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​Ecological Civilization on My Balcony
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Undated file photo shows a mini-farm in the balcony of Zhong Liu's apartment in Shenzhen, south China's Guangdong Province. Photo: Xinhua

"In cities, people need to get along with nature. They will be healed spiritually during the process of getting close to soil, seeds and plants. Parent-child relationships can also be strengthened by taking part in the activities together. Community gardening also promotes people-to-people communication, and makes neighborhoods harmonious," said Li Xiangyang, a researcher with the Guangzhou Academy of Agricultural Sciences.

- Xinhua News, Jun 10, 2022 12:32 AM

A Story

​"It's too big for me," twelve-year-old Meiying said to her grandmother, Lao Lao. She had been listening to her grandmother talk about something called "ecological civilization" with friends from around the world in an online conference.

Lao Lao reassured her, saying that she was just the right size for it. Ecological Civilization includes not only the environment, she explained, but also how Meiying interacts with her friends and family, how she enjoys life, and how she lives her life right where she is. It means sharing with friends, loving life, and being curious about nature. It's about caring for others, like helping a neighbor in need, and having confidence in herself, knowing that her actions, no matter how small, can make a big difference.

"Do you mean watering a plant helps bring about ecological civilization?" asked Meiying. Lao Lao smiled and said, "More than that, it is ecological civilization. Ecological civilization is in the small as well as the large, in me and in you and in the plant." Meiying pondered this for a moment and then asked, "Where can I begin?" Lao Lao said, "Here, let's water the plants on our balcony; that's as good a place as any."

And so, with a watering can in hand, Meiying and Lao Lao began tending to the tiny garden on their balcony, nurturing the plants and sharing stories of how small acts of care can ripple out and contribute to a more harmonious and ecologically aware world.

That wasn't the end of it. Lao Lao then helped Meiying write a story about Ecological Civilization and gardens, and she encouraged her to turn it into a home movie. "Creativity, too," Lao Lao said, "is ecological civilization. We cooperate with the creativity of nature."

Together, over the next few days, they wrote a short story the importance of sustainable living, and the interconnectedness of all living beings. They created a home movie and Lao Lao chose soundtracks from nature: birdsongs and rustling leaves. "Sounds," too, "are ecological civilization," said Lao Lao.  As they completed their home movie, Meiying realized that ecological civilization wasn't just a concept; it was something they were actively practicing through their creative efforts. By sharing their story with others, they hoped to inspire more people to embrace the idea that even small acts of care and creativity could contribute to a more sustainable and harmonious world.

​- Jay McDaniel

The Three Faces of
Ecological Civilization in China

The concept of ecological civilization in China includes three distinct dimensions: the personal, the philosophical, and the public policy dimension, each contributing to the nation's ambitious goal of achieving sustainability and harmony with the environment.

The first face, the personal dimension, is exemplified in the story above. It revolves around the idea that individual actions and choices have a profound impact on the environment. Chinese citizens, by adopting sustainable practices in their daily lives, such as reducing waste, conserving energy, and embracing eco-friendly consumption habits, can collectively contribute to the nation's ecological goals.

The second face, the philosophical dimension, delves into the profound influence of philosophy and traditional Chinese wisdom on the ecological civilization endeavor. Process philosophy, with its emphasis on interconnectedness and change, can inspire a holistic view of nature and human existence. Furthermore, drawing wisdom from China's rich cultural heritage, including concepts like Confucianism and Taoism, can guide the nation towards a harmonious coexistence with the environment.

The third face, the public policy dimension, represents the vital role that government initiatives and regulations play in shaping ecological civilization. China can make significant strides by prioritizing policies that promote green technologies and renewable energy sources, reducing reliance on fossil fuels. Eco-friendly urban planning and transportation initiatives can transform cities into sustainable hubs, reducing pollution and promoting a higher quality of life. Simultaneously, strengthening environmental regulations and their enforcement is essential to hold polluters accountable and ensure that industries adhere to sustainable practices.
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Incorporating all three faces of ecological civilization – personal commitment, philosophical reflection, and robust public policy – China can pave the way towards a more sustainable future, where environmental preservation and human prosperity go hand in hand. This holistic approach recognizes that true ecological harmony requires a collective effort, informed by individual choices, philosophical insight, and effective governance.

- Jay McDaniel

The Future of China

​learning from 

​
​Wang Zhihe,

Ph.D, Director of Institute for Postmodern Development of China,
​ Co-director of China Project, Center for Process Studies (Claremont, CA, USA)

Fan Meijun, 
Ph.D, Co-Director of China Project, Center for
Process Studies (Claremont, CA, USA)

and Wang Junfeng
Ph. D, Assistant Researcher,
​Wenzhou Administrative College, China

ECOLOGICAL CIVILIZATION, ORGANIC-PROCESS THINKING AND THE FUTURE OF CHINA IN THE GLOBAL CONTEX

​Across the globe, a shared dream resonates among people – the dream of living in communities that are creative, compassionate, participatory, inclusive, humane to animals, and good for the earth – with no one left behind.

These communities can encompass families, neighborhoods, villages, provinces, or entire nations, each with governments of varying forms: socialism, liberal democracies, autocracies, monarchies, or others. Nevertheless, within the hearts of ordinary citizens, there dwells a hope—an aspirational ideal—that fuels the imagination of many. Given the opportunity, people yearn to dedicate their time and energy to the cultivation of these communities. They seek ways of life not driven by greed, but rather by the desire for genuine human connections and harmony with the natural world.

What names can we give these communities? In their probing paper titled "Ecological Civilization, Organic-Process Thinking, and the Future of China in the Global Context" by Wang Zhihe, Fan Meijun, and Wang Junfeng refer to them as the fundamental units of an "ecological civilization." Ecological civilization is the overarching term that embodies the spirit and ethos of these humane, sustainable, and vibrant communities. They believe that this ideal is relevant to all societies, but their primary focus is China.

A word is in order about the word "ecology." For some people, the word "ecology" evokes images of two separate realms: the natural world on one hand, and human life on the other, as if human beings are somehow distinct from nature. This, however, is not the perspective of Wang, Fan, and Junfeng. Influenced by traditional Chinese wisdom as well as the process philosophy of Alfred North Whitehead, they view ecology not solely through an environmental lens but as the interconnected web of life, encompassing all living beings on Earth. To them, ecological civilization represents an emerging ideal signifying a transformation in China's societal and developmental values. It marks a departure from the allure of Western-style modernization, characterized by rapid industrialization and unchecked economic growth, towards a more sustainable and harmonious future. They speak of the waning

Wang, Fan, and Junfeng distinguish between two interpretations of ecological civilization in China today: the repair theory and the transcendence theory. The "repair theory" suggests that ecological civilization can be integrated within the existing framework of modern civilization, emphasizing incremental changes like reforestation and energy conservation. Wittingingly or unwittingly, it falls into the narrower view of ecology noted above, where "humanity" and "nature" are separate and ecology refers only to environmentalism. In contrast, the "transcendence theory," which the they endorse, calls for a profound transformation across all dimensions of modern industrial civilization. It envisions ecological civilization as a radical departure from industrial civilization, emphasizing not only harmony with nature but also fruitful relations among humans - creativity, compassion, inclusivity, participation, with no one left behind. The transcendence theory views ecological civilization as an advanced form of society. It prioritizes respect for the whole of life, striving for the common good of both humans and the environment. It stands in stark contrast to the industrial mindset, which treats nature as a means to economic ends.

Ideas from Process Philosophy

In order to explain their perspective, Wang, Fan, and Junfeng draw upon the process philosophy of Alfred North Whitehead which, for them, is a bridge between East and West. Their focus is on its cosmology, its big ideas: "all beings are connected to one another in a vast network of interbecoming" and "all beings have value for themselves as well as for one another" and "the whole of the universe is in process, such that there are not 'static' substances."

However, there is another idea in Whitehead's philosophy which is quite relevant to their concerns: namely his idea of the fallacy of misplaced concreteness. This concept warns against mistaking grand ideas for the tangible realities of daily life. It emphasizes that true change occurs in the concrete moments of daily existence, where abstract notions become actions. Ideas, no matter how profound, lack agency; only living beings, including plants, animals, and even atoms and molecules, make choices, experience emotions, and enact change. Thus, if we seek meaningful change in the world, we must demonstrate it not only through our words but through our actions in daily life. Ecological civilization starts at home, in the everyday choices we make.

Moreover, given their emphasis on human-to-human relations as well as human-to-earth relations, our daily relations with other people - friends, family, neighbors, strangers - are as important to "ecological civilization" as are our connections with the more-than-human world. And in many instances, our internal relations with ourselves, with our feelings and attitudes, our unconscious as well as conscious experience, can also be important. Ecology includes it all.

There's still another lesson. It is that local experiences both enjoyed and suffered by human beings and other animals are the place where ecological civilization happens, to whatever degree it happens. By local experiences I mean moments of feeling, awareness, including the subjective and emotional side of life, which, from a Whiteheadian perspective, is enjoyed by other animals as well as human beings. Emotions of joy, sadness, wonder, confusion, pleasure, hope, fear, and love. These emotions are not separate or cut off from the world we see with our eyes and touch with our hands, but they are not reducible to that world, either. They are "inside" as as what Whitehead calls "subjective forms." 

If "ecological civilization" is truly to capture the hearts and minds of ordinary people in China or in any other part of the world, people of all ages need to feel its lure, not only as a high ideal but also as a local ideal: that is, an ideal immediately relevant to their daily lives, including their interactions with other people. This, I believe, is part of what Wang, Fan, and Junfeng mean by the "spiritual" side of ecological situation. 

The lesson here is not that big ideas don't matter. It is that they are not enough if we actually seek change in the world. Local actions and, yes, local experiences are crucial. Needless to say, there is still another level at which ecological civilization must live, if it can live at all. And that is at the area of public policy: economic policy, transportation policy, health policy, educational policy, tax policy, agricultural policy. This level is somewhere between big ideas and personal experience. It is not as abstract as the big ideas and not as concrete as the personal. 

As I read Wang, Fan, and Junfeng, they are pointing to each of the three faces of ecological civilization - the philosophical, the personal, and the public - as determining the future of China. They conclude their essay with a prognosis. Here is a paraphrase:

The Future of China

The future of China is uncertain, but its fate is closely tied to the concept of ecological civilization. If China succeeds in building an ecological civilization, it will prosper; otherwise, it may face failure as the current industrial civilization model reaches a dead end. Different experts have varying opinions on China's prospects in this regard.

Some Western thinkers, like John B. Cobb, Jr. and David Ray Griffin, are optimistic about China's potential to lead in ecological civilization. They argue that China's political system prioritizes the greater good, its shorter history with Western-style modernity leaves room for change, traditional Chinese culture emphasizes harmony with nature, and millions of rural villages still exist.

One key reason for optimism is the existence of process-oriented Chinese culture, which aligns with ecological principles. Chinese culture, including Daoism, Buddhism, and Confucianism, emphasizes interconnectedness and harmony with the natural world. Additionally, there has been a growing interest in process thought and constructive postmodernism in China, with numerous centers, translations, and conferences dedicated to these ideas.

Despite China's real problems, such as pollution and human rights issues, there are genuine efforts to create an ecological civilization. This commitment is evident in government policies, environmental initiatives, and the increasing awareness of ordinary citizens. Even the business community is shifting toward sustainability, contributing to the cause of ecological civilization.

However, there are significant obstacles to overcome, including resistance from special interest groups, linear notions of development, mechanistic materialism, and scientism. Academic compartmentalization also hinders interdisciplinary thinking necessary for ecological civilization.

Nevertheless, building an ecological civilization in China is crucial, not only for the country itself but also for the world. China's choices in this regard can impact the global direction, potentially leading to positive change and even saving the world, according to some experts like John B. Cobb, Jr. In this sense, the pursuit of ecological civilization in China is a shared and important endeavor.

- Jay McDaniel