怀特海有机哲学、中国传统及其生态文明哈尔滨工业大学人文学院樊美筠 2013 年 5 月 24 日

欢迎大家进入过程哲学暑期班这一改变人生项目！Welcome to The 8th Summer Academy which is also a life changing program!

Whitehead’s philosophy, Chinese tradition and Ecological Civilizationby Meijun FanHIT, May 24, 2013 • 怀特海有机哲学、中国传统及其生态文明 • 哈尔滨工业大学人文学院樊美筠 • 2013年5月24日

Whitehead’s philosophy is constructive postmodernism一、怀特海哲学是一种建设性的后现代哲学 A. A brief history of Process Philosophy 第一代：怀特海（1861-1947）第二代：哈特肖恩（1897-2002）第三代：小约翰·柯布第四代：大卫·格里芬第五代：菲利普·克莱顿，杰伊·麦克丹尼尔，巴布·梅斯勒等。

方东美先生的弟子程石泉先生对怀特海哲学曾作如此评价。他说：“怀氏大著《历程与真际》乃是一部新的哲学综合，在历史上这是二千多年来西方哲学家发自个人的第三次伟大的尝试。”[1]方东美先生的弟子程石泉先生对怀特海哲学曾作如此评价。他说：“怀氏大著《历程与真际》乃是一部新的哲学综合，在历史上这是二千多年来西方哲学家发自个人的第三次伟大的尝试。”[1] • “怀氏的形上学正是在综合西方传统如古代希腊哲学和现代（近三百年来）发展中的科学思想，他的形上学的宇宙论不仅不曾落伍，并且超越时代，提供未来哲学家与科学家新的启示。”[2] • [1]程石泉：《易辞新诠》，上海古籍出版社，2000年，第250页。 • [2]程石泉：《易辞新诠》，上海古籍出版社，2000年，第251页。

为什么? 因为怀特海哲学是西方哲学史上的一次革命性的颠覆。

B. 过程哲学与现代西方哲学的比较 动在(Actual Entity) 生成(Becoming)/创造性(creativity) 互在(inter being) 整体(Holistic) 有机思维(Organic thinking) 特在(intrinsic value) 美的重要性(importance of beauty) 实体(Substance) 存在(Being) 独立性(Independency) 二元对立(Dualism) 机械思维(mechanical thinking) 外在价值(external value) 对美的放逐(neglect of beauty)

怀特海有机哲学是对现代西方哲学的一种批判与解构,所以,它是后现代的; 它用 “动在”取代了 “实体”, 所以,它是建设性的, 它为我们提供了一种全新的世界观、认识论与价值论。正是在这个意义上,我们认为,怀特海的有机哲学/关系哲学/过程哲学是一种建设性的后现代哲学。

二、怀特海哲学为一种全新的文明奠定了坚实的哲学基础二、怀特海哲学为一种全新的文明奠定了坚实的哲学基础 • 怀特海则称自己的哲学是一种旨在“构建一个由诸一般观念构成的一致的、逻辑的、且必然的体系。根据这一体系，我们经验中的每一成分都能得到解释。”[1] • [1]怀特海：《过程与实在》，周邦宪译，贵州人民出版社，第3页

1、现代西方哲学—现代工业文明的思想基础。1、现代西方哲学—现代工业文明的思想基础。现代工业文明注定不可持续。 <东西的故事>

On May 5, 2010, president Obama said in an interview for Australian TV：“… if over a billion Chinese citizens have the same living patterns as Australians and Americans do right now then all of us are in for a very miserable time, the planet just can’t sustain it.”[1] • [1] http://www.topix.com/forum/world/china/T5JPP05FQ9F4N2F2U

“If, for example, each person in China consumes paper at the current American rate, then in 2035 China’s 1.38 billion people will use four fifths as much paper as is produced worldwide today. There go the world’s forests.”[1]如果每一个中国人都象今天美国人那样使用纸张的话，到2035年，14亿中国人将使用今天整个世界能够生产的纸张的五分之一四。这意味着世界上的所有森林将消失。[1] http://www.earth-policy.org/data_highlights/2011/highlights18

“If Chinese grain consumption per person in 2035 were to equal the current U.S. level, China would need 1.5 billion tons of grain, nearly 70 percent of the 2.2 billion tons the world’s farmers now harvest each year.”[1]如果2035年，每个中国人的粮食消费量达到今天美国人的消费水平的话，那意味着中国那时需要15亿噸粮食，那将是现在世界粮食年产量22亿吨的70%。[1] Ibid.

“If we assume that in 2035 there are three cars for every four people in China, as there now are in the United States, China will have 1.1 billion cars. The entire world currently has just over one billion. To provide the needed roads, highways, and parking lots, China would have to pave an area equivalent to more than two thirds the land it currently has in rice.”[1]现在，如果中国人也象今天的美国人那样，每四个人中就有三辆汽车，2035年，中国就会有11亿辆汽车，而整个世界现在刚达到11亿辆车。这意味着中国需要使用其现在稻田的三分之二作为道路，停车等用。[1] Ibid.

“We live in a terrible time.”（柯老：十个观念） • 按照世界生态学家托马斯·柏励的警告，我们正在面对地球生命系统的崩溃。其规模和严重性，在地球上只有6700万年前中生代结束和我们现在的新生代开始时恐龙和其他无数物种的灭绝这样的大事件才可以与之相比。中国虽是后发国家，但在生态问题上，在某种意义上，我们比西方发达国家“更早地”实现了现代化。例如，中国70%的河流与湖泊已然受到污染，其中1/3河流遭到严重污染，1/4近岸海域受到污染严重，以至于中国主要城市近一半饮用水不符合标准。全国每年排污水439.5亿吨,超过环境容量82%,90%以上城市水域污染严重,四分之一的人口饮用水不合标准,3.6亿农民没有清洁饮用水,在《东张西望——廖晓义与中外哲人聊环保药方》一书的序言中，廖晓义女士曾不无痛心地指出，在经历了“国破山河在”的战乱之后，我们今天却面临着“国在山河破”的现实。[1][1]廖晓义:《东张西望——廖晓义与中外哲人聊环保药方》, 三辰影库音像出版社,2010年,第V 页。中国的污染 • 现代化带来的社会危机和精神危机也正严重地威胁着人类社会的生存安全。北京大学叶朗教授将现代化带给我们的问题概括为三个失衡: “一个是人的物质生活和精神生活的失衡,一个是人的内心生活的失衡,一个是人与自然关系的失衡。”[1]仅以内心失衡为例, 国外不久前的一项调查表明，美国人每年花费在治疗“严重”精神（心理）疾病上的钱高达1930亿美元。而中国疾病预防控制中心精神卫生中心2009年初公布的数据则显示， “我国各类精神疾病患者人数在1亿人以上, 重症人数逾1600万” [2] • [1]叶朗：“儒家美学对当代的启示”，载《北京大学学报》1995年第一期。 • [2]陈泽伟: “研究显示我国精神病患超1亿重症人数逾1600万 ”, 载《瞭望新闻周刊》2010年5月29日.......

People have long spoken of “the ecological crisis.” But people often do not understand just how serious this crisis is. It is so serious that human civilization could be brought to an end in the foreseeable future. “人们谈论“生态危机”已经很久了。但人们常常并不理解生态危机到底有多严重。生态危机是如此严重，以致人类文明可能会在可预见的未来终结。 ”---格里芬

We have known for several decades that civilization could be destroyed by a war using nuclear weapons. This is extremely serious, but the ecological crisis is even more so. Why? Because a nuclear holocaust would result only if people do something – if they start a nuclear war. But the ecological crisis could bring civilization to an end without anyone needing to do anything: We could do civilization in by simply continuing “business as usual.” • 几十年以来，我们都认为我们的文明会被核战争毁灭，这是一个非常严重的问题。但生态危机甚至更为严重。为什么？因为核冬天是人们做某事的结果——如果他们想发动核战争。但生态危机无需任何人做任何事情就能终结文明：“我们可以仅仅通过继续‘一切照旧’就能终结文明”。

实体思维---个人主义 机械思维---以人为器（The modern world settled on a view of nature modeled on a clock. ）二元论思维---非此即彼（Dualism ）线型思维---直线式发展(linear thinking) 它是造成目前生态危机的深层原因。 “One reason we behave so badly is that the modern world has a misleading understanding of the nature of reality. ” （柯布：拯救世界的十个观念）

这个世界不会通过运用导致这一状况的同一种思维而度过当前的危机。这个世界不会通过运用导致这一状况的同一种思维而度过当前的危机。 • -----阿尔伯特·爱因斯坦（Albert Einstein）

2、怀特海有机哲学—生态文明的思想基础。 世间一切伟大运动都与某种伟大的理想有关。-----泰戈尔 “我已经表达了两个基本判断。一是世界需要某种综合思维，这种思维已经越来越罕见。二是怀特海对源于20世纪的这种综合提供了最有希望的著述。” “我之所以在20世纪的所有著作家和思想家中惟独选择怀特海，主要是因为他最接近于提供出这种综合性的洞察力，这种洞察力是世界克服这个世纪所面临的严峻挑战所普遍需要的， (“柯布:为什么选择怀特海?”)

经济：共同福祉与自我实现 伦理：生态伦理与人类中心主义教育：智慧教育与工作培训农业 :生态农业与现代工业化农业城市设计：生态建筑政治：宇宙正义与个人正义

问题：谁的责任更大？谁先来迈出这一步？如果船马上就要沉没,当务之急是争论谁的错呢,还是马上修船或救人?如果美国政府不作为,是否意味着中国也应该不作为?现代西方思维方式使西方人很难理解错在何处,是否意味着中国人即使知道错在何处,也要追随?问题：谁的责任更大？谁先来迈出这一步？如果船马上就要沉没,当务之急是争论谁的错呢,还是马上修船或救人?如果美国政府不作为,是否意味着中国也应该不作为?现代西方思维方式使西方人很难理解错在何处,是否意味着中国人即使知道错在何处,也要追随?

Modern life style is a horrible example the developed countries have showed to the rest of the world. It cannot be sustainable by our earth planet. They need to correct This mistake themselves or they will be forced to do so. On the other hand, China should not follow this bad example. 现代生活方式是欧美发达国家向世界上其他国家做出的一个极坏的榜样。他们必须自己自觉地改正这个错误或者将被迫改正它。中国完全没有必要邯郸学步，犯同样的错误。

The dominant worldview instead encourages individualism. Each individual is taught to feel responsibility only for acts he or she has performed. The idea of participating in corporate responsibility does not fit into this dominant worldview. for Whiteheadians, our individual identity is inseparable from our corporate identity. Personal innocence is not the primary goal.

Collectively we human beings are guilty of terrible evil.The idea of participating in corporate responsibility。如果中国人现在担当起这个责任来，当生态文明实现之时，正是中国真正成为世界新的领袖之时。

贺麟、谢幼伟和沈有鼎三人在哈佛读书时，不但有幸听了怀特海的课，还专程拜访过这位和蔼可亲的教授。怀特海对这三位中国学生说：“我喜欢东方思想。我的书英语学生不易懂，中国人会感兴趣。我的思想中有中国人的天道思想，美极了。”

柯老指出:中国是最有希望实现生态文明的地方http://theory.people.com.cn/GB/11708050.html柯老指出:中国是最有希望实现生态文明的地方http://theory.people.com.cn/GB/11708050.html

我和格里芬以及我的中美后现代发展研究院的同事们坚信，地球及其人类居住者(还包括其他居住者)的前途, 取决于中国正在制定的种种政策。我们都不希望中国重蹈西方现代化的覆辙，希望中国借助自己得天独厚的思想资源走出一条新路，即“后现代化”之路或者说“生态文明之路”。　　在我看来，中国将很有可能在50年内成为世界经济与政治中心，中国人口比北大西洋国家人口总和还多。中国人以其智慧、活力、自律、善于经营和创造性闻名于世。许多其它东亚国家的人民也是如此，但中国人民更突出。从很多方面看，西方正在走下坡路。在18到19世纪东亚确实处于衰落中，然而它现在正在迅速复兴。当然，西方的实体思维至少在表层上影响着中国人，因为它支撑着中国人目前正在极力追求的现代性，但我坚信中国人的深层知觉能力是非常强大的，它最终将再次证明自己。西方的过程思想为把中国的直觉与西方科学的成果结合起来提供了机缘。当过程思想或建设性后现代主义被中国人所拥有和借鉴时，它在中国将比在西方获得更丰富的发展，因为中国传统文化一直是有机整体主义的。中国文化特别是作为其根基的儒、道、释所倡导的天地人和、阴阳互动的价值观念，不仅是生态运动哲学基础, 也应成为未来后现代世界的支柱性价值观念。　　今天，中国政府率各国政府之先，明确提出“建设生态文明”，这可以看作是在一个新的高度上对这种有机整体主义的弘扬。这是中国对世界范围的后现代运动的独特贡献。　　中国在过去30年里所取得的举世瞩目的成就, 特别是在控制人口增长上所取得的引人注目的成绩，使我们有理由相信，中国在保护生态平衡上将会大有作为，因为中国政府可以说是当今世界最关注社会正义与生态正义问题的政府。“生态文明”概念的提出，昭示着中国作为举足轻重的政治经济大国已经在扛起这份生态责任。而美国则由于资本主义制度作祟，财富过度集中在超级富豪手中。区区几千人基本控制着国家的财富，实际上也就是控制着世界的财富。指望他们(美国政府)实现为了共同福祉的生态文明，无异于与虎谋皮。

三、中国传统：道家的观点1.道生万物2.Oneness of the ten thousand things. (万物一体)3.The equality of the ten thousand things. (万物平等)4.Creating livesbut not possessing it. (生而不有)

I. 道生万物 .

In chapter 21 of Daode jing: “Dao as real is vague and indefinite. There are images in vague and indefinite; there is reality in indefinite and vague; there is spirit in distant and dark, the spirit is a genuine existence, it can be tested as true.” (《道德经》21章：道之為物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物；窈兮冥兮，其中有精，其精甚真，其中有信.)In chapter 25: “There is an integrated reality became , and born earlier than heaven and earth. Silent and empty, it relies on nothing, moving around for ever. We may regard it as the mother of all things. I do not know its name, so I barely named it as Dao, and further named it as the Great..” (有物混成，先天地生。寂兮寥兮，獨立不改，周行而不殆，可以為天下母。吾不知其名，字之曰道，強為之名曰大。)Dao is not absolutely nothing. Dao is real, even an indefinable one, there is true image, information and spirit in Dao.(道不是绝对的无。道中有象、有物、有精、有信。)

As the mother, First, Dao, is endless-creating, Chapter 4, Dao “is profound like the originator of all things.” (淵兮，似萬物之宗。) Chapter 25, “Dao may be regarded as the mother of all things.”(可以為天下母。) Chapter 42, “Dao begets the one; the one consists of two, the two begets the three; the three begets the ten thousands things. The ten thousand things connote the Yin and Yang. The Yin and Yang keep acting upon each other and thus things keep changing and unifying themselves.” (道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和。)

In this sense, Dao as “You” can be described as mother of the ten thousand things（万物）/the ten thousand actual occasions. Chapter 1 in Daode jing, “‘You’ can be named the mother of the ten thousand things/the ten thousand actual occasions. Dao’s imagine can be perceived through the aspect of ‘You’.”( “有，名萬物之母。…常有，欲以觀其徼。” )

Second, the way of Dao’s creating can be described as the following: Chapter 51:Let all things arise, but claims no authority.Creates the myriad, but claims no possession.Accomplishes his task, but claims no credit.(“生而不有, 為而不恃, 長而不宰,”) Dao has given life to the ten thousand things without claiming to be their owner, benefited them without claiming to be their benefactor, and been their head without ruling them. Dao merely gives birth to the thousand things; it doesn’t interfere with their growing and development, and lets them be themselves. There is no possession, no showing off, no ruling, no mastery, merely endless creating. That’s all about Dao. Nothing more, nothing less.

Dao as endless creating is nothing more, nothing less Dao is obviously different from God, because Dao has no will, no plan and no purpose for the universe. Therefore, It is much like what Whitehead called “Creativity”. 道只是永恒的创造。不多不少，仅此而已。所以，道不是上帝，因为道对宇宙万物没有计划，没有意图。

2. Every occasion is equal to other occasions in Dao. everyone is equal in the face of God. 上帝面前人人平等。 all occasions are equal in the face of Dao。在道的面前，万物平等。

In inner chapter 2 On the uniformity of all things in Zhuangzi， “So let’s take for consideration the stalk and the pillar, the leper and the beautiful Xishi, and all sorts of strange things and fantastic phenomena---they are all one from the viewpoint of Dao.” 《莊子·齊物論》：故為是舉莛與楹、厲與西施、恢怪，道通為一。)

“There is in the world nothing greater than the tips of the feathers of a bird in autumn while Mount Tai is tiny. There is no one who lives longer than a dead baby while Peng Zu, who lived over 700 years, died young.”[1] (天下莫大於秋豪之末，而大山為小；莫壽於殤子，而彭祖為夭。) • [1]Ibid., P. 29.

Chap 5 of Daode jing, “Heaven and earth are not merciful, they treat the ten thousand things as straw dogs; the sage is not merciful, he treats the people as straw dogs.” • (《道德经》第5章：天地不仁, 以萬物為芻狗; 聖人不仁, 以百姓為芻狗。)

inner chapter 2 on the uniformity of all thingsof Zhuangzi,《莊子·齊物論》 “If a man sleeping in the damp is liable to get a back-ache or half-paralysis, will the same thing happen to an eel? If a man sitting in a tree is liable to tremble with fear, will the same thing happen to an ape? Of the man, the eel and the ape, who knows their proper place to live in? Men eat meat; deer feed on grass; centipedes are fond of snake; owls like rats. Of the man, the deer, the centipede and the owl, who knows the right test? An ape mates with a gibbon; a buck seeks after a doe; an eel plays with fish. At the sight of Maoqiang and Xishi, beauties admired by men, the fish will dive into the deep water, the birds will soar high in the sky, and the deer will take to their heels. Of the man, the fish, the bird and the deer, who knows the real beauty?”[1] (“民濕寢則腰疾偏死，然乎哉？木處則惴恂懼，猴然乎哉？三者孰知正處？民食芻豢，麋鹿食薦，蛆甘帶，鴟鴉耆鼠，四者孰知正味？狙以為雌，麋與鹿交，與魚遊。毛嬙麗姬，人之所美也，魚見之深入，鳥見之高飛，麋鹿見之決驟。四者孰知天下之正色哉？”) • [1]Ibid., P. 33.

“from the viewpoint of Dao, there is nothing noble or mean.”(《莊子·秋水》：“以道觀哉，何足貴賤。”)

3. Every occasion has value in itself through its own existence, not merely for what use it is to others. Every occasion exists, this is its unique and intrinsic value and its contribution to the planet; nothing can replace it. 万物自有其内在价值。 two kinds of usefulness：“usefulness” and the “usefulness of uselessness”。有用之用与无用之用。

“The mountain trees are felled by themselves---the axe-handle is made of wood; the grease is consumed by itself---it burns on the fire. Cinnamon is edible, and so the trees that yield it are cut down; varnish is useful, and so the trees that produce it are slashed. Everyone knows the usefulness of being useful, but does not know the usefulness of being useless.”[1] (山木，自寇也；膏火，自煎也。桂可食，故伐之；漆可用，故割之。人皆知有用之用，而莫知無用之用也。) • [1] Zhuangzi, Vol I, Hunan People’s Publishing House, 1999, P.71.

4. Every occasion needs to establish a harmonious relationship with other occasions. chapter 81: “The Endless Creating of heaven is to benefit without harming; the Endless Creating of sages is to do without contending.” (故天之道，利而不害；聖人之道，為而不爭。)

chapter 8 of Daode jing: “The perfect goodness is like water. Water approaches all things instead of contending with them. It dwells where no one would like to stay; hence it comes close to the Dao.”[1] (上善若水。水善利萬物而不爭，處眾人之所惡，故幾於道。······夫唯不爭，故無尤。) • [1] Chapter 8, Daodejing.

chapter 78: “Nothing in the world is softer than water; yes nothing is more powerful than water in attacking the hard and strong. Why? Because nothing can take its place. Everyone in the world knows that the weak is more powerful than the strong, that the soft is more rigid than the hard,”[1] (天下莫柔弱于水，而攻堅強者莫之能勝，以其無以易之。)[1] Chap 78, Daode jing, by Gu Zhengkun. Peking University Press, 1995, P. 299.

chapter 66: “It is only because they do not contend That none are able to contend with them.” (Roger Ames and David Hall, p.110) (以其不爭, 故天下莫能與之爭。)

chapter 36: “The soft and weak vanquish the hard and strong.” (Roger Ames, p.133) (柔弱勝剛強) • In chapter 43: “The softest things in the world ride roughshod over the hardest things.” (Roger Ames, p.145) (天下之至柔，馳騁天下之至堅 ) • In chapter 76: “While living, people are supple and soft, but once dead, they become hard and rigid cadavers. While living, the things of this world and its grasses and trees are pliant and fragile, but once dead, they become withered and dry. Thus it is said: Things that are hard and rigid are the companions of death; things that are supple and soft are the companions of life. For this reason, if a weapon is rigid it will not prevail; if a tree is rigid it will snap. Thus, the rigid and great dwell below, while the supple and soft abide above.”[1] • [1] Roger Ames and David Hall,Daodejing, ballantine Books, New York, 2003, p. 195. • 人之生也柔弱，其死也堅強。 • 草木之生也柔脆，其死也枯槁。 • 故堅強者死之徒，柔弱者生之徒。 • 是以兵強則滅，木強則折。 • 強大處下，柔弱處上。

“Weakness is how the Endless Creating functions.” (chapter 40, 弱者道之用) Being weak is a way to build a harmony with others.

Another way to achieve harmony is that “losing the addiction to myself (丧我)” or “forgetting the opposites (丧其耦)”。 Chapter 13 of Daode jing, Lao Zi indicated that the reason for oneself to have a big trouble (the trouble with himself/herself, the trouble with others) is that he/she holds addiction to himself/herself. He asked that how can one have any trouble if he/she was free from such addiction? ( 吾所以有大患者，为吾有身。及吾无身，吾有何患？) How can human beings overcome such addiction in order to establish the harmonious relationships between one and others, man and nature? The suggestion Laozi and Zhuangzi offered us was that “losing the addiction to myself (丧我)” or “forgetting the opposites (丧其耦)”。 There will be no opposites, conflict, contention and war if there were no such addiction to I/me/self.

How can people “lose the addiction to myself (丧我)” or “forget the opposites (丧其耦)”? Their answer was that i. via “sitting and forgetting” ’.”(“坐忘” ) Yan Hui described this method as that “I cast off my limb and trunk, give up my hearing and sights, leave my physical form and deprive myself of my mind. In this way, I can identify myself with Dao. This is the so-called ‘sitting and forgetting’.” (Zhuang zi, inner chapter 6, The Most Venerable Teacher. P.111. 《大宗师》。“堕肢体，黜聪明，离形去知，同于大通”。庄子，第一卷，湖南人民出版社，1999年。第111页。) ii. Via “the fasting of the heart”(心斋). “You must concentrate your attention. Do not listen with your ears, but with your heart; do not comprehend with your heart, but with your vital energy. Your ears can only hear and your heart can only comprehend. But the vital energy is an emptiness that is responsive to anything. The mighty Dao can only gather in emptiness and that emptiness is the fasting of the heart.” (Zhuang Zi, inner chapter 4, Ways of the Human World. P.55. (《人间世》：“若一志，无听之以耳，而听之以心；无听之以心，而听之以气。耳止于听，心止于符。气也者，虚而待物者也。唯道集虚。虚也者，心斋也。”湖南人民出版社，1999年，第55页。)

怀特海有机哲学、中国传统及其生态文明哈尔滨工业大学人文学院樊美筠 2013 年 5 月 24 日