早期道家宇宙观的人文向度——以物德论为中心的探讨                  叶树勋

物德论作为道家哲学中德与万物的关系理论，为探讨道家宇宙观的人文向度提供了新的论域。在这一论域里，原为人事概念的“德”被拓展到宇宙场景，与万物的话题发生了多个层次的义理关联。在万物生成论里，物德话语对相关情况作出善的评价，凸显了“道”的正当性，从根本上解释了宇宙秩序何以能指导人事的问题。关于物性所由来，道家有一种动态的考虑，物德不同于物性，前者作为万物潜蕴的本根之全体，是通贯形而上下的关键，从宇宙论层面确认了人可以悟道的资格。自然之道被运用于人世社会需要一定的落实途径，物德是这种途径的重要基础，道家由此确立起公共生活的总目标，希望将社会秩序导向与之契应的德政秩序。统而言之，道家物德论在不同的语境里具有不同的表现形态，从多个方面反映了早期道家宇宙观所特有的人事关怀。

The Humane Dimension of Early Taoist Cosmology:

A Discussion Centered on the Theory of Heavenly Morality                                      Ye Shuxun

As a theory on the relationship between morality and all living things in Taoist philosophy, the theory of heavenly morality provided new field to discuss the humane dimension of Taoist cosmology. In this field, the former human concept of “morality” was expanded to a cosmic scene, and displayed multiple levels of relevancy with all things on universal principle. About the generation of all things, the discourse of heavenly morality made a good evaluation of related conditions, highlighted the legitimacy of the Tao, and fundamentally interpreted why the cosmic order can guide human affairs. Taoism also had a dynamic consideration on the nature of things, holding that the heavenly morality is different with the nature of things. As the entity of root underlying all things, the former is crux linking up the physical and metaphysical, which confirms the qualification that man can realize Tao on the level of cosmology. The Tao of nature requires certain path when being implemented to the human society, and the nature of things is the important foundation of such a path. Therefore, Taoism established general objective for public life, hoping to guide social order to the corresponding benevolent rule. Generally speaking, the theory of heavenly morality of early Taoism showed different forms in different contexts, and reflected a kind of specific human concern.