x
Foreword II
efforts to build an ecological civilization in the new era, implement the peoplecentered development concept, and continue to enrich and expand Marxist people–
nature relationship theory, and continuously advance the ecological civilization.
I. Ecological Research is a Crucial Part of the Philosophy and Social Science
System with Chinese Characteristics
Ecology is an integral part of the broad and profound Marxist system of theories and
knowledge. General Secretary Xi Jinping pointed this out clearly in his speech at a
symposium on philosophy and social sciences, adding that ecology represents “an
achievement in adapting Marxism to China’s conditions and is the cultural manifestation of such effort” and that it is a major part as well as essential sub-field of
“philosophy and social sciences with Chinese characteristics.” The human–nature
relationship has remained a key topic in the Marxist philosophy. Whether the relationship between human and nature is discordant or harmonious, strained or symbiotic,
is a question that humanity needs to deal with. How the question is answered is one
of the most important measures to distinguish Marxism from non-Marxism. First,
Marxism sees nature as the basis for human survival. Marx points out: “Nature is
man’s inorganic body—nature, that is, in so far as it is not itself the human body.
Man lives on nature—means that nature is his body, with which he must remain in
continuous interchange if he is not to die.” Second, nature is the mother of all life, and
human and nature form a community of life. As long as human beings treat nature
well, nature will bestow gifts on humans. Marx believes that the natural world can
be divided into “nature-in-itself” and “humanized nature.” Social production is the
intermediary between human and nature. It not only continuously drives the transformation of nature-in-itself into humanized nature but also effectively establishes a
harmonious unity between human and nature. Third, human beings can never triumph
over nature, even with the aid of modern science and technology. Industrial civilization emphasizes that nature can be conquered by mankind and regards human beings
as the central element of existence on the Earth, the rule maker for the planet, and the
masters of the world. The real problem is that, while natural science and technology
change social production methods and people’s lifestyles, they also bring potential
and uncontrollable risks. To some extent, the increase in the vulnerability of modern
ecosystems is precisely due to people’s eagerness for technological innovation and
neglect of potential adverse effects in the long term. Engels points out: “All hitherto
existing modes of production have aimed merely at achieving the most immediately
and directly useful effect of labor. The further consequences, which only appear later
on and become effective through gradual repetition and accumulation, were totally
neglected.” Fourth, contempt for dialectics cannot go unpunished. Humans must
respect and protect nature and conform to the laws of nature. Marx said: “A human
plan that is not based on the great laws of nature will only bring disaster.” Only by
following the laws of nature can humans effectively prevent detours in the development and utilization of nature. Damage caused by humans to nature will eventually
and inevitably harm human beings themselves.
“Ecology” is the manifestation of inheritance and nationality of philosophy and
social sciences with Chinese characteristics. Cultural soft power should be leveraged
Foreword II
efforts to build an ecological civilization in the new era, implement the peoplecentered development concept, and continue to enrich and expand Marxist people–
nature relationship theory, and continuously advance the ecological civilization.
I. Ecological Research is a Crucial Part of the Philosophy and Social Science
System with Chinese Characteristics
Ecology is an integral part of the broad and profound Marxist system of theories and
knowledge. General Secretary Xi Jinping pointed this out clearly in his speech at a
symposium on philosophy and social sciences, adding that ecology represents “an
achievement in adapting Marxism to China’s conditions and is the cultural manifestation of such effort” and that it is a major part as well as essential sub-field of
“philosophy and social sciences with Chinese characteristics.” The human–nature
relationship has remained a key topic in the Marxist philosophy. Whether the relationship between human and nature is discordant or harmonious, strained or symbiotic,
is a question that humanity needs to deal with. How the question is answered is one
of the most important measures to distinguish Marxism from non-Marxism. First,
Marxism sees nature as the basis for human survival. Marx points out: “Nature is
man’s inorganic body—nature, that is, in so far as it is not itself the human body.
Man lives on nature—means that nature is his body, with which he must remain in
continuous interchange if he is not to die.” Second, nature is the mother of all life, and
human and nature form a community of life. As long as human beings treat nature
well, nature will bestow gifts on humans. Marx believes that the natural world can
be divided into “nature-in-itself” and “humanized nature.” Social production is the
intermediary between human and nature. It not only continuously drives the transformation of nature-in-itself into humanized nature but also effectively establishes a
harmonious unity between human and nature. Third, human beings can never triumph
over nature, even with the aid of modern science and technology. Industrial civilization emphasizes that nature can be conquered by mankind and regards human beings
as the central element of existence on the Earth, the rule maker for the planet, and the
masters of the world. The real problem is that, while natural science and technology
change social production methods and people’s lifestyles, they also bring potential
and uncontrollable risks. To some extent, the increase in the vulnerability of modern
ecosystems is precisely due to people’s eagerness for technological innovation and
neglect of potential adverse effects in the long term. Engels points out: “All hitherto
existing modes of production have aimed merely at achieving the most immediately
and directly useful effect of labor. The further consequences, which only appear later
on and become effective through gradual repetition and accumulation, were totally
neglected.” Fourth, contempt for dialectics cannot go unpunished. Humans must
respect and protect nature and conform to the laws of nature. Marx said: “A human
plan that is not based on the great laws of nature will only bring disaster.” Only by
following the laws of nature can humans effectively prevent detours in the development and utilization of nature. Damage caused by humans to nature will eventually
and inevitably harm human beings themselves.
“Ecology” is the manifestation of inheritance and nationality of philosophy and
social sciences with Chinese characteristics. Cultural soft power should be leveraged