《老子》的贤德观及其传播价值新论  

On the view of Virtue and Its Spreading Value of Lao Zi

作　　者：管国兴 祝涛 GUAN Guo-xing;ZHU Tao(Jiangsu Hongde Cultural Publishing Foundation,Changzhou,Jiangsu 213200)

机构地区：[1]江苏宏德文化出版基金会,江苏常州213200

出　　处：《广西职业技术学院学报》2020年第1期41-48,88,共9页Journal of Guangxi Vocational and Technical College

基　　金：常州市社会科学院盐文化研究中心课题“贤文化在企业文化构建中的传承与创新实证研究--以中盐金坛公司为例”(编号:Ywhyj202011)。

摘　　要：中国文化不仅尊道而且贵德,老子曾在《道德经》中提及下德、常德、上德、玄德等多种德性,这些"德"都深具微言大义。他主张世人效仿内圣外王的贤德之士,通过建德活动,改造升华仁、义、礼、智等世俗强制规范型的下德,使之逐渐趋近地之常德、天之上德、道之玄德。正是基于大道生而不有之玄德的胜义谛,老子批判了普罗大众的世俗性贤德。为此,他提议不尚贤,并激励民众超越世俗的下德,建构真正的贤德,进而藉由立功济世、功成不居、名遂身退的方式契合玄德返归大道。很显然,在当前运用新媒体广泛传播老子贤德观的精髓,启发民众的智慧,涵养世俗的德行,无疑具有很好的理论价值和现实意义。Chinese culture not only respects Tao but also values virtue.Lao Zi once mentioned various virtues such as inferior virtue,eternal virtue,superior virtue and profound virtue in his Tao Te Ching.All of these virtues have profound meaning.He advocated that people follow the example of the wise and virtuous scholars,and transform and sublimate the inferior virtue of benevolence,righteousness,propriety,wisdom and other secular mandatory norms through moral activities,such as Taoism,nature,morality and heaven,so as to gradually draw them closer to the earth’s eternal virtue,the heaven’s superior virtue and the Tao’s profound virtue.It is on the basis of righteousness and truth that Lao Zi criticized the common people’s inferior virtue.To this end,he proposed not to advocate the sage,and inspired people to transcend the inferior virtue,construct a true virtue and meritorious service to the world so as to realize profound virtue.Obviously,using new media to widely spread the essence of Lao Zi’s views of virtue can inspire the wisdom of the public and cultivate secular virtues,which undoubtedly has rich theoretical value and practical significance.

关 键 词：老子 道体论 德性观 尚贤 传播 

分 类 号：B223.1[哲学宗教—中国哲学]