从征服自然到人与自然生命共同体——可持续发展观的哲学范式转换的展开方案

生态文明思想是人类自然意识的觉醒，更是人类理性的回归，是人类文明冲破物欲藩篱、以人类智慧呵护人与自然关系的可持续发展觉悟。人类中心主义认为人的生物本能驱使人类为自身利益攫取生态资源，自然选择也使得人类不具有为生态系统整体利益而放弃人类个体利益的可能，但这并非人的全部，人是有理性物种，人的主观意识使他超越了其他物种具有理性选择的能力。生态文明是人类理性超越自身物质局限性，以生态系统整体的视角保护自然，从而最终保护人类自身的文明阶段。人类站在生态文明的思想高度，实现生态整体利益对人类中心利益的超越，生态整体利益本质上仍然是以人类根本利益为目标的，这种人类根本利益是建立在人类理性基础上，而非人类中心主义的感性欲望基础上。农业文明是为了满足人类生存的物质欲望，工业文明是为了满足人类享受的物质欲望，而生态文明是为了满足人类可持续发展的理性选择，生态文明是相对于物质文明的质的飞跃，这个飞跃是建立在农业文明和工业文明生存保障和物质极大丰富基础上，更是建立在人类理性光辉之上。中国特色社会主义生态文明思想创造的生态文明发展之路是人与自然和谐共生的人类可持续发展之路。

为重构人河关系,倡导从人类中心主义转向更具包容性的伦理观念,以实现生态与社会的可持续发展,通过剖析历史演变、法律创新实践及跨学科研究成果,提出了"让河流获得生命"的核心理念,并从历史演变、法律实践、伦理重构及跨学科人格关怀等方面,对人水关系的重构进行了系统性分析。研究认为:河流伦理的核心在于承认河流的生命属性与权利,并通过法律创新和政策实践来践行。长江保护法的实施为河流伦理的落地提供了有效范式,其"生态优先""系统治理"机制凸显了对河流生命性的保护。研究成果将河流的生命权利纳入伦理体系,为河流保护提供了新的思路和方法,对于推动人水和谐共生、构建可持续未来具有重要意义。

党的十八大以来，在推进中国式现代化建设的伟大征程中，以习近平同志为核心的党中央坚持系统观念，基于对西方现代化道路的深刻反思和对自然界作为有机系统整体的精准认识，赓续与拓新马克思主义和中华优秀传统文化关于人与自然真实图景的系统辩证思想，形成和确立了丰富完备、逻辑严密的习近平生态文明思想整体系统观。秉持山水林田湖草沙是生命共同体的系统理念，这一整体系统观锚定生态文明建设和环境治理的目标任务，坚持推进中国式现代化生态文明建设与环境治理的系统层级观，坚持共同体构架的国内外合作治理的系统联动机制，对其内核“是什么”的问题作了精要而又深邃的回答。习近平生态文明思想层层追问中国式现代化生态文明建设之道，彰显了其整体系统思维在回答生态文明建设根本性问题上的强大方法论功能；以系统工程方式“全方位全地域全过程”推进生态文明建设与环境治理的全面系统展开，立体呈现了习近平生态文明思想整体系统观鲜明的方法论特质，为中国式现代化新征程上全面推进美丽中国建设提供了科学思想方法，开拓了中国式现代化恢宏壮丽的生态篇章。

自然资源是中国式现代化高质量发展的物质基础和生态文明型现代化的重要支撑。为适应时代发展需求，有必要解析中国式现代化语境下的自然资源科学认知、理论命题与实践创新方向。首先回顾1949年以来中国自然资源观的演变及其挑战，在深化“人与自然互为主体”资源认知观的基础上，将自然资源理解为具有自然、社会、文化三重生命形态的“主体”，提出“自然的人化—人的自然化”新认知。立足于新认知，构建由“哲学命题、技术命题和文明命题”三大新命题与“对象识别、价值转化、效益分配、城乡协调、治理创新”五个新实践共同支撑的自然资源研究框架。其中，新命题分别对应中国自然资源观的本体基础与理论体系、数智时代自然资源价值的创新转化机制、自然资源参与未来文明形态建构的理论机制等议题；新实践涵盖自然资源多维价值评估的体系化工作、自然资源—资产—资本—资金一体化的数智升级、城乡的自然资源要素有效配置与有序流动、基于复合空间关系的自然资源跨地方治理、知识工具边界突破与复合型知识体系建立等内容。旨在为中国自然资源理论体系构建和创新实践提供思考与建议，这将有助于从理论与实践两个层面共同促进“人与自然和谐共生”的现代化。

马克思主义生态观对解决当今世界范围内的生态危机具有重要的指导作用和启示意义。习近平总书记在党的十九大报告中指出，“生态文明建设功在当代、利在千秋。我们要牢固树立社会主义生态文明观，推动形成人与自然和谐发展现代化建设新格局”。本研究基于系统功能语言学理论，结合马克思主义生态观，以习近平总书记有关“生态文明”的讲话为研究对象，探讨马克思主义生态观在生态文明话语中的体现。研究结果表明，通过语境内各变量的运作，生态文明话语建构了生态文明建设过程中人类的责任主体位置以及参与者各要素间的和谐关系，并赋予话语较强的权威性和普及性。希望本研究能为生态文明话语分析提供一个可供参考的分析框架。

习近平生态文明思想不仅创新了马克思主义哲学，而且发展了马克思主义政治经济学。这主要表现在：提出推进生态文明建设的根本目的就是满足人民群众对美好生活的需求，使马克思主义政治经济学具有更鲜明的人民性；揭示绿色化蕴含着新的经济增长点，强化了马克思主义政治经济学的“生态经济学”内涵；把生态环境作为生产力发展的动力因素，超越了传统马克思主义政治经济学的生产力理论；将山水林田湖草沙等自然资源的社会价值与人类财富联系在一起，突破了传统马克思主义政治经济学的价值观和财富观；提出了绿色发展理念和新发展观，创新了传统马克思主义政治经济学的发展方式理论。

生态环境恶化对人类的生存与发展构成严重威胁，而全球生态治理也面临公正价值诉求缺失、治理主体之间的利益冲突、治理中存在责任“赤字”等现实困境，严重阻碍生态善治的实现。面对生态环境对人类生存条件的挑战，人类命运共同体视域下的全球生态治理突破了地域空间和主权国家的局限，呼吁世界各国在治理过程中坚持绿色发展理念，助力全球可持续发展；坚持共商共建共享原则，践行真正的多边主义；结合历史责任和国情实际，坚持共同但有区别的责任原则；坚持人与自然和谐共生，共建清洁美丽的世界。以人类命运共同体理念指引全球生态治理，重塑全球生态价值观，凝聚生态共识；重构全球生态利益观，实现利益共享；重建生态责任观，彰显责任担当，携手共建生态良好的地球家园，为破解全球生态治理困境贡献中国智慧与中国方案。

中国式现代化生态观体现了新时代生态文明建设的现代化要求，是集生成逻辑、科学内涵与实践路径于一体的概念表达。中国式现代化生态观生成于我国生态文明建设的历史、理论和实践发展过程中，它以中国特色社会主义为基础，以中国共产党的领导为本质特征，坚持以人民为中心，突出生态文明建设的基础地位，坚持走和平发展道路。中国式现代化生态观践行于开展美丽中国建设的全民行动、推动发展方式绿色低碳转型和引领全球环境治理体系变革的实践路径中。

西方生态学马克思主义依据马克思的基本理论对资本主义生产和消费进行剖析与批判,从新的视角、新的路径揭示了全球性生态危机产生的根源在于资本主义制度,提出建构一种新型人与自然和谐共处的生态社会主义的理论主张。其对我国农业生态文明建设有着深刻的启示:强化农村生态文明的宣传教育,发展农业循环经济；倡导农产品的绿色生产与绿色消费；实现农村经济、社会与自然生态环境协同共进的绿色发展。

实现现代化是世界各国的建设目标和必然选择，需要找到适合本国国情的现代化发展模式。通过对18—19世纪西方现代化的现象批判和本质批判，马克思恩格斯认为以资本增殖为目标的资本主义生产方式和价值观本质上是反生态的。从文化传统、历史背景和基本国情出发，借鉴发达国家和发展中国家现代化发展的经验教训，中国将促进人与自然和谐共生作为中国式现代化的重要特征和本质要求。马克思恩格斯的资本主义生态批判与中国式现代化理论在发展观、生态观和群众观等方面具有一致性，可以为建设人与自然和谐共生的现代化提供理论支撑。马克思恩格斯关于共产主义社会工业生产的构想、辩证唯物主义自然观和实现人的全面发展思想，对人与自然和谐共生的现代化具有重要启发。

习近平生态文明思想是习近平新时代中国特色社会主义思想的重要组成部分，是中国特色社会主义生态文明建设的理论与实践的有机结合。习近平生态文明思想是对马克思主义生态文明观的理论借鉴，是对中华优秀传统文化的合理吸收，是对历代中国共产党人生态文明思想的实践承接。习近平生态文明思想的世界意义体现在为全球生态环境治理、全球可持续发展以及全球生态危机化解提供中国方案、中国智慧与中国力量。

作为协调人与自然、人与社会关系的行为规范的生态文明制度，和人与自然和谐共生的中国式现代化具有高度的关联性。推进中国式现代化进程，必须坚持人与自然和谐共生。生态文明制度立足于马克思主义生态观，汲取了优秀传统文化的精华，是中国共产党多年总结的智慧结晶。作为实现“中国梦”的“中国方案”，中国生态文明制度集中体现出中国人民的“中国智慧”和“中国理念”。

马克思认为人与自然互为主客体、互为目的与手段，人与自然的关系实质是人与人、人与社会的关系，共产主义社会能够消除人与自然的二元对立。在习近平生态文明思想指引下，我国生态文明建设实现历史性跃升，美丽中国建设稳步推进。然而，地方政府、企业和公众三个层面依然面临生态环境治理困境，突出表现为地方政府忽视生态可持续发展，企业逃避生态环保主体责任，公众缺乏参与环境治理的积极性。从马克思人与自然互主体性理论视角剖析，其本质皆可归因为人与自然的二元对立。马克思人与自然互主体性理论也为我国破解生态环境治理困境提供了科学的方法论指导。这一理论启示我国生态环境治理必须遵循人与自然主客体辩证统一的规律，处理好人与人、人与社会的关系，通过“政府主导、企业主动、公众参与”的和谐治理格局实现人与自然的和谐共生。

中华传统生态文化的创造性转化是习近平文化思想与习近平生态文明思想在“第二个结合”方法论下的交汇融通，也是构建中国生态文明自主知识体系的文化根基。以马克思主义与传统生态文化在自然观、辩证思维、价值取向上的内在契合性为切入点，回应“第二个结合”在生态领域何以可能的理论问题；提出在习近平文化思想的方法论指导下，以马克思主义“魂脉”激活传统“根脉”，使后者获得科学性与现代性，同时以传统“根脉”涵养马克思主义，使其获得民族性与文化性，解答“第二个结合”何以实现的实践问题；“魂脉”与“根脉”的有机融合生成了习近平生态文明思想这一新的文化生命体，它既是马克思主义中国化时代化的最新成果，也是中华优秀传统文化创造性转化、创新性发展的典范，回答“第二个结合”成果为何的问题。

习近平生态文明思想的鲜明底色是坚持守正创新，主要体现在理论传承、价值理念、目标导向、实践方略和制度建设五重维度。这一思想继承和发展了马克思恩格斯人与自然和谐发展思想、中国共产党历代领导人的生态思想及中华优秀传统文化生态智慧，强调人与自然和谐共生，共谋共建地球美好家园；坚持以民生福祉为本，推动生态环境保护和经济发展协同共进；致力于建设系统完备的生态文明制度体系，以最严格制度、最严密法治保护生态环境。

人与自然和谐共生的现代化是中国式现代化的本质要求。中国式现代化生态观蕴含着丰富的内在机理，它体现出马克思主义生态观及中华优秀传统文化的思想精髓，彰显出中国式现代化生态观、生态文明建设以及中国式现代化道路三者之间的紧密联系，推动生态文明建设为中国特色社会主义现代化建设服务。同时，中国式现代化生态观陈述了人与自然和谐共生的新范例，描绘了中国共产党领导下的现代化可持续蓝图，贡献了全球环境治理的中国智慧和中国方案。为了进一步推动中国式现代化生态文明建设进程，中国共产党必须领导全国人民加快推进“两个结合”，加强与西方现代化生态道路的界限划分和交流互鉴，提升人民群众的现代化生态意识与动力，赋予中国式现代化生态文明建设的实践动力。

在习近平生态文明思想和新时代党的民族工作方针指引下，草原牧区生态保护已成为实现民族地区乡村振兴与共同富裕的重要支撑。游牧民族在长期生产实践中形成的生态知识体系，不仅深刻体现了“绿水青山就是金山银山”的发展理念，更与现代生态治理所倡导的适应性原则高度契合。本文在充分考虑国家法制统一与法律文化多元的现实背景下，通过系统梳理文献资料并结合田野调查，以地方性知识与国家制定法之间的互动关系为核心线索，探讨少数民族牧民在长期生产生活实践中积累的丰富生态智慧，剖析地方性知识在我国现代生态法治环境中的重要价值，并提出确立现代环境法动态运行逻辑框架、拓宽现代环境法生长执行弹性空间、构建法律多元共治格局等驱动地方性知识向现代治理资源转化的路径思考。研究充实了我国生态治理的本土资源库，为构建具有中国特色的生态法治体系提供了理论支撑与实践范式，对实现草原牧区生态保护与经济社会协同发展具有重要启示意义。

ABSTRACT Mega-damming, pollution and depletion endanger rivers worldwide. Meanwhile, modernist imaginaries of ordering ‘unruly waters and humans’ have become cornerstones of hydraulic-bureaucratic and capitalist development. They separate hydro/social worlds, sideline river-commons cultures, and deepen socio-environmental injustices. But myriad new water justice movements (NWJMs) proliferate: rooted, disruptive, transdisciplinary, multi-scalar coalitions that deploy alternative river–society ontologies, bridge South–North divides, and translate river-enlivening practices from local to global and vice-versa. This paper's framework conceptualizes ‘riverhood’ to engage with NWJMs and river commoning initiatives. We suggest four interrelated ontologies, situating river socionatures as arenas of material, social and symbolic co-production: ‘river-as-ecosociety’, ‘river-as-territory’, ‘river-as-subject’, and ‘river-as-movement’.

… When it comes to the sustainable development debate, historically, the moral boundary has … (anthropocentrism). The anthropocentric framework of sustainable development tends to …

… intellectual genealogy of sustainable development and its enduring anthropocentrism, while … of the three Goals, analyzing their anthropocentric foundations and proposing ecocentric …

… principles as is revealed in the 1987 Brundtland definition of sustainable development… anthropocentric and reductionist characteristics of the environmental law regime and sustainability …

Objective: To raise theoretical reflections on the conceptions of the Anthropocene correlated to the moment we call environmentalist anthropology and the incipient theorization and conception of anthropohumanism. Theoretical framework: Overcoming theories purely from bio-exact sciences towards a multidisciplinary conception with input from areas of human knowledge such as anthropology and culture, sustainable development, ecology, psychoanalysis, among others. Method: A literature review was carried out in bibliographic databases such as Nature, Web of Science, Scielo and the Revista de Gestão Social e Ambiental.   Results and discussions: During this research we arrived at some reflections and theorizations in which eco-anthropology, eco-development beyond the "physical" environment, for this purpose the contributions of theories from the human and critical sciences were addressed and were fundamental to a humanist conception of human and environmental development in an eco-sustainable way. Implications of the research: The implications are vast, as it is a topic with a more recent theoretical development, it led us to think, rethink and systematize the evolutionary process not only in the timeline, but also the multiple definitions and discussions about the milestones historical moments at which the Anthropocene originated and for its redefinition and/or multiple conceptions. Originality and value: It generated more comprehensive reflections on man's action on the biosphere, atmosphere, lithosphere and terrestrial geomorphology, as well as providing an innovative way for the more assertive development of terminologies with a new meaning and/or resignification of some terms such as ecoanthropology, environmental anthropology, anthropohumanism, among others.

There is an emerging body of literature on sustainable welfare suggesting that Europe needs sustainable welfare policies to mitigate the crises of environmental destruction and growing social inequalities. However, research about how such policies are politically embraced within the EU context is less developed. Therefore, based on sustainable welfare as a normative framework, this article focuses on political parties at the EU level and evaluates the ideologies and discourses that underpin their election manifestos. Critical discourse analysis and theories of postcolonial intersectionality are used to examine the 2024 election manifestos of what were then the three largest Europarties in the EU: European People’s Party (EPP), Party of European Socialists (PES) and Alliance of Liberals and Democrats for Europe Party (ALDE). The findings indicate that the manifestos focus on economic growth, European superiority and the subordination of nature and non-humans. In contrast, the normative framework of sustainable welfare denotes a combination of social and environmental sustainability over economic growth and values solidarity with nature, non-humans and people in all parts of the world. Therefore, this article suggests that the Europarties do the direct opposite of aligning with sustainable welfare–reinforcing unsustainable welfare in Europe.

… keywords such as community and sustainable development are prevalent, there is a need to balance them with ecocentric vocabularies that emphasize ecosystem integrity and non-…

This study investigates the framing of climate change in Dawn, Pakistan’s leading English-language newspaper, during 2024–2025. Drawing on Stibbe’s (2021) Stories We Live By framework, the analysis categorizes reporting into anthropocentric and ecocentric discourse models. A corpus-assisted discourse approach was employed, with tools such as keyword analysis, collocation, and concordance lines used to examine the linguistic construction of climate narratives. The findings reveal that coverage is predominantly anthropocentric, foregrounding risks to human societies, adaptation strategies, infrastructure, and policy measures. Such framings highlight urgent economic and social vulnerabilities but often marginalize ecological interdependence by treating the environment primarily as a backdrop for human concerns. Ecocentric perspectives, though less frequent, emerge in discussions of glacial retreat, ecosystem degradation, and sustainable infrastructure, framing humans as part of wider ecological systems. Overall, Dawn’s discourse illustrates a strong human-centered orientation with occasional ecocentric moments, reflecting broader tensions in environmental communication. Encouraging greater balance between anthropocentric and ecocentric framings, as suggested in Stibbe’s ecolinguistic model, may enhance public understanding of climate change as both a social and ecological challenge.

In this talk given at Peking University in October 2024, John Bellamy Foster shares ten theses describing both the roots and contemporary manifestations of the idea of ecological civilization. Relating the concept's origins in the writings of Marx and Engels to its expression today in Chinese society, Foster reveals the inherently socialist nature of eco-civilization and the necessity of a worldwide ecological revolution to shift toward sustainable human development.

… governance philosophy of an ecological civilization (EC). An EC is a unique development … evolution offers a valuable case for exploring sustainable development at a global level. …

The rural industry is the foundation for promoting farmers' income and rural development, and adhering to the green development of the rural industry is the internal requirement for comprehensively promoting Rural Revitalization Strategy (RRS) in China. Firstly, the article explains the three aspects of China's rural eco-industries' development logic: the rural eco-industries have the historical inevitability of action under the Ecological Civilization (EC), academic rationality of development under the theory of urban-rural integration development, and strategic action under ecological poverty alleviation. Secondly, it establishes the six components of the Chinese rural eco-eco-industries' scientific connotation: one guiding concept, three theoretical foundations, three development carriers, two practical paths, a 3*3 development model, and two fundamental goals. Thirdly, Suggestions to encourage the development of rural eco-industry in the three dimensions of "space, organization, and subject" from primary mode to advanced mode.

In this article, we scrutinise the concept of sustainable development in the context of the philosophy of education by analysing three historically significant educational–philosophical traditions: the Enlightenment, critical theory, and pragmatism. Our aim is to open a conceptual space for the definition of development, where the direction of development is not taken as inevitable but as something on which humans can have a deliberate impact. We start by discussing the mainstream definitions of sustainable development and related education alongside some of their philosophical critiques from environmental philosophy and deep ecology. We then demonstrate how the idea of education for sustainable development is strongly connected to the educational and philosophical ideals of the Enlightenment. We argue that some educational dimensions of the Enlightenment should remain at the centre of our educational endeavours. However, using critical theory and pragmatism, we introduce some of the main criticisms of the Enlightenment as problematic in terms of saving the planet. We conclude that for genuine ecological sustainability, a novel vision of education for sustainable development is required, one that educates for ecologically sustainable habits and practices, caring attitudes towards living beings, and appreciation of interaction.

The traditional definition of party image as being distinct, fixed, and receiver-determined, has been replaced by the understanding that party image is invested with more dynamic and complex features and is dialectically constructed by discourse to influence public perceptions. By adopting Van Dijk’s socio-cognitive model of critical discourse analysis, this study explores party images and how they are discursively constructed in CPC’s political discourse on ecological civilization. The discourse analysis reveals that five images have prominently been constructed: the goal-setter of future blueprints, lesson-taker of past development pattern, the coordinator of ecology and economy, the determined fighter against environmental disruption, and the systematic governor of ecological path. They are constructed through varying linguistic devices such as recontextualization, high-frequency repetition, and conceptual metaphors. The images and their construction are born out of the social cognition, the outcome of political system, changes of historical conditions, economic status, and cultural model, among which the emerging Chinese ideology of ‘moderate green’, and the consistent ideologies man is an integral part of nature (天人合一, tian ren he yi), Doctrine of the Mean (中庸之道, zhongyong zhidao), people-centeredness, and collectivism play a dominant role. This study helps find the fluidity of party images.

The devastation arising from multiple factors originating in the Earth System has reached an unprecedented level in the last decades. So much so, that global, industrial civilization can be declared the cause of the shift of climatic and geological history, on Earth, in the age of Anthropocene. Industrial civilization is therefore threatened by consequences arising from its conditions. If civilization is to endure during the climate regime of Anthropocene it will need to transform into a form that allows it to coexist harmoniously within the Earth System. The concept of ecological civilization tries to formulate the principles and imperatives of this transformation. Although it originated in the USA, only in China has it, so far, become part of the public, constitutional and political discourse. This chapter focuses on the philosophical roots of its Chinese version. It illuminates the different meanings associated with the concepts of culture and civilization in Western and Chinese thinking. Although the Chinese version of the concept of ecological civilization follows several Western concepts, it emphasizes traditional Chinese patterns of thought and ways of interpreting the world, especially Daoism. Contrary to the original version of Daoism’s emphasis on the principle of ecological democracy, the Chinese version exhibits authoritarian tendencies and this is reflected in Chinese environmental policies. Finally, the chapter focuses on risks, and inconsistencies, within the concept and with other Chinese policies and suggests ways in which China repeats approaches identifiable as European and North American green policies, not only, in industrialization but, also, in pursuit of green transformation.

In the context of global sustainable development (SD) and China's ecological civilization construction (ECC), China has entered a new era of change, and its social, economic and environmental development is moving toward SD. However, due to inadequate understanding of the root causes of environmental problems, in the process of promoting the ECC, the key role of education in this process is ignored. At the same time, the United Nations (UN) clearly pointed out that education is extremely important in promoting SD and increasing the capacity of people to solve the environment and development issues in the agenda in 21st century. Integrating the concept of ecological civilization into education plays a crucial role in solving environmental problems. However, with the popularization of ecological civilization education (ECE) and the deepening of research, its existing problems are becoming more and more obvious, so it is necessary to make a systematic plan for the development of ECE. By reviewing the historical process of ECD development, this paper aims to discover the important role of ECD in China's ECC process and the realization of SD, discusses the relevant prospects and challenges of ECE, and summarizes and puts forward the policy and enlightenment for the future development of ECE in China. This paper contributes to the ongoing discussion on education to address environmental or development issues, enabling relevant policy makers and stakeholders to see the present or future opportunities and complexities of ECD and make the right choices.

… includes all ecological and … Ecological Civilization is not just a theoretical ideal but a tangible reality that can be experi enced and nurtured through education grounded in ecological …

在新时代生态文明建设的战略背景下，自然研学作为教育与旅游深度融合的重要创新形态，正逐步发展为以自然场景为认知基础、以生态价值为育人内核、以公共资源为制度支撑的系统性教育实践，其创新路径对推动生态文明战略与教育现代化的协同发展具有重要意义。为深化自然研学的理论认知与实践体系建设，特邀请相关领域专家开展跨学科访谈，围绕自然研学的理论内涵与知识体系、行业自律与治理体系、产品创新与数字化响应、知识传播与国际经验等多元议题进行深入探讨。访谈表明：（1）作为连接人与自然、培育生态文明践行者的新型教育实践，自然研学的创新发展亟需构建以“人与自然共生”为核心特征的新范式，形成扎根中国大地的知识体系，并通过与国家公园 and 自然保护地的深度协同，实现生态价值转化与教育实践的双赢。（2）面对快速扩张带来的结构性挑战，应建立跨部门、多主体的协同治理机制，健全准入认证、课程评价、行业标准、人才培养与技术赋能等制度安排，全面提升自然研学的规范化与专业化水平。（3）应依托多学科融合与跨界协作，打造兼具教育价值与适配弹性的复合型研学产品体系，在“知识构建—场域组织—主体激活”的交互机制中实现“教”与“游”的深度融合；而数字化技术在自然研学中则应当发挥资源延展与学习互动的增效作用，同时需警惕“虚拟自然”替代真实体验的风险。（4）自然研学的知识传播应立足在地资源与文化、整合多元主体、构建复合媒体矩阵，并借助数智化手段实现科学性与通俗性兼备的公众动员体系，同时通过国际经验与本土生态文明建设实践与资源的有效互动，开展跨国生态合作，形成具有全球推广潜力的“中国方案”。自然研学作为连接教育、自然与社会系统的重要纽带，未来应以跨学科、跨行业、跨尺度的协同创新为导向，完善其学术体系与实践路径，成为推动中国式现代化进程中“人与自然和谐共生”的教育引擎与重要实践场域。

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… issue helps put into perspective the paradigm shifts in assessing business performance models, and further integrate the literature on HRM, institutional theory, and related concepts (eg…

Significance Few recent advances in human medicine have been as influential as the finding that an imbalance (dysbiosis) of our resident microbial communities in the colon is linked to many chronic human illnesses. However, translating advances in microbiome research into clinical interventions requires a better understanding of the ecological causes of dysbiosis and the causative effects dysbiosis has on human disease. Recent progress in answering these questions suggests that the host determines which redox reactions are available for microbial growth by controlling the availability of respiratory electron acceptors. Dysbiosis is characterized by an increased availability of host-derived electron acceptors, which changes microbiota composition and function. These insights provide an alternative starting point for approaches to rebalance the microbiota.

The automation of science is a long-standing ambition in artificial intelligence (AI) research1,2. Although the community has made substantial progress in automating individual components of the scientific process, a system that autonomously navigates the entire research life cycle—from conception to publication—has remained out of reach. Here we present a pipeline for automating the entire scientific process end to end. We present The AI Scientist, which creates research ideas, writes code, runs experiments, plots and analyses data, writes the entire scientific manuscript, and performs its own peer review. Its ideas, execution and presentation are of sufficient quality that the manuscript generated by this AI system passed the first round of peer review for a workshop of a top-tier machine learning conference. The workshop had an acceptance rate of 70%. Our system leverages modern foundation models3–5 within a complex agentic system. We evaluate The AI Scientist in two settings: a focused mode using human-provided code templates as an initial scaffold for conducting research on a specific topic and a template-free, open-ended mode that leverages agentic search for wider scientific exploration6,7. Both settings produce diverse ideas and automatically test, report on and evaluate them. This achievement demonstrates the growing capacity of AI for making scientific contributions and signifies a potential paradigm shift in how research is conducted. As with any impactful new technology, there could be important risks, including taxing overwhelmed review systems and adding noise to the scientific literature. However, if developed responsibly, such autonomous systems could greatly accelerate scientific discovery.

Humans possess an extraordinary ability to create and utilize tools. With the advent of foundation models, artificial intelligence systems have the potential to be equally adept in tool use as humans. This paradigm, which is dubbed as tool learning with foundation models, combines the strengths of tools and foundation models to achieve enhanced accuracy, efficiency, and automation in problem-solving. This article presents a systematic investigation and comprehensive review of tool learning. We first introduce the background of tool learning, including its cognitive origins, the paradigm shift of foundation models, and the complementary roles of tools and models. Then we recapitulate existing tool learning research and formulate a general framework: starting from understanding the user instruction, models should learn to decompose a complex task into several subtasks, dynamically adjust their plan through reasoning, and effectively conquer each sub-task by selecting appropriate tools. We also discuss how to train models for improved tool-use capabilities and facilitate generalization in tool learning. Finally, we discuss several open problems that require further investigation, such as ensuring trustworthy tool use, enabling tool creation with foundation models, and addressing personalization challenges. Overall, we hope this article could inspire future research in integrating tools with foundation models.

Consumers increasingly seek sustainable food options, yet behavior lags stated concern. However, a gap existed on how value–belief–norm and ecological worldviews shaped sustainability consciousness, especially across cultures. Addressing this gap, we integrated Value–Belief–Norm theory with New Ecological Paradigm dimensions to analyze student surveys from the United Kingdom and Türkiye using PLS‐SEM and permutation‐based multi‐group analysis. Headline effects (standardized β): altruistic → consciousness (UK 0.275; Türkiye 0.247), anti‐exceptionalism (UK 0.244; Türkiye 0.202); biospheric significant only in the UK (0.291); anti‐anthropocentrism significant only in Türkiye (0.253). Egoistic and hedonic values are non‐significant. Explained variance in sustainability consciousness: R2UK = 0.537; R2TR = 0.410. MGA indicates no significant cross‐group differences in path strengths. Findings highlight culturally contingent pathways and inform education and communication tailored to locally salient values and beliefs in the food industry. The paper advances a holistic framework for understanding sustainability behavior across cultures, enriching sustainability theory and global discourse.

[Objective] The ecological environment in the upper reaches of the Yangtze River (URYR) is highly sensitive to climate change and human activities. Implementing eco-environment …