「無」 : 道家的宇宙論の展開

概要

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In the philosophy of Taoist, the way (tao) is deeply associated to the nothingness (wu). The meaning of nothingness, however, is ambiguous. The aim of this study is to axamine the nothingness which appears in the Lao tzu, the Chuang tzu and the Huai nan tzu, particularly from the cosmological view-point. The Lao tzu states that all the world of things was born from the nothingness which means the emptiness and the formless (wuxing). The most important assertoin of this book is that men should do without doing (wei wu wei). The do-without-doing, namely nonactoin, is identical with unioning with the cosmogonical principle of the nothingness. It is called the naturalness (tzu-jan) also, because the nonaction is equivalent to the natural spontaneity. On the other hand, the nonaction is similar to water, for example. This suggests that the nothingness of Lao tzu originated in the water which played the important role in the mythical cosmogony. In the Chuang tzu, the nothingness is regarded as the worthy equality of all things. In other words, it is not the cosmogonical concept, but the epistemological one. The worthy equality is equivalent to nonaction, because the discrimination is given by the human's intention. In the Hui nan tzu, the cosmogony is treated in relation to the nothingness again, and the cosmography, namely the structure of heaven and earth, is presented. Further, the description of human-cosmic correspondence appears. This makes the recognition of the nature clear, and consequently the tzu-jan become to mean the natural things. Unlike Lao tzu and Chuang tzu, the nonaction is conceived to obey intentionally the natural things. Finally, on the basis of this study, we clear up the ambiguity of the nothingness and refer to the significance of Taoistic cosmology in order to go to get us out of the present crisis.
静岡大学の論文
2001-07-31

著者

荒川紘
静岡大学人文学部

「無」 : 道家的宇宙論の展開

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