先秦儒家环境伦理思想的德性伦理特征及当代价值
|
摘要
面对工业文明所带来的环境危机,先秦儒家环境伦理思想从德性的视角展开对环境问题的反思,强调道德行为主体注重培育内省与外观有机整合的重德性的精神气质和内在超越的德性特质。由此基于德性伦理的角度论证了先秦儒家明辨义利、君子时中和至诚以尽性的德性品格特征。这些德性品格,既彰显了与环境伦理的有机契合,也实现了先秦儒家环境德育文化与社会主义生态文明的对话沟通,并以"内在超越"之德性品格弥补了"物质主义"的现实缺陷,实现了从"经济人"向"生态人"的生存方式转变。二者的有机契合,为推动社会主义生态文明和美丽中国的建设提供了充足的道德动机,展现了卓越的精神品质。
Facing the environmental crisis brought about by industrial civilization, Pre-Qin Confucian environmental ethics conduct to rethink the environmental problems from the perspective of virtue, and emphasize the subject of moral behavior to cultivate the spiritual qualities of virtue and the virtue characteristics of immanent transcendence between introspection and appearance. Based on the ethics of virtue, this paper discusses the characteristics of moral character of Confucianism in Pre-Qin dynasty, such as the debating on righteousness and benefits, shi zhong, zhi cheng and self-fulfillment. These virtue characteristics manifest the organic combination with environmental virtue ethics on the one hand. On the other hand, these characteristics achieve dialogue and communication between cultural traditions of Pre-Qin Confucian environmental moral education and socialist ecological civilization. Moreover, the realistic defects of "materialism" are made up by virtue characteristics of "immanent transcendence", then the lifestyle has been changed from "the Economic Person" to "the Ecological Person". The organic combination of the two provides sufficient moral motivation to promote the construction of socialist ecological civilization and beautiful China, and shows excellent spiritual quality.
Facing the environmental crisis brought about by industrial civilization, Pre-Qin Confucian environmental ethics conduct to rethink the environmental problems from the perspective of virtue, and emphasize the subject of moral behavior to cultivate the spiritual qualities of virtue and the virtue characteristics of immanent transcendence between introspection and appearance. Based on the ethics of virtue, this paper discusses the characteristics of moral character of Confucianism in Pre-Qin dynasty, such as the debating on righteousness and benefits, shi zhong, zhi cheng and self-fulfillment. These virtue characteristics manifest the organic combination with environmental virtue ethics on the one hand. On the other hand, these characteristics achieve dialogue and communication between cultural traditions of Pre-Qin Confucian environmental moral education and socialist ecological civilization. Moreover, the realistic defects of "materialism" are made up by virtue characteristics of "immanent transcendence", then the lifestyle has been changed from "the Economic Person" to "the Ecological Person". The organic combination of the two provides sufficient moral motivation to promote the construction of socialist ecological civilization and beautiful China, and shows excellent spiritual quality.
引文
[1][美]麦金泰尔.德性之后[M].龚群,译,北京:中国社会科学出版社,1995:251.
[2]梁徐宁.中国传统德性论结构分析[J].湖南科技大学学报:社会科学版,2009,12(6):68.
[3]LAI C. Virtue Ethics and Confucian Ethics[J]. Dao, 2010,9(3): 275-287.
[4]王泽应.现代新儒家伦理思想研究[M].长沙:湖南师范大学出版社,1997:216.
[5]牟宗三.心体与性体:第一册[M].长春:吉林出版集团有限责任公司,2013:502.
[6]唐凯麟.中华民族道德生活史研究[M].北京:金城出版社,2008:20.
[7]NUYEN A T. Ecological Education: What Resources are there in Confucian Ethics?[J]. Environmental Education Research, 2008,14(2):187-197.
[8]苑秀丽,何小玲.儒家思想与中国当代伦理[M].北京:中国社会科学出版社,2015:163.
[9]樊浩.“生态文明”的道德哲学形态[J].天津社会科学,2008,(5):4.
[10]PHILIP C. Environmental Virtue Ethics Special Issue: Introduction[J]. Agricultural and Environmental Ethics, 2010,23(1-2):7.
[11]杜维明.否极泰来:新轴心时代的儒学资源[M].北京:北京大学出版社,2016:13.
[12]KASPERBAU T J. Behaviorally Inadequate: a Situationist Critique of Environmental Virtues[J]. Environmental Ethics, 2014,36(4):471-487.
[13]杜维明,范曾.天与人——关于儒学走向世界前瞻性的对话[J].北京大学学报:哲学社会科学版,2010,(2):5.
[14]樊浩.“我们”,如何在一起?[J].东南大学学报:哲学社会科学版,2017,(1):5.
[2]梁徐宁.中国传统德性论结构分析[J].湖南科技大学学报:社会科学版,2009,12(6):68.
[3]LAI C. Virtue Ethics and Confucian Ethics[J]. Dao, 2010,9(3): 275-287.
[4]王泽应.现代新儒家伦理思想研究[M].长沙:湖南师范大学出版社,1997:216.
[5]牟宗三.心体与性体:第一册[M].长春:吉林出版集团有限责任公司,2013:502.
[6]唐凯麟.中华民族道德生活史研究[M].北京:金城出版社,2008:20.
[7]NUYEN A T. Ecological Education: What Resources are there in Confucian Ethics?[J]. Environmental Education Research, 2008,14(2):187-197.
[8]苑秀丽,何小玲.儒家思想与中国当代伦理[M].北京:中国社会科学出版社,2015:163.
[9]樊浩.“生态文明”的道德哲学形态[J].天津社会科学,2008,(5):4.
[10]PHILIP C. Environmental Virtue Ethics Special Issue: Introduction[J]. Agricultural and Environmental Ethics, 2010,23(1-2):7.
[11]杜维明.否极泰来:新轴心时代的儒学资源[M].北京:北京大学出版社,2016:13.
[12]KASPERBAU T J. Behaviorally Inadequate: a Situationist Critique of Environmental Virtues[J]. Environmental Ethics, 2014,36(4):471-487.
[13]杜维明,范曾.天与人——关于儒学走向世界前瞻性的对话[J].北京大学学报:哲学社会科学版,2010,(2):5.
[14]樊浩.“我们”,如何在一起?[J].东南大学学报:哲学社会科学版,2017,(1):5.