Ecological View And Aesthetic View Of Wei-Jin Metaphysics

With the popularity of modernization of the global wave, ecological crisis has become more and more serious. Resolving the ecological crisis, achieving sustainable development becomes one of the most concerns of all countries. Various ecological movements and the evolution of the ecological theory show that human beings are committed to building a new world view -ecological view. Fusing the ecological view into the study of Wei-Jin metaphysics is the new trend in the current study of Wei-Jin metaphysics. Wei-Jin metaphysics not only stresses the coordination between man and nature, in order to liberate man from Utilitarianism; but also stresses the coordination between man and society, in order to liberate man from the hierarchy. The former involved is a natural ecological problem, the latter is a social ecological problem. This paper attempts to undertake a study from the two latitudes. Through in-deeping interpretation of the original Code of Wei-Jin metaphysics, this paper tries to find out the ecological view and esthetic view which is implied in the Wei-Jin metaphysics and further analyzes the application of these concepts in literature and art of Wei-Jin dynasty. The whole dissertation includes six parts as follows:The part of introduction mainly illustrates four issues: the research review of Wei-Jin metaphysics, ecological background of the problem, the innovations of this study as well as the methods and structure of the research. At present, dramatic results have been achieved in philosophy, literature and aesthetics of Wei-Jin metaphysics. In recent years, with the worsening ecological crisis, ecology increasingly becomes a cause for concern. Many scholars began to seek for the ecological resources in Chinese traditional culture, in order to provide a reference for the solution of ecological problems. Many scholars attempted to bring ecological view into metaphysics research and have made a lot of results. Existing research results of this part were academic preparation, All these provide a necessary academic preparation and an important theoretical resources, lay a solid foundation for this research. At the same time, we should also notice that the research of metaphysics from the aspect of ecological view and the aesthetic view has only just started, it needs further researching and being perfect.The first chapter mainly introduces the ecological background of Wei-Jin metaphysics and the relationship between the basic idea of metaphysics and ecological background. By the view of the natural ecological environment, ecological environment of Wei-Jin dynasty has been seriously damaged, mainly appeared in the following areas: more natural disasters, large-scale felling of trees; environmental pollution increased. On the socio-ecological situation, the political situation of the end of Han Dynasty and Wei-Jin dynasty was in chaos; Tragic life of the people and the decline of rigid Confucianism led to the ideological liberation and formation of self-consciousness. The rigid Confucianism could not resolve the problem, that was , the deterioration of natural environment and socio-ecology which was caused by itself. Times calls for a new philosophy emerging, then metaphysics came into being. Wei-Jin metaphysics advocated the liberation of man from Utilitarianism and the hierarchy so as to meet the coordination of man and nature, as well as man and society. Wei-Jin metaphysics relied on the interpretation of Confucian and Taoist thought, therefore, they were closely linked. The analysis of ecological wisdom which is implied in "Zhou Yi" "Lao Zi" "Zhuang Zi" will help us to further explore the eco-aesthetic ideas in Wei-Jin metaphysics.The second chapter takes the method of case study, selects Wang Bi, Ruan Ji, Ji Kang, Guo Xiang as representative metaphysicians. This dissertation carefully analyzes their ecological view from two latitudes, the natural ecology and social ecology.Wang Bi, the representative metaphysician of Zheng Shi period, had a two-way interpretation on nature and ethical code, committed to making the mutual transformation between heaven nature and human nature, in order to make a perfect combination of both, have an ideal situation of a harmonious universe model and human society. in the analysis of "you" and "wu', Wang Bi thought that "nothing" is the foundation and the beginning of everything, in order to maintain the unity in universe, we must master the integrity of the natural way, pay attention to the relationship among things that are interdependent and mutually transforming, It contains a naive idea of overall ecology. Wang Bi looked on the whole of nature and society as an organic and harmonious self-organizing system. In order to maintain system stability and harmonious development, it is necessary for man to be in harmony with nature, so that all things in the nature can be fully developed. Wang Bi opposed to taking measures artificially, and stood for "all things develop freely ", he respected for integrity and stability of ecosystem. During Zhu Ling period, the decay of Social atmosphere and the dark social realities ruthlessly crushed the optimistic eco-social ideal of Zheng Shi period. Ji Kang and Ruan Ji, the representative metaphysician of this period, thoroughly explained heaven nature by human nature, shouting out the slogan "nature is better than ethical code".They dedicated to building the perfect personality, to emulating the natural world to establish human society without king. Ji Kang and Ruan Ji's theory based on "Yuan Qi". The general principle of their theory of health is "harmony between Body and mind". They thought mind is more important that body and mind is the base of body. They advocated "less selfishness, few desires" to adjust the people's desire within the healthy range. Music is an important way for Ji Kang to maintain healthy, he thought music could cultivate the human's spirit, mediate people's emotions, make people not feel depressed when in poverty and hardship. He noticed the important value of the spiritual art to the ecological balance. Their health theory shows a strong concern for the life , they emphasized the understanding and treatment of life by the natural meaning of life , against the alienation of human nature. From the perspective of modern ecology, their theory is a kind of ecological view of life. Ruan Ji and Ji Kang's overcorrecting brought new problems which made ethical code and nature at the opposite poles. The over-development of the natural human nature made human beings and animals have no difference. Their community of freedom fascinating, but they were destined only can be existed in fantasy. During Yuan Kang period, metaphysics passed back to the old path of joining Confucianism and Taoism. Guo Xiang, as the representative Metaphysician of this period, based on the mutual intermediation of social nature of Confucian and natural nature of Taoist, proposed the independent theory that gave all things independent and equal status. Guo Xiang noticed the Mutual Generating between human and nature, paid attention to the interdependent relationship between human and nature. Guo Xiang believed that people should recognize their own natural nature, and be Obedient to it. Guo Xiang advocated to treating everything magnanimously in order to achieve the happy realm. From the soci- ecological view, Kuo Xiang thought that human could realize the whole social harmony by individual harmony.The third chapter mainly discusses the aesthetics of metaphysics under the eco-horizons. Wei-Jin metaphysics respects nature, looks on nature as the beauty, that is, looks on character and nature as the beauty, and against the excessive decoration. Thus, natural aesthetic ideals and pattern comes into being. On one hand, The emphasis of the harmonious relations between man and nature makes the natural aesthetics in Wei-Jin dynasty fully developed; On the other hand, the concern for social ecology leads to the awakening of individual freedom and respecting for the natural personality. The ideal personality of Wei-Jin metaphysics embodies the pursuit for the aesthetic ideal. Intellectuals of Wei-Jin dynasty achieved a poetic, aesthetic life by appreciating landscape, by creating and appreciating literature and art.Confucianism's natural aesthetics was related to ethics. It regarded things as the representative of ethics. Taoism's natural aesthetics focused on the unity between man and nature, but its praise of nature was to promote the spirit and the realm of Tao. Wei-Jin metaphysics canceled the sharp opposition between man and nature, and believed that people should learn from nature and be in harmony with nature. Intellectuals of Wei-Jin dynasty expressed the feelings of love of nature, reflected the intimate relationship between man and nature by appreciating landscape. They believed that the beauty of landscape was just for itself, not for the moral or comparable background of the characters. Intellectuals of Wei-Jin dynasty projected their own affectionate in nature, thus naturalized themselves. In the shaping of natural personality, metaphysics shows a desire and praise for the true nature. Confucian Claimed that intellect restricts the feelings and Taoist Claimed less selfness and few desires, metaphysics attached importance to the feelings, emphasizing human nature. Character personality of Wei-Jin Dynasty is different from that of Han Dynasty, it concentrate on the characters and talent, so "Qing" "Shen" become the most frequently used concepts. The ideal beauty of personality and natural beauty is blended into one. People get rid of ethical code, and this lead to the aesthetic realm of harmony of man with heaven.The forth chapter analyzes the literary arts in the eco-aesthetic view of Wei-Jin metaphysics. The emphasis on the relationship between man and nature makes the landscape poetry, idyll and landscape painting have been vigorously developed during Wei-Jin dynasty; the emphasis on the relationship between people and society results in the self-consciousness of literature, while the self-consciousness of the literature, in turn, further enhances the people's awakening. From the primitive, art and literature of Wei-Jin Dynasty is much closer to the natural attributes of life, much closer to the essence of life, more conformed to the principles of ecology.The natural landscape had not an independent aesthetic character in the literature before Wei-Jin dynasty. Since Wei-Jin dynasty, the landscape poetry and idyll opened up the field of aesthetic and vision from the content and form, broke the previous simple chanting of rigid moral and ethical style, described the fusion between man and nature. It shows the ecological means. This dissertation takes Tao Yuanming's idyll and Xie Lingyun's landscape poetry as example. These works describe man and nature, truthfully present the spiritual world and the living condition of intellectuals in this period, Embody the pursuit of eco-utopia. In traditional Chinese culture, landscape painting is one of the representatives of eco-spirit. Landscape painting during Wei-Jin dynasty is an expression of the image of harmony between man and nature. This section is described on the example of Zong Bing and Wang Wei's painting theory. Metaphysics pays attention to personal emotion, contributes to the awakening of people's individual freedom. People's consciousness leads literary theory, literary creation into an independent, healthy development. The advocacy and performance for the true nature in literary theory and literary creation, in turn, further promotes people's consciousness. The literary creation in Wei-Jin dynasty reflects the high emotion after the awakening of the man's personality, of which poetry about immortals may be the representative. Self-consciousness of the literature under the influence of Wei-Jin metaphysics, not only emphasizes the development of the natural disposition of people, but also free people from the Confucian morality. It manages to make man become a true man, make harmony between human beings and society possible. Although this goal has strong Utopian, intellectuals in Wei-Jin dynasty still carry out an active exploration, and achieves a certain effect.The conclusion section mainly, from three aspects, that is, the relationship between man and nature, the concern for human life, ecological aesthetics and literary arts of Wei-Jin metaphysics for construction of spiritual ecology, explains the significance of this dissertation to the ecological civilization construction. We should adopt the attitude of "accepting essence, abandoning dregs". We should make the ancient ecological wisdom be full of vitality, so that it can better serve the ecological civilization construction.