Global Ethics on Climate Change: The Planetary Crisis and Philosophical Alternatives by Martin Schonfeld

Author:Martin Schonfeld [Schonfeld, Martin]
Language: eng
Format: epub
Tags: Political Science, General
ISBN: 9780415509183
Google: RMDLygAACAAJ
Goodreads: 13711483
Publisher: Routledge
Published: 2013-01-15T09:36:52+00:00

2. Confucius' view on nature

In this section, I will focus on Confucius' view, and use Lao-Tzu's thought as my frame of reference. As mentioned, the third sense of the Chinese character ‘I’ (yì; ) of the I-Ching is ‘symbol’ or ‘symbolic’. This aspect of ‘I’ suggests that human beings do not have any authority over nature and should not disrupt the process of heaven and earth. Confucius says that heaven never speaks, and yet the four seasons continue to change in time and generate all things.6 Nature never expresses any opinion, and everything operates and follows order. There are many passages in his commentary on the I-Ching that express the same idea. For instance, all things under heaven follow nature, so there is no need for humans to worry. Summer and Winter appear in order (Confucius 1993, chap. 4). Heaven and Earth are like a pair of bellows: they are empty, and yet can never be exhausted. Do not say much and follow the middle way.7 In classical Chinese philosophy, this cosmological doctrine is advocated by Lao-Tzu, Confucius, and Chuang-Tzu (Zhuangzi, ).

Confucius applies principles of the I-Ching in his teaching and asks his disciples to cultivate virtue. A remarkable passage reflecting the Confucian view on nature is from the Doctrine of the Mean. In Chapter 20, when Confucius speaks to the Duke of Ai () about methods of governing, his words are short and few; they are elaborated by his grandson in an extensive commentary. As mentioned, there are three fates or elements of Tao, Heaven, Earth, and Human. The Tao of Human accords with the Tao of Heaven. The Tao of Heaven represents sincerity or truth (cheng, ). Making oneself sincere or truthful is accordingly the ethical path that follows the Tao of Human. When you are sincere, you can attain the Tao without effort or hard work. You will be like a sage with an easy manner.8 In Chapter 22, Confucius points out, one can realize the human essence only through this sincerity or truthfulness. By realizing one's essence, one can also realize those of others. Fully realizing the essence of others extends to the essence of all things. Then one can assist Heaven and Earth in their transformation and sustenance. Through assisting and shepherding the transformation and sustenance of Heaven and Earth, humans can evolve to be part of a trinity with Heaven and Earth.9

The Confucian conception of nature suggests that nature is never a mere resource to be used for human's benefit. When human beings utilize natural resources following the I-Ching to plant and harvest food, to cut trees for building shelter, they will hold a great respect for the natural world. This kind of ecological intelligence always shows in eastern traditional customs such as asking permission to hunt, thanking Heaven for a good harvest, etc. In Westerners' eyes, these customs look like some kind of mysticism. In the secular culture of the Chinese people, when farmers plant their fields, people plan their dates of marriages or funeral services, move in or out of a house, etc.

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