论韩非子对道家思想的变异和革新（On Han Fei of Taoism variation and innovation）

1、论韩非子对道家思想的变异和革新（On Han Fei of Taoism variation and innovation）On Han Fei of Taoism variation and innovation - Consumer Guide - China Science Citation Index database Chinese Science Citation Database Chinese science citation index contains Science CitationIndex (SCI), The, Engineering, Index (EI), In

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4、ionYinchuanjieSchool of Arts, Shanghai UniverAbstractTo Han Fei is the master of Legalist school, but his thought and Taoism (here Lao Tzu) very close relationship. Han Fei to Lao Tzu of Tao and Xujing inaction, a concept and philosophical concepts of disguise self transformation, put these concepts

5、 into spell their own theoretical system, to find the philosophical foundation for his magic theory.Key words Han Taoism (Lao Tzu) variation of thoughtBiography: Yin Chuanjie (1979 -), who is from Anhui, Fengyang, is now a master of 2007 degree in ancient literature at the school of literature, Shan

6、ghai UniverHis public words, Han Fei like forms of spell learning, which belong to the old yellow, and han zi cited Shengmo, everything, that is, the very miserable He less well, both in the original moral of Italy, and Lao Tzu profound. Tao is the Lao Tzu, obviously, Taishigong has seen the Han Fei

7、 thought and the Taoist especially close ties between the Lao Tzu thought. Any theory is not an isolated existence, and there are undeniable sources of it. The theory of the pre-Qin philosophers is even more so. Whether it is in the system of Han Fei spell Tao and Xujing inaction and disguise, or na

8、me concept, and Lao Tzu thoughts are inextricably linked. The concept of the inherent philosophy of Han Lao Tzu should be reformed, adding new quality, provide the philosophical basis for his theory of rule of law. In this paper, the author will focus on the transformation of self Lao Tzu Hanfeizi t

9、houghts, and the transitional theory necessary for series two thoughts of philosophers is roughly speaking.First, find the philosophical basis: change of TaoTaoism is an extremely important component of the philosophical system of pre Qin philosophers, and it is an original philosophical concept. In

10、 Lao Tzus philosophy, Tao has rich philosophical connotations. Lao Tzu discussed a lot about the word, the way, very Road (Road), Yuan Xi, like the ancestor of all things. I do not know whose son, like the emperor before. There is a combination of things, birth, birth, birth, birth, two, two, three

11、life. Therefore, Lao Tzu Tao is the origin of the universe, is a philosophical concept from the complex universe Vientiane abstracted. However, Lao Tzu said, Tao Sheng, Naruto No, the shape of things, the potential to become. Therefore, all things have no respect for the Tao, but Guide. Hold on to t

12、he ancient ways, to resist the present. To know the beginning of the ancient times is called the discipline of the tao. It is not difficult to see that Tao has a certain regularity, and people can grasp the Tao hidden in all things, to resist the present and have, and know the beginning of the ancie

13、nt. Therefore, the Lao Tzu Road, is a very important and very complex philosophical concept, refers to the ontology of the universe forever all blend into one harmonious whole, the universe is the source of endless movement and opposite principles of transformation.It is from the road of Han Fei, to

14、 find the philosophical foundation for his theory of rule of law. He thought, the Tao, the beginning of all things, is the beginning of the world. Without doubt，Tao, the beginning of all things is the concept of Lao Dao, a generalization of the origin of tao. And the period of the non is a derivativ

15、e of Lao Zis Tao, and Tao has a new connotation as a criterion of judgment. The Enlightenment from the origin of Han Feis attribute jumped it and become the standard of judgment, by extension, should also be in the fields of social life with such standards, the emperor Zhi Ji (the Ji implicit law) t

16、o know the good defeat of the end is a theoretical basis.Han Fei also deliberately and Laozi diametrically opposite direction of thinking for the rule of law to build a reasonable theoretical foundation. Such as:All managers, Fangyuan, long, coarse and hard brittle points also. It can also define an

17、d enlightenment. The theorem of survival, there is life and death, there are ups and downs. When a man has a thing to live, a man dies, he dies at first. Often, no you, no theorem. It is impossible to do so. The sage theory for weeks, strong character is Tao, then on.I believe that the universe is f

18、rom the Tao to all the embodiment of the process, is from a source of the birth of all things in the process, that is, he said, Tao Sheng a, life two, two Sheng, three, three things. Han Feis thinking process is from a long, coarse, hard and brittle, reason to theorem that lurk in all things behind

19、the Tao, which is the abstraction process from the source to all things. By analogy, the huge social things also need the maintenance of law. The seemingly simple change in the direction of thinking is the root of Han Feis search for law. The establishment of the rationality of law is the basis of H

20、an Feis rule of law, and the interpretation of Dao is the foundation of this law.In Han Feis view, law is not static. The explanation of the change of Tao and Tao provides a solid and strong philosophical basis for his theory of reform. He said in Lao xie:Therefore, the researchers also. Everything

21、is different, but as to the theory of everything, we have to have to, so impermanent; exercise; exercise is angry to death impermanence, intrinsic Yan, magic weighed, all the waste Xing yan. All the feelings of the Tao: no system, no shape, weak, at any time, and accordingly. No man can ever succeed

22、.The Tao is the most essential thing behind the theory of all things. It is to be changed, impermanence, impermanence, weakness, at any time, corresponding to reason. The road with the changes specific to the philosophy of social life, political thought has deep philosophical roots, so there will be

23、 on the world of things, dare to innovate, because the and story because in the world, while preparing for something and something different the world is different, something different is prepared change political theory.Since there is Tao in the field of nature, is there no Tao in the social and po

24、litical field? The Tao is not visible, in the unknown, so Jungui unique Rong ming. The different, under the name. The monarch is famous for his name, and the official is in the same shape, shape and name. One way, and name first.,. Therefore, the saints take one to silence, so that the name itself,

25、make things custom. Xujing road of love is nothing, Han Fei here said the Tao is the dominant operation, is a virtual inaction attitude, strategy and means of system approach to control subjects. Known as Han Feizis art.Therefore, Han Feizis explanation of Dao not only provides a philosophical basis

26、 for the rationality of the rule of law, but also lays a philosophical foundation for the theory of the governance of the monarch.Two, use: virtual inaction changeLao Tzu believes that the key lies in the governance of the country Xujing inaction, think less unselfish, comply with nature, do not act

27、 recklessly, nuisance harm people, I want nothing, and the people; Im quiet, but people from being; I have no work, and people become rich; I have no desires, and the people from the park. Only to the virtual extreme, Shou static Benedict in order to all things and do, I see the complex. In order to

28、 grasp the law, Hou Wang only Inaction can be all without exception, in order to take the world as if nothing, so Lao Tzu advocated no words of teaching, inaction benefits.Han Fei injected the soul of the art in the inaction. Yang in the said: the right to see, also in wuwei. Solidify it in all dire

29、ctions, in the center. The sage holds, and the four sides do. Treat it as it is and treat it as it is. The four seas hide the way, and the Yin see the yang. The husband and the woman, each has the suitable, the timber has the application, everywhere is suitable, therefore, the upper and lower does n

30、ot do also. The way of the saints, to the wisdom of the clever , so the saints take one to silence, so that the name of self proclaimed, make things custom. From the discussion of Han Feis many is not difficult to see that the deficiency of inaction is controls the subject attitude of the strategy,

31、the monarch himself first calm, do not show their likes and dislikes, not to show their wisdom, to brake, and then use the method of system make the job best, its security. Han Fei is not really going to inaction, its purpose is to have a choice for the monarch subjects, and then system. In this pro

32、cess, the monarch to listen, to appoint, after the need for punishment, and its purpose is to realize the inaction.Lao Tzu is completely conform to the natural inaction, and not what specific measures, is a completely standardized theory. Han Fei pointed out a road to practical politics for this the

33、ory. It is in the hands of Han Fei, Xujing inaction became monarch can actually use the strategy, and has completely evolved into controls the Liege safe operation.Three: the change of form nameThe relation between shape and name has always been one of the controversial subjects in the pre Qin Dynas

34、ty, and has been mentioned in the works of various schools. The two special terms used by the scholars of the Qin Dynasty are shape and name, especially the first Qin scholars. Shape refers to the form of foreign objects, refers to the objective things, and the name is the name.Although Lao Tzu did

35、not explicitly put forward his theory of name and form, he could still see his name and form in his fragmentary writings. The author is the road to road, very road; name, very name. In addition, there is also a hybrid of things, congenital birth. I do not know its name, strong character is Tao, call

36、ed to. Say die, say far away, say no. Many, each to its roots. It said, silent static report, it said, often, often called Ming. I do not know how often I make a fool of myself. Obviously, in Lao Tzu thought, form is a collection of mysterious, unable to grasp the connotation, is unable to use the n

37、ame to refer to the name refers to the shape just one aspect of the nature of name and form no strict correspondence between.The transformation of the Han Lao Tzu name cannot be words form the idea, he Shens thought system inheritance, and made out of a play, the same process and methods. In a way,

38、to a full material, led by name on object migration. Therefore, the saints take one to silence, so that the name itself, make things custom. . The empty and quiet waiting, have also made it self is ture. Things are fixed, a lean material migration is to say, if the name can correctly reflect the obj

39、ective things, the nature of things will determine the name; if not correctly reflect the objective things, the nature of things is vacillating. A rule of name needs conformity with what it refers to. Then, how can we achieve agreement in the political sphere? You have to live up to the name. The sp

40、eaker since the name of something from the shape of a main talk, the governor, the course of work , and an Tong , homework and punishments are born. As such, in order to urge the subjects do real to meet his own life name, and then according to the monarch name to investigate the merits and demerits

41、 of the work and exercise. Handle in a statement: the people who want to ban rape trial is legal, and also said. As a Minister Chen, Jun he granted. Work when it happened when his words, then reward power; its improper things, things improper words, there is a penalty. It is the best interpretation

42、of the name of the emperor.At the same time, Han Feis name and shape have a very strict corresponding relationship, the subjects are both no more official and meritorious.,Also not to speak and inappropriate. More officials die, unjust crime is a severe punishment for those who do not conform to the

43、 name. There are too extreme shortcomings in this discourse. It is impossible for the officials to perform their own duties in order to make the names perfectly consistent, and it is also impossible to realize the mutual assistance between different departments in modern society. But after all, Lao

44、Tzu unpredictable system of a relationship between a big step forward, and give a clear idea of the operation to match.Four, good for the transformation: in disguiseDisguise is Lao Tzu for philosophical interpretation of the impermanence of life: misfortune, the blessing of the hill; Fu Xi misfortun

45、e underlies. Who knows? Neither is it. It is a strange thing, and a good one is a monster. The people, the day long solid. Lao Tzu profoundly reveals the transformation of social life and the phenomenon, but not for the transformation of the way in which and under what conditions.Han Fei developed t

46、he thought of Lao Tzu greatly at this point:Woe is to man, but fear to fear; to fear is to do straight; to direct is to think well; to think well is to reason. The line end is straight, no evil; no evil, as life. Gu Yue: misfortune blessing of the forest.Blessed are those who are rich, and rich food

47、 and clothing; to food and clothing is beauty; beauty, proud heart; proud heart, for he abandoned the science and. For he is dead, Yao is not moving; abandon, success. But the curse was born blessed, Gu Yue: Fu Xi disaster of.Visible from above, and transformation of Han Feis theory of life from the

48、 reality of foundation interaction in psychology and behavior, a logical reasoning process of convincing. The psychological and behavioral process and transformation thought this also let Lao Tzu mysterious real life into reality. At the same time, Han Feis magic system, it is not difficult to see t

49、hat fate transformation also reflected the important role of law, and through the transformation of the fate idea of transformation into spell system. Because, people have trouble, fear the heart will eventually turn into trouble, because Fu; law, behavior will be debased death to punish Yao Fu, eve

50、ntually turned into a disaster.Han Feis rule of law thought is a huge and strict system. In order to lay bare the legal coat of his theory, Han Fei spared no effort to reconstruct their theory and tried to use it for himself. The relationship between Han Fei and Taoism is the most close to the theor

51、y of rule of law one, from the Legalists of interpretation, rationality of law and rule of thought has a solid philosophical foundation; emptiness inaction, disguise has also been incorporated into Han Feis spell in the system; system is the effective prescription Lao Tzu form name thought out of th

52、e. It is not difficult to draw the conclusion that the influence of Taoism on Han Feis rule of law is most remarkable among the philosophers of pre Qin period.Reference：1 Han Feizi, Chen Bingcai, Zhonghua Book Company, 2007 EditionTags: literary papersRelease: bianjibu classification: | consumer gui

53、de | comments: 1 | References: 0 | browse: 434Click here to get the TrackBack reference address of this logRelated articles:On Cao Caos multiple personality (2008-12-28, 20:8:48)The figurative expression of speed words in Classical Poetry (2008-12-18, 22:43:45)Deep analysis of the images of boys and

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56、zation of society, science and all things. Of course, we can also say that the legalist thought comes down to the Tao of Lao tzu! However, we must see that the legalist school itself is a specific way, and his main source of motivation is the situation in all aspects of the social system. His though

57、t is a reasonable refinement of such a system of human society, it is like a small scientific and technological achievements for the overall system requirements as the most basic technology (such as building science to the engineering technology as general). I do not know such words, say clearly do not understand.Of course, this is my personal understanding.User: I love BuddhaComment:Name (*)mailboxSite linkVerification (*)Text (*) (message length: 1000)Remember, I