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第 64  期

專題論文
Special Issue

  (66)
走出「樹文明」之倫理悖論 — 為 The Tree: Meaning and Myth 做中文版序所思
Walking Out of the Ethic Paradox of “Tree Civilization”: The Reflection on My Writing a Preface For The Tree: Meaning and Myth’s Chinese Version
作者 劉悅笛
Author Yue-Di Liu
關鍵詞 樹文明倫理悖論刀耕火種互存倫理學綠色心理學生態世界觀
Keywords Tree Civilization, Ethic paradox, Slash-and-burn cultivation, The Ethics of Interdependence, Green Psychology, Ecological Worldview
摘要 早期人類曾依賴樹木而生存,樹木一直為人類所各種利用,但是如今的人類卻在毀壞森林,毀壞程度越深就越危機人類自身的生存,這就是「樹文明」的倫理悖論所在。這種悖論從新石器時代的「刀耕火種」那裡就得以發生了,在工業時代變得更加嚴峻。人和樹的關係,同人與任何動物之間的關係,具有等價的價值,這也是一種現代意義的「齊物論」,因為「生物學第一原則」就是「萬物皆與他物之間皆相關聯」!這就有要一種「互存倫理學」來處理人與樹的生態關係,並有賴於一種整體的「生態世界觀」的根本轉變:樹並不是人類戰勝的物件,並對之加以統治和控制,人與樹理應是共同進化的共生關聯。在強勢的「樹文明」語境當中,人類曾以英雄的個體主義,來開發森林和掌控樹木,樹木對人類具有使用的工具價值,但是如今則要心懷「綠色心理學」的生態意識,去管理樹木和恢復森林,讓樹自身所具有的內在價值得以彰顯出來。由此,方能解決「樹文明」之倫理悖論。
Abstract The early human depended their survival on trees, and trees were always used by the human in all kinds of way. But the human destroy forest today,deforestations already have threaten to the survival of mankind. This is the ethic paradox of "Tree Civilization". This paradox began from slash-and-burn cultivation in the neolithic era, and it became serious in the industrial age. Two relations: human and tree and human and animal, are equal according Zhuangzi’s on "Leveling All Things", because "first law of ecology" is "everything is connected to everything else". "The Ethics of Interdependence" is an appropriate way to deal the biologic relationship between human and tree, and it relies on the changing from a whole of "Ecological Worldview": tree is not the object that human overcome, dominate and control, and they are among a correlation of coexistence. In contexts of "Tree Civilization", human was working on forest exploitation by individualistic heroism, and tree only had use value; and restoration of forest plays an key role from a eco-consciousness of "Green Psychology", and tree has its own intrinsic value. So, the Ethic Paradox of "Tree Civilization" is resolved in the end.
山林倫理:導言
/ 蕭振邦    Jenn-Bang Shiau
1
山林倫理是公民倫理 — 由「無痕山林」與〈失去山林的孩子〉 談起
/ 劉久清    Chiu-Chin Liu
29
奈斯的深層山林哲學
/ 程進發    Chin-Fa, Cheng
89
關於 Shirin Abedinirad 招喚 (Evocation) 系列作品的自然反思
/ 蘇子媖    Tzu-Ying Su
113
山水自然與生命的整體觀照 — 譚家哲對於謝靈運 「山水行旅詩作」的解析
/ 李德材    Te-Tsai Lee
127
臺灣山林哲學的行動與建構
/ 蔡智豪    Jr-Hao Tsai
155
「尊天而保真」— 論《淮南子》的道論及 其精神修養之義涵
/ 周貞余    Chen-Yu Chou
173
走路非常哲學 — Frédéric Gros《走路,也是一種哲學》
/ 廖育正    Yu-Cheng Liao
199
留給「自然」半個地球 — 審美的體驗
/ 林春銀    Chun-Yin Lin
217
從隱喻看山林:一種環境觀
/ 瞿慎思    Shen-Si Qu
239
山林倫理: 環境倫理個體論者的解題探究
/ 彭春翎    Chuen-Ling Peng
256
山林自然的暴力與療癒
/ 林淑文    Shu-Wen Lin
285
現代詩中的山水 — 以余怒詩作為例
/ 聶豪    Nieh Hao
321
山林倫理:體驗與推想
/ 蕭振邦    Jenn-Bang Shiau
349
論李奧波德的生態中心主義 — 以《沙郡年記》中的威斯康辛州和沙郡為例
/ 徐佐銘    Tsuo-Ming Hsu
391
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