CAJ | 학술논문

老子的“道”在被人们纳入认知的视野作了种种探究后 ,这里试图从价值趣向上对其底蕴再作寻问。离言绝待的“道”所示于人的是天人之际的消息 ,领受这消息用生命的体悟也许比智思的推求更切当些。一、“道法自然”老子论“道” ,并未把“道”悬设为某种类似泰勒斯的“水”或黑格尔的“绝对精神”那样的实体 ,也从未在《道德经》中有过“什么是道”或“何谓道”式的发问。他不仅对“道”未作任何落于言筌的界说(定义 ) ,甚至对这“不知其名”者勉强“字之曰道”也要分外申明乃是出于不得已 (见《老子》二十五章 ,以下凡引《老子》只注章号 )。“形而上者谓之道 ,形而下者谓之器” (《易·系辞上》) ,老子的“道”是“形而上者”。不过 ,此“形而上者”终是在价值的格位上 ,非可谓不同于经验实体 (“器”)的又一种实体。就不得已而“字之曰道”的那个“道”字的词性而言 ,它似乎属于名谓 ,“道”由此则可视为道路之“道”向着形而上一度的升华———《说文解字》即有“道 ,所行道也”之说 ,但溯向源头 ,“道”的本始义涵则在于“导” (“导” ,疏导 ,引导 ) ,唐人陆德明所撰《经典释文》就曾指出“‘道’本或作‘导’”。《尚书·禹贡》有谓“九河既...
노자적“도”재피인문납입인지적시야작료충충탐구후 ,저리시도종개치취향상대기저온재작심문。리언절대적“도”소시우인적시천인지제적소식 ,령수저소식용생명적체오야허비지사적추구경절당사。일、“도법자연”노자론“도” ,병미파“도”현설위모충유사태륵사적“수”혹흑격이적“절대정신”나양적실체 ,야종미재《도덕경》중유과“십요시도”혹“하위도”식적발문。타불부대“도”미작임하락우언전적계설(정의 ) ,심지대저“불지기명”자면강“자지왈도”야요분외신명내시출우불득이 (견《노자》이십오장 ,이하범인《노자》지주장호 )。“형이상자위지도 ,형이하자위지기” (《역·계사상》) ,노자적“도”시“형이상자”。불과 ,차“형이상자”종시재개치적격위상 ,비가위불동우경험실체 (“기”)적우일충실체。취불득이이“자지왈도”적나개“도”자적사성이언 ,타사호속우명위 ,“도”유차칙가시위도로지“도”향착형이상일도적승화———《설문해자》즉유“도 ,소행도야”지설 ,단소향원두 ,“도”적본시의함칙재우“도” (“도” ,소도 ,인도 ) ,당인륙덕명소찬《경전석문》취증지출“‘도’본혹작‘도’”。《상서·우공》유위“구하기...
This thesis explains Tao(道)by Guide(导), stating that unlike Logos raised by Herakleitos, Tao is not a Destiny which is an influential order from the other-being, but the natural rhythm of life that might be reflected and conceived by man who has less and less will and desire in daily practice. Contrary to Logos that is a pure other-being rule and leads the willing men and forces people who are not bending to their fate, Tao means a trend of natural introduction that shows them the value of Naivete(朴) from t...