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

我们的项目以“开放系统”的概念为指导，“一种将世界视为身体的无收缩的‘生物’思维”（M。海德格尔，尼采，I，S。566)普鲁萨，泛神论的神的Rg-吠陀，进行的过程中，证明我们的survival，整个过程的历史发展的佛教思想没有比这个过程普鲁萨，“目的论的原因，历史，揭示自己”（E。胡塞尔，胡塞尔利亚纳，IV，S。这一理论为西田哲学的“行为=直觉”概念提供了具体的内容，使人与泛神论的上帝重新实现“对应”;正如我们的理论所说，一个人试图通过他的职业和日常生活，与作为圣性瓦罗卡的身份的世界的存在是一致的（生物的世界）和bhajanaloka（作为生态环境的世界），这是Purusa的身体，其性质是尼采的话“困难的转折”（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).