“道法自然”:本原的两重分化及其统一  

"Tao Imitates Nature":The Dual Differentiation and Inherent Unity of the Ultimate Origin of the Universe

作　　者：何益鑫[1] He Yixin

机构地区：[1]复旦大学哲学院

出　　处：《哲学研究》2024年第8期45-55,127,128,共13页Philosophical Research

摘　　要：“道法自然”是《老子》的核心命题之一。由于“四大”的限定,“自然”不能是四大之外的第五大,故传统主流意见认为道与自然应是同一关系。此路解说以河上公为代表,后又衍生出诸种大同小异的解法。但道与自然的同一性,与“法”字所蕴含的关系性不符。其实,如王弼所云“在方而法方,在圆而法圆,于自然无所违也”,“自然”的述谓主语不是道,而是物(方圆之性)。在老子思想体系中,“自然”作为“自X”系列的核心词汇,意指万物在不受干扰的情况下,依其自身本性(德、朴)自发获得的理想生存。其所以能如此,是因为万物之德或朴作为个体存在之根据,乃是对终极本原的分有,它与自在流行的道具有本原上的一致性。就此而言,“道法自然”的字面意义虽是自在之道对万物之自然的不违,本质上却是基于自在之道与万物之德的本原的统一性。正是本原在创生活动中的两重分化,设定了道与万物的两重存有,并由此产生了道与万物的关系问题。“Tao imitates nature”(道法自然)is one of the core propositions in the Laozi.According to the traditional mainstream opinion,“nature”only indicates the nature of the Tao.However,“nature”actually refers to things.This means that things will obtain an ideal state of survival which is based on their own nature without any interference.The“Pu”(朴)or“virtue”of things marks the dfferentiation of the ultimate origin,just like the Tao.In this regard,the literal meaning of“Tao imitates nature”is:the Tao does not violate the nature of things,i.e.,a significant fact as a result of an essential unity of the Tao and the Pu of things in their origin.It is the dual differentiation of such an origin in its own creative activity that sets up the dual existence of the Tao and things and in the meanwhile creates their relationship.This relationship corresponds to the very opposition between“non action”(无为)and“naturalness”(自然),the latter of which characterizes the fundamental structure of Laozi's political philosophy.However,the aforesaid emphasis on the originality and spontaneity of things also leads to a virtualization of the Tao,i.e.,a logical progression which is presented in the subsequent development of Taoist thought.

关 键 词：老子自然 道法自然 本原 

分 类 号：B223.1[哲学宗教—中国哲学]