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Tao is a term used by the Chinese nation to understand nature as its own, which means the orbit or trajectory of all things, and it can also be said to be the place where things change and move. Pen, fun, pavilion www. biquge。 info

Tao, nature also. Nature is the Way. The natural one, the self, oneself. And so, so, so, and that.

The sun and the moon are self-evident without any burning, the stars are self-ordered without men, the wind is automatic without fanning, the water is self-flowing without pushing, the plants and trees are self-inflicted without breathing, the heartbeat is self-beating without heartbeat, and so on.

Because everything is not a thing, it is inconsistent, and it follows something in unison, without exception. This (hypothetical) thing is the essence of change, immortal, formless, formless, all-encompassing, its great and small, and it is eternal and unchanging. Its beginning is nameless, so the ancients have a strong name: Tao.

Chinese name is called straight, and the transformation is determined???? Philosophical noun ???? Surrounding the heavens, humane, and authentic ???? Out of the "Tao Te Ching" ???? The Way of the Root of the Universe and the "Way" of All Things

directory

1. Solve the problem of survival

2 Roots of the Path (Innate Path)

Among the 3 Paths (Acquired Path)

The End of the 4 Paths (Left and Right Paths)

5 Introduction

6. Bodyways

7 concepts

?road

The relationship between Tao and virtue

8 Pre-Qin thought

9. Dewording

10 Brief History

Lao Tzu said

The evolution of Taoism

11 features

12 Lao Tzu thought

13 The way of the Gentiles

Interpretation of the Survival of the PathEdit

The Tao is not the Tao, nor is it the Tao. Tao is just a name used by the ancients for convenience, in short, Tao is just a name, just a word, not the essence of Tao. It has no name, you can call it TT, you can call it YY, you can call it Tao. The name TT is not TT, the name is YY, that is, it is not YY, and the name is Tao, that is, it is not the Tao.

"The Tao is very good, the name is very good, the name is famous, the name is not very famous. The beginning of the nameless heaven and earth, the mother of all things. "To have a Tao, there must be another root that produces any Tao, which is the root of all Taos, referred to as the root of the universe, and the Tao of all things is the "Tao" of the ordinary way, and the root of all the ways in the universe is the "extraordinary Tao", this is the name of the word used for expression, the word "Tao" with a permanent name, and the word without a name is the word without expression of the "extraordinary Tao" without a normal name.

Dao: the foundation of the parting path, the end of the road (the left and right way), the acquired way.

The Tao can be the way, the very way, the Tao has the innate Tao and the acquired way, and the end of the Tao is the "Tao" itself change and contact change of the movement, the innate way is manifested as: out of nothing, there is change and change, change can be different or not, the origin of the Tao and the acquired Tao at the same time contain the left and right of the Tao into one, the end of the Tao of the variables are endless. Dao: all-encompassing, formless and imageless, its big and outside, its small and inward, there is a change is positive, and it can also be passed and unchanged, which means that the Tao is endless in the world, and the other means that the Tao can change the nature and scope of the Tao due to the different objects and backgrounds. The path of movement without the change of the "Tao" itself and the change of contact is the Tao within the scope, the basic composition of the Dao, the essence of the Tao and the acquired Dao, and the abstract is divided into the acquired Dao, the end of the Dao and the foundation of the Dao. After the original Tao and the acquired Tao have changed, it will become the new Tao of the new environment, and the new Tao is also divided into the innate Tao and the acquired way, and the original Tao will become the foundation of the Tao, and the new Tao will become the acquired Tao, and so on and so on. If the Tao does not change, that is, the "Dao" does not have its own change and contact with the change of the movement, then it is a Dao, if there is any change in the Dao, then the "Dao" becomes the foundation of the Dao, and this "change" is the end of the Dao, and the end of the Dao is determined by the innate Dao, so this "Dao" has changed, then the end of the Dao first, and the present Dao is the foundation of the Dao, and then the acquired Dao, the acquired Dao is the manifestation of the Dao, and the innate Dao is the necessity and root of the acquired Dao. If you can realize the innate path and the acquired path, and even the body and the environment, it is called the Tao, and if you can realize the innate path and the acquired way, it is one of the paths, and because of the specificity of the variables at the end of the path in different paths, it is called "one".

From the perspective of the root of all the Tao and the basic composition of the Dao, the root produces the end of the first Dao, and then the innate Dao, and the third Heavenly Dao, on the other hand, in terms of the changes in the Dao, the "Dao" produces the first left and right Dao, and the second "New Dao" is the foundation of the new Dao and the acquired Dao, and the new Dao continues to encounter "change" and becomes another Dao, so the pattern of reincarnation, which is the general summary of the changes of the whole Dao. The comprehensive change of these two aspects is "Tao gives birth to one, life to two, two to three", of course, Lao Tzu's words are based on "1" as the basic unit, Tao as the foundation, one as the basis for change, two as the foundation of change, and three as the overall change of all.

If a person really wants to understand the Tao, he must first leave the name of the Tao, and then he can only experience it, and he has the same experience, and the body is the same, and the experience has passed, and if the background of the Tao changes, then the experience does not exist, the body and the Tao are the same, there is no similarity and difference, there is no other, there is no self and there is no Tao, and the body itself is already like this, and it is called the Tao. What you can experience and what you can think about can change.

The Book of the Tao (Innate Dao) Edit

The foundation of the Tao is also natural. The natural one, as it is, is without all the movement of mind and contact change outside of itself.

In this way, the Taoist scriptures and Buddhist scriptures are all said and said, such as non-action, non-dwelling, non-appearance, non-body, non-existence, non-existence, and so on. It's just that scholars should not change the movement of the Tao with their own minds. Seeing as if not seeing, hearing as not smelling, knowing as not knowing, feeling as not knowing, having as if not being, and minimizing participation, so that I do nothing and do nothing. Naturally, the body and the body are the same as the natural movement, which is called attainment.

In the Tao (Hou Tiandao) edit

The ones in the way, the natural ones, the natural ones, they (them, they) are themselves so, i.e., the movement of the mind and the change of the mind and contact without self.

The way of the day after tomorrow is derived from the way of the innate and the way of the day after tomorrow is the manifestation of the way of the innate way. The innate way is manifested as:

There is something out of nothing, and there is nothing in it.

Weakness is better than strength, and virtue is transformed, and the world returns.

The momentum has not yet been achieved, and it needs to be held quietly, and the momentum has been achieved, and it is moving forward.

Yin and yang repeatedly.

Yin and Yang are combined.

The melons are ripe and falling.

Retire with success.

Wait a minute....

The End of the Road (The Way of the Left and Right) Edit

The Last One of the Paths, the Nature, the Nature, is like this, that is, there is a change in the mind and contact between me and it (him, her) that makes it (him, her) form the movement of the present, the past, and the future.

This way, the way of the way, the way of the truth, the way of humanity, the way of commerce, the way of the sophistry, the way of filial piety, the way of kings and ministers, the way of knowing, and so on cannot be said. This is the way for people and things to influence each other and change.

Introduction edited

Taoism is a unique philosophical thought of Chinese philosophy, which has had a great influence on philosophical concepts, social, political, cultural, military and other fields. The philosophical meaning of the Tao of Taoism is rich and complex, and the meaning of the Tao is often different in different situations. The original meaning of the word Tao was the road, and later it was extended to the way, method, origin, ontology, law, principle, realm, ultimate truth and principle of doing things, and so on. Lao Tzu said at the beginning of the Tao Te Ching:

"The Tao is very good, the name is very good, the name is famous, the name is not very famous. The beginning of the nameless heaven and earth, the mother of all things. ”

The great righteousness is to say: the Word, so to speak, can be named, and righteousness is not what we call the ordinary things that have names and images, because that is not the eternal word. The Great Dao was born before heaven and earth, and it was the beginning of opening up heaven and earth, and the Great Dao was born before all things, and it was the mother of all things. Therefore, this "Tao" is difficult to tell thoroughly, and can only be experienced intuitively. At the same time, it also shows that "Tao" is not just empty talk, but an actual existence.

"Zhuangzi Xuan": "Tao, reason." ...... There is no disregard for the Tao". "Guanzi Junchen Shang" said: "Don't cross the right point of reason, the right thing is the way, the right thing is the way without losing it"; If the husband is false, his people will be successful, and if his people die, he will be stopped, and he will be unreasonable." "Han Feizi and Xie Lao" mentions "truth" together, believing that "the Tao is also the one who is reasonable", "all things have different reasons, and the Tao is the reason of all things." In the chapter "Guanzi Ren Fa", it is said that "those who follow the law are the supreme Tao in the world", and this "Tao" is a political principle; "The Great Biography of Zhou Yi: The First Dictionaries" says that "one yin and one yang are the Tao", which in turn refers to the basic law. In addition, there is also the saying of "Heavenly Dao" in the Spring and Autumn Period, and the "Spring and Autumn Zuo Biography" records that Zichuan said that "the way of heaven is far away, and the humanity is far (near), and it is beyond reach", and "the way of heaven" is the way of heaven, especially referring to the natural laws related to celestial phenomena. The meaning of the Tao of Lao Tzu preserves the diversity of the Tao at the same time. He also regarded the Tao as the highest reality that produces and determines all things in the world, "the Tao gives birth to one, one life to two, two to three, and three to all things." In addition to the way of nature, the way of Lao Tzu is sometimes used in the sense of the way of social life and the way of knowledge, that is, the basic principles and methods of analyzing life and acquiring knowledge.

The Taoist "Tao" represented by the Taoist Huang Lao's study is "pushing the heavens and the Tao to clarify people"; the Taoist "Tao" represented by the Taoist Lao Zhuang's study focuses on the ontology of the universe and the origin of all things. Therefore, although they belong to Taoism, they have different emphases and have different important meanings and characteristics in philosophy and aesthetics.

These statements about the Tao may represent different meanings of the Tao. Broadly speaking, there is only one "Tao" in the world, so Lao Tzu said, "Be independent and not change." As the saying goes: "All roads lead to Beijing." That is to say, "the Tao is everywhere" and is all-encompassing.

There is a "way to make money" in business, and there is a "way to operate" in enterprises. There is a "way of hygiene" for health, there is a "way of health" for life, there is a "way of life" for life, and "Zhuangzi" even says that "there is a way to steal". As the saying goes, "To each his own way." It can be seen that this "avenue" is closely related to life.

Chinese Taoists say that people are in the Tao but do not know the existence of it, just as a fish is in the water and does not know the existence of the water. Therefore, in the lives of many people, there is a "Tao" everywhere, but "the people do not know about it." ”

Since ancient times, those who have attained the Tao have prospered, and those who have lost the Tao have perished. All the people who have made achievements in history, maybe they don't know what the "Tao" is, or maybe they don't know the Chinese Taoism, what he does must be in line with the Tao.

China is a country of "Tao", in general, that is, the universe, heaven and earth, all things, and human beings, where is not the Tao. The "avenue" is so big that it cannot be seen or heard, but it is omnipresent. As an earthling, you should know, understand, obtain, and keep the way. If you do not lose the way, you can "endure."

Body-editing

The Tao is the foundation of all things in the universe. It is an eternal and absolute metaphysical existence, which transcends the distinction between subjectivity and objectivity, as well as the empirical categories of time, space, motion, and cause and effect, and is an absolute reality that is invisible, inaudible, indescribable, and inconceivable. The Tao itself is an abstract entity that is indescribable and has no attributes, but when it is spoken of her, people attach various attributes to it, such as omniscience, omnipotence, and so on. From this, there are two kinds of Tao: one is the Tao without attributes, no differences, and no limitations, which is called the unspeakable "Tao", which can only be intuitively manifested and understood, and the other is the Tao with attributes, differences, and limitations, which is called the "Tao" that can be spoken. Constant Tao is the absolute reality, the origin and law of all things, while the non-constant Tao is the constant Tao that has been subjectivized by man, which is a phenomenon or an empirical thing. "Dao" is the body of the Dao, is a metaphysical meaning of the entity, the body of the Tao is not alone, completely separated from the world, "Dao" is beyond the time and space and all other infinite essence, it is born between heaven and earth and all things, but all-encompassing, omnipresent, manifested in all things. The nature of the Tao body itself is the basis for the world's self-cultivation. The Taoist scholars particularly emphasize the "body of the Tao", but it refers to a kind of practical cultivation, requiring the practitioner to have the realization of all the bodies of the Tao body, and to implement this realization, so as to make the practitioner grasp the characteristics of the Tao body through the practice of the kung fu, and reveal this quality.

Concept editing

road

The Taoist "Dao" is the basic category of ancient Chinese philosophy, and the Tao includes the Heavenly Dao, the Humane Dao, and the Authentic Dao. Lao Tzu's "Dao" has the following meanings: first, the original principle (ontology) of the world, the basis for the world to start from and arise from it; second, the essence of the world or the reason why the world is, that is, the decisive force of the appearance of the world (the concrete reality of the world), and third, the narration of the entire history of the formation, generation and development of the world, that is, the narration of the entire history of the Tao with itself as the origin and self-essence.

During the Spring and Autumn Period, Lao Tzu used the concept of Tao to deny the supremacy and authority of God, which was a major change in the thinking of people at that time. The generation and evolution of all things by the Tao is a problem of "cosmology", and the determination of the existence of all things by the "Tao" is an ontological problem. Although Lao Tzu's exposition is quite concise, it has raised these two aspects, which is an outstanding contribution of Lao Tzu in the history of Chinese philosophy. Lao Tzu was the first great thinker in Chinese history to break free from the shackles of religion or deification and think about the question of the origin of the world and the basis of existence from a philosophical point of view. He took the first step out of the net of religion or deification and broke into a new world of theoretical thinking, which marked a leap in the cognitive ability and level of the Chinese nation, and was of great significance in the history of Chinese philosophy.

In short, "Dao": (1) the general root of the emergence and development of all things in the universe, which is also the core of Laozi's philosophy, (2) the law of nature, and (3) a rule and law of human society. "Dao" as the world is different from the general "being", but also different from the general "nothing", it has both "being" and "nothing" side, Tao is the unity of "being" and "nothing" and all things.

The relationship between Tao and virtue

The Tao is above the "one", the metaphysical and the metaphysical, the ineffable, the body. Virtue is the law of existence of all things derived from the Tao, and it is for use.

Pre-Qin Thought Editor

Taiji diagram

"Zhuangzi Xuan": "Tao, reason." ...... There is no disregard for the Tao".

"Guanzi Junchen Shang": "Don't cross the right points to reason, to be reasonable and not lose the way";" If the husband is false, his people will be successful, and if his people die, he will be stopped, and he will be unreasonable."

"Yi Chuan: The First Words": One Yin and One Yang is the Tao.

"Han Feizi Xie Lao" mentions "truth" together, believing that "all things are different, and the Tao is full of the reason of all things", "so it is said: the Tao, the reason is also". It can be seen that pre-Qin thinkers have generally used "reason" to explain "Tao".

Dewording

From the "Dao" in Guodian Jianwen (from "Xing" from "Ren", "Ren" in "Xing"), there is already a corresponding "Dao" character in the oracle bone inscription. In the stone drum inscription and the golden inscription, the word "Dao", in the middle of the "line" is "Shoucun" (head and hand) or "Shouzhi" (head and foot), which is really the complexity of the "human" form. In terms of glyphs, "Dao" is a situation in which a person is at a crossroads, and the original meaning of the glyph is more like a reference to "putting people on the road" rather than the pictogram of the road being taken. Those who go on the road on their own will be "guided" to explain, and if they are leading people on the road, they will be "guided" to explain.

Brief History Editing

Lao Tzu said

In the late Spring and Autumn Period, Lao Tzu was the first to regard Tao as the original and universal law of the universe and became the founder of Taoism. Before Lao Tzu, people only deduced the root of all things to heaven, and as for whether there was a root in heaven or not, they did not touch it. When he arrived at Lao Tzu, he began to inquire about the source of heaven and put forward the Tao. He believed that all things in heaven and earth were born from the Tao. He said: "There is a mixture of things, born congenitally, lonely, independent and not changing, Zhou Xing and not dying, can be the mother of the world, I don't know its name, the word is called the Tao, the name of the strong is said to be big, the big is gone, the death is far away, and the far is opposite." (Lao Tzu, Chapter 25)

There have always been different interpretations of what Lao Tzu said. Some people believe that Tao is the ontology of spirituality, and it is the highest principle that exists independently from material entities, and advocate that Laozi's Taoism is objective idealism. Some people believe that the Tao is the chaotic and undivided unity of the universe in its primitive state, and advocate that Lao Tzu's Taoism is materialism. Lao Tzu believes that the process by which the Tao generates all things in heaven and earth is: "The Tao gives birth to one, life to two, two to three, and three to all things" (Chapter 42). After the Tao is born into all things, it is contained in all things in heaven and earth themselves as the basis for the existence of all things in heaven and earth. The Tao is universal, pervasive, and all-encompassing. Although the Tao exists in all things in heaven and earth, it is different from concrete things that can be felt, it is something that cannot be seen, heard, or moved, and it is something that constitutes the common essence of all things in heaven and earth. Therefore, the Tao exists outside of human language and graphics, and the mind can perceive it but cannot communicate it or illustrate it. It cannot be recognized by the sensory organs, and it is difficult to express it in ordinary words, so it can only be approximated by metaphors and descriptions to explain its existence.

As for the unity of the world, Lao Tzu made a genius speculation and description. Lao Tzu's Taoism has an extremely far-reaching impact on later generations.

It is also said that "the Tao gives birth to one, and life is two", which means that the origin qi is produced in a place that no one knows, and this origin is divided into two kinds of qi, yin and yang. In this case, the Tao is nothing, that is, no one knows, no one can qualify, that is, the unknown is mysterious. Because of the unknown nature of the Tao, the more you draw conclusions about the Tao, the more wrong it is. In the case that "Tao" refers to unknown things, the phrase "Tao gives birth to one, life to two" is often thought to be "one" refers to the source, and this "source" is regarded by many people as a known, explainable, and qualitative "Tao". The Tao referred to by this "one" has become the Yin-Yang doctrine on the Dao, and it is one of the many Taoist doctrines.

The Evolution of Taoism

Fan Li, who is slightly behind Lao Tzu, regards the way of heaven as the law of the development and change of things. He believes that personnel must "conform to the constancy of yin and yang, and conform to the nature of heaven and earth", and violating objective laws will inevitably lead to disasters. "The lady's affairs will be connected to heaven and earth, and then she will succeed." The way of heaven he said mainly refers to the law of contradictory movement of yang and yin, yin and yang, surplus and contraction transformation, and endless contradictions. When the time is unfavorable to oneself, we must take the initiative to retreat, and when the time is beneficial to ourselves, we must be aggressive. Fan Li was influenced by Lao Tzu's Taoism, saying that "the way of heaven is full but not overflowing, prosperous but not arrogant, and hard work is not discreet" ("Chinese and Yueyu"). He advocated being proactive and enterprising in a timely manner, and criticized and revised Lao Tzu's idea of being soft and conservative.

During the Warring States Period, the Taoists of Qi Guoji used "essence" to explain the Tao, and regarded the virtual and formless Tao as the "essence" that flowed between heaven and earth and existed in all things. He said, "There is no root, no stem, no leaf and no glory." All things are born, all things are made, and life is the way. ...... Those who are fine are also the essence of qi. The airway is born. Lao Tzu once described the Tao as "impulsiveness" and said that "there is essence in it". Jixia Taoism further developed Lao Tzu's thought from the materialist aspect, expressing the Tao as an all-pervasive and energetic essence. The theory of essence and qi had a great influence on the later development of Chinese medicine. But it gives spirituality to the essence, has a tendency to mystify, and has an idealistic overtone.

Zhuangzi is a representative of the Taoist school in the middle and late Warring States period. He believes that the Tao is the ultimate root of the world, the all-pervasive, all-encompassing, self-generated, and eternal existence of the universe, and denies that there is any master beyond the Tao. He also believed that it was impossible to put forward clear regulations for the Tao, "the Tao should not be named", "the Tao is not the Tao", and even if the name was taken, it was "done in a false way". Therefore, it can only be said that "the husband is the way, there is affection and faith, nothing is invisible, it can be passed on but not received, it can be obtained but not seen, it is from the root and the root, there is no heaven and earth, it has been fixed since ancient times, the gods, ghosts and gods are born and the earth are born, before the Taiji but not high, under the six poles but not deep, born congenitally but not for long, longer than the ancient but not old" ("The Great Master"). As for the Tao of Zhuangzi, some people in the current academic circles believe that it is an absolute spirit that exists independently and transcends time and space, and based on the saying in the book "Zhuangzi" that "things are not things", it is proved that the Tao is an immaterial creator. There are also people who believe that the Tao refers to the material essence that is infinite and eternal, giving rise to all things in heaven and earth and existing in them, and based on the phrase "the whole world is one qi" in the Zhuangzi, it is explained that the Tao is the material qi. Most scholars believe that Zhuangzi exaggerated the mysteriousness of the world's primordial nature, absolutized the relativity of things, denied the difference between things, and manifested itself as relativism, and his Taoism had a clear idealistic tendency.

Han Fei absorbed and developed Lao Tzu's simple dialectics, put forward the theory of the interrelationship between Tao, virtue and reason, and dealt with their relationship dialectically. He believes that "the Taoist is the beginning of all things,...... The source of all things" is "the reason why all things are" and "the reason why all things come to be". The Tao is regarded as the universal law of the material world and the general basis for the existence and development of all things in heaven and earth. He also believed that "Tao" was the ultimate category, the universal law of all things. The special essence of all things is "virtue", "the virtuous one, the merit of the Tao", the special law of all things is "reason", the Tao is "the truth of all things", "all things are different from each other, and the Tao is the reason of all things". The relationship between Tao, morality, and reason is regarded as the dialectical unity of universality and particularity, infinity and finitude in the material world.

During the Warring States period, the Confucian scholar Yi Chuan also put forward the doctrine of the Tao, believing that the Tao is the universal law of the mutual transformation of opposites. "Zhou Yi Ji Ci Shang" said that "one yin and one yang is the Tao", and the mutual transformation of one yin and one yang is regarded as the Tao. He also said: "The metaphysical is the Tao, and the metaphysical is the instrument", and regarded the Tao as an invisible abstract law, distinguishing it from tangible concrete things.

In the Song Dynasty, Zhang Zai regarded the Tao as the process of gasification, saying that "from gasification, there is the name of the Tao", while Cheng Yi and Zhu Xi took the Tao as the reason, showing the difference between the theory of qi and the theory of reason.

In the history of Chinese philosophy, the category of "Tao" was proposed by Taoists and later accepted by various theories. It plays a role in promoting the improvement of the level of theoretical thinking and the exploration of the origin and regularity of things.

Feature editing

The objectivity of the Tao. The Tao is objective, it is the foundation of all things, the Tao and nature are the same, it is nature. Lao Tzu said, "Taoism is natural." "The Tao is a thing, but it is a trance, there is something in it, there is essence in it", "Yi Xiwei" is mixed into one, it is a shape without a shape, and there is an image without a thing. The Tao is the real chaos, and the chaos is objective, it is the disordered order. "Nothing" and "being" are aliases for the Tao, and both are objective. The Tao created all things and nurtured all things, and the Tao was "the animal of life" to all things.

The universality of the Tao. The Tao is universal, "the avenue is overflowing, it can be left and right", the Tao is like a flooded river, flowing everywhere, up and down, left and right, in all directions, there is the existence of the Tao. The Tao is everywhere all the time, "from ancient times to the present, its name does not go away", the Tao is eternal. The universality of the Tao determines its great inclusiveness and implication. "The Tao is in the world, and the valley is in the rivers and seas", it can contain the rivers and seas, which shows its universality and infinity. "The good is like water", "water is more than the way". Water is universal, and of course Tao is universal.

The cycle repeats. The movement of the Tao is cyclical and cyclical. The Tao is eternal, in constant motion, and runs in cycles. "The great is gone, the passing is far away, and the distance is reversed," the Tao leaves from the starting point, the farther and farther away, reaches a certain limit, and returns. It is "independent and does not change, and it runs in cycles and cycles, without decay. It always starts at the starting point and eventually returns to the starting point, forming a circle. This is very similar to the circle formed by the apparent motion of the sun in one day, and it is also similar to the cycle of a solar year, and there is an isomorphism between the two. The order of east, west, north and south is consistent with the chronological order of spring, summer, autumn and winter. Space is linked to time, time is linked to space, and time and space are unified. Space can be known from time, and time can be known from space.

The Tao is opposites and unified. Tao is a unity of complex contradictions, and the greatest contradiction is the contradiction between yin and yang, which is similar to Hegel's contradiction between affirmation and negation. "All things are negative yin and embrace yang", "one yin and one yang is the way". Yin and Yang are the functions and attributes of the Dao, and the Tao is the unity of the two. Linked to this is the contradiction between "nothingness" and "being", which are the aliases of the Tao and the embodiment of the Tao. They are complementary and transform each other. Without "nothing" there is no "being", and without "being", there is no "nothing". In addition, there are a series of contradictions, such as: difficulty, blessing and misfortune, strength and weakness, strength and softness, beauty and evil, good and badness, and so on. Lao Tzu was the first master of dialectics in Chinese history, and his expositions contain a wealth of dialectical thoughts.

Tao does nothing. Wuwei is the son of the Tao, it is the nature of the Tao, the embodiment of the Tao. The way of heaven is naturally inaction, and the Tao is "inaction and inaction". It does nothing, but it gets everything. The heavens get it and become clear, and the earth gets it and become quiet. The idea of non-action runs through the entire text of the Tao Te Ching. Lao Tzu transformed the natural inaction of the Tao into people, and asked people to be as natural as the Tao. He pointed out that "if you do nothing, you will be cured", and as long as people adhere to the principle of non-action, they can do everything well.

Dao Xu. Emptiness is the state of the Tao, which is formless, formless, everywhere, and boundless. It is all the time, it has no beginning and no end, it is the greatest void. It produces all things, it is the suzerain of all things, it is loaded with all things, and it can never be satisfied. Its role is endless, and the role of Tao and Void is the role of nothingness. It can resolve the contradictions of all things, coordinate the relationship between all things, and become one with all things.

Lao Tzu Thought Editor

Lao Tzu, surnamed Li, also known as Lao Dan, was a thinker in the Spring and Autumn Period. It is difficult to go into detail about his life and deeds. Judging from Lao Tzu's family background, his ancestors were officials such as Taishi and Taibu, and they were close to Dr. Qing in terms of identity, and belonged to the middle and upper echelons of the aristocracy. Lao Tzu's original home was Ku County of Chu (present-day Luyi County, Henan Province), but since official positions such as the Taishi of the Zhou royal family were hereditary, it is likely that Lao Tzu was born in Luoyi. When he grew older, Lao Tzu served as the keeper of the Zhou royal family (an official in charge of books and classics). Here, he immersed himself in books, saw a wide range of books, was familiar with the old rules and regulations, was familiar with history, and had a deeper understanding of the human world, and then formed a profound and mysterious ideological system.

According to Sima Qian's account, Lao Tzu was an old man who was knowledgeable, socially experienced, proficient in ancient etiquette, but also had a serious and critical attitude towards etiquette, and had a somewhat eccentric temper. He lived in the era of King Jing of Zhou and King Jing of Zhou, when society was in turmoil and the people's minds changed. He may have given advice to the king of Zhou, like many upright ministers, who at this time no longer had the great ambition of reviving the royal power, and only considered how to get rid of the dissidents of the royal family who were not subordinate, and how to skillfully maneuver between the princes and the powerful countries in order to make a living. Lao Tzu was a wise man, and when his ideals could not be put into practice, he did not get involved in the dispute between right and wrong of the royal family like some ministers, which led to death. He immersed himself in reading, received some scholars like Confucius, and talked about philosophical propositions far from realpolitik.

Lao Tzu looked at the successes and failures of history, integrated various learnings, and created his own doctrine. In his ideological doctrines, "Tao" is what he often talks about. He believes that "Tao" is the foundation of all things in the world, "Tao begets one, one begets two, two begets three, and three begets all things". So, what exactly is "Tao"? According to his words, it is a kind of spiritual entity that "turns a blind eye," "does not hear it," and "cannot be learned," is "born from birth," "is in a trance," "is lonely," and "cannot be named." The Tao created all things, and after the creation of all things, we should keep the spirit of the Tao and follow the path of the Tao. People call the school of Laozi the Taoist school.

Lao Tzu's thought contains the elements of simple dialectics, "positive and complex are strange, good and good are demonic", "the blessing of misfortune is relied on, and the blessing and misfortune are lurking", everything has the opposition of positive and negative, and the opposite can be transformed. Lao Tzu also said that "Tao" has two natures, "being" and "nothing", and used vivid examples to illustrate the relationship between "being" and "nothing". He said that a cup can only have the function of containing things because it is empty in the middle, and a house can also have the effect of dwelling because it is "nothing". It can be seen from this that the reason why "being" can give people convenience is that it depends on "nothing" to play its role. Only "being" cannot be of great use, and only the cooperation of "being" and "none" can produce great use.

"Tao Te Ching", also known as "Lao Tzu", is said to have been written by Lao Tzu. Although there are only 5,000 words, the philosophy is broad and profound, and those who can understand the mysteries can be called masters of the Tao. Lao Tzu saw that the Zhou (Eastern Zhou) room was about to be in chaos, and finally rode the green ox, from Luoyang to the west, out of the letter to Guguan, I don't know what to do.

Gentile Ways, ed

The Word is the eternal God. "In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

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