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Old 05-15-2011, 11:56 PM   #1
hijordan41
 
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Default 我本主义

我知道的一个养猪格言说,"困猪长肉".一只猪如果吃了睡,睡了吃,就是好猪.反之,是不好的 .
困猪长肉,是一个事实陈述,或者近于真理.但人们说一只猪是好猪时,则涉及价值.困猪是好猪,这是人的价值 .站在猪的立场,一只容易长肉的猪,会更早地出栏,这意味着生命更短.我想,如果猪有意识,也应讲"生命在 于运动"的道理,因为这可能延长抵达屠宰场的时间."猪本主义"的考虑,困猪不是好猪.
在同一事实下,人与猪之间有着根本的价值对立.
前些天与朋友聊天,晃忽间说到大白菜要打过霜了才好吃."梅花欢喜漫天雪",白菜当是欢喜遍地霜了,至于茄 子,肯定是不喜欢霜的,霜一打它就要蔫.
这当然还是人的观点,以人的可吃性体验论断了梅花、白菜和茄子的感受.梅花是希望受冻中开放,给人雪里送香 ,寒中报春,还是希望宁可不开放,也不愿受冻,没有人在意.白菜到底希望霜来打一打,变得甜甜的,让人觉得 好吃,还是希望不怎么好吃,就那么长着;茄子是希望不经霜打,以便人们吃得可口,还是希望冷霜打来,自然辞 世?
我的"人本主义"是如此牢固,以至于跟梅花、白菜、茄子进行换位思考,也仍然脱不出人的眼光,无法设想出在 可吃、飘香等等人所感兴趣的问题之外的任何问题,这意味着哪怕只是假设,我也无法产生出一种真正的"梅本主 义"或者"茄本主义".
尽管如此,我在这里没有感觉到人与梅花、茄子之间有着人与猪之间那种根本的价值冲突.我想,这是因为我没有 把植物设想成真正的生命,未能把生命感受赋予到植物身上.我们对生命的各种形式的感受力和认同度,因其与我 们的相似程度的差异而大不相同,吃掉一只猴子与吃掉一只鸡,前者对人们的心理构成影响,后者在一般人眼里是 家常便饭.
人是社会关系的总和,我想,世界可能就是人与一切存在的关系的总和,人的那种"万物皆备于我"的感觉,实在 是无法更易的.乡下的老太太说,"菩萨是肯定有的,否则地里何必硬要长麦子,山上何必硬要长草木,而不是凭 你怎么搞都光秃秃不长毛呢,都是因为菩萨要让人有活路",这是"万物皆备于我"的糙朴形式,例如它就解释不 了为什么菩萨又要生出老虎来吃人."万物皆备于我"的精致形式,是哲学家申说的"人是万物的尺度"、"人是 目的"、"人是万物的灵长"等等判断.
精致形式的"万物皆备于我",使"目的论"成为事实上的普遍世界观,任何东西的存在,都是为着人的,而不是 它自身有着独立的价值.有人说,这是"人类中心主义",应当破除掉,但一个显然的事实是,禽流感时人们会把 传染区的家禽扑杀干净,而不会有谁主张疫病流行时把疫区里的人也扑杀掉.另一个显然的事实是,人会因为动物 太多妨碍了人而杀死某些,而不会因为人太多妨碍了动物而灭人.还有一个显然的事实是,哪怕你仰望星空,面对 如此巨大而冷寂的"客观存在",想到的仍是它从何而来,让地球载着我们生存,假如它完结,我们到哪里去等等 ,你不会关心一个没有人的宇宙."人本主义"不是说破除就能破除得了的,文明社会越来越多地强调"动物福利 ",很多人说这是为着动物自身的权益,但我以为它仍是为着培育人自身的不忍之心.
接下来,问题要进入人类内部.这时会出现一个"双重标准".在人类与"物类"之间,"人本主义"这种人类的 私性共识因其合乎人的利益而牢不可破;在人与人之间,"我本主义"这种私性则复杂异常.一个完全的"我本主 义"者将他人的权利乃至生命完全剥夺,这不仅是一种可能,而且有很多实例,张献忠失败之际对平民大开杀戒以 泄不能统治天下之恨,帝王们为江山宝座"横扫千军"."我死后哪怕洪水滔天",岂止是路易十五 的格言?
也许正是因此,"自我中心"向来缺乏道德上的优势.然而"我本主义"的彻底扫除又意味着什么呢?一个人消除 了自我意识与自我感知,也就相当于取消了他存在的意义,可能一样要陷入"人将不人"的境地,他没有自己,故 而也不会有"推己及人"的可能,不会有"换位思考"的基础,不会有体恤怜悯之心."狠斗私字一闪念"后,诞 生出来的是冷冰冰的或老或小的"干将",虽然据说干将之间也有"同志情谊",春天般温暖,但一旦"同志"不 成,就要相互"铁帚扫而光",而"同志"关系又实在容易破裂得很.
在"人本主义"与"物本主义"之间,我毫无疑义地认可"人本主义".但当这种人类的自私推及个人,在"我本 主义"面前,我就开始举棋不定了."无我主义"与"他本主义"是永远的稀缺品,当然不可指望,所以我不得不 选择"我本主义",但"我本主义"如何在逻辑上避开"哪怕洪水滔天"的陷井,onlinecoach,如何逃脱人们道德上的追杀,这是我的困惑.
2005-11-22
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Old 05-15-2011, 11:58 PM   #2
danita7948
 
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