《老子》中的圣人及其政治建构  

The Sages and Their Political Construction in Laozi

作　　者：胡兆东 HU Zhaodong(School of Philosophy,Renmin University of China,Beijing 100872,China)

机构地区：[1]中国人民大学哲学院,北京100872

出　　处：《山西高等学校社会科学学报》2023年第9期75-80,共6页Social Sciences Journal of Universities in Shanxi

摘　　要：老子政治思想通过“圣人”这一形象而得以阐明,圣人以自然无为的方式“体道”“法则天地”,并在道的指引下养育万物、辅助万民,使整个宇宙形成有层次、有秩序的节律,建构“道-天地-圣王-众民”的有机体系。圣人的权力属性必然关联现实中的王者,这种特征决定了《老子》中的“圣人”其实特指“圣王”。圣人通过“愚民”的方式来“导民”,又在“导民”的目标下“愚民”,从而化除民众身上各种私欲遮蔽、不良智虑,引导民众走向“玄同”“大顺”的圆满境界。Laozi′s political thought can be elucidated through the image of"sage".The sage"embodies the Tao"and"laws heaven and earth"in a natural way of inaction,and under the guidance of the Tao,nurtures all the creatures and assists all the peoples,forming a hierarchical and orderly rhythm in the entire universe,constructing an organic system of"Dao,heaven and earth,sages and kings,and all the civilians".The power attribute of the sage is inevitably related to the kings in reality,which determines that the"sage"in Laozi actually refers specifically to the"sage king".The sage"guides people"through the method of"idiotizing people",and"idiotizes people"under the goal of"guiding people",thereby eliminating various selfish desires and negative intellectual concerns from the people,and guiding them towards the perfect realm of"Xuantong"and"Dashun".

关 键 词：《老子》 圣人 体道 玄德 自然无为 

分 类 号：B223.1[哲学宗教—中国哲学]