Erenlai - 按日期過濾項目: 週四, 22 二月 2007
週四, 22 二月 2007 23:26

豬年 積聚 永續

不管是哪一種動物,幼小的動物總是惹人疼愛。我們看到小老虎驚呼的憐愛聲,就像我們看到小兔子一樣驚喜。小豬博得的鍾愛聲,想必就像小龍一樣響亮(若有人見過小龍的話,應該會贊同我的話。)等到動物越長越大,就不見得個個可愛。老虎雄強生威,馬兒步伐優雅,兔子想到籠外跳躍。「豬」這種動物恐怕是胖得最多的了。小時候,我在法國對豬的印象就像許多國家的小孩一樣,很怕被冠以「豬」字,因為豬並不是用來稱贊人的,例如「吃相不要像豬一樣」、「個性像豬一樣懶惰」、「像豬一樣髒」、「胖得像豬」……感覺上「豬」的文化意涵不高,總是被拿來開玩笑。
然而,凡是視豬肉為美食的民族都懂得欣賞豬的美德,因為豬很實在,牠一點都不浪費,而且為我們回收廚房剩下的食物。雖然人類對豬百般貶抑,豬還是很慷慨地提供我們好吃的肉。豬不但是「節約」的同義詞,而且「豬」象徵著可以取得利益的資本。小時候我們不是都把錢存在小豬撲滿嗎?豬不被許多人喜愛,但是牠很有用,具有生產力;豬是貧窮人的救生隊,牠讓人類懂得珍惜、運用有限的資源。
豬年的來到讓我們正視人類未來發展需要的美德。為了確保未來的發展,台灣正在調適、尋找新的經濟與社會發展模式,然而台灣卻也遇到了空前的金融風暴,社會事件更是層出不窮。「豬」的特質也許可以給予我們許多靈感,讓我們構思台灣永續發展需要努力的方向:豬的生產力大於消費力,牠不是敗家子,剩下的食物牠都吃,牠告訴我們「積聚」的重要。台灣不敢再自稱「虎」,「龍」的經濟模式也不再適用。不過,我們改不了過去的消費習慣,適應不了平淡的生活,能源沒有做好回收與再利用,經濟成長開倒車……未來我們需要的發展模式,不但必須注意到資源的有限性,而且仍能顧及後代子孫的需要。三隻小豬蓋房子、尋求安全庇護的踏實作為看起來可比自傲放肆、摧毀一切的壞野狼來得有智慧。大野狼掠奪式的狂舉並不是永續發展的正面模式,三隻小豬懂得謙卑與團結,反而具有「永續」的意涵……
台灣應該貫注全力朝向永續發展而努力。未來六十年或是七十年,台灣應該立志當經濟翻飛的成功典範;未來八十年或是九十年,台灣應該立志當華人世界與東亞的民主典範;對於全球暖化的警訊、世界能源告枯竭的前景,台灣應當有所作為,立志當亞洲發展的永續典範。三隻小豬面對危險的時候團結在一起對抗大野狼,這個故事提醒我們「沒有團結,就沒有永續發展」。豬年讓我們省思積聚的美德,並藉這個機會展望往後重要的永續走向。

【聯合報民意論壇,2007年2月26日】

附加的多媒體:
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週四, 22 二月 2007 21:26

China's Forests

- China is home to 4.5% of the world’s forests. With only 18% of forested land, compared to the world average of 34%, China is poor in forest resources. Virgin forests account for 1% of its total territory. Its wood stock per inhabitant is around one sixth of world average. The proportion of young and middle-aged forests is of 70 per cent of all secondary growth forests, and the growth stock per forest unit is low.

- In the last 50 years China has undergone three major deforestations:
> 1958-1961: The Great Leap Forward
Entire forests were depleted to fuel backyard furnaces for smelting steel.
> 1966-1971: The Cultural Revolution
Hectares of forested sloping lands were converted into arable land, meant for corn and wheat cultivation.
> Early 80s: Beginning of the Economic Reforms
Allowed increased responsibility and fearing the policy might change again, farmers fell down all the trees on their contracted land.
20% to 40% of the forest cover was lost during these three episodes.

- 0lder forests are still disappearing (740,000 hectares of forest have disappeared in 2004) and the quality of newly planted surfaces is far inferior to that of older forests. In China the wooded area per inhabitant is four times inferior to world average. Since the quality of Chinese forests is very weak, the ratio of wood quantity per inhabitant is even weaker: only one sixth of world average. National regulations are still often disregarded, and the rise of paper consumption makes things worse.

- Forests affected by illness accounted for less than one million hectares in 1950. They account for around 10 millions hectares nowadays.

- Biodiversity loss: China has 15%-20% of the world’s endangered species, higher than the world average of 10-15%.

- Simple conifer forests comprise two thirds of China’s planted forests, with four great conifer accounting for 80 per cent of the total.

- In 1998 the government imposed a logging ban on 17% of forested areas in the upper reaches of major rivers. At the same time, massive reforestation effort and biodiversity conservation projects were implemented. As a result from 1982 to 2005 China has recorded a net gain of 20% in forest cover.

- As the world’s largest importer of wood and covering half of its domestic demand,
China is driven deforestation to South East Asia & West Africa. China is nowadays the first world importer of wood and imports from countries that manage very badly their own wood resources (Burma, Cambodia, Congo, Eastern Russia.) In other words, China is exporting its wood problem.

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Are Chinese experts paying attention to the potential contribution of religious organizations to social policy? What are the views of the intellectuals who pay attention to that issue? This short research note briefly examines Chinese intellectuals’ thinking on these issues. It focuses on the Buddhist religious tradition of its long presence in China, its tradition as a provider of social assistance, and its generally positive reception by both officials and intellectuals.

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Download Laliberté’s article in pdf

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The charitable activities of the Tzu Chi Buddhist Compassion Relief Foundation in the Republic of China (ROC) draw our attention to a phenomenon seldom explored by political scientists: the reliance on religious organizations to supplement the shortcoming of modern states in the provision of social welfare.

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Read the article (pdf)

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English and Japanese versions of a paper on the reception of the figure of Jesus-Christ in the modern Chinese religious context.
Plus the Japanese version of a paper on Christianity in the Taiwanese religious landscape.

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Download the pdf file in English

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Here are English and French papers by Benoit Vermander on the practice of Chinese painting as spiritual encounter.

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Chinese painting and spiritual encounter (pdf in English)

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週四, 22 二月 2007 16:19

The Hagiography of St Francis Xavier

From Mission History to Hermeneutic Strategies...

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週四, 22 二月 2007 16:17

李金远的天路历程

纪念一代伟人利玛窦到北京四百周年

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下载 pdf

附加的多媒体:
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週四, 22 二月 2007 16:16

李金遠的天路歷程

紀念一代偉人利瑪竇到北京四百周年

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下載pdf


週四, 22 二月 2007 16:08

Framing a New Value System in Taiwan

Excerpts of a Conference given in January 2000 at Taiwan’s National Library for the readers of United Daily News

The questions I want to discuss with you today are the following ones:
- What do we mean when we speak about “value” and “value system”?
- In which ways is a discussion on “values” relevant for understanding the cultural, social and political future of a society?
- What is especially striking about the dominant values and attitudes in today’s Taiwan?
- Are there certain values that are lacking and that we should try to promote for bettering Taiwan’s future prospects?

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