老子《道德经》中的修身之道——以儒家修身思想为参照  

The Way of Self-cultivation in Laozi’s Tao Te Ching:Taking Confucianism as a Reference for Self-cultivation

作　　者：李祥林 侯立 LI Xianglin;HOU Li(School of Sports Science,Qufu Normal University,Qufu,Shandong 273165,China;School of Marxism,Jilin Normal University,Siping,Jilin 136000,China)

机构地区：[1]曲阜师范大学体育科学学院,山东曲阜273165 [2]吉林师范大学马克思主义学院,吉林四平136000

出　　处：《吉林师范大学学报（人文社会科学版）》2024年第3期51-57,共7页Journal Of Jilin Normal University:Humanities & Social Science Edition

基　　金：山东省社会科学规划项目(22CTYJ04)。

摘　　要：修身之道实乃儒道两家的共同追求。从老子《道德经》许多篇章中可以看出老子对身的重视,特别是对“修之于身、修之于家、修之于乡、修之于国、修之于天下”的阐述,突显了老子以修身为本,以内圣外王为修身路径的思想进路,与儒家的修身思想本质相通。只是儒道二家在“轴心期”之后的思想流衍中日益分裂,道家逐渐走向重视身内时空的生命修炼,而倡言“修真”“修道”,弃言“修身”,使“修身”与“内圣外王之道”成为儒家的专属话语。The path of self-cultivation is actually a common pursuit of both Confucianism and Taoism.From many chapters of Laozi’s Tao Te Ching,it can be seen that Laozi attaches great importance to one’s body,especially the explanation of“cultivating oneself,cultivating oneself at home,cultivating oneself at hometown,cultivating oneself in the country and cultivating oneself in the world”.This highlights Laozi’s ideological path of self-cultivation as the foundation,with inner sages and outer kings as the path of self-cultivation,which is essentially consistent with the Confucian ideology of self-cultivation.However,the two schools of thought,Confucianism and Taoism,became increasingly divided in the dissemination of ideas after the“Axis Period”.Taoism gradually shifted towards valuing the cultivation of life in the body’s time and space,advocating for“cultivation of truth”and“cultivation of morality”,abandoning the concept of“cultivating oneself”,making“cultivating oneself”and“the way of inner sages and outer kings”the exclusive discourse of Confucianism.

关 键 词：老子 《道德经》 修身 儒家 

分 类 号：B22[哲学宗教—中国哲学]