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“Yi Qi” The Provincial Review of Environmental Ethics in the Three Talents – Taking Meng Peiyuan’s Explanation of Confucian Ecological Philosophy as a Clue
Author: Zhang Xin
Source: “Man is the Existence of Emotion – A Collection of 80 Academic Research by Teacher Meng Peiyuan Teachers”, Beijing Nian Xiexun, with her beautiful appearance in the air, won the championship in the selection competition, and sang the night learning bookstore, March 2018, 1st edition
Time: Confucius was the 8th day of the third month of Wuxu in the 2569th year of the year, Yiyou
Jesus April 23, 2018
The “creative transformation” and “innovative development” of traditional civilization depend on its theoretical interpretation efficiency and actual solution ability for the focus problems of the times in the most basic meaning. There is no doubt that environmental problems have become a global problem that has troubled the current era, and this is also the real source of the excitement of environmental ethics. In fact, the “Book of Changes” as the original Chinese traditional civilization contains in-depth ecological thinking and Sweetheart Garden ecological wisdom. The purpose of this article is to use the commentary of Confucian ecological philosophy by Mr. Meng Peiyuan as a guide to the ecological thinking of the three talents in the “Yi Zhi” in terms of the meaning of philosophical science, and provide a kind of thinking guide to the theoretical bottlenecks and practical difficulties encountered in the development of environmental ethics.
1. The great virtue of Liuhe is said to be: As a “natural” existence of process and purposeSong Wei turned around and saw the towel coming from the other party, and then took it and said thank you.
“Natural” is the focus of environmental ethics. We know that differences in this model can lead to differences in the situation. In modern everyday language, “natural” often points to the object-oriented nature that is opposite to the subject. The modern language usage of “natural” reveals the basic paradigm and mainstream attitude of people in modern meaning to treat nature, that is, the so-called mechanical natural view. In fact, this mechanical natural view can only be held by people who have passed the modern laundering. Donard Worst noted that mechanical natural view “is better described as an ‘imperial’ natural view, because it is more clearly guaranteed than Christianity to arrange the earth – often proposed in the name of pure secular good – which is one of the main goals of modern humans.”[1] The physics foundation of this natural viewThe sacred is the classical physics based on force that was created by Niuton, while its philosophical foundation is the subjective metaphysics based on sensory theory created by Descartes. These two are not absolutely irrelevant but are deeply related. It can be said that the generation and widespread application of mechanical natural view are the “combination” of these two. Descartes restored the ultimate foundation of the entire natural landscape as the sensibility (I think), which is an important identity of subjectivity. The final logical remarks and practical consequences can only be: on the one hand, people are embedded in the cosmic order of internal unity and purpose, so that the relationship between nature and humans is directed from a directional nature. The inner part of the body is placed as the main and object of man and nature; on the other hand, man becomes the only standard and ultimate basis of all things in the universe. In logic, natural existence can be justified from the perspective of talent, that is, nature only has the value of things relative to humans and has no internal value. This is the metaphysical foundation of the theory of the middle class of human beings. It is also precisely based on this that humans have obtained the rightness of governing nature and exploiting natural resources. The natural value is fairly transformed into a “function of wanting to see”. Therefore, this metaphysical basis of the theory of the inter-human category is the philosophical origin of the current environmental crisis.
The “deep ecological learning” in environmental ethics is based on the above-mentioned philosophical origin of reflecting on the environmental crisis. “As a philosophical movement, deep ecology represents a criticism of what can be called the mainstream world view. This mainstream world view is considered to be responsible for environmental damage.” [2] It opposes the above Cartesian reinvention theory and individual self-view, and believes that this mainstream world view is dangerous and misleading metaphysical, so it advocates the overall theory of metaphysical learning. Warwick Fox believes that the plan between human and non-human kingdom is made in its own theory because we lack deep ecological consciousness. [3] The reality of deep ecological learning is to use the “ecological paradigm” to oppose and replace the “Cartesian paradigm”. However, on the one hand, deep ecology does not give a systematic understanding of its metaphysical overall theory, as Jadins pointed out; [4] On the other hand, there is a path to scientific technology, and the statistic condition of science and technology—the plot of existence in the world—was established in Cartesian-style subjective metaphysics. What is more important is that although the metaphysical overall view advocated by deep ecology is intended to provide a replacement plan for subjective metaphysics, in the process of solving the latter, it insists on the divergence and inheritance of the core of thinking with the latter. In the process of turning from the ultimate dependence of man as the world to the ultimate dependence of nature as the world, the contradiction and conflict between man and nature are always reflected in it. If the environmental consequences caused by the Cartesian paradigm are human beings’ natural uncoordinated domination, then the consequences caused by the deep ecological paradigm are the reverse dissolution of human beings as a value subject. The ideological resources provided by the three talents of the unity of man and nature can be provided for the metaphysical basis of environmental ethics to explain justice.
Teacher Meng Peiyuan pointed out: “The Yi Bi uses the Qian and Kun hexagrams to represent the heaven and earth, and this is the heaven, the earth represents the natural world. ”[5] The natural world mentioned by the Chief Meng Teacher here is not the natural world in physical meaning, but the “nature” in philosophical meaning, that is, the whole universe. [6] The most basic words of “Yi Ji” to heaven and earth are “life” [7]. The most basic characteristics of Liuhe and the most basic energy of “Yi” are the mutually consistent inclusive, that is, “the meaning of life and life”. “Chinese philosophy is the philosophy of “life”, and “life” has the most basic energy of Chinese philosophy. ”[8] The natural view of “Yi Ji” is the concentrated and convex look of the above-mentioned most basic energy. “The Legend of the Condor He” points out: “The Qian is tranquil and special, and the movement is straight, so it is born. Kun is static and tranquil, and its movement is static, so it is born with magnitude. ”[9] The “big birth” and “broad birth” of Liuhe are in the words of the most basic effect of nature and the original state, but this heaven and earth are neither theological concept nor can they be mastered from the physical thinking that is closed and static, but can only move from a dynamic process perspective. “The universe, is the evil of the gate of the change? Qian is a yang thing; Kun is a yang thing. Yin and Yang combine virtues and are soft and have body, so as to combine the six combinations to communicate with the virtues of the gods. ”[10] As the “gate of Yi”, the Qiankun transforms all things through the combination of virtue and sympathy of the yin and yang. What it produces is a dynamic and process-based natural view. As the “Xiangqi” says, “The virtue of heaven does not become the first” expresses the characteristics of the movement of the Tao in the sky that cannot be as extreme as the end. “It must be that the beginning of the beginning is like a ring, and it will eventually continue, and the sacrificial yang is the upper part, and the first yang must return to the lower part, that is, the virtue of Qianyang (the virtue of heaven) does not achieve the end. ”[11] It is obvious that this natural view of “Yi Biography” is not only divided by mechanical natural view in the Cartesian paradigm, but also by organic natural view in deep ecological meaning, but points to a process-based innate process in the cosmic theory. This process-based innate birth does not become a transcendent to a single element or a kind of God, but can only understand the universe The original state is the natural process of dynamics based on sympathy of yin and yang. As the saying goes, “one yin and one yang are the Tao” [12] and “Liuhe senses and all things are transformed into” [13]. Although yin and yin have their own nature, they are definitely not closed. It is not said that
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