《老子》“为而不争”官德论——以司马迁的“循吏”为例

"Acting without Contention": Lao-tzu's Arguments on the Virtue of Officials——Based on the Examples of Good Officials in Shiji

《老子》从天人合一的哲学高度,把化生万物的宇宙本体"道"的"自然"、"柔弱"、"无为"的本性推广到人类社会,化作"生而不有,为而不恃,长而不宰"的"为而不争"的为官之德,而司马迁《史记.循吏列传》中的"循吏",则可以说是具有《老子》"为而不争"的官德的典范。"道"是万物生发之本,而"为而不争"的道德则是官之所以为官的内在根据。离开了"道"万物会失去生发之活力,而离开了"为而不争"的官德,官员就会失去存在的基础而走上邪路,社会则陷于不治。《老子》"为而不争"的官德论与司马迁的"循吏"都具有超时空的价值。

Lao-tzu applies the philosophy of ＂Tao＂,which includes ＂nature＂ ＂inaction＂ and ＂delication＂,into the human society.＂Acting without contention＂,which builds on the arguments of ＂giving birth yet not claiming possession,acting yet not holding on,and leading yet not dominating＂,provides a theoretical basis as ontology for the virtue of officials.＂Acting without contention＂ is the fundamental virtue of being officials;good officials in Si Maqian＇s Shiji are appropriate examples of Lao-tzu＇s arguments about ＇acting without contention＇.Without ＂Tao＂,everything will lose the basis of the lives.Likewise,without the virtues of ＇acting without contention＂,officials will lose the fundamentals and go astray morally,leading the society to fall in disorder.Lao-tzu＇s arguments on ＇acting without contention＇ and Si Maqian＇s examples of ＇good officials＇ have ever-lasting values.