在纷繁复杂的人生舞台上，一半智慧，一半实践，方能探索出属于自己的平衡之道。

On the complex stage of life, a blend of wisdom and practice is needed to explore the path of balance that is uniquely yours.

1. 一半随性一半争，方可洒脱自如。

1. Half by chance, half by fighting, the path may be bumpy.

2. 感情：一半奉献，一半随缘，别爱过满，才是成年人最为成熟的爱情观念。

2. Feeling: Half passion, half serendipity, only after love is satisfied can it be the most mature love sentiment of a mature person.

3. 《列子·杨朱》有杨朱言：“人人不损一毫，人人不利天下，天下治矣。”杨朱认为如果人人都贵身爱生，不以天下之利交换自身的生命，那天下就大治了，个人的安危也可保存，被认为是道家轻物重生的典型。《庄子·让王》也说：“能尊生者，虽富贵不以养伤身，虽贫贱不以利累形。”尊重爱护自己的生命，是立身处世的根本，懂得珍惜自己生命的人必然是齐贵贱、不伤身的人。《老子》第六十四章有：“是以圣人欲不欲，不贵难得之货”，第十二章：“五色令人目盲;五音令人耳聋;五味令人口爽;驰骋畋猎，令人心发狂;难道之货，令人行妨。是以圣人，为腹不为目。故去彼取此。”主张人们摒弃外在物质的欲念，健全自己的体魄，归于自然的本身。所以轻物重生，就是道家告诉人们了解自然与自身的和谐，不要一味去追求身外之物，没有强烈的欲望也就不会被其所伤害，因此而达到各自相安的目的。

3. In "Liezi: Yang Zhu", Yang Zhu said, "If everyone does not harm a hair of others, and if everyone does not seek personal gain at the expense of the world, the world will be in order." Yang Zhu believes that if everyone values their own life and loves life, not willing to exchange their life for the interests of the world, the world will be greatly in order, and personal safety and danger can also be preserved. This is considered a typical example of Taoism's emphasis on life over material things. "Zhuangzi: Ren Wang" also says, "Those who respect and cherish life, even if they are wealthy, do not harm their bodies for the sake of nourishment; even if they are poor and humble, they do not burden their bodies for the sake of profit." Respecting and loving one's own life is the foundation of personal conduct, and those who understand the importance of their own lives are necessarily people who treat wealth and poverty equally and do not harm their bodies. In Chapter 64 of "Laozi," it says, "Therefore, the sage desires what is not desired, does not value the rare commodities." And in Chapter 12: "The five colors blind the eyes; the five sounds deafen the ears; the five flavors satisfy the mouth; chasing and hunting tire the heart; the rare commodities disrupt behavior. Therefore, the sage lives for the stomach and not for the eyes. Thus, he forsakes that and chooses this." This advocates that people abandon the desire for external material things, strengthen their own bodies, and return to the essence of nature. Therefore, valuing life over material things is a way for Taoism to teach people to understand the harmony between nature and themselves, not to pursue things outside of themselves excessively, and without strong desires, they will not be harmed by them, thereby achieving a peaceful coexistence.

4. 道家的人生哲学是道家哲学的核心内容，就实质来讲，人生哲学所要解决的根本问题是人生意义和人生价值问题。与儒家不同，道家主要是通过揭示人与物即自然的统一与联系来彰显人存在的意义与价值的。“自然”这一概念首见《老子》第二十五章：“人法地，地法天，天法道，道法自然。”《老子》所说的“自然”是自然而然，是事物天然的、非人为的一种状态，如十七章所谓的“百姓皆谓‘我自然’”也是这种意义：百姓在圣人之治下安居乐业，他们只知有圣人在，但没有圣人的作为，因此认为自己的生活本来就是如此。所以我们说，自然便是道，不用再去寻找道了，总之，“自然”是“不用借助别人的力量，靠自身内在的作用，成为如此或者就是如此”。②老子的“自然”开创了道家乃至后世思想家思索天人关系的一个独特视角，维护“自然”，崇尚无为，反对人为，顺应自然而为便是无为。

4. Taoist philosophy of life is the core content of Taoist philosophy. Essentially, the fundamental problem that the philosophy of life aims to solve is the meaning and value of life. Unlike Confucianism, Taoism mainly reveals the unity and connection between humans and things, i.e., nature, to highlight the meaning and value of human existence. The concept of "nature" first appears in Chapter 25 of the "Tao Te Ching": "Man follows the Earth, the Earth follows the Heaven, the Heaven follows the Tao, the Tao follows nature." The "nature" spoken of in the "Tao Te Ching" refers to the naturalness of things, a state that is natural and not artificial, as mentioned in Chapter 17: "All the people say, 'I am natural'." This also means that under the rule of the sage, the people live and work in peace, knowing only that there is a sage, but not the actions of the sage, therefore believing that their own lives are naturally such. So we say, nature is the Tao, and there is no need to seek the Tao further. In summary, "nature" is about not relying on the power of others, but rather relying on one's own inner power to become so, or simply to be so.②Laozi's "nature" has opened up a unique perspective for Taoist thinkers and thinkers of later generations to ponder the relationship between heaven and man, upholds "nature," advocates for inaction, opposes artificiality, and believes that acting in accordance with nature is inaction.

5. 做人，一半明晰，一半懵懂。看得过于透彻未必是好事。懵懂一些，反而过得更轻松。

5. Make a person, half clever, half lazy. It seems that being lazy is not necessarily a bad thing. For some, being lazy actually leads to a more relaxed state.

6. 现在随着社会在日新月异的发展，人们也越来越注重自身的保养，而“养生”也是道家思想中的核心内容之一。在老子之前的道家人物对养生的探索大多停留在养生术方面，从老子开始，道家系统的思考“养生”，将人置于社会、自然、宇宙的大背景下进行考察。《老子》首先提出“摄身”的概念，《庄子》则专列《养生主》一篇谈养生之道。

6. With the rapid development of society, people are increasingly focusing on their own care and maintenance. "Health preservation" is also one of the core contents of Taoist thought. Before Laozi, Taoist figures explored health preservation mainly in terms of health preservation techniques. Starting with Laozi, the Taoist system of thought on "health preservation" placed humans in the broader context of society, nature, and the universe for examination. "Tao Te Ching" first proposed the concept of "taking care of the body," while "Zhuangzi" dedicated an entire chapter, "The Master of Health Preservation," to discuss the path of health preservation.

7. 道家的思想文化不仅是中国传统文化的重要组成部分，是先贤们留给我们宝贵的财富，在中国的历史长河中占据着重要的地位;而其中的主要思想内容在我们现代社会发展中也有很多值得我们借鉴的地方，如道家的人生观主张我们待人处事要自然宁静，充分体现了人之生命自由恬淡而又宽容阔达的精神追求，人具有自身的主观能动性，但又要以尊重客观规律为基础，遵循自然规律，对我们陶冶精神和锻炼形体都大有益处。道家无为而治的政治智慧对我们也多有启示，在现代管理艺术中，管理者就是要“抓大放小”，以“无为”的方式从事管理活动，一定会产生“无不为”的积极的管理成效。所以我们可以得出，不论时代怎样变化，道家思想文化是高价值高水平的思想文化，我们不仅仅要将其好好传承，更要取其精华，发扬光大。

7. Taoist thought and culture is not only an important part of China's traditional culture, a valuable heritage left to us by our ancestors, and occupies a significant position in the long river of Chinese history; its main ideological content also offers many lessons for us in the development of our modern society, such as the Taoist view of life that advocates treating people and handling affairs with a natural and tranquil attitude, fully reflecting the spiritual pursuit of life's freedom, simplicity, and tolerance. Humans have their own subjective initiative, but they must also be based on respecting the objective laws, following the laws of nature, which is greatly beneficial to both cultivating the spirit and exercising the body. The political wisdom of Taoist "wu wei" (non-action) also offers many insights for us. In the art of modern management, managers are to "focus on the big picture and leave the small details to chance," engaging in management activities in a "wu wei" manner, which will certainly produce positive management outcomes of "non-action." Therefore, we can conclude that regardless of how the times change, Taoist thought and culture are high-value and high-level thought and culture. We not only need to inherit it well but also to extract its essence and promote it to greater heights.

8. 一半获取，一半舍弃，霁月清风，不萦绕于心。

8. Half obtain, half discard, in the serene moonlit breeze, do not adhere to the heart.

9. 经世致用是中国古代文化的一个突出的特点，道家在其政治治国方面也有自己独特的观点，老庄也从未离开政治离开社会去孤立的谈自身的思想与观点。老子的政治理想就是所谓的“小国寡民”的理想国，庄子的政治理想就是所谓的“至德之世”的乌托邦。显然，他们并不像其他诸家明显的用世方式，而是采用的“无为而治”的方法，和道家哲学的核心“自然无为”相同，认为统治者也是要采取自然方法治理国家，如《老子》第五十七章说：“我无为而民自化;我好静而民自正;我无为而民自富;我无欲而民自朴”，《庄子》在《天地》中也说：“无欲而天下足，无为而万物化，渊静而百姓定”等。老子的“无为”并不是消极的什么事也不做，而是不去做任何违反自然规律的事，也不做违反社会发展规律的事，对顺应自然而又有益于社会发展的事，还是要积极的参与。

9. The pursuit of practical application is a prominent feature of ancient Chinese culture, and Taoism also has its unique views on political governance. Laozi and Zhuangzi have never isolated themselves from politics and society to discuss their own thoughts and views independently. Laozi's political ideal is the so-called "small state and few people" utopia, while Zhuangzi's political ideal is the so-called "utopia of the utmost virtue." It is evident that they did not adopt the obvious approach of other schools to engage with the world, but instead chose the method of "governing without action," which is consistent with the core of Taoist philosophy, "naturalness and inaction." They believed that rulers should also govern the country in a natural way. As Laozi said in Chapter 57 of the Tao Te Ching: "I act without action, and the people change themselves; I prefer tranquility, and the people become upright; I act without action, and the people become wealthy; I have no desires, and the people become simple." In the "Tian Di" chapter of Zhuangzi, it is also said: "Without desires, the world is content; without action, all things change; profound tranquility, and the people are settled." It is clear that Laozi's "inaction" is not a negative approach of doing nothing, but rather not doing anything that goes against the laws of nature or the laws of social development. For things that conform to nature and are beneficial to social development, they should still actively participate.

10. 工作：一半奋进，一半天定。问心无愧即为最圆满的结果，竭尽全力即为最大的成果。

10. Principle of work: Half heart, half determined. The pursuit of the ultimate is to achieve the most satisfactory result, and to exert all one's strength is to achieve the greatest success.

11. 直接关系，心如果能控制动静，顺乎天地之道，则自我就可安身立命。

11. Directly related, if the heart can control the movements and stillness, and conform to the ways of heaven and earth, then one can find peace and establish oneself.

12. 《老子》第五十二章提出“守柔曰强”的观点，老子认为能守柔才是真正的强者，而“强梁者不得其死”(《老子》第四十二章)的“强”并不是真正的强，是没有生命力的、不能持续发展的刚强。所以道家崇尚“水”，因为水本性柔弱，但却能推动巨石，是所谓“天下之至柔，驰骋天下之至坚”(《老子》第四十三章)。在道家看来，刚强只是一时的，而柔强才是最后的胜者，是韬光养晦，以静制动，这对我们现今处在一个如此快节奏的、物欲横流的社会中要怎样面对人、处理事同样有着很深的启示。可见贵柔主静的精神在于理性的认清形势，冷静地控制自己，坚忍待时。静其实是柔的保证，非静不足以柔，《老子》第四十五章提出了“清静为天下正”的著名观点，第五十七章又说：“我好静而民自正”，从统治者来说，若能清心寡欲，社会自然就治理;从自身来说，有了静，就可以防止主观臆断影响自己的判断和选择。道家也并没有绝对的反对动，而是认为必要的“动”是保持身体健康的需要，“静”并不是要求形体不动，而主要是用于心性修养，讲求心静。动静适宜与否，与自身的心性有

12. Chapter 52 of the "Tao Te Ching" presents the idea of "The strong are those who keep to the gentle." Laozi believes that the true strength lies in the ability to remain gentle. The "strength" mentioned in Chapter 42 of the "Tao Te Ching" as "the strong do not meet with a good end" is not the true strength, which is devoid of vitality and cannot sustain development. Therefore, Taoism reveres "water" because water, by nature gentle, can move great rocks, and it is said that "the extreme of gentleness is able to roam through the extreme of firmness" (Chapter 43 of the "Tao Te Ching"). From a Taoist perspective, strength is transient, while gentleness is the ultimate winner, embodying the strategy of hiding one's light under a bushel and acting with stillness. This has profound implications for us today in a society that is characterized by such a rapid pace and a surge of material desires, on how to deal with people and handle matters. It can be seen that the spirit of valuing gentleness and tranquility lies in the rational understanding of the situation, the calm control of oneself, and the patient waiting for the right time. Tranquility, in fact, is the guarantee of gentleness; without tranquility, gentleness is not sufficient. Chapter 45 of the "Tao Te Ching" proposes the famous idea that "quietude is the standard for the world," and Chapter 57 states: "I am tranquil and the people become orderly." For rulers, if they can maintain a tranquil and frugal heart, society will naturally be governed; for oneself, having tranquility can prevent subjective speculation from affecting one's judgment and choices. Taoism does not absolutely oppose movement; instead, it believes that necessary movement is needed for physical health. "Quietude" does not require physical inactivity but is mainly used for cultivating the mind and seeking mental tranquility. The appropriateness of activity and stillness is related to one's own temperament.

13. 求人的欲望要得其宜，不要贪婪，《吕氏春秋·适音》有言：“人之情，欲寿而恶夭，欲安而恶危，欲荣而恶辱，欲逸而恶劳。四欲得，四恶除，则心适矣。四欲之得也，在于胜理。胜理以治身，则生全矣;生全则寿长矣。”人的自然欲望得到满足，心也就会安定，身心俱畅，自然就会长寿。

13. The desire to ask for help should be moderate, not greedy. As the Lüshi Chunqiu says, "The nature of humans is to desire longevity and abhor early death, to desire peace and abhor danger, to desire honor and abhor shame, to desire leisure and abhor toil. When the four desires are satisfied and the four aversions are eliminated, the mind becomes at ease. The satisfaction of the four desires lies in mastering reason. Mastering reason to govern one's body ensures a complete life; a complete life leads to longevity." When one's natural desires are fulfilled, the mind becomes tranquil, and both body and mind are in harmony, naturally leading to a long life.

14. 生活：一半追逐，一半满足。追逐，助你抵达远方；满足，使你不忘初衷。

14. Life: Half is progress, half is satisfaction. Progress helps you to pursue further; satisfaction makes you not forget to start anew.

15. 道家的养性说是建立在自然主义人性论的基础之上的，这里的“性”，指人性或人的本性、本质。首先，老庄认为的人性具有自然性的特点，人的本性在其原始性、先天性、自然性，是自然而然不加人为的，如果加上外在人为的成分，必使其受到伤害。老子强调，人性的本质在于其天真未凿，不容丝毫人为的损益。其次是超善恶性的特点，关于性善性恶说，是先秦时代诸家关于人性论的观点，但道家老庄讲究人性的超善恶性、超道德性，他们反对把主观的善恶观念和传统的道德范畴引入人性领域，用来论说人的本性。所以，老庄提出“因性”、“全性”为宗旨的养性说，强调在人的自然本性面前，人们必须要因性而行、顺性而动，才是养生正确的途径，而“全性保真”才是养生的目的所在，“全性”就是指保全人的天性或本性，“保真”就是保持人最真实的一面。《庄子·田子方》有说：“人貌而天虚，缘而葆真，清而容物”，可以看出“全性保真”不仅可以使人形体健全，更重要的是使人精神充沛，从而延年益寿。

15. The Taoist theory of cultivating one's nature is based on the naturalist theory of human nature, where "nature" refers to human nature or the essence and nature of humans. Firstly, Laozi and Zhuangzi believed that human nature has the characteristic of naturality. The nature of humans in their originality, congenitalness, and naturality is spontaneous and not influenced by human intervention. If any external artificial elements are added, they must necessarily cause harm. Laozi emphasized that the essence of human nature lies in its innocence and purity, which cannot be damaged or enhanced by any artificial means. Secondly, it has the characteristic of transcendence of good and evil. Regarding the theory of whether human nature is inherently good or evil, it is the view of various schools of thought about human nature during the Warring States period. However, Laozi and Zhuangzi of Taoism advocate for the transcendence of good and evil and morality in human nature. They oppose introducing subjective good and evil concepts and traditional moral categories into the realm of human nature for the purpose of discussing human nature. Therefore, Laozi and Zhuangzi propose the theory of cultivating one's nature with "following one's nature" and "fulfilling one's nature" as the principle, emphasizing that in the face of human nature, people must act in accordance with their nature and move with their nature, which is the correct approach to health preservation. The purpose of health preservation lies in "fulfilling one's nature and preserving one's true self," where "fulfilling one's nature" means preserving one's innate nature or essence, and "preserving one's true self" means maintaining the most authentic aspect of oneself. In the "Tian Zifang" chapter of the Zhuangzi, it is said, "With human appearance and celestial emptiness, relying on it to preserve one's true self, and being pure and containing things," which shows that "fulfilling one's nature and preserving one's true self" not only enables a healthy physical body but is more importantly, it makes one's spirit full, thereby extending one's lifespan.

16. 首先，道家面对人生生死的态度是非常坦然的，认为没有生就没有死，没有死也就无所谓生，自然的面对生死，才是生命应有的态度。道家认为生死都是自然的过程，人不应该去违背这种自然，但这样并不是道家不爱惜生命，或是把生命看做可有可无，从整体上看，道家是有强烈的生命价值，认为只有热爱自己的生命，才能积德进道。

16. Firstly, Taoists face the attitude towards life and death with great tranquility, believing that there is no death without life, and without death, there is no concept of life. Naturally confronting life and death is the attitude that life should have. Taoists view both life and death as natural processes, and people should not go against this nature. However, this does not mean that Taoists do not cherish life or view it as something trivial. On the whole, Taoists have a strong sense of life value, believing that only by loving one's own life can one accumulate virtue and progress on the path of Tao.

17. 这里的“心”除了表示作为实体存在的心脏及其功能外，主要用于代表人的思想活动、心灵境界等。道家的“养心”，就是在外在接物和内在的思想活动中，如何超越有形无形的束缚，以保持自我的本性，达到自我的安定。这其中“治心”是道家实现个体逍遥的主要途径，就是让心境平和宁静。道家提倡心要静，以静养生，但心静也只是一种境界修养，内部原因和外部原因都会影响心静，外部原因如各种声色犬马的诱惑，而内在原因通常是自身的基本需求得不到保障，所以也达不到心静的状态。而道家并没有排斥人的基本欲望，而是要

17. Here, the term "heart" not only refers to the physical heart as an entity and its functions, but is mainly used to represent human thought activities and spiritual levels. The Taoist concept of "nourishing the heart" refers to how one can transcend both tangible and intangible bonds through external interactions and internal thought processes, in order to maintain one's inherent nature and achieve inner stability. In this sense, "governing the heart" is a primary path for Taoists to achieve individual freedom and ease, which is to maintain a peaceful and tranquil state of mind. Taoism advocates for tranquility of the mind, believing that it promotes health through tranquility. However, tranquility of the mind is only one level of cultivation, and both internal and external factors can affect it. External factors include the诱惑 of various forms of entertainment, while internal reasons are often the result of unmet basic needs, thus making tranquility unattainable. However, Taoism does not reject human basic desires; instead, it seeks to...

18. “自然是无为的最好表征，无为是自然的必定要求”，③无为是道家在处理人与自然、人与社会、人与自身关系时所采用的态度与方式。清静无为是道家的重要行为法则，人们如今也越来越意识到道家的无为显然不是无所作为，而是蕴藏大为的无为，因为老子之道讲究无为自化，清静自正，无为就是不违反本性，不违背内在规律，顺势而趋，形似无为，实则达到无不为之良效。

18. "Nature is the best embodiment of Wu Wei (non-action), and Wu Wei is the inevitable requirement of nature,"③Wu Wei is the attitude and approach adopted by Taoism in dealing with the relationships between humans and nature, humans and society, and humans and themselves. Qing Jing Wu Wei (calmness and non-action) is an important behavioral principle in Taoism, and people are increasingly aware that Taoist Wu Wei is not about doing nothing at all, but about a non-action that contains great action. Because Laozi's Tao emphasizes self-evolution through Wu Wei, self-righteousness through calmness, Wu Wei means not acting against one's nature, not going against the inner laws, following the natural flow, appearing to be non-action, but actually achieving the excellent effect of accomplishing everything.

19. 一半烟火，一半清宁，生活有滋，人生有乐。

19. Half smoke, half beauty, life is thrilling, and human life is joyful.

20. 一半执着，一半释然，旷达乐观，人生有趣。

20. Half in execution, half in nature, the moon is pleasing to the eyes, making life interesting.

21. 人生是一半敞开，一半闭合。敞开视野，敞开思路，敞开格局。闭合圈子，闭合信息，闭合情绪。

21. Life is half open, half closed. Open the view, open the thought, open the space. Close the circle, close the information, close the emotion.