《道德经》中“自然”的解析

An Analysis of “Ziran” in Dao De Jing

摘要: “道法自然”是老子哲学中的核心论题，出自《道德经》第25章：“人法地，地法天，天法道，道法自然。”这句话揭示了“道”与“自然”的关系，但同时也带来了理论上的困惑，“法”若作“效法”意，那作为“道”，为何还需要“效法”自然？这是否意味着“自然”在“道”之上，形成“五大”，这个问题至今仍没有完全解决。国内国外学者都对“自然”的意义做出了解释，但之前的研究鲜少关注国外学者对“自然”的理解译法与衍生新含义，本文意在关注国内外学者对“自然”的理解与译法。

Abstract: “Da Fa Zi Ran” is a core proposition in Laozi’s philosophy, originating from Chapter 25 of Dao De Jing (Tao Te Ching): “Man models himself on Earth, Earth on Heaven, Heaven on the Dao, and the Dao on Ziran.” This statement reveals the relationship between the “Dao” and “Ziran”, yet it also gives rise to theoretical perplexities. If “Fa” (models oneself on) is interpreted as “to imitate” or “to follow,” then, as the “Dao”—the fundamental principle of the universe—why does it still need to “follow” Ziran? Does this imply that “Ziran” is superior to the “Dao,” leading to a hierarchical structure of “five great entities” (Man, Earth, Heaven, Dao, Ziran)? This question remains unresolved to this day. Scholars both at home and abroad have offered interpretations of the meaning of “Ziran,” but previous studies have rarely focused on foreign scholars’ understandings, translations, and the derived new connotations of “Ziran.” This paper intends to examine the understandings and translations of “Ziran” by scholars both in China and overseas.