《淮南子》对无为概念的新定义及理论贡献

A New Definition of Non-Action in Huannanzi and Its Theoretical Contribution

《淮南子》编撰者学派立场不完全一致,根据其主张的不同,可划分为老庄派、黄老派和儒家派。老庄派在吸取老子、庄子思想的基础上,认为无为就是不在条件不成熟之前贸然行动,而是顺势因循或推动事物基于天性的自主行为,突出了无为由道化成术的一面。黄老派则大力发展了战国以来君道无为的观点,认为无为就是拥有权势和智力的人(以君主为代表)不因此而肆意作为,所有作为都不是从己意出发,而是一准于客观的法则,突出了无为即克己、自律的一面。儒家派则批评了流俗关于无为即静止不动、无所作为的错误看法,认为无为就是遵循客观的物理来行事,借助各种条件来立功,突出了无为成就大有为的一面。在古代思想史上,《淮南子》首次对无为作了精确的定义,也首次对有为进行了界定,大大强化了无为从道至事、由道化术的特征,使之实践性得到拓展,为无为思想的发展作了重要的理论贡献。

The compliers of Huannanzi, with the differences in their academic schools and viewpoints, can be divided into the schools of Lao-Zhuang, Huang-Lao and Confucianism. Lao-Zhuang school, while absorbing the thought of Laozi and Zhuangzi, holds that non-action requires not to try abruptly under a poorly-prepared situa- tion, but to follow the natural trend or push ahead the things according to the natural attribute, which highlights the feature of non-action transformed from Daoism to technique. I-Iuang-Lao school, while developing the view of monarchical non-action since the Warring States Period on a large scale, holds that non-action means that one with power and talent （ represented by a monarch） does not behave willfully and all his conducts obey the objec- tive rules rather than his own will, which emphasizes the attribute of self-restraint and self-discipline. Confucian- ism school, while criticizing the secular, wrong views of regarding non-action as stagnancy and inaction, holds that non-action actually follows the objective laws of things to act, and appeals to all the conditions to make con- tributions, which stresses the quality of great action out of non-action. In the history of ancient thought, Huain- anzi precisely defines non-action and action for the first time, greatly strengthening the features of non-action transformed from Daoism to thing and from Daoism to technique while extending its practicality and contributions to the development of non-action thought. making great