Taoista nézőpontok a nyelvértelmezésben és értékelméletben II.

The Taoist teaching breaks with the Confucian standards, norms and values.The discernment and striving of the wise (shengren 聖人) were focused oncomplying with dao 道. The internal strain of Laozi is due particularly to the fact that that insome way it says something about 'the unspeakable' and while ‘speaking theineffability’ it declares the dao to be incomprehensible and unfathomable.The human construction of opinion creates “names” (ming 名), but any denomination will spoil the harmony between dao and de 德. Knowledge whichcannot be expressed in words is the ‘knowledge’ of the “sage man” (shengren聖人), which introduces into the “influence”, the “operation” (de 德) of thehidden, non-experienceable dao. By “non-action” (wuwei 無為) the “sageman” will achieve non-intervention; that is to say, identifying with the daohelps it to be presented through him. The Zhuangzi, questioning the method of cognition based on distinctions,will ask whether it is possible to talk about “reality” (shi 實), or our solutionsare illusory, since a name is merely “pointing a finger” (zhi 指), “the nameis the guest of reality”. For the shengren there is no “this” (shi 是) or “that”(bi 彼), or privilege of any object or value: he sees things in unity, in theunity of dao. Teaching about dao cannot be conveyed by words: understanding of things is only possible by direct intuitive insight. The Laozi presents the Confucian values – such as “ceremony” (li 禮),“humanity” (ren 仁), “fairness” (yi 義), “respect for parents” (xiao 孝) - as aconsequence of the loss of the dao. According to the Zhuangzi, access tothe dao requires departure from “All-Under-Heaven” (tianxia 天下), fromthe hierarchical world of people, from civilization.