老子思想新释
2010-9
外文出版社
王柯平
322
Lao Zi（c.58cI-500 B.C.）and Confucius（55l-479 B.C.）have traditionally been regarded as the two most celebrated thinkersin the history of Chinese philosophy. The former is considered the founder 0f Daoism（i.e.Taoism），and is studied worldwide。mostly by scholars，whereas the latter，the founder of Confuelan-ism.is venerated by people of all walks Of life and all over theworld. As has been observed by both oriental and occidentalreaders（including Hegel）.the ideas of Lao Zi tend to be more philosophical in the pure sense of this term when compared with those of Confucius. It is commonly acknowledged that La0 Zi’sphilosophizing underlies the structure or formation of the over all psychology of the Chinese people.
Dao De Jing (The Book of Lao Zi)is windely read add celebrated as a Daoist classic.It is fyll form and literally presented in 81 chapters,the texts as a whole turn our to be suggestive, im- plicit and somewhat obscure in meaning; hence they are often found insoring to venture through with responses of appreciation, but not easy to digest the key arguments in questi0n, especially so in the case of general readers today. In order to facilitate a more fruitful reading of the classic,a new approach is therefore recommended with due consideration of the reading habit in genera,New Investigation. This study proiect is noticeably characterized by.a thematic rearrangement of the-81 chapters along with elaborate annotations and relevant commentary. They are offered as a resultof contextual analysis and absorptive incorpora- tion with some of the recent findings by Lao :Zi scholars. All this is intended to help one obtaincertain insights into the highlights of early Daoismas a philosophy. In addition to that, one may feel reasonably convenient and flexible to-select ac-cording to one's own interest any of the themes ortopics available in the table of contents concerned,and then focus on it for spiritual nourishment,for example. All in all ' the work reveals a trong initiative to make Dao De Jing more accessible and intelligible to the readers, of all kinds.
王柯平（1955年5月19日），男，汉族，陕西省人，中共党员，教授。1975年入读二外英语系，1979年毕业后留校任教。1982年至1984年赴澳大利亚堪培拉大学留学，获文学硕士学位。2001年至2003年在北京师范大学文学院攻读文艺学专业，获文学博士学位。先后担任英语系副主任、跨文化研究所常务副所长。中华美学学会常务理事、国际普世对话学会执委、中国社会科学院文化研究中心研究员、牛津大学圣安妮学院访问研究员、英国杜伦大学比较伦理学研究所学术顾问、《世界哲学》编委和国家人事部专家服务中心专家顾问委员。北京市高等学校（青年）学科带头人、北京市跨世纪理论人才百人工程入选者、全国优秀留学回国人员。享受政府特殊津贴。科研成果颇丰，主要著作有《理想国的诗学研究》、《走向跨文化美学》、《老子思想新释》（英文版）、《旅游审美活动论》、译作《美学理论》等，其中《旅游审美活动论》获北京高校第二届哲学社会科学研究中青年优秀成果奖；《走向跨文化美学》获北京市第八届哲学社会科学优秀成果二等奖。
PrefaceLao Zi and His Doctrine of the DaoPart I TheDao as the Origin of All 1 The Essence of the Dao 2 The Features of the Dao 3 The Movement of the Dao 4 The Dao and the Myriad Things 5 The Dao of Heaven and the Dao of ManPart II De as the Manifestation of the Dao 6 From the Dao into De 7 The Qualities of DePart III The Human Condition in Perspective 8 0n Have—Substance and Have—No-Substance 9 0n Take-Action and Take—No-Action 10 0n Pleasure—Snobbery and Acquisitiveness 11 on the Hard and the Soft 12 0n the Beautiful and the Ugly 13 0n Beauty．Truth and Goodness 14 0n Modesty and Retreat 15 0n Knowledge and Wisdom 16 0n Fortune and Misfortune 17 0n Life and Death 18 0n the Merits of Contentment 19 0n the Possibilities of Achievement 20 On the Art of Leadership 21 On Warfare 22 On Peace 23 On Returning to Antiquity 24 On the Ideal SocietyPart IV The Daoist Path to Personal Cultivation 25 The Attitude to Dao-De 26 The Experience of Dao-De 27 The Praxis of Dao-De 28 The Attainment of Dao-De (1) Self-Purification and Deep Contemplation (2) Plainness and Simplicity (3) Vacuity and Tranquility (4) Tenderness and Non-Competition (5) Have-Less-Selfishness and Have-Few-Desires (6) Naturalness and Take-no-ActionAppendix 1 The Dao De Jing of Lao Zi (Translation)Appendix 2 The Dao De Jing of Lao Zi (Original)Appendix 3 Toward the Dao of Human ExistenceKey ReferencesGlossary
Incidentally, Wu （Being-without-form） and You （Being-within-form） are two aspects contained in the Dao. The former can be regarded as a substitute related to the moment when Heaven and Earth were in chaos prior to their separation, while the latter can be regarded as a substitute related to the fundamental source of the myriad things. From Lao Zi's point of view, the world is oneness or unity, emerging from the movement of the Dao. In terms of the world's formation, the ancients believed that the separation of Heaven and Earth took place first, and the emergence of the myriad things came second; just as it was said:"There were Heaven and Earth, then the myriad things commenced to be" （see "Yizhuan Xugua" [Prelude of the Trigrams,A Commentary on the Yi Jing or The Book of Changes]）. There-fore,
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