《老子》“尊道贵德”思想及现代价值
摘要
《老子》是中华文明的瑰宝。它虽然只有短短的五千言,但其思想却博大精深,内涵丰富而深刻。历史上对《老子》的解读研究代不乏人,著述可谓汗牛充栋,当代学者对老子思想的研究同历史上一样成果丰富。这些研究仁者见仁,智者见智,时至今日《老子》思想仍然有很多值得探讨和研究的问题。
中华民族正值道德复兴、民族精神崛起的时代,更需要从民族文化的源头去寻根。《老子》思想是中华民族巨大的精神财富,《老子》思想承袭了它以前的中华文明成果,又为同时代及以后的百家学说提供了丰富的精神营养,是中华民族文化的源头活水之一。
《老子》作者及其书,在历史上争鸣不断,经历了颠簸震荡,《老子》其书就更为复杂,不同的版本有篇序的不同,章节次序的不同,甚至关键字句的不同。通行本是流传时间最长的、影响面最广的文本,马王堆帛书本是考古发现最完整的本子,两者存有较大的差异,加之其它版本就更加“热闹”。不过,这些不同并不影响《老子》的基本思想,我们依然可以从中汲取丰富的营养。
《老子》思想最重要的两个观念是“道”与“德”。后世以《道篇》和《德篇》对《老子》分篇,《老子》中“道”字出现了69次,“德”字出现了43次,可见“道”与“德”的重要。本文探讨中认为“道”具有本原性和本体性、规律性和须遵行性、实存性、“自然(燃)”奉献性、非感官感知性和表述的不完整性、可体悟性以及归宿性等特征和含义;“德”具有伦理意义上的品格和本体意义上的万物生成者的含义,也即具有能量性;同时认为“道”与“德”的关系上是:在伦理品格上“德”低于“道”,在本体上“道”生“德”以及“孔德之容,唯道是从”的以德进道关系。这样就对“道”与“德”有了一个比较明晰的认识。
而“道”和“德”与万物,尤其是与人类的关系应如何处理?在《老子》通行本第51章说:“道生之,德畜之,物形之,势成之。是以万物莫不尊道而贵德。”(帛书甲、乙本“势”为“器”。)这段阐述将“道”与“德”巧妙的串接起来,并且点明了道、德和万物之间的关系,意思是说宇宙万物皆是虚无的道所化生,是德所畜养而形成。形而下之器物的生成,物能具形,器能成物,全都因为道生德养。万物光明正确的生存发展之路,莫不是运用尊道贵德的原则自律,修养和实践道德。所以“尊道贵德”是《老子》思想的核心。
结合对“道”与“德”的认识分析,认为“尊道”就需要做到:遵奉道的规律性,按照客观规律办事(包括基本的社会规律和法则,也包括自然规律与法则);遵奉万物的平等性,做到物我无分,万物同体,尊重万物自然一切所有;遵奉道的归宿性等。“贵德”需要做到:以德的品格作为人们心念和行为的指南,做到知德、重德、守德,念不离德,行不离德;做到育人以德,察人以德;做到要以德的积蓄作为发展的前提。《老子》曰:“重积德则无不克”,只有“重积德”,才最接近对道的体悟,把握万物发展的规律,做到游刃有余。这点往往是现代人所缺失的。
再看看我们人类目前的一些不尊道贵德现象,我们会发现,最大的误区就是认为求得自己的发展,认为人类可以,并能够做到一切。在这样的观念引导下,人们对自然万物毫无敬畏之心,在利欲的驱动下变得极端短视,不知尊道贵德为何物,一味突破自然规律的限制,招致自然的“报复”,自然因果规律的惩罚。
老子是大智大慧的思想家,老子哲学思想一样是以人为本,着眼于人的发展,老子是为人类探明既符合宇宙本体又适合人类本性的生存方式。老子谈德论道,是以人类健康发展为目的。老子思想最终要回归到人,为人们指明方向。所以《老子》的核心思想——“尊道贵德”应成为人们的基本信仰,万物共存和谐发展的基本法则。在道德作为伦理品格意义上如此,在道德作为万物之源的本体意义上依然如此。
在社会发展中,“信仰危机”是不稳定的根源。“尊道贵德”思想是中华民族的自然信仰,对它的提倡,可以对治现在社会的信仰危机、信仰缺失以及异教纷起等不良局面,利于人们树立“正信”,提升民族精神,促使社会的协调健康发展。
同时,提倡“尊道贵德”,同认“道、德”为父母,各种矛盾和纷争就会减少很多,就像同为炎黄的子孙有着共同的血脉和相互的认同感一样,同为道德的子孙也一样应该都具有道德的“血脉”和亲情,所以“尊道贵德”思想是和谐社会建立的真正理论基石。
本文期望能为老子思想的社会普及作些努力,使人们以为的高高在上的老子思想进入寻常百姓的认识观念和日常生活。
Laozi is the most precious treasure in the Chinese Culture. It is considered as the king of all bibles. Though has only 5000 words, its thoughts are so deep and broad that endless people tried to study and decipher Laozi in history. There are piles of Works about Laozi. Contemporary scholars are as fruitful in Laozi study. These researchers all have their own shining points. Today, Laozi's thoughts still leave us a lot to dig deep and discuss further.
Now Chinese is at the age of renaissance of the Daode spirit and recover of our ethnic spirit, we are thirsty even than before to revisit our root from the origin of our culture. Laozi's thoughts embrace all culture heritage beforehand. Its also provides great spiritual nutrition for all schools afterwards. It is the source of our Chinese culture.
Laozi and his book induced great debate and have suffered several times of distortion in history. Different versions of Laozi are different in sequence of sections and chapters, some are even different in crucial points. The popular version is the most influential version. The Mawangdui version is the most genuine version ever discovered. There are significant differences between these two. If we take into consideration of other versions, things will be even more "noisy". But lucky enough, these difference will not affect the basic ideas of Laozi,we can still take abundant nutrition from it
The two most crucial ideas of Laozi is Dao and De. People used to divide Laozi into Dao section and De section. In Laozi, the word "Dao" appears 69 times, the word "De" appears 43 times. From these points, we can find the importance of Dao and De. In this thesis, we will discuss its originality, self-fulfilling, regulatory and authenticity, sacrificing spirit, non-sensible, non-describable, meditatable and ultimate characteristics. "De" has ethic meaning of personality and philosophical meaning of "origin of all things". This is the energy side of "De". Meanwhile, De is lower than Dao in ethical level. From the originality, the Dao creates the De. "The appearance of the De follows the Dao."We enter the Dao from the De. This is a clear definition of relation of Dao and De.
How to deal with the relationship between Dao, De all things and human? The popular version of Laozi's Chapter 51 says "Dao creates, De nurtures, all things forms and all trends develops. So all things respect the dao and value the De". This chapter related the Dao and the De in a smart way and elucidates their relation with all things. The meaning is that all things are created from empty Dao, nurtured by De. Formation of all things is all from Dao and De. The development of all things is to discipline oneself, nurture and practice Dao De. Therefore, "respect the Dao and value the De" is the center of Laozi.
From the analysis of Dao and De, we believe "respect the Dao" means, we need to follow the rule of Dao ,work according to the law of nature(including the basic social larw and natural law).We must respect the equality of all beings. Do not differentiate others and myself, consider everything as a whole. Respect all existence; consider Dao as our ultimate home. "Value the De"means: we consider the De as the criteria of our thoughts and behavior. We must know the De,emphasize the De, follow the De, think in the way of the De, behave as the De; We must educate other people by the De, observe people by the De; We must develop ourselves by accumulating the De. Laozi says "we can conquer all by accumulating the De". Only if we can "accumulating the De", can we get close to the meaning of the Dao, can we grasp the rule of nature. This is the deficit of modern people.
Let's go back and revisit some phenomena that against the Dao and the De. We will discover that, the biggest mistake of human being is to do everything they can to develop itself. Under the guidance of this ideology, people lose the respect and fear for the nature, they become extremely short-sighted under the drive of benefit. They don't know what is Dao and De, always break the restriction of nature and receive the revenge of nature. That is the nature punishment of cause-result chain.
Laozi is a philosopher with great wisdom. Laozi's thoughts are based on people and for the development of people. Laozi discovers the natural way of survival which fits the universe and human nature best Laozi's discussion on Dao and De, is for the healthy development of human nature. The thoughts of Laozi will return to human, and elucidates the trends for human.Therefore, the core value of Laozi-"respect the Dao and value the De", should become the basic belief of all human and fundamental law of all things' harmonious development, both in ethic value and philosophical value.
In social development, belief crisis is the root of instability. "Respect the Dao and value the De" is the natural belief of Chinese culture. To emphasize this, we can remedy current social crisis on belief, deficits in religion and emergency of exotic religions. This can help us set up righteous belief, promote Chinese spirit, and help the society to develop in a healthy and balanced way.
Meanwhile, to promote the value of "respect the Dao and value the De", consider the "Dao and De" as parents, all confliction and fights will be greatly reduced. Just like we Chinese has the same heritage and mutual acknowledgement. All descendants of Dao and De should have the same heritage and intimacy. Therefore, thoughts of "respect the Dao and value the De"are the social foundation of harmonious society.
I wish this thesis can help the social promotion of Laozi's thoughts. It can help normal people to understand the deep laozi's thoughts and apply them in their daily life.
中华民族正值道德复兴、民族精神崛起的时代,更需要从民族文化的源头去寻根。《老子》思想是中华民族巨大的精神财富,《老子》思想承袭了它以前的中华文明成果,又为同时代及以后的百家学说提供了丰富的精神营养,是中华民族文化的源头活水之一。
《老子》作者及其书,在历史上争鸣不断,经历了颠簸震荡,《老子》其书就更为复杂,不同的版本有篇序的不同,章节次序的不同,甚至关键字句的不同。通行本是流传时间最长的、影响面最广的文本,马王堆帛书本是考古发现最完整的本子,两者存有较大的差异,加之其它版本就更加“热闹”。不过,这些不同并不影响《老子》的基本思想,我们依然可以从中汲取丰富的营养。
《老子》思想最重要的两个观念是“道”与“德”。后世以《道篇》和《德篇》对《老子》分篇,《老子》中“道”字出现了69次,“德”字出现了43次,可见“道”与“德”的重要。本文探讨中认为“道”具有本原性和本体性、规律性和须遵行性、实存性、“自然(燃)”奉献性、非感官感知性和表述的不完整性、可体悟性以及归宿性等特征和含义;“德”具有伦理意义上的品格和本体意义上的万物生成者的含义,也即具有能量性;同时认为“道”与“德”的关系上是:在伦理品格上“德”低于“道”,在本体上“道”生“德”以及“孔德之容,唯道是从”的以德进道关系。这样就对“道”与“德”有了一个比较明晰的认识。
而“道”和“德”与万物,尤其是与人类的关系应如何处理?在《老子》通行本第51章说:“道生之,德畜之,物形之,势成之。是以万物莫不尊道而贵德。”(帛书甲、乙本“势”为“器”。)这段阐述将“道”与“德”巧妙的串接起来,并且点明了道、德和万物之间的关系,意思是说宇宙万物皆是虚无的道所化生,是德所畜养而形成。形而下之器物的生成,物能具形,器能成物,全都因为道生德养。万物光明正确的生存发展之路,莫不是运用尊道贵德的原则自律,修养和实践道德。所以“尊道贵德”是《老子》思想的核心。
结合对“道”与“德”的认识分析,认为“尊道”就需要做到:遵奉道的规律性,按照客观规律办事(包括基本的社会规律和法则,也包括自然规律与法则);遵奉万物的平等性,做到物我无分,万物同体,尊重万物自然一切所有;遵奉道的归宿性等。“贵德”需要做到:以德的品格作为人们心念和行为的指南,做到知德、重德、守德,念不离德,行不离德;做到育人以德,察人以德;做到要以德的积蓄作为发展的前提。《老子》曰:“重积德则无不克”,只有“重积德”,才最接近对道的体悟,把握万物发展的规律,做到游刃有余。这点往往是现代人所缺失的。
再看看我们人类目前的一些不尊道贵德现象,我们会发现,最大的误区就是认为求得自己的发展,认为人类可以,并能够做到一切。在这样的观念引导下,人们对自然万物毫无敬畏之心,在利欲的驱动下变得极端短视,不知尊道贵德为何物,一味突破自然规律的限制,招致自然的“报复”,自然因果规律的惩罚。
老子是大智大慧的思想家,老子哲学思想一样是以人为本,着眼于人的发展,老子是为人类探明既符合宇宙本体又适合人类本性的生存方式。老子谈德论道,是以人类健康发展为目的。老子思想最终要回归到人,为人们指明方向。所以《老子》的核心思想——“尊道贵德”应成为人们的基本信仰,万物共存和谐发展的基本法则。在道德作为伦理品格意义上如此,在道德作为万物之源的本体意义上依然如此。
在社会发展中,“信仰危机”是不稳定的根源。“尊道贵德”思想是中华民族的自然信仰,对它的提倡,可以对治现在社会的信仰危机、信仰缺失以及异教纷起等不良局面,利于人们树立“正信”,提升民族精神,促使社会的协调健康发展。
同时,提倡“尊道贵德”,同认“道、德”为父母,各种矛盾和纷争就会减少很多,就像同为炎黄的子孙有着共同的血脉和相互的认同感一样,同为道德的子孙也一样应该都具有道德的“血脉”和亲情,所以“尊道贵德”思想是和谐社会建立的真正理论基石。
本文期望能为老子思想的社会普及作些努力,使人们以为的高高在上的老子思想进入寻常百姓的认识观念和日常生活。
Laozi is the most precious treasure in the Chinese Culture. It is considered as the king of all bibles. Though has only 5000 words, its thoughts are so deep and broad that endless people tried to study and decipher Laozi in history. There are piles of Works about Laozi. Contemporary scholars are as fruitful in Laozi study. These researchers all have their own shining points. Today, Laozi's thoughts still leave us a lot to dig deep and discuss further.
Now Chinese is at the age of renaissance of the Daode spirit and recover of our ethnic spirit, we are thirsty even than before to revisit our root from the origin of our culture. Laozi's thoughts embrace all culture heritage beforehand. Its also provides great spiritual nutrition for all schools afterwards. It is the source of our Chinese culture.
Laozi and his book induced great debate and have suffered several times of distortion in history. Different versions of Laozi are different in sequence of sections and chapters, some are even different in crucial points. The popular version is the most influential version. The Mawangdui version is the most genuine version ever discovered. There are significant differences between these two. If we take into consideration of other versions, things will be even more "noisy". But lucky enough, these difference will not affect the basic ideas of Laozi,we can still take abundant nutrition from it
The two most crucial ideas of Laozi is Dao and De. People used to divide Laozi into Dao section and De section. In Laozi, the word "Dao" appears 69 times, the word "De" appears 43 times. From these points, we can find the importance of Dao and De. In this thesis, we will discuss its originality, self-fulfilling, regulatory and authenticity, sacrificing spirit, non-sensible, non-describable, meditatable and ultimate characteristics. "De" has ethic meaning of personality and philosophical meaning of "origin of all things". This is the energy side of "De". Meanwhile, De is lower than Dao in ethical level. From the originality, the Dao creates the De. "The appearance of the De follows the Dao."We enter the Dao from the De. This is a clear definition of relation of Dao and De.
How to deal with the relationship between Dao, De all things and human? The popular version of Laozi's Chapter 51 says "Dao creates, De nurtures, all things forms and all trends develops. So all things respect the dao and value the De". This chapter related the Dao and the De in a smart way and elucidates their relation with all things. The meaning is that all things are created from empty Dao, nurtured by De. Formation of all things is all from Dao and De. The development of all things is to discipline oneself, nurture and practice Dao De. Therefore, "respect the Dao and value the De" is the center of Laozi.
From the analysis of Dao and De, we believe "respect the Dao" means, we need to follow the rule of Dao ,work according to the law of nature(including the basic social larw and natural law).We must respect the equality of all beings. Do not differentiate others and myself, consider everything as a whole. Respect all existence; consider Dao as our ultimate home. "Value the De"means: we consider the De as the criteria of our thoughts and behavior. We must know the De,emphasize the De, follow the De, think in the way of the De, behave as the De; We must educate other people by the De, observe people by the De; We must develop ourselves by accumulating the De. Laozi says "we can conquer all by accumulating the De". Only if we can "accumulating the De", can we get close to the meaning of the Dao, can we grasp the rule of nature. This is the deficit of modern people.
Let's go back and revisit some phenomena that against the Dao and the De. We will discover that, the biggest mistake of human being is to do everything they can to develop itself. Under the guidance of this ideology, people lose the respect and fear for the nature, they become extremely short-sighted under the drive of benefit. They don't know what is Dao and De, always break the restriction of nature and receive the revenge of nature. That is the nature punishment of cause-result chain.
Laozi is a philosopher with great wisdom. Laozi's thoughts are based on people and for the development of people. Laozi discovers the natural way of survival which fits the universe and human nature best Laozi's discussion on Dao and De, is for the healthy development of human nature. The thoughts of Laozi will return to human, and elucidates the trends for human.Therefore, the core value of Laozi-"respect the Dao and value the De", should become the basic belief of all human and fundamental law of all things' harmonious development, both in ethic value and philosophical value.
In social development, belief crisis is the root of instability. "Respect the Dao and value the De" is the natural belief of Chinese culture. To emphasize this, we can remedy current social crisis on belief, deficits in religion and emergency of exotic religions. This can help us set up righteous belief, promote Chinese spirit, and help the society to develop in a healthy and balanced way.
Meanwhile, to promote the value of "respect the Dao and value the De", consider the "Dao and De" as parents, all confliction and fights will be greatly reduced. Just like we Chinese has the same heritage and mutual acknowledgement. All descendants of Dao and De should have the same heritage and intimacy. Therefore, thoughts of "respect the Dao and value the De"are the social foundation of harmonious society.
I wish this thesis can help the social promotion of Laozi's thoughts. It can help normal people to understand the deep laozi's thoughts and apply them in their daily life.
引文
[1](德)雅斯贝尔斯:《历史的起源与目标》,华夏出版社,1989年,第8页。
[1]载《古史辨》第四册《老聃的姓名和时代考》,上海占籍出版社1982年重印本。
[1]熊春锦 校注:《老子·德道经》,中央编译出版社,2006年版。
[2]载《古史辨》第六册,上海古籍出版社1982年重印本。
[3]同上
[1]任继愈:《中国哲学史》第一册,人民出版社,1996年版,第56页。
[1]熊春锦:《老子研究在海外》,2006年兰州·老子文化国际论坛论文集,第26页。
[1]张立文主编:《道》,中国大民大学出版社1989年版,第20页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,前言第3页、一章第1页。
[2]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第119页。
[1]张岱年:《论老子的本体论》,载《社会科学战线》(长春),1994年第一期。
[1]胡适:《中国哲学史大纲》卷上,商务印书馆中华民国八十五年版,第56页。
[2]任继愈:《老子新译》,上海古籍出版社1978年版,第13页。
[1]陈鼓应:《老子注译及评介》,中华书局1984年版,第42-43页。
[1]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第120页。
[2]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第56页。
[3]南怀玮:《老子他说》,国际文化出版公司1991年版,第265页。
[4]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,第269页。
[5]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第123页。
[1]蒙培元:《“道”的境界——老子哲学的深层意蕴》,载《中国社会科学》(北京),1996年第一期,第121页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第22页。
[2]卫周译注:《道德经新译新评》,华东师范大学出版社,2007年版,第113页。
[3]周策纵:《古巫医与六诗考——中国浪漫文学探源》,台北,联经出版事业公司,1986年,273页。
[1][美]郝大维、安乐哲:《通过孔子而思》,何金俐译,北京,北京大学出版社,2005,270页。
[2]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,2005年版,第182页。
[1]《美芹十论》。
[2]侯外庐等主编:《中国思想通史》第一卷,人民出版社1957年版,第264页。
[3]张岱年:《中国古典哲学概念范畴要论》,中国社会科学出版社,1989年,第154-155页。
[4]冯友兰:《中国哲学史》上册,上海,华东师范大学出版社。
[1]罗炽、简定玉、李太平、陈会林:《中国德育思想史纲》,武汉:湖北教育出版社。
[2]熊春锦:《老子·德道经》中央编译出版社,2006年版,第4页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第84页。
[2]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,2005年版,第174页。
[3]熊春锦校注:《老子·德道经》,中央编译出版社,2006年版。
[1]魏源:《老子本义》,中华书局1955年版,第45页。
[2]朱炳祥:《“德”之语义与老子思想内核》,载《湖北民族学院学报》(社会科学版)1994年第四期。
[1]任继愈:《中国哲学史》第一册,人民出版社,1996年版,第3页。
[1]熊春锦:《中华陶学道德根》,中央编译出版社,2006年版,第59、60页。
1.道德经 北京白云观2002.5
2.解老 喻老 韩非子
3.老子绎读 任继愈 著 北京图书馆出版社
4.老子·德道经 熊春锦 校注 中央编译出版社
5.牟宗三《才性与玄理》 广西师范大学出版社
6.陈鼓应《老子注译及评介》中华书局1984年版
7.中国哲学史 任继愈 著 人民出版社
8.悟道明人——老子哲学研究 赵庙祥 著 陕西人民出版社
9.中国老学史 熊铁基 马良怀 刘韶军 著 福建人民出版社
10.中国哲学小史 冯友兰著 中国人民大学出版社
11.中国哲学简史 冯友兰 著 中华书局1961年版
12.老子他说 南怀瑾 著 复旦大学出版社
13.中华国学道德根 熊春锦 著 中央编译出版社
14.老子之道的意蕴 李光福 大连理工大学学报(社会科学版)
15.张岱年《论老子的本体论》载《社会科学战线》(长春)1994年第一期
16.论老子之“道”的生命内涵 刘玉丹 东北师范大学硕士论文
17.试论述老子道的学说及其科学价值 唐昌飞 武汉交通科技大学学报
18.老子成书前后及思想研究 刘静 山东大学硕士论文
19.由德进道——老子本体论思想的另一种诠释路向 苏森森 东北师范大学硕士论文
20.老子无为思想及其伦理价值 杨治刚 西南大学硕士论文
21.黄老研究的新探索——读丁原明先生著《黄老学论纲》方子玉 张建文 载管子学刊
22.论老子思想的历史发展 晁福林 载孔子研究
23.论老子自然主义及其价值 刘红峰 广西大学硕士论文
24.老子思想研究 陈俊文 新疆大学硕士论文
25.老子德育思想及其现代价值 宋晶 华中师范大学
[1]载《古史辨》第四册《老聃的姓名和时代考》,上海占籍出版社1982年重印本。
[1]熊春锦 校注:《老子·德道经》,中央编译出版社,2006年版。
[2]载《古史辨》第六册,上海古籍出版社1982年重印本。
[3]同上
[1]任继愈:《中国哲学史》第一册,人民出版社,1996年版,第56页。
[1]熊春锦:《老子研究在海外》,2006年兰州·老子文化国际论坛论文集,第26页。
[1]张立文主编:《道》,中国大民大学出版社1989年版,第20页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,前言第3页、一章第1页。
[2]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第119页。
[1]张岱年:《论老子的本体论》,载《社会科学战线》(长春),1994年第一期。
[1]胡适:《中国哲学史大纲》卷上,商务印书馆中华民国八十五年版,第56页。
[2]任继愈:《老子新译》,上海古籍出版社1978年版,第13页。
[1]陈鼓应:《老子注译及评介》,中华书局1984年版,第42-43页。
[1]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第120页。
[2]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第56页。
[3]南怀玮:《老子他说》,国际文化出版公司1991年版,第265页。
[4]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,第269页。
[5]牟宗三:《才性与玄理》,广西师范大学出版社,2006年版,第123页。
[1]蒙培元:《“道”的境界——老子哲学的深层意蕴》,载《中国社会科学》(北京),1996年第一期,第121页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第22页。
[2]卫周译注:《道德经新译新评》,华东师范大学出版社,2007年版,第113页。
[3]周策纵:《古巫医与六诗考——中国浪漫文学探源》,台北,联经出版事业公司,1986年,273页。
[1][美]郝大维、安乐哲:《通过孔子而思》,何金俐译,北京,北京大学出版社,2005,270页。
[2]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,2005年版,第182页。
[1]《美芹十论》。
[2]侯外庐等主编:《中国思想通史》第一卷,人民出版社1957年版,第264页。
[3]张岱年:《中国古典哲学概念范畴要论》,中国社会科学出版社,1989年,第154-155页。
[4]冯友兰:《中国哲学史》上册,上海,华东师范大学出版社。
[1]罗炽、简定玉、李太平、陈会林:《中国德育思想史纲》,武汉:湖北教育出版社。
[2]熊春锦:《老子·德道经》中央编译出版社,2006年版,第4页。
[1]任继愈:《老子绎读》,北京图书馆出版社,2006年版,第84页。
[2]赵庙祥:《悟道明人—老子哲学研究》,陕西人民出版社,2005年版,第174页。
[3]熊春锦校注:《老子·德道经》,中央编译出版社,2006年版。
[1]魏源:《老子本义》,中华书局1955年版,第45页。
[2]朱炳祥:《“德”之语义与老子思想内核》,载《湖北民族学院学报》(社会科学版)1994年第四期。
[1]任继愈:《中国哲学史》第一册,人民出版社,1996年版,第3页。
[1]熊春锦:《中华陶学道德根》,中央编译出版社,2006年版,第59、60页。
1.道德经 北京白云观2002.5
2.解老 喻老 韩非子
3.老子绎读 任继愈 著 北京图书馆出版社
4.老子·德道经 熊春锦 校注 中央编译出版社
5.牟宗三《才性与玄理》 广西师范大学出版社
6.陈鼓应《老子注译及评介》中华书局1984年版
7.中国哲学史 任继愈 著 人民出版社
8.悟道明人——老子哲学研究 赵庙祥 著 陕西人民出版社
9.中国老学史 熊铁基 马良怀 刘韶军 著 福建人民出版社
10.中国哲学小史 冯友兰著 中国人民大学出版社
11.中国哲学简史 冯友兰 著 中华书局1961年版
12.老子他说 南怀瑾 著 复旦大学出版社
13.中华国学道德根 熊春锦 著 中央编译出版社
14.老子之道的意蕴 李光福 大连理工大学学报(社会科学版)
15.张岱年《论老子的本体论》载《社会科学战线》(长春)1994年第一期
16.论老子之“道”的生命内涵 刘玉丹 东北师范大学硕士论文
17.试论述老子道的学说及其科学价值 唐昌飞 武汉交通科技大学学报
18.老子成书前后及思想研究 刘静 山东大学硕士论文
19.由德进道——老子本体论思想的另一种诠释路向 苏森森 东北师范大学硕士论文
20.老子无为思想及其伦理价值 杨治刚 西南大学硕士论文
21.黄老研究的新探索——读丁原明先生著《黄老学论纲》方子玉 张建文 载管子学刊
22.论老子思想的历史发展 晁福林 载孔子研究
23.论老子自然主义及其价值 刘红峰 广西大学硕士论文
24.老子思想研究 陈俊文 新疆大学硕士论文
25.老子德育思想及其现代价值 宋晶 华中师范大学