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老子論人與自然

摘要

      本篇論文的問題意識，由此一個提問所引發：「『人』與『自然』究竟為何種關係？」

不過，論及「自然」的概念，相當容易使人聯想「自然界」、「大自然」等相對於人們之外的客觀存在。然而，本文所要討論的「自然」的概念，是進入《老子》的思想之中，以老子使用「自然」這個辭彙所包含的內容作為基礎，思考「人」與「自然」的關係。

因此，首先必須考慮老子思想出現的背景，即中國哲學所關注的焦點進行思考。中國哲學關注的焦點往往與「人」相關，思考著人如何過生活，發展出來的思想不是單純的學說、理論，而是可以落實於生命之中、身體力行的準則。

也就是說，老子思想的出現，在於他所面對的環境，一個動盪不安的時代，並且已有豐沛的經典學說。老子思想的養分，取材於諸多豐富的思想，但他並不固守於其中，而是以一個全新的角度去面對週遭的問題，提供不同的思考模式與解決之道。老子提出一個全新的「道」概念，以「道」作為一切萬物的根源，以及萬物變化所依循的準則。因此，「道」是一個形而上的概念。老子並且提出「人法地，地法天，天法道，道法自然」的思維，依循其脈絡，「人」在向有形質的地、天效法的同時，「人」就是在效法「道」、在效法「自然」。

本篇論文內文的開始，為第二章，將針對「自然」的意涵進行考察，發掘《老子》中使用「自然」的意義。在第三章中，從「道法自然」之中，理解「自然」乃「道」的自然呈現，因而「人」在「道」之中，可理解為「人」在「自然」之中，因此，「人」與「自然」是不可分的。在第四章中，思考「自然」意義在人事上的呈現，由「無為」、「虛靜」、「柔弱」的意涵中，理解順乎「自然」的價值取向；並在「道」的規律性意義之中，理解萬物之「復」、「反」的動態活動而發展出的生命觀。最後在第五章中，延伸「自然」的意義，思考老子對於「文明」的諸多反思，經由「有為」的反省，體現「無為」的重要，進而，在「人文」與「自然」的對反差異之中，思考消解的進路。

關鍵字：老子、道、自然、人、道法自然、反、復、無為、有為

Abstract
　

Whenever we mention the concept of Tzu-jan^* and its common English translation of nature, we too often mistakenly associate it with the notion of the natural world or nature as opposed to man-made civilization. The notion of Tzu-jan in this thesis is developed along the lines of Lao-Tzu’s philosophy as laid out in the Tao Te Ching, especially in connection with the relationship between mankind and the Tzu-jan.

Therefore we must initially consider the backdrop from which Lao-Tzu developed his thought and the focal points of Chinese philosophy as a starting point for our reflections. The starting point for all of Chinese philosophy begins with the concern for the human condition. It considers how people should best live with the resulting thought that is developed from this consideration not merely an abstract theory or doctrine, but something that should become applicable in the pursuit of the best possible life.

Lao-Tzu’s thought was a product of turbulent times and his reaction to them. The Tao Te Ching has thus become one of the classic books of Chinese philosophy and literature. Lao-Tzu nurtured his thought in creating an entirely new outlook to the problems that engulfed his world at the time, providing his and later generations with a completely new thought paradigm as well as a way of resolving age-old problems. Lao-Tzu provided us with a new notion of the ‘Tao’ which became the source of all creation as well as the constant standard in a world of flux. The Tao thus became a metaphysical concept. In developing this thought, Lao-Tzu also set forth the notion that ‘Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Tzu-jan.” Looking at this line, we see that mankind is placed on terra firm, and we model ourselves simultaneously after the earth and heavens; as the progression continues we thus see the link between mankind and the Tao, which in of itself is Tzu-jan.

In chapter two of this thesis, I take a look at the connotations of the term ‘Tzu-jan’ in trying to uncover Lao-Tzu’s meaning of the term. In the third chapter, I then proceed with finding the connection between Tao and Tzu-jan. This is because we can better understand mankind’s place in Tzu-jan through our place in the Tao, as mankind and Tzu-jan are inseparable. In the fourth chapter, I consider the meaning of Tzu-jan in the realm of human affairs through Lao-Tzu’s notions of ‘wu-wei’（無為）, quietness and weakness in coming to an understanding of the term’s value orientation.  In trying to better gauge the meaning of the Tao in its role as a constant standard, we need to understand ‘reversal’(fan反) and ‘return’ (fu復) and the resulting view of life it gives. In the final chapter, we extend the meaning of Tzu-jan and consider Lao-Tzu’s thoughts on civilization as well as his reflections on taking action from which he developed the importance of ‘non-action’ or ‘wu wei’ （無為）. Finally as we are faced with a seeming impasse between humanity and Tzu-jan, I would like to offer possible solutions to help overcome this.

Keywords: Lao-Tzu, Tao, Tzu-jan, Mankind, Tao is Tzu-jan, Reversal (Fan反), Return (Fu復), Non Action (Wu Wei無為), Taking Action (You Wei有為)