within the Painting\u003C\u002Fh2>\u003Cp>According to public sources, the artist’s signature in Travelers among Streams and Mountains is not conspicuous; researchers often note that it is hidden among the trees in the lower right corner of the painting. Unlike the large, prominent inscriptions of later periods, this discreet signature does not compete with the main image. Yet it reminds viewers that the work possesses a clear sense of authorship. The painter is not an anonymous craftsman, but an artist establishing himself through personal style.\u003C\u002Fp>\u003Cp>This also reminds us that appreciating an old painting is not only a matter of asking whether it looks “lifelike,” but also of examining how it is organized. How the mountain stands, how the water flows, how the travelers move, how the trees grow—all are the painter’s arrangements. Fan Kuan’s mastery lies precisely in organizing complex nature into a clear order.\u003C\u002Fp>\u003Ch2>6. Practical Steps: Five Steps for Appreciating Travelers among Streams and Mountains\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cstrong>Step 1: View the overall momentum from a distance.\u003C\u002Fstrong> Do not rush to search for details. Stand before the whole composition and feel both the pressure and the stability created by the main peak.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 2: Find the central axis.\u003C\u002Fstrong> Observe whether the main peak, waterfall, and path form a visual center, and notice how the painting maintains balance.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 3: Look for the travelers.\u003C\u002Fstrong> Examine the area between the foreground and middle ground closely, find the tiny figures and pack horses, and understand the theme of “traveling.”\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 4: Study the brush and ink up close.\u003C\u002Fstrong> Focus on the short texture strokes on the rocks and mountains, and compare the ink tones in the light and dark areas.\u003C\u002Fli>\u003Cli>\u003Cstrong>Step 5: Return to the mood.\u003C\u002Fstrong> Ask yourself: does the painting give you a sense of bustle or stillness? Of clever novelty or weighty grandeur?\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>7. Viewing Checklist\u003C\u002Fh2>\u003Cul>\u003Cli>Have you noticed that the main peak occupies the center of the picture and creates a sense of solemnity?\u003C\u002Fli>\u003Cli>Have you seen the movement introduced by the waterfall and the mountain path?\u003C\u002Fli>\u003Cli>Have you found the traveling figures and understood how their smallness sets off the vastness of the mountain?\u003C\u002Fli>\u003Cli>Can you identify the short, dense texture strokes and feel their tactile quality?\u003C\u002Fli>\u003Cli>Have you noticed how trees, slopes, rocks, and mist help transition between spatial layers?\u003C\u002Fli>\u003Cli>Can you summarize the overall atmosphere with words such as “majestic,” “weighty,” “still,” and “solemn”?\u003C\u002Fli>\u003Cli>Are you willing to look again, comparing the relationship between details and the whole?\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>8. Further Suggestions for Readers\u003C\u002Fh2>\u003Cp>If you appreciate Travelers among Streams and Mountains from the perspective of reading, you can treat it as a piece of Northern Song classical prose. The opening establishes its thesis with the main peak; the middle develops through the waterfall and the path; the conclusion gathers itself in the traveling party. It does not rely on ornate language, but on rigorous structure and a noble spirit. For beginners, there is no need to master a large number of technical terms first; simply grasp three key terms: \u003Cstrong>composition, brush and ink, and mood\u003C\u002Fstrong>.\u003C\u002Fp>\u003Cp>For further study, compare Fan Kuan with other landscape traditions of his time. Some painters favored cold forests and level-distance views, while others excelled in towering peaks and high cliffs. Through comparison, Fan Kuan’s characteristics become easier to see: he avoids cleverness and frivolity, establishing his style through weight and depth. The phrase “the pinnacle of Northern Song landscape painting” is not empty praise; it is embodied in this visual order, which can be seen, studied, and savored again and again.\u003C\u002Fp>\n\u003Csection class=\"portal-sources\" style=\"margin-top:2em;font-size:14px;line-height:1.7;color:#5c5850;\">\u003Cp style=\"margin:0 0 0.5em;font-weight:600;\">References\u003C\u002Fp>\u003Cul style=\"margin:0;padding-left:1.25em;\">\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.hanyuguoxue.com\u002Fzidian\u002Fzi-33539\" rel=\"noopener noreferrer\">范的意思,范的解释,范的拼音,范的部首,范的笔顺-汉语国学\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"http:\u002F\u002Fzdic.net\u002Fhans\u002F%E7%AF%84\" rel=\"noopener noreferrer\">範 fàn - 汉典\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F64673774\" rel=\"noopener noreferrer\">范姓的起源、始祖、迁徙、名人与字辈 - 知乎\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.shidianguji.com\u002Fcharacter\u002F%E8%8C%83\" rel=\"noopener noreferrer\">范-字典-意思-解释-拼音-注音-读音-部首-出处\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F14293336993\" rel=\"noopener noreferrer\">百家姓之46—范姓，起源·迁徙·家训·名人故事 - 知乎\u003C\u002Fa>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>\n\u003Csection class=\"portal-disclaimer\" data-portal-disclaimer=\"1\" style=\"margin-top:2.5em;padding-top:1.25em;border-top:1px solid #e8e4dc;font-size:14px;line-height:1.7;color:#7a756c;\">\u003Cp style=\"margin:0;\">Disclaimer: This article is compiled from publicly available online sources for educational purposes only and does not represent the official position of Guanshan Academy. If you believe your rights have been infringed, please contact us for removal.\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">Contact: \u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>",["Island",33],{"key":34,"result":35},"PortalBreadcrumb_qywaVHUyP4HVyeJrLBK1STr61eJDhsM7JQlURME4gEc",{"head":36},{"link":37,"style":38},[],[],["Island",40],{"key":41,"result":42},"AppImage_lKdx0o7K7ZLD5zLIGSXi3ajbs7dKaJC85jY4dmMeDpI",{"head":43},{"link":44,"style":45},[],[],[47,56,66],{"id":48,"locale":12,"slug":49,"type":14,"title":50,"summary":51,"content_html":52,"video_url":18,"cover_url":53,"author":20,"category":21,"status":22,"published_at":54,"created_at":55,"updated_at":55},4596,"庄子-逍遥游-导读-无用之用的生活智慧","A Guide to Zhuangzi’s “Free and Easy Wandering”: The Life Wisdom of the Usefulness of Uselessness","Starting from the parables of the giant gourd and the ailanthus tree in “Free and Easy Wandering,” this article explores Zhuangzi’s thinking about usefulness and uselessness. It helps readers recognize long-term value amid anxiety over efficiency and offers practical reading and life practices.","\u003Cp>Many people reading Zhuangzi may find the language vast and the imagination extraordinary, yet seemingly far from real life. In fact, the repeated appearances of the Kun fish and Peng bird, small insects, the giant gourd, and the ailanthus tree in “Free and Easy Wandering” are not merely tales of wonders. They remind us not to measure all things by a single standard, nor to judge life by momentary gains and losses. Especially in today’s efficiency-first climate, Zhuangzi’s “usefulness of uselessness” acts like a sobering remedy.\u003C\u002Fp>\n\u003Cfigure class=\"portal-article-figure\">\u003Cimg src=\"https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Freading_books.jpg\" alt=\"读书明理\" loading=\"lazy\" decoding=\"async\" \u002F>\u003Cfigcaption>读书明理\u003C\u002Ffigcaption>\u003C\u002Ffigure>\n\u003Ch2>1. Reading from the End of “Free and Easy Wandering”: Insights from the Giant Gourd and the Ailanthus Tree\u003C\u002Fh2>\n\u003Cp>Near the end of “Free and Easy Wandering,” Zhuangzi and Huizi discuss “use.” According to publicly available sources, Huizi believes that the giant gourd is too large to be made into a ladle, and that the ailanthus tree has crooked timber unsuitable for ordinary purposes, so it has no value. Zhuangzi replies that since the giant gourd cannot be used as a ladle, why not make it a vessel for floating on rivers and lakes? Although the ailanthus tree is unsuitable for timber, one can rest in its shade, relax, and enjoy carefree leisure beneath it.\u003C\u002Fp>\n\u003Cp>The key to this dialogue is not whether Zhuangzi “wins” the debate, but that he shows another way of seeing things. Huizi’s standard is direct and instrumental: can something be put to use immediately? Zhuangzi’s standard is broader: can a thing follow its own nature and find a place within a larger scene of life? What is called “useless” may simply have its value hidden by narrow standards.\u003C\u002Fp>\n\u003Ch2>2. The Usefulness of Uselessness Is Not “Lying Flat,” but Avoiding Being Drained by a Single Standard\u003C\u002Fh2>\n\u003Cp>Many readers encountering “the usefulness of uselessness” for the first time may misunderstand it as passive withdrawal, or even think Zhuangzi is urging people not to make effort. In fact, Zhuangzi does not deny practical ability; he warns against the shortsightedness of utilitarianism. According to publicly available sources, Zhuangzi often emphasizes that “all people know the usefulness of the useful, but none knows the usefulness of the useless.” This means people often see direct benefits, yet overlook what seems neither urgent nor conspicuous but can sustain long-term development.\u003C\u002Fp>\n\u003Cul>\n\u003Cli>\u003Cstrong>Skills are “useful”; judgment is often “useless.”\u003C\u002Fstrong> Being able to make spreadsheets, write articles, or operate tools is certainly important; but knowing why to do something, when to stop, and how to choose often determines how far a person can go.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Results are “useful”; the process is often “useless.”\u003C\u002Fstrong> Reading, walking, daydreaming, and spending time alone may not produce immediate results, but they can restore sensitivity and prevent inner dryness.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Short-term gains are “useful”; long-term foundations are often “useless.”\u003C\u002Fstrong> Health, character, aesthetic sensibility, and trust may not always be visible in ordinary times, yet they often determine how steady life remains when storms arrive.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>In other words, Zhuangzi is not opposed to “usefulness”; he hopes we will not become trapped by the “usefulness” right before our eyes. If a person only seeks immediate results, it is easy to turn oneself into a mere tool. Truly lasting growth often requires nourishment that seems useless.\u003C\u002Fp>\n\u003Ch2>3. The “Free and Easy” in “Free and Easy Wandering”: Loosening Free from Utilitarian Comparison\u003C\u002Fh2>\n\u003Cp>At the beginning of “Free and Easy Wandering,” Zhuangzi describes the Peng bird spreading its wings in a vast and magnificent scene; he then presents the tiny perspectives of the cicada and the little dove, forming a sharp contrast. If read only from a motivational angle, it is easy to see this as “great ambition surpassing small goals.” But when connected with “the usefulness of uselessness,” we can discover Zhuangzi’s deeper intention: different lives have different measures, and we need not use the same ruler to measure every life.\u003C\u002Fp>\n\u003Cp>A little bird does not need to become a great Peng bird, and the great Peng bird need not mock the little bird. True freedom is not about always being better than others, but about not being led around by a single system of evaluation. Much of modern fatigue does not come from things themselves, but from constant comparison: whether others have achieved results, whether we have fallen behind, whether something can prove our worth. The wisdom Zhuangzi offers is to leave a little space in the heart, so that we can first settle ourselves and then discern what path truly suits us.\u003C\u002Fp>\n\u003Ch2>4. Bringing “the Usefulness of Uselessness” into Life: Three Practical Methods\u003C\u002Fh2>\n\u003Ch3>1. Set aside a period of “purposeless time” each day\u003C\u002Fh3>\n\u003Cul>\n\u003Cli>Choose fifteen to thirty minutes each day, without pursuing output.\u003C\u002Fli>\n\u003Cli>You might read a few pages of Zhuangzi, take a walk, write casual notes, or observe plants.\u003C\u002Fli>\n\u003Cli>Afterward, record only one sentence of feeling, without judging whether you did it well.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>The purpose of this practice is not to raise efficiency, but to ease the mind out of the tension that “everything must bring returns,” and restore our sensitivity to life.\u003C\u002Fp>\n\u003Ch3>2. Use a “three-year perspective” to reassess whether something is useful\u003C\u002Fh3>\n\u003Cul>\n\u003Cli>Ask yourself: Will this still affect me three years from now?\u003C\u002Fli>\n\u003Cli>Ask yourself: Does it strengthen my judgment, expression, health, or relationships?\u003C\u002Fli>\n\u003Cli>Ask yourself: If no one sees it for now, am I still willing to do it?\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>Some things that seem useless in the short term—such as systematic reading, regular exercise, and attentively spending time with family—may become very important when viewed over three years. Zhuangzi-style wisdom is not about refusing to choose, but about placing choices within a longer span of time.\u003C\u002Fp>\n\u003Ch3>3. Find a new place for “useless things”\u003C\u002Fh3>\n\u003Cul>\n\u003Cli>List interests, skills, or experiences you have recently judged as “useless.”\u003C\u002Fli>\n\u003Cli>Write down one possible life scenario for each item.\u003C\u002Fli>\n\u003Cli>Choose one scenario and try it on a small scale.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>For example, a love of storytelling can be used in parent-child communication; a liking for organizing can help optimize workflows; an interest in classical literature can become writing and sharing. Zhuangzi’s insight is this: things are not absolutely useless; the question is whether we are willing to find a suitable place for them.\u003C\u002Fp>\n\u003Ch2>5. Avoid Three Common Misreadings\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>\u003Cstrong>Taking uselessness as laziness.\u003C\u002Fstrong> Zhuangzi does not encourage abandoning responsibility; he opposes living only by utilitarian measures.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Understanding free and easy wandering as escape.\u003C\u002Fstrong> True freedom means the inner self is not held hostage by a single evaluation; it does not mean refusing to face reality.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Absolutizing uselessness.\u003C\u002Fstrong> The usefulness of uselessness does not deny skills, income, or career; it adds a deeper foundation to life.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>When reading Zhuangzi, the greatest pitfall is turning it into empty talk. A truly useful understanding is one that makes people more composed in reality: able to work earnestly without turning themselves into tools that only produce results.\u003C\u002Fp>\n\u003Ch2>6. A Practical Checklist for Reading “Free and Easy Wandering”\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>\u003Cstrong>First read the text until it flows:\u003C\u002Fstrong> read through once without rushing to extract profound meanings; mark unfamiliar words first.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Grasp the key images:\u003C\u002Fstrong> what scales of life do the Kun fish and Peng bird, cicada, little dove, giant gourd, and ailanthus tree represent?\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Distinguish “usefulness” from “being needed”:\u003C\u002Fstrong> which judgments in the text come from worldly standards, and which come from life itself?\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Connect with reality:\u003C\u002Fstrong> have I recently devalued myself or others because something was not immediately useful?\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Write one actionable insight:\u003C\u002Fstrong> rewrite Zhuangzi’s view into a sentence you can act on today, such as “Allow myself to slowly grow into a tree.”\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Ch2>7. Conclusion: Let Uselessness Become Room for Life\u003C\u002Fh2>\n\u003Cp>Reading “Free and Easy Wandering” does not ask us to give up effort, but to learn to leave a little room in life. The usefulness of the useful solves immediate problems; the usefulness of the useless settles our long-term lives. When we no longer cram all things into a utilitarian frame, it becomes easier to see our unique value. Perhaps freedom does not mean flying to a great height, but finding a more at-ease and sustainable way of living between “useful” and “useless.”\u003C\u002Fp>\n\u003Csection class=\"portal-sources\" style=\"margin-top:2em;font-size:14px;line-height:1.7;color:#5c5850;\">\u003Cp style=\"margin:0 0 0.5em;font-weight:600;\">References\u003C\u002Fp>\u003Cul style=\"margin:0;padding-left:1.25em;\">\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F1931733248242877195\" rel=\"noopener noreferrer\" target=\"_blank\">什么是庄子所说的无用之用？为何说无用之用方为大用？\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fzhuanlan.zhihu.com\u002Fp\u002F63812909\" rel=\"noopener noreferrer\" target=\"_blank\">庄子《人间世》：无用之用，方为大用 - 知乎\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.sohu.com\u002Fa\u002F1015641565_121830085\" rel=\"noopener noreferrer\" target=\"_blank\">庄子有个观点叫“无用之用”，到底啥叫“无用之用”？对我们 ...\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fgec.whu.edu.cn\u002Finfo\u002F1021\u002F2621.htm\" rel=\"noopener noreferrer\" target=\"_blank\">小班研讨 | 无用之用，方为大用——浅析庄子“有用”“无用 ...\u003C\u002Fa>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>\n\u003Csection class=\"portal-disclaimer\" data-portal-disclaimer=\"1\" style=\"margin-top:2.5em;padding-top:1.25em;border-top:1px solid #e8e4dc;font-size:14px;line-height:1.7;color:#7a756c;\">\u003Cp style=\"margin:0;\">Disclaimer: This article is compiled from publicly available online sources for educational purposes only and does not represent the official position of Guanshan Academy. If you believe your rights have been infringed, please contact us for removal.\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">Contact: \u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Freading_books.jpg","2026-09-29T21:35:23.050879+08:00","2026-09-29T21:40:48.732423+08:00",{"id":57,"locale":12,"slug":58,"type":14,"title":59,"summary":60,"content_html":61,"video_url":18,"cover_url":62,"author":20,"category":21,"status":22,"published_at":63,"created_at":64,"updated_at":65},4594,"孟子尽心篇精读-浩然之气与日常养心","Close Reading of the Mencius: Fully Realizing the Mind, Noble Righteous Qi, and Everyday Mind Cultivation","This article examines the relationship between noble, righteous qi and fully realizing and cultivating the mind in the Mencius, clarifies their core meanings, and provides practical daily steps and checklists to help readers transform classic reading into steady self-cultivation.","\u003Ch2>1. First Clarify the Entry Point: Noble, Righteous Qi and Fully Realizing and Cultivating the Mind\u003C\u002Fh2>\u003Cp>When discussing Mencius’s teaching of self-cultivation, many people first think of “noble, righteous qi.” According to publicly available sources, this dialogue comes from Mencius, Gongsun Chou I. Gongsun Chou asked Mencius what he was good at, and Mencius replied that he “understands words” and is “good at cultivating my noble, righteous qi.” Viewed in the context of the whole Mencius, “fully realizing the mind” emphasizes turning inward to examine the mind and preserving the sprouts of goodness, while “cultivating qi” extends that inner goodness into a stable vital strength. The two are not contradictory: fully realizing the mind is to clearly recognize one’s own mind; cultivating qi is to let this mind become substantial and powerful in everyday life.\u003C\u002Fp>\n\u003Cfigure class=\"portal-article-figure\">\u003Cimg src=\"https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Ftea_garden.jpg\" alt=\"茶园春色\" loading=\"lazy\" decoding=\"async\" \u002F>\u003Cfigcaption>茶园春色\u003C\u002Ffigcaption>\u003C\u002Ffigure>\n\n\n\u003Cp>For modern readers, there is no need to rush to mystify this passage. So-called mind cultivation is not a quiet retreat detached from life. Rather, it is gradually forming a clear, upright, and sustainable state of mind amid work, family, relationships, and choices.\u003C\u002Fp>\u003Ch2>2. What Exactly Is Noble, Righteous Qi?\u003C\u002Fh2>\u003Ch3>1. An Open and Steadfast State of Mind\u003C\u002Fh3>\u003Cp>Mencius describes this qi as “supremely great and supremely firm,” meaning that it is both vast and powerful. If a person consistently acts in accordance with the right way, with less concealment, avoidance, and self-deception in the heart, then when facing external evaluation, temptations of profit, or pressure, they will not easily become panicked, diminished, or swayed. Such a state is not about bravado, but about being grounded inwardly.\u003C\u002Fp>\u003Ch3>2. It Must Be Matched with Righteousness and the Way\u003C\u002Fh3>\u003Cp>Mencius emphasizes that noble, righteous qi is not merely high spirits or verbal bravery. It must be “matched with righteousness and the Way.” In other words, true confidence comes from whether one’s actions are right and one’s judgments are reasonable. If separated from righteousness and the Way, so-called momentum can easily become false fervor, or even stubbornness and aggression.\u003C\u002Fp>\u003Ch3>3. It Depends on Long-Term Accumulation, Not a Single Performance\u003C\u002Fh3>\u003Cp>According to publicly available sources, Mencius stated that it is “generated through the accumulation of righteousness, not seized by sporadic acts of righteousness.” This means that noble, righteous qi comes from the accumulation of consistently appropriate actions; it cannot suddenly be obtained by doing one good deed now and then. This view is very instructive today: mind cultivation is not a check-in exercise in self-satisfaction, but letting every small choice live up to one’s conscience as much as possible.\u003C\u002Fp>\u003Ch2>3. Why the Hardest Part of Everyday Mind Cultivation Is “Do Not Force Growth”\u003C\u002Fh2>\u003Cp>When Mencius spoke of cultivating qi, he especially warned against being like the man from Song who pulled up his seedlings to help them grow. This story is often understood as a lesson against impatience, but on the level of mind cultivation it has another meaning: self-cultivation cannot be achieved by forcibly raising oneself higher. Many people, when they first begin reading the classics, hope to become immediately calm, clear, and unmoved. When they fail to achieve this, they turn around and doubt themselves. In fact, this itself is a kind of forcing growth.\u003C\u002Fp>\u003Cp>According to publicly available sources, some interpreters attach special importance to the word “cultivate,” holding that it is not forceful training but natural nurturing in accordance with the original mind. The phrase “You must have something to attend to, but do not anticipate a fixed result; do not forget it in your mind, and do not force growth” can be understood as follows: one should keep working steadily in the mind, but not presuppose quick success; one must not forget cultivation, but also must not force oneself immediately into an ideal state. Cultivating the mind is like growing a plant: it needs sunlight, water, and time, not pulling the sprouts upward every day.\u003C\u002Fp>\u003Ch2>4. Bringing Mencius’s Thought into Life\u003C\u002Fh2>\u003Ch3>1. Begin Self-Examination with “Actions That Leave the Mind Uneasy”\u003C\u002Fh3>\u003Cp>Mencius says that if one’s actions leave the mind uneasy, the qi will weaken. This reminder is very practical. Often, a person’s fatigue comes not merely from having many things to do, but from unprocessed guilt, procrastination, and conflict in the heart. The first step in cultivating the mind is not to add more principles, but to reduce actions that clearly go against one’s true mind.\u003C\u002Fp>\u003Ch3>2. Use “Understanding Words” to Train Judgment\u003C\u002Fh3>\u003Cp>Mencius also speaks of “understanding words,” meaning the ability to discern the bias, exaggeration, deviation, and evasion behind words. Applied today, when facing online information, interpersonal persuasion, and self-narratives, one can look one layer deeper: Is this statement exaggerated? Is it shifting responsibility? Is it using fine wording to conceal true motives? If one can discern words, the mind will not easily be thrown into disorder.\u003C\u002Fp>\u003Ch3>3. Turn “Accumulating Righteousness” into Small Habits\u003C\u002Fh3>\u003Cp>Mind cultivation does not require starting with great deeds. Being punctual, keeping promises, listening attentively to others, admitting mistakes, and fulfilling commitments—these are all “accumulating righteousness.” By repeatedly choosing integrity in small matters, the inner sense of stability gradually grows.\u003C\u002Fp>\u003Ch2>5. Practical Steps for Everyday Mind Cultivation\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cstrong>Morning intention:\u003C\u002Fstrong> Before starting work each day, take a few minutes to ask yourself: What is the most important thing today? Do I know why I am doing it?\u003C\u002Fli>\u003Cli>\u003Cstrong>Reflect on each matter:\u003C\u002Fstrong> After completing an important communication or decision, briefly review: Did I express myself clearly? Did I depart from my true mind because of concern for face or impatience?\u003C\u002Fli>\u003Cli>\u003Cstrong>Three evening questions:\u003C\u002Fstrong> Did I fulfill my promises today? Did I harm others or neglect my responsibilities? What can I correct tomorrow?\u003C\u002Fli>\u003Cli>\u003Cstrong>Reduce forcing growth:\u003C\u002Fstrong> Do not demand that you immediately become clear and penetrating. When you notice anxiety, first return to the next small step you can take, rather than forcing results.\u003C\u002Fli>\u003Cli>\u003Cstrong>Continue accumulating righteousness:\u003C\u002Fstrong> Each week choose one small virtue to practice, such as punctuality, honesty, moderation, listening, or responsibility.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>6. One-Week Checklist\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cstrong>Consistency between words and deeds:\u003C\u002Fstrong> Have you promised something this week but forgotten to complete it? If so, make up for it promptly or explain the reason.\u003C\u002Fli>\u003Cli>\u003Cstrong>Discerning information:\u003C\u002Fstrong> Have you been carried away by some exaggerated information? Try writing down the differences among facts, judgments, and evidence.\u003C\u002Fli>\u003Cli>\u003Cstrong>Sources of emotions:\u003C\u002Fstrong> Among this week’s strong emotions, how much came from facts and how much from self-imagination?\u003C\u002Fli>\u003Cli>\u003Cstrong>Inner unease:\u003C\u002Fstrong> Is there something that has kept you feeling unsettled? List it and give the next action.\u003C\u002Fli>\u003Cli>\u003Cstrong>Pace of cultivation:\u003C\u002Fstrong> Have you become eager for quick success again? Make the goal smaller so that it can be sustained.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>7. Conclusion: Cultivating the Mind Lets Righteous Qi Grow Naturally\u003C\u002Fh2>\u003Cp>Reading Mencius, what most easily moves people is not his eloquence, but his patience with the growth of character. Noble, righteous qi is not shouted into being, nor put on as an act; it is cultivated through one clear choice after another. For ordinary readers, fully realizing the mind is not far away: see your own mind, hold fast to the righteousness that should be upheld, do not be careless, do not pull up seedlings, and do not deceive yourself. Over time, the mind will naturally develop an open and vigorous character.\u003C\u002Fp>\n\u003Csection class=\"portal-sources\" style=\"margin-top:2em;font-size:14px;line-height:1.7;color:#5c5850;\">\u003Cp style=\"margin:0 0 0.5em;font-weight:600;\">References\u003C\u002Fp>\u003Cul style=\"margin:0;padding-left:1.25em;\">\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.gushiwen.cn\u002Fshiwenv_6890a53509e4.aspx\" rel=\"noopener noreferrer\" target=\"_blank\">孟子一则原文、翻译及赏析、拼音版及朗读_孟子文言文_古文 ...\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.kekeshici.com\u002Fguji\u002Fsishuwujing\u002F63557.html\" rel=\"noopener noreferrer\" target=\"_blank\">《公孙丑上：论浩然之气》原文、注释、鉴赏和解析 ...\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.sohu.com\u002Fa\u002F346746462_264212\" rel=\"noopener noreferrer\" target=\"_blank\">南怀瑾老师：什么是“浩然之气”？_孟子\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.gushiwen.cn\u002Fmingju\u002Fjuv.aspx?id=30af95680236\" rel=\"noopener noreferrer\" target=\"_blank\">"曰：“我知言，我善养吾浩然之气。”"全诗赏析_古文岛_原古 ...\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fmoonlitverse.com\u002Fzh\u002Fpoems\u002Fclassics\u002Fmengzi-gongsun-chou-shang-02\u002F\" rel=\"noopener noreferrer\" target=\"_blank\">《孟子·公孙丑上·浩然之气》孟子｜原文、拼音、翻译与赏析 ...\u003C\u002Fa>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>\n\u003Csection class=\"portal-disclaimer\" data-portal-disclaimer=\"1\" style=\"margin-top:2.5em;padding-top:1.25em;border-top:1px solid #e8e4dc;font-size:14px;line-height:1.7;color:#7a756c;\">\u003Cp style=\"margin:0;\">Disclaimer: This article is compiled from publicly available online sources for educational purposes only and does not represent the official position of Guanshan Academy. If you believe your rights have been infringed, please contact us for removal.\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">Contact: \u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Ftea_garden.jpg","2026-09-29T21:21:41.747856+08:00","2026-09-29T21:24:48.630295+08:00","2026-09-29T21:35:01.803502+08:00",{"id":67,"locale":12,"slug":68,"type":14,"title":69,"summary":70,"content_html":71,"video_url":18,"cover_url":53,"author":20,"category":21,"status":22,"published_at":72,"created_at":73,"updated_at":74},150,"道德经三章精读-上善若水的日常践行","Close Reading of Three Chapters of the Dao De Jing: Everyday Practice of “The Highest Good Is Like Water”","This article begins with three chapters of the Dao De Jing closely related to water, exploring the ideas of the highest good being like water, softness overcoming hardness, and humility with inclusiveness. It offers a one-week practice plan and a self-check list to help readers bring classical wisdom into daily communication, work, and family relationships.","\u003Ch2>Why Start with Water When Reading the Dao De Jing?\u003C\u002Fh2>\u003Cp>Many first-time readers of the Dao De Jing find its concepts abstract and may not know where to begin. In fact, Laozi often used everyday things as metaphors, and water is the most typical example. According to publicly available materials, the Dao De Jing repeatedly uses water to illustrate the principles of softness, humility, and benefiting others without contention. For modern readers, reading about water is not about admiring passive withdrawal, but learning a way of living that is steadier, more enduring, and less draining.\u003C\u002Fp>\n\u003Cfigure class=\"portal-article-figure\">\u003Cimg src=\"https:\u002F\u002Fguanshanshuyuan.cn\u002Fimages\u002Farticles\u002Freading_books.jpg\" alt=\"读书明理\" loading=\"lazy\" decoding=\"async\" \u002F>\u003Cfigcaption>读书明理\u003C\u002Ffigcaption>\u003C\u002Ffigure>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\u003Cp>This article selects three chapters closely related to water as a close-reading thread: Chapter 8 speaks of “the highest good is like water”; Chapter 78 speaks of softness overcoming hardness; Chapter 66 speaks of how being low enables one to become great. Read together, these three chapters help us grasp the layers of water-like virtue: first learn to benefit others, then learn to overcome hardness with softness, and finally learn to be humble and inclusive.\u003C\u002Fp>\u003Ch2>First Close Reading: Chapter 8, “The Highest Good Is Like Water”\u003C\u002Fh2>\u003Cp>Chapter 8 is the most familiar chapter. According to publicly available materials, it states, “The highest good is like water. Water benefits all things and does not contend. It stays in places that people dislike, and therefore it is close to the Dao.” The focus is not on praising water, but on reminding people: truly beneficial qualities are often like water—able to nourish others without seeking credit, and able to go where others are unwilling to go without complaint.\u003C\u002Fp>\u003Ch3>Everyday Applications\u003C\u002Fh3>\u003Cul>\u003Cli>\u003Cstrong>Focus on contribution, not immediate recognition.\u003C\u002Fstrong> In a project, first do the task at hand well and reduce the anxiety of “I must be seen first.”\u003C\u002Fli>\u003Cli>\u003Cstrong>Step in where needed.\u003C\u002Fstrong> When you notice gaps in a process, be willing to do small, seemingly unnoticed things that help the whole.\u003C\u002Fli>\u003Cli>\u003Cstrong>Reduce comparison.\u003C\u002Fstrong> When others receive recognition, first observe what you have learned, rather than immediately weighing gains and losses.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Second Close Reading: Chapter 78, “Softness Overcomes Hardness”\u003C\u002Fh2>\u003Cp>Chapter 78 continues to use water as a metaphor. According to publicly available materials, the chapter generally says that nothing in the world is softer and weaker than water, yet nothing is better at overcoming hardness and strength. Here, softness does not mean weakness; it is a power that can endure, adapt, and penetrate obstacles. Water wears away stone not by a single forceful blow, but by steady direction and long persistence.\u003C\u002Fp>\u003Ch3>Everyday Applications\u003C\u002Fh3>\u003Cul>\u003Cli>\u003Cstrong>Slow down your tone in conversation.\u003C\u002Fstrong> When disagreements arise, do not rush to overpower the other person; instead, clarify the issue.\u003C\u002Fli>\u003Cli>\u003Cstrong>Break large goals into small actions.\u003C\u002Fstrong> Like water flowing steadily, move forward a little each day and avoid replacing persistence with bursts of effort.\u003C\u002Fli>\u003Cli>\u003Cstrong>When facing resistance, detour or wait.\u003C\u002Fstrong> This is not abandoning the goal, but reducing the cost of direct confrontation.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Third Close Reading: Chapter 66, “Why Rivers and Seas Can Be Kings of the Hundred Valleys”\u003C\u002Fh2>\u003Cp>Chapter 66 moves from water to leadership and relationships. According to publicly available materials, it says that rivers and seas can become the gathering place of all streams because they are good at staying low. Seen today, this does not mean being humble to the point of self-abasement. Rather, it reminds us that what truly gathers people is not forceful domination, but willingness to listen, support, and give others space.\u003C\u002Fp>\u003Ch3>Everyday Applications\u003C\u002Fh3>\u003Cul>\u003Cli>\u003Cstrong>In teams, ask one more question: “What support do you need?”\u003C\u002Fstrong> Turning command into assistance builds trust more easily.\u003C\u002Fli>\u003Cli>\u003Cstrong>In family life, talk less about winning and losing.\u003C\u002Fstrong> Close relationships are not debates; understanding is often more important than being right.\u003C\u002Fli>\u003Cli>\u003Cstrong>When facing criticism, first receive the information.\u003C\u002Fstrong> Do not rush to rebut; first identify what can be improved.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>A One-Week Practice Plan: Turning Water-Like Virtue into Habit\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cstrong>Day 1: Listen quietly.\u003C\u002Fstrong> In conversation, wait until the other person finishes before responding; do not interrupt or cut in.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 2: Fill a gap.\u003C\u002Fstrong> Voluntarily complete a small, unnoticed act that benefits the group.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 3: Delay argument.\u003C\u002Fstrong> When opinions differ, first write down three facts, then decide whether to speak.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 4: Persist.\u003C\u002Fstrong> Choose a long-term goal and work on it for only ten minutes, but do not stop.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 5: Stay low.\u003C\u002Fstrong> Clearly attribute a success to your collaborators, and summarize only your own shortcomings.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 6: Reflect.\u003C\u002Fstrong> Record one emotional fluctuation and examine which “I must win” thoughts were driving it.\u003C\u002Fli>\u003Cli>\u003Cstrong>Day 7: Summarize.\u003C\u002Fstrong> Write three sentences about the moment this week when you came closest to water-like virtue.\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Self-Check List: Am I Closer to Water-Like Virtue Today?\u003C\u002Fh2>\u003Cul>\u003Cli>Did I listen fully before expressing myself?\u003C\u002Fli>\u003Cli>Did I do something beneficial for others without seeking immediate return?\u003C\u002Fli>\u003Cli>Did I replace emotional stubbornness with steady action?\u003C\u002Fli>\u003Cli>Did I leave room in conflict instead of speaking harshly and absolutely?\u003C\u002Fli>\u003Cli>Am I willing to acknowledge others’ contributions?\u003C\u002Fli>\u003C\u002Ful>\u003Cp>Reading the Dao De Jing does not require sudden complete enlightenment. Bring water-like virtue into daily life, starting with one act of listening, one act of filling a gap, and one moment of not contending. Gradually, you will realize: softness is not powerlessness, humility is not lowliness, and non-contention is not passivity. Growth with true vitality is often like water—quiet, steady, yet able to reach far.\u003C\u002Fp>\n\u003Csection class=\"portal-sources\" style=\"margin-top:2em;font-size:14px;line-height:1.7;color:#5c5850;\">\u003Cp style=\"margin:0 0 0.5em;font-weight:600;\">References\u003C\u002Fp>\u003Cul style=\"margin:0;padding-left:1.25em;\">\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.daodejing.org\u002F\" rel=\"noopener noreferrer\" target=\"_blank\">道德经网--老子道德经全文及译文\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.gushiwen.cn\u002Fguwen\u002Fbook.aspx?id=28\" rel=\"noopener noreferrer\" target=\"_blank\">老子全文_古文岛_原古诗文网\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.moshuyuan.com\u002Fbook\u002Fzibu\u002Flao-zi.html\" rel=\"noopener noreferrer\" target=\"_blank\">《老子》全文在线阅读_原文、译文、注释｜老子 - 墨书院\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.moshuyuan.com\u002Fzh-tw\u002Fbook\u002Fzibu\u002Flao-zi.html\" rel=\"noopener noreferrer\" target=\"_blank\">《老子》全文線上閱讀_原文、譯文、註釋｜老子 - 墨書院\u003C\u002Fa>\u003C\u002Fli>\u003Cli style=\"margin:0.25em 0;\">\u003Ca href=\"https:\u002F\u002Fwww.gushiwenku.cn\u002Fxuanji\u002Fdaodejing\u002F\" rel=\"noopener noreferrer\" target=\"_blank\">《道德经》全文完整版｜老子李耳\u003C\u002Fa>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>\n\u003Csection class=\"portal-disclaimer\" data-portal-disclaimer=\"1\" style=\"margin-top:2.5em;padding-top:1.25em;border-top:1px solid #e8e4dc;font-size:14px;line-height:1.7;color:#7a756c;\">\u003Cp style=\"margin:0;\">Disclaimer: This article is compiled from publicly available online sources for educational purposes only and does not represent the official position of Guanshan Academy. If you believe your rights have been infringed, please contact us for removal.\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">Contact: \u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","2026-09-29T12:08:53.923205+08:00","2026-09-29T12:11:29.46609+08:00","2026-09-29T21:35:02.09732+08:00",["Island",76],{"key":77,"result":78},"PostCard_kzmm3mJxeggkWY3OXOc1W6VZ5B1I6JXhI0bOfRyFYk",{"head":79},{"link":80,"style":81},[],[],["Island",83],{"key":84,"result":85},"PostCard_LRohZ2mAhED7gyheKdL9miBhwyHA56sHwfMJVKIO4",{"head":86},{"link":87,"style":88},[],[],["Island",90],{"key":91,"result":92},"PostCard_3tSAWbXwkuswlleKvdI55VF5uULTEshWy05X5sK5HS4",{"head":93},{"link":94,"style":95},[],[],1790693522950]