《道德经》“德”之伦理意蕴

The Ethic Intention of Tao Te Ching′s "Virtue"

老子《道德经》中"依道立德"的道德哲学运思路线不仅向人们表明了"道"与"德"相异相通的内在关联,而且昭示出"德"之普遍存在的伦理本质;他以"玄德"、"上德"、"常德"等诸种具体形态诠释出"德"自然无为的普遍本性,并指出"物之德"与"人之德"所有行为的出发点都源于"道之德",即按照"道"的要求或以"道"为标准去行动。鉴于人们当时所处的现实生活世界是一个"失道"之后的"下德"教化状态,老子否定了儒家倡导的"仁义礼智"之解决方案,提出了修"德"复"道"的道德修养理论,并以其"三宝"来应对人与自身、人与他者、人与社会之间的诸多复杂关系,以期最终达到"与道合一"的"上德不德"理想状态从而使道德成为多余。

The moral philosophical thought route of establishing virtue by Tao in Lao Zi′s Tao Te Ching,not only indicates the different as well as uniform inherent contact between Tao and Virtue,but also declares the pervasive ethic essence of Virtue.Lao Zi explained the pervasive essence of Virtue to us by various forms,such as far-reaching virtue,consummate virtue and usual virtue.He also indicated both virtue in things and virtue in people proceed from virtue in Tao,that is to say,Tao is the only standard for their acts.Considering people in temporal society are civilized,Lao Zi denied the humanity scheme by Confucian.He advocated a new moral culture theory namely building Virtue to return Tao.Lao Zi expected his three treasures could cope with many perplexing relations between people and themselves,people and his,people and the society,so as to reach the best ending that Virtue could achieve full unification with Tao.