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<正>《老子》第一章是老子"道"论的总纲,也可视为整部《老子》的眼目。"道"("恒道")由此而定其所导,"名"("恒名")由此而明其所谓;老子之属意,于此可窥其大略。自《韩非子》以至于汉魏以降,《老子》注疏之众不可胜数,而诸注之意境则大都可从其对于第一章的诠释判别高下。今以帛书《老子》为底本,参酌世传碑、刻、注本,于前贤思绎之未尽处对《老子》第一章再作申解,以期寻取"众眇"所通而我心所契的玄理之门。或有未当,方家正焉。 相似文献
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《庄子》:从“道”到“无”的过渡 总被引:1,自引:0,他引:1
The first and foremost meaning of Tao in Laozi is the origin of Heaven and Earth, and the second is the root of the growth and development of myriad things. However, Laozi does not explicitly distinguish between these two meanings. It is Wang Bi in his commentaries of Laozi who converted the meaning of Tao as the origin to the foundation of things-as-they-are, and named such foundation Nothingness. He claimed that Nothingness is the foundation of myriad things. This transition of problem-consciousness and t... 相似文献
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严可均《全三国文》从《列子·仲尼篇》张湛注中辑佚的何晏《无名论》,存在着重要的疑问。本文通过辨疑,考订《无名论》辑佚杂有张湛的随文注语。依据考订,澄清了何晏《无名论》的文献面貌。在此基础上,本文对何晏"贵无"说的理论特质和思想地位加以判断,肯定了其独特价值。 相似文献
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《国际汉学研究通讯》第一期公布了北京大学所藏汉简《老子》(以下简称北大汉简《老子》)三支简的照片,其中《老子》(一)可以和今本《老子》第一章相对应:道可道,非恒道殹①擅?非恒名也。无名,万物之始也。有名,万物之母也。 相似文献