Doorman Road:

"Anyway, whether it's a trick or not, I don't dare to stop him. ”

Another doorman said:

"Why? Are you still afraid that the kid won't make it?"

Doorman Road:

"If he gently slaps you like that, do you think you can stand it?"

Another doorman said:

"This ...... Hehe, are you worried that if you are slapped by his void, all your internal organs will be shattered? ”

The doorman said, "Aren't you afraid...... Piracy?"

The Tao Te Ching mainly discusses "Tao" and "Virtue": "Tao" is not only the way of the universe and nature, but also the method of individual cultivation, that is, the way of cultivation; "Virtue" is not a moral or virtuous thing that is commonly assumed, but a special world view, methodology, and way of dealing with the world that a cultivator should have.

Lao Tzu's original intention was to teach people the method of cultivating the Tao, virtue is the foundation, and the Tao is the sublimation of virtue. Without the foundation of virtue, it is very likely that we will fail in dealing with people, governing our families, and governing our country, and we will not be able to "cultivate the Tao." Therefore, cultivating "virtue" is to create a good external environment for cultivation, which may also be needed by all people. Cultivators need to have a peaceful state of mind and a detached life, which is also indispensable for "virtue". The moral part of the Tao Te Ching accounts for a large part of the scriptures, which is the basis of monasticism.

"Dao" is the simplicity of perfection and the "door of all wonders". "Tao" generates all things, and is connotated in all things, "Tao" is in things, things are in "Tao", everything has different paths and ends in the same way, and all lead to "Tao".

"Tao" is not only the tangible "matter", the "spirit" of thought, and the "law" of reason, but the formless, void and spiritual origin of the universe that causes all this. "Matter", "spirit", and "law" are all derivatives of "Tao". "Dao" is the ancestor of nature, the great sect of all things, and it is the source and foundation of all things in the universe.

Collapse the theme idea

The theme of the Tao Te Ching is: Taoism and Nature.

"Taoism and Nature" is the essence of Lao Tzu's thought in the Tao Te Ching. As the most abstract conceptual category in the Tao Te Ching, "Dao" is the power source for the generation of all things in heaven and earth. "Virtue" is the development and performance of "Tao" in the field of ethics. "Tao" and "Law" have similarities in terms of rules and common sense, but they are different from Western natural law. The "law" should follow the way of nature and play its role in the reverse transformation of dialectics.

Philosophically, "Tao" is the mother of the beginning of all things in heaven and earth, the opposition and unity of yin and yang are the essential embodiment of all things, and the extreme of things must be the law of the evolution of all things. Ethically, the Tao of Lao Tzu advocates the virtues of simplicity, selflessness, quietness, humility, gentleness, weakness, and indifference. Politically, Lao Tzu advocated the rule of inaction at home, the absence of trouble and disturbance of the people, peaceful coexistence with the outside world, and opposition to war and violence. These three levels constitute the theme of the Tao Te Ching, and at the same time, the structure of the Tao Te Ching progresses through the logic of "physics to philosophy to ethics to politics", from the way of nature to the virtue of ethics, and finally to the idea of ideal politics and the way of governance. That is, to find out from the natural order the right and bright path to the ideal social order.

The connotation of the philosophy of law and the philosophy of "Taoism and nature".

1. Definition of the connotation of "Tao" and "Virtue".

1. "Dao"

Lao Tzu stated at the beginning of the Tao Te Ching: "Tao, Tao, very Tao." Name, name, name. None, the beginning of the world; Yes, the mother of all things. Therefore, there is always nothing, and I want to see its wonders; Often, I want to see it. These two have the same name and different names, and they are the same mysteries. Mysterious and mysterious, the door of all wonders. This is Lao Tzu's general description of the concept of "Tao": Tao is not the general Tao of the society at that time, that is, the way of human ethics and common sense, nor is it the way that people can name at that time. "Dao" has transcended secular social life in Lao Tzu, and is closer to the Tao of natural law, because the origin and mother source of all things in heaven and earth lies in "Dao", starting from Dao, "Tao gives birth to one, life to two, two to three, and three to all things". Therefore, Lao Tzu used "Xuan Zhi and Xuan" to describe the particularity and profundity of the Tao, but in fact, although this "Dao" is "seen and seen", "listened to and heard", and "touched and obtained", but Lao Tzu's way is not far away, here is just Lao Tzu used "Xuan" to emphasize the difference between what he said and what the society said at that time, and expounded the transcendence and foundation of his way.

Therefore, Lao Tzu said frankly in the later discussion, "My words are very easy to know, very easy to do, and people can know it, and Mo can do it." Lao Tzu sighed with emotion: "Those who know me hope that I am noble." It is a saint who is brown and jade. “

Lao Tzu's "Tao" is "something is mixed, born from nature." Xiao He, Xiao He, independent and unrelenting, can be the mother of heaven and earth. I don't know its name, but the word is the way. The name of the strong is great. This sentence means that before the creation of heaven and earth, there was a chaotic object in the universe, which was silent, vast and boundless, helpless and unchanging, and it was the mother who nurtured all things. "I" - Lao Tzu didn't know its name, so he reluctantly called it "Dao" and named it "Great".

From this, we know that the Tao spoken by Lao Tzu is first of all material, and is the original power source for the generation of all things in heaven and earth, and its existence is independent and immeasurable, and has infinity. Lao Tzu himself could not give an exact description of the power of "Dao", so he believed that Dao was only an expedient name.

The characteristics of the Tao: Lao Tzu said, "The Tao is chong, and the use of it has Fu Ying." "The Tao body seems to be empty and real, so the body contains inexhaustible matter and energy, but it does not overflow due to complacency. Lao Tzu believes that the Taoist body is soft but not rigid, the interior is simple, the exterior is simple and unpretentious, and it is clear and transparent, and it exists between heaven and earth. Therefore, the Tao is everywhere, whether it is an individual or a human society, including all things in heaven and earth, they should follow the Tao, and the Tao is natural, returning to the basics. The "nature" here is literally interpreted as such, but the Tao and the laws of nature are the same, that is, the "four major countries in the country" should imitate the characteristics of nature in doing nothing and doing nothing, so as to maintain their own "eternity".

Lao Tzu was in the Western Zhou Dynasty society at that time, the princes and countries were reckless, wars were frequent, and the etiquette and ethics of the society could not be restored, so Lao Tzu saw through the reason why the human society was in dispute was caused by the sage, etiquette, decrees, desires, wisdom and other promising measures, and it was precisely because the society valued fame, fortune, strength, competitiveness and other honors, so there would be a dispute for the possession of limited resources in the world. Therefore, Lao Tzu proposed to return to nature and conform to the laws of the natural world of inaction and pure wisdom, so as to defend the weak and defeat the strong, and achieve a peaceful life of small countries and widows. “