【王涵青】環境倫理脈絡中的天人關系與生涯聰明一包養網——以《年齡繁露》中之“同類相動”為焦點

Keywords: Dong Zhongshu; “Age of Prosperity and Dew”; Similarities; Relationship between heaven and man; Environmental Ethics

With the rapid development of humans since the industrial reaction, humans have entered the industrial and commercial society in just a few hundred years, and their development rate and changing appearance have made our lives change day by day in the past few decades. With these dramas changing dramas, in human language, it brings a more convenient, comfortable and stable life; in terms of the overall earth’s environment, the resource consumption and deficit generated by human needs, the purification and destruction of the environment, the crisis of species and biological diversity, etc.; as a member of the earth, humans must also face these situations and realize that they will respond to these situations. Therefore, the thinking of environmental ethics has gradually become the main topic of the development of contemporary application ethics. The development of contemporary environmental ethics is based on Oriental ethics, and develops various disagreements of environmental ethics, such as human beings, sexual beings, and ecological beings. This environmental ethics between neutral and ecological beings will further expand the scope of “inner value” from human beings itself to biological or entire ecological system; responding to the thinking of Oriental environmental ethics, Chinese philosophy has also proposed from the perspective of Confucianism’s differences.There are many environmental ethics propositions, and there are many dialogues or modifications to the oriental environmental ethics theory from the perspective of Chinese philosophy [1]. The biggest critics of these comments are still based on the pre-Qin Confucianism and Taoism philosophy, as well as the Song and Ming dynasties. At this time, we may perhaps propose a kind of thinking. In addition to the pre-Qin Confucianism and Taoism and Song and Ming dynasties, such as in the Han Dynasty universe theory system or Wei Han Xuanxue, can we find other views or initiatives that can provide resources for the environmental theory domain? In this article, the author immediately tried to respond to some questions in contemporary environmental ethics with Dong Zhongshu’s “Age of Breeding and Dew”. As for what issues can “Age and Dew” respond to in contemporary environmental ethics? Go back to the environmental ethics topic yourself. In the book, Ye Qiuliang rarely appears after this. Starting with a slight

First, 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. In response 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 always based on 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 internationality between man and man”, and its mainstream philosophy is “harmony between man and nature”, and what they want to solve.官网 is the relationship between humans and nature [1]. Similarly, 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.

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. “The universe theory is 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 ‘ecology civilization’ that it has been developed, and the value system proved from the atmosphere of ‘the transformation and cultivation of the six-heaven’, which contains and presents it still has meanings that are worth chewing and worth borrowing” [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 as good as the object and content. href=”https://twsugargirl.org/”>博取取取取取取界取界取取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界取界In D