Core Insights - The conference on "Foreign Ecological Literature Research Based on Civilizational Exchange and Mutual Learning" was held at Nanjing Forestry University, marking the tenth anniversary of the high-level forum on ecological literature research [1][5] - The event highlighted the importance of cross-cultural dialogue in addressing ecological crises and emphasized the need for deeper exploration of ecological wisdom in global southern literature [2][3] Group 1: Conference Overview - The conference was co-hosted by Nanjing Forestry University and the journal "Contemporary Foreign Literature," with nearly 200 participants from various universities and research institutions [1] - The forum featured four expert keynote speeches, focusing on the theme of civilizational exchange in ecological literature [2] Group 2: Keynote Presentations - Yang Jincai emphasized the necessity of cross-cultural dialogue in ecological literature, advocating for a focus on ancient ecological wisdom and survival philosophies in global southern literature [2][3] - Zhu Xinfeng discussed the development of ecological criticism in China, highlighting the shift towards a critical humanistic discipline that engages with global ecological governance [3] - Peter Hajdu analyzed narratives surrounding climate change and societal collapse, categorizing them into three levels of public discourse [3] - Hu Zhihong explored the influence of Eastern culture on Western ecological discourse, noting the transformative role of contemporary Eastern ecological literature [3][4] Group 3: Additional Presentations - Tang Weisheng examined emotional struggles in the context of ecological literature, particularly in the work "Love in the Anthropocene" [4] - Zhang Shengzhen focused on the portrayal of ecological dystopias in contemporary youth climate novels, emphasizing their role in fostering ecological activism among the younger generation [4] - Li Sujie reflected on the challenges faced by American environmental literature and proposed that Chinese modernization could offer solutions [4] - Yuan Jiali discussed the emergence of new aesthetic and ethical paradigms in 21st-century American ecological drama [4] Group 4: Future Directions - The forum's success is seen as a significant academic brand in ecological literature research, with plans to enhance its theoretical influence and practical value in promoting China's ecological civilization narrative [5][6] - The conference included eight sub-forums addressing various aspects of global ecological literature and criticism, featuring numerous renowned scholars as hosts and commentators [6]

《华盛顿邮报》强调，秃鹫锐减与养殖户给牛滥用药物有着密切联系，这一由人类活动引发的连锁影响耗时十年才得以被确认。美国兽医病理学 家J·林赛·奥克斯领导的研究团队曾对白背秃鹫尸体进行尸检。研究团队发现，85%的死亡秃鹫患有内脏痛风，这种疾病通常发生在鸟类肾功能衰 竭时。双氯芬酸就是导致秃鹫肾衰竭死亡的"凶手"，该药物被广泛用于治疗病牛的疼痛和炎症。 报道称，印度正采取多种补救措施，政府已禁止将部分对秃鹫有害的化学物质用于畜牧养殖，并着手建立更完善的鸟类保护项目。当地的环保主 义者甚至设立数家"秃鹫餐厅"，提供可供秃鹫安全食用的牛尸。印度《前线》杂志警告，印度部分野生动物的消失已超越单一的生物多样性危 机，演变为一场人类活动直接导致的公共卫生危机，为人类自身的生存与发展敲响了警钟。（苑基荣） 印度《脚踏实地》杂志网站援引印度野生动物研究所的评估称，秃鹫已从72%的历史筑巢地消失。中央邦和拉贾斯坦邦合计拥有印度近2/3的秃鹫 巢穴，其中超过60%位于保护区内。生物学家记录的425个秃鹫历史筑巢地中仅有120个仍在使用。报道称，1992年至2007年，印度秃鹫数大量减 少，长嘴秃鹫、细嘴秃鹫和白背秃鹫这3个物种的数量 ...

Group 1 - The core argument presented by Sachs is that five major forces are reshaping the global landscape, leading to instability [1][2] - The five forces identified are geopolitical power, ecological crises, interconnected technological revolutions, the intersection of geopolitics and technology, and demographic changes [1][2] - Geopolitical power is significantly influenced by China's return to a central role in the global economy, finance, technology, and politics [1] - Ecological crises consist of three interrelated issues: climate change caused by human activity, loss of biodiversity, and large-scale pollution [1] - The technological revolution is described as a major driver of international turmoil, with advancements in AI, computing, biotechnology, and materials science having dual purposes [1] Group 2 - The intertwining of geopolitics and technology has led to unprecedented power concentration [2] - Demographic changes are seen as a decisive factor, with global population growth reaching its peak in most regions except Africa, which is expected to add approximately 2 billion people [2] - By the end of the century, the global population is projected to reach around 9 to 9.5 billion, with Africa potentially accounting for 25% to 30% of this total [2] - These demographic shifts will have profound implications, particularly in enhancing Africa's role in global economic, political, and cultural affairs [2]

Group 1 - The 11th Nishan World Civilization Forum will be held in Qufu, Shandong from July 9 to 10, 2025, focusing on the theme "Beauty in Diversity: Civilizational Relations and Global Modernization" [1][2] - The forum aims to address pressing global issues such as political conflicts, economic barriers, and the need for dialogue among different civilizations [2] - Various subtopics will be discussed, including the origins and future development of civilizations, the significance of Confucian culture, and the impact of artificial intelligence on human civilization [2][3] Group 2 - Professor Guo Yi from Seoul National University emphasizes that Chinese philosophy fundamentally revolves around value philosophy, with a focus on the moral origins of values [4] - Guo Yi critiques traditional philosophical approaches to finding the origins of value, suggesting that they have historically missed the mark due to limitations of their times [5] - He introduces a new philosophical framework that distinguishes between the material world and a "hidden" world where true values originate, proposing a triadic structure of "Easy," "Hidden," and "Spiritual" realms [6][8] Group 3 - The discussion on artificial intelligence highlights concerns about its potential to undermine human agency, echoing ancient philosophical warnings about knowledge eroding human subjectivity [9][10] - Guo Yi argues that artificial intelligence lacks a soul, which fundamentally differentiates it from humans, limiting its role to the material world and preventing it from achieving true meaning or purpose [9][10] - The ecological crisis is attributed to a flawed worldview and development model, with Guo Yi advocating for a shift towards a life-centered worldview that recognizes the interconnectedness of all life forms [10][11] Group 4 - Guo Yi's research suggests that the Axial Age of Chinese civilization should be traced back to the Shang-Zhou transition, predating the commonly accepted timeline by approximately 300 years [12][14] - He argues that the core of this transition was the establishment of a moral framework that integrated various societal roles into a cohesive ethical community [12][14] - The concept of "De" (virtue) in the Western Zhou period is explored as a foundational element of Chinese civilization, linking moral responsibility to divine mandate [13][14]

Group 1 - The Marxist view of nature transcends both old materialism's mechanical perspective and idealism's error of viewing nature as a spiritual externalization [1] - Marx emphasizes understanding reality and sensory experiences through human practice rather than merely as objective forms [1][2] - The dialectical relationship between human activity and nature reveals the laws of the dialectical movement between humanized nature and nature in itself [1] Group 2 - Labor serves as the medium that adjusts and controls the material transformation between humans and nature, establishing a dialectical relationship [2] - Through labor, humans transform nature from a mere existence into something that serves their needs, while also internalizing natural laws into human cognition [2] - This process ensures human subjectivity while defining the objective boundaries of human agency [2] Group 3 - Modern industrial production incorporates nature into a value-adding system, leading to a dual process of "socialization of nature" and "naturalization of society" [3] - Capitalist production reshapes the operational logic of natural systems, making natural elements part of the capital cycle [3] - The advancement of science and technology can both break natural limits and pose potential threats of alienation [3] Group 4 - Ecological crises compel a reevaluation of the rationality of human practices, as nature has self-repairing capabilities within certain limits [4] - Exceeding ecological limits results in natural repercussions, such as climate anomalies and resource depletion, which enforce system balance [4] - This necessitates a shift from conquering nature to adhering to its principles [4] Group 5 - The Marxist view ultimately aims to resolve contradictions between humans and nature, as well as among humans, through a higher-level unity of purpose and lawfulness [4] - Ecological limits negate blind practices while providing new possibilities for creative practices [4] - Understanding contemporary ecological crises requires placing environmental issues within the critique of capitalist production methods [4] Group 6 - Xi Jinping highlights that ecological civilization is a product of industrial civilization's development, representing a new requirement for harmonious human-nature relationships [5] - The evolution from primitive civilization's "nature worship" to ecological civilization's "natural symbiosis" illustrates a developmental trajectory [5] - Current ecological civilization construction faces significant challenges, necessitating adherence to ecological priorities and innovative approaches for harmonious coexistence [5]