Please translate the following Taoist sayings.
[translation]
If Tao can be expressed in words, it is often Tao (Tao can be expressed in words, but it is not ordinary Tao); If a "name" can be named by words, it is a constant "name" ("name" can also be explained, it is not an ordinary "name") and "nothing" can be used to describe the situation when the world is in chaos. And "you" is the name of the origin of all things in the universe. Therefore, we should always observe and understand the mystery of Tao from "nothing"; We should always observe and understand the clues of "Tao" from the perspective of "being" and "being", which have the same origin and different names, and can be called profound and profound. It is not a general mystery, but profound and profound, and it is the general door of the mysteries of the universe (from the mystery of "name" to the intangible mystery, "Tao" is the door to understand all the changes of mysteries).
[Notes]
The first "Tao" is a noun, which refers to the origin and essence of the universe and is extended to principles, principles, truths and laws. The second "Tao" is a verb. Refers to the meaning of explanation and expression, or can be said.
2 constant: ordinary, ordinary.
③ The first "name" is a noun, which refers to the form of "Tao". The second "name" is a verb, indicating the meaning.
4 nameless: it means invisible.
5 famous: refers to tangible.
6 mother: mother, root.
⑦ Heng: Often.
8 (Miao): Miao Tong, subtle meaning.
Pet-name ruby (coke): edge and boundary. Extend the meaning of clues.
Indications: appellation. This is the "reference".
⑾ Xuan: dark black, mysterious and far-reaching meaning.
⑿ Gate: Gate, the total gate diameter of all mysterious changes, which is the gate diameter of the only original "Tao" used to compare everything in the universe.
[citation]
Laozi first put forward the concept of "Tao" as the core of his philosophical thought system. Its meaning is profound, which can be understood from a historical perspective, from a literary perspective, from aesthetic principles, and from the dialectics of philosophical systems. ...
Philosophers do not completely agree on the category interpretation of Tao, and some think that it is a material thing and an element that constitutes all things in the universe; Some people think that it is a spiritual thing and the origin of all things in the universe. However, in the interpretation of Tao, scholars also have roughly the same understanding, that is, it is moving and changing, not rigid and static; Moreover, everything in the universe, including nature, human society and human thinking, develops and changes according to the laws of Tao. In a word, in this chapter, Lao Tzu said that "Tao" produced everything in the world, but it can't be explained in words, but it is very profound and mysterious and difficult to understand. It needs a gradual process from "nothing" to "something".
[analysis]
In this chapter, Laozi focuses on his philosophical category-"Tao". Is the attribute of Tao materialistic or idealistic? This is a long-standing problem, which has aroused the strong interest of many scholars since ancient times. In history, Han Feizi lived in a time closer to Laozi. He was the first scholar to annotate the Tao Te Ching. Regarding what is Tao, in Jie Lao, Han Feizi said: "Tao is the place where all things are the same." Everything is recorded. Rational articles make things happen. Tao makes everything possible. Therefore, those who are reasonable are also. " This shows that Han Feizi understands Laozi's "Tao" from the perspective of materialism. In Historical Records, Sima Qian put Lao Zi and Han Feizi into the same explanation (with Zhuangzi and Shen Buhai attached), that is, Han, Zhuang and Shen "all came from virtue, but Lao Zi was far-reaching." In Lun Heng, Wang Chong of Han Dynasty also thought that Lao Zi's "Tao" thought was materialistic. But from the end of the Eastern Han Dynasty to the Wei and Jin Dynasties, the situation changed. Some scholars understand the wonderful meaning of Laozi's philosophy that "everything in the world is born, and everything is born without it", and affirm that there is only one "nothing" in the universe itself, which is called metaphysics. Later, Buddhism was introduced into China and gradually flourished. Metaphysics and Buddhism merged, so the interpretation of "Tao" turned to idealism. Neo-Confucianism in the Song and Ming Dynasties also absorbed Buddhism and metaphysics, and still gave an idealistic explanation of Laozi's "Tao". In a word, scholars have always had fundamentally different views on whether Tao is materialism or idealism.
[Interpretation] The revolutionary and authoritative nature of Tao.
The philosophical concept of "Tao" was first put forward by Laozi.
This term with oriental mysticism appears frequently in Laozi, and sometimes it seems to show a great power between the universe and heaven. Sometimes in front of us, it depicts the ancient wild state of chaos between heaven and earth; Or show the beginning of the division of heaven and earth, everything begins to grow, schools with long grass and trees are full of vitality, and so on.
From Laozi's various ideas about "Tao", we can fully understand the origin of his almost pious worship and awe of "Tao". Laozi's admiration for Tao stems entirely from his sincerity to nature and its laws, which is completely different from the ideological concept that "Heaven" and "God" were regarded as absolute authorities at that time. "Tao", for Laozi, is only a new basis for getting rid of religious rule completely, and it is more authoritative than "God".
Laozi's "Tao" has a unique understanding and profound observation of the universe and life, which stems from his meticulous observation of nature and strong mysterious intuition. This intentional concern for nature and its laws is the cornerstone of Laozi's philosophical thought.
From the biological point of view, the relationship between human beings and nature, both spiritually and materially, has shown an almost primitive dependence since ancient times, just like a baby's dependence on its mother. The ancients said, "Poverty leads to roots." This so-called "Ben", in a broader sense, also refers to "nature", human beings and the mother of all things. Why did Qu Yuan's long poem Tian Wen raise many questions about the universe, history, myths and the world? When he is disappointed with the political future and the dark reality, he will naturally have the desire to return to nature and ask for help. Out of a kind of dissatisfaction and anxiety about reality, I am eager to find a suitable position for people in front of mysterious natural forces.
Freud's "Happy Principle" theory discusses that civilization not only brings material benefits to human beings, but also brings extremely heavy depression to human spirit, which is a major shortcoming of civilization. But what he said is the principle that human nature pursues happiness, and it is also based on the harmonious relationship between man and nature. Today, people's surging trend of "returning to nature" in life needs and cultural thoughts also explains why ancient scholars tried their best to explore the nature of the universe in a broader sense. From this, we can also understand the historical reasons why Laozi's philosophy advocates nature, denies knowledge, pursues the political life of "small country and few people" and exaggerates the simple nature and mysterious original motivation of "Tao".
During the Spring and Autumn Period and the Warring States Period, the kingship moved up and the political and social relations changed greatly. When the clan system in the real society fetters the development of history, the old "view of destiny" and "view of heaven" also fetters the development of thought. Laozi's metaphysical "Tao" is the theoretical basis for rejecting "the view of destiny" and "the view of heaven" from the understanding of natural history, thus possessing the revolutionary and rationality of China's ancient philosophy history.