是“天人合一”还是“天、地、人”三才——兼论儒家环境哲学的基本构架

From “Heaven-Humanity Unity”back to“Heaven-Earth-Humanity”——on the Fundamentals of Confucian Environmental Philosophy

长期以来,中国学术界流行把儒家的基本思想乃至整个中国文化归结为"天人合一",并常常把"天人合一"的源头归结于《易经》。其实考诸中国思想史,把儒家的基本思想总结为"天人合一",特别是把"天人合一"的来源归结于《易经》的说法并不准确,是一种误导。《易经》的"天、地、人"三才思想较之于"天人合一"更为符合儒家思想的本旨。在儒家三才和谐的理念中,天、地、人三者各自都有自身的功能与价值。身为三才和谐结构中的积极参与者,人类拥有促进与维持宇宙和谐的重要责任。就环境哲学而言,儒家的"三才"说既不是"环境保护主义",也不是"自然保护主义",而且相对于大地伦理学与深层生态学等西方的整体性环境哲学而言,儒家整体性的环境哲学赋予人类在宇宙间以一个更崇高的地位和责任。

In an effort to address environmental concerns,scholars have characterized the central idea of Confucian philosophy(or Chinese philosophy)in terms of the model of"Heaven-Humanity Unity"(Tian-Ren-He-Yi).On the basis of the Yi jing,the primary text of all Confucian classics,this author argues that Confucian philosophy is best characterized in terms of the triadic model of"Heaven-Earth-Humanity"(Tian-Di-Ren).In such a reading,Confucian environmental philosophy consists of three fundamental principles:namely,the principle of Heaven,of Earth,and of Humanity.On this basis,this article outlines a blueprint for a Confucian environmental philosophy.