人间和自然的相生与融合——21世纪生态界危机和韩国儒学

Ecological Crisis in the 21st Century and South Korean Confucianism:Interpromoting and Integration of Human and Nature

儒教内含着丰富的人与自然和谐共处的有机体思考方式和生态论式要素。这种要素为克服机械式世界观、人类肆意破坏大自然提供了理论基础,同时也为树立生态中心主义理论的形成提供了可能性。韩国的儒教也不例外。文章试图通过对韩国性理学者栗谷李珥、阳明学者霞谷郑齐斗,还有实学者湛軒洪大容及燕巖朴趾源等学者们思想的分析,找出其中有机体的、生态论的要素,为"韩国生态儒教"的确立提供基础。性理学者栗谷主张天地万物和人是同体,宇宙自然是一个有生命力的有机体,认为人类的生命源于宇宙自然,追求人与自然合一。在栗谷那里,人类被定义为赋予了以天地之心去照顾和养育自然的义务的存在。人类主体、能动地参与天地的化育中去,达到自然和人类合二为一的时候才能真正感受到乐趣(真乐)。阳明学者霞谷则主张人类和万物的同一性和一体性,把人类的心规定为天地之灵,即与万物感应的主体。人类通过生生不息的仁体的发显和展开来参与到宇宙自然万物的创生、养育过程中,来实现生命的本质,忠实履行天地之灵的作用。在性理学和阳明学看来,人类不是征服自然的主体,更不是自然的支配者。也不像在生态中心主义主张的那样,被赋予了同自然物等同的价值,作为自然的一部分生活的寒酸的存在。人类是在这个世界上最优越的存在,所以被称为天地之心或天地之灵,同时也被赋予了保护和养育自然的义务和责任。这种思考既能克服人类中心主义把自然看作是道具的弊端,也可以避免生态中心主义忽视人类价值的缺陷。实学家湛轩和燕严把自然物视为"活物",在重视人类和自然的有机统一关系方面与栗谷或霞谷持有类似的观点。但与栗谷和霞谷把人类规定为天地之心或天地之灵相比,湛轩和燕严则主张从天的立场上来看人和事物时二者的存在是平等,即人与事物的均等性,并提示了人与自然在平等的条件下互相尊重、互相帮助、互相依靠、相辅相助、共存共生的原理。人物均思想与生态学的平等主义相通,相生的原理和生态主义者的共生的原理也是一致的。这种认为人和事物平等的思考不仅是对‘自然存在物的尊重’,而且更进一步讲是‘追求人类和自然存在的和谐和共存’,为克服人类中心主义提供了契机。而且也可以避免性理学者们一不小心会倾向人类中心主义的顾虑,但有必要过于倾向于人均等而造成不利的影响。

Confucianism contains a rich organism＇s thinking way about the harmony between man and nature and element of ecological theory.This element provides not only a theoretical basis to overcome mechanical worldview and human＇s wanton destruction of nature,but also the possibility to form the theory of eco-centrism.South Korea＇s Confucianism is no exception.Through analyzing scholars＇ thinking including Korean Confucian scholar Yulgok Yi I,YangMing scholar Hagok Jeong Jedu,scholar of the Profitable Usage school Damheon Hong Dae-yong and Yeonam Park Jiwon,this paper attempts to find out the elements of organism and ecological theory to provide basis for establishing Ecological Confucianism in South Korean.Korean Confucian scholar Yulgok advocates that all things and people are the same being,the natural universe is a living organism.He argues that human life came from the natural universe,pursuing unity between man and nature.Yulgok defined human as the existence which is given obligation to take care of and nurture the nature with mind of heaven and earth.Human beings can really feel the pleasure when they actively participate in the germination of universe and achieve the unity of nature and human.YangMing scholar Hagok advocates identity and unity of human and all things,defining the human heart as the soul of heaven and earth,which is the subject communicating with all things.Through the appearance and expansion of endless benevolence,human participates in the creation and nursing process of all creatures in the universe to achieve the essence of life and faithfully fulfill the role of soul of the universe.In the opinion of Korean Confucianism and YanMing school,human is neither subject conquering nature nor the dominator of nature.Unlike the argument of eco-centrism that human a shabby existence living as part of the nature was given the same value equivalent to the natural world,Korean Confucian and YanMing scholars believe that human beings are the most privileged existence in this world,so it is called the heart of heaven and earth,or the soul of heaven and earth and it has also been given obligations and responsibilities to protect and nurture nature.This kind of thinking can not only overcome the anthropocentric disadvantage that nature is seen as props but also avoid eco-centric defect that human values are ignored.Scholars of the Profitable Usage school,Damheon and Yeonam regard the natural world as‘living thing＇,held a similar view with Yulgok or Hagok in attaching importance to the organic unity of the human and natural relationship.But compared with Yulgok or Hagok who define mankind as the heart or soul of heaven and earth,Damheon and Yeonam advocates that both the existence of man and things are equal from the standpoint of the heaven,that is the equalization of man and things,and prompts principle that man and nature under equal conditions respect,help and rely on each other,assist mutually and coexist.The thinking that man and nature are equal is in common with the egalitarianism in ecology.The principle of interpromoting relation is also consistent with ecologists＇ principle of coexistence.The idea that man and nature are equal is not only‘respect for the natural existence＇but more generally‘the pursuit of harmony and coexistence between human and nature＇,which provided an opportunity to overcome the anthropocentrism.The misgiving that scholars accidentally tend towards anthropocentrism can also be avoided.