First, valuing life: getting what you want

The first characteristic of Qin Taoist thought is that it opposes suppressing desire and advocates guiding lust. On the same point of Taoism's rebirth and respect for life, Qin Taoism raised the question of how people treat lust. Lu's Spring and Autumn School wrote the article "Lust" and said: "People are born with greed and lust, and desire and affection." Think that in the face of lust, there is no need to avoid it; Nor does it agree with the idea of "few desires", but emphasizes that "all six desires are appropriate" ("Guisheng"). This idea is different from the original Confucianism and Taoism's attitude of restraining lust blindly, which is quite helpful to the development of personality. On the two major topics of governing the body and the country, although the main purpose of Taoism in Qin Dynasty is to govern the country and win the world, it emphasizes that governing the body is the first and the foundation. Therefore, when the book Twelve Chapters of Lu is opened, it lists the articles of Ben Sheng, Emphasis on Self, Valuing Life, Lust and Being First, emphasizing the way to govern the body and emphasizing that "everything must be based on itself." Qin Taoism inherited Zhuangzi's emphasis on individual life and put forward the theory of "valuing life". "valuing life" and "valuing oneself" should be nurtured in form and spirit, which is the common point of Taoist schools. Therefore, the Taoist school of Qin also talked about the way of keeping in good health, so that the diet will be appropriate, the essence will flow, and the spirit will be in good shape, thus prolonging life ("All"). People live in the world, "I don't want to live for a long time." The way of "long life and long sight" should be "harmony with God" (Bensheng) and "peace of mind" (valuing yourself). This is also the similarity of Taoist schools, but "peace" must first be "natural", and natural needs to be guided by lust. On this basis of human nature, the characteristics of Qin Taoism are highlighted. First of all, Qin Taoism affirmed that lust is innate, and that "the desire of the ears is five, the desire of the eyes is five, and the desire of the mouth is five, and the feelings are also." Laozi said: "Five colors make people blind, five tones make people deaf, and five flavors make people feel refreshed" (Chapter 12). In this way, Lao Tzu wants "few desires", which affects Zhuang and Meng. However, the Taoist school of Qin believes that the desire of eyes and ears is five sounds and five colors, which is human nature; No matter what is holy or ordinary, worldly desires is the same for all people. Qin Daoism vividly illustrates the different effects of lust shun and reverse: "Wu Huo's illness leads to the bull's tail, and the bull is not feasible, but reverse." Let the five-foot vertical lead its wooden roll, and the reason why the cow is arrogant is smooth. " This vivid example tells people not to go against their desires. "Those who make life uncomfortable want it; Therefore, saints must first get what they want. " In this way, Qin Taoism first reminds us to face up to the legitimacy of lust, and puts forward the idea of "suitable desire" from obeying desire. In Guisheng, the Qin Taoists further put forward the idea of "six desires are appropriate": they quoted Hua Zi as saying: "Life is the best, life is the second, death is the second, and life is forced to be the next." And give a new interpretation to Zi Huazi's words: "The so-called respect for life means the whole life. The so-called whole life, all six desires are appropriate. The so-called losers, six want to get their share. ..... The so-called forced life, the six desires are not suitable, ... so it is said that forced life is not dead. " All these words are said in people's hearts, which is more reasonable than the primitive Confucianism's self-denial with no desire and the teaching of saints with a straight face. People have desires, and they want to follow them. However, Qin Taoists did not go to the road of indulgence. On the one hand, they reminded us to face up to the needs and legitimacy of desires, and at the same time, they put forward the idea of "appropriate desires" from obeying desires. "Desire for affection, affection is restrained", and the article "Lust" thinks that the movement of lust must be born from your own, and that "from your vividness, you can get your feelings" and "getting your feelings" are similar to Zhuangzi's later learning to be affectionate and expressive ("letting your life feel" and "reaching your life's feelings"). When we read Taoist books and Confucian books of past dynasties, we were lustless, heartless or evil, even with the voice of sexual prohibition, which was quite depressing, and the idea of Qin Taoism that it was suitable for desire and affection was quite helpful for the publicity of personality. ——————————————————————————————————— (1) Mencius also emphasized "little desire" (see "Mencius with all his heart"), which may directly originate from Laozi or indirectly from the situation under the millet. (2) The article "For Desire" in the book Lu says: "Those who are good can make people want endlessly", but they are also wary: "The way to make people want cannot be ignored." It is believed that desire is the right way, and it is necessary to "judge with nature and act with desire", that is to say, to satisfy desire carefully according to human nature.

second, the initiative of keeping the dynamic and static together says that the second characteristic of Qin Taoist thought is to emphasize the movement of life. It is one of the important symbols of Taoism to advocate emptiness and quietness, but Taoism in Qin dynasty put forward the initiative in the process of mutual support between static and dynamic. Laozi believes that everything is relative, such as whether there is a mutual existence, whether there is a virtual reality or not, and whether there is a dynamic and static relationship. As a pair of philosophical categories, "motion" and "quietness", like "being" and "being", have become important concepts in the whole history of China's philosophy. Most people know that Laozi is in charge of quietness (such as "quietness is a manic monarch"), but ignoring him is based on the premise of keeping both static and dynamic. For example, chapter 15 of Laozi says: "Who can be turbid and quiet?" Who can be calm and dynamic? " This famous saying means that the movement should be extremely quiet and the movement should be extremely quiet, which is the best explanation of the coexistence of static and dynamic. Laozi's emphasis on "movement" is often overlooked. For example, he thinks that the Tao is constantly moving ("opposing the movement of the Tao" and "going around without danger"), and he says that the world is "empty and unyielding, moving and getting out", which all shows the importance of "movement". However, in any case, Lao Zi's main quietness has been deeply rooted in the hearts of the people, and its influence on later generations is also the most important. With its vigor and vitality, Qin Daoism put forward the initiative theory in Laozi's thinking of keeping static and dynamic together. They demonstrate from the flow and convergence of essence. Essence is the origin of all life, and the flow and convergence of essence make all life glow. The article "All" says: "The collection of essence must also enter. Set in feather birds and flying, set in animals and popular, set in pearls and jade and fine lang, set in trees and lush, set in saints and bright. The essence comes because it is light, because it is done, because it is beautiful, because it is long, and because it is wise. " Here, we inherit the essence theory of "Interior Work", but cross the millet to meditate on the main purpose of collecting gas, and demonstrate the movement of life by the constant movement of gas: "Running water does not rot, and the relatives do not gnaw and move." The same is true for qi. If the shape does not move, the essence will not flow, and if the essence does not flow, the qi will be depressed. " ("All") Qin Daoism, from the "moving out" of objective things, said that life needs to maintain its power in moving and play its creative function in moving. "Dayu" is based on the smooth operation of human life, and discusses the appropriateness of national politics and public opinion. Stagnation of essence and qi breeds evil diseases, and so do natural phenomena. As the saying goes, "Water stagnation is pollution, trees stagnation is moth, and grass stagnation is astringent." There is also a stagnation in the national politics: "If the people want less, the country will be depressed." The way to solve the depression in politics lies in opening up the road and asking the people to "speak out and solve the depression." This is the implication that the initiative theory of Qin Taoism extends to the real political level.

Third, the worship of music-the joy of the Tao is suitable for harmony with the mind

The third feature of Qin Taoist thought is to advocate music education. In the field of ritual and music culture, Qin Taoism broke through the limitations of primitive Taoism and opened up a broad garden. Laozi and Zhuangzi adopt a subtle "silent teaching" for rites and music; Laozi's view on music has its dialectical point of view. On the one hand, it directly abuses Chen Qi, on the other hand, it implies its profound meaning. However, most commentators only pay attention to the former and ignore the latter. Laozi said, "Five tones make people deaf". This is widely quoted, but his other words like "Great Voices and Good Voices" are rarely mentioned. On the other hand, Taoism in Qin dynasty expanded and promoted the positive meaning of Lao Zi's theory of music. For example, Lao Tzu said: "Sound and sound are in harmony" (Chapter 2) and said: "Joy and bait, passengers stop. The export of the Tao is tasteless, and it is not enough to see it, and it is not enough to hear it "(Chapter 35). Qin Taoism was promoted from the "big sound" of Laozi's "hope for sound" and "music" of "lack of hearing" to Taoist music theory, and Laozi's "harmony of sound and sound" was introduced into the educational function of music. On music, the Taoist school of Qin Dynasty includes Da Yue, Xiao Yue, Yi Yin, Gu Yue, Melody, Chu Yin and Zhi Yue, among which Da Yue is its representative work. Most scholars regard Da Le and other works on music as Confucian works. However, Mr. Chen Qiyou thinks that these music theories are "the words of musicians" rather than Confucian works. Because "the Confucian emphasis on music lies in the practicality of music" and not in the theory of music. In fact, as long as we read the original text once, we can see at a glance that the work of "Da Le" belongs to Taoism in content. —————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————————— (2) Da Le belongs to Taoist thought in content, and its music theory is derived from Laozi's Taoist theory, which expresses the interests of "fairness", "equality" and "harmony". In addition, the gist of other articles on music: "extravagant music" refers to a band that is "strange and magnificent", which needs no measurement, and is complicated and unhappy. It is a historical lesson that the ruler's extravagance will arouse people's resentment, such as Jie and Zhou died of extravagance, and Song, Qi and Chu died of extravagance. The content of this article is also in line with the Confucian purport. "Ancient Music" discusses the origin of music and dance from the Three Emperors and Five Emperors to the Yin and Zhou Dynasties. This article traces and inherits the history and gives the general meaning of Yin and Yang. Yinchu discusses the causes of various tones in ancient times. The above-mentioned articles are the exploration of the history of music culture by Qin Taoism. The Rhythm, the theory that words and rhythms coexist, belongs to the theory of Qin Taoism absorbing musicians. (3) See Note (1) of Chen Qiyou's Interpretation of Lu's Spring and Autumn Annals and Da Le. Mr. Qi Yu thinks that the melody and other articles belong to the words of musicians, not Confucian works, which is preferable. However, he also thinks that they belong to "Yin and Yang scholars". When Mr. Qi You identifies their school attributes in Lu, he often classifies Taoist works as Yin and Yang scholars, which is just like what Mou Zhongjian criticized: "Mr. Chen has generalized Yin and Yang scholars" (Argument of Taoist Theory in Lu's Spring and Autumn Annals).

"Da Le" first discusses the origin of music, saying that music is "born in measurement, originally in the first year". And Shen said: "Tai Yi gives two instruments, and two instruments give yin and yang. Yin and yang change, one up and one down, and it becomes a chapter. Chaos and chaos, separation is compound, and combination is separation. It means that heaven is always the wheel of heaven and earth, and it will start again in the end, and it will be reversed at the extreme. " Here, on the one hand, the tracing sound originated from Taiyi; On the other hand, it leads to the Taoist theory of "Heaven and Circumference". Then, "Da Le" said: "Everything is created in Taiyi and transformed into Yin and Yang. The bud begins to shake, and the cold is shaped. There is something (emptiness) in the body, and there is no sound. The sound is out of harmony, and it is out of comfort. " Happiness depends on one's mind and behavior, which is reiterated in the article "Appropriate Sound" ("The business of happiness lies in harmony with the mind, and harmony with the heart lies in the appropriateness of behavior"). After tracing back to the origin of music, Da Le promoted music to the realm of harmony with heaven and earth ("where music is the sum of heaven and earth, the tone of yin and yang is also"). Lao Xue and Huang Lao Mo don't like to rely on heaven to understand personnel, and their discussion of Tao or the way of heaven and earth aims at upholding humanity. Huang Lao You Ran's discussion of music is the same. Therefore, after discussing that music is based on Taiyi, harmony is the same as yin and yang of heaven and earth, I immediately declared that "great music" should be used to govern the body and the country, and "to achieve greatness". "Da Le" means the joy of Taiyi, that is, the joy of Tao. "Da Le" and "Yi Yin" are two representative works of Qin Taoist music theory, one focuses on style and the other on application. "Appropriate Sound" should proclaim that "music is related to politics", and if music is used to treat the body, it will make the mind and the line suitable, and the mind will prevail, and the victory will be beneficial to governing the country. The theory that "the first king must rely on music to discuss his teaching" and "being happy to discuss his teaching" is also the place where Qin Taoism makes Confucianism and Taoism communicate. ———————————————————————————————————————————————— ① The idea of "Heaven around the Zhou" originated from Laozi, such as "opposing the movement of Taoism" and "going around without danger", and the Guodian simplified version of Laozi has more "Heaven". The theory of Heaven surrounding the Zhou Dynasty flourished when it came to Taoism in the Warring States. For example, the Four Classics of the Yellow Emperor in Mawangdui's silk book says, "Heaven records the Zhou Dynasty" ("Ten Classics: Surname Controversy") and "The movement of the Zhou Dynasty is recorded by heaven. Heaven is not far away, and it goes in and out "("Four Degrees of Classics ") and" extreme opposites are the nature of heaven. " (On Confucian Classics), etc., and "Lv's Spring and Autumn Annals" and "Huan Dao" here mean the wheel of heaven and earth, and they all belong to the Taoist theory of heaven around the week. (2) most scholars don't know that Taoism is entrusted with heaven to understand personnel, and its intention is humanity. When discussing the difference between Confucianism and Taoism, ordinary scholars often think that Confucianism values personnel and Taoism prefers heaven; Split the relationship between heaven and man in Taoism, and mistakenly think that Taoism does not value humanity.

Fourth, the sense of history and culture: the use and exertion of classical culture

The fourth feature of Qin Taoist thought is its strong sense of history and culture. Among all the schools of Taoism, the Taoist thoughts of Qin Dynasty are unique. They not only create an unprecedented new world in philosophy, but also are unique in language style and personality style. Huang Lao Dao's family is obviously not as creative as Lao Zi and Zhuang Zi in terms of ideological connotation. Like Confucius and Mencius, they describe what they have done. No matter whether it is Qi Taoism or Qin Taoism, their ancestors described Lao Zi, but they can master the spirit of the times and aid etiquette to enter the Tao, thus opening up a vast ethical space and legal field for Lao Xue. Their specialty lies in their generous tolerance. Huang Lao-dao's sayings have their own works, that is, they draw on the strengths of a hundred schools of thought in the narration, which is what modern people call "creative transformation", and at the same time, they show their valuable sense of history and culture in the narration, which is particularly obvious in the works of Qin Taoism. Taoism in the Qi Dynasty has advocated poetry, ceremony and music. For example, Guanzi Neiye said, "To stop anger, be happy, and be happy." However, there is no specific situation reflected in the existing literature. Supported by Lv Buwei's special position and vision, The Spring and Autumn Annals of Lu shows that Qin Taoism not only has a historical sense of trying to unify the political situation and split, but also has a profound historical and cultural consciousness. Laozi and Zhuangzi's writing style is different from that of Confucian scholars, because they don't rely on the ancients or climb poetry books, but critics think that Taoism has no tradition of reading classics, which is not entirely true; It is a prejudice for scholars to focus on the inheritance and development of Confucian classics tradition. In fact, the ancient classics, such as Poem, Book and Book of Changes, are the cultural assets of pre-Qin philosophers, and Mozi and Zhuang Zhou are all familiar with them. After the Hanwu period, the official revered Confucianism and practiced cultural absolutism. The Confucian scholars imprisoned and suffocated the ideological life of Confucian classics for a long time. Fortunately, the new Taoism in Wei and Jin Dynasties (such as Wang Bizhi's annotation of the Book of Changes with the thoughts of Lao Zi and Zhuang Zi) gave new life to Confucian classics, and Lu Chunqiu, Wen Zi and Huainanzi were its forerunners. The quotation of Poems, Books and Book of Changes in Lu Shi's Autumn in the Autumn is of epoch-making significance in the history of Taoist thought, so the detailed examples are as follows: (1) Gui Gong expounds that "to govern the world, it is necessary to be fair first, and the world will be flat if it is fair". Another famous saying in this article is: "The world is not the world of one person, but also the world of the world." In this article, Confucius and Laozi are both considered to be tolerant of heaven and earth, and Laozi's mind is higher than Confucius's, but he praises "Lao Dan is the most common", and quotes the sentence "Success is rich" in Chapter 2 of Laozi to show that "everything is benefited from it, and it is not known why it started." In addition to quoting Laozi's remarks, this article begins with "Shang Shu Hong Fan": "No partiality, no partiality, no partiality ..." This paper quotes the meaning of Shangshu to strengthen the idea of respecting the public in Qin Taoism. (2) The Book of Songs says that if you want to rule the country, you should first rule the body. This article quotes the Book of Songs for the second time. Once quoted from "Cao Feng Corpse Bird Dove", he said: "A gentleman is a gentleman, and his manners are not terrible. Its instrument is not special, it is the four countries. " Say what you say, and all the bodies are also. "Quote" Jane Xi "again (see also" Uncle Yu Tian "), which means" Poetry "