摘要
老子的"道",主要指形成世界的本原,决定万物的本体,宇宙运动变化的根本规律;而老子的"德",其广义是指万事万物合"道"而行的品性,其狭义则指人的合"道"而行的品性。"自然"是老子"道"与"德"的本质特征。"道"生万物,"德"养万物","道"体"德"用,二者辩证统一于万物之中。老子哲学的主要意蕴就是依"道"而立"德"、立"德"而明"道"。老子对"道"的预设与描述体现出老子哲学理论思维的形上视域,老子对"德"的揭示与规定标志着老子哲学实践关怀的形下向度。
Laozi＇s ＂Taoism＂ mainly refers to the origin of the world, the noumenon that determines everything, and the essential law of motion and change of the universe while his ＂Virtue＂, in its broad sense, refers to moral character by which things go along ＂Taoism＂, and in its narrow sense, means a man＇s moral character in his adherence to ＂Taoism＂. ＂Nature＂ is the intrinsic characteristic of Laozi＇s ＂Taoism＂ and ＂Virtue＂. ＂Taoism＂ gives birth to all things and ＂Virtue＂ raises them. ＂Taoism＂ can be used by ＂Virtue＂ ; the two are dialectically united into one in all things in the universe. The principal implication of Laozi＇s philosophy is to base ＂ Virtue＂ on ＂Taoism＂, and embody ＂Taoism＂ through ＂Virtue＂. Laozi＇s presupposition and statement of ＂Taoism＂ reveals his metaphysic view on the theoretical thinking of philosophy ; Laoz？s delineation mad prescription of ＂Virtue＂ mark a downward direction in philosophy in terms of his concern of practice.
出处
《中国石油大学学报（社会科学版）》
2007年第5期70-74,共5页
Journal of China University of Petroleum (Edition of Social Sciences)
