摘要
本文旨在探讨老子哲学中所蕴含所偏重的有关阴柔美的思想。
众所周知,老子哲学是以“道”这个概念为中心而构建起来的,在《老子》中“道”是万物的根源和现实世界价值体系之本根,属于探讨宇宙、自然生成的本体论范畴,老子以此为基础,探讨人和社会与自然的关系。老子提倡“法自然”:“人法地,地法天,天法道,道法自然。”(老子《道德经》第二十五章。以下凡引《老子》,皆只注章节)由于受史前文化的影响,老子所取的“自然”范式,大多只是对“自然”中阴柔方面现象的一种概括,或对于这类现象的一种主观理解。如描述“自然”的语词取“上善”、“不争”(第八章)之水与“天下莫柔弱于水”(第七十八章),而不取“逝者如斯夫!不舍昼夜”(《论语·子罕》)之水;取谷“旷兮其若谷”(第十五章)、“为天下谷”(第二十八章),而不取“高山仰之”(《诗经·小雅·甫车》);取曲:“曲则全”(第二十二章),而不取“直以方”。(《易坤·六二·象辞》)儒家也讲自然,或借自然以为譬,如“君子之道……察乎天地”,“赞天地之化育”(《礼记·中庸》)等,但他们并不像老子那样偏于阴柔美。老子所强调的,只是知雄守雌,知刚守柔,无欲不争,是“强大处下,柔弱处上”(第七十六章)、“弱之胜强,柔之胜刚”(第七十八章)以及“弱者道之用”(第四十章)等,另外老子讲母,讲玄牝,讲水,讲柔弱,讲慈,讲俭,讲婴儿,可以说都与女性、母性的譬喻有关,由此老子的哲学被称为母性哲学,或者是女性哲学。从总体上说,老子思想提倡的是一种阴柔美。本文分三章论述老子的阴柔美思想。
第一章从形而上的角度论述老子“道”论“以母为本”的思想,体现老子从本体论层面上对阴柔美的极力崇拜。五千言八十一章的《老子》,始终贯穿着“以母为本”的主题。老子把“道”称为“万物之母”(第一章)、“天下母”(第二十五章);用母和子的关系来比喻“道”和万物的关系:“天下有始,以为天下母。既得其母,以知其子,既知其子,复守其母,没身不殆。”(第五十二章);极力崇拜“道”的母性特征;进而憧憬“小国寡民”的原始母系氏族社会。老子向母系社会的回归是其“以母为本”思想在现实生活中的反映,其“根”在于老子的母性本位意识。
第二章从形而下的角度论述老子“弱者道之用”的思想,论述老子阴柔美的内涵。在形而下的层面老子是强调“弱”的,他一方面钟情于自然无为、虚静、柔弱这些富有阴性色调和阴柔之性的品质,另一方面又把这些品质赋予女性、水、婴儿这些阴柔的意象。在对这些意象和品质的阐释中,揭示了其阴柔美的内涵,构建了自己的生命理想和生活境界。
第三章论述老子阴柔美思想的文化渊源。老子的阴柔美思想与原始社会的母性崇拜有着密切的关系。在老子的行文中,无论在说明“道”生万物的生成论方面,还是在阐发“道”的运动法则的规律方面,以及在遵循“道”之精神的人生观和世界观方面,老子“道”的观念都与对母性的尊崇紧密相连。这种观念,这种态度,只能源于母系氏族社会的母神崇拜。创世母神是老子直观到的关于宇宙本始的哲学理念,是“道”的理念的直观形象。
This article is for the purpose of discussing the thoughts of gentlewomanly beauty implicated and emphasized in Laos's philosophy. It is well known that Laozi's philosophy is constructed by the concept of "Tao". In"Laozi","Tao" is the root of all things and the origin of value system of the real world which belongs to the ontological category discussing the creation of the universe and nature. Laozi took "Tao" as the foundation to discuss the relations between man, society and nature . Laozi advocates the opinion of "the law of the Tao is its being what it is". "Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is" (Laozi "Dao De Jing" the 25th chapter. The following "Laozi'"s quotation is only the number of the chapter) . As a result of the influence of the prehistoric cultures, "the nature" which Laozi takes for the model, mostly is only one kind of summary of the gentlewomanly phenomenon of "the nature", or one kind of subjective understanding of it. The words descripting the "nature" are "the highest good ","does not struggle" (the 8th chapter) and "Nothing in the world is as soft and yielding as water" (the 78th chapter). It is not the water that is "sliding away quietly no matter it's day or night." It takes'Vacant like a valley" (the 15th chapter): "it is for the valley of the world" (the 28th chapter), but does not take "behold a high mountain " (the 25th chapter) . It takes the word of "curve": "curve becomes complete" (the 22nd chapter), but does not take "the straight and square". The confucianist also speaks of the nature, or makes the analogies with the things of the nature, like "road of thegentleman......is to observe the world", "approves the nourishment of the world" and soon, but they do not appreciate the gentlewomanly beauty which Laozi does. Laozi's emphasis is only "knowing male while staying female", "knowing firm while staying delicate", "not to struggle","the hard and mighty lie beneath the ground, while the tender and weak dance on the breeze above" (the 76th chapter), "the soft overcomes the hard, the yielding overcomes the strong" (the 78th chapter) as well as "weakness marks the course of Tao's mighty deeds" (the 40th chapter) and so on. Moreover Laozi speaks of the mother, metaphysical female, the water, delicacy, kindness, thrift and the baby. All of these may have a relation with the metaphor of female and mother. Therefore, Laozi's philosophy is called the maternal philosophy or the feminine philosophy by some people. Some people think that the book of "YiJing" and"Laozi" are both feminine philosophies. They are both the masterpieces of utilization of female qualities. The book of "YingJing" is only half while the "Laozi" is a complete feminine philosophy. Generally speaking, what Laozi's thoughts advocates is one kind of gentlewomanly beauty. This article is divided into three chapters to elaborate on Laozi's thoughts of gentlewomanly beauty.
From the metaphysical angle, the first chapter elaborates on Laozi's thoughts of "taking the mother as the standard",which manifests Laozi's vigorous worship of gentlewomanly beauty from ontology. The subject "taking the mother as the standard" is always passing through the book of "Laozi" that has 5000 words and 81 chapters. "Tao" is called "the mother of the myriad things" (the first chapter), "the world's mother" (the 25th chapter). The relation between the mother and the son is compared to that between "Tao"and the myriad things. "The origin of the world is its mother. Understand the mother, and you understand the child. Embrace the child, and you embrace the mother, then you will not perish when you die." (the 52nd chapter) Laozi vigorously worships the maternal characteristics of Tao"; Then he looks forward to the primitive matriarchal clan society of "the small country with few people". Laozi's return to matriarchal clan society is the reflection of the thoughts of "taking the mother as the standard" in the real life. Its "root" lies in Laozi's thoughts of maternal standard.
From the physical angle, the second chapter elaborates on Laozi's thoughts of "weakness marks the course of Tao's mighty deeds", which elaborates the connotation of the gentlewomanly beauty. On the physical leval, Laozi streses"weakness". He is in love deeply with these gentlewomanly characters such as harmony and inaction, tranquility and limpness. On the other hand, Laozi endues these gentlewomanly images such as the female, water, baby with such characters. With the explanation of these images and qualities, Laozi has explained the connotation of the gentlewomanly beauty and constructed his own life ideal and the life realm.
The third chapter elaborates on the cultural origin of the gentlewomanly beauty. Laozi's gentlewomanly beauty has a close relationship with the maternal worship of primitive society no matter in the aspect of origin which explains "Tao" producing the myriad things of the world, or in the aspect of principle explaining the movement of Tao". This idea, this manner, only origins from the female god worship of the matriarchal clan society. Just as one of the western philosopher said that all of the jinns in any myth are the philosophical ideas which are objective or subjective.
The Goddess creator is the philosophical idea about the beginning of the universe. In Laos's opinion, The Goddess creator is the direct viewing of "Tao".
引文
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