São apresentadas aqui algumas ideias fundamentais sobre a “Natureza” no pensamento da China e do Japão. A atitude tradicional tanto na especulação mais racional quanto na reflexão mais existencial dessas regiões naturais e históricas caracteriza-se usualmente por um respeito profundo e pela impressão de uma relação de filiação ou unidade, e não de superioridade ou contrariedade, em relação à Natureza - que jamais é representada como algo estranho ou completamente externo ao homem -, chegando-se à percepção de que “o Céu/a Natureza e a humanidade estão unidos através do Dao/Tao (Dō) [Caminho]” (天人一道Tianren yidao/T’ien-jen i-tao [chinês]; Tenjin ichidō [japonês]) ou à ideia da existência de uma “unidade entre o Céu/Natureza (Cosmos) e a humanidade” (天人合一Tianren heyi/T’ien-jen ho-i [chinês]; Tenjin gōitsu [japonês]). Essa atitude assemelha-se ao entendimento de mundo dos “poetas-xamãs” e dos vates de todos os tempos, e também guarda afinidades com a physiología (espécie de “filosofia da natureza”) mais antiga dos pensadores pré-socráticos. Idealizadas como possam ser, essas concepções diferem radicalmente daquelas que propõem uma visão da natureza como objetivável (passível de ser tomada como objeto), objetável, “selvagem”, descontrolada, e daí sujeita a distanciamento, confronto, “domesticação” e dominação.
Here are presented some fundamental ideas about “Nature” in the thought from China and Japan. The traditional attitude, in both the most rational speculation and the most existential reflection in these natural and historical regions, is usually characterized by a deep respect and by the impression of a relationship of filiation or unity, and not of superiority or contrariety, in relation to Nature -which is never represented as foreign or completely external to man -, reaching the perception that “Heaven/Nature and humanity are united through the Dao/Tao(Dō) [Path]” (天人一道Tianren yidao/T’ien-jen i-tao[Chinese]; Tenjin ichidō[Japanese]), or the idea of the existence of an “unity between Heaven/Nature (Cosmos) and humanity” (天人合一Tianren heyi/T’ien-jen ho-i[Chinese]; Tenjin gōitsu[Japanese]). This attitude resembles the understanding of the world by “shaman poets” and vatesof all times, and also has affinities with the physiología(a kind of “philosophy of nature”) of the pre-Socratic thinkers. Idealized as they may be, these conceptions radically differ from those that present a view of nature as objectfiable (that can be taken as an object), objectionable, “wild”, uncontrolled, and hence subject to distancing, confrontation, “domestication”, and domination.Here are presented some fundamental ideas about “Nature” in the thought from China and Japan. The traditional attitude, in both the most rational speculation and the most existential reflection in these natural and historical regions, is usually characterized by a deep respect and by the impression of a relationship of filiation or unity, and not of superiority or contrariety, in relation to Nature -which is never represented as foreign or completely external to man -, reaching the perception that “Heaven/Nature and humanity are united through the Dao/Tao(Dō) [Path]” (天人一道Tianren yidao/T’ien-jen i-tao[Chinese]; Tenjin ichidō[Japanese]), or the idea of the existence of an “unity between Heaven/Nature (Cosmos) and humanity” (天人合一Tianren heyi/T’ien-jen ho-i[Chinese]; Tenjin gōitsu[Japanese]). This attitude resembles the understanding of the world by “shaman poets” and vatesof all times, and also has affinities with the physiología(a kind of “philosophy of nature”) of the pre-Socratic thinkers. Idealized as they may be, these conceptions radically differ from those that present a view of nature as objectfiable (that can be taken as an object), objectionable, “wild”, uncontrolled, and hence subject to distancing, confrontation, “domestication”, and domination.
