“大地伦理”与“大地美德”的合题——罗尔斯顿的生态伦理学述评  

A Combination of ‘Earth ethics' and ‘ Earth virtue'——A Comment on Holmes Ralston Ⅲ's Eco-ethics

作　　者：胡建[1] 

机构地区：[1]浙江行政学院,杭州310012

出　　处：《浙江工商大学学报》2014年第3期39-45,共7页Journal of Zhejiang Gongshang University

基　　金：国家社会科学基金项目"马克思的生态文明思想及其当代影响"(11BKS006)

摘　　要：罗尔斯顿的生态伦理学从整体上看,是从自然价值本体论的角度展开理论路向的,因此从客观性的角度超越式地继承了利奥波德的"大地伦理"学说。但罗尔斯顿强调,我们在肯定自然价值的同时,也应看到,这种存在有赖于人类的感知与评价。由于人类是文化的动物,因此他是通过文化实践而认知并体验自然的,据此确定了人类具有最高的生态权利与生态义务,并依据文化的尺度实行生态伦理。这就在事实上建构了人类主体性的"大地美德"。在这个意义上,罗尔斯顿学说的本质是"大地伦理"与"大地美德"的合题。Taken as a whole, Holmes Ralston III＇s Eco-ethics unfolds its theoretical approach from the perspective of ontology of natural value. As a result, it exceedingly inherits Leopold＇s earth ethics in view of objectivity. Ralston emphasizes that we should not neglect that the existence of natural value depends on human evaluation and its benefits to humans while we admit natural value. Because humans are cultural animals, they know and experience the nature through cultural practices, which determines humans has highest ecological right and duty, and practices eco-ethics in the measure of culture. In this way, Ralston＇s theory has constructed ＇ earth virtue＇ of human subjectivity. In this meaning, Ralston＇s theory is essentially a combi- nation of ＇ earth ethics＇ and ＇ earth virtue＇.

关 键 词：大地伦理 大地美德 自然价值 三重论证 文化动物 

分 类 号：B82-058[哲学宗教—伦理学]