The thought of inaction is an important representative of Laozi's thought. Since ancient times, there have been different opinions, some called wisdom and some called helplessness. What is the real meaning and accurate connotation of "inaction"? This paper discusses this with trepidation. The word "inaction" appeared seven times in Laozi, each time with different connotations, but with the same result and the same road. There are two interpretations of the word "nothing" in Laozi. One is a negative adverb, which means no; A person acts according to the laws of nature and does nothing but run amok. The first chapter "Nothing is the beginning of heaven and earth" in Laozi shows that Laozi regards "Nothing" as the original image of heaven and earth and Tao, and there is also "Nothing is always there, so I want to see its wonder". The word "inaction" has its original connotation in Laozi, so the thorough solution of "inaction" should be based on Tao, follow the laws of nature and not act rashly. The first appearance of "inaction" in Laozi is in the second chapter, "Doing nothing, saying nothing, is the teaching of saints". This "inaction" appeared for the first time, and it was clear from the beginning that inaction means following the Tao, not inaction. Why can it be said that it is inaction? Laozi's "inaction" proposition is essentially promising, and it is promising to follow the Tao. Therefore, "inaction" is not passive and helpless, but based on higher ideological wisdom. The essence of Laozi's thought is not to be born, but to join the WTO. Otherwise, why did he leave 5,000 reasons to talk about morality? The second appearance of "inaction" in Laozi is in the third chapter, "inaction means no governance". There are two words "nothing" in this sentence. The first word is Tao and the laws of nature, and the second word is a negative adverb, which meansno. This sentence means that if you act according to Tao and the laws of nature, nothing can't be governed. The ideological system of inaction is combined with natural laws and self-discipline, and following natural laws is inaction. The third appearance of "doing nothing" in Laozi is in Chapter 38 "Thinking by doing nothing", which means that people with noble morality do nothing and have no intention to do it, and "taking" means using it. Without thinking, they do nothing and have no intention. Laozi put forward the viewpoint of "thinking by doing nothing" for the first time, expounding that inaction is based on Tao and there is no artificial attempt, which shows the objectivity of Tao. The emperor rules the world and often does good things for the people. In fact, it is just for the people to sing praises and be loved by the people. It is the demand of utilization, the way of trading, not the real virtue. Only "thinking without doing anything" is virtue and heaven. As the saying goes, "Heaven does nothing and does nothing". "Thinking by doing nothing" is another important embodiment of Laozi's thought of doing nothing. The fourth appearance of "inaction" in Laozi is in Chapter 43, "Jun benefits from knowing inaction. Teaching without words is the benefit of inaction, and the world looks forward to it. " Water and air are the softest things, but they can transport things through stones, melt iron and erode gold. This is the benefit of inaction. Laozi used the advantage of inaction to illustrate that softness can overcome rigidity, and keeping softness is the way to win. The fifth appearance of "inaction" in Laozi is "doing nothing without doing anything" in Chapter 48, which is another important embodiment of Laozi's inaction thought. An: "The so-called inaction is not the first; The so-called doer does everything because of everything. If you don't do anything, the people will be self-righteous and have their own careers, so they will do it all. People who don't act will say the reason, and people who don't act will say the result. " Laozi once again revealed the causal relationship between "inaction" and "inaction", pointing out that the effect of "inaction" is precisely due to "inaction" The sixth appearance of "inaction" in Laozi is in chapter 57, "I am inaction and the people are self-centered, I am quiet and the people are self-centered, I am inaction and the people are rich, and I have no desire and the people are simple". This kind of "inaction, quietness, inaction and no desire" is the root of "inaction". The seventh appearance of "inaction" in Laozi is in Chapter 63, "inaction, inaction and tasteless". Ancient people's note: live by doing nothing, teach silently, taste calmly, and treat extremely well. Therefore, saints do not act rashly, but often do nothing; Don't make trouble, but always do nothing; Don't indulge in taste, but it often tastes tasteless. The third chapter "governing by doing nothing" means "governing by doing nothing". Although "inaction" appeared seven times in Laozi, the thought of "inaction" runs through and forms a systematic and rich ideological system. For thousands of years, the influence of inaction has enriched China culture and become an important part of China culture. Liu Bangping established the Han Dynasty in the world, ruled the world with the thought of "inaction" and made the people recuperate, thus healing the wounds caused by hundreds of years of war in the Spring and Autumn Period and the Warring States Period and greatly promoting the development of social productive forces. Emperor Wendi and Emperor Jingdi continued to adopt the strategy of Emperor Gaozu, and the famous "rule of cultural scene" appeared in history, and the first feudal society in China prospered. The philosophy and aesthetic thought of advocating simplicity, which originated from Laozi's "inaction" thought, influenced China's aesthetic view for thousands of years, and China's paintings and calligraphy all followed it. China's paintings and calligraphy emphasize simplicity, freehand brushwork but not realism, and often count white as black. Everything without painting becomes a beauty. Only by understanding Laozi's "inaction" thought can we appreciate the beauty of China's calligraphy and painting. After the reform and opening up, China is transforming from a planned economy to a socialist market economy system, which objectively reflects the idea of "governing by doing nothing". We acted according to market and economic laws, and the government gradually withdrew from economic work. It is the inaction of the government that can "do whatever you want". In the past 20 years, China has made remarkable achievements in construction. With the deepening of economic system reform, we are also deepening political system reform, actively transforming government functions, changing "power-oriented" government into "service-oriented" government and "promising" government into "inaction" government. Our country is taking a scientific management road of "governing by doing nothing". As small as a country, as large as all mankind and the whole nature, the thought of "inaction" has correct practical significance. Since mankind entered the modern society, industrial civilization has seriously damaged the balance of nature. How many times have human nuclear weapons destroyed the earth? Human's "promising" violates the natural law of "inaction" and is bound to be punished by nature. In the face of the contradictory relationship between man and nature, we have thought of Laozi's wise eyes thousands of years ago more than once. "Inaction" and "doing something" are relative. The key is to correctly understand the objective world and correctly grasp the laws of objective things. When the Three Kingdoms split, Shu was initially established. Zhuge Liang refuted the proposition that "the politicians in Sichuan take law as the righteousness" by saying that "they only know one, but don't know the other". Fa Zheng advocated that Shu Han should follow Liu Bang's thought of light punishment and rule by virtue. Zhuge Liang retorted that Fazheng only knew one of them and didn't know the other. At the end of Qin dynasty and the beginning of Han dynasty, due to the atrocities of Qin dynasty, the criminal law was cruel and all the people were evil. Coupled with the war, the people were miserable, so Gao Zu Liu Bang ignored the punishment and ruled the country by virtue. Today, Liu Zhang in Shu is weak, the law is not good, and the officials and the people in Shu are autocratic and indulgent. Therefore, it is necessary for hell to pay to have clear rewards and punishments, and rely on the law to rectify the country. The Dharma only knows one, and Zhuge Liang not only knows one, but also knows the other. He correctly grasped the degree of "inaction" and "promising", formulated the correct policy of governing the country according to objective laws, and established a career that went down in history. To study and study Laozi's Taoist culture, we should correctly grasp the correct connotation of Laozi's inaction thought, grasp the dialectical relationship between inaction and inaction, learn to absorb the essence of Laozi's thought, make the past serve the present and apply what we have learned. References:

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