2017-12-05 19:00
来源:
壹读
你是不是经常也有这种感觉，相比过去物质生活越来越富足了，幸福感却没有得到提升？
答案也许是：你很可能是一个“美盲”！
没错，换句话说，你缺乏感性思维。
“当你缺乏感性思维的时候，你巨大的身体就是你最大的弱点。”在昨晚“World，I”全球巡讲杭州encore站现场，金诚集团董事长韦杰说他在柬埔寨看到了30年前的中国，虽然物质生活落后，但因为有新鲜的空气、健康的食品，他们生活得很幸福。
而中国有一个现象很有意思，从2007年开始，每一年都说下一年是中国经济“最困难”的一年。为什么会这样呢？这个可以先从上世纪八十年代说起。
如果没有感性思维，可能只有躯壳式的发展
那时，有一个非常响亮的口号，叫“学好数理化，走遍天下都不怕。”当年昂首步入大学的学子们，不知有多少人曾经为之心潮澎湃，热血沸腾！
在韦杰看来，“学好数理化，走遍天下都不怕”，一定是对的。因为它是一个非常主要的课程，它代表着理性思维。但是在人类发展的过程中，感性思维也应该随之跟上。“如果我们没有感性思维，我们都是理性思维，我们有可能只有低层次的、躯壳式的发展。”
相信有一个现象很多人小时候都发生过，那就是一堂音乐课或是美术课，会经常被通知改成数学课或其他课程。而现在，语文课或是数学课已经不能取代艺术课，因为在中国未来发展的过程中，感性思维和理性思维需要齐头并进。
一个人要让自己幸福，最关键是让内心的感性和理性达成平衡
有人说，科学征服了世界，艺术美化了世界。
一个人，要让自己的生活变得更快乐和幸福，最关键的一点，是让内心的感性和理性达成一种平衡。
当代著名画家吴冠中说：“今天中国的文盲不多了，但美盲很多。”文学巨匠木心也说：“没有审美力是绝症，知识也解救不了。”
现在很多人穷，穷的不是物质，也不是文化，而是审美。没有恰当的审美，生活剥露出最务实最粗俗的一面。
因为对美的无知，他会肆意地破坏环境。因为对美的无知，他可以把自己身上最好的财富丢掉、销毁。虽然终其一生追寻美好，却不懂得如何去感受美好。
形神合一，才是发展的最好境界
这一现象同样影响着中国经济和城市的发展。
在过去40多年的改革开放过程中，中国经济体量和建筑体量的增长举世瞩目，这个过程也是最大程度理性思维的发展。
但随着经济体量的增长，也产生了巨大的需求，就像一个人个头特别大时，不能让自己变得头脑简单四肢发达。这个需求就是老百姓改善生活的需求，对应到经济发展中就是各个产业、服务品质。
“我们需要形神合一的发展，不仅注重外在的量，还应注重内在的质。”韦杰创建的金诚集团正在“补这一课”，中国什么都能制造出来，但缺的是审美，比如如何把瓶子设计得更美观，更方便易携，这是接下去市场的机遇，也是转型期里获得的发展机会。
韦杰说，中国人一直以来都非常注重形神合一，也非常注重感性和理性意识的和谐统一。在汉唐明清，中国的瓷器的艺术造诣举世震惊。他希望点醒、恢复中国传统审美，这也是金诚运营特色小镇、打造城市化发展过程中必须要去做的。
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物质丰富是富有，心灵宽余乃幸福。现在我们好像总是不快乐，学生抱怨作业多，白领抱怨工作累，妇女抱怨家务忙，官员抱怨应酬多，老人抱怨子女不回家……有一个数据可以衡量国家人民的幸福程度，叫做国民幸福指数，我们的国家在保持着高速发展的同时更要关心每一个老百姓内心的感受——他们快乐吗？相比之前更加快乐了吗？在二十世纪八十年代末的时候我们国家参加过一次调查，那会数据显示国民幸福指数有64%左右。到了1991年再次参与调查的时候，幸福指数提升到了73%左右，原因是人们的物质生活条件越来越好。等到1996年再次参与调查的时候，幸福指数下降到了68%。这个数据很令人困惑，人们的物质生活得到了极大的提高，享受着物质文明成果的现代人为什么内心越来越不快乐？在两千五百多年前，让我们看看在物质不丰富的时代，圣贤是怎么生活的？
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孔夫子最喜欢的一个学生叫颜回，他曾经夸奖这个学生说：“贤哉，回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉，回也！”（《论语·雍也》）意思是，颜回家里条件非常不好，吃了上顿没下顿，衣服破烂，住在很简陋的房子里，这种艰苦的生活对别人来说简直过不下去，颜回却能享受其中。站在旁观者的角度，可能会说，生活不就是这样嘛，老天给啥日子就过啥日子，穷日子富日子都得过，这也是没办法呐。颜回真的让人佩服的，不是他能够在这么困苦的环境中生活，而是他对待这种境遇的态度，在大多数人都认为这种生活很苦，抱怨的时候，颜回却能自得其乐。真正的圣贤者，不会被物质生活所困，自始至终保持内心的恬静与安宁。人生，心灵富有最重要，若囿于物质欲望，即使拥有再多，也会觉得不够，这就是贫穷；反之，物质生活清贫，并不影响心灵的充实，知足而能自在付出，就是真正的富有。
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我们的物质生活比之前越来越好，然而很多人却内心越来越不快乐。因为他能看到周边人又买了新车买了新房一夜暴富，自己很不平衡。攀比成习惯，自然不快乐。别人有了自己没有，于是要努力去拥有，拥有了如果能快乐固然好，最怕是拥有了之后发现别人又上了新的层次，从而又增烦恼。更别说有些东西是人穷尽一生都没办法拥有的。当人们追求的不是幸福，而是比别人更幸福时，快乐就要远离我们了。一个人的视力本有两种功能：一个是向外看去，无限广阔地拓展世界；另一个是向内看过来，无限深刻地去发现内心。孔子教给我们的审视方法，就是通过什么方法能找到你内心的安宁与幸福。子贡曾经问老师：“贫而无谄，富而无骄，何如？”假如一个人很贫贱，但他不向富人谄媚；一个人很富贵，但他不傲气凌人。这怎么样？老师说，还有一个更高的境界，叫作“贫而乐，富而好礼者也”。这是多高的境界，意思是一个人即使生活贫困，内心依然自得其乐，不会丢失做人的尊严，这种快乐不会被困苦的生活夺去，当然也不会因为富贵而骄傲，依然是快乐富足、态度谦和的君子。
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修心不修身曾是很多哲人的习惯，在他们看来，身是它物不足挂齿，心有明台能至世外，书中不只有黄金屋、千钟粟，更有定心丹、菩提树。儒家思想传承下来，我们历史上出现了很多内心富足的君子。东晋大诗人陶渊明就是其中之一。陶渊明在朋友的劝说下曾经当过八十三天的彭泽令，那是一个很小的官。而一件小事，便让他弃官回家。有人告诉他，上级派人检查工作，其实是向辖县索要贿赂，每次都是满载而归，否则就会栽赃陷害，县吏跟陶渊明说：您应当“束带见之”。就如同今天，您要穿正装，系领带，恭敬地去见领导。陶渊明说，我不能为五斗米向乡里小儿折腰。就是说，他不愿意为了保住这点做官的“工资”而低声下气向这些小人献殷勤。于是把佩印留下，自己回家了。回家的时候，他把自己的心情写进了《归去来兮辞》。他说，“既自以心为形役，奚惆怅而独悲”。意思是如果我为了物质生活好一点，就不得不向其他人低三下四献殷勤，那我的内心受了多大委屈呀。他不愿意过这样的生活，“悟已往之不谏，知来者之可追”，于是就回归到自己的田园。
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陶渊明的意义，不仅在于在诗中构置了一个虚拟的田园，更重要的是，他让每一个人心里都开出了一片乐土。一个内心装有万水千山的人，绝对胜过一个家财万贵的人。杨绛先生曾说过：我们曾如此渴望命运的波澜，到最后才发现，人生最曼妙的风景，是内心的淡定与从容。我们曾如此期盼外界的认可，到最后才知道，世界是自己的，与他人毫无关系。”真正的富足，是即使社会浮躁，依然坚守本心；即使自己生活不太富裕，但依然承担更多的责任去帮助需要帮助的人。真正的富足，不是攀比，不是虚荣，而是看尽世事繁华后回归内心深处的那份平和与淡定，不以物喜，不以己忧。特别声明：本文为网易自媒体平台“网易号”作者上传并发布，仅代表该作者观点。网易仅提供信息发布平台。