Tu Haoran: The "Two Mountains Theory" is a Brilliant Example of the "Second Integration"
Since its inception, the "Two Mountains Theory" [1] has become the guiding manual for China's development of ecological civilization. It not only explicates the relationship between economic development and ecological environmental protection but also reveals the dialectical philosophy that protecting the ecological environment is equivalent to protecting productive forces, and improving the ecological environment is equivalent to developing productive forces. Moreover, it indicates a new path for achieving the synergistic symbiosis of economic development and ecological protection. It serves as a modern interpretation of the concepts of "achieving centrality and harmony" (zhī zhōng hé), the "unity of humanity and nature" (tiān rén hé yī), and "harmonious coexistence" found in traditional Chinese culture, and constitutes a vivid manifestation of the "Second Combination" [2].
The "Two Mountains Theory" embodies the combination of Marxist dialectics of nature with the traditional Chinese concept of "achieving centrality and harmony"
The "Two Mountains Theory" provides a profound answer to the questions of "what kind of ecological civilization should be built and how to build it," serving as a practical reflection of the Marxist dialectics of nature. The "Two Mountains Theory" reveals that humanity and nature together constitute the balance and stability of the ecosystem, providing important insights for the sustainable development of human society. We should recognize from a holistic and systemic perspective that protecting nature is protecting humanity, and building an ecological civilization is bringing benefit to humanity. We must not abandon economic development for the sake of environmental protection, nor should we sacrifice a good natural environment for temporary economic growth. Rather, through innovating developmental ideas and models, we should better create and maintain a coordinated, symbiotic, and benignly interactive relationship between the two, thereby forming new quality productive forces that align with the "green" new development philosophy. In this regard, the "Two Mountains Theory" demonstrates a dialectical relationship: maintaining the ecological environment is equivalent to maintaining productive forces, while enhancing environmental quality is equivalent to driving the development of productive forces.
The "Two Mountains Theory" not only profoundly reveals the principles of dialectics—protecting during development and developing during protection—but also radiates the dialectical wisdom of "achieving centrality and harmony" from traditional Chinese culture. From its very source, Chinese civilization formed a worldview and methodology that "valued the center" (shàng zhōng) and "prized harmony" (guì hé). Ancient sages gradually came to recognize the value and significance of "centrality" (zhōng) and "harmony" (hé) through the practice of production and life. Here, the original meaning of "centrality" is not the modern interpretation of "the middle," but rather what the ancient sages understood as "that which does not lean to either side," signifying the state of being "just right" [3]. "Centrality" here does not mean blind compromise or reconciliation, nor is it a mechanical or rigid average of two extremes. Instead, it involves upholding the center to seek harmony; that is, "harmony" is the purpose and value-destination of "centrality." This "centrality" does not use "the center" as a form of uniformity to cancel out diversity, but rather to reach "harmony"—a state of harmonious unity in diversity. The phrase "We want lucid waters and lush mountains, and we also want mountains of gold and silver" emphasizes the inner dialectical relationship between ecological protection and economic development. It is a popular expression of the coordinated development of ecology and economy, embodying the philosophies of traditional Chinese culture such as "grasping the two extremes and applying the center to the people" [4] and "let the states of centrality and harmony be reached, and a right order will prevail throughout heaven and earth, and all things will be nourished and flourish" [5]. This pursuit of balance not only helps solve current environmental problems but also leaves precious natural resources and a good ecological environment for future generations.
The "Two Mountains Theory" embodies the combination of the Marxist cosmic view with the traditional Chinese concept of the "unity of humanity and nature"
The "Two Mountains Theory" provides a Chinese solution for promoting global ecological governance cooperation. Marx vividly pointed out: "Nature, in so far as it is not the human body, is man's inorganic body. Man lives from nature." This is at once a cosmic view of equality between humanity and nature and a "philosophy of great life" (dà shēng mìng guān) regarding universal interconnection. This philosophy does not merely affirm the inseparability of humanity and nature but seeks to awaken human respect and care for all living things between heaven and earth. At the domestic level, the "Two Mountains Theory" establishes a principled position for the implementation of ecological civilization construction. Along with the "people-centered" development philosophy, it constructs a connection between the realm of heaven and the realm of humanity. At the global level, the "Two Mountains Theory" represents a consciousness of the global ecological crisis and its roots. In the current era, faced with global environmental issues, no single country can solve them alone. In this regard, the green development philosophy advocated by the "Two Mountains Theory" provides a new path for global ecological governance. On the basis of emphasizing the natural unity of humanity and nature, it calls on all countries to act hand-in-hand, reach international consensus, strengthen interstate cooperation, and jointly respond to environmental pollution, climate change, and biodiversity loss, contributing to the construction of a clean and beautiful world.
The "Two Mountains Theory" is a scientific guide for ecological civilization construction, inherently containing the traditional Chinese concept of the "unity of humanity and nature." Chinese civilization possesses a unique understanding and elaboration of the relationship between heaven and humanity. The thinking of "heaven and humanity as a harmonious whole" gradually evolved into an emphasis on the integration of human social order with the cosmic order, seeking balanced and orderly development between humanity and heaven, thus nurturing the philosophical concept of "unity of humanity and nature." Regarding the concept of "Heaven" (tiān), by the time of Confucius in the Spring and Autumn period, the religious coloration of "Heaven" had already gradually faded. In the Analects, Confucius clearly proposed that "Heaven" is nature, referring to a natural existence with independent laws of operation—laws that do not change according to human subjective will. The "unity of humanity and nature" treats humans as part of nature to achieve unity between the two; it requires that human modes of production and life do not seek to conquer nature, but rather to recognize, grasp, adapt to, and moderately utilize it. In the "Two Mountains Theory," the statement "We would rather have lucid waters and lush mountains than mountains of gold and silver" awakens respect and care for all living things between heaven and earth. it strives to adhere to the principle of "taking only at the proper time and using with restraint" [6], embodying the cosmic care of "loving all things extensively" (fàn ài zhòng). Here "all things" (zhòng) refers not only to people but to the myriad things, covering the mountains, rivers, plants, birds, and beasts in the natural world. It requires that while pursuing individual and collective welfare, we do not forget our gratitude and reciprocity toward nature, ensuring our actions do not cause irreversible damage to the earth. Thus, the "Two Mountains Theory" articulates the philosophy that humanity and nature are an inseparable whole and that human behavior should be coordinated with natural laws, representing the inheritance and development of the ancient Chinese concept of "unity of humanity and nature."
The "Two Mountains Theory" embodies the combination of the Marxist historical materialism with the traditional Chinese concept of "harmonious coexistence"
The "Two Mountains Theory" is a profound insight into the relationship between nature and humanity, deeply embodying the basic principles of Marxist historical materialism. Engels once pointed out: "Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us." Clearly, within the entire natural world, the social world constituted by humanity is likewise a part of Earth’s unique ecosystem and is therefore governed and restrained by unified natural laws. Humanity and nature should inherently be self-consistent, yet in the process of developing and utilizing natural resources, humans often lose control, destroying the balanced relationship between human and natural development. This leads not only to the deterioration of the natural state but also to the worsening of the human living environment. It is on this basis that the "Two Mountains Theory" emphasizes the important status of the ecological environment in social development. This concept tallies with Marxist historical materialism, namely that the relations of production must adapt to the development of the productive forces, and a good ecological environment is an important foundation for sustainable development. The "Two Mountains Theory" explicitly tells us that "humanity and nature are a community of life," emphasizing that humans should integrate into ecological nature and develop in an orderly and coordinated manner with it.
The "Two Mountains Theory" is a profound reflection on modern social development models and a forward-looking plan, sharing the same lineage as the traditional Chinese concept of "harmonious coexistence." Over the long course of history, Chinese civilization formed a tradition of respecting and loving nature, nurturing the concept of "harmonious coexistence." Ancient ancestors believed that all things in heaven and earth possess spirituality and that humans should follow natural laws and coexist harmoniously with nature. Confucian thought holds that "All things find their harmony and are born; all find their nourishment and are perfected" [7]. This is because all things under heaven are inherently an interconnected, internal unity, as the saying goes: "All people are my brothers and sisters, and all things are my companions" [8]. This reflects the Confucian view of treating all people as one's own kin and all things—including animals and plants—as one's partners; that is, "Heaven and earth were born together with me," and humanity and the natural world "harmoniously coexist" as an inseparable organic whole. Overall, the phrase "lucid waters and lush mountains are invaluable assets" within the "Two Mountains Theory" inherently tallies with the lofty ecological realm of "finding joy in mountains and waters" (lè shān lè shuǐ) found in "Harmony and Unity" (hé hé) thought. Both emphasize that humans should respect nature because natural resources are a precious wealth for humanity.
The "Two Mountains Theory" not only embodies the profound Marxist understanding of the relationship between humanity and nature but also draws upon the humanistic spirit of traditional Chinese culture—that "the person of benevolence takes heaven, earth, and the myriad things as one body." It is a glorious exemplar of the "Second Combination." This combination ensures that the "Two Mountains Theory" possesses both scientific rigor and deep cultural heritage. This combination not only strengthens the cultural confidence of the masses but also provides a powerful spiritual impetus for us to advance Chinese-path modernization.