道樞 Pivot of Dao

來(lái)源：“學(xué)習(xí)強(qiáng)國(guó)”學(xué)習(xí)平臺(tái)

道的關(guān)鍵。樞：關(guān)鍵，樞要。出自《莊子·齊物論》。莊子指出，人們往往會(huì)站在自我立場(chǎng)、以自己的標(biāo)準(zhǔn)去看待他者。而由于立場(chǎng)或標(biāo)準(zhǔn)的不同，人們對(duì)彼此、對(duì)事物的看法會(huì)形成對(duì)立和紛爭(zhēng)。因此，莊子主張，超越自我立場(chǎng)，不以自己的標(biāo)準(zhǔn)去看待他者，就能夠消弭事物之間的對(duì)立與是非。以這樣的視角或態(tài)度去觀照世界，就把握了道的關(guān)鍵。

Literally, this term means pivot of Dao. It first appeared in Zhuangzi written by the ancient Chinese philosopher Zhuangzi. It is pointed out in Zhuangzi that people tend to look at others from their own perspectives or standards, but such different views or standards often give rise to confrontation and disagreement. Therefore, Zhuangzi maintained that people should transcend their own views and go beyond their own standards when viewing other people or things, thus avoiding or resolving conflicts or disputes. By taking this key approach to others, one can gain a true understanding of Dao.

引例 Citation：

◎彼亦一是非，此亦一是非。果且有彼是乎哉？果且無(wú)彼是乎哉？彼是莫得其偶，謂之道樞。（《莊子·齊物論》）

彼有它的是非，此也有它的是非。果真有彼此的分別嗎？果真沒有彼此的分別嗎？彼此之間不對(duì)立，就是道的關(guān)鍵。

This object has its reason for being the way it is, while the other one also has its own rationale for being the way it is. Is there truly a difference between the two? Or is there truly no difference between them? A non-confrontational approach to the two is key to understanding Dao. (Zhuangzi)

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供稿：北京外國(guó)語(yǔ)大學(xué) 外語(yǔ)教學(xué)與研究出版社

責(zé)任編輯：劉懌莎