The “Two Mountains Theory” Is a Brilliant Model of the “Second Integration”

Since its proposal, the “Two Mountains Theory” has become a guide for action directing China’s ecological civilization construction. It not only elaborates the relationship between economic development and ecological environmental protection, but also reveals the dialectical philosophy that protecting the ecological environment means protecting productive forces, and improving the ecological environment means developing productive forces; at the same time, it also points out a new path for achieving the coordinated symbiosis of economic development and ecological protection. It is also a modern interpretation of the traditional Chinese cultural concepts of “attaining centrality and harmony” [1]1 “Attaining centrality and harmony” (致中和) is a concept from the Confucian classic *The Doctrine of the Mean* (《中庸》), referring to a state of perfect balance and harmony in one’s emotions and actions, which is believed to bring order to the cosmos., “unity of heaven and humanity” [2]2 “Unity of heaven and humanity” (天人合一) is a foundational concept in Chinese philosophy, particularly in Confucianism and Daoism, emphasizing the harmonious integration of the natural world (heaven) and human society., and “harmonious coexistence” [3]3 “Harmonious coexistence” (和谐共生) is a term used in contemporary Chinese discourse to describe the ideal relationship between humans and nature, as well as among different social elements., and is a vivid embodiment of the “Second Integration” [4]4 The “Second Integration” (第二个结合) refers to the combination of the basic tenets of Marxism with China’s excellent traditional culture, as articulated by Xi Jinping. It is distinguished from the “First Integration,” which is the integration of Marxism with the concrete realities of the Chinese revolution and construction..

“两山论”自提出以来，已成为指导中国生态文明建设的行动指南。它不仅阐述了经济发展和生态环境保护之间的关系，而且揭示了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的辩证哲理；同时，还指明了实现经济发展和生态保护协同共生的新路径，也是对中华传统文化“致中和”“天人合一”“和谐共生”理念的现代诠释，是“第二个结合”的生动体现。

The “Two Mountains Theory” embodies the integration of Marxist dialectics of nature with the traditional Chinese cultural concept of “attaining centrality and harmony”

“两山论”体现了马克思主义自然辩证法与中华传统文化“致中和”理念的结合

The “Two Mountains Theory” deeply answers the question of “what kind of ecological civilization to build and how to build it,” and is a realistic reflection of Marxist dialectics of nature. The “Two Mountains Theory” reveals that humans and nature together constitute the balance and stability of the ecosystem, providing important insights for the sustainable development of human society. We should recognize from a holistic and systematic perspective that protecting nature means protecting humanity, and building an ecological civilization means benefiting humanity. We should neither abandon economic development for the sake of environmental protection, nor abandon a good natural environment for the sake of temporary economic development; rather, we should, through innovative development ideas and models, better create and maintain a relationship of coordinated symbiosis and benign interaction between the two, thereby forming new quality productive forces that conform to the “green” new development concept. In this regard, the “Two Mountains Theory” shows us such a dialectical relationship: maintaining the ecological environment is equivalent to maintaining productive forces, and improving environmental quality is equivalent to promoting the development of productive forces.

“两山论”深入回答了“建设什么样的生态文明、怎样建设生态文明”的问题，是对马克思主义自然辩证法的现实映照。“两山论”揭示人与自然共同构成了生态系统的平衡与稳定，为人类社会的可持续发展提供了重要的启示。我们应从整体和系统视角去认识到，保护自然就是保护人类，建设生态文明就是造福人类。我们不该为了保护环境而舍弃经济发展，也不该为了一时的经济发展而舍弃良好的自然环境；而应通过创新发展思路与模式，来更好地创造并维护这两者之间协调共生、良性互动的关系，从而形成符合“绿色”新发展理念的新质生产力。就此而言，“两山论”为我们展示了这样一种辩证关系：维护生态环境等同于维护生产力，而提升环境质量则等同于推动生产力的发展。

The “Two Mountains Theory” not only profoundly reveals the dialectical principle of protecting in development and developing in protection, but also shines with the dialectical wisdom of the traditional Chinese cultural concept of “attaining centrality and harmony.” Chinese civilization, from its very origins, formed a worldview and methodology of “esteeming centrality” and “valuing harmony.” Ancient sages gradually recognized the value and significance of “centrality” and “harmony” in the practice of production and life. Here, the original meaning of “centrality” is not the “middle” as interpreted in modern times, but should be understood by the ancient sages as “not being biased, that is centrality,” meaning just the right measure. This “centrality” is not a blind compromise or reconciliation, nor is it a mechanical or rigid taking of the average of two extremes; rather, it is esteeming centrality to seek harmony, that is, “harmony” is the purpose and value destination of “centrality.” This “centrality” does not use “centrality” as uniformity to cancel diversity, but rather achieves “harmony,” that is, a state of harmonious unity of diversity. “We want both clear waters and lush mountains, and we also want gold and silver mountains” [5]5 “We want both clear waters and lush mountains, and we also want gold and silver mountains” (既要绿水青山，也要金山银山) is a popular formulation of the “Two Mountains Theory,” indicating that ecological protection and economic development are not mutually exclusive but can be pursued together. emphasizes the inherent dialectical relationship between ecological protection and economic development. It is a popular expression of the coordinated development of ecology and economy, embodying the philosophy of traditional Chinese culture: “grasping both extremes and employing the mean among the people” [6]6 “Grasping both extremes and employing the mean among the people” (执其两端、用其中于民) is a phrase from *The Doctrine of the Mean*, describing the method of the sage-king Shun, who would grasp the two extremes of an issue and apply the mean for the benefit of the people. and “when centrality and harmony are attained, heaven and earth are in their proper positions, and all things are nourished” [7]7 “When centrality and harmony are attained, heaven and earth are in their proper positions, and all things are nourished” (致中和，天地位焉，万物育焉) is a key passage from *The Doctrine of the Mean*, describing the cosmic effects of achieving perfect balance and harmony.. This pursuit of balance not only helps solve current environmental problems but also leaves precious natural resources and a good ecological environment for future generations.

“两山论”不仅深刻揭示了在发展中保护、在保护中发展的辩证法原理，而且闪耀着中华传统文化“致中和”的辩证智慧。中华文明从其源头就形成了“尚中”“贵和”的世界观和方法论。古代先贤在生产生活的实践中逐渐体认到“中”“和”的价值意义。这里“中”的原意并非如现代所解释的中间之“中”，而应从古圣先贤所理解为“不偏之为中”，恰到好处之意。这里的“中”不是一味折中与调和，也不是机械地、僵化地取两端平均值，而是尚中以求和，即“和”是“中”的目的和价值归宿。这里的“中”不是以“中”作为统一性取消多样性，而是达致“和”，即多样性和谐统一的状态。“既要绿水青山，也要金山银山”，强调了生态保护和经济发展的内在辩证关系，是生态保护和经济协调发展的通俗表达，体现了中华传统文化“执其两端、用其中于民”与“致中和，天地位焉，万物育焉”的哲理。这种平衡的追求不仅有助于解决当前的环境问题，也为子孙后代留下了宝贵的自然资源和良好的生态环境。

The “Two Mountains Theory” embodies the integration of the Marxist worldview of the universe with the traditional Chinese cultural concept of “unity of heaven and humanity”

“两山论”体现了马克思主义宇宙观与中华传统文化“天人合一”理念的结合

The “Two Mountains Theory” provides a Chinese solution for promoting global ecological governance cooperation. Marx vividly pointed out: “Nature is man’s inorganic body—that is to say, nature insofar as it is not the human body. Man lives on nature” [8]8 This quotation is from Marx’s *Economic and Philosophic Manuscripts of 1844*.. This is both a worldview of equality between humans and nature and a holistic, universally interconnected great view of life. This great view of life not only affirms the inseparability of humans and nature but also seeks to arouse people’s respect and care for all living things between heaven and earth. From the domestic level, the “Two Mountains Theory” establishes a principled stance for the implementation of ecological civilization construction. Together with the development concept of “people-centered,” it constructs a connection between heaven and humanity. From the global level, the “Two Mountains Theory” is an awakening of consciousness regarding the global ecological crisis and its root causes. In the current era, facing global environmental problems, no single country can solve them alone. In response, the green development concept advocated by the “Two Mountains Theory” provides a new path choice for global ecological governance. On the basis of emphasizing the natural unity of humans and nature, it calls on all countries to act together, reach international consensus, strengthen cooperation among nations, and jointly address problems such as environmental pollution, climate change, and biodiversity loss, contributing to the construction of a clean and beautiful world.

“两山论”为推动全球生态治理合作提供了中国方案。马克思曾生动地指出：“自然界，就它自身不是人的身体而言，是人的无机的身体。人靠自然界生活。”这既是一种人与自然平等的宇宙观，同时，也是一种整体普遍联系的大生命观。这种大生命观不只是肯定人与自然的不可分割，而且是要唤起人对天地间所有生命万物的尊重和爱护。从国内层面来看，“两山论”为生态文明建设落到实处树立了原则立场。它与“以人民为中心”的发展理念一道，构建了天人之际的关联。从全球层面来看，“两山论”是对全球生态危机及其根源的意识觉醒。当今时代，面对全球性的环境问题，没有任何一个国家能够单独解决。对此，“两山论”所倡导的绿色发展理念，为全球生态治理提供了新的路径选择。它在强调人与自然天然一体的基础上，呼吁各国携手行动，达成国际共识，加强国家间合作，共同应对环境污染、气候变化、生物多样性丧失等问题，为建设一个清洁美丽的世界贡献力量。

The “Two Mountains Theory” is a scientific guide for ecological civilization construction, inherently containing the traditional Chinese cultural concept of “unity of heaven and humanity.” Chinese civilization has a unique understanding and elaboration of the relationship between heaven and humanity. The thinking of the harmonious unity of heaven and humanity gradually evolved into an emphasis on the integration of human social order with the cosmic order, seeking a balanced and orderly development of humans and nature, thereby giving birth to the philosophical concept of “unity of heaven and humanity.” Regarding the concept of “heaven,” in the Spring and Autumn period of Confucius, the religious color of “heaven” had gradually faded and become blurred. In the *Analects*, Confucius clearly stated that “heaven” is nature, referring to a natural existence with independent laws of operation, operating laws that do not change according to human subjective will. “Unity of heaven and humanity” regards humans as part of nature to achieve unity between humans and the natural world, that is, it requires that the mode of production and life of people is not to conquer nature, but to understand, grasp, adapt to, and appropriately utilize nature. The “rather have clear waters and lush mountains than gold and silver mountains” [9]9 “Rather have clear waters and lush mountains than gold and silver mountains” (宁要绿水青山，不要金山银山) is another formulation of the “Two Mountains Theory,” emphasizing the priority of ecological protection when a choice must be made. in the “Two Mountains Theory” awakens people’s respect and care for all living things between heaven and earth, striving to adhere to “taking at the proper time and using with restraint” [10]10 “Taking at the proper time and using with restraint” (取之有时、用之有节) is a traditional Chinese principle of resource management, advocating for sustainable use of natural resources according to seasonal cycles and with moderation., embodying a cosmic concern of “universal love for all beings” [11]11 “Universal love for all beings” (泛爱众) is a phrase from the *Analects* of Confucius, originally meaning broad love for the multitude of people, but here extended to encompass all living things.. The “all beings” here includes not only people but also all things, encompassing mountains, rivers, flowers, trees, birds, and beasts in nature, requiring us, while pursuing individual and collective well-being, not to forget gratitude and recompense to nature, ensuring that our actions do not cause irreversible harm to the Earth. Thus, the “Two Mountains Theory” articulates the philosophy that humanity and the natural world are an indivisible whole, and that human behavior should be coordinated with the laws of nature. It is an inheritance and development of the ancient Chinese concept of “unity of heaven and humanity.”

“两山论”是对生态文明建设的科学指引，内在蕴含着中华传统文化“天人合一”的理念。中华文明关于天人之间的关系有着独到的理解与阐发。天人和谐一体的思维，逐渐演化为强调人类社会秩序与宇宙秩序相融合，求得人天均衡有序的发展，从而孕育出了“天人合一”哲学理念。就“天”的概念而言，春秋孔子时代，“天”的宗教色彩已逐渐淡化模糊。在《论语》中，孔子已明确提出“天”就是自然，是指具有独立运行规律的自然存在，是不以人的主观意志为转移的运行规律。“天人合一”是把人作为自然的一部分，以达到人与自然界的统一，即要求人们的生产生活方式，不是去征服自然，而是认识、把握、适应和适度利用自然。“两山论”中的“宁要绿水青山，不要金山银山”，唤醒了人们对天地间所有生命万物的尊重和爱护，力求坚持“取之有时、用之有节”，体现了“泛爱众”的宇宙关怀。这里的“众”不仅是人，还是万物，涵盖了自然界中的山川河流、花草树木、飞禽走兽，要求我们在追求个人和集体福祉的同时，不忘对自然界的感恩和回报，确保我们的行动不会对地球造成不可逆转的伤害。由此，“两山论”道出了人类与自然界是不可分割的整体，人的行为应与自然法则相协调的哲理，是对中国古代“天人合一”理念的继承和发展。

The “Two Mountains Theory” embodies the integration of the Marxist materialist conception of history with the traditional Chinese cultural concept of “harmonious coexistence”

“两山论”体现了马克思主义唯物史观与中华传统文化“和谐共生”理念的结合

The “Two Mountains Theory” is a profound insight into the relationship between nature and humanity, deeply reflecting the basic principles of the Marxist materialist conception of history. Engels once pointed out: “Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us” [12]12 This quotation is from Engels’s *Dialectics of Nature*.. Clearly, within the entire natural world, the social world constituted by humans is also part of the Earth’s unique ecosystem, and is therefore also governed and regulated by unified natural laws. Humans and nature should be self-consistent, but humans often lose control in the process of developing and utilizing natural resources, destroying the balanced relationship between human and natural development, leading not only to the deterioration of natural conditions but also to the increasing deterioration of the living environment of humans themselves. It is on this basis that the “Two Mountains Theory” emphasizes the important position of the ecological environment in social development. This concept has an affinity with the Marxist materialist conception of history, namely, that relations of production must adapt to the development of productive forces, and a good ecological environment is an important foundation for sustainable development. The “Two Mountains Theory” clearly tells us the relationship that “humans and nature are a community of life” [13]13 “Humans and nature are a community of life” (人与自然是生命共同体) is a key concept in Xi Jinping’s thought on ecological civilization, emphasizing the interdependent and holistic relationship between humanity and the natural world., emphasizing that humans should integrate into the ecological nature and develop in an orderly and coordinated manner with nature.

“两山论”是对自然与人类关系的深刻洞察，深刻地体现了马克思主义唯物史观的基本原理。恩格斯曾指出：“我们不要过分陶醉于我们人类对自然界的胜利。对于每一次这样的胜利，自然界都对我们进行报复。”显然，在整个自然世界中，人类所构成的社会世界，同样是地球这个独特的生态系统的一部分，因而也受到统一的自然规律的统率和节制。人类与自然本应自洽，但是人类在开发利用自然资源的过程中常常失去控制，破坏了人与自然发展的平衡关系，不仅导致自然状况的恶化，也导致人类自身生存环境的日益恶化。“两山论”正是在这一基础上，强调了生态环境在社会发展中的重要地位。这一理念与马克思主义唯物史观有着契合之处，即生产关系必须适应生产力的发展，良好的生态环境是可持续发展的重要基础。“两山论”明确地告诉我们“人与自然是生命共同体”的关系，强调了人类应当融入生态自然中去，与自然有条不紊地协调发展。

The “Two Mountains Theory” is a profound reflection on and forward-looking planning for the mode of development of modern society, and it is in the same lineage as the concept of “harmonious coexistence” in traditional Chinese culture. Chinese civilization has formed a tradition of respecting and loving nature over the course of history, giving birth to the concept of “harmonious coexistence.” Ancient sages believed that all things in heaven and earth possess spirit, and that humanity should follow the laws of nature and coexist harmoniously with it. Confucian thought holds that “all things, each attaining its harmony, come to life; each receiving its nourishment, come to completion.” [14]14 A quotation from the *Xunzi*, chapter “On the Regulations of a King” (*Wangzhi*), expressing the idea that all things in nature flourish when they are in harmony. This is because all things under heaven are originally an interconnected, intrinsic unity, as expressed in the saying, “All people are my brothers and sisters, and all things are my companions.” [15]15 A quotation from the Northern Song Confucian Zhang Zai’s “Western Inscription” (*Ximing*), expressing the ideal of universal kinship with all people and things. This embodies the Confucian view that all people are regarded as one’s own brothers and sisters, and all categories of things, including plants and animals, are regarded as one’s companions—that is, “heaven and earth are born together with me,” and humanity and nature “coexist harmoniously” as an indivisible organic whole. Overall, the “Two Mountains Theory”’s principle that “lucid waters and lush mountains are invaluable assets” has an inherent resonance with the lofty ecological realm of “delighting in mountains and waters” [16]16 An allusion to the *Analects* (VI.23), where Confucius says “the wise delight in water, the benevolent delight in mountains,” indicating a joyful and reverent attitude toward nature. in the thought of “harmony and unity,” both emphasizing that humanity should respect nature, because natural resources are a precious treasure for humanity.

“两山论”是对现代社会发展模式的深刻反思与前瞻规划，同中华传统文化“和谐共生”理念一脉相承。中华文明在历史长河中形成了尊重自然、热爱自然的传统，孕育了“和谐共生”的理念。古代先人认为，天地万物皆有灵性，人类应当顺应自然规律，与自然和谐共处。儒家思想认为，“万物各得其和以生，各得其养以成”。因为天下万物本是一个相互联系的内在统一体，正所谓“民吾同胞，物吾与也”。这里体现了儒家把所有人民都看成是自己的同胞手足，把包括动植物在内的所有物类，都看成是自己的伙伴，即“天地与我并生”，人与天地自然“和谐共生”为一个不可分割的有机整体。总体而言，“两山论”中的“绿水青山就是金山银山”，与“和合”思想中的“乐山乐水”的崇高生态境界有着内在的契合，都强调人应该尊重自然，因为自然资源对人类来说是一种宝贵的财富。

The “Two Mountains Theory” not only embodies the profound Marxist understanding of the relationship between humanity and nature, but also draws on the humanistic spirit of the traditional Chinese culture that “the benevolent regard heaven, earth, and all things as one body,” [17]17 A phrase from the Song-Ming Neo-Confucian philosopher Cheng Hao, expressing the idea that the virtuous person identifies with the entire cosmos. making it a brilliant model of “the Second Integration.” This integration endows the “Two Mountains Theory” with both scientificity and profound cultural depth. This integration not only strengthens the cultural confidence of the broad masses of the people, but also provides powerful spiritual momentum for advancing Chinese-path modernization.

“两山论”不仅体现了马克思主义关于人与自然关系的深刻认识，而且汲取了中华传统文化“仁者以天地万物为一体”的人文精神，是“第二个结合”的光辉典范。这种结合使得“两山论”既具有科学性，又具有深厚的文化底蕴。这种结合不仅增强了广大人民群众的文化自信，也为我们推进中国式现代化提供了强大的精神动力。

Author: Tu Haoran (Doctoral Candidate, School of Marxism, South China University of Technology)

作者：涂浩然（华南理工大学马克思主义学院博士研究生）

Online Editor: Huihui

网络编辑：慧慧