requestId:68499aba1c3cb0.93765581.
The four meanings of “natural” in Wang Fuzhi’s domain – using “Laozi Yan” as the middle. Author: Mei Zhensheng (Director and Researcher of the Institute of Philosophy, Hubei Academy of Social Sciences)
Source: “Jianghan Forum” No. 1, 2017
Time: Confucius was in the 2569th year of Wuxu Puyue, Guimao
Jesus July 10, 2018
Content summary:In history, people have gathered the meaning of “Tao follows nature”. In “Laozi Yan”, Wang Fuzhi adopted the guiding method of “contemplating Laozi with Laozi”, reminding Laozi of “Tao follows nature”. The question of “natural” of the Taoist Dharma includes at most four aspects. First, “The nature of Tao”. That is, the Tao is based on its own 平台, and the Tao is born or the Tao is determined by itself. Secondly, “the nature of things”. From the perspective of things and me, individuals do not add their own will to external objects, and they can listen to all objects to show their self-expanding nature. Again, “My natural”. Since each person has an unrestrained will, the “I” and others should be in their own way. Finally, “the nature of the power”. Under the certain influence of “things”, there is a “natural” relationship between people and the world.
Keywords: Tao follows nature/natural/《LaoBaobao.com Ziyan》/Wang Fuzhi
The most famous thinker Wang Fu highly agrees with Lao Tzu’s thinking value, and believes that “Lao Dan is self-transformed, and is pure and righteous” is “not contrary to the way of the sage, and he actually has the heart to respect Confucius”①. Wang Fuzhi’s “Laozi Yan” describes “there were different sects and family traditions in the past,” and everyone “takes the so-called foreigners of the teachings to mix each other with each other” and proposes a way of “to understand the “Laozi” that “increase the strength, spread the burden, and overpower the reliance, and see the flaws” ②. This article uses “Laozi Yan” as the middle, and in the reflection of Wang Fu’s “viewing Laozi with Laozi”, it reminds Laozi of the rich meaning of “natural”.
1. “The nature of Tao”
“The nature of Tao” has dominated the philosophy of “Laozi”Need a location. After sorting out the basic results of modern “Laozi” annotators and researchers, Wang Zhongjiang found that most mathematicians interpret this issue as “Tao itself is like this” and “Tao has no imitation.” As Zhang Dainian believed, “Tao follows nature” means “Tao takes itself as the law”③. Ren Shuo directly translated this sentence into “Tao imitates itself” ④. Children’s books believe that the nature of Tao is natural, saying: “The so-called ‘natural’ in the book “Laozi” means natural, and the so-called ‘Tao follows nature’ means that the nature of Tao is natural.” ⑤ Yang Guorong proved from the original theory that the so-called “Tao follows nature” means that Tao takes itself as the basis, Tao produces one, and the saying that Tao is born by itself or Tao determines itself⑥.
“Tao is the same as nature”. In Laoziyan, Wang Fuzhi not only followed the covering the Internet for a single time and introduced the issue of “Tao is the same as nature” in the eighty chapters of “small countries are rare and nearby”. There is still a big difference between “Tao is natural” and “Tao is natural”.
“Tao is the same as nature” reminds the content of “Tao is the nature”. It uses “Tao” and “natural” equals the same level of view, and further steps forward to the “natural” self-development as the “Tao”. In “Tao is natural”, the object of “Dao” is “natural” or “nature of things” or “nature of people”, which is also important to use “natural” to remind the internal relationship between “Tao” and “thing”, “Tao” and “I”. “Tao is with nature” refers to “natural” as the attribute of “Tao” itself. From the “Tao” of living things to the process of “birth” of things, “I don’t know who my son”, all things and Tao are now at a disadvantage. Out of “natural” light. “The Tao has been… there is no ‘not fighting’”⑦, and “contact” is obviously not “natural”.
In Chapter 80, “When the country looks at each other, the voice of the dog is heard, the people are experiencing old age and never interact with each other”, the “not interacting with each other” between the country, the sages and the people, and people are not simply separated, but their “natural” appearance. Wang Fuzhi believed: “The whole country is also ruthless. He is a big shot with a small view of “small view”, and a strong view of the whole country, and a man is the same as heaven, and a comrade of heaven, and a natural way. How can he go without being suitable? … Those who “hold one” hold one, hold one without compromising the differences, but use “mysterious” to be one, and there is no danger of facing it.” ⑧ Wang Fuyi On the one hand, he believes that “to observe ‘little’ with ‘little’” means to develop the characteristics of “little’ with ‘little’ and not bring the “viewer” into the “little” society, so that “small” and “naturally” can be presented; on the other hand, he emphasized that “viewer” and “hold one” to be the same as the Tao, and can “no danger to face” and realize the “naturally” of “viewer”. In building people and society, people and othersIn the relationship, “the common people die until old age and do not interact with each other” is the basic request for “the Tao is natural”. However, Lao Tzu abandoned the “one” people who were not “holding one” in the process of historical development, “to make the weapons of a man not disappear; to make the people die again and not move far away. Although there is a ship, there is no place to ride; even if there is a armored weapon, there is no place to hold it”, it is also a certain request for “people are the same as heaven, comrades in heaven, and the way is the same as nature”.
“The nature of Tao”. “Natural” is the inner nature of the Tao that is spread all over the world. Regarding the chapter “Laozi” 51, “The Tao produces it, virtue carries it, things shape it, and make it”, Wang Fuzhi believes that this is “all the natural nature of Tao.” Obviously, the “natural” of Wang Fuzhi here refers to the function of Tao, which is different from what Lao Tzu said in the post-paper “The honor of Tao, the preciousness of virtue, and the fate of no one is always natural.” As long as the Tao is inseparable from all things and everything, it is the power of all things, rather than requiring the “destiny” of the inner laws and regulations. “No one’s destiny” is the denial of the inner destiny. Wang Fuzhi extended Lao Tzu’s concept of characterizing “Tao” as “things” with “natural” characteristics. He believed that whether it is the “birth” thing of Tao or the “animal” thing of virtue, they are all reminded from the inside of “things”. All of the so-called birth, animal, growth, cultivation, paving, poisoning, nourishing, and covering are like this. “The essence of the birth of the essence contains the animal of the air, and the length of the body of the body, the word “the material of the body” is cultivated, the power of the body is to form a pavilion, measure the poison of the body, protect the nourishment of the body, and cover the body of the body.” ⑨ This is based on the ordinary nature of Tao and things, which is a “natural” concept of inner nature. Wang Fuzhi also promotes the “natural” internal sexual relations to the material internal sexual relations. If nature is possessed by “Tao”, everything and I are the rest of “Tao”, and “I” do not have any power to control “thing”, and things and I are both made and nurtured. “Since the Tao has been born, how can I be born? After the Tao has been born, what can I do? But what can I do? But how long can I grow up? The people in the neighboring country cook the grain to eat it, and they give it to him and say, “Who do you believe me?” 10? Therefore, in the relationship between things and self, respect the independence of “things” and observe things without controlling them. Although there are also nourishment between “I” and “things”, they are not the su
發佈留言