A brief discussion on Laozi’s Taoist thought of inaction

As one of the most important schools of thought in ancient China, Taoist thought was produced under a special historical background. The following is the content of the paper I brought about Taoist thought of inaction, welcome to read and refer to it!

Taoist thought of inaction Part 1

Abstract: "Inaction" is the most basic principle of Taoism One of the spirits is a spiritual state. The essence of inaction is "doing nothing but doing everything".

Keywords: Taoism; Wuwei

Wuwei is one of the most basic spirits of Taoism and a spiritual state. It is completely consistent with the value orientation of "Tao follows nature" Consistent. The spiritual realm of "inaction" is a direct reflection of the value orientation of "Tao follows nature". The essence of inaction is to conform to the changes of nature, so that things maintain their natural nature without artificial manipulation, achieving "doing nothing without doing anything".

? For the sake of learning, it is getting damaged day by day, and it is getting damaged again and again, so that it leads to inaction, inaction and everything without doing anything? ("Laozi" Chapter 48), Laozi believes that learning requires increasing knowledge every day. , and the Tao of the body should reduce selfish desires every day, damage them again and again, and achieve inaction. If you do nothing, you can do everything. If you don't do anything rashly, then there is nothing you can't do.

? Man follows the earth, earth follows the heaven, heaven follows the Tao, and the Tao follows nature? ("Laozi" Chapter 25), this is the main issue that Laozi talks about in five thousand words. The heaven, earth, and all things are created by Tao, and Tao must be based on the law and the highest principle, nature. If people want to follow the law of earth, heaven, and Tao, they must also follow the law of nature. Tao always does nothing but does everything. This "doing nothing but doing everything" is the embodiment of "nature".

In terms of personal cultivation, Lao Tzu advocates nature and inaction. ?So the sage follows his own body first, and his body exists outside his own body. It is not because of his selflessness that he can achieve his own selfishness (Chapter 7 of "Laozi"). Laozi believes that "inaction" means selflessness, not competing for the first place, and staying out of the world. Only by being selfless can we achieve our ideal goals. ?Born without being, doing without relying on it, accomplishing something without being able to live in it, being a husband with nothing to live in, so why don’t you go? ("Laozi" Chapter 2), "Wuwei" means not taking possession of something after it is accomplished, not relying on it, Don’t take credit, because if you don’t take credit, the credit will not be lost. ?Retire after success, this is the way of heaven? ("Laozi" Chapter 9), "Do nothing" means you have to achieve success and retire. This is the way of heaven. "The way of heaven is to win without fighting" (Chapter 73 of "Laozi"), "Husbands do not fight, so they have no worries" (Chapter 8 of "Laozi"). Inaction means not fighting. If you don't fight, you can win without causing harm. ?Consatisfaction will not disgrace, knowing stagnation will not perish, it can last for a long time? ("Laozi" Chapter 44), ?So contentment will always be enough? ("Laozi" Chapter 46), ?Wuwei? means contentment, knowing cessation, This way you will be satisfied for a long time. The sage has an impermanent heart and takes the people's heart as his heart ("Laozi" Chapter 49). "Wuwei" means having no selfishness of his own and taking the people's heart as his heart.

In terms of governing the country and ensuring peace, Lao Tzu used the idea of ??"inaction" to interpret his political philosophy. ?The people are hungry because of the high food tax. The people are difficult to treat because of the efforts made above. Do the people despise death because they are seeking to survive? ("Laozi" Chapter 75), Laozi said that in order to satisfy selfish desires, rulers do harm to the people and violate the laws of heaven, so they make the people hungry. The country is difficult to govern. ?The divine weapons of the world cannot be used. Those who use them will fail, and those who insist on them will lose them? ("Laozi" Chapter 29), which means that rulers adopt the principle of "doing something" to govern the world, so they will only fail. "Wuwei" refers to the principle of eliminating selfish desires, following the people's will, and following the way of heaven. ?The Tao is often nameless, simple, and although it is small, nothing in the world can achieve it. If the princes can guard it, all things will be in harmony with themselves? ("Laozi" Chapter 32), If those who govern the world can abide by the inaction of the way of heaven, then all things will be Self-obedience, self-education. ?If I do nothing, the people will be harmonious. If I like to be quiet, the people will be upright. If I do nothing, the people will be rich. If I have no desires, the people will be simple. If there is nothing to do and no desires, the people will be Hue, pure, wealthy and pure. ?To conquer the world, it is always necessary to have nothing to do, and even if there is something to do, it is not enough to conquer the world? ("Laozi" Chapter 48), ?Wuwei? means nothing, and does not create things that are against the people's will or against the laws of nature. Only when there is nothing, can we win the world. The world.

?Is it because the sage has no action that he has no failure, and because he has no persistence he has no failure? He assists the nature of all things but does not dare to do anything? ("Laozi" Chapter 64), "Wuwei" means obeying and assisting the development of nature without daring to interfere. .

Lao Tzu divides the Tao into the Tao of Heaven and the Tao of Man, which implies the comparison between natural laws and human laws. Lao Tzu said: "The way of heaven is to make up for the deficiency when there is excess damage." This is not the case in the way of man. The loss is not enough and there is more than enough. Who has enough to serve the world, only the Taoist. Therefore, Laozi advocates that the way of man should imitate the way of heaven and return to the natural nature of non-argument, non-talk, selflessness and inaction.

Zhuangzi inherited Laozi's thoughts and also believed that Tao is divided into "the way of heaven" and "the way of humanity". He clearly pointed out: "What is Tao? There is the way of heaven and the way of humanity." Those who are respected by doing nothing are the way of heaven; those who are tired by doing something are the way of humanity. ?Here, "无为" also refers to the natural meaning, while "无为" refers to the artificial meaning. Zhuangzi often used fables and metaphors to illustrate the natural and man-made. In his opinion, if a cow or horse has four legs, it is called nature; and if a rope is tied to the horse's head and the cow's nose is tied, it is called man-made. So he said: "There is no way to destroy heaven with man, no way to destroy life, no way to die for fame." To guard and not lose, does this mean to go against the truth? ("Zhuangzi Qiu Shui"), that is to say, do not use man to destroy nature, do not use fabrication to destroy life, and do not use limited gain to sacrifice for the name of infinity. To hold on so carefully without making any mistakes is called returning to the true nature. There is a fable in "Zhuangzi Yingdiwang": According to legend, the great emperor of the South China Sea is called Kan, the great emperor of the North Sea is called Hu, and the great emperor of the center is called Hun Chaos. Kan and Hu often got together in the land of Hun Chaos, and Hun Chao received them very kindly. In order to repay Hun Chaos kindness, Kan and Hu saw that it had no seven orifices, so they dug seven orifices for him. So they dug out one hole every day. After seven days, the seven holes were finished and Hun Chao died. The fable uses Kan and Hu to do bad things out of good intentions, emphasizing the natural inaction of heaven and opposing the imposition of human will on all things in the world.

In Zhuangzi’s view, people and everything in the world have their natural nature. However, people in the world often violate their nature and prefer artificiality, showing off their cleverness and cleverness, being obsessed with red tape, pursuing impetuousness and vanity, not only making things The authenticity has been lost, and the inherent natural nature of man has also been lost. In this regard, the article "Zhuangzi Horse Shoe" explains it in the most detail. The article "Horse Hoof" goes straight to the point, starting with the natural nature of horses. The horse's hooves can step on frost and snow, its hair can protect it from wind and cold, it can eat grass and drink water, and it can leap with its feet crossed. This is the true nature of the horse. Later, when Bole came out, he said: "I am good at managing horses." ?So the horses were branded, their manes were combed and trimmed, their hooves were trimmed, their heads were tied, and then they were tied together with ropes and braided together with fences. In this way, two out of ten horses died. three. Add to this the fact that they are hungry, thirsty, driven quickly, and trained endlessly, with the restraints of the yoke, bit, and reins in front, and the threat of the whip behind them. After such training, more than half of the horses will die. Bole manages horses, potters control earth, and carpenters control wood. The things they treat are different, but the result of their artificial creation using wisdom and skills is the same, causing the things they treat to lose their natural nature. In Zhuangzi's view, saints, bole and craftsmen all have different wisdom and talents, and it is precisely these wisdoms and talents that cause the loss of the natural nature of people and things. Therefore, Zhuangzi believed that the sin of the craftsmen was that they destroyed the simple nature of objects and turned them into utensils with their clever craftsmanship; the sin of Bole was that he destroyed the true nature of horses with his skillful horse-managing skills. The sin of the saint is that he destroyed human nature. From this we can realize the good intentions of Taoism which has always advocated "absolute sage and abandon wisdom".

In the fable "The Cook Ding Jie Niu" in "Zhuangzi, The Master of Health Preservation", the chef slaughters the cow for King Hui of Liang. He raises and lowers the knife with each move, as if dancing to the beat of the music. And it's easy and clean. King Hui of Liang praised him repeatedly and wondered why his skills were so superb. The chef talked about a lot of truths, but the secret to solving the problem is just eight words: "according to the laws of nature", "because it is natural", that is, following the inherent laws of things. It can be seen that the essence of Taoist thought of "inaction" lies in opposing arbitrary actions that violate human nature and the laws of nature.

Its purpose is to eliminate the opposition between man and nature and achieve the harmonious unity between man and nature.

We can see that Taoism advocates inaction and always strives to eliminate two oppositions in real life: one is the opposition between the normal laws and laws that violate human nature in real society and human nature; the other is the reliance on The confrontation between arrogant people with limited knowledge and nature that is free and inactive. Zhuangzi advocated "Don't use your heart to contribute to Tao, and don't use people to help Heaven" ("Zhuangzi: Great Master"), which means that you should not use your mind to violate the way of nature, and do not use human creation to help nature, or even destroy nature. But in the real society, people often think that they are the masters of the world by relying on very limited and one-sided knowledge and relying on modern science and technology that they have almost no control over. In order to pursue their own development and satisfy their ever-expanding needs for fame and wealth, people unscrupulously plunder nature and arrogantly threaten to conquer nature, thereby destroying the ecological balance of nature, causing serious pollution of the environment, and even directly threatening human beings themselves. survival. This is the inevitable result of violating the way of nature and not acting according to the laws of nature. It is exactly contrary to the Taoist idea of ??"natural inaction".

References:

[1] Chen Guying. "Comments and Comments on Laozi" Zhonghua Book Company, 1984 edition.

[2] Chen Guying. "Modern Annotation and Translation of Zhuangzi" Zhonghua Book Company, 1984 edition.

Essay on Taoist Thought of Inaction 2: "A Brief Discussion of Laozi's Thought of Inaction"

Abstract: The times give rise to thoughts, "Inaction", as the core content of Laozi's thought, is created by the combination of special historical circumstances and personal life experience. "Inaction" itself seems to be unfeasible, but when it is raised to the realm of "nothing is not done", "inaction" plays an immeasurable practical significance all the time and everywhere.

Keywords Laozi; doing nothing; doing everything

?Wuwei? made Laozi successful and supported Taoism. ?If you do nothing, then everything will be cured??? If you understand the four principles, can you do nothing??? The Tao is always inactive and everything will be done?;

1. "The times create ideas"

The idea of ??"inaction" is generated under a special historical background. "The times create heroes", and the times can also create great ideas. Lao Tzu lived in the late Spring and Autumn Period. During this period, the public land system of the "well field system" gradually collapsed, and private land with a private nature emerged, breaking the original economic order. This is the economic basis for Laozi’s thought.

At the end of the Spring and Autumn Period, there was no actual commerce, and land became the only guarantee of production and life. So what does the distribution of "private land" mean? That is: endless frequent wars are launched to compete for land. This It can be used as the social basis for the emergence of the idea of ??"inaction".

This was the era of slave owners. The nature of class made the rulers plunder the people's fat and fish and meat from the people to satisfy their own luxurious life and make the people miserable. This is the political environment in which the idea of ??"inaction" emerged.

In addition, personal life experience plays an important role in the formation of his thoughts. On the one hand, I live at the bottom of society, and he is the most severely oppressed. The bad nature of "not resisting, not asking for extravagantly, and accepting things as they come" was most directly revealed, and his life circumstances contributed to his thoughts; on the other hand, Laozi's rich knowledge reserves and extraordinary life experiences also gave rise to his thoughts.

2. Feasibility study of the idea of ??无为The combined explanation means to be objectively still, motionless, and allowed to develop freely. This is our understanding, but what does Laozi's "inaction" mean and is it feasible?

From a sociological perspective, it is not feasible. ?Humans are people in society, and society is composed of people? As social animals, many of the needs of people in life can be realized through exchange. This is the embodiment of social efficiency. It is impossible and unnecessary for us to demand a state of self-sufficiency.

In this way, we will naturally interact with other people, things, and things, which is what we now think of as communication, that is, "being". Therefore, "Wuwei" as an ideal is not feasible.

From an anthropological perspective, this also has no basis for argumentation. "Existence is reasonable", and human existence also has its inevitability and rationality. Since his birth, he has played a certain role in society and assumed the responsibility of people living in this world, that is, as a person. From this perspective, it is not difficult for us to understand its infeasibility.

Since "inaction" is not feasible, then how should Laozi's "inaction" be defined? We can find good examples by reading through the original text. Laozi's "inaction" exactly expresses: Everything has the meaning of "doing something" and "doing something".

"Inaction" is the core idea of ??Laozi, but it has a dialectical relationship with "Wuwei". On the one hand, "nothing" provides a good psychological foundation for "everything". "Inaction" does not mean doing nothing, but to maintain a peaceful mental state of "no desire", "no seeking", and "no struggle". If you don't value the virtuous, the people will not fight; if you don't value the rare goods, the people will not fight. Don't be a thief; don't see what you want, so that the people's minds are not in chaos. ?, ? often makes the people ignorant and desireless, making the wise men dare not do anything. If you do nothing, then everything will be cured. If you truly do not want to take it without taking it by force, only by maintaining such a mentality can you subjectively obtain a carefree life, and at the same time achieve the subjective goal of "treating everything" objectively. The appeal can be said to kill two birds with one stone; on the other hand, when Lao Tzu sets "doing nothing" as an ultimate goal, he inevitably needs to take "doing nothing" as a premise and limiting condition.

"Wuwei" can be understood as "Wuwei" from three aspects. They are the original intention, the process and the effect of the thought of "Wuwei".

From the perspective of the generation process of the idea of ??"inaction", we still cannot get rid of the shackles of "action". In the second chapter of "Laozi", "inaction" was first proposed. "Wuwei" means "doing nothing", "doing things without saying anything", "doing things without saying anything", "being born without being", "doing things without relying on them", "achieving without being able to live". This is Lao Tzu's preliminary explanation of "inaction". ?Hu Weifu lives, is it because he does not go?: Wei, only, as long as; Fu, negative adverb, means not; residence, possession, control; yes, pronoun, this, the pronoun of "youwei"; with, therefore; No, negative adverb; go, leave. The whole sentence can be understood as: Only if you don't possess, don't control, and don't take credit, this kind of behavior will exist forever. It starts with "inaction", but ends with "doing": always doing nothing and doing everything.

Judging from the effect of the thought of "inaction", Laozi's thought did not have much effect at that time, but it played a positive role in subsequent dynasties. Emperor Gaozu of the Han Dynasty was well aware of the people's fear of a displaced life and their yearning for a stable life, so the first real implementation of the idea of ??"inaction" appeared in the vast history of China. Later Emperor Wu of the Han Dynasty, Emperor Jing of the Han Dynasty, and later emperors of the Tang and Qing dynasties all interpreted this idea very well.

3. Modern Interpretation and Application of Wuwei Thought

If you pay attention to our country, it is not difficult to see the role of Wuwei Thought in promoting national plans, especially in policies that benefit the people. and education.

In terms of policies to benefit the people, the reform and opening up in the late 1970s and early 1980s opened the country, and the reform of state-owned enterprises in the 1990s opened the chain for the free development of enterprises. Tax and fee reform, direct subsidies to farmers, minimum living standards for urban residents, and the implementation of employment policies are also intended to ensure people's basic living standards. In this regard, many people will think that this kind of intervention is contrary to the spirit of non-interference, non-participation, non-possession, and non-control of Wuwei. This is a misinterpretation of "wuwei". The real "wuwei" does not deny intervention, but emphasizes that such intervention should comply with public opinion and ensure people's livelihood. "Being like inaction in the midst of action" is the highest state of "action".

The same is true for education. Education is for people. A good education method is to respect the psychological appeal of the educated, rather than blindly using fixed models to process so-called talents.

As told in a novel called "Oliver Twist", children's growth should be "let nature take its course", which is also in line with Lao Tzu's "inaction". Modern society pays more and more attention to the cultivation of personality. From small families to large national policies and regulations, they are planning a more humane and demand-oriented future path for children's education. Just let nature take its course. This is the confirmation of Laozi’s thought in the educational field.

Lao Tzu is everywhere in life, and Lao Tzu is everywhere in life. Life is to do everything in the psychological state of "doing nothing". In the past, we have achieved one thing: the sky has become clear, the earth has been peaceful, the gods have been spiritual, the grain has been full, and all things have been fulfilled. If you get one, you will be able to live, and if you have one, the princes and kings will think that the world is chaste? [ 2] Chen Daixiang. Another Interpretation of Laozi’s Wuwei Thought. Journal of Xiangtan University [J] 1996(1)

Paper 3 on Taoist Wuwei Thought: "Talking about Taoist Wuwei Thought"

Abstract: The thought of Wuwei is one of the most important categories in the entire Taoist academic system. Starting from it, Taoism constructed its own theoretical construction on many aspects such as outlook on life and social form, which had a profound impact on that time and later generations.

Keywords Wuwei; Taoism; "Laozi"

As one of the most important schools of thought in ancient China, Taoism occupies an important position in the overall construction of traditional Chinese culture and its influence on later generations. An important position. Focusing on the core categories of Taoism such as "Tao", "Nature", and "Wuwei", through continuous interpretation and interpretation of its own theoretical system in different historical periods, Taoism has made great contributions to the cultural and social processes of China and even the world. all exert a significant influence. Among the many ideological viewpoints contained in Taoism, "inaction" is one of the most basic and important categories in its entire theoretical system. This article attempts to give a brief interpretation of the Taoist thought of "Wuwei" by analyzing the meaning of "Wuwei" itself and discussing the outlook on life, social form and contemporary influence it advocates.

1. The specific meaning of "wuwei"

As one of the most important categories in the Taoist ideological system, the concept of "wuwei" has been mentioned many times in relevant original Taoist works. Among them, "Laozi" has 12 mentions of "inaction". As shown in Chapter 3, it is the rule of the sage: empty his heart, strengthen his belly, weaken his will, and strengthen his bones. It often makes the people ignorant and desireless, and makes the wise men dare not do anything. If you do nothing, everything will be cured. ?It can be seen that this is an explanation of the method and function of "Wuwei". If the specific laws of "Wuwei" can be followed reasonably and appropriately, the ideal state of universal governance in the world will be achieved. Since in the Taoist ideological system? Wuwei has such an important role, so what specific meanings does it have?

Literally, Wuwei is the negation of Weiwei, and the surface meaning it conveys seems to be purpose. People are being asked to do nothing and do nothing, but that is not the case. "Inaction" does not mean "do nothing", but tells people to follow more natural laws and the development laws of things in the process of acting, respect the nature of things, and not to override personal will over the laws of nature, which leads to Things happen that go against your original wishes.

Therefore, it can be seen that the thought of "inaction" actually mainly includes two aspects: following the laws of nature and respecting behavioral norms, that is, advocating the way of heaven and the way of humanity. As for advocating the way of heaven, there are already "Tao follows nature" in "Laozi", "Heaven and earth produce all things, but they are born but not existing, they are made without relying on them, and they grow without killing" and other narratives. The emphasis is on asking people to respect the laws of nature. Maintain the harmonious state between humans and nature. In terms of advocating humanity, Taoism also puts forward the argument of "supporting the nature of all things and not daring to violate it", that is, the mutual activities between human beings should also follow the rules of conduct and be as natural and inactive as the way of heaven.

Only by complying with this principle and simplifying the complicated social system can we maintain simple folk customs and achieve the purpose of maintaining social balance.

2. The outlook on life advocated by “Wuwei”

To discuss the outlook on life advocated by “Wuwei” is actually to study the impact of this idea on individual life in society. Impact and significance. There is this statement in Chapter 25 of "Laozi": "There are things mixed together and born innately." Silent and lonely, independent and unchanging, walking without peril, she can be the mother of the world. I don't know its name, but its name is Dao, and its strong name is Da. The big day is called passing, the passing day is said to be far away, and the far away day is called reverse. Therefore, the Tao is great, the sky is great, the earth is great, and the king is also great. There are four major ones in the domain, and the king occupies one of them. Man follows the earth, earth follows heaven, heaven follows Tao, and Tao follows nature. ?Laozi believes that "man follows the earth, and the earth follows heaven". The way of humanity should be unified with the way of heaven. Since the way of heaven is natural and inactive, then the way of humanity should also follow the original laws and development trends of things, avoid human interference and obstruction, and achieve Humane "inaction". This view has undoubtedly had a profound impact on people's attitude towards life, because "inaction" should conform to nature, so more metaphors indicate that people should be content with the situation.

The outlook on life advocated by "Wuwei" is also reflected in "Keep the soft and defend the weak". In ordinary people's way of thinking, when strength and weakness collide, the former often defeats the latter, but in Taoist thought, it is exactly the opposite. Chapter 78 of "Laozi" contains: "No one in the world is soft and weak as water, and no one who attacks the strong can win, and there is no easy way." The weak defeats the strong, and the soft defeats the strong. Everyone in the world knows and cannot do it. To sum up, "the weak defeats the strong". In Laozi's view, weakness is the principle that is most consistent with heaven, and it is also the most advantageous position that people can be in when doing things. Weakness is not only reflected in the body and energy, but can also be applied to thinking and behavior. It is precisely because of the infinite vitality contained in weakness that people have more flexibility and adaptability in the process of thinking about problems, and get rid of the dilemma of rigid thinking and brain restraint, thereby achieving a more stable situation.

3. The social form advocated by 无为kingdom. The relevant content of this social form is described in Chapter 80 of "Laozi": "A small country with few people." There are hundreds of weapons but they are not used, and the people die again and do not move far away. Although there are boats and carriages, there is nothing to ride on them; although there are armor and soldiers, there is nothing to display them; they have people re-knotting ropes and using them. Enjoy your food, enjoy your clothes, live comfortably, and be happy with your customs. Neighboring countries look at each other, hear the sound of cocks and dogs, and the people do not interact with each other until they grow old and die. ?

It can be seen that Lao Tzu has a detailed description of his ideal kingdom of a "small country with few people". In this social form, the people live and work in peace and contentment, the folk customs are simple and honest, and the development of society follows nature. The ideal of inaction. However, the idea of ??this model has always been accompanied by a lot of controversy.

It is undeniable that the Taoist ideal social form of a "small country with few people" has its own unique value demands, but when combined with reality, it is a closed and unrealistic utopian kingdom. The foundation for the establishment of this ideal society was the low productivity, poor material conditions and simple lifestyle at that time. The extreme lack of material conditions will inevitably lead to the flow and uneven distribution of resources, resulting in a series of social phenomena such as plunder and class differentiation. From a practical perspective, this social form has inherent flaws. But this does not mean that the social state of a "small country with few people" has no guiding significance for the formation and evolution of our society. At the level of value guidance, it still puts forward an ideal social goal and leads people's value orientation. From this level, the emergence of this social form still has an important impact on the construction of our previous social form.

IV. The influence of Wuwei thought on contemporary times

Although Wuwei thought appeared in classics more than two thousand years ago for people to learn from, it is now To this day, its influence and connotations still have many positive meanings for our current society.

In the history of mankind, especially the development of the past two hundred years, with the completion of a series of far-reaching events such as the industrial revolution, electrical revolution, and information revolution, our civilization has surpassed Any similar cycle in history. Today, we are surrounded by huge material civilization. While life has become faster and more efficient, some unexpected problems have also arisen.

In the rapidly developing modern world, our material civilization has become more advanced than ever. But behind this crazy development, to a large extent, it comes at the cost of violating the laws of nature. As the harmonious relationship between humans and nature is gradually broken, the penalties and potential dangers humans face from nature are also increasing day by day.

How to resolve the contradiction caused by this deviation from the objective development laws of things. As the Taoist thought of "inaction" emphasizes, if we can achieve "non-struggle" and "inaction", and be content with a low status like water, we can actually achieve the effect of "doing nothing and doing nothing" in "Laozi". And if the ideas of "honoring the soft and guarding the weak" and "being humble and not fighting" can be deeply rooted in everyone's thoughts, then the current sharp contradictions between people in modern society and between people and nature can be solved. be effectively alleviated, thereby achieving the purpose of maintaining social stability and harmonious development. Therefore, "Inaction" has positive and far-reaching practical significance for the current social development.

References

[1]Zhao Fujie. Theory of Value in Traditional Chinese Philosophy[M]. Beijing: People's Publishing House, 2009.

[2]Chen Gu Ying. Laozi’s Notes and Translation [M]. Beijing: The Commercial Press, 2003.

[3] Fan Zeng. Laozi and Zhuang Xinjie [M]. Shanghai: East China Normal University Press, 2005.