“虚实相资”这一命题,是在《老子》第十一章中提出来的。老子从否定的思维方式出发,在肯定“实”的价值的同时,更为肯定“虚”的价值。他以车、器、室为例,指出:“三十辐,共一毂,当其无,有车之用;埏埴以为器,当其无,有器之用;凿户牖以为室,当其无,有室之用。故有之以为利,无之以为用。”明代哲学家薛蕙在其《老子集解》中解释说:这一章,“顾其指意,实即有而发明无之为贵也。盖有之为利,人莫不知,而无之为用,则皆忽而不察,故老子借数者而晓之。”老子根据“虚实相资”的原则,进一步提出了“无有入无间”(《老子》第四十三章)的观点,认为无形的东西能穿透没有间隙的东 The proposition of “coordination with reality” was proposed in Chapter 11 of Laozi. Laozi proceeds from the negative thinking mode and affirms the value of “virtual” while affirming the value of “reality”. He took cars, devices, and chambers as an example and pointed out: “Thirty spokes, a total of one hub, when it is not, there is a use for cars; if you think of a device, when it is none, there are devices; It has nothing to do with the use of a room. Therefore, there is something for the benefit and no use.” The Ming philosopher Xue Yi explained in his Laozi Settlement: This chapter, Nothing is invaluable when it is invented. For those who have a cover for profit, people do not know, and if nothing is used, they are all ignored. Therefore, Lao Tzu learns from the number of people.” According to the principle of ”fictitious and practical resources," Lao Tzu further Proposes the idea of ​​“nothingness and nowhere” (chap. 43 of Lao Tzu). It is believed that intangible things can penetrate the east without gaps.