人的主体维度：符号学对生态中心主义的超越

Man as the Ultimate Subject:How Semiotics Transcends Ecocentrism

生态中心主义作为对人类中心主义的反思和超越,是生态思想的重要理论分支。它将生态圈视为整体,强调生命体之间的关联和平等,并将整体的发展视为最高利益所在,这既有进步性,又有严重的局限性。符号学认为,生命体作为周围世界的主体,它们之间的关系并非是等级性、阶序性的,而是平等的。人类在构建自身意义世界的过程中,必须考虑其他生命体的权力和福祉,而不能将主体性视为自我中心的理据。它将生态危机和符号危机纳入全球化的过程中来进行审视,并指出,人作为符号学动物,是唯一能在全球化带来的符号同质化进程中,转换性地思考自我与他者关系的生物,因此,只有人能够对其他生命体负起终极的伦理责任。人类在主体性和他者性之间的转换能力,使得他们能够反思自身的文化符号建构对于生命意义世界和生态网络的影响,在考虑自身发展权益的同时倾听、理解和关爱其他生命,造就生态的和谐与符号过程的健康。

Ecocentrism, as reflections that transcend anthropocentricism, is an important branch of ecocriticism. Taking ecosystem as a whole and emphasizing that all beings are interconnected with equal rights, ecocentrism insists that an overall development is the ultimate goal. Though progressive, this idea of ecocentrism is also very limited. Contemporary semiotics points out that as the subjects of their surroundings, all living things are not linked with hierarchy or class but equality. In making their own worlds of meaning, man has to regard the rights and well-being of other living creatures instead of using subjectivity to support egocentrism. Semiotics juxtaposes ecological crisis and semiotic crisis in the context of globalization, and argues that man as the 'semiotic animal' is the only one who can empathetically reflect on the relations between Self and Other in the homogenization brought by globalization. Therefore, only man can bear the ultimate ethic responsibility for other creatures.Human beings' capacity to shift from subjectivity to otherness and vice versa enables them to rethink the influence that their construction of cultural symbols has on the worlds of life's meaning and the network of ecology. While considering their ownrights of development, they can listen to and care for other creatures so that they can ensure a harmonious ecology and healthy semiosis.