生态现象学有助于我们应对当前的环境危机,因为它可以根除那种源于西方现代哲学的伦理和形而上学预设——这种预设正是我们现在心安理得地破坏环境的理论根据。伴随着生态现象学运动,两种相互抗衡的立场依稀可辨：尼采和胡塞尔的追随者们倡导一种自然伦理实在论,认为价值应该建立在伦理事实的基础之上;而海德格尔和列维纳斯的支持者们则阐明了一种先验的伦理实在论,他们认为：亲近自然所得到的真正重要的东西,并不能被还原为事实或价值等任何形式的实体。这两种伦理实在论造成了两种不同的伦理完美主义：前者屈从于以生态为中心的完满性,它强调所有生命的繁荣共生;而后者则指向了一种更加＂人性化＂的完美主义,侧重于培养＂此在＂的独特特征。在检视了上述两种立场之后,我们更愿意捍卫海德格尔式的、更富人性化的立场,因为它更接近于以生态为中心的视角中那些最佳的要素,同时避免了问题重重的本体论预设与反人文的含义。%The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally destructive ethical and metaphysical presuppositions inherited from modern philosophy.Two competing approaches are discerned within the eco-phenomenological movement:Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact,and values should be grounded in these protoethical facts;Heideggerians and Levinasians articulate a transcendental ethical realism according to which we discover what really matters when we are appropriately open to the environment,but what we thereby discover is a transcendental source of meaning that cannot be reduced to facts,values,or entities of any kind.These two species of ethical realism generate different kinds of ethical perfectionism:naturalistic ethical realism yields an eco-centric perfectionism which stresses the flourishing of life in general;transcendental ethical realism leads to a more 'humanistic' perfectionism which emphasizes the cultivation of distinctive traits of Dasein.Both approaches are examined,and the Heideggerian strand of the humanistic approach defended,since it approaches the best elements of the eco-centric view while avoiding its problematic ontological assumptions and anti-humanistic implications.
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