"inaction" is an important concept in Laozi's thought, and a correct understanding of this concept is very important for understanding Laozi and even the whole Taoist theory. Some people think that Laozi's thought is negative and not as positive as Confucius's, which is caused by the misunderstanding of Laozi's "inaction".
1. To correctly understand Laozi's inaction, we must first correctly interpret the word "nothing".
"Lao tze? The "nothing" in the word "inaction" in Tao Te Ching does not mean that there is no existence or nothing, but refers to a material and state without a specific image, but it is just invisible, inaudible and intangible. It is an attribute concept, which not only represents matter without concrete shape, but also represents abstract thinking.
For example, Chapter 55 of Tao Te Ching says, "When you have the same wheel hub, you can use it as a car. It is useless to make tools, but it is useless. Chisel home, when it has nothing, there is still room for it. Therefore, it is beneficial and useless. " The meanings of "nothing" in this chapter refer to a space that has no visible objects, but exists objectively and can accommodate tangible objects. Without this invisible space, tangible objects can't function.
Chapter 69 of the Tao Te Ching says, "Everything comes naturally. Embroidery! Wonderful! Independence without love can be the mother of heaven and earth. I don't know its name, but the word is Tao, and it is strong. " In this chapter, the intangible "things" that existed before heaven and earth have no concrete image, but they can produce all things in heaven and earth and are real. Chapter 45 of Tao Te Ching says: "Nothing is the beginning of all things. Yes, the mother of all things. " The "nothing" here refers to a special "thing" that can produce everything in the world.
Modern science has proved the existence of this intangible substance. Such as: space, space, ultraviolet rays, gravity, lightning, magnetic field, sound, light, heat and other things that cannot be caught or seen clearly. When you get to the seaside, you can't see the edges and corners; In space, you can't see images; The sound is greater than 1000 Hz and less than 200 Hz, and people can't hear it ... most people haven't discovered this mystery. Laozi's saying that "Tao is hidden and nameless" is a very clever generalization.
What is the relationship between "you" and "nothing"? Laozi said "born out of nothing" and dialectical unity. This is a bright spot of Laozi's great wisdom. 2,500 years ago, when the whole world was at a loss about how the universe came into being, where everything came from, and who made man, Lao Tzu clearly pointed out that "everything in the world was born out of nothing." (Chapter IV)
First, when China said in ancient times that "chaos first opened", he meant that the universe was "chaotic" before its death. Later, "Tao gave birth to one, life gave birth to two, life gave birth to three, and life gave birth to everything." Everything is negative and holds yang, and the gas is harmonious. " Chapter 5 is consistent with the theory that the universe was formed by the Big Bang. This is the first kind of nothingness that produces tangible form from intangible form.
Secondly, Lao Tzu said "being" (Chapter 46), which means that the relationship between "being" and "being" is not absolute, but can be transformed into each other, and it is endless. Ordinary creatures will die. Long-lived animals such as conifers, turtles and snakes will also die. When a creature dies, its form changes from "being" to "nothing". According to the principle of material immortality, various elements still exist after the corpse decays, and will be transformed into a new material "you" under the sunshine and rain. Rivers will dry up and change direction; Mountains can sink into the sea or be eroded to the ground; Land can change from sea to land or even desertification; Stones can be weathered into sand or scattered everywhere ... but no matter how they change, abiotic elements are still there, or they can be combined biochemically, or sand can be turned into stones, or branches and leaves can be absorbed by plant roots, or cells can be absorbed by organisms. It's all about whether it matters or not.
In addition, the interaction between theory and practice. Through practice, people raise their understanding of things to theory. The same is true of Laozi, who elevated the existence and change of things to a brilliant Taoist philosophy and put forward the abstract concept of "nothing". His theory (nothing) in turn guided the practice of the rule of Zhenguan (yes). Matter can be transformed into spirit, and spirit can also be transformed into matter. People's good thoughts can produce good behaviors, thus promoting the development of spiritual civilization. These are all powerful explanations of Laozi's theory of "existence and non-existence".
2, the basic meaning of "inaction"
The word "inaction" is not inaction, but not rashness and violation of the laws of nature. The meaning of "inaction" is also expressed in other classics in the Spring and Autumn Period and the Warring States Period. For example:
"Mandarin Wu": "You can't be safe when you are in danger, you can't be born when you die, and doing nothing is expensive." The word "inaction" here means following the laws of nature.
"The Analects of Confucius Wei Linggong": "Those who govern by doing nothing are also obedient. What's wrong with a husband? It's just to respect yourself to the south. "
Here, we fully affirm the principle of governing the country according to public opinion.
"Huainanzi Original Road" said: "The so-called inaction does not take things first; The so-called everything is due to things. " "Doing things first" means that things have not developed to a certain step, and people must not intervene first. For example, encourage seedling raising, kill the geese that laid golden eggs, collect rent before the autumn harvest, and the children are still young and eager to make up for it. "Cause" is to conform to the natural development of things and not violate their internal objective laws. What you do because of something is to follow the rules, so that things will be effective. Therefore, "inaction" is the abbreviation or specific meaning of "not violating the inherent development law of things and doing whatever you want without subjective will". Never make a false statement in modern Chinese, which is misunderstood as "inaction"
Laozi's "inaction" does not mean that people do nothing, nor does it mean that they do nothing themselves. I advocate doing what should be done. On this point, Lao Tzu has made a profound exposition in several chapters. For example:
Chapter 17 of the German chapter says: "The virtue of self-cultivation is true; The repair shop has more virtues; The hometown of repair has a long virtue; The state of repair is rich in virtue; The world is for repair, and its virtue is for Bo. " In other words, to build a moral society, the popularization and cultivation of moral spirit is the foundation. Without this foundation, even the best theoretical and administrative measures are difficult to implement. Moral education and moral cultivation is an extremely arduous project, which should start from itself, from individuals to families, from families to relatives and friends, and then expand to society. This is an arduous systematic project, which requires the long-term efforts of a large number of moral elites. How can it be said that it is inaction?
Chapter 26 of the German article says: "If there is nothing, it will be ruled, and there will be no chaos." Lao Tzu advocates making preparations in advance before disasters happen, so as to prevent them before they happen and put an end to them. Isn't this a hundred times better than rushing around after a disaster? Isn't this very positive?
Chapter 11 of "De Pian" says: "Learning is getting worse and worse, and Tao is getting worse and worse, which leads to inaction. Doing nothing and doing nothing. " Laozi strives to gain something every day in his study and is willing to work hard; In the process of pursuing truth and Xiu De, I can constantly get rid of prejudice and viciousness, and I am more willing to work hard. This is to do something first, then rise to inaction, and finally achieve "inaction." Laozi's life has embodied the dialectical relationship between "doing" and "doing nothing" in his studies, career, writings, retirement after success, health care and so on.
It can be seen that Lao Tzu advocates doing something and doing nothing. The key is to figure out what to do and what not to do.
Second, the purpose of Laozi's "inaction" thought
Laozi's social ideal is not a society ruled by man, nor a society ruled by law, but a moral society in which individuals, society and nature are in harmony and unity.
Chapter 30 of the German Classic of Virtue says: "A small country with few people. Let the tools of one hundred people become useless, and let the people not go far and die again. There are cars with nothing to ride around and soldiers with nothing to do. ..... I want to eat, I want to be beautiful, I want to be happy, I want to be safe. " Laozi described the blueprint of his ideal moral society here. In this ideal country, there is no tyranny and no war. The people are simple and happy to eat beautiful clothes and live and work in peace and contentment. There is no need to run around, and there is no fear or trouble. This society is really beautiful.
Why can't this ideal be realized? The first chapter of the German article points out the fundamental reason: "Therefore, loss of morality, loss of morality, loss of benevolence, loss of benevolence, loss of righteousness and rudeness. Those who treat their husbands with courtesy are loyal and trustworthy, and they are the first in chaos. The way of knowing before is gorgeous and stupid. " In other words, social deviance is the root of all kinds of human evils and disasters.
In ancient times, our ancestors once created a moral society, and now historians call it a primitive capitalist society. At that time, the monarch and the people lived together as equals and worked together. According to historical records, the era of Three Emperors and Five Emperors was such a society. Later, with the development of society, the productivity was constantly improved and the technology was more and more advanced, but people's deviant behavior became more and more serious, and social evils and people's suffering became more and more.
In order to eradicate all kinds of social ills, Lao Tzu prescribed a prescription to return to a moral society. One of the important principles is the principle of "inaction".
Chapter 20 of "De Pian" says: "I do nothing and the people are self-centered, I am quiet and the people are self-centered, I am rich and have nothing, and I want everything and the people are simple." The word inaction does not mean doing nothing, but doing things without violating the laws of nature.
The meaning of this passage of Laozi is that if the rulers get rid of all kinds of recklessness and act according to the laws of nature, then the people will receive a good moral education; If the rulers can be quiet and behave correctly, then the people's customs are positive and bad winds cannot form a climate; If the rulers do not add unnecessary burdens to the people, then the people will naturally be rich; If the rulers get rid of selfish greed and act in the interests of the people, then the people will follow suit and form a simple atmosphere.
To "do nothing", it is necessary to remove the various "positions" of the rulers. Because rulers have selfish greed, they will take many evil actions. It will mercilessly exploit people and madly invade the outside world.
I sharply criticized the aggressive war of bullying and its initiators. He said: "There are roads in the world, but horses should be removed from dung; There is no way in the world, and it is born in the suburbs. Sin is greater than desire, disaster is greater than dissatisfaction, and resentment is not desire. " Chapter 9 means that when there are roads in the world, ordinary people can use horses to transport cultivated land; When there is no road in the world, horses will be requisitioned and rushed to the battlefield, so that ponies can be born in the wild. The reason for the war lies in the greed of the rulers, which not only caused social disasters, but also brought no good end to the aggressors who started the war.
Chapter 40 of German: "People's hunger is based on hunger. The people are difficult to treat because their political achievements are difficult to treat. The light death of the people is based on the thickness of their existence. A husband who has nothing to do with life is virtuous and noble. " It means that people suffer from famine because the rulers swallow too much taxes, so people go hungry. The reason why the people are difficult to rule is that the rulers are complex and like to do something, so the people are difficult to rule. People bring about their own destruction because the rulers have cleaned up the people's fat and paste in order to feed themselves, so people think that death is nothing. Only those who don't pursue the enjoyment of life are better than those who value their own lives too much.
Laozi said in the twentieth chapter of "De Pian": "Governing the country with righteousness, using troops with strangeness, and taking the world with no way." It means that fighting soldiers requires a surprise victory and often does not follow the routine. However, to govern the country, we must use correct moral concepts and laws, and apply the principle of "inaction" for positive and formal education.
Laozi said in Chapter 12 of the Chapter of Virtue: "A saint is always careless, but takes the hearts of the people as his heart. ..... saints are in the world, and they are confused by the world. The people belong to their eyes and ears, and the saints are all children. " It means that a good monarch has never been selfish. He regards the will of the people as his own will and the interests of the people as his own. In modern terms, it means "serving the people wholeheartedly". Saints care about the world and people, get rid of selfishness and greed, and integrate their hearts with those of people all over the world. Everything he says and does will attract people's attention and affect their ideas and behaviors. Saints treat the people equally and treat them as their own. This passage expounds the harmonious relationship between saints and people, and also shows the great desire of saints to save the world and educate all beings.
Third, the glorious history of "governing by doing nothing"
Laozi's "inaction" thought was used by the rulers to govern the world in the history of China, and made brilliant achievements. For example, the "rule of Wenjing" in the Han Dynasty and the "rule of Zhenguan" in the Tang Dynasty are powerful proofs.
According to historical records, Wendi still has the beauty of being close to the people and the virtues of kindness, tolerance and diligence. Take the people's heart as the heart and share the interest with the people. In the twenty-third year of Emperor Huiwen, palaces, gardens, chariots, horses and costumes were not increased at all on the basis of Liu Bang's reign, and everything that caused inconvenience to the people was abolished. Once Emperor Wendi wanted to build a terrace. He asked a craftsman to calculate that it needed several hundred kilograms of gold. Wendi said that "this is equivalent to the property of ten families, which is too expensive", so no construction was started. Whenever there are natural and man-made disasters and the border is restless, Emperor Wen will reflect on his moral essence and pray for repentance. He abolished the charges of corporal punishment and slander against the court and recruited people who could be trained. Emperor Wen of Han attached great importance to agricultural production. After he ascended the throne, he repeatedly issued a letter to persuade farmers to teach mulberry, set up three old people, filial piety and farmland according to the proportion of household registration, and often gave rewards to encourage farmers to develop production. At the same time, it also pays attention to reducing the burden on the people. It has twice "abolished half of the land rent tax", that is, reduced the land rent rate to 30 tax. Since then, the Han Dynasty has customized thirty taxes. Emperor Wen also issued a decree to develop the mountains and rivers originally owned by the state, thus promoting the development of farmers' sideline business and salt and iron production, which have a great relationship with the national economy and people's livelihood.
Emperor Wendi built the mausoleum, and the sacrifices were not made of gold, silver, copper or tin, but only earthenware; There are no tall tombs, and the mountains and rivers are kept as they are. Emperor Wendi's testamentary edict said: As long as people mourn for three days, marriage, wine and meat, and sacrifice are not prohibited. All the harem families and ladies-in-waiting below the lady were dismissed and placed at home.
Emperor Wen of Han adopted the principle of moral integrity and tolerance in the general plan of governing the country, and also carried out major reforms in the criminal law since the Qin Dynasty, abolishing the crime of libel, so that envoys could boldly put forward different opinions. The imperial edict abolished "blessing", "blessing" and "blessing" and replaced them with flogging. Emperor Jing also reduced flogging and abolished secret surveillance, so the prison affairs were simple and the oppression suffered by the people was significantly less than that in Qin Dynasty. When Emperor Huiwen heard that the prayer officer only prayed for him and not for the people during the sacrifice, he said angrily, Isn't this aggravating my sin? In the past, the former king never asked for his own blessing when offering sacrifices. Sacrifice to heaven in the future, don't pray for me
After Emperor Jing, the son of Wendi, succeeded to the throne, under the supervision of Dou Taihou, he still adhered to the theory of Huang Lao to regulate his body and mind and govern the country. At that time, people were simple and the world was rich. By the end of Emperor Jingdi and the beginning of Emperor Wudi, the society and the country were already relatively rich. Sima Qian recorded in the Historical Records: "Unless there is a flood or drought, people will eat enough for their families, and the treasury will have more goods and wealth." There is too much money in the capital to teach. The millet in Taicang is so rotten that it can't be eaten. "It can be seen that the Wenjing period was a peaceful and prosperous time with clear politics, economic development and stable people's lives. Therefore, historians call this prosperous historical period brought about by Huang Lao's theory of governing the world "cultural landscape governance"
Li Shimin, Emperor Taizong of Tang Dynasty, praised Laozi's "inaction" and founded the "Tang Dynasty". A book "Zhenguan dignitaries" recorded Li Shimin's valuable experience of respecting heaven and governing the country.
On one occasion, Wei Zhi played Li Shimin: "The king is highly valued by God, in charge of state power, and is highly respected. So we must be prepared for danger in times of peace, stay away from luxury and be simple. The monarch and his subjects have nothing to do, and they play the piano and bend the bow without saying a word (quoting Lao Tzu). Why bother, have a lot of things, manage a lot of things, try your best to do things intelligently, but deviate from the road of inaction? " . Li Shimin replied, "Great! I read your letter, stayed up all night and forgot to be tired. " ("Zhenguan politician, Jundao")
Li Shimin asked Wang Jue, the minister, "The later emperors were not as good as the former emperors. Why? " Wang Jue said: "The ancient emperors wholeheartedly advocated quietness and took people's hearts as their heart (quoted from Laozi). Later emperors ignored the harm to the people in order to satisfy their own desires. " Li Shimin replied, "Yes, what I fight for day and night is peace, so that nothing will happen in the world. Therefore, the corvee is not prosperous, the grain is abundant, and the people are happy. Governing a country is like planting a tree. Without shaking the roots, the branches and leaves will flourish. How can the people be unhappy when the king is quiet? " ("Zhenguan politicians are politicians")
In the second year of Emperor Taizong's Zhenguan reign, a minister said, "The summer heat has not retreated, and Qiu Lin has just begun. Please build a castle for yourself." Taizong replied, "I really can't live in a low and humid place, but if I agree to your request, the price will be too high." When Emperor Wendi wanted to set up terraces, he didn't do it because he cherished material resources. My virtue is not as good as Emperor Wendi's, but he spends more than him. I think I'd better forget it. " Or repeatedly please, finally emperor Taizong didn't agree.
In the second year of Zhenguan, there was a drought in Guanzhong. Emperor Taizong said to his courtiers, "The disharmony between floods and droughts is all due to the loss of virtue. If I don't repair my virtue, God should blame me. What's wrong with the people? They're poor! I heard that some people have sold their children, and I feel sorry for them. " So he sent an ancient counselor to redeem the children he sold and return them to their parents together with the gold treasures in the palace.
In the early years of Zhenguan, Emperor Taizong summoned courtiers and said, "A woman is claustrophobic in the palace, and her feelings are really satisfied. I need some people to help me with some cleaning work. What's the use of having so many women? " So more than 3,000 people from the harem and the imperial court were released from the palace to choose their spouses.
According to historical records, at that time, "the east is adjacent to the sea, and the five ridges in Antarctica are not closed, and the journey does not pay for food, so it is taken by road", which is praised by most historians. Western sinologists have never criticized Emperor China much, but they almost all praised Emperor Taizong and Li Shimin. In 633, 390 prisoners returned home after death and were ordered to die after autumn. They were all pardoned. Bai Juyi once wrote a poem praising Emperor Taizong's political integrity: "Three thousand dissatisfied wives leave the harem, and four hundred death row inmates return to prison." Du Fu also wrote a poem: "When you are in the position of Yao and Shun, make the customs mellow."
Fourthly, the practical significance of Laozi's "inaction" thought.
From what has been discussed above, we can draw a basic conclusion, that is, Laozi does not advocate inaction, but emphasizes that we must highly respect the objective laws of all things. Let nature take its course, that is, never do anything against the law on the basis of subjective will. In the pursuit of the unity of subjective desire and objective law, Lao Tzu attaches great importance to and especially emphasizes the leading aspect of objective law, which is very beneficial to prevent and overcome subjectivism, commandism, excessive behavior and impetuous mentality.
In this way, the true ideological value and great practical significance of Laozi's "inaction" theory are highlighted in front of us. In this way, Lao Tzu's thoughts are closely related to modern life.
In this way, Lao Tzu's philosophical foundation can be easily combined with some basic principles of Marxism.
Influenced by western culture, modern people are greedy for selfish desires, only knowing "advantages" but not "uselessness", blindly demanding from nature, "man can conquer nature", "demanding from nature", wantonly destroying the ecological environment and so on. The consequences, as Lao Tzu warned, "I don't know what's normal, I'm reckless."
Laozi's inaction is his ideal state of governing the country. In order to realize a natural and harmonious ideal society, we should advocate thrift, cherish people's wealth, accumulate more resources and reduce expenses, use resources harmoniously and effectively, be modest and strive for success, and make wise people reuse them, thus achieving international peace. Laozi's harmonious thought is of positive significance to the construction of a socialist harmonious society and an economical society.
Our conclusion is that Laozi's theory is a cautious, calm and natural behavioral science system. He not only talked about the time and space of what to do, what not to do, what to do and what not to do, but also talked about how to "do", including the dialectical and incisive proposition that less can do more and less can achieve great things. Laozi is the earliest great philosopher who opposed the excesses in the history of our country, the originator who opposed voluntarism, the master of dialectics, and the mentor of ideological understanding and performance art. Undoubtedly, he should be included in the excellent cultural heritage of the Chinese nation that we must learn and carry forward.
Now, we are entering a new historical period. A correct understanding of Laozi, in-depth study of Laozi, re-evaluation of Laozi, carrying forward Laozi's spirit and practicing Laozi's philosophy will avoid or reduce the occurrence of man-made social tragedies and man-made natural disasters, and will also promote the construction of spiritual civilization in China.