The heaven and the earth are unkind, and all things are treated like rotten dogs." It comes from Chapter 5 of the modern Tao Te Ching. Since ancient times, many people have criticized Lao Tzu's words as insidious, mean, and seeing things too thoroughly. Because they interpreted this sentence to mean

It is said that the world is neither benevolent nor benevolent, but it gives birth to all things, and treats all things as rotten dogs. This is a misunderstanding and misinterpretation of Laozi's thoughts. The original meaning of "rudou dogs" here is that dogs were ordinary people in ancient times.

Sacrificial sacrifices (because large sacrifices such as pigs, cows, and sheep cannot be afforded). With the evolution of social customs, people gradually no longer use real dogs, but use grass to tie them in the shape of a dog instead.

It is equivalent to using pig heads made of wheat flour instead of real pig heads during worship). After the cud dog is ready, everyone attaches great importance to it and dare not touch it casually before it is used for sacrifice;

After the sacrifice is held, leave it alone. Heaven and earth are not kind. They treat everything like a cud dog and let everything fester. The saint is also unkind, and he is also like a cud dog.

Treating the people like a dog and leaving them to their own devices, wouldn't it be like a bellows? It is empty and inexhaustible. The more it stirs up, the more the wind will flow, and the endless orders will only make people more confused.

If it doesn’t make sense, it’s better to stay quiet. Heaven and earth gave birth to all things, but it didn’t take credit. Heaven and earth gave life to all things, but it didn’t take credit for it. Heaven and earth did good things, making all things live. Whatever they can do, they do it.

There are no conditions. The world sees all things as being like that lost piece of shit. They are not particularly good to people or particularly bad to other things, and they don’t want to get any reward from all things. The reason why people are bad to all things is that they even help others.

When you marry someone, conditions are often attached and you hope to get something in return. This is due to people's selfish concepts. Therefore, Laozi recommends that people should imitate the spirit of heaven and earth, "There is no such thing as benevolence, and there is no such thing as unbenevolence."

This is the true meaning of Laozi's "Heaven and Earth are not benevolent, and they treat all things like straw dogs." It comes from Chapter 5 of Laozi in the Tao Te Ching: Heaven and earth are not benevolent, and they treat all things like straw dogs.

Is it like a stick? It's empty but unyielding, and it gets better when you move. It's better to stay in the center than to talk too much. The world is unkind, and everything is like a dog, tearing mountains and rocks, and crying from the heart. A sentence from "Laozi"

This sentence has spread like wildfire and is "Heaven and Earth are unkind and treat all things as stupid dogs." People's understanding is probably: "Master Tian, ??you are so unkind that you abuse the people like this!" Does this understanding conform to the original meaning of "Laozi"?

?“The heaven and the earth are unkind and regard all things as gullible dogs; the saints are unkind and regard the common people as gullible dogs.

"It comes from Chapter 5 of the current version of "Laozi". The legendary Lord Heshang (some think he was from the time of Emperor Wen of Han Dynasty) has a note: "Heaven gives changes to the earth, and it is not benevolent and gracious, but it is left to nature.

""All things are born in heaven and earth, but human beings are the most valuable.

Heaven and earth regard them as grass and dogs, and do not expect retribution.

"The comment on the sentence "Sage" is similar to this. It means that the heaven and the earth do not talk about benevolence and kindness, but just leave it to nature, and regard all things as grass and dogs. Wang Bi's note: "Heaven and earth leave it to nature, do nothing and create nothing, and all things govern themselves, so they are not benevolent.

also.

A benevolent person will establish and transform, and be kind and helpful.

If things are created and transformed, things will lose their true nature.

If there is kindness and action, then things will not exist.

If things don't exist, they won't be enough to carry.

Heaven and earth do not produce cud for beasts, but beasts eat cud; they do not produce dogs for humans, but humans eat dogs.

If nothing is done for all things and all things are suitable for their use, then everything will be supported.

If wisdom (tonghui) is cultivated by oneself, it will not be enough.

"(According to Lou Yulie's "Commentary and Commentary of Wang Bi's Collection", published by Zhonghua Book Company in 1999) Wang Bi's meaning is that the way of heaven is just natural and does not benefit things. And all things have their own uses, such as animals eating grass and people eating dogs.

Category: Mr. Hu Shi, who is famous all over the world, has an explanation of this sentence in "Laozi" in his "Outline of the History of Chinese Philosophy (Volume 1)" (first edition of the Commercial Press in 1919): the first

, that is, Wang Bi said, that is, benevolence is interpreted as loving-kindness; the second type is a philosophical explanation, saying: benevolence means "human beings". "The Doctrine of the Mean" says: "Benevolence is a human being."

"Mencius" said: "Benevolence is a human being."

"Liu Xi's "Explanation of Names" said: "Human means benevolence; benevolence means living things.

"Being unbenevolent means not being human and not being of the same kind as others. The ancients regarded heaven as a master with will, knowledge, joy and anger, and regarded heaven as the same kind of human beings. This is called the theory that heaven and earth are of the same kind. Laozi's "Heaven and earth are not benevolent"

"It seems that it also means that heaven and earth are not of the same nature as human beings. Then, Hu Shi said: "Among human nature, love is the most common, so to say that heaven and earth are not of the same nature as human beings means that heaven and earth have no kindness.

"This unified the two different views. Finally, Hu Shisheng promoted his understanding of Laozi's concept, saying: "Laozi's concept broke the ancient fallacy that heaven and man are the same kind, and laid the foundation for later natural science.

"In 1922, Liang Qichao also believed that Laozi's words showed the wavering of faith in heaven in Chapter 2 "The Thought of Heaven's Way" in the preface to "History of Political Thought of Pre-Qin" and Appendix 2 "Historical Changes in the Concept of Heaven's Way", which opened up the later

Xunzi's thoughts on heaven. Chapter 3 of the first volume of Mr. Zhong Tai's "History of Chinese Philosophy" has the appendix ""Laozi" Explains the Inhumaneness of Heaven and Earth and Treats All Things as a Cow" (first edition of The Commercial Press in 1929), which explains this.

Refutation: "I have looked at the entire book of Laozi and know that what he said is grounded in speculation and does not have enough evidence to make a final conclusion.