深层生态学Ecofeminism Ecophilosophy
已经十九世纪早期生态学家,如亨利·大卫·梭罗、约翰·缪尔和奥尔多·利奥波德——意识到“保护自然”意味着比击剑包裹的土地和阻止人类利用动植物。他们很明白当时的初期生态危机是其核心文化和道德危机:现代西方理想的培养的结果,人类存在的,其实现物质财富的积累和不计后果的开发地球,被誉为“进步”。"Conspicuous consumption" conferred social status. A person's "net-worth" became expressed in dollar figures. Humans were identified as "consumers" - their main role being to keep the economy growing.
相比之下,传统的亚洲宗教看到最高的人类理想的圣人的化身:获得的人一种宁静self-contentment的状态。启蒙运动和智慧去与希望和欲望的限制。同情一切,每个人都和敏感对自然以及对人类是高度重视的。几乎所有亚洲传统接受重生作为一个普遍的事实:人类不占据一个独特的位置和他们的命运,现在和未来都取决于他们rela tionships与所有其他形式的生命。每个人的生活经历了很多转换。生活同样值得尊重:不伤害众生被认为是最高的道德原则。
道(中国)和(印度)法指的是一个普遍的自然法则,人文以及超越维度。道/佛法包含所有现实:事物的“自然”以及“天生的法律”的人类意识到,当唤醒。隐含在这个概念是认为宇宙是一个有意义,有目的的现实,在人类发现他们的个人成就感。道/佛法的清晰度包括社会和历史方面:它必须是rearticulated在每个时代,每个文化。生态危机表现严重违反道/佛法:解决的唯一方法就是返回道/佛法的原则。通常情况下,中国和印度的宇宙论相关材料与社会文化元素和emotive-intellectual类别。在他们看来,宇宙是没有完全限制了库存材料的内容:它还包含生活,感觉,和意识。
受到东方宗教经典的研究阿恩一样,挪威哲学家,他所谓的“深层生态学”。Abandoning the anthropo-centrism of Western ethic, he adopted the Eastern view that all life has intrinsic value and that the purpose of all life is self-realization. His "principle of identification" - reminiscent of the "exchange of the self and the other" recommended in the eighth century Buddhist classic Bodhicaryavatara - says that we humans, individually and collectively, are part of a whole that sustains us and that we, in turn, have a duty to sustain. Naess' ideas were taken up and partly transformed by other philosophers, such as J. Baird Callicott (1994) and Michael E. Zimmerman (1994).
是一个特殊的分支“Eco-feminism深层生态学”(亚当斯,1994)。女权主义者属性的生态危机的抑制女性在男权文化中,负责“自然死亡”(商人,1980)。从西方的起源,对男性占主导地位的基督教教堂,它也已经扩展到亚洲(湿婆,1989)。通过赋权妇女,将严厉打击暴力,包括暴力性质,被视为典型的男性的态度。
亨利克·斯Skolimowski,当代哲学家,认为“深层生态学”还不够深,因为它缺乏终极目的。自己的eco-philosophy,后来扩展到“生态人文主义”,具有强烈的宗教色彩:“有方面的传统宗教,添加一些重要的人的物质,如果拒绝或忽视似乎对人的生活产生严重的影响。没有崇拜,男人收缩。如果你信仰什么,你什么都不是。”And: "The new theology underlying Ecological Humanism is that we are God-in-the-process-of-becoming. We are fragments of grace and spirituality in statu nascendi. We give testimony to our extraordinary (divine) potential by actualizing these fragments in us. By creating ourselves into radiant and spiritual beings, we are helping to create God-in-the-process-of-becoming. God and our divinity are the end of the road, at the end of time, at the end of mankind, in the finale. Our task is to become fully aware that, as the result of certain propensities of unfolding evolution, we possess the potential for making ourselves into spiritual beings, and thereby bring to fruition some of the seeds of God in the process of self-making. This ecological theology provides not only a new cosmological scheme; it also has an existential import: it brings into sharp focus the meaning of our individual life, which is redeemed insofar as we elicit from ourselves our potential godliness. This theology also justifies the emerging myth of the unity of the human family: we are all striving towards the actualization of something much greater than our individual selves, something that transcends the boundaries of all states and cultures" (Skolimowski, 1981, p. 115).
最激情的声音哭的生态荒野是父亲托马斯•贝瑞的地球的梦想提供了一个程序基于生态学的灵性。它并非没有意义,这本书是第一次发表的塞拉俱乐部,成立于1892年由约翰·缪尔,早期美国环境保护论者之一。
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