資料1
THE PHILOSOPHY OF OCEAN GOVERNANCE
Webster's Dictionary defines "governance" as "the art, manner, function, or power of government." The Club of Rome has given a somewhat different meaning to this term. In its literature a distinction is made between "government" and "governance" -- a distinction that is difficult to reflect in languages other than English. "Government" is the governance of the State. "Governance" comprises far more. It includes the ways families are organized, or businesses or schools or churches are run. It includes custom, tradition, culture. It is rooted in philosophy and, in the last analysis, depends on the vision we have of the nature of human beings, which determines the relationships they will have with one another and with the rest of nature
In this address I will try to identify the main concepts of the "philosophy of ocean governance," drawing on the Law of the Sea Convention, the Brundland Report and the documents emanating from the Rio Summit of 1992.
These concepts have institutional implications, among others; and I will then try to describe the system of "governance" that would accord with these concepts. Bits and pieces of this system are already emerging in all parts of the world, at the local, national, regional, and global level. What is needed now is an "architecture," or "vision" to make the system consistent among all its parts and with the rest of nature.
It is curious how, quite consistently, the way we see nature and treat nature, we see, and treat, ourselves, and one another, or the other way round. We project on nature the concepts we hold about our own nature Thus Bertrand Russell, one of the greatest philosophers of this past century, wondered, how come that animals, whether rats learning to run a maze, or chimpanzees challenged to problem solving of some sort -- when studied by a British scientist, these animals learn by trial and error; when studied by a German, they learn through profound cogitation and analysis, inducing the right solution...
If we believe that human beings are basically non-cooperative, competitive, combative, and unequal, we will develop governments and forms of governance that are coercive and authoritarian, businesses that are exploitative, and families which may be brutal. We then are also likely to believe that might is right and that we have the right to exploit not only the weaker among us, but nature as well and that evolution is determined by the survival of the fittest. We will also be convinced that these our believes are the only correct ones, that we are the centre of the universe, and the rest does not count.
