What is Lao Tzu's Tao Te Ching about

Question 1: What is Tao Te Ching by Lao Zi about? Tao Te Ching, written by Lao Tzu, is recognized as the world's oldest philosophical classic. With only 5,000 words, Tao Te Ching has been known as the most difficult classic to read and understand in traditional Chinese culture. The Tao Te Ching is divided into two chapters, the original text of the upper "Virtue Ching" and the lower "Tao Te Ching", not divided into chapters, which was later changed to "Tao Te Ching" with 37 chapters in the front, and "Virtue Ching" after the 38th chapter, and is divided into 81 chapters. It is the first complete philosophical work in Chinese history. The Tao Te Ching is in the form of a rhyming philosophical poem. The Zhuangzi World Chapter summarizes its purpose, saying: "To the essence of the essence, to things as coarse, to have the accumulation of insufficiency, tantalizingly live alone in the God's bright abode. ...... built with the constant nothing, the main ether, to moisten the weak and modest for the table, to the emptiness does not destroy all things for the real." In general, from the standpoint of the unity of man and heaven, the doctrine of "Tao" as the source of all things in heaven and earth and the highest principle of the universe is studied, and it is used as the ultimate goal to invent the human way of cultivating oneself and governing oneself. As the saying goes, "Man follows the law of the earth, the earth follows the law of the sky, the sky follows the law of the Tao, and the Tao follows the law of nature", humanism should be based on the law of the earth, and should inquire into the source and the nature of the Tao. The principle of Tao is divided into two sides: no and yes. The Tao is always without, nameless and formless, preceded by heaven and earth, ghosts and gods, and is the beginning of all things in heaven and earth; the Tao is always there, giving birth to all things in heaven and earth, with infinite uses. The reasoning of Tao runs through all things, manifesting itself in the fundamental law that all things are relative to each other and exist, and that the extremes must be reversed and the end must be returned. The use of existence is often based on nothing, and "existence is born from nothing". The saint of the human body Tao of nothing, the law of the Tao of natural inertia, to cultivate the body, when no desire and quiet, no heart and virtual, not to see themselves as self, self-flagellation and self-preservation, for not holding, not living in the success, Wyatt and Shang thrift, the real to go to the Chinese, to rule the world, when "in the matter of inertia, the line does not speak of the teachings," the return of the sword and the military, away from the fight, do not advocate the virtuous, do not cherish the rare goods, do not see the Can desire, so that the people of false heart solid abdomen, no knowledge and no desire, then do nothing to rule. "The opposite of the movement of the Tao, the weakness of the use of the Tao", so those who know to guard the female holding simple, concessions and humility, frustration and dissolution of disputes, and the light and dust, to soft and weak over strong. Taoism know the theory and political views, ethical views, generally not out of the old system. As for the scripture that stands to the virtual extreme, keep quiet and certainty "" special gas to soft "," purify the mystery of the identification ", holding a place and the cultivation of the Taoist way, more Taoist Shouyi, the heart of Qi, sitting in oblivion, serving gas, the internal alchemy of a variety of arts of the basis. And "longevity", "death but not death" and other statements, Taoism cited as the source of immortality. "Returning to the root" "to restore life", the study of internal alchemy is played for the internal refining of the philosophical basis for the truth, and the unity of the Tao.

The Tao Te Ching, known as the "King of Scriptures", has had a profound impact on ancient Chinese philosophy, science, politics, religion, etc. Whether it is on the casting of the character of the Chinese nation, or on the unity and stability of politics, it has played an inestimable role. Its world significance is also becoming more and more significant, and more and more western scholars are sparing no effort to explore the scientific mysteries therein, to seek the source of human civilization, and to probe y into the depths of ancient wisdom.

Question 2: What does Laozi mean by "Tao"? 0 0 Tao can be very Tao, and name can be very name" are the two opening sentences of Laozi. What do these two sentences mean? To understand the meaning of these two sentences, we must first figure out what Laozi & gt; to clarify. Lao Zi wrote the Tao Te Chuan, aiming to show the world the way of the sage that can save the body and society from trouble. What is "Tao"? "The Tao is the law, the law of nature, the law of life. "Dao can be Dao but is not Dao" means that the laws of life can be recognized and grasped, but not in the way we normally recognize them. In >, the "Tao" is explained in detail, the most important point is "existence" and "nothing", is the unity of the two sides of the antithesis, detailed explanation can be seen >.

Question 3: What is the meaning of nature in Laozi's Dao Fa nature? The "natural" here is the natural nature. The way of nature, that is, the "formless form" of nature.

Man is subject to the earth, the earth is subject to the sky, the sky is subject to rules, and the rules are subject to themselves. And every progress of our science and technology think they see the world clearly, mastered the world, is the absolute truth, but subject to their own limitations, with the passage of time, and then take a step forward, and then laugh at themselves to stay in a certain kind of fixed thinking for hundreds or even thousands of years? From here we can see that Laozi's law in the consciousness of the natural law. Of course, the concept of the rule of law had not yet been formed. However, in governing the country, he advocated the use of natural law to govern the world.

The Tao Law of Nature is a philosophical idea from the Tao Te Ching, meaning that the laws reflected in the Tao are "natural". The "Taoism" is a philosophical idea from the Tao Te Ching, which means that the laws reflected in the "Tao" are "natural". "Man is the law of the earth, the law of the earth is the law of heaven, the law of heaven is the law of heaven, the law of heaven is the law of the road, the law of the road is the law of nature". The "Law of Nature" reveals the characteristics of the entire universe, encompassing the attributes of all things in heaven and earth, and all things in the universe follow the "natural" law of the "Tao".

The moral character of Taoism is the same as that of the world.

The Tao Te Ching is a philosophical work by Laozi (Li Er) from the Spring and Autumn Period. The Tao Te Ching is known as the King of All Scriptures, one of the greatest masterpieces in Chinese history, and has had a profound impact on Chinese philosophy, science, politics, religion, and so on. According to UNESCO, Tao Te Ching is the cultural masterpiece that has been translated into foreign languages and released in the largest number of copies besides the Bible.

The Tao Te Ching focuses on Tao and virtue: Tao is not only the way of the universe and the way of nature, but also the way of individual practice, i.e., cultivation; "Virtue" is not morality or virtue as commonly thought, but a special worldview, methodology, and way of dealing with the world that is necessary for the practitioner of Taoism.

Laozi, surnamed Li Er, Dan, a word or a posthumous Boyang. Huaxia ethnicity, the bitter county of the State of Chu Li Township Qu Ren Li people, lived about between 571 and 471 years ago. He was a great philosopher and thinker in ancient China, the founder of the Taoist school, and was posthumously recognized as the founder of the Li family name by the Tang Dynasty emperors. A world cultural celebrity and one of the world's top 100 historical figures, Laozi survives in the Tao Te Ching (also known as Laozi), the essence of whose work is the simple dialectic, which advocates the rule of inaction, and whose doctrines have had a profound impact on the development of Chinese philosophy. In Taoism, Laozi is honored as the founder of Taoism. Laozi was known as Laozhuang together with Zhuangzi in later times.

Question 4: What is the meaning of Laozi's "Do Nothing"? Laozi believes that the origin of the world is nothing, and only nothing is in line with the principle of Taoism, "the sages are doing nothing, and practicing the teachings of silence". The Taoist principle of ruling by doing nothing is the basic political philosophy of Taoism. To do nothing means "not to be the first and not to be the last of things," and to rule by nature. Doing nothing is the prerequisite and condition for realizing the principle of doing nothing and ruling without doing anything, and "taking the world by doing nothing". The Book of Han? Art and literature" said: Taoism's political advocacy of inaction is "the art of the south face of the gentleman", out of the basic spirit of inaction politics. The pre-Qin Taoist political ideas of doing nothing, mainly including "do not advocate the virtuous, so that the people do not fight", "not expensive and hard to get goods, so that the people do not steal", "the absolute sage abandoned wisdom, "abandon wisdom," "abandon benevolence and righteousness," and so on. Zhuang Zi even advocated that the monarch should have no desire, do nothing, and be quiet, "no desire and the world is sufficient, do nothing and everything is transformed, and be quiet and the people are settled". The idea of ruling by doing nothing had a great influence in ancient China. In the early Han Dynasty, Huang Lao's school of thought absorbed the pre-Qin Taoist idea of ruling by doing nothing, adapted to the political turmoil at the end of the Qin Dynasty, the people's mind is fixed, emphasized the quietness and inaction, and advocated the light levies and thin taxes, and the people's rest, the people's political and economic life to take the non-interventionism or less interventionism, in order to stabilize the people's mind, and to develop the production of the society. The Huang-Lao school of thought of doing nothing played a positive role at that time. The rulers in the early years of the Tang Dynasty and the early years of the Song Dynasty used the idea of ruling by doing nothing to harmonize and deal with the social contradictions at that time, and it was effective. Wei and Jin metaphysicians, on the other hand, through the propaganda of the rule of inaction, leading people to be negative, recluse, talk and do nothing, which had a negative impact on society.

Laozi's idea of inaction Laozi's philosophy is not a system of knowledge in the Western sense, but a kind of wisdom of life, a kind of pursuit of the "Tao". The doctrine of Laozi's "Tao" is a metaphysical grasp of the universe. Its purpose is not to be found in the empty world of mystery, but in the practice of life. For an individual life, it provides the basis for a secure life; for a nation, it is the wisdom to achieve good governance. Although Laozi's thought is known for being "mysterious", the worldly sentiment behind it is worth savoring over and over again. Lao Tzu's philosophy is a great wisdom, which is a profound inspiration for all human affairs, including management. Among them, the idea of ruling by doing nothing is the most influential. "Doing nothing", in Lao Tzu's case, means "Taoism is the law of nature", that is, "man is the law of the earth, the law of the earth is the law of the sky, the law of the sky is the law of the Tao, and the law of the Tao is the law of nature". "Nothing is nature" is the basic viewpoint of Laozi's philosophy. Lao Tzu regarded "Tao" as the foundation of the universe, and the nature of Tao is "always doing nothing, but doing nothing", that is, "Tao" for the universe is "to serve the birth of the In other words, for all things in the universe, Tao "serves the birth and does not resign, accomplishes the work and does not have it, and clothes and nourishes all things and does not dominate them". In terms of the Tao generating all things and accomplishing all things, the Tao is "not doing nothing"; in terms of the Tao's "not resigning" and "not having" for all things, the Tao is also "doing nothing". Nothing. In essence, this is the organic unity of "nothing" and "nothing". The creation and existence of all things in heaven and earth are all "no action and no inaction". It is from this idea that Lao Tzu believes that in order to rule the country and the people, we should oppose "to rule by doing" and advocate "to rule by doing nothing". In his view, "for nothing, there is no rule", "the saints do nothing, no failure, no enforcement, no loss", the saints "do nothing and do nothing, take the world often to nothing; and its something, not enough to take the world! ". Lao Zi regarded "doing nothing" as a means for the sage to "take the world" and "rule the world".

Lao Tzu opposed both the Confucian implementation of "rule by virtue" and "rule by wisdom". He pointed out that "the great way is abolished, there is benevolence and righteousness; wisdom, there is a great hypocrisy; six relatives are not in harmony, there is filial piety; the country is in chaos, there is a loyal official." It is believed that "the ancient good for the road, not to understand the people, will be fooled", "the people are difficult to rule, because of its wisdom. Therefore, to rule by wisdom, the country is a thief; not to rule by wisdom, the country is a blessing." At the same time, Lao Tzu also opposed the "rule by force" of the military school, opposed to violent war. He believed that "soldiers are ominous weapons, not the weapons of a gentleman", and advocated "to support the lord with the Tao, not to use the military to strengthen the world". Only the implementation of the rule of inaction, in order to achieve "I do nothing and the people from the transformation, I am good and quiet and the people from the right, I do nothing and the people from the rich, I do not want and the people from the simple" ideal society.

Doing Nothing

The idea of "doing nothing" was put forward by Laozi in Tao Te Ching. During the Spring and Autumn Period in which Laozi lived, the lords were in chaos, and the rulers were forceful, insatiable, and wantonly indulgent, resulting in the people's insecurity. In this situation, Lao Zi put forward the idea of doing nothing, calling on the ruler to "do nothing and rule". He said:

"I do nothing and the people are self-chemical, I am good and quiet and the people are self-righteous, I do nothing and the people are rich, I have no desire and the people are simple."

"Good quietness" was proposed in response to the harassment of the rulers, "Doing nothing" was proposed in response to the harshness of the rulers, and "Lustlessness" was The "no desire" is against the ruler's greed. Laozi believes that for ...... >>

Question 5: What does Laozi mean in Sichuan? Laozi is equivalent to the meaning of father {dad}! If you say Laozi to your peers, it's a curse! It means to say to the younger generation that it is a cocky word! I don't think it's a good idea!

Knowing that you can call yourself a father to your own children means that you are a father! You can't say "I am" to anyone else!

Question 6: What are the main ideas of Laozi? Laozi's main ideas are as follows: First, what is the Tao. Lao Zi that there are things mixed up, the first heaven and earth, silent, independent and unchanged, circumference and not dangerous, can be the mother of the world, I do not know its name, the word is said to be the Road. Second, the role of the Road. Lao Zi said, the Tao gave birth to one, a life of two, two gave birth to three, three gave birth to all things, all things negative yin and embrace the yang, the gas and for and. One refers to the chaos of the original, the second refers to the chaos of the two qi born from the yin and yang two qi, three is the yin and yang two qi through the collision and the formation of unity; three begets all things. Third, the characteristics of the Tao. Everything under heaven is born from existence, and existence is born from nothing. Nothing is nothing; the opposite is the movement of the Tao. Nothing is the nothing of nothingness; it is nothing that is most useful. Nothing is nothing, the opposite is the movement of the Tao, that is to say, things are always transformed in its opposite direction, and the two sides of the contradictory dependence affect the transformation of their opposites. It is said that what is good is bad and what is bad is good. Therefore through these two introduced the antithesis of the Tao of movement; four, the law of the Tao. Things are always transformed to its opposite direction as the law of Tao, from birth to death, from growth to aging. Things are always in the opposite direction, and joy brings sorrow. Lao Tzu said that softness wins over strength. For example, when a gust of wind blows, a big tree is about to break, while the grass stays. There is nothing softer than water, and nothing stronger than water. Water is the gentlest of all, but it has great power when used for offense. The method of observing things in the personnel, Lao Zi has a famous assertion, will want to she, must be solid Zhang, will want to weak, must be solid strong, will want to abolish, must be solid lifting, will want to take, must be solid to give, it is called the micro-ming. Fifth, the nature of the Tao. According to Lao Tzu, the essence of the Tao is to let everything change naturally without interference. Tao is big, heaven is big, earth is big, and people are big. Earth is the law of heaven, heaven is the law of the Tao, and the Tao is the law of nature. The reason for the longevity of the heavens is that it allows things to transform themselves, the nature of all things. By making the Tao law of nature fascinating, Lao Tzu came up with the idea of ruling by doing nothing.

Question 7: What exactly does Laozi mean when he talks about the Tao: it is not with its selflessness evil, so it can become selfless? Uh, this sentence, there are multiple interpretations ah. Zhang Songru's Explanation of Laozi speaks of it as, "Is it not due to his lack of self-interest that he is thus able to accomplish his self-interest?" Chen Zhong's translation and commentary of the Tao Te Ching speaks as, "Is it not due to his unselfishness that he is thus able to achieve true possession?" There is another way of speaking, "It is not that the sage is without selfishness; it is only because the sage has realized the Great Way that he is able to accomplish his selfishness." I agree with the second way of speaking.

Question 8: What is the main difference between Zhuangzi and Laozi? Laozi philosophy and Zhuangzi philosophy is basically the same in epistemology, ancient physics and metaphysics of Taoism, but in the social outlook, political outlook and theoretical system is very different. Zhuangzi believes that life and death are one, nothing is something, something is nothing, in fact, it does not matter what is there, nothing, and its intention is often beyond the life and death above the existence of nothing. And its end of the stream, to the world for the Shen turbid can not be with Zhuang language, so that only with the spirit of heaven and earth to and fro, and thus have the same wave with the world, Anshi in the Shun, Laozi that the Tao of Heaven is inaction, in fact, nothing is nothing, and the same importance. Tao Te Ching" up and down two, one said that the road, one said that the virtue, the virtue of the get, half of the two are in the discussion of the get. The only thing that does not live, is not to go ("Laozi? Two Chapters"), the intention is not to go. Zhuangzi in the social outlook, just a negative philosophy of the world, the so-called Zhou will be in the material and not material between, back to its non-thickness into there between the ease of use, and not in the sound, in the dance of the Sanglin, the essence of its art theory. Laozi is a unique philosophy of governance in terms of social outlook, the so-called anti-Dao's movement, negative yin and embrace the yang, know the male and keep the female, with the world's most flexible gallop the world's most firm (Laozi, 40 chapters, 28 chapters, 43 chapters.), the essence of the art of war. Its essence is in the art of war. Zhuangzi? Zhi Bei You": Guangyao said: 'I can have nothing to carry on, but not able to have nothing to carry on, and for nothing to carry on, how to get to this!' For the pursuit of absolute knowledge is like a moth to a flame, there is a trend of never return, in the abstract discursive ontology of the long and aggressive, consistent to the end. Laozi, on the other hand, is essentially utilitarian. Lao Zi said: it is the saint is not big, so it can become big, often called the saint, such as the Hou Wang said policy. To use the world and negative world, this is the biggest difference between Lao Zi and Zhuang Zi, but also Lao Zi can be preceded by Confucianism and Mozambique and Qin and the early Han Dynasty political success in the combination of reasons. Although Lao Zi and Zhuang Zi have the same theory of Taoism, epistemology and logical reasoning, and although they are the same philosophical masters of early Taoism, they have different levels of derivation and opposite philosophical purposes and social outlooks in terms of social practice. Although Lao and Zhuang are both masters of Taoism, they belong to different cultural patterns and systems of thought, as measured from the point of view of humanism and political practice. Laozi and early Confucianism, as well as other pre-Qin sons tend to agree, while Zhuangzi is independent of the hundred schools of thought. Laozi and Zhuangzi's philosophical purpose and social outlook in the opposite direction. In my opinion, although Laozi and Zhuangzi's ideas are very broad, but also have their own favorites, this difference is not only the times in his two body mark, but also with the character of each person. As I said before, Laozi's philosophy is essentially a philosophy of history (political philosophy), and Zhuangzi's philosophy is more appropriately called a philosophy of life (individual philosophy). Zhuangzi pursues personal freedom and individual transcendence, and in this respect, he has surpassed Laozi, but also seems to have gone to the extreme of Laozi. Zhuang Zi directly inherited Lao Zi's doctrine of the Tao, and he extended the theory of the Tao to the aspect of life, thinking about the existential dilemma faced by human beings in many aspects. According to Zhuangzi, human life is unusually short, and in the course of that short life, one is bound and harmed by various social things. Especially in the era when Zhuang Zi lived, brutal rulers subjected the people to a great deal of torture and death: "In this world, those who are different from the dead sleep on each other, those who are trussing Yang push each other, and those who are torturing each other look at each other" (Zhuang Zi? Zai Yu"). He contemplated how to settle this short life in the reality of suffering and searched for a path to spiritual liberation. To this end, he put forward the following propositions: Firstly, he advocated a natural life that is free of emotion and willfulness. Secondly, he practiced the doctrine of the noble life of the whole nature and the truth. The third is to adopt a humanistic attitude of peace and harmony. The fourth is to pursue the spiritual realm of transcendence and freedom. At the very beginning, Zhuang Zi pointedly and clearly put forward the contradictory nature of the relationship between human body and mind and the world that Lao Zi proposed but did not discuss in depth, and he said, "There is no self in him, and there is nothing to take from me. It is also close, but I do not know what it is that makes it so. If there is a true master, but the special is not allowed. Feasible self belief, but do not see its shape, sentient and invisible. ...... a receive its molding, not forgetting to wait for the end. And things with the edge of the edge of the exhaustion, its behavior is as chi, and no one can stop, is not also sad! Lifelong service and do not see its success, respectfully fatigue service and do not know its return, can not be sad! People call it immortality! Its shape, its heart and the same, can not be said to be a great sadness ...... > >