Laozi's "Tao" is in the core position of programmatic in the ideological and philosophical system. It embodies not only the ultimate meaning of metaphysics, but also the practical significance of metaphysics. It has a very profound connotation, but also a very broad extension, covering all the principles and rules of the universe, nature, society and human culture. It needs us to understand and comprehend with our whole life. Tiandao, one is Tiandao and the other is human heart, which are the two bases of Chinese life. The sage in Laozi's Tao is still a 15 chapter caution and fear in Tao Te Ching. Don't believe that you have found and mastered the truth. Don't be too arbitrary and autocratic. It's always good to be modest.

"Natural conscience" is the way. The reason why "natural conscience" is deeply rooted in people's hearts is that it speaks out the very essence of life. In fact, "natural conscience" includes two aspects that we attach most importance to: one is the way of heaven, the other is human heart. This is the two bases of Chinese life. In the pre-Qin period, Confucianism paid more attention to people's hearts, trying to explore the root of moral value and order. Taoists attach great importance to the heavenly way and regard it as the basis for their actions.

One of the deep impressions of Daodejing is that when we talk about human affairs, we like to cite the heaven or the Tao as the ultimate support. Weakness is due to the heavenly way, indisputable is due to the heavenly way, inhumanity, inaction, etc. are due to the heavenly way. We can often find similar sentences in this classic:

"The way of heaven is beneficial, but not harmful; the way of saints is not contested." Chapter 81 of Daodejing. "Tao always does nothing but does nothing. If the Marquis can keep it, everything will change itself." Chapter 37 of Daodejing: "heaven and earth are not benevolent, and all things are considered as ruminant dogs; sage is not benevolent, and people are considered as ruminant dogs." Five chapters of Daodejing. In Lao Tzu's view, Tao is the general root of the world, "there is a mixture of things, born naturally". In Chapter 25 of the Tao Te Ching, this mixture of things is Tao. After a certain evolution, all things come into being from it, "Tao generates one, one life two, two lives three, three lives all things", chapter 42 of the Tao Te Ching. But more importantly, it is the "Xuande" in the ten chapters of the Tao Te Ching, which is shown by the Tao itself as "born without being, for not relying on, grow without killing". It is this kind of Xuande that makes way become the guide of people 's life, and also closely combine the way with all things in the world. At the same time, it is also this kind of Xuande, which can win the hearts of all things.

The original meaning of Tao is road, which has the meaning of law. The way of heaven is the law of heaven. Humanity is the law that life should follow. Humanity should be based on heaven, which is Laozi's attitude. In fact, this attitude is not new. From the Western Zhou Dynasty to the spring and Autumn period, many people considered the issue of humanity from the perspective of heaven. For example, "Li" is considered to be based on the heaven, and it is considered to be "the rule of the heaven, the righteousness of the earth, and the conduct of the people". There are ten days in the day, so people should have ten grades. But this kind of saying has the nature of analogy, concrete and disorderly, and sometimes it has not got rid of the willed view of heaven. Lao Tzu is different. He only cares about the fundamental way of heaven. What he is dedicated to exploring is the law of things, such as inaction or the way of nature. At the same time, this law can become the basis of humanity. This makes the view of heaven in Daodejing different from the previous theory of heaven.

It is not necessary to distinguish Tao from Tiandao, but to adopt a confused attitude. At least in the sense of law, there is no difference between heaven and Tao in Laozi's narration. In the relationship between heaven and man, Taoism is always big and small. For example, the 25th chapter of the Tao Te Ching says, "there are four regions, and one is human settlements. The law of man, the law of earth, the law of heaven, the law of heaven and the law of nature. " The four major areas in the domain refer to Tao, heaven, earth and man. On the surface, it seems to give people a very high status, but on closer inspection, it is a derogation. The order of the world does not come from itself, but from heaven or Tao. This is a clear declaration that people should not take themselves too high. Heaven and earth are bigger than people, and Tao is bigger than people. Therefore, it is necessary to keep a humble and awe attitude in front of heaven and Tao. The important thing is not to enlarge oneself, but to listen to the voice of the heavenly way.

We can see that Lao Tzu's depiction of the world is a little cold and empty. As the beginning of the world, the Tao is "independent and unchangeable", from which we can see clearly that it is full of loneliness and loneliness. When the world is put into practice, we can read "a small country with few people.". So that the vessels of Shibe may be used, and the people may die again and not move far away. When there is a boat, there is nothing to ride on; though there are soldiers, there is nothing to show. It's used to make people rewire. It's sweet to eat, beautiful to dress, comfortable to live and happy to be popular. Neighboring countries look at each other, the voice of chickens and dogs hears each other, and people do not communicate with each other until old age and death. " In Chapter 80 of the Tao Te Ching, the world is not so close and tender, and there is less concern for each other, but more freedom. This is the essence of Laozi's wisdom, which is also the way Laozi wants to express.