【作者】 赵磊；

【导师】 龚留柱；

【作者基本信息】 河南大学 ， 历史文献学， 2011， 硕士

【摘要】 1993年,荆门市郭店一号楚墓出土了简本《老子》,共有甲、乙、丙三组竹简组成,字体为秦统一文字以前的楚国文字。郭店一号楚墓的下葬时间为战国中期偏晚,简本《老子》的抄写时间应在下葬之前,这给我们研究老子思想提供了新的史料。依据简本《老子》分析,老子不主张绝弃圣人,圣人是老子推行圣人之治的领导者。老子也不主张绝弃仁义,而是对仁义持默许、赞扬的态度。在不反对仁义的前提下,老子的政治思想呈现出二重结构的特征:一是在对现实进行批判改造的基础上,老子提出了可被君王接受的君王之治,“小邦寡民”说应属于君王之治的政治思想范畴,而不是回到结绳记事的原始社会中去。二是以清静、无为、谦下、柔弱、无私为特征的圣人之治,它是老子的理想政治。“道”论是老子政治思想二重结构的哲学基础,老子的整个哲学体系皆由道而展开。道具有物质性、自本自根性、本源性、本体性,充塞宇宙,无处不在,无时不有。道虽然无声无形,不可捉摸,但当道作用于万物时,却呈现出某种规律,这种规律可被人们探知、效仿,成为老子政治思想二重结构的理论基础和依据。君王之治是老子面对春秋末世所提出的社会改造方案,主要有五个方面的内容构成:一是反战思想。出兵作战是在无可奈何的情况下,不得已而采取的军事行动,只要达到扶危救难的目的就可以了,不敢恃兵逞强。二是轻徭薄赋思想。君王的厚敛暴征、贪得无厌是百姓无以为生的根源。老子希望君王寡欲知足,生活清淡,不奢华厚养。三是宽刑思想。百姓被繁苛的禁令峻法所逼迫,苦不堪言,流离失所,甚至起而为盗。面对君王严刑酷法的统治,老子从爱民的角度出发,劝说君王应放弃严刑酷法的恐怖统治,实行法网宽松的宽刑政策。四是贵民思想。百姓是君王的立国之本,国家的兴衰祸福完全建立在民意的基础上,如果君王不善待百姓,君王的灾难就要来临。五是执政宽松。苛政使百姓生活困顿,朝不保夕,这对君王来说是一场灾难。老子劝勉君王不要把天下看成自己独有独享的天下,而应是天下人的天下。君王应给百姓创造一个宽松自在的生活环境,让百姓安心劳作,无有苛政的威逼。一些学者认为,“小邦寡民”说是要求人们回到原始社会中去,但仔细加以分析,却有两个值得再辨析的疑点:一是“小邦寡民”说和老子“顺时而变”的思想相矛盾。二是“小邦寡民”说和老子“无为”的思想相矛盾。因此,笔者对“小邦寡民”这一章重新进行了解释,“小邦寡民”这一章可以翻译成:“使诸侯国小民少。使君王不使用十倍百倍的高效器械。让百姓把死亡看得很重而不远徙。君王即使有豪华的舟车,也不乘用;即使有披铠带甲的精锐军队,也没有战场来排列成阵。让百姓恢复结绳捕鱼狩猎等正常的生产活动,百姓认为他们的食物是香甜的,他们的衣服是漂亮的,他们的家园是安宁的,他们的习俗是欢乐的,邻邦之间互相看得见,鸡鸣犬吠的声音互相听得到,民众到老死不会(因被逼迫而)相互投奔归顺它邦。”这样解释不会产生理解上的矛盾,又与当时的社会现状相符合,也符合老子自然无为的思想。通过分析,“小邦寡民”说的原意不是在讲怎样倒退到原始社会中去,而是老子面对当时统治阶级穷奢极欲、天子被架空、诸侯混战、百姓流亡、田地荒芜等等社会现实,提出的一些对策和改革方案。无为是推行圣人之治的主要方法和措施,老子所讲的无为,主要是指因循自然规律办事,不做违反自然规律的事情。谦下不争是圣人身国同治的一种应对方略。无私爱民是圣人“大仁”的一种体现。老子政治思想二重结构的理清,对于进一步理解老子的政治思想,具有重要意义。老子对圣人之治的阐述较为详细,且提出了具体的治世措施,但这容易给人造成一种错觉,好像老子只主张圣人之治,对其他治世方案弃而不用。其实,老子也在一些章节中,以不太明显的字句阐述了他的另一种治世方案,即君王之治,这是目前被多数学者所忽视的地方。把“小邦寡民”说归于君王之治的思想范畴,表明老子在治理春秋末世苛政的问题上,提出了一套积极可行的方案,并不是持逃避、消极、倒退的态度,消除了传统理解上对“小邦寡民”说的一些误解。对君王之治和“小邦寡民”说的理清,进一步加深了对老子政治思想的研究。更多还原

【Abstract】 In 1993, Guodian first Chu grave unearthed Jan Lao-tzu in Jingmen city, were a, b, and c three groups of bamboo slip composition, Font Chu Qin unified text before the text. One Guodian burial time of the Warring States Chu interim partial late, Jan Lao-tzu before copying time should be buried, it provides us with a new historical data.According to Jan Lao-tzu analysis, Lao-tzu do not advocate discarding of the sage, the sage is a sage of Lao-tzu government to implement the leader. Lao-tzu do not advocate discarding of righteousness, but tacit support of virtue, praised the attitude. Lao-tzu showed the political and ideological characteristics of the dual structure: one is critical in the transformation of reality, based on the I proposed can be accepted by the king of kings rule, "small states with few people," said the government should belong to a political king ideological context, rather than returning to the original Jieshengjishi society. Second, quiet, doing nothing, Humility, soft, selfless saints of the rule is characterized, it is the father of the ideal political."Dao" is the dual structure of political thought Lao-tzu philosophical basis, His whole philosophy rests Dao and started. Dao with the material, since the root of this, the origin, ontology, filled the universe, everywhere and at all times there. That, while the silent invisible, intangible, but when the channel effect on all the time, preached a rule, this rule may be one Discovery, follow, as Lao-tzu dual structure of political thought and the basis for the theoretical basis.King of the rule is Lao-tzu made the face of spring and end of the world community rehabilitation programs, mainly constituted of five aspects: First, anti-war thought. Combat troops in case of no alternative, no alternative but to take military action, as long as the purpose to distress and rescue can be, not by soldiers try to be brave. Second thoughts kept taxes low. Convergence of thick storm king sign, greed is the root of the people without a living. Lao-tzu hope that the king desires contented, living light, not luxurious thick support.Third, the width of criminal thinking. people complicated by the ban on people by force Junfa, suffering, displacement, or even from the thieves. Cool face torture law rule of kings, Lao-tzu from a loving point of view, to persuade the king should give up the cool torture terror law, the implementation of criminal policy of the French Open wide and loose. Fourth, the people in your thoughts. People is the king of the foundation of a nation, the country’s rise and fall of fortune entirely on the basis of the people, if the king does not treat the people, the king of the disaster is coming. Fifth, the ruling liberal. Oppressive government that the people live in poverty, precarious, and this king is a disaster. Lao-tzu exhorted the king not to the world as their own unique world exclusive, but should be the world’s world. King should be given to people to create a relaxed comfortable living environment, so that people feel at ease labor and without tyranny of coercion.Some scholars believe that "small states with few people," the purpose is to ask people to go back to primitive society, but carefully analyzed, there are two worth Analysis of the doubt: First, "a small state with few people" and Lao-tzu "Shun change with the time "the ideology of contradictions. Second, the "small state with few people" and Lao-tzu "inaction" contradicts the idea.Therefore, the author of "small states with few people" re-explained in this chapter, "small states with few people" in this chapter can be translated as: "Make a small feudal states Wang. The king not to use ten times efficient equipment. So that people not far from the death very seriously and resettlement. king even luxurious journey, not by use; even with a elite troops to the battlefield has not arranged in array. Let the people resume hunting fishing rope normal production activities, people think that their food is sweet, their clothes are beautiful, their homes are peaceful, their customs are fun, the neighbors see each other, hear each other cock barking sound be, people to die of old age will not be forced to pledge allegiance to each other it defected to the state. "This explanation will not have to understand the contradictions, but also consistent with the social status quo, but also found Laozi naturally thought of inaction. Through analysis, the "small state with few people," said the original intent of not talking about how to go back to the primitive society, but Lao-tzu was facing the ruling class extravagance, mere figurehead emperor, princes melee, people in exile, barren land, etc. social reality to some of the measures and reforms.Inaction is the implementation of the saints of the main methods and measures of governance, Lao-tzu talked about doing nothing, mainly refers to follow natural laws, and do not do unnatural things. Humility is not holy war as a response to physical and State Simultaneously strategy. Oi is a selfless saint, "Daren" a reflection.Lao-tzu thought the double structure of the political sort, Lao-tzu for further understanding of the political and ideological, of great significance. Lao-tzu explained to the saints of the rule in detail, Statecraft and put forward specific measures, but this result is easy to give a false impression as Lao-tzu only advocate the sage rule, the Statecraft of other programs on their use. In fact, Lao-tzu also in some sections, less obvious words to set out his program of another goal, that is the king rule, which is overlooked by most scholars. The "small state with few people" said King attributed the idea of the areas of governance, that Lao-tzu end of the world in the spring and oppressive governance issues, a set of positive and practical solutions, not holding to avoid negative and retrogressive attitude, eliminating the traditional understanding of the "small state with few people," said some of the misunderstandings. The king of the rule and the "small state with few people" said the sort, and further deepened the political thought of Laozi更多还原