可道之道与不道之道——兼议“道可道非常道”的双关性义涵  

Dao That Can Be Spoken of and Dao That Cannot Be Spoken Of--On the Dual Significances of“Daokedao Feichangdao”

作　　者：汪韶军[1] Wang Shaojun

机构地区：[1]海南大学人文传播学院,海口570228

出　　处：《四川大学学报（哲学社会科学版）》2020年第2期40-47,共8页Journal of Sichuan University：Philosophy and Social Science Edition

基　　金：国家社会科学基金后期资助项目“可能的《老子》——文本对勘与思想探原(道篇)”(16FZX004)。

摘　　要：可道非恒道,不德方有德,《道经》《德经》开篇就要冲决世人的常识俗见。合而言之,老子是想让世人明白真正意义上的道与德。恒道既是作为世界本原的自然之道,也是与之相贯通的人间之治道。恒道在宇宙论与伦理政治两个层面都异于固化在语言文字中的可道之道,可表述为不道之道。但老子并未彻底否定言,而是意图警示世人:恒道不在言辞,言的表意功能是有限的;世人不应寻言滞句,更不该把可道之道教条化以自缚缚他。可见,“道可道也,非恒道也”隐含着解构威力。The Dao that can be spoken of is not the eternal Dao,and people who do not comply with conventional renyi(仁义)norms are virtuous.The beginning chapters of Daojing and Dejing both attempt to break through people's conventional notions.To sum up,Laozi wants to get people to know the genuine Dao and De.The eternal Dao is not only the arch of the universe,but also the interlinked fundamental principle of social administration.In both cosmological and ethical-political dimensions,the eternal Dao is distinct from Dao that can be spoken of and that is solidified in language and words.However,Laozi has never negated words completely;rather,he tries to alert people to some facts.The eternal Dao does not lie in words since communicative function of words is limited.We should not be obsessed by words,and should never regard Dao that can be spoken of as a dogma that can be used to constrain everyone.It is clear that“Daokedao Feichangdao”contains a profound deconstructive power.

关 键 词：《老子》 可道之道 不道之道 言 伦理政治 

分 类 号：B223[哲学宗教—中国哲学]