[{"data":1,"prerenderedAt":96},["ShallowReactive",2],{"PortalFooter_QX9Sj6L0jYa0f3sHh8puk8D6pkI69QhELaa1ZMuWxNo":3,"article-ja-庄子-逍遥游-导读-无用之用的生活智慧":10,"article-body-v-0-0-0":31,"AppImage_Wl8dDNLwFyELUVpCdcaOq0eIbGMAn9i64ygFJYpVpSk":32,"related-ja-article-庄子-逍遥游-导读-无用之用的生活智慧":39,"PostCard_t6VD9EidSoG6q69b5GG3IX26qL7yaTpgl6ojIJsw":68,"PostCard_aQbrlgUL2NH4Im2A6UzUNehjwUNYLlPY0ejn2fWKo":75,"PostCard_cIBpE64zN0GzZTNMYortefdJa077VbUx8cLNbZF0O3E":82,"PortalBreadcrumb_KgpzF5aHkAIbL8NCvfFy7YHCfxQ4G9RZIBZPYLTa6og":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},4596,"en","庄子-逍遥游-导读-无用之用的生活智慧","article","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","Guanshan Academy","reading","published","2026-09-29T21:35:23.050879+08:00","2026-09-29T21:40:48.732423+08:00",[26,29],{"locale":27,"path":28},"zh","\u002Farticles\u002F庄子-逍遥游-导读-无用之用的生活智慧",{"locale":12,"path":30},"\u002Fen\u002Farticles\u002F庄子-逍遥游-导读-无用之用的生活智慧","\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\">\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\">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\">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\">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\">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>",["Island",33],{"key":34,"result":35},"AppImage_Wl8dDNLwFyELUVpCdcaOq0eIbGMAn9i64ygFJYpVpSk",{"head":36},{"link":37,"style":38},[],[],[40,52,60],{"id":41,"locale":42,"slug":43,"type":14,"title":44,"summary":45,"content_html":46,"video_url":18,"cover_url":47,"author":48,"category":21,"status":22,"published_at":49,"created_at":50,"updated_at":51},105,"ja","wang-ximeng-thousand-li","『千里江山図』を細かに見る：十八歳の王希孟が描いた青緑の世界","北宋の青緑山水の頂点とされる本作の背景、構図、筆墨と設色の特徴、そして現代における模写と鑑賞の要点。","\u003Cp>『千里江山図』は、\u003Cstrong>王希孟\u003C\u002Fstrong>が十八歳のときに描いたと伝えられる、絹本設色の長巻で、現在は故宮博物院に所蔵されています。全巻は青緑を主調とし、墨線は勁健で、設色は明るく華やか、色の重なりが鮮明であり、青緑山水の極致とされています。\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》，与王希孟《千里江山图》同属北宋山水传统（大都会博物馆藏）\" loading=\"lazy\" decoding=\"async\" \u002F>\u003Cfigcaption>北宋屈鼎《夏山图》，与王希孟《千里江山图》同属北宋山水传统（大都会博物馆藏）\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\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\u003Cp>この巻を細かに読むと、三つの趣が見えてきます。一つは\u003Cstrong>宏観\u003C\u002Fstrong>——江山千里、リズムが起伏し、旅人、漁夫・樵夫、楼閣が点在しています。二つは\u003Cstrong>中観\u003C\u002Fstrong>——山体は披麻皴と斧劈皴を組み合わせ、石青・石緑を面の向きや陰影に応じて分け染めています。三つは\u003Cstrong>微観\u003C\u002Fstrong>——水紋、樹法、屋宇の細部にまで気が行き届いていますが、細工めいた気配はありません。\u003C\u002Fp>\u003Cp>観山院はこの作品を、青緑山水の入門の古典として位置づけています。単に名声ゆえではなく、むしろこう示しているからです。重厚な彩色にも清らかな気配があり、華やかさも林泉の趣に通じうるのだと。絵を読み終えたら、一杯の茶を淹れて、もう一度巻を広げ、じっくり味わってみてほしい——山水の「観」は、そもそも往復のなかにあるのです。\u003C\u002Fp>\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;\">免責事項：本記事は公開されているネット上の資料を整理したものであり、学習・参考目的のみを目的としています。著作権侵害がある場合は、削除のご連絡をお願いいたします。\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">連絡先：\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","観山書院","2026-09-28T21:41:39.21636+08:00","2026-09-28T22:53:24.255443+08:00","2026-09-29T21:35:02.141376+08:00",{"id":53,"locale":42,"slug":54,"type":14,"title":55,"summary":56,"content_html":57,"video_url":18,"cover_url":47,"author":48,"category":21,"status":22,"published_at":49,"created_at":58,"updated_at":59},104,"qinglv-pigments-mineral","石青と石緑：青緑山水の鉱物顔料と彩色の順序","石青、石緑、赭石、朱砂が青緑山水で果たす役割と、「色は墨を妨げず、墨は色を妨げず」という実践的な経験。","\u003Cp>伝統的な青緑彩色は鉱物顔料に依存する：\u003Cstrong>石青\u003C\u002Fstrong>（藍銅鉱）、\u003Cstrong>石緑\u003C\u002Fstrong>（孔雀石）は粒子の粗細に応じて頭・二・三・四の等級に分け、粗いものは下地、細かいものは罩染（透明な上塗り）に用いる。\u003Cstrong>赭石\u003C\u002Fstrong>は土や石、小道によく用いられ、\u003Cstrong>朱砂\u003C\u002Fstrong>は人物の衣や建築物の朱欄を点染する。\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>\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\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\u003Cp>彩色の順序は概ね、墨骨の完成 → 赭石による下地 → 石緑の広げ塗り → 石青による罩染 → 細筆での線起こし → 金粉による点綴（任意）。肝心なのは、一度で塗り込まず、透明な層を積み重ねることである。色が厚すぎると重く沈み、薄すぎると軽く浮く。画家は絹や紙の上で繰り返し色を試し、初めて「明るく麗しく、俗っぽくない」境地を得る。\u003C\u002Fp>\u003Cp>今日の読者は必ずしも自分で顔料を研磨する必要はないが、顔料の由来と層の構成を理解したうえで『千里江山図』などの名作を見ると、なぜ千年を経てもなお清気が迫ってくるように感じられるのかが分かる。\u003C\u002Fp>\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;\">免責事項：本記事は公開されているネット上の資料を整理したものであり、学習・参考目的のみを目的としています。著作権侵害がある場合は、削除のご連絡をお願いいたします。\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">連絡先：\u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","2026-09-28T22:52:28.652706+08:00","2026-09-29T21:35:02.121929+08:00",{"id":61,"locale":42,"slug":62,"type":14,"title":63,"summary":64,"content_html":65,"video_url":18,"cover_url":47,"author":48,"category":21,"status":22,"published_at":49,"created_at":66,"updated_at":67},101,"shanshui-composition-sanyuan","三遠法と青緑山水の空間：高遠・深遠・平遠","郭熙の三遠法は絵を読むうえでどのように役立つか：見上げる空間、入り込む空間、平らに望む空間が、青緑山水の長巻の中でどのように織りなされるか。","\u003Cp>郭熙の『林泉高致』は\u003Cstrong>三遠\u003C\u002Fstrong>を提唱する：\u003Cem>高遠\u003C\u002Fem>は山麓から山頂を仰ぎ、\u003Cem>深遠\u003C\u002Fem>は山の前から後ろを覗き、\u003Cem>平遠\u003C\u002Fem>は近山から遠水を望む。三者を合わせて観れば、山水には歩み入って遊べる奥行きが生まれる。\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>\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\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>青緑山水の長巻は三遠の使い方に特にすぐれており、主峰は高遠によって勢いを立て、谷道は深遠によってつなぎ、江面は平遠によってゆったりと広がる。王希孟の『千里江山図』はまさにこの枠組みのもとで、青緑を層ごとに重ねて進め、観者が限られた画面の中で「登臨—行旅—遠眺」のリズムを味わうようにしている。\u003C\u002Fp>\n\u003Cp>絵を読む際には、画面の一角を切り取り、山水の一段分の遠近関係だけを取り出して、自分に問いかけてみるとよい。今は仰ぐのか、入り込むのか、平らに望むのか、と。三遠法は理論から、体感できる鑑賞体験へと変わる。\u003C\u002Fp>\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;\">免責事項：本記事は公開されているネット上の資料を整理したものであり、学習・参考目的のみを目的としています。著作権侵害がある場合は、削除のご連絡をお願いいたします。\u003C\u002Fp>\u003Cp style=\"margin:0.75em 0 0;\">連絡先：\u003Ca href=\"mailto:chenxj.g@gmail.com\">chenxj.g@gmail.com\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fsection>","2026-09-28T22:49:07.109411+08:00","2026-09-29T21:35:07.666782+08:00",["Island",69],{"key":70,"result":71},"PostCard_t6VD9EidSoG6q69b5GG3IX26qL7yaTpgl6ojIJsw",{"head":72},{"link":73,"style":74},[],[],["Island",76],{"key":77,"result":78},"PostCard_aQbrlgUL2NH4Im2A6UzUNehjwUNYLlPY0ejn2fWKo",{"head":79},{"link":80,"style":81},[],[],["Island",83],{"key":84,"result":85},"PostCard_cIBpE64zN0GzZTNMYortefdJa077VbUx8cLNbZF0O3E",{"head":86},{"link":87,"style":88},[],[],["Island",90],{"key":91,"result":92},"PortalBreadcrumb_KgpzF5aHkAIbL8NCvfFy7YHCfxQ4G9RZIBZPYLTa6og",{"head":93},{"link":94,"style":95},[],[],1790694051252]