On the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

The Fourth Plenary Session of the 20th Central Committee of the CPC established “upholding the primacy of the people” as one of the principles that must be followed for economic and social development during the period of the 15th Five-Year Plan. The concentrated embodiment of this principle in the field of ecological civilization is the people-centered characteristic of Xi Jinping Thought on Ecological Civilization—taking benefiting the people, serving the people’s interests, and acting for the people in ecological matters as core values, making the satisfaction of the people’s need for a beautiful ecological environment the fundamental purpose of ecological civilization construction, and making the people’s satisfaction the standard for measuring governance effectiveness. Xi Jinping Thought on Ecological Civilization, as the epochal elevation of the Marxist view of nature, view of development, and view of civilization, profoundly manifests the core value pursuit of “upholding the primacy of the people” in its theoretical character. It is precisely based on this stance that since the 18th National Congress of the CPC, China’s ecological and environmental quality has achieved a historic transformation, with “blue skies, green earth, and clear water” turning from the people’s aspiration into the reality of daily life. In the first year of the 15th Five-Year Plan, an in-depth explanation of the people-centered connotation and characteristics of Xi Jinping Thought on Ecological Civilization, revealing its logical path of transformation from value concept to institutional arrangement, holds important theoretical significance and practical value for comprehensively advancing the construction of a Beautiful China.

党的二十届四中全会将“坚持人民至上”确立为“十五五”时期经济社会发展必须遵循的原则之一。这一原则在生态文明领域的集中体现，便是习近平生态文明思想的人民性特质——以生态惠民、生态利民、生态为民为核心价值，将满足人民对优美生态环境的需要作为生态文明建设的根本目的，将人民满意作为衡量治理成效的标准。习近平生态文明思想作为马克思主义自然观、发展观、文明观的时代升华，其理论品格深刻彰显了“人民至上”这一核心价值追求。正是基于这一立场，党的十八大以来我国生态环境质量实现了历史性转变，“天蓝、地绿、水清”从人民期盼转变为日常生活现实。在“十五五”开局之年，深入阐释习近平生态文明思想的人民性内涵和特质，揭示其从价值理念向制度安排转化的逻辑路径，对于全面推进美丽中国建设具有重要的理论意义与实践价值。

I. The Transcendence of Socialist Ecological Civilization over the Logic of Capital

一、社会主义生态文明对资本逻辑的超越

Ecological civilization is a major achievement of human social progress. The 18th National Congress of the CPC incorporated ecological civilization construction into the Five-Sphere Integrated Plan for the cause of socialism with Chinese characteristics. In May 2013, in his speech presiding over the sixth collective study session of the Political Bureau of the 18th Central Committee, General Secretary Xi Jinping pointed out: “This marks a further deepening of our understanding of the laws of socialism with Chinese characteristics and demonstrates our firm will and strong determination to strengthen ecological civilization construction.” “Strive to usher in a new era of socialist ecological civilization and create a good production and living environment for the people.” The 19th National Congress of the CPC proposed: “China adheres to the harmonious coexistence of humanity and nature, is committed to building a socialist ecological civilization, takes the path of green development, and builds a Beautiful China.” In April 2018, in his speech during an inspection tour in Hainan, General Secretary Xi Jinping pointed out: “Our Party’s proposal of ecological civilization construction is a historic contribution… firmly establish the concept that lucid waters and lush mountains are invaluable assets, treat this sea of green and this expanse of blue seawater as we treat life itself, and strive to achieve greater results in building a socialist ecological civilization.” This series of important expositions by General Secretary Xi Jinping indicates that socialist ecological civilization is an original and iconic concept of Xi Jinping Thought on Ecological Civilization, as well as a major strategic proposition, and is the creative inheritance and pioneering development by the CPC in the New Era of the Marxist view of nature, view of development, and view of civilization. Socialist ecological civilization is not a simple patch-up of industrial civilization, but a transcendence, within the framework of the socialist system, of the old form of civilization dominated by the logic of capital. Socialist ecological civilization adheres to the people-centered development thought, organically unifies ecological environmental protection with economic and social development, integrates the harmonious coexistence of humanity and nature into the entire process of socialist modernization, and manifests the confidence in the path, confidence in the theory, confidence in the system, and confidence in the culture of socialism with Chinese characteristics.

生态文明是人类社会进步的重大成果。党的十八大将生态文明建设纳入中国特色社会主义事业“五位一体”总体布局。2013年5月，习近平总书记在主持十八届中央政治局第六次集体学习时的讲话中指出：“这标志着我们对中国特色社会主义规律认识的进一步深化，表明了我们加强生态文明建设的坚定意志和坚强决心。”“努力走向社会主义生态文明新时代，为人民创造良好生产生活环境。”党的十九大提出：“中国坚持人与自然和谐共生，致力于建设社会主义生态文明，走绿色发展之路，建设美丽中国。”2018年4月，习近平总书记在海南考察时的讲话中指出：“我们党提出生态文明建设是一个历史性贡献……牢固树立绿水青山就是金山银山的理念，像对待生命一样对待这一片海上绿洲和这一汪湛蓝海水，努力在建设社会主义生态文明方面作出更大成绩。”习近平总书记这一系列重要论述表明，社会主义生态文明是习近平生态文明思想的原创性、标识性概念，也是重大的战略命题，是中国共产党在新时代对马克思主义自然观、发展观、文明观的创造性继承与开拓性发展。社会主义生态文明不是对工业文明的简单修补，而是在社会主义制度框架下对资本逻辑主导的旧文明形态的超越。社会主义生态文明坚持以人民为中心的发展思想，将生态环境保护与经济社会发展有机统一，把人与自然和谐共生融入社会主义现代化建设的全过程，彰显了中国特色社会主义的道路自信、理论自信、制度自信、文化自信。

Currently, global ecological governance is struggling. The United States’ withdrawal from the Paris Agreement and its withdrawal from multiple core international organizations focused on climate issues in early 2026 are by no means isolated incidents or periodic fluctuations; they are precisely a microcosm of the structural imbalance of the international political and economic order. In this regard, Marxist political economy provides a highly penetrating critical tool, pointing out that the root cause of the ecological crisis lies not in technological failure or management failure, but in the inherent contradictions of the capitalist mode of production and social system. Ecological capitalism, whether it advocates ecological marketism or ecological Keynesianism, fails to address the institutional foundation and thus treats the symptoms without curing the root cause. Contemporary global environmental governance is deeply mired in an ethical dilemma. Developed countries at the center of the world system use their advantageous position to transfer pollution outward, relocating high-energy-consumption and high-pollution industries to developing countries on the periphery. This practice actually constitutes a form of covert ecological colonialism. The resulting global expansion of the ecological crisis not only obscures the substantive injustice in the distribution of global ecological responsibilities but also causes a severe mismatch of rights and responsibilities in international social governance. Western developed countries enjoy the dividends of economic globalization but transfer the negative ecological externalities to other countries, ultimately leading to an ethical disorder of responsibility in the field of global environmental governance.

当前全球生态治理步履维艰，美国从退出《巴黎协定》到2026年年初退出多个聚焦气候议题的核心国际组织，绝非孤立事件或周期性摇摆，恰恰是国际政治经济秩序结构性失衡的缩影。对此，马克思主义政治经济学提供了极具穿透力的批判工具，指出生态危机的根源并不在于技术失灵或管理失效，而是资本主义生产方式与社会制度的内在矛盾。生态资本主义无论是推崇生态市场主义还是主张生态凯恩斯主义，都因未能触及制度根基而治标不治本。当代全球环境治理正深陷伦理困境。处于世界体系中心的发达国家，利用其优势地位向外转嫁污染，将高能耗、高污染产业向边缘地带的发展中国家转移，这种行径实际上构成了一种隐蔽的生态殖民主义。由此导致的生态危机的全球扩张，不仅遮蔽了全球生态责任分配的实质不公，更造成了国际社会治理权责的严重错位。西方发达国家享有经济全球化红利，却将生态负外部性转嫁他国，最终引发了全球环境治理领域的责任伦理失序。

Therefore, socialist ecological civilization emphasizes the socialist attribute of ecological civilization construction, which is an inevitable choice for the internal unity of theory, system, and practice development. The proposal of this proposition is not only a response to ecological and environmental issues but also a profound grasp, from the Marxist standpoint, of the laws governing the evolution of forms of civilization, and a systematic theoretical innovation for the path of sustainable human development. Socialist ecological civilization directly targets the institutional roots of the ecological crisis, reflecting the fundamental advantage of public ownership of the means of production in ecological civilization construction. The practice of socialist ecological civilization construction shows that the basic economic system with public ownership as the mainstay can effectively overcome the destruction of the ecological environment caused by the disorderly expansion of capital, thereby unifying the long-term interests of economic and social development with ecological interests.

因此，社会主义生态文明强调生态文明建设的社会主义属性，是理论、制度与实践发展内在统一的必然选择。这一命题的提出，不仅是对生态环境问题的回应，更是从马克思主义立场出发对文明形态演进规律的深刻把握，是对人类可持续发展道路的系统性理论创新。社会主义生态文明直指生态危机的制度根源，体现了生产资料公有制在生态文明建设中的基础优势。社会主义生态文明建设实践表明，以公有制为主体的基本经济制度能够有效克服资本无序扩张对生态环境的破坏，使经济社会发展的长远利益和生态利益得以统一。

Socialist ecological civilization provides material support for a new form of human civilization through the development of green productive forces. It transcends the abstract opposition between anthropocentrism and ecocentrism in Western ecological thought, examining the relationship between humanity and nature within the concrete and historical mode of production. It needs to be clarified that industrial civilization itself does not necessarily lead to an ecological crisis. The development of productive forces based on machine-based large-scale industry provides a guarantee for humanity to escape poverty and meet basic needs. The key issue lies in: under what social system do these productive forces operate, and what interest goals do they serve? The capitalist system incorporates the productive forces created by industrial civilization into the logic of capital accumulation, alienating them into tools for plundering nature; the socialist system, on the other hand, can, on the basis of industrial civilization, embark on a development path of harmonious coexistence between humanity and nature.

社会主义生态文明通过发展绿色生产力为人类文明新形态提供物质支撑。它超越了西方生态思潮中人类中心主义与生态中心主义的抽象对立，将人与自然的关系置于具体的历史的生产方式中加以考察。需要辨明的是，工业文明本身并不必然导致生态危机。以机器大工业为基础的生产力发展，为人类摆脱贫困、满足基本需求提供了保障。问题的关键在于：这种生产力在怎样的社会制度下运行，服务于怎样的利益目标。资本主义制度将工业文明创造的生产力纳入资本增殖逻辑，使其异化为掠夺自然的工具；社会主义制度则能够在工业文明基础上，走上人与自然和谐共生的发展道路。

The construction of socialist ecological civilization presents a continuously deepening logic of green development. From the mobilization to “green the motherland” in the early days of the founding of New China, to elevating sustainable development to a national strategy after reform and opening up, to placing greater emphasis on green development in the New Era, and up to the Fourth Plenary Session of the 20th Central Committee of the CPC explicitly proposing to promote a comprehensive green transformation of economic and social development and build a Beautiful China, this process reveals an increasingly clear green dimension of socialist modernization, forming a strategy for building a socialist ecological civilization that adheres to the harmonious coexistence of humanity and nature. The core essence of this strategy lies in resolving the dilemma between environmental protection and economic development through a systemic green transformation of the mode of production and lifestyle, achieving the internal unity of production development, affluent living, and a good ecology. The practice and great achievements of China’s ecological civilization construction in the New Era show that the socialist system can better coordinate the relationship between short-term and long-term interests, and between partial and overall interests, achieving the coordinated advancement of economic and social development and ecological environmental protection. “China is the world’s largest contributor of man-made forests. Such large-scale and sustained construction of man-made forests can only be achieved under our socialist system.”

社会主义生态文明建设呈现出不断深化的绿色发展逻辑。从新中国成立初期的“绿化祖国”动员，到改革开放后将可持续发展上升为国家战略，再到新时代更加重视绿色发展，直至党的二十届四中全会明确提出推动经济社会发展全面绿色转型，建设美丽中国，这一历程显示出社会主义现代化愈加清晰的绿色维度，形成了坚持人与自然和谐共生的社会主义生态文明建设方略。这一方略的核心要义在于通过生产方式与生活方式的系统性绿色变革，破解环境保护与经济发展的两难困境，实现生产发展、生活富裕、生态良好的内在统一。新时代中国的生态文明建设实践和伟大成就表明，社会主义制度能够更好地协调短期利益与长期利益、局部利益与整体利益的关系，实现经济社会发展与生态环境保护的协同并进。“中国是世界上最大的人工林贡献国。这么大范围地持续不断建设人工林，只有在我国社会主义制度下才能做到。”

Socialist ecological civilization is committed to promoting global ecological civilization construction. It advocates following the principle of "common but differentiated responsibilities" in international ecological cooperation, pursuing the establishment of a new order for global ecological governance based on a more rational global division of labor and broader sharing of development achievements. Thus, socialist ecological civilization possesses distinct innovative characteristics. Based on the Marxist stance, viewpoint, and method, it constructs a socialist institutional system capable of effectively managing the logic of capital, breaking free from the binary opposition between economic and social development and ecological environmental protection, and achieving their organic unity and mutual promotion. At the same time, socialist ecological civilization is also a universal trend in the development of human civilization. It responds to the common challenge of the global ecological crisis facing humanity. The vision of harmonious coexistence between humanity and nature that it advocates not only预示着 a beautiful prospect for the leap of human civilization but also provides value principles that transcend Western-centrism for global environmental governance. By achieving the dialectical unity of universality and particularity, the construction of socialist ecological civilization is not only an important strategic choice for Chinese-path modernization but also provides correct concepts and important practical experience for global environmental governance.

社会主义生态文明致力于推动全球生态文明建设。它倡导在国际生态合作中遵循“共同但有区别的责任”原则，追求在全球分工体系更加合理、发展成果更多共享基础上建立全球生态治理新秩序。由此可见，社会主义生态文明具有鲜明的创新性特征。它基于马克思主义立场观点方法，构建起一套能够有效驾驭资本逻辑的社会主义制度体系，摆脱经济社会发展与生态环境保护二元对立的窠臼，实现二者的有机统一和相互促进。同时，社会主义生态文明也是人类文明发展的普遍趋势。它回应了全球生态危机这一人类共同难题，其所倡导的人与自然和谐共生图景，不仅预示着人类文明跃迁的美好愿景，更为全球环境治理提供了超越西方中心主义的价值原则。由于实现了普遍性与特殊性的辩证统一，社会主义生态文明建设既是中国式现代化的重要战略抉择，也为全球环境治理提供了正确理念和重要实践经验。

Contemporary China's ecological civilization construction is not only an endogenous requirement of the socialist system's self-reform and self-improvement but also a positive contribution to creating a new form of human civilization, providing a Chinese solution for building a community of life for humanity and nature on Earth. Facing the increasingly severe ecological crisis, socialist ecological civilization is not only a scientific theoretical guide but also represents a historical development direction that breaks the shackles of capital logic and reshapes global ecological justice. General Secretary Xi Jinping pointed out: "On the new journey of comprehensively building a modern socialist country, the entire Party and the whole country must maintain strategic resolve in strengthening ecological civilization construction, strive to promote the comprehensive green transformation of economic and social development, coordinate pollution control, ecological protection, and climate change response, work hard to build a beautiful China where humanity and nature coexist harmoniously, and make greater contributions to jointly building a clean and beautiful world!"[6]6 Xi Jinping, "Speech at the National Conference on Ecological and Environmental Protection," *People's Daily*, May 20, 2023.

当代中国的生态文明建设不仅是社会主义制度自我改革完善的内生要求，更是对创造人类文明新形态的积极贡献，为构建人与自然和谐共生的地球生命共同体提供了中国方案。面对日益严峻的生态危机，社会主义生态文明不仅是一种科学理论指引，更代表着一种打破资本逻辑桎梏、重塑全球生态正义的历史发展方向。习近平总书记指出：“在全面建设社会主义现代化国家新征程上，全党全国要保持加强生态文明建设的战略定力，着力推动经济社会发展全面绿色转型，统筹污染治理、生态保护、应对气候变化，努力建设人与自然和谐共生的美丽中国，为共建清洁美丽世界作出更大贡献!”

Socialist ecological civilization adheres to a people-centered approach, transcending the value logic centered on capital in capitalist society. It emphasizes that a good ecological environment is the most inclusive public good for people's well-being, and the achievements of ecological civilization construction should benefit the broad masses of the people to the greatest extent, achieving intra-generational and inter-generational sharing. This value stance fully embodies the people-centered characteristics of ecological civilization construction, forming a sharp contrast with the commodification of ecological services under the capitalist system. It can be said that in the term "socialist ecological civilization," "socialism" is the foundation, the institutional framework; while "people-centeredness" is the value core that endows this system with soul and direction. It is in this sense that the core representation of the people-centered characteristics of Xi Jinping Thought on Ecological Civilization can be summarized as "one fundamental stance, three dimensions."

社会主义生态文明坚持以人民为中心，超越了资本主义社会以资本为中心的价值逻辑。它强调良好生态环境是最普惠的民生福祉，生态文明建设成果应最大程度地造福广大人民，实现代内与代际的共享。这一价值立场充分体现了生态文明建设的人民性特质，与资本主义制度下生态服务的商品化形成鲜明对比。可以说，在“社会主义生态文明”这一术语中，“社会主义”是根本，是制度框架；而“人民性”则是赋予这一制度灵魂与方向的价值内核。也正是在这个意义上，习近平生态文明思想的人民性特质的核心表征可概括为“一个根本立场、三重维度”。

One fundamental stance is adhering to ecology for the people. This is the logical starting point and value destination of the people-centered characteristics of Xi Jinping Thought on Ecological Civilization, meaning that the entire starting point and ultimate goal of ecological civilization construction is to meet the people's needs for a beautiful ecological environment and enhance people's well-being. The three dimensions: First, the inclusiveness of the value goal—for the people, emphasizing that "a good ecological environment is the most inclusive public good for people's well-being." This means that ecological products are not luxuries for a few but public goods accessible and shared by everyone, and the achievements of ecological civilization construction should benefit all the people most extensively and fairly. Second, the initiative of the practical subject—relying on the people, emphasizing that "ecological civilization is a cause in which the people participate, build, and share together." This means that the people are not passive beneficiaries but the main actors in governance, and the people's principal position should be transformed into governance effectiveness through institutionalized participation and supervision. Third, the mass character of the evaluation standard—judged by the people, taking the people's satisfaction or dissatisfaction as the ultimate criterion for measuring the effectiveness of ecological civilization construction. This means that the effectiveness of ecological civilization construction depends on the people's sense of gain, happiness, and security.

一个根本立场就是坚持生态为民。这是习近平生态文明思想的人民性特质的逻辑起点和价值归宿，即生态文明建设的全部出发点和落脚点是为了满足人民对优美生态环境的需要，增进人民福祉。三重维度：一是价值目标的普惠性——为了人民，强调“良好生态环境是最普惠的民生福祉”。这意味着生态产品不是少数人的奢侈品，而是人人可及、人人共享的公共产品，生态文明建设的成果要最广泛、最公平地惠及全体人民。二是实践主体的能动性——依靠人民，强调“生态文明是人民群众共同参与共同建设共同享有的事业”。这意味着人民不是被动的受益者，而是治理的主角，要通过制度化的参与和监督将人民的主体地位转化为治理效能。三是评判标准的群众性——由人民评判，把人民满意不满意作为衡量生态文明建设成效的最终标准。这意味着生态文明建设的成效取决于人民的获得感、幸福感、安全感。

II. The Historical, Institutional, and Cultural Foundations of the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

二、习近平生态文明思想人民性特质的历史、制度与文化根基

The people-centered characteristics of Xi Jinping Thought on Ecological Civilization are driven by historical laws, guaranteed by the socialist system, and nourished by fine traditional Chinese culture. It establishes the value stance of "for the people" from the inevitability of civilizational transformation, consolidates the principal force of "relying on the people" from the superiority of the socialist system, and draws the wisdom nourishment of "benefiting the people" from the inheritance of traditional culture. These three aspects are interlinked, jointly constituting the broad and profound, solidly founded theoretical edifice of this thought.

习近平生态文明思想的人民性特质，由历史规律所驱动、由社会主义制度所保障、由中华优秀传统文化所滋养。它从文明转型的必然性中确立“为了人民”的价值立场，从社会主义制度的优越性中夯实“依靠人民”的主体力量，从传统文化的传承性中汲取“惠泽人民”的智慧养分，三者环环相扣，共同构成了这一思想博大精深、根基牢固的理论大厦。

1. Historical Inevitability: The Evolution of Civilizational Forms and the Prominence of the People-Centered Position

1.历史必然性：文明形态演进与人民中心地位的凸显

The rise of ecological civilization in socialist China marks that human society is undergoing a historical transformation from industrial civilization to ecological civilization. In May 2013, when presiding over the sixth collective study session of the Political Bureau of the 18th Central Committee, General Secretary Xi Jinping pointed out: "Humanity has experienced primitive civilization, agricultural civilization, and industrial civilization. Ecological civilization is a product of industrial civilization developing to a certain stage and is a new requirement for achieving harmonious development between humanity and nature." In 2021, at the Leaders' Summit of the 15th Meeting of the Conference of the Parties to the Convention on Biological Diversity, President Xi Jinping pointed out: "Take ecological civilization construction as the guide to coordinate the relationship between humanity and nature. We must resolve the contradictions brought about by industrial civilization, limit human activities within the carrying capacity of the ecological environment, and carry out integrated protection and systematic governance of mountains, waters, forests, farmlands, lakes, grasslands, and deserts." The structural transformation from industrial civilization to socialist ecological civilization not only reflects the inherent laws of civilizational evolution but also points to the reconstruction of new relations of production and value systems, constituting an irreversible process of civilizational form change.

生态文明在社会主义中国的兴起，标志着人类社会正经历工业文明向生态文明的历史性转型。2013年5月，习近平总书记在主持十八届中央政治局第六次集体学习时指出：“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。”2021年在《生物多样性公约》第十五次缔约方大会领导人峰会上，习近平主席指出：“以生态文明建设为引领，协调人与自然关系。我们要解决好工业文明带来的矛盾，把人类活动限制在生态环境能够承受的限度内，对山水林田湖草沙进行一体化保护和系统治理。”从工业文明到社会主义生态文明的结构性转型，不仅体现文明演进的内在规律，更指向新型生产关系和价值体系的重构，构成了文明形态更迭的不可逆进程。

The relationship between humanity and nature presents a dialectical movement with inherent tension: it is both a process of material transformation governed by the objective laws of nature and a social practice relationship continuously constructed in the historical field. These two dimensions interact and construct each other, making the objective stipulations of the ecosystem the material premise and constraint conditions for human activities, while existing social power and its organizational structure historically regulate the specific practical forms of human understanding and transformation of nature. Marxism profoundly reveals the dialectical unity of the relationship between humanity and nature. The scientific assertion in Xi Jinping Thought on Ecological Civilization that "when ecology thrives, civilization thrives; when ecology declines, civilization declines" is a profound revelation of the Marxist principle on the relationship between humanity and nature. Under the capitalist system, the private ownership of the means of production combined with the logic of capital's infinite expansion gave rise to a development model of predatory exploitation of nature, which is precisely the institutional root of the global ecological crisis. In the stage of industrial civilization, this development model reached its extreme: driven by capital, society created unprecedented material wealth, but at the same time severely exceeded the carrying limits of the Earth's ecosystem, ultimately leading to an irreparable "metabolic rift" between humanity and nature.

人与自然的关系呈现为一种具有内在张力的辩证运动：它既表现为受自然客观规律支配的物质变换过程，又呈现为在历史场域中被持续建构的社会实践关系。这两个向度相互影响、相互建构，使得生态系统的客观规定性构成了人类活动的物质前提与约束条件，而既有的社会权力及其组织结构又历史性地规约着人类认识和改造自然的具体实践形式。马克思主义深刻地揭示了人与自然关系的辩证统一性。习近平生态文明思想中“生态兴则文明兴，生态衰则文明衰”的科学论断是对马克思主义关于人与自然关系原理的深刻揭示。在资本主义制度下，生产资料私有制与资本无限增殖的逻辑相结合，催生了一种对自然进行掠夺性索取的发展模式，这正是全球性生态危机的制度性根源。在工业文明阶段，这一发展模式走向极端：在资本驱动下社会创造了空前的物质财富，同时也严重突破地球生态系统的承载极限，最终导致人与自然之间出现无法弥补的“代谢断裂”。

The development mechanism dominated by the logic of capital, due to its inherent short-sightedness and profit-seeking nature, can neither achieve a fair distribution of social wealth nor build a protection mechanism for harmonious coexistence between humanity and nature, inevitably leading to the dual crisis of social injustice and ecological unsustainability.

由资本逻辑所主导的发展机制，因其固有的短视与逐利性，既无法实现社会财富的公正分配，也无力构建人与自然和谐共生的保护机制，必然引致社会不公与生态不可持续性的双重危机。

2. Institutional Superiority: The Superiority of the Socialist System and the Guarantee of the People's Principal Position

2.制度优越性：社会主义制度优越性与人民主体地位的保障

Putting people first constitutes the value cornerstone of socialist democracy. Socialist ecological civilization both corrects the cognitive limitations of anthropocentrism and breaks through the capital logic of natural commodification. The governance innovation thus generated unfolds along two dimensions: first, constructing an order that guarantees the fair distribution of environmental rights and interests; second, building an intergenerational responsibility community to address ecological risks. This coordinated governance of intra-social fairness and intergenerational ecological justice is a concentrated manifestation of the superiority of the socialist system.

以人为本构成社会主义民主的价值基石。社会主义生态文明既纠正了人类中心主义的认知局限，也突破了自然商品化的资本逻辑。由此催生的治理创新沿着两个维度展开：一是建构保障环境权益公平分配的秩序，二是构筑应对生态风险的代际责任共同体。这种社会内部公平与生态代际正义的协同治理，正是社会主义制度优势的集中体现。

The institutional response of socialist democratic politics to the ecological crisis demonstrates a historical transcendence over the liberal democratic paradigm. Its institutional superiority lies in deeply embedding ecological rights and interests into the political framework of whole-process people's democracy, achieving a structural integration of citizens' fundamental environmental rights and the state's obligations in environmental governance, thereby centrally embodying the organic unity of the people being the masters of the country and building a socialist ecological civilization. On this basis, ecological civilization construction can both fully mobilize the strength of the masses, transforming the building of a Beautiful China into a common action of all the people, and fully leverage the institutional efficacy of socialism in concentrating forces to solve major ecological challenges, thus effectively avoiding the common "collective action dilemma" of environmental governance under the capitalist system. Under the socialist system, ecological and environmental governance has become a key link in meeting the people's needs for a better life, enhancing overall social well-being, and promoting the sustainable development of the Chinese nation, fundamentally relying on reform and improvement at the level of the social system to promote harmonious coexistence between humanity and nature.

社会主义民主政治对生态危机的制度性回应，展现出对自由主义民主范式的历史性超越。其制度优越性在于，通过将生态权益深度嵌入全过程人民民主的政治架构，实现公民环境基本权利与国家环境治理义务的结构性整合，进而集中体现人民当家作主和建设社会主义生态文明的有机统一。在此基础上，生态文明建设既能充分发挥人民群众力量，把建设美丽中国转化为全体人民共同行动，又能充分发挥社会主义集中力量解决重大生态难题的制度效能，从而有效规避资本主义制度下常见的环境治理“集体行动困境”。在社会主义制度下，生态环境治理已成为满足人民美好生活需要、增进社会整体福祉与促进中华民族永续发展的关键一环，在根本上依托于社会制度层面的改革完善来促进人与自然和谐共生。

China's socialist ecological civilization construction demonstrates a triple theoretical innovation. At the value level, it incorporates the integrity of the ecosystem into the category of social justice, requiring that the development process coordinate and balance fairness and justice among people, between humanity and nature, and between present and future generations; at the epistemological level, it respects the objectivity of ecological laws and the subjectivity of the masses' wisdom, constructing an open and inclusive learning and improvement mechanism through the continuous and deep integration of the mass line with scientific decision-making; at the practical level, it establishes institutionalized participation channels and consultation platforms, promoting the mutual promotion and joint enhancement of scientific understanding and the people's will in governance practice.

中国的社会主义生态文明建设展现出三重理论创新。在价值层面，它将生态系统整体性纳入社会正义范畴，要求发展进程统筹协调人与人、人与自然以及当代与后代之间的公平正义；在认识层面，它尊重生态规律的客观性与人民群众智慧的主体性，通过持续深入地将群众路线与科学决策相结合，构建起开放包容的学习改进机制；在实践层面，它建立制度化的参与渠道和协商平台，推动科学认知与人民意愿在治理实践中相互促进、共同提升。

This dual reconciliation—"the reconciliation of humanity with nature and the reconciliation of humanity with itself"—profoundly reveals the goal orientation of socialism in pursuing harmonious coexistence between humanity and nature. Marx clearly pointed out that communism is the positive transcendence of private property, i.e., human self-alienation, and therefore it is the true appropriation of the human essence through humanity and for humanity. This communism, as completed naturalism, equals humanism, and as completed humanism, equals naturalism; it is the true resolution of the contradiction between humanity and nature and between humanity and humanity.

“人同自然的和解以及人同人本身的和解”这种双重和解深刻揭示了社会主义追求人与自然和谐共生的目标导向。马克思明确指出，共产主义是对私有财产即人的自我异化的积极的扬弃，因而是通过人并且为了人而对人的本质的真正占有。这种共产主义，作为完成了的自然主义，等于人道主义，而作为完成了的人道主义，等于自然主义，它是人和自然界之间、人和人之间的矛盾的真正解决。

3. Cultural Inheritance: The Nourishment of Excellent Traditional Chinese Culture and the People-Centered Concept

3.文化传承性：中华优秀传统文化与人民性理念的滋养

General Secretary Xi Jinping pointed out: "Popular support is the greatest politics." This contains the people-oriented thought from ancient Chinese political philosophy that the people are the foundation of the state and that governance wins the people's hearts. Here, Xunzi's idea of the "sage king's system" provides an important viewpoint that can connect with the contemporary people-centered concept. In the chapter "On the System of Kings" (Wangzhi), Xunzi systematically expounds the ecological dimension of the "sage king's system": "When the grasses and trees are in full bloom and flourishing, axes and hatchets are not allowed to enter the mountains and forests... If cutting and felling, nurturing and growing are not out of season, then the mountains and forests will not be barren, and the common people will have surplus resources." The value of this thought lies in: first, it directs the purpose of ecological protection toward "the common people having surplus resources"—the rational use of natural resources directly serves the material well-being of the people, embodying a simple awareness of "ecological benefit to the people"; second, it establishes ecological protection as an enforceable law in the form of a "system" (zhi), making "not cutting short their lives, not severing their growth" transcend benevolent governance and become an institutional arrangement; third, it contains the dialectical unity of "use" and "nurture"—only by respecting the laws of nature's reproduction can the sustainable use of resources be guaranteed, which deeply aligns with the contemporary concept of "sustainable development."

习近平总书记指出：“民心是最大的政治”。这蕴含着中国古代政治哲学中民惟邦本、政得其民的民本思想。在这里，荀子“圣王之制”的思想便提供了一个可以通达当代人民性理念的重要观点。荀子在《王制》篇中系统阐述了“圣王之制”的生态维度：“草木荣华滋硕之时，则斧斤不入山林……斩伐养长不失其时，故山林不童，而百姓有余材也。”这一思想的价值在于：其一，它将生态保护的目的指向“百姓有余材”——自然资源的合理利用直接服务于民众的物质福祉，体现了朴素的“生态惠民”意识；其二，它以“制”的形式将生态保护确立为可遵循的法度，使“不夭其生，不绝其长”超越仁政而成为制度性安排；其三，它蕴含着“用”与“养”的辩证统一——只有尊重自然的再生产规律，才能保障资源的可持续利用，这与当代“可持续发展”理念深度契合。

The "creative transformation and innovative development" of excellent traditional Chinese culture provides profound cultural nourishment for the people-centered characteristics of Xi Jinping Thought on Ecological Civilization. This is a vivid embodiment of the Second Integration in the ecological field.

中华优秀传统文化实现“创造性转化、创新性发展”,为习近平生态文明思想的人民性特质提供了深厚的文化滋养，这正是“第二个结合”在生态领域的生动体现。

III. The Historical Logic, Theoretical Logic, and Practical Logic of the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

三、习近平生态文明思想人民性特质的历史逻辑、理论逻辑、实践逻辑

Marxism is the theory of the people, and the people-centered nature is the essential attribute of Marxism. Xi Jinping Thought on Ecological Civilization is an important component of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and its most distinctive value foundation and most fundamental political stance lie in its profound people-centered nature. To understand the essence of this thought, one must systematically grasp the generative logic of the formation of its people-centered characteristics, the theoretical logic of its internal construction, and the practical logic of its implementation and transformation. These three logics are interlinked and organically unified, jointly forming a complete thread of Xi Jinping Thought on Ecological Civilization coming from history, developing and improving in theory, and unfolding in practice, profoundly answering the fundamental questions of ecological civilization construction: "for whom, relying on whom, and by whom the results are judged."

马克思主义是人民的理论，人民性是马克思主义的本质属性。习近平生态文明思想是习近平新时代中国特色社会主义思想的重要组成部分，其最鲜明的价值底色与最根本的政治立场在于深厚的人民性。理解这一思想的精髓，必须系统把握其人民性特质得以形成的生成逻辑、内在建构的理论逻辑以及落地转化的实践逻辑。这三大逻辑环环相扣、有机统一，共同形成了习近平生态文明思想从历史中走来、在理论上发展与完善并于实践中展开的完整脉络，深刻回答了生态文明建设“为了谁、依靠谁、成效由谁评判”的根本性问题。

1. The Historical Logic of the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

1.习近平生态文明思想人民性特质的历史逻辑

General Secretary Xi Jinping pointed out: "I have always attached great importance to ecological and environmental work. During my work in Zhengding, Xiamen, Ningde, Fujian, Zhejiang, Shanghai, and other places, I treated this work as a major task." The germination and initial development of Xi Jinping Thought on Ecological Civilization are closely intertwined with

习近平总书记指出：“我对生态环境工作历来看得很重。在正定、厦门、宁德、福建、浙江、上海等地工作期间，都把这项工作作为一项重大工作来抓。”习近平生态文明思想的萌芽与初步发展，紧密交织在习近平同志早期的知青岁月与丰富的地方主政经历之中。

In the arduous years in Liangjiahe, Shaanxi, Comrade Xi Jinping shared hardships with the villagers and

早在陕西梁家河的艰苦岁月中，习近平同志便与村民同甘共苦，直面缺煤少柴的现实困境。他与村民前往四川学习沼气技术，与群众一起建成了陕北地区首个沼气池。这一举措，不仅是解决能源问题的技术尝试，还是关乎基层民生的早期实践，可视为习近平生态文明思想的最早实践原点。对于这一段历史，2020年1月6日，习近平主席在给世界大学气候变化联盟的学生代表的回信中说：“四十多年前，我在中国西部黄土高原上的一个小村庄劳动生活多年，当时那个地区的生态环境曾因过度开发而受到严重破坏，老百姓生活也陷于贫困。我从那时起就认识到，人与自然是生命共同体，对自然的伤害最终会伤及人类自己。”

During his tenure leading Zhengding County in Hebei, Comrade Xi Jinping, while vigorously promoting economic development to extricate Zhengding from its predicament as a "high-yield but poor county," demonstrated a foresight that transcended mere economic growth. He was the first to put forward the clear proposition, "Better to have no money than to have pollution." In the development plan for Zhengding County that he presided over, he had already begun to contemplate an agricultural ecological economic system, emphasizing material circulation and energy transformation, and advocating the establishment of an open system with a virtuous cycle between ecology and the economy.

主政河北正定期间，习近平同志在全力推动经济发展以使正定摆脱“高产穷县”困境时，展现出超越单纯经济增长的远见。他率先提出了“宁肯不要钱，也不要污染”的鲜明主张。在主持制定的正定县发展规划中，他已初步思考农业生态经济系统，强调物质循环与能量转化，倡导建立生态与经济良性循环的开放式系统。

The period of working in Fujian was a crucial gestational phase for the formation of Xi Jinping Thought on Ecological Civilization. In Xiamen, Comrade Xi Jinping focused on rectifying environmental chaos and initiated the comprehensive treatment of Yundang Lake; in Ningde, he put forward the ecological development view of "living off the mountains, sing mountain songs; living off the sea, chant sea sutras," and profoundly expounded that "the revitalization of eastern Fujian lies in 'forests'"; in Jiangle County, Sanming City, he made the famous judgment that "clear waters and green mountains are invaluable assets," and forward-lookingly mapped out the strategic blueprint for constructing an ecological province, creating the "Changting experience" in soil erosion control. During this period, the gestation of Xi Jinping Thought on Ecological Civilization exhibited a characteristic of strategization, closely integrating ecological protection with regional development and the improvement of people's livelihoods.

在福建工作期间，是习近平生态文明思想形成的关键孕育期。在厦门，习近平同志着力整治环境乱象，启动筼筜湖综合治理；在宁德，他提出“靠山吃山唱山歌，靠海吃海念海经”的生态发展观，深刻论述“闽东的振兴在于‘林’”;在三明市将乐县，他提出“青山绿水是无价之宝”的著名论断，并前瞻性地擘画了生态省建设的战略蓝图，开创了水土流失治理的“长汀经验”。这一时期，习近平生态文明思想的孕育呈现出战略化的特征，将生态保护与区域发展、民生改善紧密结合。

During his work in Zhejiang and Shanghai, Comrade Xi Jinping's concepts and strategic thinking on ecological civilization construction further deepened and matured, forming theoretical achievements and practical paradigms with broad influence.

在浙江、上海工作时期，习近平同志关于生态文明建设的理念与战略思考进一步深化与成熟，形成了具有广泛影响的理论成果与实践范式。

Zhejiang is the birthplace and strategic vanguard of the "Two Mountains" theory. It was precisely in Zhejiang that Comrade Xi Jinping creatively proposed the "Eight-Eight Strategy," which was a pioneering exploration at the provincial level of the "Five-Sphere Integrated Plan" for socialism with Chinese characteristics. Among its core contents was "further leveraging Zhejiang's ecological advantages, building an ecological province, and creating a 'Green Zhejiang'." It was precisely in advancing the major livelihood project of "Thousand Village Demonstration, Ten Thousand Village Renovation" that he profoundly elaborated the scientific judgment that "lucid waters and lush mountains are invaluable assets." This judgment not only revealed the dialectical unity between ecological protection and economic development but also pointed out the fundamental path of benefiting the people, profiting the people, and serving the people through ecology, becoming the theoretical core of Xi Jinping Thought on Ecological Civilization. He warned that "if you pollute the environment, the environment will one day turn against you," reflecting his profound insight into the laws of nature and his high sense of responsibility for the long-term well-being of the people.

浙江是“两山”理论的诞生地与战略先行地。正是在浙江，习近平同志创造性提出了“八八战略”,这是中国特色社会主义“五位一体”总体布局在省域层面的先行探索。其中，“进一步发挥浙江的生态优势，创建生态省，打造‘绿色浙江’”是其核心内容之一。正是在推进“千村示范、万村整治”这一重大民生工程中，他深刻阐述了“绿水青山就是金山银山”的科学论断。这一论断既揭示了生态保护与经济发展的辩证统一关系，又指明了生态惠民、生态利民、生态为民的根本路径，成为习近平生态文明思想的理论内核。他警示“污染环境，环境总有一天会翻脸”,体现了他对自然规律的深刻洞察与对人民长远福祉的高度负责。

Shanghai is a typical example of innovative environmental governance in megacities. Although his tenure in charge of Shanghai was brief, Comrade Xi Jinping put forward a series of pioneering governance ideas aimed at the sustainable development challenges of super-large cities, transforming the value concept of “being responsible to the people and future generations” into concrete institutional and policy arrangements. For example, in spatial planning, he established ecological standards of “clean water and fresh air, lush forests and pure soil” for the construction of Chongming Eco-Island; in urban and rural construction, he built a complementary structure of urban and rural ecological service functions, positioning rural areas as the city’s “oxygen bar” and “green lung,” insisting on preserving the features of traditional villages, opposing large-scale demolition and construction, and enabling the city to “view mountains, see water, and recall nostalgia.” These important explorations not only provided referential key concepts for megacities to escape the dualistic predicament of development and protection, but also established, at the theoretical level, a systematic orientation for urban environmental governance guided by the value standpoint of the people.

上海是超大城市环境治理创新的典型样本。尽管主政上海时间不长，但习近平同志针对特大型城市的可持续发展难题提出了一系列开创性治理思路，将“对人民群众和子孙后代负责”的价值理念转化为具体的制度政策安排。例如，在空间规划方面，为崇明生态岛建设确立了“水清气洁、林茂土净”的生态标准;在城乡建设方面，构建城乡生态服务功能的互补性结构，将农村定位为城市“氧吧”与“绿肺”,坚持保护传统村落风貌，反对大拆大建，让城市能“望山看水忆乡愁”。这些重要探索不仅为超大城市摆脱发展与保护的二元困境提供了可借鉴的重要理念，更在学理层面确立起以人民性价值立场为指引的系统性城市环境治理导向。

From the biogas digester in Liangjiahe to pollution prevention and control in Zhengding, from “lucid waters and lush mountains” in Fujian to the “Two Mountains” theory in Zhejiang, and then to urban ecological governance in Shanghai, a clear main thread runs through it all: the starting point and ultimate goal of all ecological practices are to meet the people’s need for a beautiful ecological environment and to solve prominent environmental problems that affect the vital interests of the masses. The formation process of Xi Jinping Thought on Ecological Civilization is the most vivid and profound practical interpretation and theoretical presentation of the people-first value concept in the field of ecological civilization. Xi Jinping Thought on Ecological Civilization systematically answers the fundamental questions of “for whom, relying on whom, and by whom the results are judged” in the construction of a socialist ecological civilization, becoming a scientific theoretical system and discourse system guiding China and even the world toward a green transformation in the 21st century.

从梁家河的沼气池到正定的污染防治，从福建的“绿水青山”到浙江的“两山”理论，再到上海的城市生态治理，一条清晰的主线贯穿始终，这就是一切生态实践的出发点与落脚点都是为了满足人民对优美生态环境的需要，为了解决关乎群众切身利益的突出环境问题。习近平生态文明思想的形成过程，是人民至上价值理念在生态文明领域最生动、最深刻的实践诠释与理论呈现。习近平生态文明思想系统回答了社会主义生态文明建设“为了谁、依靠谁、成效由谁评判”的根本性问题，成为21世纪指引中国乃至世界实现绿色转型的科学的理论体系和话语体系。

2. The Theoretical Logic of the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

2.习近平生态文明思想人民性特质的理论逻辑

General Secretary Xi Jinping points out: “A good ecological environment is the fairest public product and the most inclusive public welfare for the people.” [10]10 Xi Jinping, “Speech at the National Conference on Ecological and Environmental Protection” (May 18, 2018). At present, the contradiction still exists between the people’s expectations for a beautiful ecological environment, their demands for environmental rights and interests, and their need for high-quality ecological public goods, on the one hand, and the tightening carrying capacity of the ecological environment, insufficient supply of ecological products, and the still severe situation of environmental protection, on the other. This must be resolved through new theoretical consciousness and practical innovation to address this issue of the times.

习近平总书记指出：“良好生态环境是最公平的公共产品，是最普惠的民生福祉。”当前，人民群众对优美生态环境的期盼、对环境权益的维护、对优质生态公共产品的需求，与生态环境承载力趋紧、生态产品供给不足、环境保护形势依然严峻之间的矛盾仍然存在，必须以新的理论自觉与实践创新破解这一时代课题。

General Secretary Xi Jinping points out: “We cannot treat strengthening ecological civilization construction, strengthening ecological environmental protection, and promoting green and low-carbon lifestyles merely as economic issues. There is a great deal of politics involved here.” [11]11 Xi Jinping, “Speech at the 2018 National Conference on Ecological and Environmental Protection.” When the people’s demand for ecological products such as fresh air, clean water sources, and a livable environment becomes an important consideration in national decision-making, ecological governance transcends mere technical rationality and acquires a political dimension.

习近平总书记指出：“我们不能把加强生态文明建设、加强生态环境保护、提倡绿色低碳生活方式等仅仅作为经济问题。这里面有很大的政治。”当人民对清新空气、清洁水源、宜居环境等生态产品的需求成为国家决策的重要考量，生态治理就超越了单纯的技术理性，具有了政治高度。

At the level of axiology, General Secretary Xi Jinping points out: “Developing the economy is for the people’s livelihood, and protecting the ecological environment is also for the people’s livelihood.” [12]12 Xi Jinping, “Speech at the National Conference on Ecological and Environmental Protection” (May 18, 2018). “We must adhere to benefiting the people, serving the people, and acting for the people through ecology, focusing on solving prominent environmental problems that harm the people’s health.” [13]13 Xi Jinping, “Speech at the National Conference on Ecological and Environmental Protection” (May 18, 2018). These important statements correspond, in political science, to the unity of the purpose and instrumentality of the exercise of power; that is, the construction of ecological civilization must take the people’s need for a better life as its fundamental purpose, while also respecting the people’s principal position.

在价值论层面，习近平总书记指出：“发展经济是为了民生，保护生态环境同样也是为了民生。”“要坚持生态惠民、生态利民、生态为民，重点解决损害群众健康的突出环境问题”。这些重要论述，在政治学上对应着权力行使的目的性与工具性的统一，即生态文明建设既要以人民的美好生活需要为根本目的，又要尊重人民主体地位。

Unlike Western ecological political theories, which often oppose environmental protection to economic development, the Fourth Plenary Session of the 19th Central Committee of the CPC emphasized promoting the well-rounded development of the people and making solid progress toward common prosperity for all the people, [14]14 The Fourth Plenary Session of the 19th Central Committee of the CPC was held in October 2019, focusing on upholding and improving the system of socialism with Chinese characteristics and advancing the modernization of China’s system and capacity for governance. clearly placing the construction of ecological civilization within the framework of common prosperity and the well-rounded development of the people. The 20th National Congress of the CPC clarified the Chinese characteristics of Chinese-path modernization, one of which is that Chinese-path modernization is the modernization of harmony between humanity and nature. [15]15 The 20th National Congress of the CPC was held in October 2022, at which Xi Jinping delivered a report outlining the central tasks of the New Era. This value orientation determines that China’s ecological governance does not follow the path of radical environmentalism, but instead seeks a balance between economic development and environmental protection, reflected in the comprehensive enhancement of the people’s well-being.

与西方生态政治理论往往将环境保护与经济发展对立起来不同，党的二十届四中全会强调要推动人的全面发展、推动全体人民共同富裕迈出坚实步伐，明确将生态文明建设置于共同富裕与人的全面发展之中。党的二十大明确了中国式现代化的中国特色，其中之一就是明确中国式现代化是人与自然和谐共生的现代化。这种价值取向决定了中国的生态治理不走极端环保主义的道路，而是寻求经济发展与环境保护的平衡，体现为人民福祉的全面增进。

Marxism never speaks of “man” in the abstract. In the perspective of historical materialism, real people are always historical subjects engaged in social practice within specific social relations. As Marx pointed out in his “Theses on Feuerbach”: “The essence of man is no abstraction inherent in each single individual. In its reality it is the ensemble of the social relations.” [16]16 Karl Marx, “Theses on Feuerbach” (1845), Thesis VI. Therefore, the value basis of the people-centered development thought is not an abstract hypothesis about human nature, but the vast majority of the people who, as masters of the country, are situated within socialist relations of production. The people-centered development thought is precisely the concentrated expression of historical materialism in the New Era. It contains three interrelated determinations. First, development is for the people. This is not an abstract humanitarian declaration. Only under the socialist system can development truly break free from the logic of capital and realize “the interests of the vast majority” rather than “the interests of a minority.” Second, the driving force of development comes from the people. The people are the creators of history and the fundamental force driving economic and social development. As a cause of the people, the construction of ecological civilization must rely on the principal force of the masses. Third, the fruits of development benefit the people. Being people-centered means that the fruits of development must be shared more and more fairly by all the people. In the ecological field, this is embodied in the principle that “a good ecological environment is the most inclusive public welfare for the people”—fresh air, clean water, and a beautiful environment are not luxuries for a few, but public goods shared by everyone. This is precisely the essential characteristic that distinguishes socialist ecological civilization from capitalist ecological governance. The people are not only the participating subjects of ecological governance but also the evaluating subjects. The effectiveness of ecological civilization construction must ultimately be tested by the people’s sense of gain, happiness, and security. General Secretary Xi Jinping profoundly points out: “Starting from whether the people are satisfied or not, whether they agree or not, the ecological environment is very important; from the perspective of the focus of improving people’s livelihood, this point is also the most important.” [17]17 Xi Jinping, “Speech at the National Conference on Ecological and Environmental Protection” (May 18, 2018).

马克思主义从不抽象地谈论“人”。在唯物史观视野中，现实的人总是处于特定社会关系之中、从事社会实践的历史主体。正如马克思在《关于费尔巴哈的提纲》中所指出的：“人的本质不是单个人所固有的抽象物，在其现实性上，它是一切社会关系的总和。”因此，以人民为中心的发展思想的价值基点不是抽象的人性假设，而是处于社会主义生产关系中的、作为国家主人的最广大人民。以人民为中心的发展思想正是唯物史观在新时代的集中体现。它包含三重相互关联的规定。其一，发展为了人民。这不是抽象的人道主义宣言。只有在社会主义制度下，发展才能真正摆脱资本逻辑，实现“绝大多数人的利益”而非“少数人的利益”。其二，发展的动力来自人民。人民是历史的创造者，是推动经济社会发展的根本力量。生态文明建设作为人民的事业，必须依靠人民群众的主体力量。其三，发展的成果惠及人民。以人民为中心，意味着发展成果必须更多更公平惠及全体人民。在生态领域，这体现为“良好生态环境是最普惠的民生福祉”——清新空气、洁净水源、优美环境不是少数人的奢侈品，而是人人共享的公共产品。这正是社会主义生态文明区别于资本主义生态治理的本质特征。人民不仅是生态治理的参与主体，也是评价主体。生态文明建设的成效，最终要由人民的获得感、幸福感、安全感来检验。习近平总书记深刻指出：“从老百姓满意不满意、答应不答应出发，生态环境非常重要；从改善民生的着力点看，也是这点最重要。”

3. The Practical Logic of the People-Centered Characteristics of Xi Jinping Thought on Ecological Civilization

3.习近平生态文明思想人民性特质的实践逻辑

The people-centered characteristics of Xi Jinping Thought on Ecological Civilization are rooted in the magnificent practice of socialism with Chinese characteristics in the New Era.

习近平生态文明思想的人民性特质根植于波澜壮阔的新时代中国特色社会主义实践。

First, it is a development practice that is “people-centered.”

第一，它是一种“以人民为中心”的发展实践。

This means thoroughly discarding the outdated thinking that opposes economic growth to environmental protection and simplistically equates “development” with GDP growth. The essence of practice is to re-anchor the purpose of development in the well-rounded development of the people, and to take the quality of the ecological environment as a prerequisite and connotation of development. Any so-called “development” that sacrifices the environment and mortgages the future is, in essence, a harm to the fundamental interests of the people. Therefore, the primary manifestation of practicality is to promote the formation of a universal form of green development, allowing the concept that “lucid waters and lush mountains are invaluable assets” to take root in concrete practices such as industrial layout, urban planning, and project approval. Through a profound transformation of the development model, we create richer material products and higher-quality ecological products for the people from the source.

这意味着必须彻底扬弃将经济增长与环境保护相对立、将“发展”简单等同于GDP增速的陈旧思维。实践的本质，是将发展的目的重新锚定于人的全面发展，将生态环境质量作为发展的前提和内涵。任何以牺牲环境、透支未来为代价的所谓“发展”,本质上都是对人民根本利益的损害。因此，实践性的首要体现便是推动形成绿色发展的普遍形态，让“绿水青山就是金山银山”的理念在产业布局、城市规划、项目审批等具体实践中落地生根，通过发展方式的深刻转型，从源头上为人民创造更丰富的物质产品和更优质的生态产品。

Second, it is a governance practice that is “people as the principal subjects.”

第二，它是一种“以人民为主体”的治理实践。

Ecological and environmental governance is not a “closed-door decision” made by a few people, nor a “one-way output” from the management side, but a great cause that must mobilize the participation of the vast majority of the people. The people are not only the beneficiaries of governance outcomes but also the participants and supervisors of the governance process. This principal status is reflected in: first, at the front end of decision-making, establishing and improving public participation mechanisms for ecological and environmental protection, fully listening to public opinion and drawing on public wisdom in the planning of major environmental projects and the formulation of policies; second, during the implementation process, encouraging the public, social organizations, and communities to become the “clairvoyant eyes” and “keen ears” of environmental supervision, forming mass supervision over environmental violations; third, at the back end of evaluation, taking “whether the people are satisfied, whether they agree, and whether they are happy” as the ultimate yardstick for measuring governance effectiveness. Only when hundreds of millions of people consciously take action and become practitioners and guardians of ecological civilization can the governance system have the most solid foundation.

生态环境治理不是少数人的“闭门决策”,也不是管理方的“单向输出”,而是一场必须发动最广大人民参与的伟大事业。人民不仅是治理成果的享用者，更是治理过程的参与者和监督者。这种主体地位体现在：一是在决策前端建立健全生态环保公众参与机制，在重大环境项目规划和政策制定中充分听取民意、汲取民智；二是在执行过程中鼓励公众、社会组织、社区成为环境监督的“千里眼”和“顺风耳”,形成对环境违法行为的群众监督；三是在评价后端将“人民满意不满意、答应不答应、高兴不高兴”作为衡量治理成效的最终标尺。只有当亿万人民都自觉行动起来，成为生态文明的践行者和守护者，治理体系才能拥有最坚实的根基。

Third, it is an evaluation practice that takes “the people’s well-being as the measure.”

第三，它是一种“以人民福祉为尺度”的评判实践。

Whether practice succeeds requires a set of scientific evaluation criteria. This set of criteria must transcend single material indicators and place the people’s “sense of gain, happiness, and security”—a more comprehensive, more humanized, and more fundamental yardstick—at the center. Whether the air has become fresher, whether the river water has become clearer, whether urban green spaces have increased, whether surrounding noise and dust have decreased—these specific and subtle environmental improvements perceived by the people themselves are the “touchstone” for testing the success or failure of all ecological and environmental protection work. This requires that our performance assessment system be adjusted, substantially increasing the weight of indicators such as ecological environment quality and public environmental satisfaction, guiding leading cadres at all levels to truly establish an outlook on political performance of “ecological benefits for the people.”

实践的成功与否，需要一套科学的评价标准。这套标准必须超越单一的物化指标，将人民群众的“获得感、幸福感、安全感”这一更综合、更人性化、更根本的尺度置于中心位置。空气是不是变清新了、河水是不是变清澈了、城市的绿地是不是更多了、身边的噪声粉尘是不是减少了——这些由人民亲身感知的、具体而微的环境改善，才是检验一切生态环保工作成败的“试金石”。这要求我们的政绩考核体系必须进行调整，大幅提升生态环境质量、公众环境满意度等指标的权重，引导各级领导干部真正树立“生态惠民”的政绩观。

IV. Adhere to Putting the People First, Build a Beautiful China

四、坚持人民至上，建设美丽中国

Ecological civilization construction is a fundamental plan concerning the sustainable development of the Chinese nation. Its deep foundation lies in the people, and its ultimate purpose is also the people. The Fourth Plenary Session of the 20th Central Committee of the CPC [18]18 The Fourth Plenary Session of the 20th Central Committee of the CPC was held in July 2025, focusing on further deepening reform and advancing Chinese modernization. established “adhering to putting the people first” as one of the important principles for economic and social development during the 15th Five-Year Plan period [19]19 The 15th Five-Year Plan (2026–2030) is China’s next five-year national economic and social development plan., providing fundamental guidance for advancing the construction of a Beautiful China on the new journey. Xi Jinping Thought on Ecological Civilization profoundly manifests the people-centered characteristics of “ecological benefits for the people, ecological advantages for the people, and ecological service for the people,” requiring us to take the people’s aspiration for a beautiful ecological environment as our goal of struggle and transform the construction of a Beautiful China into the conscious action of all the people. Standing at a new historical starting point, we must more firmly establish the value coordinate of putting the people first, so that the achievements of ecological civilization construction benefit all the people more and more fairly, painting a new picture of Chinese-path modernization featuring harmony between humanity and nature.

生态文明建设是关系中华民族永续发展的根本大计，其深厚根基在于人民，最终目的也是人民。党的二十届四中全会将“坚持人民至上”作为“十五五”时期经济社会发展的重要原则之一，为新征程推进美丽中国建设提供了根本遵循。习近平生态文明思想深刻彰显了“生态惠民、生态利民、生态为民”的人民性特质，要求我们必须将人民对优美生态环境的向往作为奋斗目标，把建设美丽中国转化为全体人民的自觉行动。站在新的历史起点，我们必须更加牢固地树立人民至上的价值坐标，让生态文明建设的成果更多更公平地惠及全体人民，绘就人与自然和谐共生的现代化新画卷。

1. Strengthen Value Guidance, Fortify the Ideological Foundation of “Ecological Service for the People”

1.强化价值引领，筑牢“生态为民”的思想根基

Socialist ecological civilization establishes the harmonious coexistence between humanity and nature as the direction of civilizational evolution. This concept not only takes the carrying capacity of the ecosystem as a rigid constraint on development but also emphasizes that human civilization must follow the laws of nature, forming a sharp contrast with the Western modernization model, which is dominated by the logic of capital, alienates nature into an object of predatory exploitation, and leads to the dual predicament of ecological crisis and civilizational alienation. We should deeply grasp the philosophical core of socialist ecological civilization, reconstruct the relationship between humanity and nature with the concept of a “community of life,” and thoroughly transcend the dualistic thinking paradigm of “humanity–nature”; based on the fundamental principle of the dialectical unity of social-historical laws and natural laws, resolutely abandon the development model that sacrifices the environment, and accelerate the transition to a new form of civilization featuring harmony between humanity and nature; deeply practice the important concept that “lucid waters and lush mountains are invaluable assets,” and promote a fundamental transformation of the development concept.

社会主义生态文明将人与自然和谐共生确立为文明演进的方向。这一理念既将生态系统承载力作为发展的刚性约束，又强调人类文明必须遵循自然规律，与西方现代化模式以资本逻辑为主导、将自然异化为掠夺性开发的对象、导致生态危机与文明异化的双重困境形成鲜明对比。我们应当深刻把握社会主义生态文明的哲学内核，以“生命共同体”理念重构人与自然的关系，彻底扬弃“人类—自然”二元对立的思维范式；基于社会历史规律与自然规律辩证统一的基本原理，坚决摒弃以牺牲环境为代价的发展模式，加快转向人与自然和谐共生的文明新形态；深入践行“绿水青山就是金山银山”的重要理念，推动发展观实现根本转变。

To comprehensively advance ecological civilization construction, it is necessary to strive to achieve three fundamental transformations. First, reshape the cognition of nature’s value, elevating the ecosystem from a subordinate position in the economy to the height of the foundation of civilization. Through institutional innovations such as establishing a sound value accounting system for ecological products and improving the ecological compensation mechanism, break the binary thinking pattern of environmental protection versus economic development, and build a new pattern of coordinated development featuring production growth, affluent living, and a sound ecology. Second, establish the principle of intergenerational equity, resolutely correct short-sighted behaviors that overdraw future development potential, and promote the formation of a complete system covering green production models, moderate consumption ethics, and the value orientation of ecological civilization. Third, deepen the value integration mechanism, fully integrating the holistic value of the ecosystem into all aspects of social operation. We must adhere to the Five-Sphere Integrated Plan [20]20 The Five-Sphere Integrated Plan refers to China’s overall plan for promoting economic, political, cultural, social, and ecological progress simultaneously., integrating ecological value considerations into all links of political decision-making, economic development, and cultural construction, continuously promote the decline in energy consumption per unit of GDP and the increase in the proportion of renewable energy, and use practical results to prove the development law that ecological value and economic value promote and synergistically enhance each other.

全面推进生态文明建设，需着力实现三大根本转变。其一，重塑自然价值认知，将生态系统从经济附属地位提升至文明根基的高度。通过建立健全生态产品价值核算体系、完善生态补偿机制等制度创新，打破环境保护与经济发展二元对立的思维定式，构建生产发展、生活富裕、生态良好的协同发展新格局。其二，确立代际公平原则，坚决纠正透支未来发展潜力的短视行为，推动形成涵盖绿色生产模式、适度消费伦理和生态文明价值导向的完整体系。其三，深化价值融入机制，将生态系统的整体性价值全面融入社会运行全过程。要坚持通过“五位一体”总体布局，把生态价值考量融入政治决策、经济发展和文化建构的各个环节，持续推动单位GDP能耗下降和可再生能源占比提升，用实践成效证明生态价值与经济价值相互促进、协同增益的发展规律。

2. Strengthen Political Guidance and Citizen Empowerment in the Ecological Field

2.强化生态领域的政治引领与公民赋权

First, strengthen the Party’s overall leadership over ecological civilization construction. Improve the leadership system for ecological civilization construction, strengthen the authority of central ecological and environmental protection inspections, and improve the closed-loop mechanism of inspection–rectification–accountability. Establish a target evaluation and assessment system for ecological civilization construction, increase the weight of ecological environment indicators in the performance assessment of local governments, and implement a lifelong accountability system for ecological and environmental damage liability. Improve the ecological civilization education system, incorporate ecological civilization education into the national education system and the civil servant training system, and enhance the ability and level of leading cadres at all levels to promote green development.

一是加强党对生态文明建设的全面领导。健全生态文明建设领导体制，强化中央生态环境保护督察权威，完善督察—整改—问责闭环机制。建立生态文明建设目标评价考核体系，提高生态环境指标在地方政府绩效考核中的权重，实行生态环境损害责任终身追究制。完善生态文明教育体系，将生态文明教育纳入国民教育体系和公务员培训体系，增强各级领导干部推动绿色发展的能力和水平。

Second, deepen the empowerment of citizens’ ecological rights. Clarify the list of citizens’ ecological rights, including the right to environmental information, the right to participate, the right to supervise, the right to benefit, and the right to relief. Carry out education and training on ecological rights to enhance citizens’ awareness of ecological rights and their ability to exercise them. Establish a support system for the protection of ecological rights and interests, providing information, technology, funding, and legal aid support for citizens to exercise their ecological rights. Cultivate an ecological civic culture, cultivating new citizens with ecological awareness and action ability through propaganda, education, practical activities, and other means.

二是深化公民生态权利赋权赋能。明确公民生态权利清单，包括环境知情权、参与权、监督权、受益权和救济权等。开展生态权利教育培训，提升公民生态权利意识和行使能力。建立生态权益保障支持系统，为公民行使生态权利提供信息、技术、资金和法律援助支持。培育生态公民文化，通过宣传教育、实践活动等方式，培养具有生态意识和行动能力的新型公民。

Third, build a pattern of pluralistic co-governance in ecological governance. Clarify the boundaries of rights and responsibilities of the government, enterprises, social organizations, and the public in ecological governance, forming a collaborative governance structure. Stimulate the vitality of social organizations, and increase the government’s purchase of services from environmental protection social organizations. Strengthen corporate environmental responsibility, improve the corporate environmental information disclosure system, establish a corporate environmental credit evaluation system, and guide enterprises to transform from passive pollution control to active innovation.

三是构建生态治理多元共治格局。明确政府、企业、社会组织和公众在生态治理中的权责边界，形成协同治理结构。激发社会组织活力，加大政府购买环保社会组织服务力度。强化企业环境责任，完善企业环境信息披露制度，建立企业环境信用评价体系，引导企业从被动治污向主动创新转变。

3. Strive to Build a People-Centered Ecological Civilization Institutional System

3.着力构建人民至上的生态文明制度体系

First, improve the legal guarantee system for ecological rights and interests. Explicitly incorporate ecological rights or environmental rights into the basic rights category of national law, and improve laws and regulations in the field of ecological environment. Establish a public interest litigation system for ecological and environmental rights and interests, lower the threshold for citizens to file environmental lawsuits, and guarantee citizens’ right to supervise environmental violations. Improve the specialized environmental justice system, establish environmental resource adjudication institutions across administrative divisions, and achieve centralized jurisdiction and professional adjudication of environmental cases.

一是健全生态权益法治保障体系。将生态权或环境权明确纳入国家法律基本权利范畴，完善生态环境领域法律法规。建立生态环境权益公益诉讼制度，降低公民环境诉讼门槛，保障公民对环境违法行为的监督权。完善环境司法专门化体系，设立跨行政区划的环境资源审判机构，实现环境案件集中管辖与专业审理。

Second, innovate mechanisms for people’s participation in ecological governance. Construct a whole-process people’s democracy [21]21 Whole-process people’s democracy is a concept in Chinese political discourse emphasizing continuous public participation in all stages of decision-making, implementation, and supervision, as opposed to electoral democracy alone. model of ecological governance, introducing public participation in the entire chain of ecological environment planning, decision-making, implementation, and supervision. Establish and improve procedural regulations for public participation in ecological environment decision-making, clarifying the obligations of public participation in the formulation of ecological environment policies, planning, and environmental impact assessment of construction projects. Expand digital participation platforms, using technologies such as big data and artificial intelligence to develop convenient and efficient online platforms for public participation in the ecological environment, enabling the people to understand environmental information, express environmental demands, and participate in environmental supervision anytime and anywhere.

二是创新人民参与生态治理机制。构建全过程人民民主生态治理模式，在生态环境规划、决策、执行、监督全链条引入公众参与。建立健全生态环境决策公众参与程序性规定，明确在生态环境政策制定、规划和建设项目环评中的公众参与义务。拓展数字化参与平台，利用大数据、人工智能等技术手段，开发便捷高效的生态环境公众参与网络平台，使人民群众能够随时随地了解环境信息、表达环境诉求、参与环境监督。

Third, improve the fair sharing mechanism of ecological welfare. Establish an integrated urban-rural environmental governance system, increase investment in rural environmental infrastructure, and narrow the gap in environmental services between urban and rural areas. Improve the regional ecological compensation mechanism, allowing people in ecological protection areas to share the fruits of development through financial transfer payments, horizontal ecological compensation, and other means. For example, formulate standards for ecological environment public services, clarify the basic scope and standards of ecological environment public services provided by governments at all levels, and ensure that ecological welfare benefits all the people.

三是完善生态福祉公平分享机制。建立城乡一体化的环境治理体系，加大农村环境基础设施投入，缩小城乡环境服务差距。健全区域生态补偿机制，通过财政转移支付、横向生态补偿等方式，让生态保护区群众共享发展成果。如制定生态环境公共服务标准，明确各级政府提供生态环境公共服务的基本范围和标准，确保生态福祉惠及全体人民。

4. Adhere to Ecological Service for the People, Enhance Governance Effectiveness through Targeted Measures

4.坚持生态为民，在精准施策中提升治理效能

First, firmly establish and practice the correct outlook on political performance of ecological service for the people. Comprehensively, accurately, and completely understand and grasp the core essence of “a good ecological environment is the most inclusive public welfare for the people’s livelihood” in Xi Jinping Thought on Ecological Civilization, and take people’s satisfaction as the fundamental criterion for measuring the work of ecological and environmental protection. Improve the comprehensive assessment and evaluation system for high-quality development, substantially increase the weight of indicators for the livelihood benefits of ecological environment quality, and resolutely correct the assessment orientation that “emphasizes numbers over actual results” and “emphasizes appearances over people’s livelihood.” Establish a mechanism for assessing the impact of ecological protection and restoration projects on people’s livelihood, conduct social stability risk assessments for environmental protection projects involving the vital interests of the masses, and ensure that ecological policies benefiting the people truly take effect.

一是牢固树立和践行生态为民的正确政绩观。全面准确完整理解和把握习近平生态文明思想中“良好生态环境是最普惠的民生福祉”的核心要义，将人民满意度作为衡量生态环保工作的根本标准。健全高质量发展综合考核评价体系，大幅提升生态环境质量的民生效益指标权重，坚决纠正“重数字轻实效”“重表象轻民生”的考核导向。建立生态保护修复工程民生影响评估机制，对涉及群众切身利益的环保项目开展社会稳定性风险评估，确保生态惠民政策真正落地见效。

Second, improve the precision-targeted environmental protection inspection and rectification mechanism. Adhere to the combination of goal orientation and problem orientation, and implement differentiated supervision in central ecological and environmental protection inspections. [22]22 Central ecological and environmental protection inspections: A system of inspections conducted by the central government to hold local Party committees and governments accountable for environmental protection, first launched in 2015. Establish a hierarchical management system for enterprise environmental performance, granting policy incentives to enterprises that proactively implement ultra-low emissions and carry out environmental technology innovation, while severely punishing enterprises that seriously violate environmental laws according to law. Resolutely put an end to crude law enforcement practices such as “shutting down all without exception” or “stopping first and discussing later,” and refine the applicable conditions and approval authority for the procedures of suspending work and production for rectification. In the work of carbon peak and carbon neutrality, adhere to the principle of “establishing the new before abolishing the old,” [23]23 “Establishing the new before abolishing the old”: A principle in China’s climate policy meaning that new clean energy capacity should be built before phasing out existing fossil fuel capacity, to avoid energy shortages. with a focus on supporting the research, development, and application of green and low-carbon technologies, avoiding campaign-style “carbon reduction” that affects the guarantee of people’s livelihoods.

二是完善精准施策的环保督察整改机制。坚持目标导向与问题导向相结合，在中央生态环境保护督察中实施差异化监管。建立企业环境绩效分级管理制度，对主动实施超低排放、开展环保技术创新的企业给予政策激励，对严重环境违法企业依法严惩。坚决杜绝“一律关停”“先停再说”等粗暴执法，细化停工停产整治程序的适用条件和审批权限。在碳达峰碳中和工作中坚持“先立后破”原则，重点支持绿色低碳技术研发应用，避免运动式“减碳”影响民生保障。

Third, build a people’s livelihood-oriented environmental governance supervision system. Innovate “down-to-earth” environmental law enforcement methods, and promote advisory and gradual law enforcement models in areas with high relevance to people’s livelihoods, such as catering fume and dust control. Establish a feedback mechanism for the public opinion on the implementation effects of environmental policies, collecting public evaluations through channels such as residents’ councils and online evaluation platforms. Improve the channels for appealing and seeking relief in environmental accountability, and establish a compensation mechanism for market entities and the public who have suffered losses due to improper environmental law enforcement. Strengthen the supervision of “environmental formalism” issues, [24]24 Environmental formalism: A term used in Chinese policy discourse to criticize superficial or performative environmental protection measures that lack substantive effect, such as fake greening projects or fabricated data. with a focus on rectifying behaviors that infringe on the public’s environmental rights and interests, such as “pseudo-ecological projects” and “digital environmental protection.”

三是构建民生导向的环境治理监督体系。创新“接地气”的环保执法方式，在餐饮油烟、扬尘治理等民生关联度高的领域推广劝导式、渐进式执法模式。建立环保政策实施效果民意反馈机制，通过居民议事会、线上评议平台等渠道收集群众评价。完善环保问责申诉救济渠道，对因环保执法不当受到损失的市场主体和群众建立补偿机制。加大对“环保形式主义”问题的监督力度，重点整治“伪生态工程”“数字环保”等侵害群众环境权益的行为。

Fourth, strengthen the construction of smart governance capabilities empowered by technology. Use technological means such as big data and artificial intelligence to enhance the precision of environmental supervision, build an intelligent evaluation system for enterprise environmental credit, and achieve dynamic management by classification and tier. Develop an intelligent analysis platform for public opinion on environmental governance, monitoring in real time the correlation changes between regional environmental quality and public concerns. Establish a digital simulation system for major environmental decisions, conducting forward-looking assessments of the possible economic and social impacts of policy implementation, thereby preventing “one-size-fits-all” approaches at the source.

四是强化技术赋能的智慧治理能力建设。运用大数据、人工智能等技术手段提升环境监管精准度，构建企业环保信用智能评价系统，实现分级分类动态监管。开发环境治理民生诉求智能分析平台，实时监测区域环境质量与民生关切的关联变化。建立重大环保决策数字化模拟系统，对政策实施可能产生的经济社会影响进行前瞻性评估，从源头上预防“一刀切”。

5. More closely focus on prominent environmental issues, and advance the “ecological benefits for the people” [25]25 “Ecological benefits for the people”: A slogan emphasizing that the fruits of ecological civilization construction should directly benefit the people’s well-being. assault campaign

5.更加聚焦突出环境问题，推进“生态惠民”攻坚行动

First, continue to deeply fight the battle against pollution, focusing on issues of public concern such as heavy pollution weather, black and odorous water bodies, soil pollution, and noise pollution, and promote new breakthroughs in pollution prevention and control in key regions, important areas, and key indicators, steadily enhancing the universal benefits of blue skies, clear waters, and clean soil.

一是持续深入打好污染防治攻坚战，聚焦重污染天气、黑臭水体、土壤污染、噪声污染等民生关切问题，推动污染防治在重点区域、重要领域、关键指标上实现新突破，稳步提升蓝天、碧水、净土的普惠度。

Second, implement the action to improve and upgrade the living environment in urban and rural areas, accelerate the construction and renewal of urban environmental infrastructure, and comprehensively promote the classification and resource utilization of urban and rural waste. Adapt to local conditions in promoting rural toilet renovation, domestic sewage and waste treatment, and build livable, workable, and beautiful villages, [26]26 “Livable, workable, and beautiful villages”: A phrase from the rural revitalization strategy, describing the goal of creating pleasant rural living environments. continuously meeting the people’s new expectations for a beautiful living environment.

二是实施城乡人居环境整治提升行动，加快城镇环境基础设施建设与更新，全面推进城乡垃圾分类和资源化利用。因地制宜推进农村改厕、生活污水和垃圾治理，建设宜居宜业和美乡村，不断满足人民对优美生活环境的新期待。

Third, vigorously advocate a green and low-carbon lifestyle, improve the certification, labeling, and promotion system for green products, establish and improve a carbon inclusion mechanism in the consumption field, [27]27 Carbon inclusion mechanism: A policy tool that provides incentives (e.g., credits or rewards) to individuals or households for adopting low-carbon behaviors, such as reducing energy use or choosing green products. guide and encourage the public to prioritize the purchase of environmentally friendly products, and consciously practice a consumption model that is moderate, economical, green, and low-carbon.

三是大力倡导绿色低碳生活方式，完善绿色产品认证、标识和推广体系，建立健全消费领域碳普惠机制，引导和激励公众优先选购环保产品，自觉践行节约适度、绿色低碳的消费模式。

Fourth, promote coordinated efforts on both the supply and demand sides, through policy guidance and market mechanisms, continuously expand the effective supply of green, low-carbon, and circular products and services, form a market environment conducive to green consumption, and enable the people to gain a greater sense of fulfillment in practicing a green lifestyle.

四是推动供需双侧协同发力，通过政策引导和市场机制，不断扩大绿色、低碳、循环型产品和服务的有效供给，形成有利于绿色消费的市场环境，使人民在践行绿色生活中有更多获得感。