孔门师弟子《论语》道论辨析
Analysis of "Tao" from Confucius′s Analects

先秦时期的“道”，其主要意义都与实践有关。《论语》“道”的落脚点是“人道”，是为了给生命主体之道德寻求终极根源。孔门师弟子“以道立世”，“以仁立人”；以生命体的切实体验和实践为起点，通过生命体的“游”和“走”，使“道”在社会生活的变迁中逐渐立体丰满，逐渐“道化”。“仁”“道”并重；“仁”“道”可以化“俗”；“仁”“道”无惧死亡。君子人格的确立，是“道”立足于人本身、人的生活和社会实践而呈示的理想化和道德化的主体形象。君子在“有道”与“无道”之间践行“仁”价值的生成和判断，“道”则在君子境界的修为中实现内在超越从而迈向社会生活，这体现的正是人类历史文化与自身生命的内在一致。
The implications of "Tao" in Pre-Qin period mainly associate with practice of social life while that in Analects revolve around humanity, pursuing the fundamentals for human beings. Confucius and his disciples have established the doctrine of " Tao" and "Ren"( a collection of all virtues including benevolence、goodness、kindness、love、humanity)by their own experience and practice so that mysterious veils of the two terms have been revealed by such intricate combination and their influence has been far reaching. Junzi, a man of noble character, is an ideal image of personalizing "Tao" and he has formed his own judges and values by practicing "Tao" in real life. Such individual internal transcendence exactly accords with the developmental change of human and its history