The sharp rise in carbon dioxide emissions driven by human activity has brought about global warming, rising sea levels, and increasingly frequent extreme weather events, posing grave challenges to human survival. Against this backdrop, China has solemnly pledged to the international community that it will strive to peak carbon emissions before 2030 and achieve carbon neutrality before 2060—objectives known as the “dual carbon” goals. Far from being a purely technical matter of energy or economics, the “dual carbon” agenda is fundamentally ecological in nature and carries profound eco-humanistic implications.

Embodying philosophy of zhonghe

The “dual carbon” goals embody a philosophy of zhonghe (centrality and harmony), representing a contemporary manifestation of classical Chinese ecological wisdom. The concept of zhonghe originates from the “Doctrine of the Mean” in the Book of Rites, which states: “Equilibrium is the great foundation of the world, and harmony its universal path. When equilibrium and harmony are realized to the highest degree, Heaven and Earth will attain their proper order and all things will flourish.”

At its core, this philosophy emphasizes that all things occupy their proper place, enabling every being to thrive and grow. Applied to the relationship between humanity and nature, zhonghe becomes the principle of harmony between the two—often articulated as tianren heyi (the unity of Heaven and humanity)—the highest expression of classical Chinese ecological wisdom.

In the context of the “dual carbon” goals, achieving carbon neutrality hinges on emissions reduction. Yet reduction does not mean zero emissions, nor does it entail suppressing productive capacity. Rather, it seeks a condition in which the net increase in greenhouse gas emissions is reduced to zero. Net-zero emissions thus represent a state of centrality and harmony: Emissions are carefully calculated and then offset through ecological restoration measures such as afforestation, resulting in net-zero growth. Carbon peaking and carbon neutrality, in this sense, are intended to drive green transformation in the course of development, achieving harmonious coexistence between humanity and nature and the coordinated advancement of ecology and civilization.

Articulating ecological holism

The “dual carbon” goals transcend the confines of anthropocentrism, pursue ecological justice, and reflect an awareness of the Earth as a community of life. The “dual carbon” agenda is concerned not only with safeguarding the human living environment, but equally with preserving the habitats of other species. It moves beyond anthropocentric assumptions and embodies an ecologically holistic ethical perspective grounded in an understanding of the Earth as a shared life community.

Classical Chinese thought that emphasizes the unity of humanity and nature—such as the assertion in “The Adjustment of Controversies” in Zhuangzi that “Heaven, Earth, and I were produced together, and all things and I are one” or neo-Confucian philosopher and cosmologist Zhang Zai’s declaration in the Western Inscription that “all people are my brothers and sisters, and all things are my companions”—articulates a strong sense of ecological holism that resonates deeply with the spirit of the “dual carbon” goals.

Revealing ecological aesthetics

The “dual carbon” goals introduce a series of key concepts—including the “carbon clock,” carbon footprints, carbon sinks, and low-carbon architecture—that are reshaping public green sensibilities and revealing a salient ecological aesthetic awareness. The “carbon clock,” first of all, functions as a metaphor. By framing the “dual carbon” goals as a countdown, it uses future benchmarks to discipline the present, cultivating temporal awareness around carbon peaking and carbon neutrality and heightening a sense of urgency.

Second, by quantifying the otherwise invisible carbon emissions embedded in everyday objects, the concept of the carbon footprint bridges reason and sensibility, data and intuition, reshaping individuals’ emotional connections with the Earth.

Third, carbon sinks represent a vital ecological function. Approaching nature through this functional understanding deepens our appreciation of the natural world and its regenerative capacities.

Fourth, some may view low-carbon landscapes—such as towering wind turbines or gleaming solar panels—as visually discordant with their surroundings. Yet when seen through the lens of ecological value, these structures exemplify humanity’s ingenious use of nature. From this perspective, wind turbines and solar panels should be appreciated with an ecological sensibility—one that accords with the core tenets of ecological aesthetics.

Zhou Sizhao is an associate professor from the School of Literature, Journalism and Communication at Qingdao University.