老子之自然與無為－古典意含與現代意義

Naturalness (Tzu-jan) and Non-Action (Wu-wei): Their Ancient Meaning and Significance Today

10.6351/BICLP.199703.0025

劉笑敢(Xiao-Gan Liu)

自然 ； 無為 ； 道家 ； 老子 ； 古典意含 ； 現代意義 ； naturalness (tzu-jan) ； non-action (wu-wei) ； Taoism ； Lao Tzu ； meaning ； significance

中國文哲研究集刊

10期（1997 / 03 / 01）

25 - 58

繁體中文

自然與無為是道家哲學的中心概念，但是在傳統的西方哲學的理論框架中卻找不到自然與無為的恰當位置。本文指出，自然是老子哲學的中心價值，無為是實現這一中心價值的原則性方法，道與德為自然無為提供形而上的論證，奇正相依、正反互轉的辨證法為自然無為提供經驗性的支持。本文即在這一整體把握的基礎上深入剖析自然與無為的文字意含、文本意含、以及理論意含，並進而提出現代解釋或定義，探討自然與無為在現代社會可能的意義。本文用「意含」和「意義」分別對應meaning和significance。意含特指詞彙或概念本身所具有或所代表的內容，意義則側重於概念的影響、作用、價值或重要性。本文認為，自然的古典意含是自己如此、本來如此，通常如此和勢當如此。自然的現代標準是發展動因的內在性、外力作用的間接性、發展軌迹的平穩性與總體狀態的和諧性。無為的古典意含是一系列反世俗、反慣例的方法性原則的概念簇，是聖人「有而似無」的治世原則。無為的現代定義可以是「有而似無」的社會管理行為。現代的無為原則要利用法律等手段造成自然的社會秩序，而不是直接的社會控制。無為式的社會管理既可以允許個體之間的競爭和自由發展，又可以保持社會整體的自然的和諧與安定。

The paper focuses on the core value (naturalness, tzu-jan) and the methodological principle (non-action, wu-wei) in Lao Tzu's philosophy, which are supported by metaphysical concept of Tao or the Way and experiential dialectics. Primarily naturalness means ”so on its own” or a thing is what it is due to itself without external driving and interruption, which has the implication that the thing is what it is in itself now and will continue to be so in the future. Thus the principle of naturalness requires a smooth curve in movement and conversion, and a balanced and harmonious situation without conflict and strife. Although Lao Tzu's age and ours differ massively in terms of the rapidity and intensity of development and transformation, competition and stress, naturalness can still be relevant as a value. The new concept of naturalness, or modernized naturalness, must take into account rapid transformation and stressful competition, although the spirit could be the same as before. It does no longer merely mean that something is so on its own, but that something develops and transforms because of its own free will. Also it still claims smooth transformation without sudden discontinuity and sharp turns from the direction of continuous movement, as well as a balanced and harmonious state even within complicated movement and competition. Different from tzu-jan, wu-wei or non-action is not a simple word but a cluster of ideas formulated in the negative that describe the opposite side of conventional or common values and methods. A new interpretation of non-action could be the way of social management which seems like nothing but has good effect. Non-action would then mean a way that keeps the society in overall harmony and individulas in fruitful interchange by providing a spontaneous order for the community at large. Needless to say, this does not suggest the exclusion of the role and function of laws and regulations in modern societies.

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