लाओ-त्सू
उनके नाम से जुड़ा ग्रंथ सिखाता है कि वस्तुओं का गहनतम मार्ग शब्दों में नहीं बाँधा जा सकता, और प्रज्ञावान किसी पर ज़ोर न डालकर कर्म करते हैं।
पृष्ठभूमि
किंवदंतीपूर्ण व्यक्तित्व, जिन्हें ताओ-ते-चिंग (संकलन लगभग चौथी–तीसरी सदी ईसा पूर्व) का रचयिता माना जाता है: जिस ताओ को कहा जा सके, वह शाश्वत ताओ नहीं है। अ-कर्म के द्वारा कर्म करना।
मुख्य विचार
- ताओ
- वू-वेई
- दे
प्रभाव
जिन्हें प्रभावित किया 10
ज़ुआंगज़ी
जिन्हें प्रभावित किया विवादित ✓
Whether the Laozi predates the Zhuangzi is disputed; the Zhuangzi tells stories of Lao Dan, including his funeral in the Inner Chapters, and praises him in ‘Tianxia’. Zhuangzi, “Yangsheng zhu”, “Tianxia”; SEP “Zhuangzi”; SEP “Laozi”
साक्ष्य: Wikidata में भी · Wikidata
ज़ुआंगज़ी › लगभग 369–286 ईसा पूर्व
लेव तोलस्तोय
जिन्हें प्रभावित किया
Tolstoy read Laozi from the 1880s and in 1910 published a selection of his sayings with his own essay “On the Essence of Laozi’s Teaching”. L. Tolstoy (ed.), Izrecheniya kitaiskogo mudretsa Lao-Tze (Posrednik, 1910); D. Bodde, Tolstoy and China (1950)
साक्ष्य: AI मसौदा
लेव तोलस्तोय › 1828–1910
बर्टराण्ड रसेल
जिन्हें प्रभावित किया
In The Problem of China (1922) Russell took Laozi’s “production without possession, action without self-assertion, development without domination” as the Chinese conception of the ends of life, set against Western possession, self-assertion and domination. B. Russell, The Problem of China (1922), ch. XI “Chinese and Western Civilization Contrasted”
साक्ष्य: AI मसौदा
बर्टराण्ड रसेल › 1872–1970
कार्ल गुस्टाफ युंग
जिन्हें प्रभावित किया
In Psychological Types (1921) Jung read the Tao of the Daodejing as the “uniting symbol” of Chinese philosophy – a middle way between the opposites that cannot be reached by willing (wu wei). C. G. Jung, Psychologische Typen (1921), ch. V, “The Uniting Symbol in Chinese Philosophy” (Collected Works 6)
साक्ष्य: AI मसौदा
कार्ल गुस्टाफ युंग › 1875–1961
कार्ल यास्पर्स
जिन्हें प्रभावित किया
In The Great Philosophers (1957) Jaspers treated Laozi, with Heraclitus, Parmenides, Plotinus, Spinoza and Nagarjuna, among the metaphysicians whose thinking springs from the origin. K. Jaspers, Die großen Philosophen I (1957), “Aus dem Ursprung denkende Metaphysiker”
साक्ष्य: AI मसौदा
कार्ल यास्पर्स › 1883–1969
मार्टिन हाइडेगर
जिन्हें प्रभावित किया विवादित
Heidegger tried translating the Daodejing with Paul Shih-yi Hsiao (1946) and linked Tao with ‘way’ (Unterwegs zur Sprache, 1959); how far Daoism shaped him is disputed. P. Shih-yi Hsiao, “Wir trafen uns am Holzmarktplatz”, in G. Neske (ed.), Erinnerung an Martin Heidegger (1977); M. Heidegger, Unterwegs zur Sprache (1959); R. May, Ex oriente lux. Heideggers Werk unter ostasiatischem Einfluß (1989); SEP “Laozi”
साक्ष्य: AI मसौदा
मार्टिन हाइडेगर › 1889–1976
सभी दिखाएँ (10)कम दिखाएँ
हान फ़ेइज़ी
जिन्हें प्रभावित किया
Two chapters of the Han Feizi, ‘Explaining Laozi’ and ‘Illustrating Laozi’, read the Laozi’s Way and non-action as the ruler’s art of impersonal control; their authorship is debated. Han Feizi, “Jie Lao”, “Yu Lao”; SEP “Legalism in Chinese Philosophy”
साक्ष्य: AI मसौदा
हान फ़ेइज़ी › लगभग 280–233 ईसा पूर्व
वांग चोंग
जिन्हें प्रभावित किया
In ‘Spontaneity’ (Ziran) Wang Chong held, departing from the Confucians and agreeing with the Huang-Lao teaching, that Heaven acts without intention (Lunheng). Wang Chong, Lunheng, “Ziran”, tr. A. Forke, Lun-hêng (1907–11); IEP “Wang Chong”
साक्ष्य: AI मसौदा
वांग चोंग › लगभग 27–100
वांग बी
जिन्हें प्रभावित किया
Wang Bi’s commentary on the Laozi and his Outline of its Subtle Points read the Way as non-being (wu), the root from which all beings arise. Wang Bi, Laozi zhu; Laozi weizhi lilüe; R. G. Wagner, A Chinese Reading of the Daodejing (2003); SEP “Wang Bi”
साक्ष्य: AI मसौदा
वांग बी › 226–249
झोउ दुनयी
जिन्हें प्रभावित किया
Zhou Dunyi’s Explanation of the Diagram of the Supreme Ultimate opens with ‘non-ultimate’ (wuji), a term from the Laozi, which is why Lu Jiuyuan doubted its Confucian credentials. Zhou Dunyi, Taijitu shuo; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
साक्ष्य: AI मसौदा
झोउ दुनयी › 1017–1073
आलोचना
जिनके द्वारा आलोचित 2
हान यू
जिनके द्वारा आलोचित
Han Yu’s ‘Essentials of the Way’ (Yuan Dao) accused Laozi of belittling benevolence and righteousness and so emptying ‘the Way’ of its Confucian content. Han Yu, Yuan Dao; C. Hartman, Han Yü and the T’ang Search for Unity, 1986
साक्ष्य: AI मसौदा
हान यू › 768–824
इमानुएल कांट
जिनके द्वारा आलोचित
In “The End of All Things” (1794) Kant named “the monstrous system of Lao-kiun”, whose highest good is said to consist in nothingness, as an example of a mysticism in which the person dissolves into the deity. Kant, Das Ende aller Dinge (1794), AA 8:335
साक्ष्य: AI मसौदा
इमानुएल कांट › 1724–1804
कृतियाँ
- लगभग 400 ईसा पूर्वताओ-ते-चिंग
81 छोटे अध्याय, जो लाओ-त्सू के माने जाते हैं और पीढ़ियों में संकलित हुए (सबसे पुरानी पांडुलिपियाँ लगभग 300 ईसा पूर्व): अनाम ताओ और अहस्तक्षेप।
मत
The Daodejing opens: “The Dao that can be spoken is not the eternal Dao.” The Dao is the nameless source and course of all things, which acts without striving and yet leaves nothing undone. Humans should follow it through wu wei, effortless non-action: not forcing, not grasping, letting things take their own course. Softness overcomes hardness, as water wears away stone; emptiness is useful, like the hollow of a vessel. The ideal ruler governs so lightly that the people say it all happened by itself. Together with Zhuangzi, Laozi became the founding figure of Daoism and one of the most translated authors in the world.
जीवन और संदर्भ
Laozi, “the Old Master”, is traditionally regarded as an older contemporary of Confucius and an archivist at the Zhou court who, according to legend, wrote down the Daodejing at the request of a border guard before departing for the west. Modern scholarship doubts that he was a single historical person; the text probably took shape over the fourth century BCE.
अन्य प्रमुख कृतियाँ
- Daodejing (c. 4th century BCE)
इनमें आता है
- यात्रा ‘चीनी संवाद’ · 9 में से पड़ाव 2
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है