早期道家“一”的概念演变余论

Comments on Evolution about the One in Early Taoism

一些研究认定《文子》(特别是简本)、《鹖冠子》等为早期道家文本,这为研究早期道家“一”的概念的演变提供了重要的出发点。《文子》《鹖冠子》和《吕氏春秋》三个文本中“一”同“道”的概念保持着基本的同一性,都是道家对万物根源是什么的回答。“一”既指万物生成的根源,又指普遍法则和万物统一性的本质,又指最高的统治原理。以“一”这一概念为中心,三个文本分别提出了各自的万物生成模式和普遍法则学说,提出了建立良好社会政治秩序的根本原理。三个文本中对“一”的使用也有所区别。《文子》中更多的是使用“道”,《鹖冠子》中“一”的地位要高于“道”,《吕氏春秋》中对最高统治原理“一”的运用往往是用历史经验来佐证。

Some studies have identified Wenzi(especially bamboo text)and Heguanzi as early Taoist texts, which provides an important starting point for the study of the evolution of the concept of the One of early Taoism. The concept of the One and the Way in the three texts of Wenzi, Heguanzi and Lüshi Chunqiu maintains a basic identification, which is the Taoist answer to what is the root of all things. The One not only refers to the origin of all things, but also refers to the universal law and the essence of the unity of all things, and also refers to the highest governing principle. Centered on the concept of the One, these three texts respectively put forward their own generation model of all things and universal law theory, and put forward the fundamental principle of establishing a good social and political order. The use of the One in the three texts is also different. In Wenzi, the Way is used more often. The position of the One in Heguanzi is higher than that of the Way. The application of the One in Lüshi Chunqiu is often supported by historical experience.