The Logic of Emergence, Authentic Meaning, and Practical Path of the Ecological Wealth View of Chinese-Path Modernization

Achieving a win-win situation between economic development and environmental protection is a consistent goal of the Communist Party of China. Through over a hundred years of arduous exploration and practice, socialist modernization that upholds the dialectical unity of “lucid waters and lush mountains” and “gold and silver mountains” has made considerable progress, with remarkable achievements. The relationship between ecology and wealth, along with related issues, has gradually become a focus of academic research, a hot topic of social concern, and a globally watched issue. In 2018, at the National Conference on Ecological and Environmental Protection, General Secretary Xi Jinping innovatively stated that “lucid waters and lush mountains are not only natural wealth and ecological wealth, but also social wealth and economic wealth,” providing a fundamental guideline and action guide for clarifying the relationship between ecology and wealth. The *Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century*, reviewed and approved at the Sixth Plenary Session of the 19th Central Committee of the CPC, clearly points out: “Ecological progress is a fundamental plan concerning the sustainable development of the Chinese nation. Protecting the ecological environment means protecting productive forces, and improving the ecological environment means developing productive forces.” In other words, the relationship between ecology and wealth concerns the important cause of advancing socialist modernization and, even more so, the great cause of realizing the rejuvenation of the Chinese nation. The report to the 20th National Congress of the CPC further emphasized that “enriching the people’s cultural life, achieving common prosperity for all, and promoting harmony between humanity and nature” are essential requirements of Chinese-path modernization. This not only sets new requirements and new norms for coordinating the relationship between ecology and wealth, but also heralds the formal generation of the ecological wealth view of Chinese-path modernization. Based on this, the National Conference on Ecological and Environmental Protection held in July 2023 clarified several major relationships that need to be correctly handled in advancing ecological progress, namely: the relationship between high-quality development and high-level protection, the relationship between focused tackling and coordinated governance, the relationship between natural restoration and artificial restoration, the relationship between external constraints and internal motivation, and the relationship between the “dual carbon” commitments and autonomous actions. This provides important guidance for practicing the ecological wealth view of Chinese-path modernization. Therefore, we believe that the ecological wealth view is a concentrated embodiment of the essential requirements of Chinese-path modernization. It is manifested not only as a value orientation of sustained growth of social wealth, full satisfaction of the people’s needs for a better life, protection and restoration of natural ecosystems, and harmony between humanity and nature, but also fully integrated into the strategic deployment of Chinese-path modernization. It is an organic unity of the inevitable logic of emergence, unique connotation and essence, and systematic direction of practice.

实现经济发展与环境保护双赢，是中国共产党一以贯之的奋斗目标。经过百余年的艰辛探索与实践，坚持“绿水青山”与“金山银山”辩证统一的社会主义现代化建设取得了长足的进步，成就斐然。生态与财富的关系及其相关问题渐成学术界研究的重点、社会关注的热点以及全球瞩目的议题。2018年，习近平总书记在全国生态环境保护大会上创新提出，“绿水青山既是自然财富、生态财富，又是社会财富、经济财富”，为厘清生态与财富关系提供了根本遵循与行动指南。党的十九届六中全会审议通过的《中共中央关于党的百年奋斗重大成就和历史经验的决议》明确指出:“生态文明建设是关乎中华民族永续发展的根本大计，保护生态环境就是保护生产力，改善生态环境就是发展生产力。”换言之，生态与财富的关系，关乎推进社会主义现代化建设的重要事业，更关乎实现中华民族复兴的伟大事业。党的二十大报告进一步强调，“丰富人民精神世界，实现全体人民共同富裕，促进人与自然和谐共生”是中国式现代化的本质要求。这不仅对协调生态与财富的关系提出了新要求与新规范，也昭示着中国式现代化生态财富观的正式生成。基于此，2023年7月召开的全国生态环境保护大会澄明了推进生态文明建设需要正确处理的几个重大关系，即高质量发展与高水平保护的关系、重点攻坚和协同治理的关系、自然恢复和人工修复的关系、外部约束和内生动力的关系、“双碳”承诺和自主行动的关系，这为践行中国式现代化生态财富观提供了重要指导。因此，我们认为，生态财富观是中国式现代化本质要求的集中体现，既表现为社会财富持续增长、人民群众美好生活需要得到充分满足、自然生态系统得到保护与修复、人与自然和谐共生的价值取向，又全面融入中国式现代化的战略部署之中，是必然的生发逻辑、独特的内涵要义与系统的践行路向的有机统一。

I. The Logic of Emergence and Its Inevitability of the Ecological Wealth View of Chinese-Path Modernization

一、中国式现代化生态财富观的出场逻辑及其必然性

Modernization originated in the West and refers to a worldwide historical process driven by industrialization and technological innovation, transforming human society from tradition to modernity. However, this does not mean that the modernization paths of different countries are identical. On the contrary, based on social and historical conditions, leading political forces, ideological attributes, etc., different countries have made different choices regarding the path or model of modernization, contributing to the diversification of forms of human civilization and forms of wealth. In the Western modernization process, which takes capital accumulation and profit maximization as its fundamental pursuit, material wealth holds sway. In contrast, Chinese-path modernization, led by the Communist Party of China and “sharing the common features of modernization in various countries, but more so with Chinese characteristics based on its own national conditions,” manifests the inevitability of the emergence of ecological wealth implications concerning the liberation of nature and the liberation of humanity.

现代化起源于西方，是指以工业化和科技创新为动力，推动人类社会由传统向现代转型的世界性的历史过程。然而，这并不意味着各国的现代化道路都是毫无二致的。相反，根据社会历史条件、政治主导力量、意识形态属性等，不同国家对现代化道路或模式作出了不同选择，促成了人类文明样态、财富形态的多样化。在以资本增殖与利润最大化为根本追求的西方现代化进程中，物质财富大行其道，而由中国共产党领导的、“既有各国现代化的共同特征，更有基于自己国情的中国特色”的中国式现代化则彰显着关涉自然解放、人类解放的生态财富意蕴之出场的必然性。

(I) Historical Logic: The CPC’s Long-Term Protection and Consistent Pursuit of Ecological Wealth

(一)历史逻辑:中国共产党对生态财富的长期保护与一贯追求

The First Opium War forced open China’s door, after which China embarked on a path of passive modernization, imitating Western modern civilization, i.e., copying the Western modernization model to achieve China’s modernization. Although the widespread dissemination of Marxism in China and the independent emergence of the working class on the political stage brought a turning point for China’s modernization, it was only with the birth of the Communist Party of China and its leadership of the Chinese people in achieving victory in the New Democratic Revolution that a fundamental transformation in China’s modernization occurred, namely, embarking on an active, Chinese-style modernization path.

第一次鸦片战争叩开了中国的大门，此后中国走上了对西方现代文明亦步亦趋的被动现代化之路，即照搬西方现代化模式以实现中国现代化。虽然马克思主义在中国的广泛传播、工人阶级以独立姿态登上政治舞台为中国现代化带来了转机，但直至中国共产党诞生并领导中国人民取得新民主主义革命的胜利才为中国现代化带来了根本性的转变，即走上一条主动的、中国式的现代化道路。

On this Chinese-style modernization path, the Communist Party of China has never ceased its attention to and emphasis on the ecological environment and natural resources, consistently adhering to the protection and pursuit of ecological wealth. This determines that the emergence and development of the implications of ecological wealth possess a clear historical logic and strong endogenous driving force. As early as the period of the New Democratic Revolution, the Communist Party of China began to emphasize the importance of afforestation, proposing methods such as forest distribution laws and land cultivation according to local conditions. Although the protection and pursuit of ecological wealth during this period was mainly an agricultural mode conforming to nature, it also contained the simple ecological wealth wisdom that the ecological environment is productive forces and protecting the ecological environment means protecting productive forces. During the period of socialist revolution and construction, the Communist Party of China carried out a series of ecological and environmental protection actions, including increasing production and saving resources, pollution control, and waste recycling and reuse, initiating the protection and pursuit of ecological wealth within the process of industrialization. At this time, Chinese Communists began to deeply recognize that “the air above, the forests on the earth, and the treasures underground are all important factors needed for building socialism,” acting in accordance with the laws of nature. After entering the new period of reform and opening up and socialist modernization, China’s resource and environmental pressures continuously increased, and the contradiction between economic development and environmental protection became increasingly prominent. Under these circumstances, the Communist Party of China led the people in unremitting struggle, firmly implementing the sustainable development strategy and innovatively proposing the Scientific Outlook on Development. It not only clearly pointed out that “environmental protection work is the foundation for achieving sustainable economic and social development” and that protecting the ecological environment means protecting productive forces, but also emphasized paying more attention to protecting the ecological environment while developing the social economy, entering a new stage of protecting and pursuing ecological wealth. In the New Era of socialism with Chinese characteristics, with the establishment of Xi Jinping Thought on Ecological Civilization, the process of the Communist Party of China protecting and pursuing ecological wealth has accelerated unprecedentedly under the guidance of the concept that “lucid waters and lush mountains are invaluable assets.” Important assertions such as “protecting the ecological environment means protecting productive forces, and improving the ecological environment means developing productive forces” and “the environment is people’s livelihood, green mountains are beauty, and blue skies are happiness” have become the fundamental guidelines for the people to follow a modernization path prioritizing ecology and green development. From this, it can be seen that the ecological wealth implications of Chinese-path modernization are on the verge of emerging.

在这条中国式的现代化道路上，中国共产党对生态环境和自然资源的关注与重视从未间断，始终坚持对生态财富的保护与追求，这决定了生态财富意蕴的出场与发展具备清晰的历史逻辑和强大的内生动力。早在新民主主义革命时期，中国共产党就开始强调植树造林的重要性，提出了山林分配法、因地耕种法等。虽然这一时期对生态财富的保护与追求主要是一种顺应自然的农耕方式，但也内蕴着生态环境就是生产力、保护生态环境就是保护生产力的朴素生态财富智慧。在社会主义革命和建设时期，中国共产党开展了一系列生态环境保护行动，包括增产节约、污染治理、废弃物回收利用等，拉开了于工业化进程中保护与追求生态财富的序幕。此时，中国共产党人开始深刻认识到“天上的空气，地上的森林，地下的宝藏，都是建设社会主义所需要的重要因素”，以自然之法行事。进入改革开放和社会主义现代化建设新时期后，我国的资源环境压力不断增加，经济发展与环境保护的矛盾愈发突出。在此境遇之下，中国共产党领导人民不懈奋斗，坚定实施可持续发展战略，创新提出科学发展观，不仅明确指出，“环境保护工作，是实现经济社会可持续发展的基础”，保护生态环境就是保护生产力，还强调在发展社会经济的同时，更加注重保护生态环境，进入了保护与追求生态财富的新阶段。在中国特色社会主义新时代，随着习近平生态文明思想的确立，中国共产党保护与追求生态财富的进程在“绿水青山就是金山银山”理念的指导下前所未有地加快，“保护生态环境就是保护生产力，改善生态环境就是发展生产力”、“环境就是民生，青山就是美丽，蓝天也是幸福”等重要论断成为人民走生态优先、绿色发展的现代化道路的根本指引。由此可知，中国式现代化的生态财富意蕴呼之欲出。

(II) Theoretical Logic: Important Discourses on the Relationship between Ecology and Wealth in the Marxist View of Nature

(二)理论逻辑:马克思主义自然观中关于生态与财富关系的重要论述

As an advanced political party armed with Marxist theory, the Communist Party of China, in the process of leading the people in modernization, cannot be separated from the profound reflections of classical Marxist writers on modernization. Thus, examining the theoretical foundation for the emergence of the ecological wealth implications of Chinese-path modernization cannot be separated from understanding and grasping the Marxist view of nature. Although the Marxist view of humanized nature does not explicitly discuss ecological wealth and related concepts, its systematic exposition of the relationships between humanity and nature, between people, and between people and society contains the scientific interpretation by classical Marxist writers of the relationship between ecology and wealth. This, in the theoretical dimension, greatly promoted the smooth emergence of the ecological wealth view.

作为用马克思主义理论武装起来的先进政党，中国共产党在领导人民进行现代化建设的进程中离不开马克思主义经典作家关于现代化的深邃思考。如此，审视中国式现代化生态财富意蕴出场的理论根基，也就离不开对马克思主义自然观的理解与把握。马克思主义人化自然观虽然未明确论及生态财富及其相关概念，但其中关于人与自然、人与人、人与社会关系的系统论述蕴含着马克思主义经典作家对生态与财富关系的科学阐释，这在理论向度上极大推动了生态财富观的顺利出场。

In *Critique of the Gotha Programme*, Marx, by criticizing the views of the Eisenach faction, scientifically defined the source of wealth, namely that “nature is just as much the source of use values (and it is surely of such that material wealth consists!) as labour, which itself is only the manifestation of a natural force, human labour power,” just as the English classical economist William Petty said in *A Treatise of Taxes and Contributions*, “Labour is the Father and active principle of Wealth, as Lands are the Mother.” On the one hand, starting from the material dimension, objective and pre-existing nature is one of the sources of wealth, playing a foundational role in the production process of wealth; on the other hand, starting from the dynamic dimension, human labour is equally one of the sources of wealth, the general possibility of wealth, occupying an irreplaceable position in the production process of wealth. From the perspective of the Marxist view of nature, only when labour, as the living element of wealth, and nature, as the material element of wealth, come together—when humans sustainably complete the material exchange with nature through labour—can the continuous growth of social wealth be achieved. In the *Communist Manifesto*, Marx and Engels, through a profound critique of the capitalist mode of wealth production, scientifically described the relationship between ecology and wealth. They pointed out that “the bourgeoisie, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all preceding generations together,” affirming the outstanding contribution of the capitalist mode of production to the enhancement of productive forces and the accumulation of wealth, surpassing all previous eras. However, this mode of wealth production, which exploits nature and oppresses workers, soon faced the contradiction between the infinite need for wealth and the finite supply of nature, “like a sorcerer who is no longer able to control the powers of the nether world whom he has called up by his spells,” leading not only to the unsustainable continuous growth of social wealth and the elimination of initial wealth achievements, but also to humanity facing multiple severe crises, that is, nature’s “revenge” on humanity as Engels predicted in *Dialectics of Nature*.

在《哥达纲领批判》中，马克思借由批判爱森纳赫派的观点，科学界定了财富的源泉，即“自然界同劳动一样也是使用价值(而物质财富就是由使用价值构成的!)的源泉，劳动本身不过是一种自然力即人的劳动力的表现”，恰如英国古典经济学家威廉·配第(William Petty)在《赋税论》中所说的，“土地为财富之母，而劳动则为财富之父和能动的要素”。一方面，从物质性维度出发，客观、先在的自然界是财富的源泉之一，在财富生产过程中起着基础性作用;另一方面，从能动性维度出发，人的劳动同样是财富的源泉之一，是财富的一般可能性，在财富生产过程中占据着不可替代的地位。在马克思主义自然观看来，只有作为财富活的要素的劳动与作为财富物质要素的自然界在一起时———人通过劳动可持续地完成与自然界之间的物质变换，方能实现社会财富的持续增长。在《共产党宣言》中，马克思恩格斯通过对资本主义财富生产方式的深刻批判，科学描述了生态与财富之间的关系。他们指出，“资产阶级在它的不到一百年的阶级统治中所创造的生产力，比过去一切世代创造的全部生产力还要多，还要大”，肯定了资本主义生产方式对生产力提升、财富积累作出的超越过去一切世代的卓越贡献。然而，这种通过盘剥自然界、压迫劳动者的财富生产方式很快便面临无限财富需要与有限自然供给之间的矛盾，“像一个魔法师一样不能再支配自己用法术呼唤出来的魔鬼了”，不仅导致社会财富持续增长难以为继、最初的财富成果被消除，还使得人类迎来多重严峻危机，也即恩格斯于《自然辩证法》中预言的自然界对人类的“报复”。

(III) Realistic Logic: Economic and Social Development Encounters Resource and Environmental Bottlenecks

(三)现实逻辑:经济社会发展面临资源环境瓶颈

Compared with the earlier Western modernization, China’s modernization has the distinctive characteristic of combining a late-exogenous type with a late-endogenous type, meaning that China’s modernization process not only needs to complete the development tasks of traditional modernization but also must respond to new changes and challenges in the process of late modernization, namely, that high-quality economic and social development encounters resource and environmental bottlenecks. Since the 18th National Congress of the CPC [2]2 The 18th National Congress of the CPC, held in November 2012, marked the beginning of the New Era under Xi Jinping’s leadership and the formal adoption of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era., China’s ecological and environmental protection has “undergone historic, transformative, and comprehensive changes; our motherland’s skies are bluer, mountains greener, and waters clearer.” This has, to a considerable extent, consolidated the foundation of natural resources for meeting the people’s needs for a better life and promoting the economy and society into the stage of high-quality development. However, China’s resource and environmental bottlenecks still exist, gradually becoming an important constraint on high-quality economic development and the continuous improvement of people’s livelihoods. China is rich in natural resources, with a large total volume, many varieties, and enormous ecological productive forces, but the per capita share of various resources mostly falls below the world average. With the rapid development of the economy and society, various resource and environmental problems have gradually emerged. First, the overexploitation of natural resources has led to increasingly severe resource and environmental bottlenecks. The traditional development model’s excessive plundering of the ecological environment and natural resources has left a huge environmental debt, leading to problems such as soil erosion, sharp decline in biodiversity, worsening air pollution, and reduction of mineral resources. At the same time, ecological colonialism has further aggravated the complexity and severity of China’s overexploitation of natural resources. Western developed countries treat developing countries, including China, as “warehouses” for natural resources and “recycling stations” for pollution and waste, not only purchasing unprocessed or initially processed natural resource products from developing countries at low prices but also transferring heavily polluting backward industries and toxic, hazardous production and household waste to developing countries. Second, social consumption and the pursuit of wealth concentrated in the material sphere have led to a further worsening trend in resource and environmental bottlenecks. Since reform and opening up, China’s economy has developed rapidly, urban and rural residents’ income levels have risen significantly, and the huge domestic demand potential of the market has gradually been released. However, in this process, on the one hand, a model of overconsumption and material consumption has gradually emerged, exacerbating resource and environmental problems at the consumption level; on the other hand, with the continuous growth of material wealth, the people’s long-suppressed material needs have been continuously met, and they have increasingly flocked to the alienated concept of wealth that is “only material wealth,” exacerbating resource and environmental problems at the level of wealth demands. Therefore, we believe that the emergence at this moment of the ecological wealth implications of Chinese-path modernization, which adhere to the principle of mutual alignment between economic development and environmental protection, is extremely realistic and inevitable.

相较于先发的西方现代化，中国的现代化具有后发外生型和后发内生型相结合的鲜明特征，这意味着中国的现代化进程不仅需要完成传统现代化的发展任务，还需要应对后发现代化进程中的新变化与新挑战，即经济社会高质量发展遭遇资源环境瓶颈。党的十八大以来，我国生态环境保护“发生历史性、转折性、全局性变化，我们的祖国天更蓝、山更绿、水更清”。这在相当程度上为满足人民群众的美好生活需要、推动经济社会进入高质量发展阶段夯实了自然资源根底。然而，我国的资源环境瓶颈依然存在，渐成经济高质量发展与社会民生持续改善的重要制约因素。我国自然资源丰富，总量大、种类多、蕴藏着巨大的生态生产力，但各类资源的人均占有量多不及世界平均水平，随着经济社会的快速发展，多种资源环境问题逐渐显露出来。第一，自然资源的过度开发导致资源环境瓶颈愈发严重。传统发展模式过度掠夺生态环境与自然资源留下了巨额环保欠账，使得水土流失、生物多样性锐减、空气污染加剧、矿产资源减少等问题相伴而来。同时，生态殖民主义进一步加剧了我国自然资源过度开发的复杂性与严峻性。西方发达国家将包括中国在内的发展中国家作为自然资源的“仓库”与污染垃圾的“回收站”，不仅从发展中国家低价购买未加工或初加工的自然资源产品，还将污染严重的落后产业和有毒、有害的生产生活垃圾转移至发展中国家。第二，集中于物质领域的社会消费与财富追求导致资源环境瓶颈呈现出进一步恶化的态势。改革开放以来，我国经济快速发展，城乡居民收入水平大幅提升，市场的巨大内需潜力逐渐释放出来。然而，在这一过程中，一方面，过度消费、崇尚物质消费的模式逐渐兴起，在消费层面加剧了资源环境问题;另一方面，随着物质财富不断增长，人民群众长期被压抑的物质需求不断得到满足，日益对“唯物质财富”的异化财富理念趋之若鹜，在财富诉求层面加剧了资源环境问题。因此，我们认为，秉持经济发展与环境保护相向而行原则的中国式现代化生态财富意蕴此时此刻之出场极具现实必然性。

II. The True Meaning and Uniqueness of the Ecological Wealth View of Chinese-Path Modernization

二、中国式现代化生态财富观的本真涵义及其独特性

The core content of the ecological wealth view of Chinese-path modernization is the scientific interpretation of its true meaning. The ecological wealth implications, with “harmonious coexistence between humanity and nature,” “common prosperity for all people,” and “coordination between material civilization and cultural-ethical progress” as their main thrust and value orientation, differ from the basic connotations of the material wealth view of Western modernization. In the process of China’s modernization construction, the ecological wealth view, based on Marxist principles concerning humanity and nature, common prosperity, and the relationship between cultural-ethical progress and material civilization, demonstrates its unique scientific meaning in three dimensions—goal, core, and demand—highlighting the core essence and fundamental requirements of Chinese-path modernization.

中国式现代化生态财富观的核心内容，就是对其本真涵义的科学诠释。以“人与自然和谐共生”“全体人民共同富裕”“物质文明和精神文明相协调”为主旨要义与价值指向的生态财富意蕴不同于西方现代化物质财富观的基本蕴含。在中国的现代化建设进程中，生态财富观依据马克思主义关于人与自然、共同富裕以及精神文明与物质文明的基本原理，在目标、内核和诉求三个维度展现了其独特的科学涵义，彰显着中国式现代化的核心要义与本质要求。

(I) Harmonious Coexistence between Humanity and Nature: The Fundamental Goal of the Ecological Wealth View

(一)人与自然和谐共生:生态财富观的根本目标

In the view of the outstanding English classical political economist Adam Smith, wealth includes money (which is usually only a small part), commodities (but not exclusively commodities), and also the goods people produce and consume. He also insightfully pointed out that a vast territory, fertile land, abundant products, and favorable natural conditions are also important signs of a country’s prosperity. Unfortunately, the concept of wealth prevalent in the capitalist world not only failed to actively absorb the unique aspects of Smith’s wealth theory but also equated social wealth with material wealth, emphasizing the private possession of material interests. With the initiation and evolution of Western modernization, an alienated material wealth view emerged. In this view, wealth production activities serve the fundamental goal of capital proliferation and profit maximization. Moreover, the material wealth view holds that social wealth is only the use value that, through processing by labour, has changed the form of nature and meets the needs of human and social development, while the natural environment, natural resources, and various ecological factors that have not entered the production process, although they also meet the needs of economic and social development, are not basic components of social wealth.

在英国杰出古典政治经济学家亚当·斯密(Adam Smith)看来，财富包括货币(它通常只是一小部分)，也包括商品(但不专指商品)，还包括人们生产和消费的物品。他还颇有见解地指出，幅员辽阔、土地肥沃、物产丰富、自然条件良好，也是一国富裕的重要标志。可惜的是，盛行于资本主义世界的财富理念不仅未主动吸纳斯密财富理论的独到之处，还将社会财富等同于物质财富，强调物质利益的私人占有。随着西方现代化进程的开启与演进，一种异化的物质财富观应运而生。在他看来，财富生产活动服务于资本增殖与利润最大化的根本目标。不仅如此，物质财富观还认为，社会财富仅是通过劳动加工改变了自然形态而符合人类与社会发展需要的使用价值，而未进入生产过程的自然环境、自然资源、生态诸因子，虽也符合经济社会发展的需要，却不是社会财富的基本组成部分。

The ecological wealth view holds that the harmonious coexistence of humanity and nature is the fundamental goal running through the entire process of Chinese modernization, which is its most distinctive feature distinguishing it from other wealth concepts and wealth thoughts. First, according to Marxist views on nature regarding the relationship between ecology and wealth, the ecological wealth view emphasizes the dialectical unity of humanity and nature, stressing that “humanity and nature are a community of life.” “Whether in fact or in value, there always exists a nature that precedes humanity, is independent of humanity, and prescribes humanity.” This nature not only provides material resources for production activities but also supplies the producer—human beings—for wealth production activities. Although human labor is also one of the sources of social wealth, as products of nature, humans must respect nature, conform to nature, and protect nature, thereby rationally utilizing and processing the material resources provided by nature for production activities. Only then can the sustained growth of ecological wealth, the overall stability and improvement of natural ecosystems, and the harmonious coexistence of humanity and nature be possible. Second, in light of the ecological conditions facing Chinese-path modernization, the ecological wealth view takes the “policy of prioritizing conservation, protection, and natural restoration” as the guiding principle for wealth production activities. Based on a comprehensive assessment of China’s resource and environmental conditions—continuous improvement in environmental quality, basic stability in environmental security, and significantly increased difficulty in environmental improvement—the ecological wealth view, through a sustainable wealth growth model, places the material transformation between humanity and nature in the wealth production process under the control of the principles of conservation, protection, and natural restoration. This ensures not only the sustained growth of material wealth, spiritual wealth, and ecological wealth but also the continued beauty of the ecological environment. In this way, the fundamental goal of harmonious coexistence between humanity and nature is smoothly integrated into wealth production activities. Finally, the ecological wealth view draws beneficial nutrients from ecological economics, treating the ecological environment itself as precious wealth, requiring that we “protect nature and the ecological environment as we protect our own eyes.” Within the discourse of the ecological wealth view, material wealth, spiritual wealth, and ecological wealth together constitute social wealth. Use values created by human labor that meet the needs of humanity and social development are social wealth, and the ecological environment, which possesses both use value and value, is also social wealth. As General Secretary Xi Jinping stated, “Ecology is our precious resource and wealth.” [3]3 Xi Jinping, “Speech at the National Conference on Ecological and Environmental Protection” (May 18, 2018), in *Selected Readings of Xi Jinping’s Works*, vol. 2 (Beijing: People’s Publishing House, 2023), p. 368. The ecological environment itself harbors enormous ecological productive forces; natural resources that have not yet entered the production process but possess real use value are wealth, and ecological factors such as sunlight, water, and air that constitute the basis for human survival and production are also wealth. Therefore, the ecological wealth view emphatically stresses that in the process of Chinese-path modernization, efforts to protect the ecological environment must be intensified, and in the unremitting pursuit of harmonious coexistence between humanity and nature, the source and driving force for the sustainable growth of wealth must be protected.

生态财富观则认为，人与自然和谐共生是贯穿中国现代化全过程的根本目标，这是其区别于其他财富观念与财富思想的最独特之处。首先，根据马克思主义自然观关于生态与财富关系的论述，生态财富观重视人与自然的辩证统一关系，强调“人与自然是生命共同体”。“无论是在事实上还是在价值上，始终存在着一个先于人、独立于人、规定着人的自然”，这个自然不仅为生产活动提供物质资料，还为财富生产活动提供生产者———人。虽然人类劳动也是社会财富的源泉之一，但作为自然的产物，人类必须尊重自然、顺应自然、保护自然，进而合理利用、加工自然界为生产活动提供的物质资料，如此，生态财富持续增长、自然生态系统总体稳定向好、人与自然和谐共生方可能实现。其次，结合中国式现代化建设面临的生态现状，生态财富观以“坚持节约优先、保护优先、自然恢复为主的方针”为财富生产活动的行动准则。基于对我国资源环境现状———环境质量不断改善、环境安全形势基本稳定、环境改善难度明显加大———的综合考量，生态财富意蕴以可持续的财富增长模式，将财富生产过程中的人与自然物质变换置于节约原则、保护原则和自然恢复原则的把控之下，既保证了物质财富、精神财富、生态财富的持续增长，也保障了生态环境的持续优美。如此，人与自然和谐共生的根本目标顺利融入了财富生产活动。最后，生态财富观汲取生态经济学的有益养分，将生态环境本身视为宝贵财富，要求“像保护眼睛一样保护自然和生态环境”。在生态财富观论域下，物质财富、精神财富和生态财富共同构成了社会财富。由人类劳动创造的、符合人类和社会发展需要的使用价值是社会财富，具有使用价值与价值的生态环境也是社会财富。正如习近平总书记所言，“生态是我们的宝贵资源和财富”。生态环境自身蕴藏着巨大的生态生产力，尚未进入生产过程但具有实在使用价值的自然资源是财富，阳光、水、空气等构成人类生存生产的生态诸因子也是财富。因此，生态财富意蕴着重强调，在中国式现代化建设进程中，要加大生态环境保护力度，在对人与自然和谐共生的不懈追求中保护好财富永续增长的源泉与动力。

(II) Common Prosperity for All the People: The Essential Core of the Ecological Wealth View

(二)全体人民共同富裕:生态财富观的本质内核

Another fundamental difference between the ecological wealth view and the material wealth view lies in the dimension of essential core. The material wealth view emerged within the process of Western modernization, and the initiation and evolution of Western modernization relied on the capitalist system. This means that the inherent capitalist genes and nature of the material wealth view determine that it must follow the logic of capital dominance. Under the logic of capital, the material wealth view not only emphasizes the unlimited growth of material wealth but also holds that wealth should be privately owned by the owners of the means of production—the capitalists. Thus, in a capitalist world of immense material wealth, nature and laborers together produce magnificent palaces for the capitalists, but for themselves, they produce broken bodies and inescapable extreme poverty, trapping them in injustice and inequity.

生态财富观与物质财富观的又一根本区别体现在本质内核维度。物质财富观生发于西方现代化进程之中，而西方现代化进程的开启与演进又依托于资本主义制度，这便意味着物质财富观所固有的资本主义基因与性质决定了其必然遵循资本主导的逻辑。在资本逻辑之下，物质财富观不仅强调物质财富的无限增长，还认为财富应由生产资料的所有者———资本家私人占有。如此，在一个物质财富极大丰富的资本主义世界之中，自然界和劳动者共同为资本家生产了华丽的宫殿，却为自身生产了残破的身躯、难以逃避的赤贫，使得自身困于不公平与不正义之中。

Compared with the material wealth view constrained by the logic of capital, the ecological wealth view of Chinese-path modernization follows the logic of humanity, regarding the realization of common prosperity for all the people as the essential core of wealth production activities, and is committed to promoting human liberation and comprehensive human development. The report of the 20th National Congress of the CPC [4]4 The 20th National Congress of the CPC, held in October 2022, set the guiding principles for China’s development in the current period. clearly states, “Chinese modernization is the modernization of common prosperity for all the people.” This is a major judgment made by the Communist Party of China on the essential requirements of Chinese modernization, providing theoretical guidance and spiritual impetus for the ecological wealth view of Chinese-path modernization. On the one hand, from the perspective of the ecological wealth view, realizing the people’s aspiration for a better life is the starting point and ultimate goal of wealth production activities. After entering the New Era, [5]5 The New Era refers to the period beginning with the 19th National Congress of the CPC in 2017, marking a new historical juncture for socialism with Chinese characteristics under Xi Jinping’s leadership. facing the people’s higher-level needs for a better life, especially the urgent need for a beautiful ecological environment, the ecological wealth view, based on the inheritance and development of Marx and Engels’ theory of comprehensive human development, has achieved the sublation and transcendence of the material wealth view in the dimension of the fundamental measure and primary indicator of wealth. Specifically, the ecological wealth view transforms the measure and indicator of wealth from “the use value and value of economic products created by the expenditure of human labor and their monetary expression” to a good ecological environment that conforms to human nature and the degree of alignment with comprehensive human development. In this way, wealth production activities guided by the ecological wealth view are dedicated to producing abundant and sustainable social wealth, fully satisfying the people’s higher-level needs in material, spiritual, and ecological aspects, while also effectively meeting the differentiated orientations of the people toward means of subsistence, means of enjoyment, and means of development. Thus, on the basis of realizing the people’s aspiration for a better life, it attains the free and comprehensive development of each individual. On the other hand, the ecological wealth view also “strives to uphold and promote social fairness and justice, strives to promote common prosperity for all the people, and resolutely prevents polarization.” The ecological wealth view holds that as the laborers of wealth production, the broad masses of the people should have the right to enjoy the fruits of social wealth, and as the material foundation of wealth production, nature should have the space to evolve according to its own laws and maintain its own continued beauty. Furthermore, as reserve laborers for wealth production, future generations should also have sufficient natural material resources and a beautiful natural environment for producing wealth. In this way, in wealth production activities that emphasize fair distribution of wealth and pursue social justice, we need to adhere to the principle of fair distribution according to the specific requirements of China’s wealth distribution system, allowing all the people to share the abundant fruits of wealth. We also need to further improve the existing wealth distribution system, uphold and expand the scope of application of the principle of fairness, transcend the limitations of time and space, so that the contemporary enjoyment of wealth fruits does not harm the rights and possibilities of future generations to engage in wealth production activities, leaving them ecological room for achieving wealth growth. More importantly, we need to follow the objective laws of natural ecosystems, strive to strengthen environmental sustainability, and ensure that the natural environment, natural resources, and ecological factors can operate and evolve healthily and sustainably, thereby realizing genuine common prosperity and extensive fairness and justice.

相较于受制于资本逻辑的物质财富观，中国式现代化的生态财富意蕴遵循人的逻辑，将实现全体人民共同富裕视为财富生产活动的本质内核，致力于推动人的解放与人的全面发展。党的二十大报告明确提出，“中国式现代化是全体人民共同富裕的现代化”，这是中国共产党对中国式现代化之本质要求作出的重大论断，为中国式现代化的生态财富观提供了理论指引与精神动力。一方面，在生态财富观看来，实现人民群众对美好生活的向往是财富生产活动的出发点和落脚点。进入新时代后，面对人民群众对美好生活的更高层次需要，尤其是对优美生态环境的迫切需要，生态财富观基于对马克思恩格斯关于人的全面发展理论的继承与发展，在衡量财富的根本尺度和首要标志维度上实现了对物质财富观的扬弃与超越。具体而言，生态财富观将财富衡量尺度和标志由“人类劳动耗费所创造的经济产品的使用价值和价值及其货币表现”转变为符合人类本性的良好生态环境和合乎人的全面发展的程度。如此，生态财富观指导下的财富生产活动，致力于生产丰富且可持续的社会财富，既充分满足人民群众在物质、精神、生态等方面的更高需求，也有效满足人民群众对生存资料、享受资料、发展资料的差异化取向，从而在实现人民群众对美好生活的向往的基础上，臻于每个人的自由全面发展。另一方面，生态财富意蕴还“着力维护和促进社会公平正义，着力促进全体人民共同富裕，坚决防止两极分化”。生态财富观认为，作为财富生产的劳动者，广大人民群众理应拥有享受社会财富成果的权利，而作为财富生产的物质基础，自然界理应拥有按照自身规律演变、保持自身持续优美的空间。此外，作为财富生产的后备劳动者，后代人也理应拥有生产财富的充足自然物质资料和优美自然环境。如此，在重视财富分配公平与追求社会正义的财富生产活动中，我们既需要根据我国财富分配制度的具体要求，坚持分配的公平原则，让全体人民共享丰硕的财富成果，还需要进一步健全现有的财富分配制度，坚持并扩大公平原则的适用范围，超越时空的限制，使得当代人对财富成果的享有不损害后代人开展财富生产活动的权利与可能性，为他们留有实现财富增长的生态余地，更需要遵循自然生态系统的客观性规律，着力强化环境可持续性，确保自然环境、自然资源、生态诸因子等能够健康、可持续地运转与演变，从而实现真正的共同富裕与广泛的公平正义。

(III) Coordination of Material and Cultural-Ethical Progress: An Important Demand of the Ecological Wealth View

(三)物质文明和精神文明相协调:生态财富观的重要诉求

The material wealth view under the capitalist system makes no attempt to conceal its fervor and obsession with material wealth, pursuing unlimited growth of material wealth to satisfy the minority of capitalists’ unlimited demand for capital accumulation and maximum profit, while ignoring the basic needs of the majority of laborers. From the perspective of material progress, wealth production activities guided by the core tenets of the material wealth view overemphasize the accumulation of material wealth, belittle or even ignore the accumulation of other forms of wealth. Although they have created material wealth incomparable to that of any past era, this immense wealth is privately owned only by the capitalists who possess the means of production and cannot meet the material needs of all humanity and social development. This means that no matter how abundant or vast the material wealth created by wealth production activities, it is difficult to foster material progress that benefits all humanity and promotes sustainable social development. It is merely a distorted, unsustainable alienated civilization, inseparable from “commodity fetishism” and “money fetishism.”

资本主义制度之下的物质财富观毫不掩饰其对于物质财富的狂热与痴迷，追求无限增长的物质财富以满足占少数的资本家对资本增殖、利润最大的无限需求，却忽略了占多数的劳动者的基本需求。从物质文明建设角度看，以物质财富观核心要义为指引的财富生产活动，过度重视物质财富的积累，轻视甚至无视其他财富的积累，虽创造了过去一切世代都无法比拟的物质财富，但这巨大财富仅被拥有生产资料的资本家私人占有，无法满足全体人类和社会发展的物质需要。这便意味着无论财富生产活动创造了多么丰富、多么庞大的物质财富，也难以促成惠及全体人类、推动社会可持续发展的物质文明，仅仅是一种畸形、不可持续的异化文明，与“商品拜物教”和“货币拜物教”形影不离。

In contrast, the ecological wealth view, which is grounded in the Marxist basic principles concerning cultural-ethical progress and material progress and emerges in the New Era of socialism with Chinese characteristics, consistently promotes the coordinated development of material progress and cultural-ethical progress and takes this as its own important demand. In the expositions of classical Marxist writers, material progress and cultural-ethical progress are closely linked and mutually constraining, achieving dialectical unity in social practice. In the preface to *A Contribution to the Critique of Political Economy*, Marx precisely summarized the foundational role of material progress, pointing out that “the mode of production of material life conditions the general process of social, political and intellectual life.” Engels also noted in a letter to Schmidt that “the material mode of existence is the primum agens, but this does not preclude the ideological sphere from reacting in turn upon the material mode of existence.” In other words, cultural-ethical progress can provide intellectual support and directional guidance for the development of material progress. Starting from this and fully integrating China’s basic national conditions, the Communist Party of China has led the people in scientifically understanding and accurately grasping the dialectical relationship between material progress and cultural-ethical progress in the process of modernization. At the ceremony marking the centenary of the CPC, General Secretary Xi Jinping pointed out that over the past century, the Party has led the people in “promoting the coordinated development of material progress, political progress, cultural-ethical progress, social progress, and ecological progress, creating a new path of Chinese-path modernization and creating a new form of human civilization.” [6]6 The “new form of human civilization” refers to the model of civilization created by Chinese-path modernization, which integrates material, political, cultural-ethical, social, and ecological progress, in contrast to the capitalist civilization model. The report of the 20th National Congress of the CPC [7]7 The 20th National Congress of the CPC was held in October 2022, where Xi Jinping delivered a report outlining further explicitly stated: “Chinese-path modernization is the modernization of material progress and cultural-ethical progress in harmony.” These important assertions not only clarify that the coordinated development of material progress and cultural-ethical progress is the constant theme and unremitting goal of socialist modernization and the essential requirement of Chinese-path modernization, but also define the mission and task that Chinese-path modernization entrusts to the meaning of ecological wealth, namely, “promoting the all-round enrichment of things and the all-round development of people.” [8]8 "Disorderly development" and "brutal plundering" are terms used in official Chinese discourse to criticize unchecked capitalist exploitation of natural resources. To elaborate, wealth-producing activities require both vigorously developing material progress, “continuously strengthening the material foundation of modernization and continuously consolidating the material conditions for the people’s happy life,” using the new development concept to promote the transformation of the economy and society from high-speed development to high-quality development, continuously enhancing economic strength, and providing strong material support for meeting the people’s needs for a better life, protecting the beautiful ecological environment, and advancing cultural-ethical progress; and also require “vigorously developing advanced socialist culture, strengthening education in ideals and convictions, and passing on Chinese civilization,” carrying out, in the organic unity of upholding the guiding role of Marxism, practicing the core socialist values, and promoting fine traditional Chinese culture, the propaganda and education of Chinese-path modernization and the great Chinese Dream, improving the system of ideological education and guidance, continuously enhancing the cohesion and centripetal force of the Chinese nation, and building a strong spiritual force for promoting the development of material progress and constructing a modernization in which humanity and nature coexist in harmony.

反观立足马克思主义关于精神文明与物质文明的基本原理并于中国特色社会主义新时代中出场的生态财富观，始终坚持推动物质文明和精神文明协调发展，并将之作为自身的重要诉求。在马克思主义经典作家的论述中，物质文明与精神文明紧密联系、相互制约，并在社会实践中实现辩证统一。马克思在《政治经济学批判》(序言)中对物质文明的基础性作用作出了精准概括，指出“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程”。恩格斯也在写给施米特的信中指出，“物质存在方式虽然是始因，但是这并不排斥思想领域也反过来对物质存在方式起作用”。换言之，精神文明能够为物质文明发展提供智力支撑与方向引导。由此出发并充分结合我国的基本国情，中国共产党带领人民在现代化建设进程中科学理解、准确把握物质文明与精神文明的辩证关系。在庆祝中国共产党成立100周年大会上，习近平总书记指出，一百年来，党领导人民“推动物质文明、政治文明、精神文明、社会文明、生态文明协调发展，创造了中国式现代化新道路，创造了人类文明新形态”。党的二十大报告更是明确提出:“中国式现代化是物质文明和精神文明相协调的现代化。”这些重要论断不仅澄明了物质文明与精神文明协调发展是社会主义现代化建设始终不变的主题与不懈奋斗的目标，是中国式现代化的本质要求，更明确了中国式现代化赋予生态财富意蕴的使命任务，即“促进物的全面丰富和人的全面发展”。详细言之，财富生产活动既需要大力发展物质文明，“不断厚植现代化的物质基础，不断夯实人民幸福生活的物质条件”，以新发展理念推动经济社会由高速发展转向高质量发展，持续增强经济实力，为满足人民群众的美好生活需要、保护优美生态环境、推进精神文明发展提供有力的物质支撑;也需要“大力发展社会主义先进文化，加强理想信念教育，传承中华文明”，在坚持马克思主义的指导地位、践行社会主义核心价值观和弘扬中华优秀传统文化的有机统一中，开展中国式现代化和伟大中国梦的宣传教育，完善思想教育引导体系，不断增强中华民族的凝聚力和向心力，为推动物质文明发展与建设人与自然共生的现代化构筑强大精神力量。

III. The Practical Path of the Ecological Wealth View of Chinese-Path Modernization and Its Systematic Nature

三、中国式现代化生态财富观的实践路径及其系统性

Earnestly practicing the ecological wealth view of Chinese-path modernization is an important cornerstone for ensuring the sustainable development of the socialist modernization cause. Achieving a win-win situation for economic development and environmental protection is an important topic with both theoretical and practical dimensions, and it is also a complex project with systematic and long-term characteristics. “Upholding the concept that lucid waters and lush mountains are invaluable assets, adhering to the integrated protection and systematic governance of mountains, waters, forests, farmlands, grasslands, and deserts, and strengthening ecological and environmental protection in all respects, across all regions, and throughout the entire process” [9]9 "Does what it should and refrains from what it should not" is a classical Chinese political maxim, often invoked to define the proper scope of government action. is not only a summary of experience and affirmation of achievements in China’s ecological and environmental protection work since the 18th National Congress of the CPC, [10]10 Xi Jinping, speech at the National Conference on Summarizing and Commending the Fight against Poverty, February 25, 2021. but also a strategic deployment for building a Chinese-path modernization with an ecological wealth view, inspiring our in-depth reflection and systematic consideration on how to practice the ecological wealth view of Chinese-path modernization. Starting from this and integrating the intrinsic meaning of the ecological wealth view, we take the organic unity of “direction guidance – multi-dimensional drive – institutional safeguards” as the logical starting point to explain the systematic practical path of the ecological wealth view of Chinese-path modernization.

努力践行中国式现代化的生态财富观，是保障社会主义现代化事业永续发展的重要基石。实现经济发展与环境保护共赢，是一项兼具理论性与实践性的重要议题，也是一项兼具系统性、长久性的复杂工程。“坚持绿水青山就是金山银山的理念，坚持山水林田湖草沙一体化保护和系统治理，全方位、全地域、全过程加强生态环境保护”，既是对党的十八大以来我国生态环境保护工作的经验总结与成果肯定，也是对建设具有生态财富观的中国式现代化作出的战略部署，启发着我们对中国式现代化生态财富观何以践行的深入反思与系统考量。由此出发并结合生态财富观的内在涵义，我们以“方向指引-多维驱动-制度护航”的有机统一为逻辑起点，阐释中国式现代化生态财富观的系统实践路径。

(1) Direction Guidance: Integrating the Goal of Ecological Wealth Transformation into the Entire Process of China’s Modernization

(一)方向指引，将生态财富化目标融入中国现代化全过程

From the perspective of China’s arduous and tortuous process of modernization, the ecological wealth view of Chinese-path modernization is a complex system composed of multiple issues. Practicing such a systematic thought must adhere to the correct goal and direction. The goal of ecological wealth transformation, that is, the pursuit of the continuous generation and accumulation of ecological wealth, includes the pursuit of the continuous growth of multiple social wealths such as material wealth, spiritual wealth, and ecological wealth, and also includes the pursuit of the coordinated resonance of multiple social wealths. Thus, the practice of the ecological wealth view needs to take the goal of ecological wealth transformation as direction guidance, and implement it throughout the entire process, all fields, and the dynamic system of China’s modernization, thereby systematically advancing the construction of Chinese-path modernization. First, implement the goal of ecological wealth transformation throughout the entire process of modernization. Chinese-path modernization is a modernization with Chinese characteristics, prominently manifested in its critique, transcendence, remediation, and prevention of the modernization path of Western countries that first pollute and then treat. Practicing the ecological wealth view of Chinese-path modernization also requires, on this basis, integrating the goal of ecological wealth transformation into the entire process of modernization. In the exploratory stage, starting from the basic principle of economic development and environmental protection moving in the same direction, guided by the goal of ecological wealth transformation, explore a modernization path that organically unifies ecology and wealth. In the development stage, continuously promote the continuous generation and accumulation of ecological wealth, especially when encountering risks and challenges, prefer “lucid waters and lush mountains” over “gold and silver mountains,” [11]11 The 18th National Congress of the CPC was held in November 2012, marking the beginning of Xi Jinping's leadership and a major shift toward stricter environmental governance. to provide new choices for realizing human modernization. In the new development stage, continue to adhere to the guidance of the goal of ecological wealth transformation, promote the sustainable growth of ecological wealth and the sustainable development of the Chinese nation, thereby creating a new form of human civilization. Second, implement the goal of ecological wealth transformation in all fields of modernization. Based on the penetration of modernization into fields such as economy, politics, culture, and ideology, and the corresponding profound changes it causes, practicing the ecological wealth view of Chinese-path modernization requires incorporating the goal of ecological wealth transformation into all fields of modernization, allowing the meaning of ecological wealth to be integrated into the Five-Sphere Integrated Plan and the Four-Pronged Comprehensive Strategy, [12]12 "Four beams and eight pillars" (四梁八柱) is a Chinese architectural metaphor for the main supporting framework of a system; here it refers to the foundational institutional structure of ecological civilization. becoming a consistent pursuit across all fields of modernization. Third, implement the goal of ecological wealth transformation into the dynamic system of modernization. Due to its distinctive characteristics of combining late-exogenous and late-endogenous types, the arduousness of China’s modernization construction is extremely rare in human history. This means that the forces driving the development of Chinese-path modernization are diverse and complex, together constituting an organic dynamic system. Therefore, it is inevitable to permeate the goal of ecological wealth transformation into the dynamic system of modernization. By realizing the modernization of scientific and technological innovation for ecological wealth transformation, the modernization of education, the modernization of income distribution, and the modernization of the opening-up system, etc., provide strong momentum for the genuine practice of the ecological wealth view, thereby advancing the sustainable development of the socialist modernization cause.

从我国艰难且曲折的现代化建设进程来看，中国式现代化生态财富观是一个由多项议题共同构成的复杂体系，践行这样的系统思想必须坚持正确的目标方向。生态财富化目标，即对生态财富持续生成与累积的追求，包括对物质财富、精神财富、生态财富等多种社会财富持续增长的追求，也包括对多种社会财富协调共振的追求。如此，生态财富观的践行需以生态财富化目标为方向指引，并将之贯彻落实到中国现代化的全部过程、全部领域以及动力系统之中，进而系统推进中国式现代化建设。其一，将生态财富化目标贯彻落实到现代化的全部过程。中国式现代化是具有中国特色的现代化，突出表现为对西方国家先污染后治理的现代化道路的批判、超越、补救与预防，而践行中国式现代化生态财富观还需在此基础之上将生态财富化目标融入现代化建设全过程，在探索阶段，从经济发展与环境保护相向而行的基本原则出发，以生态财富化目标为引领，探索生态与财富有机统一的现代化道路;在发展阶段，不断推进生态财富的持续生成与积累，尤其是在遭遇风险与挑战时，宁要“绿水青山”不要“金山银山”，为实现人类现代化提供新的选择;在新发展阶段，继续坚持以生态财富化目标为指引，推进生态财富永续增长与中华民族永续发展，进而开创人类文明新形态。其二，将生态财富化目标贯彻落实到现代化的全部领域。基于现代化对经济、政治、文化、思想等领域的渗透及其引起的相应深刻变化，践行中国式现代化生态财富观，需要将生态财富化目标纳入到现代化的全部领域之中，让生态财富意蕴融入“五位一体”总体布局与“四个全面”战略布局之中，成为现代化建设全部领域的一致追求。其三，将生态财富化目标贯彻落实到现代化的动力系统。由于具有后发外生型和后发内生型相结合的鲜明特质，中国式现代化建设的艰巨程度，是人类历史上极为罕见的。这意味着推动中国式现代化发展的动力是多元、复杂的，它们共同构成了一个有机动力系统。因此，将生态财富化目标渗透到现代化动力系统之中具有必然性，借由实现生态财富化的科学技术创新现代化、教育现代化、收入分配现代化、对外开放体系现代化等，为生态财富观的真正践行提供强劲动能，进而推进社会主义现代化事业永续发展。

(2) Multi-Dimensional Drive: Jointly Promoting the Growth of Ecological Wealth by the Market, the Government, and the People

(二)多维驱动，以市场、政府、人民群众共同推动生态财富增长

From the perspective of practical generation, the necessary actions for implementing the ecological wealth view of Chinese-path modernization are concentratedly embodied in the comprehensive implementation and resolute execution of the authentic meaning of the ecological wealth view in the process of economic and social development. According to the diverse and complex driving system of modernization, the generation and accumulation of ecological wealth cannot be separated from the systematic drive of multiple forces. First, from the dimension of the market, the generation and accumulation of ecological wealth cannot be separated from the decisive force of an effective market. From the perspective of the ecological wealth view, the so-called effective market refers to stimulating the decisive role of the market in resource allocation, effectively exerting the decisive force of market mechanisms, market entities, and capital in the process of wealth production. To activate the market's decisive force for ecological wealth growth, it is necessary to gradually deepen market-oriented reforms. First, by breaking acts that harm market unity such as industry monopolies and barriers, allow the market to fully and efficiently allocate various resources for wealth production. Second, respect the objective laws of the market, and guard against problems of market order disorder and phenomena of improper wealth acquisition, such as "disorderly development" and "brutal plundering." [8]8 "Disorderly development" and "brutal plundering" are terms used in official Chinese discourse to criticize unchecked capitalist exploitation of natural resources. Second, from the dimension of the government, the generation and accumulation of ecological wealth require better exerting the key force of a capable government. Within the discourse of the ecological wealth view, a capable government is a law-based government and service-oriented government that "does what it should and refrains from what it should not." [9]9 "Does what it should and refrains from what it should not" is a classical Chinese political maxim, often invoked to define the proper scope of government action. On the one hand, the government promotes the organic unity of market forces and government forces in the process of wealth production, starting from the wealth growth and environmental protection that the people care about, improving the corresponding macro-control and scientific management levels, doing a good job of basic, inclusive livelihood work, and weaving a safe and solid guarantee net for the sustained growth of ecological wealth. On the other hand, the government makes good use of its own consultation mechanisms, extensively consults and gathers multiple wisdoms and forces around ecological wealth issues that concern the most inclusive livelihood and well-being of the people, to condense an ecological wealth consensus that meets the people's ardent expectations, thereby building itself into a service-oriented government that satisfies the people. Finally, from the dimension of the masses of the people, the sustained growth of ecological wealth requires endogenous forces from the masses of the people. At the National Conference on Summarizing and Commending the Fight against Poverty, General Secretary Xi Jinping pointed out: "The people are true heroes. Encouraging the endogenous forces of the people to be self-reliant and work hard is crucial for the people to create their own better lives." [10]10 Xi Jinping, speech at the National Conference on Summarizing and Commending the Fight against Poverty, February 25, 2021. The masses of the people are the creators of history, the creators of material wealth, spiritual wealth, and ecological wealth, and the fundamental force for social progress. From this, it can be seen that the sustained growth of ecological wealth cannot be separated from the masses of the people; only the masses of the people can achieve the perpetual growth of ecological wealth. To fully tap the endogenous forces of the masses of the people, it is necessary not only to make the masses of the people fully recognize the scientific connotation and far-reaching significance contained in the concept that "lucid waters and lush mountains are invaluable assets," but also to let the masses of the people personally experience and enjoy the "invaluable assets" brought by "lucid waters and lush mountains," continuously meeting their aspirations for a better life, thereby enabling them to consciously establish and practice the concept that "lucid waters and lush mountains are invaluable assets," and, standing at the height of harmony between humanity and nature, promote the perpetual growth of ecological wealth with the powerful forces continuously generated.

从实践生成的角度看，践行中国式现代化生态财富观的必然行动，集中体现为在经济社会发展过程中对生态财富观本真涵义的全面贯彻、坚决落实。根据多元且复杂的现代化动力系统，生态财富的生成与积累离不开多重动力的系统驱动。首先，从市场之维看，生态财富的生成与积累离不开有效市场的决定性动力。在生态财富观看来，所谓有效市场，是指激发市场在资源配置中的决定性作用，有效发挥市场机制、市场主体和资本在财富生产过程中的决定性动力。为了激活市场对生态财富增长的决定性动力，需要逐步加深市场化改革，一是通过打破行业垄断与壁垒等损害市场统一的行为，让市场充分、高效地配置财富生产的各种资源。二是尊重市场客观规律，谨防市场秩序混乱的问题与不当谋取财富的现象，如“无序开发”“粗暴掠夺”等。其次，从政府之维看，生态财富的生成与积累需要更好发挥有为政府的关键动力。在生态财富观论域下，有为政府是“有所为有所不为”的法治政府、服务型政府，一方面政府推动财富生产过程中市场动力与政府动力的有机统一，从人民关心的财富增长与环境保护入手，提高相应的宏观调控和科学管理水平，做好基础、普惠的民生工作，为生态财富持续增长织起一张安全、牢固的保障之网;另一方面政府运用好自身的协商机制，围绕关乎人民群众最普惠民生福祉的生态财富问题，广泛协商、汇集多方智慧与力量，以凝成符合群众殷切期盼的生态财富共识，进而将自身建设为人民满意的服务型政府。最后，从人民群众之维看，生态财富的持续增长需要来自人民群众的内生动力。在全国脱贫攻坚总结表彰大会上，习近平总书记指出:“人民是真正的英雄，激励人民群众自力更生、艰苦奋斗的内生动力，对人民群众创造自己的美好生活至关重要。”人民群众是历史的创造者，是物质财富、精神财富、生态财富的创造者，是社会进步的根本力量。由此可知，生态财富的持续增长离不开人民群众，只有人民群众才能实现生态财富的永续增长。为了充分挖掘人民群众的内生动力，既需要让人民群众充分认识到“绿水青山就是金山银山”理念蕴含的科学内涵与深远意义，也需要让人民群众切身感受并享有“绿水青山”带来的“金山银山”，不断满足他们对美好生活的向往，从而让他们自觉树立和践行“绿水青山就是金山银山”理念，并站在人与自然和谐共生的高度上以源源不断生发出来的强大动力推动生态财富永续增长。

(III) Institutional Escort: Guaranteeing the Perpetual Growth of Ecological Wealth with a Continuously Improved Institutional System

(三)制度护航，以不断健全的制度体系保障生态财富永续增长

Since the 18th National Congress of the CPC, [11]11 The 18th National Congress of the CPC was held in November 2012, marking the beginning of Xi Jinping's leadership and a major shift toward stricter environmental governance. China's ecological civilization construction has entered a period with the greatest legislative intensity, the densest introduction of institutions, and the strictest standards of supervision and law enforcement. The institutionalization of ecological civilization has achieved remarkable results, namely, the "four beams and eight pillars" [12]12 "Four beams and eight pillars" (四梁八柱) is a Chinese architectural metaphor for the main supporting framework of a system; here it refers to the foundational institutional structure of ecological civilization. have been basically established and the institutional system has become more complete. As a kind of public good, the ecological civilization system has external normativity, which can effectively constrain human behavior in economic and social development and regulate the relationships between humanity and nature, between people, and between people and society. This enlightens us that implementing the ecological wealth view of Chinese-path modernization, an extremely complex and systematic task of the era, requires not only the directional guidance of the goal of ecological wealth transformation and the coordinated promotion of multi-dimensional forces, but also careful planning and meticulous demonstration of how to guarantee the generation, accumulation, and distribution of ecological wealth at the level of the institutional system, protecting the beautiful ecological environment as much as possible, and preserving sufficient and continuously flowing sources for the perpetual growth of wealth. That is, "accelerate the improvement of the institutional mechanisms for implementing the concept that lucid waters and lush mountains are invaluable assets." [13]13 Quotation from the Resolution of the Central Committee of the Communist Party of China on Further Deepening Reform and Promoting Chinese-Style Modernization, adopted at the Third Plenary Session of the 20th Central Committee, July 2024. First, promptly improve the laws and regulations on ecological wealth to strengthen the protection of the material sources of wealth. Over the past decade or more, more than 20 laws and regulations related to the ecological environment have been formulated and revised by the Standing Committee of the National People's Congress, which, together with the already implemented ecological environment laws and regulations, have initially formed a comprehensive, pragmatic, and strict socialist legal system on the ecological environment with Chinese characteristics. To further guarantee the generation of ecological wealth, it is necessary, on this basis, to combine the current situation where China's wealth growth encounters resource and environmental bottlenecks, enhance the protection of the ecological environment by laws and regulations, continuously strengthen the ecological environment protection dimension of laws and regulations, so as to continuously and effectively protect the material sources of ecological wealth growth. Second, focus on improving the ecological wealth distribution system to activate the living source of wealth. Starting from the authentic meaning of the ecological wealth view, the accumulation of ecological wealth cannot be separated from the unswerving adherence to the principal position of the people; starting from the living source of wealth, the distribution of ecological wealth cannot be separated from the full satisfaction of the basic needs of the masses of the people. In short, the sustained growth of ecological wealth cannot be separated from the fundamental force of the masses of the people. Therefore, to further guarantee the growth of ecological wealth, it is necessary to adhere to the coordination of an ecological wealth distribution system based on the principle of fairness and justice, so that the masses of the people, in the process of building a modernization characterized by harmony between humanity and nature, common prosperity for all people, and coordination between material civilization and cultural-ethical progress, can possess genuine fairness and extensive justice between humanity and nature, between people, and between the material and the spiritual, thereby actively and proactively shouldering the era task of promoting the perpetual growth of ecological wealth and advancing human modernization. Third, focus on innovating the ecological wealth assessment and supervision system to escort the perpetual growth of ecological wealth. Within the discourse of the ecological wealth view, the ecological wealth assessment and supervision system, mainly applicable to leading cadres, runs through the process of generation, accumulation, and distribution of ecological wealth and is the logical cornerstone for guaranteeing ecological wealth growth. Innovating the ecological wealth assessment and supervision system requires not only incorporating indicators reflecting the level of ecological wealth accumulation and the effectiveness of ecological environment protection into the assessment and evaluation system for local leading cadres, increasing the proportion of ecological wealth indicators and ecological environment indicators therein, but also strictly supervising the ecological responsibilities of leading cadres, innovatively establishing and continuously improving the lifelong accountability system for damage to ecological wealth and destruction of the ecological environment, and adhering to the parallel implementation of strict compensation systems and criminal liability according to law. Only in this way can the ecological wealth guarantee system, at the institutional level, systematically and consistently "take root" for the ecological wealth view of Chinese-path modernization and escort the perpetual growth of ecological wealth.

党的十八大以来，我国生态文明建设进入了立法力度最大、制度出台最密集、监督执法尺度最严的时期，生态文明制度化建设取得了显著成效，即“四梁八柱”已基本建立起来且制度体系更加健全。作为一种公共产品，生态文明制度具有外在规范性，能够有效约束经济社会发展中的人的行为，并调节人与自然、人与人、人与社会的关系。这启发我们，践行中国式现代化生态财富观这一极具复杂性与系统性的时代任务，不仅需要生态财富化目标的方向引导、多维动力的协同推进，还需要精心谋划、仔细论证如何在制度体系层面上保障生态财富的生成、积累与分配，把优美生态环境尽可能保护起来，为财富永续增长保留充分且持续涌流的源泉，也即“加快完善落实绿水青山就是金山银山理念的体制机制”。一是抓紧完善生态财富法律法规，以加强对财富物质源泉的保护。在过去十多年中，20多部与生态环境相关的法律法规被全国人大常委会制定与修定，与已施行的生态环境法律法规初步构成了全面、务实、严密的中国特色社会主义生态环境法律体系。为了进一步保障生态财富的生成，还需在此基础之上，结合我国财富增长遭遇资源环境瓶颈的现状，提升法律法规对生态环境的保护力度，不断强化法律法规的生态环境保护之维，以持续、有效地保护生态财富增长的物质源泉。二是着力健全生态财富分配制度，以激活财富活的源泉。从生态财富观的本真涵义出发，生态财富的积累离不开对人民主体地位始终不渝的坚持;从财富活的源泉出发，生态财富的分配离不开对人民群众基本需求的充分满足。简言之，生态财富的持续增长离不开来自人民群众的根本力量。因此，为了进一步保障生态财富的增长，便需要坚持公平正义原则的生态财富分配制度的配合，让人民群众在建设人与自然和谐共生、全体人民共同富裕、物质文明与精神文明相协调的现代化进程中拥有人与自然、人与人、物质与精神之间的真正公平与广泛正义，从而积极主动地肩负起推动生态财富永续增长、推进人类现代化的时代任务。三是重点创新生态财富考核监管制度，为生态财富永续增长护航。在生态财富观论域下，主要适用于领导干部的生态财富考核监管制度贯穿生态财富的生成、积累、分配过程，是保障生态财富增长的逻辑基石。创新生态财富考核监管制度，不仅需要将反映生态财富积累水平与生态环境保护成效的指标纳入地方领导干部的考核评价体系，加大生态财富指标与生态环境指标在其中所占的比重，还需要严格监管领导干部的生态责任，创新建立与不断健全生态财富损害与生态环境破坏的责任终身追究制，坚持严格实行赔偿制度与依法追究刑事责任并行。如此这般，生态财富保障体系方能在制度层面上系统地、一贯地为中国式现代化生态财富观“落地生根”、生态财富的永续增长保驾护航。