不可言说的“上帝”与“道”的言说——奥特的位格“上帝”与老子自然之“道”的契合与融通

Speakable of The Unsayable God and Dao——agree with the theory of Heinrich Ott's Personal God and Laozi's natural Dao

奥特的位格“上帝”与老子的自然之“道”均展示的是世界的本原和奥秘,老子“自然”之本体论涵义与奥特的“位格化”的世界观位之本意是完全契合的;面对不可言说的“上帝”与“道”,奥特、老子均采取了“非连续的具象性”的象征性方法,从而展开其不可言说的言说;奥特指出了人与上帝相遇的根本方法是“象征言说”,其实,老子同样如此。对于老子在《道德经》中的语言的诠释的方式,我们以前忽视的正是老子的语言的象征性。在奥特和老子看来,我们通过象征言说就可以与“上帝”或“道”相遇,就会达到至真、至善、至美的存在。

As the origin meaning of the world, Heinrich Ott＇s Personal God and Laozi＇s natural Dao concerned with identical views. Facing The Unsayable God and Dao, Heinrich Ott and Laozi used the speakable of a symbolic way which act as ＂uncontinuous concretelity ＂. Heinrich Ott said, the speakable of a symbolic way is the only method to meeting of God and man . In fact , Laozi＇s DaoDeJing has a same way. We always ignored Laozi＇s linguistic symbolity. Heinrich Ott and Laozi thought, our people through the symbolic speakable can meet with God and Dao, and get the most true, the most good and the most beatuful.