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If the "Tao" can be expressed in words, then it is the "Tao" (the "Tao" can be expressed in words, it is not the ordinary "Tao");" If the name can be named in the text, then it is a common "name" (the "name" can also be explained, it is not an ordinary "name"). "Nothing" can be used to describe the state of the heavens and the earth when they are in chaos, while "being" is the name of the origin of all things in the universe. Therefore, we should always observe and comprehend the mystery of the Tao from the "nothing", and we should always observe and experience the clues of the "Tao" from the "being". These two, with the same source but different names, can be called mysterious and far-reaching. It is not ordinary mystical and profound, but mysterious and mysterious, profound and profound, and it is the general door of the mysteries of all things in the universe (from the "famous" mystery to the invisible mystery, "Tao" is the way to understand all the mysteries and changes).

In this chapter, Lao Tzu focuses on his philosophical category, "Tao". Is the attribute of the Tao materialistic or idealistic? This is a question that has existed for a long time, and it has aroused the great interest of many scholars since ancient times. Historically, Han Feizi lived relatively close to Lao Tzu, and he was the first scholar to annotate the Tao Te Ching. Regarding what the Tao is, in "Solving the Elders", Han Feizi said: "The Taoist, the place of all things. All things are true. The writer of the reason is also the text of things. The reason why all things come to be made is the Taoist. Therefore, it is said that the Tao is also reasonable. This shows that Han Feizi understands Lao Tzu's "Tao" from a materialistic aspect. In the "Historical Records", Sima Qian included Laozi and Han Feizi in the same interpretation (with Zhuangzi and Shen Buxian), that is, Han, Zhuang, and Shen "all originated from the meaning of morality, and Laozi is far-reaching." Wang Chong of the Han Dynasty also believed that Lao Tzu's "Tao" thought was materialistic in his book "On Balance". But from the end of the Eastern Han Dynasty to the Wei and Jin dynasties, the situation changed. Some scholars have realized the wonderful meaning of Lao Tzu's philosophy that "all things in the world are born from being, and some are born from nothing", and affirm that there is only one "nothing" in the ontology of the universe, which is called metaphysics. Later, Buddhism was introduced to China and gradually flourished, and Xuan and Buddha converged, so that the interpretation of "Tao" fell to the aspect of idealism. The physicists of the Song and Ming dynasties also absorbed Buddhist and metaphysical thoughts, and still gave an idealistic interpretation of Lao Tzu's "Tao". In short, scholars have always had fundamentally different views on whether the Tao is materialistic or spiritualistic.

Everyone in the world knows that the reason why beauty is beautiful is because of the existence of ugliness. We all know that the reason why good is good is because there is evil. Therefore, existence and non-existence transform each other, difficulty and ease form each other, long and short appear to each other, high and low complement each other, sound and sound harmonize with each other, and the front and back follow each other - this is eternal. Therefore, the sages treat the world from the viewpoint of non-action, and teach in a way that does not speak: let all things arise naturally without their origins, do something, but do not add their own inclinations, and do not pretend to be accomplished. It is precisely because of the lack of credit that there is no need to lose.

[Interpretation] of the revolutionary and authoritative nature of the "Tao".

The philosophical concept of "Tao" was first put forward by Lao Tzu.

This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", which sometimes seems to show an incomparably huge driving force between heaven and earth in the universe, and sometimes it depicts in front of us the state of eternal barbarism in which heaven and earth are chaotic, or shows the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Stemming from a biological sense, the relationship between human beings and nature, both spiritual and material, has been characterized by an almost primitive dependence from ancient times to the present, like that of a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the political future and the dark reality, he naturally has a mentality of returning to nature and a desire to seek help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the trend of "returning to nature" surging in terms of people's needs for life and cultural thought today also explaining, in a broader sense, the reason why ancient scholars tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was shifted upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.