汉魏晋南北朝道教生态思想研究
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摘要
道教生态思想是一个新兴的研究领域,中外学者在这一领域取得了不少探索性的成果。如何从宗教或道教的角度对全球生态环境危机提出合理解释,是中外学者讨论的出发点;如何从宗教或道教中去寻求消除生态环境危机的理论原则,是中外学者讨论的理论基础;如何在宗教或道教中去寻求生态环境的伦理基础,是中外学者讨论的价值基础;如何从宗教或道教的角度去寻求人类与其生态环境的可持续的协调发展,是中外学者不约而同的旨归。(导言)
从总体上讲,道教生态思想研究还处在起步阶段,有待于深入研究。汉魏晋南北朝道教生态思想研究就是对道教生态思想作深入研究的尝试,本项研究在以下七个方面有所创新:
第一,界定道教生态思想。本项研究从分析生态学和生态思想的概念出发,阐发生态思想的基本纬度,从而对道教生态思想加以界定。生态学是关于生物生存及其价值实现的科学;生态思想特指存在于生态学理论及其应用中具有形而上意义的宇宙观、价值观和技术观,是生态学内在的科学思想;道教生态思想就是道教教义中存在的与生物生存(包括人类生存)相关的生态宇宙观、生态伦理思想和生态控制思想。(第一章)
第二,论证道教生态思想的原生性。本项研究指出,道教生态思想是汉魏晋南北朝以前中国历史文化生态的产物,其核心思想是在充满复杂性和不确定性的宇宙中去探索、遵循和控制简单而确定的宇宙秩序,并从神圣的宇宙秩序中演绎出人类社会生存所必需的秩序,把社会秩序建立在宇宙秩序基础上,从而消解人类生存环境的复杂性和不确定性,使人类的社会生活变得简单而有序,最终实现度世成仙的理想。上古神道传统是它的源头,春秋战国时期的理性革命为道教神学提供了理性基础,汉代的神学氛围是它生长的土壤。(第二章)
第三,构建汉魏晋南北朝道教生态思想的理论框架。汉魏晋南北朝道教生态思想的理论体系由道教生态思想的概念、道教生态思想的原生性、道教生态宇宙观、道教生态伦理思想、生态控制思想和道教生态思想的合理性六个部分构成。(全文框架)
第四,阐发道教生态宇宙观的基本内容和演化逻辑。汉魏晋南北朝时期的道教把宇宙看作是由具有神格特征的道、气或道、气、神、经演化而成的有机系统。这一系统内在具有多层次的神圣秩序,人是宇宙神圣机体的内在要素,人类的善
The Ecological Ideas of Religious Daoism is a new academic field in which both the Chinese and foreign scholars have achieved a lot of exploratory fruits. It is a starting point for the scholars both at home and abroad to discuss, from the perspective of religions or Religious Daoism, how to propose a reasonable interpretation for the ecological environmental crisis. It is a theoretical base for the scholars to discuss ,from the perspective of religions or Religious Daoism, how to seek the theoretical principle in order to dispel the ecological environment crisis. It is a value base for the scholars to discuss, from the perspective of religions or Religious Daoism, how to seek the ethical base for ecological environment. It is the common aim for the scholars how to look after the sustainable and harmonious development between human beings and their ecological environment.As a whole, the study of Ecological Ideas of Religious Daoism, still in embryo, needs to be furthered. Therefore, the Ecological Ideas of Religious Daoism during the period of the Han, Wei, Jin, the Southern and Northern Dynasties are deeply studied in this paper. The creative research of this paper lies in the seven aspects as follows:Ⅰ. Defining the term of the Ecological Ideas of Religious Daoism. Firstly this paper analyses the definitions of Ecology and Ecological Ideas, and secondly clarify the basic dimensions of Ecological Ideas, and finally define the term of the Ecological Ideas of Religious Daoism. Ecology is a science focusing on the existence of the living things and their value realization. Ecological Ideas refer in particular to, in a metaphysical sense, the World View and Values and Technology View. All the ideas, existing in the theories and applications of Ecology, are the built-in scientific thoughts of Ecology. The Ecological Ideas of Religious Daoism refer to the Ecological World View, Values and Ecology-controlled Ideas, which exist in the tenets of Religious Daoism and are connected with the existence of living things (including the existence of human beings) .Ⅱ. Demonstrating the Nativeness of Ecological Ideas of Religious Daoism. This paper points out that the Ecological Ideas of Religious Daoism are the outcome of the interaction of the Chinese history, cultures and ecological environment before the Han, Wei, Jin, and the Southern and Northern Dynasties. According to the kernel of the Ecological Ideas of Religious Daoism, the cosmos has its own order and is full of complexity and uncertainty, and human beings should probe, follow and control the
simple and certain order of the universe, and deduce the social order which is necessary for the social existence of human beings from the holy order in the universe, thereby eliminate the complexity and uncertainty that exist in the human beings' environment, and make the social life of human beings simplified and ordered, and finally realize the ideal for saving the human beings' society and becoming an immortal. The Ecological Ideas of Religious Daoism originated from the traditional divine society in the earliest antiquity, the revolution of ration in the Spring and Autumn Period and the Warring States provided a rational base for the theology of Religious Daoism, the theological atmosphere in the Han dynasties is the soil for the growth of the Ecological Ideas of Religious Daoism.III. Forming a theoretic frame of the Ecological Ideas of Religious Daoism during the period of the Han, Wei, Jin, and the Southern and Northern Dynasties. This theoretic system includes six parts, that is, the concept of the Ecological Ideas of Religious Daoism, the Nativeness of the Ecological Ideas of Religious Daoism, the Ecological World View of Religious Daoism, the Ecological Ideas of Ethics of Religious Daoism, the Ecology-controlled Ideas of Religious Daoism and the reasonable values of Religious Daoism.IV. Illuminating the basic contents and the evolutionary logic of the Ecological World View of Religious Daoism. According to the tenets of Religious Daoism, the universe is an organic system, Dao and Qi (vigour), or Dao, Qi (vigour), Deities and Scriptures are divine, and have their divine personality, and the organic cosmos is the offspring of the transformation and development of the Dao and Qi (vigour), or Dao, Qi (vigour), Deities and Scriptures. The cosmic system immanently has the multilayer divine orders. Human beings are an immanent element of the divine organic cosmos. The goodness and badness of human beings directly influence the cosmic order. If human beings violate the Dao and become vicious, the harmony of the cosmic orders will be disturbed. If human beings follow the Dao and behave morally, the divine orders in the universe will be resumed, and actually will be able to help the Dao to engender all the things in the world. Consequently, human beings play a very important role in the cosmic ecology. Actually, human beings are the value center of the cosmos. Human beings is able to cultivate himself according to the principle of Religious Daoism, that is, human beings follow the Dao and behave morally to control the whole cosmos and realize the ideal of Religious Daoism for saving the society and becoming an immortal. Meanwhile during the period of the Han and Wei Dynasties, the Dao, Qi (vigour) and deities were1 the thing-in-itself, while during the period of the Eastern Jin and Southern and Northern Dynasties, owing to the
renaissance of Religious Daoism and the emergence of the plentiful Scriptures of Religious Daoism, the Scriptures of Religious Daoism were exalted to the position of the neumenon. According to the Ecological World -View of Religious Daoism, human beings and society are brought into the organic cosmos, and the social and ethical orders are parts of the cosmic order, revealing the cosmographic character of the social existence of human beings and social and ethical orders, the cosmographic and sociological roots for becoming an immortal and saving the society.V. Elucidating the contents of the Ecological Ideas of the Ethics of Religious Daoism. the Ecological Ideas of the Ethics of Religious Daoism include the ecological meaning of the Worldly Ethics, the Ethics of Religious Daoism and the Ethics of Ecology. The Worldly Ethics are the behavior norms, which serve to preserve the economic and political order in the patriarchal society; the patriarchal power is the base of the patriarchal society, the monarchical power is the core of the patriarchal society; these norms are the standard to judge what is goodness or badness. The Ethics of Religious Daoism refer in particular to series of ethic norms which are included in the tenets of Religious Daoism, these norms serve to set up and preserve the built-in order of Religious Daoism, and safeguard the orderly movement of Religious Daoism and promote the realization of the ideal for saving the society and becoming an immortal. The Ethics of Ecology generally refer to the ethic norms connected with the maintenance and protection of the stability, vitality and diversity of the ecosystem. The ecological meanings are that the three ethics originates from the divine orders and influence the cosmic orders. According to the Ecological Ethics of Religious Daoism, the Dao is the root of goodness and badness, which originates from the divine order of the Universe, but the value core is the realization of secular interests of human beings. According to the doctrines of Religious Daoism, the social action of human beings disobeys the Dao and disturbs the cosmic order and causes the cosmic vitality to wither. Human beings in their earthly society are faced with various difficulties. But if human beings follow the Dao and behave morally, the harmonious order of the Universe can be resumed, the ecological environment and the flourishing society in which human beings live happily and harmoniously.VI. Clarifying the Ecology-controlled Ideas of Religious Daoism. To follow the Dao and behave morally are all the time the principle of the Ecology-controlled Ideas of Religious Daoism. According to the tenets of Religious Daoism, as a result of the complexity and uncertainty, the real-life existence of human beings cannot always escape the obsession of the various tribulations, resulting from the disorders of the Universe and society. Therefore, to save the society and become immortals, the
thinkers of Religions Daoism show the strongest desires to control the ecology of the body and the ecology of the Universe including the society, and develop many methods to control the ecology of the body and the ecology of the Universe, and make the cosmos the fitting environment for human beings and make ascetics of Religious Daoism longevity or immortality.VII. Reasonably appraising the Ecological Ideas of Religious Daoism. Religious Daoism is a kind of religion. Therefore the Ecological Ideas of Religious Daoism invariably include the theological and archaic mediumistic factors. If we shuck off these theological and archaic mediumistic factors, we can find the reasonable factors in the Ecological Ideas of Religious Daoism. From the perspective of the relationship between Religious Daoism and traditional cultures, the Ecological Ideas of Religious Daoism play a very important role in inheriting and developing the traditional cultures. The Ecological Ideas of Religious Daoism are the organic factors of the traditional cultures and an important form of the development of the traditional cultures. From the perspective of the relationship between human beings and nature, the Ecological Ideas of Religious Daoism develop the Ecological World View, claim to follow and maintain the ecological orders of the cosmos, and oppose destroying or disturbing the ecological orders of the cosmos. Because these viewpoints are propitious to human beings to understand the ecological characters of the Universe, and to recognize and settle the global environmental problems, these viewpoints have very important theoretic value and realistic significance. From the perspective of the relationship between human beings and society, the Ecological Ideas of Religious Daoism include various reasonable ethical factors, which is very necessary for the building and maintenance of the harmonious social order. From the perspective of the relationship between Religious Daoism and science, the Ecological Ideas of Religious Daoism include many scientific factors, and have internally an impetus to promote the development of science. Yet these contents are wrapped in the hull of theology and magic. If the hull was scrapped, many scientific ideas will be found.Religious Daoism has plenty of systemic ecological ideas, and the goal of this paper is to probe and find these ideas. This paper is a pioneer one in the Chinese and foreign study in the field of the Ecological Ideas of Religious Daoism. The scholarly value of this paper is very high for human beings to understand Religious Daoism, the relationship between Religious Daoism and the traditional cultures, and the relationship between Religious Daoism and the science in ancient China. At the same time, this paper is of important theoretic value and realistic significance for the modern people to recognize and settle the global environment crisis, and construct the
harmonious relationship between human beings and nature.Religious Daoism is a complicated, historical and cultural phenomenon. To clarify the Ecological Ideas of Religious Daoism, this paper use synthetically methods as follows: the method to select the scriptures of Religious Daoism, historical method, philosophical method; the method of Cultural Ecology.
从总体上讲,道教生态思想研究还处在起步阶段,有待于深入研究。汉魏晋南北朝道教生态思想研究就是对道教生态思想作深入研究的尝试,本项研究在以下七个方面有所创新:
第一,界定道教生态思想。本项研究从分析生态学和生态思想的概念出发,阐发生态思想的基本纬度,从而对道教生态思想加以界定。生态学是关于生物生存及其价值实现的科学;生态思想特指存在于生态学理论及其应用中具有形而上意义的宇宙观、价值观和技术观,是生态学内在的科学思想;道教生态思想就是道教教义中存在的与生物生存(包括人类生存)相关的生态宇宙观、生态伦理思想和生态控制思想。(第一章)
第二,论证道教生态思想的原生性。本项研究指出,道教生态思想是汉魏晋南北朝以前中国历史文化生态的产物,其核心思想是在充满复杂性和不确定性的宇宙中去探索、遵循和控制简单而确定的宇宙秩序,并从神圣的宇宙秩序中演绎出人类社会生存所必需的秩序,把社会秩序建立在宇宙秩序基础上,从而消解人类生存环境的复杂性和不确定性,使人类的社会生活变得简单而有序,最终实现度世成仙的理想。上古神道传统是它的源头,春秋战国时期的理性革命为道教神学提供了理性基础,汉代的神学氛围是它生长的土壤。(第二章)
第三,构建汉魏晋南北朝道教生态思想的理论框架。汉魏晋南北朝道教生态思想的理论体系由道教生态思想的概念、道教生态思想的原生性、道教生态宇宙观、道教生态伦理思想、生态控制思想和道教生态思想的合理性六个部分构成。(全文框架)
第四,阐发道教生态宇宙观的基本内容和演化逻辑。汉魏晋南北朝时期的道教把宇宙看作是由具有神格特征的道、气或道、气、神、经演化而成的有机系统。这一系统内在具有多层次的神圣秩序,人是宇宙神圣机体的内在要素,人类的善
The Ecological Ideas of Religious Daoism is a new academic field in which both the Chinese and foreign scholars have achieved a lot of exploratory fruits. It is a starting point for the scholars both at home and abroad to discuss, from the perspective of religions or Religious Daoism, how to propose a reasonable interpretation for the ecological environmental crisis. It is a theoretical base for the scholars to discuss ,from the perspective of religions or Religious Daoism, how to seek the theoretical principle in order to dispel the ecological environment crisis. It is a value base for the scholars to discuss, from the perspective of religions or Religious Daoism, how to seek the ethical base for ecological environment. It is the common aim for the scholars how to look after the sustainable and harmonious development between human beings and their ecological environment.As a whole, the study of Ecological Ideas of Religious Daoism, still in embryo, needs to be furthered. Therefore, the Ecological Ideas of Religious Daoism during the period of the Han, Wei, Jin, the Southern and Northern Dynasties are deeply studied in this paper. The creative research of this paper lies in the seven aspects as follows:Ⅰ. Defining the term of the Ecological Ideas of Religious Daoism. Firstly this paper analyses the definitions of Ecology and Ecological Ideas, and secondly clarify the basic dimensions of Ecological Ideas, and finally define the term of the Ecological Ideas of Religious Daoism. Ecology is a science focusing on the existence of the living things and their value realization. Ecological Ideas refer in particular to, in a metaphysical sense, the World View and Values and Technology View. All the ideas, existing in the theories and applications of Ecology, are the built-in scientific thoughts of Ecology. The Ecological Ideas of Religious Daoism refer to the Ecological World View, Values and Ecology-controlled Ideas, which exist in the tenets of Religious Daoism and are connected with the existence of living things (including the existence of human beings) .Ⅱ. Demonstrating the Nativeness of Ecological Ideas of Religious Daoism. This paper points out that the Ecological Ideas of Religious Daoism are the outcome of the interaction of the Chinese history, cultures and ecological environment before the Han, Wei, Jin, and the Southern and Northern Dynasties. According to the kernel of the Ecological Ideas of Religious Daoism, the cosmos has its own order and is full of complexity and uncertainty, and human beings should probe, follow and control the
simple and certain order of the universe, and deduce the social order which is necessary for the social existence of human beings from the holy order in the universe, thereby eliminate the complexity and uncertainty that exist in the human beings' environment, and make the social life of human beings simplified and ordered, and finally realize the ideal for saving the human beings' society and becoming an immortal. The Ecological Ideas of Religious Daoism originated from the traditional divine society in the earliest antiquity, the revolution of ration in the Spring and Autumn Period and the Warring States provided a rational base for the theology of Religious Daoism, the theological atmosphere in the Han dynasties is the soil for the growth of the Ecological Ideas of Religious Daoism.III. Forming a theoretic frame of the Ecological Ideas of Religious Daoism during the period of the Han, Wei, Jin, and the Southern and Northern Dynasties. This theoretic system includes six parts, that is, the concept of the Ecological Ideas of Religious Daoism, the Nativeness of the Ecological Ideas of Religious Daoism, the Ecological World View of Religious Daoism, the Ecological Ideas of Ethics of Religious Daoism, the Ecology-controlled Ideas of Religious Daoism and the reasonable values of Religious Daoism.IV. Illuminating the basic contents and the evolutionary logic of the Ecological World View of Religious Daoism. According to the tenets of Religious Daoism, the universe is an organic system, Dao and Qi (vigour), or Dao, Qi (vigour), Deities and Scriptures are divine, and have their divine personality, and the organic cosmos is the offspring of the transformation and development of the Dao and Qi (vigour), or Dao, Qi (vigour), Deities and Scriptures. The cosmic system immanently has the multilayer divine orders. Human beings are an immanent element of the divine organic cosmos. The goodness and badness of human beings directly influence the cosmic order. If human beings violate the Dao and become vicious, the harmony of the cosmic orders will be disturbed. If human beings follow the Dao and behave morally, the divine orders in the universe will be resumed, and actually will be able to help the Dao to engender all the things in the world. Consequently, human beings play a very important role in the cosmic ecology. Actually, human beings are the value center of the cosmos. Human beings is able to cultivate himself according to the principle of Religious Daoism, that is, human beings follow the Dao and behave morally to control the whole cosmos and realize the ideal of Religious Daoism for saving the society and becoming an immortal. Meanwhile during the period of the Han and Wei Dynasties, the Dao, Qi (vigour) and deities were1 the thing-in-itself, while during the period of the Eastern Jin and Southern and Northern Dynasties, owing to the
renaissance of Religious Daoism and the emergence of the plentiful Scriptures of Religious Daoism, the Scriptures of Religious Daoism were exalted to the position of the neumenon. According to the Ecological World -View of Religious Daoism, human beings and society are brought into the organic cosmos, and the social and ethical orders are parts of the cosmic order, revealing the cosmographic character of the social existence of human beings and social and ethical orders, the cosmographic and sociological roots for becoming an immortal and saving the society.V. Elucidating the contents of the Ecological Ideas of the Ethics of Religious Daoism. the Ecological Ideas of the Ethics of Religious Daoism include the ecological meaning of the Worldly Ethics, the Ethics of Religious Daoism and the Ethics of Ecology. The Worldly Ethics are the behavior norms, which serve to preserve the economic and political order in the patriarchal society; the patriarchal power is the base of the patriarchal society, the monarchical power is the core of the patriarchal society; these norms are the standard to judge what is goodness or badness. The Ethics of Religious Daoism refer in particular to series of ethic norms which are included in the tenets of Religious Daoism, these norms serve to set up and preserve the built-in order of Religious Daoism, and safeguard the orderly movement of Religious Daoism and promote the realization of the ideal for saving the society and becoming an immortal. The Ethics of Ecology generally refer to the ethic norms connected with the maintenance and protection of the stability, vitality and diversity of the ecosystem. The ecological meanings are that the three ethics originates from the divine orders and influence the cosmic orders. According to the Ecological Ethics of Religious Daoism, the Dao is the root of goodness and badness, which originates from the divine order of the Universe, but the value core is the realization of secular interests of human beings. According to the doctrines of Religious Daoism, the social action of human beings disobeys the Dao and disturbs the cosmic order and causes the cosmic vitality to wither. Human beings in their earthly society are faced with various difficulties. But if human beings follow the Dao and behave morally, the harmonious order of the Universe can be resumed, the ecological environment and the flourishing society in which human beings live happily and harmoniously.VI. Clarifying the Ecology-controlled Ideas of Religious Daoism. To follow the Dao and behave morally are all the time the principle of the Ecology-controlled Ideas of Religious Daoism. According to the tenets of Religious Daoism, as a result of the complexity and uncertainty, the real-life existence of human beings cannot always escape the obsession of the various tribulations, resulting from the disorders of the Universe and society. Therefore, to save the society and become immortals, the
thinkers of Religions Daoism show the strongest desires to control the ecology of the body and the ecology of the Universe including the society, and develop many methods to control the ecology of the body and the ecology of the Universe, and make the cosmos the fitting environment for human beings and make ascetics of Religious Daoism longevity or immortality.VII. Reasonably appraising the Ecological Ideas of Religious Daoism. Religious Daoism is a kind of religion. Therefore the Ecological Ideas of Religious Daoism invariably include the theological and archaic mediumistic factors. If we shuck off these theological and archaic mediumistic factors, we can find the reasonable factors in the Ecological Ideas of Religious Daoism. From the perspective of the relationship between Religious Daoism and traditional cultures, the Ecological Ideas of Religious Daoism play a very important role in inheriting and developing the traditional cultures. The Ecological Ideas of Religious Daoism are the organic factors of the traditional cultures and an important form of the development of the traditional cultures. From the perspective of the relationship between human beings and nature, the Ecological Ideas of Religious Daoism develop the Ecological World View, claim to follow and maintain the ecological orders of the cosmos, and oppose destroying or disturbing the ecological orders of the cosmos. Because these viewpoints are propitious to human beings to understand the ecological characters of the Universe, and to recognize and settle the global environmental problems, these viewpoints have very important theoretic value and realistic significance. From the perspective of the relationship between human beings and society, the Ecological Ideas of Religious Daoism include various reasonable ethical factors, which is very necessary for the building and maintenance of the harmonious social order. From the perspective of the relationship between Religious Daoism and science, the Ecological Ideas of Religious Daoism include many scientific factors, and have internally an impetus to promote the development of science. Yet these contents are wrapped in the hull of theology and magic. If the hull was scrapped, many scientific ideas will be found.Religious Daoism has plenty of systemic ecological ideas, and the goal of this paper is to probe and find these ideas. This paper is a pioneer one in the Chinese and foreign study in the field of the Ecological Ideas of Religious Daoism. The scholarly value of this paper is very high for human beings to understand Religious Daoism, the relationship between Religious Daoism and the traditional cultures, and the relationship between Religious Daoism and the science in ancient China. At the same time, this paper is of important theoretic value and realistic significance for the modern people to recognize and settle the global environment crisis, and construct the
harmonious relationship between human beings and nature.Religious Daoism is a complicated, historical and cultural phenomenon. To clarify the Ecological Ideas of Religious Daoism, this paper use synthetically methods as follows: the method to select the scriptures of Religious Daoism, historical method, philosophical method; the method of Cultural Ecology.
引文
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31,雷毅,《深层生态学思想研究》,清华大学出版社,2001。
32,曹凑贵主编,《生态学概论》,高等教育出版社,2002。
33,傅华,《生态伦理学探究》,华夏出版社,2002。
34,万以成 万岍,《新文明的路标—人类绿色运动史上的经典文献》,吉林人民出版社,2000。
35,《辞海2》,上海辞书出版社,1999。
36,(英)达尔文,《物种起源》,商务印书馆,2002。
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38,(德)马克斯·韦伯,《儒教与道教》,商务印书馆,1995。
39,(美)余英时著,《士与中国文化》,上海人民出版社,1987。
40,(英)理雅各英译,秦颖 秦穗校注、今译,《周易》,湖南出版社,1993。
41,(美)B.J.内贝尔,《环境科学》,科学出版社,1987。
42,(德)汉斯·波塞尔,《科学:什么是科学》,上海三联书店,2002,第29页。
43,(美)霍尔姆斯·罗尔斯顿,《环境伦理学》,中国社会科学出版社,2000年。
44,(美)埃里克·詹奇,《自组织的宇宙观》,中国社会科学出版社,1992年。
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46,(英)史蒂芬·霍金,《时间简史》,上海三联书店,1993。
47,(美)F.普雷斯 R.锡弗尔,《地球》,科学出版社,1986。
48,(德)马克思,《1844年经济学—哲学手稿》,人民出版社,1979。
49,马恩列斯,《论人性 异化 人道主义》,清华大学出版社,1983。
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55,(德)F·洪德,量子理论的发展,高等教育出版社,1994。
56,(美)冯·贝塔朗菲,一般系统论—基础 发展和应用,清华大学出版社,1987。
57,(美)维娜·艾莉,《知识的进化》,珠海出版社,1998。
58,(英)戴维·赫尔德等,《全球大变革》,社会科学文献出版社,2001。
59,(英)J.D.贝尔纳,科学的社会功能,广西师范大学出版社,2003。
60,(美)约翰·杜威,《确定性的寻求》,上海人民出版社,2004。
61,(荷)许理和著,李四龙等译,《佛教征服中国》,江苏人民出版社,2003。
62,(法)索安著,吕鹏志 陈平等译,《西方道教研究编年史》,中华书局,2002。
63,(法)列维-布留尔,《原始思维》,商务印书馆,1981。
64,(法)列维-斯特劳斯,《野性的思维》,商务印书馆,1987。
65,(日)福井康顺等,朱越利先生等译,《道教》第一册,第上海古籍出版社,1990。
66,Holmes Rolston,Ⅲ,《自然的价值与价值的本质》,《自然辩证法研究》,1999。
67,卿希泰,《道教生态伦理思想及其现实意义》,《四川大学学报》(哲学社会科 学版),2002年,第1期。
68,胡孚琛,《道学及其八大支柱》,《世界宗教研究》,1999年,第3期。
69,张继禹 李远国,《道教重人贵生的理念》,《中国道教》,1998年,第1期:
70,张继禹,《道教对发展中医药和保护野生生物的理论与实践》,《中国道教》,1999年,第6期。
71,李养正,《道教的生命观》,《中国道教》,1999年,第4期。
72,陈霞,《国外道教与深生态学研究综述》,《世界宗教研究》,2003年,第3期。
73,陈霞,《1990年以来国内道教生态思想研究概述》,《宗教学研究》,2003年,第4期。
74,陈霞,《<道教与生态>评介》,《宗教学研究》,2004年,第1期。
75,陈勇 陈霞,《道教可持续发展思想纲要》,《宗教学研究》,2001年,第3期。
76,尹志华,《道教生态智慧管窥》,《世界宗教研究》,2000年,第1期。
77,尹志华,《道教戒律中的环境保护思想》,《中国道教》,1996年,第2期。
78,乐爱国,《试析道教劝善书中的生态伦理思想》,《伦理学研究》,2004年,第1期。
79,乐爱国,《<太平经>的生态思想初探》,《宗教学研究》,2003年,第2期。
80,乐爱国,《道教生态伦理:以生命为中心》,《厦门大学学报》(哲学社会科学版),2004年,第5期。
81,赵艽,《道教的生态观及其现代意义》,《齐鲁学刊》,2004年,第4期。
82,孔令宏,《道家、道教思维方式与生态型可持续发展》,《贵州社会科学》,1998年,第2期。
83,孔令宏,《道家道教生态伦理思想与当代生态哲学刍议》,《玉溪师范学院学报》,2004第,第4期。
84,姜晓萍 曹玉华,《‘施韦策诘难’与道教生态伦理》,《西南师范大学学报》(人文社会科学版),2002年,第5期;
85,王道国,《道教的生态观与可持续发展简析》,《郧阳师范高等专科学校学报》,1999年,第5期;
86,傅华,《西方生态伦理学研究概况》(上、下),北京行政学院学报,2001年,第3、4期。
87,白才儒,《试析<庄子>深层生态思想》,见《宗教学研究》,2003年,第4期。
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6,《道藏要籍选刊》,上海古籍出版社,1989。
7,胡孚琛主编,《中华道教大词典》,中国社会科学出版社,1995。
8,王明,《太平经合校》,中华书局,1960。
9,饶宗颐,《老子想尔注校证》,上海古籍出版社,1991。
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12,许地山,《道教史》,上海古籍出版社,1999。
13,任继愈,《中国道教史》上卷,中国社会科学出版社,2001。
14,任继愈、钟肇鹏主编,《道藏堤要》,中国社会科学出版社,1991。
15,卿希泰主编,《中国道教史》第一册,四川人民出版社,1996。
16,卿希太主编,《道教与中国传统文化》,福建人民出版社,1990。
17,姜生,《汉魏两晋南北朝道教伦理论稿》,四川大学出版社,1995。
18,姜生汤伟侠主编,《中国道教科学技术史·汉魏两晋卷》,科学出版社,2002。
19,朱越利,《道经总论》,辽宁教育出版社出版,1991。
20,朱越利 陈敏,《道教学》,当代世界出版社,2000。
21,张豈之主编,《中国儒学思想史》,陕西人民出版社,1990。
22,陈来,《古代宗教与伦理—儒家思想的根源》,生活读书新知三联书店,1996。
23,陈咏明,《儒学与中国宗教传统》,宗教文化出版社,2003。
24,金正耀,《道教与科学》,中国社会科学出版社,1991。
25,董立章,《国语译注辨析》,暨南大学出版社,1993。
26,杨帆 邱效瑾注译,《山海经》,安微人民出版社,1999。
27,杜耀西 黎家芳 宗兆麟,《中国原始社会史》,文物出版社,1983。
28,王承文,《敦煌古灵宝经与晋唐道教》,中华书局,2002。
29,冯时,《中国天文考古学》,社会科学文献出版社,2001,。
30,江灏 钱宗武译注,《今古文尚书全译》,贵州人民出版社,1990。
31,雷毅,《深层生态学思想研究》,清华大学出版社,2001。
32,曹凑贵主编,《生态学概论》,高等教育出版社,2002。
33,傅华,《生态伦理学探究》,华夏出版社,2002。
34,万以成 万岍,《新文明的路标—人类绿色运动史上的经典文献》,吉林人民出版社,2000。
35,《辞海2》,上海辞书出版社,1999。
36,(英)达尔文,《物种起源》,商务印书馆,2002。
37,(英)李约瑟,《中国科学技术史》第二卷《科学思想史》,科学出版社上海古籍出版社,1990。
38,(德)马克斯·韦伯,《儒教与道教》,商务印书馆,1995。
39,(美)余英时著,《士与中国文化》,上海人民出版社,1987。
40,(英)理雅各英译,秦颖 秦穗校注、今译,《周易》,湖南出版社,1993。
41,(美)B.J.内贝尔,《环境科学》,科学出版社,1987。
42,(德)汉斯·波塞尔,《科学:什么是科学》,上海三联书店,2002,第29页。
43,(美)霍尔姆斯·罗尔斯顿,《环境伦理学》,中国社会科学出版社,2000年。
44,(美)埃里克·詹奇,《自组织的宇宙观》,中国社会科学出版社,1992年。
45,(英)W.C.丹皮尔,《科学史—及其与哲学和宗教的关系》,广西师范大学出版社,2001。
46,(英)史蒂芬·霍金,《时间简史》,上海三联书店,1993。
47,(美)F.普雷斯 R.锡弗尔,《地球》,科学出版社,1986。
48,(德)马克思,《1844年经济学—哲学手稿》,人民出版社,1979。
49,马恩列斯,《论人性 异化 人道主义》,清华大学出版社,1983。
50,列宁,《列宁选集》第二卷,人民出版社,1972。
51,马克思,《马克思恩格斯选集》第四卷,人民出版社,1972。
52,《马克思恩格斯全集》第23卷,人民出版社,1972。
53,(英)特奥多·安德列·库克,《生命的曲线》,吉林人民出版社,2000年。
54,(德)爱弥尔·涂尔干,《宗教生活的基本形式》,上海人民出版社,1999。
55,(德)F·洪德,量子理论的发展,高等教育出版社,1994。
56,(美)冯·贝塔朗菲,一般系统论—基础 发展和应用,清华大学出版社,1987。
57,(美)维娜·艾莉,《知识的进化》,珠海出版社,1998。
58,(英)戴维·赫尔德等,《全球大变革》,社会科学文献出版社,2001。
59,(英)J.D.贝尔纳,科学的社会功能,广西师范大学出版社,2003。
60,(美)约翰·杜威,《确定性的寻求》,上海人民出版社,2004。
61,(荷)许理和著,李四龙等译,《佛教征服中国》,江苏人民出版社,2003。
62,(法)索安著,吕鹏志 陈平等译,《西方道教研究编年史》,中华书局,2002。
63,(法)列维-布留尔,《原始思维》,商务印书馆,1981。
64,(法)列维-斯特劳斯,《野性的思维》,商务印书馆,1987。
65,(日)福井康顺等,朱越利先生等译,《道教》第一册,第上海古籍出版社,1990。
66,Holmes Rolston,Ⅲ,《自然的价值与价值的本质》,《自然辩证法研究》,1999。
67,卿希泰,《道教生态伦理思想及其现实意义》,《四川大学学报》(哲学社会科 学版),2002年,第1期。
68,胡孚琛,《道学及其八大支柱》,《世界宗教研究》,1999年,第3期。
69,张继禹 李远国,《道教重人贵生的理念》,《中国道教》,1998年,第1期:
70,张继禹,《道教对发展中医药和保护野生生物的理论与实践》,《中国道教》,1999年,第6期。
71,李养正,《道教的生命观》,《中国道教》,1999年,第4期。
72,陈霞,《国外道教与深生态学研究综述》,《世界宗教研究》,2003年,第3期。
73,陈霞,《1990年以来国内道教生态思想研究概述》,《宗教学研究》,2003年,第4期。
74,陈霞,《<道教与生态>评介》,《宗教学研究》,2004年,第1期。
75,陈勇 陈霞,《道教可持续发展思想纲要》,《宗教学研究》,2001年,第3期。
76,尹志华,《道教生态智慧管窥》,《世界宗教研究》,2000年,第1期。
77,尹志华,《道教戒律中的环境保护思想》,《中国道教》,1996年,第2期。
78,乐爱国,《试析道教劝善书中的生态伦理思想》,《伦理学研究》,2004年,第1期。
79,乐爱国,《<太平经>的生态思想初探》,《宗教学研究》,2003年,第2期。
80,乐爱国,《道教生态伦理:以生命为中心》,《厦门大学学报》(哲学社会科学版),2004年,第5期。
81,赵艽,《道教的生态观及其现代意义》,《齐鲁学刊》,2004年,第4期。
82,孔令宏,《道家、道教思维方式与生态型可持续发展》,《贵州社会科学》,1998年,第2期。
83,孔令宏,《道家道教生态伦理思想与当代生态哲学刍议》,《玉溪师范学院学报》,2004第,第4期。
84,姜晓萍 曹玉华,《‘施韦策诘难’与道教生态伦理》,《西南师范大学学报》(人文社会科学版),2002年,第5期;
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