**Title: Insights on China’s Eco-Civilization from a Chilean Scholar**

**Interview with Juan Enrique Serrano-Moreno, Assistant Professor at the University of Chile’s Institute of International Studies**

**By: Zhang Yang**

Chile, despite its geographical distance from China, has taken a leading role in fostering relations with Beijing among Latin American countries. As both nations increasingly emphasize green transformation, Chilean scholar Juan Enrique Serrano-Moreno offers his perspective on China’s “eco-civilization” model and whether Latin America can craft a version that resonates locally. He recently engaged in a discussion with China News Service on these pertinent topics.

**China News Service (CNS) Reporter:** What are your observations on the different visions for the relationship between society and nature?

**Serrano-Moreno:** I find it useful to reference two science fiction films that depict contrasting views on society’s relationship with nature.

First, there’s “Avatar 2,” in which a corporation invades a primitive planet to exploit its resources, only to face fierce resistance from the indigenous inhabitants who strive to maintain their harmonious way of life. The film concludes on a hopeful note, with the natives pushing back the invaders and preserving their ecosystem. Yet, this storyline conveys a somewhat fatalistic message: humanity appears caught in a dilemma between economic progress and natural harmony, with no middle ground. This raises an unsettling question: is it easier to destroy nature than to dismantle free capitalism? Spanish philosopher Francisco Martorell has described this tale as a “pessimistic dystopia.”

On the flip side, the Chinese film “The Wandering Earth 2” portrays a future where humanity aims to move Earth away from a catastrophic solar system through technology, national planning, and international collaboration. In this narrative, China leads this ambitious endeavor without succumbing to hegemony. Unlike “Avatar,” “The Wandering Earth 2” embodies an “optimistic dystopia,” aligning closely with the eco-civilization principles that the Chinese Communist Party has been advocating since 2012.

**CNS Reporter:** How would you define China’s “eco-civilization” model?

**Serrano-Moreno:** As described by Zhang Yongsheng, director of the Chinese Academy of Social Sciences’ Eco-Civilization Research Institute, “eco-civilization” signifies a new development paradigm whereby humanity seeks to restore the harmony with nature that was lost during the industrial era. This concept does not reject technological progress; rather, it embraces new technologies derived from “green transformation” as essential for constructing an eco-civilization.

Over the past decade, it has become evident that China is establishing itself as a global leader in tackling climate change and promoting sustainability, a vision encapsulated in “eco-civilization.” This model directly contrasts with Western economic individualism, which frequently commodifies nature and treats environmental degradation merely as a negative externality. Unlike the free-market ideals that emerged during the Western industrial revolution, China’s model is deeply rooted in its rich philosophical traditions spanning millennia.

Additionally, “eco-civilization” has been solidified in Chinese policy documents and is actively implemented through legal and administrative reforms.

**CNS Reporter:** Can the “eco-civilization” model be directly adapted to Latin America?

**Serrano-Moreno:** Applying the eco-civilization model in Latin America encounters both conceptual and practical challenges.

Some scholars, like David Harvey and David Graeber, question whether it genuinely represents a paradigm shift. They argue that, similar to the Belt and Road Initiative, eco-civilization can be perceived as a “spatial solution” or a “technological solution” to the overaccumulation crisis that capitalism experienced between 2006 and 2009.

Under this perspective, eco-civilization seems geared towards stimulating economic growth without fundamentally altering the existing development model. In China, innovations in technologies like solar panels and electric vehicles not only drive domestic green transformation but also bolster economic growth, allowing environmental crises to become opportunities—essentially, “green is gold.”

However, for Latin American countries like Chile, a lack of advanced industrial capabilities may result in a continued reliance on raw material exports, rather than the production and export of higher-value goods, which could reinforce their semi-peripheral status within the global economy.

**CNS Reporter:** Is it feasible for Latin America to develop an eco-civilization that reflects its unique characteristics?

**Serrano-Moreno:** To cultivate a distinctively Latin American eco-civilization, it is vital to align with local realities. China’s experience demonstrates that an eco-civilization model is not just theoretical; it materializes through national policies, legal reforms, and international collaboration. Latin American nations can certainly learn from China’s development strategy, particularly in harmonizing economic growth with environmental protection.

For example, addressing indigenous issues—recognizing both collective and individual rights, championing legal victories for these communities, and safeguarding their traditional lifestyles—represents a crucial area of focus in Chile and throughout Latin America. However, incorporating indigenous perspectives into legal frameworks demands ongoing commitment. By maintaining this focus while aligning with relevant diplomatic and industrial policies, Latin America can chart a path toward an eco-civilization that echoes its own unique attributes.

**Interviewee Profile:**
Juan Enrique Serrano-Moreno is an Assistant Professor at the University of Chile’s Institute of International Studies, where he also coordinates the Master’s program in International Strategy and Trade Policy.