老子思想新釋

前言

Lao Zi（c.58cI-500 B.C.）and Confucius（55l-479 B.C.）have traditionally been regarded as the two most celebrated thinkersin the history of Chinese philosophy. The former is considered the founder 0f Daoism（i.e.Taoism），and is studied worldwide。mostly by scholars，whereas the latter，the founder of Confuelan-ism.is venerated by people of all walks Of life and all over theworld. As has been observed by both oriental and occidentalreaders（including Hegel）.the ideas of Lao Zi tend to be more philosophical in the pure sense of this term when compared with those of Confucius. It is commonly acknowledged that La0 Zi’sphilosophizing underlies the structure or formation of the over all psychology of the Chinese people.

內(nèi)容概要

Dao De Jing (The Book of Lao Zi)is windely　read add celebrated as a Daoist classic.It is fyll form and literally presented in 81 chapters,the　texts as a whole turn our to be suggestive, im- plicit and somewhat obscure in meaning; hence　they are often found insoring to venture through　with responses of appreciation, but not easy to digest the key arguments in questi0n, especially so in the case of general readers today. In order to facilitate a more fruitful reading of the classic,a new approach is therefore recommended with due consideration of the reading habit in genera,New Investigation. This study proiect is noticeably characterized by.a thematic rearrangement of the-81 chapters along with elaborate annotations and relevant commentary. They are offered as a resultof contextual analysis and absorptive incorpora- tion with some of the recent findings by Lao :Zi scholars. All this is intended to help one obtaincertain insights into the highlights of early Daoismas a philosophy. In addition to that, one may feel reasonably convenient and flexible to-select ac-cording to one's own interest any of the themes ortopics available in the table of contents concerned,and then focus on it for spiritual nourishment,for example. All in all ' the work reveals a trong initiative to make Dao De Jing more accessible and intelligible to the readers, of all kinds.

作者簡(jiǎn)介

王柯平（1955年5月19日），男，漢族，陜西省人，中共黨員，教授。1975年入讀二外英語(yǔ)系，1979年畢業(yè)后留校任教。1982年至1984年赴澳大利亞堪培拉大學(xué)留學(xué)，獲文學(xué)碩士學(xué)位。2001年至2003年在北京師范大學(xué)文學(xué)院攻讀文藝學(xué)專業(yè)，獲文學(xué)博士學(xué)位。先后擔(dān)任英語(yǔ)系副主任、跨文化研究所常務(wù)副所長(zhǎng)。中華美學(xué)學(xué)會(huì)常務(wù)理事、國(guó)際普世對(duì)話學(xué)會(huì)執(zhí)委、中國(guó)社會(huì)科學(xué)院文化研究中心研究員、牛津大學(xué)圣安妮學(xué)院訪問(wèn)研究員、英國(guó)杜倫大學(xué)比較倫理學(xué)研究所學(xué)術(shù)顧問(wèn)、《世界哲學(xué)》編委和國(guó)家人事部專家服務(wù)中心專家顧問(wèn)委員。北京市高等學(xué)校（青年）學(xué)科帶頭人、北京市跨世紀(jì)理論人才百人工程入選者、全國(guó)優(yōu)秀留學(xué)回國(guó)人員。享受政府特殊津貼?？蒲谐晒H豐，主要著作有《理想國(guó)的詩(shī)學(xué)研究》、《走向跨文化美學(xué)》、《老子思想新釋》（英文版）、《旅游審美活動(dòng)論》、譯作《美學(xué)理論》等，其中《旅游審美活動(dòng)論》獲北京高校第二屆哲學(xué)社會(huì)科學(xué)研究中青年優(yōu)秀成果獎(jiǎng)；《走向跨文化美學(xué)》獲北京市第八屆哲學(xué)社會(huì)科學(xué)優(yōu)秀成果二等獎(jiǎng)。

書籍目錄

PrefaceLao Zi and His Doctrine of the DaoPart I TheDao as the Origin of All  1 The Essence of the Dao  2 The Features of the Dao  3 The Movement of the Dao  4 The Dao and the Myriad Things  5 The Dao of Heaven and the Dao of ManPart II De as the Manifestation of the Dao  6 From the Dao into De  7 The Qualities of DePart III The Human Condition in Perspective  8 0n Have—Substance and Have—No-Substance  9 0n Take-Action and Take—No-Action  10 0n Pleasure—Snobbery and Acquisitiveness  11 on the Hard and the Soft  12 0n the Beautiful and the Ugly  13 0n Beauty．Truth and Goodness  14 0n Modesty and Retreat  15 0n Knowledge and Wisdom      16 0n Fortune and Misfortune  17 0n Life and Death      18 0n the Merits of Contentment　19 0n the Possibilities of Achievement　20 On the Art of Leadership  21 On Warfare  22 On Peace  23 On Returning to Antiquity  24 On the Ideal SocietyPart IV The Daoist Path to Personal Cultivation  25 The Attitude to Dao-De  26 The Experience of Dao-De  27 The Praxis of Dao-De  28 The Attainment of Dao-De　　(1) Self-Purification and Deep Contemplation　　(2) Plainness and Simplicity　　(3) Vacuity and Tranquility　　(4) Tenderness and Non-Competition　　(5) Have-Less-Selfishness and Have-Few-Desires　　(6) Naturalness and Take-no-ActionAppendix 1 The Dao De Jing of Lao Zi (Translation)Appendix 2 The Dao De Jing of Lao Zi (Original)Appendix 3 Toward the Dao of Human ExistenceKey ReferencesGlossary

章節(jié)摘錄

Incidentally, Wu （Being-without-form） and You （Being-within-form） are two aspects contained in the Dao. The former can be regarded as a substitute related to the moment when Heaven and Earth were in chaos prior to their separation, while the latter can be regarded as a substitute related to the fundamental source of the myriad things. From Lao Zi's point of view, the world is oneness or unity, emerging from the movement of the Dao. In terms of the world's formation, the ancients believed that the separation of Heaven and Earth took place first, and the emergence of the myriad things came second; just as it was said:"There were Heaven and Earth, then the myriad things commenced to be" （see "Yizhuan Xugua" [Prelude of the Trigrams,A Commentary on the Yi Jing or The Book of Changes]）. There-fore,

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