西译文本对老子“道法自然”误读考辨

在世界典籍的跨文化传播中,没有哪部经典堪比《道德经》,既被广泛翻译传播,同时又存在大量的误译误传问题。要解决这个问题,既要从翻译学、语言学的角度加以探讨,也要从历史的、政治的角度加以审视跨文化传播中的话语权等问题;既要从老子哲学的整体内涵、特征去考究,又要从《道德经》中的核心概念入手作具体分析。本文以"道法自然"为例,着力考辨"自然"——老子哲学中的核心概念之一,是如何被西方译者所误译误释及泛化肢解的,目的既是厘清《道德经》西传中误译误释的原因,又为中国传统典籍的跨文化传播和翻译实践探寻一条可行之路。     

从古玺看老子思想在先秦的流传

正古玺中包括大量成语玺,玺文或直接取自《老子》,或受老子思想影响。可弥补先秦文献中老子史料奇缺之憾,对于研究老子思想在先秦时期的流传也有着重要的意义。古玺是秦朝以前玺的特称。其中有大量成语玺,玺文或直接取自《老子》,或受老子思想影响。这些古玺可弥补先秦文献中老子史料奇缺之憾,对于研究老子思想在先秦时期的流传有着重要的意义。古玺所见的老子思想成语玺或称为箴言玺,乃用当时流行之格言、     

老子无为思想的和谐意义

＂无为＂是老子之道的精髓。＂无为＂是＂不为＂中有＂为＂,＂为＂而＂不违＂,即顺任自然,不逆自然规律而妄为强为。无为思想意蕴丰富,其要旨一言以蔽之,就是＂保持和谐＂。所提出的＂道法自然＂、＂自然无为＂、＂处下不争＂、＂清心寡欲＂、＂知足知止＂等观点、理念,对于今天在构建社会主义和谐社会中,保持人与自然、人与人、人与自己内心的和谐仍然具有着积极的意义。     

老子新解读

1．论自然无为思维 老子所谓自然无为乃客观世界和主观行为的科学规律的统一,两者主体虽不同而本质规律是完全一致的,并互为依存相辅相成。即老子所说：“人法地,地法天,天法道,道法自然”。（《道德经》二十五章）《道德经》整部著作的中心思想就是这个科学规律的无为意识．     

老子阴阳思想探析

一阴、阳两字的古义是背日和向日 ,起初并无任何哲学内涵。阴 ,《说文解字》曰 :“暗也 ,水之南山之北也” ,《说文系传》曰 :“山北水南 ,日所不及”。阳 ,《说文解字》曰 :“高明也。”《说文解字义证》 :“高明也 ,对阴言也。”① 众所周知 ,阴阳对立统一的辩证思想早在春秋时期老子的《道德经》中就已有高度的概括和体现。老子在《道德经》中就已明确指出 :“道生一 ,一生二 ,二生三 ,三生万物。万物负阴而抱阳 ,冲气以为和”。(老子第 4 2章 )自古以来 ,人们对这一段文字的理解可谓仁者见仁 ,智者见智 ,但对其中的“万物负阴而抱阳”几…     

从“君道无为”到“上下无为”——君臣关系视域下《韩非子》对《老子》的诠释

《韩非子》诸多篇章受到《老子》思想的深刻影响,这不仅体现为其对《老子》语句的直接引用或化用,也体现为《韩非子》诸篇结合具体历史事件对《老子》的文本给予例证和诠释,从而使得《老子》所阐述的抽象原理下贯于现实政治层面。在道物结构方面,《韩非子》否定了万物先天和谐的“自然”状态,由此,它否认了统治者的普遍贤能,洞察到“臣”的政治角色所发挥的重要作用。《韩非子》强调“臣道”应“顺上之所为”,从而将“下必有为为天下用”的“臣道有为”思想诠释为“臣道无为”。在《韩非子》中,作为“臣道无为”标准的“法”与“术”,一方面脱离了《老子》的“智”的范畴,成为了具有神圣意义的政治观念;另一方面又与“无为”关联,成为君主“无不为”的治理手段。《韩非子》对《老子》的诠释,不仅体现了法家哲学对“臣道”问题的关注,也反映了“臣道”观念在战国中晚期的凸显。     

“无”的主题——《老子》形上思想的深层意蕴

《老子》形上学思想的主题是“无”。“无”是最具普遍性、深刻性、本原性的命题 ,“无”之规定不是任意的 ,在“混成”和“象”、“应当”、“言说”三个维度上被限定 ,具体展开为“道”形上学 (包括宇宙论 )、道德形上学和“言语”形上学 ,在中国哲学史构筑起一个相当完整的形上学体系。     

“相生”与老子思想

序 现今,我们的社会需要不断竞争。这种对竞争的需要,不知不觉地给社会带来了尖锐而深刻的矛盾。这种矛盾,一方面促进了人类发展,另一方面由于过分的竞争,使这种矛盾更加尖锐化,给人类带来许多其他方面的问题。     

太上老子“以百姓心为心”的圣王思想

太上老子既是中国最伟大的哲学家,也是道教的宗祖。他留下的《道德经》含摄天地人于一体,深刻而完整地阐述了天之道、地之道与人之道。老子不仅关注"玄之又玄"的宇宙化育之道,也关心治世安民的政教经术之道。在老子的政教思想中,圣王居于非常重要的地位。他将圣王与道、天、地并列,这其中有无穷的意味供后人咀嚼。     

“法自然”与“辅自然”:老子“自然”概念的两层分疏

对老子的“自然”概念可作两层分疏：“法自然”与“辅自然”。就“人法地,地法天,天法道,道法自然”而言,从文法修辞上可以还原为“人法地,法天,法道,法自然”,人法地、天、道也就是人“法自然”(自然是地、天、道的本质),人“法自然”的诠释路线可以克服“道法自然”的诠释困境。就“圣人能辅万物之自然”“百姓皆谓我自然”而言,讲的是圣人“辅自然”,意在君王应顺辅百姓之自然。其他关于“自然”的原文及思想,均可统摄在“法自然”与“辅自然”的两层义涵之中。人“法自然”是在天人(天道与人道)关系里讨论修身智慧,是向上法(人取法地、天、道之自然),凸显天道的本原地位;圣人“辅自然”是在君民关系里讨论治国智慧,是向下辅(圣人辅百姓之自然),凸显民的自主性地位。     

Blasphemous Thoughts

Abstract

The sacred, from the Latin sacer, originally meant both blessed and accursed. This article begins by remembering the intolerable qualities of the sacred as it is imagined, figured and mythed in Western culture. It is then argued that within Western culture there is a significant difference and unresolvable tension between ‘the sacred’ and ‘religion’ — a tension/difference strangely akin to that between the semiotic and the symbolic as theorized by Julia Kristeva. It seems that one of the functions of religions-as-institutions is precisely to control, tame, and make more manageable the sacred. In practice this means controlling sexual, sensual bodies — especially those bodies most closely associated with messy physicality and bloody corporeality.     

Thoughts on Interpreting

In this paper I examine the value and contra—indications of interpreting. I point out the specific danger of interpreting when patients suffer from a weak ego as is the case in narcissistic personality disorder and borderline psychosis. I highlight the danger of premature interpretations of the shadow. Reference is made to the analyst's counter—resistance to interpreting and to his interpreting being motivated by his psychopathology. The paper contains clinical material to illustrate these views.     

Thoughts and oughts

Many now accept the thesis that norms are somehow constitutively involved in people's contentful intentional states. I distinguish three versions of this normative thesis that disagree about the type of norms constitutively involved. Are they objective norms of correctness, subjective norms of rationality, or intersubjective norms of social practices? I show the advantages of the third version, arguing that it improves upon the other two versions, as well as incorporating their principal insights. I then defend it against two serious challenges: (1) If content is constituted by others' normative judgments, how can content be causally efficacious? (2) This account appears to make having contentful thoughts a matter of people having contentful thoughts about your thoughts. That appears to be viciously circular and so can't be naturalistic.     

Thoughts on Rigoletto

The author discusses the traditional interpretations of the principal dramatis personae in Verdi's Rigoletto, suggesting that the opera expresses the composer's unconscious but highly perceptive and intuitive exploration of: (i) paranoid and perverse father-daughter oedipal dynamics as enacted between Rigoletto and Gilda; (ii) a folie-à-deux sado-masochistic relationship between Rigoletto and the Duke; (iii) the avoidance of conscious guilt and responsibility for Rigoletto's part in the tragedy through the rejection of insight achieved via massive projection, an addiction to mania, and perversion. In this respect Rigoletto is compared with King Lear. Some technical aspects of Verdi's compositional style employed to portray the contrasting characters of the protagonists are analysed. The paper also touches on Verdi's own possible unconscious (as well as conscious) investment in this particular opera, noting similarities between Verdi's portrait of the tragic, hunchback jester and his own self-depiction. The author notes similarities and contrasts between his analysis of the opera and recent papers by Hudson (1992),Tarnopolsky (1995)and Bergstein (2003)on the same subject.     

"三个代表"重要思想的伦理思想探论

"三个代表"重要思想的伦理思想是以推进党的建设伟大工程,加强党的执政伦理建设为核心而形成和发展起来的,本质上是一种追求先进与崇高并始终以人民利益为最高价值取向的政党伦理,并贯穿在社会主义经济伦理和伦理文化建设等方面,是以江泽民为代表的第三代中国共产党人在实践中坚持、丰富和发展马克思主义伦理思想所做出的创造性成就与历史性贡献的集中体现.