The Body as Situation: A Darwinian Reading of The Second Sex

Challenging the influential view that the chapter on biology in the first volume of The Second Sex is exposing scientific myths in severe prose, in the view of this paper, the chapter is as much about scientific facts as it is an intriguingly open-ended dialogue between phenomenology and science. Beauvoir’s consuming epistemological and scientific preoccupation with the category of biology is analysed in a bid to advance a new, naturalist–feminist conception of Beauvoir’s theory of natural history. The analysis unravels the theoretical edifice, with its tensions between Beauvoir’s selective but brilliant appropriation of recent discoveries in evolutionary biology and genetics and certain deliberate rejections and omissions of Darwinian evolutionary thinking. Contrary to Beauvoir’s intentions, she ends up conflating the term biology with, in particular, reproductive physiology, and perpetuating the ill-fated division between body and psyche. In contributing to a reformulation of an empirically grounded approach to the embodied mind and situated body, this paper debates some promising insights from contemporary neuroscience and primatology. These insights are critical to theory development, based on a non-anthropocentric stance and non-dualistic understanding of the mind–brain continuum and the body as a situation.     

"天人合一"的生态意义究竟何在?——兼向刘兵、曹南燕教授请教

虽然"天人合一"本身并不简单地等同于人与自然和谐,但是"天人合一"思想却具体表现了人与自然和谐共存的思想。"天人合一"所蕴涵的等级价值体系和人与自然和谐共处是不矛盾的。"天人合一"思想的生态意义在于提供我们思考生态问题的新视域,以突破人类中心主义与非人类中心主义的两难困境。     

人本法律观的几点澄清

人本法律观是以人为本位去认识、体验法律,视法律为人所建构出来的人造物,主张法律是人追求美好生活的工具。法是死的,人是活的,有生命的人妥善操作法律,法律才能够发挥其促成人类共生乐活的功能。以人本的立场研究探讨法学,为避免不必要的误解与混淆,可从五个层面释明澄清之:首先是区辨人本与人文、人道的意义;其次从自然法的发展史考察人本自然法是自然法的最新型式,也是第五种自然法;再次强调法律之建构与变迁乃是应人之生活需求,人有如何的想法,就会产生如何的法律;复次说明法治并非人治,是秉人本精神依法治理,法治思维有工具性、社会性、过程性、抽象性、规范性和知识性等六个构成因素;最后,检视人本的法学方法论,循人性以论,一方面是理性与经验之融贯,另一方面则是视之为一种法律实用主义的方法论,采相对价值的伦理观,有其和谐致善的伦理向度,最终极的任务无他,运用法律使人类互惠共生,同享安乐。     

可持续发展与环境伦理探析

可持续发展理论与实践促进了环境伦理学的发展。传统意义上的环境伦理受此观念影响,从人类中心主义的环境伦理与非人类中心主义的环境伦理的分立走向人类中心主义的环境伦理、非人类中心主义环境伦理和可持续发展的环境伦理的鼎立。可持续发展观念指导下的环境伦理强调生态伦理道德和生态价值观,将环境与发展、当前利益与长远利益有机地统一起来,是环境保护唯一正确的选择。     

环境犯罪立法理念的理性审视

环境伦理学中关于人与自然的关系存在着人类中心主义与非人类中心主义之争。我国刑法有关环境犯罪的规定是近代人类中心主义的体现,环境犯罪应将现代人类中心主义作为立法理念,增设危险犯,实行因果关系推定原则,将非刑罚措施与刑罚措施并用。     

人本法学方法论初探

人本法学方法论系以人本主义为研究法学方法论的基本立场,从四个前提假设出发展开论述,引用人本精神之衍生含义十项,分别点出哲学论、现象论、技术论和实践论四个部门的特色,以及通观整体的人本权利义务观。在哲学论,先叙述由神本到人本的思想蜕变,再列出四个先设假定,随后的人性观分成先天的理性和自由两个本性,与后天的互助和道德感两个习性,而美国土产哲学实用主义则是人本法学方法论的哲学基础和研究方法。在现象论,探讨法学与人之存在关系,认为法学之存在与衍化,肇因于法学研究者研究意识之渐觉和时代信念之影响,民主社会的法学方法论之争持现象,可用伞架原理说明之,法学新旧之更迭传承,乃是法律文化之绵延。在技术论,考察法学如何切入挺进研究活动,人生的体验,悟出一套"事实─理想─行动"的三层面剖析法,法学知识可经由融贯理性与经验获得之,法律虚拟以假充真,可巧妙解决囿于现实的困境,研究技术之提升达到艺术之境,则有赖法学研究者的生活美感修为。在实践论,焦点聚集在研究态度,态度之自来,与法律人七加三的特质、浪漫而中节的胸襟、怀疑主义的精神以及和谐致善的伦理向度关系至为密切,法律研究的实践历程,既能凸显人本精神的人道与人伦,更能揭示法学以人权和人义实现人类共生乐活的理想。     

Inside/Outside and Around: Complexity and the Relational Ethics of Global Life

ABSTRACT

It has become expected of policymakers, pundits, and scholars to refer to a whole raft of dilemmas – from the economic downturn to climate change – as complex. The complexity of these challenges intimates a pattern of interactions marked by sharp discontinuities and exponential transformations triggered by incremental changes. How can one act ethically and politically in such a turbulent environment? Drawing on Complexity Thinking (CT), this article emphasizes the radical relationality of global life, which contests the Eurocentrism and anthropocentrism of International Relations (IR). The proposition is that the fundamental rift in IR’s inquiry is not merely about the divide between the domestic (inside) and the international (outside) as mainstream orthodoxies aver, but about the very context (around) in which such schisms are located and performed. The relational ethics of such a “complexified” outlook critique the atomistic individualism dominating IR and reimagine the international as a dynamic space for dialogical learning, which promises a world that is less hegemonic, more democratic, and equitable.     

人类中心主义、超人类中心主义和反人类中心主义——儒、道、佛学之生态伦理思想比论

儒家是一种仁爱型的人类中心主义生态伦理观,道家是一种超人类中心主义的无为主义生态伦理观,佛家是一种破妄型反人类中心主义的生态伦理观.这三种生态伦理观对全面深刻地认识当代持三种不同立场的生态伦理学说,即人类中心主义立场、反人类中心主义立场和超人类中心主义立场的生态伦理学说,妥善处理人与自然的关系,是可供借鉴的、极有价值的文化资源.     

论科学的法律发展观——发展权视角的思考

以人为本是科学法律发展观的内核和价值基石 ;实现人类的全面发展权 ,是科学法律发展观的根本目标 ;协调、可持续的发展是科学法律发展观的必然要求和实现之道。     

Anthropocentrism as a social phenomenon: semiotic and ethical implications

How thick is the line that separates a huge, decorated-yet-intact boar served in a fancy restaurant, and an anonymous plastic-packaged cut-in-pieces chicken breast in a supermarket? They might look like two aesthetically and culturally opposite extremes in one sense; and like two forms of perception and display of one single thing, the product animal, on the other. What, if any, are the common denominators between these two (and of course many other) instances of the human–animal relationship?

The present article shall attempt to explore the idea of otherness as applied to the human–other animal relationship, to introduce the concept and distinguish different typologies of anthropocentrism, and to classify the anthropocentric attitudes, in order to understand them as a social phenomenon and as the result of a semiotic process. For each attitude, a sort of schematic identity card will be proposed, with emphasis on origins and prototypes, plus some practical examples.