Ecological Civilization Calls for Postmodern Tongren
Reflections on Dr. Wang Zhihe's Speech
at Xi'an University of Technology
Yang Lidi
(Xi'an University of Technology)
Editor's Note: Process philosophy is rapidly growing in mainland China, and many observers naturally wonder how it is understood and what makes it so compelling. It is not merely a speculative framework; rather, it is embraced as a way of living that is relational, ecological, and holistic. In the essay below, you will find reflections from Yang Lidi, a young scholar at Xi’an University of Technology who attended Dr. Wang Zhihe’s lecture. Through her perspective, you will sense how this philosophy is being integrated into everyday life and how it fosters a more interconnected and compassionate worldview.
A Lecture Hall
It was October 23, 2025—an ordinary day, with more than a month’s worth of autumn rain still lingering. I was sitting in a corner of the audience, rubbing my fingertips against the words “Postmodern China = Ecological China,” which I had already written in my notebook. This phrase had stood out repeatedly when I read Dr. Wang Zhihe and Dr. Fan Meijun’s masterpiece, The Second Enlightenment, many years ago.
He appeared to be more than ten years younger than his actual age. He was Dr. Wang Zhihe—a scholar who integrates postmodern thought with Chinese ecological practice. At that moment, he was delivering a lecture entitled “Ecological Civilization Calls for Postmodern Tongren,” that is, postmodern eco-persons, transforming abstract philosophical propositions into a narrative of life infused with warmth and wisdom. For me, this encounter was like a spark from an old page, finally igniting into a prairie fire in the soil of reality.
It was October 23, 2025—an ordinary day, with more than a month’s worth of autumn rain still lingering. I was sitting in a corner of the audience, rubbing my fingertips against the words “Postmodern China = Ecological China,” which I had already written in my notebook. This phrase had stood out repeatedly when I read Dr. Wang Zhihe and Dr. Fan Meijun’s masterpiece, The Second Enlightenment, many years ago.
He appeared to be more than ten years younger than his actual age. He was Dr. Wang Zhihe—a scholar who integrates postmodern thought with Chinese ecological practice. At that moment, he was delivering a lecture entitled “Ecological Civilization Calls for Postmodern Tongren,” that is, postmodern eco-persons, transforming abstract philosophical propositions into a narrative of life infused with warmth and wisdom. For me, this encounter was like a spark from an old page, finally igniting into a prairie fire in the soil of reality.
First Encounter
I first encountered Dr. Wang Zhihe’s writing in 2012. At the time, I was a young teacher who had just begun working at my university. The constructive postmodernism he presented—proposed by the renowned process philosopher David Ray Griffin—was like a key that unlocked my one-dimensional understanding of “modernity.” Beyond the “efficiency first” logic of industrial civilization, there existed a philosophy that could return “relationships,” “symbiosis,” and “poetry” to the coordinates of civilization. It was not a wholesale rejection of modernity, but rather an ecological anchoring—a search for a “gentle way out” for human civilization.
So when I saw the poster for his lecture at Xi’an University of Technology, I was delighted to learn that my old intellectual companion had arrived as promised. The introduction on the poster traced a clear arc of his academic life: from his studies in the Department of Philosophy at Peking University, to his deep scholarly cultivation at the Chinese Academy of Social Sciences, and then to his mentorship under David Griffin and John B. Cobb Jr. in Claremont, USA—where he applied constructive postmodern thought to the Chinese context. This résumé itself served as a footnote to his lifelong commitment to “cross-cultural dialogue.”
When he began to speak, there were no obscure terms—only a single, striking sentence: “Today we are talking about ecological crisis—not about distant disasters, but about the takeout in our bowls and the bottled water in our hands.” The room was instantly awakened. This lecture was philosophy localized, thought bent toward reality.
I first encountered Dr. Wang Zhihe’s writing in 2012. At the time, I was a young teacher who had just begun working at my university. The constructive postmodernism he presented—proposed by the renowned process philosopher David Ray Griffin—was like a key that unlocked my one-dimensional understanding of “modernity.” Beyond the “efficiency first” logic of industrial civilization, there existed a philosophy that could return “relationships,” “symbiosis,” and “poetry” to the coordinates of civilization. It was not a wholesale rejection of modernity, but rather an ecological anchoring—a search for a “gentle way out” for human civilization.
So when I saw the poster for his lecture at Xi’an University of Technology, I was delighted to learn that my old intellectual companion had arrived as promised. The introduction on the poster traced a clear arc of his academic life: from his studies in the Department of Philosophy at Peking University, to his deep scholarly cultivation at the Chinese Academy of Social Sciences, and then to his mentorship under David Griffin and John B. Cobb Jr. in Claremont, USA—where he applied constructive postmodern thought to the Chinese context. This résumé itself served as a footnote to his lifelong commitment to “cross-cultural dialogue.”
When he began to speak, there were no obscure terms—only a single, striking sentence: “Today we are talking about ecological crisis—not about distant disasters, but about the takeout in our bowls and the bottled water in our hands.” The room was instantly awakened. This lecture was philosophy localized, thought bent toward reality.
Connecting People and Breaking Down Barriers
The lecture began with a reflection on “industrial civilization.” In Dr. Wang’s view, industrial civilization is, at its root, an inhumane form of civilization. On this basis, he proposed that “ecological civilization is a houdao civilization (厚道文明)—a compassionate civilization.”
The character hou (厚) evokes the earth itself: bearing all things, nurturing all beings. As The Book of Changes states, “The terrain is vast, and the noble person carries all things with kindness and virtue.” Traditional Chinese culture has long advocated a compassionate attitude toward life, expressed in ideas such as the unity of heaven and humanity, harmony with nature, benevolence, good neighborliness, and respect for both elders and the young. The term houdao resonates deeply within Chinese cultural sensibilities.
Yet since the rise of modern industrial civilization—with its crushing productive power that has overturned earlier cultural frameworks and generated unprecedented material abundance over the past four to five centuries—it has also come to resemble a cold, ruthless steel machine. Its destructive force has been enormous: devastating the organic world of life, eroding the rich diversity of human cultures, and even threatening the survival of distinct civilizations themselves.
As an unkind civilization, industrial modernity has adopted a domineering, imperialistic stance toward nature. Excessive exploitation has led to climate degradation, resource waste, and environmental pollution. Its arrogance toward traditional and heterogeneous cultures has fueled a so-called “clash of civilizations.” Its privileging of science alone has stripped humanity of spiritual depth and aesthetic richness, while barren consumerism and hedonism continue to spread. Farmers have been deprived of dignity and livelihood; interpersonal relationships have grown tense and alienated; and individuals suffer profound inner imbalance.
Yet human freedom lies precisely in our capacity not only to inherit, but also to choose and to create. In China, President Xi Jinping has described ecological civilization as “the development trend of human civilization,” a claim that converges with the postmodern view that ecological civilization must replace industrial civilization. As the saying goes, “Different paths lead to the same destination.”
Ecological civilization represents a new form of civilization—one that seeks comprehensive transformation by reshaping science and technology through ecological principles. Nature, traditions, diverse cultures, and human beings themselves—previously mistreated—are to be restored to their rightful dignity. Following the logic of constructive postmodernism, Dr. Wang argues that ecological civilization requires a new kind of person. He therefore proposes an educational ideal compatible with ecological civilization: the postmodern tongren (后现代通人).
In Chinese, tong (通) as a verb means to open, penetrate, remove obstacles, connect, and communicate; as an adjective, it implies wholeness, comprehensiveness, and integration. A postmodern tongren is thus someone capable of integrating knowledge, bridging separations, and transforming fragmentation into meaningful connection. The value of tongren lies in integration and connection—breaking down barriers between nature and society, theory and practice, self and others, and responding to ecological crisis with holistic wisdom.
This capacity for connection is not a rare gift reserved for geniuses. It is a postmodern possibility available to everyone. When asked about the difference between traditional tongren and postmodern tongren, Dr. Wang smiled and said: “Traditional tongren were a few geniuses; in postmodern society, anyone can become a tongren—if you are willing to break disconnections and actively connect with nature, living in a state where ‘one is everything, and everything is one.’”
Postmodern eco-persons are not experts, but ordinary people who live with wisdom. Through their connection with all things, they recover the integrity of life.
The lecture began with a reflection on “industrial civilization.” In Dr. Wang’s view, industrial civilization is, at its root, an inhumane form of civilization. On this basis, he proposed that “ecological civilization is a houdao civilization (厚道文明)—a compassionate civilization.”
The character hou (厚) evokes the earth itself: bearing all things, nurturing all beings. As The Book of Changes states, “The terrain is vast, and the noble person carries all things with kindness and virtue.” Traditional Chinese culture has long advocated a compassionate attitude toward life, expressed in ideas such as the unity of heaven and humanity, harmony with nature, benevolence, good neighborliness, and respect for both elders and the young. The term houdao resonates deeply within Chinese cultural sensibilities.
Yet since the rise of modern industrial civilization—with its crushing productive power that has overturned earlier cultural frameworks and generated unprecedented material abundance over the past four to five centuries—it has also come to resemble a cold, ruthless steel machine. Its destructive force has been enormous: devastating the organic world of life, eroding the rich diversity of human cultures, and even threatening the survival of distinct civilizations themselves.
As an unkind civilization, industrial modernity has adopted a domineering, imperialistic stance toward nature. Excessive exploitation has led to climate degradation, resource waste, and environmental pollution. Its arrogance toward traditional and heterogeneous cultures has fueled a so-called “clash of civilizations.” Its privileging of science alone has stripped humanity of spiritual depth and aesthetic richness, while barren consumerism and hedonism continue to spread. Farmers have been deprived of dignity and livelihood; interpersonal relationships have grown tense and alienated; and individuals suffer profound inner imbalance.
Yet human freedom lies precisely in our capacity not only to inherit, but also to choose and to create. In China, President Xi Jinping has described ecological civilization as “the development trend of human civilization,” a claim that converges with the postmodern view that ecological civilization must replace industrial civilization. As the saying goes, “Different paths lead to the same destination.”
Ecological civilization represents a new form of civilization—one that seeks comprehensive transformation by reshaping science and technology through ecological principles. Nature, traditions, diverse cultures, and human beings themselves—previously mistreated—are to be restored to their rightful dignity. Following the logic of constructive postmodernism, Dr. Wang argues that ecological civilization requires a new kind of person. He therefore proposes an educational ideal compatible with ecological civilization: the postmodern tongren (后现代通人).
In Chinese, tong (通) as a verb means to open, penetrate, remove obstacles, connect, and communicate; as an adjective, it implies wholeness, comprehensiveness, and integration. A postmodern tongren is thus someone capable of integrating knowledge, bridging separations, and transforming fragmentation into meaningful connection. The value of tongren lies in integration and connection—breaking down barriers between nature and society, theory and practice, self and others, and responding to ecological crisis with holistic wisdom.
This capacity for connection is not a rare gift reserved for geniuses. It is a postmodern possibility available to everyone. When asked about the difference between traditional tongren and postmodern tongren, Dr. Wang smiled and said: “Traditional tongren were a few geniuses; in postmodern society, anyone can become a tongren—if you are willing to break disconnections and actively connect with nature, living in a state where ‘one is everything, and everything is one.’”
Postmodern eco-persons are not experts, but ordinary people who live with wisdom. Through their connection with all things, they recover the integrity of life.
The Six Characteristics of Eco-Persons
Dr. Wang used the "six major characteristics" to break down the abstract concept of "postmodern tongren" into touchable life choices.
1: Understanding the interdependence and interconnectedness of all things
This is the cognitive background of postmodern ecological humans. He used the analogy of "treating stomach diseases": Western medicine only treats the stomach, while Traditional Chinese Medicine regards the gastrointestinal tract as a whole with diet, emotions, and five organs - the latter being the "thinking of ecological people". When we sprinkle fertilizers and pesticides into the soil to kill microorganisms, it also causes the food to lose its nutrients and ultimately harms ourselves. "The interconnection of all things is the reality of the universe. Without seeing this connection, there is no wisdom." His words are like a warning bell: we spend our whole lives paying for "philosophical cognition". Those who do not understand the interconnectedness of all things will lose their lives no matter how much money they make.
2: Knowing what is important
Drawing on Whitehead’s concept of “importance,” Dr. Wang challenged the audience to reflect on what truly matters in life. He emphasized that “life is more important than professional titles” and “friendship is more important than money.” His words serve as a mirror, reflecting the sense of loss experienced by modern people. When we stay up late for the sake of "face" and sacrifice our health for "scores", we are actually confusing "means" and "purpose". The awakening of postmodern ecological humans lies in "anchoring the essence": life, body, and emotions are the "roots" of life, while the rest are "branches and vines".
3: Feeling towards others
This' feeling 'is empathy towards plants, stars, and others. He asked the audience, “Who looked up at the starry sky last night?” “How many trees are there in the campus ?” Most people remained silent - modernity has made us live in suspension, forgetting that “we rely solely on natural oxygen supply and carbon fixation to survive.” The steadfastness of ecological persons comes from their responsibility towards every blade of grass and every tree: Those who have feelings for others are the grown-up persons who who view all things in the universe as an interconnected whole.
4: Skill in transforming
This is the action wisdom of postmodern tongren: "Turning a crisis into an opportunity, turning decay into magic, turning childhood setbacks into growth fertilizer, and turning ecological crisis into a chance for symbiosis. "Adversity is the blessing of makeup", he said, postmodern tongren never "hold good cards", but "play bad cards into king", and grow new life in the broken.
5. Creativity
This kind of creativity is about making the impossible possible. Just as the "socialist market economy" breaks the obsession with dichotomy between "socialism and capitalism", just as Ms. Song Na transformed a dilapidated small village in the Yimeng Mountain area into a magnificent Zhujialin ecological community.
6: Speaking organic language
In the eyes of constructive postmodern philosophers, language is by no means a passive tool; rather, it possesses an astonishing creative power. Through naming, language endows all things with warmth, luster, color, and meaning. For this reason, ecological civilization rejects mechanical language, predatory language, and domineering language. Expressions such as “humans are like wolves to each other,” “kill a thousand with one,” or “follow your own path and leave none for others” have a profoundly destructive effect on fostering harmonious relationships among people and between humans and nature, while also fueling social hostility.
On the contrary Dr. Wang proposes that ecological civilization calls for organic language. Organic language is nourishing, sincere, and even more precious than gold. It values using “personal growth” instead of “material success,” “fulfilling others” instead of “finding fault,” “for the sake of millions” instead of “eliminate millions,” “how many people you have helped” instead of “how many you have defeated,” and “priceless treasures” instead of “natural resources.” The kindness of language will grow gentle flowers in life.
Dr. Wang used the "six major characteristics" to break down the abstract concept of "postmodern tongren" into touchable life choices.
1: Understanding the interdependence and interconnectedness of all things
This is the cognitive background of postmodern ecological humans. He used the analogy of "treating stomach diseases": Western medicine only treats the stomach, while Traditional Chinese Medicine regards the gastrointestinal tract as a whole with diet, emotions, and five organs - the latter being the "thinking of ecological people". When we sprinkle fertilizers and pesticides into the soil to kill microorganisms, it also causes the food to lose its nutrients and ultimately harms ourselves. "The interconnection of all things is the reality of the universe. Without seeing this connection, there is no wisdom." His words are like a warning bell: we spend our whole lives paying for "philosophical cognition". Those who do not understand the interconnectedness of all things will lose their lives no matter how much money they make.
2: Knowing what is important
Drawing on Whitehead’s concept of “importance,” Dr. Wang challenged the audience to reflect on what truly matters in life. He emphasized that “life is more important than professional titles” and “friendship is more important than money.” His words serve as a mirror, reflecting the sense of loss experienced by modern people. When we stay up late for the sake of "face" and sacrifice our health for "scores", we are actually confusing "means" and "purpose". The awakening of postmodern ecological humans lies in "anchoring the essence": life, body, and emotions are the "roots" of life, while the rest are "branches and vines".
3: Feeling towards others
This' feeling 'is empathy towards plants, stars, and others. He asked the audience, “Who looked up at the starry sky last night?” “How many trees are there in the campus ?” Most people remained silent - modernity has made us live in suspension, forgetting that “we rely solely on natural oxygen supply and carbon fixation to survive.” The steadfastness of ecological persons comes from their responsibility towards every blade of grass and every tree: Those who have feelings for others are the grown-up persons who who view all things in the universe as an interconnected whole.
4: Skill in transforming
This is the action wisdom of postmodern tongren: "Turning a crisis into an opportunity, turning decay into magic, turning childhood setbacks into growth fertilizer, and turning ecological crisis into a chance for symbiosis. "Adversity is the blessing of makeup", he said, postmodern tongren never "hold good cards", but "play bad cards into king", and grow new life in the broken.
5. Creativity
This kind of creativity is about making the impossible possible. Just as the "socialist market economy" breaks the obsession with dichotomy between "socialism and capitalism", just as Ms. Song Na transformed a dilapidated small village in the Yimeng Mountain area into a magnificent Zhujialin ecological community.
6: Speaking organic language
In the eyes of constructive postmodern philosophers, language is by no means a passive tool; rather, it possesses an astonishing creative power. Through naming, language endows all things with warmth, luster, color, and meaning. For this reason, ecological civilization rejects mechanical language, predatory language, and domineering language. Expressions such as “humans are like wolves to each other,” “kill a thousand with one,” or “follow your own path and leave none for others” have a profoundly destructive effect on fostering harmonious relationships among people and between humans and nature, while also fueling social hostility.
On the contrary Dr. Wang proposes that ecological civilization calls for organic language. Organic language is nourishing, sincere, and even more precious than gold. It values using “personal growth” instead of “material success,” “fulfilling others” instead of “finding fault,” “for the sake of millions” instead of “eliminate millions,” “how many people you have helped” instead of “how many you have defeated,” and “priceless treasures” instead of “natural resources.” The kindness of language will grow gentle flowers in life.
The Weight of Each Bite of Rice
The most personal part of the lecture was Dr. Wang’s questioning about "diet". When it comes to "every bite of food is important," Dr. Wang laments the phenomenon of "premature death" that is prevalent in today's society: staying up late, takeout food, and fast food are not only a consumption of the body, but also a fragmentation of the ecology. "Being a responsible and sustinable eaters is not about moral coercion, but about recognizing that table choices can shake the entire system”--- when we choose organic seasonal dishes and support organic farms, we are actually rebuilding the connection of " food—land—farmers", allowing ecological goodwill to grow from the tip of our tongue.
The most personal part of the lecture was Dr. Wang’s questioning about "diet". When it comes to "every bite of food is important," Dr. Wang laments the phenomenon of "premature death" that is prevalent in today's society: staying up late, takeout food, and fast food are not only a consumption of the body, but also a fragmentation of the ecology. "Being a responsible and sustinable eaters is not about moral coercion, but about recognizing that table choices can shake the entire system”--- when we choose organic seasonal dishes and support organic farms, we are actually rebuilding the connection of " food—land—farmers", allowing ecological goodwill to grow from the tip of our tongue.
The Joy of of Mutual Understanding
At the end of the lecture, Dr. Wang's voice was gentle yet powerful: "Ecological civilization is not “a distant slogan”, it is the small matter of our choosing to 'bring our own water bottles' and' order less takeout 'today, it is our willingness to' empathize with plants, trees, animals and 'take responsibility for others'.
I noticed that the teachers and students in the audience, like me, were getting brighter and brighter in their eyes. The passion for life was awakened, the understanding of "so it is" was realized, and the hearing of an "eco-sage" in America--Dr. John B. Cobb Jr., who not only sold his house, but also donated the $500000 he saved up to spread and practice organic philosophy and ecological civilization. When he lived alone in a tiny room in Pilgrim Place, Claremont, his usual language speculation on academy, personality, and social values became like a river of spring water, vast and unobstructed, completely "drowning" his small and lonely "self" with its grand and noble power, moving and experiencing the happiness of “postmodern tongren.”
When I was holding my notebook and asking him to sign, I saw his words of advice:“Those who follow the Dao gain abundant support” Yes, as teachers, “imparting knowledge and dispelling doubts “is our sacred mission. Leading students to comprehend the cause of "Oneness of all things", experiencing the vast realm of "enlightenment" in the void, and being guardians, creators, and practitioners of ecological civilization, isn't it the natural "aspiration" of every new generation in this era? Isn't it the mission of all teachers to break through the cognitive "wall of confusion" with "postmodern tongren" thinking when students are confused and their thoughts are divided? Only in this way can millions of us converge into a vast ocean, connecting the past and future, and shouldering the mission of the times. This is not just about one person, one place, but also about everyone, everywhere. Dr. Cobb, Dr. Wang Zhihe, and Dr. Fan Meijun are not only "deep thinkers", but also "sincere practitioners". They live themselves as a beam of light, illuminating themselves, others, and the wider world. This is probably the greatest value and happiness of scholars.
As I walked out of the lecture hall, the plants outside the window were stretching their branches and leaves. I remembered what he said about "通（Tong": the so-called（Tong）" means being able to see one's connection with this earth, this vegetation, the animals, the others, and this world.
This lecture is a blessing for all listeners: it brings constructive postmodern thought into contact with the local wisdom of "harmony between humans and nature", resonates deeply with traditional Chinese ecological wisdom, and the seeds of "coexistence" have already fallen on this ancient land. For me, it is a precious' bond '- the thoughts I once cherished on the pages of a book have already grown into a light that can illuminate the way forward in reality, and the name of this light is' postmodern tongren': sober, gentle, anchoring the essence of life in daily routine, living a complete self in connection, and finding a 'gentle way out' for human civilization while blooming my own life.
(Author Introduction: Yang Lidi, born in 1981, is currently a lecturer at the School of Marxism, Xi'an University of Technology. Her researches interest includes traditional Chinese culture, process philosohy, and Marxist philosophy, etc.)
At the end of the lecture, Dr. Wang's voice was gentle yet powerful: "Ecological civilization is not “a distant slogan”, it is the small matter of our choosing to 'bring our own water bottles' and' order less takeout 'today, it is our willingness to' empathize with plants, trees, animals and 'take responsibility for others'.
I noticed that the teachers and students in the audience, like me, were getting brighter and brighter in their eyes. The passion for life was awakened, the understanding of "so it is" was realized, and the hearing of an "eco-sage" in America--Dr. John B. Cobb Jr., who not only sold his house, but also donated the $500000 he saved up to spread and practice organic philosophy and ecological civilization. When he lived alone in a tiny room in Pilgrim Place, Claremont, his usual language speculation on academy, personality, and social values became like a river of spring water, vast and unobstructed, completely "drowning" his small and lonely "self" with its grand and noble power, moving and experiencing the happiness of “postmodern tongren.”
When I was holding my notebook and asking him to sign, I saw his words of advice:“Those who follow the Dao gain abundant support” Yes, as teachers, “imparting knowledge and dispelling doubts “is our sacred mission. Leading students to comprehend the cause of "Oneness of all things", experiencing the vast realm of "enlightenment" in the void, and being guardians, creators, and practitioners of ecological civilization, isn't it the natural "aspiration" of every new generation in this era? Isn't it the mission of all teachers to break through the cognitive "wall of confusion" with "postmodern tongren" thinking when students are confused and their thoughts are divided? Only in this way can millions of us converge into a vast ocean, connecting the past and future, and shouldering the mission of the times. This is not just about one person, one place, but also about everyone, everywhere. Dr. Cobb, Dr. Wang Zhihe, and Dr. Fan Meijun are not only "deep thinkers", but also "sincere practitioners". They live themselves as a beam of light, illuminating themselves, others, and the wider world. This is probably the greatest value and happiness of scholars.
As I walked out of the lecture hall, the plants outside the window were stretching their branches and leaves. I remembered what he said about "通（Tong": the so-called（Tong）" means being able to see one's connection with this earth, this vegetation, the animals, the others, and this world.
This lecture is a blessing for all listeners: it brings constructive postmodern thought into contact with the local wisdom of "harmony between humans and nature", resonates deeply with traditional Chinese ecological wisdom, and the seeds of "coexistence" have already fallen on this ancient land. For me, it is a precious' bond '- the thoughts I once cherished on the pages of a book have already grown into a light that can illuminate the way forward in reality, and the name of this light is' postmodern tongren': sober, gentle, anchoring the essence of life in daily routine, living a complete self in connection, and finding a 'gentle way out' for human civilization while blooming my own life.
(Author Introduction: Yang Lidi, born in 1981, is currently a lecturer at the School of Marxism, Xi'an University of Technology. Her researches interest includes traditional Chinese culture, process philosohy, and Marxist philosophy, etc.)