从“愚”到“明”的道家“知”之指向

发布时间：2018-04-23 14:11

本文选题：道家 + 知　；参考：《深圳大学学报(人文社会科学版)》2017年03期

【摘要】：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。
[Abstract]:Laozi advocates that the Tao should be lost day by day. In order to get the knowledge of the Tao, Laozi put forward the way of harming and doing nothing. Its knowledge is different from general knowledge or learning. Laozi denied the well-known form of vulgar knowledge, see through its defects, think that this is not conducive to grasp the whole Tao, so put forward the process of knowing, to know to ignorance. Ignorance, as a state of ignorance, is the premise of grasping the Tao and the clear Tao. Ignorance is not the meaning of ignorance, but the process of knowing through the separation of the mind, and exceeding its boundaries, forming a higher level of knowledge. This process is summed up as knowledge and ignorance. Ignorance is clear. Ming Road can be divided into the knowledge of the ordinary and see the small Ming. To know what is common is to grasp the property of the "big" and the opposite of the Tao; to see the small, to grasp the "small" of the Tao, that is, the delicate and delicate nature of the Tao. Therefore, it is the true pursuit direction of Taoism to "know" from knowledge to ignorance, from folly to understanding, beyond popular knowledge to reach Taoist knowledge, and to see the micro of Tao and return to its original root.
【作者单位】：中国人民大学哲学院;
【分类号】：B223.1

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