《中國綠色宗教：道教與探索可持續發展的道路》

編者按

China s Green Religion:

Daoism and the Quest for a Sustainable Future

中國綠色宗教：道教與探索可持續發展的道路

One Sentence Summary

Insights from China』s indigenous religion, Daoism, can provide the aesthetics, ethics, politics and spirituality that address the root causes of the contemporary ecological crisis and can help construct a flourishing and sustainable ecological civilization for China and the world.

一句話概括

道教，為中國的本土宗，能從根源上為解決當代生態危機提供了美學、倫理、政治、精神等方面的洞見，並且有助於中國及世界構建繁榮的、可持續的生態文明。

Short Summary

The origins of the contemporary ecological crisis lie in the bifurcation of nature and culture in the ideology of modernity: human societies, cultures and economies are not oriented around the scientific reality that human flourishing is ultimately embedded in the flourishing of the natural world. As a consequence human societies pursue goals that undermine the ecological foundations that make life possible in the first place. The solution lies in overcoming this bifurcation so as to embed human cultures more fully in the capacity of the natural world to support the flourishing of human life.

簡短概要

當代的生態危機源於自然與文化在現代性的意識形態上的分歧：人類社會、文化及經濟忽略了人類的繁榮最終依賴於自然世界的繁榮這一科學事實。故此，人類社會所追求的目標才會破壞了使生命首先得以存續的生態根基。解決之道就在於超越這一分歧並將人類文化更多地置於自然的承載力之內，從而達到人類社會的繁榮昌盛.

Daoism, China』s indigenous religion, offers four key insights into how to do this. It offers：

(1) a vision of nature not as an object that lies outside human bodies and experience, but as a subjective power that indwells and informs human life;

(2) an anthropology of the porousbody based on the sense of qi flowing through landscapes and bodies;

(3) a tradition of knowing founded on the experience of transformative power in specific landscapes and topographies;

(4) an aesthetic and moral sensibility based on the affective experience of the world pervading the body and the body pervading the world.

道教，中國的本土宗教，對於如何達成這一目標提供了四個重要的見解，包括：

(1) 一種視角：自然不是孤立於人類軀體及經驗的客體存在，而是一種孕育並影響人類生活的主體能量

(2) 一種人類學觀點：人體具有多孔性，氣在天地與人體之中流動滲透。

(3) 一種基於體驗的傳統知識：特定的山形地勢間存在著能量轉換

(4) 一種基於感性體驗的美學及道德上的敏感性：宇宙滲透身體，身體浸漫宇宙

These insights are relevant to three groups of people.

(1) They are relevant to contemporary environmentalists, because of the broad failure of the environmental movement based on a quasi-Christian concept of 「saving theearth.」 Instead environmentalists should promote the idea of how the earth indwells and supports human life and livelihood.

(2) They are relevant to those interested in China, because of China』s current quest to create an 「ecological civilization」 that does not depend on Western forms of culture and politics and at the same time transcends the problems of industrial modernity.

(3) They are relevant to those interested in religion, because the book promotes a method of seeing religion not from the standard framework of tradition versus modernity, but from the perspective of a paradigm of sustainability.

Together these insights offer an aesthetics, ethics, politics and spirituality of flourishing that can re-integrate nature and culture and lay the foundations for a sustainable future.

這些見解關乎三類群體。

(1) 它們與當代的環境學家息息相關，由於基於偽基督教理念的「拯救地球」環保運動在各處相繼失敗，故此，環境學家應該轉而強調地球如何孕育和供養人類生命和生活。

(2) 它們與渴望了解中國的人士息息相關，因為中國當前建設生態文明的探索獨立於西方的文化及政治，與此同時也超越了工業現代化所帶來的問題。

(3) 它們與對宗教感興趣的人士息息相關，因為本書提倡從可持續性的視角來看待宗教，而非傳統與現代對比這一標準框架。

這些見解能夠為人類繁榮提供美學、倫理、精神上的洞見，能夠重新整合自然和文化的二元對立，為可持續發展的未來奠定基礎。

Chapter Summaries

Chapter 1. Religion, Modernity and Ecology

Previous scholarship has approached the relationship of religions andecology by examining how those traditions might be relevant to addressing environmental problems. Instead, a decolonial approach to the study of Daoism leads to insights that challenge the very framework of modern categories of religion and nature. These insights, teased out over the course of the book, inspire a practical alternative to the framework of modernity, one that can help produce the optimal flourishing of human life on earth.

章節概要

第一章：宗教、現代性及生態

以往的學者通過研究傳統與解決環境問題兩者間存在何種關係來探討宗教與生態的關係。然而，一種對道教採用去殖民化的研究方法為我們提供了不一樣的見解，挑戰了宗教與自然的諸多現代研究範式。這些見解將在本書中一一呈現，並預示著另一種可行性的現代性理論框架，即一個有助於實現人類最繁榮地生棲居在地球上的方案。

Chapter 2. The Subjectivity ofNature

Daoism proposes a radical reversal of the way that modern human beings think about the natural world. Rather than understanding human beings as 「subject」 who observe the 「objective」 world of nature, Daoism proposes that subjectivity is grounded in the Dao or Way, understood as the wellspring of cosmic creativity for a world of constant transformation. As a result theDaoist goal of 「obtaining the Dao」 offers insights into the ecological quest to transcend the modern, Cartesian bifurcation of subject and object, self and world. From this follows an ideal of human action not as the projection of agency onto a neutral, objective backdrop but as a transaction or mediation between self and world.

第二章：自然的主體性

道教提出了一種與現代人思考自然截然不同的方式。道教並不將人類視作觀察「客體」世界的「主體」，而認為主體性植根於「道」，因為「道」被認為是這一不斷變化的世界創造力的來源。因此，道家的「得道」目標也就為追求生態文明提供了許多洞見並且超越了主體-客體、個體-世界這些現代的、笛卡爾式的二元對立觀。從這一角度出發，可見理想的人類行為應當被視為個體與世界的交換或協調，而非將主體施事力作用於客體。

Chapter 3. Liquid Ecology

The Chinese term qi denotes flow of life through the cosmos, landscapes and bodies. Daoist metaphysics is not based on an understanding of things as solid substances. Confucian traditions emphasize the genealogical flow of life from one generation to the next. Daoist traditions emphasize the contextual flow of life between the body and the world understood as a complex, fluid process formed by the circulation of qi in a binary (yinyang) pattern of ebb and flow. Just as water flows in and through mountains, so also qi flows in and through human bodies, connecting the liquid vitality of the body to the liquid vitality of the landscapes it inhabits.

第三章：液體生態學

漢字「氣」表示生命在宇宙、山川及身體間的流動，道家的形而上學思想並不將事物視為封閉的固體。儒家傳統思想強調生命在家族中代代相傳。然而道家傳統思想則強調生命在人體與世界之間交互流動，可以看作是一個基於陰陽盛衰交替而形成的複雜而富有動態的氣體循環過程。就好像水穿行在山川之間，氣也運轉於人體間，將身體的流動生命活力和所處環境的流動生命活力緊緊相連。

Chapter 4. The Porosity of the Body

Daoist visualization meditations offer an insight into how the divide between body and world can be overcome. They evoke an intimate, even erotic, connection between the inner landscape of the body and the outer landscape of mountains and rivers. This connection is captured by the Daoist term 「pervasion」 which denotes the fundamental connective process by which the cosmos floods into the body and the body into the cosmos.

第四章：身體的滲透性

道家的視覺化冥思就如何克服人體與世界間的割裂提供了獨特見解：他們喚起了人們對人體內在結構與外在山川河流形態之間緊密甚至充滿激情關係的認識。這種關係道家稱之為「滲透」，意指宇宙的生命力湧進人體，人體的生命力進入宇宙這樣一基本的交融過程。

Chapter 5. The Locative Imagination

Schools of Daoist practice have traditionally been formed aroundspecific mountain sites in China partly because Daoists value the experience ofparticular configurations of qi flowing through the unique topography of each location. This suggests that nature should not be understood as a generic, universal resource that is more or less the same everywhere. Rather Daoists have valued nature in particular ways in particular places for particular reasons. A problem in environmental ethics is whether to consider the 「environment」 as a cosmological universal, or as the sum of specific, local issues and practical problems. Daoism emphasizes the local, but as the way to approach the universal.

第五章：地域空間想像

道觀通常建在中國一些獨特的山上，部分原因在於道家重視相關地域獨特的山形地勢之間的氣體流動。這就意味著自然不應該被視為在類屬上四海皆同的一種資源；相反，道家在特殊的地域出於特殊的原因用特殊的方式看待自然。環境倫理學中存在這樣一個問題，即是將「環境」看作整個宇宙還是作為特殊的、局部的議題以及實際問題的總和。道教重視局部，但是把局部當作通往宇宙的方式。

Chapter 6. The Political Ecology of the Daoist Body

The Daoist experience of the world in the body and the body in the world is fundamentally an aesthetic experience, but one that must be trained through disciplines of body cultivation. Daoist body cultivation traditions are thus relevant for the task of overcoming the bifurcation between body and world, and mind and body, two insights that are explored in relation to the contemporary phenomenology and embodied cognitive science respectively. The Daoist aesthetic experience is connected to community ethics based on the principle of producing the optimal flourishing of the body and the world.

第六章：道體的政治生態學

道家本質上將『身體交融世界，世界交融身體』視為一種美學體驗，但這一體驗只有通過嚴格的身體修鍊方能達到。因此道家的身體修鍊說與消除身體-世界、精神-肉體的二元對立緊密相關。這兩大觀點也分別會從當代現象學和具身性認知科學兩個視角得到剖析。道家美學體驗也與社群倫理學緊密相聯，因為後者是基於優化人體與世界的繁榮的原則。

Chapter 7. From Modernity to Sustainability

Modernity tends to frame religion as private spirituality and nature asobjective materiality, each divorced from the other. Sinological scholarship onDaoism has tended to work within this framework and as a result has produced understandings of Daoism based on the categories of religion, philosophy, nature and culture that are external to the tradition itself. An alternative to the ordering framework of modern scholarship on China and Chinese religions is scholarship produced from a paradigm of sustainability.

第七章：從現代性到可持續性

現代性傾向於將宗教看作個人的精神追求，將自然視為客觀的物質存在，兩者互不相關。研究道教的漢學家往往傾向於在此框架內開展研究，故而他們對於道教的理解大體上是基於宗教、哲學、自然和文化的範疇分類，但這些分類卻並非傳統本身。因此，基於可持續性範式的學術研究為當前研究中國及中國宗教的秩序框架提供了一個可替代的方案。

Chapter 8. From Sustainability to Flourishing

An ecological civilization is one in which the social, cultural, and political order is rooted in the capacity of nature to promote the flourishing of the human species. The Daoist tradition offers four insights that can help promote this: (1) an aesthetics of flourishing founded on the practical experience of the world in the body; (2) an ethic of flourishing founded on the mutual porosity and vulnerability of the world and the body; (3) a politics of flourishing founded on a democracy of local contexts; (4) a spirituality of flourishing founded onreligious themes of consumption, violence, death, and transcendence. Altogether this produces a vision of flourishing based on overcoming the modern dichotomies of self and world, matter and spirit, nature and culture.

第八章：從可持續性到繁榮

生態文明是指社會、文化、政治的秩序建立取決於大自然促進人類繁榮的能力。道家傳統提供了有利於生態文明建設的四個洞見：(1)一種美學——應當將繁榮建立在『身體交融世界』 的實際體驗的基礎之上;（2）一種道德體系——應當將繁榮建立在世界與身體相互滲透性和脆弱性的認識基礎之上;（3）一種政治觀點——應當將繁榮建立在符合當地國情的民主基礎之上;（4）一種精神追求——應將繁榮建立在對消費、暴力、死亡和超脫的宗教認識基礎之上。綜合以上四個觀點，可見，本書所述的繁榮觀超越了現代社會關於個體與世界、物質與精神、自然與文化的二元對立觀點。

苗建時教授蒞臨班戈大學孔子學院作『雙龍研討會：中國生態哲學與安格魯·威爾士文學』主旨發言暨新書發布會

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