Chapter 8 1. The origin of Taoist academic thought and Huang Lao and Lao Zhuang

(1) Taoism and Huang Lao Taoism is a religion entirely based on Taoist academic thought. The content of Taoist academic thought is the summation of primitive religious thoughts, philosophical thoughts, scientific theories, and science and technology of Chinese culture.Although Taoism and Taoism are sometimes confused in terms of religious color, in essence, Taoism and Taoism have great similarities and differences.However, the general habit is that the distinction between Taoism and Taoism is not clear, so it is casually labeled as a superstition, and it is sent to the three mountains on the sea, which is beyond reach and classified as illusory.

Regarding the academic thought of Taoism, Ji Xiaolan once looked at it from a positive point of view and rated it as "comprehensive for a hundred generations, broad and subtle".Of course, any kind of academic thinking, just like everything in the world, has both pros and cons, good and bad. Taoist academic thought, although broad and subtle, has been comprehensive for hundreds of generations, but it has been passed down for a long time, and the result of refutation and impurity , it becomes "fragmented, grotesque and messy". However, we cannot abandon an endless treasure of traditional culture just because we are choking, that is a very absurd move.

Now, in order to introduce Taoism and Taoism as simply as possible, it is first necessary to raise the origin of Taoism and Taoism. The formation of Taoist academic thoughts can be simply classified into four sources: (1) Huang and Lao Xue. (2) Lao and Zhuang thoughts. (3) Hermit thinking. (4) Alchemist academic. The formation of Taoist religious academic thoughts is also simply classified into four sources: (1) Originated from Taoist academic thoughts. (2) Occurred in the evolution of political society. (3) Promote the stimulation of foreign religions. (4) A fascination based on occult scholarship.

When it comes to the academic thought of Taoism, after the Qin and Han Dynasties, Huang and Lao are often called together, or Lao and Zhuang are listed as the ancestors of Taoism.The so-called Huang refers to the Yellow Emperor; Laozi, of course, is Laozi, but whether Huang and Lao are called together, or Lao and Zhuang Julie, we generally know that Laozi is indeed the ancestor of Taoism. If Huangdi is included as the ancestor of Taoism , in general habits, there are believers and unbelievers.Those who believe in Taoism will naturally discuss it without doubt, and those who do not believe in Taoism will make a lot of discussions, laughing at it as nonsensical talk.In fact, those who believe in Taoism may not necessarily recognize the Yellow Emperor as the founder of Taoism!Is the Yellow Emperor considered the ancestor of Taoism?And what is the basis for him to obtain the qualifications of the ancestor of Taoism?Generally citing ancient books, known as Huangdi's writings, such as Huangdi's "Neijing" as a medical book, and Huangdi's "Yinfu Jing" handed down by Taoists for the art of war or strategy.In addition to admitting in history that the Yellow Emperor was the ancestor of our ancient nation who founded the country and has more historical records, it is almost impossible to prove that he has a reliable academic thought handed down.So, what reason can we believe that the Yellow Emperor is the ancestor of Taoism?In fact, this is a problem that is always easy to ignore in our conception of cultural history.We need to understand the ancient scholars. For the pursuit of our ancient history and culture, if we want to go back to the time before the Yellow Emperor, apart from the legendary materials, which are worthy of questionable textual research, there is really a lack of reliable evidence in the literature. For the sake of academic prudence and faithfulness, so It is concluded that the Yellow Emperor is the ancestor.Therefore, anyone who talks about the origin of Chinese culture and history starts with the Yellow Emperor.According to the so-called doubtful information circulated by Taoism, our national history can be pushed back to more than one million years ago, at least hundreds of thousands of years old, it seems a bit like that?So when I judged with the historical pen, I politely concluded that it started with the Yellow Emperor.Taoism has always been called Huang and Lao together, and it believes that its academic origin is the Yellow Emperor, which means that the academic thought of Taoism is based on the orthodox inheritance of ancient Chinese culture, and it is not a false lie. (Nanzi·Xiuwu Xun said: "The secular people are more noble than the ancient and despise the present, so they are Taoists, and they all entrust them to Shennong and the Yellow Emperor, and then they can be said by capable people." Sima Qian, who wrote "Historical Records" in the Han Dynasty, he After being born in Huainanzi, he understood this idea better than Huainanzi, so he said in the "Biography of Zouyan" written by a family alchemist: "First preface to the present and up to the Yellow Emperor, scholars have shared their skills, and the world has risen and fallen. "This shows that the Yellow Emperor is the common cultural ancestor recognized by Chinese academics, not just Taoism.

(2) Taoism and Laozhuang Speaking of Lao Tzu, he is really a wonderful person throughout the ages. We first mentioned Sima Qian’s comments about Confucius after he met Lao Tzu in the "Historical Records", that is, what was later called the orthodox Confucianism. It was Confucius who said that Lao Tzu was "like a dragon?" He praised him as a wonderful man who can see his head but not his tail. Lao Tzu has been the general representative of the hermit thought in China since ancient times. He is a hermit who is erudite and knowledgeable, has profound knowledge, and is rich in cultivation beyond the mundane world, and does not seek fame and fortune. .So when Sima Qian wrote his biography, he was still uncertain, so he had to record all the legends and anecdotes about Lao Tzu, and made a faithful report.As for Lao Tzu, whether he is Li Er, Lao Dan, or Lao Lai Zi is not certain at all.The beauty of Lao Tzu is inexplicable. Not only did Sima Qian write him as a dragon who sees the head but not the tail, but he was later praised as the ancestor of Taoism, and then he was called the leader of Taoism and ascended to the throne of the Supreme Lord. , that is even more miraculous.

Let us not forget that in the history of Chinese culture, to judge Taoist academic thought as Lao Tzu's scope of control is all a trick played by scholars after Qin and Han. In the Wen and Jing eras when ideology was the political leader, when it came to Taoist scholarship, it was always referred to as Huang and Lao.After Sima Qian wrote "Historical Records" and cited his father Sima Tan's "On the Essentials of the Six Schools", there were Liu Xin's "Seven Strategies" and Ban Gu's "Han Shu·Yi Wen Zhi" and other writings. The separation of academic families made them confront each other with clear barriers, and embraced Taoism, which was definitely included in Lao Tzu's household registration. Therefore, when scholars of later generations preached Taoism, they tended to be classified as old and Zhuang.After the Wei and Jin Dynasties, Taoists talked about the system of inheritance, and a series of academic genealogies appeared, such as Laozi passing Guan Yinzi and Geng Sangzi, Geng Sangzi passing Huzi, Huzi passing Liezi, Liezi passing Zhuangzi, etc.

In fact, both Taoists and Taoists in later generations first accepted the statement of Ma Qian and his son of Taishi Company, preconceived it first, and lightly muddled it. It would be ridiculous if Sima Qian came to Jiuquan to talk.Sima Qian's "Historical Records" and its preface all say that the thoughts of his father and son are the thoughts of Zong Feng Taoism, and he also highly respects Lao Tzu.Later, Ban Gu and his son deliberately asked for work to write "Hanshu", standing on the Confucian concept since the Western Han Dynasty, they also said that Sima Qian and his son were Taoist, and they respected Lao Tzu, and there were comments that disagreed.Little did he know that he had neglected the meaning of Sima Qian's subtle words and great meaning. The Taoism he mentioned was just carrying out the orthodoxy that came from ancient times and inherited "the common skills of scholars" in Chinese culture. He just used Lao Tzu as a positive foil; if he thought Lao Tzu It is the patriarch of Taoism. Why didn't he specialize in Luozhi Laozi's deeds and write a great biography for him?He was able to make an unprecedented breakthrough and write a family story for Confucius, who had no great achievements in the world, but lived in his own place, and the writing was so great and exquisite, wouldn't it be possible for Lao Tzu, who was admired by his father and son, to write an article similar to the family history? Biography?The results of it?In his "Historical Records", he was very fair and only included Lao Tzu in the "Biography of Lao Zhuang, China and Han", and just passed it off.This is how Sima Qian used his accustomed historical style to ask people to find out the environment in which he lived in the world at that time in all his writings; At the same time, I also disagree with the style of false Taoism in which alchemists turned into gods since the Qin and Han Dynasties.It is a pity that our later scholars, not only planted in Sima Qian's pen array, but also influenced by Liu Xin, Ban Gu and others' repeated hints, coupled with the foil of Wei and Jinxuan talks, strangled the academic thought of Taoism in the old, Zhuang's household registration ignores the real Taoist content of "comprehending a hundred generations, broad and subtle".Therefore, when we mention Taoism, we will take Lao and Zhuang as the central representative concepts, which are inherited and associated.