王弼对老子孝道观念的发展探微

On Wang Bi's Development of Laozi's Concept of

王弼通过“以传解经”的方式对老子的孝道思想进行了全面发展,主要集中在三个方面。一是老子对后天伦理之孝持有戒惧抑制的态度,并针对后天伦理之孝提出了“无为”的观点。王弼虽在反对伪孝的观点上与老子保持一致,但他却并不反对后天伦理之孝;二是就形上观念而言,王弼赋予了老子之“道”以“理”的含义,为后天伦理道德之孝取得了先天合法性;三是在政治思想上,王弼将老子服务于“小国寡民”政治的自化意义之“孝”转变成了适用于封建政治,具有教化意义的“孝”。王弼此一做法对推动老子相关理论发展、提倡情质之孝、建构伦理道德规范具有极强的理论与现实意义。

Wang Bi's comprehensive development of Laozi's filial piety through the method of "disseminating and interpreting the scriptures" mainly focused on three aspects: First, his attitude towards acquired ethical filial piety. Laozi held an attitude of fear and restraint on this, and, in view of the acquired ethical filial piety, put forward the viewpoint of "doing nothing". Although Wang Bi was consistent with Lao Tzu in opposing pseudo-filial piety, he did not oppose acquired ethical filial piety;secondly, in terms of metaphysical concepts: Wang Bi enriched the "Tao by Lao Tzu" with the meaning of "reason", which acquired the innate legitimacy for the acquired ethical filial piety;thirdly, in political thought Wang Bi transformed Laozi's self-contained "xiao" for serving the "small country and few people" politics into a "xiao" suitable for feudal politics with enlightening significance . Wang Bi's approach has strong theoretical and practical significance for promoting the development of Laozi's related theories, advocating filial piety of sentiment, and constructing ethical norms.