If you see this passage, you are reading the Anti-Theft chapter. Pen Fun Pavilion wWw. ｂiquge。 infoPlease go to the main station of the starting point to subscribe to this book, thank you. If you have ordered the anti-theft chapter by mistake, please download it again, sorry for the trouble - because of the release time, the correct chapter will be updated in ten minutes, sorry.

[Quote]

This chapter is the last chapter of the Tao Te Ching, and Lao Tzu puts the concept of "Tao" in the first chapter into his ideal society and politics—natural inaction. In Lao Tzu's view, if the ruler can govern according to the law of "Tao", obey nature and do not interfere arbitrarily, the people will be free and self-developed. In chapter 25, it is mentioned that "the Tao is natural", and nature is non-action, so the "Tao" also does nothing. "Quiet", "simple" and "unwanted" are all connotations of inaction. If the rulers can govern according to the laws of the "Tao" and do not harm the people and do not act recklessly, the common people will not breed more greed, and their lives will be natural and peaceful.

[Commentary]

The idea of "non-action" has been expounded and explained many times in Lao Tzu's "Tao Te Ching". The first sentence of the chapter reads, "The Tao always does nothing, but does nothing." Lao Tzu's Tao is different from the gods of any religion, God has a will and a purpose, while the "Tao" is impersonal, it creates all things, but does not dominate all things, and obeys the reproduction, development, elimination, and rebirth of all things in nature, so "Wu Wei" is actually not reckless and not forced. The result of this, of course, is all for. The second sentence introduces human society and talks about the application of the law of "Tao" in human society. Lao Tzu is based on the natural world's "Tao often does nothing and does nothing", and requires that "if the Hou Wang can abide by it", that is, in the social and political aspects, it should also be implemented in accordance with the law of "doing nothing and doing nothing", thus leading to the conclusion that "if you want to do it, I will use the nameless simplicity". Lao Tzu believes that as long as the ideal ruler abides by the principle of "Tao", he will achieve an ideal society in which "the world will determine itself". The "town" mentioned here is interpreted by some as "suppression", and it is believed that Lao Tzu's explanation in this chapter shows the face of violent suppression of the people: whoever dares to make trouble must be severely suppressed. This interpretation is contrary to Lao Tzu's original intention, and "suppression" should be "subdued" and "calm", and it is by no means "suppression" by force. Therefore, we also believe that Lao Tzu does not represent the demands of the slave-owning ruling class, but considers the problem from the perspective of the development and progress of human society, and does not only represent the interests and wishes of a certain class or stratum. This shows Lao Tzu's deep sense of historical responsibility. So it's progressive and positive.

[Translation]

People who possess "upper virtue" do not appear to be outwardly virtuous, so they are actually "virtuous"; those who possess "lower virtue" are manifested as external "Tao" and therefore do not actually have "virtue". People who are "virtuous" conform to nature and act unintentionally, and people who are "virtuous" conform to nature and have intentions. The benevolent man wanted to do something but did not respond to him, so he raised his arms and forced others. Therefore, after losing the "Tao", there is "virtue", after losing "virtue", after losing "benevolence", after losing "benevolence", there is "righteousness", and after losing righteousness, there is courtesy. The "rite" is the product of a lack of faithfulness and the beginning of trouble. The so-called "prophets" are nothing but the vanity of the "Word", from which ignorance begins to arise. Therefore, the husband is honest and does not live in thinness, and he is simple in heart, not in vanity. Therefore, it is necessary to abandon the thinness and vanity and adopt simplicity and honesty.

[Notes]

1. Virtue is not virtue: Virtue is not manifested as a form of "virtue". This sentence means that people who have virtue do not show virtue in form because they are natural.

2. Virtue does not lose virtue: people who are under virtue abide by the formal "virtue", and do not lose virtue that is, they do not leave virtue in form.

3. No virtue: unable to reflect the real virtue.

[Quote]

This chapter is the beginning of the Book of Virtues. Some people believe that the first part begins with "Tao", so it is called "Tao Jing", and the next part begins with the word "De", so it is called "Tao Jing". This chapter is more difficult to understand in the Tao Te Ching. Lao Tzu believes that the attribute of "Tao" is manifested as "virtue", and any behavior that conforms to "Tao" is "virtuous", and vice versa, it is "immorality". "Tao" and "Virtue" are inseparable, but they are different. Because "virtue" is divided into upper and lower, "virtue" is completely in line with the spirit of "Tao". "Virtue" is the embodiment of "Tao" in the world, "Tao" is an objective law, and "Virtue" refers to human beings knowing and acting according to objective laws. People apply "Tao" to the function of human society, which is "virtue".

[Commentary]

On the one hand, the Tao Te Ching talks about "Tao" and on the other hand, it talks about "virtue". Lao Tzu believes that "virtue" is completely in line with the spirit of "Tao". Chapter 21 once wrote: "The guest of Confucius, only the Tao is followed"; Chapter 28 says: "For the world stream, Changde will not leave, and return to the baby", "For the valley of the world, Changde is enough, and return to Pu", and chapter 51 says, "To be born without having, for the sake of not being ashamed, and growing without slaughter, is called Xuande". The "Confucius", "Changde" and "Xuande" mentioned above all refer to the "Shangde" mentioned here. From a political point of view, we believe that the so-called "virtue" is different from the "virtue government" mentioned in Confucianism. Lao Tzu criticized Confucianism's "moral government" for not looking at the actual situation and only relying on people's subjective will to implement it, which is not "virtue", but "immorality"; while Lao Tzu's "virtue" is "doing nothing" and "doing nothing", which does not deviate from the objective laws of nature, and the ruler has no utilitarian intentions, and does not act only according to his subjective will, and the result of this is of course doing nothing but doing nothing, that is, the spirit of "Tao" is fully embodied in the world, so it is also "virtuous". However, "lower virtue" is the "inaction" of "having thoughts", but with a utilitarian purpose, let the subjective will do things. In this chapter, Lao Tzu divides politics into two types and five levels. The two types are "non-action" and "promising". "Dao" and "Virtue" belong to the type of "non-action", and benevolence, righteousness, and propriety belong to the type of "doing". The five levels are Tao, Virtue, Benevolence, Righteousness, and Propriety. Among these five levels, virtue and benevolence are the highest standards, but "virtue" only refers to "upper virtue", not "lower virtue". Losing the way and then virtue, this is said within the type of non-action, and losing the way is reduced to lower virtue, which is not much different from Shangren. Virtue and benevolence are followed by benevolence, which refers to leaving the type of "non-action" to have benevolence. Benevolence is already "promising" and "for", so "loss of benevolence and then righteousness" and "loss of righteousness and then courtesy" are different levels shown within the scope of "promising". In this chapter, Lao Tzu uses the term "great husband", which is the only noun used in the book, and some people have interpreted this in the past as "a person with high wisdom", which has the same original meaning, but it also contains boldness, boldness, and fortitude. Lao Tzu felt that interpersonal relationships were becoming more and more difficult to get along with, so he used the word "big husband" in a very excited mood, and said, "The big husband is thick, not thin; Therefore go to the other and take this". This chapter uses a number of specific norms to set one's thoughts and actions in a fixed form, that is, to act faithfully and not to perform the rites of pouring. Therefore, Lao Tzu's minimum requirement for politics is to get rid of "thin" and "flowery" and restore "thick" and "solid".

[Original]

Whoever has one (1) in the past will have one in the heavens, one in the earth, one in the spirit, one in the spirit (2), one in the grain, one in all things, and one in the heavens (3). It is also (4), that is, (5) the heavens are not clear (6) and will be afraid of splitting, the earth will be afraid of being destroyed (7), the gods will have no spirit and will be afraid of rest (8), the valley will be exhausted (9), all things will be born and will be afraid of destruction, and the king will not be able to be righteous (10) and will be afraid of falling (11). Therefore, you are based on cheapness, and high and below are the base. It is the king of Wait, who calls himself (12) lonely, widowed, and unstable (13). This is not based on cheapness, so it has no reputation (14). Therefore, I do not want to be like jade (15), and Luo Luo is like a stone (16).

[Translation]

In the past, those who received the Tao were: Heaven received the Tao and became clear, the earth received the Tao and became tranquil, God (man) received the Tao and became heroic, the river valley received the Tao and was full, all things received the Tao and grew, and the prince received the Tao and became the leader of the world. In other words, if the heavens are not clear, they will be torn apart, the earth will not be at peace, they will be destroyed, if they cannot maintain their spirituality, they will be destroyed, if they cannot keep their spirits, they will be destroyed, if they cannot keep their spirits, they will be destroyed, if they cannot keep their spirits, they will be destroyed, and if they cannot maintain their position as the rulers of the world, they will be overturned. Therefore, the princes call themselves "lonely", "widowed", and "not valley", isn't this the basis of lowness? Isn't it? Therefore, the highest honor does not need to be praised and praised. It is not required that Luoluo is as crystal as a treasure jade, but would rather Luoluo be as hard as a mountain stone.

[Notes]

1. Attain one: that is, attain the Tao.

2. God has a spirit: God may refer to man. Spirit: Spirituality or spirituality.

3. Zheng: one is "Zhen". It means chief.

4. Its cause: by extension.

5. Predicate: Suppose it is said. Silk book as "stomach".

6. The sky is not clear: If the sky leaves the Tao, it will not be clear.

7. Waste: Waste.

8. Break: disappear, extinction, stop.

9. Exhaustion: drying up and depleting.

10. Zheng: one is "noble" and the other is "chastity".

11. Fall: fall, failure, setback.

12. Self-proclaimed: one is "self-proclaimed".

13. Lonely, widowed, and not valley: Ancient emperors called themselves "lonely", "widowed", and "not valley". Bugu means not good.

14. Honor: The highest honor does not need to be praised.

15, Lulu: Describe the appearance of jade.

16, Luoluo: Describe Shi Jian's appearance.

[Quote]

This chapter deals with the universal meaning of the word. The first half of the paragraph discusses the role of "Tao", all things in heaven and earth come from "Tao", or in other words, "Tao" is an indispensable element of all things, and if "Tao" is lost, all things in heaven and earth cannot exist. The second half of this is extended to the world, admonishing the rulers to start from the principle of "Tao", and always be able to "deal with the low", "rear", and "humble", that is, the noble is based on the lowly, and the high is the foundation, and without the common people as the foundation and foundation, there will be no noble princes. Therefore, in the content of this chapter, there is also an element of dialectics.

[Commentary]

In the Tao Te Ching, Lao Tzu often uses "one" to refer to "Tao", such as "the sage holds one for the world" in Chapter 22. In this chapter, Lao Tzu uses the word "yi" seven times in a row, and its meaning is quite profound. Yang Xingshun said: "Everything is flowing, everything is changing, but Lao Tzu believes that the basis of change is unity rather than contradictory struggle. 'The sky is clear'...... Lao Tzu exposed the contradictions of the objective world, tried to weaken the contradictions, and prevented the sharpening of contradictions. In fact, Lao Tzu believed that there is only one original principle of the universe and only one general law of the universe, so he highlighted the "one", that is, the monism of the origin of the universe, and it is material. In the world's natural everything, Lao Tzu enumerated many contradictory opposites, and believed that opposites are interdependent, mutually transformative, and finally unified. Therefore, his repeated use of "one" also shows that he believes that contradictions and opposites must always lead to unity. In terms of human society, Lao Tzu also emphasized unity, believing that Hou Wang should also pay attention to the only "Tao" in order to make the world have a yardstick. What is this criterion? Lao Tzu said, "The noble is based on the cheap, and the high and the lower are the basis." The prince should realize that "cheap" and "inferior" are his foundation. People who have a way don't need to be as bright as jade, it's better to be simple. In short, the beginning of this chapter is that the ordinariness and importance of preaching, whether it is heaven, earth, gods, valleys, all things, or princes, all come from the Tao, and if the Tao is lost, everything will not exist anymore. (To be continued.) )