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本文检视1980年代中国环境文学中的哲学观念,提出这其中所蕴含的人与环境关系的视角源自道家、万物有灵论以及佛教,并认为这些视角传达出一种汇合式的新儒家理想主义的人本主义哲学。本文分析了后毛文学作品中的三个影响较大的作品,这几部作品采用了古典哲学思维和实践,对邓小平时代新自由主义发展观指导下的不可持续发展的毁坏森林行为提出批评。这三部作品分别是阿城的《树王》、徐刚的《伐木者,醒来!》以及高行健的《灵山》。本文认为《树王》代表了后毛时代生态意识的最初觉醒,《伐木者,醒来》肇始了诉诸政体道德核心的生态报告文学运动,而《灵山》则借助于道家的语言与意义,具体而微地践行了科学的生态保护主义实践。虽然这些作品所采取的视角已非人类中心的哲学视野,但作品所暗含的主要还是人本主义的视角。这些作品都暗示着一个先入之见,即,人类对环境具有起源性的破坏,但他们都对启蒙具有一种乐观精神,认为人类参与宇宙可能降低这种影响。在这一点上,李泽厚对于主体性的论述便不仅是一个认识论观念,而是将人类视为物质、生物、客观的存在形式,对于人与环境的关系具有积极作用。
This article examines the philosophical concepts in Chinese environmental literature in the 1980s and puts forward the perspectives of the relationship between man and the environment which originated from Taoism, all-things animism and Buddhism, and holds that these perspectives convey a confluence of neo-Confucian idealism Humanistic philosophy. This article analyzes three of the most influential works in post-Mao literature. These works use classical philosophical thinking and practice to criticize the unsustainable destruction of forests under Deng Xiaoping’s neoliberalism. These three works are respectively the “Tree King” of Acheng, the “Loggers, Wake Up!” By Xu Gang and the “Mountain of Lingshan” by Gao Xingjian. This paper argues that “Tree King” represents the initial awakening of ecological consciousness in the post-Mao era. “Loggers, waking up” started the campaign of ecological reportage which resorted to the core of the political morality. However, “Lingshan” resorted to Taoist language and meaning, Specific and micro practice of scientific ecological protectionist practice. Although the perspectives taken by these works are not the philosophical perspectives of human centers, the main implication of these works is still humanistic perspectives. Both of these works imply a preconceived notion that humankind has a destructive origins in the environment, but both have an optimism about enlightenment, believing that human involvement in the universe may diminish this effect. At this point, Li Zehou’s discourse on subjectivity is not only an epistemological idea, but human beings as material, biological and objective forms of existence, which have a positive effect on the relationship between man and the environment.