Laozi’s Philosophical Thought

  Spring and Autumn Period particular political and economic, social environment, and I own a special experience, and other factors on the “inaction” This The emergence of this kind of ruling nation has a great presumption.
  At the end of the Spring and Autumn Period, Chinese society was in a period of great turmoil, “burst of courtesy and happiness”. The rulers were greedy and brutal, and the war of annexation was intensifying. Social unrest is also developing rapidly, and society is undergoing tremendous and profound changes. The rapid economic development has created a large number of emerging landlords, and also promoted the development and prosperity of handicrafts and commerce. Eventually, it has led to profound changes in the nature and system of society, and has also led to the decline of political power and the collapse of social order. Lao Tzu made a judgment that the world is incompetent.
  Second, the content of the rule of inaction
  1. Wisdom and quiet
  ”I do nothing, but the people self-improve; I am quiet and people self-righteous; I am nothing but the people self-prosperity; I am wantless and the people are simple” From the line we can It is clear that widowedness and quietness are the specific content of “doing nothing by doing”, which is a requirement for the ruler and the traditional understanding of the ancient Chinese intellectuals. These discussions are detailed in other literature and books, and need not be repeated here.
  2. freedom
  ”Doing nothing” is not only manifested in the ruler’s cleanliness and lack of desire, but also in the ruler’s less interference in the management of the people, which is what we call freedom today. Our research on “doing nothing by doing” should be branded in our time when we understand Lao Tzu’s “doing nothing by doing” thought, and consciously interpreting Lao Tzu’s “doing nothing by doing” as a thought that can serve our time. Only by interpreting Lao Tzu’s thoughts as thoughts that can be used by the times can he really accord with Lao Tzu’s original intention. After all, Lao Tzu’s original intention is to serve the times. When he is for him, we are for our time. I do n’t think it ’s worthwhile to pursue what the so-called Lao Tzu has said, if it does n’t figure this out, at best it ’s just an intellectual game. Societies built according to Taoist thought have more or less the same features as those based on liberalism. The nature, inaction, and self-improvement in Taoist thought are also similar to some concepts of freedom. “I am inaction and the people are self-centered, I am so quiet and the people are self-righteous, I am innocent and the people are rich, I am wantless and the people are simple.” Obviously, “I” here refers to the ruler or ruling class. In other words, from the perspective of ruling or governing the country, Lao Tzu is the art or means of governing the country.
  Third, the “inaction” I thought
  the central idea of Lao Tzu is the “road.” As a material entity, the Tao is both intangible and tangible. “Unknown, the beginning of heaven and earth; famous, the mother of all things.” As a rule, “Tao” includes both the “Tao of Heaven” and “The Way of Man”. It is only reasonable and reasonable for all things in the world to follow the “Do”. . It moves regularly and never stops, “independence without change, perseverance without hesitation.” “Tao” itself reflects “inaction”. Everything in the world is defined by “the way of the heavens” and “the beast of the living. There is nothing to be born, not to be stingy, to grow but not to be slaughtered.” It can be seen that everything is in line with nature and reaches a good position. Therefore, “human law, natural law, natural law, natural law, and natural law.” If we can follow the law of natural inaction in governing the country, we can achieve “I am inaction and the people are self-reliance, I am quiet and the people are self-righteous. I People become rich without incident, and I am selfless without desire “, thus achieving the purpose of Lao Tzu’s” doing nothing by doing “thought.
  Application of inaction
  The most famous era in Chinese history of “doing nothing” as a method of government governance was the early years of the Western Han Dynasty. The ruling thoughts in the early Han Dynasty were mainly based on Huanglao’s ideas. The socio-economic situation in the early Han Dynasty was withered. In order to resume production as soon as possible, develop the economy, and consolidate the new government, the early Han rulers learned the lessons of the Qin Dynasty’s demise and implemented inaction And governance, adopting economic policies such as “resting for the rest” and “resting with the people” such as Huang Laowuwei, implemented economic laissez-faire and stimulated economic recovery and development. Industry and commerce have also developed, such as Sima Qian’s so-called “one country at a time, switching beams, Chishan Ze’s prohibition, is a wealthy merchants, the world is inexhaustible, the transaction is inexhaustible, get what they want.” This situation has continued. In the world of literature and scenery, the national economy has shown full prosperity. At the same time, Huang Lao’s thought of doing nothing had a profound impact on the legal system in the early Han Dynasty. Under Huang Lao’s ideological influence, he successively established the political and legal thoughts of “serving generosity” and “prohibiting the law and punishment”. The legal form of the Han Dynasty, based on the Qin Dynasty’s laws, decrees, systems, and eunuchs, gradually evolved into four types: law, order, section, and comparison. At the same time, Huang Laowu’s law and policy provided guidance for the reform of penalties and the abolition of torture in the literary scene of the Han Dynasty, and eventually abolished corporal punishment in law. This also laid the foundation for later generations to establish the feudal five-penalty system of puppets, staff, apprentices, exiles, and death.
  Fifth, the conclusion
  ”doing nothing by doing” is an ancient and young idea full of vitality in the long history. The experience of the Han and Tang dynasties is the most proof of this. There is a rare prosperous dynasty in China. At present, the “doing nothing by doing” of Taoism has gradually attracted people’s attention, and its understanding or research has gradually increased. A legal philosophy analysis of “doing nothing by doing” reveals that there are many reasonable points in it. It has very good implications for contemporary Chinese politics, economic development, and the formulation and modification of laws. Taoism’s “doing nothing” The content of “governance” is similar to that of western less-governmentism. There are many political and economic problems in China’s development. The application of inaction is conducive to the reasonable solution of these problems. Therefore, a careful analysis of “inaction and governance” The analysis of legal philosophy has not only theoretical significance, but also practical value.