On the Cultural Foundations of Xi Jinping Thought on Ecological Civilization from the Perspective of “the Second Integration”

The Chinese nation has always respected and loved nature. The Chinese civilization, stretching back more than 5,000 years, has nurtured a rich ecological culture, which has become an important theoretical source of Xi Jinping Thought on Ecological Civilization. Xi Jinping Thought on Ecological Civilization is a major achievement in integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. It not only embodies the logical unity of integrating the basic tenets of Marxism with the practice of China’s ecological civilization construction, but also contains the epochal essence of integrating Marxist thought on the relationship between man and nature with the best of traditional Chinese ecological culture, displaying distinct cultural foundations and cultural characteristics. The prerequisite for “integration” is mutual compatibility; only mutual compatibility enables organic integration. Although Marxist thought on the relationship between man and nature and the ecological wisdom in the best of traditional Chinese culture originate from different sources, they exhibit a high degree of compatibility with each other.

中华民族向来尊重自然、热爱自然，绵延5000多年的中华文明孕育了丰富的生态文化，成为习近平生态文明思想的重要理论渊源。习近平生态文明思想是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的重大成果，既体现了马克思主义基本原理同我国生态文明建设实践相结合的逻辑统一，也蕴含着马克思主义关于人与自然关系思想同中华优秀传统生态文化相结合的时代精华，具有鲜明的文化底蕴和文化特征。“结合”的前提是彼此契合，相互契合才能有机结合。马克思主义关于人与自然关系的思想和中华优秀传统文化中的生态智慧虽然来源不同，但彼此存在高度的契合性。

The ecological view of nature contained in Marxism is highly compatible with the natural concept of “the Tao follows nature; heaven and man are united as one” in the best of traditional Chinese culture.

马克思主义蕴含的生态自然观与中华优秀传统文化中“道法自然、天人合一”的自然观念高度契合

Marxism holds that nature exists prior to man and human society; it is an objective existence independent of human consciousness and is the matrix of humanity. Man belongs to nature and is a product of nature’s development at a certain stage. Marx not only acknowledges the objective reality of nature and its priority over humanity, but also explores, from the perspective of practical activity, how man and nature can coexist harmoniously, thereby scientifically explaining that the relationship between man and nature is the most fundamental relationship in human society. In the best of traditional Chinese culture, heaven, earth, and the myriad things are regarded as a unified whole. Laozi states, “Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao; the law of the Tao is its being what it is,” [1]1 From the *Tao Te Ching*, Chapter 25. meaning that the operation of the world must follow basic “natural laws.” Zhuangzi says, “Heaven and earth were born at the same time as I was, and the ten thousand things are one with me,” [2]2 From the *Zhuangzi*, Chapter 2, “On the Equality of Things.” holding that man and the myriad things share a common origin and follow common principles. In the Northern Song dynasty, Zhang Zai proposed the concept of “heaven and man are united as one” and the idea that “all people are my brothers and sisters, and all things are my companions,” [3]3 From Zhang Zai’s *Western Inscription* (*Ximing*). emphasizing the inherent unity of heaven, earth, and all things, including humanity. Both perspectives indicate that only by living in harmony with nature can humanity realize its basic right to survival and thereby carry out corresponding production and living activities.

马克思主义认为，自然界先于人与人类社会存在着，它是不依赖于人的意识而存在的客观存在物，是人类的母体，人属于自然界，是自然界发展到一定阶段的产物。马克思不仅承认自然界的客观实在性及其对于人类的优先地位，还从实践活动出发去探寻人与自然如何和谐相处，从而科学地说明了人与自然的关系是人类社会最基本的关系。在中华优秀传统文化中，天地万物被视为一个统一的整体。老子认为，“人法地，地法天，天法道，道法自然”，世界运行必须遵循基本的“自然规律”。庄子讲，“天地与我并生，而万物与我为一”，认为人与自然万物有着共同的本源并遵循共同的法则；北宋张载提出“天人合一”的概念以及“民吾同胞，物吾与也”的思想，强调包括人在内的天地万物的内在统一性。两者都表明，人类只有与自然和谐相处，才能实现基本的生存权利，进而开展相应的生产生活活动。

Xi Jinping Thought on Ecological Civilization draws from the best of traditional Chinese culture the ecological wisdom of respecting and revering nature, emphasizing “reverence for history, reverence for culture, reverence for ecology” and “respecting nature, conforming to nature, and protecting nature.” This important thought integrates and merges the traditional natural concept of “the Tao follows nature; heaven and man are united as one” with the Marxist view that “man lives on nature, and nature not only provides man with the means of subsistence but also with the means of production,” [4]4 Paraphrase of Marx’s *Economic and Philosophic Manuscripts of 1844*. proposing “harmonious coexistence between man and nature” and “man and nature are a community of life,” thereby endowing the Marxist ecological view of nature with new vitality. Xi Jinping Thought on Ecological Civilization scientifically explains the interdependent symbiotic relationship between man and nature, emphasizing that man, as a natural being, is not the master of nature but a part of it, and that man can also exercise subjective initiative to make nature more beautiful, thereby achieving an ideal state of balance. Harmonious coexistence between man and nature is an essential requirement of Chinese-path modernization and a beautiful vision shared by hundreds of millions of people. In 2021, the journey of wild Asian elephants in Yunnan, China, “moving north and returning south,” lasted over 110 days and covered more than 1,300 kilometers, ultimately returning safely to their reserve with the help and guidance of people along the way, vividly demonstrating the Chinese nation’s cultural pursuit of harmonious coexistence between man and nature. We must integrate heaven, earth, and humanity as one, link natural ecology with human civilization, act in accordance with the laws of nature, utilize and protect nature in a friendly manner, and follow a civilized development path that achieves production growth, affluent living, and a sound ecological environment.

习近平生态文明思想注重从中华优秀传统文化中汲取尊重自然、敬畏自然的生态智慧，强调“敬畏历史、敬畏文化、敬畏生态”“尊重自然、顺应自然、保护自然”。这一重要思想将“道法自然、天人合一”的传统自然观，同马克思主义认为的“人靠自然界生活，自然不仅给人类提供了生活资料来源，而且给人类提供了生产资料来源”等相贯通相融合，提出“人与自然和谐共生”“人与自然是生命共同体”，赋予马克思主义生态自然观新的生命力。习近平生态文明思想科学解释了人与自然相互依存的共生关系，强调人作为自然存在物，不是自然界的主宰，是自然界的一部分，人也可以发挥主观能动性，让自然更加美好，进而达到理想的平衡状态。人与自然和谐共生是中国式现代化的本质要求，也是亿万人民群众的美好愿景。2021年中国云南野生亚洲象“北上南归”之旅历时110多天、长途跋涉1300多公里，最终在沿途人们的帮助与引导下全部安全返回保护区，立体展现了中华民族追求人与自然和谐相处的文化底蕴。我们要把天地人统一起来、把自然生态同人类文明联系起来，按照大自然规律活动，合理利用、友好保护，走生产发展、生活富裕、生态良好的文明发展道路。

The dialectical ecological view contained in Marxism is highly compatible with the dialectical thinking of “when trees and grasses are planted and grow, the country becomes wealthy” in the best of traditional Chinese culture.

马克思主义蕴含的辩证生态观与中华优秀传统文化中“草木植成，国之富也”的辩证思维高度契合

Dialectical materialism is the essence of Marxist philosophy and is fully applied in handling the relationship between man and nature. In the view of Marx and Engels, man and nature are not necessarily opposed; they argue that “the absurd, anti-natural view that opposes spirit and matter, man and nature, soul and body, becomes increasingly impossible.” [5]5 From Engels, *Dialectics of Nature*. They oppose viewing nature as the antithesis of man, holding that “man and nature interact and develop together.” The *Doctrine of the Mean* states: “Now take a mountain. With a single clod of earth, when it becomes vast and broad, trees and grasses grow on it, birds and beasts dwell on it, and treasures are stored up in it. Now take water. With a single ladleful, when it becomes unfathomable, turtles, alligators, dragons, fish, and turtles grow in it, and goods and wealth multiply in it.” [6]6 From the *Doctrine of the Mean*, Chapter 26. The *Guanzi·Establishing Government* says: “If marshes and mountains are saved from fire, and trees and grasses are planted and grow, the country becomes wealthy.” [7]7 From the *Guanzi*, a foundational text of the Legalist school attributed to Guan Zhong (c. 720–645 BCE). These all reflect the simple yet wise dialectical thinking of the ancients, who believed that mountain and water ecology are unified with human development, that ecology itself is wealth, and that only with a good ecology can resources be abundant and human needs be met. Both perspectives coordinate the protection of nature with the well-being of individuals and the state, using a dialectical and unified lens to examine the cognitive and interactive relationships between subjects and objects such as man, nature, society, and development.

辩证唯物主义是马克思主义哲学的精髓，在处理人与自然关系中得到充分运用。在马克思恩格斯看来，人与自然并非必然对立，认为“那种把精神和物质、人类和自然、灵魂和肉体对立起来的荒谬的、反自然的观点，也就愈不可能存在了”。他们反对将自然作为人的对立面来看待，认为“人与自然是相互作用、共同发展的”。《中庸》讲到“今夫山，一卷石之多，及其广大，草木生之，禽兽居之，宝藏兴焉。今夫水，一勺之多，及其不测，鼋鼍蛟龙鱼鳖生焉，货财殖焉”；《管子·立政》曰“山泽救于火，草木植成，国之富也”。这都体现了古人朴素而睿智的辩证思维，认为山水生态与人类发展是统一的，生态本身就是财富，生态好资源才会丰富，才能满足人类需求。两者都把保护自然与小到一个个体、大到一个国家协调起来，用辩证统一的眼光看待人、自然、社会、发展等主客体间的认识关系、相互作用关系。

General Secretary Xi Jinping attaches great importance to dialectical thinking, emphasizing that “we must constantly draw nourishment from the wisdom of Marxist philosophy and more consciously adhere to and apply the dialectical materialist worldview and methodology.” [8]8 From Xi Jinping’s speech at the 20th collective study session of the Political Bureau of the 18th CPC Central Committee, December 3, 2013. During his work in local areas, Comrade Xi Jinping always pondered how to better handle the relationship between development and protection, applying the traditional cultural method of “investigating things to acquire knowledge” [9]9 A reference to the Confucian concept of *gewu* (investigating things) from the *Great Learning*. to grasp the Marxist law of the unity of opposites in the development and change of things, and creatively put forward the scientific thesis that “lucid waters and lush mountains are invaluable assets.” Since the 18th National Congress of the CPC, General Secretary Xi Jinping has repeatedly emphasized that “we must both have lucid waters and lush mountains and have gold and silver mountains. We would rather have lucid waters and lush mountains than gold and silver mountains, and lucid waters and lush mountains are themselves gold and silver mountains.” [10]10 From Xi Jinping’s speech at the National Conference on Ecological and Environmental Protection, May 18, 2018. This important thesis profoundly elucidates the dialectical and unified relationship between economic development and ecological environmental protection, embodies the stance, viewpoint, and method of Marxist dialectical materialism, and has become the core concept of Xi Jinping Thought on Ecological Civilization. Currently, regions across the country are actively exploring mechanisms for realizing the value of ecological products. Lucid waters and lush mountains have become gold and silver mountains for the vast majority of the people to become prosperous and to promote the comprehensive revitalization of rural areas. As the Bulang people living on Jingmai Mountain in Lancang Lahu Autonomous County, Pu’er City, have passed down ancestral teachings from generation to generation, they have inherited and promoted tea culture, and the well-preserved thousand-year-old ancient tea trees have become their main source of income. The concept that lucid waters and lush mountains are invaluable assets corrects the previous erroneous understanding of a rigid opposition between environment and economy, reconciles opposites, and unifies them, profoundly explaining that ecology itself is the economy, that protecting the ecological environment is protecting productive forces, and that improving the ecological environment is developing productive forces. This requires us to correctly handle the relationship between high-quality development and high-level protection, to liberate and develop green productive forces, and to protect in development and develop in protection.

习近平总书记对辩证思维高度重视，强调“必须不断接受马克思主义哲学智慧的滋养，更加自觉地坚持和运用辩证唯物主义世界观和方法论”。在地方工作期间，习近平同志就始终思考如何更好处理发展与保护的关系，把传统文化“格物究理的思想方法”运用其中，把握马克思主义关于事物发展变化的对立统一规律，创造性提出“绿水青山就是金山银山”的科学论断。党的十八大以来，习近平总书记又多次强调“我们既要绿水青山，也要金山银山。宁要绿水青山，不要金山银山，而且绿水青山就是金山银山”。这一重要论断深刻阐明了经济发展和生态环境保护的辩证统一关系，体现了马克思主义辩证唯物主义的立场观点方法，成为习近平生态文明思想的核心理念。当前，全国各地积极探索生态产品价值实现机制，绿水青山已经成为广大人民群众致富、推动乡村全面振兴的金山银山。正如生活在普洱市澜沧拉祜族自治县景迈山的布朗人，世代牢记祖先遗训，传承弘扬茶文化，保护完好的千年古茶树成为当地主要经济来源。绿水青山就是金山银山理念纠正了过去对环境与经济两者之间僵化对立的错误认识，调和了对立、聚合了统一，深刻阐释了生态本身就是经济，保护生态环境就是保护生产力，改善生态环境就是发展生产力。这就要求我们正确处理高质量发展与高水平保护的关系，解放和发展绿色生产力，在发展中保护、在保护中发展。

The environmental and livelihood view contained in Marxism is highly compatible with the people-oriented thought of “the people are the foundation of the state; when the foundation is secure, the state is tranquil” in the best of traditional Chinese culture.

马克思主义蕴含的环境民生观与中华优秀传统文化中“民惟邦本，本固邦宁”的民本思想高度契合

The people-centered nature is the essential attribute of Marxism, and the people’s standpoint is the fundamental standpoint of Marxism. Marxism holds that communist society is the comprehensive development and enrichment of human natural relations and social relations, ultimately aiming to realize the free and comprehensive development of the individual, a process that naturally includes the satisfaction of people’s environmental rights and interests. As Marx also believed that nature should meet human needs, he defined labor as “the appropriation of natural factors to satisfy human needs, the activity through which the material exchange between man and nature is mediated.” [11]11 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in which he critiques labor under private property as alienating and destructive. Fine traditional Chinese culture has always valued the people’s livelihood and the people as the foundation, permeated with people-oriented thinking and humanistic care such as “the people are the foundation of the state; when the foundation is secure, the state is tranquil” and “the people are the most important; the state and its altars come next; the ruler is the least important.” [12]12 Lu Zhi (754–805), a Tang dynasty official and scholar, wrote this memorial to the throne advocating for tax reform and relief for the peasantry. The *Book of Changes* states, “Heaven and earth intermingle, creating prosperity. The sovereign, following this, completes the way of heaven and earth, assists the suitability of heaven and earth, and thereby guides the people.” [13]13 Xi Jinping, speech at the opening ceremony of the Beijing Expo 2019, April 28, 2019. This implies the principle of using the laws of the interconnection between heaven and earth and the harmonious coexistence between man and nature to formulate policies suitable for the people’s survival, indicating that the ancients protected the natural ecology not only out of reverence and compliance with nature but also to enable the common people to live better. Adhering to the people-centered value stance and focusing on human survival and development is the “greatest common divisor” of the two and the fundamental reason why Marxism can take deep root and flourish on Chinese soil.

人民性是马克思主义的本质属性，人民立场是马克思主义的根本立场。马克思主义认为，共产主义社会是人的自然关系和社会关系的全面发展与丰富，最终是要实现人的自由而全面的发展，这个过程自然包括人的环境权益的满足。正如，马克思也认为自然应满足人类的需求，因此将劳动界定为“就是为了满足人的需要而占有自然因素，是促成人和自然间的物质变换的活动”。中华优秀传统文化素来重视民生民本，贯穿着“民惟邦本，本固邦宁”“民为贵，社稷次之，君为轻”等民本思想和人文关怀。《周易》提出，“天地交，泰。后以财成天地之道，辅相天地之宜，以左右民”，蕴含着通过运用天地相通、人与自然和谐相处的规律来制定适合人民生存政策的道理，说明古人保护自然生态，不仅仅是对自然生态的敬畏和顺应，同样也是为了让老百姓生活得更好。坚持以人民为中心的价值立场，关注人的生存和发展，是两者的“最大公约数”，是马克思主义能够在中国大地根深叶茂的根本所在。

Protecting the ecological environment ultimately aims to enable the people to live more happily in a beautiful ecological environment. In his governance practice, General Secretary Xi Jinping has always kept the people’s aspiration for a beautiful ecological environment in mind as a “matter of national significance,” [14]14 The 18th National Congress of the Communist Party of China, held in November 2012, marked the beginning of the New Era under Xi Jinping’s leadership. proposing that “the environment is people’s livelihood; green mountains are beauty; blue skies are happiness” and “a good ecological environment is the fairest public good and the most inclusive public welfare for the people.” These ideas draw essence from traditional culture, innovate upon the past, and embody the ecological sentiment of “loving what the people love and hating what the people hate,” while integrating the Marxist concept of the comprehensive development of the individual, endowing it with contemporary connotations and modern expressions. This reflects the stance, viewpoint, and method of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era that “must adhere to putting the people first.” Since the New Era, building a Beautiful China has become an important part of meeting the people’s

保护生态环境，归根结底是让人民在优美的生态环境中更加幸福地生活。习近平总书记在治国理政实践中，始终把人民群众对优美生态环境的向往作为“国之大者”放在心上，提出“环境就是民生，青山就是美丽，蓝天也是幸福”“良好生态环境是最公平的公共产品，是最普惠的民生福祉”。这些理念从传统文化中取精用宏、汲古开新，蕴含着“民之所好好之，民之所恶恶之”的生态情感，同时把马克思主义关于人的全面发展的理念融入其中，赋予其时代化内涵和现代化表达，体现了习近平新时代中国特色社会主义思想“必须坚持人民至上”的立场观点方法。新时代以来，建设美丽中国成为满足人民日益增长的美好生活需要的重要内容。习近平总书记引用《管子》中“圣人之处国者，必于不倾之地，而择地形之肥饶者。乡山，左右经水若泽”的古训，用以指导建设人与自然和谐、风景如画的美丽城市、美丽乡村。新征程上，我国生态文明建设仍然处于压力叠加、负重前行的关键期，生态环境质量稳中向好的基础还不牢固，人民群众对优美生态环境的需要依然迫切，持续改善生态环境质量仍然是党的使命任务之所在、宗旨要求之所在、施政方向之所在。

The concept of coordinated development contained in Marxism is highly compatible with the development concept of “taking only what is needed and using it with restraint” in fine traditional Chinese culture.

马克思主义蕴含的协调发展观与中华优秀传统文化中“取之有度、用之有节”的发展理念高度契合

The Marxist concept of coordinated development not only concerns itself with the sustainable development between people and between people and society, but also emphasizes coordination and sustainable development between people and nature. Marxism holds that sustainable development should be achieved through respecting and treating the natural environment with care, pointing out that “labor itself, not only under present conditions but generally insofar as its purpose is merely the increase of wealth, is harmful and sinful.” [11]11 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in which he critiques labor under private property as alienating and destructive. Marxism has always adhered to criticizing and opposing the development model of the first industrialized countries of “pollute first, treat later” and “excessive plundering of natural resources.” Lu Zhi of the Tang Dynasty wrote in his “Six Articles on Equalizing Taxes and Relieving the People” that “taking only what is needed and using it with restraint,” [12]12 Lu Zhi (754–805), a Tang dynasty official and scholar, wrote this memorial to the throne advocating for tax reform and relief for the peasantry. holding that living within one’s means and allowing both the land and the people to rest and recuperate is the long-term strategy for a prosperous country and a strong people. These principles all indicate that what is green and frugal is sustainable; only by confining economic activities and human behavior within the carrying capacity of natural resources can enduring development be achieved.

马克思主义协调发展的理念不仅关注人与人之间、人与社会之间的可持续发展，而且强调人与自然之间的协调和可持续发展。马克思主义认为，应通过尊重自然环境和善待自然环境达到可持续发展，指出“劳动本身，不仅在目前的条件下，而且一般只要它的目的仅仅在于增加财富，它就是有害的、造孽的”。马克思主义始终坚持批判和反对先行工业化国家“先污染后治理”“过度攫取自然资源”的发展模式。唐代陆贽的《均节赋税恤百姓六条》说“取之有度，用之有节”，认为量入为出，让土地和人民都能够得以休养生息才是国富民强的长久之计。这些道理都表明，绿色的、节约的才是可持续的，把经济活动、人的行为限制在自然资源可承受范围内，才能实现永续发展。

Xi Jinping Thought on Ecological Civilization inherits and develops the Chinese nation’s traditional virtue of diligence and frugality and its ecological farming culture, integrating Marxist concepts and views on the laws of nature and the general laws of economic and social development. It emphasizes that “‘taking only what is needed and using it with restraint’ is the true essence of ecological civilization” and that “the development model of killing the goose that lays the golden eggs and draining the pond to catch all the fish has reached its end; green development that follows nature and protects the ecology points the way to the future.” [13]13 Xi Jinping, speech at the opening ceremony of the Beijing Expo 2019, April 28, 2019. The aim is to change the traditional production and consumption model of “mass production, mass consumption, and mass emissions,” so that resources, production, consumption and other factors match and adapt to each other, achieving the coordinated unity of economic and social development with ecological environmental protection, and the harmonious coexistence of people and nature. Since the 18th National Congress of the CPC, [14]14 The 18th National Congress of the Communist Party of China, held in November 2012, marked the beginning of the New Era under Xi Jinping’s leadership. the entire Party and society have firmly established the concept of green development, vigorously cultivated green productive forces, promoted a comprehensive green transformation of economic and social development, and made major strides in green and low-carbon development. China has supported an average annual economic growth rate of over 6% with an average annual energy consumption growth rate of 3%, becoming one of the fastest countries in the world in reducing energy intensity. This represents an all-round and revolutionary transformation of production methods, lifestyles, modes of thinking, and values, breaking through old development thinking, concepts, and models, and is a profound grasp and vigorous practice of the laws of nature and the general laws of sustainable economic and social development.

习近平生态文明思想继承和发展了中华民族勤俭节约的传统美德和生态农耕文化，结合马克思主义关于自然规律和经济社会发展一般规律的理念和观点，强调“‘取之有度，用之有节’是生态文明的真谛”“杀鸡取卵、竭泽而渔的发展方式走到了尽头，顺应自然、保护生态的绿色发展昭示着未来”。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。党的十八大以来，全党全社会牢固树立绿色发展理念，大力培育绿色生产力，促进经济社会发展全面绿色转型，绿色低碳发展迈出重大步伐，我国以年均3%的能源消费增速支撑了年均超过6%的经济增长，成为全球能耗强度降低最快的国家之一。这是对生产方式、生活方式、思维方式和价值观念的全方位、革命性变革，突破了旧有发展思维、发展理念和发展模式，是对自然规律和经济社会可持续发展一般规律的深刻把握和有力践行。

The result of “integration” is mutual achievement, allowing us to fully utilize the precious resources of fine traditional Chinese culture in a broader cultural space to explore theoretical and institutional innovations oriented toward the future. On the new journey, the modernization we are to build is one of harmonious coexistence between people and nature. The inheritance and development of fine traditional Chinese ecological culture faces new historical opportunities and a series of new topics and tasks. We must more consciously and proactively promote the adaptation of fine traditional Chinese ecological culture to contemporary society and its coordination with the modernization process, and promote the creative transformation and innovative development of fine traditional Chinese ecological culture at a higher quality. In accordance with the requirements of building a modernization of harmonious coexistence between people and nature, we must deeply explore the theoretical connotations of fine traditional Chinese ecological culture, activate its vitality, endow it with new contemporary content carriers and communication channels, create ecological cultural products that are easily accepted by modern society, and guide the whole society to transform the building of a Beautiful China into conscious and voluntary thoughts and actions. On the basis of inheriting and promoting fine traditional Chinese ecological culture, we must supplement, expand, and improve its connotations, strengthen the top-level design of ecological culture, accelerate the construction of an ecological culture system based on ecological values, promote international exchanges and mutual learning, and enhance the influence and appeal of ecological culture.

“结合”的结果是互相成就，让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来的理论和制度创新。新征程上，我们要建设的现代化是人与自然和谐共生的现代化，传承发展中华优秀传统生态文化迎来新的历史机遇，面临一系列新课题新任务。我们要更加自觉、更加主动地推动中华优秀传统生态文化同当代社会相适应、同现代化进程相协调，更高质量地推动中华优秀传统生态文化创造性转化、创新性发展。按照建设人与自然和谐共生现代化的要求，深入挖掘中华优秀传统生态文化的理论内涵，激活其生命力，赋予其新的时代内涵载体和传播渠道，打造现代社会易于接受的生态文化产品，引导全社会把建设美丽中国转化为自觉自愿的思想和行动。在继承和弘扬中华优秀传统生态文化的基础上，对其内涵加以补充、拓展、完善，加强生态文化顶层设计，加快构建以生态价值观念为准则的生态文化体系，推进国际交流互鉴，增强生态文化的影响力和感召力。

(Author: Hu Jun, Director and Researcher of the Research Center for Xi Jinping Thought on Ecological Civilization)

（作者：胡军，系习近平生态文明思想研究中心主任、研究员）

Online editor: Tongxin

网络编辑：同心