摘要
《老子》第25章"周行而不殆"一语,其原义指道遍行万物而无危殆,其中内蕴建构老子哲学的道物模式:道物之分在边界之有无,于是,道乃是以至无应对万物之众有。中国古典思想中公孙龙的"火不热"与嵇康的"声无哀乐"、黄老道家的"君无为而臣有为"、刘邵的"内心平淡"、王弼的"圣人无情"等都是对老子这一道物模式的应用。我们还可由王弼的"圣人无情,应物有情"之说得出其圣人,亦即人之体道者应为"外物内道"。由此可见,中国传统哲学最关心的是如何生活,而不是探索现实世界的真理。
In this article,the author takes the chapter 25 of Laozi as an example,through a close reading of the line,It goes everywhere yet is never in peril,to interpret Lao Zi's view on Dao-the distinction between Dao and thing: thing as being is finite,while Dao as nothingness is infinite. The practical implications of the mode of Dao / thing in ancient Chinese thoughts are: Long Gongsun's idea about hotness is not a characteristic of fire itself; Ji Kang's idea about sadness and happiness are not characteristics of sound itself; the thoughts of Huang-Lao Daoism about the emperor acts by non-action and the minister acts by action; Liu Shao's idea about calmness and tranquility of one's mind; Wang Bi's idea about sage is emotionless. From the thought of Wang Bi about sage is emotionless,we can infer that sage embodies the Dao inside and keeps things outside. Therefore,we can conclude that the predominant orientation of traditional Chinese philosophy is the concern about how to live one's life,rather than finding out the truth about reality.
出处
《清华大学学报（哲学社会科学版）》
CSSCI
北大核心
2013年第5期81-100,160,共20页
Journal of Tsinghua University(Philosophy and Social Sciences)
基金
教育部人文社会科学研究规划基金项目“道之言:由‘名’之分析建构老子哲学”(13YJA7200008)
复旦大学“985工程”三期整体推进人文学科研究项目
