无待自然与有待自然——《老子》之“自然”及其当代意义

发布时间：2018-04-21 17:52

本文选题：道 + 侯王　；参考：《人文杂志》2017年07期

【摘要】：《老子》中有五章提到"自然",隐含的实际主语不尽相同,词性也有变化,需要分别对待。道的自然是无待的,人的自然是有待的,前者是实然概念,后者是应然概念,若二者区分不清,《老子》的自然很容易被误解与利用。故本文借助"无待""有待"二词将这两个层面的自然分开而论。"无待自然"是道的自然,指道不依赖任何条件,本来如此的特性,其人格代表是"圣人",圣人是合乎自然的理想人格形象;"有待自然"是万物的自然,指物的天然特性与人的素朴本性。《老子》是针对社会失道而人失自然的现实情况发论,人只能通过不自然的方式重新回到或达到自然。因此,"有待自然"的"自然"是一种价值导向,在当代工业化、信息化、消费化的背景下,尤其需要这种人性的复归与提升。
[Abstract]:In Laozi, there are five chapters referring to "nature", the implied actual subject is different, and the part of speech is changed, which needs to be treated separately. The nature of Tao is untreated, the nature of man is waiting, the former is the concept of reality, and the latter is the concept of ought to be. If the two are not clearly distinguished, the nature of Laozi is easy to be misunderstood and utilized. Therefore, this article uses the word "no wait" and "waiting" to separate the two levels of nature. " The nature without waiting for nature means that the Tao does not depend on any condition. It is such a characteristic that its personality represents "sage", and sage is an ideal personality image in conformity with nature; "to be nature" is the nature of all things. "Laozi" refers to the natural characteristics of things and the simple nature of human beings. "Laozi" is based on the reality that society is out of character and man is out of nature, and man can only return to or reach nature by unnatural means. Therefore, "nature" is a kind of value orientation. In the context of modern industrialization, information and consumption, it is especially necessary to restore and promote this kind of human nature.
【作者单位】：中国人民大学国学院;
【基金】：中国人民大学重大项目“‘黄’、‘老’关系研究”(15XNL034)
【分类号】：B223.1

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