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]