
2017-5-24
第十一屆國(guó)際生態(tài)文明論壇于2017年4月28日至4月29日,在美國(guó)寧?kù)o安詳?shù)目巳R蒙小鎮(zhèn)召開(kāi)。友成基金會(huì)王平理事長(zhǎng)應(yīng)邀參加了本次論壇,并在論壇上作了《生態(tài)文明是一場(chǎng)新的認(rèn)知革命》為題的主旨致辭。致辭從歷史的高度和哲學(xué)的深度,分析了工業(yè)文明發(fā)展至今存在難以為繼的原因,繼而對(duì)人類(lèi)未來(lái)新的文明--生態(tài)文明進(jìn)行了勾劃,指出社會(huì)價(jià)值將是這種新的文明形態(tài)的價(jià)值觀以及基本原則。致辭最終落在如何推動(dòng)這一新的文明形態(tài)。致辭獲得了廣泛的贊譽(yù)和深入的思考,被認(rèn)為是本次論壇“最有深度”的發(fā)言。
Ecological civilization isa new cognitive revolution of mankind
生態(tài)文明是人類(lèi)一個(gè)新的認(rèn)知革命
Keynote speech by Ms. Wang Ping, Founder and Chairperson of China Social Entrepreneur Foundation(YouChange) at Eco Forum Global Annual Conference2017
April 2017, the United States
友成基金會(huì)創(chuàng)始人、理事長(zhǎng)王平在第十一屆國(guó)際生態(tài)文明論壇上的主題發(fā)言
2017年4月,美國(guó)
Ladies and gentlemen, Good morning!
It is mygreat honor to be invited by Dr. Cobb to this forum and deliver a speech forecological civilization today.
尊敬的各位來(lái)賓,上午好!
很榮幸受到柯布博士的邀請(qǐng),來(lái)美國(guó)參加這個(gè)以生態(tài)文明為主題的論壇,并有幸在此致辭。
I would like to share my opinions and thoughts on eco-civilization, alsoelaborate our participation in this great movement.
我想談?wù)勎覍?duì)生態(tài)文明的想法和思考,以及我們可以怎么做。
Where is the root? - Change the cognition
根在哪里?——改變認(rèn)知
Recently, the book Brief History of Humankind caused shocksto many. It tells us a very simple truth that history of mankind is thedevelopment process of human cognition and is caused by the cognitive changesof man. Cognitive revolution contains a lot of stages and forms our historicalleaps. Its result is what we see ourselves today, and related to our cognition.According to this book, the secret for Homo sapiens surpassing animals and theearly other humans lies in their social behaviors and closer cooperation. Thecognitive revolution begins with the imagination for a better future. A commonimagination will lead to a common faith and belief. So, by changing the storyand the recognition, we can change the way of cooperation. The tipping pointseparating history from biology is this very cognitive revolution. It begins fromthe agricultural revolution to the later series, including the industrialrevolution. These imagined stories form the law, the declaration, the system,the norms and the faith of a community. So originally there were no paths inthe world that we see today, and paths generate from men’s walking.
最近有一本書(shū)《人類(lèi)簡(jiǎn)史》,非常震撼。這本書(shū)告訴我們一個(gè)非常簡(jiǎn)單的道理,就是人類(lèi)歷史其實(shí)是人類(lèi)認(rèn)知的發(fā)展過(guò)程,是由人的認(rèn)知變化引起的。認(rèn)知革命有很多的階段,形成人類(lèi)歷史性的飛躍,其結(jié)果就是我們看到的人類(lèi)現(xiàn)在的樣貌。這一切都與我們自己的認(rèn)知相關(guān)。這本書(shū)所講的“智人勝出”——早期智人與其他原始人類(lèi)和動(dòng)物相比,勝出的秘訣就在于智人的社會(huì)行為和更緊密的合作關(guān)系。認(rèn)知革命始于對(duì)美好未來(lái)的想象,大家一起想象,就能形成共同的信念和信仰。而改變故事、改變認(rèn)知,我們就可以改變合作的方式。認(rèn)知革命正是人類(lèi)歷史從生物學(xué)中脫穎而出的關(guān)鍵點(diǎn),從農(nóng)業(yè)革命開(kāi)始,到后來(lái)包括工業(yè)革命在內(nèi)的一系列,都是每一時(shí)代想象的故事形成了法律、宣言、制度、規(guī)范和對(duì)共同體的信仰體系。所以我們看到世界本來(lái)沒(méi)有路,路是人走出來(lái)的。
Old Cognition: Individualism and Capitalism
舊認(rèn)知:個(gè)人主義和資本主義
In the past 300years of industrial civilization development, inspired by industrialtechnology, organization and system innovation, human intelligence andcreativity were deeply developed and fully released. While huge material wealthand spiritual wealth were created, there were a large number of socialproblems, such as environmental pollution, depletion of resources, wealthpolarization, conflict, war, and so on.
在過(guò)去300多年工業(yè)文明發(fā)展進(jìn)程中,在工業(yè)技術(shù)、組織、制度創(chuàng)新的激發(fā)下,人類(lèi)智慧和創(chuàng)造力得以深度開(kāi)發(fā)和充分釋放,創(chuàng)造了巨大的物質(zhì)財(cái)富和精神財(cái)富,但也帶來(lái)了大量的社會(huì)問(wèn)題,諸如環(huán)境污染、資源枯竭、貧富分化、沖突和戰(zhàn)爭(zhēng)等等。
We believe thatthese social problems are the inevitable products of the inherent contradictionof industrial civilization.
我們認(rèn)為,這些社會(huì)問(wèn)題,是工業(yè)文明內(nèi)在矛盾的必然產(chǎn)物。
In the socialrevolution dominated by industrialization and big machine production, there areat least three endogenous structural contradictions:
在以工業(yè)化、大機(jī)器生產(chǎn)主導(dǎo)的這場(chǎng)社會(huì)革命中,至少出現(xiàn)了三對(duì)內(nèi)生的結(jié)構(gòu)性矛盾:
First, thecontradiction between the growth of material wealth and the supply of resourcesand the carrying capacity of the environment,
Second, the contradictionbetween the rational pursuit of the individual and the overall development ofthe society,
And the third, thecontradiction between the nations and the human community.
第一,物質(zhì)財(cái)富的增長(zhǎng)與資源供給力及環(huán)境承載力之間的矛盾;
第二,個(gè)體理性追求與社會(huì)整體發(fā)展之間的矛盾;
第三,民族國(guó)家與人類(lèi)共同體之間的矛盾。
The threecontradictions are historical and logical, leading to the disorder of therelations between people, nature and society.
這三對(duì)矛盾既是歷史經(jīng)驗(yàn)的,又是邏輯的,從而導(dǎo)致人與自然、人與人、人與社會(huì)關(guān)系的失范。
Why are there thesecontradictions?
為什么會(huì)出現(xiàn)這樣的矛盾?
I think fundamentallyit is a problem at the cognitive level. Simply speaking, the value is toosimple and single minded.
我認(rèn)為是從根本上出現(xiàn)了認(rèn)知層面的問(wèn)題,簡(jiǎn)單來(lái)說(shuō)就是價(jià)值觀太單一。
Mankind experiencedthe dark middle age. At that time, the personal value was denied. As itdeveloped to the industrial civilization, the personal value played aparticularly big role in promoting social progress in the early stage. However,with the continued development of industrial revolution, the recognition ofmost people has been completely ossified. It seems that there is only onevoice, one universal value and one universal truth, which is pursuing economicdevelopment and wealth expansion only.
人類(lèi)經(jīng)歷過(guò)黑暗的中世紀(jì)。在那時(shí)被否定的個(gè)人價(jià)值在人類(lèi)進(jìn)入工業(yè)文明早期時(shí)對(duì)推動(dòng)社會(huì)進(jìn)步起到了特別重要的作用。但隨著工業(yè)革命的持續(xù)發(fā)展,大多數(shù)人的認(rèn)知現(xiàn)在都已經(jīng)僵化了。只有一個(gè)聲音,只有一個(gè)普世價(jià)值,只有一個(gè)普遍真理——只追求經(jīng)濟(jì)發(fā)展和財(cái)富的擴(kuò)張。
The existing economicrules are developed by winners of the market competition. The goal of the rulesis simple, which is maximization of the interest of shareholders. What is thevalue behind this story? Individual value is prior to common good. The resultof Matthew Effect is that the stronger is always the winner and the winnertakes all. This is the rule of the animal world and social Darwinism.
現(xiàn)有的經(jīng)濟(jì)規(guī)則是強(qiáng)者制定的。資本主義制度的目標(biāo)就是簡(jiǎn)單的股東利益最大化。而這套話語(yǔ)背后的價(jià)值觀是什么呢?就是個(gè)人價(jià)值比社會(huì)價(jià)值重要。而馬太效應(yīng)的結(jié)果只能是強(qiáng)者恒強(qiáng),贏家通吃。這是動(dòng)物世界的規(guī)則,是社會(huì)達(dá)爾文主義。
The superstructuresuch as laws and political system also maximize the economy development and theprotection of vested interest group. Thus, majority of people who has no sayingon his own interest is ignored, and such ignorance leads to two worlds inparallel and causes a great contradiction. Especially the populism rising afterthe financial crisis in 2008, as well as the international terrorism are theexpression of the social discontents. Financial instruments and technologicalmeans are becoming the accelerator to create these contradictions/conflicts.
由法律、政治制度等構(gòu)成的上層建筑,也是重在經(jīng)濟(jì)發(fā)展最大化和保護(hù)既得利益集團(tuán)的,而對(duì)自己利益沒(méi)有話語(yǔ)權(quán)的大多數(shù)群體則被忽略。這種忽略導(dǎo)致了兩個(gè)平行世界,引發(fā)了極大的社會(huì)矛盾。特別是2008年金融危機(jī)之后興起的民粹主義,以及國(guó)際恐怖主義等,都是這種社會(huì)不滿(mǎn)的表達(dá)。而金融工具和科技手段則正在成為社會(huì)矛盾沖突的加速器。
The current balancesheet based on financial accounting standards has become a common standard andlanguage for industrial civilization. It has promoted the rise of industrialcivilization but also has become the reason and force hindering the furtherdevelopment of industrial civilization, because it totally does not take intoaccount or reflect any external cost and external value. The single equilibriumin the economic and financial aspects results in the social and ecologicalimbalance, and this imbalance will eventually lead to economicunsustainability.
現(xiàn)在的基于財(cái)務(wù)會(huì)計(jì)準(zhǔn)則的資產(chǎn)負(fù)債表成為工業(yè)文明的一種通用標(biāo)準(zhǔn)和語(yǔ)言,它推動(dòng)了工業(yè)文明的興盛但也因此形成了阻礙工業(yè)文明進(jìn)一步發(fā)展的原因和力量——因?yàn)樗耆豢紤]也不體現(xiàn)任何的外部性成本和外部性?xún)r(jià)值。僅就經(jīng)濟(jì)而言的單一平衡,導(dǎo)致了社會(huì)和生態(tài)的不平衡,并且這種不平衡最后必然導(dǎo)致經(jīng)濟(jì)的不可持續(xù)。
The above defectionsare endogenous in the industrially civilized society, so it cannot be resolvedin the framework of industrial civilization itself.
以上所述的種種缺陷,都因其內(nèi)生于工業(yè)文明社會(huì),所以在工業(yè)文明的框架下無(wú)法解決。
To solve the problem,we need to find the root. We cannot just do some case-by-case improvements butneed to find a subversive theory. From the perspective of alternation ofcivilization, ecological civilization is a new cognitive revolution. It shallcall for new values and evaluation criteria.
看到了這種趨勢(shì),我們要解決問(wèn)題就要找到這個(gè)根,而不能再修修補(bǔ)補(bǔ)做些簡(jiǎn)單的就事論事的改良,而是要找到一種顛覆性的理論出來(lái)。從大到文明更替的角度來(lái)講,生態(tài)文明就是一場(chǎng)新的認(rèn)知革命,需要新的價(jià)值觀和評(píng)價(jià)標(biāo)準(zhǔn)。
New Cognition: Social value as the ecologicalcivilization of value
新認(rèn)知:以社會(huì)價(jià)值為價(jià)值觀的生態(tài)文明
Ecologicalcivilization must regard the thorough change of the disorder of the relationsbetween people, nature and society as the fundamental goal. It is a new form ofcivilization that respects the ecology itself and is in line with theecological principles. Therefore, such a civilization pays more attention to thewhole society instead of just individuals, lays more emphasis on diversityrather than standardization and underlines openness rather than closeness, andhighlights on social synergy much more than on market competition. These basicprinciples of ecological civilization are those of the community of destiny ofhuman being and also the basic principles of the great harmony society that ourmankind has long been pursuing for.
生態(tài)文明必須以能徹底改變?nèi)伺c自然、人與人、人與社會(huì)關(guān)系的失范為基本目標(biāo),是一種既尊重生態(tài)本身又符合生態(tài)原則的新的文明形式。因此這樣的文明更注重社會(huì)性而不僅僅是個(gè)體、更強(qiáng)調(diào)多樣性而不是標(biāo)準(zhǔn)化、更強(qiáng)調(diào)開(kāi)放性而不是封閉性,更強(qiáng)調(diào)協(xié)作性而不是競(jìng)爭(zhēng)性。生態(tài)文明的這些基本原則,事實(shí)上就是人類(lèi)命運(yùn)共同體的基本原則,也一直是我們?nèi)祟?lèi)追求的大同社會(huì)的基本原則。
In the concept of value, we believe the valuethat respects the eco-system itself and in line with the ecological principlesis the social value. “Social value” consists of two words, “social” and“value”, indicating that the aim of social value is to value the society as awhole. From the ethical perspective of social value, the social-valued societymust be the sustainable society. And its view of freedom, equality anddevelopment shall also serve this purpose.
在價(jià)值理念上,我們認(rèn)為,一種既尊重生態(tài)本身又符合生態(tài)原則的價(jià)值觀就是社會(huì)價(jià)值。社會(huì)價(jià)值由“社會(huì)”和“價(jià)值”兩個(gè)詞組成,價(jià)值的指向,是整個(gè)社會(huì)。從社會(huì)價(jià)值作為一種倫理觀角度講,社會(huì)價(jià)值必須以實(shí)現(xiàn)社會(huì)整體可持續(xù)發(fā)展為其唯一目的,其所蘊(yùn)涵的自由觀、平等觀以及發(fā)展觀等,都要為此目的服務(wù)。
We believe that social value should express thefollowing principles:
我們認(rèn)為社會(huì)價(jià)值應(yīng)該體現(xiàn)以下幾個(gè)原則:
1. The principle of integrity. Social valueregards the well-being of all mankind as its goal, and any individual ororganization in the human community can benefit from it.
1、整體性原則。社會(huì)價(jià)值以全人類(lèi)的福祉為其目標(biāo),任何人類(lèi)共同體中人或組織,都能在此中受益共享。
2. The principle of initiative. As social valueis the common well-being of all mankind, each person and every organization inthe human community shall be willing to take the efforts to promote the overallwellbeing.
2、主動(dòng)性原則。基于社會(huì)價(jià)值是全人類(lèi)的共同福祉,因此,人類(lèi)共同體中的每一個(gè)人、每一個(gè)組織,對(duì)整體發(fā)展都有主動(dòng)關(guān)切的意愿和行動(dòng)。
3. The principle of innovation. Humancivilization is always achieved through innovation. The problems, such aspoverty, health care and aged care problems, all need our innovative thinkingand innovative methods.
3、創(chuàng)新性原則。人類(lèi)的文明總是通過(guò)創(chuàng)新來(lái)實(shí)現(xiàn)的。對(duì)于那些一直伴隨人類(lèi)存在的諸多社會(huì)難題,例如貧困問(wèn)題、健康問(wèn)題、養(yǎng)老問(wèn)題等等都需要我們有創(chuàng)新的思維和創(chuàng)新的方法。
4. The principle of consistency. An obviousdrawback of industrial civilization is to solve the old problems by creating anew one, such as the paradox of so-called “development in economy first andimprovement of environment afterword”, the so-called dilemma between efficiencyand fairness and the so-called separation between aim and its approach. Allthese are derived from the stereo type of either/or and lack of coherence. Butin the eco-civilization, the synergy of all actions and all parties isrequired.
4、合一性原則。工業(yè)文明明顯的弊端,往往是通過(guò)產(chǎn)生新問(wèn)題來(lái)解決舊問(wèn)題。例如所謂的先發(fā)展后治理的悖論,所謂的效率和公平之間的困境,所謂的目的和實(shí)現(xiàn)目的的方法之間的分離,這一切都是源于非此即彼的觀念的合一性的缺失。但在生態(tài)文明里,對(duì)所有行為的合一性已經(jīng)成為一種要求。
From the above, we can see that social value isnot only the value guidance for social welfare as the interest for all, butalso includes the requirements for the individual and organizational behaviors.It contains not only the concept of the value but also the systems and rules aswell as the comprehensive development of human being, the harmony of thesociety and the intergrowth of man and nature.
由上述我們可以看到,社會(huì)價(jià)值不僅是一個(gè)以社會(huì)福祉為最大利益的價(jià)值引導(dǎo),而且還包括了對(duì)個(gè)人和組織行為的要求。不僅包括價(jià)值理念,也包含了制度規(guī)則,包含了人的全面發(fā)展、人與社會(huì)的和諧相處、人與自然的共生。
Newcognition: How to implement ecological civilization – 3A
新認(rèn)知:如何落實(shí)生態(tài)文明——三A
After years of thinking, research and piloting,YouChange has created a set of 3A social value assessment system. The systemcan be used for the social value assessment of various types of organizations,including governments, enterprises and social organizations.
經(jīng)過(guò)多年的思考、研究和試點(diǎn),友成基金會(huì)創(chuàng)立了一套3A社會(huì)價(jià)值評(píng)估體系,這個(gè)體系可以用以各種類(lèi)型組織包括政府、企業(yè)、社會(huì)組織的社會(huì)價(jià)值評(píng)估。
The assessment system evaluates and analyzes thesocial value of an organization from 3 aspects: Aim, Approach and Action. In theory, Aim addresses the range of thepublicity, urgency, and fairness of targeted social issues, Approach definesthe innovative and systematic solutions and Action measures the effectivenessof management and execution of an organization. These are key factorsdetermining the “quantity” of social value: The stronger the publicity, urgencyand fairness of the social issues are Aimed; the more innovative and systematicsolutions are Approached; and the stronger the effectiveness of management and executionare Acted, the higher the result of social value is achieved. Assuming that theability of execution is the same, the quantity of social value created can beassessed through a direct comparison between social issues aimed and solutionadopted.
社會(huì)價(jià)值創(chuàng)新3A評(píng)估體系從Aim、Approach和Action三個(gè)方面來(lái)全面評(píng)估以及量化分析一個(gè)組織的社會(huì)價(jià)值。理論上而言,社會(huì)議題的公共性、公平性、緊迫性,解決方案的創(chuàng)新性和系統(tǒng)性,以及執(zhí)行的有效性是決定社會(huì)價(jià)值“量”的關(guān)鍵因素:議題公共性、公平性、緊迫性越強(qiáng)(Aim),解決方案越創(chuàng)新、越系統(tǒng)(Approach),執(zhí)行力越強(qiáng)(Action),其所產(chǎn)生的社會(huì)價(jià)值越大。在假設(shè)執(zhí)行力一致的情況下,可從社會(huì)議題與解決方案兩個(gè)維度直接比較出所創(chuàng)造社會(huì)價(jià)值的區(qū)別。
3A is a systematic framework based on the studyof organizational behaviors. Just as the Balanced Score Card, which transferthe performance evaluation into the action, on the basis of organizationstrategy, instead of the traditional financial metrics. 3A will be able toassess the social values of an organization through the analysis of its Aim,Approach and Action. In this assessment framework, there are 3 layers ofindicators: The first layer consists of Aim, Approach and Action, and thesecond and third layers will vary according to the different types of theorganizations evaluated. Currently, this evaluation system is being used for evaluatingenterprises including start-up companies, listed companies, governments andsocial organizations.
三A是基于在對(duì)組織行為研究基礎(chǔ)之上提出的系統(tǒng)思路。正如平衡記分卡是從戰(zhàn)略的角度而不是以財(cái)務(wù)量度為主來(lái)評(píng)估績(jī)效,以使組織“策略”能夠轉(zhuǎn)變?yōu)?ldquo;行動(dòng)”,三A正是通過(guò)對(duì)其目標(biāo)(Aim)、運(yùn)行模式(Approach)和執(zhí)行力(Action)三者的分析,得出一個(gè)組織創(chuàng)造社會(huì)價(jià)值的能力。在這個(gè)評(píng)估框架中,總共有三層指標(biāo)體系,第一層由Aim、Approach和Action組成,第二層和第三層會(huì)因?yàn)樵u(píng)價(jià)的組織類(lèi)型不同而發(fā)生變化,目前這套評(píng)估體系正被應(yīng)用于企業(yè)包括創(chuàng)業(yè)型企業(yè)和上市公司,政府以及社會(huì)組織。
3As not only provide a framework for social valueevaluation but also becomes a strategic analysis tool for organizations. At theAim level, analysis can be made on whether the corporate strategy reflects themission and vision of the enterprise and whether the enterprise's endowmentsand resources match the established strategy. At the Approach level, analysiscan be made on whether the business model and the operation and managementmodel support the strategy. At the Action level, the strengths and weaknessesof the organization's execution can be measured and analyzed.
三A不僅提供了評(píng)估社會(huì)價(jià)值的一個(gè)框架,并且也可以成為包括企業(yè)在內(nèi)的組織的戰(zhàn)略分析工具。在Aim層次,可以分析企業(yè)的戰(zhàn)略是否反映了企業(yè)的使命和愿景,可以分析企業(yè)的稟賦是否匹配所制定的戰(zhàn)略,在Approach層,分析商業(yè)模式和運(yùn)營(yíng)管理模式是否支持戰(zhàn)略,在Action層則可以檢查和分析組織的執(zhí)行力的優(yōu)勢(shì)和劣勢(shì)。
Another most important feature of this frameworkis the emphasis on the consistency among the indicators. The consistencyperspective refers to that the three indicators must be interlinked. Forexample, between Aim and Approach, it will be emphasized to do the right thingin the right way, and the real value and impact must be verified through theresult of Action of an organization.
這個(gè)框架的另一個(gè)最主要的特點(diǎn)是強(qiáng)調(diào)指標(biāo)之間的合一性和自洽性。所謂合一性,就是三個(gè)指標(biāo)之間必須具有互相勾連,例如目標(biāo)(Aim)和途徑(Approach)之間,就會(huì)強(qiáng)調(diào)用正確的方法做正確的事,而真正的價(jià)值,必須通過(guò)行動(dòng)轉(zhuǎn)化力(Action)來(lái)驗(yàn)證。
(Example:A evaluation framework based on socialinnovative enterprise as the goal示例:一個(gè)基于社會(huì)創(chuàng)新型企業(yè)為目標(biāo)的評(píng)估框架)
At present, we can see a variety of evaluationsystems different from the traditional balance sheet appeared in the United States and Europe. For instance, Benefit Corporation (B-Corp),etc. are trying to measure the impact and value of an enterprise organizationincluding economic and a non-economic factors. But the biggest differencebetween 3A standards and these existing evaluation systems, is that 3A isalways mission-driven that is the most fundamental interests of mankind - more justice,more efficient and more sustainable development.
當(dāng)下,在美國(guó)和歐洲已經(jīng)出現(xiàn)了多種不同于傳統(tǒng)資產(chǎn)負(fù)債的評(píng)價(jià)體系,例如B-Corp等,試圖從經(jīng)濟(jì)和非經(jīng)濟(jì)的角度來(lái)衡量一個(gè)企業(yè)組織的能力和價(jià)值。但三A 標(biāo)準(zhǔn)和已有這些評(píng)價(jià)系統(tǒng)的一個(gè)最大不同,就是3A的核心是以始為終,始終從一個(gè)組織的愿景和使命出發(fā)開(kāi)始評(píng)估,要把Aim放在人類(lèi)最根本的利益上——更公平,更有效率,更可持續(xù)的發(fā)展。
Just as people are not living for eating, buteating is for living. The survival of enterprises in the era of ecologicalcivilization is not just for profit, but profitability is the condition forenterprises to create social value. What we want to do is to drive people’scognitive changes through the advocacy of social value and the implementationof 3A standards. Although not all people have such values, changes will still occurwith the changes of assessment standard. Our aim is to promote such a greatcognitive revolution of the ecological civilization.
就像人活著不是為了吃飯,而吃飯是為了活著。生態(tài)文明時(shí)代的企業(yè)的生存不只是為了創(chuàng)造利潤(rùn),而盈利是企業(yè)創(chuàng)造社會(huì)價(jià)值的條件。我們就是要通過(guò)社會(huì)價(jià)值的倡導(dǎo)和3A標(biāo)準(zhǔn)的實(shí)施來(lái)引導(dǎo)人們?cè)谡J(rèn)知上的變化。即便并不是所有人都有這樣的價(jià)值觀,或者是大多數(shù)人還沒(méi)有意識(shí)到這是一個(gè)他們應(yīng)該的生活方式,如果標(biāo)準(zhǔn)發(fā)生了改變,他們也會(huì)隨之而改變。我們的目的就是要促成生態(tài)文明這樣一場(chǎng)偉大的認(rèn)知革命。
Closing
結(jié)語(yǔ)
Ladies and Gentlemen,
The United States is a new country relatively,but on the pinnacle of industrial civilization; China is an ancient country andis having a great rejuvenation. Many people of insights in these two countrieshave realized some endogenous obstacles and contradictions of moderncivilization. Dr. Cobb is one of the most insightful among these people. Inoted that such an impressive international forum has been continued for elevenyears. Please allow me topay our highest tribute to Dr. Cobb, the forerunners in this revolution.
美國(guó)是一個(gè)新的國(guó)家,卻是工業(yè)文明的巔峰王國(guó);中國(guó)是一個(gè)古老的國(guó)家,正在進(jìn)行偉大復(fù)興。這兩個(gè)國(guó)家的許多有識(shí)之士都意識(shí)到現(xiàn)代文明的一些內(nèi)生障礙和矛盾??虏疾┦烤褪沁@些有識(shí)之士中最有洞察力的一位。我發(fā)現(xiàn),這樣一個(gè)讓我印象深刻的國(guó)際論壇已經(jīng)持續(xù)了十一年,請(qǐng)?jiān)试S我對(duì)柯布博士這樣的先行者致以最崇高的敬意。
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