老子“修观”论发微——以《大学》“修齐”观为参照  

An Elucidation of Laozi’s Theory of“Cultivating Observation”——With Reference to the“Cultivation and Regulation”Concept in The Great Learning

作　　者：韩笑[1] HAN Xiao(School of Translation and Interpreting,Beijing Language and Culture University,Beijing 100083,China)

机构地区：[1]北京语言大学高级翻译学院,北京100083

出　　处：《河南科技大学学报(社会科学版)》2025年第2期108-114,共7页Journal of Henan University of Science & Technology(Social science)

基　　金：北京语言大学研究生创新基金(中央高校基本科研业务费专项资金)项目成果(24YCX027)。

摘　　要：河上公注《道德经》第54章标目为“修观”,充分彰显了老子的治道思想。“修观”即修身观治,指通过修道于身来观察考正社会治理,与儒家以《大学》为核心的“修齐治平”可以形成对照与互补。两者都强调修身,但与《大学》不同的是,在老子的理论体系中很难区分本末、先后和内外。在负阴抱阳和比兴思维影响下,他强调身国一体,看似谈修身,实则谈治国,修身本身就是治道的一部分,而且贯穿整个社会治理层级的始终。与《大学》充满使命和激情的理想型政治哲学不同,老子的修观论则是满怀危机和悲悯的历史型政治哲学,因为他是站在未来的至高点对苦难和兴亡的频频回望。儒道都讲民本,但老子与《大学》的新民不同,他反对仁义礼智的学习,而是主张安民。另外,老子对生死的敬畏挽合儒家在行为上的慎独,对淳化社会风气和抑制贪欲之心应该有很好的疗效。The fifty-fourth chapter of the Tao Te Ching in Heshanggong’s commentary is titled“Xiu Guan”,which fully demonstrates Lao-Tzu’s idea of governance.The so-called“Xiu Guan”means to cultivate oneself and observe the governance,i.e.,to observe the governance of society through cultivation of oneself,which can be contrasted and complemented with the“Xiu,Qi,Zhi and Ping”in“The Great Learning”of Confucianism.Both of them emphasize the cultivation of individual,but Lao-Tzu is different from“The Great Learning”in that it is difficult to distinguish between the fundamental and the final,the sequential and the internal and the external in his theoretical system.Under the influence of Yin and Yang,and the thinking of Bi and Xing,Lao-Tzu emphasizes the unity of the individual and the state,seemingly talking about cultivation of the individual,but in essence talking about the governance of the state.Meanwhile,the cultivation of oneself is a part of the governance,and it runs through the whole level of social governance all the time.Unlike the ideal political philosophy of“The Great Learning”,which is full of mission and passion,Lao-Tzu’s theory of cultivation is a historical political philosophy full of crisis and compassion,because he is standing at the highest point of the future and frequently looking back at the suffering and the rise and fall.Both Confucianism and Taoism talk about the people,but Lao-Tzu,unlike the“Xinmin”of“The Great Learning”,opposes the study of benevolence,righteousness,propriety,and wisdom,but instead advocates the peace of the people.In addition,Lao-Tzu’s reverence for life and death,combined with Confucian prudence in behavior,should have a good effect on the social atmosphere and curbing greed.

关 键 词：老子 《道德经》 修观 治道思想 内圣外王 

分 类 号：B223.1[哲学宗教—中国哲学]