中国地质大学学报(社会科学版）

生态危机获得了源自“人类世”与“全球临界点”的双重证成，这意味着人类文明面临存在论危机。人类文明建立在畏惧、认识与掌控自然的过程中，不过人类始终无法外在与超脱于自然，因此重思自然以及构建与自然的关联性责任有助于人类挽救生态危机。命运共同体为生态文明教育提供并塑造了一种伦理教化的中国逻辑，从“抽象的全球”到“具体的共同”是命运共同体的伦理具象化，“生生”与“仁民爱物”生成命运共同体内部的“关系性主体”，“各美其美，美美与共”确保了共同体内部的差异与正义。基于命运共同体的生态文明教育需要培育受教育者的生态感知力与生态同理心，实现从认知教育向审美教育的深化、推进跨学科知识整合与整体论思维构建、强化公共参与与全球合作的实践能力。最为重要的是，世界生态公民需要一种面向人与自然生命共同体的伦理自觉与自我教化。

The ecological crisis has gained a dual legitimation from the “Anthropocene” and “global tipping points”, indicating that human civilization is confronted with an ontological crisis. Human civilization has developed through the processes of fearing, understanding, and seeking to control nature. Yet human beings have never been able to stand outside or transcend nature. Therefore, rethinking nature and constructing a relational responsibility toward nature are essential for humanity's response to the ecological crisis. The idea of a community with a shared future provides and shapes a Chinese logic of ethical cultivation for ecological civilization education. The movement from the “abstract global” to the “concrete common” constitutes the ethical concretization of the community with a shared future; the ideas of “shengsheng” and “benevolence toward the people and care for all beings” generate the “relational subject” within this community; and the principle of “each appreciating its own beauty and together realizing shared beauty” safeguards difference and justice within the community. Ecological civilization education grounded in a community with a shared future should cultivate learners' ecological perceptiveness and ecological empathy, deepen the transition from cognitive education to aesthetic education, advance interdisciplinary knowledge integration and the construction of holistic thinking, and strengthen practical capacities for public participation and global cooperation. Most importantly, world ecological citizens require ethical self-awareness and self-cultivation oriented toward the community of life between humanity and nature.