The essential fracture between man and nature is the root of the disharmony between man and nature.
Emphasizing the harmony between man and nature implies the disharmony between man and nature, and contemporary people are deeply worried about this disharmony. Capitalist industrial society not only created rich material civilization, but also caused serious opposition between man and nature, that is, human beings desperately plundered and enslaved nature, and naturally retaliated madly against every victory of human beings. As a sign of disharmony between man and nature, ecological crisis is cursing mankind and threatening its survival in the world. Therefore, it has become the call of the times and the pursuit of value to build a harmonious society, create a harmonious relationship between man and nature, and save all lives, including human beings, from the suffering of ecological crisis. The harmony between man and nature means the integrity, stability and beauty of the same organism and the survival and development of mankind, so the harmony between man and nature is a kind of goodness, even the highest goodness; On the contrary, the disharmony between man and nature is evil, even great evil, because it is a metaphor or symbol of destruction. Promoting good and eliminating evil is one of the purposes of human value pursuit, so it is an important value orientation to alleviate the disharmony between man and nature and save the ecology in crisis. The key to eliminate the disharmony between man and nature is to confirm the root cause of this disharmony, so as to find the right way to save the ecological crisis for mankind. Although people have all kinds of speculations and analyses on the causes of disharmony between man and nature, among which there are many incisive opinions and arguments, the author believes that the essential fracture between man and nature is the original cause of disharmony between man and nature, and it is the essential opposition between man and nature in human nature that has caused disastrous consequences of natural ecological environment in practice.
In the early concept of human beings, there is no tension and division between man and nature in the sense of value relationship. Both China's Confucianism, Buddhism and Taoism and ancient Greece's philosophical view of nature integrate man and nature into a unified whole in various ways of understanding or explanation. Human nature and the nature of nature are always inextricably intertwined in the ancients. China's Confucianism's "Harmony between Man and Nature", Taoism's "Nature by Taoism" and the ancient Greeks' harmonious thought of "small universe" and "big universe" all express the view that man and nature are essentially the same. The ancients' understanding of the unity of man and nature led to the value pursuit of "harmony between everything and me" and "symbiosis with nature", and formed a code of conduct that lived in harmony with the natural universe and could not exceed the inevitable order arranged by the greatest soul for mankind. However, the existence and significance of ancient people have been forgotten by modern people. The Enlightenment in modern western countries has completely subverted the ancient people's view of organic nature, and nature has therefore become a soulless and lifeless machine, which is completely dominated by mechanics and moves mechanically. The meaning of the concept of nature has also changed from the "growth", "occurrence" and "internal basis" of ancient Greek things to the sum of modern nature and natural things. Nature has degenerated from a living organism into a lifeless material world, and man has therefore split from the natural universe and become an opposite existence to nature. Descartes was the first to divide man and nature into two independent and parallel entities, which are independent, independent and derived. The fundamental attribute of matter is universality, and the fundamental attribute of mind is thinking. Spinoza opposes Descartes' theory of binary opposition, and thinks that there is only one entity in the natural universe, that is, God, and mind and matter are only two attributes of God. There is no direct connection between these two attributes, and they do not generate or restrict each other. Thus, Spinoza created an attribute dualism while establishing the entity monism. After Spinoza, Leibniz, Kant, Hegel and others also tried to overcome the defects of the mechanistic view of nature and eliminate the binary opposition between man and nature, but they took the opposite path to the ancient Greek philosophers and regarded man as the source of natural value. For example, Kant put forward "man-made natural legislation" and "nature is generated by people"; Hegel regards nature as the externalization of "absolute spirit" and thinks that the relationship between man and nature belongs to "master-slave relationship", that is, man is the master and nature is the slave. Through the efforts of modern metaphysics, man has completely divorced from the natural universe and become an antagonistic existence. Since then, man and nature belong to two different worlds respectively. Natural beings belong to the material world and the object world with only extensive characteristics, while human beings belong to the spiritual world and the thinking subject world. Since then, there has been an insurmountable moral gap between the "destination kingdom" and the "nature kingdom".
Modern people no longer know their identity with nature against the background of the natural universe like the ancients, but take the opposition and difference between man and nature as the symbol of human beings. This means that after the Enlightenment, people have completely divorced from nature, or from human nature, and drawn a clear line with nature. People no longer exist in nature, but shrink to take themselves as the frame of reference and only recognize their own independent existence. For example, only by recognizing one's own cognitive ability can one be rational; Only agree with their own class characteristics, so that people are a kind of social existence. The Enlightenment separated human beings from the natural universe, as if to liberate human beings and strive for their dignity. But it has been proved that this kind of self-enlightenment and self-liberation of modern people not only brings freedom and enjoyment to human beings, but also causes disastrous consequences to human beings and the natural environment. First of all, modern people deconstruct the existence identity between man and nature, thus causing the loss of human self, making it impossible for human beings to accurately confirm their reasonable position in the universe, and mistaking declaring war on nature, plunder and slavery as symbols of human beings. Secondly, people no longer identify with nature, but only with themselves, which will inevitably lead to the strong operation of self-centered values. For example, modern human beings completely distort the meaning of biological evolution, endow nature with human rationality, and interpret the most brilliant scene of biological evolution-the birth of human beings as the inherent capital that human beings are superior to nature and rape natural things. When people have reason, freedom has absolute value, and freedom is the purpose. All natural existence is only a tool to serve people's purpose and has become the basic value orientation of modernity in dealing with the relationship between man and nature. This value orientation will inevitably lead to the promotion and domination of nature by human beings, which will directly lead to the disharmony between man and nature. Therefore, the fracture between man and nature is essentially the most fundamental and profound division and opposition between man and nature, which directly stipulates the value pursuit and behavior orientation of human beings and provides reasonable and justified reasons for human beings to occupy and rule nature. As a sign of disharmony between man and nature, ecological crisis is the direct logical consequence of this essential fracture.
The essential identity between man and nature is the internal basis of harmony between man and nature.
When we confirm that the essential fracture between man and nature is the deep-seated reason for the split and opposition between man and nature, a logical inference implied in this analysis naturally appears, that is, the internal consistency between man and nature should be the fundamental reason for ensuring the harmony between man and nature in the practice of transforming nature. In other words, only when human beings are integrated with nature in essence can we ensure that human beings create a realistic world in harmony with nature in the practice of transforming nature. Although the ancients put forward the view that man and nature are essentially the same, this is only a genius guess, including the dross of pantheism and people's inferiority mentality of submitting to nature. It is Marx who scientifically and reasonably reveals the internal consistency between man and nature, which is the basis of the harmony between man and nature and the harmony of human society. Marx put forward this idea as early as 1844. However, due to the split between man and nature, opposing "will to power" and discourse hegemony in capitalist society, his ideological light was obscured, which led modern people to forget the essential identity between man and nature.
In 1844 Economic and Philosophical Manuscripts, Marx put forward that man is an "objective existence", which is regarded as the logical starting point of history and the basis of human nature theory for analyzing social harmony and disharmony. Marx's regulations on human beings contain profound significance, and so far people rarely talk about the profound thoughts expressed in them. As an "objective existence", man contains two provisions: on the one hand, he must express his life essence with other natural beings as objects; "To say that man is a physical, natural, living, realistic, perceptual and objective existence means that man has a realistic and perceptual object as the object of his life; In other words, people can only express their life by relying on realistic and emotional objects "[1] (p.106); On the other hand, human beings must also be the objects that other natural beings express the essence of life. "Suppose an existence itself is neither an object nor an object. Such existence will be unique at first, there is no existence outside it, it exists alone. Because, as long as there is an object besides me, as long as I don't exist alone, then I am another reality different from the object outside me, that is, I am its object "[1](P. 106). In Marx's view, as an objective existence, man, like all natural life, not only expresses his own life essence with other things as the object, but also exists in the world as the object of expressing the life essence of other natural things. Just as the sun is the object of plants, plants confirm that its life is indispensable, and plants are also the object of the sun, which is the object of awakening the vitality of the sun. Human beings take other natural beings as the objects to express their own life essence, not one or a certain kind of natural beings, but all natural beings or the whole nature as the objects to express their own life essence. Similarly, when human beings are the objects to express the life essence of other things, they are not expressing the life essence of a natural thing, but the life essence of the whole nature. Man expresses his life essence through the intermediary of nature, and nature also expresses his life essence through the intermediary of man: man and nature are the intermediary and object of each other.
Man is a direct natural existence, but it is also a "natural existence of man". Man exists for himself and transcends natural nature. Man, as a human being, does not directly take other natural beings as the object of expressing his own life essence like animals and plants, nor does he directly become the object of other life expressing his own essence, but realizes the essence of man as an objective existence through the practice of transforming nature. Practice is a unique way of human existence. Through the practice of transforming nature, human beings objectify their own essence into nature, make nature a work of human beings and a reality of human beings, and at the same time internalize the essence of nature into self-awareness and be regulated by the essence of nature. "objective existence carries out objective activities. If its essential provisions do not contain objective things, it will not carry out objective activities. It only creates or sets objects because it is set by objects because it is natural. " [1](P. 105) That is to say, humanization is naturalized at the same time, and objects are objectified at the same time. Because man is the main body of practical activities to transform nature, man is naturally set by his understanding of nature and setting himself, so the mutual "setting" between man and nature is also a conscious free activity. Man objectifies his own essence, which means that nature is man's nature and man is in nature; Man is determined by things, that is to say, man is "nature" and is the object of nature, that is, nature is among people, people are among nature, and nature is among people, which shows that man and the natural world are essentially one and internally consistent. Taking nature as the object and expressing the essence of nature are two inseparable provisions of human being's objective existence. Separating these two provisions will also separate the essential existence of human beings and make them "non-existent". After establishing the concept of human nature with the same essence between man and nature, Marx used this concept to examine the relationship between man and nature and the relationship between people in capitalist society, thus finding that the unity of the relationship between man and nature in capitalist society has alienated, and on this basis revealing the alienation between people. Marx pointed out that in the process of capitalist alienated labor, there have been alienation between man and his own labor products, between man and labor itself, and between man and his own essence. In a sense, these three alienation phenomena can be attributed to the alienation between man and nature. Without nature, there will be no objects and products processed by labor, labor itself will not exist, and people will not be able to realize the essence of being human. The alienation between man and nature means the essential fracture between man and nature and the loss of man's objective essence: nature is no longer man's nature, but has become an alien force that dominates man, "objectification is manifested as the loss and enslavement of the object", that is, "the life he gave to the object is opposite to him as hostile and different things"; Man no longer shows the essence of nature, but becomes the possessor and predator of nature. "All physical and spiritual feelings are replaced by simple alienation of all these feelings, that is, the feeling of ownership" [1](P.85). There is an essential fracture between man and nature, and man is in a state of serious confrontation with nature in the process of dealing with and transforming nature. In Engels' words, every time we defeat nature, we will naturally get back at us. [2](P. 158) The serious opposition between man and nature leads to the crazy plunder of natural objects by human beings, which makes the class opposition and class struggle in human society even more tragic. In Marx's view, the relationship between man and nature is fundamental, and it is precisely because of the opposition and alienation between man and nature that the opposition and alienation between people, as well as social injustice and social disharmony are caused. Because people want to possess the goods and wealth that are biochemical from the relationship between man and nature, it leads to the division between people and the exploitation and oppression of people. It is through the analysis of the alienation between man and his own labor products that Marx reveals the alienation between man and nature and the disharmony of society. "The direct result of alienation between people and their own labor products, their own life activities and their own class nature is that people are alienated from others." Page 59
The inequality between people and the exploitation and oppression of people by people are the biggest injustice in capitalist society and the most disharmonious expression of human society. Therefore, in order to sublate alienated labor and realize human liberation, we must first eliminate the division and opposition between man and nature as the root of social disharmony, realize the essential unity between man and nature, and return to man on the level of negation of negation. Marx said: "* * * materialism is a positive sublation of private property, that is, human self-alienation, so it is the real possession of human nature through and for people;" Therefore, it is the return of people to themselves, to society, that is, to human nature. This kind of return is complete and conscious, and it is produced within the scope of all wealth developed in the past. This kind of * * productism, as a kind of completed naturalism = humanitarianism, as a kind of completed humanitarianism = naturalism, is to truly solve the contradiction between man and nature, and to truly solve the struggle between existence and essence, objectification and self-confirmation, freedom and necessity, and between individuals and classes. " [1](P.8 1) Marx shows here that sublating private property means sublating human self-alienation, that is, sublating the alienation of the relationship between man and nature and returning to man as an objective existence. This reversion, as a complete naturalism, equals humanitarianism, and as a complete humanitarianism, equals naturalism. Here, Marx once again expressed the idea of the integration of man and nature with "naturalism = humanitarianism" and "humanitarianism = naturalism", thinking that the integration of man and nature in essence is the inherent essence of capitalist society and the fundamental basis for achieving social harmony. "Society is the essential unity of man and nature, the real resurrection of nature, the naturalism realized by man and the humanitarianism realized by nature. [1] (page 83) * * * Capitalist society is undoubtedly the most harmonious society, which includes not only the solution of contradictions between people, but also the real solution of contradictions between man and nature. Through Marx's analysis of the law of social and historical development, we can clearly see that human nature generated in the relationship between man and nature is the internal basis of the realistic relationship between man and nature, and it is also the basis of social harmony and disharmony. When man and nature break in essence, human society is in a state of disharmony. Only by sublating this essential fracture between man and nature and completing the essential unity between man and nature can we liberate man and produce harmony between man and nature and between people.
Three People and Two Harmonious Relationships with Nature
From the above discussion, we can easily find that there are actually two kinds of harmonious relationship between man and nature: one is the internal harmonious relationship between man and nature, and the other is the external harmonious relationship between man and nature. The internal harmonious relationship between man and nature refers to the essential unity of man and nature, that is, man's self-concept contains the essential stipulation of nature, and man and nature are integrated in the sense of being human. This wholeness is manifested through the natural generation of human beings. The external harmonious relationship between man and nature refers to the harmonious coexistence and coordinated development of man and nature, creating a beautiful, complete and stable realistic natural environment in the practice of transforming nature. In other words, the inner harmony between man and nature is the harmony in the sense of human nature, which exists in human nature; The external harmony between man and nature is realistic harmony, which is manifested in the practical activities of human processing and transforming nature. The relationship between internal harmony and external harmony between man and nature is; Internal harmony is the foundation of external harmony, and external harmony is the expression of internal harmony. Only when people first realize the internal harmony with nature can they create the external harmony with nature. The essential fracture or identity between man and nature mentioned by the author refers to the internal relationship between man and nature, and the harmony and disharmony between man and nature refers to the external relationship between man and nature. At present, people pay more attention to the value and significance of the external harmonious relationship between man and nature, while ignoring the internal source of this value and significance, that is, the harmonious unity between man and nature, which makes the external harmonious relationship between man and nature a rootless tree and passive water. Therefore, in order to ensure the external harmonious relationship between man and nature, we must first build a metaphysical harmonious relationship between man and nature. Only when man and nature reach an internal agreement can we ensure that human behavior is in harmony with nature in the practice of transforming nature.
We have pointed out before that man exists in the world as an object. As an objective existence, human beings must objectify their own essence into nature through the practice of transforming nature, that is, put the mark of human processing on nature, make nature become human works and human reality, and become the object of expressing human essence. After human processing and transformation, the real nature is no longer pure nature, but condenses human wisdom and shows the nature of human nature. In Marx's words, real nature is "humanistic nature", a kind of "material person" or "person itself", from which people can be seen intuitively. Starting from this objective relationship between man and nature, it is not difficult to understand that what kind of nature a man has will inevitably objectify what kind of real nature he is, and how the real natural situation shows and confirms what kind of human nature he is. Man has the essence of harmony with nature, and he is bound to objectify a harmonious nature. If human beings are divorced from nature in essence, they will inevitably create a broken nature. The essence of the relationship between man and nature determines the realistic result of man's handling and transforming nature. On the other hand, it can be said that the realistic result of human processing and transforming nature also reflects the internal situation of man and nature. The truth, goodness and beauty of truth and nature refer to the truth, goodness and beauty of human nature. The falsehood, ugliness and ugliness in real nature show the falsehood, ugliness and ugliness of human nature. From this, we can clearly point out that whether the external relationship between man and nature is harmonious or not is directly controlled by the internal relationship between man and nature. Only the inner harmony between man and nature can the outer harmony between man and nature be objectified.
The confirmation of the internal relationship between man and nature is actually the confirmation of the identity of "what" or "who". It is of great significance to know and grasp man's identity in nature, which inherently stipulates man's value attitude and practical behavior towards nature and determines the actual result of man's processing and transformation of nature. "What is a person? This is undoubtedly one of the most critical issues. Because the solution of many other problems depends on our view of human nature. What is the meaning and purpose of life? What do we do? What can we expect to achieve? All of this is fundamentally influenced by the' real' or' real' nature of people in our minds. " [3](P.4) If we believe that man was created by God, then God's purpose stipulates what we should do. We can't count on ourselves to save ourselves, but rely on God's help and redemption. If we think that human nature is free and can never escape the inevitability of personal choice, then the only realistic attitude is to accept our present situation and be responsible for any behavior we choose. Similarly, if we understand ourselves as the master and possessor of nature, then we must regard the rule and plunder of nature as the universal pursuit of value purpose; On the contrary, if we regard ourselves as beings integrated with nature, we must love nature as we love our own humanity. It will be the basic requirements of human beings to achieve the internal consistency between man and nature, protect the natural environment and seek harmony between man and nature. In other words, human beings have the human nature to live in harmony with nature, and maintaining harmony with natural reality will become people's conscious value pursuit, and the human nature living in harmony with nature endows the behavior of protecting the natural environment with value rationality and social legitimacy. Therefore, the internal harmony between man and nature ensures the external harmony between man and nature. The inner harmony between man and nature can truly realize the outer harmony between man and nature. turn