欢迎大家进入
过程哲学暑期班这一改变人生项
目！
Welcome to
The 8th Summer Academy
which is
also a life changing program!
Whitehead’s Philosophy, Chinese
Tradition and Ecological Civilization
by Meijun Fan
HIT, May 24, 2013
怀特海有机哲学、中国传统及其生态文明
哈尔滨工业大学人文学院 樊美筠
2013年5月24日
I.
Whitehead’s philosophy is
constructive postmodernism
一、怀特海哲学是一种建设性的后现
代哲学
A. A brief history of Process Philosophy
第一代：怀特海（1861-1947）
第二代：哈特肖恩（1897-2002）
第三代：小约翰·柯布
第四代：大卫·格里芬
第五代：菲利普·克莱顿，杰伊·麦克丹尼尔，
巴布·梅斯勒等。
 方东美先生的弟子程石泉先生对怀特海哲学曾作
如此评价。他说：“怀氏大著《历程与真际》乃
是一部新的哲学综合，在历史上这是二千多年来
西方哲学家发自个人的第三次伟大的尝试。”[1]
 “怀氏的形上学正是在综合西方传统如古代希腊哲
学和现代（近三百年来）发展中的科学思想，他
的形上学的宇宙论不仅不曾落伍，并且超越时代，
提供未来哲学家与科学家新的启示。”[2]

[1] 程石泉：《易辞新诠》，上海古籍出版社，
2000年，第250页。
 [2] 程石泉：《易辞新诠》，上海古籍出版社，
2000年，第251页。
为什么? 因为怀特海哲学是西方哲学史
上的一次革命性的颠覆。
B. 过程哲学与现代西方哲学的比较
动在(Actual Entity)
生成(Becoming)/创造性
(creativity)
互在(inter being)
整体(Holistic)
有机思维(Organic
thinking)
特在(intrinsic value)
美的重要性(importance
of beauty)
实体(Substance)
存在(Being)
独立性(Independency)
二元对立(Dualism)
机械思维(mechanical
thinking)
外在价值(external value)
对美的放逐(neglect of
beauty)
怀特海有机哲学是对现代西方哲学的一种
批判与解构,所以,它是后现代的; 它用 “动
在”取代了 “实体”, 所以,它是建设性的,
它为我们提供了一种全新的世界观、认识
论与价值论。正是在这个意义上,我们认为,
怀特海的有机哲学/关系哲学/过程哲学是一
种建设性的后现代哲学。
二、怀特海哲学为一种全新的文明奠定了
坚实的哲学基础
怀特海则称自己的哲学是一种旨在“构建
一个由诸一般观念构成的一致的、逻辑的、
且必然的体系。根据这一体系，我们经验
中的每一成分都能得到解释。”[1]

[1] 怀特海：《过程与实在》，周邦宪译，
贵州人民出版社，第3页
1、现代西方哲学—现代工业文明的思想基础。
现代工业文明注定不可持续。
<东西的故事>
On May 5, 2010, president Obama said in
an interview for Australian TV：“… if
over a billion Chinese citizens have the
same living patterns as Australians and
Americans do right now then all of us are
in for a very miserable time, the planet just
can’t sustain it.”[1]
[1]
http://www.topix.com/forum/world/china/T5
JPP05FQ9F4N2F2U
“If, for example, each person in China consumes paper
at the current American rate, then in 2035 China’s 1.38
billion people will use four fifths as much paper as is
produced worldwide today. There go the world’s
forests.”[1]
如果每一个中国人都象今天美国人那样使用纸张的话，到
2035年，14亿中国人将使用今天整个世界能够生产的纸
张的五分之一四。这意味着世界上的所有森林将消失。
[1] http://www.earthpolicy.org/data_highlights/2011/highlights18
“If Chinese grain consumption per person in 2035 were to
equal the current U.S. level, China would need 1.5 billion
tons of grain, nearly 70 percent of the 2.2 billion tons the
world’s farmers now harvest each year.”[1]
如果2035年，每个中国人的粮食消费量达到今天美国人的
消费水平的话，那意味着中国那时需要15亿噸粮食，那将
是现在世界粮食年产量22亿吨的70%。
[1] Ibid.
“If we assume that in 2035 there are three cars for every four people
in China, as there now are in the United States, China will have 1.1
billion cars. The entire world currently has just over one billion. To
provide the needed roads, highways, and parking lots, China would
have to pave an area equivalent to more than two thirds the land it
currently has in rice.”[1]
现在，如果中国人也象今天的美国人那样，每四个人中就有三辆汽车，
2035年，中国就会有11亿辆汽车，而整个世界现在刚达到11亿辆车。
这意味着中国需要使用其现在稻田的三分之二作为道路，停车等用。
[1] Ibid.


“We live in a terrible time. ”（柯老：十个观念）
按照世界生态学家托马斯·柏励的警告，我们正在面对地球生命系统的崩溃。其规模和严重性，在
地球上只有6700万年前中生代结束和我们现在的新生代开始时恐龙和其他无数物种的灭绝这样的大
事件才可以与之相比。中国虽是后发国家，但在生态问题上，在某种意义上，我们比西方发达国家
“更早地”实现了现代化。例如，中国70%的河流与湖泊已然受到污染，其中1/3河流遭到严重污
染，1/4近岸海域受到污染严重，以至于中国主要城市近一半饮用水不符合标准。 全国每年排污水
439.5亿吨,超过环境容量82%,90%以上城市水域污染严重,四分之一的人口饮用水不合标准,3.6亿农
民没有清洁饮用水,在《东张西望——廖晓义与中外哲人聊环保药方》一书的序言中，廖晓义女士曾
不无痛心地指出，在经历了“国破山河在”的战乱之后，我们今天却面临着“国在山河破”的现实。
[1]
[1] 廖晓义:《东张西望——廖晓义与中外哲人聊环保药方》, 三辰影库音像出版社,2010年,第V 页。
中国的污染

现代化带来的社会危机和精神危机也正严重地威胁着人类社会的生存安全。北京大学叶朗教授将现
代化带给我们的问题概括为三个失衡: “一个是人的物质生活和精神生活的失衡,一个是人的内心生活
的失衡,一个是人与自然关系的失衡。”[1] 仅以内心失衡为例, 国外不久前的一项调查表明，美国人
每年花费在治疗“严重”精神（心理）疾病上的钱高达1930亿美元。而中国疾病预防控制中心精神
卫生中心2009年初公布的数据则显示， “我国各类精神疾病患者人数在1亿人以上, 重症人数逾
1600万” [2]


[1] 叶朗：“儒家美学对当代的启示”，载《北京大学学报》1995年第一期。
[2]陈泽伟: “研究显示我国精神病患超1亿 重症人数逾1600万 ”, 载《瞭望新闻周刊》2010年5月29日.......
People have long spoken of “the
ecological crisis.” But people often do
not understand just how serious this
crisis is. It is so serious that human
civilization could be brought to an end
in the foreseeable future.
“人们谈论“生态危机”已经很久了。但
人们常常并不理解生态危机到底有多严
重。生态危机是如此严重，以致人类文
明可能会在可预见的未来终结。 ”---格里
芬
 We have known for several decades that civilization could be
destroyed by a war using nuclear weapons. This is extremely serious,
but the ecological crisis is even more so. Why? Because a nuclear
holocaust would result only if people do something – if they start a
nuclear war. But the ecological crisis could bring civilization to an end
without anyone needing to do anything: We could do civilization in by
simply continuing “business as usual.”
 几十年以来，我们都认为我们的文明会被核战争
毁灭，这是一个非常严重的问题。但生态危机甚
至更为严重。为什么？因为核冬天是人们做某事
的结果——如果他们想发动核战争。但生态危机
无需任何人做任何事情就能终结文明：“我们可
以仅仅通过继续‘一切照旧’就能终结文明”。
实体思维---个人主义
机械思维---以人为器（The modern world settled on a view
of nature modeled on a clock. ）
二元论思维---非此即彼 （Dualism ）
线型思维---直线式发展(linear thinking)
它是造成目前生态危机的深层原因。
“One reason we behave so badly is that the modern
world has a misleading understanding of
the nature of reality. ” （柯布：拯救世界的十个
观念）
 这个世界不会通过运用导致这一状况的同
一种思维而度过当前的危机。
-----阿尔伯特·爱因斯坦（Albert Einstein）

 2、怀特海有机哲学—生态文明的思想基础。
世间一切伟大运动都与某种伟大的理想有关。-----泰戈尔
“我已经表达了两个基本判断。一是世界需要某种综合思
维，这种思维已经越来越罕见。二是怀特海对源于20世纪
的这种综合提供了最有希望的著述。”
“我之所以在20世纪的所有著作家和思想家中惟独选择怀
特海，主要是因为他最接近于提供出这种综合性的洞察力，
这种洞察力是世界克服这个世纪所面临的严峻挑战所普遍
需要的， (“柯布:为什么选择怀特海?”)
经济：共同福祉与自我实现
伦理：生态伦理与人类中心主义
教育：智慧教育与工作培训
农业 :生态农业与现代工业化农业
城市设计：生态建筑
政治：宇宙正义与个人正义
问题：
谁的责任更大？谁先来迈出这一步？
如果船马上就要沉没,当务之急是争论
谁的错呢,还是马上修船或救人?
如果美国政府不作为,是否意味着中国
也应该不作为?
现代西方思维方式使西方人很难理解
错在何处,是否意味着中国人即使知道
错在何处,也要追随?
Modern life style is a horrible example the
developed countries have showed to the
rest of the world. It cannot be sustainable by
our earth planet. They need to correct
This mistake themselves or they will be
forced to do so. On the other hand,
China should not follow this bad example.
现代生活方式是欧美发达国家向世界上其
他国家做出的一个极坏的榜样。他们必须自
己自觉地改正这个错误或者将被迫改正它。
中国完全没有必要邯郸学步，犯同样的错误。
The dominant worldview instead
encourages individualism. Each
individual is taught to feel responsibility
only for acts he or she has performed.
The idea of participating in corporate
responsibility does not fit into this
dominant worldview.
for Whiteheadians, our individual identity
is inseparable from our corporate
identity.
Personal innocence is not the primary
goal.
Collectively we human beings are
guilty of terrible evil.
The idea of participating in
corporate responsibility。
如果中国人现在担当起这个责任来，
当生态文明实现之时，正是中国真
正成为世界新的领袖之时。
贺麟、谢幼伟和沈有鼎三人在哈佛读
书时，不但有幸听了怀特海的课，还
专程拜访过这位和蔼可亲的教授。怀
特海对这三位中国学生说：“我喜欢
东方思想。我的书英语学生不易懂，
中国人会感兴趣。我的思想中有中国
人的天道思想，美极了。”
柯老指出:中国是最有希望实现生态
文明的地方
http://theory.people.com.cn/GB/117
08050.html
我和格里芬以及我的中美后现代发展研究院的同事们坚信，地球及其人类居住者(还包括其他居
住者)的前途, 取决于中国正在制定的种种政策。我们都不希望中国重蹈西方现代化的覆辙，希
望中国借助自己得天独厚的思想资源走出一条新路，即“后现代化”之路或者说“生态文明之
路”。
在我看来， 中国将很有可能在50年内成为世界经济与政治中心，中国人口比北大西洋国家
人口总和还多。中国人以其智慧、活力、自律、善于经营和创造性闻名于世。许多其它东亚国
家的人民也是如此，但中国人民更突出。从很多方面看，西方正在走下坡路。在18到19世纪东
亚确实处于衰落中，然而它现在正在迅速复兴。当然，西方的实体思维至少在表层上影响着中
国人，因为它支撑着中国人目前正在极力追求的现代性，但我坚信中国人的深层知觉能力是非
常强大的，它最终将再次证明自己。西方的过程思想为把中国的直觉与西方科学的成果结合起
来提供了机缘。当过程思想或建设性后现代主义被中国人所拥有和借鉴时，它在中国将比在西
方获得更丰富的发展， 因为中国传统文化一直是有机整体主义的。中国文化特
别是作 为其根基的儒、道、释所倡导的天地人和、阴阳互动的价值观念，
不仅是生态运动哲学基础, 也应成为未来后现代世界的支柱性价值观念。
今天， 中国政府率各国政府之先，明确提出“建设生态文明”，这可以看作是在一个
新的高度上对这种有机整体主义的弘扬。这是中国对世界范围的后现代运动的独特贡献。
中国在过去30年里所取得的举世瞩目的成就, 特别是在控制人口增长上所取得的引人注目
的成绩，使我们有理由相信，中国在保护生态平衡上将会大有作为，因为中国政府可以说是当
今世界最关注社会正义与生态正义问题的政府。“生态文明”概念的提出，昭示着中国作为举
足轻重的政治经济大国已经在扛起这份生态责任。而美国则由于资本主义制度作祟，财富过度
集中在超级富豪手中。区区几千人基本控制着国家的财富，实际上也就是控制着世界的财富。
指望他们(美国政府)实现为了共同福祉的生态文明，无异于与虎谋皮。
三、中国传统：道家的观点
1.道生万物
2.Oneness of the ten thousand
things. (万物一体)
3.The equality of the ten
thousand things. (万物平等)
4.Creating lives but not
possessing it. (生而不有)
I. 道生万物 .
In chapter 21 of Daode jing: “Dao as real is vague and indefinite. There are images
in vague and indefinite; there is reality in indefinite and vague; there is spirit in
distant and dark, the spirit is a genuine existence, it can be tested as true.”
(《道德经》21章：道之為物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物；
窈兮冥兮，其中有精，其精甚真，其中有信.)
In chapter 25: “There is an integrated reality became , and born earlier than heaven
and earth. Silent and empty, it relies on nothing, moving around for ever. We may
regard it as the mother of all things. I do not know its name, so I barely named it as
Dao, and further named it as the Great..” (有物混成，先天地生。寂兮寥兮，獨立不
改，周行而不殆，可以為天下母。吾不知其名，字之曰道，強為之名曰大。)
Dao is not absolutely nothing. Dao is real, even an indefinable one, there is true
image, information and spirit in Dao.(道不是绝对的无。道中有象、有物、有精、有
信。)
As the mother,
First, Dao, is endless-creating,
Chapter 4, Dao “is profound like the originator of all things.” (淵兮，似萬物
之宗。)
Chapter 25, “Dao may be regarded as the mother of all things.”(可以為天下
母。)
Chapter 42, “Dao begets the one; the one consists of two, the two begets
the three; the three begets the ten thousands things. The ten thousand
things connote the Yin and Yang. The Yin and Yang keep acting upon
each other and thus things keep changing and unifying themselves.” (道生
一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。)
In this sense, Dao as “You” can be described as mother of the ten thousand
things（万物）/the ten thousand actual occasions.
Chapter 1 in Daode jing, “‘You’ can be named the mother of the ten
thousand things/the ten thousand actual occasions. Dao’s imagine can be
perceived through the aspect of ‘You’.”( “有，名萬物之母。…常有，欲以觀
其徼。” )
Second, the way of Dao’s creating can be described as the following:
Chapter 51:
Let all things arise, but claims no authority.
Creates the myriad, but claims no possession.
Accomplishes his task, but claims no credit.
(“生而不有, 為而不恃, 長而不宰,”)
Dao has given life to the ten thousand things without claiming to be
their owner, benefited them without claiming to be their benefactor, and
been their head without ruling them. Dao merely gives birth to the
thousand things; it doesn’t interfere with their growing and development,
and lets them be themselves. There is no possession, no showing off, no
ruling, no mastery, merely endless creating. That’s all about Dao. Nothing
more, nothing less.
Dao as endless creating is nothing more, nothing less
Dao is obviously different from God, because Dao has
no will, no plan and no purpose for the universe.
Therefore, It is much like what Whitehead called
“Creativity”.
道只是永恒的创造。不多不少，仅此而已。
所以，道不是上帝，因为道对宇宙万物没有计划，没有
意图。
2. Every occasion is equal to other occasions in
Dao.
everyone is equal in the face of God.
上帝面前人人平等。
all occasions are equal in the face of Dao。
在道的面前，万物平等。
 In inner chapter 2 On the uniformity of all things
in Zhuangzi ， “So let’s take for consideration
the stalk and the pillar, the leper and the
beautiful Xishi, and all sorts of strange things
and fantastic phenomena---they are all one
from the viewpoint of Dao.”
《莊子·齊物論》：故為是舉莛與楹、厲與西施、恢
怪，道通為一。)
 “There is in the world nothing greater than the
tips of the feathers of a bird in autumn while
Mount Tai is tiny. There is no one who lives
longer than a dead baby while Peng Zu, who
lived over 700 years, died young.”[1] (天下莫大
於秋豪之末，而大山為小；莫壽於殤子，而彭祖
為夭。)

[1] Ibid., P. 29.
Chap 5 of Daode jing, “Heaven and earth
are not merciful, they treat the ten
thousand things as straw dogs; the sage is
not merciful, he treats the people as straw
dogs.”
 (《道德经》第5章：天地不仁, 以萬物為芻
狗; 聖人不仁, 以百姓為芻狗。)
inner chapter 2 on the uniformity of all things of Zhuangzi,《莊子·齊物論》
“If a man sleeping in the damp is liable to get a back-ache or half-paralysis,
will the same thing happen to an eel? If a man sitting in a tree is liable to
tremble with fear, will the same thing happen to an ape? Of the man, the eel
and the ape, who knows their proper place to live in? Men eat meat; deer
feed on grass; centipedes are fond of snake; owls like rats. Of the man, the
deer, the centipede and the owl, who knows the right test? An ape mates
with a gibbon; a buck seeks after a doe; an eel plays with fish. At the sight
of Maoqiang and Xishi, beauties admired by men, the fish will dive into the
deep water, the birds will soar high in the sky, and the deer will take to their
heels. Of the man, the fish, the bird and the deer, who knows the real
beauty?”[1] (“民濕寢則腰疾偏死，然乎哉？木處則惴恂懼，猴然乎哉？三者
孰知正處？民食芻豢，麋鹿食薦，蛆甘帶，鴟鴉耆鼠，四者孰知正味？狙以
為雌，麋與鹿交，與魚遊。毛嬙麗姬，人之所美也，魚見之深入，鳥見之高
飛，麋鹿見之決驟。四者孰知天下之正色哉？”)

[1] Ibid., P. 33.
“from the viewpoint of Dao, there is nothing
noble or mean.”(《莊子·秋水》：“以道觀
哉，何足貴賤。”)
3. Every occasion has value in itself through
its own existence, not merely for what use it
is to others.
Every occasion exists, this is its unique and intrinsic
value and its contribution to the planet; nothing can
replace it.
万物自有其内在价值。
two kinds of usefulness：“usefulness” and the
“usefulness of uselessness”。
有用之用与无用之用。
 “The mountain trees are felled by themselves---the
axe-handle is made of wood; the grease is consumed by
itself---it burns on the fire. Cinnamon is edible, and so
the trees that yield it are cut down; varnish is useful, and
so the trees that produce it are slashed. Everyone
knows the usefulness of being useful, but does
not know the usefulness of being useless.”[1] (山
木，自寇也；膏火，自煎也。桂可食，故伐之；漆可用，
故割之。人皆知有用之用，而莫知無用之用也。)

[1] Zhuangzi, Vol I, Hunan People’s Publishing House,
1999, P.71.
4. Every occasion needs to establish a
harmonious relationship with other
occasions.
chapter 81: “The Endless Creating of heaven is
to benefit without harming; the Endless
Creating of sages is to do without contending.”
(故天之道，利而不害；聖人之道，為而不爭。)
 chapter 8 of Daode jing: “The perfect goodness
is like water. Water approaches all things
instead of contending with them. It dwells where
no one would like to stay; hence it comes close
to the Dao.”[1] (上善若水。 水善利萬物而不爭，
處眾人之所惡，故幾於道。······夫唯不爭，故無
尤。)

[1] Chapter 8, Daodejing.
chapter 78: “Nothing in the world is softer than water; yes
nothing is more powerful than water in attacking the hard
and strong. Why? Because nothing can take its place.
Everyone in the world knows that the weak is more
powerful than the strong, that the soft is more rigid than
the hard,”[1] (天下莫柔弱于水，而攻堅強者莫之能勝，以
其無以易之。)
[1] Chap 78, Daode jing, by Gu Zhengkun. Peking
University Press, 1995, P. 299.
chapter 66:
“It is only because they do not contend
That none are able to contend with them.”
(Roger Ames and David Hall, p.110)
(以其不爭, 故天下莫能與之爭 。)
chapter 36: “The soft and weak vanquish the hard and strong.” (Roger Ames, p.133)
(柔弱勝剛強)
 In chapter 43: “The softest things in the world ride roughshod over the hardest things.”
(Roger Ames, p.145) (天下之至柔 ，馳騁天下之至堅 )
 In chapter 76: “While living, people are supple and soft, but once dead, they become
hard and rigid cadavers. While living, the things of this world and its grasses and
trees are pliant and fragile, but once dead, they become withered and dry. Thus it is
said: Things that are hard and rigid are the companions of death; things that are
supple and soft are the companions of life. For this reason, if a weapon is rigid it will
not prevail; if a tree is rigid it will snap. Thus, the rigid and great dwell below, while the
supple and soft abide above.”[1]

[1] Roger Ames and David Hall, Daodejing, ballantine Books, New York, 2003, p. 195.
 人之生也柔弱，其死也堅強。
 草木之生也柔脆，其死也枯槁。
 故堅強者死之徒，柔弱者生之徒。
 是以兵強則滅，木強則折。
 強大處下，柔弱處上。

“Weakness is how the Endless Creating
functions.” (chapter 40, 弱者道之用)
Being weak is a way to build a harmony
with others.
Another way to achieve harmony is that “losing the addiction to myself (丧我)” or
“forgetting the opposites (丧其耦)”。
Chapter 13 of Daode jing, Lao Zi indicated that the reason for oneself to have a big
trouble (the trouble with himself/herself, the trouble with others) is that he/she holds
addiction to himself/herself. He asked that how can one have any trouble if he/she
was free from such addiction? ( 吾所以有大患者，为吾有身。及吾无身，吾有何患？)
How can human beings overcome such addiction in order to establish the
harmonious relationships between one and others, man and nature? The
suggestion Laozi and Zhuangzi offered us was that “losing the addiction to myself
(丧我)” or “forgetting the opposites (丧其耦)”。 There will be no opposites, conflict,
contention and war if there were no such addiction to I/me/self.
How can people “lose the addiction to myself (丧我)” or “forget the opposites (丧其耦)”?
Their answer was that
i. via “sitting and forgetting” ’.”(“坐忘” )
Yan Hui described this method as that “I cast off my limb and trunk, give up my hearing and
sights, leave my physical form and deprive myself of my mind. In this way, I can identify myself
with Dao. This is the so-called ‘sitting and forgetting’.” (Zhuang zi, inner chapter 6, The Most
Venerable Teacher. P.111. 《大宗师》。“堕肢体，黜聪明，离形去知，同于大通”。庄子，
第一卷，湖南人民出版社，1999年。第111页。)
ii. Via “the fasting of the heart”(心斋).
“You must concentrate your attention. Do not listen with your ears, but with your heart; do
not comprehend with your heart, but with your vital energy. Your ears can only hear and your
heart can only comprehend. But the vital energy is an emptiness that is responsive to anything.
The mighty Dao can only gather in emptiness and that emptiness is the fasting of the heart.”
(Zhuang Zi, inner chapter 4, Ways of the Human World. P.55. (《人间世》：“若一志，无听
之以耳，而听之以心；无听之以心，而听之以气。耳止于听，心止于符。气也者，虚而待物者
也。唯道集虚。虚也者，心斋也。”湖南人民出版社，1999年，第55页。)
People may worry about losing their own identity in such process just like one
drop of water in the ocean.
“A single tree by itself is dependent upon all the adverse chances of shifting
circumstances. The wind stunts it; variations in temperature check its foliage; the
rains denude its soil; its leaves are blown away and are lost for the purpose of
fertilization.” “But in nature the normal way in which trees flourish is by their
association in a forest. Each tree may lose something of its individual
perfection of growth, but they mutually assist each other in preserving the
conditions for survival. The soil is preserved and shaded; and the microbes
necessary for its fertility are neither scorched, nor frozen, nor washed away. A
forest is the triumph of the organization of mutually dependent species. Further a
species of microbes which kills the forest, also exterminates itself.” (Alfred North
Whitehead: Science and the Modern World. New York. The Free Press, 1967. P.205-206.)
Every one should lose something in order to have harmonious relationship with
others. Laozi and Zhuangzi thought this was true. However, no one loses their own
uniqueness and difference. One can still keep one’s identity which is his/her/its
identity with Dao, not the identity with only oneself. This identity is one’s most true
identity. Losing the addiction to Self is freeing oneself from itself, it overcomes the
false oneself in order to welcome one’s true self. It is liberation of oneself. It opens a
door to oneself and find the deep connection which he/she/it has with others, nature
and universe.
“to forget the things and heaven is to forget oneself. The man who had forgotten
himself is called identified himself with heaven.”(Zhuang Zi, outer chapter 12, The
heaven and the Earth, Hunan People’s Publishing House, 1999, p.184. 《天地篇》：
“忘乎物，忘乎天，其名为忘己，忘己之人，是之谓入于天。”) “a real man does
not focus on me-center." (“至人无己”（《逍遥游》）
Conclusion. 小结
 Dao is Endless Creating, its primary job is to give birth to the ten
thousand occasions, to leave them alone to be themselves, nothing
more and nothing less.
 This is the highest of benevolence （大仁，至仁）. By contrast, to
harm or kill a life is the absolute evil.
 every occasion is equal to all others; there is value in it due to their
existence, their features and their characters, not their usefulness to
human beings. Human beings should not treat themselves as the
center of the universe and look down upon the ten thousand things.
They should build a harmonious relationship with others.
 Those ecological wisdom from Daoism perspective is especially
crucial today. Hence, I agree with Peter Marshall’s opinion: “The
Taoism…offered the most profound and eloquent philosophy of
nature ever elaborated and the first stirrings of ecological sensibility.”
 中国传统文化……应成为未来后现代世界的支柱性价值观念。
 在应对生态危机时, 仅有怀特海哲学是不够的, 仅有中国传统也是不够
的. 我们需要两者甚至更多的传统.
Thank you!
谢谢大家，欢迎批评指正。
联系方式/E-mail：
meijun@ctr4process.org
http://iciici2012.blog.163.com/blog/#m=0 (博客)
中美后现代发展研究院网站
www.postmodernchina.org
www.postmodernchina.net