本文選題：老子 + 《老子》　； 參考：《北京大學學報(哲學社會科學版)》2017年03期

【摘要】：道是無和有的統(tǒng)一,作為宇宙的本原,先于天地萬物而存在;道是天地萬物的創(chuàng)造者,作為宇宙的本質,內在于天地萬物之中;道是一種超越性的絕對,表現(xiàn)為對具體事物相對短暫的運動周期的超越,對具體事物相對有限的形態(tài)的超越,對單一的、平面的、沒有生氣的死亡之"靜"的超越。道本身的運行有其規(guī)律性,但道不是規(guī)律,更不能等同于對立統(tǒng)一的規(guī)律;道是一種物質性存在,不能把理念、方法、原則、精神境界等歸入到道的定義中去;道的本質屬性是自然和無為,但自然不等于自然界,無為并不是無所作為。以邏輯的維度視之:"常使民無知無欲"中的"民"應為"人";"天地不仁……圣人不仁"中的"仁"應為"言";"善行……善言……善數(shù)"中的"善",從形容詞意義上理解比從動詞意義上理解更契合老子本義。
[Abstract]:Tao is the unity of nothing and some. As the origin of the universe, it exists before all things in heaven and earth. It is the creator of all things in heaven and earth, and as the essence of the universe, it lies in all things in heaven and earth; the Tao is an absolute transcendence. It is manifested in the transcendence of the relatively short motion cycle of the concrete thing, the relatively limited form of the concrete thing, and the surpassing of the "stillness" of the single, flat and lifeless death. The operation of Tao itself has its own regularity, but Tao is not a law, nor can it be equated with the law of unity of opposites; Tao is a kind of material existence, and it cannot bring ideas, methods, principles, spiritual realms into the definition of Tao. The nature of Tao is nature and inaction, but nature is not equal to nature, inaction is not inaction. According to the logical dimension, the "people" should be "human" and "the world is not benevolent" in "often makes the people ignorant without desire". The word "benevolence" in the sage is "words"; "good deeds". Good words. The "good" in the good number is more suitable to Laozi's meaning from the adjective meaning than from the verb meaning.
【作者單位】： 嶺南師范學院法政學院;
【分類號】：B223.1

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