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    In June 2014, two leading media in America reported that three-year-old Victoria Wilcher, who suffered facial scarring, was kicked out of a KFC because she was a frightening customer. Later, KFC announced that no evidence had been found to support the story. This phenomenon is largely a product of the increasing pressure in newsrooms that care more about traffic figures.

    Brooke Binkowski, an editor, says that she has seen a shift towards less responsibility in newsrooms. “Clickbait is king, so newsrooms will uncritically print something unreal. Not all newsrooms are like this, but a lot of them are.”

    Asked what the driving factor was, a journalist said, “You've a strict editor and you've to meet your targets. And some young journalists are inexperienced and will not do those checks. So much news reported online happens online. There is no need to get out and knock on someone's door. You just sit at your desk and do it.”

    Another journalist says, “More clicks equal more money. At my former employer in particular, the pressure was due to the limited resources. That made the environment quite horrible to work in.”

    In a Feb. 2015 report for Digital Journalism, Craig Silverman wrote, “Today the bar for what is worth giving attention to seems to be much lower. Within minutes or hours, a badly sourced report can be changed into a story that is repeated by dozens of news websites, resulting in tens of thousands of shares. The rumor becomes true for readers simply by virtue of its ubiquity.

    And, despite the direction that some newsrooms seem to be heading in, a critical eye is becoming more, not less important, according to the New York Times' public editor, Margaret Sullivan. “Reporters and editors have to be more careful than ever before. It's extremely important to question and to prove before publication.” Yet those working in newsrooms talk of doubtful stories being tolerated. In the words of some senior editors, “a click is a click, regardless of the advantage of a story”. And, “if the story does turn out to be false, it's simply a chance for another bite at the cherry.”

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天人合一——传统文化中有机整体的生态世界观

张涛

    在源远流长、博大精深的中华优秀传统文化中,“天人合一”始终是一个核心理念和重要命题。作为中国传统生态世界观的高度概括和集中体现,“天人合一”把人与自然视为一个有机的整体,其根本意蕴就是顺应自然、保护自然、尊重自然,实现人与自然的和谐发展。陈寅恪先生指出:“中国之思想,可以儒、释、道三教代表之。”儒、释、道在比肩而立、相伴而行的过程中,都对“天人合一”情有独钟、多所阐扬、屡有创获,并呈现出各自的特点和优势。

    《周易》不仅被儒家奉为群经之首,被道家、道教尊为“三玄”之冠,亦曾为佛教众多高僧大德所倚重,它还是最早表述“天人合一”思想的著作。《说卦传》指出:“立天之道曰阴与阳,立地之道曰柔与刚,立人之道曰仁与义。兼三才而两之,故《易》六画而成卦。”《文言传》更有精妙的总结:“夫大人者,与天地合其德,与日月合其明,与四时合其序,与鬼神合其吉凶。先天而天弗违,后天而奉天时。”这些都成为“天人合一”思想的重要渊薮,也成为中国传统生态世界观的经典表述。

    儒家核心思想“仁”不仅仅针对人际交往,也包括对大自然、对生态环境的热爱和友善,希望最终能够协助天地化育万物,达到“天人合一”的境界。孔子具有效法天地而感化万物的优秀品质,将人类社会的伦理道德推及自然界。孟子的“仁民爱物”也有按照自然时节进行生产、生活的思想取向。到了宋代,张载明确提出了“天人合一”的命题,中国传统生态世界观由此发展到了一个新的历史阶段。

    被尊为道家和道教始祖的老子提出:“人法地,地法天,天法道,道法自然。”庄子则进而强调:“天地与我并生,而万物与我为一。”道教也继承了这种天人合一、物我合一的思想观念。道教早期经典《太平经》指明凡事皆可一分为三,“天、地、人本同一元气,分为三体”,三者同心相合,即可成就万物。佛教中“众生平等”“依正不二”等主张,也都体现了与“天人合一”异曲同工的生态世界观:人与自然构成了紧密的共生关系,这种关系存在于世间万物之中,所有事物都显现着这种关系,所有事物也都因为这种关系而平等。人类保护了生态,也就是保护了人类自身。

    以上各家尽管在具体表述上有一定差异,但都致力于天人关系的和谐发展,而且都强调人的主体意识和能动作用。《周易》要求顺天而动、适应自然,但又强调“财成天地之道,辅相天地之宜,以左右民”,使大自然造福于人类。《老子》有云:“道大,天大,地大,人亦大。”这也是在凸显人在天人关系中重要的主体作用。在中国思想文化发展史上,儒、释、道之所以能够相互影响、相互渗透、相互借鉴,《周易》固然在其中发挥着重要作用,但被各家一致认同的“天人合一”生态世界观,应该也是出现这种思想文化盛况的重要思想前提和文化基础。我国开展的生态文明建设、美丽中国建设,某种意义上可以看作“天人合一”传统生态世界观在当代的进一步延续和发展。

(选自2016年10月10日《光明日报》,有删节)