Laozi

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Laozi

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Postać legendarna, której przypisuje się Daodejing (spisany ok. IV–III w. p.n.e.): Dao, które można wypowiedzieć, nie jest wiecznym Dao. Działanie przez niedziałanie.

Kluczowe idee

Dao
Wu wei
De

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Wpływ

Wpływ na 10

Zhuangzi

wpływ na sporne ✓
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”
Źródło: także w Wikidanych · Wikidata
Zhuangzi › ok. 369–286 p.n.e.
Lew Tołstoj

wpływ na
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)
Źródło: szkic AI
Lew Tołstoj › 1828–1910
Bertrand Russell

wpływ na
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”
Źródło: szkic AI
Bertrand Russell › 1872–1970
C. G. Jung

wpływ na
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)
Źródło: szkic AI
C. G. Jung › 1875–1961
Karl Jaspers

wpływ na
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”
Źródło: szkic AI
Karl Jaspers › 1883–1969
Martin Heidegger

wpływ na sporne
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”
Źródło: szkic AI
Martin Heidegger › 1889–1976

Pokaż wszystko (10)Pokaż mniej

Han Fei

wpływ na
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”
Źródło: szkic AI
Han Fei › ok. 280–233 p.n.e.
Wang Chong

wpływ na
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”
Źródło: szkic AI
Wang Chong › ok. 27–100
Wang Bi

wpływ na
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”
Źródło: szkic AI
Wang Bi › 226–249
Zhou Dunyi

wpływ na
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)
Źródło: szkic AI
Zhou Dunyi › 1017–1073

Krytyka

Krytyka ze strony 2

Han Yu

krytyka ze strony
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
Źródło: szkic AI
Han Yu › 768–824
Immanuel Kant

krytyka ze strony
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
Źródło: szkic AI
Immanuel Kant › 1724–1804

Dzieła

ok. 400 p.n.e.Daodejing
81 krótkich rozdziałów, przypisywanych Laozi i spisywanych przez pokolenia (najstarsze rękopisy ok. 300 p.n.e.): niewyrażalne Dao i niewtrącanie się.

Stanowisko

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.

Życie i kontekst

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.