Andersen, who raised Danish literature to the level of world literature, wrote a lot of poems, novels, plays and travel notes in his life, and finally established his important position in the world literary world with 168 fairy tales, known as the "father of modern fairy tales". It has been a hundred years since he was introduced to China by Zhou Zuoren in 1913. Andersen weaves vivid stories with rich imagination, writes his concern for human misery and respect for humble life with affectionate style, and his fairy tales with rich poetry nourish the hearts of China children from generation to generation. As a classic of children's literature, readers in different times and contexts can find their own entry points in Andersen's fairy tales. As Wang Quangen said: "Classics are eternal, and they are often read and often new. The same is true of the fairy tale art world created by Andersen. Andersen's fairy tales will be constantly read and accepted by young childlike innocence, and will also be constantly explained and deconstructed by young scholars and not young scholars. "

In today's increasingly fierce ecological crisis, ecological awareness needs to be strengthened and ecological civilization needs to be built. Looking back at the beautiful fairy tales created by Andersen in the mid-19th century, we are still surprised to find that the flash of ecological thought is a valuable resource for people's ecological education. The love and respect for all things in nature in his works is a kind of ecological holistic thought that breaks away from anthropocentrism. His contradictory attitude towards modern science and technology and industry implies his hidden worry about the lack of supervision of ecological consciousness, his criticism of desire and the return of simple natural life, which provides fairy tale guidance for the loss of current life.

first, the life view of non-anthropocentrism.

Today, everyone has a considerable understanding of the urgency of preventing environmental pollution and maintaining ecological balance. People are also more and more clearly aware that "the environmental problem is not just a technical problem, it is not that the speed of science and technology providing resources (or eliminating pollution) is slower than the speed of human consumption of resources (or creating pollution). Technical problems are only the superficial symptoms of environmental crisis. The essence of environmental problems is the issue of value orientation. "

Modern ecological science has proved that nature, including human beings, is organic, systematic, self-organized, pre-existing, objective and homogeneous. Therefore, non-anthropocentric ecological ethicists believe that human beings, as individuals in the life system, are not more noble in value than non-humans. Nature is a dynamic subject like human beings, so it also has objective intrinsic value like human beings. Human beings, like non-human beings, are "the way of existence of proteome", so they also have inalienable talent value.

Born in a poor shoemaker's family in odense, Denmark, Andersen left his hometown at the age of 14 to work hard in Copenhagen, the capital, and achieved a "fairy tale life". During this period, he suffered from the cold world and experienced human vicissitudes, so he had a deep experience and understanding of the survival, struggle and value of humble life. Therefore, in his fairy tales, he often describes those seemingly insignificant lives with affectionate style, describing their living environment, their joys and sorrows, their struggle for survival and their own ideal values.

For example, "Flax" depicts the happy life of the flax tree. After it is full of blue flowers, it is pulled up, smashed and pulped into beautiful cloth, and then cut into clothes. When the clothes become rags, they are pulped into white paper that spreads knowledge, and finally turn into ashes, they still happily sing "I am the happiest" because it is a member of the world and has contributed to the world. In contrast, the "Fir Tree" in "Fir Tree" is always full of regrets. After it grew up hard, it was cut down to make a Christmas tree. After Christmas, it was abandoned in the messy corner of the utility room, and finally it was cut into firewood and burned to ashes. Only then did it understand the beauty of growing in the Woods, the glory of decorating a Christmas tree and the joy of listening to its own stories, and regretted that it was not happy when it was happy. Whether it is a sad fir tree or a happy flax, they all have their own unique values, so they should affirm their own values and be happy. In fairy tales, whether it is slight ridicule or enthusiastic praise, these "micro-terminal" lives have been greatly respected, and their growing environment, life experiences, psychological activities and value pursuits have been independently and completely presented. In Andersen's world, these tiny lives have their own unique values. As he said, "No life will be forgotten: every life will get a happiness that it can enjoy and is suitable for itself." Similarly, in "The Last Dream of the Old Oak", although the 365-year-old oak tree grows high into the sky and is remembered by sailors as a landmark, it still has no right to laugh at the ephemera with only one day's life. When it was uprooted by the storm on Christmas Eve, Andersen lamented that it fell, and its 365 years were like ephemera.

In Green Little Things, Andersen criticized anthropocentrism more directly through the different ways that ants and people treat aphids. The story tells that the delicate rose is dying because of aphids. "I" took soapy water to drive the aphids away, but I heard the aphids complain that people and ants treat aphids differently. Ants will move the eggs laid by aphids in the cold season to the nest to protect them. When the flowers bloom in spring, ants will send the hatched aphids to the green leaves. After sucking the juice of plants, aphids will produce "honey dew" containing a lot of sugar. Ants will even build nests for them to suck this "honey dew" and drive away ladybugs, the natural enemies of aphids. This story has basically presented the common phenomenon of mutual benefit between ants and aphids in biology. Almost from the standpoint of aphids, the whole article denounces that human beings take their own interests as the center, killing aphids with soapy water in order to enjoy the beauty of roses, which is quite simple and rude, and argues that God allows them to "breed a lot and be everywhere". In fact, aphids have exquisite organs that can produce milk and lay eggs and a poetic life. We should call them "Cows of Ants", "Corps of Roses" or "Little Green Things". It is God's promise to mankind in Genesis that "there are many children everywhere", but since God has given aphids a powerful reproductive ability, aphids should also have their own value and reasons for existence. Jumping out of the narrow anthropocentrism perspective, Andersen wants me to see the aphid as a link in the biological chain. From the human point of view, although it has neither aesthetic value nor even economic value, it is an ally of ants' mutual benefit and a delicacy of ladybugs, which has its inherent objective value. In the view of modern ecology, everything in nature is the same body of life, and everything is highly dependent, even the smallest creature is important to the whole natural economic system. As Gilbert White, the father of the world ecological history and the founder of modern British ecological thought, pointed out: "Earthworms, although seemingly tiny and unremarkable links in the chain of nature, will lead to a sad break if they are lost." [5]31 Taking nature as the most abundant source of writing, through careful observation of nature, Andersen discovered many life secrets rich in ecological significance. The article "The Owl" tells that the little Owl keeps trying to learn to fly and catch food because of being ridiculed by an old song sung by a child, and finally gets the highest comment from the general Owl that he is good at catching frogs and small snakes. Before flying to the Nile for the winter, the ostrich punished the child who loved to sing and laugh at himself in its own way, rewarded the good boy Peter who said that "it is a sin to laugh at animals" and named the ostrich Peter.

You can learn interesting ecological knowledge through this story. The ostrich is a migratory bird that lives in the Nile, mostly foraging for small animals such as frogs and small snakes in swamps or lake pools. In summer, they will fly to northern Europe to escape the heat and nest and incubate on people's roofs. The ostrich is a kind of bird that the Danish people are very familiar with. There are many legends in Denmark, and it is also an animal that Andersen loves very much. It often appears in his fairy tales. In order to have enough skills and physical strength to cope with the long-distance migration flight, the little ostrich must practice the skills of flying and preying, otherwise they will face the tragic fate of the old songs sung by bad children, or they will be burned to death, hanged, fell to death or killed, because as Leopold, the famous father of modern environmental protection, put forward, every creature is in a unified ecological pyramid, which is "composed of countless food chains, huge and huge." It seems that there is no order at all, but the stability of the whole system proves that it is a highly organized structure, and its operation is based on the mutual cooperation and competition among various components. [6]199. In the long-term evolution process, the ostrich internalizes these survival rules into a genetic code, while the general of the ostrich pecks the chest of the unqualified person during the flight exercise, and the mother of the ostrich pecks the baby. The warmest part of the story lies in the different attitudes of the ostrich towards the two children, revealing the correct way for people to get along with the ostrich, man and nature. The bad boy's ridicule of the ostrich symbolizes the arrogance and contempt for animals and nature under the anthropocentrism concept, and the good boy Peter's "mocking animals is a sin" represents the attitude that people should have to achieve harmony with everything. There are a lot of fairy tales in Andersen's works, such as The Toad, The Story of Thistle, Five Beans in a Pod, Elder Tree Mother, etc. If we only understand it as a metaphor of human beings, it will be the limit of the value of Andersen's fairy tales and a misunderstanding of his non-anthropocentrism concept.

second, the elegy of sex and the city.

In the mid-19th century, when Andersen wrote fairy tales, the first industrial revolution had expanded from Britain to the European continent, and the capitalist system was established one after another. Accompanied by industrialization and urbanization, on the one hand, it brings rich material goods and convenient life, but it also brings a large number of toxic gases such as carbon dioxide, freon and carbon monoxide, and the air is seriously polluted. With the increase of industrial land and the expansion of urbanization, a large number of animals and plants are on the verge of extinction, and the biological chain is destroyed, causing ecological crisis. Moltmann, an ecological theologian, once admitted: "The ecological crisis in the modern world started from the modern industrial countries." [7]31 Capitalism takes the desire for profit as its spiritual essence and takes desire as the driving force to promote human development and progress. However, in the limited nature and limited earth, human beings will inevitably pay a heavy ecological price. Today, the development of industry and science and technology without ecological awareness supervision has made human beings suffer the consequences of ecological deterioration.

The hero of Tree Essence is an elf of a chestnut tree. Originally, she grew freely in the countryside, nourished by fresh sunshine, air and rain, accompanied by birds, priests and children. However, she yearned for the prosperous world of Paris, and at the cost of her life, she got an opportunity to visit the Paris exhibition, which eventually burst and died like a soap bubble. The background of the story is in the "fairy tale era" when steam engines can drive ships and trains to fly forward. The Mars Square in Paris is an industrial and artistic "Aladdin's Palace", which is exhibiting the latest industrial and scientific achievements of all countries in the world. For these miracles of modern industry and technology, the author has not been stingy in describing the prosperous scenery brought by industry and technology. In Goddess of the New Era

My Fairy Tale Life, there are also praises for the "bloodless master" of modern scientific and technological inventions and machine industry. Li Shujing walked through this modern city interwoven by countless steel, gas pipes and telegraph wires. Although she saw fish and flowers from all over the world, she saw magnificent buildings, soft carpets, women dressed in fine clothes and lively dances, all these were fleeting with the coming of the day. Paris in the story is the symbol of the city after the industrial revolution, "progress" and "prosperity", but it has been seriously polluted. Chestnut tree is the substitute of "the uprooted old tree killed by soot, kitchen smoke and all the deadly smells in the city". Li Shujing's death also comes from her expanding desire. The story describes the process of her desire expansion. From the countryside to the square in Paris, from the fixed tree house to the tour in Paris, her desire was not satisfied. When she locked the door of her tree house and lost her key, it was doomed to her tragic ending. At the same time, the author set up a country girl Mary to correspond to Li Shujing. She dreamed of going to Paris to be a lady, but eventually she became a poor prostitute. Andersen lamented in the article: "God gave you a place to take root, but your request and desire made you pull out your roots. Poor tree spirit, this has prompted you to perish! " [8] After all, the city is a place where people are harmed, as the old priest said. On the surface, the article is full of praise for scientific and technological progress and urban civilization, but in essence it denies the "fairy tale" of this era with the experience of Li Shujing and the little girl, and predicts that human beings will peel off the close and harmonious relationship between nature and themselves with the rapid development of science and technology and industrial production, and poetic survival will never return. Today, industrialization and high technology have already given mankind a huge and terrible force to destroy the earth for n times, and we have to marvel at how precious the discordant mourning sounds made by Andersen in that fairy tale era are.

The Evil Prince is even more a fable with a terrible ending caused by the expansion of desire. After conquering the whole world, the prince in the story wanted to conquer God, but he was finally conquered by a small gnat sent by God. The prince's desire can be said to be a symbol of the infinite expansion of human desire to the extreme. Although he relied on advanced technology to build a spaceship that can fly in the air and send out thousands of bullets, he can make lightning out of steel and take a huge army to the sky, but he still can't conquer God's air fortress. Developed science and technology, if kidnapped by endless desires, can only bring people the ruin of life and their own destruction. Today, human beings create a "growth addiction culture" to satisfy unlimited desires, and follow the development model of unlimited growth and economic priority. But the earth is limited, and its ability to withstand human activities is limited. Rome Club, an environmental protection organization that successfully predicted the oil crisis and climate warming, once warned people: "If the world population, industrialization, pollution, food production and resource consumption continue to remain unchanged according to the current growth trend, the economic growth on this planet will reach the limit sometime in the next 1 years." [9]12 Historian Toynbee and others have also pointed out: "In the lifestyle of the so-called developed countries, greed is praised as a virtue, but I think there is no hope for the future in a society where greed is allowed to run rampant. Greed without self-control will lead to self-destruction. " [1](57) So in the mid-19th century, when people were still worshipping Faust's great spirit and great power of reclaiming land from the sea, Andersen expressed his deep doubts with the disappearance of "tree essence". Behind his cautious doubts is the basic knowledge in our environmental protection concept today.