Human Ecology and Buddhism : Thinkings to Prepare the Ground Theory for Ecological Ethics from the Position of Buddhist Studies

我们的计划，以“开放系统”的概念为指导，“一种把世界当作身体的无缩缩的‘生物学’思维”（海德格尔，尼采，I， S. 566）的普鲁萨（Rg- veda的万神论上帝），继续展示我们的推测，即佛教思想的整个历史发展过程正是这个普鲁萨的过程，“历史的目的论理性，揭示自己”（E.胡塞尔，胡塞尔利亚纳，IV,）。S. 386)，并最终引导我们对佛教的世界观有了新的理解，它作为生态伦理争论的基本理论，克服了今天的末世论虚无主义。我们的理论赋予西田哲学的“行为=直觉”的概念以实际的、具体的内容，使之成为新实现人与万神论的上帝的“反对应”的媒介；正如我们的理论所述，一个人的行为强度，意图将他自己的困难，个人的-历史的和世界的-历史的注定，通过他的职业，日常生活，与世界的存在相同，作为sattvaloka（生物的世界）和bhajanaloka（作为生态环境的世界）的身份，这是Purusa的身体，其本质是尼采所说的“困难的转变”（Notwendigkeit）。

Our project, having as the guide the concept of "the open system", "a shrinkless 'biological' thinking regarding the world as the body" (M. Heidegger, Nietzsche, I , S. 566) of Purusa, the panentheistic God of the Rg- veda, proceeded in the course of demonstrating our surmise that the whole process of the historical development of Buddhist thinkings is no other than the process of this very Purusa,"the teleological reason of the history, revealing himself " (E. Husserl, Husserliana, IV, S. 386), and finally led us to a new understanding of the Buddhist view of the world which works as a basic theory for eco-ethical arguments overcoming eschatological nihilisms today.Our theory gives actual, concrete contents to the notion of "act = intuition" of Nishida-philosophy, the medium for newly realizing "the counter- correspondence" of a man and the panentheistic God ; as our theory goes, the intensity of an act of a man intending to turn his own difficulty, personal- historically and world-historically destined, through his vocational, everyday life, is identical with that of the existence of the world as the identity of sattvaloka (the world of living beings) and bhajanaloka (the world as the ecological environment) which is the body of Purusa whose nature is in Nietzsche's words "turn of difficulty" (Notwendigkeit).