자아 개념의 해체와 불교의 생태윤리

Abstract

This paper prefers 'ecological ethics' to 'environmental ethics'. The word 'environment' basically points out circumstances(environs) circularly (viron) surrounding (environ) one center. Therefore, in the term environment there is a 'subject-object dichotomy', i.e. center and circumstances. This concept is totally opposed to this article's motif that represents dissolution of self as a center. On the contrary, the concept 'ecosystem' is the idea of consilience that comprehends the three domain, it's surrounding, and their interaction. Therefore, the concept 'ecology ethics' exactly consists with this article's motif that is ecological self-recognition and ethical practice goes along in accordance. 'Distinctive subject-object dualism' that sets up mankind as a center and nature as a circumstances is a significant cause of current ecological crisis. On the stratum of this serious fallacy, there is a dangerous vision that regards mankind as a substantial self. At this point, the judgement that is Christianity and Modernism are complicity of ecological crisis gets persuasion. This paper tries to understand the self-idea of Christianity and Modernism as the root of ecological crisis, and to study anātman and pratītya-samutpāda as a typical model to deconstruct self-idea. On the basis of this, this paper also tries to establish ecological self-idea and to examine the same substance-great mercy as a possibility of new 'ecological ethics of Buddhism' to overcome ecological crisis. Conclusively, I anticipates 'ecological ethics' of Buddhism as a alternative idea to get over the limitation of egocentrism of egocentric, anthropocentric, animal-centric, bio-centric, even though eco-centric environmental ethics.