生态文明视域中的环境权解说维度研究

发布时间：2018-05-01 21:49

  本文选题：生态文明 + 环境权　； 参考：《吉林大学》2016年博士论文

【摘要】：当工业文明发展至二十世纪末期的时候,资源衰竭、环境污染、能源短缺以及人居环境恶化等问题渐次出现,使得工业文明原本所带有的文明成分正在大大降低。生态文明的理念得以出现,恰恰就肇始于对工业文明展开反思与批判。所谓的工业文明,正是以工业经济的高度发展,以及物质生活的大力提高作为最基本的内涵。所谓的生态文明,则是指人类依据自然规律建立并且保证与自然和谐相处。在工业文明转向生态文明的层面上,生态文明本身就是旨在克服工业文明弊端的一套理念。除了生态文明之外,我们又可以借助于环境权来思考如何克服工业文明带来的负面问题,即环境权本身也可以作为一套克服工业文明弊端的理念。于是,生态文明与环境权便具有了对话的可能,甚至具有了巨大的对话空间。第1章主要内容为:就生态文明与环境权如何展开对话来看,前提就是要找到两者的交接点或者说交叉面,而环境权的诞生恰恰就肇始于工业文明与生态文明的前后转型。环境权又与生态文明具有相同的价值构设,即两者都倡导要以一种更为文明的理念来应对人类与大自然的关系。生态文明主张,人类要与大自然和谐共生、良性循环、可持续发展。环境权是人类在保有和维护适宜生存繁衍的自然环境方面的权利。它的出现意在让人类着力改善自然环境的需求获得切实的实现。环境权与生态文明本来就是一体两面的事物,借助于生态文明解说环境权与借助于环境权解说生态文明,即让生态文明与环境权相互勘定,存在着价值上的必要性。第2章主要内容为:在生态文明与环境权相互勘定的层面上,就环境权的基本属性来说,它作为人的权利,既是一种“属于人”的权利,又是一种“为了人”的权利;它作为当事人的权利,是一种私法意义上的权利,而且一种预防与救济的权利;它作为公民的权利,是一种公法意义上的权利,而且一种政治与政策的权利;它作为人类的权利,既是一种当代人的权利,又是一种后代人的权利;它作为人类的生态宜居的权利,是一种宜居的权利,而且一种生态宜居的权利。第3章主要内容为:生态文明属于马克思主义哲学基本原理的范畴,马克思主义哲学基本原理又可以成为生态文明与环境权相互商兑,乃至相互勘定的哲学维度。工业文明以“人类是大自然的主宰”作为基础性的哲学依据,把大自然完全视为一种对象性的存在,抹杀了大自然也有自在性的一面。生态文明则以“人类是大自然的兄弟朋友”作为基础性的哲学依据,其意在于让人类发挥自身的主体性,来认识与反思甚至是批判自身的主体性,在把大自然视为一种对象性存在的同时,也把人类自身视为一种对象性存在,使得大自然相对于人类来说,一方面固然仍旧是一种对象性的存在,但另一方面也获得了自身的自在性。人类的主体性恰恰就潜含在人类对于大自然的更为全面与精确的认识中。尽管大自然无可置疑仍旧属于人类的大自然,但大自然也有其自身的自在性。人类的主体性就在于确认大自然的自在性,而不是在于忽视乃至完全泯灭或者抹杀大自然的自在性。马克思主义哲学上的“兄弟朋友说”能够获得当代生态学上的“母子说”、当代中国民俗中的“灵根说”、中国传统文化上的“天的五种含义”以及基督教的“爱”的理念的支持。如果把环境权解说为旨在反对有害环境的压迫,实际上仍旧只是把大自然视为一种完全的纯然的对象性存在,由此也就忽略了有害环境本身也有其自身的自在性,因而便有必要放弃对于环境权的斗争式的或者掠夺式的解说,继而改之采行协调式的或者和谐式的解说,于是可以把环境权解说为,人类旨在阻绝有害环境而与大自然和谐相处的一种权利。第4章主要内容为:生态文明属于当代政治(官方)意识形态的理念,而当代政治意识形态又可以成为生态文明与环境权相互勘定的政治维度。就生态危机何以出现来看,它既根源于市场经济自身带有的竞争,又根源于政治力量对于工业经济展开的推动。工业文明的背后存在一定的政治构设,即政府采行市场经济自身原本就带有的竞争话语,而且又对工业经济加以大力的推动,由此使得工业经济不可避免也承载着一定的政治意识形态话语。工业经济在竞争话语的笼罩之下发展,而且又能够获得政治力量推动的时候,于是生态危机的出现就是必然的事情。那样的竞争主要包括这样几种,国家与国家之间在工业经济上展开的实力角逐、工业经济内部各行各业之间在经济实力上展开的抗衡、国家之内地区与地区之间在工业经济上展开的实力竞赛。生态文明背后的政治构设有其不同于工业经济的地方,不同的地方就在于,政府在对工业经济加以推动的时候需要采行合作话语。工业经济向生态经济迈进,促使两者背后的政治构设与话语也发生更替,于是环境权就可以被解说为一种全球各国、各行各业以及各政府官员皆以合作的姿态阻绝有害环境,使得全人类皆能从生态环境中获得益处的权利。第5章主要内容为:生态文明属于生态伦理学加以探讨而旨在谋求民众幸福的一种理念,而“幸福”又可以成为生态文明与环境权相互勘定的伦理维度。因为“幸福”正是伦理学上的核心范畴之一。政府重视自身的经济责任,而轻视了环保责任。民众在生态环境方面之所以存在不幸福感,在很大程度上就根源于政府的环保责任有所缺失、有所不足。环境权由此就成为了一种公民要求政府履行环保责任的权利,而且是一种旨在满足公民的宜居需求,并且获得宜居幸福的权利。在衡量国家或者地区的经济实力与富裕程度的时候,尽管可以用数字化的经济发展指标作为考量依据,但那样并不能完全反映出民众是否幸福,更是无法反映出幸福的程度。幸福作为一种主体性的感受,自然可以从物质需求的满足上获得客观的表现,同时也可以从精神需求的满足上获得主观的表现。人类借助于经济发展的指标来对主观的感觉经验做出客观化的表达,本身就难以把主观的感觉经验表达得一清二楚,更何况,对于主观的感觉经验做出的客观化表达,恰恰又未必都能够真切地反映出主观的感觉经验。在客观化表达之外,无疑尚且存在着纯然的主观的感觉经验。当公民旨在要求政府履行环保责任,而且行使环境权的时候,并不是仅仅只能借助于客观化的数据指标来论证自己的要求及其合理性,也完全可以借助于纯然的主观的感觉经验来论证自己的要求及其合理性,使得环境权成为一种包含有公民的宜居主观感受而且又旨在获得宜居幸福的权利。第6章主要内容为:现代社会是法治社会或者说是走向法治的社会,生态文明与环境权都是法治社会的事物。法治语境下的生态环境立法存在着环境法以及环境权与生态法以及生态权两种模式:环境法以“零散加总”的方式应对生态文明以及环境保护,继而环境权相应地也以“零散加总”的方式言说着人类在饮水、健康呼吸、反对噪音等等方面的各项更为具体权利;生态法以“整合汇总”的方式应对生态文明以及环境保护,继而生态权同样相应地也以“整合汇总”的方式言说着人类在生态环境上的整体性的权利。中国的《环境保护法》由1989年版本向2014年版本跃进,体现着人类“为了生态环境“即“为了人类自身”而立法的立法理念。尽管人类置身于生态系统而对环境权加以言说,其实是对作为人类法则的环境权加以言说,但人类对作为人类法则的环境权加以言说时,应当同时言说生态环境的自然法则;尽管人类置身于生态系统而对环境权有所需求,其实是要主张作为人类法则的环境权,但人类主张作为人类法则的环境权时,应当同时主张生态环境的自然法则。生态环境法在中国并不是一种独立的法律部门。鉴于环境权的法律保护在规范体系上具有扩散性,让生态环境法成为独立的法律部门更有助于各法律部门之间的相互对话,同时也更有益于包括所有法律部门在内的法律体系具有融贯性。
[Abstract]:When the industrial civilization developed to the end of the twentieth Century, the problems of resource exhaustion, environmental pollution, energy shortage and the deterioration of human living environment were gradually appearing, which made the civilized components of industrial civilization are greatly reduced. The emergence of the concept of ecological civilization began to reflect and criticize the industrial civilization. The industrial civilization, with the development of the industrial economy and the improvement of the material life, is the most basic connotation. The so-called ecological civilization means that human beings establish and ensure harmony with nature according to the laws of nature. On the level of industrial civilization turning to ecological civilization, the ecological civilization itself is aimed at overcoming the industrial language. In addition to the ecological civilization, we can also think about how to overcome the negative problems brought by industrial civilization, in addition to the ecological civilization, that is, the environmental right itself can also be a set of ideas to overcome the malpractice of industrial civilization. The main content of the first chapter is as follows: on the basis of the dialogue between the ecological civilization and the environmental right, the premise is to find the intersection point or the intersection of the two, and the birth of the Environmental Rights begins in the transformation of the industrial civilization and the ecological civilization. The environmental right has the same value as the ecological civilization, that is to say, both of them are advocated. We should deal with the relationship between human and nature with a more civilized idea. Ecological civilization advocates that human beings should be in harmony with nature, a virtuous circle and sustainable development. The right to environment is the right to preserve and maintain the natural environment suitable for survival and reproduction. Its appearance is intended to make human efforts to improve the needs of the natural environment. The environmental right and ecological civilization are originally two things, with the help of ecological civilization to explain environmental rights and to explain ecological civilization with the aid of environmental rights, that is, to make the mutual exploration of ecological civilization and environmental rights, and the necessity of value. The second chapters are: the layer of mutual exploration between ecological civilization and environmental rights. In the face of the basic attributes of the right to the environment, it is a right of human being, not only a right of "man", but also a right of "for man". As a right of the parties, it is a right in the sense of private law and a right to prevent and remedy; it is a right of citizens and a right in the sense of public law, And a right of politics and policy; it is a right of human being, not only a right of contemporary people but also a right of future generations. It is a right of livable ecology and a right of livable ecology as the right of human ecology. The main content of the third chapter is that ecological civilization belongs to the basic principle of Marx philosophy. Category, the basic principle of Marx's philosophy can be the philosophical dimension of mutual exchange and exploration of ecological civilization and environmental rights. Industrial civilization takes "man is the master of nature" as the basic philosophical basis, and regards nature as an object of existence completely, and obliterates nature and has the side of freedom. The ecological civilization is based on "man is the brother and friend of nature" as the basic philosophical basis, and its intention is to let human beings play their own subjectivity, to recognize and reflect on the subjectivity of their own, and to consider nature as a kind of object existence, and to make human beings themselves as a kind of object existence, so that nature is a kind of nature. On the one hand, it is still a kind of object nature, but on the other hand it has its own freedom. Human subjectivity is just hidden in the more comprehensive and accurate understanding of nature. Although nature is unquestionable still belonging to the nature of human beings, nature has its own nature. The subjectivity of the human being lies in the recognition of nature's freedom, not the neglect or even completely vanishing or obliterate the nature of nature. Marx's philosophy of "brothers and friends" can obtain the "mother and son theory" in contemporary ecology, the "spirit root" in Contemporary Chinese folk custom, Chinese traditional culture. "The five meanings of heaven" and the support of the concept of "love" of Christianity. If the oppression of environmental rights as an oppression aimed at opposing the harmful environment is still actually regarded as a completely pure object existence, the harmful environment itself has its own freedom and therefore it is necessary to put it. Abandoning the struggle or predatory explanation of the right to the environment, and then replacing it with a coordinated or harmonious explanation, we can explain the right to environmental rights as a right to prevent the harmonious relationship between the harmful environment and the nature. The main content of the fourth chapter is that the biological civilization belongs to the political (official) ideology of contemporary politics. And the contemporary political ideology can be the political dimension of the mutual exploration of the ecological civilization and the right to the environment. As to the emergence of the ecological crisis, it is rooted in the competition of the market economy itself and the impetus of the political power to the industrial economy. The competitive discourse that the market economy itself had originally had, and the strong impetus to the industrial economy, thus made the industrial economy inevitably bearing a certain political ideological discourse. The industrial economy developed under the shroud of competitive discourse and was able to gain the impetus of the political power, thus the ecological crisis The emergence is inevitable. The competition is mainly included in the competition between the state and the state in the industrial economy, the balance of economic strength among all walks of life in the industrial economy, the strength competition between the regions and regions within the economy, and the politics behind the ecological civilization. The governance structure has its different parts of the industrial economy. The different places are that the government needs to adopt a cooperative discourse when it is promoted to the industrial economy. The industrial economy moves towards the ecological economy, prompting the political construction and discourse behind the two to be replaced, so the environmental right can be interpreted as a kind of global countries, each in all walks of life. The fifth chapter is the idea that ecological civilization belongs to ecological ethics and aims to seek the happiness of the people, and "happiness" can also be a mutual exploration of the ecological civilization and the right to the environment. Because "happiness" is one of the core categories of ethics. The government attaches great importance to its own economic responsibility and despises the responsibility of environmental protection. The reason why the people are not happy in the ecological environment is largely due to the lack of the responsibility for environmental protection and the lack of environmental rights. Citizens require the government to fulfil the rights of environmental protection, and it is a right to meet the livable needs of citizens and to be happy. In measuring the economic strength and affluence of the country or region, although the digital economic development indicators can be used as a basis for consideration, that does not fully reflect the people. Happiness can not reflect the degree of happiness. Happiness, as a subjective feeling, can be objectively expressed from the satisfaction of material needs, and can also obtain subjective performance from the satisfaction of spiritual needs. It is difficult to express the subjective sense of experience in itself. Moreover, the objective expression of subjective experience may not necessarily reflect the subjective experience. In addition to the objective expression, there is no doubt that there is a purely subjective sense of experience. The responsibility of environmental protection, and the exercise of environmental rights, is not only the use of objective data indicators to demonstrate their own requirements and rationality, but also can fully use the pure subjective feeling experience to demonstrate their own requirements and rationality, making environmental rights a kind of livable subjective feeling containing citizens. In the sixth chapter, the main contents are as follows: the modern society is the rule of law society or the society governed by the rule of law, the ecological civilization and the environmental right are all things in the rule of law. There are two modes of environmental law, environmental rights and ecological law and ecological rights in the environment law under the rule of law: Environmental Law The ecological civilization and environmental protection should be dealt with in the way of "scattered and total", and the right to environmental protection, in turn, also speaks of the more specific rights of human beings in water, healthy breathing, and anti noise in the way of "scattered and total", and the ecological law should deal with ecological civilization and environmental protection by "integration and summary". State rights also correspond to the entirety rights of human being in the ecological environment accordingly. China's environmental protection law leaped from the 1989 version to the 2014 version, reflecting the legislative idea of "for the ecological environment", that is, "for the human self". While speaking of the environmental right, it is actually a statement of the environmental right as the human law. But when human beings speak about the environmental rights of the human law, they should also talk about the natural law of the ecological environment. Although human beings are in the ecological system and have a need for environmental rights, they are in fact advocating environmental rights as the human law. However, when human beings claim to be the environmental rights of the human law, the natural law of the ecological environment should be advocated at the same time. The ecological environment law is not an independent legal department in China. In view of the diffusion of the legal protection of environmental rights in the standard system, it is more conducive to the independent legal department to become an independent legal department, which is more conducive to the various legal departments. The mutual dialogue is also beneficial to the coherence of the legal system including all legal departments.

【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：D922.68
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本文编号：1831164