On the Original Contribution of Xi Jinping Thought on Ecological Civilization to the Ontology of Marxist Philosophy

Xi Jinping Thought on Ecological Civilization, as an important component of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, is a significant innovative achievement in adapting Marxism to the Chinese context and the needs of the times. This thought not only inherits Marxist ecological theory but also greatly develops it, a point on which many scholars have already provided relatively rich discussions. Going a step further, Xi Jinping Thought on Ecological Civilization has made original contributions not only at the level of Marxist ecological theory but also to the entire body of Marxist theory, such as Marxist philosophy, political economy, and scientific socialism, making it one of the representative achievements of 21st-century Marxism. As for the original contributions of Xi Jinping Thought on Ecological Civilization to Marxist philosophy, these encompass various parts of philosophy, including ontology, historical outlook, values, and epistemology, and related research in the academic community on this is burgeoning. Here, the author attempts to discuss the original contribution of Xi Jinping Thought on Ecological Civilization to the ontology of Marxist philosophy.

习近平生态文明思想作为习近平新时代中国特色社会主义思想的重要组成部分，是马克思主义中国化时代化的重要创新成果。这一思想不仅承继了马克思主义生态理论，而且极大发展了马克思主义生态理论，对此已经有许多学者进行了比较丰富的论述。更进一步来讲，习近平生态文明思想不仅在马克思主义生态理论层面作出了原创性贡献，而且对整个马克思主义理论，如马克思主义哲学、政治经济学和科学社会主义都有创新发展，是21世纪马克思主义的代表性成就之一。就习近平生态文明思想对马克思主义哲学的原创性贡献而言，更是涵盖了哲学的各个部分，包括本体论、历史观、价值观和认识论等，对此学界的相关研究方兴未艾。笔者在这里试论述习近平生态文明思想对马克思主义哲学本体论的原创性贡献。

I. Two Traditional Interpretive Directions of the Ontology of Marxist Philosophy

一、对马克思主义哲学本体论的两种传统解释路向

Although there are considerable differences within the current domestic academic community regarding the specific understanding of what “ontology” is, there is a relatively consistent view at the fundamental theoretical level, namely, that any inquiry into the “existence” of all things in the world, exploring the properties of existence as such, constitutes ontology. As Lukács (also translated as Lukács) proposed: “The object of ontology is what actually exists. Its task is to study the existing and trace it back to its being, discovering the different levels and connections contained within it.” Lukács further explained that ontology is to “proceed from complex phenomena to basic elements and basic processes,” finding “the ultimately determining force of concrete processes” within the “complex.” Clearly, “the existing” refers to the specific manifest forms of concrete things, while “being” refers to the abstract nature behind things. Ontology aims to transcend concreteness, seeking to elucidate the “levels and connections” behind it, to elucidate the “ultimately determining force.” In terms of Chinese philosophical terminology, this is to proceed from the “vessel” (器) to trace back to its “Way” (道).

虽然目前国内学界对什么是“本体论”的具体理解有着不小的分歧，但在根本学理上还是持有比较一致的看法，即认为只要对世界万物的“存在”提出追问，探究存在之为存在具有的性质，就是本体论。正如卢卡奇(也译作卢卡契)提出的：“本体论的对象是现实存在的东西。它的任务是研究实存(the existing)，并追溯到它的存在(being)，发现包含其中的不同层次和联系。”卢卡奇还进一步解释说，本体论就是要“从复杂现象进到基本要素和基本过程”，在“复杂体内”找到“具体过程的最终决定力量”。显然，“the existing”指具体事物的具体呈现样态，而“being”指事物背后的抽象本性，本体论就是要超越具体性，追求阐明其背后的“层次和联系”，阐明“最终决定力量”，用中国哲学的术语来说，就是从“器”出发追溯其“道”。

In the long tradition of Western philosophy from ancient Greece to classical German philosophy, ontology was regarded as the “first philosophy,” a question that any true philosopher or philosophical school must address and answer. Hegel’s system of logic, in particular, provided a grand narrative of idealist ontology, serving as the direct starting point from which Marxism set out, critiqued, and innovated. After criticizing the Hegelian ontological narrative that “religion, concepts, the universal rule the existing world” and that “all existing things, all things living in water and on earth, can, through abstraction, be reduced to logical categories,” Marxism provided its own ontological narrative of the existing world: “All existing things, all things living in water and on earth, exist and live only by virtue of some kind of movement. For example, the movement of history creates social relations, the movement of industry gives us industrial products, and so on.” So, what kind of ontology is the ontology of Marxist philosophy? In general, there are two different interpretive directions within the academic community.

在西方哲学史从古希腊到德国古典哲学的长期传统中，本体论被视为“第一哲学”，是任何一个真正的哲学家或者哲学流派都必须涉及、必须加以回答的问题，黑格尔的逻辑学体系更是给出了一套唯心主义本体论的集大成叙事，成为马克思主义由以出发、批判创新的直接起点。马克思主义在批判了黑格尔主义认为“宗教、概念、普遍的东西统治着现存世界”，以及“一切存在物，一切生活在地上和水中的东西经过抽象都可以归结为逻辑范畴”的本体论叙事之后，给出了自己对现存世界的本体论叙事：“一切存在物，一切生活在地上和水中的东西，只是由于某种运动才得以存在、生活。例如，历史的运动创造了社会关系，工业的运动给我们提供了工业产品，等等。”那么，马克思主义哲学的本体论是一种什么样的本体论呢?总的来说，学界存在着以下两种不同的解释路向。

First, understanding Marxist ontology as a kind of “material ontology.” This interpretive direction emphasizes that the ontology of Marxism must adhere to the fundamental stance of materialism, stressing that matter is an objective reality existing independently of human consciousness, taking matter as the origin of the world, and that the world is unified in matter. Engels, based on a review of the two-thousand-year tradition of Western philosophy, summarized the “basic question” of philosophy. Following this perspective, the inquiry into the “levels and connections” of existence is reduced to the extraction of the most general levels and broadest connections of all things in the world; the reflection on the “ultimately determining force” of existence is reduced to answering the question of the unified origin of all things. According to this interpretation, the long-standing discourse in Western philosophy around the question of the world’s origin, especially the two theoretical lines of “materialism” and “idealism” clearly refined in modern times — “Those who assert the primacy of spirit over nature… form the camp of idealism. Those who regard nature as primary belong to the various schools of materialism” — constitute the basic content of the ontology of Marxist philosophy. Since Marxist philosophy is a form of materialism, and Marx repeatedly emphasized “the materialist basis of my method” and that “my dialectical method is not only different from Hegel’s, but is its direct opposite. For Hegel, the process of thinking… is the demiurge of the real world… For me, the ideal is nothing else than the material world reflected by the human mind and translated into forms of thought,” then this philosophy must, of course, give a materialist answer to the question of the world’s origin to display its theoretical foundation.

其一，把马克思主义本体论理解成一种“物质本体论”。这一解释路向强调马克思主义的本体论就是要坚持唯物主义的根本立场，强调物质是不依赖人的意识而独立存在的客观实在，把物质视为世界的本原，世界统一于物质。恩格斯在回顾西方哲学两千年传统的基础上对哲学的“基本问题”进行了归纳，我们沿着这种视角来看问题，那么所谓对存在的“层次和联系”的探求，就被归结为对世界万物的最概括层次和最广泛联系的提炼；所谓对存在的“最终决定力量”的思考，就被归结为对万物的统一本原问题的回答。根据这种解读，西方哲学长期以来围绕世界本原问题的言说，特别是近代明确提炼出的“唯物主义”和“唯心主义”两条理论路线——“凡是断定精神对自然界说来是本原的……组成唯心主义阵营。凡是认为自然界是本原的，则属于唯物主义的各种学派”——也就构成了马克思主义哲学本体论的基本内容。既然马克思主义哲学作为一种唯物主义，并且马克思反复强调“我的方法的唯物主义基础”，以及“我的阐述方法不是黑格尔的阐述方法，因为我是唯物主义者，而黑格尔是唯心主义者”，那么这种哲学当然就要对世界本原问题做出唯物主义式的回答，以展现自己的理论底色。

The characteristic that distinguishes Marxist philosophy from other materialist schools lies precisely in its most thorough and resolute implementation of the stance of material ontology, extending material ontology from explaining nature to explaining human society, describing human society as a material existence essentially the same as nature, and arguing that its movements follow the same material laws as nature. In this way, it overcomes the incompleteness of other materialist schools and conquers the last refuge of idealism, that is, as Engels said, “to bring the science of society… into harmony with the materialist foundation and to reconstruct it upon this foundation,” and as Lenin further emphasized, “to discover the materialist conception of history, or more precisely, to consistently apply and extend materialism to the sphere of social phenomena.” After the 1930s, the officially compiled Soviet textbooks on Marxist philosophy fixed this interpretation, forming an authoritative philosophical narrative system of dialectical materialism and historical materialism, which long influenced the philosophical understanding of Marxists worldwide and formed in China the understanding that “from Marx to Mao Zedong, adhering to material ontology is the mainstream in the history of Marxist development.”

而马克思主义哲学区别于其他唯物主义流派的特质，恰恰在于它最彻底、最坚决地贯彻了物质本体论立场，将物质本体论从解释自然推广到解释人类社会，把人类社会论述为在本质上同自然界一样的物质性存在，并论述其中的运动也遵循同自然界一样的物质规律。这样，才克服了其他唯物主义流派的不彻底性，攻克了唯心主义的最后避难所，即像恩格斯所说的，“使关于社会的科学……同唯物主义的基础协调起来，并在这个基础上加以改造”，以及如列宁进一步强调的，“发现唯物主义历史观，或者更确切地说，把唯物主义贯彻和推广运用于社会现象领域”。20世纪30年代之后，苏联官方编定的马克思主义哲学教科书将这种解读固定下来，形成了辩证唯物主义和历史唯物主义的权威哲学叙事体系，长期影响了全世界广大马克思主义者的哲学理解，并在中国形成了“从马克思到毛泽东，坚持物质本体论是马克思主义发展史的主流”的认识。

Second, understanding Marxist ontology as a kind of “praxis ontology.” This interpretive direction holds that Marxist ontology has already transcended the practice of choosing the ultimate origin of the world from the binary opposition of matter and spirit, emphasizing that human practical activity holds primary significance in Marx’s thought. The textual basis for this interpretive direction is the first thesis of the *Theses on Feuerbach*, where Marx highly emphasizes the role of practice, arguing that old materialism “conceives of the object, actuality, sensuousness only under the form of the object or contemplation,” while the first point of the new materialism is “to conceive them as sensuous human activity, as practice,” and “from the subjective side.” Besides the *Theses on Feuerbach*, other original works by Marx can also be used to support the view of praxis ontology. For example, *The German Ideology* emphasizes that “the sensuous world around him is not a thing given directly from all eternity, remaining ever the same, but the product of industry and of the state of society; and, indeed, in the sense that it is an historical product, the result of the activity of a whole succession of generations.” These discussions’ emphasis on human practice does not, of course, regard humans as creators like the Christian God, but rather, from the perspective of emphasizing that humans exert an indelible transformative and shaping role on nature and that humans endow the objective world with meaning, it argues that human practical activity is the ultimately determining force of the world’s development and change.

其二，把马克思主义本体论理解成一种“实践本体论”。这一解释路向认为马克思主义的本体论已经超越了从物质与精神的二元对立中去选择世界终极本原的做法，强调人的实践活动在马克思那里具有首要的意义。这一解释路向的文本依据是《关于费尔巴哈的提纲》的第一条，马克思在这里高度强调实践的作用，认为旧唯物主义“对对象、现实、感性，只是从客体的或者直观的形式去理解”，而新唯物主义的第一个要点就是“把它们当做感性的人的活动，当做实践去理解”，以及“从主体方面去理解”。除了《关于费尔巴哈的提纲》，还有其他一些马克思的原著也可用来佐证实践本体论的观点。例如，《德意志意识形态》强调，“周围的感性世界决不是某种开天辟地以来就直接存在的、始终如一的东西，而是工业和社会状况的产物，是历史的产物，是世世代代活动的结果”。这些论述对人的实践的强调，当然不是把人看作基督教上帝那样的造物主，而是从强调人对自然界发挥着不可磨灭的改造和塑造作用、人赋予客观世界以意义的角度，主张人的实践活动是世界发展变化的最终决定力量。

The tradition of interpreting Marxist ontology as practical ontology began first with Western Marxists. Karl Korsch, one of the founders of Western Marxism, proposed: “The materialist inversion of Hegel’s idealist dialectic by Marx and Engels consisted simply in freeing this dialectic from its final mystical shell. Beneath the ‘self-movement’ of the ‘Idea’ they discovered the real movement of history, and proclaimed this revolutionary movement of history as the sole ‘absolute’ existence.” [1]1 Karl Korsch, Marxism and Philosophy, trans. Xu Chongwen (Chongqing: Chongqing Publishing House, 1989), p. 49. [Translator’s note: This is a back-translation from the Chinese source; the original English text may differ slightly.] In his view, Marx regarded social-historical movement and human practical activity as absolute existence, so Marxism is naturally a practical ontology. Another founder of Western Marxism, Antonio Gramsci, explicitly and theoretically proposed that Marxism is a practical philosophy, and fiercely opposed the materialist monist narrative, opposing the view that objectively existing matter is the origin of the world. Gramsci did not completely abolish the ontological question concerning the world; what he opposed was “materialist monism,” while simultaneously advocating “practical monism,” holding that the world is unified in “human activity understood concretely, inseparably bound up with a certain organized ‘matter’ (historically ‘materialized’), with nature transformed by man.” [2]2 Antonio Gramsci, Selections from the Prison Notebooks, trans. Cao Leiyu et al. (Beijing: China Social Sciences Press, 2000), p. 351. [Translator’s note: This is a back-translation from the Chinese source; the original English text may differ slightly.] His proposition that “the world is unified in practice” succinctly summarized the ontological thought of Western Marxism, especially the humanist faction within it. After this interpretation of Marxist ontology by Western Marxism was transmitted to China, it was widely accepted by academia and became a mainstream view to a considerable extent.

对马克思主义本体论做实践本体论解释的传统，首先是从西方马克思主义者那里开始的。作为西方马克思主义开创者之一的柯尔施就提出：“马克思和恩格斯对黑格尔唯心辩证法的唯物主义颠倒只不过在于把这种辩证法从它的最后的神秘外壳中解放出来。在‘观念’辩证的‘自我运动’下面发现了历史的现实的运动，并把这一历史的革命运动宣布为唯一‘绝对的’存在。”在他看来，马克思将社会历史运动与人的实践活动视作绝对的存在，因而马克思主义当然是一种实践本体论。西方马克思主义的另一个开创者葛兰西更是明确地从理论上提出了马克思主义是一种实践哲学，并激烈地反对唯物主义的一元论叙事，反对把客观存在的物质视为世界的本原。葛兰西并不是完全取消关涉世界的本体论问题，他反对的是“唯物主义的一元论”，而与此同时主张“实践一元论”，认为世界统一于“与某种有组织的历史化的‘物质’，与由人所变革的自然不可分割地结合在一起的具体的意义上的人的活动”。他提出的“世界统一于实践”的命题言简意赅地概括了西方马克思主义，特别是寓于西方马克思主义的人本主义派别的本体论思想。西方马克思主义对马克思主义本体论的这一解释在传到中国之后，被学界广泛接受，并在很大程度上成为一种主流观点。

Ontology explores the levels and connections behind all things in the world, clarifying the ultimate determining force. Ultimately, through this ultimate answer, it explains the status of nature and humanity in the world and their mutual relationship. Nature is both the main component of the world and the matrix from which human society arises, as well as an indispensable object of human activity and social development. Exploring the nature of the world must first explore the status of nature, but this exploration is always inseparable from the exploration of humanity, carried out to serve human life and guide human practice. Although the two interpretive approaches to Marxist ontology mentioned above both establish the status of nature in an ontological sense, they offer markedly different explanations of what nature is. The interpretive approach that explains Marxist ontology as material ontology emphasizes nature as “nature-in-itself,” that is, nature existing independently of humans and as the precondition for human existence. The interpretive approach that explains Marxist ontology as practical ontology, on the other hand, emphasizes nature as “humanized nature,” that is, nature created by human practical activity. Thus, corresponding to material ontology and practical ontology are “nature-in-itself ontology” and “humanized nature ontology.” The former indeed places nature in the position of origin, holding that nature pre-exists humans and possesses objective reality, and that human activity must follow the objective laws of the material world. The latter, although formally not denying nature’s priority over humans, actually emphasizes that humans are the primary existence in the world and that human practice is the origin of the world. Western Marxist theorists vigorously advocate that the ontology of Marxism is practical ontology, and they often further illustrate this view by arguing that Marxist ontology is humanized nature ontology. They resolutely oppose viewing nature “purely objectively,” and their core viewpoint is to emphasize viewing nature from the perspective of practice, that is, holding that natural matter is appropriated through “historical labor” and is a “historical product.”

本体论探讨世界万物背后的层次和联系，阐明最终决定力量，说到底还是要通过这种终极的回答，说明自然和人类在世界中的地位以及二者的相互关系。自然界既是世界的主要组成部分及人类社会由以产生的母体，也是人类活动和社会发展不可或缺的客体。探讨世界的本性首先就要探讨自然界的地位，但这种探讨又总是离不开对人的探讨，是为了服务人自身的生活、指导人的实践而展开的探讨。上述对马克思主义本体论的两种解释路向虽然都在本体论的意义上确立了自然的地位，但对自然是什么则做出了迥然有别的解释。把马克思主义本体论解释成物质本体论的解释路向，强调自然是一种“自在的自然”，即独立于人存在并作为人的存在前提的自然；而把马克思主义本体论解释成实践本体论的解释路向，则强调自然是“人化的自然”，即由人的实践活动创造的自然。这样，与物质本体论和实践本体论相对应的是“自在自然本体论”和“人化自然本体论”。前者确实把自然置于本原的地位，认为自然界是先于人而存在的，具有客观实在性，人的活动必须遵循物质世界的客观规律；后者虽在形式上不否认自然对人的优先地位，但实际上还是强调人是世界的首要存在，人的实践是世界的本原。西方马克思主义理论家竭力主张马克思主义的本体论是实践本体论，他们往往通过论证马克思主义本体论是人化自然本体论来进一步说明这一观点。他们坚决反对“纯客观”地看待自然界，其核心观点就是强调要用实践的观点看待自然，即认为自然物质是通过“历史的劳动”占有的，是“历史的产物”。

II. The “Ontology” Implicit in Xi Jinping Thought on Ecological Civilization Is a “Human-Nature Symbiotic Ontology”

二、习近平生态文明思想隐含的“本体论”是“人-自然共生本体论”

Xi Jinping Thought on Ecological Civilization is built on a profound philosophical foundation and is permeated with “philosophical reflection.” In Xi Jinping Thought on Ecological Civilization, what we see is precisely how General Secretary Xi Jinping traces back from the “the existing” (the “instrumental”) of ecological issues to the “being” (the “Way”) of ecological issues. [3]3 “The existing” and “being” are used here to render the Chinese terms “器” (qi, instrument, concrete thing) and “道” (dao, way, principle), a classical philosophical distinction from the Book of Changes (Yijing). When General Secretary Xi Jinping discusses issues related to ecological civilization, he reflects on the ultimate relationship between humanity and the world—first and foremost, nature—at the level of ultimate existence. Whether a doctrine constitutes an ontology depends mainly on whether it addresses the ultimate relationship between humanity and the world—first and foremost, nature—and thereby carries out a philosophical abstraction of the basic elements constituting the entire world. Clearly, such philosophical abstraction exists in Xi Jinping Thought on Ecological Civilization, which suffices to prove that this thought contains a profound ontology. As Lukács said, “The higher the degree of complexity of things, the more uncertain the objects faced by human consciousness… only in the form of ontology can these facts be grasped.” [4]4 Georg Lukács, The Ontology of Social Being, Vol. 1, trans. Bai Xigeng et al. (Chongqing: Chongqing Publishing House, 1993), p. 5. [Translator’s note: This is a back-translation from the Chinese source; the original English text may differ slightly.] Faced with the chaotic phenomena of ecological crises in human society, the reason Xi Jinping Thought on Ecological Civilization articulates them so profoundly and clearly, and so powerfully guides our practice of ecological civilization construction, is precisely because this thought contains an ontological framework and grasps various issues in ecological politics, ecological sociology, ecological economics, ecological governance, and other disciplines within its ontological form.

习近平生态文明思想建立在深厚的哲学根基上，贯穿着“哲学之思”我们在习近平生态文明思想中，看到的正是习近平总书记如何从生态问题的“the existing”(“器”)追溯到生态问题的“being”(“道”)。习近平总书记在论述涉及生态文明的相关问题时，在终极存在的层面上，思考了人与世界——首先是自然界——的最终关系。一种学说是不是构成了本体论，主要就是看其有没有涉及人与世界——首先是自然界——的最终关系，进而对构成整个世界的基本要素进行哲学的抽象。显然，在习近平生态文明思想中存在这种哲学的抽象，足以证明这一思想蕴含着深刻的本体论。就像卢卡奇所说，“事物的复杂性程度越高，人类意识所面临的不确定的对象就越多……只有在本体论的形式中才能把握这些事实”。面对人类社会出现的生态危机乱象，习近平生态文明思想之所以阐述得如此深刻清晰，之所以如此有力地指导我们的生态文明建设实践，正是因为这一思想蕴含着本体论的骨架，并在其本体论的形式中来把握生态政治学、生态社会学、生态经济学、生态治理学等学科的各种问题。

That Xi Jinping Thought on Ecological Civilization contains a profound ontology has actually been recognized by many scholars. For example, some commentators point out that Xi Jinping Thought on Ecological Civilization “highlights a vivid ‘life’ color, endows nature with equal status, realizes a theoretical leap from ‘dialectical unity’ to ‘life community,’ and is a major innovation in the Marxist dialectical-unity ecological ontology.” [5]5 See, for example, Zhang Yunfei, “The Triple Dimensions of Xi Jinping’s ‘Life Community’ Thought,” Studies on the Socialism with Chinese Characteristics, no. 2 (2020), p. 48. Another example: some commentators believe that Xi Jinping Thought on Ecological Civilization “proposes the ‘life community theory,’ profoundly elucidates the symbiotic relationship between humans and nature, and develops the Marxist ‘humanized nature’ ontology.” [6]6 See, for example, Wang Yuchen and Li Juan, “The Ontological Innovation of Xi Jinping Thought on Ecological Civilization to Marxist Ecological Philosophy,” Journal of Guangxi Normal University (Philosophy and Social Sciences Edition), no. 5 (2021), p. 14. While these studies share the basic consensus that Xi Jinping Thought on Ecological Civilization contains an ontology, they hold different views on the specific content of this ontology. So, what kind of ontology is implicit in Xi Jinping Thought on Ecological Civilization? In the author’s view, since Xi Jinping Thought on Ecological Civilization manifests its ontology in discussing the relationship between humans and nature, it is necessary to review how General Secretary Xi Jinping elaborates on the mutual relationship between humans and nature.

习近平生态文明思想蕴含着深刻的本体论，这一点实际上已为许多学者认识到。例如，有论者指出，习近平生态文明思想“凸显了一种鲜活的‘生命’色彩，赋予自然以平等的地位，实现了从‘辩证统一体’到‘生命共同体’的思想跃迁，是对马克思主义辩证统一生态本体论的重大创新”。再如，有论者认为，习近平生态文明思想“提出‘生命共同体论’，深刻阐明人与自然的共生关系，发展了马克思主义‘人化自然’本体论”。这些研究在承认习近平生态文明思想存在本体论的基本共识下，对这种本体论的具体内容却有着不同看法。那么，习近平生态文明思想蕴含的本体论是一种什么样的本体论呢?在笔者看来，既然习近平生态文明思想是在论述人与自然的关系中彰显本体论的，那就需要回顾一下习近平总书记是如何阐述人与自然的相互关系的。

In 2013, in a speech during the sixth collective study session of the Political Bureau of the 18th CPC Central Committee, General Secretary Xi Jinping said: “Ecological civilization is a major achievement of the progress of human society. Humanity has experienced primitive civilization, agricultural civilization, and industrial civilization. Ecological civilization is a product of industrial civilization reaching a certain stage of development and is a new requirement for achieving harmonious development between humans and nature. Historically, when ecology thrives, civilization thrives; when ecology declines, civilization declines. There are numerous examples of this, both ancient and modern, in China and abroad.” [7]7 Xi Jinping, “Strive to Build a Beautiful China and Achieve the Sustainable Development of the Chinese Nation,” in Excerpts from Xi Jinping’s Discourses on the Construction of Socialist Ecological Civilization (Beijing: Central Party Literature Press, 2017), p. 6.

2013年，在十八届中央政治局第六次集体学习时的讲话中，习近平总书记说：“生态文明是人类社会进步的重大成果。人类经历了原始文明、农业文明、工业文明，生态文明是工业文明发展到一定阶段的产物，是实现人与自然和谐发展的新要求。历史地看，生态兴则文明兴，生态衰则文明衰。古今中外，这方面的事例众多。”

In 2014, in a speech at the fifth meeting of the Central Leading Group for Financial and Economic Affairs, General Secretary Xi Jinping said: “Adhere to the principle of balancing population and economy with resources and the environment. This is an important idea for building an ecological civilization proposed at the 18th National Congress of the CPC. To build an ecological civilization, we must first shift from changing and conquering nature to adjusting human behavior and correcting human errors. We must achieve harmony between humans and nature, the unity of heaven and humanity, and not try to conquer the heavens.” [8]8 Xi Jinping, “Speech at the Fifth Meeting of the Central Leading Group for Financial and Economic Affairs,” in Excerpts from Xi Jinping’s Discourses on the Construction of Socialist Ecological Civilization (Beijing: Central Party Literature Press, 2017), p. 20.

2014年，在中央财经领导小组第五次会议上的讲话中，习近平总书记说：“坚持人口经济与资源环境相均衡的原则。这是党的十八大提出的生态文明建设的一个重要思想。建设生态文明，首先要从改变自然、征服自然转向调整人的行为、纠正人的错误行为。要做到人与自然和谐，天人合一，不要试图征服老天爷。”

In 2015, in the article “Guiding Development with New Development Concepts and Striving for the Great Victory of Building a Moderately Prosperous Society in All Respects in the Decisive Stage,” General Secretary Xi Jinping pointed out: “Green development focuses on solving the problem of harmony between humans and nature. Green, circular, and low-carbon development is the direction of today’s technological revolution and industrial transformation. It is the most promising area of development. Our country has considerable potential in this regard and can form many new economic growth points.” [9]9 Xi Jinping, “Guiding Development with New Development Concepts and Striving for the Great Victory of Building a Moderately Prosperous Society in All Respects in the Decisive Stage,” in Xi Jinping: The Governance of China

2015年，习近平总书记在《以新的发展理念引领发展，夺取全面建成小康社会决胜阶段的伟大胜利》一文中指出：“绿色发展注重的是解决人与自然和谐问题。绿色循环低碳发展，是当今时代科技革命和产业变革的方向，是最有前途的发展领域，我国在这方面的潜力相当大，可以形成很多新的经济增长点。”

In 2016, at a speech delivered at a seminar for principal leading officials at the provincial and ministerial level on studying and implementing the guiding principles of the Fifth Plenary Session of the 18th CPC Central Committee, General Secretary Xi Jinping stated: “On the question of nature, Engels profoundly 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. Each victory, it is true, in the first place brings about the results we expected, but in the second and third places it has quite different, unforeseen effects which only too often cancel the first.’ Human beings arise from nature, and the relationship between humans and nature is one of symbiosis; harm done to nature will ultimately harm human beings themselves. Only by respecting the laws of nature can we effectively avoid taking detours in the development and use of nature. This principle must be kept firmly in mind and implemented in action.”

2016年，在省部级主要领导干部学习贯彻党的十八届五中全会精神专题研讨班上的讲话中，习近平总书记说：“在对待自然问题上，恩格斯深刻指出：‘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。每一次胜利，起初确实取得了我们预期的结果，但是往后和再往后却发生完全不同的、出乎预料的影响，常常把最初的结果又消除了。’人因自然而生，人与自然是一种共生关系，对自然的伤害最终会伤及人类自身。只有尊重自然规律，才能有效防止在开发利用自然上走弯路。这个道理要铭记于心、落实于行。”

In 2017, in the report to the 19th National Congress of the CPC, General Secretary Xi Jinping pointed out: “Humans and nature form a community of life; humanity must respect, accommodate, and protect nature. Only by following the laws of nature can humanity avoid detours in the development and use of nature; harm done to nature will ultimately harm humanity itself—this is an inescapable law.”

2017年，在党的十九大报告中，习近平总书记指出：“人与自然是生命共同体，人类必须尊重自然、顺应自然、保护自然。人类只有遵循自然规律才能有效防止在开发利用自然上走弯路，人类对大自然的伤害最终会伤及人类自身，这是无法抗拒的规律。”

In 2018, at a speech commemorating the 200th anniversary of Marx’s birth, General Secretary Xi Jinping pointed out: “We must study and practice Marx’s thought on the relationship between humans and nature. Marx believed that ‘man lives on nature’; nature not only provides humans with sources of means of subsistence, such as fertile soil, rivers, lakes and seas rich in fish, but also provides humans with sources of means of production. Natural objects constitute the natural conditions for human existence; humans produce, live, and develop in interaction with nature. If humans treat nature well, nature will also give back to humans, but ‘if man, by dint of science and creative genius, subdues the forces of nature, they avenge themselves upon him.’ Nature is the mother of life; humans and nature form a community of life. Humanity must revere, respect, accommodate, and protect nature. We must adhere to the harmonious coexistence of humans and nature, firmly establish and earnestly practice the concept that lucid waters and lush mountains are invaluable assets, mobilize the whole society to advance ecological progress, jointly build a beautiful China, and enable the people to share in the beauty of nature, life, and living amidst lucid waters and lush mountains, thereby forging a path of civilized development featuring production growth, affluent living, and sound ecology.”

2018年，在纪念马克思诞辰200周年大会上的讲话中，习近平总书记指出：“要学习和实践马克思主义关于人与自然关系的思想。马克思认为，‘人靠自然界生活’，自然不仅给人类提供了生活资料来源，如肥沃的土地、鱼产丰富的江河湖海等，而且给人类提供了生产资料来源。自然物构成人类生存的自然条件，人类在同自然的互动中生产、生活、发展，人类善待自然，自然也会馈赠人类，但‘如果说人靠科学和创造性天才征服了自然力，那么自然力也对人进行报复’。自然是生命之母，人与自然是生命共同体，人类必须敬畏自然、尊重自然、顺应自然、保护自然。我们要坚持人与自然和谐共生，牢固树立和切实践行绿水青山就是金山银山的理念，动员全社会力量推进生态文明建设，共建美丽中国，让人民群众在绿水青山中共享自然之美、生命之美、生活之美，走出一条生产发展、生活富裕、生态良好的文明发展道路。”

In 2018, at the National Conference on Ecological and Environmental Protection, General Secretary Xi Jinping emphasized: “Green is the symbol of life, the base color of nature, and even more so the foundation of a better life and the aspiration of the people. Green development is an important component of the new development philosophy; it complements and interacts with innovative development, coordinated development, open development, and shared development. It represents an all-round transformation and an inevitable requirement for building a high-quality modern economic system. Its purpose is to change the traditional production and consumption model of ‘mass production, mass consumption, mass emissions,’ to align and adapt factors such as resources, production, and consumption, and to achieve the coordinated unity of economic and social development with ecological and environmental protection, as well as the harmonious coexistence of humans and nature.”

2018年，在全国环境保护大会上，习近平总书记强调：“绿色是生命的象征、大自然的底色，更是美好生活的基础、人民群众的期盼。绿色发展是新发展理念的重要组成部分，与创新发展、协调发展、开放发展、共享发展相辅相成、相互作用，是全方位变革，是构建高质量现代化经济体系的必然要求，目的是改变传统的‘大量生产、大量消耗、大量排放’的生产模式和消费模式，使资源、生产、消费等要素相匹配相适应，实现经济社会发展和生态环境保护协调统一、人与自然和谐共处。”

In 2019, at the opening ceremony of the International Horticultural Exhibition 2019 Beijing, General Secretary Xi Jinping stated: “We should pursue harmony between humans and nature. Mountains and hills are covered with layers of forests; plains and fields blend blue and green; cities and villages are filled with the songs of birds and the fragrance of flowers. Such natural beauty not only brings people aesthetic enjoyment but also serves as the foundation for humanity’s journey into the future. Disorderly development and brutal plunder will surely invite nature’s ruthless revenge; rational use and friendly protection will surely win nature’s generous rewards. We must maintain the overall balance of the Earth’s ecosystem, so that future generations can enjoy both abundant material wealth and the sight of starry skies, green mountains, and fragrant flowers.”

2019年，在中国北京世界园艺博览会开幕式的讲话中，习近平总书记说：“我们应该追求人与自然和谐。山峦层林尽染，平原蓝绿交融，城乡鸟语花香。这样的自然美景，既带给人们美的享受，也是人类走向未来的依托。无序开发、粗暴掠夺，人类定会遭到大自然的无情报复；合理利用、友好保护，人类必将获得大自然的慷慨回报。我们要维持地球生态整体平衡，让子孙后代既能享有丰富的物质财富，又能遥望星空、看见青山、闻到花香。”

In 2021, at a speech during the 29th group study session of the Political Bureau of the 19th CPC Central Committee, General Secretary Xi Jinping emphasized: “China’s construction of socialist modernization has many important features, one of which is that our modernization is a modernization characterized by the harmonious coexistence of humans and nature, focusing on the simultaneous advancement of material civilization and ecological civilization.”

2021年，在主持中共十九届中央政治局第二十九次集体学习时的讲话中，习近平总书记强调：“我国建设社会主义现代化具有许多重要特征，其中之一就是我国现代化是人与自然和谐共生的现代化，注重同步推进物质文明建设和生态文明建设。”

In 2022, in the report to the 20th National Congress of the CPC, General Secretary Xi Jinping emphasized: “Nature is the basic condition for human survival and development. Respecting, accommodating, and protecting nature is an inherent requirement for comprehensively building a modern socialist country. We must firmly establish and earnestly practice the concept that lucid waters and lush mountains are invaluable assets, and plan development from the perspective of harmonious coexistence between humans and nature.”

2022年，在党的二十大报告中，习近平总书记强调：“大自然是人类赖以生存发展的基本条件。尊重自然、顺应自然、保护自然，是全面建设社会主义现代化国家的内在要求。必须牢固树立和践行绿水青山就是金山银山的理念，站在人与自然和谐共生的高度谋划发展。”

In the above-cited relevant expositions of General Secretary Xi Jinping, one concept runs through them all and constitutes the cornerstone of the theoretical edifice of Xi Jinping Thought on Ecological Civilization: this is “the symbiosis of humans and nature.” Clearly, for General Secretary Xi Jinping, this concept is not merely a technical approach to describing how to eliminate the ecological crisis and build an ecological civilization, nor is it merely an indication of the future direction after humanity emerges from the ecological crisis; rather, it constructs a new state of existence for human society within the material world and reveals the true meaning of the world. The concept of the symbiosis of humans and nature carries ontological implications, because as long as a concept summarizes the fundamental levels and connections of the world’s existence, elucidates the mechanism of action of the ultimate determining force, and especially explains the status of nature and humanity in the world and their mutual relationship, then the theory constructed around this concept is an ontology. The concept of the symbiosis of humans and nature precisely plays such a pivotal role. General Secretary Xi Jinping has in fact presented us with a “human-nature symbiotic ontology.” Although General Secretary Xi Jinping explains the symbiosis of humans and nature as the origin of the world at the level of “what ought to be,” this does not affect the ontological nature of this concept.

在上引习近平总书记的相关论述中，有一个概念贯穿始终，构成了习近平生态文明思想这座理论大厦的基石，这就是“人与自然共生”。显然，这一概念在习近平总书记那里，不仅是描述如何消除生态危机、建设生态文明的技术思路，也不仅是说明人类在走出生态危机后向何处去的未来走向，而且是在构建人类社会在物质世界中的一种新的存在状态，揭示世界的本真意义。人与自然共生这一概念具有本体论含义，因为一个概念只要概括了世界存在的根本层次和联系，阐明了最终决定力量的作用机制，特别是说明了自然和人类在世界中的地位及二者的相互关系，那么围绕着这一概念构建的理论就是一种本体论。人与自然共生这一概念正是起到了这样的关键枢纽作用。习近平总书记实际上向我们呈现了一种“人-自然共生本体论”。尽管习近平总书记是在“应然”的层面上来说明人与自然共生是世界的本原的，但是并不影响这一概念的本体论的性质。

The symbiosis of humans and nature forms a community of life between humans and nature. General Secretary Xi Jinping points out that “the ecosystem is an organic living body” and that “this community of life is the material foundation for human survival and development.” According to Tönnies, the early authoritative interpreter of the concept of “community,” unlike “society,” which is a “mechanical aggregate and artifact,” a community is an organic union of life; it is not only “a living organism” but also “a lasting and genuine common life.” By extension, the ecosystem, which includes all living species—that is, humans together with other living species in nature—constitutes a symbiotic, interconnected, and fate-linked Earth community of life. It can be seen that this “community of life” should be the true, ultimate existence and entity of the world; it constitutes the common foundation of existence for all things in the world. General Secretary Xi Jinping creatively put forward the concept of a community of life; this core concept constitutes the natural-scientific foundation and ontological foundation of Xi Jinping Thought on Ecological Civilization.

人与自然共生形成了人与自然的生命共同体。习近平总书记指出，“生态系统是一个有机生命躯体”，“这个生命共同体是人类生存发展的物质基础”。按照“共同体”概念的早期权威阐释者滕尼斯的看法，不同于作为“机械的聚合和人工制品”的“社会”，共同体是有机生命的结合，它不仅是“一种生机勃勃的有机体”，而且是“持久的和真正的共同生活”。以此推演，包括所有生命物种在内的生态系统，即人与自然界中的其他生命物种一起，共同构成了共生共通、命运相连的地球生命共同体。可见，这个“生命共同体”应是世界真正的、终极的存在和实体，它构成了世界万物的共同存在基础。习近平总书记创造性地提出了生命共同体理念，这一核心理念构成了习近平生态文明思想的自然观基础和本体论基础。

We should pay particular attention to General Secretary Xi Jinping’s statements: “the new requirement of achieving harmonious development between humans and nature,” “plan development from the perspective of harmonious coexistence between humans and nature,” “we must achieve harmony between humans and nature, the unity of heaven and humanity, and not attempt to conquer the heavens,” “the relationship between humans and nature is one of symbiosis; harm done to nature will ultimately harm human beings themselves,” “green development focuses on solving the problem of harmony between humans and nature,” “humans and nature form a community of life; humanity must revere, respect, accommodate, and protect nature,” “we must adhere to the harmonious coexistence of humans and nature, firmly establish and earnestly practice the concept that lucid waters and lush mountains are invaluable assets,” “we should pursue harmony between humans and nature. Mountains and hills are covered with layers of forests; plains and fields blend blue and green; cities and villages are filled with the songs of birds and the fragrance of flowers,” and “our modernization is a modernization characterized by the harmonious coexistence of humans and nature.” These phrases are full of philosophical meaning and imbued with a contemplative significance at the ontological level.

我们应当特别注意习近平总书记所说的“实现人与自然和谐发展的新要求”，“站在人与自然和谐共生的高度谋划发展”，“要做到人与自然和谐，天人合一，不要试图征服老天爷”，“人与自然是一种共生关系，对自然的伤害最终会伤及人类自身”，“绿色发展注重的是解决人与自然和谐问题”，“人与自然是生命共同体，人类必须敬畏自然、尊重自然、顺应自然、保护自然”，“我们要坚持人与自然和谐共生，牢固树立和切实践行绿水青山就是金山银山的理念”，“我们应该追求人与自然和谐。山峦层林尽染，平原蓝绿交融，城乡鸟语花香”，“我国现代化是人与自然和谐共生的现代化”。这些词句充满哲学意味，饱含本体论高度的观照意味。

General Secretary Xi Jinping states: “The ecological environment is the foundation of human survival and development, and changes in the ecological environment directly affect the rise and fall of civilizations.” Indeed, the establishment and transformation of the mode of the human-nature relationship correspond to a structural and holistic shift in the form of human civilization. In a certain sense, the development of human civilization, and even the development of human society as a whole, depends on the mode of the human-nature relationship. Xi Jinping Thought on Ecological Civilization takes the symbiosis of humans and nature as the ontological basis for analyzing problems in the ecological sphere, envisioning a rational form of ecological civilization, and guiding strategies for ecological civilization construction. This is not only theoretically far-sighted but also has a solid practical foundation.

习近平总书记说：“生态环境是人类生存和发展的根基，生态环境变化直接影响文明兴衰演替。”确实，人与自然关系模式的确立与变迁，对应着人类文明样态的结构性整体转换。在一定意义上，人类文明的发展，及至整个人类社会的发展，取决于人与自然关系的模式。习近平生态文明思想以人与自然共生作为分析生态领域存在的问题、谋划生态文明合理形态、指引生态文明建设方略的本体论基础，不但在理论上高屋建瓴，而且有着坚实的现实依据。

III. The Transcendence of Xi Jinping Thought on Ecological Civilization’s “Human-Nature Symbiosis Ontology” over Traditional Marxist Philosophical Ontology

三、习近平生态文明思想的“人-自然共生本体论”对传统的马克思主义哲学本体论的超越

The preceding text has introduced two traditional interpretive approaches to Marxist philosophical ontology and discussed the human-nature symbiosis ontology inherent in Xi Jinping Thought on Ecological Civilization. Next, a comparative analysis will be made between the human-nature symbiosis ontology of Xi Jinping Thought on Ecological Civilization and these two traditional interpretive approaches. From this, it will not be difficult to see that the human-nature symb

上文述介了马克思主义哲学本体论两种传统的解释路向，并论述了习近平生态文明思想蕴含的人-自然共生本体论。接下来对习近平生态文明思想的人-自然共生本体论与这两种传统的解释路向做一番比较分析，从中将不难看出习近平生态文明思想的人-自然共生本体论确实是一种新的本体论哲学意蕴表述，是对传统的马克思主义本体论的超越和突破，对传统的马克思主义本体论作出了原创性的贡献。比起马克思主义哲学本体论的两种传统解释路向，习近平生态文明思想的人-自然共生本体论可以说是一种高级形态的本体论。

First, we analyze how the human-nature symbiotic ontology of Xi Jinping’s Thought on Ecological Civilization breaks through and transcends the first interpretive approach, namely, the approach that understands Marxist philosophical ontology as a material ontology or a self-existing nature ontology.

首先分析习近平生态文明思想的人-自然共生本体论对第一种解释路向，即把马克思主义哲学本体论理解成物质本体论、自在自然本体论的解释路向的突破与超越。

Because the matter and self-existing nature referred to in material ontology and self-existing nature ontology mainly denote objective reality independent of human will, this approach of interpreting Marxist philosophy as a material ontology or self-existing nature ontology carries the danger of steering Marxism toward a disregard for human agency. Since the emergence of Western Marxism, many scholars have criticized material ontology and self-existing nature ontology precisely on this point, and their critiques are not without reason. On the basis of continuously reflecting on the important status of nature, General Secretary Xi Jinping

由于物质本体论、自在自然本体论所说的物质、自在的自然主要指不依人们的意志为转移的客观实在，故而这种把马克思主义哲学解释成一种物质本体论、自在自然本体论的思路，存在把马克思主义引向一种无视人的能动作用的危险性。从西方马克思主义出现至今，许多学者对物质本体论、自在自然本体论的批判主要就是批判这一点，而他们的批判不无道理。习近平总书记在不断反思自然的重要地位的基础上，不是把单纯的自然，而是把自然与人的共生，即“人与自然的生命共同体”视为世界的基础与本原。显然，习近平总书记的人-自然共生本体论、生命共同体本体论向前推进了物质本体论、自在自然本体论。习近平总书记把人的元素加进了本体论的范畴。

In terms of fundamental direction, it is not wrong for material ontology and ontology of nature-in-itself to uphold the principle of the priority of nature. However, the emergence of human beings and their active relationship with nature are themselves positive results of the development of the material world. Under these circumstances, we should uphold the principle of the priority of nature while fully considering human beings’ active relationship with nature. The positive effect of human beings on nature is irreversible; this is also a necessary condition for the formation and development of human civilization. We should not “retreat” and hinder the forward march of human civilization. Precisely because the significance of the emergence of human beings for nature exists irreversibly, for humanity, respecting nature does not mean returning to a “world without humans” or returning to inaction, but rather striving to balance the objective laws of nature with human agency. Overcoming the defect of one-sidedly emphasizing material ontology and ontology of nature-in-itself does not mean ignoring the priority of nature they describe and allowing humans to act wantonly. Instead, it means following the historical trend and logical thread of the development of material nature, relying on nature to “move forward” to form and develop human society, and then using nature through human society’s increasingly free and conscious activity. The superiority of General Secretary Xi Jinping’s human-nature symbiotic ontology over material ontology and ontology of nature-in-itself lies precisely in its compliance with the irreversible historical process of human beings’ active effect on nature, integrating natural factors with human factors.

在根本方向上，物质本体论、自在自然本体论坚持自然界优先的原则并没有错，但是人的诞生、人对自然界的能动关系本身是物质世界发展的积极结果，在这种情况下，我们应当在充分考虑人对自然界的能动关系的前提下坚持自然界优先的原则。人对自然界的积极作用是不可逆的，这也是人类文明形成和发展的必要条件，我们不应当“退回去”，阻滞人类文明前进的脚步。正因为人类诞生对自然界的意义不可逆地存在，所以对人类来说，尊重自然不是回归一个“无人的世界”和回归无所作为，而是努力平衡自然界的客观规律与人的能动性的关系。克服片面强调物质本体论、自在自然本体论的缺陷，并不是无视其陈述的自然界这种优先地位而任人肆意妄为，而是遵循物质自然发展的历史趋势和逻辑线索，靠自然“向前走”形成并发展人类社会，又通过人类社会日益走向自由自觉来利用自然。习近平总书记的人-自然共生本体论比起物质本体论、自在自然本体论的高明之处正在于顺应了人对自然界的能动作用这一不可逆的历史过程，把自然的因素与人的因素综合在了一起。

Next, we analyze the distinction between the human-nature symbiotic ontology of Xi Jinping’s thought on ecological civilization and the ontology of practice and the ontology of humanized nature.

其次分析习近平生态文明思想的人-自然共生本体论与实践本体论、人化自然本体论的区别。

Contrary to material ontology and ontology of nature-in-itself, the ontology of practice and the ontology of humanized nature, in the relationship between humans and nature, one-sidedly exaggerate the role of humans, even going so far as to understand nature entirely as a tool and servant of human activity. The waves of aversion, rejection, and criticism of this in the history of Marxist development arise not only from the inertia of traditional thinking but also from profound practical grounds and practical considerations. Therefore, General Secretary Xi Jinping’s human-nature symbiotic ontology and life-community ontology also advance the ontology of practice and the ontology of humanized nature. General Secretary Xi Jinping has fused natural elements into the category of ontology.

与物质本体论、自在自然本体论相反，实践本体论、人化自然本体论则在人与自然的关系上存在片面夸大人的作用，甚至把自然理解成完全是人的活动的工具和奴仆的危险性。马克思主义发展史对此的反感、拒斥和批判声浪除了来自传统思维的惯性，还有着深刻的现实根据和现实考量。因此，习近平总书记的人-自然共生本体论、生命共同体本体论也向前推进了实践本体论、人化自然本体论。习近平总书记把自然的元素熔铸进了本体论的范畴。

Although the two ontological concepts of the ontology of humanized nature and the human-nature symbiotic ontology both contain the word “nature,” the status of this word is fundamentally different. In the ontology of humanized nature, nature is subordinate to humans; the relationship between nature and humans is that of the conquered and the conqueror. In the human-nature symbiotic ontology, nature and humans are equal; the relationship between nature and humans is one of symbiosis and mutual construction. General Secretary Xi Jinping states: “Natural objects constitute the natural conditions for human survival. Humans produce, live, and develop in interaction with nature. If humans treat nature well, nature will also reward humans, but ‘if man conquers natural forces by science and creative genius, natural forces also take revenge on man.’ Nature is the mother of life; humans and nature are a community of life. Humanity must revere nature, respect nature, follow nature, and protect nature.” [11]11 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in *Marx/Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 304. This passage from General Secretary Xi Jinping clearly explains the fundamental difference between his human-nature symbiotic ontology and the ontology of practice and the ontology of humanized nature. Through General Secretary Xi Jinping’s human-nature symbiotic ontology, we can clearly understand: if only the priority of nature is recognized, then nature without humans is, in terms of existence, a “nothing” for humanity; conversely, if natural elements are eliminated from ontology, attempting to let humanized existence completely replace nature itself, then humanity will suffer retaliation, ultimately returning to the nothingness of existence itself.

人化自然本体论与人-自然共生本体论这两个本体论概念虽然都包含“自然”两个字，但这两个字的地位有根本的区别。在人化自然本体论中自然是从属于人的，自然与人的关系是被征服者与征服者的关系；而在人-自然共生本体论中，自然与人是平等的，自然与人的关系是共生、互构的关系。习近平总书记说：“自然物构成人类生存的自然条件，人类在同自然的互动中生产、生活、发展，人类善待自然，自然也会馈赠人类，但‘如果说人靠科学和创造性天才征服了自然力，那么自然力也对人进行报复’。自然是生命之母，人与自然是生命共同体，人类必须敬畏自然、尊重自然、顺应自然、保护自然。”习近平总书记的这段话清楚地道明了他的人-自然共生本体论与实践本体论、人化自然本体论的根本不同之处。透过习近平总书记的人-自然共生本体论，我们可以清楚地知道：倘若只承认自然的优先地位，那么没有人的自然界对人来说是存在意义上的“无”；而假如在本体论中取消自然的元素，试图让人化存在完全取代自然本身，那么人类会受到报复，最后必然回归存在本身的无。

General Secretary Xi Jinping’s statement that “natural forces also take revenge on man” clearly draws upon and accepts Engels’s relevant ideas. As Engels said, “We by no means rule over nature like a conqueror over a foreign people, like someone standing outside nature,” [12] whereas the ontology of practice and the ontology of humanized nature carry the danger of leading humanity to “rule over nature like a conqueror over a foreign people” and “like someone standing outside nature

习近平总书记关于“自然力也对人进行报复”的话语很明确地援引并接受了恩格斯的相关思想。正如恩格斯所说，“我们决不像征服者统治异族人那样支配自然界，决不像站在自然界之外的人似的去支配自然界”，而实践本体论、人化自然本体论则存在把人类引向“像征服者统治异族人那样支配自然界”与“像站在自然界之外的人似的去支配自然界”的危险性。习近平总书记的人-自然共生本体论却可以完全避免这种危险性。实践本体论、人化自然本体论由于过分强调人的作用，故而走向了物质本体论、自在自然本体论的单纯反题的位置；而习近平总书记的人-自然共生本体论由于把人的作用置于一种恰当的地位，故而既不会简单固守物质本体论、自在自然本体论的正题，也不会简单走向其反面，而是正确地、辩证地以扬弃的态度向前推进了物质本体论、自在自然本体论。

Marx had already pointed out that without human creative activity, nature is “dead” and would never have produced the splendid scene we see today. However, human creative activity is not the result of the caprice of the human species, but a product of the interaction between humans and nature. In this sense, Marx called “the interaction between humans and nature” the “true resurrection of nature.” Xi Jinping’s ontology of human-nature symbiosis is in the same lineage as Marx’s “true resurrection of nature.” Marx described the future communism as “the accomplished naturalism of man and the accomplished humanism of nature.” [11]11 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in *Marx/Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 304. General Secretary Xi Jinping’s ontology of human-nature symbiosis emphasizes the integration of naturalism and humanism, based on the level of economic and social development in the 21st century, directly confronting problems and challenges, and providing a new ontological theoretical form for humanity’s march toward communism.

马克思早已指出，没有人的创造性行为，自然界是“死”的，永远也不会出现今日之灿烂景象。不过，人的创造性行为并非人这个物种随心所欲的结果，而是人与自然界互动的产物，在这个意义上马克思把“人与自然界的互动”称为“自然界的真正复活”。习近平的人-自然共生本体论与马克思的“自然界的真正复活”一脉相承。马克思把未来的共产主义描述为“人的实现了的自然主义和自然界的实现了的人道主义”。习近平总书记的人-自然共生本体论注重自然主义与人道主义的融合，基于21世纪的经济社会发展水平，直面问题挑战，为人类走向共产主义提供了新的本体论的理论形态。

In today’s world, there are two main currents of thought concerning how to face ecological problems: one is ecocentrism, and the other is anthropocentrism. The former insists on “the theory of natural value” and “the theory of natural rights,” using the pretext of ensuring the overall harmony of the ecosystem to deny the rights of human survival and development; the latter, while nominally safeguarding human interests, actually only safeguards human material desires, advocating for the boundless extraction of resources from nature. China’s path of ecological civilization construction is neither the path of ecocentrism nor a simple acceptance of anthropocentrism. On the one hand, China’s ecological civilization construction recognizes the objective existence of nature as a whole and the objective laws of interdependence and mutual influence within nature, emphasizing, in dealing with the relationship between humans and nature, the need to respect nature, conform to nature, and protect nature. On the other hand, it also demonstrates human subjective initiative, not simply adapting to nature, but committed to transforming nature according to laws, striving to build a modernization where humans and nature coexist harmoniously. China’s path of ecological civilization construction has achieved great success, which is recognized worldwide. Successful practice of ecological civilization construction is rooted in correct philosophical theory, and this foundation is the ontology of human-nature symbiosis in Xi Jinping Thought on Ecological Civilization. General Secretary Xi Jinping’s ontology of human-nature symbiosis breaks through and transcends two traditional interpretive approaches to Marxist philosophical ontology, upholds and advances Marxist ontological thought, and makes an original contribution to Marxist ontology.

在当今世界上，围绕着如何面对生态问题主要有两大思潮：一是生态中心主义，二是人类中心主义。前者坚持“自然价值论”和“自然权利论”，借口保证生态系统的整体和谐，否定人类生存和发展的权利；后者在名义上是维护人的利益，实际上只是维护人的物欲，力主无底线地向自然界索取。中国的生态文明建设道路既不是生态中心主义道路，也不是简单地接受人类中心主义的道路。中国的生态文明建设一方面认可自然作为一个整体的客观存在以及大自然内部相互依存、相互影响的客观规律，在对待人与自然的关系上，强调要尊重自然、顺应自然、保护自然；另一方面也展现出人的主观能动性，不是简单地适应自然，而是致力于按照规律改造大自然，努力建设人与自然和谐共生的现代化。中国的生态文明建设之路已经取得了巨大的成功，这一点为全世界公认。成功的生态文明建设实践以正确的哲学理论为根基，这一根基就是习近平生态文明思想的人-自然共生本体论。习近平总书记的人-自然共生本体论突破和超越了两种传统的马克思主义哲学本体论的解释路向，坚守和推进了马克思主义本体论思想，对马克思主义本体论作出了原创性贡献。

Faced with Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, especially Xi Jinping Thought on Ecological Civilization, which is the contemporary Chinese Marxism and the latest theoretical achievement in the history of Marxist development, the important mission of scholars is to study it earnestly, comprehend it deeply, and on this basis, provide a systematic and theoretical explanation. This article only discusses the original contribution of Xi Jinping Thought on Ecological Civilization to Marxist philosophy from the perspective of ontology. In fact, the original contribution of Xi Jinping Thought on Ecological Civilization to Marxist philosophy is comprehensive, also including aspects such as the view of history, view of values, and epistemology. Moreover, the original contribution of Xi Jinping Thought on Ecological Civilization to Marxism is not limited to Marxist philosophy; it also makes original contributions to Marxist political economy and scientific socialism. The author will elaborate on the original contributions in these other aspects in separate articles.

面对习近平新时代中国特色社会主义思想，特别是习近平生态文明思想这一当代中国的马克思主义，这一马克思主义发展史上的最新理论成果，学者的重要使命是认真地学习、深刻地领会，并在此基础上做出体系化、学理化解释。本文仅从本体论的角度论述了习近平生态文明思想对马克思主义哲学的原创性贡献，实际上，习近平生态文明思想对马克思主义哲学的原创性贡献是全方位的，还包括历史观、价值观、认识论等各个方面。而且，习近平生态文明思想对马克思主义的原创性贡献，也不仅限于马克思主义哲学，它对马克思主义政治经济学、科学社会主义同样作出了原创性贡献。对上述其他方面的原创性贡献，笔者将另文阐述。

Source: *Journal of University of Chinese Academy of Social Sciences*, November 13, 2024

文章来源：《中国社会科学院大学学报》2024年11月13日

Online editor: Jing Mu

网络编辑：静穆