“天人合一”的思维模式与现代生态伦理学的重建

Ideology of Human-Nature Integration and Reconstruction of Modern Ecoethics

天人关系问题是中国传统哲学探讨的基本问题,"天人合一"观念则是中国古代思想家处理天人关系的重要思想方法。这一观念滥觞于上古时代的"神人交通"观念,经过长期的历史积淀,已经内化于中华民族的心灵,成为华夏子孙特有的思维模式。这种思维模式在方法论上表现为宇宙观与价值观方面的整体观及由"合"到"分"再到"合"的矛盾观;在认识论上表现为主体和客体的统一。因此,"天人合一"思维模式对于现代生态伦理学的重建具重要启示:(一)它以人为出发点和归宿,以自然界及其规律为前提和原则,将人的实践活动的内在尺度和外在尺度有机结合起来,以此克服了人类中心主义和非人类中心主义的主客二分思维模式;(二)它主张人既是目的,又是实现目的的手段,从而扬弃了两种主义在目的和手段上的相互割裂和尖锐对立;(三)它倡导在尊重自然界客观规律的前提下发挥人的主体性和能动性,超越了两种主义在人的主体性问题上的各执一偏;(四)它根据人类实践的需要,时而强调人对自然的改造是主要方面,时而强调人对自然的遵从是主要方面,具有灵活的辩证的性质;(五)人类中心主义产生的根源和背景是功利主义的或是极端人本主义的,非人类中心主义则是纯粹科学主义的或自然主义的,而"天人合一"根植于中国传统伦理型的德性文化,它兼具人本主义和自然主义两种性质,具有较高的道德价值和超功利的境界,从而扬弃了两种主义的片面性和短视的实用性。

The relationship between human and nature is a primary problem of Chinese traditional philosophy. The ideology of human-nature integration is an important mentality of Chinese ancient thinkers. Originating from the thought of ＂divine-human connection＂ and after a long history of accumulation, it has been internalized in the mind of Chinese people and become a unique thinking mode of Chinese descendants. In methodology, this thinking mode is reflected in the holism in cosmology and values, and in contradiction view of ＂integration-division-integration＂. In epistemology, it is reflected in the unification of subject and object. Therefore, the thinking mode of human-nature integration is of enlightening significance for the reconstruction of modern ecoethics. Firstly, taking human as the starting point and home and nature and nature rules as the prerequisite and principle, it integrates the internal dimensions with external dimensions of human＇s activity to overcome the shortcoming of subject-object dichotomy between anthropocentrism and non- anthropocentrism. Secondly, it sublates the division and sharp eonfliction between anthropocentrism and non-anthropocentrism in purpose and means by claiming that human is means as well as purpose. Thirdly, it advocates giving full play to subjectivity and initiative of human, which transcends the disagreement of anthropocentrism and non- anthropocentrism in the issue of subjectivity. Fourth, it has flexibly dialectical nature in that it may emphasize human＇s transformation of nature or human＇s reverence toward nature according to human＇ s practical needs. Finally, different from anthropocentrism deriving from utilitarianism or extreme humanism and non-anthropocentrism deriving from scientism or naturalism, the ideology of human-nature integration is rooted in Chinese traditional ethic culture with high moral value and nature of both lmmanism and naturalism, and thus it is ultra-utilitarian and transcends the onesidedness and short-sighted practicability of anthropocentrism and non-anthropocentrism.