chǔ guó zuòzhělièbiǎo
yuán Qu Yuan(chǔ guó)lǎo Lao-Tzu(chǔ guó)xióng zǎo Xiong Zao(chǔ guó)
xióng Xiong Li(chǔ guó)xióng kuáng Xiong Kuang(chǔ guó)xióng Xiong Yi(chǔ guó)
xióng 'ài Xiong Ai(chǔ guó)xióng Xiong Da(chǔ guó)xióng shèng Xiong Sheng(chǔ guó)
xióng yáng Xiong Yang(chǔ guó)xióng Xiong Qu(chǔ guó)xióng zhì Xiong Zhi(chǔ guó)
xióng yán Xiong Yan(chǔ guó)xióng yǒng Xiong Yong(chǔ guó)xióng yán Xiong Yan(chǔ guó)
xióng shuāng Xiong Shuang(chǔ guó)xióng xùn Xiong Xun(chǔ guó)xióng 'è Xiong E(chǔ guó)
xióng Xiong Yi(chǔ guó)xióng kǎn Xiong Kan(chǔ guó)xióng xuàn Xiong Xuan(chǔ guó)
xióng tōng Xiong Tong(chǔ guó)xióng Xiong Zi(chǔ guó)xióng jiān Xiong Jian(chǔ guó)
xióng yùn Xiong Yun(chǔ guó)xióng shāng chén Xiong Shangchen(chǔ guó)xióng Xiong Lv(chǔ guó)
xióng shěn Xiong Shen(chǔ guó)xióng zhāo Xiong Zhao(chǔ guó)xióng yuán Xiong Yuan(chǔ guó)
xióng wéi Xiong Wei(chǔ guó)xióng Xiong Bi(chǔ guó)xióng Xiong Ju(chǔ guó)
xióng zhēn Xiong Zhen(chǔ guó)xióng zhāng Xiong Zhang(chǔ guó)xióng zhōng Xiong Zhong(chǔ guó)
xióng dāng Xiong Dang(chǔ guó)xióng Xiong Yi(chǔ guó)xióng zāng Xiong Cang(chǔ guó)
xióng liáng Xiong Liangfu(chǔ guó)xióng shāng Xiong Shang(chǔ guó)xióng huái Xiong Huai(chǔ guó)
xióng héng Xiong Heng(chǔ guó)xióng wán Xiong Wan(chǔ guó)xióng hàn Xiong Han(chǔ guó)
xióng yóu Xiong You(chǔ guó)xióng yuán Xiong Yuan(chǔ guó)chāng píng jūn Chang Pingjun(chǔ guó)
xióng xīn Xiong Xin(chǔ guó)xiàng Xiang Yu(chǔ guó) xióng Yuxiong(chǔ guó)
lǎo Lao-Tzu
chǔ guó  (qián600niánqián470nián)
míng: 'ěr
zì: yáng

dào jiā lèi Taoism classlǎo yǎn
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shīcíshàng piān · dào jīng zhī The Tao And Its Characteristics Chapter 1》   zhī 'èr The Tao And Its Characteristics Chapter 2》   zhī sān The Tao And Its Characteristics Chapter 3》   zhī The Tao And Its Characteristics Chapter 4》   zhī The Tao And Its Characteristics Chapter 5》   zhī liù The Tao And Its Characteristics Chapter 6》   zhī The Tao And Its Characteristics Chapter 7》   zhī The Tao And Its Characteristics Chapter 8》   zhī jiǔ The Tao And Its Characteristics Chapter 9》   zhī shí The Tao And Its Characteristics Chapter 10》   gèngduōshīgē...

yuèdòulǎo Lao-Tzuzài百家争鸣dezuòpǐn!!!
yuèdòulǎo Lao-Tzuzài诗海dezuòpǐn!!!
老子
老子
老子
  ( chuán shuō qián 600 nián zuǒ yòu héng qián 470 nián zuǒ yòu), chūn qiū shí xiǎng jiāxìng míng 'ěr dānyòu yáng,《 shǐ zài wéi chǔ guó xiàn nán tài qīng rén yòu shǐ liào jìzǎilǎo wéi jīn 'ān huī yáng rénhàn rén kǒng tóng shí 'ér nián shāo cháng kǒng yòu rén shuō yòu chēng lǎo dānzài chuán shuō zhōnglǎo shēng xià lái shíjiù yòu bái de méi máo suǒ bèi hòu lái chēng wéi lǎo xiāng chuán shēng huó zài chūn qiū shí lǎo zhù yòudào jīng》, shì dào jiā xué pài de shǐ de xué shuō hòu bèi zhuāng zhōu zhǎndào jiā hòu rén jiāng lǎo shì wéi zōng shī jiā de kǒng xiāng shǐ zài kǒng céng xué lǎo zài dào jiào zhōnglǎo shì hěn zhù yào de shén xiānbèi chēng wéi tài shàng lǎo jūnzūn wéi dào cóngliè xiān chuánkāi shǐ lǎo liè wéi shén xiānhái shuō lǎo zhòng shì fáng zhōng shùdōng hàn shí chéng rén wáng zhuànlǎo shèng bēi》, lǎo dào 'ér wéi shì lǎo wéi huà shēng tiān de shén língchéng wéi liǎo dào jiào chuàng shì shuō de chú xíngér zài hàn huán shíhàn huán gèng shì qīn lǎo lǎo zuò wéi xiān dào zhī
   lǎo de xiǎng zhù zhāng shì " wéi ", lǎo de xiǎng zhèng zhì jìng jiè shì lín guó xiāng wàng quǎn zhī shēng xiāng wénmín zhì lǎo xiāng wǎng lái
  《 lǎo dàojiě shì zhòu wàn de yǎn biàn wéidào shēng shēng 'èrèr shēng sānsān shēng wàn ”,“ dàonǎi zhī mìngmìng lìngér cháng rán”, yīn 'érrén tiāntiān dàodào rán”。“ dàowéi guān rán guī tóng shí yòu yòu gǎizhōu xíng 'ér dàide yǒng héng 。《 lǎo shū zhōng bāo kuò liàng biàn zhèng guān diǎn wéi qièshì jūn yòu zhèng fǎn liǎng miàn,“ fǎn zhě dào zhī dòng”, bìng néng yóu duì 'ér zhuǎn huà,“ zhèng wéi shàn wéi yāo”,“ huò zhī suǒ huò zhī suǒ ”。 yòu wéi shì jiān shì jūn wéiyòuzhī tǒng ,“ yòu xiāng shēng”, érwéi chǔ,“ tiān xià wàn shēng yòuyòu shēng ”。“ tiān zhī dàosǔn yòu 'ér rén zhī dào ránsǔn fèng yòu ”;“ mín zhī shàng shí shuì zhī duō”;“ mín zhī qīng shàng qiú shēng zhī hòu”;“ mín wèi nài zhī?”。 xué shuō duì zhōng guó zhé xué zhǎn shēn yǐng xiǎng nèi róng zhù yào jiànlǎo zhè běn shū de zhé xué xiǎng yóu chuàng de dào jiā xué pài dàn duì guó dài xiǎng wén huà de zhǎnzuò chū liǎo zhòng yào gòng xiànér qiě duì guó 2000 duō nián lái xiǎng wén huà de zhǎnchǎn shēng liǎo shēn yuǎn de yǐng xiǎng
   shuō lǎo tài shǐ dànhuò lǎo lāi 。《 lǎo shū shì fǒu wéi lǎo suǒ zuò lái yòu zhēng lùn
  
  《 shǐ lǎo hán fēi lièzhuàn》 :" guān lìng yǐn yuē jiāng yǐn qiáng wéi zhù shū shì lǎo nǎi zhù shū shàng xià piānyán dào zhī qiān yán 'ér 。 " hàn shàng gōng zuòlǎo zhāng 》, fēn wéi shí zhāng qián sān shí zhāng wéidào jīng》, hòu shí zhāng wéi jīng》, yòudào jīngzhī míngdàn 1973 niánzhǎng shā wáng duī sān hào hàn chū delǎo chāo xiě běn,《 jīngzàidào jīngzhī qiándào jiào fèng wéi zhù yào jīng diǎn zhī
   zài juàn zhì hào fán de zhōng guó shū hǎi dāng zhōngyòu juàn 'ér yòu néng zài guó wài yōng yòu zuì duō de zhě zhě de shūzhè běn shū míng jiàolǎo huòdào jīng》。《 dào jīngshì jiě shì dào jiào zhé xué de zhù yào jīng wén
   zhè shì běn wēi miào fèi jiě de shūwén yǐn huì yòu duō tóng de jiě shì。“ dàozhè zhù yào gài niàn tōng cháng bèi wéifāng huòdào ”。 dàn shì zhè gài niàn yòu diǎn 'ér hán yīn wéidào jīngběn shēn kāi shǐ jiù shuō:“ dào shuō chū de jiù shì yǒng héng biàn dedào’;‘ míng’, jiào chū de jiù shì yǒng héng biàn demíng’。” dàn shì men shuōdào de shì ránhuò rán ”。
   dào jiào rèn wéirén yīnggāi dào zuò dǒu zhēngér yīnggāi cóng dàoàn zhào dào lái bàn shì zhuī qiú dào quán huò xún qiú xíng shǐ quán shuō shì dào de dǎo shuō shì mèi zhī láo dedào shì xiāo miè derén men zài shēng huó zhōng yìng qiú shùn dào 'ér xíng dào jiào néng huì zhǐ chū shuǐ shì xiàn róu ruǎn de xùn shùn liú xiàng zuì diǎnshèn zhì duì zuì ruò de jiā zhìdàn shì què shì huǐ miè deér zuì yìng de yán shí shì zuì zhōng huì bèi diào de
   duì rén lái shuōtōng cháng yìng chàng chún rányìng miǎn shǐ yòng bào tóng miǎn qiē zhuī míng zhú de xíng wéi yàngrén men yìng gāi xún qiú gǎi zào shì jièér yīnggāi zūn jìng shì jièduì zhèng lái shuōshāo yòu xiāo de zhèng tōng cháng shì zuì yīng míng de zhèng guī zhāng fán rǒngtōng guò gèng duō de huò yán shī xíng jiù tōng cháng huì shǐ shì qíng nòng gèng zāogāo shuì xióng xīn de zhèng jìhuà dòng zhàn zhēngzhè qiēdōu shì dào jiào zhé xué de jīng shén bèi dào 'ér chí de
   àn zhào zhōng guó de chuán shuō,《 dào jīngde zuò zhě shì wèi míng jiào lǎo de rén shuō shì kǒng de tóng shí dài réndàn kǒng niánzhǎngkǒng shēng huó zài gōng yuán qián liù shì cóngdào jīngde nèi róng fēng shàng lái kànméi yòu xiàn dài xué zhě rèn wéi shì zhè me zǎo de zuò pǐnyòu guān gāi shū de shí chuàng zuò wèn cún zài zhe duō zhēng lùn(《 dào jīngběn shēn wèi dào de rén diǎn huò shǐ shì jiàn)。 dàn shì gōng yuán qián 320 nián shì kào zhù de shí de chā zài shí nián nèi── zhè chā fàn wéi hái yào xiǎo duō
   zhè wèn yǐn liǎo duì yòu guān lǎo rén de shēng nián shèn zhì duì yòu guān rén de zhēn wěi de duō zhēng lùnyòu xiē quán wēi xiāng xìn lǎo shēng huó zài gōng yuán qián liù shì zhè chuán shuōyīn 'ér duàn dìng méi yòu xiědào jīng》。 xué zhě zhǐ chū zhǐ guò shì chuán shuō zhōng de rén rén de guān diǎn jǐn wéi shǎo shù xué zhě suǒ jiē shòu rèn wéi:( 1) lǎo shí yòu rénshìdào jīngde zuò zhě;( 2) shēng huó zài gōng yuán qián shì ;( 3) lǎo shì kǒng jiào niánzhǎng de tóng shí dài rén de chuán shuō chún shǔ gòushì hòu lái de dào jiào zhé xué jiā wéi gěi lǎo zhù zuò zhī fěn 'ér biān zào de
   zhí zhù de shì zài zǎo de zhōng guó zuò jiā dāng zhōngkǒng qián 551 héng 479)、 qián 5 shì mèng qián 371 héng 289) méi yòu dào lǎo méi yòu guòdào jīng》; dàn shì zhuāng ── wèi gōng yuán qián sān shì mǎn quán guó de dào jiào zhé xué jiā què fǎn dào guò lǎo
   yóu shèn zhì duì lǎo de cún zài dōuyòu zhēng lùn men duì de shēng píng xiáng qíng jiù yīnggāi chí huái de tài dàn shì xià liè de shuō yòu hěn duō de chū chùlǎo dàn shēng shēng huó zài zhōng guó de běi fāng zài shí hěn néng zài guó luò yáng dāng guò shǐ xué jiā huò zài cháo zhōng rèn shǒu cáng shì de shǐ guānlǎo shì de yuán míng 'ér shì zūn chēng shì shī”; jié guò hūnyòu 'ér jiào cōngcōng hòu lái chéng wéi wèi guó de jiànglǐng
   suī rán dào jiào kāi shǐ shí běn shàng shì zhǒng fēi zōng jiào zhé xuédàn shì què zuì zhōng yóu xiān liǎo yīcháng zōng jiào yùn dòngrán 'ér suī rán zuò wéi zhǒng zhé xué de dào jiào dào jīngzhōng suǒ biǎo de xiǎng wéi chǔdàn shì dào jiào jiǔ jiù bèi yún yún zhòng shēng de xìn xìn niàn guàn suǒ náng kuòzhè xiē xìn niàn guàn xiāng duì shuō lái tóng lǎo de shuō jiào méi yòu shénme guān
   jiǎ dìng lǎo shí shàng shìdào jīngde zuò zhě me de yǐng xiǎng què shí hěn zhè shū suī rán hěnbáo dào liù qiān zhōng wén yīn yòng zhāng bào zhǐ dēngzǎi), dàn què bāo hán zhe duō jīng shén shí liángzhěng liè de dào jiào zhé xué jiā yòng shū lái zuò wéi men xiǎng de diǎn
   zài fāng,《 dào jīngyuǎn kǒng huò rèn jiā de zuò pǐn liú xíngshì shí shànggāi shū zhì shǎo chū bǎn guò shí zhǒng tóng de yīng wén běnchú liǎoshèng jīngzhī wài yuǎn yuǎn duō rèn shū de bǎn běn
   zài zhōng guó jiào shàng shì zhàn tǒng zhì wèi de zhé xuédāng lǎo kǒng de xiǎng zhī jiān chū xiàn xiān míng de duì shízhōng guó rén zūn cóng hòu zhědàn shì lǎo shàng shēn shòu jiā de zūn jìngkuàng qiě zài duō qíng kuàng xiàdào jiào xiǎng zhí jiē bèi jiào xiǎng suǒ shōuyīn duì shù bǎi wàn de chēng fēi dào jiào de réndōu yòu yǐng xiǎngtóng yàngdào jiào duì jiào zhé xué bié shì duì chán zōng jiào de zhǎn yòu zhe xiǎn zhù de yǐng xiǎngsuī rán jīn tiān méi yòu rén chēng shì dào jiào dàn shì chú liǎo kǒng wàizài méi yòu wèi zhōng guó zhé xué jiā duì rén lèi xiǎng de yǐng xiǎng xiàng lǎo yàng guǎng fàn chí jiǔ


  Laozi was a philosopher of ancient China and an important figure in Taoism (also called Daoism). Laozi literally means "Old Master" and is generally considered an honorific. According to Chinese tradition, Laozi lived in the 6th century BC. Many historians contend that Laozi actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period, while others claim he is not a historical figure. Laozi was credited with writing the central Taoist work the Daodejing (also called the Tao Te Ching), which was originally known simply by his name. Taishang Laojun is a title for Laozi in the Taoist religion, which refers to him as "One of the Three Pure Ones".
  There are many popular accounts of Laozi's life, though facts and myths are impossible to separate regarding him. He is traditionally regarded as an older contemporary of Confucius, but modern scholarship places him centuries later or questions if he ever existed as an individual. Laozi is regarded as the author of the Dao De Jing, though it has been debated throughout history whether he authored it.
  In legends, he was conceived when his mother gazed upon a falling star. It is said that he stayed in the womb and matured for sixty-two years. He was born when his mother leaned against a plum tree. He emerged a grown man with a full grey beard and long earlobes, which are a sign of wisdom and long life.
  According to popular biographies, he worked as the Keeper of the Archives for the royal court of Chou. This allowed him broad access to the works of the Yellow Emperor and other classics of the time. Laozi never opened a formal school. Nonetheless, he attracted a large number of students and loyal disciples. There are numerous variations of a story depicting Confucius consulting Laozi about rituals.
  Laozi is said to have married and had a son named Tsung, who was a celebrated soldier. A large number of people trace their lineage back to Laozi, as the T'ang Dynasty did. Many, or all, of the lineages may be inaccurate. However, they are a testament to the impact of Laozi on Chinese culture.
  Traditional accounts state that Laozi grew weary of the moral decay of the city and noted the kingdom's decline. At the age of 160, he ventured west to live as a hermit in the unsettled frontier. At the western gate of the city, or kingdom, he was recognized by a guard. The sentry asked the old master to produce a record of his wisdom. The resulting book is said to be the Tao Te Ching. In some versions of the tale, the sentry is so touched by the work that he leaves with Laozi to never be seen again. Some legends elaborate further that the "Old Master" was the teacher of the Buddha, or the Buddha himself.
  Laozi is an honorific title. Lao means "venerable" or "old". Zi, or tzu, means "master". Zi was used in ancient China like a social prefix, indicating "Master", or "Sir". In popular biogaphies, Laozi's given name was Er, his surname was Li and his courtesy name was Boyang. Dan is a posthumous name given to Laozi.
  During the Tang Dynasty, he was honoured as an ancestor of the dynasty after Taoists drew a connection between the dynasty's family name of Li and Laozi's bearing of the same name. He was granted the title Taishang xuanyuan huangdi, meaning Supreme Mysterious and Primordial Emperor. Xuanyuan and Huangdi are also, respectively, the personal and proper names of the Yellow Emperor.
  Laozi's work, the Tao Te Ching, is one of the most significant treatises in Chinese philosophy. It is his magnum opus, covering large areas of philosophy from individual spirituality and inter-personal dynamics to political techniques. The Tao Te Ching is said to contain 'hidden' instructions for Taoist adepts (often in the form of metaphors) relating to Taoist meditation and breathing.
  Laozi developed the concept of "Tao", often translated as "the Way", and widened its meaning to an inherent order or property of the universe: "The way Nature is". He highlighted the concept of wu wei, or "do nothing". This does not mean that one should hang around and do nothing, but that one should avoid explicit intentions, strong wills or proactive initiatives.
  Laozi believed that violence should be avoided as much as possible, and that military victory should be an occasion for mourning rather than triumphant celebration.
  Laozi said that the codification of laws and rules created difficulty and complexity in managing and governing.
  As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. The writings attributed to him are often very dense and poetic. They serve as a starting point for cosmological or introspective meditations. Many of the aesthetic theories of Chinese art are widely grounded in his ideas and those of his most famous follower Zhuang Zi.
  Potential officials throughout Chinese history drew on the authority of non-Confucian sages, especially Laozi and Zhuangzi, to deny serving any ruler at any time. Zhuangzi, Laozi's most famous follower, had a great deal of influence on Chinese literati and culture. Zhuangzi is a central authority regarding eremitism, a particular variation of monasticism sacrificing social aspects for religious aspects of life. Zhuangzi considered eremitism the highest ideal, if properly understood.
  Scholars such as Aat Vervoom have postulated that Zhuangzi advocated a hermit immersed in society. This view of eremitism holds that seclusion is hiding anonymously in society. To a Zhuangzi hermit, being unknown and drifting freely is a state of mind. This reading is based on the "inner chapters" of Zhuangzi.
  Scholars such as James Bellamy hold that this could be true and has been interpreted similarly at various points in Chinese history. However, the "outer chapters" of Zhuangzi have historically played a pivotal role in the advocacy of reclusion. While some scholars state that Laozi was the central figure of Han Dynasty eremitism, historical texts do not seem to support that position.
  Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.
  The Anarcho-capitalist economist Murray N. Rothbard suggests that Laozi was the first libertarian, likening Laozi's ideas on government to F.A. Hayek's theory of spontaneous order. Similarly, the Cato Institute's David Boaz includes passages from the Tao Te Ching in his 1997 book The Libertarian Reader. Philosopher Roderick Long, however, argues that libertarian themes in Taoist thought are actually borrowed from earlier Confucian writers.
    

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