Research on Tao and Image in Laozi and Zhuangzi's Philosophy
Source: China Paper Download Center [06-04-0516: 51:00] Author: Song Rongpei Editor: studa9ngns.
I. Introduction
In Chapters 11 and 12 of China's Original Philosophy, Mr. Tang Junyi said that the meanings of Tao in existing Lao Tzu's works can be divided into six kinds. The first layer means the way of virtual reason. The second meaning is the so-called metaphysical Tao. The third layer means Tao phase (I regard this as the ontology of Tao). The fourth layer means the way of unity. The fifth meaning is Xiu De's lifestyle and other lifestyles. The sixth layer means the way of things, as well as the mentality and character. He clearly explained the meaning of these six ways. Now, I want to study the ontology in Laozi and Zhuangzi's philosophy, especially on the basis of (1) the style of Tao and (2) the dual meaning of Tao.
Second, Tao body and Tao phase.
First of all, based on Lao Zi and Zhuang Zi, this paper briefly talks about the significance of body and Tao, and based on this, it launches the research on Tao and Tao (namely ontology) itself.
I. Pottery body
Tao is the basis and principle of the existence of all things, so it is said that "Tao is natural for all things" and "Tao is successful for all things" (explained by Han Feizi's Old Chapter). In Laozi and Zhuangzi, there are many places where such sentences have been put forward. Although Tao is a fundamental existence and a principle of existence, it is constantly changing, so it cannot be decided by feeling, thinking or words.
First, Laozi's Taoist style
"Miscellaneous things, born naturally, lonely and lonely, independent and unchanged, can be the mother of the world. I don't know its name, the word is. " (Chapter 25 of Lao Zi)
"Tao can be Tao, very Tao; Famous, very famous. " (The first chapter of the same book)
"Turn a blind eye, call Iraq; If you don't listen, that's hope; If you can't beat it, it's called micro. These three are not to blame, so they are confused. No sleep on the top. The rope is indescribable and belongs to nothing. It means no shape, no image, and it means awkward. " (Chapter 14 of the same book)
The chapters and sentences quoted above all illustrate the style of Laozi's Tao. "Things" are mixed and can be the mother of the world. "You" is the Tao. "Being the mother of the world" means that Tao is the foundation and principle of all things. But it is "lonely" and "the rope is indescribable". So I said, "I don't know its name, but its name is Tao." Therefore, the Tao body is unknowable. If "Tao can be Tao", it becomes "extraordinary Tao". The sense of detachment of the Tao (called Wahrnehmung seeing, listening and beating in German) is therefore "beyond reproach". However, "confuse sth with sth else, it is not ■, but insomnia, which is indescribable and belongs to nothing".
Therefore, although Laozi's Tao body is "yes", it is "no image, no image"; It is said that it is embarrassing. "
B, Zhuangzi's Taoist style
The Significance of Zhuangzi Inheriting Laozi's Thought and Developing Taoist Style. Zhuangzi regards all things as "illusory in external things, entrusted to the same body" (Master Zhuangzi). Zhuangzi's Tao body is "foreign body" or "same body". Everything is confused with Tao in a false way. This sentence also indicates that Tao is the fundamental existence and principle of all things. Therefore, "no way, no way." On the other hand, "whoever does something will do something." "Dong Guozi asked Zhuangzi what Tao is and is it evil?" That paragraph is just to illustrate this point. No matter what you do, there is a way.
Like this, Zhuangzi's Tao body is also an uncertainty determined by feeling, thinking or any cognitive function.
"Kuang Fushen humanitarian again! See it as invisible, listen to it as silent, talk about people, call it invisible, so talk about Tao, not Tao. " (Travel north with the same book)
Since the Tao body is "invisible and silent", it is not a feeling thing. What we call Tao is nothing more than "invisibility". Therefore, it is said that "the old road is not the Tao."
"Ancient people, its knowledge. How bad is it? Others think that they finish what they started and are exhausted. They can't add it! " (The same question in the same book)
Therefore, the ancient sages took the way of "beginning and ending" as "utmost" and knew that "nothing can be added". "An old friend knows what he doesn't know. Who knows what to say, what to say and what to do "(same book). He also said that "the husband knows nothing, but the speaker knows nothing".
Second, Tao and image
As can be seen from the above, both Lao Zi and Zhuangzi admit that the style of Taoism is not determined by any cognitive function. So, does this mean that Tao exists completely outside of us? Can we never understand it systematically? In addition to Laozi and Zhuangzi, many people have mentioned and explained Tao Xingzhi since ancient times.
"People want to see a living elephant, but they want to die like a bone, and the case plan is to kill it, so people want it because it is like. Although this road is inaudible, saints can see its shape from its merits and demerits, so it is called invisible. " (Han Feizi explains the old article)
"Tao is a thing, but it is only a trance, and there is an image in it" (Chapter 20 of Laozi).
"Hold an elephant and the world will go" (Chapter 35 of Laozi).
Although we can't see the image of the living, we can't see the image of the living, but "we can get the bone of the image of the dead, so we can think about their life", which is the meaning of Taoism. Although "the Tao is invisible today" and "the sage can see its shape by observing its merits", it is said to be "invisible, like nothing". In this way, the Tao phase explains the Tao body. This is the definition of Tao phase that I want to talk about. Therefore, it can be said that phase is the noumenon of Laozi and Zhuangzi's philosophy.
Then, what logical means did Lao Zi and Zhuang Zi use to develop this ontology? That's the elephant. Han Feizi interprets the old prose with images as "what people think". Although you can't see Tao, you can get the image of "what people think", observed Tao. Tao is a thing. Although it is only vague, it still has an image in it. Therefore, people say, "Hold an elephant and go out to the world."
Therefore, the Taoist phase, that is, the ontology of Laozi and Zhuangzi, is to reflect on Tao after seeing its true colors. So what is the content of the "image" that Laozi and Zhuangzi got?
Third, I like it
First, the image of Zhuangzi
Zhuangzi believes that everything in the universe is constantly changing.
"If things happen suddenly, they will be static and will never move. What is this? Why not? A solid husband will transform himself (Zhuangzi Autumn Water).
"Party will change, evil know not zai? The party will not change, but evil ideas have changed. Impermanence "(with exorcist).
The change of everything, "if it is sudden, it will remain unchanged, and when it changes, it will remain unchanged." Whether there is a reason for this change or not, we only know that everything is "self-sufficient". "China" will be "non-China" and "non-China" will be "China", so in this change, "evil knowledge will not be transformed?" Evil knowledge has changed. "fickle.
In this way, Zhuangzi regarded the universe itself as "transformation". And I know I can't know what the universe itself (that is, Tao) is.
Knowing that doing nothing means saying, "If you want something, just ask. Why should we consider it? Where is the safe way? Where did you get the Tao? " Doing nothing for three questions means there is no answer. You don't know if you don't answer. Do you know that?/You know what? ..... You know what to say, so you ask Madness, and Madness says, "Alas! If you know it, say what you want to say and forget what you want to say. " Do you know that?/You know what? ..... See the Yellow Emperor and ask. The Yellow Emperor said, "You won't know until you think about it. We won't know until we have no time. No way, no way. " Knowing, he asked the Yellow Emperor, "I know it, but I don't know it. Which is evil? " The Yellow Emperor said, "If you don't do it, you will be true, and if you do it, you will be crazy. I am not with you. " My husband knows nothing, and neither does the speaker. (Travel north with the same book)
Knowledge, inaction and madness appear in a personalized way. Although the Yellow Emperor answered the three questions with the concept of "nothing", it was "not close at all". Tao is unknown, and the so-called "no matter where it is", so doing nothing means not answering, which is just right for Tao. "Say whatever you want, and forget it", so it looks crazy. As for the knowledge and the Yellow Emperor, it is known and discussed, and the so-called "discussion is not enough". 1
"The Yellow Emperor swam to the north of Chishui ... leaving his Zhu Xuan, let him know what not to do, let him leave Zhu Suo, and let him eat too much. Like missing, like missing. " (with the world).
Knowing is knowing, leaving Zhu is feeling, and eating criticism is arguing. No image, no image. Zhu Xuan, for example. Knowledge, feelings, arguments, it is impossible to get the word. Only "no image" is the right way.
So Zhuangzi's elephant is no elephant.
B, the image of Lao Tzu
Zhuangzi regards Tao as "transformation", so it is "unknowable" and has no image. But Lao Tzu pays more attention to Tao. Lao Tzu's Tao, as mentioned above, is something that cannot be grasped and imagined. But in order to understand it, you can only reluctantly say its name. So, I said, "I don't know its name, but the word is yue." The strong is great "(Chapter 25 of Lao Zi).
Therefore, there are many interpretations of the object in Laozi: being, being, unchanging, opposing, communicating, being far, being one, imagining, worshiping and being mysterious are all images.
According to a passage in Zhuangzi World: "Being built with constancy, nothingness and existence is the ether of the Lord", among which the most important images are constancy, nothingness, existence and unity. Huang Jianzhong compared the image of Laozi with the three principles of Zhouyi: simplicity, difficulty and change, and thought that "one", "invariability" and "opposition" were the most important images.
Next, I will examine Laozi's Taoist phase according to six images that I think are important: nothing, existence, existence, existence, existence, existence, opposition and metaphysics.
(1) None (temporarily translated Nichtsein) indicates the concealment of Tao.
"Tao can be Tao, very Tao, famous, very famous. The beginning of the nameless thing "(with the first chapter of this book).
"Can be the mother of the world, I don't know its name, and the word is called" (Chapter 25 of the same book).
"Elephants are invisible ... Tao is hidden and nameless" (Chapter 41 of the same book).
Although Tao is the principle of existence of things, Tao itself is not a thing. Things can be said to be named, and Tao can't be said to be named. Things are famous, but Tao is nameless. Although the old saying is "the beginning of all things" and "the mother of heaven and earth", "I don't know its name" and "the elephant is invisible, hidden and nameless".
Therefore, Tao is "nothing" or "nameless"
(2) Being (temporarily translated as Sein) means the openness of Tao (aleteia).
The famous mother of all things (with the first chapter of this book).
"Everything is born, and nothing is born" (Chapter 40 of the same book).
"The world has a beginning, thinking that the world is the mother" (Chapter 25 of the same book).
Although Tao is nothing, it is the principle of existence, that is, "the mother of all things" and "the mother of the world". Therefore, Tao is not pure emptiness. So we can say "yes" again.
According to Wang Bi's "Forty Chapters of Laozi", "Everything in the world is dominated by' being', starting with' being' and based on' being'. If you want to have everything, you must look at the relationship between' existence' and' existence'. We know that' existence' is the master and' existence'. " Being is the principle of the existence of all things, so it is the Lord and everything is the guest. Nothing is "the fundamental existence of all things", so it is based on this. This is not a thing, anonymous; Everything depends on human effort, and people depend on human effort.
(3) The image of Wirklichkeit shows the invariance and reality of Tao.
"Only the husband and the judgment of heaven and earth, the immortal is often called the dissipation of heaven and earth, while the constant, no togeher, no theorem. There is no theorem (non) (the word' non' can exist) because it is unchanged, so it cannot be said "(Han Feizi explains Lao Zhang).
This is the definition of "invariance", which includes the meanings of "invariance" and "reality". The so-called "invariance" is not only "not easy" but also "no theorem". If there is a theorem, it cannot be a constant. Therefore, this "unchangeable" image shows that the Tao principle is an unchangeable and intangible reality (Wirklichkeit). Therefore, "Tao can be Tao, which is unusual; Famous, very famous. "
(4) One (temporarily translated as Einheit) This image represents the principle of unity of all things. Zhuangzi said in the article "On Earth", "It is the ether of the Lord to build on the constant, have nothing and have something." "Often", "Nothing" and "Yes" have been mentioned above. "Taiyi" represents the fundamental principle of unifying everything. "One" and "Taiyi" have similar meanings.
"The sky is clear and flat, the gods are full, the valley is full, everything is animistic, and the princes are virtuous; It caused it. Without a clear sky in Wan Li, there will be cracks. If there is no peace on the land, it will be feared. God has no spirit and will rest in fear. If there is no surplus in the valley, it will be exhausted. Everything is lifeless and will be destroyed. If a prince is high but not expensive, he will be afraid of it "(Chapter 39 of Laozi).
No matter heaven, earth, god, etc. Everything must be "one" to maintain a normal state. Without "one", I'm afraid it's ruined. Representing Tao with "one" is the function of controlling everything.
(5) Opposition and opposition represent the movement of Tao. Zhuangzi regarded the movement of Tao as "transformation", while Lao Zi regarded it as "opposition". Therefore, it is said that "the opposition of Tao is the movement of Tao" (Chapter 40 of the same book).
The meaning of "opposition" is very broad, including the meaning of "reversion" and "repetition", which not only indicates (1) the change of Tao and everything, but also reminds the world of the sage's life truth. The meaning of image I want to say is limited to those who express Tao. So we only say the opposite of the first meaning, that is, the change of Tao and everything.
"The rope is indescribable and belongs to nothing" (Chapter 14 of the same book).
"Everything works together, so I can look back ... and everything goes back to its roots" (chapter 16 of the same book).
"The word' Tao' is stronger than the name' big', and death is far away, and the opposite is far away" (Chapter 25 of Tongshu).
"Everything is born, and nothing is born" (Chapter 40 of the same book). Wang Bi's Note: "If you want to have everything, you will have nothing."
The chapters and sentences quoted by Laozi above show that all things change and return to Tao, and the movement of Tao is "anti-"
(6) The image of Xuan represents the Tao.
"The two, different names, with the xuan. Mysterious and mysterious, the door to all miracles "(the first chapter of the same book).
Here, the two images of "being" and "nothing" are combined and named Xuan (metaphysics in Wei and Jin Dynasties pays special attention to the meaning of "Xuan") 2.
After Laozi, the book that systematically developed the concept of "image" was Biography of Zhouyi Cohesions. There is a saying in the copula that "the changers are like", so we can say that 64 or even 384 are like. Metaphysics scholars in Wei and Jin dynasties paid too much attention to the meaning of Tao, but regarded the meaning of Tao as the same as that of Tao.
Four. The concept of image in Plato's ontology and the rational concepts of "being" and "emptiness".
In this way, we have investigated the "phase" of the bottom of Laozi and Zhuangzi formed by the use of "image". If we use the language of western ontology, Tao can be translated into Realitat. Daoxiang is a theory to explore this kind of entity, so Daoxiang can be said to be the ontology in Laozi and Zhuangzi's philosophy, and its logical means is image.
In order to understand the Taoist characteristics of Laozi and Zhuangzi more clearly, we must talk about the essence of "image" now. What is the essence of an elephant? Where is the basis of its logical means? Before solving these problems, we can compare the concept of "image" with Plato's later ontological means, that is, the concepts of "being" and "emptiness", so as to realize the essence of image.
Plato's "sophist" has three hypotheses about the construction of ontology:
(a) Entities are not connected with each other, and units are discontinuous.
(2) The whole entity is connected with each other indiscriminately.
(3) Some entities are interconnected, but some are not.
Plato criticized the ontologies of three hypotheses in turn, and then decided the real ontology. The entity he said is Ideen.
(1) If the ontology of the first premise is true, then all the principles and viewpoints about it cannot be established. Because no matter any proposition or thinking, the entity concepts of "being" and "nothing" must be linked (nothing is a different entity concept from "being"). But only based on this premise, "existing" entities cannot be related to each other. So the ontology of this premise is wrong.
(2) According to the second premise, all entities become the same without distinction. According to this, "movement" will become the same thing as "stillness". This premise will also become a contradiction and cause confusion.
(3) The ontology of the third premise is true. According to this ontology, a fixed interwoven structure is established between entities. This interwoven structure is like many letters or different sounds, which are connected with each other according to fixed grammar or music rules to produce articles or music. The interwoven structure between these entities is Dialetik, which is Plato's ontology.
Plato used five theories (Ideals Realitat) to describe the entity in the article Sophists: Being (on, Sein), Kinesis (Bewegung), Stasis, Beharrung), Same (tauton, Identitat) and Different(verschiedendenheit) to construct it.
He used the theory of "dissimilarity" to construct the relationship between beings. These five entities are "the same" to themselves, but they have "different" relationships with each other. Therefore, these five entities can be related to each other through "dissimilarity".
1, "existence" can only be associated with both "same" and "different" at the same time, but not only with one of them. If "existence" can only be associated with "identity", all entities become "identity" from the perspective that every entity is "existence". "Dynamic" and "static" will also become the same. This is the contradiction of the second premise. Secondly, if "existence" can only be associated with "dissimilarity", then all entities will be isolated from each other and become independent entities. This leads to the ontological error of the first premise.
2. "Alienation" requires that you are an alien, so "alien" is no longer an alien, but leaves you. Therefore, "dissimilarity" is only related to entities other than yourself. Therefore, "different" entities always have related entities (Korrelat), that is, things different from it. Therefore, "dissimilarity" can only be regarded as the principle of separation (das Prinzip der Trennung), and its root lies in the relationship (Beziehung). The focus of this relationship is not on separation, but on the relationship between the two. Therefore, two relationships are established in the theory of "dissimilarity": the relationship between separation and connection of entities.
Look carefully, this "dissimilarity" can become "nichtsein" or "nothingness". For example, "movement" is a kind of "same" thing to itself, but it is not the same itself, but it is still "different" from it. However, this "movement" itself is not "different". "Different" not only means different from other entities, but also means that some entities are not other entities. In other words, "movement" is "existence" rather than "existence" itself. Because although "movement" belongs to "existence", it is different from "existence" itself. Only when there is a different relationship between "movement" and "existence" can we say that "movement" itself is "existence". In other words, "move" is not "have", so "move" is "empty". Only when all entities are different from each other can all entities "exist" and "empty" at the same time. Among all entities, some entities are always different from others, that is, different from "being", so they are "empty" 5.
4. As seen above, "nothingness" is the principle of separation between entities, and the so-called concept is different from it; Then "nothingness" makes the concept (that is, entity) a kind of non-existence according to the different concepts. From this perspective, "nothingness" is the opposite of "being". However, on the positive side, "nothingness" also means something, that is, an existence. For example, "le non grand" not only means "small", but also actively means "everything that is not too big". For example, "the same" is also included in "nothing big". Therefore, negative participle means not only opposition, but also all concepts combined with negative participle (for example, the concept of "not big", "not" is a negative participle and "not big" is a concept combined with negative participle).
Therefore, "emptiness" not only means the negation of "being", but also means a kind of non-being, that is, people who are "different". Thus, "emptiness" gained its wisdom.
As mentioned above, Plato's ontology is a conclusion of entity connection. He used the concepts of "being" and "nothing" to form the connection and separation of entities. As an entity, every principle has two aspects: "being" and "nothing" (that is, nothingness), and they maintain the interwoven structure of separation or connection. Therefore, "Gemeinschaft des seins und nicht seins" runs through all rational concepts.
Therefore, we can say that the logical methods of Plato's ontology are "being" and "emptiness". What is the essence of this logical method? The answer can be determined by the nature of ontology.
The essence of Plato's ontology has the following three characteristics:
(1) A permanently connected or separated entity in an entity system.
(2) This physical model is also the psychological existence of people's thinking, pushing and judging.
(3) Words composed of nouns and verbs, that is, thoughts and judgments expressed by sounds, also contain this real reason.
Plato's (1) entity (that is, idea) can not only be regarded as (2) dialogue within the soul (that is, thinking), but this quiet dialogue within the soul can be expressed externally, that is, (3) voice expression, that is, the so-called speech. Therefore, his ontology is called dialogue. Entities should be defined by thinking and speaking. There is no doubt that the ideas in thinking and speaking are real entities. Therefore, "you" and "nothing" are also defined by thinking and saying, and they have substantive significance in themselves.
So far, we have roughly read Plato's ontology in sophistry, and it is of substantial significance to know its logical method.
From this point, we can see the fundamental contradiction between Taoism and Plato's ontology: from the perspective of Taoism, Taoism (that is, Plato's entity) can never appear but is defined by thinking and speech, so "image" has no substantive meaning, so "image" is different from "being" and "emptiness", but although it is not an entity, it implies the Tao body.
How did an elephant with such fine spirit get this ability? Han Feizi's interpretation of the old text seems to be "what people think", but in fact it is his observation. Although image appears in thinking and speaking, it is not defined by thinking and speaking, that is to say, image does not get substantive meaning from thinking and speaking. What is the root of image?
Verb (abbreviation of verb) conclusion
According to the above, it can only be said that the image comes from the "Tao body". "Tao is a thing, but it is only vague, and there is an image inside." "There is an image in it" means that the image is based on the Tao. So our so-called "image" does not come from the so-called thinking and words. We can only say that the image is obtained from the intuitive Tao. Therefore, in addition to Tao body and Tao physiognomy, Lao Tzu also talked about the so-called Xiu De Tao and other lifestyles, including the so-called things, mood and personality, that is, the Tao experienced through self-cultivation kung fu or intuitively realized. Laozi's so-called Xiu De's prescriptions, such as "clearing the metaphysical view", "quiet emptiness", "vigor", "harming the Tao in the sun" and "doing more for learning", all clearly show the realm of intuitive Tao.
"In ancient times, goodness was a scholar, subtle and mysterious, unfathomable, and the husband was unknowable, so he was strong and tolerant. If you are afraid of your neighbors in winter, you will be tolerant, if you are indifferent, you will be a servant, and if you are broad, you will be confused. " (Chapter 15 of Lao Zi).
Therefore, the "image" may be the "such a caring person" intuitively obtained by such people.
In addition, Tilmer S.C.Northrop said that four concepts gained from intuition are as follows:
(a) The conjoined concept separated by sensibility = the concept of distinct and perceptual continuum = the concreteness without any abstract direct manifestation.
(2) Uncertain or undifferentiated conjoined concept = undifferentiated intuitive conjoined concept (indeterminate or undefined continuum concept = intuitive continuation from all deviations)
(3) difference concept = atomic concept obtained from inspection = special attribute or difference obtained from separate inspection without combination (difference concept = concept obtained through inspection = atomic concept obtained through inspection = specification)
(d) The concept of "field" obtained from inspection = anyone who thinks that the third and second concepts are inseparable (any instance of field concept = 3 obtained through inspection is considered to be insertable from 2).
I think the meaning of Zhuangzi's "image without anything" is probably similar to that of Northrop's second intuitive concept, and the meaning of Lao Tzu's "image" is also similar to that of the fourth intuitive concept.
Precautions:
1, Zhang Mosheng: New Interpretation of Zhuangzi, 8-9 pages, Oasis Publishing Company, Taipei, 1969.
2. Yan Lingfeng: New Editions of Laozi's Chapters and Sentences (1), 4 pages, Chinese Culture Commission, Taipei, 1944.
3. Feng Youlan: Xinyuan Road, 135, China Philosophy Research Association, Hongkong, 196 1 year.
4. nicolai hartmann: Science Press, p. 128, Topel Man Publishing House, p. 1909.
5. August is dead: all works are completed, platon, Vol.8, No.3, p.279 "In all genres, there is only one style, and there is no style." Paris Social Edition, 1955.
6. N. Hartman: ibid., p. 13 1.
7. Filmer S. C. Northrop: the complementary focus of eastern intuition and western philosophy of science. West, chapter 8, page 188, Princeton University Press, New Jersey, 1946.
References:
1, Lao Bi Zhu
2, "Zhuangzi" Guo Xiang Note
3. Han Feizi's high-induced notes
4. Feng Youlan: History of China Philosophy, China Philosophy Research Association, Hongkong, 196 1 year.
5. Feng Youlan: Xinyuan Road, same as above.
6. Yan Lingfeng: New Editions of Laozi's Chapters and Sentences (1), Chinese Culture Commission, Taipei, 1944.
7. Zhang Mosheng: A New Interpretation of Zhuangzi, Oasis Publishing Company, Taipei, 1969.
8. Huang Jianzhong: Essays on the History of China's Philosophy (II), Chinese Culture Publishing House, Taipei, 1947.
Nicolai hartmann: Science Press, Topel Mann Press, 1909.
10, August's death: all works completed, Volume 8 (3) (The Wise) Social Edition, Paris, 1955.
1 1, F.M. Cornford: Plato's theory of knowledge, Kegen Paul, London, 1938.
Moore: Philosophy-Oriental & Princeton University Press, New Jersey, zip code: 1946.
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