「道」可道乎？非道乎？—試構老子「道」之所具蘊義

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題名:	「道」可道乎？非道乎？—試構老子「道」之所具蘊義
其他題名:	Can "Dao" Be Revealed? Can't "Dao" Be Revealed?--Try to Construct the Meanings of"Dao" in Lao Tzu
作者:	鄭柏彰 Zheng, Bo-Zhang
貢獻者:	國立中正大學中國文學系
關鍵詞:	老子思想;道論體系;無有相生;返復規律;柔弱哲學 Lao Tzu;the theory of Dao;being andnon-being generate each other;rule of reversal and return;soft and weak philosophy
日期:	2013-07-01
上傳時間:	2013-12-24 16:25:33 (UTC+8)
出版者:	南華大學哲學與生命教育學系
摘要:	本文將從《老子》文本裡，為「道」的內涵作一釐清，以看出老子之「道」並非是一種落於言詮的具體方法，而是一種形上的抽象原則。此一原則通過「無」、「有」兩種象徵符號作為指引，將「道」所具之「循環作用」透顯出來，以明此作用背後所蘊含的去執意義，使我們理解事物運行規律若能不執一端週而返復，將永不會有間歇中斷之時，而能在不斷地自我完成規律當中，呈現出「恆常」之理。接著，老子再將抽象所指的「道」落實於現實面以展現其「德」。因此老子之德，其實是指「道」的一種投射，處身於形而下的萬物只要能依循著道的循環作用，就能覓得適合自我的存在方式。例如老子所處的時代禮樂已崩，此種情形如同「道」之「有」已發展到極致，須回復到一種「無」的理序——無禮之禮（即人民能在無任何形式規範的情況下，能夠自覺地依禮生活而不逾矩），讓原以禮樂規範為標準卻導致流於僵化的失序社會，給重新活絡起來，如此即能體道現德。此時，我們可再深思一個問題，即老子「道」之所具「循環作用」以與德相應的關鍵點為何呢？其實，我們會發現《老子》此一關鍵點就在於「反」的這一思維概念。所謂「反」，即指讓道之「無」與「有」能夠相互轉換的一個樞紐，亦即「物極必反」之意，其實也就是讓「無」與「有」發展到極致而窮時，能夠有一反向思考之機制。然而，「反」這一樞紐通常會被學者理解為是「柔弱哲學」或「弱道哲學」，此種理解若置於本文所論述之「道」的脈絡中檢視，將會發現有所扞格而無法全然相應。因為老子既透過道之循環作用表達其權變不拘的去執意義，若將其思維定位為「柔弱哲學」，則不免又落入了文字表意的框架之中而執於一端。 According to Lao Tzu, this article clarifies the essence of Dao, and finds that Dao is not an interpretation of language, but a metaphysical principle. Applying two symbols, Being and No-being, to guide, this principle uncovers the circulation possessed by Dao and “to eliminate attachments” implied in the circulation is shown. This makes us understand things move in circles and we should not attach to one side. In this repeated circulation, no pause and interruption appears, the truth “eternity” presents in the continuous self-realization. Moreover, Lao-tzu applies abstract Dao to the real world to unfold its De (virtue). Hence, Lao-tzu’s De is actually a projection of Dao. Only if all the creatures living in the physical world follows the circulation of Dao, they can find the life suits themselves. For example, at the time Lao-tzu lived, rites and music had corrupted, i.e. the Being of Dao had developed to the full, so returning to No-being was necessary. People should have courtesy self-consciously, not because of forms and norms. This helped the disorder society which was first regulated with the norms and forms of rites and music and then turned to be inflexible and fixed to refresh and to reveal Dao and De. Furthermore, one more question should be considered, what makes the circulation of Lao-tzu’s Dao correspond to De? In Lao Tzu, we find the answer is Fan (reversal). Fan is the switch which makes Being and No-being reverse; that is, when the peak is reached, decline starts. Actually, this is a way to let us have a reverse thinking when Being or No-being develops to the full and the limit. However, this switch is usually misunderstood by scholars as “soft and weak philosophy” or “the philosophy of weakness.” When this kind of understanding is examined by Dao expounded in this study, incompatibility is found. Since Lao-tzu applied the circulation of Dao to express the meaning of “to eliminate attachments” flexibly, we will be caught by the words and attach to one side if we regard Lao-tzu’s thought as “soft and weak philosophy.”
關聯:	揭諦 25期
顯示於類別:	[本校期刊] 揭諦 [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 揭諦

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