CAJ | 학술논문

道家中的"无"通常描述了"道"的本体论地位. 这种"无"表示了"道"是"非存在的"或"无明确形状的". 这样的本体论地位被描述为处于存在之外,神秘地既是超然,又是内有. 在这里,笔者试图诠释《老子》本体论中"无"的道作为 "思想开明"的比喻. 我们可以把三个表示"无"的字——寥、冲、无——连接至一个意思很近的字:虚. 老子利用"虚"劝诫读者应该有"虚心". 学者平常解释"虚心"就是"无欲"或者"无知". 这种"无欲"或"无知"是否负累了所有的欲或知,或者只指出某类的欲或知是一个很难解释的问题. 在这一点上,老子其实不一定是说我们应该清除某类知识,而是说我们不应该执念于某一具体的思想,也就是所谓的"限制范畴"的思想. 这种心理上的"思想开明"反过来引发了人的创造力,而人的创造力就反映了这宇宙之道为"无"的本体论地位.
도가중적"무"통상묘술료"도"적본체론지위. 저충"무"표시료"도"시"비존재적"혹"무명학형상적". 저양적본체론지위피묘술위처우존재지외,신비지기시초연,우시내유. 재저리,필자시도전석《노자》본체론중"무"적도작위 "사상개명"적비유. 아문가이파삼개표시"무"적자——요、충、무——련접지일개의사흔근적자:허. 노자이용"허"권계독자응해유"허심". 학자평상해석"허심"취시"무욕"혹자"무지". 저충"무욕"혹"무지"시부부루료소유적욕혹지,혹자지지출모류적욕혹지시일개흔난해석적문제. 재저일점상,노자기실불일정시설아문응해청제모류지식,이시설아문불응해집념우모일구체적사상,야취시소위적"한제범주"적사상. 저충심리상적"사상개명"반과래인발료인적창조력,이인적창조력취반영료저우주지도위"무"적본체론지위.
Generally speaking, the term"emptiness" in the Taoist describes an ontological position of Dao, which represents the non-existence and formlessness of Dao. This ontological position can be treated as something in non-existence, both mysterious-ly detached and included. This paper aims to interpret the metaphor of "emptiness" in Lao-tzu as "openmindedness". Three characters ("liao","chong" and "wu") , which all are indicative of"emptiness", are combined into an abstract word"empti-ness", through which Lao-tzu advises readers to "empty their minds". In fact, scholars often explain"empty minds" as"free from desire" or "ignorant of knowledge". However, it comes to be a very difficult question as whether it involves all the desire or knowledge, or only refers to one specific desire or knowledge. In the paper, the mentioning of Lao-tzu does not mean that we should eliminate some type of knowledge. Instead, we should refrain from being obsessed with some specific thought, the so-called "restricted category" thought. Such mental"openmindedness" in turn initiates human's creativity, which reflects the truth that Dao of the universe is "emptiness" ontologically.