1.4 Confucius (557-479 B.C.E.) The Moral Way As Thales and his students began the revolution in thinking that heralded the coming Golden Age of Greece, as Indian ages sat with their students in the forests of India to engage with the Upanishads, in China—separated from these two ancient cultures by the Himalayan mountains—there appeared a young sage named Confucius. According to some accounts he was born to a poor family in the state of Lu, present-day Shangtung. If you look at a map you will see that it is about as far away as you can get from Greece and India and still be in Asia. It is a province on the eastern seacoast of the East China Sea, where Japan lies about 500 miles away to the northeast . Other accounts make him the son of nobility. In either case, it is fairly agreed upon that Confucius's father died shortly after he was born and that he experienced great hardships growing up at a time when China itself was in a great state of inner turmoil. As a young man he supported himself by working in a granary, 谷仓 then as a herder—first of cattle, then of sheep. How he became Grand Secretary of Justice and then Chief Minister in his native state is unknown. But as a young man he had already achieved his reputation as a person of such great wisdom that throughout China princes, lords and scholars consulted him and craved to hear him speak. He became the first teacher in Chinese history to offer education to anyone who cared to listen whether they paid tuition or not. Yet, unlike most Chinese sages who had the ears of the political and social leaders at that time, Confucius did not say the things that people-the leaders especially—wanted to hear. As one recent commentator put it, “Everyone wanted to hear him but no one wanted to listen.” In that respect Confucius had much in common with a gadlfy we have already met—Socrates. What was it that Confucius taught that people so wanted to hear, even though they did not like what they heard? He who learns, but does not think, is lost, he says in his Analects; 24 He who thinks but does not learn, is in grave danger. 思而不学则殆 He was banished from Ch'i; in Sung he was threatened with execution. They drove him out of Sung and Wei. In Ch'en and Ts'ai he was arrested. They invited him, then they booed him. 轻蔑 When the Sung head of state, Huan Tuei, threatened to have him killed if he did not recant 撤回 what he said, here is what Confucius had to say about it: Heaven has endowed me with a moral destiny. What can Huan Tuei do to me? 子曰 :“ 天生德于予 , 桓魋其如予何 ?” . 桓魋 : 魋 , 音 tuí, 任宋国主管军事行政的官 . So, what did Confucius say? Let us peek into his Analects . Like Socrates and like Christ, Confucius did not write down his philosophy .The Analects contains a series of sayings written between 475 and 220 B.C.E. by unknown authors, probably his students, who compiled it mainly for the purpose of instructing others .Confucius appears in these dialogs as a teacher of virtue who tries to impart a new and different dimension to the moral, social, and political values raised by some other teacher or sage. Here are some of my favorite of his sayings: At fifteen, I set my heart on learning, At thirty had already a good grasp of the rites and morals. At forty, I could form my own judgments of things. At fifty, I began to know the objective laws of nature. At sixty, I could know a man from his words and make a dear distinction between right and wrong. At seventy, I could follow my inclinations without any of my words or deeds ever running counter to the rules. Do bear in mind, You, what I am now teaching you: when you know a thing, say that you know it . when you do not know a thing, admit you do not know it. That is wisdom. 子曰： “ 由，诲汝知之乎？知之为知之，不知为不知，是知也。 ” When you have met a virtuous person, try to follow that person as an example: when you have met an immoral person, try to examine yourself inwardly. “ 见贤思齐焉 ， 见不贤而内自省也 ” 出自《论语 · 里仁》 The superior person is even-tempered and good humored but never self-important. The inferior person is self-important but never even-tempered and good-humored. 君子泰而不骄 ，小人骄 而不 泰。 ” 意为态度安详舒泰却 不骄 傲。 Do not do to others what you would not want others to do to you. Those who are capable of sweet words and fine appearances are rarely people of true virtue. The superior person may not be observed and tested in small matters, but can be entrusted with great concerns. The inferior person cannot be entrusted with great concerns, but can be observed and tested in small matters. 君子不可小知，而可大受也；小人不可大受，而可小知也。」 翻译比较 前半部分为本书的翻译 At fifteen I set my heart on learning //upon learning. At thirty, I had already a good grasp of the rites and morals //took my stand. / I had planted my feet firm upon the ground. At forty, I could form my own judgments of things.//I no longer suffered from perplexities./ I came to be free from doubts. At fifty, I began to know the objective laws of nature// I knew what were the biddings of Heaven./understood the Decree of Heaven 吾十有五而志于学，三十而立，四十而不惑，五十而知天命， At sixty, I could know a man from his words and make a clear distinction between right and wrong.// I heard them with docile ear./my ear was atuned. At seventy, I could follow my inclinations without any of my words or deeds ever running counter to the rules. // I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right. /Ifollowedmyheart’sdesirewithout oversteppingtheline. 六十而耳顺，七十而从心所欲，不逾矩。 Do not do to others what you would not want others to do to you. // 己所不欲勿施于人 // Do not do to others what you don't want to be done to you *********** Consider the simple, clear insights here. Some of them you have heard before, such as the golden rule--which he espoused many centuries before its reappearance in Judaism and Christianity. What is truly remarkable about these sayings is not only how they still ring true today, but also that they still —after three thousand years –have the power to wake us up, to make us question what we might have come to take for granted. What, after all, is Confucius telling us here? He is saying to watch out, to be careful, to not be unduly guided by appearances. You can test for certain sorts of things and not others. What is truly great cannot be put to the test. Those among us who are the most fastidious and puritanical 挑剔的、清教徒式的 in their behavior may not be the most moral. Those who make a big show of how moral they are may be doing it for the sake of what other people think. If you are truly a virtuous person, what do you care what other people think of you? Are you so insecure in your knowledge of your self that your image in the mind of another can disturb you? I do not worry about people not knowing me; I am worrying that I myself do not know others. ____________ Book XV. All excerpts are from The Analects of Confucius , Lao An, trans., Jinan, China: Shandong Friendship Press, 1992. With minor emendations by the author. 25 1.5 Lao Tzu(6th Century B.C. E):The Way of Tao Part of what we are trying to do in this book is to see the greatness of the great lovers of wisdom. One of the greatest and most important lessons that we must learn, if we ourselves are to succeed in understanding wisdom and becoming wise, is that wisdom is not some one- dimensional set of“ great truths” or principles to which we must ourselves be true. On the contrary. A mind that requires that kind of simplicity can never appreciate the beauty and power of the sort of complex understanding wisdom requires. It is the ability to see things from more than one point of view that is the hallmark of wisdom. Wisdom requires a big mind in which there is room enough for many points of view .It requires a multiperspectival vision. We shall see this time and again, and here is a perfect example. In the time of Confucius there lived a man who in many respects was just his opposite, an antithesis to just about everything that Confucius taught. Yet he too was wise. To feel the contradiction between these two great sages, consider the following famous story about a meeting between Confucius and Lao Tzu that supposedly took place in Chu(present-day Honan), a province in the south of China. Lao Tzu was a little- known teacher-priest. He had gotten in trouble with the authorities for teaching the Yin people, who lived under the suppressive authority of the ruling people of Chou. the method of inaction as a way of becoming free. Lao Tzu happened to be the custodian of old documents that Confucius, who was working hard at the time trying to promote the disintegrating culture of the Chou people, went to consult about certain rituals. Lao Tzu was an old man at the time .Confucius was twenty or thirty years younger. Lao Tzu means“ the old guy.” Nobody knew his real name and he simply went by that. Supposedly, the topic of morality came up .Confucius was someone who, as you can quickly gather from the passages from his Analects ,talked a great deal about how to become a superior human being. He taught us how to attain moral excellence and virtue through cultivating correct principles of action to which one must always be true, to follow rules from which one must never veer. In that respect he had much in common with the great eighteenth-century German philosopher Immanuel Kant( Chapter 16). Lao Tzu, on the other hand, taught just the opposite: If you are immoral, he supposedly said to Confucius, only then the question of morality arises. And if you don't have any character, only then you think about character. A man of character is absolutely oblivious 忘却 of the fact that anything like character exists. A man of morality does not know what the word 'moral’ means .So don’ t be foolish. And don't try to cultivate. Just be natural .” LaoTzu and Confucius did not like each other. Indeed, by some accounts they had a great argument and ended up hating each other. Lao Tzu saw Confucius as a pompous, self-righteous disciplinarian; Confucius saw Lao Tzu as a dangerous, undisciplined radical. Often, as we shall see, some of the greatest lovers of wisdom in history had some of the greatest disagreements! But that should not prevent us from trying to understand their wisdom. Indeed, we should draw a great lesson from it. Let us take a look at some of Lao Tzu's actual writing .He wrote only one book, a short compilation of verses, called the Tao Te Ching . It has been translated into nearly every language and has become one of the most influential literary-philosophical works in the world. 1 Tao that can be described is not the universal and eternal Tao. Name that can be named is not the universal and eternal name. The beginning of Heaven and Earth is nameless; —————————————————————— From On Lao Tzu , by David Hong Cheng(Belmont, CA Wadsworth, 2000) 26 The mother of everything is naming. Thus: Be always objective, one may discover the wonders; Be always subjective, one only sees the manifestations. Both emerge from the same source, but with different names. Both are mysterious. The mystery hidden inside of mysteries Is the door to all wonders. 2 When the world knows what beauty is, then there is ugliness, When the world knows what good is, then there is evil. Thus: Being and non-being produce each other, Difficult and easy complement each other, Long and short calibrate each other, High and low contrast each other, Music and noise harmonize each other, and Front and back accompany each other. Therefore the sage chooses to: Manage affairs by taking no action; Teach without words; Allow all things to develop, but not to start; Produce, but not to possess; Care for, but not to master; Complete work, but not to claim credit, By not claiming credit, his credit will not be lost…. 4 Tao is empty, yet forever inexhaustible It is so far-reaching, the source of everything. Blunting sharpnesses, resolving conflicts, softening lights. It thus harmonizes the dusty world. So deep and profound, It has forever existed. do not know whose child it is, It has existed before the notion of god…. 8 The ultimate good is like water. Water benefits all things without competing with them. It stays at places where all people disdain, Therefore it is close to Tao. A habitat is good because of its location; A mind is good because of its profundity; A friend is good because of his kindness; A statement is good because of its credibility. A government is good because of its excellent management; A worker is good because of his productivity, and A move is good because of its timeliness. only by being not contentious, will there be no ill will. 9 Holding a cup to fill it to brim, It is better to stop in time. Making a sword extremely sharp, It is hard to keep its sharpness for long. Filling up a hall with gold and jade; It cannot be securely guarded. He who becomes arrogant with wealth and power, Sows the seeds of his own misfortune. Retire once the work is successfully completed. This is the way of heaven. 10 Command your body and soul to embrace the One, Can there be no separation? Concentrate your vital energy to achieve complete softness, Can you be like an infant? Cleanse your thoughts and purify your insight, Can you be flawless? In loving your people and governing your state, Can you be without preconception? In opening and closing the gate of Heaven, Can you behave like a female? In comprehending and penetrating the truth, Can you be mindful of taking no action against Tao? In producing and in nurturing lives, you are: To produce, but not to possess; To care for, but not to control; To lead, but not to subjugate; This is known as the profound virtue. 27 Here we see again some of the perennial ideas of ancient wisdom, except central is the mystical ineffable, inexpressible notion of the Tao. What it? It is like water –Thales would agree!—it is the One, it is the great ineffable source of everything to which the Upanishads in their own way elude, which philosophers will try to express in numerous ways up to the present day, which theologians would call God. The religion of Taoism is based on it. Lao Tzu openly rejects the Confucian teachings based on rules and discipline. His book is a great mystical ode against books and against teaching, in fact, much in the way that we will encounter again in the case of Socrates and Plato . The Tao —the ultimate “way” everything is –cannot be understood through lecture or dialog but must be experienced directly. The word itself is ambiguous in meaning and there is no good translation of it The Chinese symbol, which is supposed to be based on an impressionistic depiction of a moving head, looks like this: 道 Tao has been translated, variously, as “the way,” “truth”, and even “reason,” but the way is closest to the Chinese, where it can be used variously, to say he has his own way of doing things. that's the way I judge it, and so on. The idea is that there is some way that things go in the world that parallels the way we our selves are, think, or act; in that respect, the tao has something in common with the Greek concept of logos , which we shall study later in the chapter. According to Lao Tzu, knowledge of tao can not be achieved by any sort of ritual but can be attained only through a sort of mystical revelation, through meditation. The truth is ineffable, it cannot be expressed in words, it can only be experienced. This perennial theme was the source of another philosophical and religious revolution taking place at this time on the other side of the Himalayas, in India, where a young sage had begun to attract numerous followers .His name was Gotama Buddha. Gadfly n. 牛虻 讨人厌者 上德不德，是以有德；下德不失德，是以无德。（后面的话好像是 奥修 著作中的） 上德之人已经把德融入他们的思维以及行为模式中去了，所以他们的内心与举止协调统一，非常自然，但是他们自己却不认为自己是有德的，所以这样的人是真有德。下德之人没有把德完全的融入到自己的观念和行为举止中去，但是他们又希望让别人认为他们有德，进而刻意按照德的标准做事，那种违心做作的样子，让人觉得虚伪，所以他们不是真的有德。
听“湯川さん”说老庄 一 日语里的“ さん ”（罗马音： sa-n ），和汉字“桑”（ sang， 取入声 ）的发音比较接近，是附加在姓或名后面的敬称，男女老幼皆可。 兄弟我倾向于把 “ さん ”译为“卿”，或者干脆不翻译。 有的地方把它翻译为“君”，并不准确，因为“君”（ くん ， ku-n ）在日语里是另一个敬称，一般专指男性（当然也有例外）。有时“ さん ”也被翻译成“先生”，这又容易与日语中的“先生”（ せんせい， se-n-se-i ）相混淆。因为日语中的“先生”来自古汉语，特指有学问的人，一般用作教师的专属敬称。而现代汉语中“先生”则更接近英语的 Mister， 所指要宽泛得多（当然也包括教师）。 据说抗战时期，沦陷区北平的学生被迫向学校里的日本“先生”行礼，同学们干脆直呼这些“先生”为“孙子”（北京方言： sun zei ）...... 二 今天在搜索引擎里输入“ 湯川先生 ”（ yukawa sensei ），十有八九出来的是这位老兄： 湯川学（ Yukawa Manabu ） 人家上物理课是这样的： 据说在系列小说《伽利略》( 『 ガリレオ 』 ， 東野圭吾 )中，这个人物的设定是为致敬另一位“ 湯川先生 ”—— 湯川秀樹 （Yukawa Hideki，1907~1981)。 人家讲课是这样的： 三 与符号化的“ 湯川学”不同， 湯川秀樹显然并不仅仅把自己定位在单纯的物理学家这样的角色（尤其是用 NB 奖来标定）。他更广泛的兴趣连同自己金光闪闪的“土鳖”标签，几乎可以看成是自 福澤諭吉 （ Fukuzawa Yukichi ） 以来的一个反动，使得他本身又成了一个特殊的符号 。 在家练书法的 Yukawa Sensei，1962年 从内容上看，大概在写“君子学道则爱人，小人学道则易使”，典出《论语·阳货第十七》：“ 子之武城，闻弦歌之声。夫子莞尔而笑，曰: 割鸡焉用牛刀 ?子游对曰:昔者偃也闻诸夫子曰:君子学道则爱人，小人学道则易使也。子曰:二三子!偃之言是也。前言戏之耳。” 在“講談社” 为他编纂的文集《创造力与直觉：一位物理学家眼中的东方与西方》（ Creativity and intuition : a physicist looks at East and West ，1973 ）中， 湯川多次谈到了老庄，尤其对庄子与惠子的“濠梁之辩”情有独钟，而“知鱼乐”（ Joy of Fishes ）是他常常引用的典故，也是他书赠友人“备急方”。 四 1974 年 8 月，在东京和京都召开的第十四届国际科学史大会（ The XIVth International Congress of the History of Science ）上， 湯川作了题为《科学在日本的一百年》（ Hundred Years of Science in Japan: From a Physicist’s Point of View ）大会 报告，其中有一段很“有趣”的个人感悟（ 所谓“有趣”是指，如果类似的话出自某位中国人之口，又会是怎样一番情境...... ）： ......Why there are so many different kinds of such particles in Nature? No physicist can give a convincing answer to this question as yet, although there are many attempts at unifying theory of elementary particles. Under these circumstances, I have come to think, since about twenty years ago, that I might be able to take advantage of my inheritance of the way of thinking alien more or less to the West. As a matter of fact, I had been taught from my grandfather great many Chinese classics since from five years of age. This was an unusual experience for the children of my generation. When I was grown up to be 15 years old or so, I found books of Taoists such as “Laotse” and “Chuangtse”. They were interesting to me, but I did not have definite intention to be a physicist or a natural philosopher at that time. It was many years later that new interest in these books arose in me. For instance, I was surprised by finding the following sentences in “Chuangtse”. When a metal worker wanted to cast something, the metal leapt up and said “I am determined to become that finest sword ever made”. The metal worker would have thought that he got hold of sinister material. In the same way, we can regard heaven and earth as a great crucible, all things including man as metals and the Creator as a metal worker. Whether man lives or dies, whatever happens, is it not enough? Surely all that matters is to sleep peacefully and refreshed.”Evidently, Chuangtse sought to overcome life and death by resort to the metaphor of metal and metal worker. However, I was surprised, because I had been referring metaphorically to the notion of “invisible molds” in order to grasp intuitively the appearance and disappearance of different types of elementary particles.This may sound to be a mere coincidence, but it is at least, stimulating to reread Laotse and Chuangtse casually. More recently, I was informed that, Professor Needam( Needham) pointed out the importance of the contribution of Taoists, to science and technology in China. （ 为什么自然中存在如此多不同种类的粒子？ 尽管对基本粒子的统一理论有很多尝试， 至今仍没有一个物理学家能就这个问题给出一个令人信服的答案 。在这样的情形下，大概自二十年前始，我试图思考，我或者能够发挥我所承袭的多少异于西方的思维方式。其实，从五岁开始我就在祖父的教导下学习大量的中国经典。 这 在我那一代的小孩中是非同寻常的体验。大概在15岁年纪，我发现了《老子》和《庄子》这一类道家典籍。我对它们很感兴趣，不过那时我还没有明确成为一名物理学家或自然哲学家的志向。多年以后,这些书才使我产生了新的兴趣。譬如，我惊异于从《庄子》中找到如下陈述： “今大冶铸金，金踊跃曰‘我且必为 镆铘 ’，大冶必以为不祥之金。（今一犯人之形，而曰‘人耳人耳’，夫造化者必以为不祥之人。）今一以天地为大炉，以造化为大冶，恶乎往而不可哉！”成然寐，蘧然觉。 （《庄子·内篇·大宗师》) ” 显然，庄子试图通过铁和铁匠的隐喻来超越生死。然而，我很惊讶，因为我早已隐喻地提到“看不见的模具”的概念用来直指各类基本粒子的产生和湮灭。这听起来可能纯属巧合，但至少，促使我随时重读《老子》和《庄子》。近来我得知，李约瑟教授指出了道家（道教）对中国科学技术贡献的重要性。） 五 实事求是地讲，兄弟我还没有跟上 Yukawa Sensei 的思路。回到“知鱼乐”三个字时，我只能安慰自己： 庄子怎么写是庄子的事情， 湯川怎么读是 湯川的事情,兄弟我看不懂是兄弟我自己的事情 ...... 相关博文： 《从“大岛茂”到“汤川学”：日剧中学者形象的嬗变》 http://blog.sciencenet.cn/blog-217073-846274.html 《先秦道家：老子篇》 http://blog.sciencenet.cn/blog-217073-824684.html 《 先秦道家：庄子篇 》 http://blog.sciencenet.cn/blog-217073-825511.html
看到好多吐槽十一国庆假日游的各种悲催。回想下自己的经历，也可谓是计划赶不上变化的有刺激也有无奈。 十月一号跟朋友第一次骑行去紫蓬山，在我看来是一座充满幻想的山。而第一次骑车走这么远的路，心里面还是有点小忐忑，只是希望车子不要出现什么故障，同行的两个男生应该说都是骑行的老手了，我反正乖乖的跟在他们后面就是了。风很好很舒服，只是太阳有点大，晒得睁不开眼睛，途中好不容易找到一家卖帽子的小店，也都是陈年旧货了，无奈为了遮阳，也就顾不了那么多了。逐渐离开了城市的喧嚣，剩下的就是贪婪的享受着宽阔坦途的自由了，下坡趋势的路很是轻松，最具挑战的是上坡的路，永远看起来是那么长，那么让人绝望，总想着自己肯定骑不上去啊，但是真到了那条之前看起来很高很陡的路上，却也一点点的骑了过去，想想人生不也就是这样起起伏伏的，我们要做的只是随着这些高低起伏而尽情去经历就好了，太过担心或是期待整条旅程畅通无阻顺风顺水都是不现实的幼稚，什么叫做go with the flow，也有老子上善若水的思想精粹吧。尽管路途中还是出现了车胎坏掉的小插曲，但是整个旅途还是很顺利的，第一次的70公里，一路上很受同伴的照顾，吃的喝的一应俱全，整个旅程都是满满的感动。 按理说前一天刚骑完一百多里路，第二天应该要好好休息才是吧。但是朋友的一句‘’爬泰山去‘’的号召对我来说是那么的具有诱惑，泰山啊，那可是可以会当凌绝顶，一览众山小的梦寐以求的泰山啊，多少次羡慕去爬过的同学，看着人家的照片流口水，现在有机会了，我怎么能眼睁睁的看它溜走呢。于是根本不管身体有什么疲劳的信号，实际上前一天的骑行并没有多大影响，应该是一直以来的坚持跑步确实是有效用的。于是二话没说加入了爬泰山的小分队，当天的晚上12点到达泰山脚下，因为是晚上，什么都看不清，眼前只有成片成片的人群，准确的说是头攒动，因为人太多，连进门买票都要分批进行，我们于是在走走停停的状态中兴奋的期待着，因为黑夜，对眼前高山根本没有任何概念，只是知道要爬好多好多好多的台阶，可是这一次，也许是因为有大家的同行陪伴，也许是前面一排排的人把台阶全都掩盖了，总之没有那种看着通往山顶无尽的台阶的绝望感，而这正是自己一直要寻找的感觉，爬过了这么的山，这种感觉也在一点点的消失，这也许就是征服的代价吧。自己满是期待的希望能从泰山的这次旅程中重逢这种感觉，可是有些遗憾的是全被人多给吞噬掉了，就是假期出游的无奈之处，所有所有你想体味的平日因为繁忙而无暇顾及的感觉全都被到处都是的人群熙攘而破坏殆尽。 尽管如此，爬山的过程还是很有挑战的，呼气，吸气，抬脚，还有就是和困到不行的眼皮作斗争，不过也不用担心睡倒会掉下去，那么多人的支撑呢，总之人多也不是坏事嘛，至少到达山顶后在据说的零下三度的冷风中我们仍旧是潇洒的短袖在身，夹在人群中就像置身于天然的羽绒服中一样。另一件遗憾的事情就是在泰山顶上没有看到那让人窒息的炫美的万众期待的日出，云朵遮住了最初日头出来时的磅礴，所有好不容易挤到山头的人们都是不甘的望着东方，期待着老天给他们一个物有所值的补偿，可是又有什么用，愤愤不平没用，顽固的等待没用，倒是可以考虑再来一次，但是代价有点大，因为也不一定明天就一定是好天气。 好吧，通宵爬完泰山已经是快要到达身体的极限了吧，但是节日的气氛让我才管这些，一心想着多经历，多感受没有感受过的刺激兴奋，既然在山东，又随着小分队来到了曲阜，孔子的故乡，去感受儒家的精髓，就像之前说过的，人多确实一直都是个大问题，但是即便如此，在孔家的大院中，透过千年银杏的柔和温暖的午后阳光真正让自己在儒家文化的氛围中心平气和，去感受这两千五百年来的文化积淀和人文情怀。趴在孔子夫人后院的栏杆上，望着对面的巨大的屏障墙，想象着孔老夫子就在这屏障墙前诲人不倦的传授着自己的儒家理念，而亓氏则安分的在后院听着夫君的熟悉的声音，尽管不被允许到这墙的前面，她仍是带着满足的微笑，就这样安静的享受着阳光，微风......只希望时间就此停下，自己可以拥有这样的一处庄园能够享受一份超然物外的自在。 恋恋不舍的告别了疯狂的两天，继续回到了自己正常的轨道上面，虽然现在身体的才刚刚回过神来，但是那一笔宝贵的回忆算是自己生命中一抹亮丽的色彩吧。
对以下汉译英（我们发现了一些问题），大家可以一道来挑错。 1.【01】 道德經: 道可道，非常道。名可名，非常名 。無名天地之始；有名萬物之母。故常無欲，以觀其妙；常有欲，以觀其徼。此兩者，同出而異名，同謂之玄。玄之又玄，衆妙之門。 Dao De Jing: (Embodying the Dao) The Dao that can be trodden is not the enduring and unchanging Dao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful. 2.【02】 道德經: 天下皆知美之為美，斯惡已。皆知善之為善，斯不善已 。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教；萬物作焉而不辭，生而不有。為而不恃，功成而弗居。夫唯弗居，是以不去。 Dao De Jing: (The nourishment of the person) All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be. 3.【08】 道德經: 上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道 。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。 Dao De Jing: (The placid and contented nature) The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Dao. The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness. And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him. 4.【22】 道德經: 曲則全，枉則直，窪則盈，弊則新，少則得，多則惑 。是以聖人抱一為天下式。不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉！誠全而歸之。 Dao De Jing: (The increase granted to humility) The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self- display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him. That saying of the ancients that 'the partial becomes complete' was not vainly spoken: - all real completion is comprehended under it. 5.【36】 道德經: 將欲歙之，必固張之；將欲弱之，必固強之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明。柔弱勝剛強。魚不可脫於淵，國之利器不可以示人。 Dao De Jing: (Minimising the light) When one is about to take an inspiration, he is sure to make a (previous) expiration; when he is going to weaken another, he will first strengthen him; when he is going to overthrow another, he will first have raised him up; when he is going to despoil another, he will first have made gifts to him: - this is called 'Hiding the light (of his procedure).' The soft overcomes the hard; and the weak the strong. Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people. 6.【44】 道德經: 名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費；多藏必厚亡。知足不辱，知止不殆，可以長久。 Dao De Jing: (Cautions) Or fame or life, Which do you hold more dear? Or life or wealth, To which would you adhere? Keep life and lose those other things; Keep them and lose your life: - which brings Sorrow and pain more near? Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large stores Gives up the richer state. Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he. 7.【80】 道德經: 小國寡民。使有什伯之器而不用；使民重死而不遠徙。雖有舟輿，無所乘之，雖有甲兵，無所陳之。使民復結繩而用之，甘其食，美其服，安其居，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。 Dao De Jing: (Standing alone) In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it). Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them. I would make the people return to the use of knotted cords (instead of the written characters). They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it. 8.【81】 道德經: 信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人不積，既以為人己愈有，既以與人己愈多。天之道，利而不害；聖人之道，為而不爭。 Dao De Jing: (The manifestation of simplicity) Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Dao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Dao) are not extensively learned; the extensively learned do not know it. The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself. With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive. from ： http://ctext.org/dao-de-jing/zh?en=on 附录 ： 老 子 老子姓李 , 名耳 , 字聃。春秋楚国人。曾为周守藏室史官。据《史记 》记载 ，孔子曾经赴洛阳向老子问礼。老子教导他说：“良贾深藏若虚，君子盛德容貌若愚。”孔子回来对学生们感叹道：“鸟，吾知其能飞；鱼，吾知其能游；兽，吾知其能走。走者可以为罔，游者可以为纶，飞者可以为 矰 。至于龙，吾不能知，其乘风云而上天。吾今日见老子，其犹龙邪！ ”周室衰微，老子辞官西行，至函谷关，应关令尹喜之请，著五千言而去，不知所终。 老子“修道德，其学以自隐无名为务”，是道家学派的创始人。“道”是其思想基础，“自然无为”是其哲学思想的核心。所著《老子》分上下两篇，上篇首句“道可道，非常道”，下篇首句“上德不德，是以有德”，因此后人又称《道德经》。 《老子》八章 道可道，非常道 1 ，名可名，非常名。无，名天地之始；有，名万物之母 2 。故常无，欲以观其妙；常有，欲以观其徼 3 。此两者同出而异名，同谓之玄。玄之又玄，众妙之门 4 。（第 1 章） 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善矣 5 。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随 6 。是以圣人处无为之事，行不言之教 7 。万物作焉而不辞，生而不有，为而不恃，功成而弗居 8 。夫唯弗居，是以不去。（第 2 章） 上善若水 9 。水善利万物而不争，处众人之所恶，故几于道 10 。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时 11 。夫唯不争，故无尤 12 。（第 8 章） 曲则全，枉则直，洼则盈，敝则新，少则得，多则惑 13 。圣人抱一以为天下式 14 。不自见，故明；不自是，故彰；不自伐，故有功；不自矜，故长 15 。夫唯不争，故天下莫能与之争 16 。古之所谓曲则全者，岂虚言哉？诚全而归之 17 。（第 22 章） 将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲取之，必固与之 18 。是谓微明，柔弱胜刚强 19 。鱼不可脱于渊，国之利器不可以示人 20 。 （第 36 章） 名与身孰亲？身与货孰多？得与亡孰病？ 21 甚爱必大费，多藏必厚亡 22 。故知足不辱，知止不殆，可以长久 23 。（第 44 章） 小国寡民，使有什伯之器而不用，使民重死而不远徙。虽有舟舆，无所乘之；虽有甲兵，无所陈之 24 。使民复结绳而用之 25 。甘其食、美其服、安其居、乐其俗 26 。邻国相望，鸡犬之声相闻，民至老死不相往来。（第 80 章） 信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知 27 。圣人不积，既以为人己愈有，既以与人己愈多 28 。天之道，利而不害；圣人之道，为而不争。（第 81 章） 【注释】 1. 第一个和第三个“道”，是老子哲学范畴中的特有 名词 。第二个“道”是 动词 ，说明。 常：永恒，恒定 。 2. “无”四句： 用“无”来 称述 天地之始原。用“有”来 称述 万物之根本 。 3. “故常无”四句：应该从万物的原始状态 去观察 道的微妙，从万物的根本之处 去体察 道的广大。徼（ jiào ）：此处意为广大无边。 4. 玄：幽深微妙，高远莫测。 门：门径。 5. “天下皆知”几句：当天下人 都知道 有美和善的时候，就有了与之对立的恶和不善。 6. “故有无相生”几句：有和无相对产生，难和易相对而形成，长和短 相对而显出，高和下相对而显现，音和声相对而应和，前和后相对而成序。 7. “是以圣人”句： 圣人做事 顺应自然，不主观妄为。 圣人：道家理想中的人物，谦下不争，无为无欲，与儒家理想中有为有欲的圣人不同。 8. 万物作焉而不辞：让万物生长而不去干涉。 作：生长。 不辞：默不作声。一说，辞通“司”，不司即不作主宰。 为而不恃：施予而不自恃其能。 功成而弗居：成就了万物，却不自居其功。 9. 上善若水：最高层次的“善”就像水一样。 10. “水善”三句：水善于滋养万物，而不与万物相争。它停留于众人所厌恶的地方，所以和“道”的境界相接近。 11. “居善地”几句：最善的人，居身，安于卑下；存心，宁静深沉；交往，友爱无私；言语，信实可靠；为政，善于精简治理；处事，能够善于发挥所长；行动，善于把握时机。 12. 夫唯不争，故无尤：最善的人所作所为不争不竞，所以没有过失，也就没有怨咎。 13. “曲则全”几句：屈辱的，可得成全；委曲的，可得伸直；低洼的将得充满，残破的将得新生，缺乏的会获得，繁多的会迷惑。 14. 圣人抱一以为天下式：所以，圣人与道合一，做天下人的榜样。 抱：怀抱，指固守。一：老子的哲学概念，“道”最初生成的浑然一体的混沌之气。式：法式、榜样。 15. “不自见”几句：不自以为能看见，所以看得分明；不自以为是，所以是非昭彰；不自己夸耀，反能得有功劳；不自我矜持，所以成为君长。伐：夸耀。 矜：骄傲。 长：君长。 16. “夫唯不争”两句：正因为不争不竞，天下没有能和他竞争的。 17. “古之所谓”三句：古人说“受屈辱必得成全”的话，岂是虚构的吗？那确实得到成全的人，天下便将归属于他。归：归附。 18. “将欲”几句：想要收敛它，必先扩张它，想要削弱它，必先加强它，想要废除它，必先抬举它，想要夺取它，必先给予它。歙（ xī ）：敛，合。 固：暂且。 19. “是谓”两句：这就叫做虽然微妙而又显明，柔弱战胜刚强。 20. “鱼不可脱”两句：鱼的生存不可以脱离池渊，国家的刑法政教不可以向人炫耀，不能轻易用来吓唬人。 21. “名与身”三句：声名和生命相比哪一样更为亲切？生命和货利比起来，哪一样更为贵重？获取和丢失相比，哪一个更有害？ 22. “甚爱”两句：过分的爱名利就必定要付出更多的代价；过于积敛财富，必定会遭致更为惨重的损失。 23. “故知足”三句：所以说，懂得满足，就不会受到屈辱；懂得适可而止，就不会遇见危险；这样才可以保持长久的平安。 24. “虽有舟舆”四句：虽有船和车，没有机会去乘坐；虽有兵器，没有必要去陈列。 25. 使民复结绳而用之：使民再回到用结绳来记事的时代。 26. “甘其食”四句：意动用法，以自己的食物为甘，以自己的衣服为美，以自己居住的为安，以自己的风俗为乐。 27. 知者不博，博者不知：知者：真正知“道”者。博：博杂。 万物通于一理，天下途殊同归，百虑而一致。知“道”者，能秉要执本、以一持万，不必博知万事，博知万事的人可谓不知“道”。 28. “圣人不积”三句：圣人不应当为自己积累财富，尽力帮助别人自己就愈富有；尽力施予别人自己就愈充实。积：积蓄、保留。 既：尽。 为人：帮助人。 【 阅读提示 】 《老子》是一部诗化表述的哲学经典，文约义赡，言辞隽永，兼容了自然之理与为人之道。 《老子》第 1 章首次提出“道”这一最高哲学范畴，阐述了老子关于宇宙万物的发源、变化的思想。 《老子》第 2 、 22 、 36 、 44 、 81 章展示了老子卓越的辩证思维，为数众多的矛盾关系相反相成，既相互对立又相互依存，一有俱有，一无俱无。这些贯穿始终的精警语句用语凝练、言近旨远，表现了老子对事物的深刻洞察和高度的概括力。 《老子》的第 8 章，老子以最贴近生活的水的意象，用“取譬的方法”表述了难以言说的“道”体中的“善”。第 80 章老子围绕着“使民重死而不远徙”，阐述了他的治国理想：在清简淳朴的状态下，虽有车船之利，却没有人因贪欲而坐乘；虽有甲兵器械，却因为政通人和而没有用武之地。百姓恬淡知足，安居乐业，邻国近在咫尺，人民却自得其乐而不慕其他。 《老子》思想精微高深，但言说方式质朴实在，语音和谐、行文活泼，语句具有很强的音乐性和描绘性。其中四字句几乎占到全文的一半，三字句、散句时时穿插，长短交错、骈散相间，同时还大量使用了譬喻、感叹、顶真等修辞手法。 【思考与练习】 1 ．老子 为什么 能够形成精微玄妙的思想？ 2 ． 什么 是老子的“道”？ 3 ．结合实际，谈谈你 怎样 理解“善者不辩，辩者不善”？ 4 ．老子 怎样 看待水的特性？ 【拓展阅读】 老子《道德经》 from：《新编中国语文》北航出版社2008年
First Book- the Tao Ching or the Book of the Way Chapter 1 道可道， 非常道。 名可名， 非常名 。 無名天地之始。 有名萬物之母。 故常無欲以觀其妙。 常有欲以觀其徼。 此兩者同出而異名， 同謂之玄。 玄之又玄， 眾妙之門。 A way that could be named or expressed, has not the true Essence of the Way. A name that could be called or sounded, has not the true Essence of the Name. Heaven and earth are born without any names. Yet names became the mother of all things. Only from the heart of humility can we transcend to be in touch with nature's wonders. And from the heart of expectations can we start to experience nature's limits. These Two forms of existence and non-existence, together they emerge from One, are forever One, but in different names, Together they form nature's mysteries and wonders. Mystery within its own mystery, Utterly profound is its mystical subtlety, is where the doorway of endless wonders lie. Chapter 2 天下皆知美之為美， 斯惡已； 皆知善之為善， 斯不善已。 故有無相生， 難易相成， 長短相形， 高下相傾， 音聲相和， 前後相隨。 是以聖人處無為之事， 行不言之教。 萬物作焉而不辭。 生而不有， 為而不恃， 功成而弗居。 夫唯弗居， 是以不去。 The world knows Beauty for Beauty, and thus came the thought of Ugliness; The world knows kindness for kindness, and thus came the thought of cruelty. Thus Form is born with Emptiness, Easiness with Difficulty; The Tall is brethren to the Short, the High to the Low The sound is with the discord, the front is with the back. So the wise Sage(2) governs with inaction, and he teaches without words;(3) Till all of life should thrive according to their own measure and strive no more in vain To have without possessing; to do without controlling; to succeed without being praised- As that is his mysterious power, he is eternal to the world. Chapter 3 不尚賢， 使民不爭。 不貴難得之貨， 使民不為盜。 不見可欲， 使民心不亂。 是以聖人之治， 虛其心， 實其腹， 弱其志， 強其骨； 常使民無知、 無欲， 使夫智者不敢為也。 為無為， 則無不治。 Place no more ambition in learning(3), so the people shall no longer struggle of potency. Procure no more precious rarities, so the people shall no longer be thieves. To see nothing that might excite the desire is to have peace of within. Thus the governings of the Sage would be: That he weakens desires to warm the hearth; And that he calms ambitions to strengthen the Spirit. Forever his people knew not(4) and desired not, so that none would even dare to exercise the will. Inaction(5) has been practiced upon that land, and the need for government dissolves. Chapter 4 道沖而用之或不盈。 淵兮似萬物之宗。 挫其銳 解其紛， 和其光， 同其塵， 湛兮似或存。 吾不知誰之子， 象帝之先。 The Way is Void(6), yet despite all Its endless movements it neither falls nor dries. Still so very profound, unfathomable and endless like the father of all things. It breaks the revealing Menace; resolves the sudden Quarrel; Blending with glorious radiance, yet dissolving with fallen dust. It is forever so elusive and subtle; formless yet not empty. I do not know of whom was born this offspring, but probably before our mankind. Chapter 5 天地不仁， 以萬物為芻狗。 聖人不仁， 以百姓為芻狗。 天地之間， 其猶橐籥乎﹖ 虛而不屈， 動而愈出。 多言數窮， 不如守中。 Nature sides in favour to none, but allows all life to thrive untroubled like the weeds. The Sage also sides in favour to none, but allows all his people to thrive untroubled like the weeds. Between the heavens and earth, is not the world indeed like a great pair of bellows, Being forever empty yet never exhausted, once in full movement shall never yet cease? The many words of a tongue makes expressions vacant, It is certainly better to remain silent and at heart. Chapter 6 谷神不死 是謂玄牝。 玄牝之門 是謂天地根。 綿綿若存， 用之不勤。 The Valley Spirit never dies, It is named the Mysterious Female.(7) And the Doorway of the Mysterious Female, is the Birth of Heaven and Earth. Such is Her elusive eternity, existing as if not to exist. Yet though ever used was she, never exhausted shall she be. Chapter 7 天長地久。 天地所以能長且久者， 以其不自生， 故能長生。 是以聖人後其身而身先， 外其身而身存。 非以其無私邪！ 故能成其私。 The Heavens and earth are eternal, yet how should this be? As they never bring forth or aspire for themselves, thus indeed they dwell immortal. So the wise sage puts himself behind all others, Yet it is before all others he shall eventually stand. He sacrifices himself through many perils to others, Yet it is he who shall thus survive while others perish.(8) Does not his immortality indeed spring from pure selflessness? Yet it is he eventually who shall succeed for himself. Chapter 8 上善若水。 水善利萬物而不爭， 處眾人之所惡， 故幾於道。 居善地， 心善淵與善仁， 言善信， 正善治， 事善能， 動善時。 夫唯不爭， 故無尤。 Water- of all things indeed most divine. The water cleanses and purifies all, but does never find quarrel or flattery. It willingly dwells where all would revile, and thus follows the Way. Water by will dwells in the lowly mire, yet moves with a heart so profound and tranquil. Like the Sage it gives goodwill to all things, everlasting to its promise. It governs its course with great justice, never spent from such unending vigour, Flowing so deftly and mysteriously, in every fresh hope and opening. As thou never take for thine own, indeed thou shall endure forever. Chapter 9 持而盈之不如其己； 揣而銳之不可長保； 金玉滿堂莫之能守； 富貴而驕， 自遺其咎。 功遂身退， 天之道 。 It is better to remain reserved than to linger overflowed. He who reveals the sudden Menace cannot endure for long. One cannot keep in eternal hiding a hall brimming with riches. The man arrogant from enormous wealths buries disaster upon his road. To succeed and then remove, that is the true Way of the world. Chapter 10 載營魄抱一， 能無離乎﹖ 專氣致柔， 能如嬰兒乎﹖ 滌除玄� 身不殆。 Immersed within the Heart of the Void, reprieved within the Tranquility of Stillness, I perceive the fusion of a myriad lives revolve once more upon the Endless Wheel(14). To retreat within the root that speaketh Peace is the Homecoming of Life, And thus the Renewal draweth always so, its submission being True Wisdom. Those who perceive not the Eternal blindly tremble upon some vague disaster, Yet those who do Perceive empathize in Eternal Mutuality. The Mutual Empathy is the Renewing splendour of the heavens, And the Heavens form unto the Way, as the Way forms unto the Endless. Bodiless and without form, he cannot wither or perish. Chapter 17 太上， 下知有之。 其次親而譽之。 其次畏之。 其次侮之。 信不足焉， 有不信焉。 悠兮其貴言， 功成事遂， 百姓皆謂我自然 。 The greatest of rulers hardly dwells upon the minds of his subjects, Lesser than this they forever draw near and laud him with great praise, Lesser than this the people are held in his frightening awe and fear, Lesser than this the people revile and curse him. Where there is great lack of faith, there is great lack of Truth. Yet the Sage preserves the Preciousness of his words in slow reticence, Thus though his task may be accomplished, his work succeeding, The people will still say: "I have happened by nature." Chapter 18 大道廢 有仁義 ； 慧智出 有大偽 ； 六親不和 有孝慈 ； 國家昏亂 有忠臣 。 When the Great Way had been lost, so there arose morality and justice. The greatest of intellect was borne of the greatest deceit, As the compassionate and adoring son arose only from the unhappy strifes of the hearth. As indeed when the land has fallen utterly benighted, barren and decrepit, Can there arise the greatest of fidelous ministers. from： http://en.wikisource.org/wiki/Tao_Te_Ching_(Wikisource_translation ) another： http://ctext.org/dao-de-jing/zh?en=on
经 X 大学校长授权， X 教授本人同意，允许我将这一有趣故事发表在博客。 故事发生在若干年前， X 大学召开学生大会，大会请老师、学生代表发言几乎是全国各大高校的惯例。经 H 校长钦点，特推荐 S 学院的 X 教授登台发言， X 教授倍感荣幸，爽快答应了下来，精心准备了一份感人至深的发言稿，踌躇满志地准备在典礼上为学生传道解惑一把。 会议开始在即， X 教授寻思：“学子们是祖国的花咕嘟，未来的栋梁，怎么也得给他们留个深刻印象，可不能有损学校与本教授的光辉形象”，于是西装革履、精心打扮一番，昂首挺胸、迈着方步、大摇大摆走向会场。到得会场，放眼主席台，只见主席台上按职位大小关系依次摆满了校长、书记各色人等的牌位，他睁大双眼扫遍台上每个角落，就是不见 X 教授的大名。 X 教授大为光火：“这叫什么事？你们请老子来给你们捧场，这倒好，你们四平八稳地高坐台上，不管不顾我老人家，难不成让老子在下面站着？”不由分说，掉过头来扬长而去。 会议开始了，距离 X 教授登台发言的时间只剩下五分钟，这可急坏了策划会议的校办主任，他在人群中左顾右盼、四处搜寻，就是不见 X 教授的踪影，主任头皮发炸：“这可如何是好？会议开了天窗，我这策划者的责任可就大了，赶紧向领导汇报吧。”领导就是领导，为难之下急中生智，让主任赶紧联系本来下午发言的一位教授。不幸中的万幸，这位教授刚好在不远的后山散步，尽管教授没把讲稿带在身边，但文科人有没有讲稿有什么关系？天生的演说家，就凭那三寸不烂之舌一样可以灿出莲花来，一场惊险总算被化解于无形。 我忽然想，如果没有主席台，只有演讲台，或许类似的故事就不会发生。
也许是真的， God closes one door while opening another one for you. 柳智宇 传说这个人在高二的时候还是资质平平 后来眼睛突然坏了 于是有了人生的第一次顿悟 因为眼睛坏了，每天只能用眼4小时 可是就是每天4小时，他在高三秒杀了以前所有不会的题 还奇迹般得成为了全国第一名 国际金牌第一人 他因为眼睛坏了，所以不能看书，于是就靠别人口述，在头脑里想题，算题 不用笔，不用纸。就构造N个维数的空间出来 证明了五子棋的必胜解法，国际竞赛唯一的满分。。。 他研究庄子，后来进了北大，研究老子 他后来申请MIT， 全额奖学金后 他赢来了人生的第二次顿悟 于是他出家了。。 个人选择也许并没有对错 可惜的是，数学界少了一位人才
李耳和泰戈尔论道 鲍海飞 2010-2-11 谈天说地，古今中外，名流荟萃。而这两个人却更能引起我们的注意。 老子李耳描述天地：道可道，非常道道哪儿呢？ 什么道呢？描述孩子，老子只是用一句话，能婴儿乎？然后就全是你的想象力、领悟和体悟了。他需要我们耗费大脑的能量去思考，到底怎么样呢？老子让你看到天地的大，朦胧的美，天地尽在你的心间。老子既给我们留下来一笔巨大的哲学、思想和艺术财富，又给我们带来无限的遐想，同时又带来无限烦恼和懊恼，就是让我们猜测，到底是什么那？于是仁者见仁，智者见智，云里雾里都有了。今天这个世上就看谁能盗了？于是大盗小盗甚至海盗真的盗可盗！忙得不亦乐乎！ 而泰戈尔的诗是那样的具体和生动，那样的清灵活现。你看： Tiny grass, yours steps are small, but you possess the earth under your tread. 小草呀，你的足步虽小，但是你拥有足下的大地。 那一首又一首清新的小诗，读起来丝毫不费力，却回味无穷，同样寓意深远，哲理丰富，不愧为诺奖得主。而我们现在太多的人是在无病呻吟。 二者意境不同，似乎更加表现为抽象和具体之缘故，而用王国维话来说，是隔和不隔之别；实际上是近和远之差距，是具体和笼统之故，是道与不道之原由。 老子其实早已经看见了天之广，道之大，只是限于当时比较落后，纸张缺少，还没有活字印刷和激光打印，要不就是十万八万又算个啥，何止五千大字！
我最喜欢的中国古典哲学著作是老庄，尤其是老子，5000字的老子包含了81章，每章大约60字。熟话说“真传一张纸，假传万卷书 ”。老子便是我所理解的真传的最高境界。 我准备用一生的时间写三本书，每本书5000字，81章： The Tao of Control The Tao of Life The Tao of learning 算下来每年只需要写一章，60字左右，正合“天下难事必作于易，天下大事必作于细”。 今天就先把今年的工作做完。 1 The Tao of Control 第一章 天气模型分为三种：解释过去天气的模型、预测未来天气的模型和控制天气的模型。 第二章 计算机变，应用数学变，控制变。 第三章 控制中用到的数学将被什么代替？ 第四章 未来的控制能做的，也许只是提高某件事的概率。 第五章 把你的控制算法用在飞机上，你自己敢坐吗？ 第六章 问题肯定存在（控制理论与工程脱节），如何解决？ 2 The Tao of Life 第一章 以何为生（不爱不恨）？以何为乐（不以之为生）？以何为特长（不以之为生，black swan）？三者并存方为上策。 找一份工作即为生且为乐又为特长是下策。 第二章 当不知道什么是人生的意义时，问问自己什么不是人生的意义。 第三章 爱人如己。 第四章 black swan 原则：用80%的投资寻找white swan，用20%的投资寻找black swan。 第五章 人莫不饮食也，鲜能知味也。 第六章 Brick walls are there for a reason. They let us prove how badly we want things. 第七章 如果你停不下来，你就不可能有节奏。 3 The Tao of learning 第一章 学习绘画的秘诀是：每天全神贯注画一分钟。 第二章 写一篇关于一个城市的文章的秘诀是：从你对面墙上左上方第二块砖开始。 第三章 von neumann：认真阅读并全部记忆。
一、道 老子的道德.pdf 道可道，非常道。名可名，非常名。 在《道德经》的第一章，老子提到了五个概念，即：道，名，有，无和玄。老子说：“道可道，非常道”首先强调了“道”的难于表述的性质。在他看来可以表述的“道”并不是永恒的“道”。同样，“常名”也是难于表述的。在《老子》的一开始，老子告诉读者他所描述的是难于言表的“道”和“名”。 那么究竟他要说的“道”是什么？他所追求的“名”又是什么？他说：“无名天地之始﹔有名万物之母”明确了在天地幵创，万物出现时存在的“道”和“名”才是他所要论述的。因此老子的“道”和“名”乃是开天辟地和万物出现时的一种表征。因此道和名“故常无，欲以观其妙”道出了人们可以感知的事物通常是由不可感知的过程而来的这一论断。因此，这本身也正是一种很“妙”的事呀！而“常有，欲以观其檄”从无到有之后事物逐渐有形，而正是由这种形，人们才可以从中悟出道的真意。 那么为什么老子不提“无道”和“有道”？在《道德经》的第二十五章里，老子说：“有物混成，先天地生。寂兮廖兮，独立不改，周行而不殆，可以为天地母”。进一步道名了他所论述的“道”是可以创造天地的一种神秘而永恒的法则和物质。因此“吾不知其名”，于是勉强给它一个名字叫“道”。 因此“道”乃天地之母。所以只能是“有道”，绝不能“无道”。具体到“可名”和“不可名”则更多地是描述人这一主体对“道”这一客体的主观能动性。现代科学告诉我们，人的感觉和知觉系统存在着很大的局限性。在显微镜和望远镜被发明之前，尽管微生物和天体是一如既往地存在着，而作为“人”也只能对它们有一种“莫明其妙”的状态。类似的事情在科学史中有大量的记载。因此“可名”和“不可名”反应的是人的认识能力。因此“有”和“无”“此两者，同出而异名”，但其实是一脉相承的。因此如果把可名的道视为“玄”的话，那么这种“不可名”的“道”才真是“玄之又玄”，乃“玄”之源头。 二、天道与人道 在《道德经》第七十七章，老子阐述了“天道”和“人道”的不同在于“天之道”为“高者抑之，下者举之﹔有余者损之，不足者补之”，即“损有余而补不足”。而“人道”则是“损不足以奉有余”。两者正好相反。这个观点和《马太福音》中三个仆人的比喻所表达的思想十分吻合（For to every person who has something, even more will be given, and he will have more than enough; but the person who has nothing, even the little that he has he will be taken away from him）。这表明在“人道”的认识上，东西方并没有差别。 但是对于老子来讲他既然清楚“天道”和“人道”的差别，那他为什么会推崇行“天道”而不是同西方人那样顺“人道”？老子说：“孰能有余以奉天下，维有道者”，这里显然是颂扬了“天道”而感叹世间的“人道”。在《老子》之第九章，老子讲述了守“天道”的原因之一，即“天道”可以“天长地久”。他认为“天地所以能长且久者，以其不自生，故能长生”。 他又说：“持而盈之，不如其己﹔抟而锐之不可长保。金玉满堂，莫之能守，富贵而骄，自遗其咎”因此应当“功遂身退”这就是“天道”对于老子的启示。当然这番话也从另一面反证了“人道”的“损不足以奉有余”是“不可长保”不能“守”而且还要自得其“咎”，而且这种“咎”之最大在于对欲望的追求(“咎莫大于欲得”第64章)。 在《老子》的第十，十一，十二，十三，十四等五章里，老子对俗世权力，人之私欲，以及个人的名誉等都要顺应“天道”进行了论述，在此不表。 让我们回过头来再看一看《马太福音》中三个仆人的比喻。这个故事讲的是一个主人在外出旅行之前，根据他三个仆人的才干，分别给了他们五千，两千，和一千金币。而那得了五千和两千金币的仆人去做生意，并又分别赚回来五千和两千金币。而那个只有一千金币的仆人由于惧怕其主人之贪婪，把金币原封不动地埋在地下。等其主人回来后好交帐！主人回来知道了三个仆人的情况之后，对那个把钱埋在地下的仆人进行了惩罚：把他的一千金币给了那个已有一万金币的仆人。很明显这个故事所要表达的思想就是人欲不可违！也就是要尊从“损不足以奉有余”的“人道”规则。 在老子的眼里，道，天，地和人同为自然界中之四“大”。他认为：“故道大，天大，地大，人亦大”“域中有四大，而人居其一焉”。不仅如此，老子认为这域中之四“大”具有一定的支配关系，即“人法地，地法天，天法道，道法自然”，即人是处于权力的顶层，因此人必须具有“但愿人长久”的追求，以便能够真正的“天长地久”。 而在西方文化的架构中，“人”只是上帝这个“天道”在创世纪时和其它万物一起被创造出来的一件“作品”而已。本身只有服从上帝的份儿！ 这其实反映了东西方文化的一个根本不同之处，就是“人”在世界中的位置是不同的。 因此在老子看来，人必须效法和服从“天道”才能最终达到“天长地久”，并因此才能法地，天，道和自然。才能有大作为！这也是老子为什么说“无为而无不为”的一个原因。（需要注意的是，老子是以效法天道之无为而行大为，而不是常说的老子主张“无为”）。 三、什么是天道？ 在此我希望搞清楚的是究竟什么是老子的“天道”？在上文中我们知道了老子重视“天道”的一个十分重要的原因是希望通过效法“天道”而使人能够如天地那样达到“天长地久”的境界。在老子的眼里，“天之道”犹如拉幵的弓，可以复原。可以使“高者抑之，下者举之”，同时可以使“有余者损之，不足者补之”。同样在《道德经》之第十四章，他又说：“反者道之动，弱者道之用”就是说“天道”之本性乃是平衡高下，竭长补短，抑强助弱。 老子的这种“天道”思想和现代自然科学之热力学三大定律是不谋而合，异曲而功同的。 在热力学第一定律，也就是能量守恒定律中，能量既不能消失，也不能被创生，而只能在不同形式下进行转化。这和老子“道”“常有”的思想是一个意思。在热力学第二定律中，为了表述物质和能量运动的方向性问题，引入了一个表征“混乱度”的概念“熵”。系统通常采取“熵”增加的过程进行运动，说白了也就是具有向“无序”的方向运动的趋向。（参见有关资料）可见热力学定律和老子的“天道”体现出共同的特征。 除此之外，在老子看来，“天道”还具备如下特点： (一)“无” “天道”的“无”体现在它的“无名”和“无为”。老子说：“道常无名”“道常无为”。就是说“天道”常常隐于事物运动之中，从微至盛，从小至大，从里及表自然而然地发挥作用。故虽“道常无为”但却是“无不为”。 (二)“天道”乃“大” 老子说：“天下皆谓我道大，似不肖”又说：“顾道大，天大，地大。人亦大”“大道泛兮，其可左右”天道常常是“执大象，天下往﹔往而不害，安平泰”。除此，在老子看来由于“天道乃大”所以常常“似不肖”（“夫唯大，故似不肖”）但却是“大成若缺”“大盈若冲”“大直若屈”“大巧若拙”。不但“形大”而且其内核也大。 (三)“天道”为万物之源头 老子在《道德经》中讲到：“道生一，一生二，二生三，三生万物”﹔“道”“可以为天地母”“道者万物之奥”。这些都是在论述“天道”为万物之源头。这个思想使得老子的“道”又高于热力学定律所能表述的内容了。总之，在老子看来“天道”为万物之宗。 (四)“虚”“静” 老子认为“天道”喜“虚”和“静”。他说：“道之为物，惟恍惟惚，恍惚兮恍兮,其中有象”又有“视之不见”“听之不闻”“博之不得”“迎之不见其首，随之不见其尾”。由此我们可以想象“天道”的“虚幻”。 之于“天道”好 “静”这一点。老子描述道：“天之道，不争而善胜”，它通常是因了“致虚极”而守“静”的。 “天道”的上述特征决定了它自身的“微妙玄通”和“深不可知”。 老子对于“天道”之“损有余以奉不足”的阐述成了后来众多农民起义“替天行道”的思想基础。即把“天道”原则应用于现实社会中的来，用以抑制“人道”的“损不足以奉有余”的原则。 四、什么是一，二，三 老子说：“道生一，一生二，二生三，三生万物”（《道德经》第四十二章）。那么这里的“一，二，三”究竟是指得什么？既然“道生一”显然这里的“一”并不是“道”本身。而是和“道”具有母子关系。因此我们在理解老子的“道”时，就不可避免地需要搞清他所说的“一”究竟是指什么？在《道德经》第二十五章里，老子说：“道”“可以为天地母”。也就是说“道”又可以生“天地”那么这里的“天地”和“一”究竟是什么关系？既然“天地”和“一”都是“道”这一母所生，那么他们只能有两种可能的关系，一，“天地”就是“一”本身﹔二，“天地”和“一”是并列的姊妹关系。为了论证其中之一，我们再看《道德经》第三十九章，老子说：“昔之得一者，天得一以清﹔地得一以宁﹔神得一以灵，谷得一以生﹔候王得一以为天下贞”。显然，从这里可知“一”和“天地”并不是同一个体。也就是说“天地”和“一”虽然同为“道子”，但两者是处于相同的并列关系。这一点又可以从“天无以清将恐裂﹔地无以宁将恐发﹔神无以灵，将恐歇﹔谷无以盈，将恐竭﹔万物无以生，将恐灭﹔候王无以高贵，将恐蹶”看出“天地”和“一”，“万物”和“一”是指的同一物体的“形体”和“机能”之间的关系。即物形极其功能之间的关系。 举一个简单的例子：这两者就如同一只笔的外形和它能够用来书写这个功能之间的关系。 因此我们可以说，老子所指的“一”实际上属于“意识”范畴，相当于西方哲学中的“精神”。 接下来看一看什么是老子道德体系的“二”和“三”？ 老子说：“一生二，二生三，三生万物”（第一章）。他又说“无名天地之始﹔有名万物之母”( 第一章)﹔“天下万物生于有，有生于无”（第四十章）。 从上述的逻辑关系中我们不难得到如下的关系图解： “二”--------生--“三”---生---万物 “无名”(“天地”的初期)-生-“有名”--生---万物 “无”--生---“有”--生---万物 从上面的图解可以看出，老子的“二”和“无名”“无”是相近的﹔而“三” 和“有名”“有”又是处于同一结构层次。 对于“无”和“有”，老子说：“有生于无”，即通常说的“无中生有”。又说：“常有”和“常无”“此两者同出而异名”同谓之“玄”。可见这里的“玄”和“一”应该是同于“功能”“精神”和“意识”。因此也可以把“一”看做“玄”或“常”。那么循着这个逻辑关系，我们不难悟得：“一”为“玄/常”﹔“二”为“常有”和“常无”(这里也可以用“阴”和“阳”来表征)。 那么“三”自然就可以理解为“常有”(阳)/“常无”(阴)/“玄/常”了。 五、什么是“德” 通观《道德经》，老子在文中并没有直接给出“德”的定义。但是《道德经》通篇论述了守道，行道，随道的重要意义。而且他把“道”和“德”并列作为书名。这是否暗示“德”就是老子所倡导的“守道”和“行道”？ “德”这个字在《道德经》一书中首次出现是在第十章“长而不宰，是谓玄德”。那么何为“长而不载”？在第五十一章，老子对此进行了论述：“道生之，德畜之，物行之，势成之”，“是以万物莫不尊道而贵德”（这里的“之”是泛指“万物”）。他认为“道之尊”和“德之贵”乃是使万物“夫莫之命而常自然”的基础。因此“故道生之”之后，还需要“德畜之”。只有这样“长之育之，成之熟之”才能使万物得以存在。但尽管如此“养之”之余必须还要“覆之”。以便做到“生而不有”“为而不侍”“长而不宰”这种“状态”就是“玄德”。 可见老子所谓的“德”是指的一种对待“道”的心态，或者是“态度”。 这种对“德”的解释可以从《道德经》第二十八章的论述中得到支持。老子说：“知其雄，守其雌，为天下溪。为天下溪，常德不离，复归于婴儿”。就是说只有在懂得“天道”之“常久”之后采取谦卑，仁厚（“雌”）的心态对待“天道”才能够使“常德不离”。他又说：“知其白，守其辱，为天下谷。为天下谷，常德乃足，复归于朴”，“知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极”这种“知白守辱”和“知白守黑”的虔诚，虚心地“行道”和“用道”正是“德”之根本。 那么什么样才算是用有“德”？“德”会带给万物什么“畜”义？老子说：“上德若谷，广德若不足，建德若偷”“上德不德，是以有德﹔下德不失德，是以无德”。有“德”之人可以因“德”获得“天道”。对此他说：“含‘德’之厚，比于赤子。毒虫不螫，猛兽不遽，攫鸟不搏。”“骨弱筋柔而握固”（第五十五章）。 同时老子更强调“修德”。 在《道德经》之五十四章，老子阐述到：“修之于身，其德乃真﹔修于家，其德乃余﹔修于乡，其德乃长﹔修于邦，其德乃丰，修之余天下，其德乃普”。在身，家，乡，邦和天下等众多层面上需要注意对“德”的“修”。而只有如此才能得“真德”，成就“大德”。才能真正能够保持万物自有的纯洁性，达到“上德无为，而无以为，下德为之而有以为。到这里我们可以知道，老子所谓的“德”不仅单指“守道”和“行道”，而且还有“守道”“行道”之后的收益问题。 老子特别强调统治者“修德”的重要性。在《道德经》第五十九章，他说：“治人事天”者必须要“重积德”。老子认为“重积德而无不克”“无不克则莫知其极”只有在这种高居临下的“德”的基础上才能“有国”。而且“德”可以是“有国之母”只有具备了“德”这个“国母”才“可以长久”这才是“深根固柢”才能长治久安呀！ 六、有“德”是什么样子？ -----“生而不有，为而不恃，长而不宰” 《道德经》第2，10，51章 在《道德经》第二十三章，老子提到人缺乏持久性的问题。他认为这反映的是自然界之普遍性之一种：“故飘风不终朝，骤雨不终日”“天地尚不能久，而况人乎？”。他认为造成这种情况的原因之一是因了人对物质享受的追求。这样的一种“欲望”有损人之持久性。对此他阐述到“五色令人目盲﹔五音令人耳聋﹔五味令人口爽﹔驰骋畋猎，令人心发狂﹔难得之货，令人行妨”所有这些都是人之所以不能“久”的原因之一。 因此有“德”之人一定要讲求“实际”，不可贪恋物质享受（“是以圣人为腹不为目”），要有所选择，有所追求。即做到有所求而有所失。 在谈论物质诱惑之后，老子在《道德经》第十三章则着重阐述了“名利”对人之持久力的影响。他说“宠辱若惊，贵大患若身”。就是说人如果太在乎“名利”就会有大麻烦！为什么？因为那可以累及身家性命！“吾所以有大患者，为吾有身，及吾无身，吾有何患？”他提出有“德”一定要“大公无私”“公而忘私”。体现为“以身为天下”和“以身寄天下”。 接着老子比较系统地阐述了“有德”应该是一种什么样子？在第四十九章，他解释道“圣人常无心，以百姓心为心”，再次强调了“以身寄天下”的思想。不仅如此，老子同时更倡导“博爱”和“诚信”的精神。他说“善者，吾善之﹔不善者，吾亦善之”，这是“德善”。同样“信者，吾信之﹔不信者，吾亦信之”这就是“德信”。这其实就是一种“博爱”和“诚信”的早期表述。 在老子看来这种“博爱”和“诚信”乃是“德”使之然。这些表明老子所倡导的“德”体现的是不为物质诱惑所动，不贪图名利，心怀天下，博爱和诚信的一种品性。 除此之外，老子认为有德之人还要表现出如下的品质： 一，“处无为之事，行不言之教”可以为人楷模。“万物作而弗始”不争先﹔“生而弗有，为而弗恃，功成而不居”不居功，不贪恋一得之私，不贪婪享受和名利。“见素抱朴”“少思寡欲”（见第十九章），自觉追求“朴素”不要贪求私欲。 二，虚怀若谷，“抱一为天下式”。心胸宽广，“不自见”，不自高自大﹔“不自是”，不自以为是﹔“不自伐”，不要妄自菲薄﹔“不自矜”，不骄傲自满。从而做到“明”“彰”“功”“长”，并成就若谷之上德，广德（22，24，41等章）。 三，“自重”：“不轻易许诺”﹔“求“静”不“躁”（26，28章），“求实”不“虚荣”：“是以大丈夫处其厚，不居其薄﹔处其实，不居其华”（三十八章）。“见微知着”从小事做起，由易到难“慎终如始”持之以恒的为人处事的态度。 这就是老子眼里的有德的样子！ 七、以柔克刚 《道德经》中有这样一种思想，就是“柔能克刚”。在第四十三章里，老子说：“天下至柔，驰骋天下至坚”。为什么？他认为“无有入无间”“坚”必有“间”，而这里的“间”指“弱点”。因此对待强大的事物一定要善于找出其中之弱处。并对之加以利用，以图克之。这个思想或者是方法论被其后的孙子（孙膑）和近代的毛泽东加以光大。在《孙子兵法》和《矛盾论》中得到了进一步体现。 老子以此认为“图难于其易，为大于其细”，“天下难事，必作于易，天下大事必作于细”（六十三章）。主张“不能硬碰硬”不可武断行事。 同时他还主张“防患于未然”重视事物发展之势头。他认为“为之于未有，治之于未乱”。并告诫人们说“合抱之木，生于毫末﹔九层之台，起于累土﹔千里之行始于足下”（第六十四章）。 他还认为“柔弱”本为生命的本质，而坚强，刚毅则为“死”的属性。在《道德经》之第七十六章，他论述道：“人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔若者生之徒”“是以兵强则灭，木强则折”。在第七十三章中也说“勇于敢则杀，勇于不敢则活。”因此面临强大的势力，应该以“柔弱”自处，以“柔弱”的方法来应对。 他以水之柔弱为例，解释为什么应该以“柔弱”克制“刚强”。他说：“天下莫柔弱于水，而攻坚强者莫之能胜”这正体现了“弱之胜强，柔之胜刚”的“天道”。 老子的这种思想基于他自己对“天道”属性的认知，是“天道”理论所衍生出的一种方法论。但是后世对他的这种方法论产生了颇多错误理解，典型的如“贪生怕死”，“苟且偷生”“好死不如赖活着”等等世俗人生观。就是智如孔明者亦信奉“苟全性命于乱世，不求闻达于诸侯”《出师表》的人生观。因此更不难理解所谓的”变节”和“曲线救国”之徒者的思想基础了。 八、民生与民治 在《道德经》的八十一章里，老子用了二十一章以上的篇幅论述了民生与民治问题。这些归纳起来有如下几个方面： (一)重视农业生产 在《道德经》的第六章，他说：“谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤”。这和后人贾思协之“仓廪实而知礼节，民不足而可治者，自古至今未之尝闻”《论积贮书》是一脉相承)。 (二)抑制苛捐杂税 “民之饥，以其上食税之多，是以饥”（第七十五章），指出民之不足，不养的一个重要原因就是统治者对百姓的掠夺。 (三)廉政爱民 “圣人无常心，以百姓之心为心”，统治者不应该有私心杂欲，应该想民之所想，思民之所欲。（第四十九章）。对百姓应该施“仁政”（五章），以免造成官逼民反(七十四章)。此外统治者应该以上述方法树立自己的威信（第七二章）。以此赢得百姓之爱戴和拥护（第十七章）。 (四)实施“愚民”统治 “不尚贤，使民不争”，统治者不应标榜贤才异能，以免对百姓具有误导。“不贵难得之货，使民不为盗”，不应该“屯积居奇”哄抬物价与民争利，以免因生计之依靠难得，而使盗匪横行。乃至天下大乱。“不见可欲，使民心不乱”更不应该利用人之情欲来刺激百姓的人欲，以免人欲横流，物欲横流，蛊惑人心。 因此统治者要使百姓无欲无求，无知无为，做到“虚其心”“实其腹”“弱其智”“强其骨”常使百姓处于“无知无欲”以求百姓安居乐业，民风朴素，天下太平（第三章）。 (五)无为而治 老子除教导统治者应该“非以明民，将以愚之”的愚民政策之外，同时也劝告统治者自身要实施“无为而治”的策略。他说：“民之难治，以其上之有为”（七十五章）“民之难治，以其智多”（第六十五章）。如果做到“弃智”“无为”那么对百姓和统治者自身都有好处。他因此说：“其政闷闷，其民淳淳，其政察察，其民缺缺”（第五十八章）。“绝圣弃智，民利百倍﹔绝仁弃义，民复孝慈﹔绝巧弃利，盗贼无有”。（第十九章）。“人多伎巧，奇物滋起”“法令滋彰，盗贼多有”。 (六)统治者不可尚武和穷兵黩武 “天下有道，欲走马以粪，天下无道，戎马生于郊”这样的兵荒马乱皆因统治者尚武和黩武，为了自己的私立和贪得无厌的掠夺使然（第四十六章）。 因此统治者切要施行“无为而治”的原则，“以正治国，以奇用兵，以无事取天下”。同时切不可使民尚武，“人多利器，国家滋昏”。 (七)道德仁义可治国 “治人事天，莫若蔷”统治者一定要重视“道德”的力量（第五十九章），做到以“德”治国。“治大国，若烹小鲜”以道德治理天下，才能使天下“德交归焉”实现天下大治。 最后要说明的是老子的“愚民”不是建立在统治者的无道无德和缺仁寡义的前提下的一种对待百姓的态度，而是在坚守道德仁义的前提下，不与民争利，争先而使民自正自朴的一种统治策略。 九、朴素的民风 老子崇尚民风淳朴。他认为“人多伎巧”则“奇物滋起”“法令滋彰，盗贼多有”。因此统治者应该“无为”“好静”“无事”“无欲”“以正治国”“以奇用兵”并以此成为人民楷模，使民“自化”使民“自正”使民“自朴”（《道德经》第五十七章）。 他认为“民之难治，以其智多”，老百姓懂得太多的追求物质和功力的技巧，是天下不太平的一个原因。为此他告诫统治者不要“以智治国”（第六十五章）。 同时统治者也不要崇尚贤才异能，免得老百姓纷纷仿效（“不尚贤，使民不争”），不要”屯积居奇，扰论市场，不要用物欲和功利刺激老百姓的欲望（不贵难得之货，使民不为盗﹔不见可欲，使民心不乱”）。 实际上老子的后人没有什么人是这样做的。虽然与他同时代的孔子比较注重“仁义道德”的建设。但是孔子的学说在当时根本就没有什么市场。在春秋战国时代，诸侯混战，民之疾苦，莫不因战乱而至最。而社会上的一些贤才智者往往对这种情况推波助澜。典型的例子是当时的齐国人孙武为武王阖闾作 后来又有后人成 。这些可谓穷尽人斗，人争之玄妙。 试想如果把这些技法用于人与人之间，那社会不乱也就很奇怪了！ 如果有官吏欺上瞒下，瞒天过海，为己之私立尔虞我诈，老百姓会因此承受多少磨难？如果有人“浑水摸鱼”“顺手牵羊”“趁火打劫”那社会治安能好得了？如果有人对所谓的人民公仆强使“美人计”你能总抱怨公仆们觉悟不高？如果有人对你“笑里藏刀”“欲擒故纵”“无中生有”“指桑骂怀”，你能不觉得恐惧和气愤？如果有人在你需要帮助的时候，“隔岸观火”“假痴不癫”，甚至于“上屋抽梯”“釜底抽薪”“趁火打劫”，你能没有世态炎凉，人心可畏的感慨？ 诸如此类，都会从根本上破坏人与人，人与社会的协调，和谐。在这样的社会里又怎么能够体现社会公平？人之道义？更别提“博爱”和“友善”了！ 因此老子主张老百姓要“见素抱朴，少思寡欲”要从根本上“绝巧弃利”。这种观点依然不过时呀！ 十、道和现代科学 可以想见在老子出走之前着 的时候，世界上根本就没有所谓的科学更别说是现代科学了。因此我们绝不能用现代科学的观点来苛求老子。但是如在接受现代科学的前提下，重新审视《道德经》，我们却会发现在《道德经》中已经露出了现代科学的思想雏形。 特别是老子对“道”的描述，“有物混成，先天地生，寂兮寥兮，独立而不改，周行而不殆”（第二十五章）。这种情形和现代宇宙学研究的成果颇多类同。在烟波浩妙的宇宙之初，“寂兮寥兮”各种因素相互作用，“有物混成”，最终形成天地和自然。他的宇宙论，与“大爆论” 的宇宙创始过程相比，几乎完全符合。同时在研究生物进化时，特别是对于细胞的最初形成过程的描述，比如米勒的“放电”实验，俄国的奥巴林的原生质球实验等，都再现了细胞在最初形成过程中那种“有物混成”和“寂兮寥兮”的情景。 在对“天道”属性的描述时，老子认为“天之道”常常体现出“高者抑之，下者举之”和“有余者损之，不足者补之”(第十七章)，这种规律和现代热力学三大定律所描述的情形又非常神似。 而“大道泛兮，其可左右”(第三十四章)进一步阐述了“天道”的可求和可知。这符合现代科学的认识论观点。 他同时也论述了“道”和具体事物之间的关系。“道之为物，惟恍惟惚，惚兮恍兮，其中有象﹔恍兮惚兮，其中有物”(第二十一章)。这些和现代科学中的规律和事物运动之间的关系比喻的维妙维肖。 老子崇尚回归自然，主张天人合一。这些都是他对自然界进行了细致的观察之后得出的真知灼见。因此老子又可以说是最早强调“环境保护”的中国古代学者和哲学家。此外老子以致其后的道家学派，深入自然，对自然界之中的植物和一些矿物的的生理和化学性质进行了广泛的研究和观察，对于古代的炼丹术（现代化学的先驱者），以致后来的火药都有间接或直接的贡献。老子和道家子弟对植物生理功能的认识和观察，对中国医药的形成和发展奠定了基础。也对人类自然疗法和自然药物的鼻祖。现在老子等人已经被公认为人类历史上最早的植物学家之一。 同时老子的学说影响了许多古今中外的大哲学家和科学家。而 现以成为和 具有同样影响的历史巨著。 以下是曾经受老子影响的中外哲学家和学者： 孔子(Confucius)( 552-479 B.C.)---孔子曾一度和老子讨论“礼”和“道德”问题。 庄子(Chuang Tzu)(350-265? B.C.)--庄子是继老子之后的又一位著名道学家. 孙子(Sun Tzu)老子同时代人物，着有 十三篇。相传他得过老子的亲传。 韩非子(Han Fei Tzu)(?-233 B.B.)--法学思想家，曾着有 和关于道德经等两本专着。 佛教Zen(Ch’an)起源于道教的佛教的一个枝，先日本的佛教属于此。 西方哲学家和学者： Frederick Nietzsche--他高度颂扬了老子的著作，认为 乃一部充满创造性的著作，其思想性如同水和井的关系。(He said Lao Tzu’s book was full with creative ideas, as inexhaustible as water in a well. Paul Carus-- 他认为老子是他仅见的最伟大的哲学家. Bertrand Russell--He was deeply touched by Lao Tzu’s words about true nobility would help to relish their lives without being possessive. would carry out good deeds withour asserting his achievement.(2.IV) Karl R. Popper(following books are dedicated to the memory of him)--He had been interesting in Lao Tzu ever since he was twenty-six. Samuel Johnson(19th century American missionary) Stainislas Julien--汉学家，老子是最遭误解的伟大的哲学家. Leo Toystoy(humanitarianist novelist)--他比较了老子的 和 的关系. 波尔，量子物理学家﹔Niel Bohr(quantum physicist) Eugene O’Neil(戏曲作家)--He claimed to be an admirer of Lao Tzu’s principles an named his residence after it. 约瑟夫 微生物学家，汉学家(Joseph Needham(microbiologist sinologist)--He said Dao Teh Ching, which may be regarded as without exception the most prfound and beautiful work in the Chinese language (Sicence and Civilization in China) 此外还有许多神职人员，这些人在《道德经》和《新约》之间发现了许多平行的内容（parallel passages between Lao Tzu《Tao Te Ching》and The New Testament）这可能也《道德经》如此盛行于世有关。
标签: 老子
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