English (United Kingdom)

https://curated-unify.zendy.io/wp-json/zendy-region/v1/featured_content/oa?rat=en

https://curated-unify.zendy.io/wp-json/zendy-region/v1/highlighted_journal/

Global: Zendy Plus annual

Presents the access of premium content as premium feature

Premium Content

Presents the keyphrase highlighting as premium feature

Keyphrase Highlighting

Presents the summarisation as premium feature

Summarisation

Insights

Presents the pdf analysis as premium feature

PDF Analysis

Presents the zaia usage as premium feature

ZAIA

Global: Zendy Plus monthly

Global: Zendy Tools annual

Global: Zendy Tools monthly

Global: Zendy Free Plan

The ecological ethic values, which determine the extent of people’s demand for natural resources, the natural resource extraction and distribution, have a great impact on people’s behaviors and bring utilization and alteration to our natural environment as well. Objectively speaking, current ecological problems were caused by human beings’ production and activities which were closely related with the economy and social development. But if we have a deeper exploration, it may be found that the values were the source of the problem. From micro perspective, values influenced people’s needs, needs influenced behaviors and behaviors will affect the environment; while from macro perspective, it influences the social institutions and ways of production. The ecological values began to exert an influence on people’s behaviors since ancient times in the traditional Chinese culture, which, however, haven’t formed an institution. On contrary, the newly-born western ecological ethics have generated many theories and some related organizations and institutions. It played an increasingly important role in protecting the ecological environment of cities. The development of ecological cities weighs heavily in Chinese cities. In order to tap the potential of our limited resources, it is necessary for us to re-explore and reexamine the basic values which is easily ignored but have an enormous impact on the environmental behaviors. If we combine the traditional ecological values with the modern management system of ecological cities in china to guide people's life and production, the power of this combination will have a huge impact when applied to the planning and construction of eco-cities. This paper is not only centered on the ecological values of the traditional Chinese culture, but also has an insightful comparison with Europe’s ecological ethics and its social system. The final purpose is to work out a solution to the nowadays urban ecological problems by comparing the concrete situation of east and west and by looking back in history and looking forward to the future. If we compare the eco-building as one of the elements in ecological cities, the eco-city planning is the overall technical strategy; the management of eco-city is the guarantee for urban ecology and the human’s behaviors is the contributing factor to the ecological environment which means the ecological ethics have a direct impact on people’s behaviors. Such ecological ethics affect people’s behaviors from the narrow sense and have an implication on social system and productivity from the broad sense. That is to say, the eco-ethics was the fundamental guarantee of eco-cities, which will instruct people’s production and activities to lessen the influence on the natural environment. The urban eco-management, the design of eco-buildings and the plan of eco-cities based on the principle of respecting life and protecting our environment will last for a long time. Confucianism, Taoism and Buddhism all advocated the principal of “harmony between human beings and nature”, which is, pursuing the co-habitation between human and nature. The principal was best explained in the minority groups whose religious beliefs were worship and thanksgiving to the nature. Confucianist, which centered on human virtues and started form kindheartedness and virtues, finally classified the nature into the moral community. The supporters of Confucianism will eventually achieve the state of “the people who are kindhearted and moral will integrated with the universe as a whole” by being filial to parents and loving the people and things around him. Taoist, 2018 International Conference on Culture, Literature, Arts & Humanities (ICCLAH 2018) Copyright © (2018) Francis Academic Press, UK DOI: 10.25236/icclah.18.007 --30-which centered on non-interference and taking naturalism as its value orientation, advocated innocence and satisfaction in order to achieve the state of “common happiness between heaven and man”. The Chinese Buddhism developed an inner world of poetic quietness by shifting the state from selfishness to kindheartedness. Confucian wisdom was humanistic with direct access to the realm of heaven and earth while the ecological wisdoms of Taoist and Buddhist were beyond humanity but closely related with the real life. The minority groups got a lot of experiences and lessons during their long-term production and activities for they’ve been having their respect and worship to the nature. However, the wisdoms were reflected in their traditional customs or demonstrated in the design of villages, architecture or landscape. The transition from the western eco-ethics to the environmental management and protection system provided ideas and methods to the construction of eco-city. 1. The Traditional Chinese Ecological Values Confucius firstly put forward the idea of “The benevolent loves others.” in his masterpiece The Analects while he also attached great importance to kindheartedness and morality. Man should not confine themselves into their survival and reproduction and treat them as their highest universal values and the only goal, nor deprive the life and living conditions of other beings to meet their own needs. Therefore, the Confucian moral community was also extended to the whole nature, giving common meaning to kindheartedness and morality. As recorded in The Analects, “fishing with pole instead of net and leave a way to the returning birds” which means that Confucius fished only with fishing instead of a net and objected to killing the returning birds. Confucius advocated that we should consider all beings including birds, beasts, grass and trees as an equal part of our life. Mencius also said: “do not miss farming and people will be abundant with food; do not fishing frequently and fish will be on our daily table; deforest at a regular time and people will be rich with woods”. It is obvious that Confucian not only considers kindheartedness and morality as human nature but also expands into the whole universe, making it a universal value. Mencius has said that “gentlemen love all beings but not benevolent to them, gentlemen love people but not keen to them”. At this point, “love” was a kind of emotion to the whole universe; “kindheartedness” was a kind of sympathy to human beings and “benevolence” mainly referred to the expression of people’s affection for their relatives although “love”, “kindheartedness” and “benevolence” all belong to morality. There were differences in the expressive way and orientation in the above three virtues. However, we can even see the logic relations in it. As what The Mean of Doctrine said, “You can create wonders if you have tried your best, you can praise heaven if you create wonders and you are integrated with the universe as a whole if you’ve praised the heaven and earth”. We can say that being benevolent to relatives, being kindhearted to people and loving all things in the universe constitute the basic order and the inner structure of the Confucian eco-ethics. Just as The Mean of Doctrine said, “the whole universe will be well-managing if things could be considered as mean”, which means the optimized order in the world, a kind of ecological harmony. Zhang Zai said his book Ximing in the song dynasty that the whole universe was a big family in which the heaven and the earth acted as the parents and people were the children. Human beings, as members of the family, should take their responsibility. Ximing recognized the position of man in the universe and thus believed that the human beings as well as all beings in the universe are the siblings of us. Lao Zi (philosopher in the Spring and Autumn Period, founder of Taoism) said that all things in the universe are all self-governing. The so-called “Tao” was the origin and order of life, which served as the energy of the ever-lasting universe. The word “nature” means the original state of the universe. Following the nature was doing things according to its principle. Opposing the nature was actually the wrongdoings to our universe. Lao Zi holds that “the natural inaction” is the state of Tao. Instead of being idle, man should respect the nature and follow the natural principal. Chuang-Tzu also agreed that Tao has the nature of non-interference. Man should conform to the nature of all things since everything originate form Tao. From the fables like “duke breeds bird” and “the story of bole and swift horse”, Chuang-Tzu told us that man should treat all things with

Comparison of Enlightenments on Contemporary Eco-city Construction---between Ecological Values in Traditional Chinese Culture and the Western Ecological Ethics