環境幸福的啟動：體驗與實現;The Actuation of Environmental Happiness: Experientialism and Fulfillment

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Title:	環境幸福的啟動：體驗與實現;The Actuation of Environmental Happiness: Experientialism and Fulfillment
Authors:	瞿慎思;Qu, Shensi
Contributors:	哲學研究所
Keywords:	隱喻;君子成德;成性存存;開物成務;永續性;metaphor;the moral persons to achieve the function of Yi;accomplishment of things in nature and self-cultivation;development to the accomplishment of human affairs;sustainability
Date:	2019-07-29
Issue Date:	2019-09-03 15:02:34 (UTC+8)
Publisher:	國立中央大學
Abstract:	本論文以人存價值為核心概念，以探討在環境論域下達致幸福的可能。環境倫理探討人如何道德地對待環境，而其特性在於人類道德對待的對象並不一定具有回應能力的能動性。是以哲學家為了確保自然對象的道德地位，可能採取的方式為賦與內在價值或是生態系統價值，而且這樣的價值是獨立於人類存在而具有客觀意義，並據以支持自然對象擁有一種獨立的道德地位，而得以確保人類進行道德論述時，自然對象可以受到恰當的道德對待。我論述了客觀內在價值的局限性。而以儒家易理式自我價值擴充方式，以取代客觀內在價值的有效性。《易傳》的「天人合德」說法，若以分析論之，「天道」難以辨明而證成，有限的人道如何與天道合一？這是難解之題，而《易傳》多以喻示的方式闡露其涵義。有別於中文傳統以考證訓詁推敲原初字義的龐大體系，我是採取隱喻理論的方式，從概念結構的分析以進行意義理解。隱喻理論提供我們理解文句深層概念的方式。是以，透過隱喻理論以解析《易傳》義理例示，並據以論證有德之人——君子，如何在自我實現的過程中，同時照應周遭事物，並發揮自身德行以達致幸福。「易理」透過占卦的方式，以設位趨時的解卦方法以培養君子「知幾」的德行。而《易傳》並非僅提供趨吉避凶的占算功能，其內涵更在於培養君子之德行價值：「元」、「亨」、「利」、「貞」，以達致自我實現。那麼，在以趨吉避凶的預期動機，以強調修養自身德行以達致幸福這兩種考量支持下，《易傳》涵義的倫理學是可以達到德福一致的可能。以《易傳》闡釋的君子德行為人存價值的內涵，應用於環境倫理考量，《易傳》中「開物成務」與「成性存存」的方式展示為人道照應自然萬物的方式。依循著「易」的循環終始觀，以成就天地之間萬物的本性而得以生生不息。從這個脈絡發展環境倫理的永續性，是足以為當前西方線性進步觀點的永續性，提供另外一種並陳的思考方案，即為「易理式的人道觀」環境倫理。 ;According to the value of human being and existing, this thesis queries the possibilities to achieve happiness in the domain of environment ethic. Issues are discussed in environment ethic as how human treat environment morally, and the trait of the issues is the treated objects somehow are lacking abilities to response. Therefore for ensuring the moral status of the objects in nature, philosophers endow them with intrinsic value or ecosystem value which are in an objective sense and independent to human. According that, objects in nature have their own moral status and they ought to be treated morally while human make a referred statement. I argued that objective intrinsic value for supporting the moral status of objects in nature is limited and unsound. I think that to substitute the objective intrinsic value with the Confucian style of self-value expansion is valid. If we try to analyze the statement of “Tian-ren-he-de” in Yi-zhuan into two part, the law of “tian”(nature) and the law of human, we will find it is hard to justify and clarify the law of “tian”, so as to make the limited law of human and the law of “tian” to be consistent. It is a difficult problem, since there are too many metaphors in Yi-zhuan for implicating its meanings. Unlike the enormous system with glossing and explanation of words in ancient books of traditional Chinese department, I adopt the conceptual metaphor theory (CMT) as the approach to analyze the conceptual structure in Yi-zhuan. We grasp the implications of Yi-zhuan with the methods of CMT. Therefore, with the analyzation of some important examples in Yi-zhuan through the methods of CMT, the argument could be set up for revealing the moral persons to achieve their self-fulfillment, and to take care the surrounding things at the same time. The logics of Yi provides rules for fortune telling. But it’s more important than the fortune telling, that the explanations guide people seek their proper niche and grasp a proper timing for meeting the good and getting away from the bad. With practicing the logics of Yi, noticing the subtle signs for future could be learned by the moral persons. The moral persons may achieve their self-fulfillment with the 4 kinds of value, “yuan”（元）, “heng”（亨）, “li”（利） and “zhen”（貞） explicated in Yi-zhuan. According the motivation about meeting the good and avoiding the bad and emphasizing self-cultivation, it is possible that the ethics of the views of Yi-zhuan could support morality and happiness to be consistent. With the implications of Yi-zhuan that explicate the virtues of the moral persons and the values of human being and existence, it may reveal with “development to the accomplishment of human affairs”（開物成務） and “accomplishment of things in nature and self-cultivation” （成性存存）for taking care for environment with the law of human. It may work to develop the sustainability of environmental ethical concerns in the context of Yi. And that will be a good solution to become a substitute for the western mainstreaming thought of sustainability. That is the environmental ethical viewpoint of “the law of human by the theory of Yi”.
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