| 《老子》“大”“一”疏释——作为终极存在概念的“太一”与“道” |
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| 引用本文：白奚1，2.《老子》“大”“一”疏释——作为终极存在概念的“太一”与“道”[J].湖南大学学报社会科学版,2025,(4):107-113 |
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| 中文摘要:“太一”作为终极存在的哲学概念，同《老子》哲学有密切的关系。《老子》分别对“大”和“一”这两个普通词汇进行了哲学提升，赋予其高度抽象的哲学义涵，并将其纳入关于“道”的哲学本体论，用作“道”的代名词。由《老子》之“大”与“一”整合而来的“太一”作为表示终极存在的哲学概念，其在战国时期的出现可谓水到渠成。在战国诸子文献中，“太一”以表达哲学本体论为主，在郭店简《太一生水》的生成论哲学中，“太一”被作为宇宙万物的终极源头。在大一统政治局面即将形成的战国晚期，“太一”又被赋予天神崇拜和政治权威的意义。 |
| 中文关键词:《老子》 大 一 太一 道 |
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| An Exegesis of “Da（大）”and “Yi（一）” in Laozi：The Supreme Existential Concepts of “Taiyi（太一）”and “Dao（道）” |
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| Abstract:The philosophical concept of “Taiyi（太一）” as the ultimate reality is closely related to the philosophy of Laozi. Laozi elevated the two originally ordinary terms “da（大）” and “yi（一）” into philosophical concepts，endowing them with highly abstract metaphysical significance. These terms were incorporated into the ontological framework of “Dao（道）”，where they function as synonyms for “Dao（道）”. The integration of “da（大）” and “yi（一）” in Laozi culminates in the emergence of “Taiyi（太一）” as a philosophical concept， denoting ultimate reality，a development that appears both natural and inevitable during the Warring States period. In the philosophical texts of the Warring States period，“Taiyi（太一）” primarily serves as an ontological concept，while in the cosmogonic philosophy of Taiyi Shengshui（《太一生水》）in the “Guodian Bamboo Slips”，it is further conceptualized as the ultimate source of all things in the cosmos. By the late Warring States period，as China approached a unified imperial order，“Taiyi（太一）” acquired additional layers of meaning—being worshipped as a celestial deity and symbolizing supreme political authority. |
| keywords:Laozi da（大） yi（一） Taiyi（太一） Dao（道） |
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