The Double Structure Combining Ontological and Creational Theories Which Was Shown in the Cosmology of Lǎozǐ and Its Social-political Significant Meaning

Dong-In Park

doi:10.18107/japs.2012.19.3.006

The purpose of this paper is to investigate Lǎozǐ’s theory of the cosmology. Thus, it proves that his theory of the cosmology has the double structure combining ontological and creational theories. Also in the conclusion, it explores the social and political significant meaning of the composition of Lǎozǐ’ theory of the cosmology. From the result of his research, Lǎozǐ’s theory of the cosmology, which was reorganized by the Taishidan(太史儋) of the middle Period of the Warring Countries, was evidently double-structured. Though Lǎozǐ’s ontological theory differs from Parmenides’ theory of an eternal and indivisible absolute being, and the common Western view of dividing the universe into noumenon and phenomenon and defining the noumenon as being genuine and the phenomenon as being artificial, it can still be said that his theory belongs to the realm of ontology. In Lǎozǐ, there is the meaning of ‘the proof that the universe exists’, ‘the origin’, and ‘the reality of the absolute being that exists without depending on anything’. On the other hand, like almost all researchers agree, there is an evident structure of the formation of the cosmology in Lǎozǐ’s theory. The author viewed the structure as the format of ‘Dao(道)→Yi(一, the one)→Tiandi(天地, heaven and earth)→Yinqi(陰氣, yin energy), Yángqì(陽氣), Heqi(和氣)→all things(萬物).’ Now the problem lies on the reason for constituting double structure of the theory of the cosmology in Lǎozǐ. That appears to be closely related to the social and political matters of his era. First, he tried to create the theory of the higher dimension that exceeds the theory of ‘benevolence and righteousness’(仁義), ‘Jiānài’(兼愛), and ‘law’(法) of the Confucian, Mòjiā(墨家), and the School of Law. And through these, it was to assure the problem that contains ‘the political system of United Empire’ and ‘the justification of United Monarchy.’Second, it was to impede the surging trend of the respect for the heavens of the time. That is why he propounded non-presidency and depersonal Dao(道) and negated the heaven’s presidency and character. Third, by providing specific model of emulate the heavens(法天), it tried to force the monarch to follow its characteristic and govern by noninterference. Lastly, it was to avoid his forced dictatorship. Because there is the intellectual and moral limitation to hereditary monarch. However, with all these efforts, it is not easy to recognize Dao due to the impossibility of either sensing or perceiving. Thus, in his predecessor Zhuangzi(『莊子』), they changes it so that it can be easily understood. In this way, by doing ‘emulate the heavens’, it is more easily applied to the social and political reality.

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