Tao Philosophy 道家新論

整本《道德經》可以很有邏輯地得到解釋，是因為我們可以更正歷史上的錯誤，完全脫離傳統道家的模糊思考方式。模糊思想的產生是因為一千八百年前「貴無論」引進一個邏輯錯誤。

我們是根據1973年出土的馬王堆的第一章，來分析老子的邏輯。這一章很清楚描述老子的邏輯。老子用「有、無」來描述現象界萬物的對立關係。老子稱真正的關係為「道」，是「以道為本」。第一章就是說明如何保持老子「以道為本」的形上學。這樣，整本《道德經》就有一個明確的邏輯結構思考方式。

這是筆者重大的發現。老子的邏輯在中國消失了二千年，現在才明確地出現。這邏輯的結構是和古希臘及古印度一樣的普世思考基礎，和現代的世界潮流互通。所以，老子的邏輯，不再是中國獨有的思想。如果我們脫離傳統道家，《道德經》可以是我們走入世界普世思考的方便之門。

老子稱自然的原則「恆道」為一個真象 (Reality) 。老子關鍵字「恆」是表示有整體性、有真實性。我們稱「有、無」二元對立的概念為物象 (Objects) ，而有真實性的「恆有、恆無」為實象 (Actualities)。實象可以代表「恆道」在現象界的秩序。

老子《道德經》用第一章來描述他的邏輯模型，其他的章節都是討論這個邏輯思考方式的例子。

The Tao Te Ching allows a very logical interpretation after we overcome the fuzzy thinking by eliminating the errors of traditional Taoism.  The fuzziness is due to an error made about 1800 years ago by the Pro-Wu group (貴無論). We shall only present the correct Tao philosophy here.

We analyze the logic of Tao philosophy according to the first Chapter of the Mawangdui version discovered in 1973. Laozi uses “Yu 有and Wu 無” to describe the relations of the myriad things. He treats Tao 道as the absolute reality, and clearly shows that “Wu and Yu are co-arising”.  This allows us to see the clear logic structure in the Tao Te Ching.

The logic of Laozi is similar to the ancient Greek and modern Western universal thinking. Therefore, the Tao Te Ching is not unique to Chinese thinking but can be a convenient way to enter the universal way of thinking of the world.

Laozi calls the order of nature the Truthful Tao恆道. He uses the keyword Heng恆to represents a truthful reality.   We have identified Difference (Yu有) and Sameness (Wu無)  as two dualistic opposite objects to describe the relations of the myriad thing, and the Truthful Difference (恆有 Heng Yu) and the Truthful Sameness (恆無Truthful Wu) as the actualities to represent the order of Truthful Tao. The first chapter of the Tao Te Ching describes the Laozi logic model. Other chapters are examples of these logical thinking patterns.