sustainable china

Much intellectual discourse about Chinese philosophical and religious views of nature focuses on ideals such as harmony between humans and the natural world, or “forming one body with heaven and earth” (tian ren he yi). But when it comes to historical studies of Chinese environmental history, it’s hard to find instances of where this ideal was concretely realized. Mark Elvin concludes his monumental history of China’s environment with the following observation

The religious, philosophical, literary, and historical texts surveyed and translated in the foregoing pages have been rich sources of description, insight, and even, perhaps, inspiration. But the dominant ideas and ideologies, which were often to some degree in contradiction with each other, appear to have little explanatory power in determining why what seems actually to have happened to the Chinese environment happened the way it did. Occasionally, yes, Buddhism helped to safeguard trees around monasteries. The law-enforced mystique shrouding Qing imperial tombs kept their surroundings untouched by more than minimal economic exploitation. but in general, no. There seems no case for thinking that, some details apart, the Chinese anthropogenic environment was developed and maintained in the way it was over the long run of more than three millennia because of particular characteristically Chinese beliefs or perceptions. or, at least, not in comparison with the massive effects of the pursuit of power and profit in the arena provided by the possibilities and limitations of the Chinese natural world, and the technologies that grew from interactions with them.

But when it comes to the history of religion in China, (rather than philosophical ideas), the story is quite different. Chinese religions demonstrate a continuous attempt to grapple with the natural world, imploring the heavens to aid the productive bounty of the earth. For popular Chinese religion in particular, the natural world is also depicted as a dangerous force capable of producing death and destruction on a massive scale. Read the rest of this entry »

By James Miller

I recently had the pleasure of participating in the tenth anniversary of the founding of the Forum on Religion and Ecology, now housed at Yale University. While I was there I managed to see for the first time the Chinese translation of the book Daoism and Ecology that I co-edited some ten years ago when I was a graduate student at Boston University. 

The book arose out of one of a series of conferences on world religions and ecology, organized by the founders of FORE, Mary Evelyn Tucker and John Grim, at the Harvard University Center for the Study of World Religions.

The translation of the book was accomplished several years ago by my friend Chen Xia at the Chinese Academy of Social Sciences, but the publication, by Jiangsu Education Press, had been held up for bureaucratic reasons. In China all books that are published have to go through an approval process, and books on the topic of religion also need a second level of approval from the State Administration for Religious Affairs. 

What speeded the approval process up was that Mary Evelyn Tucker, John Grim, Chen Xia and I had the good fortune of arranging a meeting with Pan Yue, the vice-minister of the State Administration for Environmental Protection, in Beijing this summer. At that meeting, Minister Pan expressed a keen interest in the volumes published as a result of these conferences and wanted them all to be translated into Chinese. Fortunately we had already got the wheels in process to publish the volumes on Confucianism, Daoism and Buddhism, and all that was lacking was the necessary approvals. I don’t know if Minister Pan personally intervened in our favour, but soon after we left China this summer, we learned that the books would be published in the fall. You can read about the Daoism and Ecology book on the Amazon.cn website.