The Study Of Zhuangzi In The Ecological Context

The ecological context is becoming gradually popular accompanied by the global ecological crisis, ecological movement and the ecological veer of post-modern philosophy and modern civilization, as is the result of humans'awakening after deep reflection upon the negative value their own practice. As the ecology veer of modern civilization needs support from the neterogeny culture, Zhuangzi's philosophy, different from western culture and distinct in characteristics of and ecology, bears the inherent unity with the requirement. Many domestic and foreign scholars, from different angles and positions, have interpreted Zhuangzi's philosophy and the ecological philosophy, especially ecological deep ecology, but they still lack of theoretic and systematic research. Therefore, the study on Zhuangzi's philosophy in the ecological context is one of the leading and rewarding works concurrently.This paper is intended to seek Zhuangzi's ecological wisdom in "original ecology ", while closing to and respecting Zhuangzi's text, trying to make a new interpretation about these ideas in the context of modern ecology. Hopefully, this job could provide a new perspective for the study of Zhuangzi's philosophy, and some references in Chinese traditional culture resources, and provides useful theoretical support and cultural basis for the development of ecological civilization.This article mainly interpreted Zhuangzi's philosophy the Zhuangzi's ontology in five aspects, including whose ontology, epistemology and scientific valve, the outlook on life and the ecological connotation. The specific contents are as follows:The first part: introduction. Mainly analyzes and researches on the perspective of problems in the context of the ecology, and its transformational possibility of context into the ecological philosophy, the ecological philosophy at home and abroad, Zhuangzi's philosophy and the research in the context of ecology. Additionally, discusses theoretic value and practical significance of the research.The second part: the ways of Tao being conditioned by the self-so. "Tao" and "De"are ontological foundation of Zhuangzi's the ecological wisdom."Tao", bearing such characteristics as root, integrity, homogeneity, transcendence, naturality, is a kind of non-anthropocentric ecological ethics, as an equal value that there is nothing noble or mean, all things are of uniformity, and as an internal axiology,as well as an ecological methodology of nature-oriented, benefiting from doing nothing, no hurting to nature, being content as a green lifestyle and ecological consumption concept.Part 3: the theory between man and nature. Harmony between man and nature is the most basic of ancient Chinese philosophy theory characteristics and the highest realm of ecological ideology. Zhuangzi'"nature" mainly comprises four aspects: nature, natural conditions and nature and the inherent laws of everything in the world. Man and nature are in a relationship of antinomy and unification. On the one hand, the relationships between the naturality and the behavior of mankind, and natural and human, "the law of nature" and "humanity", the authenticity and secular opposition of mankind are contradictory. On the other hand, the relationships between man and all natural state, the nature of man and nature of all things as well as man and all the rules are unified. Zhuangzi's thought (conforms himself to nature) contributes to cultivate one's thoughts of "self" and "equality" and harmonize the controversy in ecological philosophy, but the debate by values in China, the traditional ways of thinking and the thought was given more political and ethical implications, as a result, it lacks of practical maneuverability.Part 4: the way of thinking. This part mainly expounds the epistemology or way of thinking of Zhuangzi's philosophy, whose way of thinking for a general purpose is the unity. The way of thinking of Tao contains two clues, explicit and implicit. The former embodies the dialectical elaboration about finite and infinite of perception, as well as the intelligibility and unintelligibility of Tao. The latter embodies a process from perceptual to rational and the rational. From the combination of two dimensions, perception of infinite thought helps prevent human abusing nature, and remind human deal with his scientific achievements prudently; the perception of inexplicability helps human dispel cultural hegemony and post-modern ways of thinking, Tao unknowable and unknowable intuitive understanding method helps to construct ecological philosophy and deep ecological aesthetics. Part 5: The way of skill. This is Zhuangzi's views of Science and Technology. Tao is the philosophic foundation Zhuangzi's scientific outlook, in the sense of which Tao can be divided into secular knowledge and Taoism, while techniques can be divided into the tools of skill and approaches to Tao. Zhuangzi advocates and appreciate the latter in either of the division. Zhuangzi's knowledge view and the ecological implication is very consistent with the postmodern knowledge view, both of which help keep the cultural diversity of the world and alleviate human spirit and psychological difficulties brought by the knowledge explosion, beneficial to the pursuit of the utility of the spiritual life, cultivating scientific spirit, etc. Zhuangzi's technical view provides the theoretical thinking space for people to understand modern tools of technology, to reveal the essence of modern technology crisis and the true way out - ecological technology.Part 6 : this part is about the trapped and free life, including chapter 5 and 6, elaborating Zhuangzi's philosophy of life. The fifth chapter expounds mainly the life philosophy of Zhuangzi's society, economy, environment, philosophy and culture background. Zhuang zi's perceived life can be summarized in four aspects as fate, the society, the environment of self trapped. The feeling of sadness Zhuangzi's life is from five aspects including the grief and sorrow of sacrifice, death, going against the nature deviating from Tao and sensation as well. Zhuangzi's consciousness of pity for fostering good mentality has an important enlightenment ecologically. In this paper, according to the different degree in which people learn Tao and the feelings of being trapped, I divide personalities from low to high into four levels, the natural man, secular, developing ones Tao and people who possessed Tao, as is very beneficial to the establishment of modern life theory of inner axiological, happy life rationally according to nature. The sixth chapter is about wandering in absolute freedom, mainly discusses Zhuangzi's specific methods and strategies to get rid traps and obtain free life. Zhuangzi adopted an equal attitude toward life and death, gain and loss, failure and success, wealth and poverty, worthiness and worthlessness, praise and blame, longing for a kind of ideal society with ancient times when perfect virtue prevailed, perfect man, holy man, sage cares. various strategies and methods of the content are all based on natural ecology principles. Conclusion: the seventh part. Summary on several basic problems mentioned in the paper. I think to Zhuangzi's ecological wisdom, we should neither take an overall affirmation, nor total negation, in stead, we take "Sublation View".Modern human centralism and non-anthropocentric share the view of ecological protection, though way and the starting point of the theory different, so dialogues and exchanges are needed, "Ecological transfer" in modern civilization is a big trend of ecological ethics, but the "Oriental turn" is not absolute mainstream tendency, so we should not be complacent, or depressed unduly. The problem is not a simple ecological environment problems, but a complicated system engineering, not a simple theoretical question, but a material interest. ZhuangXue study in the context of the ecology just offers a reference for theoretical resources for the development of ecological philosophy and ecological crisis relief.The final part is two supplements. Since numerous the domestic and international scholars agree that Taoist philosophy is consistent with Deep Ecology (relative to the Shallow Ecology). to demonstrate this problem, the paper concludes two appendixes:"appendix 2", based on "appendix 1", is a comparison between Deep Ecology and Zhuangzi's ecological wisdom, attempting to show more specific context of "ecological" characteristics of Zhuangzi's philosophy.