日益严峻的生态问题给人类带来了生存危机。有识之士认识到生态危机其实是文明的危机，因此呼吁建设以人与自然、自然与社会、人与社会的和谐共生、全面发展、持续繁荣为基本特征与宗旨的生态文明。在反思生态危机和探索新文明建设的过程中，一些学者转向各大文明的精神传统寻求资源，促生了信仰与生态这一新的研究领域。在此背景下，除了传统信仰之外，新兴的巴哈伊信仰也进入了学者的视野，其生态思想和实践开始受到关注，不过尚缺乏系统研究。

巴哈伊信仰不仅是一个极具时代特征的“现代型”信仰，而且可视为一种反思“现代性”的社会思潮，从初创之日起就关注现代“触境”下的社会问题，积极提供自己的视角和解决方案，彰显了不同于传统信仰的现代特色。本文从理论和实践两个层面、从自然生态和社会生态两个维度探讨了巴哈伊的生态思想和实践，以巴哈伊经典和权威文告为主进行研究，辅以研究类文献和田野调查。

本文以马克思主义哲学为指导，结合过程哲学思维与系统论的方法，将“生态”理解为由相互作用和相互依赖的要素结合而成的和谐有序的有机系统。这一广义概念涵盖自然生态、人与自然的关系以及由个人、家庭、人类整体组成的社会生态。三者相互作用、彼此依赖，共属更大的自然与社会共同体。论文在反思巴哈伊“多元一体”世界观的基础上，按照“人与自然”“人与社会”“人与现实”的思路，探讨了巴哈伊自然生态观、巴哈伊社会生态观和巴哈伊生态实践。

巴哈伊关于自然生态的核心理念涉及对万物属性、人的属性及人与万物关系三方面的认知。巴哈伊认为自然是被造的，又是进化的，体现了完美性和目的性。大自然被看作神的“映像”，被赋予了神圣性和内在价值。人种也是演化而来的，人类整体也遵循从幼稚向成熟发展的进化原则。人既有动物性又有灵性，人要发展出潜在的高贵属性，进而认识到人类既享有享受自然的权利，也肩负着看管自然的责任。巴哈伊的自然生态观强调人与自然和谐共生，同属一体，超越了人类中心主义与非人类中心主义的争论，有利于维护自然生态和达至与自然和谐共处。

在社会生态方面，巴哈伊倡导构建一个由个人、家庭和整个人类组成的有机社会。在这一框架下，个人需要通过实践教义来提升自己的灵性，并通过服务他人来改善社会，从而形成健康的个体生态。家庭生态受到婚姻、子女教育和家庭关系等因素的影响，其中婚姻被视为幸福和救赎的堡垒，儿童教育应从身体、智力和灵性三方面全面培养，家庭中的每个成员的权利应受到尊重并承担相应的责任。社会生态的健康发展依赖于个体、家庭和整个人类的健康发展，以及科学与信仰这两股力量的和谐共存。巴哈伊认为，人类目前正处于从青春期向成熟期发展的过渡阶段，通过认识到人类的统一性，可以推动全人类的团结。

巴哈伊也非常重视生态实践，通过各种个人行动、环保项目和园林建筑等方式来实践其生态理念，这些活动在全球范围内产生了一定的示范效应。巴哈伊社团通过组织话语建设活动，积极参与全球环保与气候变化对话，提供巴哈伊的视角和解决方案。此外，巴哈伊的社会生态建设致力于创建一个有机和谐且不断发展的社区，且颇具特色的巴哈伊管理体制已在其多元的全球社团中得到了成功应用，被视为未来全球治理体系的一个潜在范例。

通过唯物辩证法和历史辩证法的视角，我们可以更深入地理解巴哈伊生态理论与实践在全球生态文明构建中的潜力与挑战。巴哈伊的“多元一体”世界观在提倡整体性和多元一体的生态系统观点上，与马克思主义中物质生产和环境关系的辩证统一显示出明显的共鸣，为理解复杂生态系统提供了有价值洞见。然而，巴哈伊理论在深入探讨社会物质基础和生产方式对生态环境的深远影响方面尚显不足。巴哈伊生态思想试图通过强调精神与物质的一体性和全球人类的团结来解决现代社会的生态危机，体现了一种高尚的理想主义，但没有充分考虑到社会不同经济阶层间在资源获取和环境影响方面的不平等问题。

总体而言，巴哈伊的自然生态理念提供了一种整合精神与物质、科学与信仰的新视角，尝试通过精神和道德的提升来解决深层的社会和环境问题。其基于“人类一体”的整体思维为解决全球生态问题并构建未来文明提供了可贵视角。尽管其理想化的社会和生态关系处理方式在理论上具有启发性，但在现实的社会政治经济结构中可能需要更深入的物质基础和社会结构的构建来实现。巴哈伊的全球和谐社会构想，虽然展示了一种超越现有国家和社会系统的雄心，与马克思的未来社会愿景相呼应，但其在面对全球生态危机时，应更多考虑实际的经济基础等的现实因素，从而使理论与现实更加紧密结合，有效应对当下与未来的生态挑战。

Mounting ecological issues pose a growing existential threat to humanity. Recognizing that ecological crises are indeed crises of civilization, visionaries advocate for an ecological civilization characterized by harmonious coexistence between humans, nature, and society, as well as comprehensive development and sustainable prosperity. Amid reflections on ecological crises and the exploration of new civilizations, scholars have turned to the spiritual traditions of various civilizations to find resources, fostering a new field of study combining religion and ecology. In this context, the emerging global religion of the Bahá'í Faith has come under academic scrutiny for its ecological thoughts and practices, although systematic studies are still lacking.

The Bahá'í Faith is not only a religion with modern characteristics but also a social movement reflecting on modernity. From its inception, it has addressed contemporary social issues, actively offering perspectives and solutions, marking a departure from traditional religious approaches. This paper explores Bahá'í ecological thoughts and practices both theoretically and practically, from the dimensions of natural and social ecology, primarily through Bahá'í scriptures and authoritative statements, supplemented by scholarly literature and field research.

Guided by Marxist dialectics, combined with process philosophy and systems theory, this paper defines "ecology" as a harmonious and orderly organic system composed of interacting and interdependent elements. This broad concept encompasses natural ecology, the relationship between humans and nature, and social ecology comprising individuals, families, and humanity as a whole. These elements interact and depend on each other, forming a larger community of nature and society. The paper investigates Bahá'í perspectives on natural ecology, social ecology, and ecological practice following the framework of "humanity and nature," "humanity and society," and "humanity and reality" based on the Bahá'í worldview of "unity in diversity."

Bahá'í core principles regarding natural ecology cover the attributes of all things, human attributes, and the relationships between humans and nature. Bahá'ís believe that nature is both created and evolving, manifesting perfection and purpose. Nature, seen as a reflection of God, is imbued with sacredness and intrinsic value. Humans, too, have evolved and the entire human race follows the evolutionary principle from immaturity to maturity. Humans possess both animal and spiritual qualities, and are meant to develop their noble potentials, recognizing their rights to enjoy nature and their responsibilities to steward it. The Bahá'í view emphasizes a harmonious coexistence with nature, transcending debates between anthropocentrism and biocentrism, and is conducive to maintaining natural ecology and achieving harmony with nature.

In terms of social ecology, the Bahá'í advocate building an organic society composed of individuals, families, and humanity at large. Within this framework, individuals are to elevate their spirituality through doctrinal practice and improve society through acts of service, thus fostering a healthy personal ecology. Family ecology is influenced by marriage, child-rearing, and familial relationships. Marriage is seen as a bastion of happiness and redemption; child education should holistically develop physical, intellectual, and spiritual potentials; and everyone's rights within a family should be respected, alongside responsibilities, with a commitment to consultation and gender equality. The healthy development of social ecology depends on the synergy among individuals, families, and the entire human race, and on the harmonious coexistence of science and religion. The Bahá'í view humanity as transitioning from adolescence to maturity, suggesting that recognizing the unity of humanity can foster global solidarity.

The Bahá'í also place high importance on ecological practices, implementing their ecological concepts through personal actions, environmental projects, and garden architectures that have had demonstrative effects worldwide. The Bahá'í community initiates discourses, actively participates in global environmental and climate change discussions, and offers Bahá'í perspectives and solutions. Additionally, Bahá'í efforts in building an organic and dynamically evolving community are underpinned by a distinctive administrative system that has been effectively applied across its diverse global community, suggesting potential models for future global governance.

From the perspectives of dialectical materialism and historical dialectics, we gain a deeper understanding of the potential and challenges of Bahá'í ecological theory and practice in building global ecological civilization. The Bahá'í concept of "unity in diversity" resonates with Marxist ideas of dialectical unity between material production and environmental relations but lacks a deep exploration of the impact of societal material foundations and production methods on the environment. Bahá'í ecological thought, by emphasizing the unity of spirit and matter and global human solidarity, presents a noble idealism but may overlook inequalities in resource access and environmental impact across different social strata.

Overall, the Bahá'í ecological thought provides a new perspective that integrates spiritual and material aspects, science, and religion, aiming to resolve profound social and environmental issues through the upliftment of spiritual and moral values. This holistic approach, centred on the unity of humanity, offers valuable insights for addressing complex global ecological challenges and building future civilizations. Despite its inspiring theoretical approach, the practical application of Bahá'í ecological concepts requires a more detailed analysis of material foundations and social structures. The Bahá'í vision for a harmonious global society, though ambitious and aligned with Marx's vision of a future society, must consider more the factors of practical economy and that most people are unaware of the oneness of mankind when facing global ecological crises. This would allow for a tighter integration of theory and reality to effectively address current and future ecological challenges.