本期論文英文摘要

ABSTRACTS

On the Harmonious Coexistence between Human and Nature through Green Philanthropy

☉Fang Shinan

Green philanthropy is a pioneering and innovative form of charitable work in the new era that aims to support the construction of a harmonious coexistence between human and nature through the green transformation of charitable endeavors. Its emergence is a necessary requirement for prioritizing ecology and green development. Green philanthropy has cultivated new concepts and expanded the scope of charity， providing a significant opportunity for the high-quality development of philanthropy in the new era. With its strong vitality and promising future， it will surely create a new type of philanthropy that integrates the relationships between human and society， and between human and nature through the construction of a harmonious coexistence between human and nature.We should have an in-depth understanding of the basic connotation， a profound recognition of the great value， and a deep exploration of the practical path of constructing the harmonious symbiotic relationship between human and nature through green philanthropy. It is of great theoretical significance and practical value in doing so for planning the high-quality development of charitable work in the new era from the perspective of harmonious coexistence between human and nature， for building a beautiful China where human and nature coexist harmoniously， and for creating a beautiful home for the earth.

Primitive Accumulation as the Cause of Economic and Ecological Disaster

☉Kohei Saito， trans.， Yang Lei，revised，Hu Chunlei

Marxs theory of primitive accumulation is not a mere historical description of the origin of capitalism， but depicts its destructive character because capitalist development radically transforms and reorganizes the entire metabolic exchange between humans and nature on an unprecedented scale and leads to “Lauderdales paradox”， i.e.， capitalist always develops with social wealth impoverishment and artificial scarcity.

According to Marx， the process of primitive accumulation always comes with the separation of the producers from their product materials， so is human being from nature. Therefore， “the original unity” between the producers and their objective condition of production is terminated. Marx insisted that it was necessary to rebuilt “the original unity” to transcend the historical alienation from nature to overcome the separation. He argued that the commodity was just a special “bourgeois form” of wealth but not all the wealth. It is important to recognize both the non-identity and the fundamental tensions between wealth and the commodity because such relations lead to irreparable rift between social and natural metabolism.

There are also more far-extended possibilities of non capitalist wealth. The wealth of richness of societies is not about producing an ever greater quantity of commodities， but rather about the full and constant development of total potentialities of human beings. The nature resources can be also the wealth of societies. The abundance and sustainability of the natural wealth provided by the earth constitutes the essential material foundation for the prosperity of society.

Capitalist production， however， impoverishes social wealth and total alienation by imposing“an entirely external end”upon producers for the sake of endless capital accumulation. By clearly grasping the truly destructive impact of primitive accumulation upon both social and natural wealth， it becomes possible to imagine an alternative society that truly repairs the metabolic rift and rehabilitates the abundance of the common wealth. This is particularly relevant to Marxs famous assertion about the “negation of the negation”： primitive accumulation of capital at the dissolution of the commons counts as the first negation and communism will be the second one that aims at rehabilitating the commons at a higher scale for the sake of the full development of the richness of wealth for most working individuals.

However， this statement must not be simply understood as emancipation of human desire to enjoy the richness of the world. Marx was already aware that the availability of natural wealth is limited and cannot be arbitrarily utilized for satisfying human desire. Comunism as the negation of the negation transcends artificial scarcity， but not scarcity itself as natural scarcity continues to remain. Therefore， it is possible to imagine a different kind of abundance of common wealth： radical abundance， which is quite different with bourgeois form and aims at restoration of common wealth and makes everybody to gain wealth equally.

By “the negation of the negation”， more and more public commons will be opened and exploited for most people with less dependence on ever increasing productive forces. Because once artificial scarcity is overcome， people now free from the constant pressure to earn money thanks to the expanding comments would attain an attractive choice to work less without worrying about the degradation of their quality of life. Consequently， such a society will produce less unnecessary stuff and thus reduce the burden on the natural environment.

In this way， it is possible to significantly expand the realm of freedom by realizing radical abundance for everyone. This is a negation of endless economic growth and also how “the negation of the negation” in communism in the 21st century increases the chances for free and sustainable human development without repeating the failures that prevailed in the 20th century.

Anthropocene， Ecological Civilization， and Organic Process Thinking☉Wang Zhihe

Although people have different understandings of the concept of “Anthropocene”， thoughtful people admit that human activities have had a devastating impact on the environment. In any case， the emergence of the “Anthropocene” is inseparable from the unprecedented damage of the industrial revolution and the industrial civilization to the environment. “Anthropocene” is not only about naming the geological era， but also a brand-new challenge to the dominant relationship between humans and nature in the dominant industrial civilization， and an accusation against deeply ingrained anthropocentrism. The concept of “sustainable development” proposed by the United Nations is considered by many to be the best solution to the crisis of the “Anthropocene”， but this concept has inherent flaws that it cannot overcome by itself. First， it still does not get rid of the grand narrative of “development” and is still trapped in the set pattern of developmentalism. It only focuses on “development” without fundamentally solving the problems of “whose development” and “who really benefits from development”. Second， it is self-contradictory， as the goal index of sustainable development is at odds with the concept of sustainable development. In the view of constructive postmodern thinkers， another fundamental drawback of the concept of “sustainable development”is that it only talks about the environment but does not touch the problem of industrial civilization. In fact， the current crisis is not only the crisis of the environment， but the crisis of civilization. To avoid human extinction， sustainable development is obviously powerless. If human beings want to continue to live on this earth， they need to change their ways and adopt a revolutionary new concept， so the emergence of ecological civilization has become an inevitable historical trend.

Highly needed by the times， ecological civilization transcends industrial civilization as an all-round great transformation. It not only requires a series of reforms in philosophy， politics， economy， agriculture， education， and social governance， but also requires the transformation of production methods， lifestyles and consumption patterns. Ecological civilization requires us to shift from ?anthropocentrism to organic holism， from individualist economics to community economics， from industrialized agriculture to ecological agriculture， and from vocational training-oriented specialist education to the moral education-oriented holistic education.

As an all-round great revolution， ecological civilization needs a new way of thinking， i.e.， organic process thought， which is a holistic thinking based on organic process philosophy. Organic process thinking regards creativity， process and innovation as the essential attributes of existence， and organic relationships as the constitutive existence of beings. It emphasizes that we are not only deeply connected with other people， but also with all things in the universe. Organic process thinking regards the universe as an organic whole， stressing the interconnection and interdependence of all things. As the theoretical support of ecological civilization， organic process thinking not only has a profound philosophical foundation in China， but also increasingly attracts attention from the contemporary West. Therefore， it deserves further serious investigation.

Enlightenment always on the Way： Reflections on the “Second Enlightenment”

☉Zeng Yongcheng

The blueprint for future drawn in The Second Enlightenment， an important work written by Wang Zhihe and Fan Meijun， can be regarded as an outline for the implementation of ecological civilization construction. The first Enlightenment that put too much emphasis on rationality led to anthropocentrism driven by science and industry to such an extent that nature was viewed as the object to be conquered， causing serious ecological crises. The second Enlightenment is an enlightenment of the first one， emphasizing the ontological status that integrated thinking should maintain in reason， and its ideology is based on Whiteheads constructive postmodernism. We should deeply understand Marxs thoughts on the relationship between man and nature， and promote the integration of Eastern and Western cultures on the basis of science while attaching importance to the practical significance of traditional Chinese culture. Thinking is inseparable from abstraction， but we must be alert to the blocking of the whole by abstract thinking. Beauty and art help to resist the magic of abstraction. It is an endless journey for mankind to know and explore the wholeness of the world， and it is also a gradually approaching process for mankind to grasp the absolute truth， so Enlightenment is always on the way.

From Conceptual Adventure to Practical Action： A Probe into Wang Zhihes Postmodern Ecological Philosophy☉Wu Weifu & Guan Xiaoqi

Dr. Wang Zhihe is an outstanding conceptual adventurer who ?has devoted his life to the common good of humans and nature. Since the 1990s， he has been engaged in research in the fields of postmodern philosophy， process philosophy， second enlightenment， and ecological civilization. His series of research results have attracted wide attention and recognition from the academic community in both China and the world. As a pioneer scholar who first studied postmodern ?philosophy in China and a leading Chinese ? constructive postmodern philosopher， as a forefront scholar devoted to promoting the integration of Chinese and Western cultures and promoting China and even the world to make the ecological turn-Toward an ecological civilization， and as an important advocate and practitioner of constructive postmodern ecological civilization， he not only defined the connotation of postmodern ecological civilization theoretically， creatively put forward a series of new concepts and categories urgently needed by postmodern ecological civilization， especially ?creatively proposed “second enlightenment” theory which has great significance for Chinese style modernization， ecological civilization，and ?for the new mission of the worldwide civilization dialogue， but also explored a practical and highly targeted postmodern ecological civilization development strategy.

A Comment on Wang Zhihes Thought about Constructive Postmodern Ecological Civilization

☉Daria Dzikevich & Liu Ju

When faced with the ecological crisis caused by industrial civilization， constructive postmodernism has not only criticized modern society， but also put forward a series of specific and feasible solutions. This article analyzes the origin of constructive postmodernism and its influence in the world， especially in China， and focuses on the leading scholar， Dr. Wang Zhihe. Wangs research on constructive postmodern ecological civilization mainly involves such basic theories as process philosophy， constructive postmodern philosophy， the second Enlightenment， and also covers reflections on GDP of the modern society， sustainable urbanization， postmodern rural civilization， postmodern economy， etc.， as well as explorations in such fields as education （organic education， holistic education）， development view （humane development）， organic linguistics， showing the interdisciplinary and practical characteristics. As a bridge between Chinese and Western cultures， he has been devoted for a long time to studying and disseminating constructive postmodernism， spared no effort to promote the deep integration of process philosophy， Marxism and Chinese culture， and propelled Chinas ecological turn in ideology and academic research. Whats more， he has attached great importance to the application of postmodernism， striving to put his thought on postmodern ecological civilization into practice.

Issues and Challenges for the Resolution of Social Conflicts Surrounding Nuclear Energy Policy ： Focusing on the Evaluation of Public Discourse on Shin-Kori Reactors 5 and 6

☉YUN， Sun-Jin，trans.，Jin Naying

Nuclear energy is a major cause of social conflicts in South Korea. The public discourse on Shin-Kori Nuclear Reactors 5 and 6 was the first and successful attempt at deliberative democracy through civil participation in regards to nuclear energy policy. As such， public discourse proved to be an effective tool in resolving social conflicts. Deliberative decision making through citizen participation， which overcomes the pitfalls of expertism and representative democracy， was made possible through democratic citizens. This， in turn， expanded the capacity of the democratic citizens. The establishment of a national public discourse commission that organizes and manages public discourse for highly controversial political issues or public projects of certain size， would help make more socially accepted decisions. The two key principles of public discourse are representation and deliberation. For a proper deliberation， balanced and sufficient information should be provided and the public discourse process managed transparently. In order to sufficiently deliberate intense value conflicts， it is necessary to set agendas and provide sufficient information， hence the participants to understand the interests of the future generations， nature， and local residents. The results of public discourse should be treated as a policy recommendation. Moreover， it is necessary to communicate actively and directly with participating citizens and the general public， as well as the media， for a smoother and more effective public discourse.

Holistic Being： A Super-existing Ecology with One and the Infinite Going Up in a Circle

☉Yuan Dingsheng

When one and the infinite go up in a circle， they can become super existence. Super existence surpasses dasein and self-being， tends towards the holistic and the omnipresent， and reaches the universal and the eternal， elevating the essence of the holistic being. First， through the interplay between “one in many” and “many in one”， a systematic super life form emerges， and the pattern of holistic being begins to appear. Then the interaction between “one in the numerous” and “the numerous in one” generates a systematic super-existing ecology， presenting the developing pattern of holistic being. Next， when “one in nature” and “nature in one” move in rotation， a systematic natural super-existing ecology comes into being， showing the promoting pattern of holistic being. Last， the cycle of “one in existence” and “existence in one” produces an eternal super-existing ecology， thus revealing the ultimate pattern of holistic being. The progressive movement of systematization， naturalization and existence of life and ecology unveils a super-existing picture of the transformation from “one in the infinite” and “the infinite in one” as well as the elements and organization， relationships and structures， regulations and qualities， mechanisms and mechanisms， rules and regulations， standards and models， functions and effects of holistic being， demonstrating the appeal of ecological civilization in a new era beyond symbiosis， which is different from the religious supernatural theory that this side comes from and returns to the other side.

The Prevention and Treatment of Malaria in British India in the Early 20th Century

☉Mao Lixia & Song Shuqing

The British colonial rule in India aggravated the malaria pandemic in the early 20th century. The epidemic not only caused many deaths among the Indian population， but also seriously affected the economic interests and colonial rule of the British Empire. In the process of malaria control， the British colonial government actively used quinine for malaria treatment and also actively carried out public health reforms focused on eradicating mosquitoes after Ronald Ross discovered that mosquitoes were the vector for malaria transmission. These measures improved urban sanitation conditions to some extent， curbed the breeding and transmission of malaria， contributed to British colonial rule， but caused many disputes. The malaria prevention and treatment in British India is a typical case of the dual role of colonial rule， which enriches research related to the history of malaria.

The Research Status and Prospect of Chinese Ecological Civilization System Construction since the 18th National Congress of the Communist Party of China☉Xu Haihong & Yue Naisong

Since the 18th National Congress of the Communist Party of China， the construction of the ecological civilization system has provided an important starting point and fundamental guarantee for the historic， transformative， and systemic changes in ecological environmental protection. The domestic academic circle has carried out in-depth research on ecological civilization system in such aspects as basic concepts， theoretical resources， value orientation， content structure， and implementation paths， forming a research framework whose basic connotation is transcending system theory and rule system theory， whose theoretical resources are traditional Chinese ecological thought， Marxist ecological civilization thought， western ecological Marxism， and the “Tragedy of the Commons” theory， and whose value orientation is realizing the harmonious coexistence between man and nature， propelling ecological modernization， and enhancing peoples well-being. The framework also includes constructing a multi-governance ecological civilization system to continuously improve the effectiveness of ecological governance. In facilitating research on ecological civilization system， efforts should be made to explore its contribution to values， theories， and practices all over the world to provide institutional guarantee for creating a new form of human civilization.

Environment， Agriculture， and Food： An Overview of the China-UK Workshop on Environ-

mental History☉Wu Nier

The China-UK Workshop on Environmental History themed “Environment， Agriculture， and Food” was held on line from September 7 to 8， 2022. This workshop provided a wide range of topics which include effects of empire and globalisation of trade on environment and food， appraisal of the impact of technological development on farming and industrial agriculture， the value of comparative approaches， global perspectives and interdisciplinary methodology， etc. With fresh， new topics and various forms of discussion， all the presentations explored thoroughly about the unequal imperial power relations on creation of knowledge， diffusion of technology， transplantation of species， zoonosis and diseases， resultant crises and policy reaction and relationship between historical knowledge/sources and data on historic climate， agricultural practices， environmental effects， and climate change over time from scientific analysis. This workshop has broadened the research horizon of Chinese and British scholars in the fields of environment， agriculture and food， and promoted the renewal and developments on the study of environmental history on both sides.

責(zé)任編輯：王俊暐

特邀編輯：胡春雷