华东师范大学(哲学社会科学版) ›› 2014, Vol. 46 ›› Issue (3): 77-83.

• 宗教学研究 • 上一篇    下一篇

老子之“道”的宗教意涵

安伦   

  1. 浙江大学全球化文明研究中心,杭州,310058
  • 出版日期:2014-05-15 发布日期:2014-09-29
  • 通讯作者: 安伦
  • 作者简介:安伦

On the Religious Implications of Laozi’s Dao

AN Lun   

  • Online:2014-05-15 Published:2014-09-29
  • Contact: AN Lun
  • About author:AN Lun

摘要: 《道德经》的核心是“道”,而“道”是研读老子者议论最多,同时也是最具纷争与误解的话题。从《道德经》的本意来看,作为天地万物之母的形而上之道,具有自然无为、柔弱不争、相反转化等等特性。老子崇尚的为人之道、治世之道、圣人之道等等,则是效法形而上之道特性的世间法则。形而上之道的基本性状,如无形无相、无声无质、似无而实有、自有永有、不可全知、不可言说等等,都与世界其他文明中智者圣人对造物主至上神的宗教认识非常相似,因此老子之“道”在某种意义上可以理解为一种至上神。

关键词: 道德经, 老子, 道, 至上神

Abstract: As the core of Dao De Jing, the Dao is the mostly discussed topic which has caused most disputes and misinterpretations. According to the original idea of Dao De Jing, the metaphysical Dao, as the origin of the all things in the universe, is effortless and spontaneous, weak and far from having intention for struggle, and ready for turning to the opposite. The Dao for human conduct, the Dao for administration, and the Dao of the sage – all of these advocated by Laozi are worldly principles following the example of the metaphysical Dao. The essential attributes of the metaphysical Dao, including having no image, no sound and no substance, being ineffable, existing for itself and being eternally, make the Dao similar to the supreme God or the Creator in other civilizations in the world.