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==道德经==
==道德经==
Laozi is traditionally regarded as the author of the ''[[Tao Te Ching]]'' (''Daodejing''), though the identity of its author(s) or compiler(s) has been debated throughout history.<ref>{{Harvtxt|Simpkins|Simpkins|1999|pp=11–13}}</ref><ref>{{Harvtxt|Morgan|2001|p=223}}</ref> It is one of the most significant treatises in Chinese [[cosmogony]]. As with most other ancient [[Chinese philosophers]], Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
Laozi is traditionally regarded as the author of the Tao Te Ching (Daodejing), though the identity of its author(s) or compiler(s) has been debated throughout history. It is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
Laozi is traditionally regarded as the author of the Tao Te Ching (Daodejing), though the identity of its author(s) or compiler(s) has been debated throughout history. It is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
《道德经》作者或编者的身份一直是人们争论的焦点。人们一般认为，老子就是《道德经》的作者。《道德经》中国宇宙起源论中最重要的论文之一。老子和大多数中国古代哲学家一样，常常运用悖论、反讽、类比、用典、反复、对仗、重章叠韵、音韵和谐等方式来阐释自己的思想。事实上，《道德经》整本书都可以看作是一个类比——在冥想中，统治者是读者的意识或自我，而无数的生物或帝国则是对身体、感官和欲望的体验。
{{Main|Tao Te Ching|Tao|Wu wei}}
{{Main|Tao Te Ching|Tao|Wu wei}}
[[File:Ping Sien Si - 016 Lao zi (16135526115).jpg|thumbnail|upright|left|Laozi Immortal and Grand Master of Heaven]]
[[File:Ping Sien Si - 016 Lao zi (16135526115).jpg|thumbnail|upright|left|Laozi Immortal and Grand Master of Heaven]]
The ''Tao Te Ching'', often called simply ''Laozi'' after its reputed author, describes the ''Dao'' (or ''Tao'') as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The ''Tao Te Ching'' intends to lead students to a "return" to their natural state, in harmony with Tao.<!-- ref supports whole of paragraph to this point --><ref>{{Harvtxt|Van Norden|Ivanhoe|2005|p=162}}</ref> Language and [[conventional wisdom]] are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.<ref name="Kohn-22">{{Harvtxt|Kohn|2000|p=22}}</ref>
The Tao Te Ching, often called simply Laozi after its reputed author, describes the Dao (or Tao) as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The Tao Te Ching intends to lead students to a "return" to their natural state, in harmony with Tao.<!-- ref supports whole of paragraph to this point --> Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
The Tao Te Ching, often called simply Laozi after its reputed author, describes the Dao (or Tao) as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The Tao Te Ching intends to lead students to a "return" to their natural state, in harmony with Tao.<!-- ref supports whole of paragraph to this point --> Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
Laozi is traditionally regarded as the author of the ''[[Tao Te Ching]]'' (''Daodejing''), though the identity of its author(s) or compiler(s) has been debated throughout history.<ref>{{Harvtxt|Simpkins|Simpkins|1999|pp=11–13}}</ref><ref>{{Harvtxt|Morgan|2001|p=223}}</ref> It is one of the most significant treatises in Chinese [[cosmogony]]. As with most other ancient [[Chinese philosophers]], Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
《道德经》因其作者老子的名字而被简称为《老子》 ，老子把道描述为一切存在的源泉和理想: 它是看不见的，但并不是超越认知的，它是非常强大却又是极其卑微的，是万物的根源。人们有欲望和自由意志(因此能够改变自己的本性)。但是许多人的行为“不自然” ，打破了道的自然平衡。《道德经》意图引导人们“回归”到他们的自然状态，与道和谐相处。在书中，言语和传统智慧受到批判性的评价。道教认为它们天生带有偏见，是人为的，并在书中广泛使用悖论来强化这一观点。
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of ''wu wei'', free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "[[ignorance]]", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an [[apologetic]] of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (''gushen'') and "soul" (''po''), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.<ref name="Kohn-22"/>
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of wu wei, free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "ignorance", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an apologetic of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (gushen) and "soul" (po), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of wu wei, free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "ignorance", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an apologetic of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (gushen) and "soul" (po), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.
Livia Kohn说明老子是如何鼓励改变方法或返回“自然”而非行动的。技术可能带来错误的进步感。老子所提供的答案是不排斥的技术，而是寻求平静的状态无为，摆脱欲望。这与老子鼓励统治者保持人民“无知”或“思想简单”的许多言论有关。一些学者坚持认为这种解释忽略了宗教语境，另一些学者则质疑这种解释是对文本哲学连贯性的辩护。如果老子真的打算告诉统治者让他们的人民保持无知，这是非常寻常的政治建议。然而，文本中的“谷神”、“灵魂“等术语，具有形而上的语境，并不能与作品的纯道德解读相吻合。
It is a concept used to explain ziran (自然), or harmony with the Tao. It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Laozi used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between wu wei and esoteric practices, such as zuowang "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Zhuangzi.
It is a concept used to explain ziran (自然), or harmony with the Tao. It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Laozi used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between wu wei and esoteric practices, such as zuowang "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Zhuangzi.
Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.
Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.
无为是“道德经”的核心概念。“无为”的概念是多方面的，甚至在英语翻译中也体现在单词的多种含义上。在文学意义上，它可能意味着“不做任何事情”，“不强迫”，“不行动”，“虚无”，“自发行动”和“随时间流逝”。无为是一个概念，用于解释人与自然或与道的和谐。它包括价值区分是意识形态的概念，并将各种野心都源于同一来源。老子广泛地以简单和谦卑为主要美德来使用这个词，这常常与自私的行为形成对比。从政治角度讲，这意味着避免战争，苛刻的法律和重税之类的情况。一些道教徒认为无为与深奥的实践之间存在联系，例如在庄子中发现的坐忘（清空身体意识和思想）。
无为是“道德经”的核心概念。“无为”的概念是多方面的，甚至在英语翻译中也体现在单词的多种含义上。在文学意义上，它可能意味着“不做任何事情”，“不强迫”，“不行动”，“虚无”，“自发行动”和“随时间流逝”。无为是一个概念，用于解释人与自然或与道的和谐。它包括价值区分是意识形态的概念，并将各种野心都源于同一来源。老子广泛地以简单和谦卑为主要美德来使用这个词，这常常与自私的行为形成对比。从政治角度讲，这意味着避免战争，苛刻的法律和重税之类的情况。一些道教徒认为无为与深奥的实践之间存在联系，例如在庄子中发现的坐忘（清空身体意识和思想）。
人们一般认为，因为老子与道德经和“原始”道家有着密切的联系，所以他是道家的创始人。民间流行的道教典型地将玉皇大帝作为官方最具权威的神。知识分子(“精英”)的道家，如天师派，通常把老子(老君)和三净奉为神明。
== 影响 ==
== 影响 ==