儒、道“天人合一”的不同形态及其生态伦理意蕴  

The Difference between Confucian and Taoist Ideologies in“Oneness of Heaven and Man”and Their Eco-ethic Significance

作　　者：王海成[1] 

机构地区：[1]西北农林科技大学马克思主义学院,陕西杨凌712100

出　　处：《江汉大学学报（社会科学版）》2016年第4期98-102,128-129,共5页Journal of Jianghan University(Social Science Edition)

基　　金：国家社会基金后期资助项目黄老学派的政治哲学研究(14FZX006);西北农林科技大学基本科研业务经费项目"和谐社会视域中的传统正义理论研究"(Z1090201602)

摘　　要：生态伦理视域中的中国古代哲学中的天人关系问题就是人与自然的关系问题。儒家"有我"形态的"天人合一"以肯定天人之辨、人禽之辨为前提,但天人之辨、人禽之辨在人的存在过程中的具体展开又要求人承担起对宇宙、自然界的责任。儒家认为,只有这样,人才能达到"天人合一"的境界,它具有伦理学意义上的人类中心主义特征。道家"无我"形态的"天人合一"思想肯定其他存在物的内在价值,将它们视为与人平等的价值主体,具有非人类中心主义的特征。儒、道两家的"天人合一"思想不但可以和当代生态伦理学的主流理论展开对话,而且为整合当代生态伦理学诸理论提供了新的视野。In the perspective of ecological ethics,the relation between heaven and man is actually the relation betweennature and man in ancient Chinese philosophies. The Confucian ideology confirms the distinction between heaven andman as well as man and beast but the specific expansion of the distinction in the process of man's existence requires thatman must be responsible for the universe and the nature. It asserts that only in this way can the'oneness of heaven andman'be achieved,which features anthropocentricism in ecological ethics. In contrast,the Taoist ideology admits the in-trinsic values of all other beings and regards them as equal bodies as man;Taoism has no such anthropocentric feature.Both ideologies are communicable with the mainstream theories of contemporary ecological ethics and provide a new vi-sion for integrating the contemporary theories.

关 键 词：生态伦理 天人合一 儒家 道家 人类中心主义 非人类中心主义 

分 类 号：B22[哲学宗教—中国哲学]