1
00:00:00,080 --> 00:00:02,319
孔子给万物命名

2
00:00:02,319 --> 00:00:06,160
老子用一句话作废公元前五百年前后

3
00:00:06,160 --> 00:00:07,461
两个老人见过一面

4
00:00:08,380 --> 00:00:10,839
这件事没有确切的文献记录

5
00:00:10,839 --> 00:00:14,640
但司马迁在<史记>中写了：孔子适周

6
00:00:14,640 --> 00:00:15,480
问礼于老子

7
00:00:16,059 --> 00:00:18,420
见面的细节我们不得而知

8
00:00:18,420 --> 00:00:19,719
但离开之后

9
00:00:19,719 --> 00:00:22,320
孔子对弟子们说了一句流传千古的话

10
00:00:22,320 --> 00:00:24,260
"吾今日见老子

11
00:00:24,260 --> 00:00:25,379
其犹龙邪

12
00:00:25,480 --> 00:00:25,821
"龙

13
00:00:26,399 --> 00:00:28,481
孔子用"龙"来形容老子

14
00:00:28,980 --> 00:00:30,841
这个字的分量你要掂一掂

15
00:00:31,579 --> 00:00:33,880
孔子一辈子说话极其克制"

16
00:00:34,000 --> 00:00:35,640
不语怪力乱神"

17
00:00:35,640 --> 00:00:37,800
措辞严谨到了近乎刻板的程度

18
00:00:38,579 --> 00:00:41,200
他评价自己最得意的弟子颜回

19
00:00:41,200 --> 00:00:42,800
也不过是"贤哉回也"

20
00:00:43,439 --> 00:00:44,600
但面对老子

21
00:00:44,600 --> 00:00:47,720
他用了一个他几乎从不使用的意象 - 龙

22
00:00:48,500 --> 00:00:50,079
乘风云而上天

23
00:00:50,119 --> 00:00:52,080
不是凡人能够测度的存在

24
00:00:52,740 --> 00:00:53,820
这说明什么

25
00:00:53,960 --> 00:00:56,119
说明孔子在那一瞬间

26
00:00:56,119 --> 00:00:59,460
感受到了一种他的认知框架无法处理的东西

27
00:01:00,020 --> 00:01:02,040
他的系统短暂地宕机了

28
00:01:02,460 --> 00:01:02,960
然后呢

29
00:01:03,479 --> 00:01:05,900
然后他回去继续建设他的系统

30
00:01:06,719 --> 00:01:10,599
仁、义、礼、智、信、君君臣臣

31
00:01:10,599 --> 00:01:11,401
父父子子

32
00:01:12,019 --> 00:01:13,001
他没有追随老子

33
00:01:13,480 --> 00:01:15,240
他选择了回到自己的轨道

34
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这个选择

35
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改变了整个中华文明的走向

36
00:01:19,379 --> 00:01:21,319
两千五百年后的今天

37
00:01:21,319 --> 00:01:23,340
你我骨子里的操作系统

38
00:01:23,340 --> 00:01:24,701
还是孔子写的那一套

39
00:01:25,140 --> 00:01:25,420
哈喽

40
00:01:25,420 --> 00:01:26,060
大家好

41
00:01:26,060 --> 00:01:26,761
我是王利杰

42
00:01:27,239 --> 00:01:30,240
今天是「如果历史可以假设」系列的第一期

43
00:01:31,140 --> 00:01:32,299
在展开之前

44
00:01:32,299 --> 00:01:34,791
我先快速说一下这个系列在做什么

45
00:01:35,680 --> 00:01:37,719
如果孔子跟随了老子

46
00:01:37,719 --> 00:01:39,640
儒学会变成什么样

47
00:01:39,719 --> 00:01:42,459
如果项羽在鸿门宴上动了手

48
00:01:42,459 --> 00:01:44,379
中国历史会拐向哪里

49
00:01:44,480 --> 00:01:47,140
如果王阳明没有被贬到龙场

50
00:01:47,140 --> 00:01:48,280
他还能悟道吗

51
00:01:48,400 --> 00:01:49,459
这个系列做一件事

52
00:01:49,459 --> 00:01:55,280
用1973年马王堆汉墓出土的帛书版道德经逐章审判

53
00:01:55,280 --> 00:01:58,341
中国历史上那些最令人扼腕的人物

54
00:01:58,500 --> 00:02:00,420
你从小背的"大器晚成"

55
00:02:00,420 --> 00:02:02,739
帛书版写的是"大器免成""

56
00:02:02,939 --> 00:02:05,209
上善若水"原来是"上善治水""

57
00:02:05,799 --> 00:02:07,721
非常道"原来是"非恒道"

58
00:02:08,360 --> 00:02:09,359
一字之差

59
00:02:09,360 --> 00:02:09,881
天壤之别

60
00:02:10,439 --> 00:02:13,060
每一期拆解章节、审判人物

61
00:02:13,060 --> 00:02:14,020
然后问一个问题

62
00:02:14,020 --> 00:02:18,199
如果他在关键节点上换了一套认知操作系统

63
00:02:18,199 --> 00:02:19,479
结局会怎样

64
00:02:19,599 --> 00:02:20,659
50期追完

65
00:02:20,659 --> 00:02:24,000
你会拿到一部完整的帛书版道德经解读

66
00:02:24,000 --> 00:02:26,361
和几十个用鲜血写成的认知教训

67
00:02:27,590 --> 00:02:27,699
好

68
00:02:27,699 --> 00:02:29,181
回到今天的主角 - 孔子

69
00:02:30,199 --> 00:02:31,840
为什么第一期写他

70
00:02:31,939 --> 00:02:33,939
因为要拆解道德经

71
00:02:33,939 --> 00:02:38,081
你必须先看清那个遮住道德经两千年的东西是什么

72
00:02:38,560 --> 00:02:39,460
那个东西

73
00:02:39,460 --> 00:02:40,241
就是儒学

74
00:02:40,780 --> 00:02:42,379
不是说儒学不好

75
00:02:42,379 --> 00:02:43,159
而是说

76
00:02:43,159 --> 00:02:46,379
儒学的底层逻辑和道德经的底层逻辑

77
00:02:46,379 --> 00:02:47,820
存在一个根本性的冲突

78
00:02:48,360 --> 00:02:49,419
这个冲突

79
00:02:49,419 --> 00:02:52,320
从老子写下第一句话的那一刻就注定了

80
00:02:52,979 --> 00:02:55,259
而我们今天绝大多数人

81
00:02:55,259 --> 00:02:56,759
包括我自己在内

82
00:02:56,759 --> 00:02:59,581
骨子里跑的操作系统是儒家的

83
00:02:59,659 --> 00:03:01,139
不把这个看清楚

84
00:03:01,139 --> 00:03:02,961
道德经的门你推不开

85
00:03:03,659 --> 00:03:05,621
那我们就来看老子的第一句话

86
00:03:06,300 --> 00:03:07,519
在帛书版中

87
00:03:07,520 --> 00:03:10,759
传世版的第一章对应的是第四十五章

88
00:03:10,759 --> 00:03:11,941
标题叫"观道"

89
00:03:12,400 --> 00:03:14,460
原文是这样的：道

90
00:03:14,460 --> 00:03:15,439
可道也

91
00:03:15,439 --> 00:03:16,140
非恒道也

92
00:03:16,800 --> 00:03:17,259
名

93
00:03:17,259 --> 00:03:18,340
可名也

94
00:03:18,340 --> 00:03:18,941
非恒名也

95
00:03:19,560 --> 00:03:20,479
无名

96
00:03:20,479 --> 00:03:21,780
万物之始也

97
00:03:21,780 --> 00:03:22,639
有名

98
00:03:22,639 --> 00:03:23,700
万物之母也

99
00:03:23,860 --> 00:03:25,360
故恒无欲也

100
00:03:25,360 --> 00:03:26,639
以观亓眇

101
00:03:26,639 --> 00:03:27,659
恒有欲也

102
00:03:27,659 --> 00:03:28,610
以观亓所徼

103
00:03:29,219 --> 00:03:30,080
两者同出

104
00:03:30,400 --> 00:03:31,040
异名同谓

105
00:03:31,680 --> 00:03:32,900
玄之又玄

106
00:03:32,900 --> 00:03:33,561
众眇之门

107
00:03:34,120 --> 00:03:34,461
等一下

108
00:03:34,960 --> 00:03:36,080
你发现没有

109
00:03:36,259 --> 00:03:39,120
帛书版写的是"非恒道也"

110
00:03:39,120 --> 00:03:40,251
不是"非常道"

111
00:03:40,860 --> 00:03:43,100
这不是一个无关紧要的字眼差异

112
00:03:43,800 --> 00:03:46,480
"恒"字是汉文帝刘恒的名讳

113
00:03:47,120 --> 00:03:49,519
帛书甲乙两本成书较早

114
00:03:49,520 --> 00:03:51,319
都还保留着"恒"字

115
00:03:51,319 --> 00:03:53,659
但后来的传世版为了避讳

116
00:03:53,659 --> 00:03:55,521
把所有的"恒"都改成了"常"

117
00:03:56,240 --> 00:03:58,920
两千年来大家读的都是"非常道"

118
00:03:59,520 --> 00:04:01,560
"常"和"恒"有什么区别

119
00:04:01,659 --> 00:04:02,221
区别大了

120
00:04:02,699 --> 00:04:05,531
"非常道"容易被理解为"不是平常的道"

121
00:04:06,300 --> 00:04:07,080
道嘛

122
00:04:07,080 --> 00:04:08,120
很不平常

123
00:04:08,120 --> 00:04:08,919
很玄妙

124
00:04:08,919 --> 00:04:09,461
说不清楚

125
00:04:09,960 --> 00:04:14,520
这个理解把道德经直接推进了玄学的口袋：道是什么

126
00:04:14,639 --> 00:04:15,140
说不清的

127
00:04:15,659 --> 00:04:16,019
完事了

128
00:04:16,680 --> 00:04:18,680
但"非恒道"的意思完全不同

129
00:04:19,199 --> 00:04:20,661
"恒"是永恒不变

130
00:04:21,160 --> 00:04:24,718
"非恒道"说的是：凡是能被说出来的道

131
00:04:24,720 --> 00:04:26,340
都不是那个永恒不变的道

132
00:04:26,899 --> 00:04:29,610
你感受一下这两个版本的力度差异

133
00:04:30,170 --> 00:04:32,218
"非常道"：道很玄

134
00:04:32,220 --> 00:04:32,680
别问了

135
00:04:33,220 --> 00:04:35,720
"非恒道"：能被语言表达的

136
00:04:35,720 --> 00:04:37,060
都不是终极真相

137
00:04:37,540 --> 00:04:40,040
语言这个工具有它的带宽极限

138
00:04:40,959 --> 00:04:42,339
我接下来五千个字

139
00:04:42,339 --> 00:04:44,221
都是不得已的有损压缩

140
00:04:44,779 --> 00:04:46,420
第一句话的基调就变了

141
00:04:47,120 --> 00:05:00,759
老子不是在故弄玄虚

142
00:05:00,759 --> 00:05:02,959
他是在做一件极其诚实的事

143
00:05:03,639 --> 00:05:06,920
在全书开头预先告诉你：兄弟

144
00:05:06,920 --> 00:05:09,120
语言传不了全部的意思

145
00:05:09,120 --> 00:05:10,319
我只能尽力

146
00:05:10,319 --> 00:05:11,380
你要有心理准备

147
00:05:12,040 --> 00:05:14,920
紧接着下一句更关键："名

148
00:05:14,920 --> 00:05:15,959
可名也

149
00:05:15,959 --> 00:05:16,661
非恒名也

150
00:05:17,079 --> 00:05:18,339
"能被命名的

151
00:05:18,339 --> 00:05:20,320
都不是那个永恒不变的名

152
00:05:20,939 --> 00:05:21,939
请注意

153
00:05:21,939 --> 00:05:23,420
这句话打击面极大

154
00:05:23,779 --> 00:05:26,060
它直接对准了一个人 - 孔子

155
00:05:26,899 --> 00:05:29,740
孔子一生最核心的工作是什么

156
00:05:29,980 --> 00:05:30,440
是"正名"

157
00:05:31,180 --> 00:05:33,339
"名不正则言不顺

158
00:05:33,339 --> 00:05:34,880
言不顺则事不成

159
00:05:35,360 --> 00:05:37,920
"他建立了人类文明史上最庞大

160
00:05:38,399 --> 00:05:40,019
最精密的"名"的体系

161
00:05:40,019 --> 00:05:45,000
仁、义、礼、智、信是行为的名

162
00:05:45,000 --> 00:05:47,839
君臣父子夫妇是关系的名

163
00:05:47,839 --> 00:05:50,840
丧服五等、祭祀仪轨是制度的名

164
00:05:51,399 --> 00:05:53,420
他用名来定义一切

165
00:05:53,420 --> 00:05:55,319
用名来规范一切

166
00:05:55,319 --> 00:05:56,721
用名来安顿一切

167
00:05:57,399 --> 00:05:58,259
他相信

168
00:05:58,259 --> 00:05:59,658
只要名正了

169
00:05:59,660 --> 00:06:00,440
天下就治了

170
00:06:01,420 --> 00:06:04,279
而老子上来第一句就说：能命名的

171
00:06:04,279 --> 00:06:05,560
都不是终极的东西

172
00:06:06,160 --> 00:06:09,459
你再看帛书版第七十六章："道

173
00:06:09,459 --> 00:06:09,880
恒无名

174
00:06:10,420 --> 00:06:11,040
"道

175
00:06:11,040 --> 00:06:13,260
永恒地处于无法被命名的状态

176
00:06:14,220 --> 00:06:17,699
再看帛书版第十九章："知者弗言

177
00:06:17,699 --> 00:06:18,380
言者弗知

178
00:06:18,920 --> 00:06:20,939
"真正知道的人不说

179
00:06:20,939 --> 00:06:22,460
说的人不真正知道

180
00:06:23,060 --> 00:06:23,858
（注意啊

181
00:06:23,860 --> 00:06:25,759
这句话是在说我呢

182
00:06:25,759 --> 00:06:27,439
我就是那个在说的人

183
00:06:27,439 --> 00:06:28,920
那个不真正知道的人

184
00:06:29,399 --> 00:06:30,879
这可不是开玩笑

185
00:06:30,879 --> 00:06:32,120
这是真真切切的

186
00:06:32,490 --> 00:06:34,319
）这三句话放在一起

187
00:06:34,319 --> 00:06:35,009
你就明白了

188
00:06:35,759 --> 00:06:40,120
老子从始至终都在说同一件事：真正的道

189
00:06:40,120 --> 00:06:41,700
在语言和概念之前

190
00:06:42,220 --> 00:06:43,839
你用名去抓它

191
00:06:43,839 --> 00:06:47,639
就像用渔网去捞水 - 网是有形的

192
00:06:47,639 --> 00:06:49,460
水从每个网眼里流走了

193
00:06:50,100 --> 00:06:51,339
孔子的体系

194
00:06:51,339 --> 00:06:54,020
恰恰是人类历史上最精密的一张网

195
00:06:54,579 --> 00:06:55,920
这不是在贬低孔子

196
00:06:56,600 --> 00:06:59,259
孔子的网确实网住了很多有用的东西

197
00:06:59,939 --> 00:07:02,360
伦理、秩序、文明、教化

198
00:07:02,959 --> 00:07:04,158
没有这张网

199
00:07:04,160 --> 00:07:06,320
中华文明不会延续两千年

200
00:07:06,939 --> 00:07:11,220
但老子要告诉你的是：网住的那些东西很有用

201
00:07:11,220 --> 00:07:12,640
但它们不是水本身

202
00:07:13,319 --> 00:07:14,820
你不能把网当成水

203
00:07:15,160 --> 00:07:17,879
帛书版第一章里有一段话

204
00:07:17,879 --> 00:07:22,199
简直像是专门写给孔子的："故失道而后德

205
00:07:22,199 --> 00:07:23,839
失德而后仁

206
00:07:23,839 --> 00:07:25,319
失仁而后义

207
00:07:25,319 --> 00:07:26,300
失义而后礼

208
00:07:27,000 --> 00:07:27,939
夫礼者

209
00:07:27,939 --> 00:07:29,399
忠信之泊也

210
00:07:29,399 --> 00:07:30,340
而乱之首也

211
00:07:31,019 --> 00:07:33,480
"翻译过来：当人们失去了道

212
00:07:33,480 --> 00:07:34,920
才开始讲德

213
00:07:34,920 --> 00:07:35,920
失去了德

214
00:07:35,920 --> 00:07:37,319
才开始讲仁

215
00:07:37,319 --> 00:07:38,240
失去了仁

216
00:07:38,240 --> 00:07:39,600
才开始讲义

217
00:07:39,600 --> 00:07:40,519
失去了义

218
00:07:40,519 --> 00:07:41,360
才开始讲礼

219
00:07:42,079 --> 00:07:43,360
而礼这个东西

220
00:07:43,360 --> 00:07:45,300
是忠信变薄的产物

221
00:07:45,300 --> 00:07:46,200
是混乱的开端

222
00:07:46,980 --> 00:07:49,340
道、德、仁、义、礼

223
00:07:49,959 --> 00:07:51,770
这是一个逐级退化的序列

224
00:07:52,319 --> 00:07:55,399
老子说得很清楚：你越往后走

225
00:07:55,399 --> 00:07:56,200
离道越远

226
00:07:56,720 --> 00:07:58,800
孔子的核心体系是什么

227
00:07:59,040 --> 00:08:00,140
仁义礼

228
00:08:00,879 --> 00:08:02,980
恰好是这个退化序列的后三项

229
00:08:03,740 --> 00:08:07,839
这段话的杀伤力在于 - 它不是在说仁义礼没用

230
00:08:07,839 --> 00:08:10,650
而是在说仁义礼是一种"退而求其次"

231
00:08:11,240 --> 00:08:12,959
好比一个人丢了健康

232
00:08:12,959 --> 00:08:13,760
才开始吃药

233
00:08:14,519 --> 00:08:15,800
药当然有用

234
00:08:15,800 --> 00:08:17,520
但你不能说药就是健康

235
00:08:18,319 --> 00:08:20,980
孔子一辈子在研制最好的药方

236
00:08:20,980 --> 00:08:23,959
而老子在说：与其研究怎么吃药

237
00:08:23,959 --> 00:08:25,500
不如想想怎么不生病

238
00:08:26,220 --> 00:08:28,699
更扎心的一句："前识者

239
00:08:28,699 --> 00:08:29,879
道之华也

240
00:08:29,879 --> 00:08:30,880
而愚之首也

241
00:08:31,420 --> 00:08:35,639
"那些走在前面去预判、去规划、去设计制度的人

242
00:08:36,139 --> 00:08:38,320
就像孔子这样的先知先觉者

243
00:08:38,918 --> 00:08:40,918
他们是道的表面花朵

244
00:08:40,918 --> 00:08:42,280
也是愚蠢的开端

245
00:08:42,500 --> 00:08:43,379
为什么

246
00:08:43,460 --> 00:08:45,639
因为你越是聪明、越是能干

247
00:08:46,279 --> 00:08:48,899
越是善于用概念去规划世界

248
00:08:48,899 --> 00:08:51,059
你就越容易犯一个错误

249
00:08:51,059 --> 00:08:53,821
把自己编织的概念网当成了世界本身

250
00:08:54,460 --> 00:08:55,279
到这里

251
00:08:55,279 --> 00:08:56,390
庭审时刻开始了

252
00:08:57,059 --> 00:09:00,500
我们用帛书版道德经第四十五章的框架

253
00:09:00,500 --> 00:09:03,240
来逐条审视孔子的认知操作系统

254
00:09:03,799 --> 00:09:05,460
第一条："道

255
00:09:05,460 --> 00:09:06,519
可道也

256
00:09:06,519 --> 00:09:07,240
非恒道也

257
00:09:07,779 --> 00:09:10,240
"孔子终身致力于把道"说清楚"

258
00:09:10,799 --> 00:09:14,480
他删述六经、开办私学、周游列国

259
00:09:14,480 --> 00:09:18,279
就是要把他理解的天道人伦用语言固定下来

260
00:09:18,480 --> 00:09:19,081
传播出去

261
00:09:19,759 --> 00:09:22,960
但老子的判决是：凡是能被说出来的

262
00:09:22,960 --> 00:09:24,420
都不是那个恒常的道

263
00:09:25,120 --> 00:09:26,240
孔子说出来的那些

264
00:09:26,720 --> 00:09:29,279
仁义礼智信 - 当然有价值

265
00:09:29,279 --> 00:09:30,919
但它们是道的投影

266
00:09:30,919 --> 00:09:31,780
不是道本身

267
00:09:32,419 --> 00:09:34,059
第二条："名

268
00:09:34,059 --> 00:09:35,100
可名也

269
00:09:35,100 --> 00:09:35,900
非恒名也

270
00:09:36,340 --> 00:09:38,240
"孔子的核心方法是正名

271
00:09:38,820 --> 00:09:40,980
"君君臣臣父父子子"

272
00:09:41,519 --> 00:09:43,919
每个位置有每个位置的名

273
00:09:43,919 --> 00:09:45,620
每个名有每个名的义务

274
00:09:46,139 --> 00:09:48,179
但老子说：能命名的

275
00:09:48,179 --> 00:09:49,721
都不是永恒不变的名

276
00:09:50,320 --> 00:09:52,019
你给关系起了名字

277
00:09:52,019 --> 00:09:53,100
关系就被框住了

278
00:09:53,659 --> 00:09:55,149
"君"就必须像"君""

279
00:09:55,759 --> 00:09:58,520
臣"就必须像"臣" - 灵活性为零

280
00:09:59,200 --> 00:10:04,059
两千年来多少忠臣被这套名分逻辑逼上了绝路

281
00:10:04,139 --> 00:10:06,159
第三条："无名

282
00:10:06,159 --> 00:10:07,559
万物之始也

283
00:10:07,559 --> 00:10:08,360
有名

284
00:10:08,360 --> 00:10:09,140
万物之母也

285
00:10:09,659 --> 00:10:13,659
"无名是万物的开端 - 在概念产生之前

286
00:10:13,659 --> 00:10:15,059
万物自然运作

287
00:10:15,059 --> 00:10:16,341
不需要人去定义它

288
00:10:17,019 --> 00:10:19,019
有名是万物的母亲

289
00:10:19,019 --> 00:10:21,698
命名创造了可辨识的世界

290
00:10:21,700 --> 00:10:23,280
人类文明由此开始

291
00:10:23,840 --> 00:10:26,321
孔子在"有名"这一端做到了极致

292
00:10:26,940 --> 00:10:29,480
但他对"无名"那一端几乎没有涉足

293
00:10:30,120 --> 00:10:31,938
他不谈怪力乱神

294
00:10:31,940 --> 00:10:33,880
不讨论语言到达不了的地方

295
00:10:34,559 --> 00:10:36,320
他选择性地忽略了

296
00:10:36,320 --> 00:10:37,120
或者说

297
00:10:37,120 --> 00:10:40,640
他的系统无法处理 - 那个超越概念的维度

298
00:10:41,159 --> 00:10:43,440
第四条："故恒无欲也

299
00:10:43,440 --> 00:10:44,400
以观亓眇

300
00:10:44,840 --> 00:10:47,120
"保持恒常的无欲状态

301
00:10:47,120 --> 00:10:49,240
才能观察到道的精微之处

302
00:10:50,120 --> 00:10:51,279
孔子有欲吗

303
00:10:51,419 --> 00:10:51,841
当然有

304
00:10:52,450 --> 00:10:54,440
他的欲不是物质之欲

305
00:10:54,440 --> 00:10:57,860
而是更深层的 - 他欲天下大治

306
00:10:57,860 --> 00:10:59,340
欲礼乐复兴

307
00:10:59,340 --> 00:11:00,180
欲"克己复礼"

308
00:11:00,799 --> 00:11:02,221
这些欲当然高尚

309
00:11:02,919 --> 00:11:05,250
但老子的意思是：只要你还有欲

310
00:11:05,759 --> 00:11:07,139
哪怕是最崇高的欲

311
00:11:07,659 --> 00:11:09,860
你就看不到那个最精微的东西

312
00:11:10,399 --> 00:11:12,899
因为欲本身就是一个滤镜

313
00:11:12,899 --> 00:11:16,441
它让你只能看到与你的欲望相关的那部分现实

314
00:11:17,120 --> 00:11:17,659
现在

315
00:11:17,659 --> 00:11:20,441
让我们用唯识学来做一份"病理报告"

316
00:11:21,100 --> 00:11:23,320
不是评判孔子做错了什么

317
00:11:23,320 --> 00:11:25,581
而是解释他为什么只能这样

318
00:11:26,279 --> 00:11:29,560
唯识学是佛教中最精密的意识分析系统

319
00:11:30,220 --> 00:11:31,220
在这个系列中

320
00:11:31,220 --> 00:11:34,090
我把它当作一套"认知诊断工具"来用

321
00:11:34,820 --> 00:11:36,179
不是宗教教义

322
00:11:36,179 --> 00:11:37,260
而是分析框架

323
00:11:37,840 --> 00:11:43,059
唯识学说人有八种意识 - 前五识是眼耳鼻舌身

324
00:11:43,059 --> 00:11:44,759
负责感官输入

325
00:11:44,759 --> 00:11:46,639
第六识是意识

326
00:11:46,639 --> 00:11:48,940
负责分析、判断、推理

327
00:11:48,940 --> 00:11:51,438
是我们日常使用的"主程序"

328
00:11:51,440 --> 00:11:53,600
第七识叫末那识

329
00:11:53,600 --> 00:11:57,019
它的功能是持续不断地抓取"这是我

330
00:11:57,399 --> 00:12:00,259
这是我的" - 它是自我感的根源

331
00:12:00,259 --> 00:12:02,419
第八识叫阿赖耶识

332
00:12:02,419 --> 00:12:06,198
是所有经验、习气、倾向的储存仓库

333
00:12:06,200 --> 00:12:08,060
就像一个巨大的种子库

334
00:12:08,860 --> 00:12:10,700
孔子的问题出在哪里

335
00:12:10,820 --> 00:12:15,120
唯识学有一个概念叫"遍计所执性" - 简单说

336
00:12:15,120 --> 00:12:17,841
就是把语言概念当成了真实本身

337
00:12:18,539 --> 00:12:20,830
你可以把它理解为一种"认知滤镜"

338
00:12:20,840 --> 00:12:25,260
它让你以为你给事物贴的标签就是事物的本质

339
00:12:26,039 --> 00:12:28,900
孔子是遍计所执的大师级实践者

340
00:12:29,759 --> 00:12:34,201
仁、义、礼、智、信 - 这些都是他创造的标签

341
00:12:34,919 --> 00:12:37,280
这些标签非常精妙、非常有用

342
00:12:37,919 --> 00:12:41,020
但唯识学会说：标签不是事物本身

343
00:12:41,600 --> 00:12:44,620
你给一朵花贴上"美"的标签

344
00:12:44,620 --> 00:12:45,841
花并不因此变美

345
00:12:46,620 --> 00:12:47,980
花自己在开

346
00:12:47,980 --> 00:12:49,140
它不需要你的标签

347
00:12:49,679 --> 00:12:51,860
你说"这是仁"的那一刻

348
00:12:51,860 --> 00:12:53,520
仁就被你的概念框住了

349
00:12:54,100 --> 00:12:55,019
真正的仁

350
00:12:55,019 --> 00:12:56,941
可能恰恰在你的定义之外

351
00:12:57,379 --> 00:13:01,919
更深一层：孔子不只是在给外在世界贴标签

352
00:13:01,919 --> 00:13:03,520
他在给人心贴标签

353
00:13:04,019 --> 00:13:05,120
"克己复礼为仁"

354
00:13:05,600 --> 00:13:09,279
这个定义把仁从一种活泼泼的心灵状态

355
00:13:09,279 --> 00:13:11,221
变成了一条可执行的规则

356
00:13:11,799 --> 00:13:12,800
规则当然有用

357
00:13:13,159 --> 00:13:15,480
但一旦仁变成了规则

358
00:13:15,480 --> 00:13:18,080
人就不再是发自内心地去爱

359
00:13:18,080 --> 00:13:20,841
而是按照标准操作流程去执行"爱"

360
00:13:21,419 --> 00:13:24,539
这就是为什么儒家体系培养出的人

361
00:13:24,539 --> 00:13:26,030
往往"知礼"但不"近道"

362
00:13:26,539 --> 00:13:30,299
他们能准确地说出仁义礼智信的定义

363
00:13:30,299 --> 00:13:34,860
却未必能在一个没有任何规则指导的情境中做出真正

364
00:13:34,860 --> 00:13:35,580
自然

365
00:13:35,659 --> 00:13:36,841
真正恰当的回应

366
00:13:37,220 --> 00:13:40,610
这里要特别说明一句：我不是在说儒学"错了"

367
00:13:41,440 --> 00:13:45,139
如果把这个问题想成"儒学对还是道家对"

368
00:13:45,139 --> 00:13:48,179
那你本身就掉进了二元对立的陷阱里

369
00:13:48,179 --> 00:13:52,399
而这恰恰是道德经下一章（帛书版第四十六章）要讲

370
00:13:52,399 --> 00:13:52,480
的

371
00:13:53,120 --> 00:13:58,279
我要说的是：儒学和道家是两套不同层次的操作系统

372
00:13:58,279 --> 00:13:59,701
处理不同层次的问题

373
00:14:00,399 --> 00:14:03,740
儒学处理的是人与人之间如何共处

374
00:14:03,740 --> 00:14:05,320
这个问题极其重要

375
00:14:05,320 --> 00:14:06,040
不可或缺

376
00:14:06,720 --> 00:14:10,360
道德经处理的是人与道之间如何相通

377
00:14:10,360 --> 00:14:12,179
这个问题更底层

378
00:14:12,179 --> 00:14:14,660
但大多数人一辈子不需要面对

379
00:14:15,059 --> 00:14:16,220
问题在于

380
00:14:16,220 --> 00:14:18,639
当儒学成为唯一的操作系统

381
00:14:18,639 --> 00:14:21,919
当所有人都只用概念去理解世界

382
00:14:21,919 --> 00:14:25,000
超越概念的那个维度就被系统性地遮蔽了

383
00:14:25,600 --> 00:14:26,679
两千年来

384
00:14:26,679 --> 00:14:29,240
道德经在儒学的知识霸权下

385
00:14:29,240 --> 00:14:30,919
被当成了一种"哲学"

386
00:14:30,919 --> 00:14:32,920
一种可以用概念分析的对象

387
00:14:33,620 --> 00:14:35,940
但道德经不是用来"分析"的

388
00:14:35,940 --> 00:14:37,221
它是用来"体验"的

389
00:14:37,799 --> 00:14:40,320
你用儒学的方法去读道德经

390
00:14:40,320 --> 00:14:43,500
就像用听觉去理解颜色 - 工具不对

391
00:14:44,120 --> 00:14:44,519
那么

392
00:14:44,519 --> 00:14:47,480
如果孔子在那次与老子的会面后

393
00:14:47,480 --> 00:14:49,000
选择了不同的路呢

394
00:14:49,200 --> 00:14:51,799
假设他没有回到自己的轨道

395
00:14:51,799 --> 00:14:53,120
而是跟随老子

396
00:14:53,120 --> 00:14:57,360
或者至少在自己的体系中留出了一个"无名"的维度

397
00:14:57,360 --> 00:14:59,800
一个不能被概念抵达的空白地带

398
00:15:00,419 --> 00:15:01,080
那么

399
00:15:01,080 --> 00:15:03,259
儒学可能会变成一个更完整的系统

400
00:15:03,259 --> 00:15:05,259
既有"名"的秩序

401
00:15:05,259 --> 00:15:06,461
又有"无名"的留白

402
00:15:06,940 --> 00:15:08,940
既有礼乐教化的实用性

403
00:15:08,940 --> 00:15:10,640
又有超越概念的开放性

404
00:15:11,279 --> 00:15:12,000
这不是空想

405
00:15:12,600 --> 00:15:15,519
后来的王阳明某种程度上做了这件事

406
00:15:16,159 --> 00:15:20,180
他用"良知"打通了儒学和直觉体验之间的通道

407
00:15:20,740 --> 00:15:24,600
但他为此付出了龙场那样几乎致命的代价

408
00:15:24,600 --> 00:15:26,620
我们后面会详细讲王阳明

409
00:15:27,240 --> 00:15:28,259
说到最后

410
00:15:28,259 --> 00:15:30,039
这跟我们有什么关系

411
00:15:30,259 --> 00:15:30,930
关系太大了

412
00:15:31,440 --> 00:15:35,081
我们每天都在做孔子做的事 - 给世界命名

413
00:15:35,559 --> 00:15:38,549
"我是一个程序员"、"这段感情不健康"

414
00:15:38,559 --> 00:15:40,620
"这个市场在走下坡路"

415
00:15:40,620 --> 00:15:43,380
"他是个好人"、"这件事不公平"

416
00:15:43,960 --> 00:15:46,059
你用名字来理解世界

417
00:15:46,059 --> 00:15:47,461
用标签来做决策

418
00:15:48,080 --> 00:15:49,299
这没有错

419
00:15:49,299 --> 00:15:50,740
人不可能不用概念

420
00:15:51,360 --> 00:15:55,980
但问题在于：你有没有意识到你的概念不是世界本身

421
00:15:56,039 --> 00:15:58,980
当你说"这段感情不健康"的时候

422
00:15:58,980 --> 00:16:03,580
你是在描述一个复杂的、活的、时刻在变化的关系

423
00:16:03,580 --> 00:16:05,960
还是在把一个标签贴上去

424
00:16:05,960 --> 00:16:08,159
然后根据标签来做决定

425
00:16:08,320 --> 00:16:10,639
当你说"我是一个内向的人"的时候"

426
00:16:11,179 --> 00:16:14,159
内向"这个名字是在帮助你认识自己

427
00:16:14,159 --> 00:16:16,960
还是在限制你成为更多的可能性

428
00:16:17,059 --> 00:16:19,899
道德经第一章的核心信息极其简洁

429
00:16:19,899 --> 00:16:22,840
你所有的概念、标签、定义

430
00:16:22,840 --> 00:16:23,679
都有用

431
00:16:23,679 --> 00:16:24,961
但都不是终极真相

432
00:16:25,820 --> 00:16:27,039
在概念之前

433
00:16:27,039 --> 00:16:28,740
有一个更大的东西在运作

434
00:16:29,340 --> 00:16:30,440
你看不见它

435
00:16:30,440 --> 00:16:32,039
不是因为它不存在

436
00:16:32,039 --> 00:16:34,760
而是因为你的注意力全被概念占满了

437
00:16:35,419 --> 00:16:37,399
老子说的"恒无欲也

438
00:16:37,399 --> 00:16:37,930
以观亓眇"

439
00:16:38,720 --> 00:16:41,960
保持一种不被欲望和概念裹挟的状态

440
00:16:41,960 --> 00:16:44,081
你才能看到那个精微的东西

441
00:16:44,659 --> 00:16:46,500
这不是让你放弃思考

442
00:16:46,500 --> 00:16:48,720
而是让你在思考的间隙里

443
00:16:48,720 --> 00:16:49,280
留一道缝

444
00:16:49,759 --> 00:16:50,620
那道缝

445
00:16:50,620 --> 00:16:51,040
就是门

446
00:16:51,840 --> 00:16:55,980
帛书版的最后一句写得明白 - "玄之又玄

447
00:16:55,980 --> 00:16:56,620
众眇之门

448
00:16:57,039 --> 00:16:58,860
"深远又深远

449
00:16:58,860 --> 00:17:01,201
那是通向一切精微奥秘的门

450
00:17:02,019 --> 00:17:04,161
门就在你的概念和概念之间

451
00:17:04,880 --> 00:17:08,050
就在你的名字和名字之间的那个缝隙里

452
00:17:08,818 --> 00:17:09,119
你

453
00:17:09,119 --> 00:17:10,640
愿意看一眼吗

454
00:17:10,779 --> 00:17:12,019
我是王利杰

455
00:17:12,019 --> 00:17:13,118
我们下期见