"Taoism is natural" is the core idea and fundamental law of Laozi's ecological view. To follow the natural nature of Tao and realize the harmony between man and nature, we must first treat nature in a "natural" way. The ideas of "Tao gives birth to all things", "Tao gives birth to nature" and "natural inaction" put forward in Laozi emphasize the understanding and treatment of nature in the way of the integration of subject and object and the integration of man and nature, and attach importance to the harmony between man and nature, which contains rich ecological wisdom. "Tao" is the starting point of Laozi's philosophical system, the origin and essence of the universe, the ecological law and natural law, and the basis of his ecological wisdom. One of the most basic ideas in Laozi is to emphasize the natural existence of nature and all things in the world (including human beings) as a unified whole, and the highest realm pursued by its ecological wisdom is the ecological whole realm of harmonious coexistence between man and nature. As the origin and foundation of all things, "Tao" exists in all things in the world and becomes the law that restricts the rise and fall of all things. As an unspeakable world noumenon, as the motive force and law of the evolution of the universe, as the objective existence feature of the natural state of natural inaction, it always shows that people should follow the Tao, respect the nature of heaven and earth, respect all life, and live according to the original state of heaven and earth, so as to reach the highest state of life by grasping their position in the universe. Obviously, Lao Tzu saw the connotation and characteristics of Tao from the realm of Tao, and further emphasized the unity of heaven and man, the integration of subject and object, and the adaptation to nature. Therefore, "Tao" has also become the basis of Laozi's ecological wisdom. "Tao gives birth to all things" is an important proposition in Laozi, which expresses the theory of the unity of cosmic life and contains rich ecological wisdom. Here, Lao Tzu examines the natural ecology with the cosmological view that everything is interrelated. He does not regard human behavior as independent of nature, but regards people and everything as the same, and thinks that nature is just an orderly net, and human beings are a link in this orderly net. Of course, this is not to reduce people to animals in the biological sense. Laozi pointed out: "The Tao is big, the sky is big, the land is big, and people are big. There are four in the domain, and one is inhabited. " "Tao gives birth to everything" shows that Laozi opposes the application of the concept of nobility and inferiority to nature, the arrogant, self-centered attitude of human beings, and the practice of plundering nature just for their own needs. On the contrary, it advocates looking at things from the Tao in order to achieve harmony between man and nature. Through historical reflection, mankind facing the 2 1 century has realized the limitations of this radical anthropocentrism. The theory of universal life unity expressed in Laozi's philosophy is obviously a transcendence of this radical anthropocentrism, a subversion of the value paradigm that man is superior to all things, and is of great significance to solving the ecological crisis. "Taoism is natural" is the core idea and fundamental law of Laozi's ecological view. Everything in the universe comes from nature, and the power of evolution comes from nature. Everything in the universe and nature are interrelated and unified, and human society has always been an inseparable part of nature. This is the basic content of Laozi's natural ontology consciousness of "Tao and nature". To follow the natural nature of Tao and realize the harmony between man and nature, we must first treat nature in a "natural" way. From the perspective of Tao, man and everything belong to the same home, which constitutes a harmonious and perfect organic system. Any changes made by human beings to the natural system may affect the system. We should have the least influence on other substances and the earth, not the greatest, in order to maintain the harmonious order of nature. Secondly, we should know how to respect nature. Laozi's "Tao" is an ethical concept of respecting life and nature, which requires people's activities to respect nature, respect all life and live in harmony with nature. This is very consistent with the eco-centrism concept, anti-hierarchical attitude and the ideal realm of "self-realization" in deep ecology. Third, we should cherish nature. Laozi believes that we should treat everything with frugality and charity. Only in this way, can we cultivate our morality, make our morality accumulate, realize the Tao and realize our morality. From the beginning, we should cherish nature. Laozi believes that we should adopt a "frugal and charitable" attitude towards everything. Only in this way can we cultivate our self-cultivation, make "morality" accumulate continuously, realize "Tao" and achieve "advocating morality", thus maintaining a balanced and harmonious state. "Natural inaction": building a harmonious living environment. "Natural inaction" is the basic position of ecological wisdom deduced by Laozi from "Tao". The implication of ecological value lies in the "natural inaction" in practice and behavior, which requires people's behavior to be consistent with Tao, with everything in the world, respecting Tao and respecting morality, and conforming to nature, thus building a harmonious living environment. Laozi warned us "inaction, inaction, tasteless". Heaven naturally does nothing, and human nature must follow heaven and conform to nature in order to "do nothing without doing anything." Here, Lao Tzu's "inaction" is not passive inaction, but refers to the meaning of letting nature take its course without affectation. "Inaction" means not acting rashly or doing anything against nature, and "artificial" means doing unnecessary things or even forcing others to act rashly. Doing nothing means doing nothing with an attitude of doing nothing. Laozi does not oppose people's efforts, but encourages people to "act", do it, give play to their subjective initiative and contribute their own strength. At the same time, he wants people to "do it without relying on it" and "do it without arguing", and don't stretch their possessiveness for the results of hard work; And "doing nothing without doing anything" means doing nothing. Behavior should not go against the natural law of the development of things, and should not interfere forcibly. Everything should be allowed to develop by itself. Only by following the law of natural development can we naturally "do nothing and do everything". This idea is undoubtedly of great significance to the times. First of all, in the process of environmental governance, any decision-making should conform to nature from the source, respect the laws of nature, give up "recklessness" in the face of natural laws, take actions in harmony with the surrounding environment, achieve "doing nothing without doing anything", and restore the original natural relationship between Tao, heaven, earth and people. Secondly, in my lifestyle, I live a natural and simple life. Only by advocating frugality and knowing how to be content can we conform to the laws of nature, make the country long-term stability and people's lives happy. Dissatisfaction with material desires and excessive pursuit will lead to excessive demands on things other than people and environmental problems, which are very harmful to the country and individuals. This thought of Laozi is indeed a very useful teaching in the process of the transition from materialism to post-materialism today.