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作 者:姜晓琨 Jiang Xiaokun(School of Philosophy and Social Development,Shandong University,Jinan,China)
机构地区:[1]山东大学哲学与社会发展学院,山东济南250100
出 处:《社会科学论坛》2024年第6期211-226,共16页Tribune of Social Sciences
摘 要:“道法自然”与“反者道之动”是《老子》道论的两大内容,与之相对应,浑沌无心的“清虚以自守”和分别意识下的“卑弱以自持”,是《老子》倡导的合道行为的两个方面,亦是其思想的两个层次。要理解老子的思想,需要以“清虚以自守”的究竟义来统摄全书,这样才能避免对《老子》的阴谋论误读;同时,也要理解《老子》保留“卑弱以自持”的现实考量。“清虚以自守”是理想和最高境界,“卑弱以自持”是现实准则和外在表现。全书各有三分之一左右的章节在探讨这两个部分的内容。把握《老子》思想,抓住这两个层次的内容有如提纲挈领,《老子》首章即能印证这一点。《庄子》继承了浑沌无心的层次并大加发挥,同时完全舍弃了“卑弱以自持”这一分别意识层次的思想。“Tao models itself after nature”and“Reversion is the action of Tao”are the two main contents of Laozi’s theory.Correspondingly,in a chaotic and unintentional state of“emptiness and tranquility”and in a conscious state of“humility and weakness”are the two aspects of Laozi’s advocacy of behaviors that conform to the Tao,as well as the two levels of his thinking.To understand Laozi’s thoughts,it is necessary to unify the entire book with the ultimate meaning of“being in a state of emptiness and tranquility through integrating with Tao”,so as not to misread Laozi’s thought as conspiracy theory;at the same time,it is also necessary to understand Laozi’s practical consideration of retaining the principle of“being humble and weak consciously”.“Being in a state of emptiness and tranquility through integrating with Tao”is an ideal and the highest realm,while“being humble and weak consciously”is a practical criterion and external manifestation.Of all the eighty-one chapters of the whole book,there are about one-third of the contents focusing on these two parts each.To grasp the thoughts of Laozi,concentrating on these two parts are to the point in a way,which can be confirmed by the first chapter.Zhuangzi inherited the level of being in a chaotic and unintentional state of emptiness and tranquility and made great use of it,while completely abandoned the idea of“being humble and weak consciously”.
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