严遵《老子指归》的“无为”“自然”概念及其政治哲学

The Concepts of Non-action and Self-so-ness in Yan Zun's Laozi Zhigui and His Political Philosophy

严遵继承了老子"无为""自然"的概念,对其注入了新的内涵和解释。他认为"无为"是"道之身体而天地之始",是"治之元""政教之元""成功之主"。他又认为"自然"是"性命之理",在实质的意义上提出了"性分"概念和"自然之验"的说法。严遵还特别重视阴阳刑德理论和啬道,认为它们是"无为""自然"概念在政治方法上的落实。他以"文武""赏罚"等推演了"刑德"概念,提出了"名实为纪,赏罚为纲"的口号,具有综合名、法的思想特征。他又提出了"治国之道,生民之本,啬为祖宗"的观点,将啬道看作是保护政治主体(人主)之形神生命的重要手段。同时,严遵还吸纳了许多儒家元素,建立了政治人格系统和皇、帝、王、伯(霸)的历史观念,无疑具有综合、折中的特点。

While inheriting Laozi s concepts of non-action(wuwei)and self-so-ness(ziran),Yan Zun infused them with new connotations and interpretations.He paid close attention to the concept of non-action and regarded it as the body of the Dao,the beginning of Heaven and Earth,the initiation of governance,the primary factor in politics and religion,and also the determiner of success.Holding that self-so-ness was the inner truth of life,Yan essentially introduced the notions of the duty of human nature and the efficacy of self-so-ness.Yan emphasized both the theory of putting punishment and reward into practice according to yin-yang and the way of frugality,which were seen as the political implementation of the concepts of non-action and self-so-ness.He held that the way of ruling a country and the key to nurturing the people lied in frugality.By absorbing Confucian elements,Yan established a system of political integrity and of historical opinions about emperors,kings,and hegemons,making his thought display a characteristics of comprehensiveness and compromise.