Why read Ghostbusters?

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Guigu Zi, surnamed Wang Diao, a man in the Spring and Autumn period. He often went to Yunmeng Mountain to collect medicine and practiced Taoism. Because he lived in the Ghost Valley of Qingxi, he was called Mr. Ghost Valley.

Historically, scholars of the "Guigu Zi" book is very little respect, and ridiculed by a lot of detractors. In fact, the diplomatic tactics of the benefit or not, the relationship between the country's security and the rise and fall; and business negotiation and competition strategy is appropriate, it is related to the economic success or failure of the gain or loss. Even in daily life, interpersonal communication, communication skills are also related to a person of the world as a decent or not. When Su Qin with its three-inch tongue, combined six countries, with six countries with the seal of the Prime Minister, leading six countries **** with the fight against Qin, prominent for a while. Zhang Yi, with his tactics and lobbying skills, broke the six states together and made a great contribution to the Qin state. As the saying goes, "Wisdom is used for what the people cannot know, and ability is used for what the people cannot." This is the essence of "Guigu Zi", which focuses on the overall strategy. The Art of War focuses on the overall strategy, while the Guigu Zi specializes in the specific skills of interpersonal communication, and the two can be said to complement each other. Therefore, as a social person who has to deal with all kinds of people, you can't help but read "Guigu Zi" in order to improve your ability to communicate with others.

The "Guigu Zi "*** has fourteen articles, of which the thirteenth and fourteenth have been lost. The most common versions of "Guigu Zi" are the Daozang text and the Jiaqing 10th year Jiangdu Qin's publication. This is the Daozang text, taken from Mr. Xiao Denfu's A Study of the Guigu Zi [Wenyi Publishing House, 1984]. In addition, the "Holding the Pivot" and the "Middle Scripture" were indeed added by later generations, so I do not have a translation here.

"Split" chapter and Han Fei Zi "said difficult" chapter has the same place, "said difficult", is Han Fei discusses the difficulties of lobbying, lobbying, in the Warring States period is very prevalent, Han Fei himself had countless times to lobby the king of Han and did not succeed. In fact, it is basically not difficult for people with a little bit of wisdom to lobby. The key is to see the other side's face, feel the other side's mind, and entice to the advantage, can be successful. If you don't look at the other party's face, don't feel the other party's mind, and are condescending, and only lobby according to your own way of thinking, then it is difficult to succeed in even the best of things. Therefore, "Saying Difficulties" can also be regarded as one of the earliest papers on interpersonal communication in China, in which Han Fei Zi discussed in detail the skills of interpersonal communication from the point of view of a lobbyist, which is very worthwhile for modern people to learn. Guigu Zi, on the other hand, discusses the way of interpersonal communication from another perspective, treating people's remarks as either separate and eliminated, separate and incorporated, integrated and collected, or integrated and removed. As long as yin and yang can be harmonized, it is always the best way to behave. Therefore, the key to communicating and exchanging with others lies in one's ability to grasp the portals of separation or closure.

The chapter of "Response" refers to analogical reasoning to respond, i.e., taking similar things based on the seeker's question to get a response from the seeker. In the pre-Qin period, education was not popularized, even if Confucius and many others opened the door for schooling, its scope was very small compared to the whole society, and there were still a large number of people who could not receive basic education. And to accept the education of people, since childhood by the family influence, social hierarchy environment, has formed a lot of messy ideological concepts, when they first came, often will be stubborn, which requires the patience of the giver of persuasion and admonition. The so-called analogical reasoning refers to taking similar things to infer or measure, i.e., do not negate or suppress at the beginning. Our modern communication with people, as soon as we hear a different opinion, immediately rude negation, sharp criticism, harsh suppression, or even abuse, do not give the other side a little room for thought, this will make the learner to produce a reverse psychology, so as to avoid learning. So Guigu Zi said, people have speech, is to have a moving heart. To be silent himself is to meditate. By virtue of his speech, hearing his words, speech that does not conform, analogizing to seek proof, his response will inevitably appear. Then Guigu Zi added that by imitation, he means to imitate his matter; by comparison, he means to compare his words. By the so-called Luo net, it means that the topic of the conversation is pre-set in a tone that will not run away from it, and by frequently grasping the outlines of the Luo net and driving them, their speech will have no comparison, and will change along with it. Then Guigu Zi added that speech has a comparison of imitations and thus can set the tone. Repeating and following, analogizing and covering, all things will not lose their speech. Then Guigu said, "If you want to hear their voices, you must be silent; if you want to be open, you must be closed; if you want to be high, you must be low; if you want to get, you must give. If you want to open up your feelings, you must imitate and compare them, in order to rule their words. In this way they will speak with the same voice, and the truth will be the same. Then Guigu Zi said, "The first thing is to know oneself, and to know oneself before one can know others. Then Guigu Zi said, "If you have not yet seen the situation, guide it smoothly; if you have seen the situation, serve it squarely. Then Guigu Zi said, "Those who are good at teaching others are very magical, so that they can be taught and transformed without knowing the reason why. Therefore, this "Reaction" can be said to be a treatise on education by Guigu Zi, who is different from the modern education of criticizing, flooding, encouraging and appreciating, but is a kind of guiding education. It is also a very good model essay for teaching communication.

The chapter of "Inner Rogue", that is, acceptance and containment, we communicate with people, or rulers and leaders to listen to the report, there will be the acceptance or containment of each other's speech. Guigu Zi first said, we interact with people, there will be distant and close, close and distant; there is close to not use, there is away instead of seeking; there is every day into the front of not use, there is far from hearing the fame but love, etc.; also or to make friends in the road and law, or to make friends with the townspeople or friends, or to make friends with wealth or goods, or to make friends with the picking of the land or the female sex and so on, then we should be according to his intention, penetrate as y as we wish to penetrate, and withdraw as much as we wish to withdraw: be close as we wish to be close, and distant as we wish to be distant; be near as we wish to be near, and distant as we wish to be distant; demand as much as we wish to demand, and pine for as much as we wish to pine for, and this is what is meant by admittance and curbing. By acceptance is meant the speech of the incoming sayings. By curbing, it means curbing the thing it is scheming for. Therefore, when one sees what he is scheming for, one must know his aspirations and intentions. By aspiration and intention, we mean a person's worldview, outlook on life, and values. Therefore, we must have our own opinions about how we treat our relatives and neighbors. That is why the sages establish things, and in this way take the lead in knowing and curbing all things, that is what is meant. And for things that are unknowable, or for which one does not know how to act, one simply withdraws and does not venture forward. The whole piece focuses on acceptance and containment, but the key still lies in one's own inner will of ambition, one's own inner self-acceptance. If we don't have a certain mastery within ourselves, then we will be biased and follow the thoughts of others in and out of the world.

The chapter of "Resisting" is about squeezing and pushing through cracks and gaps, and the so-called "resisting" -- squeezing and pushing -- means using different methods, either squeezing, pushing, blocking, plugging, returning, tilting, withdrawing, or stopping. is to withdraw, or to stop to resolve the cracks gaps (generation gaps, distances) between relationships. Not only between human relationships, but also between heaven and earth, there are cracks and gaps (generation gaps and distances) between everything. The key to dealing with various kinds of cracks and gaps is to use methods to make the cracks and gaps change their nature. The key is to use methods to change the nature of the cracks and gaps, not to ignore the cracks and gaps, but to deal with things according to one's own wishes. Because "there is a nature of things, and there is a way to make things fit together." Is it better to make the gaps close, or to make the gaps bigger and farther away from each other? That is what we should consider. Therefore, Guigu Zi concluded that the reason why the world is chaotic is because there is no understanding of the monarch above, the king and his vassals do not have the road and the law, then the small people will slander and harm, the wise people can not be used, the sages will flee, the greed for profit fraudulent hypocrites will be used, the ruler and the ministers will be doubtful of each other, the gods of the countryside will fall apart, the army will be conquering each other suspicion, the fathers and sons will be separated from each other, and back to back chaos and hatred, which is called the emergence of cracks. This is called a fissure. That is why Guigu Zi said that a person who knows the way to separate and to unite is a sage. But we modern people always think that things will develop according to our own wishes, always think that others will do things according to our own wishes, always think that we are the most correct, and we do not think about bridging the gap between the cracks between ourselves and others, and we keep directing and teaching others according to our own wishes, so the gap between the cracks in interpersonal relationships gets bigger and bigger, and eventually the conflicts break out and cannot be bridged. The final contradiction will not be bridged. People rely on their concepts and opinions to guide their behavior. The so-called concepts and opinions refer to our view of the world, our view of life, and our view of value. This is what we modernly call the three views: world view, life view and values. If the worldview, outlook on life, and values are similar, then the gap between the cracks in interpersonal relationships will be small and easy to bridge. If the worldview, life view, and values are different, then the gap between human relationships is very large, and if they are not intentionally bridged, then it is impossible to come together. This is the reason why Guigu Zi talked about "pushing the cracks".

"Flying Clamps", that is, the rapid clamping, "箝" (qián钳), the ancient same as "pincer". The word "clamp" (qián pincers) is the same as "pincer" in ancient times. Its meaning is that people in the conversation, debate, seize the other side of the point and limit him, clamp him, restrain him, do not let it free play, and then according to my meaning to guide him. Guigu Zi first said, if you want to know a person, you have to observe his words and deeds, not only the words and deeds on the outside, but also to the inside of his heart. In conversation, one can choose a number of topics, which can be the same for a while and different for a while. You can make use of his words to repeat the accumulation, and then destroy his topic, or describe the property goods, exotic beauty, jewelry, jade, jade and silk, the female sex in order to serve him, or discretionary talent to establish the power to hook him, or wait to see the gully gap and pincer him, this kind of thing is to use the method of squeezing and pushing the cracks and gaps. Then, according to the size of the content of the other's conversation, he examines his intentions and knows his likes and dislikes. He is led to speak the truth by making false pretenses, and he is pursued by connecting them without losing the subject matter. Therefore, this essay is essentially a discussion of the skills that people use in conversation and debate. It is only by learning these skills that we can seize the initiative in conversation or debate and really feel out the other person's intentions, and then we can commandeer him, we can demand him, and we can use him.

The chapter of "Disobedience," which refers to deviation and catering, is it deviation from an opinion, an idea, a saying, a concept? Or catering? Guigu Zi says that we must first know heaven and earth, and all things, and then transform as we go along. That is to say, we should not first go and simply take a stand, I deviate, I cater to, but we should change according to the times. If this kind of opinion, this kind of thinking, this kind of saying, this kind of concept, is in line with the current situation, then I will cater to it and agree with it; if it is contrary to the current situation, then I will also depart from it. This idea of "transforming with" of Guigu Zi is just like the idea of "changing with the times" of Laozi, Wenzi, Guan Yinzi, Zhuangzi, and the idea of "regulating" of Confucius, which all emphasize one's need to follow the times. They all emphasize the need to change with the times and not to be stubborn and obstinate.

Then Guigu Zi said, "There is no such thing as a person who is always valued, and there is no such thing as a thing that can always be emulated. If it is used in the family, the family must be measured before it is followed; if it is used in oneself, one must measure one's own talent and vigor before following it; the development of things has its own size and advancement, but the method of using it is the same. It is necessary to plan, think, calculate and determine before practicing the method of speedy suppression. And our modern people, the vast majority of people do not have their own ideas, are people cloud, hear an opinion, a thought, a statement, a concept, and do not think about it, on the mouth and catering to, so that neither set up their own ideas, but also to walk their own life path is not good. So how can you enter the society and deal with people freely and arbitrarily? If you can't get in and out freely and freely, then we only have the pain and depression and entanglement.

This "disobedience" can also be regarded as an article on "selection phobia", if we can not correctly choose to deviate from the catering, we will be flooded with all kinds of media plausible strange theory, confused, and thus do not know how to set up their own world view, outlook on life, The first thing you need to know is how to build up your worldview, life view, and values, and how to embark on the right path in life.

The "speculative chapter", that is, refers to the speculation, the so-called speculation, that is, refers to the inner secretly groping, speculation, thinking, guessing, conjecture, deduce, and attentively explore. Guigu Zi first said, the ancient people who are good at governing the world are bound to measure the power of the world, and speculate on the mood of the vassals. In fact, any one of us should measure and speculate about the people and their affairs when we are dealing with them. However, our measurement and speculation are based on our original, narrow knowledge and impression to cope with people and things that have changed. That's why Guigu Zi said, "When we observe and speculate about a person, we must go to him when he likes him very much, and increase his desires; because when a person has desires, he cannot hide his feelings. We must go and increase his aversion when he is very fearful; for when a man has aversion, he cannot hide his mood, and his moods and desires are bound to change, so that we can get the truth.

This thought of Guigu Zi is also like that of Confucius, "Analects - Xue而"："Zi said: 'Do not suffer from people's not being themselves, but suffer from not knowing them.'" This means, don't be afraid or worried that others don't understand you, what you should be afraid and worried about is that you don't know or understand others. It is precisely because we don't understand others that we don't understand why he doesn't understand me; if I understand others, I also understand why he doesn't understand me, and thus I will try to find ways to make him understand me. That is the best way to behave. However, in our practical work, in our practical life, do we actually think for others? Do we know and understand the people around us? No! At least most people do not think about others, do not know, understand, to understand others. Therefore, there are more conflicts between people. If people could really be like what Confucius said, if they could understand each other, know each other, understand each other, then there would be a great deal less conflict between people, and people would be able to build up a relationship of mutual love between people, and they would be able to deal with each other very well.

The "Mo" chapter is a sister chapter to the "Gui" chapter. "Gui" chapter refers to guessing, so-called "Gui" refers to inwardly and secretly groping, speculating, thinking, guessing, conjecturing, and inquiring with all one's heart. The word "mo" refers to the study and study of the subject, and also contains the meaning of touching and probing. They are also about communication between people. How to communicate with people? First of all, Guigu Zi said that the subtle study of cutting should be based on the desire of the other party, measuring and probing, and the inner validation is bound to respond; the other party is bound to respond, and it is bound to do something. That is to say, to communicate with people, we must understand human psychology, human desires, according to the other party's unique social environment, human relations, guessing his psychological activities, in order to make him respond. If it is not in line with his social environment, human relations, then it will inevitably encounter the other side of the rejection of the refusal. There is no fixed way or method of communicating with people, so we must sometimes be balanced, sometimes just, sometimes joyful, sometimes angry, sometimes famous, sometimes behavioral, sometimes incorruptible, sometimes honest, sometimes beneficial, and sometimes humble in order to be successful. In fact, when all is said and done, it is still necessary to understand others first in order to achieve the purpose of exchange and communication, in order to achieve one's own purpose.

The "Book of Power," which refers to "weighing and balancing," is a list of the various statements made by the other party, which means that we must first understand the other party, and know, weigh, and balance what kind of person the other party is, before we can go on lobbying. What is the purpose of lobbying? It is to persuade others and to achieve our own goals through the power of others. If we don't even know what kind of person the other person is, how can we succeed in our lobbying? He who has no eyes cannot show them the five colors, and he who has no ears cannot tell them the five sounds. Therefore he who cannot travel to them cannot enlighten them. He who cannot come cannot receive them. Then Guigu Zi added that the wise man does not use his own shortcomings, but utilizes the strengths of the foolish man; he does not use what he is clumsy at, but what the foolish man excels at, and so there will be no difficulty. He speaks of it as favorable because he follows and understands its strengths; he speaks of it as harmful because he avoids its weaknesses. Then Guigu Zi said, "Therefore, to speak with the wise, we must rely on learning; to speak with the learned, we must rely on discernment; to speak with the discerning, we must rely on the outline; to speak with the noble, we must rely on power; to speak with the rich, we must rely on nobility; to speak with the poor, we must rely on profit; to speak with the lowly, we must rely on humility; to speak with the brave, we must rely on courage; to speak with the stupid, we must rely on acuteness. These are the arts of speech, which people often violate. Then Guigu Zi added that there are many types of speech and many changes in things. Therefore speech all the days will not lose its type, and things will not be confused; and if it does not change all the days, it will not lose its mastery. In other words, let us not be led by the other side's talk, but let us keep a firm grip on the purpose of our lobbying.

The "Chapter of Strategies", which refers to planning, scheming, and strategizing, means that we should have a plan beforehand to communicate with others, and we should not just go ahead and communicate with others on the basis of our own imagination. Guigu Zi first said, all planning has a road, must be obtained by virtue of the situation; only know the situation, communication with others will be effective. The so-called measure of talent, discretionary ability, speculate on the situation, is to grasp the direction.

The meaning of the second paragraph is that it is easy to succeed when communicating with people who share the same concepts, and it is easy to fail when communicating with people who do not share the same concepts. So earthen walls are always destroyed from the cracks, and trees are always destroyed from the joints; this is probably how things work.

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The meaning of the third paragraph is that all things have changes, so we have to plan, and planning necessarily requires a plan, and planning necessarily requires a guideline, and the guideline is our path. In other words, communication with people should be based on the guidelines on our path.

The meaning of the fourth paragraph is that, to communicate with others, we must first understand each other, and if we use benefits to persuade a benevolent person, then we are bound to fail. If difficulties are used to persuade a courageous person, then it is bound to fail to achieve its purpose. If a lie is used to persuade a wise person, then it is bound to be rejected and even exposed. And those who are foolish are easily blinded, the unscrupulous are easily afraid, and the greedy are easily tempted; all these are to be adjudicated by virtue of things.

The meaning of the fifth paragraph is that, to communicate with people, we must speak to each other's heart, and the so-called people who are close in appearance but distant in heart are those whose concepts are different and have a great gap, but whose circumstances force them to be together, such as coworkers, or family and friends, and so on. The so-called inner closeness and outer estrangement of people, refers to the two sides of the same concept, but there is no relationship. So we have to communicate with them by virtue of what they doubt, or by virtue of what they show, or by virtue of what they say, or by virtue of what they dislike, or by virtue of what they worry about. Then, to make it fearful by cutting it, to make it act by pushing it, to prove it by subtle speech, to make it respond by verifying things, to clog it by congestion, and to confuse it by confusion, this is called scheming. To communicate with others, one must use stratagems when necessary, and one must not speak only from one's own imagination.

The meaning of the sixth paragraph is that the use of stratagems is better in public than in private, and in private than in friendship; and there will be no gaps in friendship. That is to say, to communicate with people, first of all, we should choose the content of lobbying according to the status of the other party, and not to impose on people what they do not want, and not to teach them what they do not know. The reason why people have preferences is that they learn to obey them; the reason why people have aversions is that they avoid and abstain from them.

The meaning of the seventh paragraph is that those who can be known can be utilized; those who cannot be known should not be utilized. So it is said: things are valuable in controlling others, not in being controlled. He who controls others has the initiative. The person who is controlled by others is controlled by fate. The key to all this exchange and communication with people is to make sure to choose the best way to behave.

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The whole article is tightly focused on the exchange and communication with people The whole article focuses on the problem of communicating with people, and suggests that communication with people should be planned beforehand, and that you can't just communicate with others based on your own imagination. Therefore, the key issue is to make sure to choose the best way of behavior.

"Decision chapter", said that the decision, we have doubts about a thing, necessarily must be pinned on the heart of the matter of doubt, only need to decide, if there is no doubt, will immediately clap the finalization. But how to decide is the big question. To take or to give up? This needs to choose, people do something, will have doubts, want to know how the consequences, will consider their own choice is right or wrong. This question has plagued mankind for millions of years. So much so that most people suffer from choice phobia. When encountering difficult choices, ancient people invented divination and fortune-telling, handing over the right to choose to the gods and spirits.

A person will have several choices in his life and work, and each choice is very important. If you don't know how to choose, you will miss the opportunity and end up with nothing. All see all want, or all see all do not want, are not right. If you choose lightly, you will get troubles and sufferings. Therefore, it is very important for a person to be able to make choices. There are many people who think that they can make choices, but in fact they are always looking at the other side of the mountain, always wanting to choose what is good, and loathing what is mediocre and bad; they do not realize that many things appear to be good on the surface, but their goodness has come to an end, and what is good will be bad! And when he has chosen the good, it is not long before it fails. Many people only see what is favorable, but do not know that behind the benefit is a disaster, because you see the benefit of other people can also see, since you get it, others also want to get it, in order to keep their vested interests, you have to prevent others from coveting, as well as to take. This is the "woe is the blessing, blessing is the ambush." And what about the many bad ones, the mediocre ones? When you choose it and discover something new from it, then you have succeeded. So the choices that each person faces in his life become important; what exactly do you choose? This requires wisdom.

Guigu Zi believes that for the occurrence of things measured in the past, verified in the future, and tested in the fairness of the truth, it is possible to decide in this way. That is to say, for this kind of thing, refer to similar things in the past, then consider the consequences, then test whether it is fair and whether it is true, and then it can be decided. If there is unfairness, if there is untruthfulness, then it is not an option to decide, and it is better to choose to give up.

The Rune Speech, means the speech that has been verified and has been fulfilled, what is the speech that has been verified and has been fulfilled? The first stanza, speaking of position, means that people should find their own position. The so-called stability, slowness, justice, and silence, which are imposed on the law without any softness, refers to the kind of attitude that people adopt towards the law. If people adopt a chaotic, hasty, partial and impetuous attitude towards the law, then it is not soft but hard. Therefore, the key is our own position and attitude. In the second section, speaking of understanding, people always see with their own eyes, hear with their own ears, and seek the so-called wisdom with their own hearts, and still think they understand, but in fact this is confusion. This world, in the eyes of different people is different, is a different color, some people see is the sunny side, some people see is the dark side, some people see is the plane, some people see is the three-dimensional surface, some people see is the cross-section, some people see is the depth of the surface, some people stand high to see far, some people stand low to see close, depending on the perspective of each person, position, height of the different. Therefore, one has to be in agreement with the views of all people in order to be called understanding. That is to say, one cannot substitute one's own understanding for the confusion of others; how do we know whether everyone is drunk and I am alone? Or will I be the only one who is drunk when everyone is awake? The third section, on laws, centers on the idea that we should not be stubborn and obstinate, and that if we are strong and reject any other learning, we will close our minds. The world is so vast, is this little narrow knowledge of our life can understand and can accommodate? Some people say that if you look up at a mountain, you cannot see the top; if you measure an abyss, you cannot reach the bottom; but according to Guigu Zi, if you look up at a mountain, you can see the top; if you measure an abyss, you can reach the bottom. Therefore, stubbornness can only make oneself closed. Everything in this world has a law, who can really understand the law of everything? Even experts can only speak clearly about a small part of the laws. Therefore, respect the laws and do not be stubborn. The fourth section, on rewards and punishments, says that we are all social beings, and since we are social beings, there will be all sorts of human relationships, so is it the human relationships that are important? Or is it the law that is important? If we think that human relationships are important, then we will destroy the social law in order to maintain human relationships. If we think that social laws are important, then we can only sacrifice human relationships. Therefore, the use of reward is valued in honesty and the use of punishment is valued in firmness. In other words, when we interact and communicate with people, we also have to have a certain bottom line, and we cannot cause social chaos because of human relations. Because a chaotic society is not good for anyone. The reason why we modern people are not good at asking is that it is not "honorable" to ask others, and we will lose face and be despised by others. If you don't know, but someone else does, especially someone who is poorer than me, someone who is younger than me, someone whose social status is not as good as mine, why does he know more than me, and why should I ask him? Can money, status and knowledge be equated? Therefore, Guigu Zi said, "Think about it, heaven, earth, humanism, the four directions, the top and bottom, the front and back, do you understand it all? The sixth section, talking about by virtue of, only by virtue of a platform, can do things, only by virtue of the times, things can be successful; only by virtue of our life path, we can achieve a successful life. However, some people are whimsical, screaming I can succeed I can succeed, will necessarily be able to succeed? The seventh section, talking about circumspection, a family should have rules, the whole family will be able to communicate inside and outside, in order to know what people hear; if the parents dictate, the whole family is only a little bit, the parents only do things according to their own will, such a family can be long-lasting? The so-called rules, on the other hand, are circumspect, not just whatever comes to mind. Section VIII, about respect, only respectfully treat all things, respectfully treat the people around you, in order to have more eyes and ears, in order to truly understand things. If one is flighty, stubborn, and obstinate, then all people will stay away, will not speak the truth, and how can one understand what is going on thousands of miles away and in the hidden microcosm? The ninth section, on name and truth, is very similar to Confucius and Xunzi's "correcting the name", which is a clear manifestation of Confucius' opposition to formalism. A ruler, a minister, a father, a son, must each follow certain social behavioral norms in accordance with their social roles. A ruler must behave like a ruler, a minister like a minister, a father like a father, and a son like a son, and follow their social behavioral norms in accordance with their social roles, in order to be in line with their respective standards of being a human being. Confucius' "if the name is not correct, then the words will be said", that is to say, it is required to use "reality" to conform to the requirements stipulated by the "name", or to use the requirements stipulated by the "name" to meet the requirements of the "name", or to use the requirements stipulated by the "name" to meet the requirements of the "name". "The requirement stipulated in the name is used to correct the reality that has already existed or changed. This affirms the logical value of "correcting the name" and the social role of name defense. Name and substance should be related to each other; if things are similar, they should be called by the same name. If things are similar, they should be called by the same name. If things are different, they should be called by different names. Xunzi's proposal of "correcting the name" is to make what was originally so originally so, and not to turn what was originally so into what was originally not so with some strange arguments. Only when what was originally so is still so, and when the correct name is not disturbed by strange arguments, will people not obscure or be obscured. On the other hand, Guigu Zi said: the proper name is then generated from the actuality, the actuality is generated from the matter, and the matter is generated from the law of the name and the actuality. The law arises from harmony, and harmony arises from appropriateness. Although they say different, but the meaning is the same.

In this article, Guigu Zi with words very brief, but but every sentence to the point, without thinking, it is difficult to read. These verified, or fulfilled, statements are supposed to be the lessons of history, the treasures of traditional Chinese culture.

The seven chapters of the "Ben Jing Yin Fu" (本经阴符七篇), the so-called "Ben Jing" refers to the basic outline; the so-called "Yin Fu" refers to the secret verification. It discusses "Shengshen" - exuberance of our spirit, "Nourishing Zhi" - cultivation of our will, and "Realization of our will". "Realizing our thoughts" - enriching our minds, "Distinguishing the might" - identifying and distinguishing the might. "Disperse" - to disperse and change the situation, "turn round" - to turn the circle and seek the coincidence of things. "Loss of the exchange" - to reduce the sharpness of words and deeds in general.

These seven aspects, are centered around the interpersonal relationship of the exchange of communication and development, want to have a successful life, it is necessary to flourish our spirit, readers, through the spirit of exuberance, will be able to cultivate the will. Without a strong spirit, it is difficult to be based on the world. Therefore, it is necessary to cultivate our will without being intentional. If you want to enrich your mind, your heart must be quiet and your thoughts must be far-reaching. If the heart is quiet, then magical strategies will arise, and if the thoughts are far-reaching, then plans and schemes will be accomplished; if magical strategies arise, then the will will not be confused, and if plans and schemes are accomplished, then the merits will not be changed or alternated. It is only after recognizing and distinguishing the power of others that we are able to find ways to shake their power so that they will respond to my power. This is called knowing the situation. If we try desperately to use our own power to fight with his power, we may not win, and we may lose. If we act to push the situation forward, then the situation will be distracted. We take the initiative to act, then we can grasp the initiative of the situation, the situation is dispersed people, will not be able to grasp the changing situation. When two sides face each other and two things meet, it is inevitable that we must look for a point of agreement so that both sides can reach a consensus in order to make the other side accept my words. If the other side of the heart is East, and I prefer to say West, then the differences between the two will increase, and ultimately can not come together, so we have to part on bad terms. Therefore, from the very beginning, we have to probe into the psychology of the other party, to find out the other party's scheme, so that we can know how to turn the circle and follow the square. We will be able to follow the natural situation and take the initiative. After mastering the initiative, the situation will also change.