摘要
道家中的"无"通常描述了"道"的本体论地位。这种"无"表示了"道"是"非存在的"或"无明确形状的"。这样的本体论地位被描述为处于存在之外,神秘地既是超然,又是内有。在这里,笔者试图诠释《老子》本体论中"无"的道作为"思想开明"的比喻。我们可以把三个表示"无"的字——寥、冲、无——连接至一个意思很近的字:虚。老子利用"虚"劝诫读者应该有"虚心"。学者平常解释"虚心"就是"无欲"或者"无知"。这种"无欲"或"无知"是否负累了所有的欲或知,或者只指出某类的欲或知是一个很难解释的问题。在这一点上,老子其实不一定是说我们应该清除某类知识,而是说我们不应该执念于某一具体的思想,也就是所谓的"限制范畴"的思想。这种心理上的"思想开明"反过来引发了人的创造力,而人的创造力就反映了这宇宙之道为"无"的本体论地位。
Generally speaking, the term＂emptiness＂ in the Taoist describes an ontological position of Dao, which represents the non-existence and formlessness of Dao. This ontological position can be treated as something in non-existence, both mysterious-ly detached and included. This paper aims to interpret the metaphor of ＂emptiness＂ in Lao-tzu as ＂openmindedness＂. Three characters （＂liao＂,＂chong＂ and ＂wu＂） , which all are indicative of＂emptiness＂, are combined into an abstract word＂empti-ness＂, through which Lao-tzu advises readers to ＂empty their minds＂. In fact, scholars often explain＂empty minds＂ as＂free from desire＂ or ＂ignorant of knowledge＂. However, it comes to be a very difficult question as whether it involves all the desire or knowledge, or only refers to one specific desire or knowledge. In the paper, the mentioning of Lao-tzu does not mean that we should eliminate some type of knowledge. Instead, we should refrain from being obsessed with some specific thought, the so-called ＂restricted category＂ thought. Such mental＂openmindedness＂ in turn initiates human＇s creativity, which reflects the truth that Dao of the universe is ＂emptiness＂ ontologically.
出处
《杭州师范大学学报（社会科学版）》
CSSCI
北大核心
2015年第6期21-24,85,共5页
Journal of Hangzhou Normal University(Humanities and Social Sciences)
关键词
老子
道家
古代中国
无
思想开明
Lao-tzu
Taoist
ancient China
emptiness
openmindedness
