新疆目前的主要问题是民族矛盾，今天谁若是要靠武力解决新疆问题，那是要闯祸的。

对中央政府来说，目前的做法既然不成功，还不如先换位思考一下。

什么是换位思考？比如大批的外国探险家涌入中国沿海地区投资开发抢占工作机会，中国人（汉民族）会怎么反应？再扯远一点，比如十九世纪欧洲传教士的进入，不也引发起义和团运动吗？外国殖民侵入（虽然理论上这是完全不同的两个概念），在中国内地也是不受欢迎的。

新疆虽然是祖国不可分割的一部分，但新疆毕竟有很多在那里土生土长的少数民族。如果换上是你自己，看着别人进入你的地盘，投资开发抢夺资源，强占工作机会，你会没怒气吗？你会不反抗吗？

所以说，新疆近期内发生的恐怖袭击，你也可以说是暴力反抗。因为这些事件的背后是有着更深层次的原因的，不能简单归结为“恐怖主义”或“极端宗教狂热分子”。这背后的原因，是短期内大量的汉民族涌入新疆，挤压了当地人的生活空间，抢夺了当地人的机会，从而激化了民族矛盾。

对待民族矛盾（或问题），需要非常谨慎的态度。在建国初期，解放军进藏入疆，都是毛泽东主席亲自布置指挥的。而且毛泽东对进藏入疆部队有非常详细的具体指示（请看毛著第四、五卷）。当时的中央政府对少数民族高层采用拉拢策略，对底层人民利用阶级矛盾做思想工作的方法，尽量不扰民（更不扰民），尊重当地的风俗习惯，尽量和当地民族隔离的方法（如建设兵团）。所以，四九年建国后中央政府对新疆西藏的恢复控制，应该说做的是很成功的。但即便这样，还是发生过西藏高层的叛逃（达赖集团）和新疆的伊塔事件（集体叛逃）。毛泽东时代，中央对新疆西藏的做法主要是送汉人进去和培养当地的地方干部，帮助当地的发展。

以今天来说，新疆和西藏的周边没有强邻，只要祖国足够强大，新建和西藏是没有可能分离和独立的。但若是从防患于未然的角度考虑，也不必大量的汉民族涌入新疆西藏激化民族矛盾。这里可以借鉴俄罗斯对于乌克兰的控制和以色列对约旦河西岸的控制。比如俄罗斯对乌克兰的控制，大约我们可以看到的是在乌克兰倒向西方时，乌克兰东部俄罗斯人集聚较多的地区闹独立的事件。这原本是足够牵制乌克兰倒向西方的，假如俄罗斯人集聚地区更接近乌克兰中心地带的话。另一个就是以色列在约旦河西岸，在战略要冲建立众多居民点，以此控制广大的西岸地区。

同理。如果目前的大量移民做法引起大规模的反弹，恐怖暴力事件层出不穷，那么中央政府是否可以改弦易辙，采用分隔的方法，在西藏和新疆的战略要冲等地区地方集中移民。将来一旦有分离主义的倾向发生，这些移民地区（占有着发达区域或要害区域）就可以起着很好的牵制作用。

其实能这样做到就足够了。民族的问题，即使是采用民族同化政策，也是需要慢慢来，这个事情是急不得的。

尤其是现在中国的发展太急功近利，这样的发展也不一定好，还不如让一些地区保持原有状态的好。你看看美国，美国对于对立民族的一惯做法就是采用分隔的方法，比如建立很多个印第安人保护区，人可以跑出来，但限制进去。这样就减少了很多矛盾。

本文旨在引导另一种思考方式，并提供三种不同解决矛盾的模式，如有不当之处敬请原谅。

美军的无人侦察机“全球鹰”

2011年利比亚战争期间，当地民众在庆祝卡扎菲之死（2011年10月20日）

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第一章 ［道，可道，非恒道］

Ch. 1. 1. 道可道，非常道；名可名，非常名。The Tao that can be trodden is not the enduring and  unchanging Tao. The name that can be named is not the enduring and  unchanging name.

2. 无，名天地之始；有，名万物之母。(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. 

3. 故常无，欲以观其妙；常有，欲以观其徼。Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is  all that we shall see. 

4. 此两者，同出而异名，同谓之玄；玄之又玄，众妙之门。Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful. 

第二章 ［天下皆知美之为美］

2. 1. 天下皆知美之为美，斯恶矣；皆知善之为善，斯不善矣！All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.

2. 故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

3. 是以圣人处无为之事，行不言之教；Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.      

4. 万物作而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be.

第三章 ［不尚贤］

3. 1. 不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.

2. 是以圣人之治，虚其心，实其腹，弱其志，强其骨。Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.  

3. 常使民无知无欲；使夫智者不敢为也。为无为，则无不治。He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal. 

第四章 ［道冲，而用之或不盈］

4. 1. 道，冲而用之，或不盈；渊兮似万物之宗。The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!

2. 挫其锐，解其纷；和其光，同其尘；湛兮似或存。We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue!

3. 吾不知谁之子，象帝之先。I do not know whose son it is. It might appear to have been before God.

第五章 ［天地不仁］　   

5. 1.天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.

2. 天地之间，其犹橐龠乎？虚而不屈，动而愈出。多言数穷，不如守中。 May not the space between heaven and earth be compared to a bellows? 'Tis emptied, yet it loses not its power; 'Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free.

第六章 ［谷神不死］

6. 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。The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.

第七章 ［天长地久］ 

7. 1. 天长地久。天地所以能长久者，以其不自生，故能长生。Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.

2. 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。Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

第八章 ［上善若水］   

8. 1. 上善若水：水善利万物而不争，处众人之所恶，故几於道。The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.

2. 居善地，心善渊，与善仁，言善信，政善治，事善能，动善时。The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.

3. 夫唯不争，故无尤 And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.

第九章 ［持而盈之］

9. 1. 持而盈之，不若其已；揣而锐之，不可长保。It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.

2.金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道。When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.

（2009-4-26博主根据James Legge翻译版本《TAO TEH KING, OR THE TAO AND ITS CHARACTERISTICS 》编辑）

老子思想作为一个哲学思想体系的缺陷（佚名）

        作为一个哲学思想体系，老子的思想具有深刻的内在缺陷、老子的逻辑方法是有严重缺陷的。

第一，从老子书中可以着出他的哲学命题都是作为一种先验的公理，以直言判断的形式独断地给出来的。

例如他说：道可道，非常道。为什么如此？这个命题是如何推知的？老子全然没有说明，在他看来，这个命题乃是公理，是不证自明的。然而，象这种直接给出而未经逻辑论证的思想，只能是真假值尚有待验明的命题，而根本不是什么真理。由于老子哲学缺乏一个严密的逻辑系统，就使老子的许多命题虽然貌似有理，实际却经不起严密的推敲。 例如老子的全部哲学都是从“反可求正”这一原理出发，认为弱小必能战胜强大，柔弱必能战胜刚强。
　　但实际上，这个命题却只有在作为或然判断时才有真实性。若作为必然判断，就是根荒谬的。因为虽然世界上凡强大者都曾经过弱小阶段但却绝非凡弱小者必能发展为强大。
　　另一方面何谓“柔弱”、何谓“刚强”这些概念在老于哲学中都没有严格的定义。诚然新生事物发韧之初常是柔弱的，然而垂死事物在走向灭亡时也是渐趋衰弱的。逻辑的这种不严密使老子不得不在论述中借助大量的表象和实例，并使他不得不以无内在结构的散文诗的形式表述思想。
　　因此老子哲学的缺点，并非如有人所说具有过于深奥的思辩性，而恰恰是整体上的缺乏思辩性。那种散文诗的外在形式，也绝非老子哲学的优点，而恰恰暴露了它在逻辑方面的致使弱点。
　　

第二，从内容看，老子哲学所反映的，乃是辩证法的否定一面。

马克思曾指出：“……辩证法对现存事物的肯定理解中同时包含对现存事物的否定理解，即对现在事物的必然灭亡的理解；辩证法对每一种既成的形式都是从不断的运动中，因而也是从它的暂时性方面去理解”。
　　在这里马克思所指出的，即是历史辩证法的否定特征。
　　生活于春秋那样一个变动的时代，老子对于历史辩证法的这种否定运动是有着深刻认识的。这一点在他的哲学中可以看得十分明显。
　　然而老子没有认识到，在历史的辩证否定中，同时发生着社会形态的更新即肯定运动。新的，更高级的社会文明正孕育在旧文明的破坏中。
　　黑格尔在论述辩证法的这种肯定运动时深刻地说过：“为了争取科学的发展……唯一的事就是要认识以下的逻辑命题，即否定的东西也同样是肯定的，……它是一个新的概念的否定或对立物而变得更丰富了。”
　　然而这一点却恰恰是老子认识不到的。他所看到的只是旧事物、旧制度的崩溃灭亡，却看不到新的社会组织、新生活的强大萌芽。这也正是老子对人生、对历史采取那种极为悲观、消极、无为观点的原因。
        悲剧时代产生悲剧的人物，而悲剧的民族总是产生悲剧时代。一个积极地、主动地寻求自我变革的时代是悲剧性的。春秋正是这样一个时代，而老子则又是这个时代的一位悲剧人物。他的哲学充满矛盾。总的来看，在理论上，老子是一个失败者。而他的社会历史哲学和伦理学，则是反自然和反历史创进之流的。
        但在思想史的影响上，老子是一个成功者。他的政治哲学为历史上许多帝王将相所宗法。他的玄学思辨原理不但影响了中国两千年的自然哲学，而且后来发展成为一种宗教。他的伦理学至今还可以在现代中国人的某些处世方式中看到痕迹。在几千年的历史中，老子始终被看做最深奥、最丰富的古代思想家之一。
        然而，这却正是中国文化史的悲剧。因为只应该是哲学思辩之起点的地方，却被后人看作了终点。老子哲学被看作古代思辨哲学的的最高产物，成为后代无数思想家不断追溯的理论源泉。甚至直到中国哲学中，我们仍可以看到被不断重复的某些老子哲学命题。

黑格尔曾批评老子以“无”为本体的原理说：“在纯粹抽象的本质中，除了只在一个肯定的形式下表示那同一否定外，即毫无表示。假若哲学不能赶超出上面那样的表现，哲学仍是停在初级的阶段。”