| 摘要: | 《老子》自古以來，便被許多學者研究，或者以此作為生命的哲學，其中《老子》所提到的關鍵，更是多被提及並研究，其中《老子》的「道」、「自然」、「無為」及如何通過「自然」與「無為」的作用下，去實施國家治理的理念。
上述所說的這些概念都常被拿來作為研究《老子》哲學的關鍵，而本文所使用的關鍵概念是：「聖人」。「聖人」在中國哲學的地位，常被用作具有代表性的完美人格，因此，「聖人」並不是只被《老子》使用，也是一種在中國哲學中被廣泛使用的概念。
本文主要以「道」來論述《老子》的「聖人」思想，因為「道」是《老子》哲學的核心，在《老子》哲學中有很多概念都是由「道」的作用所產生，如「自然」、「無為」等《老子》思想的內涵，以及「聖人」都是如此。因此，本文根據此種關係去談論《老子》的「道」與「聖人」思想，而我稱此種關係為《老子》的「聖人之道」。
也就是說，《老子》的「聖人之道」便是說明「自然」與「無為」這些《老子》思想的內涵是如何與《老子》的「聖人之道」發生關係，及「聖人」是如何以「自然」及「無為」去作用於世界，產生教化的效果。換句話說，《老子》的「聖人之道」其實就是說明「自然」與「無為」。
「自然」是《老子》從「道」中所制定的法則。也就是說，在《老子》認為，萬事萬物最後都會復回到這個法則，因此，《老子》創造出「無為」的方法，藉以用作其處世及修養的道理，因此「自然」及「無為」在《老子》的理念中的關係是互相作用的，而《老子》的「聖人」便是作為以《老子》思想內涵去作用於世界的代言人，另外，本文也以同一時代的「孔子」、「墨子」、「韓非」的「聖人之道」去與《老子》做比較，希望能藉由這些不同思想家的「聖人」觀點，去說明《老子》的「聖人」是如何把握著樞紐，去實施「修養」與「教化」，便可以更清晰的說明「聖人」對於《老子》思想的重要性。
;Since ancient time,“Lao-Tzu” has been the research interest for a lot of researchers; some regard it as a philosophy of life. There are several key issues of“Lao-Tzu”, which is mostly raised and researched. The issues includes “Tao”, “self-so”, “non-action” and how to apply “self-so” and “non-action” into the implementation of country governance.
Despite the key issues mentioned above, this thesis focuses on the key conception of “sage”. In Chinese philosophy, “Sage” is often regarded as a representative of perfect personality. Therefore, “sage” is not only used in “Lao-Tzu”, it is also a most widely used conception.
This thesis mainly uses “Tao” to discuss “Lao-Tzu”’s conception on “Sage” because “Tao” is the central philosophy of “Lao-Tzu”. In “Lao-Tzu” philosophy, a lot of conceptions are developed form “Tao” including “self-so”, “non-action”, and other “Lao-Tzu” ideological connotation, so does “sage”. According to such relationship, this thesis discusses “Lao-Tzu”’s conceptions of “Dao” and “Sage”. I then call this relationship “Lao-Tzu”’s “Sage’s Dao”.
“Lao-Tzu”’s “Sage’s Dao” illustrates how “Lao-Tzu” ideological connotation such as “Self-so” and “non-action” are related to “Lao-Tzu”’s “sage’s Dao” and how “sage” applies “self-so” and “non-action” into real world and produces a result of enlightenment. In other words, “Lao-Tzu”’s “sage’s Dao” explains “self-so” and “non-action”.
“Self-so” is what “Lao-Tzu” formulates as rule of law through “Dao”. In other words, in “Lao-Tzu”’s wisdom, he thinks that all beings will, at the end, return to this rule. Therefore, “Lao-Tzu” creates “non-action” method to apply in the way of life and self-cultivation. Therefore, in “Lao-Tzu”’s wisdom, “self-so” and “non-action” is reciprocally advantaged, and “Lao-Tzu”’s “sage” is applied in the world as a representative in “Lao-Tzu”’s ideological connotation. Moreover, this thesis also compares the conception of “Sage’s Dao” from “Confucian”, “Mo-Tzu”, “Han-Fei” with that of “Lao-Tzu”. It is carried out in the hope of using different philosophers on “sage” to explain how “Lao-Tzu”’s conception of sage manipulates and implement “self-cultivation” and “enlightenment”. This effort then well-illustrates the importance of “Lao-Tzu”’s ideological connotation. |
