Wang, Zhihe and Wang, Junfeng ECOLOGICAL CIVILIZATION AS A COMPASSIONATE CIVILIZATION

ECOLOGICAL CIVILIZATION AS A COMPASSIONATE CIVILIZATION*

*This paper was first published in the “Handbook of Ecological Civilization: Concept, Philosophy, and Pedagogy” (Edited by Michael A. Peters, Benjamin J. Green, Greg William Misiaszek, Xudong Zhu. New York: Springer, 2025).

Zhihe Wang

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

Junfeng Wang

Ph.D, Assistant professor of School of Marxism, Ningde Normal University (Ningde, Fujian Province, China) 

 

Abstract 

While modern industrial civilization has brought significant material prosperity to humanity, it has also precipitated numerous crises, including an increasingly severe ecological crisis that is pushing humanity toward an environmental precipice. This civilization, rooted in the Enlightenment philosophy of the 17th and 18th centuries, is fundamentally unjust and unkind, harboring self-destructive tendencies. To avert this trajectory of human’s self-destruction, time demands the emergence of an ecological civilization—a compassionate civilization that respects nature and affirms life, grounded in the principles of organic process philosophy and the Second Enlightenment. The compassion of ecological civilization is articulated through six core principles: 1) reverence for nature, 2) cherishing tradition, 3) respect for farmers, 4) the appreciation of heterogeneous cultures, 5) respect for non-science, and 6) treating others kindly. Such a civilization is urgently needed to address the existential challenges of our time and to foster a sustainable and harmonious future.

Keywords: industrial civilization, First Enlightenment, mechanical worldview, Second Enlightenment, organic process philosophy, compassionate civilization, ecological civilization

Introduction 

There is no doubt that modern industrial civilization, or modern civilization, has achieved remarkable feats. From the steam engine, airplanes, electric lights, telephones, washing machines, and computers in daily life to satellites and manned spacecraft exploring the universe, and even today's Starlink and artificial intelligence, all are gifts of industrial civilization. Equally undeniable is the fact that modern civilization, characterized by an extreme reverence for material objects, is pushing humanity and the Earth to the brink of destruction. It has not only brought immense disasters to humanity itself but has also caused devastating impacts on nature. It is a civilization that possesses genes for self-destruction, and ultimately “is an unsustainable civilization” [18, p. 24]. For this reason, it was called “dark civilization” [38] because it leads humanity into a pitch-black darkness devoid of hope for survival.

From the perspective of process philosophy and constructive postmodernism, although modern civilization remains dominant and "well-armed with advanced technology," its inherent lack of compassion inevitably leads to an unsustainable world. As a civilization devoid of compassion, the decline of industrial civilization is a historical inevitability, and it will ultimately be replaced by a new, compassionate civilization—postmodern green civilization or ecological civilization that affirm life.

The lack of compassion in industrial civilization is rooted in its philosophical foundation: Enlightenment philosophy called the First Enlightenment in this paper, which emerged in 17th and 18th century Europe. The first Enlightenment built on a mechanistic worldview, treats humans as mere machines and instruments and is inherently unkind. It is precisely this lack of compassion that determines the unkindness of modern industrial civilization.

This paper seeks to uncover the unkind aspects of modern industrial civilization, rooted in modern Enlightenment philosophy, by examining the following six dimensions, namely 1) the imperialist attitude towards nature, 2) the disregard for tradition, 3) the marginalization of farmers, 4) the disdain for heterogeneous cultures, 5) the discrimination against non-science, and 6) treating others unkindly. Building on the critique of industrial civilization and grounded in the second Enlightenment's principle of respecting the Other, this paper calls for a kind-hearted civilization—a life-affirming ecological civilization that reveres nature and treats others with compassion.

Industrial civilization is an unkind civilization

Industrial civilization originated in Europe in the second half of the 18th century and has now spanned over 300 years. Grounded in the Newtonian mechanical worldview, this civilization is marked by an excessive reverence for matter and machinery. This inherent flaw makes it fundamentally unkind—not only toward fellow humans but also toward nature and all sentient beings.

1. The imperialist attitude towards nature    

The imperialist attitude towards nature is a hegemonic anthropocentric arrogance that sees nature as an object of subjugation, domination and exploitation. From such an overbearing anthropocentric and imperialist attitude, "Land is for settlement and possession; the soil is for cultivation; the forests are for timber; the rivers are for travel, for irrigation of the fields, for the generation of electricity. The existence of such animals as wolves, bears, and snakes is to be hunted; such animals as beavers, deer, rabbits, and pigeons are for fur or food; and the various kinds of fish that live in the streams, rivers, and oceans are for human fishing" [4, p. 144].

In essence, nature has been reduced to “an energy provider’ for human desires and “becomes a gigantic gasoline station, an energy source for modern technology and industry" [25, p. 50], The consequences of this mindset have been catastrophic: atmospheric pollution, water contamination, soil degradation, food contamination, deforestation, and the extinction of countless species. Today, only 4% of the world's remaining mammals are wild [12, p. 109]. Over the past fifty years, nearly 30% of wild bird populations in North America have vanished [8]. In the words of the Indigenous Native Americans, “the white man” never cared if the tree being cut down “hurt”, “never cared for the earth or the deer or the bear. They kill everything” [51, p. 348].

2. Disregard for tradition

The so-called disregard for tradition reflects a nihilistic attitude that excessively prioritizes the present over the past, dismisses all traditional elements as worthless, and seeks a complete rupture from them. To use Marx and Engels' description, “All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind [35, p. 74].

If the First Enlightenment (17th-18th century Europe) exhibited a nihilistic stance toward Western traditions – viewing historical heritage as "a realm of unenlightened darkness" awaiting rational illumination – then China's May Fourth New Culture Movement (1915-1924) manifested its civilizational critique through radical slogans like "Da Dao Kongjia Dian" (打倒孔家店, "Down with Confucianism"), advocating complete rupture from Chinese tradition and wholesale Westernization (Quanpan Xihua 全盘西化).

In the eyes of many leading figures of the May Fourth Movement, “to become modern means to negate all that is Chinese [40, p. 153]. The belief was that only by completely rejecting tradition could China enter the modern age. As a result, some Enlightenment elites despised their own backwardness and viciously condemned traditional culture. Lu Xun's exhortation to young people to "read less" or even "not read Chinese books, but read more foreign books" to a large extent reflects the unkindness toward tradition. In Lu Xun's view, Chinese books were replete with “zombie optimism” [31]. Clearly, the “cultural identity crisis” and the “Chinese language crisis” that persist in China today are closely tied to this unkind attitude toward tradition.

While this radical attitude of “eagerly bidding farewell to history” played a revolutionary role at the time, making a loud and shocking impact. However, due to its inherent historical nihilism and denialism—essentially its lack of integrity—it caused us to miss out on many of the cultural gems within our tradition, such as the notion of “tianrenheyi ” (oneness of nature  and humanity) which supported the Chinese nation for five thousand years; the spirit of  “reverence for heaven”; the tradition of “respecting the Dao and valuing virtue”; the idea of “all beings being interconnected” and wisdom like “without uniformity”, and the Wisdom of Harmonious Coexistence Among Diverse Paths. In our journey toward modernization, we lost this important spiritual foundation and sustaining force of culture, thus becoming weak in spirit, morally degenerate. By abandoning tradition, we became rootless floating weeds, making it easy for us to elevate certain secular ideologies to the status of ultimate pursuits. The widespread popularity and extreme spread of scientism, materialism, extreme individualism, consumerism, and even the “Collective indulgence in ugliness” we see today are the inevitable consequences of abandoning tradition.

3.Discrimination against farmers

The earth is synonymous with "nature," and the group most closely connected to the earth is the farmers. Therefore, the discrimination against farmers and the unkind treatment of them became an important part of the first enlightenment as well as the industrial civilization. Similar to nature, farmers have long been seen as a synonym for "backwardness" and have been discriminated against by modern people. In modern Chinese, the adjective "土" (tu), which means “earthy”/“dirty”， not only reveals the close relationship between the land and farmers but also vividly depicts the dual discrimination against both the land and the farmers. This is indeed a "new phenomenon" that only exists in modern society.

In the Communist Manifesto, classic writers have talked about peasants as "conservative" and "even reactionary" [34, p. 283]. In China, the peasantry has been the butt of nationalistic criticism since the May Fourth movement, a perpetual target of enlightenment. When the enlightened judge the connotations of the peasant's identity with such a condescending stance as “peasants are numb, ignorant and narrow-minded”, the peasant is destined to become a “stumbling block” to the development of Chinese society. Some scholars in China have shown that Mr. Lu Xun, the flag-bearer of China's modern Enlightenment Movement, who was greatly influenced by the book “Chinese Temperament”, “pointed to the peasants from the very beginning” in his critique of the national character of the Chinese people. Lu Xun puts "hometown" in opposition to "I", and since "I" chooses to represent the value of modernity, hometown becomes a premodern symbol to be judged by modernity. As a model for nationalistic narratives in new Chinese literature, Lu Xun influenced Chinese vernacular writers for almost a century. As a result, the account of China's backwardness would always be counted on the peasants' heads, and thus this lofty statement: “It is not an exaggeration to say that our country's problem is essentially a peasant problem, Chinese culture is essentially a peasant culture, and that the modernization process of our country is, in the final analysis, a peasants' social transformation process, which not only transforms the agricultural population into an urban population, but, more importantly, to The process is not only to transform the agricultural population into an urban population, but more importantly to transform the peasant culture, the peasant mentality and the peasant personality” [22]. To this day, discrimination against the countryside and the “elimination of the traditional peasantry” are still slogans that many people enjoy.

In the eyes of capital, farmers are “the least worthy to be remembered” [47, p. 123]. This is because capital seeks profit maximization, and the farming methods and lifestyles of farmers are at odds with the rapid flow and efficient accumulation of capital. “Their existence is seen by capital as a synonym for 'uselessness' or 'inefficiency'” [48]. Even today, the discrimination against rural people and the slogan of "eliminating traditional farmers" continue to be popular among many. A well-known economist recently stated in a video, “Farmers working hard and sweating are a form of foolishness and laziness. Only by eliminating farmers can the country truly become prosperous and strong!” [48].

Discrimination against peasants is not only coiled in the depths of many people's minds, but today it has been translated into words. "Real peasants!" is a common taunt of the modern urban petites. "Peasant" has evolved into an adjective. In a local dialect, it means “ha farmer”. The word “ha” (哈） here is  synonymous with “stupidity”. Modern civilization discriminates against farmers, and is unkind to them. This is really unfair and unkind. People forget that the peasant is the root of Chinese society. “In the most basic and primitive sense of survival, which is also the most fundamental and important, we must never forget that it has always been the peasants who feed China” [36]. Similarly, the great achievements of China since the reform and opening-up are also inseparable from the tremendous contributions of its farmers.

4. Disdain for heterogeneous cultures

The so-called “disdain for heterogeneous cultures” refers to holding a cultural chauvinistic stance towards cultures outside the Western tradition, going to great lengths to belittle, devalue, and suppress them. The underlying logic behind this is that Western culture is seen as “rational,” “superior,” and “advanced,” while non-Western cultures are considered “irrational,” “inferior,” and “backward.” This worldview, which centers around Western civilization while favoring it over non-Western cultures, is known as “Eurocentrism” or “Westerncentrism” [45].

According to the noted American sociologist Robert Bellah, in modern Western societies, ranking world cultures based on their similarity to Western culture is a widespread practice. “Modern Western culture is regarded as the rational and progressive standard that other cultures should aspire to” [2, p. 497]. The great modern philosopher Hegel, despite being far more open and inclusive towards other cultures than many of his contemporaries, is still viewed by postmodern philosophers as not having escaped the confines of racism and Eurocentrism.

In essence, he remained a spokesperson for “Western philosophical imperialism” [3, p. 46]. For instance, the only Indian philosophy he took seriously was deemed “marginal to philosophy,” while “Chinese philosophy” never truly entered his field of vision. The I Ching was considered “superficial,” and Confucius's moral philosophy (which he did not acknowledge as philosophy) was deemed worthless. He even wished that “Confucius's works had never been translated” [13, p. 36]—a clear display of his arrogant and domineering attitude.

The result of this overbearing cultural chauvinism is the destruction of cultural diversity, “the disappearance of rich and varied cultures and languages [24, p. 149]. Experts predict that, if this kind of overbearing cultural chauvinism is allowed to continue, only 100 of the existing 5,100 languages (the vast majority of which are spoken in Asia and Africa, and only 1% in Europe) will survive in a few decades [39]. Language is the mother of culture, and the demise of a culture that has lost its language is imminent.

Sadly, and even more dangerously, an increasing number of elites in the non-Western world are falling prey to this overbearing cultural chauvinism. In China, for instance, the notion of "ending traditional Chinese culture" still finds considerable traction. Some individual even openly asserts: “I completely deny traditional culture. I believe traditional Chinese culture should have long ceased to be passed down” [31].

The large-scale crusade against traditional Chinese medicine in recent years is, to some extent, a manifestation of this cultural chauvinism—one that is also marked by a certain hegemony, as it leaves no space for alternative perspectives to exist.

5. Discrimination against non-science

The so-called discrimination against non-science, in the mode of thinking is closely related to the disdain for heterogeneous cultures, that is, starting from the binary, either-or, and mutually exclusive thinking, which views science as the embodiment of absolute truth, a scientific chauvinistic attitude is adopted toward knowledge or ways of cognition outside of science. In this view, non-science is seen as the enemy of science and must be eradicated at all costs.

For scientific chauvinism, anything that cannot be empirically tested or expressed mathematically is deemed non-scientific. Based on this standard, it denies all human values and spiritual activities that cannot be empirically proven, resisting “any alternative” to the current scientific paradigm [20, p. 33]. As some scholars have summarized: in their view, anything that cannot be calculated, tested, verified, or proven is considered "pseudoscience" and superstition. Thus, once a certain theory is labeled "non-scientific," it is akin to a death sentence. “Whenever observations emerged that did not fit the mechanical model, they were dismissed as insignificant anomalies” [41, p. 21]. Three hundred years ago, and still today, this remains unchanged. Take “general system theory” as an example:  although it is effective in many fields, such as cybernetics, its concepts cannot be expressed mathematically, and thus it was relegated to “the scrap heap of ‘soft’ theories” [41, p. 22].

6. Treating others unkindly

Industrial civilization does not treat human beings as vibrant life, but as machines. It mechanizes and dehumanizes individuals. People are forced to become working machines, money-making machines, and consumption machines. In the business context, this is reflected in the tendency to forget that employees are living, breathing individuals with emotions, relationships, and spiritual pursuits. Instead, they are seen merely as tools for generating profit for the company, “means to an end” [10, p. 243], even just “a cog in the wheels” [10]. 

In the realm of consumption, through the brainwashing of consumerism, consumption is seen as the essential attribute of a person. A person's value is equated with their consumption ability, their needs are simplified to material desires, and their development is narrowed down to consumption upgrades. The more you consume, the greater your value; the more high-end the brands you buy, the higher your status. The result is that the rich and diverse aspects of human nature are confined to a single dimension of consumption, and multi-layered people are reduced to purely physical beings, equivalent to consumption machines, thus turning people into “superficial beings” [30, p. 53], ignoring the deeper spiritual needs of individuals. This includes the care for others, the longing for virtue, the pursuit of wisdom, the cultivation of compassion, and the pursuit of freedom. This is not only "alienation of the human," but also a denial of humanity, a brutal reduction of human nature, and a deeply inhumane act. It is the callousness of industrial civilization, as described above, that ensures its unsustainability. Therefore, in order to avoid the destiny of human self-destruction, building a compassionate ecological civilization is an inevitable historical necessity.

Ecological Civilization is a compassionate civilization

If industrial civilization is an unkind civilization that treats people as instruments, then ecological civilization is a compassionate and life-affirming civilization. The so-called "compassionate civilization" is one that respects nature and treats others with kindness. It cherishes tradition, appreciates differences, and both advocates a dynamic harmony and leaves ample space for the free development of the individual. It is a civilization with a moral foundation. The specific manifestations of compassionate civilization include 1) reverence for nature, 2) cherishing tradition, 3) respect for farmers, 4) the appreciation of heterogeneous cultures, 5) respect for non-science , and 6) treating others kindly.

1. Reverence for nature 

The so-called "reverence for nature" involves viewing the world as an organic whole, emphasizing the interconnectedness between humans and the natural world. Nature is no longer seen as the antithesis of humanity, but as an inseparable part of us. Therefore, we should care for, cherish, and respect it as we would our dearest loved ones. From the most fundamental perspective of existence, it is not that we are protecting nature, but that nature is protecting us. If we destroy nature, we are also destroying ourselves, for we are an integral part of nature, not separate from it [32, p. 175].

Also, nature is not only our provider, nourishing our bodies, but it also “settles and nourishes our spirit, cultivating our emotions” [17, p. 18]. Mountains, rivers, and streams can refine our emotions, and flowers, plants, and trees can soothe our hearts. Nature is the home of the human spirit; without its nourishment, the human spiritual world would become barren. That means not only our well-being is rooted in nature, but our souls are also enriched through our connection with it. Therefore, we should not only protect nature but also love, respect, and be grateful to her. 

From the perspective of ecological civilization, reverence for nature is not only an idea but also a practice, a way of living wisdom. It calls us to engage actively in the protection of nature, adopting a sustainable lifestyle. This includes reducing our carbon footprint in daily life by choosing to walk, bike, or use public transportation, and minimizing the use of private cars; supporting sustainable food practices by selecting locally produced organic foods to reduce the carbon emissions from food transportation; reducing meat consumption and eating more plant-based foods to alleviate the environmental pressure of livestock farming; cutting down on plastic use by opting for reusable shopping bags, water bottles, and utensils, and avoiding single-use plastic products; conserving water by fixing leaky faucets and reducing water waste; shortening shower times and avoiding letting water run for long periods; reducing waste by practicing waste sorting and ensuring that recyclables are properly processed; minimizing unnecessary consumption by choosing durable and repairable products; protecting biodiversity by participating in tree planting activities and supporting forest conservation and restoration; avoiding the purchase and use of products made from endangered species, and protecting wildlife habitats; following the “leave no trace” principle during outdoor activities by not leaving garbage behind and not harming the natural environment. These simple actions not only demonstrate kindness towards nature but also bring “great change” to the world [15, p. 12].

2. Cherishing tradition

 Unlike the first enlightenment, which regards tradition as something that can be casually discarded like waste, the second enlightenment views tradition as the genetic code of civilization, the essence of a nation's soul, and the link that connects its roots and the spirit of the nation. Tradition is the source of national cohesion and a sense of belonging. Based on the principle of interconnection, interdependence, and communication of all things, process philosophy and constructive postmodern philosophy emphasize that everything is intricately connected to other things, and that everything that happened in the past impacts the future. This fundamentally overturns the substance thinking that dominated the West for thousands of years, which held that “one entity is not within another entity.” In the words of Whitehead, the contemporary founder of process philosophy, “In fact, if we consider the connections at different levels, and the negligible ones, we should say that every (past) real entity is in every (future) real unity [50, p. 50]. This profoundly reveals the intrinsic connection between tradition and the modern, thus provides an ontological foundation for respecting tradition.

The flowers that bloom this year are on last year's branches. Tradition is not a vanished past, but a reality we constantly participate in; it is not a dead fossil, but a living, continuously extended and activated form in the present. This means that tradition is an important force for changing reality, a precious resource for interpreting the world, and a valuable gift of the world. The renowned Chinese philosopher Tang Yijie of Peking University also believed that traditional culture is “the real and precious heritage left to us by those with lofty ideals in pre-modern society,” which nourishes our lives. He repeatedly emphasized on many occasions, “Only nations that cherish their own tradition are the nations with hope” [42]. From the perspective of a second Enlightenment, respecting tradition is not only a manifestation of honesty and kindness but also a reflection of wisdom. Tradition not only provides us with a sense of shared belonging and connection, uniting different generations and cultures, but also offers the possibility for the innovation of civilization. In other words, tradition is the foundation of innovation; when innovation is deeply rooted in the soil of tradition, it can nourish the roots of civilization. The values of the past are given new life through reinterpretation. This dynamic process is not only the way of cultural survival but also the way of human life. Because the purpose of returning to the roots is to innovate, and innovation is the best way to return to the roots. The creative transformation of tradition is the greatest respect for tradition. For example, transforming the concept of “family and country as one” into participation in public affairs; practicing the “oneness of nature and humanity” in environmental protection actions; turning “filial piety” into reverence for and care for nature; integrating the traditional concept of “harmony” into social governance, rather than merely emphasizing hierarchical order; combining traditional concepts such as benevolence and responsibility with democracy and rule of law, and exploring a postmodern path of ethics.

It should be pointed out that the relationship between tradition and reality is bidirectional. “Tradition is not simply the premise that determines what we are, but is our own creation. By understanding and participating in the evolution of tradition, we also reshape it” [23, p. 293]. In other words, through creative transformation, tradition will be an important force in changing the world and a valuable resource for building an ecological civilization.

3. Respect for farmers

Starting from an organic philosophy that emphasizes interconnection and driven by reverence for nature and love for the earth, ecological civilization places a particular emphasis on honoring farmers and calls for a reevaluation of their value. In fact, many insightful individuals have long recognized the importance of farmers. More than 200 years ago, American founding father Thomas Jefferson wrote, “Cultivators of the earth (farmers) are the most valuable citizens. They are the most vigorous, the most independent , the most virtuous, and they are tied to their country” [26, p. 291].

Recently, in his speech at the 8th World Rural Forum Global Conference, Pope Francis, who coined the concept of integral ecology, urged the recognition of farmers as key contributors to societal progress. He stated that “family farmers are crucial in making agrifood systems more inclusive, resilient, and efficient, playing a leading role in human progress, despite being weighed down by poverty and lack of opportunities” [46]. To Wendell Berry, the wel-known American writer and farmer, "A true farmer should be deep-thinking and responsible. They regard everything given by nature as a treasure, take their responsibility to consumers and the surrounding environment seriously, and understand the importance of protecting the land from erosion... In the future, we will need many more such farmers, far more than we have now, and this demand will become more urgent and intense” [17].

Because sustainable farming is a challenging profession as sophisticated as engineering, medicine or law. Traditionally, farming has been the occupation of the poor and illiterate. “This is immoral.” to David Freudenberger, Director of Science and Major Projects, Greening Australia, “6.5 billion people are dependent on the intelligence and hard work of farmers.  Why is the most important job in any society deemed to be the least desirable, poorest paid and least respected? All modern economies would cease to operate in a matter of weeks without the ingenuity and talent provided by humanity’s farmers. We only rarely need to see a medical doctor, lawyer, or government official.  But we need to engage daily with our farmer colleagues to keep ourselves fed. City dwellers cannot feed themselves” [21]. Therefore, a  postmodern agriculture the second enlightenment advocates requires a fundamental change of attitude towards farmers. It is emphasized that “farmers should be valued in the same way as professors, doctors, and officials” [21].

In order to truly put respect for farmers into practice, ecological civilization requires us to achieve the following points:

1) Acknowledge the contribution of farmers: Recognize and appreciate the hard work farmers put into growing food and maintaining the land;

2) Support local farmers: Whenever possible, buy agricultural products directly from local farmers or farmers' markets, which helps sustain their livelihoods and boosts the local economy;

3) Reduce food waste: By minimizing waste, we show respect for the effort farmers put into growing food and honor the life of crops;

4) Advocate for fair policies: Support policies and initiatives that ensure farmers receive fair wages, better working conditions, and sustainable farming practices;

5）Pay fair prices: Actively pay fair prices for agricultural products. Cheap food often comes at the expense of farmers' well-being [37].

Additionally, farmers should have access to quality education, good healthcare, and participate in diverse leisure activities, including arts and cultural events.

4. The appreciation of heterogeneous cultures

Different from the domineering attitude of industrial civilization toward non-Western cultures, ecological civilization adopts an open, respectful, and appreciative stance toward non-Western traditional cultures. The renowned constructive postmodern thinker John Cobb has a clear theoretical awareness on this matter: “Today we are much more ready to learn from other cultures since the assumption of the superiority of European culture over others no longer grips us” [9, p. 31]. Anthony Kronman, Prof. & Dean of Yale Law School, also points out that cultural diversity is an important component of human society, enriching our life experiences and worldview. He emphasizes that “the appreciation of non-Western cultures is imperative for any young person who hopes to be able to act in this world in an intelligent and responsible fashion” [28, p. 165-166].

For some Western critics, understanding and appreciating non-Western cultures not only can help us break free from the narrowness of our intellectual boundaries, but also can be “a source of fresh ideas” [27, p. 9].

It is worth noting that the second enlightenment rejects Western-centrism or Eurocentrism and fosters an appreciation of non-Western cultures, not to embrace Eastern centrism, but to advocate for “a cjmplementary consciousness and mutual flourishing of Chinese and Western cultures” [19]. No one can monopolize the truth, in the same way, no civilization can exhaust the truth. This requires us to listen to others without prejudice or judgment, approaching other cultures with the most sincere attitude. In the face of today's ecological crises and other predicaments of industrial civilization, the complementary and mutual flourishing of civilizations is more urgent than ever. Eastern and Western civilizations should work together in harmony and cooperate hand in hand, “developing through equality and mutual assistance” [42].

 From the perspective of complementary and mutual flourishing, both Western and Chinese heritages receive recognition and appreciation. The quintessence of Western culture—such as individual autonomy, rational thinking, scientific exploration, innovative spirit, and the pursuit of freedom, democracy, and human rights—continues to be advanced and refined. Likewise, the quintessence of Chinese culture, including the “consciousness of harmony, “consciousness of benevolence,” “consciousness of organic whole,” has come to the forefront, once again shining brilliantly in addressing the ailments of industrial civilization. Together, these traditions offer invaluable intellectual resources for the development of ecological civilization.

5. Respect for non-science

Respect for non-science refers to the recognition and appreciation of knowledge systems, traditions, and fields of inquiry that fall outside the realm of Western scientific paradigms. It means acknowledging that humanities, arts, philosophy, religion, and even non-Western traditions of knowledge as valid forms of human understanding—“another domain of human knowledge” [33], offer valuable perspectives and insights that contribute to human understanding and the broader intellectual landscape.

Therefore, we should hold an attitude of tolerance and appreciation toward "non-science". To respect non-science requires, first and foremost, is respect its independence and value. We should not simply measure the achievements of non-science using scientific standards, but rather acknowledge its unique role in human cognition and culture.

If the first Enlightenment, which serves as the theoretical foundation of ecological civilization, is based on binary, either-or thinking that views non-science as the enemy of science, seeking to eliminate it, then the second Enlightenment, as the foundation of ecological civilization theory, is rooted in a pluralistic, both-and mindset that sees non-science as a partner to science. The second Enlightenment holds that science and non-science, as different expressions of human experience, are interdependent. If we regard cultural diversity as the expected future for society, we must be clear that “the premise for science to coexist harmoniously with other cultures is: acknowledging that science is not omnipotent, recognizing that science is only a part of human culture, and affirming that science holds the same status as other knowledge systems” [44].

This means that, like science, non-science—such as philosophy, religion, and art—also contains valuable worth. They are also humble explorations of the awe-inspiring universe, offering unique perspectives and methods that provide humanity with alternative ways to understand the world and find peace of mind. Therefore, science and non-science should no longer be enemies to each other. In other words, non-science is not the opposite of science, but its complement and extension. They enrich human understanding of the world in different ways, expanding the boundaries of the human spirit. Together, they form the beauty and harmony of human knowledge. Just like Yin and Yang, science and non-science mutually absorb and embrace each other. One can find science in non-science, and non-science in science. They are not in absolute conflict, and each presupposes the existence of the other. Both are equal; neither is superior nor inferior to the other. As different modes of understanding, science and non-science generate and signify each other. They are partners, not enemies. Each regards the other as a condition for its own existence. They complement and enhance each other and are indispensable components of ecological civilization.

6. Treating others kindly

For process thinkers, there is no self-sufficient and self-contained individual in the real world. Each individual is constituted by internal and external relationships. Our existence and development are inseparable from others; without others, there is no self. Therefore, the "law of the jungle," upheld by modern industrial civilization, is fundamentally flawed. Treating others with kindness is not a moral constraint but an intrinsic principle encoded in human DNA. From biological instincts to the evolution of civilization, from neural responses to social structures, treating others with kindness is essentially the ultimate algorithm of intelligent life. Those heartwarming moments are like the embers of ancient bonfires, reminding us that the continuity of humanity is not due to the hardness of our fists but because our palms always retain warmth. Being kind and generous to others effectively promotes the construction of positive interpersonal relationships and strengthens a sense of belonging at the group level. Thus, treating others with kindness and compassion is an inherent requirement and the cornerstone of ecological civilization.

To treat others with kindness is to embrace them with warmth, care, and thoughtful consideration, to attentively attune to their emotional states, and to cherish their existence with an equitable heart. It is to regard others as ends in themselves, to honor their dignity, to truly "see" the circumstances of their lives, and to treasure the luminous essence of every being. This entails active listening, cultivating empathy, engaging in perspective-taking, sharing in their burdens, and “understanding others with compassion” [6, p.142]. It is to be grateful, inclusive, and ultimately, to foster an environment where others may thrive and flourish.

Here, “others” includes not only women, the poor, marginalized and vulnerable groups but also future generations. In other words, it is not only about defending the interests of women, vulnerable groups, and the poor but also striving to protect the interests of future generations. The Seventh Generation Principle of North American Indigenous peoples— “our decisions today must ensure the well-being of the next seven generations”—embodies this generosity toward future times [49, p. 4]. This is particularly significant in mitigating the risks of ecological collapse or genetic pollution caused by advancements in artificial intelligence and gene-editing technologies.

Defending the rights of women and children requires not only opposing various forms of patriarchy, hierarchy, and hegemony in principle, emphasizing the importance of caring for the young and the elderly, but also implementing institutional measures such as equal pay for equal work, universal healthcare, high-quality early childhood education, generous paid parental leave, and elderly care programs to ensure that kindness toward others is put into practice [14, p. 77].

In daily life, acts of generosity toward others can be seen in setting up "absentee benches" and "message coffee cups," developing "stress-relief erasers," "walking therapy," and "kindness interceptors," offering tissues to a crying stranger, shielding a delivery box with an umbrella on a rainy day, or sending a message like “I stand with you” in the face of online harassment. While these small revolutions of warmth may not illuminate the entire sky, they point the way to kindness and are integral to an ecological civilization that affirms life.

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Suggested citation note

Wang, Z., Wang Y. (2026). Ecological civilization as a Compassionate Civilization: A new model for green modernization and global leadership. Ecopoiesis: Eco-Human Theory and Practice, 7 (2). [open access internet journal]. – URL: http://ecopoiesis.ru (d/m/y)