論老子《道德經》即無即道的境界哲學

當代老子學之分歧大可分為客觀實有論與主觀境界說之相諍，或曰實體論與非實體論之對辯，其主要關鍵乃聚焦在道概念之意義及其與德概念之關係上，本文以為老子思想起於周文疲弊，老子實非希臘式哲學家，理當無意於觀解形上學之知識興趣，且老子論道之特色莫過於「無」，是故將「無」視為實踐之工夫藉以探討老子道概念之意義及性格，乃是較為恰當而可行之方法。本文首先以病病不病之療癒性思維說明老子之學本在去除我執以求天清地寧，凡道生萬物之說即是病病不病之旨趣，故老子思想中的道即是無、即是主觀修養之工夫與境界；其次本文以為聖人乃體現常道之人格典範，然而究其實聖人乃是印證與實踐無為故無敗、無執故無失的義諦，凡聖人之體道即是體現此一作用義的無，則道即是無、即是主觀修養之工夫與境界；最後本文從侯王之「守道」即是守無、守樸和守下，證明「守道」即「守德」，道與德實無二致，同時本文亦討論老子書中何以有道與德之對舉，經由詮釋而明白顯示，老子之對舉以言道和德，其實並無超越與內在之區分，而是將尊道之「道」視為元初之本德，將貴德之「德」看做對於元初本德之重建、回歸的實踐與表現，是以分解說時有道有德，質而言之道即是德、即是無、即是主觀修養之工夫與境界。

關鍵字

老子；道德；無為；工夫；境界；治療

並列摘要

The contemporary debate of Lao-zi philosophy is about objective reality or subjective Jing-jie (境界, the ideal realm), dispute of theory of substance or non-substance, which the key is related to conceptions of Tao and De. I think that Lao-zi isn't Greek philosopher, therefore Lao-zi's thinking isn't about metaphysics. And the theory of Tao of Lao-zi is particularly focus on Wu (無) that about practice of Gong-fu (工夫effort) and the meaning of Tao. My thesis first illustrates the thinking of cure by ill could be curable, which obviate tenacity-ego to acquire purity. What ill could be curable come from Tao create beings, which is subjective practice. Secondary, I think that sage is paradigm to practice Tao and Wu-wei (無為), and the practice of Tao is about practical effort and the ideal realm, which enlighten community Tao and Wu. My thesis finally discusses what practice Tao is practice De (德) by monarch practices Wu, primitive and low posture. I think that Tao and De isn't distinction of transcendental and immanent, the conception of Tao is original De, the conception of De is return to the primitive. My conclusion is that subjective gong-fu and jing-jie of wu and De from Tao.