海德格與西谷啟治論自然與技術

Heidegger and Nishitani on Nature and Technology

我們目前所處的環境困局──廣泛的污染、逐漸喪失生物多樣性、全球暖化──與人類過度使用各種現代技術，而對自然環境造成破壞有關。我們仰賴自然環境而得以生存，因此這些破壞也開始危及人類的福祉，然而我們似乎無力阻止或遏制這些破壞。由於環境問題的範圍目前已涉及全球，來自歐洲和東亞的雙方觀點或有助於闡釋某些背景原因和因素，尤其是海德格（1889-1976）和西谷啟治（1900-1990），他們對技術的反思仍舊適用於我們目前的處境。道家哲人莊子（對海德格和西谷啟治皆產生影響）建議我們應對技術心存疑慮，因其對使用者心智的不良影響甚於其對自然環境造成破壞的潛在可能，此說為相關討論提供了適切的理論背景。海德格討論技術，因為他相信：我們被它「拴住」，而且我們可以經由採納新的思維方式解除這個束縛。我們在使用技術上缺乏自主權根源於我們誤以為可以控制它，然而事實顯示，我們所發展的技術正在控制著我們。西谷啟治會同意海德格認為我們無法控制技術的觀點，但他更加強調技術剝奪人性的效應及它和虛無主義的關連。雖然現代科學的發現經由技術的應用賦與我們大幅掌控世界的能力，這些發現卻也令此中人的意義消耗殆盡，從而使我們的支配變得有些空洞。西谷啟治的討論指出我們為了避免面臨存在與生俱來的無常和我們本身脆弱的有限，而採用現代技術的成果所達的程度。海德格和西谷啟治二人都承認技術在我們的生命中所扮演的必要角色，但是他們也力促我們應在對那些我們所選擇發展和使用的技術種類所進行的評估上，投注遠大於目前的關切。

The environmental predicament in which we currently find ourselves— widespread pollution, increasing loss of biodiversity, global warming—involves harm to the natural world through the human over-use of various modern technologies. Since we depend on the natural world for our survival, this harm is beginning to jeopardize human well-being too, and yet we seem to be powerless to stop or restrain it. Since environmental problems are now global in scope, a bilateral perspective from Europe and East Asia may help to illuminate some of the reasons and factors behind them. In particular the reflections on technology of Martin Heidegger (1889-1976) and Nishitani Keiji 西谷啟治 (1900-1990) continue to be relevant to our current situation. The Daoist philosopher Zhuangzi (an influence on both Heidegger and Nishitani) provides an appropriate backdrop for the discussion by recommending that we be sceptical about technology less because of its potential for destroying the natural environment than for the detrimental effects it has on the user's heart and mind. Heidegger discusses technology because he believes that we are 'chained to' it, and that we can be freed from this bondage by adopting new ways of thinking. Our lack of freedom with respect to technology stems from our misunderstanding of it as something we have control over, whereas the reality is that our technologies are controlling us. Nishitani would agree with Heidegger that we aren't in control of technology, but he places more emphasis on its dehumanizing effects and its connections with nihilism. Although the technological applications of modern scientific discoveries afford us considerable control over the world, these discoveries also drain it of any human meaning, thereby rendering our mastery somewhat hollow. Nishitani's discussions point up the extent to which we employ the fruits of modern technology to avoid confronting the radical impermanence of existence and our own frail finitude. Both Heidegger and Nishitani acknowledge the necessary role that technology plays in our lives, but they also urge to take far greater care in appraising the kinds of technologies we choose to develop and employ.