【作者】 任俊华；

【导师】 张怀承； 刘湘溶；

【作者基本信息】 湖南师范大学 ， 伦理学， 2004， 博士

【摘要】 本文通过揭示儒道佛生态伦理思想的基本要点，进而发掘其现代价值，以便为妥善处理好人与自然的关系问题提供可供借鉴的伦理道德资源。 (一) 儒家创始人孔子以“仁”立学，主张仁者“爱人”，用仁爱他人之心去“克己复礼”，则“天下归仁矣”。为了实现“天下归仁”的理想，孔子吸取《周易》智慧，主张树立“畏天”即遵守自然规律的生态伦理意识，培养“乐山乐水”的生态伦理情怀，倡导“节用而爱人”的生态消费理念，已初步提出了以人类社会的整体利益为出发点的“仁爱”型人类中心主义生态伦理观；随后战国儒家孟子学派继承孔子“仁爱”思想，明确提出了“仁民而爱物”、“使民养生丧死无憾”的生态伦理观，这一派的观点发展为儒家主流派的观点。而另一战国儒家孙卿(荀子)学派则提出“明于天人之分”，“制天命而用之”，主张把天当作自然物来蓄养、控制，并通过遵循自然规律，施展人类的才能去合理利用万物，为人类的整体利益服务。他把爱护自然、爱护生态提升到“圣人之制”的高度，反对人为地破坏自然资源，也是一种儒家仁爱型的人类中心主义生态伦理观。汉初出现了以董仲舒为代表的儒家“天人合德”(天人合一)的生态伦理观。这种“天人合德”(天人合一)的生态伦理观经过宋儒的改造，成为宋明理学的主流派儒家生态伦理观。宋儒把仁与整个宇宙的本质和原则相联系，将儒家仁学提升到宇宙本质的高度，追求宇宙大地与道德人心的合一(“天人一体”说)，将儒家仁爱型人类中心主义生态伦理观作了极大发展。 (二) 道家有相当丰富的生态伦理思想。道家创始人老子，明确提出了“道常无为而无不为”、“道法自然”的无为型超人类中心主义生态伦理观，将天、地与人同等对待，提出：“道大、天大、地大、人亦大”的生态平等观，以及“天网恢恢”的生态整体观和“知常曰明”的生态爱护观。把人看作是大自然的一部分，大自然由“道、天、地、人”四大构成，这样就具有了一种深层次的既非人类中心主义又非反人类中心主义的无为主义生态伦理观。庄子继承了老子的生态伦理思想，提出了“至德之世”的生态道德理想、“物我同一”的生态伦理情怀、“万物不伤”的生态爱护观念。 道教继承道家“道法自然”和“物我同一”的观念，在具体实践道家生态伦理思想上贡献尤大，在道教戒律(劝善书)里有众多约束道教徒对大自然不敬不法行为，并加以神化的宗教道德律令和行为规范，对落实道家生态伦理思想、‘爱护大自然起到了良好的作用。 (三)佛教从缘起论出发，认为众生皆由因缘和合而成，强调众生平等，认为生命对于人类和一切不会说话的动物、植物都是同样宝贵，共处于同一生命流，都可达到最高境界，即“一切众生皆可成佛”。佛教认为人类应该普度众生、泛爱万物，提出“一切佛法中，慈悲为大”。从尊重生命的价值出发，佛教提出了一系列戒律，其中有“八戒”、“十戒”之说，要求佛教徒“不杀生”、“放生”和“吃素”，反对为了人类的利益任意伤害生命，主张破除人类中心主义的“迷妄”，这样就从理论到实、践形成了一种破妄型反人类中心主义的生态伦理观。 儒道佛生态伦理思想的现代价值主要表现在:天道与人道一致的生态伦理信念、万物平等的生态价值观念、仁慈好生的生态伦理情怀，以及对技术局限的理解和资源爱护立法传统几个方面。它既能为现代生态伦理学提供精神养料，也能成为建设现代中国生态文明的文化渊源。更多还原

【Abstract】 The thesis revealed the basical points of The ecoethics of Confucianism, Taoism and Buddhism(CTB). Highlights their modern values so that providing some insights to serve dealing with the relations between the man and the nature.The Summary history of the ecoethics of CTB.I ) Confucius, the founder of Confucianism, placed the conception benevolence at the very core of his thoughts, held that nobody could study without starting with benevolence. A benevolent person should love the man, that is, he should subdue oneself and return to propriety with his caring heart so as to realize the idea of making all in the heaven ascribing perfect virtue to the man himself. In order to realize this ideal, Confucius maintained that one should "respect the heaven" ,is the idea of abiding by the natural rules of ecoethics, and harbour a heart appreciating mountains and waters, and that one should practise a consumer principle of being thrift and loving the man. Here lies the basical man-oriented ecoethics which put the human being’s values first and is marked by benevolence and love. Talking this heritage, the si-meng school in war period exposed such thoughts as admiring the heaven and the earth’s functions of changing and nuturing, being benevolent to the people and loving things in the world, making the people be born, or live and die or lose kins without regret. These ideas have developed the main thoughts of majority Confucianists. In another school in war period headed by Xun Zi, the Confucianists exposed such ideas as differentiating the nature and the man, mastering and employing the rules of the nature, they hold that one should regard the heaven as a natural thing and then feed and master it so as to develop the man’s abilities to use all the things in the world to serve the man. Here Xun Zi enhanced cherishing the mature and protecting the ecoenvironment up to the level of "the sage king’s Administrtion" and protest spoiling antificially the natural resources. Here is another versionof man-oriented ecoethics based on Confucianism’s benevolence. During the Han Dynasties occurred a kind of Confucian ecoethics headed by Dong Zhongshu. Herited the ecoethics of the majority Confucians. In his A Survey of Philosophical Schools in spring-autumn period, Dong Zhongshu also presented his conception of interity of heaven and man, an ecoethic thought which means by Dong’s word that there are some overlapping place between heaven and man where moulded into one, sharing the common ground when there are the same, benefiting one another when they interact, living long when they act along the laws, that is acquiring the Tao. Dong decided that all in the world are bom by heaven, nurtured by the earth and developed by man. Remoulded by scholars in Song dynasty, these ideas became main principles of the ecoethics of the scholars in Song and Ming Dynasties. The scholars in Song dynasty related’benevolence’to the nature and laws of the universe, enhancing the thoughts of Confucian’s benevolence to the level of the nature of the universe, pursuing the integrity of the universe and man with virtues. Zhang Zai hold that the function of heaven and the earth’s nurturing all the things is benevolence, he said that heaven benefits things without exception and benevolence can cover things anywhere. Zhang proposed the famous conception that ’the living things and human beings are brotherhood’ . Chen Hao propsed that benevolent person regards all things in the world as one system. Zhu Zi proposed that ’benevolent person is elite essence of all creatures in the world’ . Wang Yangming and Wang Gen in Ming dynasty expounded these ideas and the scholars in Qing dynasty such as Dai Zhen and Wang Fuzhi developed those thoughts and progressively transformed the Confucian Man-oriented ecoethics under the slogan of practicing benevolence.II ) Developing from the Lao Zi and Zhuang Zi school to metaphysics in Wei and Jin dynasties. Taoism embraces profound thoughts on the ecoethics. Lao Zi, the founder of the Taoism, explicatly proposed the superma更多还原