道家生态女性主义视野下的多元民主秩序：本体重构、叙事转化与治理愿景

深层生态思维是戴维·亨顿学术理念中的底色和驱动力,源于其生长环境,形塑于其成长经历,贯穿其翻译、研究和创作。采用译外和译内相结合的分析模式,考察“文本—行为—社会”三者间的互动关系,能明晰《道德经》亨顿译本的当代对话性渊源、生态话语构建机制及译本社会反馈。本文通过分析历史文化环境对亨顿深层生态意识的影响,揭示译本具有当代对话性的原因;通过考察译本正、副文本中的生态隐喻延伸、历史变迁反思、关键术语定义、贴近自然本源的音韵与话语选择等译内现象,透视译者如何通过协调自我、文本与环境的关系,实现传统东方哲学与当代西方生态伦理的跨时空对话。亨顿以深层生态思维翻译《道德经》,让古老智慧在当代语境中焕发出新的生机,促进了东西生态文明的互鉴与共生,为中国典籍的跨文化传播提供了新思路。

随着全球环境问题的加剧以及国家对生态文明建设的深入探索，生态整体主义作为一种强调生态系统整体性和内在价值的哲学思想，逐渐成为学术研究的重要话题。生态整体主义的核心思想是将生态系统的整体利益视为最高价值。国内生态整体论研究的独特性，在于对西方二元论影响下的分离性世界观以及人类中心主义的强烈批判。以中西乡土文学的代表性作家沈从文和哈代为案例，研究发现，在城乡冲突激烈、生态矛盾显化的社会背景下，两位作家的文学作品建构了湘西和威塞克斯的不同形态的整体主义生态，在道家自然观的生态整体论的观照下，两位作家小说中表现出关系性自我和静寂美学特征，二者形成了生态哲学的跨时空对话，可以提供不同时空和语境下生态整体主义层面上的文明交流互鉴。

This paper analyzes and critiques the Daoist ontological construction of Chongxuan Learning as characterized by "sitting in oblivion," and on this basis constructs an "existence (ultimate oblivion)" theory thoroughly liberated from the framework of ontology. The paper first grasps the overall ontological construction of Chongxuan Learning through the feature of "sitting in oblivion" as simultaneously the realm and practice of the noumenon, revealing how the construction of a noumenon-practice theory, with "negation/transcendence" as its practice, manipulates and conceals "existence." It then further combs through the construction of "sitting in oblivion" to clarify the feasibility, from the perspective of "existence" as the primary meaning, of constructing "sitting in oblivion" as a secondary meaning (i.e., ontologicalized). Subsequently, the paper clarifies the root cause of why "sitting in oblivion" constructs such a "negation-of-negation" ontological framework. This clarifies the necessity of ontological construction and the need for self-reverting ontological construction within the existential state (stimulated by things, chasing after things) of the "realm of things" that negates "existence." Simultaneously, it further clarifies that the true manipulation and concealment of "existence" by "sitting in oblivion" lies in the concrete orientation of negating existence inherent in this self-reverting ontology. After thoroughly clarifying the issues, the paper employs the logic of "sitting in oblivion"—a sophisticated construct that achieves reversion to "existence" through necessary ontological construction—to interpret "movement" as chong (interpenetrating void/ferment) and to achieve harmony (he) through chong. This constructs an ontology where chong-he is wondrous qi and wondrous qi is chong-he—an ontology of spontaneous movement and stillness, of wondrous qi being self-so. Building on this, the paper further grasps wondrous qi as self-so as "existence" characterized by reversion. Based on the nature of "existence" as self-reverting, and through an ontological grasp where nature-as-one (xing yi) is nature-as-particularized (xing fen), it constructs a revertive ontology of "the existence of this being is the existence of the absolute other" and "reversion itself is the Dao (the movement of Dao is the movement wherein Dasein, as the self, exists within the absolute other and thereby realizes itself)."

This study explores the philosophical and cultural representation of the feminine principle in Laozi’s Dao De Jing from an interdisciplinary perspective that integrates feminist theory of alterity and ecofeminism. Special attention is paid to the analysis of gendered symbolism—such as the motifs of mother, female, and softness—and their philosophical significance within Daoist thought. The research aims to uncover the hidden mechanisms of symbolic elevation and simultaneous marginalization of the feminine, as well as to examine how such symbolism informs conceptions of subjectivity, nature, and power. The study seeks to interpret feminine imagery not merely as rhetorical devices, but as essential elements of the ontological and ethical model proposed by Laozi. Employing an interdisciplinary methodology, the work combines textual analysis of the Dao De Jing with tools from feminist philosophy, hermeneutics, and comparative cultural studies. The scientific novelty of this research lies in the fact that it presents, for the first time, a comprehensive analysis of the Dao De Jing through the lens of feminist theory of otherness and ecofeminism, focusing on gendered symbolism and the philosophical meaning of the feminine. The study demonstrates that feminine imagery in Daoist thought performs not only metaphorical but also ontological functions, offering an alternative model of power based on fluidity, softness, and the capacity to sustain harmony. At the same time, it reveals an internal contradiction between the symbolic exaltation of the feminine principle and the actual exclusion of women as historical subjects. The conclusion underscores the need for a critical reevaluation of such imagery from an intercultural perspective and highlights its potential for shaping a new ethic of nonviolence, interconnectedness, and equality.

This paper re-examines Daoist philosophy and practice through a feminist lens, arguing that Daoist cosmology articulates a dynamic ontology of gender grounded in cixiongtongti (雌雄同體, “the body of androgyny”). Drawing on classical and religious texts—including the Daodejing, Zhuangzi, Taishang Laojun Zhongjing, Santian Neijie Jing, and later alchemical writings—it demonstrates how Daoism envisions embodiment as a site of coexistence where masculine and feminine forces mutually generate and transform. Rather than privileging “feminine” values or reversing patriarchal hierarchies, Daoist yinyang metaphysics dissolves the binary itself, redefining equality as interdependence within difference. The study situates Daoism in dialogue with feminist and ecofeminist theories, acknowledging shared anti-dualist impulses while highlighting Daoism’s distinct cosmological grounding in the circulation of qi. Through analysis of textual metaphors and inner-alchemical practices such as male pregnancy and female transformation, the paper shows that Daoist cultivation performatively realizes male-female-co-existence (nannü gongsheng 男女共生) as both a philosophical and embodied principle. In doing so, it reveals Daoist thought as a vital resource for reimagining embodiment beyond essentialism—offering a non-hierarchical, pluralistic model of gender that integrates cosmology, corporeality, and spiritual practice.

Born and bred in the Western lands in the context of ecological crisis and feminist movement in the 1970s, ecofeminism views men’s rule over women and human’s rule over nature as two aspects of the same issue, and believes that there is an inherent connection between them. By criticizing the oppressive status of women and nature, and eliminating the dualism rooted in western patriarchy, ecofeminism aims to promote equality and harmony among all things. Taoism, an ancient Eastern philosophy with a history of thousands of years, also places great emphasis on harmony among individuals, nature, society, and the universe. Its principles of “the unity of man and nature”, and balance between “Yin” and “Yang” provide philosophical support for ecofeminism which rejects dualisms and encourages wholeness and harmony. As society and economy develop rapidly, humanity faces a series of crisis, and this paper just intends to combine ecofeminism with Taoism to make an analysis on Louise Glück’s poem collection of A Village Life to explore her ecofeminist consciousness and how she advocates the establishment of a diverse but harmonious world without hierarchical differences in her poems.

This volume critically interrogates non-Western frameworks within environmental humanities, seeking to challenge and deconstruct dominant Western paradigms. Through a range of interdisciplinary contributions, the book explores alternative epistemologies, including Indigenous, postcolonial, and regional perspectives from Eastern Europe, Latin America, and the Global South. It addresses the intricate relations between humans and the environment, emphasizing localized knowledge systems and ecological philosophies. By engaging with diverse cultural, historical, and geographical contexts, the work aims to decolonize environmental discourse and advance more inclusive, pluralistic theoretical approaches to global ecological challenges.

Facing growing contemporary crises, many scholars turn to ancient eastern religions and goddess civilizations as a means of culture root-seeking. As one of the origins of Chinese civilization, Taoist female worship (道教女性崇拜) shows profound eastern wisdom and feminine philosophy on human–nature, human–human, and human–self relationships. From feminist perspectives, this paper traces the origin and development of Taoist female worship and elaborates its classical principles—Qiwu (齊物) theory, Zhuyin (主陰), and Xujing (虛靜). On this basis, this paper discusses the contemporary practices of Taoist female worship’s classical principles—thingness re-enchantment (物性復魅), harmony world (和諧世界), and self-cultivation (修身養性)—and illuminates their realistic significance: rethinking ethical relationships, establishing efficient ethics, and helping people to resolve crises.

ABSTRACT Feminists argue that the genre of Chinese martial arts film maintains a Confucian discourse that limits women’s rights, because the typical cinematic image of female warriors is under patriarchal control, which fails to represent feminist emancipation. This article explores a Chinese female warrior within a Daoist cultural discourse, Nie Yinniang, who first appeared in Tang Chuanqi in Tang China (618–907) and was adapted into the film of The Assassin (2015), directed by Hou Hsiao-hisien. By applying ecofeminism and Daoism as the theoretical approach, this article argues that The Assassin (2015) represents both Daoist and ecofeminist understanding of nature as One. The cinematic style of The Assassin (2015) incorporates the Daoist philosophy and thus constructs a unique female warrior in the genre of Chinese martial arts films that moves beyond the Confucian discourse. Importantly, this article argues that the character of Nie Yinniang in The Assassin (2015) represents a strong feminist value of non-violence that is both Daoist and ecofeminist.

… ecofeminism is roughly divided into three phases: androcentrism, feminism, and ecofeminism… such as Confucianism, Buddhism, and Taoism, especially Zen Buddhism, are the essential …

… Ursula Le Guin’s science fiction is well-known for its concern with environment and feminist … Altogether, the basic components in this chapter, namely, Daoist yin-principle, ecological …

This paper, through the lens of Daoist thought, argues for a cyclical-dynamic model of yin and yang as the metaphysical foundation for ensuring gender harmony. It critiques a stereotypical interpretation of gender harmony that sacrifices one party to achieve balance, often resulting in the subordination of women. Drawing on two significant historical yin–yang models—cyclical-dynamic versus fixed-hierarchical—the paper advocates that the former can contribute to harmony without hierarchy, avoiding the sacrifice of one side. Both philosophical Daoism and religious Daoism are in line with such a cyclical model of harmony, in which both forces are in constant flux without any hierarchy, rather than a static, fixed arrangement. The conclusion reaffirms that the paper does not propose a new yin–yang model nor claim to offer a universal solution. Instead, it suggests that this dynamic model provides a more flexible theoretical framework for understanding gender harmony, serving as a conceptual alternative to achieve gender equality in the contemporary time.

The UN Decade on Ecosystem Restoration (2021–2030) frames restoration as a momentous nature-based solution for achieving many of the ecological, economic, and social objectives outlined in the Sustainable Development Goals. Yet, a critical void lies at the heart of this agenda: the lack of attention to social and political dimensions of nature and restoration initiatives. At this critical juncture, urgent attention is needed to the power and politics that shape the values, meanings, and science driving restoration; and to the uneven experiences of these processes as national restoration pledges touch down in diverse and unequal contexts. In this introduction to the special issue on “Restoration for Whom, by Whom?”, we critically examine the social inclusivity of restoration agendas, policies, and practices as these unfold across ecological and geographic scales. We argue that feminist political ecology (FPE), with its focus on gendered power relations, scale integration, and historical awareness, and its critique of the commodification of nature, offers a valuable lens through which to examine the socio-political and economic dynamics of restoration. Taking an FPE perspective, we elucidate how the ten papers comprising the special issue challenge mainstream narratives of environmental sustainability and suggest more grounded and nuanced ways forward for inclusive restoration initiatives. In conclusion, we highlight the urgency of addressing the systemic fault lines that create exclusions in restoration policies and practice; and the need to legitimize the plural voices, values, situated knowledges, and paths to sustainably transform degraded landscapes.

PurposeAs a solution to these crises, bringing back the feminine sensitivity can become a welcome change. The Bishnoi community, in particular, propagated Eco-feminism for the cause of the environment. Therefore, this paper aims to study the community in detail along with suggesting a Bishnoi Environment Protection Model as an Indian indigenous solution to the global environmental problems.Design/methodology/approachThe method of obtaining information was a detailed questionnaire-based interview along with multiple focus group discussions. The interviews were conducted with the women who belong to the Bishnoi community and who are actively taking forward the ethos of their community. Interviews were conducted across a span of different villages to cover a different portion of the Bishnoi population. Adding to this, multiple focus group discussions took place in the temple, wild-life protection center, Self-help group women's households, community meetings.FindingsReligion and science are complementary and supplementary to each other in the true sense. It would be good to recall what the greatest scientist had said “Science without religion is blind and religion without science is lame”.Research limitations/implicationsThe research limitation of this paper is that it is a field study-based research wherein the research findings are the outcomes of personal interviews with the village community people. The limitation, therefore, lies in the simplicity of the research arguments put forward in this paper. The implication of this research would be to challenge the dominant research paradigms in the field of Eco-feminism and Climate Change and bring grass root narratives to the forefront.Practical implicationsThe practical implication of this research paper is that in Environment related policy solutions, rural women should be appointed as consultants of advisors in the high profile decision-making policy groups. It would make the process very democratic and rooted in ground-level solutions. If the Bishnoi community women of India are given their due regard they would eventually play significant roles in the decision-making groups at the national and international levels.Social implicationsOther than having a policy implication, this research paper has a social implication too. The community narratives which have been hidden for so long in the remote villages of India will come to the forefront and help as a guiding force.Originality/valueThis paper recommends that India should propagate its culturally-rooted principles such as the one in Jambhoji's commandments. India should strongly put these normative values in the international organizations and contribute to a new epistemology of knowledge in the counter effect of existing ones. This would make a paradigm shift at the level of the knowledge-power in which the developed nations manipulate the rest of the world. The new terminologies, concepts, agendas, goals should be formulated by deriving the knowledge from age-old communities in India. The people of these communities have even given their lives for the protection of the environment.

… Ecofeminism is a philosophical, social, and political movement that emphasizes the … of environmentalism and feminism. Emerging in the 1970s and 1980s, ecofeminism drew on the …

The role of philosophy in shaping environmental philosophy concepts for development grounded in ecological justice is an increasingly significant area of scholarly inquiry. This study employs a qualitative methodology, utilizing literature review and library research to analyze the foundational principles of philosophy and their contributions to environmental thought. The research explores how philosophical frameworks—such as ethics, metaphysics, and epistemology—inform the conceptualization of ecological justice, a principle advocating for the equitable treatment of all forms of life and ecosystems. By synthesizing diverse philosophical perspectives, the study identifies key elements that underpin sustainable development initiatives rooted in environmental justice. These include the moral obligation to respect biodiversity, the intrinsic value of nature, and the interconnectedness of human and ecological systems. The findings emphasize that philosophy provides a critical lens for rethinking human-nature relationships, encouraging policymakers and stakeholders to adopt an ecological justice paradigm that promotes sustainability and equity. This paradigm shifts the focus from anthropocentric approaches to a more holistic, inclusive vision of development. The study concludes that integrating philosophical insights into environmental discourse can lead to more robust frameworks for addressing global ecological challenges. These insights offer actionable pathways for fostering a harmonious coexistence between humanity and the environment, making philosophy an essential foundation for advancing sustainable development practices.

ABSTRACT This article seeks to “contaminate” an ethics of care with three different but interrelated theoretical interventions: the expansion of the care ethic beyond interpersonal relations, ecofeminism, and feminist political theory. This makes care theoretically resilient: durable enough to have grounded meaning but flexible enough for situational application. This also makes care a primary concept capable of subsuming some aspects of the traditional ethical theories of deontology, consequentialism, and virtue ethics. This holds vast implications for journalists as they seek new ways to delineate and articulate their service to democracy in an ever-changing mediascape. Furthermore, this ethic of care engenders media literacy and enables an active public to critically question media content and influence. This theoretical explication is thus not an abstract exercise but intentionally focused to aid the difficult work of worldmaking.

ABSTRACT Over the last decades, ecofeminist thought has moved into a ‘fourth stage critical ecofeminism’ (Gaard 2017, xvi), based on an understanding that humans are unavoidably part of a multifaceted and interconnected global ecosystem. This paper suggests that ecofeminist theory and practice can now grow further into a fifth stage: an era of expanded intersectionality that moves beyond the dualisms and hegemonies of neo-liberal patriarchal and colonial capitalist structures that can limit ecofeminist theorizing and material practice. This fifth stage must be based on an amalgamation of engaged theory, education, and activism, grounded in ancient wisdom and with the understanding that all material-discursive phenomena are interconnected. For this next era of ecofeminism, the terms intraconnectivism and intraconnective education (Siegel 2022) are proposed. Intraconnectivism offers a bridge that connects past theoretical frameworks with ecofeminist presents. It can build a helpful theoretical pathway through and amongst the non-dualistic educational pedagogies that are needed at this time, as well as expand understanding of the role that gender and other identities can play in education.

This paper delves into the convergence of Laozi’s Daoist mysticism with the principles of ecofeminism, highlighting the potential for ancient wisdom to inform contemporary issues of gender and environmental justice. Through an examination of the Dao De Jing, we uncover insights into a holistic approach to social justice that integrates ecological sustainability and gender equality. Laozi’s teachings, characterized by the principles of Dao, Wu-wei, and Ziran, offer a foundational framework for understanding the interconnectedness of all beings and the importance of living in harmony with the natural world. By analyzing relevant passages and concepts from the Dao De Jing, this paper demonstrates how Daoist philosophy aligns with and enriches ecofeminist values, advocating for a society that honors the balance between humanity and nature and recognizes the integral role of women in achieving environmental and social harmony. This paper presents case studies that illustrate the practical application of Daoist principles in ecological feminist practices, shedding light on the successes and challenges of integrating ancient philosophical insights into modern activism. The fusion of Daoist mysticism and ecofeminism provides a compelling vision for addressing the intertwined challenges of gender inequality and environmental degradation, suggesting pathways toward a more just, sustainable, and harmonious world. In doing so, it calls for a reimagined approach to social justice that is deeply informed by an understanding of ecological sustainability and gender equality as mutually reinforcing goals.

Echoing other articles in this special issue, this article re-evaluates a collection of feminist works that fell out of fashion as a consequence of academic feminism embracing poststructuralist and postmodernist trends. In line with fellow contributors, the article critically reflects upon the unsympathetic reading of feminisms considered to be essentialising and universalistic, in order to re-evaluate, in my case, ecofeminism. As an introduction, I reflect on my own perhaps unfair rejection of ecofeminism as a doctoral researcher and early career academic who, in critiquing 1990s international environmental governance, sought to problematise the essentialist premise on which it appeared to be based. The article thereafter challenges this well-rehearsed critique by carefully revisiting a sample of ecofeminist work produced between the late 1970s and the early 1990s. In an effort to avoid wholesale abandonment of the wealth of feminist theory often labelled as second wave, or the rendering of feminisms of the past as redundant as feminist theory changes over time, this article re-reads the work of ecofeminists, such as Starhawk, Susan Griffin and Vandana Shiva, to demonstrate their contemporary relevance. In so doing, the article argues that a contemporary re-reading of ecofeminism offers insights allowing for a radical rethinking of contemporary environmental governance.

To propose a reading of Daoism as a form of social activism at fi rst might sound almost paradoxical. This trend of thought is in fact well known for promoting, as a healthy, sustainable way of life for both the individual 1 and the surrounding natural environment, what might actually seem the exact opposite of social activism. The present discussion aims at showing that Daoism can actually be understood and practiced as a form of proactive social engagement, taking as a starting point Eric S. Nelson ’ s recent work Daoism and Environmental Philosophy: Nourishing Life (2021), and in particular chapter 5, “ Early Daoist biopolitics and a new Daoist political ecology ” (pp. 100 – 118). As will be shown, it is a rather unique kind of social activism that differs from both science-based environmentalism and militant public activism. This article further problematizes certain reductionist tendencies that are still very much alive in the contemporary academic debate about and interpretations of early Daoism, and in particular of its political philosophy. This issue is particularly relevant when we proceed to address Daoist ecopolitics, and especially its applicability to the environmental crisis. From this perspective, Nelson convincingly persuades the reader of the potential and the contemporary relevance of certain pragmatic aspects, and in particular practices or “ virtuous attitudes, ” theorized by early Daoist ecopolit-ical discourse in tackling environmental issues of global concern. Nelson

Manhua Li, Yumi Suzuki, and Lisa Indraccola have offered evocative insights, questions, and alternatives in their contributions concerning the arguments of Daoism and Environmental Philosophy: Nourishing Life (Nelson 2021). The present brief response and sketch of the book will not address every point in their essays, but I will strive to reply, directly and indirectly, to their primary concerns. First, it should be noted that I take a pluralistic conception of ‘Daoisms’ as my point of departure. This is necessary since Daoist studies have been hampered by overly ahistorical and one-sided definitions that prioritize one philosophical or religious moment (such as skepticism or mysticism) in historically complex and varied transmissions that encompass a multiplicity of texts and perspectives. Due to the fact of the plurality of incompatible kinds of Daoism in Chinese antiquity and in subsequent history, my text considers a range of early Daoist and Daoist-related perspectives in the context of their potential consequences for environmental philosophy, ethics, and politics. Consequently, my approach is primarily philosophical without limiting any text to being exclusively philosophical, religious, or rigidly committed to one perspective, which would be untrue to the sources themselves. Second, examining distinctive tendencies (modifying Graham 1989 and Liu 1994) in the Daodejing 道德經, the Zhuangzi 莊子, and related texts enables us to articulate distinctive and conflicting ecological, ethical, and political paradigms. In place of constructing a mythologizing ideological construction of ‘Chinese culture’ and Daoism as intrinsically ‘Green’, a familiar essentializing tendency that has provoked skepticism regarding the very possibility of Daoist environmental philosophy, my book provides a different ‘critical Daoist’ strategy. This alternative entails that Daoist exemplars can be deployed as therapeutic models in the present, while at

… humans, Daoism is … Daoist ethics as an essentially passive and indifferent moral theory is unfounded and brilliantly points out that the accompanying portrayal of Daoism as naturalism is …

… Based on the Daoist water-like theory in relation to leadership and gender, the current study aims to compare two leadership styles (Daoist water-like and Agentic) and their relation to …