Agora思想的公共广场

老子

传说人物

初步了解有意简化——人物介绍讲得更多

归于他名下的文本教导说，事物最深的道无法用语言说出，而智者以不强求任何事物的方式行事。

定位

东亚哲学 · 东亚 · 形而上学, 伦理学, 政治与法

传说中的人物，《道德经》（约成书于公元前4至3世纪）被归于他名下：可以言说的道不是恒常的道。以无为而为。

核心思想

  • 道
  • 无为
  • 德

在星图中打开

影响

影响了 10

  • 庄子

    影响了 存在争议 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    庄子 › 约公元前369—前286年年

  • 列夫·托尔斯泰

    影响了

    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)

    依据: AI 草稿

    列夫·托尔斯泰 › 1828–1910

  • 伯特兰·罗素

    影响了

    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”

    依据: AI 草稿

    伯特兰·罗素 › 1872–1970

  • 卡尔·古斯塔夫·荣格

    影响了

    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)

    依据: AI 草稿

    卡尔·古斯塔夫·荣格 › 1875–1961

  • 卡尔·雅斯贝尔斯

    影响了

    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”

    依据: AI 草稿

    卡尔·雅斯贝尔斯 › 1883–1969

  • 马丁·海德格尔

    影响了 存在争议

    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”

    依据: AI 草稿

    马丁·海德格尔 › 1889–1976

显示全部 (10)收起
  • 韩非子

    影响了

    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”

    依据: AI 草稿

    韩非子 › 约公元前280—前233年年

  • 王充

    影响了

    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”

    依据: AI 草稿

    王充 › 约27–100年

  • 王弼

    影响了

    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”

    依据: AI 草稿

    王弼 › 226–249

  • 周敦颐

    影响了

    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)

    依据: AI 草稿

    周敦颐 › 1017–1073

批评

受批评于 2

  • 韩愈

    受其批评

    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

    依据: AI 草稿

    韩愈 › 768–824

  • 伊曼努尔·康德

    受其批评

    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

    依据: AI 草稿

    伊曼努尔·康德 › 1724–1804

作品

  • 约公元前400年年道德经

    共81章短章，相传为老子所作，经数代人汇编而成（最早的抄本约公元前300年）：不可名状的道与无为。

立场

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.

生平与背景

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.

其他主要作品

  • Daodejing (c. 4th century BCE)

出现在

来源: Wikipedia · Wikidata

截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的

在星图中打开