ABSTRACT Seeking an alternative metaphysical view to anthropocentrism, which problematically places humans at the center of nature, Brasovan brings together the Neo-Confucian Wang Fuzhi’s account with ecological humanism. He aims to contribute a view of humans and nature that consists of continuous, dynamic and complex systems. Through critically engaging Brasovan’s account, I discuss Wang’s anti-anthropocentric metaphysics, his qi monism, and the spiritual side of his philosophy. I then criticize Brasovan’s project on two accounts: his categorization of Wang’s qi monism as materialism (with provisos) and his lack of discussion of anthropocentric concepts in Wang’s philosophy. Lastly, I draw the reader’s attention to the rich resources presented by Wang, who witnesses and partakes in the interaction amongst the Confucian, Daoist, and Buddhist traditions; I also emphasize the significance and promises brought by Brasovan’s approach of engaging Neo-Confucian thinkers with modern philosophical concerns such as the demand of ecological humanism.

中文翻译：

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天人合一：新儒家王夫之对生态人文主义的启示

摘要 为了寻求一种替代人类中心主义的形而上学观点，人类中心主义将人置于自然的中心是有问题的，布拉索万将新儒家王夫之的解释与生态人文主义结合在一起。他的目标是贡献一种由连续、动态和复杂系统组成的人与自然的观点。通过批判性地参与布拉索万的叙述，我讨论了王的反人类中心的形而上学、他的气一元论和他哲学的精神方面。然后我从两个方面批评布拉索万的计划：他将王的气一元论归类为唯物主义（附带条件），以及他在王的哲学中缺乏对人类中心概念的讨论。最后，我提请读者注意王的丰富资源，他见证并参与了儒家、道家、儒家、道家之间的互动。和佛教传统；我还强调了布拉索万将新儒家思想家与现代哲学问题（例如生态人文主义的需求）联系起来的方法所带来的意义和承诺。