Laozi’s concept of desire has rich ideological connotations,not only referring to reducing personal desires.Laozi’s concept of desire is based on“desire”as human nature,acknowledging the legitimacy and necessity o...Laozi’s concept of desire has rich ideological connotations,not only referring to reducing personal desires.Laozi’s concept of desire is based on“desire”as human nature,acknowledging the legitimacy and necessity of desire and demand.The rational criticism of“having desire”formed by“no desire”is the value pursuit of Laozi’s concept of desire.From both personal physical and mental aspects and social order,“no desire”plays an important guiding role.Nature is the essence of Laozi’s concept of desire,and being in harmony with nature is the best state of desire.Laozi’s concept of desire reveals a deep spirit of love,and the“ethics of love”highlights Laozi’s strong sense of care for the“other”and ethical attitude towards responsibility.Laozi’s contemplation of desire contains a strong humanistic spirit,with the aim of promoting the healthy and sustainable development of life and society.展开更多
There has been an increasing interest in the Chinese excavated documents of western scholars.With different version of excavated Laozi,it attracts the attention of researchers.This paper examines the study of unearthe...There has been an increasing interest in the Chinese excavated documents of western scholars.With different version of excavated Laozi,it attracts the attention of researchers.This paper examines the study of unearthed Laozi by western scholars by using Mawangtui and Guodia Laozi,attempts to give readers a basic picture of unearthed Laozi study in western academia.Since there is no way that I can hope to introduce all western studies of unearthed Laozi,this paper will restrict the presentation to just the following topic:Mawangtui Laozi,Guodian Laozi,“Tai Yi Sheng Shui”,“Wu Xing”,and Methodology.展开更多
A caricature exhibition on Chinese philosopher Laozi was held in Cairo on July 8, helping promote Chinese culture in Egypt and boost mutual cultural exchanges. The exhibition displayed more than 30 works by 40 artists...A caricature exhibition on Chinese philosopher Laozi was held in Cairo on July 8, helping promote Chinese culture in Egypt and boost mutual cultural exchanges. The exhibition displayed more than 30 works by 40 artists from 18 countries including China, Egypt, Spain, and Brazil. These paintings reflect the admiration and love of people from arround the world for Laozi’s philosophy.展开更多
The article deduces the concept of self-education that had been advocated by Laozi,the founder of Taoism,in his philosophy on aesthetic education.From the perspective of his philosophical thoughts,this article analyze...The article deduces the concept of self-education that had been advocated by Laozi,the founder of Taoism,in his philosophy on aesthetic education.From the perspective of his philosophical thoughts,this article analyzes the inspiration and inheritance of"aesthetic"in the Chinese traditional culture based on the concept of self-education,discusses the similarities between the concept of self-education and beauty,as well as explores the internal relationship between self-education and aesthetic feeling so that the enlightenment and value of the concept of self-education in aesthetic education can be reflected and learnt.展开更多
In light of the recently published Western Han period bamboo-slip Laozi, now in the collection of Peking University, this paper explores several paradoxes in the textual development of the Laozi. Specifically, it pres...In light of the recently published Western Han period bamboo-slip Laozi, now in the collection of Peking University, this paper explores several paradoxes in the textual development of the Laozi. Specifically, it presents two examples suggesting that since the wording in the Laozi was originally intended to be ambiguous and paradoxical, during the transmission of the text, the compilers or commentators modified some of the paradoxes to make better sense. Eventually those modifications came to replace the original text. In the first part of this article examines certain contrasting differences in Chapter Eight from the Beida Laozi, the Mawangdui Laozi, and the received Laozi. The second part, I examine certain other contrasting differences from these same versions from Chapter Twenty-Four are discussed. This paper argues that these differences among the various versions are not the product of transcribal error; rather, they are the result of compilers or commentators who revised these passages against their earliest versions in order to make the meaning clearer and more explicit.展开更多
The Laozi laughs at the joy of those who violate the Dao and praises the suffering of those who attain it, yet this does not mean that the political philosophy of the Laozi does not encompass a notion of happiness, a ...The Laozi laughs at the joy of those who violate the Dao and praises the suffering of those who attain it, yet this does not mean that the political philosophy of the Laozi does not encompass a notion of happiness, a notion that is grounded in the ＂enjoyment of something together＂ （gong le 共乐） by the sage and the common people. The philosophical foundation of the Laozi＇s view of happiness is its cosmology, of which there are two sequences： one is generation and the other is growth. With the influences of Wei/Jin-era metaphysics and Western philosophy, Chinese scholars used to overemphasize generation, tracing only the origin. But in the cosmology of the Laozi, both generation and growth are indispensable, and this is part of the reason why the Dao and the De are equally important in the Laozi. The happiness of the common people does not come from a psychological dependence on or attachment to certain form of domination, but from the full development of each individual＇s initiative and action affected by Mysterious De.展开更多
This article aims to show that the concept of ＂naturalness＂ in the Laozi is able to provide cultural guidance concerning values for contemporary social development. Specifically, the Laozi＇s concept of ＂naturalnes...This article aims to show that the concept of ＂naturalness＂ in the Laozi is able to provide cultural guidance concerning values for contemporary social development. Specifically, the Laozi＇s concept of ＂naturalness＂-- manifested in the text＇s exhortation to ＂honor the dao and exalt the de＂ and its statement that ＂the dao models itself on naturalness＂--has profound ontological, political and social implications concerning ＂naturalness＂ that are strongly expressed through a variety of propositions including ＂achieving all through non-action＂ and ＂downsizing the state and simplifying the people.＂ With respect to the question about individuals living a life of appropriateness and establishing their destiny, the Laozi emphasizes such cultivation methods as ＂sticking to simplicity and authenticity＂ and ＂watching in quietude and observing in depth,＂ which are also infused with the conception of ＂naturalness,＂ which stresses the notion that understanding the harmony between man and nature can provide useful lessons for the development of contemporary human society.展开更多
In the past several decades, our understanding of the Laozi has been revolutionized by the discovery of new textual materials. While research has focused on various manuscript copies, the discovery of other cosmogonic...In the past several decades, our understanding of the Laozi has been revolutionized by the discovery of new textual materials. While research has focused on various manuscript copies, the discovery of other cosmogonic texts dated to the late fourth century BC indicate that the Laozi was not as unique as it once seemed. Taken together, these texts show a radical shift in philosophical orientation occurring by the late 4th century BC, a change toward concerns with cosmogony and accounts of human beings as merely one part of the natural world. The goal of this paper is to analyze the various elements of this shift, using the Taiyi Sheng Shui 太一生水 （Great One Generates Water）, Hengxian 恒先 （Constancy First）, and Fan Wu Liu Xing 凡物流形 （All Things Flow into Form）, along with Lhe Laozi bamboo strips found at Guodian. The first section examines the commonalities between the various cosmogonies; the second places cosmogony in the context of other distinctive concerns that the texts share, turning toward the ;implications of the cosmogonies for human action. The final section examines orLe of the fundamental points on which the texts disagree.展开更多
Based on Zhu Xi's statement that Laozi's teachings were very cruel,Wang Fuzhi condemned Laozi as a crafty,petty person in his Confucian commentaries.Yet,he had to understand the Laozi or Daodejing sympathetica...Based on Zhu Xi's statement that Laozi's teachings were very cruel,Wang Fuzhi condemned Laozi as a crafty,petty person in his Confucian commentaries.Yet,he had to understand the Laozi or Daodejing sympathetically when he commented on it in Laozi Yan老子衍(Extended Commentary on the Laozi).As a result,he showed inconsistency in his criticism and evaluation of the author.Some scholars have noted this problem but have not shed ink analyzing it.This essay finds that Wang Fuzhi's ambiguous attitude toward Laozi results from his Confucian prejudice against other schools and his failure to grasp the breadth and depth of Laozi's thought.From the perspective of Heaven,Laozi promoted accommodation and non-interference in self-cultivation and governance,summed up by the maxim that"the sage manages affairs without deliberation,and spreads teachings without words."In contrast,Wang Fuzhi stuck to the distinction between Confucianism and Daoism,and tried to use humanity and ritual propriety to supplement that which Heaven does not provide;as such,he criticized Laozi as crafty and irresponsible.Wang Fuzhi's criticism neither hits the mark regarding Laozi's weakness nor maintains a concordance with his earlier sympathetic appraisal in Laozi Yan;the reason for this is that Wang Fuzhi could not fully grasp Laozi's thought from a Confucian and anthropocentric perspective.展开更多
文摘Laozi’s concept of desire has rich ideological connotations,not only referring to reducing personal desires.Laozi’s concept of desire is based on“desire”as human nature,acknowledging the legitimacy and necessity of desire and demand.The rational criticism of“having desire”formed by“no desire”is the value pursuit of Laozi’s concept of desire.From both personal physical and mental aspects and social order,“no desire”plays an important guiding role.Nature is the essence of Laozi’s concept of desire,and being in harmony with nature is the best state of desire.Laozi’s concept of desire reveals a deep spirit of love,and the“ethics of love”highlights Laozi’s strong sense of care for the“other”and ethical attitude towards responsibility.Laozi’s contemplation of desire contains a strong humanistic spirit,with the aim of promoting the healthy and sustainable development of life and society.
基金“The Fundamental Research Funds of Shandong University”(Grant number 2019HW017).I would also like to take this opportunity in memory of Miss Fan Wai Shan,San.A respected best friend and a lovely lady who always supports my research and encourages me to learn French and German but unfortunately passed away on March 26,2019.I trust she will be happy to read this article because it uses French and German materials.
文摘There has been an increasing interest in the Chinese excavated documents of western scholars.With different version of excavated Laozi,it attracts the attention of researchers.This paper examines the study of unearthed Laozi by western scholars by using Mawangtui and Guodia Laozi,attempts to give readers a basic picture of unearthed Laozi study in western academia.Since there is no way that I can hope to introduce all western studies of unearthed Laozi,this paper will restrict the presentation to just the following topic:Mawangtui Laozi,Guodian Laozi,“Tai Yi Sheng Shui”,“Wu Xing”,and Methodology.
文摘A caricature exhibition on Chinese philosopher Laozi was held in Cairo on July 8, helping promote Chinese culture in Egypt and boost mutual cultural exchanges. The exhibition displayed more than 30 works by 40 artists from 18 countries including China, Egypt, Spain, and Brazil. These paintings reflect the admiration and love of people from arround the world for Laozi’s philosophy.
文摘The article deduces the concept of self-education that had been advocated by Laozi,the founder of Taoism,in his philosophy on aesthetic education.From the perspective of his philosophical thoughts,this article analyzes the inspiration and inheritance of"aesthetic"in the Chinese traditional culture based on the concept of self-education,discusses the similarities between the concept of self-education and beauty,as well as explores the internal relationship between self-education and aesthetic feeling so that the enlightenment and value of the concept of self-education in aesthetic education can be reflected and learnt.
文摘In light of the recently published Western Han period bamboo-slip Laozi, now in the collection of Peking University, this paper explores several paradoxes in the textual development of the Laozi. Specifically, it presents two examples suggesting that since the wording in the Laozi was originally intended to be ambiguous and paradoxical, during the transmission of the text, the compilers or commentators modified some of the paradoxes to make better sense. Eventually those modifications came to replace the original text. In the first part of this article examines certain contrasting differences in Chapter Eight from the Beida Laozi, the Mawangdui Laozi, and the received Laozi. The second part, I examine certain other contrasting differences from these same versions from Chapter Twenty-Four are discussed. This paper argues that these differences among the various versions are not the product of transcribal error; rather, they are the result of compilers or commentators who revised these passages against their earliest versions in order to make the meaning clearer and more explicit.
基金This work was supported by the National Social Science Foundation program on ＂The study of spiritual experience and the inner world in early Daoism＂ （14BZX118）. I take this opportunity to express my gratitude to the anonymous reviewers for providing constructive comments.
文摘The Laozi laughs at the joy of those who violate the Dao and praises the suffering of those who attain it, yet this does not mean that the political philosophy of the Laozi does not encompass a notion of happiness, a notion that is grounded in the ＂enjoyment of something together＂ （gong le 共乐） by the sage and the common people. The philosophical foundation of the Laozi＇s view of happiness is its cosmology, of which there are two sequences： one is generation and the other is growth. With the influences of Wei/Jin-era metaphysics and Western philosophy, Chinese scholars used to overemphasize generation, tracing only the origin. But in the cosmology of the Laozi, both generation and growth are indispensable, and this is part of the reason why the Dao and the De are equally important in the Laozi. The happiness of the common people does not come from a psychological dependence on or attachment to certain form of domination, but from the full development of each individual＇s initiative and action affected by Mysterious De.
基金This essay is part of a key project of the National Social Science Foundation 2015 known as ＂Study of Core Values for Socialist System＂ （No. 2015MZDB011）.
文摘This article aims to show that the concept of ＂naturalness＂ in the Laozi is able to provide cultural guidance concerning values for contemporary social development. Specifically, the Laozi＇s concept of ＂naturalness＂-- manifested in the text＇s exhortation to ＂honor the dao and exalt the de＂ and its statement that ＂the dao models itself on naturalness＂--has profound ontological, political and social implications concerning ＂naturalness＂ that are strongly expressed through a variety of propositions including ＂achieving all through non-action＂ and ＂downsizing the state and simplifying the people.＂ With respect to the question about individuals living a life of appropriateness and establishing their destiny, the Laozi emphasizes such cultivation methods as ＂sticking to simplicity and authenticity＂ and ＂watching in quietude and observing in depth,＂ which are also infused with the conception of ＂naturalness,＂ which stresses the notion that understanding the harmony between man and nature can provide useful lessons for the development of contemporary human society.
文摘In the past several decades, our understanding of the Laozi has been revolutionized by the discovery of new textual materials. While research has focused on various manuscript copies, the discovery of other cosmogonic texts dated to the late fourth century BC indicate that the Laozi was not as unique as it once seemed. Taken together, these texts show a radical shift in philosophical orientation occurring by the late 4th century BC, a change toward concerns with cosmogony and accounts of human beings as merely one part of the natural world. The goal of this paper is to analyze the various elements of this shift, using the Taiyi Sheng Shui 太一生水 （Great One Generates Water）, Hengxian 恒先 （Constancy First）, and Fan Wu Liu Xing 凡物流形 （All Things Flow into Form）, along with Lhe Laozi bamboo strips found at Guodian. The first section examines the commonalities between the various cosmogonies; the second places cosmogony in the context of other distinctive concerns that the texts share, turning toward the ;implications of the cosmogonies for human action. The final section examines orLe of the fundamental points on which the texts disagree.
文摘Based on Zhu Xi's statement that Laozi's teachings were very cruel,Wang Fuzhi condemned Laozi as a crafty,petty person in his Confucian commentaries.Yet,he had to understand the Laozi or Daodejing sympathetically when he commented on it in Laozi Yan老子衍(Extended Commentary on the Laozi).As a result,he showed inconsistency in his criticism and evaluation of the author.Some scholars have noted this problem but have not shed ink analyzing it.This essay finds that Wang Fuzhi's ambiguous attitude toward Laozi results from his Confucian prejudice against other schools and his failure to grasp the breadth and depth of Laozi's thought.From the perspective of Heaven,Laozi promoted accommodation and non-interference in self-cultivation and governance,summed up by the maxim that"the sage manages affairs without deliberation,and spreads teachings without words."In contrast,Wang Fuzhi stuck to the distinction between Confucianism and Daoism,and tried to use humanity and ritual propriety to supplement that which Heaven does not provide;as such,he criticized Laozi as crafty and irresponsible.Wang Fuzhi's criticism neither hits the mark regarding Laozi's weakness nor maintains a concordance with his earlier sympathetic appraisal in Laozi Yan;the reason for this is that Wang Fuzhi could not fully grasp Laozi's thought from a Confucian and anthropocentric perspective.
