《老子》“德”论探微

On “Virtue”of Laozi

《老子》以道体德用、体用不二、道德不二为方法论原则与理论架构,以对本于道、合于道之无为"上德"与儒家及世俗之有为"下德"的辨析为理论前提,以"生而不有,为而不恃,长而不宰"之"玄德"为基本思想内核,以"天德"与"人德"为二层架构,以修身治国之"人德"为具体展开,形成了一个既与其"道"论密切关联、又相对独立的"德"论体系。这一体系既呈现出与儒家强调刚健有为、重视伦理规范的德论体系迥然不同的思想内涵、致思取向与理论特征,从而拓展了先秦德论思想的境域,使先秦诸子学在伦理道德方面呈现出一种思想生态张力;同时其体用不二、道体德用的独特思维方式也对后世思想特别是宋明理学、乃至整个中国哲学的理论建构产生了深刻影响。

In the Laozi,Tao is the root and virtue is its use in the world,so Tao and virtue are in unity.The virtue from Tao is called superior virtue and the virtue from the Confucian thoughts is called inferior virtue. The basic thought of Tao is mysterious virtue,namely,to produce but not to possess,to carry it but not to vaunt its ability in doing so,to give it longevity but not to control it,from which derives heavenly virtue and human virtue,so the system of virtue is established. In this system,the Confucian thought is emphasized and other thoughts in the pre- Qin dynasties are extended,and thus the tension of ecology is expressed. This system produces influences on the Neo- Confucianism in the Song and Ming dynasties and also on Chinese philosophical theoretical construction.