[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"author-4":3,"author-books-4":12,"author-poems-4":16},{"id":4,"name":5,"dynasty":6,"nationality":7,"birth_date":8,"death_date":8,"biography":9,"poem_count":10,"book_count":11},4,"老子","先秦","中国",null,"老子（约公元前571年—约公元前470年，一说公元前571年—公元前471年），姓李名耳，字聃，字伯阳（或曰谥伯阳），春秋时期人。《史记》《后汉书》等记载老子出生于楚国或陈国，苦县（今鹿邑）厉乡（一作赖乡）曲仁里人（一说安徽省涡阳县人）。中国古代思想家、哲学家、文学家和史学家，道家学派创始人和主要代表人物，与庄子并称“老庄”。在唐朝，被追认为李姓始祖。春秋末年，天下大乱，老子欲弃官归隐，遂骑青牛西行。到灵宝函谷关时，受关令尹喜之请著《道德经》。老子传世作品《道德经》（又称《老子》），是全球文字出版发行量最大的著作之一。",81,0,{"items":13,"total":11,"page":14,"page_size":15},[],1,20,{"items":17,"total":10,"page":14,"page_size":15},[18,23,27,31,35,39,43,47,51,55,59,63,67,71,75,79,83,87,91,95],{"id":19,"name":20,"type":21,"content":22},1904793,"道德经（第二章）","文","天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也。是以圣人居无为之事，行不言之教；万物作而弗始，生而弗有，为而弗恃，功成而弗居。夫唯弗居，是以弗去。",{"id":24,"name":25,"type":21,"content":26},1904799,"道德经（第八章）","上善若水，水善利万物而不争。处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。夫唯不争，故无尤。",{"id":28,"name":29,"type":21,"content":30},1904794,"道德经（第三章）","不上贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨。恒使民无知无欲。使夫知不敢，弗为而已，则无不治。 ",{"id":32,"name":33,"type":21,"content":34},1904796,"道德经（第五章）","天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐籥乎？虚而不淈，动而俞出。多闻数穷，不如守中。",{"id":36,"name":37,"type":21,"content":38},1904795,"道德经（第四章）","道冲，而用之或不盈。渊兮，似万物之宗。挫其锐，解其纷，和其光，同其尘。湛兮，似或存。吾不知谁之子，象帝之先。",{"id":40,"name":41,"type":21,"content":42},1904432,"道德经（第十二章）","五色令人目盲；五音令人耳聋；五味令人口爽；驰骋畋猎，令人心发狂；难得之货，令人行妨。是以圣人为腹不为目，故去彼取此。",{"id":44,"name":45,"type":21,"content":46},1904798,"道德经（第七章）","天长地久。天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其身而身存。非以其无私邪？故能成其私。",{"id":48,"name":49,"type":21,"content":50},1904797,"道德经（第六章）","谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。 ",{"id":52,"name":53,"type":21,"content":54},1904803,"道德经（第十三章）","宠辱若惊，贵大患若身。何谓宠辱若惊？宠为下，得之若惊，失之若惊，是谓宠辱若惊。何谓贵大患若身？吾所以有大患者，为吾有身，及吾无身，吾有何患？故贵以身为天下者，若可寄天下；爱以身为天下者，若可托天下。",{"id":56,"name":57,"type":21,"content":58},1904434,"道德经（第四十一章）","上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。故建言有之：明道若昧；进道若退；夷道若颣；上德若谷；广德若不足；建德若偷；质真若渝；大白若辱；大方无隅；大器晚成；大音希声；大象无形；道隐无名。夫唯道，善贷且成。",{"id":60,"name":61,"type":21,"content":62},1904800,"道德经（第九章）","持而盈之，不如其已。揣而锐之，不可长保。金玉满堂，莫之能守。富贵而骄，自遗其咎。功成身退，天之道。",{"id":64,"name":65,"type":21,"content":66},1904863,"道德经（第七十六章）","人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上。",{"id":68,"name":69,"type":21,"content":70},1904852,"道德经（第六十三章）","为无为，事无事，味无味。大小多少，报怨以德，图难于其易，为大于其细。天下难事，必作于易；天下大事，必作于细。是以圣人终不为大，故能成其大。夫轻诺必寡信，多易必多难，是以圣人犹难之，故终无难矣。",{"id":72,"name":73,"type":21,"content":74},1904801,"道德经（第十章）","载营魄抱一，能无离乎？专气致柔，能婴儿乎？涤除玄鉴，能无疵乎？爱民治国，能无以知乎？天门开阖，能为雌乎？明白四达，能无为乎？生之、畜之，生而不有，为而不恃，长而不宰。是谓玄德。",{"id":76,"name":77,"type":21,"content":78},1904802,"道德经（第十一章）","三十辐共一毂，当其无，有车之用。埏埴以为器，当其无，有器之用。凿户牖以为室，当其无，有室之用。故有之以为利，无之以为用。",{"id":80,"name":81,"type":21,"content":82},1904823,"道德经（第三十三章）","知人者智，自知者明。胜人者有力，自胜者强。知足者富，强行者有志。不失其所者久，死而不亡者寿。",{"id":84,"name":85,"type":21,"content":86},1904868,"道德经（第八十一章）","信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既以为人，己愈有，既以与人，己愈多。天之道，利而不害；圣人之道，为而不争。",{"id":88,"name":89,"type":21,"content":90},1904815,"道德经（第二十五章）","有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天地母。吾不知其名，字之曰道，强为之，名曰大。大曰逝，逝曰远，远曰反。故道大，天大，地大，人亦大。域中有四大，而人居其一焉。人法地，地法天，天法道，道法自然。",{"id":92,"name":93,"type":21,"content":94},1904831,"道德经（第四十二章）","道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死，吾将以为教父。",{"id":96,"name":97,"type":21,"content":98},1904804,"道德经（第十四章）","视之不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者，不可致诘，故混而为一。其上不皦，其下不昧，绳绳兮不可名，复归于无物。是谓无状之状，无象之象，是谓恍惚。迎之不见其首，随之不见其后。执古之道，以御今之有。能知古始，是谓道纪。"]