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老子主张为道日损,为了得到道之知,提出损而无为的途径。其知与一般的知或学知有别。老子否定名言形式的俗人之知,看透其缺陷,认为此无利于把握道之整体,故提出知止的过程,以知止可至无知之知。愚作为无知之境,即是把握道、明道之前提,无知不是一无所知之义,而是通彻心之分别成知的过程,又超于其界限,形成更高层次上的知,此过程概括为知止而无知,无知而明道。明道又可分为知常之明以及见小之明。知常之明,是就把握道之“大”即与物反的属性而言的;见小之明,是就把握道之“小”即柔弱微妙的属性而言的。故由知而愚,由愚而明,超于俗知而达至道知,见道之微而复归于其本根之明,是道家对“知”的真正追求指向。
Lao Tzu advocated that the daily loss, in order to get the knowledge of the road, put forward the path of lossless. Its knowledge and general knowledge or learn from each other. I reject the knowledge of lay people in the form of famous quotations and see through their defects that this is not conducive to grasp the whole of the Tao. Therefore, I put forward the process of knowing and stopping to know the knowledge of ignorance. As a matter of ignorance, ignorance means grasping the Tao and preaching before the Ming dynasty. Ignorance is not the omniscience of righteousness, but the thoroughgoing process of knowing each other, beyond its limits, to form a higher level of knowledge. The process is summarized as knowing and ignorant, ignorant and clear. Ming Road can be divided into the usual and see the small Ming. The principle of knowing is to grasp the “big” of the Tao, that is to say, the attribute of antipathy, and the “little” is to grasp the “subtle” nature of the Tao. Therefore, it is the real pursuit of “knowing” by the Taoists from the ignorance, the foolishness and the clearness, the surpassing of the vulgar knowledge and the attainment of Taoism.