The natural defence act is an ongoing work of engles between 1873 and 1882. Engus paid attention to the ecological problems of the capitalist society at the time, analysed the dialectics of man and nature in a comprehensive manner, and witnessed the ecological crisis following the deterioration of the relationship between man and nature. It contains a rich and profound ecological philosophy and occupies an important place in the marxist theoretical system。
It's the nature of physical evidence
In the natural artistics act, engles exemplifies the great achievements of the natural sciences of the 18th-19th century with a wealth of material, including kant's “black cloud hypothesis” in astronomy, the results of research in geology, palaeonology by lyle and others, the results of research in physics by may, joule and others, and the results of research in biology by darwin and others, which he considers to have made a breakthrough in the old form and in the nature of schooling. On the basis of the latest achievements in the natural sciences of the time, and using a forensic perspective, enges elaborated on the history of the creation and development of stars and galaxies, the origins of life on earth, the problems of human origin, the origins of the history of human society and the development of development, drawing us up a dialectic picture of the universal connection and infinite development of nature。
On the basis of the wealth of natural scientific material, engles uses dialectics to grasp the relationship between human beings and nature, based on a critical view of nature in school. Engus first clarified the content of the dialectic law rule, noting that: “the dialectic law rule is abstract from the history of nature and of human society. The rule of dialectics is no more than the most common of both aspects of historical development and of the thinking itself.” the law of dialectics can in essence be reduced to a pattern of quantitative and qualitative transformation, a pattern of diametrical penetration and a pattern of negative denial. All three of these patterns were made clear at hegel by him in a mind-oriented way as a pure pattern of thinking, the mistake being: “these laws are imposed on nature and history as a pattern of thinking, not derived from them”. In keeping with its position of material evidence, engus critically transformed hegel's philosophy and comprehensively articulated three basic principles of materialism。
Enges examined several important aspects of the dialectic and conducted systematic research. He began by analysing the distinction and connection between objective and subjective dialectics, further proposing that the dialectic is the science of universal connection and eternal development that is at odds with the form and form of schooling, that is not only one way of thinking but also one way of recognizing it in the right place, and that is the only way of thinking at this stage of development that is best suited to nature. From a materialist point of view, engus focused on the two categories of homogeneity and difference, accident and necessity, cause and outcome。
“work creates the man himself”
In the natural defence act, engles presented the famous assertion that “labour creates the human person itself” and elaborated on “the idea of a labour creator”, thus resolving the major questions that darwin failed to resolve about how humans evolved. “political economists say that labour is the source of all wealth. In fact, all wealth comes from the combination of work and nature, which provides materials for labour, which translates into wealth. But the role of labour goes far beyond that. Labour is the first basic condition of human life as a whole, and to such an extent that we have to say in a way that it creates the human person itself.” human beings are separated from nature in their labour, and labour is linked to nature. It is in the practice of “humanized nature” that human beings achieve their survival and development。
Engus further states: “animals simply use the outside nature to effect changes in nature through their own presence, while human beings use the changes that they make to make nature serve their own purposes. This is the difference between the ultimate nature of man and other animals, which is caused by labour.” in the view of engus, animals operate out of instinct, while human beings have a purpose in labour, adapting nature to their own rationality and experience, and human beings are a dialectic unity of dynamic and passive. So, engus tells us: “we must remember every step that we do not rule nature as the conquerors rule the heathens, nor do we dominate nature as the people who stand outside it — on the contrary, we belong and exist in nature together with our flesh, blood and minds.” that is to say, humans and nature are “oneness”。
“recognition and proper application of natural laws”
Human labour must respect the laws of nature and apply them correctly. “let us not be too enthralled in our human triumph over nature. For every such victory, nature retaliates against us. Each victory did initially achieve the results we had hoped for, but it had a completely different and unexpected impact from and after, often eliminating the initial results.” citing the example of the inhabitants of mesopotamia, greece, lesser asia and elsewhere, who had destroyed forests in order to obtain arable land, he illustrated the natural punishment that people suffered after destroying nature, warning us that we must learn to understand and apply the natural laws correctly。
Engus not only addresses the negative effects of human activity on nature and its retaliation for human beings in terms of its double effects, but also grasps the vengeful nature of human beings in terms of the more distant negative effects of human activity. “students to understand the nearer or farer consequences of our intervention in the natural world's customary processes” seem to ngos to be an important expression of “learning to understand nature's laws more correctly” in order to be fully aware of the fact that the activities of human beings to adapt nature cause a lack of coherence between the near and the farer consequences。
Building an ideal communist social system that would allow humankind to make a leap from a inevitable to a free kingdom, ngos has found for us the fundamental way to resolve the ecological crisis, “it is not enough to know. To that end, we need to bring about a complete change in the way we produce so far and, together with it, our present-day social system.” this is the way to lift people out of the rest of the animals in terms of social relations, which has brought the marxist philosophy of ecology to a new and higher stage。
One of the classic works of engles is the law on natural interdiction, an important document for systematic learning and mastery of marxist ecological thinking. It inherited and developed marx's ecological philosophy, which was based on values and historical perspectives to explore the dynamics of nature, and engles's exploration of the natural sciences to extend marx's ecological thinking to nature. According to marx, the alienation of labour causes ecological problems, and the capitalists, in order to make a profit, have caused ecological damage to the exploitation of natural resources. Although engus and marx have a different ecological philosophy, their ecological ideology is very different in nature. The year 2020 marks the 200th anniversary of the birth of engles, the leader of the revolution and founder of the natural dialectic, which is still alive today after more than 130 years. The re-reading of the classics and the integration of the rich ecological philosophy of the engles natural artificial law with the ecological realities of our country will help us to gain a deeper understanding of the relationship between human beings and nature, to build a beautiful china and to achieve organic unity of ecological benefits, economic benefits and social benefits。
