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“天志”作为墨家生态之道的当代价值 被引量:1

“Heaven's Intent” as the Way of Mohism's Ecological Philosophy and Its Contemporary Value
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摘要 天人关系是古典生态智慧和现代生态哲学的核心命题。墨家思想的"天""天志""明鬼"等概念,蕴藏着天、地、人之间"爱、义、利"和谐统一的生态智慧和生态哲学思想资源。"天",可以反思生态伦理学的二元对立缺陷而呈现人与自然密切关联的经验事实;"天志",意在重构生态伦理道德而表征出一种自我服从的生态自由意志和价值理性;"明鬼",能够在尊重保护自然生态的知行断裂中构建德福一致的因果保障。 The relationship between Heaven and humanbeing is the core proposition of classical ecological wisdom and modern ecological philosophy. The concepts of “Heaven”, “Heaven s intent”, and “ghost” in Mohism represent the ecological wisdom and ecological philosophy which creat the harmonious unity of “love, righteousness and interest” between nature and beings. “Heaven” can reflect the binary opposition defect of ecological ethics and present the empirical fact closely related to nature. The aim of “Heaven s intent” is to reconstruct the ecological ethics and morals and to represent the ecological free will and value rationality of self-obedience. “Heaven” and “ghost” can provide a consistent cause and effect guarantee in respect of protecting the natural ecology.
作者 陈小刚 CHEN Xiaogang(Party School of Pingtang,Pingtang 558300,China)
出处 《商丘职业技术学院学报》 2018年第5期1-5,共5页 JOURNAL OF SHANGQIU POLYTECHNIC
基金 2018年度贵州省理论创新课题"国家治理视阈下的墨家思想研究"(GZLCLH-2018-140)阶段性成果 2017年度黔南州理论创新课题资助项目"墨家生态智慧及其当代价值"(Qnzkl-2017-02)
关键词 墨家 天志 生态现象学 生态伦理 生态自由意志 Mohism Heaven s intent Eco-Phenomenology ecological ethic ecological free will
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  • 1As Monika Langer shows, environmental philosophers still disagree about the meaning ofsuch basic concepts as 'environment,' 'nature,' and 'life' (pp. 103 - 6).
  • 2Not surprisingly, then,terms such as 'deep ecology' are also used in a variety of different ways, sometimes by thesame author; John Llewelyn plumbs the depths no less than four different ways (pp. 56 - 8,60).
  • 3see also Arne Naess, 'Tbe Shallow and the Deep,Long-Range Ecology Movement: A Summary', Inquiry 16:1 (1973), pp. 95 - 100.
  • 4See Emmanuel Levinas, Time and the Other, trans. R. A. Cohen (Pittsburgh: DuquesneUniversity Press, 1987), pp. 45 - 9. Langer (pp. 115 - 7) and Ted Toadvine (pp. 146 - 8) suggestthat the later Merleau-Ponty's concept of 'flesh' also undermines mind/world dualism.
  • 5For Heidegger' s critique of metaphysics, see below and my ' Ontotheology? UnderstandingHeidegger' s Destruktion of Metaphysics', International Journal of Philosophical Studies8:3 (2000), pp. 297 - 327.
  • 6See Heidegger, 'The Origin of the Work of Art', in Poetry, Language, Thought, trans. A.Hofstadter (New York: Harper & Row, 1971), pp. 33-34.
  • 7Koha'k, 'Knowing Good and Evil… (Genesis 3:5b) ', Husserl Studies 10 (1990), p. 31.
  • 8quoted by Brown p.13.
  • 9This hermeneutic of suspicion applies to other kinds of prohibitions as well, helping us recognize the repressed homosexuality at work in homophobia, the group attempt to repress cross-'racial' propagation implicit in racism, and so on.
  • 10Stephen Jay Gould's argument that what matters here are variety and diversity, not complexity, would also cut against humanity. See Gould, Full House: The Spread of Excellence from Plato to Darwin (New York: Three Rivers Press, 1996).

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