【摘要】：如果為"無為"者是人而非擬人化的道或者天,那么這一概念表達(dá)的不是行為者與行為的承受者之間的關(guān)系,而是行為者與其所須遵守之道之間的關(guān)系,這時,《老子》"無為"的精確含義,實際是指行為者遵守道且對道本身不施加任何行為,而非像我們常認(rèn)為的那樣,僅僅是指對行為的承受者做出遵循道的行為,因為循道而為對行為的承受者而言也是一種作為而非無為。《老子》追求的最高價值不是道、自然無為或其他善,而是沒身不殆和如其所是的長生久視,道、自然無為和其他善不過是實現(xiàn)這一目標(biāo)或最高價值的最佳方式。從理論理性或思辨理性來看,根據(jù)《老子》所追求的最高價值及其"反者道之動"的觀點可推知:"無為"不會只是主張"弱者道之用",而也會承認(rèn)并要求"強(qiáng)者道之用";對于自然和社會中的惡之花,"無為"絕不會任其自然,而必然會有為以制止。
[Abstract]:If the "no" is a person rather than a personified channel or a day, then the concept expresses the relationship between the actor and the person who acts, but the relationship between the actor and the method to be observed, at which point, the precise meaning of the Lao-tzu> "no", The practice refers to the fact that the actor observes the channel and does not impose any act on the road itself, and not as we often think, merely means the act of following the act of the person who acts, because the following is also a way of acting as a rather than an act. The highest value of Lao-tzu's pursuit is not Tao, natural or other good, but it is not the best way to achieve this goal or the highest value. From the point of view of theoretical reason or speculative reason, according to the highest value and the "the movement of the counter-man" 's point of view of "Lao-tzu>", it can be inferred that the "no" will not only advocate the "for the weak", but also acknowledge and require the "the use of the strong"; for the flower of nature and society, the "no" will never be natural, And there must be an end to it.
【作者單位】： 蘇州大學(xué)哲學(xué)系;
【分類號】：B223.1

【相似文獻(xiàn)】

相關(guān)期刊論文 前1條

1 吳猛強(qiáng);;“理性”對待理性——兼論理性與法[J];華中科技大學(xué)學(xué)報(社會科學(xué)版);2006年03期

，

本文編號：2432328