先秦以降,中国士人早已领受的作为感性生命个体不可免的烦忧之没有最终发展为士人灵魂内里的紧张与冲突,而是获得了相当的缓解,这实际意味着中国士人定然找到了一条解脱之途,要不然,在政统与道统的双重压抑下,士人们定然会走向疯狂甚至毁灭.尽管我们在先秦道家思想中,已经初步看到了中国士人在浓烈的烦忧中寻求解脱的独特方式——逍遥.但作为先秦诸子之一派,这种解脱方式在当时并不具有普遍意义.道家关于解脱的思想为后世文人所乐道,是在儒家思想的再阐发而与道家思想具有了相同起点(共同感念于充满诗意的宇宙大化)后实现的.当儒道获得了这一共同起点,实际就意味着他们相互融通的可能.事实上,中国古代的士人也大都亦儒亦道、或儒或道.在这或此或彼的选择中,生活终 Before the Qin dynasty declined, the unavoidable worries which the Chinese scholars had long received as perceptual life did not finally develop into tensions and conflicts within the soul of the scholars, but obtained considerable relief. This actually meant that the Chinese scholars certainly found a On the other hand, under the dual pressures of politics and morality, people will certainly go crazy or even destroy.Although we have already seen in the pre-Qin Taoist thoughts the uniqueness of Chinese scholars seeking relief in their intense worries As a kind of pre-Qin school, this way of liberation did not have universal significance at that time.Daoism’s idea of ​​liberation was accepted by later literati and re-analysis of Confucianism had the same effect as Taoism The same starting point (common feeling in the poetic cosmic transformation) was achieved when Confucianism and Taoism gained this common starting point, which in fact meant that they could fuse with each other. In fact, most ancient Chinese scholars were also Confucianists Taoism, or Confucianism or Taoism, in this or that or in his choice, life ends