「深層生態學」的自我實現與自我解構 ── 環境倫理學「整體論」與佛法觀點的回應（之二）=Self-realization and Self-deconstruction in Deep Ecology: A Response to the Holism of Environmental Ethics and the Buddhist Viewpoints Within (II)
作者：玄奘大學宗教與文化學系教授、系主任兼社會科學院院長 Author: Professor and Director, Department of Religion and Culture; Dean, College of Social Science, Hsuan Chuang University
本文係國科會整合型研究計畫《台灣本土宗教倫理思想對生態、環境的論述、影響與前瞻》之第三期報告，子計畫為《台灣環境倫理與動物倫理之佛教論述、影響與前瞻》。該項計畫編號為 NSC 101-2632-H-364-001-MY3-。本計畫執行期間自民國 101 年 08 月 01 日起至 104 年 07 月 31 日止。 This article is the third report on a Research Project of the Ministry of Science and Technology. The project number is NSC 101-2632-H-364-001-MY3. The execution of this project is during August 1, 2012 until July 31, 2015.
There are two accusations that western environmental holism has faced—naturalistic fallacy and ecofascism. According to this logic, holism has been accused of sacrificing individual rights in the pursuit of the maximum benefit for the overall situation. This paper discusses the core principles of deep ecology. These two doubts that mentioned above can be used to view and draw the conclusion that deep ecology can face both challenge and effectively resolve these doubts. Influenced deeply by Buddhism, deep ecology shows us an image of ecological community “connected” and “full-sized,” similar to the Indra’s net mentioned in Flower Garland Sutra (Avataṃsaka-sūtra), an image for everything and all things in ecological community are interbe and endlessly connected. The priority thinking, “Human beings first,” is therefore entirely deconstructed in this infinite expansion and interbeing picture. Although the theory of self-realization applies the terms “self” and “greater self”, in the narrative context, the “self” actually realizes its meaning in this expanding and infinite diversity and symbionts and; this is a unlimited expansion of the mindset, and a rational thinking so that eventually achieve the realization of “non-self.” Having this symbiotic contemplation of reality—“one” and “all” coexist, self will expand his own mindset that “every sentient being as equal” and “union of self and things,” which is the proof of “integrality-like empathy,” and is closer to the practice of “four immeasurable minds.” Buddhist environmental ethic is both “holism” and “individualism”; it is not only unrestricted to “a composite” but also transcends perceive of self-nature so that it can construct a theory that “without veering to the two extremes, the Buddha expounds the teaching of the middle path.”
