كوانغ إيه يا خويا؟ :lol:
نعم، نحن جهلة بصريح العبارة و لا نعرف إما زيد أو عبيد: يا إسلام أو مسيحية. لكن ماذا نعرف عن حكمة و عظمة الشرق، الشرق الحقيقي، الشرق الأقصى؟ بصراحة نكاد نعرف لا شيء! كلما تذكرنا أديان الهند الشرقية فغرنا أفواهنا و قلنا : مش هما دول اللي يعبدوا البقرة؟ كان الله في عونهم يا أخي. الحقيقة يا أصدقاء هي كان الله في عوننا نحن و ما نحن عليه من أُحادية و بالتالي من جهل. الكثير منا يظن أن المعرفة بين دفات الكتب.. نحن حضارة أهل الكتاب و الكتاب المبين إلخ. التاوية تقول: لا. هناك أشياء لا تحتويها الكتب.. هناك أشياء نلتقنها بمهارة من الحياة بحاسة تفوق حاسة المعرفة العادية.. اسمحوا لي أن أعرفكم بصديق لي من القرن الرابع فيما قبل الحقبة الميلادية و اسمه كوانغ تسي Kwang Tze .. هذا الرجل الذي كان معاصر لأفلاطون و أرسطو.. هذا فريق الإغريق بفلسفته و هذا فريق الشرق الأدنى بفلسفته الأخرى.. نهران يسيران جنبا إلى جنب بمياه عذبة حلوة. لكن كوانغ تسي كان مختلف عن أفلاطون و أرسطو و ما هما عليه من عظمة ذلك إنه لم يقتصر على المنطق و الفيزياء و الفلسفة و الميتافيزيقا و لكنه شغل نفسه على وجه الحصر بما هو له الأهمية القصوى في حياة الإنسان منا: الحياة.
نعم هو كان معاصر لـ أفلاطون و لكنه سيأخذك بيدك لشخص آخر عوضا عن أفلاطون.. سيأخذك إلى جورجياس Gorgias.. إنه يريد أن يصل بك يا أخي العزيز إلى أن المعرفة لا يمكن بثها و نقلها.. هناك أشياء لا يمكن أن تُقال بالفم.. ما رأيكم في هذه الفقرة الجميلة من ترجمة البحاثة الإنكليزي ليغ لأعماله في صفحة 343:
10. What the world thinks the most valuable exhibition of the Tâo is to be found in books. But books are only a collection of words. Words have what is valuable in them;--what is valuable in words is the ideas they convey. But those ideas are a sequence of something else;--and what that something else is cannot be conveyed by words. When the world, because of the value which it attaches to words, commits them to books, that for which it so values them may not deserve to be valued;--because that which it values is not what is really valuable.
Thus it is that what we look at and can see is (only) the outward form and colour, and what we listen to and can hear is (only) names and sounds. Alas! that men of the world should think that form and colour, name and sound, should be sufficient to give them the real nature of the Tâo. The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that 'the wise do not speak and those who do speak are not wise.' How should the world know that real nature?
ثم استعموا إليه يحدثنا عن حوار ممتع بين دوق هوان و رجل صنايعي يعمل فخار على العجل:
Duke Hwan 1, seated above in his hall, was (once) reading a book, and the wheelwright Phien was making a wheel below it 2. Laying aside his hammer and chisel, Phien went up the steps, and said, 'I venture to ask your Grace what words you are reading?' The duke said, 'The words of the sages.' 'Are those sages alive?' Phien continued.
p. 344
'They are dead,' was the reply. 'Then,' said the other, 'what you, my Ruler, are reading are only the dregs and sediments of those old men.' The duke said, 'How should you, a wheelwright, have anything to say about the book which I am reading? If you can explain yourself, very well; if you cannot, you shall die!' The wheelwright said, 'Your servant will look at the thing from the point of view of his own art. In making a wheel, if I proceed gently, that is pleasant enough, but the workmanship is not strong; if I proceed violently, that is toilsome and the joinings do not fit. If the movements of my hand are neither (too) gentle nor (too) violent, the idea in my mind is realised. But I cannot tell (how to do this) by word of mouth; there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age 1. But these ancients, and what it was not possible for them to Convey, are dead and gone:--so then what you, my Ruler, are reading is but their dregs and sediments!'
صفحات 343 و 344.
انتبهوا معي من فضلكم لهذه الفقرة الجميلة:
But I cannot tell (how to do this) by word of mouth; there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age 1. But these ancients, and what it was not possible for them to Convey, are dead and gone:--so then what you, my Ruler, are reading is but their dregs and sediments!'
http://www.sacred-texts.com/tao/sbe39/sbe39134.htm
هنا الرجل الختيار يقول للدوق أن هناك شيء إسمه "ناك" Knack يعني مهارات فطرية مكتسبة من التدرب و لا يمكن أن نضعها في كتب مثلا.. هناك أشياء لا يمكن أن نقولها في كتب و لا تحتويها كتب.. هناك أشياء يقف العقل و المنطق عاجزين أمامها.. إسألوا الستات و هما هايخبروكوا أكتر عن هذا الكلام لأنهم عندهم الحاسة السادسة.. الحاسة الأقوي.. هناك أشياء لا نراها بعيننا.. هناك أشياء تفوق ما نسمع و ما نحس. ... فيه في العملية هنا حاجة اسمها Knack.
في نظر كوانغ تسي المعرفة لا تؤدي إلى تطور أخلاقي بل العكس حيث بالمعرفة و القانون تبدت له أسباب السقم و الوهن.. إقرأوا معي :
2. According to my idea, those who knew well to govern mankind would not act so. The people had their regular and constant nature 1:--they wove and made themselves clothes; they tilled the ground and got food 2. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies 3. Therefore in the
p. 278
age of perfect virtue men walked along with slow and grave step, and with their looks steadily directed forwards. At that time, on the hills there were no foot-paths, nor excavated passages; on the lakes there were no boats nor dams; all creatures lived in companies; and the places of their settlement were made close to one another. Birds and beasts multiplied to flocks and herds; the grass and trees grew luxuriant and long. In this condition the birds and beasts might be led about without feeling the constraint; the nest of the magpie might be climbed to, and peeped into. Yes, in the age of perfect virtue, men lived in common with birds and beasts, and were on terms of equality with all creatures, as forming one family;--how could they know among themselves the distinctions of superior men and small men? Equally without knowledge, they did not leave (the path of) their natural virtue; equally free from desires, they were in the state of pure simplicity. In that state of pure simplicity, the nature of the people was what it ought to be. But when the sagely men appeared, limping and wheeling about in (the exercise of) benevolence, pressing along and standing on tiptoe in the doing of righteousness, then men universally began to be perplexed. (Those sages also) went to excess in their performances of music, and in their gesticulations in the practice of ceremonies, and then men began to be separated from one another. If the raw materials
p. 279
had not been cut and hacked, who could have made a sacrificial vase from them? If the natural jade had not been broken and injured, who could have made the handles for the libation-cups from it? If the attributes of the Tâo had not been disallowed, how should they have preferred benevolence and righteousness? If the instincts of the nature had not been departed from, how should ceremonies and music have come into use? If the five colours had not been confused, how should the ornamental figures have been formed? If the five notes had not been confused, how should they have supplemented them by the musical accords? The cutting and hacking of the raw materials to form vessels was the crime of the skilful workman; the injury done to the characteristics of the Tâo in order to the practice of benevolence and righteousness was the error of the sagely men.
3. Horses, when living in the open country, eat the grass, and drink water; when pleased, they intertwine their necks and rub one another; when enraged, they turn back to back and kick one another;--this is all that they know to do. But if we put the yoke on their necks, with the moonlike frontlet displayed on all their foreheads, then they know to look slily askance, to curve their necks, to rush viciously, trying to get the bit out of their mouths, and to filch the reins (from their driver);--this knowledge of the horse and its ability thus to act the part of a thief is the crime of Po-lâo. In the time of (the Tî) Ho-hsü 1, the people occupied
p. 280
their dwellings without knowing what they were doing, and walked out without knowing where they were going. They filled their mouths with food and were glad; they slapped their stomachs to express their satisfaction. This was all the ability which they possessed. But when the sagely men appeared, with their bendings and stoppings in ceremonies and music to adjust the persons of all, and hanging up their benevolence and righteousness to excite the endeavours of all to reach them, in order to comfort their minds, then the people began to stump and limp about in their love of knowledge, and strove with one another in their pursuit of gain, so that there was no stopping them:--this was the error of those sagely men.
صفحات 277 إلى 280 من كتابات كوانغ تسي.
http://www.sacred-texts.com/tao/sbe39/sbe39130.htm
و أترككم تستمتعوا و تخبروني برأيكم .. الحقيقة فاتني نص عمري في قراءات كلها نكد و سد نفس الله يسد نفس اللي كان السبب :lol:
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قراءات أمتعتني في التاوية- كوانغ تسي
