Interspecies relationships are of critical relevance in the field of biocultural conservation and restoration, particularly as stated by Ricardo Rozzi’s biocultural ethic concept of other-than-human species as humans’ co-inhabitants. Traditional Chinese culture can offer meaningful support to the concept of co-inhabitants, which will also serve as a basis for communicating biocultural ethics to Chinese society. In this chapter, the feasible routes and connotations of communicating biocultural ethics to Chinese citizens are addressed, with a focus on ways of understanding interspecies relationships through Taoism, Confucianism, and Buddhism. First, in terms of Taoism, the concept of “All under the sky there is one breath of life” (通天下一氣爾) in Zhuangzi. This key expression invites readers to appreciate interspecies relationships. In this way, the aesthetically appealing text of Zhuangzi is an expression of art that conveys biocultural ethical messages. Through the observation and contemplation of all living things, human beings not only realize the intriguing nature of the universe in which we are inevitably placed, but also use it to feel full and comfortable with all mysterious interfaces and transformation. The core concept in Taoism is Naturalness, which does not mean a metaphysical existence; in contrast, it emphasizes the emergence of each particular creature. Second, for Confucian doctrine, the metaphysics of morality is central. In the depth of Confucian thought, the aspiration to “inculcate” (教化) is constantly present, and the transcendental sense of the subject, of benevolence ultimately needs to be merged in the chorus of “the oneness of all creatures” (萬物一體). A universe without morality and other-than-human beings in it would be unacceptable for the gods. In a universe that encompass all creatures, the central virtues are fertility, nurture, and completion (化育流行). At the same time, the work of humankind is also highly valued in Confucianism. These concepts are conveyed through the arts of mentoring virtuous citizens. Third, Chinese Buddhism is the outgrowth of Indian Buddhism’s “Chineseization,” which has added the richness of diverse traditional Chinese cultures. By viewing all living beings from the perspective of Buddha-dhātu and the Dharma, one would recognize the uplifting and redeemable properties of all living beings, as recognized by the major Chinese Buddhist schools. These ethical concepts are taught through the arts of metaphorical communication in Chinese Zen. Its philosophical depth is mainly concerned with the annihilation of egoism. In sum, traditional Chinese culture has laid the foundation for communicating interspecies kinship through Taosim’s “transformation of things” (物化), Confucianism’s view on “fertility, nurture, and completion,” and Chinese Buddhism’s view on the “redeemable properties” of all living beings. These three concepts converge with the notion of co-inhabitant proposed by Rozzi’s biocultural ethic.

Interspecies Co-inhabitation: A Dialogue Between Chinese Philosophical Traditions and Biocultural Ethics

章节
发表日期：

2026年

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Yubo Song

摘要

Interspecies relationships are of critical relevance in the field of biocultural conservation and restoration, particularly as stated by Ricardo Rozzi’s biocultural ethic concept of other-than-human species as humans’ co-inhabitants. Traditional Chinese culture can offer meaningful support to the concept of co-inhabitants, which will also serve as a basis for communicating biocultural ethics to Chinese society. In this chapter, the feasible routes and connotations of communicating biocultural ethics to Chinese citizens are addressed, with a focus on ways of understanding interspecies relationships through Taoism, Confucianism, and Buddhism. First, in terms of Taoism, the concept of “All under the sky there is one breath of life” (通天下一氣爾) in Zhuangzi. This key expression invites readers to appreciate interspecies relationships. In this way, the aesthetically appealing text of Zhuangzi is an expression of art that conveys biocultural ethical messages. Through the observation and contemplation of all living things, human beings not only realize the intriguing nature of the universe in which we are inevitably placed, but also use it to feel full and comfortable with all mysterious interfaces and transformation. The core concept in Taoism is Naturalness, which does not mean a metaphysical existence; in contrast, it emphasizes the emergence of each particular creature. Second, for Confucian doctrine, the metaphysics of morality is central. In the depth of Confucian thought, the aspiration to “inculcate” (教化) is constantly present, and the transcendental sense of the subject, of benevolence ultimately needs to be merged in the chorus of “the oneness of all creatures” (萬物一體). A universe without morality and other-than-human beings in it would be unacceptable for the gods. In a universe that encompass all creatures, the central virtues are fertility, nurture, and completion (化育流行). At the same time, the work of humankind is also highly valued in Confucianism. These concepts are conveyed through the arts of mentoring virtuous citizens. Third, Chinese Buddhism is the outgrowth of Indian Buddhism’s “Chineseization,” which has added the richness of diverse traditional Chinese cultures. By viewing all living beings from the perspective of Buddha-dhātu and the Dharma, one would recognize the uplifting and redeemable properties of all living beings, as recognized by the major Chinese Buddhist schools. These ethical concepts are taught through the arts of metaphorical communication in Chinese Zen. Its philosophical depth is mainly concerned with the annihilation of egoism. In sum, traditional Chinese culture has laid the foundation for communicating interspecies kinship through Taosim’s “transformation of things” (物化), Confucianism’s view on “fertility, nurture, and completion,” and Chinese Buddhism’s view on the “redeemable properties” of all living beings. These three concepts converge with the notion of co-inhabitant proposed by Rozzi’s biocultural ethic.