초록
Many scholars have sought to find the fundamental causes of the current environmental and ecological crisis in the anthropocentric view of nature and the mechanical view of the world. In this regard, there has been a gradual increase in the number of scholars who, during the process of searching for alternative views of nature and the world, have paid attention to Asian philosophies. In particular, attention has been paid to the view of nature rooted in the unity of heaven and man, organic view of nature, and life-ism-based view of the world. Certain studies have dealt with the philosophies of Korean Confucian scholars such as Yi Hwang, Yi Yi, Hong Taeyong, and Ch’oe Han’gi from the standpoint of environmental ecology. However, the number of such studies remains limited, and the approach employed in such studies has been restricted to the general characteristics of Confucian thought. However, the claim that Confucian thought is fundamentally limited as an anthropocentric ethical philosophy is one that is difficult to refute. The analysis of the ecological discourses within Confucianism and Korean Confucianism should not be limited to the development of alternative ecological thought, but also focus on practical applications such as the establishment of ecological politics and economics, as well as the abstinence of desire.
키워드
Confucianism, environmental ecology, anthropocentric view of nature, view of nature rooted in the unity of heaven and man, Yi Hwang, Yi Yi, Hong Taeyong, Ch’oe Han’gi
1. INTRODUCTION—THE DREAM AND LIMITATIONS OF THE NOTIONS OF ‘ENVIRONMENTAL SOUNDNESS AND SUSTAINABLE DEVELOPMENT’
Almost half a century has elapsed since Rachel Carson first warned in her book
Faced with food shortages, resources depletion, and environmental pollution, the denizens of the world finally got together in Rome in 1972 to discuss the “Limits to Growth”; meanwhile, “Environmentally Sound and Sustainable Development (ESSD)” began to be emphasized following the United Nations Conference on the Human Environment held in Stockholm. This can be regarded as he point in time where a developmental model which addressed environmental problems was adopted. This is a reality and dream which we naturally should seek to bring about.
It is clear that this ‘Environmentally Sound and Sustainable Development (ESSD)’ was a step forward from the reckless development-first principle. However, this line of reasoning was endowed with a certain overconfidence in the capability of environmental engineering. As is commonly said, one may only begin to think about cleaning up after having made a mess. The current mess created by mankind is clearly one that environmental engineering cannot cope with. This cannot be perceived as a wise approach. A wiser approach would have been to make less of a mess in the first place. Thus, the sustainable development theory is one that is rooted in an optimistic technological theory that revolves around engineering methods, and should be perceived as nothing more than symptomatic therapy. The production of an effective and fundamental cure that represents more than symptomatic therapy is predicated on a solution to environmental and ecological problems that is developed in conjunction with the humanities. Let me point out the two limitations of the sustainable development theory prior to moving on to the next topic for discussion.
First, although the sustainable development theory has brought environmental and ecological problems into the debate, its focus remains on development. This so-called ‘environment-friendly’ development theory regards development as the top priority, and the ecological and environmental problem as being secondary. Such a theory runs the risk of being employed as logic to justify development. One salient example of this phenomenon is the ‘Four Major Rivers Restoration Project.’ The government has argued that the development of the four major rivers is the only way to restore the natural ecosystem and to develop the economy for local residents. I have emphasized that the four major rivers, especially the Naktong River, should be developed in a manner that takes into consideration not only the natural ecosystem, but also humanistic ecology.
Second, the sustainable development theory remains based on the anthropocentric viewpoint in that it is centered on the prioritization of man’s exclusive interests at the expense of the environmental ecosystem. Ecological theory is rooted in the perception of man and nature as equal beings. Viewed from this standpoint, any sustainable development theory that seeks to develop and preserve nature based on man’s necessity cannot be regarded as ecological or as having ecological ethics.
2. THE ECOLOGICAL DISCOURSES OF ECOLOGY, DEEP ECOLOGY AND CONFUCIANISM
A group of scholars has identified anthropocentrism as the main culprit behind the destruction of the environment and the ecosystem. These individuals have commonly been referred to as ecologists. They have asserted that all life forms on earth are equal from the standpoint that they all share ‘life.’ While Peter Singer and Tom Regan called for animal liberation, Paul Taylor broke down biocentrism as follows: First, man is a member of a global community to the same extent as all other life forms. Second, all species, including man, are part of an interdependent system. Third, all life forms pursue goodness in their own manner. Fourth, man is not internally inherently superior to other life forms.
Deep ecology criticizes the above assertions as examples of individualism, and focuses on the necessity for an ecological philosophy that includes all life forms as well as non-living beings. Arne Naess can be regarded as an ardent proponent of such opinions. Naess identified existing environmental ethics, for example, Gifford Pinchot’s resources conservation and development theory, Garrett Hardin’s lifeboat ethics, as well as Peter Singer and Tom Regan’s animal liberation, as ‘superficial ecological theories,’ and referred to his own ecological theory as ‘deep ecology’. Arne Naess’ deep ecology advocated ‘self-realization’ and ‘biocentric equality’ as the ultimate norms. Here, self-realization refers to the process of gaining awareness of the self through mutual relations with nature; meanwhile, biocentric equality indicates the acceptance of the fact that all life forms are equal members of an interrelated whole, and as such have an equal fundamental value.
As such, while tracing the primal causes of the ecological crisis and searching for detailed solutions that reflect such causes, the center of ecological theories has moved from life to ecosystems, and various ecological thoughts, philosophies and ethics have been added to the spectrum. It was during this process that social ecology, eco-Marxism, ecofeminism and ecoanarchism emerged.
The focus of ecological philosophy and ethics has long been concentrated on anthropocentrism. This is inherently connected to the modern view of the world which has separated man and nature, and also to the mechanical and instrumental view of nature. Consequently, the fundamental and primary cause of the ecological crisis in the contemporary era has been the dichotomous perception of man and nature, namely the anthropocentric, mechanical and instrumental views of nature. As such, the starting point for the resolution of the ecological crisis of today, as well as the fundamental solution to such problems, should be based on the removal of the dichotomous perception of man and nature and the actualization of the oneness between man and nature. Although various kinds of ecological philosophies and ethics have been suggested, the majority have been unable to move beyond this line of reasoning. Let us look at Pak Imun’s assertions.
Under the anthropocentric view of the world, man as a species is first separated from all the other objects as well as all animals in a metaphysical manner. Second, man is superior to all other beings. Third, man is the most precious being. Four, man has the right to rule, possess, operate, and use all other beings as tools or materials with which to actualize his satisfaction. In other words, man’s rule over nature is metaphysically justified.
Tu Weiming
Because we have become so immersed in this enlightenment mentality, we assume that the general ideologies of enlightenment are rational. This reality is further evidenced by the fact that both capitalism and socialism are in keeping with excessive anthropocentrism, which has become the basis of the modern thinking structure. Man is not only the standard for all beings in the universe, but also the source and only power that can bring about economic prosperity, political stabilization, and social development. Although some of the modern scholars in the West have challenged this enlightenment mentality rooted in progress, reason, and individualism, the enlightenment continues to inspire intellectual leaders the world over.
Tu Weiming asserted that any attempt to establish an ethical or value system which is fundamentally different from or has no relation with the enlightenment mentality rooted in anthropocentrism, progress, reason, and individualism would inevitably draw harsh criticisms and sardonic laughter. Tu emphasized,
We should now widen the sphere of enlightenment in a manner that makes possible the strengthening of moral sensibility, and explore spiritual materials which can bring about creative changes in the inherent limitations of enlightenment so that enlightenment truly becomes a world view for man.
To this end, after having pointed out that the origin of this enlightenment mentality was the ethical and religious traditions of the modern Western world symbolized by Greek Philosophy, Judaism, and Christianity, Tu presented a detailed analysis of what we should do.
The time has come to transcend the exclusive and dichotomous thinking exemplified by the division between material-spirit, body-soul, holinessvulgarity, man-nature, and creator-creature, which has ruled the spiritual world of the West. We must, at the level of contemporary philosophy, religion and theology, highlight the characteristics of ultimate values which emphasize the sacredness of the earth, the continuity of being, the reciprocal relationship between human communities and nature, and the interrelationship between heaven and man.
We can thus see that Tu Weiming has advocated the need to conduct a comprehensive review of not only modern Western thought, but also of traditional schools of thought which have become the roots of modern Western thought such as the Hellenism of ancient Greece, Judaism, and Hebraism of Christianity.
The translation by scholars who majored in ethics of Western ecology books that began in Korea
Here, two important joint studies can be identified. One is the compilation of ten sessions of lectures carried out from May to June 1993 by the Buddhist Academy for Ecological Awakening.
The segmented and reductionist thinking structure of the West has resulted in the separation of man and nature, and in man being pointed out as the primary cause of the environmental problems we now face. For this reason, those who have been concerned about environmental problems have focused on the holistic and organic thought of Asia, as well as on its ‘life sustaining’ standpoint. Internally, they hoped that great alternatives would emerge from these Asian themes.
As such, we can deduce the goals of the book. This particular work includes ten sections dealing with topics such as Confucianism, Buddhism and Daoism, the Hinduism of India, as well as Tonghak (Eastern Learning) and other traditional philosophies of Korea.
The other is the publication from 1996 to 1998 by the Center for the Study of World Religions at Harvard University of collections of works based on the theme ‘world religions and the ecosystem.’ One of these collections was a work entitled
a dynamic and organic view of the world, dynamic perceptions of
This book is composed of sixteen papers written by seventeen scholars, including Tu Weiming, William Theodore de Bary, Rodney L. Taylor, Michael C. Kalton, Joseph A. Adler, Young-chan Ro and Cheng Chung-ying. The work includes discussions on Pre-Confucianism and Neo-Confucianism, as well as on theoretical and practical themes. For instance, Young-chan Ro’s paper, “Yulgok ujuron ŭi saengt’aeronjŏk amsi tŭl (The Korean Neo-Confucianism of Yi Yulgok),” a work related to Korean Confucianism, is included in the book.
At the “Korean Confucianism and Ecology” conference held at Keimyung University from June 2 to June 4 2011, the relationship between Korean Confucianism and ecology was discussed. All in all, nine papers were presented as well as two keynote speeches. This was the first conference concentrating on ecological discourse from the standpoint of Korean Confucianism.
2 Joseph R. Desjardins, trans. Kim Myŏngsik,
3 Ibid, 353.
4 For more on the classification of ecological groups, please refer to Mun Sunhong,
5 Pak Imun, “Noksaek ŭi yulli [Green ethics],”
6 Tu Weiming, “Kyemongjuŭi chŏngsin ŭl nŏmŏsŏ [Beyond the enlightenment mentality],”
7 Tu Weiming, “Kyemongjuŭi chŏngsin ŭl nŏmŏsŏ [Beyond the enlightenment mentality],”
8 Tu Weiming, “Kyemongjuŭi chŏngsin ŭl nŏmŏsŏ [Beyond the enlightenment mentality],”
9 In her work,
10 Examples include: Murray Bookchin, trans. Mun Sunhong,
11 Examples include: Pak Imun,
12 Chang Hoeik,
13 Han Myŏnhŭi,
14 Buddhist Academy for Ecological Awakening,
15
3. WHAT DO CONFUCIANISM AND KOREAN CONFUCIANISM HAVE TO TELL WITH REGARDS TO THE ECOLOGICAL DISCOURSE?
Several ecological discussions centering on Confucianism have been organized. However, few ecological discussions revolving around Korean Confucianism have to date been carried out. In his paper presented during the Fifth Keimyung International Conference on Korean Studies held in June 2011, Kim Seajeong (Kim Sejŏng) revealed that the ecological discourses related to Korean Confucianism started during the late 1990s, and that approximately twenty papers on the topic were produced during this period. Kim pointed out that most of these studies were focused on the Neo-Confucian scholars Yi Hwang and Yi Yi as well as the Sirhak (Practical Learning) scholars Hong Tayong and Ch’oe Han’gi. This focus on such a limited number of Confucian scholars has rendered the tasks of attempting to identify the characteristics of Korean Confucianism pertaining to ecological discussions very complicated. In this regard, it is particularly difficult to separate the Neo-Confucianism of Yi Hwang and Yi Yi from Chinese Neo-Confucianism. The development of an ecological discourse that is limited to Korean Confucianism can also be perceived as being complex when we consider that Sirhak scholars also fall within the sphere of Confucian thought. Let us first discuss about Confucianism in general, therefore.
In the past, Western ecologists’ examination of Asian thought mostly revolved around the Hinduism and Buddhism of India and the Daoism of China. However, Confucian researchers and scholars have now followed in their footsteps in search of the ecological thought embedded in Confucianism. The main Confucian texts which they have paid attention to include the
However, one important obstacle to the perception of Confucian thought in an ecological manner was the concept of the moral man embedded in Confucianism. Leaving aside Xun Zi’s view of the division between heaven and man (天人分二), we find that while Mencius argued that what separated man from other beings such as animals was morality, Zhou Dunyi of the Northern Song dynasty regarded man as the most intelligent of all beings. Meanwhile, in accordance with the inherent inclination, completeness, substance, and remnants of
However, the problem is that ecology, and in particular deep ecology has taken issue with anthropocentrism. This has forced individuals who intended to depict Confucian thought in an ecological manner to struggle to explain the anthropocentric characteristics of Confucianism. While some developed their own logic with regards to the issue of anthropocentrism, others attempted to provide an indirect explanation by instead evoking the other philosophical characteristics of Confucianism. Examples include those who attempted to interpret Confucianism from the standpoint of the organicism theory (有機體論), relational theory, life theory, and the theory of
First of all, the majority of scholars and researchers have accepted that Confucianism possessed anthropocentric tendencies. Nevertheless, they have stressed the fact that the anthropocentrism found in Confucianism was different from that embedded in Western modernity. To this end, Kim Pyŏnghwan stated the following.
The anthropocentrism found in Confucianism should be interpreted differently from the Western anthropocentrism that has been the root cause of the destruction of nature. This is because Confucianism describes oneness with heaven and nature as the ultimate goal of man and suggested an image of man as the core participant in the achievement of harmony between heaven and earth.
Kim Pyŏnghwan asserted that not all anthropocentric philosophies caused ecological crises, and that the anthropocentric tendencies in Confucianism differed from the anthropocentrism embedded in Western modernity, the latter of which was regarded as having caused the ecological crisis. In other words, by establishing a confrontational relationship between man and nature, the anthropocentrism embedded in Western modernity made possible the establishment of a perception whereby nature was viewed in an instrumental manner. Meanwhile, although also based on anthropocentric thought, Confucianism pursued a unitary relationship between man and nature as its ultimate ideal. Kim pointed out that as Confucianism did not view nature in an instrumental manner, it did not entail the inevitable destruction of the ecosystem. Some of the examples of Confucian anthropocentrism identified in this particular work were the notions of ‘great man and virtuous man (大人君子)’ and ‘thought of three essences (三才思想: heaven, earth, and humans)’ taken from the
Tu Weiming also regarded Confucian humanism (人本主義) as being in essence anthropocosmic rather than anthropocentric. Tu claimed that the selftranscendental anthropocosmic spirit of Confucianism was connected to the unity of heaven and man (天人合一論), and that communications between communities were carried out based on the discovery of the correlations between man and nature and between heaven and man. Tu’s detailed outlook was based on Wang Shouren’s theory of
Some of the scholars that had reservations about the anthropocentric characteristics of Confucianism instead emphasized the organic characteristics of Confucian thought. The emphasis on the organic characteristics of Confucianism was suggested as a view of nature or the world that could stand up as an alternative to the mechanical view of nature embedded in Western modernity, a view which as mentioned above has been pointed out as the cause of the ecological crisis. In the same context, the relational view of the world was suggested as the alternative to the ontological view of the world and the life-ism view of the world as an alternative to the material view of the world. They believed that the organic, relational, life-ism-based view of the world found in Confucian thought was in keeping with the ecological view of the world. The spread of such views of the world would inevitably reduce man’s exclusive and discriminative status.
As part of his analysis of the discussion of the relationship between man and nature found in the
One
This can be regarded as a typical organic and relational theory-based interpretation of the
The fundamental classic of philosophy from the Han dynasty was the
Kwak Sinhwan also interpreted the
The Song dynasty established the structure of moral metaphysics by adding the Qi-philosophy, Daoist and Buddhist thought, as well as the
These philosophers’ metaphysics share the commonality that all beings are unable to escape from the net of existence, and this regardless of whether this net is structured based on numbers,
Wang Shouren said, “All the beings in the universe are made up of the same body (一體) as man, … wind and rain, dew and lightening, the sun, moon and stars, animals and trees, mountains and rivers, earth and stone are all originally of the same body as man.”
Thus, Wang Shouren’s theory of
Based on the perception of all beings (in the universe) as an organism, Wang’s theory of
Kim Sea-jeong asserted that as all beings in the universe possessed life and constituted a huge organism, man should, in accordance with the principle of
Let us now take a look at the ecological discourse from the standpoint of Korean Confucianism. As previously mentioned, few studies have to date been conducted in this field. As many of these studies have been focused on only a few figures, the number of studies which approach Korean Confucianism from the standpoint of ecological philosophy, is actually even smaller. This, on the other hand, will make today’s presentations and discussions even more significant. We will herein separate Korean Confucianism into the Neo-Confucian group centering on Yi Hwang and Yi Yi, and the Sirhak (practical Learning) group centering on Hong Taeyong and Ch’oe Han’gi. As Kim Sea-jeong examined this very theme during the Keimyung conference on Korean Confucianism and Ecology, special attention will be paid herein to his detailed analysis of this theme.
First, Han My?nh?i analyzed Korean Neo-Confucianism from the ecological standpoint. Han divided the main ecological issues into 1) the connectivity of nature, 2) the non-instrumental value of nature, 3) ecological limitedness of society, and 4) the ideological concretization program. As it incorporated issues 1) and 2), Han classified Korean Neo-Confucianism as falling under the category of ‘passive ecologism.’
In terms of the ecological leanings of Hong Taeyong, special attention should be paid to the study conducted by Pak H?iby?ng.
16 Kim Pyŏnghwan, “21 segi yuhak ŭi kwaje wa chŏnmang–yuhak sasang kwa saengt’ae munje rŭl chungsim ŭro [The tasks of Confucianism in the twenty-first century and the outlook thereof–with a special focus on Confucian thought and ecological problems],”
17 Tu Weiming, “Kyemongjuŭi chŏngsin ŭl nŏmŏsŏ [Beyond the enlightenment mentality],”
18 Hwang Kapyŏn, “21 segi yuga ch’ŏrhak ŭi paljŏn panghyang–hwan’gyŏng yulli rŭl chungsim ŭro [The developmental direction of Confucian philosophy in the twenty-first century—with a special focus on environmental ethics],”
19 Chŏn Pyŏngsul, “Tongyang ch’ŏrhak ŭi in’gan chungsimjŏk hwan’gyŏng yulli [The anthropocentric environmental ethics of Asian philosophy],”
20 Lee Dong-hee (Yi Tonghŭi), “Han’guk Sŏngnihak ŭi hwan’gyŏng ch’ŏrhakchŏk sisa [Environmental philosophical implications of Korean Neo-Confucianism],”
21 Ch’oe Yŏngjin, “
22 Ch’oe Yŏngjin, “
23 Kwak Sinhwan, “Yuhak ŭi yugich’ejŏk ujuron [The Confucian theory of the organic cosmos],” “
24 Kwak Sinhwan, “
25 Wang Shouren,
26 Wang Shouren,
27 Ibid.
28 Kim Sea-jeong, “Wang Yangmyŏng ŭi ch’inminsŏl e taehan saengt’aeronjŏk chŏpkŭn [The ecological approach contained in Wang Yangming’s theory of
29 Ch’oe Chaemok, “Yangmyŏnghak kwa hwan’gyŏng yulli [Yangming learning and environmental ethics],”
30 Kim Kyobin, “Yangmyŏnghak kwa saengmyŏng sasang [Yangming learning and life-ism],”
31 Han Yewŏn, “Yangmyŏnghak ŭi manmul ilch’egwan esŏ pon saengmyŏng yulli [Life ethics as viewed through the perception of
32 Han Myŏnhŭi,
33 Lee Dong-hee, “Han’guk Sŏngnihak ŭi hwan’gyŏng ch’ŏrhakchŏk sisa [Environmental philosophical implications of Korean Neo-Confucianism),”
34 Chang Sŭnggu, “T’oegye sasang ŭi saengt’ae ch’ŏrhakchŏk chomyŏng [Highlighting Yi Hwang’s ecological philosophy],”
35 Yi Chongho, “T’oegye Yi Hwang ŭi yugich’e ujuron kwa saengt’ae sasang [Yi Hwang’s theory of the organic universe and ecological thought],”
36 Yi Kiyong, “Yulgok ŭi chayŏn ihae wa ch’ŏnin kyoyŏ [Yi Yi’s perception of nature and the relationship between heaven and man],”
37 Yu Sŏngsŏn, “Yulgok simnon e kŭn’gŏhan hwan’gyŏng yulli ŭi mosaek [Searching for environmental ethics bases on Yi Yi’s theory of the mind],”
38 Young-chan Ro (Ro Yŏngch’an), “Yulgok ujuronŭi saengt’aeronjŏk amsi tŭl [The Korean Neo-Confucianism of Yi Yulgok],
39 Pak Hŭibyŏng, “Hong taeyong sasang e isŏsŏ mu-la ŭi sangdaesŏng kwa tongilsŏng [The relativity and similarity between nature and the self found in Hong Taeyong’s thought],”
40 While Ch’a Sŏnghwan wrote one paper on this subject, it is difficult to regard his paper as constituting a full-fledged ecological discussion. Ch’a Sŏnghwan, “Chŏng Yagyong kyŏnghak sasang i saengt’ae hwan’gyŏng wigi ŭi sidae e chunŭn sisajŏm [The implications of Chŏng Yakyong’s thought regarding the Confucian Classics in terms of the ecological crisis],”
41 Kim T’aeo, “Hyegang sasang ŭi saengt’aejuŭijŏk kyoyuk wŏlli [The ecological education principle contained in Hyegang’s thought],”
4. CONFUCIANISM IN THE ECOLOGICAL DISCOURSES
We have regarded the anthropocentric characteristics of Confucianism as the biggest obstacle to the interpretation of Confucian thought in an ecological manner. In this regard, the interpretation of Confucian thought in an ecophilosophical manner is predicated on the explanation of the anthropocentric characteristics of Confucianism. With an eye towards explaining such characteristics, we reviewed the existing ecological discourse within Confucianism. Only a quick look or common sense is required to conclude that Confucianism is clearly anthropocentric. At the center of this anthropocentrism is the perception of moral man that is embedded in everything from Pre-Confucianism to Yangming Learning. The deep ecologists in the West, ecologists in Asia, and further those who developed the ecological discourse based on Confucian thought, have all identified the anthropocentrism of the modern West as the primal cause of the current ecological crisis. That being the case, the following question inevitably comes to mind: If Confucianism also falls under the category of anthropocentric philosophy, then how can one interpret Confucianism in an ecological manner?
A group of scholars and researchers have attempted to answer this question. The following can be regarded as a summary of the answers that have been provided to date: the anthropocentrism embedded in Confucian thought differs from that of the modern West. Moreover, while the anthropocentrism in Confucian thought perceives man and nature as existing in an oppositional relationship, that of the modern West, which is based on a dichotomous view, regards man and nature as being governed by a contradictory relationship.
Meanwhile, other scholars failed to directly deal with the anthropocentric characteristics of Confucianism, preferring instead to focus on its organic, relational, and life-ism-based characteristics. The focus on these characteristics can be explained by their belief that the primal cause of the current ecological crisis has been the mechanical, practical, and physical view of nature that has prevailed in the modern West. These various inherent philosophical characteristics of Confucianism have been identified as philosophical alternatives with which to overcome the ecological crisis. From the same context, researchers involved in the field of Yangming Learning have stressed the fact that this school of thought rooted in the theory of
Let us now review the ecological interpretation of Confucian thought. The first question is that of identifying the problems as pertains to the interpretation of the ecological characteristics of Confucianism. As seen in our review of the work conducted by the relevant scholars and researchers above, Confucian thought clearly includes eco-philosophical contents that have no relation to anthropocentrism. These include the organic, relational and life-ism based view of the world and the theory of
The biggest obstacle to perceiving Confucianism as ecologism is not anthropocentrism, but rather moralism and the concept of moral man. As those in Asia who have participated in the ecological discourse have asserted, the organic, relational view of nature and the world is a concept that is embedded in Confucianism. Such views of nature and the world were further expanded upon by later generations. For instance, Yangming Learning suggested that the self and all other beings essentially became one body. In this regard, the conclusion can also be reached that moralism and the view of moral man were further expanded upon through such organic and relational views of nature and the world, as well as the theory of
Another problem which has emerged has been the analysis of the causes of the current ecological crisis and the methodology to overcome it that has been suggested by those in Asia who have participated in the ecological discourses. These individuals have sought to locate the cause of the ecological crisis in the dichotomous separation of man and nature in the West, as well as in the anthropocentrism, instrumental view of nature, and mechanical view of world that stem from this dichotomous separation. To this end, the answers to this problem can be found in the very causes thereof. The ecological crisis can be resolved by altering or outright abandoning these problematic viewpoints. In addition, these scholars have indicated that infallible remedies are already embedded in Asian thought. Of course, such assertions have been the prerogative of those who have sought to excessively oversimplify the prevailing problems and who have been deeply swayed by the tenets of deep ecology.
Yi Hyogŏl raised the following question with regards to the development of a deep ecology-centered ecological discourse, “If the ultimate cause of the environmental destruction is the dichotomous view of the world and the anthropocentric view of nature under which nature is perceived as a subjected being, then can, even if a long period of time is required, environmental destruction be done away with by establishing a pluralism-based view of the world and a physiocentric view of nature?”
One cannot help but wonder whether the conclusion that the environmental crisis caused by anthropocentrism and individual metaphysics can be overcome by Asian thought, for example, the nature-friendly thought of the Confucian School and the naturalism contained in Laozhuang Thought (老莊思想), is not in reality an oversimplification of things. Furthermore, Asian thought has also been hailed by some as an alternative with which to bring about a new civilization. Western scholars have increasingly paid attention to Asian thought as a means of solving the ecological crisis. However, the convenient interpretation of this denouement by those who specialize in Asian philosophies in a manner that makes it look as if Western civilization will be replaced by Asian civilization in the twenty-first century or that all the problems caused by Western civilization, including the ecological crisis, can be solved based on Asian wisdom, should be regarded as little more than an exercise in vanity on the part of such individuals.
Yi Hyogŏl and Kim Pyŏnghwan’s criticism can be regarded as a clear sign of the limitations of the ecological discourses based on Asian thought, and of the need to overcome these limitations. In this regard, Kim Sea-jeong stressed that scholars and researchers in the field of Asian philosophy,
…cannot solve the environmental crisis merely by asserting that Asian philosophy possesses an abundance of organic and ecological characteristics. It is necessary to analyze the various and complex causes of the environmental crisis in a continuous, exact and structural manner. It is also necessary, in order to solve the environmental crisis, to conduct comparative studies and interdisciplinary cooperation that includes the field of environmental philosophy, and, based on this process, to reestablish Asian philosophy as environmental ethics or an environmental philosophy.
As such, some of the scholars and researchers in the field of Asian ecology have pointed out that there have been problems with regards to the diagnostic of the ecological crisis and the establishment of countermeasures. Be that as it may, these individuals have also sought in their own studies to bring about an alternative Asian ecological thought. Then, has it become impossible for these Asian ecological discourses to move forward? Should we not move beyond the scope of philosophical discourses? I do not think that is the case. By changing our way of thinking a little bit we can see that the ecological crisis was not only the result of the prevailing world view, but also of a capitalist economic system that values the pursuit of infinite profits and of the capitalist humans who pursue infinite desires under this capitalist economic structure. As such, those engaged in the study of the relationship between the ecological discourse and Asian thought should actively concentrate not only on the development of new and alternative ecological thought, but also on the establishment of ecological politics and economy as well as means to abstain from desire. The ecological discourse has already been pushed to new lengths and depths in the West, and various hands-on activities have been implemented. We should not allow our thinking and activities to be limited by a strict adherence to the tenets of deep ecology.
Efforts have been made to implement the notions and ideologies that make up Confucian thought in the real world for over 2,000 years. To this end, if ecological ideology does in fact represent the most important value to mankind at the present point in time, then one can in fact use Confucian thought, which has gone through a similar experience, as a means to uncover how such an ecological ideology can be actualized in the reality of East Asia. Furthermore, attention should also be drawn to the ecological views of politics and economics contained in the Confucianism-based ruling structure established in the past. Confucian thought can in particular provide many answers with regards to the issue of how one can live as the owner rather the slave to desire under the current capitalist economic structure in which one desire leads to the advent of another. Of course, this issue should also be addressed with perceptions and means of persuasion that are rooted in an understanding of a contemporary society that is based on a complex mesh of desire rather than rigid moral reprimands.
42 Yi Hyogŏl, “Hwan’gyŏng saengt’ae munje e taehan tongyang ch’ŏrhak ŭi taean [Asian philosophy as an alternative with which to resolve environmental and ecological problems],”
43 Kim Pyŏnghwan, “21 segi yuhak ŭi kwajewa chŏnmang—yuhak sasang kwa saengt’ae munje rŭl chungsim ŭro [The tasks of Confucianism in the twenty-first century and the outlook thereof–with a special focus on Confucian thought and ecological problems],”
44 Kim Sea-jeong, “Hwangyŏng yulli e taehan tongyang ch’ŏrhakchŏk chŏpkŭn: yuga ch’ŏrhak ŭl chungsim ŭro [The Asian philosophical approach to environmental ethics: with a special focus on Confucian philosophy],”
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