ABSTRACT

If a virtual dialogue among Huijian Yu’s paintings, Goethe’s pondering on the modern concept of time in Faust, and Laozi’s patterning of the interactions between nature and man can be established, the following points will be seen and argued: First, “modernity” is based upon the paradox of time and eternity. It relies on “time” to “accomplish” itself, while the “accomplishment” at the same time means a pursuit of eternity, hence, the nothingness of the “accomplishment” itself. Second, the core question of “ecologism” lies in how to properly come to grips with the complicated relation between nature and man. Ecologism should not be a biased doctrine that superficially favours nature while devaluing human actions on nature; neither should it require a balance maintained between the two in an oversimplified way. Rather, a better form of ecologism would be the formula as prescribed by Laozi: “Man follows Nature”, and in return, “Nature follows Man”. To explain it in a vivid way, nature and human actions create a loop, or an ecological cycle, which knows no end. A desirable form of ecologism lies neither in naturalism nor in the “humanism” as Heidegger imagined, but in the “eco-dialogism” as developed and interpreted in this essay.

摘要

如果说惠剑宇的绘画之间有虚拟的对话，那么歌德对浮士德时代的现代时间概念的思考，并且可以确定老子对自然与人的相互作用的模式，以下几点将被观察和争论：首先，“现代性”基于时间和永恒的悖论。它依靠“时间”来“成就”自己，而“成就”同时意味着对永恒的追求，因此，“成就”本身的虚无。其次，“生态主义”的核心问题在于如何恰当地处理自然与人之间复杂的关系。生态主义不应是一种偏见的学说，它在使人类对自然的行为贬值的同时，表面上偏爱自然。也不要求以过于简单的方式在两者之间保持平衡。相反，一种更好的生态主义形式将是老子所规定的公式：“人跟随自然”，而“自然跟随人”。为了用生动的方式解释它，自然和人类行为创造了一个循环，或一个生态循环，没有尽头。生态主义的理想形式既不在于自然主义，也不在于海德格尔想象的“人本主义”，而在于本文所发展和解释的“生态对话”。