【王涵青】環境倫理脈絡中的天人關系與生涯聰明——以《年齡繁露》中之“一包養價格同類相動”為焦點

First of all, one of the focus of contemporary environmental ethics is the problem in the scope of “intrinsic value”. Oriental environmental ethics is based on the setting scope of “intrinsic value” of existence, and the differences between human beings, sexual destiny, and ecological. But to this day, what cannot be dispelled is the stable state of most people who still use the theory of human mid-level as their value guidance principle; therefore, whether it is life or life, it is supported and promoted by many people who are enthusiastic about environmental issues. In contrast, it is still the value worship of a few people, and cannot convince the recognition of most people who enjoy a modern convenient career. Therefore, how to construct an environmental ethics value-based view based on human middle theory from the stable state of human middle theory, just like the Oriental’s approach to modify human middle theory, and guide the actions of human main body, is a more practical and practical approach. In this thinking, Confucianism has already given many comments to the pre-Qin or Song and Ming cognitive aspects. On the basis of these commentary, it may be possible to explore in a step-by-step manner. What are the views of the universe in the Han Dynasty?

Secondary environmental ethics, from the perspective of the development process, is to expand the ethics scope involved in Oriental ethics from the relationship between people and people to the relationship between people and things, people and environment. However, as far as modern people are concerned, our career methods have changed dramatically compared to agricultural society and even late industrial society. There are many ways to apply and arrange other things (regardless of non-biological or biological), and other objects on the earth have been applied and arranged, and the relationship between humans and the environment is also like this. Moreover, we have built a “non-natural” career world for our own structure, and have alienated the so-called “natural” in the high-rise buildings of the city. In this situation, how we can guide the subject to “naturally” thinking about the relationship between people and others (regardless of others, other things, and environment) has become a serious challenge. Related to the oriental environmental ethics, in the world of Chinese philosophy, Zhang Shun responded directly to this challenge with the initiative of “harmony between man and nature”. This means that in the thinking of Chinese philosophy, from the beginning, they are all about the relationship between man and nature and the environment. For example, Meng Peiyuan believed that Chinese philosophy is the so-called “birth” philosophy, and its basic problem is “exploring the relationship between man and nature”, and its mainstream philosophy is “harmony between man and nature”. What he wants to solve is the relationship problem between man and nature [1]. sameIn this way, in addition to the unity of man and nature in the pre-Qin Confucianism and Taoism or Song and Ming dynasties, the Han Dynasty’s universe theory is also worth exploring what kind of thoughts can be provided to this point.

Following the above two aspects, in the mainstream discussions of Chinese philosophy and environmental ethics, such as pre-Qin Confucianism and Taoism or Song and Ming dynasties, there have been discussions. Therefore, neither of them are new topics, but past discussions have been moved from the Han Dynasty Confucianism’s viewpoints, and there are still a few. But as Rong Dawen said, it was time to explore the occurrence, development and evaluation of the Han Dynasty universe theory. “As a set of learning to trace the natural laws of change, the cognitive method of “classification” it manifests, the political philosophy with the meaning of “ecological civilization” opened, and the value system proved from the atmosphere of “the transformation and cultivation of Liuhe”. It contains and presents it still has something worth chewing and worth borrowing. href=”http://twlovediary.com/”>可以可以可以可以”[2]. Here, the Han Dynasty universe theory has the characteristic of “categorical recognition method”. The author believes that it is a good resource to respond to the above two questions about environmental ethics. As for the development of the entire Han Dynasty universe system, the “same type of interaction” provided by Dong Zhongshu in “Age of Blossoms” is another best representative. Therefore, this article focuses on the “same type of movement” in “Year and Fanlu” and opens its thoughts.

1. “Category” and “Similar”

“The relationship between heaven and man” is the focus of the Han Dynasty universe on the issue of the unity of man and nature. Yu Zhiping pointed out: “The response in modern Chinese philosophy is to occasionally touch things in terms of objects and content. With things, people and things, but the important thing still refers to the sensory and harmony between heaven and man. “[3]213 From the pre-Qin to the Han Dynasty, we can see the slight development of emotional thinking in works such as “Pen Shu”, “Shang Shu”, “Guan Zi”, “Yi Shu”, “Yuan Age”, “Yuan Fan Lu”. Dong Zhon