中国对全球环境秩序的贡献

文/Douglas de Castro（巴西） 译/王湘玥

当前，人类活动引发的全球极端自然事件正给我们带来生存威胁。同时，有一种说法认为，中国对于可持续发展的承诺可为解决此问题作出贡献。

在其情节虚构但灵感来源于现实的《西方文明的崩溃》一书中，奥莱斯基和康韦清晰地描述了有关气候变化的种种事项的性质。书中讲述了西方文明究竟是如何对待气候危机的，以至于其最终使人类陷入不可逆转、令人不适的境地。该书共分为三个部分：半阴影期的到来（否认气候变化是“真正”问题的时期），化石燃料的肆虐（认为消耗化石燃料不是问题所在），以及市场失灵（如《历史之终结与最后一人》中揭示的，资本主义的发展不受约束。“滴滴涕、酸雨、臭氧层消耗和气候变化等问题带来的毒害作用都很严重，然而市场并没有对此提出解决方案”）。

在描绘了以上无法避免的黑暗情景之后，作者为我们点明了唯一一个有机会在全球大崩溃中幸存的国家：中国。其理由是，中国在走向自由的同时拥有强有力的中央政府，因此在面临环境灾难时可以调动全部资源来保护公民和经济。这难道不正如我们本次看到中国成功抗击新冠肺炎疫情一样吗？

自然的物化

在一篇学术文章中，我阐述了万隆精神对于全球南方国家间合作的重要性，即拥有团结合作和抵抗压迫精神的重要性。无论是在1995年还是今天，这两种精神都是必要的。众多发展中国家与发达国家打交道时面临相似境况，收到的只是更多的空头承诺，都让他们越来越失望。例如2009年哥本哈根会议上，发达国家承诺为帮助发展中国家适应和减缓气候变化而投资。

目前，环境问题的处理都以复杂而冷酷的现实主义国际关系理论为基础，即认定国际体系处于无政府状态；因此，每个国家都在不惜一切代价谋求生存。但是与此同时，中国国家主席习近平提出：“要摒弃零和游戏、你输我赢的旧思维，树立双赢、共赢的新理念，在追求自身利益时兼顾地方利益，在寻求自身发展时促进共同发展。”

There is a clear understanding of the existential threat faced by mankind due to extreme natural events around the globe caused by anthropogenic activities. Also, there is an understanding that China can contribute due to its commitment to sustainable development.

In the fictional yet based on reality book, Oreskes and Conway provided a clear picture of the nature of things regarding climate change. The authors tell how Western civilization approached the climate crisis that ultimately led to mankind’s irreversible and unpleasant state of things. The book has three parts: The Coming of the Penumbral Age (the state of denial that climate change is a “real” problem);The Frenzy of Fossil Fuels (consumption is not the problem);and Market Failure (there is no limitation for capitalism as revealed in. “The toxic effects of DDT, acid rain, the depletion of the ozone layer, and climate change were serious problems for which markets did not provide a spontaneous remedy” ) .

After laying down the unavoidable and dark scenario, the authors present the only country that had the chance to survive the Great Collapse: China. The logic behind the county’s survival is the steps towards liberalization while retaining a strong central government that could mobilize all the resources to protect its citizens and the economy in a period of environmental disaster. Isn’t this the same we observe how successfully China is handling Covid-19?

The Objectification of Nature

In one of my academic writings, I have argued the vital role of the spirit of Bandung in the cooperation among countries in the Global South, based on the premises of solidarity and resistance. Both premises are as essential today as they were in 1955.But unfortunately, the developed countries’ shared experiences in their dealings with the developed ones continue to cause disappointment and more empty promises, such as the investment commitments made by the developed countries in Copenhagen in 2009 to finance climate change adaptation and mitigation in the developing ones.

本文作者，兰州大学法学院国际法教授Douglas de Castro

发达国家和发展中国家对发展的认识和期望存在分歧，自然界还被认为是一种可以被攫取和利用的资源。下面我将阐述一些我对于这种差异的思考。

自欧洲大航海时代初期，就出现了将自然界与人类社会的概念分开的系统性思想运动。能够囊括人类在内的“自然”一词，被指人类周遭事物的“环境”一词取代。甚至我们今天使用“自然”一词时，也是在将人定义为某物的外部观察者。正如雷蒙德·威利安在其影响深远的《自然的思想》一书中指出：“我们说，自然界的小小震动能使整个世界紧密相连，但通常情况下，当我们使用‘自然’一词的时候，也把自己包括进去了吗？”

这种现象被称为自然的物化，即只将它视作服务于人类意图的物体，并且如今人们对自然的掠夺和中世纪欧洲帝国强取豪夺的行为一样凶猛。想要占有更多的无尽欲望使自然界处于危险之中，因此，他们将感知到的世界定义成一种由盲目、无止境和恶性形而上学的欲望催生的产物，而这种欲望最终将导致我们死亡。

出于管理和规范自然界和人类社会互动行为的需要，国际法诞生了。对此，我直接引用马考·穆图阿的原话：“国际法的制度是不合法的。”真是直截了当。他接着解释了为何对国际法作出如此激烈的评论：

“它是一个掠夺性系统，将西方对第三世界的掠夺以及后者相对于前者的从属地位合法化，还让这种情况不断重现、一直持续。无论是它的普遍性还是其对全球秩序和稳定的承诺，都没有使国际法成为对第三世界而言公正、公平和合法的全球治理准则。”

Dealing with the environment nowadays is based on the complex and cold realist theory of global relations, which assumes that the international system is anarchical; thus, each country seeks its survival at all costs. But on the other hand, Chinese president, Xi Jinping, explained that we should do away with the zero-sum game and win-or-lose mentality, establish a new concept of win-win and all-win, and care for other’s interests while seeking one’s interests and promote joint development while pursuing one’s development.

In addition to the dissociation between developed and developing countries regarding perceptions and expectations of overdevelopment, the natural world is perceived as a source of things to grab and use. Let me lay down some considerations about this dissociation.

Since the dawn of the European navigations period, there has been a systematic movement to detach the natural world from the social one. The term “nature,” which includes the human species, has been substituted by “the environment,” which implies the things surrounding humanity. Even the usage of the term nature nowadays implicates positioning the man as an outside observer of an object, which Raymond Williams has noted in his seminal work: “One touch of nature may make the whole world kin, but usually, when we say nature, do we mean to include ourselves?”

This phenomenon is known as the objectification of nature, a mere object to serve the purposes of mankind, which nowadays possess the same ferocity as in the plundering initiated by the European empires in the medieval. The unstoppable desire to keep more and more puts the natural world at risk, thus, characterizing the perceived world as the product of a blind, insatiable, and malignant metaphysical desire that ultimately leads to death.

The need to regulate and provide some order to the encounter between the natural and social worlds provided the grounds for the emergence of international law. There is no easy or polite way to say this, so I will reproduce what Makau Mutua uttered:“The international law regime is illegitimate.” He continues to explain the reasons for such a strong statement about international law:

“It is a predatory system that legitimizes, reproduces, and sustains the plunder and subordination of the Third World by the West. Neither universality nor its promise of global order and stability makes international law a just, equitable, and legitimate code of global governance for the Third World.”

For instance,(1900) was drafted by European hunters interested in the “sustainability” of hunting resources in Africa. Nowadays,(CITES-1973) has the sustainability of the trade as its core business.

例如，《保护非洲野生动物、鸟类和鱼类公约》（1900年）是由对非洲狩猎资源的“可持续性”感兴趣的欧洲猎人起草的。如今，《濒危物种国际贸易公约》（CITES-1973）将该贸易的可持续性作为核心业务。

这一趋势同样也适用于气候变化问题和有关生物多样性的国际制度。到目前为止，我所阐述的评论包含两层含义：一是让人们意识到现行国际机构中的陷阱，二是寻找替代方案（我不是一个为了解构而解构的后实证主义者——我们确实需要承认国际机构中有好的地方，但也迫切需要找到替代方案来使它更完善）。

正如开头提到的《西方文明的崩溃》所述，我认为该替代方案需要理解两个概念，对这两个概念的理解也是中国在过去十年中成功处理环境问题的根本原因，即生态文明建设和人类命运共同体。

推进生态文明建设

习近平主席在2013年5月24日十八届中共中央政治局第六次集体学习时强调，要“树立尊重自然、顺应自然、保护自然的生态文明理念，坚持节约资源和保护环境的基本国策，坚持节约优先、保护优先、自然恢复为主的方针”。

此后，习近平主席的讲话都是在两个维度上落实生态文明的理念：一是在叙述上，将自然、环境、生态等词语在意义上进行关联性的发挥；二是提供能够组织和规范社会力量的法律框架，来完成这一目标。接下来，我将探讨最新的法律框架。

2018年3月，新修订的中国宪法吸纳了“生态文明建设”的概念，这是中国自1954年以来第五次修宪。该修正体现了最高法律层面对于生态问题的高度重视，也体现了中国特色社会主义事业总体布局——“五位一体”的宪法化进程。

生态文明的理念在于，人类可以从自然中获益，同时为自然创造财富。换句话说，人类必须在与自然的和谐互动的同时保护自然。

这次修宪没有采取传统的在“环境权”上做改动的方法，而是采用了“国家目标条款”的形式来保证“生态文明建设”，通过规定强制义务让公民保护环境。人类在利用自然资源获得经济利益的时候，不可避免地会对环境造成伤害，这个矛盾也是短期内经济繁荣与长期不经济之间的矛盾。因此，人口、经济、资源和环境会失去最佳平衡。这时，就需要政府这只“看得见的手”进行合理干预，平衡这些方面，从而达到建设生态文明的目的。

The trend is true to climate change and biodiversity international regimes. The arguments I laid down so far have a twofold strategy: first, generate awareness of the existing traps in international institutions; second, question the existence of alternatives (I am not a post-positivist that wants to deconstruct just for the sake of deconstruction. On the contrary, it is necessary to recognize that there are good things in the international institutions and an urgent need to find alternatives to improve them).

As inthat I mentioned at the beginning, I believe that the alternative is to understand two concepts that are the essence of the success of China in dealing with the environmental issues in the last decade: ecological civilization and a community of shared future for mankind.

Promoting Ecological Civilization

President Xi Jinping, during the speech at the sixth group study session of the Political Bureau of the 18CPC Central Committee on May 24, 2013, uttered: “We must raise awareness of the need to respect, accommodate, and protect ourselves to nature,follow the basic state policy of resource conservation and environmental protection, and give high priority to conserving, protecting the environment and promoting its natural restoration.”

Since then, his speeches have been in the sense of operationalizing the concept of ecological civilization in two dimensions: one is in the narrative, which plays with the words nature, environment, and ecology as related in their meaning; and two, providing the legal framework to organize and regulate the societal efforts to accomplish the goal. I explore the latest legal framework below.

In March 2018, the Chinese Constitution was amended for the fifth time since 1954 to incorporate the “ecological civilization development” concept. The amendment marks a high degree of concern for ecological issues at the highest legal level and the constitutionalizing process of the Five-Sphere Integrated Plan for socialism with Chinese characteristics.

This Constitutional Amendment did not adopt the traditional “environmental rights” method. However, it used the form of a“national objective clause” to guarantee the “ecological civilization development” and realize the environmental protection of citizens by imposing obligations on the state. While gaining economic benefits in harvesting natural resources, humans inevitably cause harm to the environment, which is the conflict between economic blossoms in the short term and economic busts in the long run. As a result, the population, economy,resources, and environment lose the optimal balance. At this point, the government’s “visible hand” is needed to intervene reasonably to balance those aspects, thus, emerging the purpose of the concept of ecological civilization.

目前，新修订的宪法构成了中国处理“生态文明建设”的高级法律体系，其规范性和实质性的规定贯穿于整个法律框架，用以指导政府在所有领域的行动。接下来，我将介绍相关的宪法条款。

宪法序言介绍了更多与生态文明相关的概念，如“新发展理念”“富强民主文明和谐美丽”“社会主义现代化强国”“实现中华民族伟大复兴”。序言体现了中国的国家使命和价值目标，也统领着各项条款。

第9、10和26条提及了生态环境宏观调控的“总则”。从法律规范的结构来看，这些条款具有激励人民、法人和政府行为的纲领性意义（体现了序言的精神），具体内容如下。第9条规定：“国家保障自然资源的合理利用，保护珍贵的动物和植物。”第10条规定：“一切使用土地的组织和个人必须合理地利用土地。”第26条规定：“国家保护和改善生活环境和生态环境，防治污染和其他公害。”

第89条是以正面列举的形式对国务院的职能和权力进行的强制性规范。它是国家机关履行宪法序言中“生态文明建设”义务的具体形式，规定了“（六）领导和管理经济工作和城乡建设、生态文明建设”。

2018年的宪法修正案包括了以发展中国特色社会主义为特征的“五位一体”总体布局，包含经济建设、政治建设、文化建设、社会建设和生态文明建设。该布局被提升至宪法地位，也使得现代中国的发展理念，如习近平主席关于建设社会主义生态文明的思想，和中国的传统价值观联系得更加紧密。

2017年，中国中央政府出台了一份比起纲领性更偏实际性的文件——《生态保护红线划定指南》。文件包含了相关执行规定，强调通过一致的标准来管理所有重要的环境空间。

生态保护红线是国家生物安全的生命线，对空间规划至关重要。对该红线的规划和执行是落实生态功能区划和其用途管制系统的关键举措，在保障中国生物安全的同时，促进提高生态产品供给能力以及为生态系统提供服务。这是一种在促进中国绿色发展的同时也能推动生态文明建设的制度创新。

分阶段来看，2005—2011年，＜，尽管海南省旅游经济发展滞后于生态环境的保护和建设力度，但是增长速度较快，且蕴含着极大的发展潜力；2012—2015年，＞，海南省生态环境的保护和建设滞后于旅游经济的发展，表明自2010年国际旅游岛建设上升为国家战略以后，旅游经济继续保持稳定大幅度增长，但是随着旅游业规模的不断扩大和发展，生态环境质量也在不断下滑，不过从2015年开始出现的小幅上升表明了海南省对于生态环境保护意识的觉醒。

The Constitution currently forms the higher legal system in the land dealing with the “ecological civilization development” by normative and substantive regulation that permeates the entire legal framework and directs the government’s actions in all spheres of power. In the following paragraphs, I will introduce the constitutional provisions related to the concept.

The preamble of the Constitution brings additional concepts that are connected to the ecological civilization, such as “new development,” “beautiful China,” “a great modern socialist country,” “realize the great rejuvenation of the Chinese nation.”It belongs to the part of China’s national tasks which embodies China’s value goals and plays a commanding role in the articles of the Constitution.

Articles 9, 10, and 26 refer to the “General Principles” of the Constitution related to macro-control of the ecological environment. From the perspective of the structure of the legal norms,these articles are programmatic in the sense of incentivizing the behavior of people, legal entities, and government. Article 9 states that “the state shall ensure the rational use of natural resources and protect rare animals and plants.” Article 10 prescribes that “all organizations and individuals using land must use it appropriately.” Article 26 utters that “the state shall protect and improve living environments and the ecological environment, and prevent and control pollution and other public hazards. The state shall organize and encourage afforestation and protect forests.”

Article 89 is a mandatory norm for the functions and powers of the State Council in the form of positive enumeration. It is the specific form in the state institutions of the state’s obligation of“ecological civilization development” in the preamble of the Constitution, stating the duty in “(6) directing and managing economic work, urban and rural development, and ecological conservation.”

The amendment of the Constitution of 2018 includes the Fivesphere Integrated Plan that features the development of so-cialism with Chinese characteristics encompassing economic,political, cultural, social, and ecological development, thus, elevating the plan to constitutional status. Furthermore, the plan brings closer the traditional values and modern understandings of China as encapsulated in the thoughts of President Xi Jinping about the socialist approach to an ecological civilization.

2018年3月，新修订的中国宪法纳入“生态文明建设”的概念。图为在大熊猫国家公园拍摄到的野生大熊猫活动画面（新华社发 甘肃白水江国家级自然保护区管理局供图）

构建人类命运共同体

人类命运共同体的理念已经被纳入中国政策，成为新时代中国特色社会主义理论体系的一部分。

2013年3月23日，习近平主席在莫斯科国际关系学院发表演讲，首次提出了“人类命运共同体”的概念。此后，中共中央和习近平总书记不断推广其内涵，包括修改法律。

在党的十九届四中全会上，习近平总书记强调要“坚持独立自主和对外开放相统一，积极参与全球治理，继续为构建人类命运共同体不断作出贡献”。这一概念已成为中国特色社会主义理论体系和法律体系的一部分。

人类命运共同体的概念对全球政策的影响力与日俱增，特别是在“一带一路”倡议（BRI）上，其向“绿色立场”的转变受到了“一带一路”绿色发展国际联盟的支持，也因此得到了联合国的全力支持。近年来，这一概念出现在《对外投资合作建设项目生态环境保护指南》中，出于加强环境保护的目的，对向金砖国家的投资进行了调整。

在国际法领域，人类命运共同体发挥着以下几个作用。第一，是全球治理的组成部分，对当代国际法的发展至关重要。第二，共商共建共享的“三共”原则是构建人类命运共同体的基石；因此，它们可能有助于改善现行的国际法原则。第三，是一个能使联合国进行改革、支持多边立场的契机。

From a programmatic stance to a more practical one, the Chinese central government issued a guideline for an ecological red line strategy in 2017, which contains provisions to enforce the lines for the protection of the ecosystems, to manage all significant environmental spaces with consistent standards.

The red lines are the lifelines of state biological security, essential for space planning. Drawing and enforcing them are critical moves to implement the systems of functional zoning and use control of the ecological space, which are adequate to help expand the capacity to supply eco-products and provide services to the ecosystems while building up China’s biological security.It constitutes an institutional innovation that can also boost the building of the ecological civilization while promoting China’s green development.

Building a Community of Shared Future for Mankind

The vision of building a community of shared future for mankind was incorporated into the Chinese policies. It became part of the theoretical system of socialism with Chinese characteristics in the new era.

The concept of a community of shared future for mankind was first proposed on March 23, 2013, when President Xi Jinping delivered a speech at the Moscow State Institute of International Relations. Since then, the Party Central Committee and General Secretary Xi Jinping have propagated its tenets, including introducing changes in the legislation.

At the Fourth Plenary Session of the 19Central Committee of the CPC, General Secretary Xi Jinping emphasized the need to “adhere to the integration of independence and openness,actively participate in global governance, and continue to contribute to the building of a community with a shared future for mankind”. As a result, the concept has become an integral part of the theoretical and legal system of socialism with Chinese characteristics.

Its global influence as a policy has been increased gradually,especially considering the shift in the Belt Road Initiative (BRI)to a green stance that received full support from the United Nations through the Belt and Road Initiative International Green Development Coalition. More recently, the concept emerged in, which calibrates the investments in BRI countries to increase environmental protection.

2021年10月，2020年联合国生物多样性大会生态文明论坛在昆明举行（新华社记者 王南 摄）

总体而言，目前法学界对人类命运共同体理念的研究，大多是从宏观层面来探讨构建人类命运共同体的法律路径，缺乏对经济、文化、生态环境等具体领域的研究。在人类命运共同体的五个组成部分——经济、文化、政治、安全、生态中，生态占据基础性地位。一个干净美丽的世界和适宜的生活环境是享受其他方面的绝对前提。

当今全球日益严峻的环境挑战对发展中国家的影响不容忽视。并且，这些潜在的影响正不分国界冲击着所有国家。

由于国际机构在面对需要紧迫性和特定处理方式的全球环境问题时相对效率低下，我开始了寻找替代方案的研究。而在这些替代方案中，生态文明建设和人类命运共同体成为我的首选，为我提供了不同的理论视角和可观察的实验论据。

中国正在成为国际体系中制定未来方案的国家。尽管这一事实给其他国家尤其是美国，带来了一些不适，但中国正在为全球环境治理作出重大贡献。首先是通过自己做功课，其次是将这些成果在国际层面上推广。

在我看来，这非常有可能提高国际环境法的监管效率，因为它纳入了建设生态文明和人类命运共同体这样不同的世界观和价值观；肯定会使传统的国际法更具包容性。

A community of shared future for mankind assumes several directions in international law. First, it is a building block to global governance, essential to the concept of development in contemporary international law. Second, the “three communist principles” of consultation, joint construction, and sharing are the cornerstone of building a community of shared future for mankind; thus, they might help create traction with the existing principles of international law. Third, it is an opportunity to pass reforms in the United Nations that incorporate its multilateral stances.

Most current research on the community of shared future in the legal field explores the legal path of constructing a community of shared future for mankind from the macro level and lacks research in specific areas such as economy, culture, and ecological environment. Among the five components of a community of shared future for mankind: economy, culture, politics, security,and ecology, the ecological environment is in a fundamental position. A clean and beautiful world and a suitable living environment are essential for enjoying other aspects.

In today’s increasingly global severe environmental challenges, the impacts on developing countries cannot be disregarded or left behind. Moreover, the insidious effects are hitting all the nations with no respect for territorial boundaries of sovereignty.

The relative inefficiency of the international institutions in dealing with the global environmental issues with the urgency and manner required led me to explore alternatives in my research agenda. Among the other options, the ecological civilization and a community of shared future for mankind become the top of my list, opening different theoretical perspectives and observable empirical evidence.

China is becoming an agenda-setting country in the international system. Although this reality brings some discomfort to other nations, especially the United States, China is making significant contributions to the global governance of the environment, first, by doing its homework, and second, by projecting these gains to the international dimension.

There is solid potential to increase the regulatory efficiency of international environmental law by incorporating alternative worldviews and values of ecological civilization and a community of shared future for mankind. That for sure will make traditional international law a more inclusive institution.