CAJ | 학술논문

本文检视1980年代中国环境文学中的哲学观念，提出这其中所蕴含的人与环境关系的视角源自道家、万物有灵论以及佛教，并认为这些视角传达出一种汇合式的新儒家理想主义的人本主义哲学。本文分析了后毛文学作品中的三个影响较大的作品，这几部作品采用了古典哲学思维和实践，对邓小平时代新自由主义发展观指导下的不可持续发展的毁坏森林行为提出批评。这三部作品分别是阿城的《树王》、徐刚的《伐木者，醒来!》以及高行健的《灵山》。本文认为《树王》代表了后毛时代生态意识的最初觉醒，《伐木者，醒来》肇始了诉诸政体道德核心的生态报告文学运动，而《灵山》则借助于道家的语言与意义，具体而微地践行了科学的生态保护主义实践。虽然这些作品所采取的视角已非人类中心的哲学视野，但作品所暗含的主要还是人本主义的视角。这些作品都暗示着一个先入之见，即，人类对环境具有起源性的破坏，但他们都对启蒙具有一种乐观精神，认为人类参与宇宙可能降低这种影响。在这一点上，李泽厚对于主体性的论述便不仅是一个认识论观念，而是将人类视为物质、生物、客观的存在形式，对于人与环境的关系具有积极作用。
본문검시1980년대중국배경문학중적철학관념，제출저기중소온함적인여배경관계적시각원자도가、만물유령론이급불교，병인위저사시각전체출일충회합식적신유가이상주의적인본주의철학。본문분석료후모문학작품중적삼개영향교대적작품，저궤부작품채용료고전철학사유화실천，대산소평시대신자유주의발전관지도하적불가지속발전적훼배삼림행위제출비평。저삼부작품분별시아성적《수왕》、서강적《벌목자，성래!》이급고행건적《령산》。본문인위《수왕》대표료후모시대생태의식적최초각성，《벌목자，성래》조시료소제정체도덕핵심적생태보고문학운동，이《령산》칙차조우도가적어언여의의，구체이미지천행료과학적생태보호주의실천。수연저사작품소채취적시각이비인류중심적철학시야，단작품소암함적주요환시인본주의적시각。저사작품도암시착일개선입지견，즉，인류대배경구유기원성적파배，단타문도대계몽구유일충악관정신，인위인류삼여우주가능강저저충영향。재저일점상，리택후대우주체성적논술편불부시일개인식론관념，이시장인류시위물질、생물、객관적존재형식，대우인여배경적관계구유적겁작용。
In this article I examine philosophical ideas in 1980s Chinese environmental literature that, while espousing perspec- tives on human relations to the natural environment derived from Daoism, animism, and Buddhism primarily convey a syncretic humanist philosophy of Neo - Confucian idealism. I analyze three influential post - Mao literary works that appropriate ancient philosophical thought and praxis to critique unsustainable deforestation during the intensifying neoliberal development characteri- zing the Deng era. Ah Cheng＇ s 1985 novella, King of Trees is one of the earliest examples of post - Mao eeological conscious- ness. Xu Gang＇ s1987 Woodcutter, Wake Up ! launched the eco - reportage movement by appealing to the moral center of the re- gime. Gao Xingjian＇ s 1989 novel, Soul Mountaih, details scientific ecological practices of conservationists via Daoist plays with language and meaning. I argue that while these post - Mao works appropriate perspectives from less anthropocentric philosophies, the underlying assumptions of each work nonetheless remains strongly humanist. Furthermore, while these works share a preoecu- potion with anthropogenic damage to the environment they convey optimism about the potential to minimize this impact via enlight- ened human participation in the cosmos. Philosopher Li Zehou＇ s formulation of subjectivity conveys this perspeetive not as a con-eept of epistemology, but instead in viewing humans as forms of material, biological, and objective existence that have an active capability in relationship to the environment.