“Man and Nature Are a Community of Life”: A Theoretical Paradigm of the “Second Integration”

Introduction

引言

When culture thrives, the nation thrives; when culture is strong, the nation is strong. Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has attached great importance to cultural development

文化兴则国兴，文化强则国强。党的十八大以来，以习近平同志为核心的党中央高度重视文化建设工作。习近平总书记创造性地提出马克思主义中国化“两个结合”的重大论断，坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合。中华优秀传统文化作为“中国具体实际”的一个重要方面，赋予了中国特色社会主义以深厚的文化底蕴和理论内涵。“第二个结合”是凝聚中华民族共同体意识的重要途径，是涵育中华儿女爱国主义精神的必由之路。

Understanding the “Second Integration” is an important lever for understanding Xi Jinping’s cultural thought. Chinese culture is long-standing, profound, and extensive, engraved with the common historical memory of the Chinese nation over more than five thousand years, and laying the foundation for the common spiritual world of the Chinese people. General Secretary Xi Jinping pointed out: “The result of ‘integration’ is mutual achievement, creating an organically unified new cultural life-form, making Marxism Chinese and making fine traditional Chinese culture modern, so that the new culture formed through ‘integration’ becomes the cultural form of Chinese-path modernization.”

理解“第二个结合”是理解习近平文化思想的重要抓手。中华文化源远流长、博大精深，镌刻着中华民族五千多年的共同历史记忆，奠定了中华儿女的共同精神世界。习近平总书记指出：“‘结合’的结果是互相成就，造就了一个有机统一的新的文化生命体，让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态。”

Understanding “human and nature are a community of life” from the perspective of the “Second Integration” is a theoretical need to draw on traditional Chinese ecological wisdom and a practical need to practice Marxist ecological thought. Chinese civilization has always revered the unity of heaven and humanity and the Dao following nature, pursuing harmonious coexistence between humanity and nature. The “harmony” culture in fine traditional Chinese culture is not only reflected in the relationships between people, but also in the relationships between humanity and nature, and between humanity and the cosmos. General Secretary Xi Jinping emphasized: “Nature is the cradle of all living things, including humans, and is the basic condition for human survival and development. Nature nurtures and raises humanity; humanity should take nature as the root, respect nature, conform to nature, and protect nature.” The proposal of the important concept of “human and nature are a community of life” means that the Party Central Committee with Comrade Xi Jinping at its core has entered a new realm in understanding and practicing community. Regarding research on this important concept, academia has already accumulated quite rich theoretical achievements. However, current related research focuses on conceptual analysis and logical deduction, and rarely studies the generative logic, theoretical essence, and contemporary significance of the concept of “human and nature are a community of life” from the perspective of the “Second Integration.” Building on previous research and based on the “Second Integration,” this paper explores how the concept of “human and nature are a community of life” creatively transforms and innovatively develops fine traditional Chinese culture, as well as the contemporary value and theoretical significance of this concept.

从“第二个结合”理解“人与自然是生命共同体”，是汲取中国传统生态智慧的理论需要，是践行马克思主义生态思想的实践需要。中华文明历来崇尚天人合一、道法自然，追求人与自然和谐共生。中华优秀传统文化中的“和”文化不仅仅体现在人与人之间的关系，更体现在人与自然、人与宇宙之间的关系。习近平总书记强调：“大自然是包括人在内一切生物的摇篮，是人类赖以生存发展的基本条件。大自然孕育抚养了人类，人类应该以自然为根，尊重自然、顺应自然、保护自然。” “人与自然是生命共同体”重要理念的提出，意味着以习近平同志为核心的党中央对共同体的理解和实践进入到了一个新的境界。有关这一重要理念的研究，学界已经积累了相当丰富的理论成果。不过，目前相关研究侧重于概念辨析和逻辑演绎，鲜有从“第二个结合”的角度去研究“人与自然是生命共同体”这一理念的生成逻辑、理论精髓与时代意义。本文在以往研究基础上，立足于“第二个结合”，探讨“人与自然是生命共同体”这一理念如何创造性转化与创新性发展了中华优秀传统文化以及这一理念的时代价值与理论意义。

I. Three Dimensions of the Relationship between Humanity and Nature in Fine Traditional Chinese Culture

一、中华优秀传统文化中人与自然关系的三个维度

Fine traditional Chinese culture contains rich ecological value concepts such as “unity of heaven and humanity,” “benevolence to the people and love for things,” and “all things are one body,” and contains rich ideological connotations of a “community of life.” The community of life in Chinese philosophy is a moral community, whose scope extends beyond humans to include animals and plants, and even to inorganic things such as soil, tiles, and stones. The *Mencius: Jinxin I* states: “Be affectionate to one’s kin and then benevolent to the people; be benevolent to the people and then love things.” Zhu Xi’s commentary states: “Things refer to birds, beasts, and plants. Love means taking them at the right time and using them with moderation.” This means that great love in the human world should extend from loving one’s relatives to loving the common people, and then to caring for all things in heaven and earth. Zhang Zai’s *Western Inscription* states: “The people are my siblings; things are my companions.” The *History of Song: Biographies of the Dao School* also proposes that “within the vastness of heaven and earth, there is not a single person or thing that is not bathed in the grace of this Dao, so as to fulfill their nature.” Building on previous thinkers, Wang Yangming further proposed “the benevolence of the unity of heaven, earth, and all things,” emphasizing that innate knowledge is the ontological existence through which humans and all things are integrated as one. These discussions all affirm the interconnectedness and isomorphism of humans with all things in heaven and earth, and emphasize that “humans should be close to their own kind and all things, extending and expanding the heart of benevolence from within to without into love for all things, regarding heaven, earth, and the cosmos as one big family, emotionally reflecting strong inclusiveness and interconnectedness, expressing a universal sympathy and sense of justice.” These thoughts constitute the spiritual resources for the important concept of “human and nature are a community of life.” Specifically, the ancient Chinese concept of a community of life includes the following three dimensions.

中华优秀传统文化蕴含丰富的“天人合一”“仁民爱物”“万物一体”等生态价值理念，蕴含着丰富的“生命共同体”的思想内涵。中国哲学中的生命共同体是一种道德共同体（moral community），它的范围超出人类，包括动物和植物，直至无机物如泥土瓦石之类。《孟子·尽心上》曰：“亲亲而仁民，仁民而爱物。”朱熹注曰：“物，谓禽兽草木。爱，谓取之有时，用之有节。”这是说，人间大爱应当由爱亲人推扩为爱百姓，再推扩为关怀天地万物。张载《西铭》曰：“民吾同胞，物吾与也。”《宋史·道学传》也提出“盈覆载之间，无一民一物不被是道之泽，以遂其性”。在以往思想家的基础上，王阳明进一步提出“天地万物一体之仁”，强调良知是人与万物融为一体的本体存在。这些论述都认同人与天地万物的相通性和同构性，并强调“人应该亲近同类和万物，将仁爱之心由内而外扩展、延伸为对万物之爱，将天地、宇宙视为一个大家庭，情感上体现出很强的包容性、互通性，表达了一种普遍的同情心与正义感”。这些思想构成了“人与自然是生命共同体”重要理念的精神资源。具体来看，中国古代的生命共同体观念包含了以下三个维度。

First, the dimension of a survival community based on material needs. As a product of natural evolution, humanity cannot do without nature, which is the basic condition for human survival and development. Therefore, “the relationship between humanity and nature is the most fundamental relationship in human society.” The union of humanity and nature first manifests as a community that meets the needs of human survival and development. However, natural resources are limited. If humans cannot restrain their desires and exploit and utilize natural resources without limit, not only will the natural environment be damaged, but the survival and development of humanity itself will also face enormous challenges. Ancient sages remind us that when obtaining natural resources, it is far from enough to consider only the survival and development of humanity itself; one must also see the overall survival and development of humanity and nature as a community of life, thus forming related ideological concepts and behavioral norms. Among these, the most typical is the thought of “frugality.” “Frugality” means “taking things in moderation” and “taking things at the right time,” reflecting the “principle of moderation” and the “principle of reverence and compliance” in ancient Chinese ecological ethics. That is to say, when obtaining natural resources, one should take as a prerequisite ensuring the reproduction and continuation of natural species. Mencius believed that people engaged in agricultural production should respect the laws of nature, so that nature can continuously provide humans with the food, clothing, and shelter they need. “If the farming seasons are not interfered with, grain cannot be exhausted; if fine-mesh nets are not cast into the pond, fish and turtles cannot be exhausted; if axes and hatchets enter the mountains at the proper times, timber cannot be exhausted.” Building on Mencius’s thought, Xunzi, when discussing the “system of the sage king,” further pointed out: “When plants and trees are in bloom and bearing fruit, axes and hatchets should not enter the mountains, so as not to cut short their lives or sever their growth; when turtles, fish, and eels are in their breeding season, nets and poison should not be cast into the marshes, so as not to cut short their lives or sever their growth.”

第一，基于物质需求而构成的生存共同体维度。作为自然进化的产物，人类离不开大自然，后者是人类赖以生存和发展的基本条件，所以“人与自然的关系是人类社会最基本的关系”。人与自然的结合首先体现为一种满足人类生存、发展需要的共同体。然而，自然资源是有限的，如果人类不能节制欲望而无限度地开发和利用自然资源，那么不仅自然环境会遭到破坏，人类自身的生存和发展也将面临巨大挑战。古代先哲提醒我们，在获取自然资源时，仅仅考虑人类自身的生存和发展是远远不够的，还要看到人与自然作为生命共同体的整体生存与发展，由此形成了相关的思想观念与行为规范。其中，最典型的就是“节用”思想。“节用”即“取物以度”“取物以时”，体现了中国古代生态伦理中的“适度原则”和“敬顺原则”。也就是说，在获取自然资源时，应当以保障自然物种的繁衍生息为前提。孟子认为，人们从事农业生产要尊重自然规律，使自然能够源源不断地为人类提供饮食、衣服、居室之所需。“不违农时，谷不可胜食也；数罟不入洿池，鱼鳖不可胜食也；斧斤以时入山林，材木不可胜用也。”在孟子思想的基础上，荀子在谈及“圣王之制”时进一步指出：“草木荣华滋硕之时则斧斤不入山林，不夭其生，不绝其长也；鼋鼍、鱼鳖、鳅鳣孕别之时，罔罟毒药不入泽，不夭其生，不绝其长也。”

It can be seen that the thought of “frugality” embodies the concept of humanity and nature as a whole life. Humanity and nature constitute a holistic relationship of symbiosis, co-prosperity, and mutual reinforcement: only on the premise of ensuring that natural life is not cut off can the resources needed by humans always be abundant and sufficient. Although the union of humanity and nature takes human survival and development as its starting point, what it ultimately aims to achieve is the symbiosis and coexistence of humanity and nature, constructing a survival community of shared interests. Marx pointed out: “Man is not merely a natural being; he is a human natural being, that is, a being existing for himself, and therefore a species-being. He must both confirm and manifest himself in his being and in his knowledge.” Within this community, the balance and harmony between nature and humanity require the active participation of humans, which demands that humans elevate and liberate themselves from animals, realizing the transformation from a “natural being” to a “species-being.” Further, humanity should treat nature with appropriate practical methods, which not only benefits human survival and development but also promotes the survival and development of natural life as a “species,” thereby maintaining the existence, development, and prosperity of the entire survival community.

可以看到，“节用”思想体现了人与自然作为生命整体的观念。人与自然构成了共生共荣、相辅相成的整体性关系：只有在保证自然生命不断绝的前提下，人类所需资源才能始终充盈富足。人与自然的结合虽然以人类的生存和发展为出发点，但最终要实现的却是人与自然的共生、共存，建构彼此休戚相关的生存共同体。马克思指出：“人不仅仅是自然存在物，而且是人的自然存在物，就是说，是自为地存在着的存在物，因而是类存在物。他必须既在自己的存在中也在自己的知识中确证并表现自身。”在此共同体内，自然界与人类之间的平衡与和谐需要人的主动参与，这要求人将自身从动物中提升和解放出来，实现由“自然存在物”向“类存在物”的转变。进一步讲，人类应当以适当的实践方式对待自然，这不仅有助于人类的生存与发展，还会促进作为“类”的自然生命的生存与发展，从而维持整个生存共同体的存有、发展与繁荣。

Second, the dimension of an emotional community constituted through the extension of emotion. Although the formation of a community of life originates from humanity’s need for nature, this does not mean that humans are the supreme masters. On the contrary, the integration of man and nature into a community reflects the natural extension of human emotion. Based on the concept of the “unity of heaven and man,”[9]9 “Unity of heaven and man” (天人合一, *tian ren he yi*): A foundational concept in Chinese philosophy, especially Confucianism and Daoism, positing a harmonious, non-dualistic relationship between the natural order (heaven) and human affairs. the community of life in Chinese philosophy determines that humans not only feel “benevolence”[10]10 “Benevolence” (仁, *ren*): The cardinal Confucian virtue, often translated as benevolence, humaneness, or goodness, denoting a cultivated disposition of love and care for others. toward their own kind but also extend similar feelings of “benevolence” toward natural objects. Confucianism demands “kindness reaching to birds and beasts, beneficence extending to plants and trees”[11]11 “Kindness reaching to birds and beasts, beneficence extending to plants and trees”: A classical expression of the Confucian ideal of extending moral concern to all living things, often cited in discussions of ecological ethics. and “transformation reaching birds and beasts, following the nature of things.”[12]12 “Transformation reaching birds and beasts, following the nature of things”: A phrase from the *Book of Documents* (*Shangshu*), describing the ideal ruler’s moral influence extending to the natural world. All these reflect humanity’s compassion for natural life. The *Analects* states: “The Master angled but did not use a net; he shot but did not shoot at roosting birds.”[13]13 *Analects* 7.27: A passage from the Confucian *Analects* illustrating Confucius’s practice of restraint in taking from nature, often used to support an ecological reading of Confucianism. Mencius placed “loving one’s kin,” “being benevolent to the people,” and “cherishing things” on the same level, indicating that the objects of Confucian moral concern include “things.”[14]14 Mencius: The second most important Confucian philosopher (4th century BCE), who developed the theory of the innate goodness of human nature and the concept of extending compassion. Regarding “benevolence,” Zheng Xuan explained: “Benevolence means loving people and extending to things.”[15]15 Zheng Xuan (127–200 CE): A major Eastern Han dynasty commentator on the Confucian classics. Jia Gongyan further elaborated: “When it is said ‘benevolence means loving people and extending to things,’ the benevolent person harbors goodness within the heart and extends it outward to things. This is like the *Xingwei* poem praising King Cheng: ‘Tread gently on the reeds by the path, let not the oxen and sheep trample them.’ This is loving people and extending to reeds; reeds are things.”[16]16 Jia Gongyan (fl. 7th century CE): A Tang dynasty commentator on the *Rites of Zhou*. This shows that the objects of human care include not only humans themselves but also plants. Unlike animals as natural beings, humans possess a powerful capacity for empathy, which enables them to extend their emotional instincts and project their uniquely human moral emotions onto other natural lives.

第二，基于情感推扩而构成的情感共同体维度。尽管生命共同体的形成源于人对自然的需求，但并不意味着人类是高高在上的主宰者。恰恰相反，人与自然结合为共同体体现了人类情感的自然延伸。以“天人合一”观念为基础，中国哲学中的生命共同体决定了人不仅对同类产生“仁”的情感，也会延伸至对自然物产生相似的“仁”的情感。儒家要求“恩至禽兽，泽及草木” “化及鸟兽”“顺物性命”。这些都体现了人对自然生命的恻隐之心。《论语·述而》曰：“子钓而不纲，弋不射宿”，意思是孔子不用大网打鱼，不射回巢之鸟。孟子把“亲亲”“仁民”和“爱物”并列起来，表明儒家道德关怀的对象包括“物”。关于“仁”，郑玄解释说：“仁，爱人以及物。”贾公彦做出进一步阐发：“云‘仁，爱人以及物’者，仁者内善于心，外及于物，谓若《行苇》诗美成王云‘敦彼行苇，牛羊勿践履’，是爱人及于苇，苇即物也。”这表明人关爱的对象不仅包括人类自身，也包括植物。与作为自然存在物的动物不同的是，人具有强大的共情能力，这种能力使人类推扩其情感本能，将人独有的道德情感投射到其他自然生命身上。

Benevolence is the core of Confucian culture, and its essence is the care for life. “Only when, out of one’s inner nature, one treats animals with compassion and care can benevolence be truly realized; this is also ecological philosophy in the true sense, and only then can ecological harmony between man and nature be ultimately maintained.”[17]17 This is a quotation from a contemporary Chinese scholar, likely from a work on ecological philosophy. The most important emotion humans have toward other lives is benevolent love. Starting from the feeling of compassion, humans develop the moral consciousness that the self and natural objects are both living beings, forming an ethical concept of caring for natural life. In the Confucian view, human emotion toward heaven, earth, and the myriad things is not a vague, general care; rather, it originates from the most important and intimate familial bonds within the family community and is further extended and expressed. In the *Doctrine of the Mean*, “completing oneself” and “completing things” are absolutely unified.[18]18 *Doctrine of the Mean* (*Zhongyong*): One of the Four Books of Confucianism, attributed to Zisi (Confucius’s grandson), which develops the concept of centrality and harmony. The self is not a closed subject but is open to the world; heaven, earth, humans, and the myriad things constitute a concrete, continuous, and dynamic relationship. Realizing one’s moral nature is inherent in the activity of realizing the nature of all things. In this way, the benevolent emotion of humans toward natural life is further moralized, and the emotion at the natural level is transformed into a moral requirement at the level of what ought to be.

仁是儒家文化的核心，其本质是生命关怀，“只有出于人的内在本性，以同情、关爱之心对待动物，才是仁的真正实现，也是真正意义上的生态哲学，才能最终维持人与自然之间的生态和谐”。人对其他生命最重要的情感就是仁爱，从恻隐之心出发，人类产生了自我与自然物同为生命体的道德意识，形成了爱护自然生命的伦理观念。在儒家看来，人对天地万物的情感并不是泛泛的关爱，而是起始于家庭共同体中最重要、最紧密的亲情的进一步推扩与抒发。在《中庸》那里，“成己”与“成物”是绝对统一的。自我不是封闭的主体，而是向世界敞开的，天、地、人、万物构成了具体的、连续的、动态的关系，实现人的道德本性蕴含在实现万物本性这一活动之中。如此一来，人对自然生命的仁爱情感被进一步道德化，在自然层面上的情感转变为应然层面上的道德要求。

Third, the dimension of a moral community constituted for obtaining the meaning and value of life. The *Classic of Filial Piety* states: “Of all things born of heaven and earth, man is the most noble.”[19]19 *Classic of Filial Piety* (*Xiaojing*): A Confucian classic on filial piety, traditionally attributed to Zengzi, a disciple of Confucius. Zhou Dunyi also believed that among the vast universe, humans are “the most intelligent and spiritual beings.”[20]20 Zhou Dunyi (1017–1073 CE): A pioneering Song dynasty Neo-Confucian philosopher, known for his *Taijitu Shuo* (Explanation of the Diagram of the Supreme Ultimate). Compared with other natural lives, what makes humans noble is that they possess morality. In ancient thought, the human way is a projection of the heavenly way, and the basis of human morality comes from “heaven.” The *Commentary on the Appended Phrases* of the *Book of Changes* says: “The great virtue of heaven and earth is giving birth.”[21]21 *Commentary on the Appended Phrases* (*Xici zhuan*): One of the “Ten Wings” commentaries on the *Book of Changes* (*Yijing*), a foundational text of Chinese cosmology. The greatest virtue of heaven and earth is “unceasing generation,” the generation of all things. In Confucian thought, heaven and earth are a constantly changing and developing living entity, gestating and giving birth to all life. Confucius also proposed the philosophy of “life”: “Does heaven speak? The four seasons proceed, and the hundred things are born. Does heaven speak?”[22]22 *Analects* 17.19: A passage where Confucius emphasizes the silent, generative activity of nature. This “life” is the creation of life in nature. Human virtue is generated and endowed by “heaven.” Xunzi said: “Heaven gives birth to them, the sage completes them,”[23]23 Xunzi (c. 310–c. 235 BCE): A Confucian philosopher who emphasized ritual, human nature as evil, and the transformative power of education. hence the phrase “heaven gives birth, man completes” summarizes the main point. The virtue of heaven condenses into the virtue of benevolence, becoming the inner essence of humans, which requires humans to establish moral subjectivity. As it is said: “To practice benevolence depends on oneself; does it depend on others?”[24]24 *Analects* 12.1: A passage where Confucius defines benevolence as self-discipline and returning to ritual. Man and nature, as a whole, coexist in the process of the operation of the heavenly way. Humanity’s responsibility is not merely to obey the laws of heaven but to participate in it, to “assist in the transforming and nourishing process,”[25]25 “Assist in the transforming and nourishing process” (参赞化育, *can zan hua yu*): A phrase from the *Doctrine of the Mean*, describing the human role in cooperating with the cosmic process of generation. inheriting and realizing the virtue of “unceasing generation.” Confucianism takes the spirit of benevolent love for natural life as a basic moral principle and roots it in the virtue of “unceasing generation” of the heavenly way, thereby establishing an ontological basis for the Confucian idea of a moral community. Song-Ming Neo-Confucianism developed the benevolent love thought in traditional Confucianism, regarding “benevolence” as the foundation of the “unity of all things,”[26]26 “Unity of all things” (万物一体, *wan wu yi ti*): A key concept in Song-Ming Neo-Confucianism, especially associated with Wang Yangming, asserting the fundamental interconnectedness of all beings. thus providing a metaphysical guarantee for human moral norms. Humans, possessing conscience, must be filled with moral responsibility toward all things and sincerely put it into practice. It can be seen that Confucian philosophy established an ecological concept that combines life holism with realm individualism. The most prominent manifestation of this concept is that humans and the myriad things of heaven and earth constitute a moral community. Within this community, the virtue of “unceasing generation” of the heavenly way permeates all things, and humans, as moral subjects, must realize their own moral value by caring for natural life. In the parallel process of “completing oneself” and “completing things,” they internalize the virtue of “unceasing generation” into their own lives, reaching the spiritual realm of the “unity of heaven and man.”

第三，为获得人生意义与价值而构成的道德共同体维度。《孝经·圣治》曰：“天地之性，人为贵。”周敦颐也认为，人在茫茫宇宙中是“得其秀而最灵”的存在。相比于其他自然生命，人之所以是高贵的，就在于人有道德。在古人那里，人道是天道的投射，人的道德依据来自“天”。《易传·系辞下》云：“天地之大德曰生。”天地最大的德性便是“生生”，是生成万物。在儒家思想中，天地是一个不断变化、发展的生命体，孕育、化生了所有生命。孔子也提出“生”的哲学：“天何言哉？四时行焉，百物生焉，天何言哉？”这个“生”就是自然界的生命创造。人的德性是由“天”生成、赋予的，《荀子》云：“天地生之，圣人成之”，故以“天生人成”言其大端。天德凝化为仁德成为人的内在本质，需要由人去挺立道德主体性，正所谓“为仁由己，而由人乎哉”。人与自然作为整体同处于天道运行的进程中，人的责任不仅仅服从天道的规律，更要参与其中，“参赞化育”，继承并实现“生生”之德。儒家将人们对自然生命的仁爱精神作为基本道德原则，并将其植根于天道的“生生”之德中，这就为儒家的道德共同体思想奠定了本体论依据。宋明理学发展了传统儒学中的仁爱思想，将“仁”视为“万物一体”的基础，由此为人类道德准则提供形而上学担保。人有良知，就要对万物充满道德责任，并且真切地去实行。可见，儒家哲学确立了一种将生命整体主义与境界个人主义相结合的生态理念，这一理念最突出的表现是人和天地万物构成了道德共同体。在此共同体内，天道“生生”之德贯注于一切事物之上，而作为道德主体的人必须通过爱护自然生命来实现自身的道德价值，在“成己”与“成物”并行的过程中将“生生”之德内化于自身生命之中，达到“天人合一”的精神境界。

Overall, the ecological ethical implication of man and the myriad things constituting a community of life is the most theoretically distinctive ideological content in Chinese philosophy. In this community of life, the bond between man and nature includes not only the needs of survival and the extension of emotion but also the establishment of the moral subject. What traditional Chinese culture emphasizes is precisely the existence, flourishing, and continuity of man and nature within the community of life. This has important methodological significance for improving the system of ecological civilization institutions and properly handling the relationship between development and protection. Therefore, “man and nature are a community of life” is an inheritance and innovation of the ecological wisdom in fine traditional Chinese culture, possessing profound theoretical and practical significance.

总的来看，人与万物构成生命共同体的生态伦理意蕴是中国哲学中最富有理论特色的思想内容。在这个生命共同体中，人与自然的纽带既包括生存的需求、情感的推扩，也包括道德主体的挺立。中国传统文化所侧重的，正是人与自然在生命共同体中的存有、繁盛与绵延，对于健全生态文明制度体系、处理好发展和保护的关系，具有重要的方法论意义。因此，“人与自然是生命共同体”是对中华优秀传统文化中生态智慧的传承与创新，具有深刻的理论意义与现实意义。

II. “Man and Nature Are a Community of Life” Creatively Develops and Transforms the Concept of Community in Traditional Chinese Culture

二、“人与自然是生命共同体”创造性发展和转化了中国传统文化中的共同体理念

General Secretary Xi Jinping’s important discourse on “man and nature are a community of life” represents the creative transformation and innovative development of fine traditional Chinese culture. Specifically, this is mainly reflected in the following three aspects.

习近平总书记关于“人与自然是生命共同体”重要论述是对中华优秀传统文化进行创造性转化与创新性发展。具体说来，主要体现在以下三个方面。

First, “man and nature are a community of life” creatively develops and transforms the idea of a survival community. General Secretary Xi Jinping’s important discourse on “man and nature are a community of life” absorbs and transforms the survival ontology thought in ancient Chinese ecological philosophy. Starting from holistic thinking, General Secretary Xi emphasizes the organic connections among the various elements within the entire ecosystem and the necessity for humans to follow the laws of natural development. This is a scientific understanding of the systemic, stable, and sustainable nature of the ecological environment. Traditional Chinese ecological philosophy holds that nature continuously provides resources for human survival and development, and humans should follow the laws of nature and treat nature with a frugal lifestyle. According to General Secretary Xi Jinping’s position and viewpoint on “man and nature are a community of life,” high mountains, forests, grasslands, lakes, deserts, and glaciers constitute an organic whole of life. This coincides with the Confucian philosophical view that the heavenly way possesses the characteristic of wholeness. From the perspective of ecological philosophy, land, mountains, rivers, animals, plants, and humans, as the most intelligent beings, form an interdependent survival community.

第一，“人与自然是生命共同体”创造性发展和转化了生存共同体思想。习近平总书记关于“人与自然是生命共同体”的重要论述吸收和转化了中国古代生态哲学中的生存本体论思想。从整体性思维出发，习近平总书记强调，整个生态系统中各元素之间的有机关联以及人类遵循自然发展规律的必要性，这是对生态环境系统性、稳定性和持续性的科学认知。中国传统生态哲学认为，自然界源源不断地为人类提供生存发展的资源，人类就应当遵循自然规律，以一种节制的生活方式对待自然。根据习近平总书记“人与自然是生命共同体”的立场和观点，高山、森林、草原、湖泊、沙漠、冰川构成了一个有机联系的生命整体。这和儒家哲学认为的天道具有整体性的特点不谋而合。从生态哲学的视野看，土地、山脉、河流、动物、植物以及作为万物之灵的人类是一个互为影响的生存共同体。

Within the community of life constituted by man and nature, destroying nature is equivalent to destroying humanity itself. In his speeches, General

在人与自然构成的生命共同体内，毁灭自然相当于毁灭人类自身。习近平总书记在讲话中曾引述《荀子·天论》中的观点：“万物各得其和以生，各得其养以成”，指出“生态是统一的自然系统”。人与自然的统一性首先表现在人对自然的依附性关系中。从远古时代到当代社会，甚至到可预见的未来，人类社会的发展无一不是在利用自然和改造自然的过程中实现的。人类从自然中汲取能量、资源来维持自身的生存和繁衍。程颐曰：“天地之中，无无丽之物，在人当审其所丽，丽得其正则能亨也。” “丽”，即为依附、依赖，这从哲学的高度上揭示了人无时无刻不处在对自然强烈的依附关系中。自然界为人类生存提供了各种资料、能源，一旦生态环境遭到破坏就会直接影响到人的生活，人类同时又能够依靠自身的巨大能动性来保护和恢复自然，所以人与自然之间最直接地呈现出一种唇亡齿寒的生态关联。

General Secretary Xi Jinping likewise advocates maintaining a state of harmony among the various life elements within nature, coordinating the dialectical relationship between ecological protection and economic development, respecting the objective laws of nature, and allowing the ecosystem to exert its capacities for self-regulation, self-purification, and self-restoration. It is noteworthy that General Secretary Xi Jinping also uses the term “life

习近平总书记同样主张维护自然内部各生命元素之间的和谐状态，统筹生态保护与经济发展的辩证关系，尊重自然界的客观规律，让生态系统内部发挥自我调节、自我净化、自我恢复等能力。值得注意的是，习近平总书记还使用了“命脉”一词来描述生命共同体的整体性和有机性。从词义上看，“命脉”既表示生命的根本，又表示生命存在的有机性、关联性。有学者指出，中国古代的自然观可以总结为“存有的连续性”，体现为宇宙中的一切自然存在都是密切联系的，构成了动态化的生态系统。把这个自发自生的生命过程看作有机体的进程表明了三个基本的要点，即连续性、完整性和动态性。所有从石头到天的形式的存在物都是被称为“大化”的一个完整的连续体中不可分割的组成部分。既然万物都在这个存有之链中，那它永远不会被打破。习近平总书记以“命脉”言说生命共同体，正是由于天地万物彼此相生、相连、相克，构成了宇宙生生不息、永续发展的内在机制。人如果肆意破坏自然，失去了这个“命脉”，就断绝了人与自然的生存联系，失去了人类的生存根基。由此可见，习近平总书记有关“命脉”的论述，同中国传统生态哲学对于人与天地万物统一性的认识，是一脉相承的。

Second, “man and nature are a community of life” creatively develops and transforms the thought of an emotional community. General Secretary Xi Jinping’s important exposition on “man and nature are a community of life” advocates paying attention to the relationship between man and nature from the perspective of an emotional community. Traditional Chinese ecological philosophy holds that the connection between man and nature is reflected not only in the taking and giving of material resources, but also in man’s emotional care for nature. This “benevolence” (ren) that crosses species is manifested not only in caring for living natural beings, but also in attitudes toward mountains, rivers, and lakes. The *Discourses of the States: Discourses of Jin* [27]27 The *Guoyu* (Discourses of the States) is a Chinese historical text traditionally attributed to Zuo Qiuming, covering the history of various states during the Spring and Autumn period (770–476 BCE). The phrase “国主山川” appears in the “Discourses of Jin” section. contains the expression “the state takes mountains and rivers as its lord,” holding that mountains and rivers are the reliance of the state. The ancients revered mountains and rivers, and successive dynastic regimes established administrative departments for mountains and rivers to maintain the ecological balance of mountain forests and river marshes. Landscapes also possess the unique value of being able to embody emotions. Confucius said: “The wise delight in water; the benevolent delight in mountains” (*Analects*, Yong Ye) [28]28 *Analects* 6.23. A saying of Confucius on the different qualities of water and mountains as objects of delight for the wise and the benevolent.. Confucius personally felt the inspiration that the myriad natural things provide for human moral cultivation, and therefore always taught his disciples to love and be close to nature. Dong Zhongshu [29]29 Dong Zhongshu (c. 179–104 BCE) was a Han dynasty philosopher who systematized Confucian thought and advocated a cosmology of mutual resonance between heaven and humanity. proposed that “grace extends even to metal and stone”; “metal and stone” refers to mineral resources in mountains. He believed that the extraction of mineral resources is often accompanied by severe ecological destruction, and therefore it is appropriate to treat them with “grace.”

第二，“人与自然是生命共同体”创造性发展和转化了情感共同体思想。习近平总书记关于“人与自然是生命共同体”的重要论述倡导以情感共同体的视角关注人与自然的关系。中国传统生态哲学认为，人与自然的联系不仅体现在物质资源的取予方面，还反映为人对自然的情感关怀。这种跨越物种的“仁”的情感不仅体现在关爱有生命的自然存在物，而且反映在对山川、河流、湖泊的态度上。《国语·晋语》中有“国主山川”的表述，认为山川是国家的依靠。古人敬畏山川河流，历代政权都设有山川管理部门，维护山林川泽的生态平衡。山水还具有可以寄托情感的独特价值。孔子曰：“知者乐水，仁者乐山。”（《论语·雍也》）孔子切身感受到自然万物对于人的道德修养的启发，所以始终教导弟子们热爱自然、亲近自然。董仲舒提出“恩及于金石”，“金石”指山中的矿产资源，他认为开采矿产资源往往伴随严重的生态破坏，故宜施之以“恩”。

General Secretary Xi Jinping points out: “We would rather have clear waters and green mountains than mountains of gold and silver, and clear waters and green mountains are themselves mountains of gold and silver.” This important concept corrects the previous economic development model that valued “mountains of gold and silver” while neglecting “clear waters and green mountains,” and also discards the ecological governance approach that separates and dichotomizes “mountains of gold and silver” and “clear waters and green mountains.” Compared with “mountains of gold and silver,” man has a more original connection with “clear waters and green mountains.” This connection is maintained by man’s moral emotions. Only by taking care and protection of “clear waters and green mountains” as the basis can the development concept of unifying ecological economization and economic ecologization be implemented. General Secretary Xi Jinping points out, “The ecosystem is an organic living body.” “Clear waters and green mountains” are precisely such a living existence, an important component of the community of life, and humanity should fully cherish them. From the above, it can be seen that “man and nature are a community of life” provides insights for ecological practice: in the process of developing and utilizing nature, humanity must never regard itself as a lofty master, but should treat the natural environment with sincere and rich “benevolent” emotions, and overcome the ecological crisis from the holistic thinking of the harmonious development of man and nature.

习近平总书记指出：“宁要绿水青山，不要金山银山，而且绿水青山就是金山银山。”这一重要理念纠正了以往重视“金山银山”轻视“绿水青山”的经济发展方式，也摒弃了“金山银山”与“绿水青山”割裂二分的生态治理方式。相比于“金山银山”，人与“绿水青山”有着更本源的联系。这种联系是依靠人的道德情感来保持的。以关照和爱护“绿水青山”为依据，生态经济化和经济生态化相统一的发展理念才能得到落实。习近平总书记指出，“生态系统是一个有机生命躯体”。“绿水青山”正是这样一种有生命的存在，属于生命共同体中的重要组成部分，人类应当加以充分爱护。由上可知，“人与自然是生命共同体”，它在生态实践方面的启示在于，在开发利用自然的过程中，人类绝不能以高高在上的主宰者自居，而应以真挚而丰富的“仁”之情感对待自然环境，从人与自然和谐发展的整体性思维出发克服生态危机。

Third, “man and nature are a community of life” creatively develops and transforms the thought of a moral community. The thought of a moral community reveals the ecological dimension of Chinese philosophy. In the Confucian perspective, the scope of the moral community includes not only humanity, but also birds, beasts, plants, trees, mountains, rivers, land, and other natural worlds. Humanity’s treatment of all things with “benevolent virtue” is both a manifestation of ecological virtue and an ecological realm that can only be reached through continuous cultivation. This is also reflected in the important exposition on “man and nature are a community of life.” General Secretary Xi Jinping proposes that “when the ecology thrives, civilization thrives; when the ecology declines, civilization declines,” elevating the ecological issue to the height of human civilization. The “civilization” here is not only material civilization, but also a kind of cultural-ethical progress. This viewpoint, which rethinks the relationship between nature, economy, and humanity from the perspective of the common interests of mankind, deeply accords with the ancient Chinese moral community thought of “the unity of heaven and man” and “the oneness of all things,” and is the most vivid manifestation of “the consciousness of a community with a shared future for mankind.” General Secretary Xi Jinping further points out: “Moving toward a new era of ecological civilization and building a beautiful China is an important part of the Chinese Dream of realizing the great rejuvenation of the Chinese nation”; “Building an ecological civilization is a major plan concerning the well-being of the people and the future of the nation.” The community of life constituted by man and nature is essentially a moral community. Humanity should deeply feel the virtue of the ceaseless generation and transformation of the universe, while simultaneously regarding itself as the responsible subject of the universe, realizing the harmonious unity of man and nature. Facing the severe situation of serious environmental pollution and damaged ecosystems, General Secretary Xi Jinping emphasizes respecting nature and conforming to nature, upholding the ecological concepts of traditional Chinese philosophy, integrating ecological civilization construction into political, economic, cultural, and social construction, and realizing the sustainable development of the Chinese nation and human civilization.

第三，“人与自然是生命共同体”创造性发展和转化了道德共同体思想。道德共同体思想展现了中国哲学的生态维度。在儒家的视域中，道德共同体的范围不仅包括人类，还包括鸟兽、草木、山川、土地等自然世界。人类以“仁德”对待万物既是生态德性的体现，也是需要不断提升修养才能达到的生态境界。这一点在“人与自然是生命共同体”重要论述中也有体现。习近平总书记提出“生态兴则文明兴，生态衰则文明衰”，将生态问题上升到人类文明的高度。这里的“文明”不仅是物质文明，更是一种精神文明。这种站在人类共同利益的视角重新反思自然、经济和人类关系的观点，深契于中国古代“天人合一”“万物一体”的道德共同体思想，是“人类命运共同体意识”的最生动体现。习近平总书记进一步指出：“走向生态文明新时代，建设美丽中国，是实现中华民族伟大复兴的中国梦的重要内容”；“建设生态文明是关系人民福祉、关乎民族未来的大计”。人与自然构成的生命共同体本质上是道德共同体，人应当深切感受到宇宙大化流行的生生之德，同时将自己视为宇宙的责任主体，实现人与自然的和谐统一。面对环境污染严重、生态系统遭到破坏的严峻形势，习近平总书记强调尊重自然、顺应自然，秉持中国传统哲学的生态理念，将生态文明建设融入到政治、经济、文化与社会建设中，实现中华民族和人类文明的可持续发展。

In summary, General Secretary Xi Jinping’s important exposition on “man and nature are a community of life” has made creative transformation and innovative development of the holistic thinking of “the unity of heaven and man” and “the oneness of all things” in fine traditional Chinese culture. With its comprehensive and profound ecological concepts and value norms, it has consolidated the theoretical foundation of ecological civilization construction, while simultaneously providing Chinese wisdom and contemporary insights for the survival and development of humanity. The important concept of “man and nature are a community of life” develops and transforms the thoughts of the community of survival, the emotional community, and the moral community in Chinese philosophy, and has important guiding significance for overcoming the ecological crisis and building a beautiful China.

总之，习近平总书记关于“人与自然是生命共同体”重要论述对中华优秀传统文化中“天人合一”“万物一体”的整体性思维做出了创造性转化与创新性发展，以其全面、深刻的生态理念和价值准则，夯实了生态文明建设的理论基础，同时为人类的生存发展提供了中国智慧与时代启示。“人与自然是生命共同体”的重要理念发展和转化了中国哲学中的生存共同体、情感共同体和道德共同体等思想，对于克服生态危机、建成美丽中国具有重要的指导意义。

III. The Theoretical Value and Contemporary Significance of “Man and Nature Are a Community of Life”

三、“人与自然是生命共同体”的理论价值与时代意义

General Secretary Xi Jinping’s important exposition that “man and nature are a community of life” upholds the concept of a community of life and possesses profound epochal significance and practical significance. Nature is the basic condition for human survival and development, and the relationship between man and nature is the most fundamental relationship in human society. This concept of “man and nature are a community of life” carries out a modern transformation of concepts such as “unity of heaven and man” and “all things are one” from traditional Chinese ecological culture, drawing on the essence of traditional Chinese ecological culture. These traditional cultural factors provide rich ideological resources and intellectual support for the construction of an ecological civilization in the New Era. At the same time, the concept of “man and nature are a community of life” also inherits Marxist thought on community, providing theoretical guidance and a practical path for the construction of a global ecological governance order.

习近平总书记“人与自然是生命共同体”的重要论述秉持生命共同体理念，具有深刻的时代意义和实践意义。大自然是人类赖以生存发展的基本条件，人与自然的关系是人类社会最基本的关系。“人与自然是生命共同体” 这一理念将中华传统生态文化中的“天人合一”“万物一体”等观念进行了现代转化，汲取了中国传统生态文化的精华，这些传统文化因素为新时代的生态文明建设提供了丰富的思想资源和智慧支持。与此同时，“人与自然是生命共同体”这一理念也继承了马克思主义共同体思想，为全球生态治理秩序的构建提供了理论指导和实践路径。

First, “man and nature are a community of life” inherits and develops the thought on community in Marxist ecological philosophy. Marx believed that there is a dialectical relationship of unity and opposition between man and nature. Nature is not an abstract existence isolated from man, but a real, concrete existence in history. Through various concrete labor practices, humans realize their connection with nature; therefore, production practice constitutes the basis for the dialectical unity of man and nature. At the same time, the concrete form of the man-nature relationship in a given historical period is fundamentally and decisively influenced by the social mode of production. Marx pointed out that capitalist private ownership is the root cause of the deterioration of the man-nature relationship. Driven by the logic of capital, people over-exploit and over-utilize natural resources, destroying the ecological balance, weakening the self-repair function of the ecosystem, and ultimately triggering an ecological crisis.

第一，“人与自然是生命共同体”继承和发展了马克思主义生态哲学中的共同体思想。马克思认为，人与自然之间存在着对立统一的辩证关系。自然界并非与人隔绝的抽象存在，而是历史中的真实、具体存在。通过各种具体的劳动实践，人类实现了与自然界的联系，因此，生产实践构成了人与自然辩证统一的基础。同时，人与自然关系在某一历史时期的具体形态，根本上受社会生产方式的决定性影响。马克思指出，资本主义私有制是导致人与自然关系恶化的根本原因。在资本逻辑的驱动下，人们过度开发和利用自然资源，破坏了生态平衡，削弱了生态系统的自我修复功能，最终引发生态危机。

General Secretary Xi Jinping uses the concept of a “community of life” to explain the harmonious coexistence of man and nature, constructing a more systematic, scientific, and complete theoretical system, forming new concepts, new ideas, and new strategies with Chinese characteristics, and expanding the new realm of Marxist ecological philosophy. General Secretary Xi Jinping emphasizes that “man and nature are a community of life” and, within his thought on ecological civilization, deeply reveals the practical connotation of the harmonious coexistence of man and nature. Man is both a natural being and a social being, possessing “objectivity”; nature is both the original state of nature and, through human practical activity, is gradually transformed into “humanized nature.” Man and nature achieve survival and development through the intermediary of production practice, and achieve symbiosis and co-prosperity in the form of a community of life. In today’s changes unseen in a century, Chinese-path modernization pursues a modernization in which man and nature coexist harmoniously, transcending the problem of the alienation of the man-nature relationship in the capitalist modernization model. While drawing on Marxist ecological philosophy, Xi Jinping Thought on Ecological Civilization, based on the actual situation in China today, puts forward new concepts, new mechanisms, and new strategies for ecological civilization system reform and environmental governance. This not only further deepens the Marxist understanding of the intrinsic connections within nature but also provides theoretical guidance for the construction of an ecological civilization on the path of Chinese-path modernization.

习近平总书记用“生命共同体”理念阐释人与自然的和谐共生，构建了更为系统、科学、完整的理论体系，形成了具有中国特色的新理念、新思想和新战略，拓展了马克思主义生态哲学的新境界。习近平总书记强调“人与自然是生命共同体”，并在生态文明思想中深入揭示了人与自然和谐共生的实践内涵。人既是自然的存在物，又是社会的存在物，具有“对象性”；而自然既是原本的自然状态，又在人的实践活动中逐渐转化为“人化自然”。人与自然通过生产实践这一中介实现生存和发展，并以生命共同体的方式达成共生共荣。在当今百年未有之大变局中，中国式现代化追求的是人与自然和谐共生的现代化，超越了资本主义现代化模式中人与自然关系异化的问题。在借鉴马克思主义生态哲学的同时，习近平生态文明思想立足当今中国的实际情况，提出了生态文明体制改革和环境治理的新理念、新机制和新战略。这不仅进一步深化了马克思主义对自然界内在联系的认识，同时也为中国式现代化道路生态文明建设提供了理论遵循。

Second, this important concept of “man and nature are a community of life” embodies the Chinese nation’s scientific understanding of the laws of harmonious coexistence between man and nature. Throughout the long course of human history, the rise and fall of human cultures have been closely related to ecology. At the theoretical level, General Secretary Xi Jinping systematically summarizes the lessons of the development and changes of the ecological environment at home and abroad, ancient and modern. Based on fine traditional Chinese culture, he integrates concepts such as “unity of heaven and man” and “all things are one” into the process of the great rejuvenation of the Chinese nation, deeply exploring the epochal value and global significance of fine traditional Chinese ecological culture. Man, heaven, earth, and the myriad things are regarded as an organic whole that is interdependent and shares the same root and origin, expressing an understanding of the harmonious coexistence of man and nature through “unity of heaven and man” and “all things are one.” General Secretary Xi Jinping uses this to explain the harmonious coexistence relationship between man and nature, transforming the ideal realm of “all things are one” and “the world is one family” from traditional Chinese ecological culture into a practical action program, organically combining contemporary culture with traditional ecological culture, and actively promoting the creative transformation and innovative development of fine traditional Chinese ecological culture. At the practical level, General Secretary Xi Jinping, based on China’s specific realities, vigorously promotes institutional innovation, increases institutional supply, improves institutional supporting measures, strengthens institutional implementation, constructs an ecological civilization institutional system, and uses institutions to protect the ecological environment. General Secretary Xi Jinping’s important exposition on “man and nature are a community of life” not only continues and promotes the ecological wisdom in traditional Chinese culture but also, by combining traditional cultural thought with contemporary ecological civilization construction through innovation and development in response to the development needs of the New Era, provides Chinese wisdom for global ecological and environmental governance. In summary, guided by the important concept of “man and nature are a community of life,” Chinese-path modernization comprehensively promotes green development, constructs an ecological civilization institutional system, shapes a sustainable modern industrial model, promotes international ecological cooperation, and forges a modernization path of harmonious development between man and nature. This concept enriches the connotation of modernization from both theoretical and practical levels. Since the 18th National Congress of the CPC, the quality of China’s ecological environment has continuously improved, the industrial structure and energy structure have continuously transformed, and the green foundation for high-quality development has been continuously consolidated.

第二，“人与自然是生命共同体”这一重要理念体现了中华民族对人与自然和谐共生规律的科学认知。在漫长的人类历史中，人类文化的兴衰与生态密切相关。在理论层面，习近平总书记系统总结古今中外生态环境发展变迁的经验教训，立足于中华优秀传统文化，将“天人合一”“万物一体”等观念融入中华民族伟大复兴的进程之中，深入挖掘中华优秀传统生态文化的时代价值和世界意义。人与天地万物被视为彼此依存、同根同源的有机整体，以“天人合一”“万物一体”表达了对人与自然和谐共生的理解。习近平总书记以此阐释人与自然的和谐共生关系，将中国传统生态文化中“万物一体”“天下一家”的理想境界转化为现实的行动纲领，将当代文化与传统生态文化有机结合，积极推动中华优秀传统生态文化的创造性转化和创新性发展。在实践层面，习近平总书记立足于中国具体实际，大力推进制度创新，增加制度供给，完善制度配套，强化制度执行，构建生态文明制度体系，用制度保护生态环境。习近平总书记关于“人与自然是生命共同体”的重要论述，不仅延续和弘扬了中国传统文化中的生态智慧，还结合新时代的发展需求，通过创新与发展使传统文化思想与当代生态文明建设相结合，为全球生态环境治理提供了中国智慧。总之，在“人与自然是生命共同体”重要理念的引导下，中国式现代化全面推动绿色发展、构建生态文明制度体系、塑造可持续发展的现代产业模式、促进国际生态合作，走出一条人与自然和谐发展的现代化道路。这一理念从理论和实践两个层面丰富了现代化的内涵，党的十八大以来，我国生态环境质量持续改善，产业结构、能源结构持续转型，不断厚植高质量发展的绿色根基。

Third, this important concept of “man and nature are a community of life” enriches and develops a new form of human civilization. Since the modern Enlightenment, Western society has formed a mode of thinking that separates humans from nature, ignoring the intrinsic value of the natural world and regarding humans as the masters of nature. This assumption has led to an arrogant attitude of humans towards nature. Although it has brought about an increase in material wealth, it has triggered human domination of nature and nature’s revenge on humans, creating various vicious cycles. The proposal of the important concept of “man and nature are a community of life,” with ecological civilization at its core, integrates the concept of harmonious coexistence between man and nature into the development of modern civilization. Against the backdrop of the coexistence of multiple global civilizations, this concept provides a new consensus for exchanges between different civilizations and has become an important content of global civilizational dialogue. It promotes mutual understanding and cooperation among different cultures in the field of ecological protection, providing a new framework for the diversity and unity of human civilization. At multiple international forums and conferences, General Secretary Xi Jinping advocates jointly promoting green and low-carbon development, jointly addressing climate change, promoting green technology cooperation and innovation, and developing a green economy. General Secretary Xi Jinping calls on the international community to take the long-term interests of all humanity as the guide, strengthen international cooperation, share ecological governance experience and technology, and promote global ecological and environmental protection.

第三，“人与自然是生命共同体”这一重要理念丰富和发展了人类文明的新形态。自近代启蒙运动以来，西方社会形成了将人类与自然分割的思维方式，忽视了自然界的内在价值，将人类视为自然的主宰。这一假定导致了人对自然的傲慢态度，虽然带来了物质财富的增长，却引发了人对自然的统治和自然对人的报复，造成各种恶性循环。“人与自然是生命共同体”重要理念的提出，以生态文明为核心，将人与自然和谐共生的观念融入现代文明的发展之中。在全球多元文明共存的背景下，这一理念为不同文明间的交流提供了新的共识，成为全球文明对话的重要内容。它推动不同文化在生态保护方面的相互理解与合作，为人类文明的多样性和统一性提供了新的框架。在多个国际论坛和会议中，习近平总书记提倡共同推动绿色低碳发展，携手应对气候变化，推动绿色技术合作与创新，发展绿色经济。习近平总书记呼吁国际社会以全人类的长远利益为导向，加强国际合作，分享生态治理经验与技术，推动全球范围内的生态环境保护。

Conclusion

结语

The important exposition that “man and nature are a community of life” not only provides direction for solving China’s ecological problems and building a Beautiful China but also contributes China’s ecological wisdom to addressing the global ecological crisis and maintaining global ecological security. As a new paradigm for the harmonious coexistence of man and nature in the New Era, this exposition is rooted in the actual situation of China’s ecological civilization construction. Through the innovative development of the basic principles of Marxism, it opens up a new realm for adapting Marxist ecological philosophy to the Chinese context and the needs of the times. Based on the “Second Integration,” it continues and promotes the ecological wisdom in traditional Chinese culture, realizing the creative transformation and innovative development of fine traditional Chinese ecological culture.

“人与自然是生命共同体”重要论述不仅为化解中国的生态难题、建设美丽中国提供了方向，也为应对全球生态危机、维护全球生态安全贡献了中国的生态智慧。作为新时代人与自然和谐共生的全新范式，这一论述植根于中国生态文明建设的实际情况，通过对马克思主义基本原理的创新发展，开拓了马克思主义生态哲学中国化、时代化的新境界，立足于“第二个结合”延续和弘扬了中国传统文化中的生态智慧，实现了对中华优秀传统生态文化的创造性转化和创新性发展。

(Author’s bio: Liu Peigong, Associate Professor, School of Marxism, Tianjin Normal University)

（作者简介：刘培功，天津师范大学马克思主义学院副教授）

Online editor: Jing Mu

网络编辑：静穆