Qin Xiu groaned:

"Seventh Master, is it the seventh uncle of Miss Shan who came with me?"

Le Zheng An Road:

"Yes, it is the seventh uncle of Miss Shan, and he is also the seventh son of General Shan. ”

Qin Xiu was surprised:

"Hey! The seventh son of the old general, this old guy can really give birth. ”

Le Zheng An Road:

"Of course, people are desperate on the battlefield, specializing in killing the bosses of those pirated websites, can they not have a few more children in their families, if they encounter the bosses of those pirated websites, they are desperate to jump over the wall......"

"Virtue" is the development and manifestation of "Tao" in the realm of ethics, so the entry from Tao to virtue is a barrier between the natural order and the social order, that is, to discuss the norms of human behavior. Both virtue and law are restraining forces that regulate society and human behavior, but they have different statuses in Lao Tzu. Lao Tzu believes that the essence of virtue and the essence of the Tao are the same, so the virtue of virtue originates from the "Tao". The virtue that Lao Tzu said is also different from the virtue that ordinary people say. Chapter 38 contains: "To be virtuous is to be virtuous; Virtue is not lost, but there is no virtue. The upper virtue does nothing and does nothing, and the lower virtue has to do it; Shangren did not do anything for it; The righteousness is for it; If you don't respond to it, you throw it with your arms crossed. Therefore, the loss of morality and then the loss of morality, the loss of virtue and then the loss of benevolence, the loss of benevolence and then the loss of righteousness, and the loss of righteousness and then the loss of rudeness. “

Lao Tzu believes that Shangde advocates doing nothing and conforming to nature, with obvious characteristics of "non-action", which can be understood as following the natural code of conduct. This kind of virtue that follows nature values life, ignores fame and fortune, keeps quiet, quits greed, stops doing things, realizes the four realms, and naturally does nothing, and at the same time takes the hearts of the people as the heart, integrates itself with nature, and finally returns to the Tao. Xiade is composed of benevolence, righteousness and etiquette, which needs to be implemented and promoted by people, with obvious "promising" characteristics, and pays attention to human behavioral norms. It can be seen from here that in the eyes of Lao Tzu, the benevolence, righteousness, reason, and wisdom promoted by Confucius are only the result of artificial education, and have not reached the realm of true non-action and transcendence, so they are degraded to inferior virtues. The state of non-action of virtue is contrary to the nature of the law itself, which needs to be formulated by the state, intervened by the state, and made public to the world, so the law is only the category of the lower virtue. However, in Xiade, the law is different from benevolence, righteousness, and propriety, and Lao Tzu did not include the law in the scope of discussion of Xiade, and it seems that it can be concluded that Lao Tzu believes that benevolence, righteousness and propriety are higher than the law, and the law is just a kind of instrument for governing the country.

There is a difference between the virtue of Lao Tzu and the virtue of Confucius, and it is also different from "etiquette", but the secular law and the ritual law are inextricably linked. In Lao Tzu's view, Confucius's virtue belongs to the category of "lower virtue", which belongs to the field of artificial norms, while Lao Tzu believes that upper virtue is manifested in inaction, that is, it does not consider the question of virtue and immorality, but is the greatest virtue.

2. The ontological significance of "Taoism and Nature".

1. Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature

Heshang Gong's note: "People should be quiet and gentle in the law, sow grains, dig them to get sweet springs, work without complaining, and merit without control." The sky does not move, giving without seeking retribution, growing all things, and receiving nothing. The Tao is quiet and silent, the yin line is spiritual, and all things are self-contained. The Tao is natural, and there is no law. Wang Bi notes: "Law, law." Whoever does not transgress the earth, but has all peace; Fadi also. The earth does not disobey the heavens, but is fully loaded; Fa Tian also. Heaven does not transgress the way, but it will be overthrown; Dharma Tao also. The Word is not contrary to nature, but to its nature; Those who are natural in law are in the square and the law, in the circle and the law are round, and there is nothing to violate in nature. Naturally, there is no name, and there is no end to it. Wisdom is not as good as ignorance, and the form is not as good as the essence, the essence is not as good as the formless, and the ritual is not as good as the non-instrument, so the method of turning the phase is also. The road is natural, and there is no reason to be resourceful; The law of the earth is in the sky, and man is like it, so it is the Lord, and the one of them is also the Lord. It can be seen that "law" here is not a legal system, but the verb "imitation". In verse 25 of the Tao Te Ching, Lao Tzu mentioned the word "law" for the first time, according to the silk book, that is, "man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the law." It is popularly understood that the Tao is the primordial mother who created heaven and earth and all things, so people should imitate the earth, the earth imitate the heavens, the heavens imitate the Tao, and the Tao imitate nature. "Tao Law Nature" does not oppose Tao and nature, Tao is ultimate and absolute, there is no "outside", so "Tao" is "nature". The concept of "nature" is generally composed of three aspects in Lao Tzu's doctrine, that is, one is not to intervene and develop freely, the second is not reluctant, and the third is to be natural and not to create artificial authors.

From this, we can see that the way that Lao Tzu said is to follow the laws of nature to achieve the state of "doing nothing and doing nothing". Here, the word "law" is used as a verb in the sentence, that is, it means to imitate, follow, and obey, while it means to be lawless and lawless.

Of course, the "Tao" of law also has the meaning of natural law that transcends secular law, that is, it follows social common sense, common sense, and common sense, and these are the extended meanings of "Dao", and thus can also be used as the basis and rationality of secular law.

Lao Tzu believes that "there are four great in the country", that is, "the Tao is great, the sky is great, the earth is great, and the king is great". Heaven, earth, and the king all follow the Tao to accomplish their achievements, and the relationship between them lies in the fact that the Tao is the foundation and the mother body. As the ruler of the country, the king should also follow the way of Lao Tzu, and this Tao should be applied to political governance, that is, laws, ethics, policies, rules, etc. should conform to the development law of the Tao.

2. The king is the law of the earth, the law is every day, the law is the way, and the law is natural

Since ancient books generally do not have punctuation and segmentation, later generations are limited by different knowledge when annotating, so they have different understandings of the meaning of this sentence. This division was formed by Li Yue in the Tang Dynasty in the "New Commentary on the Tao Te Ching", in which he changed the word "person" to "king" and connected the four great kings of the country in the previous sentence.

Li Yue's note: "The Tao is great, the sky is great, the earth is great, and the king is also great", which is called the "four major in the domain". The king's "law land", "law heaven" and "law road" are the three natural and rational worlds. The world is safe, so it is called "virtue". Whoever speaks belongs to the ear, its righteous cloud "law and land" is like the selflessness of the earth. "Law every day", such as the selflessness of the sky. "Dharma Dao Dao" is just like the selfless generation of the Dao. For example, kings, ministers, fathers, and sons. The latter word is passed down from one to another, and it is all clouds that "man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature". There are five non-four major elements in the domain. How can the king only have the "law of the earth", but not the "law of the heavens", and the "law of the way" is that the heaven and the earth have no heart, and they can also turn into the law? Moreover, the way of "the earth and the heaven, the heaven and the law, and the Tao and the nature" are the father of heaven and earth, the son of nature, fragmented and divided, and the righteousness and reason are estranged.