摘要
老子作为原则的道包括道之道和物之道,而物之道又包括天之道、地之道和圣人之道等。道的至上性、主宰性,决定了道之道只能是“法自然”和“无为而无不为”。天之道、地之道都取法道之道,因而都是“无为而无不为”;圣人“为道”,并且取法天之道,其道也是“无为而无不为”。不过,道之道的“无为而无不为”是主观上“无为”、客观上“无不为”,“无为”和“无不为”是现象和本质的关系,而天之道、地之道和圣人之道的“无为”与“无不为”都是客观的,二者是手段和结果的关系,这显示出天之道、地之道、圣人之道与道之道的不同,也显示出地之道、圣人之道对于天之道的取法。就圣人之道中的“无为”而言,它在自然万物面前是被动的,在民众面前是主动的。道之道、天之道、地之道和圣人之道都具有“利他”精神。
Laotzu’s thoughts about“Dao”as rules include the Dao of Dao and the Dao of things.The Dao of things includes the Dao of heaven,of earth and of the Saint,The supremacy and dominance of Dao determines that the Dao of Dao only“works as its own nature”,which means“doing nothing indiscriminately”can achieve“nothing is not done”.The Dao of the heaven and the earth both follow the Dao of Dao so that they all“do nothing indiscriminately to make that nothing is not done”.The Saint also acts as the Dao of the heaven so that he is“doing nothing indiscriminately to ensure everything is done”.However,for the Dao of Dao“doing nothing in⁃discriminately”is subjective in fact,but“nothing not being done”is objective,which are the relationship between phenomenon and essence.But for the Dao of the heaven,the earth and the Saint,both of“doing nothing indiscriminately”and“nothing not being done”are objective,and they form the relationship of means and results,which shows that the Dao of the heaven,the earth and the Saint is different from the Dao of Dao,and the Dao of the earth and of the Saint follows the Dao of heaven.The Saint’s Dao“doing nothing in⁃discriminately”is passive in front of all things of nature but active in front of the people.The Dao of Dao,the Dao of heaven,the Dao of earth and the Dao of the Saint all have the spirit of“altruism”.
出处
《中州学刊》
CSSCI
北大核心
2023年第6期133-137,共5页
Academic Journal of Zhongzhou
关键词
老子
道
天
无为
无不为
Laotzu
Dao
heaven
doing nothing indiscriminately
nothing not being done
