Liu Peigong: "Man and Nature Live in Harmony as a Life Community": A Theoretical Model of the "Second Integration"
Introduction When culture flourishes, the nation flourishes; when culture is strong, the nation is strong. Since the 18th Party Congress, the CPC Central Committee with Comrade Xi Jinping at its core has attached great importance to cultural construction. General Secretary Xi Jinping creatively proposed the major thesis of the "Two Combinations" regarding the Sinicization of Marxism, insisting on combining the basic principles of Marxism with China’s specific realities and with fine Chinese traditional culture. As an important aspect of "China’s specific realities," fine Chinese traditional culture endows Socialism with Chinese Characteristics with profound cultural heritage and theoretical substance. The "second combination" is an important avenue for consolidating the sense of community for the Chinese nation and the necessary path for nurturing the spirit of patriotism among the sons and daughters of China.
Understanding the "second combination" is an important handle for grasping Xi Jinping Thought on Culture. Chinese culture is long-standing and profound; it is engraved with the shared historical memory of the Chinese nation for over five thousand years and lays the common spiritual foundation for the Chinese people. General Secretary Xi Jinping pointed out: "The result of the 'combination' is mutual achievement, creating a new organic and unified cultural life-form. It allows Marxism to become Chinese, fine Chinese traditional culture to become modern, and the new culture formed through this 'combination' to become the cultural form of Chinese-path modernization."
Understanding "man and nature as a community of life" through the "second combination" is a theoretical necessity for drawing upon traditional Chinese ecological wisdom and a practical necessity for practicing Marxist ecological thought. Chinese civilization has always advocated for the "unity of heaven and humanity" [1] and that "the Dao follows nature" [2], pursuing the harmonious coexistence of man and nature. The culture of "harmony" (he 和) in fine Chinese traditional culture is reflected not only in relations between people, but also in the relations between man and nature, and between man and the universe. General Secretary Xi Jinping emphasized: "Nature is the cradle of all living things, including humans; it is the basic condition upon which humanity depends for survival and development. Nature birthed and nurtured humanity; humans should take nature as their root, respecting, adapting to, and protecting it." The proposal of the significant concept that "man and nature are a community of life" signifies that the understanding and practice of "community" by the CPC Central Committee with Comrade Xi Jinping at its core has entered a new realm. Regarding this important concept, the academic community has already accumulated quite rich theoretical results. However, current research tends to focus on conceptual analysis and logical deduction; there is little research from the perspective of the "second combination" regarding the generative logic, theoretical essence, and epochal significance of the concept of "man and nature as a community of life." Building upon previous research and grounded in the "second combination," this article explores how this concept creatively transforms and innovatively develops fine Chinese traditional culture, as well as its epochal value and theoretical significance.
I. Three Dimensions of the Relationship Between Man and Nature in Fine Chinese Traditional Culture
Fine Chinese traditional culture contains rich ecological values such as the "unity of heaven and humanity," "benevolence toward people and love for all things," and "the myriad things as one body," embodying a wealth of intellectual content regarding the "community of life." The community of life in Chinese philosophy is a moral community whose scope exceeds humanity to include animals, plants, and even inorganic matter such as soil, tiles, and stones. The Mencius (Jin Xin I) states: "Being affectionate to one's parents, one is benevolent to the people; being benevolent to the people, one loves all things." [3] Zhu Xi annotated this as: "Things refers to birds, beasts, grass, and trees. Love means taking from them at the proper time and using them with moderation." This means that great love in the human world should extend from loving one's kin to being benevolent to the common people, and further extend to caring for the myriad things of heaven and earth. Zhang Zai's Western Inscription states: "The people are my compatriots, and things are my peers." The "Biographies of Daoxue" [4] in the History of the Song Dynasty also posits that "within the space covered by heaven and supported by earth, there is not a single person or thing that is not moistened by the grace of this Dao, thereby fulfilling its nature." Building upon previous thinkers, Wang Yangming further proposed "the benevolence of the unity of heaven, earth, and the myriad things," emphasizing that "innate knowing" (liangzhi 良知) is the ontological existence through which man and the myriad things merge into one. These discourses all affirm the interconnectedness and isomorphism of man and the myriad things, emphasizing that "man should be close to his own kind and all things, extending the heart of benevolence from the internal to the external as love for all things, viewing heaven, earth, and the universe as one big family—showing strong inclusivity and interflow in emotion, and expressing a universal sense of sympathy and justice." These thoughts constitute the spiritual resources for the important concept of "man and nature as a community of life." Specifically, the ancient Chinese concept of the community of life includes the following three dimensions.
First, the dimension of the survival community based on material needs. As a product of natural evolution, humanity cannot exist without nature; the latter is the basic condition for human survival and development. Thus, "the relationship between man and nature is the most basic relationship of human society." The combination of man and nature is first manifested as a community that satisfies the needs of human survival and development. However, natural resources are finite. If humans cannot restrain their desires and instead exploit and utilize natural resources without limit, not only will the natural environment be destroyed, but human survival and development will also face immense challenges. Ancient sages reminded us that when acquiring natural resources, it is far from enough to consider only human survival and development; one must also see the survival and development of the whole—the community of life comprising both man and nature. This led to the formation of related concepts and behavioral norms. The most typical of these is the idea of "frugality in use" (jieyong 节用). This means "taking things with measure" and "taking things at the right time," reflecting the "principle of moderation" and "principle of reverence and compliance" in ancient Chinese ecological ethics. That is to say, when acquiring natural resources, it should be predicated on ensuring the reproduction and growth of natural species. Mencius believed that when people engage in agricultural production, they must respect natural laws so that nature can continuously provide what is needed for food, clothing, and shelter. "If the seasons of husbandry be not interfered with, the grain will be more than can be eaten. If close nets are not allowed to enter the pools and ponds, the fishes and turtles will be more than can be consumed. If the axes and bills enter the hills and forests only at the proper time, the wood will be more than can be used." Building on Mencian thought, Xunzi, when discussing the "Regulations of a King," further pointed out: "When the plants and trees are flourishing and nourishing, axes and bills do not enter the hills and forests, so as not to cut short their life or terminate their growth. When the turtles, crocodiles, fish, and eels are pregnant or spawning, nets and poison do not enter the marshes, so as not to cut short their life or terminate their growth."
It can be seen that the idea of "frugality in use" reflects the concept of man and nature as a vital whole. Man and nature constitute an integrated relationship of symbiosis and mutual reinforcement: only by ensuring that natural life is not cut off can the resources required by humanity remain abundant. Although the combination of man and nature takes human survival and development as its starting point, the ultimate goal to be achieved is the symbiosis and coexistence of man and nature, constructing a survival community in which both share a common stake. Marx pointed out: "Man is not merely a natural being; he is a human natural being. That is to say, he is a being for himself, and therefore a species-being. He must confirm and manifest himself as such both in his being and in his knowing." Within this community, the balance and harmony between nature and humanity require active human participation. This requires man to elevate and liberate himself from the animal kingdom, realizing the transformation from a "natural being" to a "species-being." Furthermore, humanity should treat nature through appropriate practical means; this not only aids human survival and development but also promotes the survival and development of natural life as a "species," thereby maintaining the existence, development, and prosperity of the entire survival community.
Second, the dimension of the emotional community based on the extension of sentiments. Although the formation of a community of life originates from human needs for nature, it does not mean that humans are superior masters. On the contrary, the combination of man and nature into a community reflects the natural extension of human emotions. Based on the concept of the "unity of heaven and humanity," the community of life in Chinese philosophy dictates that humans not only feel "benevolence" (ren) toward their own kind but also extend a similar "benevolence" to natural objects. Confucianism requires that "kindness reaches the beasts, and grace extends to the plants," "transformation reaches the birds and beasts," and that one should "comply with the life-nature of things." These all reflect human compassion (ceyin zhi xin 恻隐之心) toward natural life. The Analects (Shu Er) says: "The Master fished with a line but not with a net; he did not shoot at birds perching," meaning Confucius did not use large nets to catch fish and did not shoot birds returning to their nests. Mencius placed "affection for kin," "benevolence to people," and "love for things" side-by-side, showing that the objects of Confucian moral concern include "things." Regarding "benevolence" (ren), Zheng Xuan explained: "Benevolence is to love people and extend this to things." Jia Gongyan further elaborated: "The saying 'Benevolence is to love people and extend this to things' means the benevolent person is internally good of heart and externally reaches things... just as the Book of Odes praises King Cheng saying 'Thick are those lakeside reeds, let the sheep and cattle not trample them'—this is loving people and extending it to the reeds; the reeds are 'things'." This shows that the objects of human care include not only humans themselves but also plants. Unlike animals, which are merely natural beings, humans possess a powerful capacity for empathy. This capacity allows humans to extend their emotional instincts, projecting uniquely human moral sentiments onto other natural lives.
Benevolence is the core of Confucian culture, and its essence is the care for life. "Only when it stems from human inner nature—treating animals with a heart of sympathy and care—is benevolence truly realized; this is ecological philosophy in the true sense, and only this can ultimately maintain ecological harmony between man and nature." The most important emotion humans have toward other lives is benevolent love. Starting from a heart of compassion, humans develop a moral consciousness of the self and natural objects as fellow living entities, forming ethical concepts for cherishing natural life. In the Confucian view, human emotion toward the myriad things of heaven and earth is not a vague sort of care, but rather a further extension and expression of the most important and intimate familial affections found within the family community. For the Doctrine of the Mean, "completing the self" and "completing things" are absolutely unified. The self is not a closed subject but is open to the world. Heaven, earth, man, and the myriad things constitute a concrete, continuous, and dynamic relationship; the realization of man's moral nature is contained within the activity of realizing the nature of all things. In this way, the benevolent emotion of man toward natural life is further moralized; emotion on a natural level is transformed into a moral requirement on the level of "ought."
Third, the dimension of the moral community constituted for the acquisition of the meaning and value of life. The Classic of Filial Piety states: "Of all the natures produced by Heaven and Earth, man is the most noble." Zhou Dunyi also believed that in the vast universe, man is the existence that "received the finest parts and is the most intelligent." Compared to other natural lives, the reason man is noble is that man possesses morality. For the ancients, the Way of Man (rendao 人道) is a projection of the Way of Heaven (tiandao 天道); the basis of human morality comes from "Heaven." The I Ching (Appended Remarks II) says: "The greatest virtue of Heaven and Earth is called 'giving life' (sheng 生)." The greatest virtue of heaven and earth is "unceasing generation" (shengsheng 生生)—the generation of the myriad things. In Confucian thought, heaven and earth comprise a constantly changing and developing life-form that birthed and transformed all life. Confucius also proposed a philosophy of "life/generation": "Does Heaven speak? The four seasons pursue their courses, and all things are being continually produced, but does Heaven say anything?" This "production" or "life" is the creation of life by nature. Human virtue is generated and endowed by "Heaven." Xunzi says: "Heaven and Earth produce it, the Sage completes it." Thus, the relationship is summed up as "produced by Heaven, completed by man." Heavenly virtue condenses into benevolent virtue to become man's internal essence; it requires man to stand up as a moral subject—as the saying goes, "The practice of benevolence depends on oneself; does it depend on others?" Man and nature, as a whole, coexist in the process of the operation of the Way of Heaven. Man's responsibility is not merely to obey the laws of the Way of Heaven, but to participate in them—to "assist the transforming and nourishing powers" (canzan huayu 参赞化育), inheriting and realizing the virtue of "unceasing generation." Confucianism takes the spirit of benevolence toward natural life as a basic moral principle and roots it in the virtue of "unceasing generation" of the Way of Heaven, thereby laying the ontological foundation for the Confucian idea of a moral community. Song-Ming Neo-Confucianism developed the idea of benevolence in traditional Confucianism, regarding "benevolence" as the basis for "the myriad things as one body," thereby providing metaphysical horizontal guarantee for human moral standards. If man has "innate knowing," he must be full of moral responsibility toward all things and earnestly practice it. It can be seen that Confucian philosophy established an ecological concept that combines life-holism with the cultivation of individual character. The most prominent expression of this concept is that man and the myriad things of heaven and earth constitute a moral community. Within this community, the virtue of "unceasing generation" of the Way of Heaven is infused into all things, and man, as a moral subject, must realize his own moral value by cherishing natural life. In the process of simultaneously "completing the self" and "completing things," one internalizes the virtue of "unceasing generation" into one's own life, reaching the spiritual realm of the "unity of heaven and humanity."
In general, the ecological ethical implication of man and the myriad things constituting a community of life is the most theoretically characteristic intellectual content in Chinese philosophy. In this community of life, the bond between man and nature includes the needs of survival and the extension of emotions, as well as the establishment of the moral subject. What traditional Chinese culture emphasizes is precisely the existence, prosperity, and continuity of man and nature within the community of life. This has important methodological significance for improving the institutional system of ecological civilization and handling the relationship between development and protection. Therefore, "man and nature as a community of life" is an inheritance and innovation of the ecological wisdom in fine Chinese traditional culture, possessing profound theoretical and practical significance.
II. "Man and Nature as a Community of Life" Creatively Developments and Transforms the Community Concept in Traditional Chinese Culture
General Secretary Xi Jinping’s important discourse on "man and nature as a community of life" represents a creative transformation and innovative development [5] of fine traditional Chinese culture. Specifically, this is manifested in the following three aspects.
First, "man and nature as a community of life" creatively develops and transforms the idea of a "survival community" (生存共同体). General Secretary Xi Jinping’s important discourse on "man and nature as a community of life" absorbs and transforms the existential ontology found in ancient Chinese ecological philosophy. Proceeding from holistic thinking, General Secretary Xi Jinping emphasizes the organic connection between various elements within the entire ecosystem and the necessity for humanity to follow the laws of natural development; this constitutes a scientific understanding of the systemic nature, stability, and sustainability of the ecological environment. Traditional Chinese ecological philosophy holds that nature continuously provides resources for human survival and development; therefore, humanity must follow natural laws and treat nature with a moderate lifestyle. According to General Secretary Xi Jinping’s position and viewpoint that "man and nature are a community of life," high mountains, forests, grasslands, lakes, deserts, and glaciers constitute an organically connected living whole. This coincides with the holistic nature of the "Way of Heaven" (天道) in Confucian philosophy. From the perspective of ecological philosophy, the land, mountains, rivers, animals, plants, and humanity—as the "spirit of all things" (万物之灵)—constitute a mutually influential survival community.
Within the community of life formed by man and nature, the destruction of nature is equivalent to the destruction of humanity itself. In his speeches, General Secretary Xi Jinping once cited a viewpoint from the "Treatise on Heaven" in the Xunzi [6]: "All things flourish when they obtain their harmony, and grow when they obtain their nourishment," pointing out that "ecology is a unified natural system." The unity of man and nature is expressed first in man's relationship of dependence on nature. From ancient times to contemporary society, and even into the foreseeable future, the development of human society has invariably been realized through the process of utilizing and transforming nature. Humans extract energy and resources from nature to maintain their own survival and reproduction. Cheng Yi [7] said: "In the midst of Heaven and Earth, there is no object that does not cling to something; man must examine that to which he clings, for if he clings to what is correct, he can attain success." "Clinging" (丽) here means attachment or dependence; this reveals from a philosophical height that man is at every moment in a state of intense dependence on nature. Nature provides various materials and energy for human survival; once the ecological environment is destroyed, it directly affects human life. At the same time, humans can rely on their own immense agency [8] to protect and restore nature. Thus, man and nature present most directly an ecological correlation where "if the lips are gone, the teeth will be cold" [9].
General Secretary Xi Jinping likewise advocates for maintaining the state of harmony between various living elements within nature, coordinating the dialectical relationship between ecological protection and economic development, respecting the objective laws of nature, and allowing the ecosystem to exercise its internal capacities for self-regulation, self-purification, and self-recovery. It is noteworthy that General Secretary Xi Jinping also uses the term "lifeblood" (命脉) to describe the integrity and organicity of the community of life. Etymologically, "lifeblood" signifies both the foundation of life and the organicity and interconnectedness of living existence. Some scholars have pointed out that the ancient Chinese view of nature can be summarized as the "continuity of being," manifested in the fact that all natural existences in the universe are closely linked, constituting a dynamic ecosystem. Seeing this spontaneous, self-generating life process as an organic process indicates three basic points: continuity, integrity, and dynamism. All forms of existence, from stones to the heavens, are inseparable components of a complete continuum called the "Great Transformation" (大化). Since all things are within this chain of being, it will never be broken. General Secretary Xi Jinping speaks of the community of life in terms of "lifeblood" precisely because all things in Heaven and Earth are mutually generating, connected, and constraining, constituting the internal mechanism for the universe's ceaseless procreation and sustainable development. If humans wantonly destroy nature and lose this "lifeblood," they sever the survival link between man and nature and lose the foundation of human existence. Thus, General Secretary Xi Jinping’s discourse on "lifeblood" is in the same lineage as traditional Chinese ecological philosophy’s understanding of the unity of man and all things in Heaven and Earth.
Second, "man and nature as a community of life" creatively develops and transforms the idea of an "emotional community" (情感共同体). General Secretary Xi Jinping’s important discourse on "man and nature as a community of life" advocates for focusing on the relationship between man and nature from the perspective of an emotional community. Traditional Chinese ecological philosophy holds that the connection between man and nature is reflected not only in the taking and giving of material resources but also in man's emotional care for nature. This cross-species sentiment of "benevolence" (仁) is reflected not only in caring for living natural entities but also in attitudes toward mountains, rivers, and lakes. The Guoyu [10] contains the expression "the ruler of the state relies on the mountains and rivers," suggesting that mountains and rivers are the foundation of the state. Ancestors revered mountains and rivers, and successive regimes established departments to manage them, maintaining the ecological balance of forests and marshes. Landscapes also possess unique value as vessels for emotion. Confucius said: "The wise find joy in water; the benevolent find joy in mountains" (Analects). Confucius personally felt the inspiration that all things in nature provide for human moral cultivation, and thus always taught his disciples to love and stay close to nature. Dong Zhongshu [11] proposed that "kindness should reach even to metal and stone"; "metal and stone" refer to mineral resources in the mountains. He believed that extracting mineral resources was often accompanied by serious ecological destruction, and thus "kindness" should be extended to them.
General Secretary Xi Jinping pointed out: "We would rather have lucid waters and lush mountains than mountains of gold and silver, and lucid waters and lush mountains are themselves mountains of gold and silver." This important concept corrects the previous economic development model that emphasized "mountains of gold and silver" while neglecting "lucid waters and lush mountains," and it also abandons the ecological governance approach that severed and dichotomized the two. Compared to "mountains of gold and silver," man shares a more primordial connection with "lucid waters and lush mountains." This connection is maintained by relying on man's moral sentiments. Only by taking the care and protection of "lucid waters and lush mountains" as a basis can the developmental concept of unifying the "ecologization of the economy" and the "economization of ecology" be implemented. General Secretary Xi Jinping pointed out that "the ecosystem is an organic living body." "Lucid waters and lush mountains" are exactly this kind of living existence; they are crucial components of the community of life, and humanity should fully cherish them. From the above, it can be seen that the implication of "man and nature as a community of life" for ecological practice is that, in the process of developing and utilizing nature, humanity must never regard itself as a high-and-mighty master, but should instead treat the natural environment with a sincere and rich sentiment of "benevolence," overcoming ecological crises through holistic thinking based on the harmonious development of man and nature.
Third, "man and nature as a community of life" creatively develops and transforms the idea of a "moral community" (道德共同体). The idea of a moral community highlights the ecological dimension of Chinese philosophy. In the Confucian vision, the scope of the moral community includes not only humanity but also the natural world of birds, beasts, plants, mountains, rivers, and the land. Humanity's treatment of all things with "benevolent virtue" (仁德) is both a manifestation of ecological morality and an ecological realm that requires continuous self-cultivation to reach. This point is also reflected in the important discourse on "man and nature as a community of life." General Secretary Xi Jinping proposed that "when ecology flourishes, civilization flourishes; when ecology declines, civilization declines," elevating ecological issues to the height of human civilization. "Civilization" here is not only material civilization but also, and more importantly, spiritual civilization. This perspective of reflecting on the relationship between nature, economy, and humanity from the standpoint of the common interests of humanity is deeply consistent with the ancient Chinese moral community ideas of "unity of Heaven and man" (天人合一) and "all things as one body" (万物一体); it is the most vivid manifestation of "awareness of a community with a shared future for humanity." General Secretary Xi Jinping further pointed out: "Stepping into a New Era of ecological civilization and building a Beautiful China is an important component of realizing the Chinese Dream of the great rejuvenation of the Chinese nation"; "building an ecological civilization is a major undertaking that concerns the well-being of the people and the future of the nation." The community of life formed by man and nature is essentially a moral community. Man should deeply feel the "virtue of procreation" (生生之德) inherent in the Great Transformation of the universe, while regarding himself as the subject of responsibility for the universe, thereby realizing the harmonious unity of man and nature. Facing the severe situation of grave environmental pollution and destroyed ecosystems, General Secretary Xi Jinping emphasizes respecting and conforming to nature, upholding the ecological concepts of traditional Chinese philosophy, and integrating the construction of ecological civilization into political, economic, cultural, and social construction to achieve the sustainable development of the Chinese nation and human civilization.
In short, General Secretary Xi Jinping’s important discourse on "man and nature as a community of life" has carried out a creative transformation and innovative development of the holistic thinking of "unity of Heaven and man" and "all things as one body" in fine traditional Chinese culture. With its comprehensive and profound ecological concepts and value standards, it has solidified the theoretical foundation for the construction of ecological civilization while providing Chinese wisdom and contemporary inspiration for human survival and development. The important concept of "man and nature as a community of life" develops and transforms ideas such as the survival community, emotional community, and moral community in Chinese philosophy; it holds significant guiding importance for overcoming ecological crises and building a Beautiful China.
III. The Theoretical Value and Contemporary Significance of "Man and Nature as a Community of Life"
General Secretary Xi Jinping’s important discourse on "man and nature as a community of life" upholds the concept of a community of life and possesses profound contemporary and practical significance. Nature is the basic condition for human survival and development, and the relationship between man and nature is the most basic relationship in human society. The concept of "man and nature as a community of life" carries out a modern transformation of notions such as "unity of Heaven and man" and "all things as one body" from traditional Chinese ecological culture. It draws upon the essence of traditional Chinese ecological culture, providing rich intellectual resources and wisdom to support the construction of ecological civilization in the New Era. Meanwhile, this concept also inherits the Marxist idea of community, providing theoretical guidance and a practical path for the construction of a global ecological governance order.
First, "man and nature as a community of life" inherits and develops the community thought in Marxist ecological philosophy. Marx believed that a dialectical relationship of the unity of opposites exists between man and nature. Nature is not an abstract existence isolated from man, but a real, concrete existence within history. Through various concrete practices of labor, humanity realizes its connection with nature; therefore, productive practice constitutes the basis for the dialectical unity of man and nature. At the same time, the specific form of the relationship between man and nature in a given historical period is fundamentally influenced by the social mode of production. Marx pointed out that capitalist private ownership is the root cause of the deterioration of the relationship between man and nature. Driven by the logic of capital, people over-exploit and over-utilize natural resources, destroying ecological balance and weakening the ecosystem's self-repair functions, ultimately triggering ecological crises.
General Secretary Xi Jinping uses the concept of a "community of life" to explicate the harmonious coexistence of man and nature, constructing a more systematic, scientific, and complete theoretical system. He has formed new concepts, thoughts, and strategies with Chinese characteristics, expanding the frontiers of Marxist ecological philosophy. General Secretary Xi Jinping emphasizes that "man and nature are a community of life" and, within his Thought on Ecological Civilization, deeply reveals the practical connotations of the harmonious coexistence of man and nature. Man is both a natural being and a social being, possessing "objectivity" (对象性); while nature exists in its original state, it is gradually transformed into "humanized nature" (人化自然) through human practical activity. Man and nature realize survival and development through the mediation of productive practice and achieve symbiotic prosperity through the mode of a community of life. In today's "changes unseen in a century," Chinese-path modernization pursues a modernization characterized by the harmonious coexistence of man and nature, transcending the problem of the alienation of the relationship between man and nature found in the capitalist modernization model. While drawing on Marxist ecological philosophy, Xi Jinping Thought on Ecological Civilization is rooted in the actual conditions of contemporary China, proposing new concepts, mechanisms, and strategies for the reform of the ecological civilization system and environmental governance. This not only further deepens the Marxist understanding of the internal connections of nature but also provides a theoretical roadmap for the construction of ecological civilization on the path of Chinese-path modernization.
Second, the important concept that "humanity and nature form a community of life" reflects the Chinese nation's scientific cognition of the laws governing the harmonious coexistence of humanity and nature. Throughout the long course of human history, the rise and fall of human cultures have been closely linked to ecology. At the theoretical level, General Secretary Xi Jinping has systematically summarized the historical lessons of ecological changes across ancient and modern times, both in China and abroad. Grounded in fine traditional Chinese culture, he has integrated concepts such as "the unity of Heaven and humanity" [12] and "the oneness of all things" [13] into the process of the great rejuvenation of the Chinese nation, deeply excavating the contemporary value and global significance of China’s fine traditional ecological culture. Human beings and all things in heaven and earth are regarded as an interdependent, organic whole sharing the same roots and origins; the understanding of the harmonious coexistence of humanity and nature is expressed through the phrases "the unity of Heaven and humanity" and "the oneness of all things." General Secretary Xi Jinping uses these to explicate the relationship of harmonious coexistence between humanity and nature, transforming the ideal realms of "the oneness of all things" and "the world as one family" [14] from traditional Chinese ecological culture into a practical program of action. By organically combining contemporary culture with traditional ecological culture, he actively promotes the creative transformation and innovative development [15] of fine traditional Chinese ecological culture. At the practical level, General Secretary Xi Jinping bases his approach on China’s specific realities, vigorously pushing for institutional innovation, increasing the supply of institutions, improving institutional coordination, and strengthening institutional enforcement to construct a system of ecological civilization institutions and protect the ecological environment through the rule of law. General Secretary Xi Jinping’s important expositions on "humanity and nature form a community of life" not only continue and carry forward the ecological wisdom of traditional Chinese culture but also integrate traditional cultural thought with contemporary ecological civilization construction through innovation and development, meeting the developmental needs of the New Era and providing Chinese wisdom for global ecological governance. In short, guided by the important concept that "humanity and nature form a community of life," Chinese-path modernization comprehensively promotes green development, constructs a system of ecological civilization institutions, shapes a modern industrial model for sustainable development, and facilitates international ecological cooperation, forging a path to modernization defined by the harmonious development of humanity and nature. This concept enriches the connotation of modernization at both the theoretical and practical levels. Since the 18th CPC National Congress, the quality of our country’s ecological environment has continuously improved, and the industrial and energy structures have undergone continuous transformation, steadily thickening the green foundation for high-quality development.
Third, the important concept that "humanity and nature form a community of life" enriches and develops a new form of human civilization. Since the modern Enlightenment, Western society has formed a mode of thinking that separates humanity from nature, ignoring the intrinsic value of the natural world and regarding humans as the masters of nature. This assumption led to an arrogant attitude toward nature; although it brought about growth in material wealth, it triggered the domination of nature by man and the subsequent retaliation of nature against man, resulting in various vicious cycles. The proposal of the concept that "humanity and nature form a community of life" takes ecological civilization as its core and integrates the idea of harmonious coexistence between humanity and nature into the development of modern civilization. In the context of the coexistence of diverse global civilizations, this concept provides a new consensus for exchange between different civilizations and has become an important component of global civilizational dialogue. It promotes mutual understanding and cooperation in ecological protection across different cultures, providing a new framework for the diversity and unity of human civilization. In various international forums and conferences, General Secretary Xi Jinping has advocated for the joint promotion of green and low-carbon development, working together to address climate change, promoting cooperation and innovation in green technology, and developing a green economy. General Secretary Xi Jinping calls on the international community to take the long-term interests of all humanity as a guide, strengthen international cooperation, share experience and technology in ecological governance, and promote ecological environmental protection on a global scale.
Conclusion
The important exposition that "humanity and nature form a community of life" not only provides a direction for resolving China’s ecological difficulties and building a Beautiful China [16] but also contributes Chinese ecological wisdom to addressing the global ecological crisis and maintaining global ecological security. As a brand-new paradigm for the harmonious coexistence of humanity and nature in the New Era, this exposition is rooted in the reality of China’s ecological civilization construction. Through the innovative development of the basic principles of Marxism, it has opened up a new realm for the Sinicization and modernization of Marxist ecological philosophy. Based on the "Second Combination," it continues and carries forward the ecological wisdom of traditional Chinese culture, achieving the creative transformation and innovative development of fine traditional Chinese ecological culture.