中華共同體與人類(lèi)命運共同體

A Community of the Chinese Civilization and

A Community with Shared Future for Mankind

潘 岳

Pan Yue

2018年12月

December 2018

中國共產(chǎn)黨不僅為人民謀幸福、為民族謀復興，也為世界謀大同。習近平總書(shū)記首倡“構建人類(lèi)命運共同體”，呼吁“建設持久和平、普遍安全、共同繁榮、開(kāi)放包容、清潔美麗的世界。”這是新時(shí)代中國共產(chǎn)黨人立足中華共同體傳統，針對國際社會(huì )的共同問(wèn)題提出的中國方案。中華共同體既是政治共同體，也是民族共同體，更是文化共同體，具有豐富的理論內涵與實(shí)踐特征。這將為廣大非西方國家選擇合乎自身傳統的發(fā)展道路，為促進(jìn)世界多元文明的交流互鑒，為淬煉構建人類(lèi)命運共同體的“共同價(jià)值”而提供中國經(jīng)驗。

The Communist Party of China (CPC) not only seeks happiness for the Chinese people and rejuvenation for the Chinese nation, but strives for cosmopolitanism for the world. Chinese President Xi Jinping is the first to advocate building a community with shared future for mankind and an open, inclusive, clean and beautiful world that enjoys lasting peace, universal security, and common prosperity. This is the Chinese plan that the CPC of the new era has proposed to solve the common issues confronting the international community based on the tradition of the community of the Chinese nation. The community of the Chinese nation is a political, ethnic, and cultural community with great theoretical and practical significance, which would offer the Chinese experience for non-Western countries to choose a development path that complies with their own tradition, for all civilizations around the world to communicate with one another, and for the world to extract common values to build a community with shared future for mankind.

中華文明“政治共同體”的獨特政制之道

習總書(shū)記指出，“世界上沒(méi)有完全相同的政治制度模式，政治制度不能脫離特定社會(huì )政治條件和歷史文化傳統來(lái)抽象評判，不能定于一尊，不能生搬硬套外國政治制度模式。”中西方政治道路的不同，不是發(fā)展階段的區別，而是文明基因的差異;中華文明“政治共同體”不是西方理論模式的“復制”，而是馬克思主義與中華文明深度融合的產(chǎn)物。

The unique political system of the political community of the Chinese civilization

While delivering a report at the 19th National Congress of the CPC, President Xi Jinping said, “no two political systems are entirely the same, and a political system cannot be judged in abstraction without regard for its social and political context, its history, and its cultural traditions. No one political system should be regarded as the only choice; and we should not just mechanically copy the political systems of other countries.” The differences between the Chinese and western political paths lie in the DNA of civilization rather than in the development phase. The political community of the Chinese civilization is not a replica of the western theoretical model, but the result of a deep integration of Marxism and the Chinese civilization.

首先，中華文明“政治共同體”根植于中華悠久傳統。中華文明是世界上唯一以國家形態(tài)發(fā)展至今從不斷流的文明形態(tài)，即使遭遇重大挫折也沒(méi)有分崩離析，根子在于政治共同體。它通過(guò)建立集中的政制結構，確保了中華民族共同體和文化共同體的完整;通過(guò)確立穩定的政治中心，保障了行政體系的執政效率和施政效果;通過(guò)強化民本思想，塑造“天下興亡、匹夫有責”的政治倫理，形成了強大的“協(xié)商共治”傳統;通過(guò)完善科舉制度，選賢任能，促進(jìn)階層流動(dòng)，確保了政權體系的開(kāi)放性和先進(jìn)性:通過(guò)大一統政治共同體的制度實(shí)踐，塑造了國土不可分、國家不可亂、民族不可散、文明不可斷的政治底線(xiàn)。即便在歷史上中華民族最弱的時(shí)刻，“大一統”仍是中國人恪守的基本共識，亦是中國總能夠從分裂中走向統一的歷史邏輯。

First, the political community of the Chinese civilization is rooted in its time-honoured tradition. The Chinese civilization is the only civilization that has evolved till today as a state in the world and has not disintegrated even as it endured tremendous setbacks, which can only be explained by its political community. Its centralized political structure has ensured the integrity of the community of the Chinese nation and the cultural community; its stable political centre has ensured high efficiency and great effectiveness of its administrative system; its people-oriented thought has led to the political ethics that says everyone has a stake in his country’s rise or fall and the strong tradition of joint governance through consultation; its imperial examination system that sought to select and appoint people according to their merits promoted social mobility and ensured the regime remains open and progressive; and its institutional practice of the Grand Unification has shaped the political bottom line, which is that the territory shall not be divided, that the country shall not descend into chaos, that the nation shall not fragment, and that the civilization shall not fracture. Even at a time when the Chinese nation was weakest, the Grand Unification still remained the basic consensus of all the Chinese people and has been the historical logic for every successful transition of the country from secession to unification.

其次，中華文明“政治共同體”重塑于馬克思主義中國化進(jìn)程。馬克思深刻批判資本主義國家為“虛假共同體”，主張建構國家與社會(huì )和諧共生、個(gè)體與集體共同發(fā)展的“真正的共同體”。馬克思主義政治共同體強調國家與社會(huì )的全面協(xié)作，而不是國家與社會(huì )的分裂對抗;強調協(xié)商民主的有序推進(jìn)，而不是沖擊秩序破壞穩定的激進(jìn)民粹;強調國家治理的多方參與和社會(huì )矛盾的共存轉化，而不是以統治階級與被統治階級名義出現的對抗和斗爭。由此，社會(huì )主義中國必須堅持立黨為公、執政為民的政治倫理;必須強化人民民主，以人民為中心，全心全意為人民服務(wù);必須重視追求團結、講求實(shí)效的協(xié)商民主;必須實(shí)行中國共產(chǎn)黨領(lǐng)導的多黨合作與政治協(xié)商制度，促進(jìn)整個(gè)社會(huì )的大團結大聯(lián)合。

Second, the political community of the Chinese civilization has been shaped in the process of localizing Marxism in China. Karl Marx poignantly criticized capitalist countries as false community, and proposed to build a true community where the state and the society exist in harmony and individuals achieve joint development with groups. The Marxist political community highlights comprehensive coordination between the state and the society rather than divide and confrontation, orderly progression of consultative democracy rather than radical populism that disrupts order and stability, multi-party participation in national governance and coexistence and conversion of social contradictions rather than confrontation and struggle in the name of the ruling class and the ruled class. Hence, socialist China shall stick to the political ethics of running the Party for the public good and exercising the state power for the benefit of the people; enhance people’s democracy, put people first, and serve the people whole-heartedly; lay emphasis on the consultative democracy that seeks for solidarity and effectiveness; and uphold the system of multi-party cooperation and political consultation led by the CPC to promote the grand unification and coalition of the whole society.

第三，中華文明“政治共同體”升華于中華民族復興征程。自1840年以來(lái)，中國人民飽受帝國主義侵略和中國政治分裂的苦難。辛亥革命之后，一味效仿西方的民主試驗導致了中國更大的政治分裂與混亂局面。此后，正是中國共產(chǎn)黨作為中華民族先鋒隊，把人民組織起來(lái)，扭轉了“一盤(pán)散沙”的渙散局面，承擔了救亡圖存的歷史使命，重建了政治共同體。新中國成立后，中國共產(chǎn)黨在中國歷史上第一次真正動(dòng)員組織起了最廣泛的人民群眾，成功進(jìn)行了人類(lèi)歷史上規模最大、涉及范圍最廣的政治、經(jīng)濟、社會(huì )、文化和生態(tài)變革。從革命到建設，從改革到復興，正是因為中國共產(chǎn)黨代表了最廣大人民群眾的根本利益，把人民對美好生活的向往作為自己的奮斗目標，才能夠成為統攬各方力量的政治中堅，才能夠實(shí)現中國從站起來(lái)到富起來(lái)到強起來(lái)，才能夠不斷鞏固壯大超大規模的中華文明“政治共同體”。

Third, the political community of the Chinese civilization strengthens itself throughout the rejuvenation of the Chinese nation. The Chinese people have suffered from the imperialist aggression and the country’s political divide since 1840, which was exacerbated by the attempt to emulate the democratic experiment of the West after the Revolution of 1911. It was the CPC as the vanguard of the Chinese nation that mobilized the Chinese people to turn the tide and rebuild a political community with the historical mission to save the nation from subjugation and ensure its survival. After the founding of the People’s Republic of China, the CPC mobilized the Chinese people of unprecedented scale in the history of China to launch a successful political, economic, social, cultural, and ecological transformation unseen in the history of mankind in terms of its scale and scope. From revolution to development, and from reform to rejuvenation, it is because the CPC represents the fundamental interest of the overwhelming majority of the Chinese people and strives to reach the goal of meeting people’s aspirations for a better life that it has become the political party that centralizes all, made China stand up, grow rich, and become strong, and consolidated and expanded the giant political community of the Chinese civilization.

中華文明“民族共同體”的民族和諧之道

習總書(shū)記指出，“我國56個(gè)民族共同構成了你中有我、我中有你、誰(shuí)也離不開(kāi)誰(shuí)的中華民族命運共同體。”中華文明由中國各民族共創(chuàng )共傳共享，形成了悠久的“民族共同體”傳統，充分體現了鮮明的民族和諧交往之道。

中國各民族歷史上雖然不乏沖突，但最終都在不同階段鑄就了中華民族共同體。在先秦，商族起于東夷，周人起于戎狄，由夷狄而入華夏以主中原。在秦漢，秦人出于西戎而一統六國，完成了從西到東的華夏整合，漢朝設置“都護”經(jīng)略西域而完成了由南往北的國家統合。在隋唐，經(jīng)過(guò)魏晉南北朝以來(lái)的胡漢交融，王朝統治者一改以往“貴中華、賤夷狄”的民族歧視，代之以“愛(ài)之如一”的平等態(tài)度。在遼宋金時(shí)期，契丹大遼國提出“契漢一家”、“境分二國，而義若一家”，女真大金國提出“中州一體”、“皆是國人，不宜有分別”。在元代，創(chuàng )設行省制度，加強中央集權，強化邊疆管轄，以宣政院“政教合一”體制將吐藩納入中國版圖。在明代，主張“胡漢一家”“華夷無(wú)間”“撫宇如一”，在清代，創(chuàng )制一系列因地制宜因俗而治的民族宗教法規和管理體制，在中央設立理藩院;在蒙古族聚居地區實(shí)行盟旗制度;在西藏地區以“金瓶掣簽”制度冊封達賴(lài)和班禪;在新疆地區設立伊犁將軍，在東疆、南疆、北疆采取州縣制、伯克制、札薩克制，就此奠定中華民族多元一體大格局。

中華民族共同體的發(fā)展史清楚表明，每一次民族大融合都促進(jìn)了國家大一統和中華文明大發(fā)展;每一次國家大一統和中華文明大發(fā)展都強化了民族共同體意識。其和諧之道在于不同區域的農耕、綠洲、山地、草原文明的交流交融；在于不同民族的政權對于先進(jìn)文明的主動(dòng)選擇弘揚；在于中華民族多元一體格局始終具有不斷完善的制度實(shí)踐與體制支撐。

The harmonious ethnic community of the Chinese civilization

As President Xi Jinping pointed out, the 56 ethnic groups in China form the community with shared future for the Chinese nation where every one of the Chinese people is interconnected. As the Chinese civilization is jointly created, inherited, and shared by all ethnic groups of China, we have a longstanding tradition of the ethnic community that fully reflects the harmony among all ethnic groups.

Despite various ethnic conflicts throughout the Chinese history, the community of the Chinese nation always prevailed in the end. In the pre-Qin period, the Shang clan originated from the Dongyi tribe, while the Zhou clan emerged from the Rongdi tribe, which dominated the Central Plain in China. In the Qin dynasty, the Qin clan that came from the Xirong conquered six states to unify them from China’s west to its east into one, and the Protectorate of China’s Western Regions was established in the Han dynasty to integrate China’s south with its north. In the Sui and Tang dynasties, after much integration between the Hu and the Han groups since the Wei, Jin, and Southern & Northern dynasties, the rulers replaced the previous discrimination against the ethnic groups from outside China’s Central Plain with the policy that all ethnic groups shall be treated equally. In the Liao, Song, and Jin dynasties, the Qidan in the Liao dynasty proposed one family for the Qidan and Han groups, and the Nüzhen in the Jin dynasty asserted one nation with no differences to ethnicity. In the Yuan dynasty, the system of administrative provinces was introduced to enhance centralization and strengthen jurisdiction over border regions, and the system of combining the state with the religion by setting up Xuanzheng Yuan the Bureau for Buddhist and Tibetan Affairs was built to incorporate Tubo into China’s territory. In the Ming dynasty, the Hu and the Han ethnic groups were treated as members in the same family. In the Qing dynasty, a series of ethnic and religious rules and regulations and systems were created, and Lifan Yuan the Board for Ethnic Affairs was set up as a central agency; the system of Meng and Qi was introduced in the Mongolian settlements; a golden-urn system was put in place in Tibet to recognize reincarnations of the Dalai Lama and the Panchen Lama; and the General of Ili was appointed to govern Xinjiang, with respective systems adopted to govern Eastern, Southern, and Northern Xinjiang, which laid a solid foundation for the pluralistic unity of the Chinese nation.

The history of the community of the Chinese nation has explicitly indicated that every ethnic integration promoted China’s grand unification and grand development of the Chinese civilization which increased awareness of the ethnic community. The key to its harmony lies in the communication among the agriculture, oasis, mountain, and grassland civilizations in different regions, the proactive attempt by the regimes of different ethnic groups to carry forward the progressive civilization, and the constantly-refined institutional practice and support of the diversified and integrated Chinese nation.

中華文明“文化共同體”的包容開(kāi)放之道

習總書(shū)記指出，“中華文明是在中國大地上產(chǎn)生的文明，也是同其他文明不斷交融互鑒而形成的文明。”中華文明之所以沒(méi)有隨著(zhù)盛衰興亡而斷流中止，之所以能夠遇強則強與時(shí)俱進(jìn)，始終得益于中華文明是一個(gè)“文化共同體”，海納百川，包容開(kāi)放。

一方面，中華文明以文化認同塑造文化共同體。判定一個(gè)民族是否是中華民族大家庭一員的標志，不是種族，不是血緣，不是地緣，而主要是文化。正所謂“中國而夷狄也，則夷狄之;夷狄而中國也，則中國之”。自秦漢以降，“夷”不斷通過(guò)接受中華文化而變?yōu)椤跋摹?反過(guò)來(lái)，“夏”也可以放棄自己原來(lái)的文化傳統而變?yōu)椤耙摹薄v史上多個(gè)少數民族政權在軍事上打敗了中原王朝，卻在文化上主動(dòng)遵奉中華文化。這些少數民族往往并非出于被統治地位而被迫接受中華文明，而是在處于統治者強勢地位時(shí)主動(dòng)選擇中華文明。無(wú)論是作為“多元”的源頭，還是作為“一體”的支撐，大多數少數民族在制度文明、語(yǔ)言文字、天文歷法、文學(xué)藝術(shù)等方面都為中華文明的發(fā)展壯大做出了積極貢獻。他們不僅是中華文明的接受者，更是中華文明的創(chuàng )造者。

另一方面，中華文明兼收并蓄會(huì )通外來(lái)文明。歷史上，先有印度佛教的傳入，后有西方基督教、伊斯蘭教傳入，中華文明均對其接納吸收，形成了儒釋道三教合一的中華文化主干，變外來(lái)宗教為中國化宗教。所以有了陸上絲綢之路的節點(diǎn)敦煌，匯集了中國、印度、希臘、伊斯蘭四大文明:有了海上絲綢之路的起點(diǎn)泉州，呈現出佛教、道教、伊斯蘭教、摩尼教等多種宗教和諧共處的文化奇觀(guān)。近代以來(lái)，面對西方重大沖擊和挑戰，中國最終選擇了馬克思主義，開(kāi)啟了馬克恩主義與中華文化相結合的歷史進(jìn)程，融多樣族群于一體，匯多元文化于一爐，走出了一條中國特色社會(huì )主義道路。

正是因為中華文明開(kāi)放而不封閉，包容而不排他，中庸而不極端，和平而不好戰，面對文明的差異，中華文明才主張文明對話(huà)，而不是對抗。即使在中華文明被西方文明的強勢打壓的時(shí)候，中國的思想家們都沒(méi)有放棄這一努力。正如梁?jiǎn)⒊f(shuō)，“拿西洋文明來(lái)擴充我的文明，又拿我的文明去補助西洋的文明，叫它化合起來(lái)成為一種新文明，正是我們的責任。”

The inclusive and open cultural community of the Chinese civilization

As President Xi Jinping put it, the Chinese civilization is the civilization created on the Chinese land and the civilization built on interactions with other civilizations. The reason why it didn’t perish with the vicissitudes is that it could always keep up with the times and remain inclusive and open as a cultural community.

On one hand, the Chinese civilization has shaped the cultural community with cultural identity. Whether an ethnic group belongs to the Chinese nation is determined not by race, blood, or geographical relationships, but by culture. As is said in the Spring and Autumn Annals or Chunqiu, anyone who agrees with the Chinese culture is a member of the Chinese nation. Since the Qin dynasty, ethnic groups outside China’s Central Plain have become part of the Chinese nation by accepting the Chinese culture, and vice versa. Several ethnic minority regimes conquered the dynasties in the Central Plain militarily, but all volunteered to follow the Chinese culture. They were not forced to accept the Chinese civilization as the ruled class, but actually proactive to choose it as the ruling class. Most ethnic minority groups have made great contributions to the development of the Chinese civilization in systems, languages, astronomy, calendar, literature, and art. They are not only the recipient but the maker of the Chinese civilization.

On the other hand, the Chinese civilization has been open to embrace foreign civilizations. It accepted Buddhism from India and Christianity and Islamism from the West, and localized them to form the Chinese culture dominated by Confucianism, Buddhism and Taoism. That’s why Dunhuang on the Silk Road was the place where the Chinese, Indian, Greek, and Islamic civilizations met and Quanzhou as the starting point of the Maritime Silk Road demonstrated the cultural wonder of the harmonious coexistence of multiple religions including Buddhism, Taoism, Islamism, and Manicheism. Since the start of modern times, in the face of huge shocks and challenges from the West, China eventually chose Marxism that launched the historical process of integrating Marxism with the Chinese culture and beat a socialist path with the Chinese characteristics that encompassed all ethnic groups and cultures.

The reason why the Chinese civilization advocates dialogue among civilizations rather than confrontation when confronted with civilizational disparities is that it has always been open, inclusive, moderate, and peaceful rather than isolated, exclusive, extreme, or bellicose. Even when it was heavily suppressed by the Western civilization, the Chinese philosophers never gave up on such ideology. As Liang Qichao said, it is our responsibility to enrich our civilization with the Western one, improve the Western civilization with the Chinese one, and integrate the two into a new civilization.

中華文明“命運共同體”的和平發(fā)展之道

習總書(shū)記指出，我們要“樹(shù)立世界眼光，更好地把國內發(fā)展與對外開(kāi)放統一起來(lái)，把中國發(fā)展與世界發(fā)展聯(lián)系起來(lái)，把中國人民利益同各國人民共同利益結合起來(lái)”。這里的“統一起來(lái)”“聯(lián)系起來(lái)”和“結合起來(lái)”，充分體現出構建人類(lèi)命運共同體的精義。中國人最?lèi)?ài)講同呼吸共命運，中華文明最推崇“協(xié)和萬(wàn)邦、四海一家”，這為全人類(lèi)建立禍福相依、安危與共的“命運”紐帶，構建命運共同體提供了豐富的歷史經(jīng)驗。

第一，中華文明追求天下大同，從無(wú)海外殖民。中國自古講道義、重懷柔，崇尚“遠人不服則修文德以來(lái)之”，反對窮兵黷武與擴張征服，從根子上就不同于西方含有殖民主義的“帝國”概念。歷史上，中國與周邊國家建立的是禮尚往來(lái)的朝貢體系而非掠奪性的殖民體系。明代傳教士利瑪竇對此感慨，“雖然他們有裝備精良的陸軍與海軍，很容易征服鄰近的國家，但他們的皇上和人民卻從未想過(guò)要發(fā)動(dòng)侵略戰爭。我仔細地研究了中國長(cháng)達四千多年的歷史，我不得不承認，我從未見(jiàn)到有這類(lèi)征服的記載，也沒(méi)聽(tīng)說(shuō)過(guò)他們擴張國界。”新中國建立以來(lái)，中國也更多地是靠自身力量實(shí)現發(fā)展，而不是靠對外轉移矛盾或攫取資源。比如中國的人地矛盾非常突出，用世界上7%的耕地養活了占世界20%的人口，靠得是我們越來(lái)越精密化的農業(yè)生產(chǎn)和雜交水稻，靠得是數千年可持續發(fā)展的生態(tài)倫理。全球化時(shí)代，中國會(huì )積極參與國際分工，進(jìn)一步挖掘自身資源和市場(chǎng)優(yōu)勢，著(zhù)力突破制約發(fā)展的資源環(huán)境瓶頸，致力于通過(guò)同各國不斷擴大互利合作，有效解決關(guān)乎世界經(jīng)濟發(fā)展的重大問(wèn)題。

第二，中華文明崇尚推己及人，從無(wú)強迫他人。既然是命運與共，就必然堅持人同此心、心同此理。既然是四海一家，就必然平等相待、和諧相處。中華文明“命運共間體”精神，始終強調“己所不欲、勿施于人”的理念，強調“將心比心”“推己及人”的同理心;反對“以眼還眼，以牙還牙”的狹隘觀(guān)念，反對“先下手為強、后下手遭殃”的先發(fā)制人手段，反對非此即彼、唯我獨尊的“排他性”心態(tài)。這些歷經(jīng)千百年的寶貴思想，很多已被世界公認為普遍倫理，寫(xiě)進(jìn)了法國的《人權宣言》，刻在了聯(lián)合國總部大樓大廳的墻上。

第三，中華文明堅持不往而教，從無(wú)文化霸權。作為“命運共同體”，中華文明從不進(jìn)行強加于人的文化輸出，更不推行以自我為中心的文化霸權主義。我們堅持文化多樣性，絕不將自己的價(jià)值觀(guān)強加于人，絕不會(huì )一廂情愿地輸出意識形態(tài)。中國兩千多年沒(méi)派出一個(gè)儒生去外面傳播過(guò)四書(shū)五經(jīng)，反倒是全世界很多人來(lái)主動(dòng)研究儒學(xué);沒(méi)有派出軍人、教士、商人四處輻射性地向外征服輸出，而是坐在原地，秉持自信，潤物細無(wú)聲地包容吸納異族異質(zhì)文化，最終形成民族文化共同體。中華文明共同體傳統顯然具有處理大規模人口、多文明形態(tài)共處共融的歷史經(jīng)驗，顯然可以彌補西方文明的諸多短板，可以為人類(lèi)命運共同體的構建提供中國智慧。

一部浩蕩的中華文明史沒(méi)有霸權、沒(méi)有擴張、沒(méi)有殖民、沒(méi)有掠奪、沒(méi)有弱肉強食的炮艦政策、沒(méi)有強加于人的不平等條約、沒(méi)有干涉別國內政引起的文明沖突，沒(méi)有強制性文化輸出，沒(méi)有西方國強必霸的邏輯。“人類(lèi)命運共同體” 始終充滿(mǎn)著(zhù)深厚的歷史底蘊和文化自信。

The peaceful development of the Chinese civilization for a community with shared destiny

As President Xi Jinping stressed, we have to adopt a global perspective to better integrate domestic development with opening-up, China’s development with global development, and the interest of the Chinese people with the joint interest of all the people around the world, which fully reflects the essence of building a community with shared future for mankind. The Chinese people very much favour the notion that all the people in the world share the same destiny, and the Chinese civilization very much upholds harmony among all countries in the world, which provides great historical experience for mankind to build a bond of common destiny and a community with shared future.

First, the Chinese civilization pursues universal peace and has never fought abroad for colonization. China has always believed in morality, justice, and conciliation, upheld virtue, and opposed military aggression through wanton use of force, expansion, and conquest, which in effect differs itself from the colonist empires in the West. China established the reciprocity-based tributary system with neighboring countries rather than the predatory colonial system. Matteo Ricci, a missionary to China in the Ming dynasty, said, “they have the well-equipped army and navy, which makes it very easy to conquer neighbouring countries, but their emperor and people have never thought about starting a war of aggression. After a thorough study of the Chinese history of over four thousand years, I have to admit that I have never seen any documentation of such conquest or heard of their intention to extend their borders.” Since the founding of the People’s Republic of China, we have relied very much on ourselves to develop, rather than resorted to transfer of internal contradictions abroad or exploitation of resources. For example, China had a very acute contradiction between its people and the land, but we fed 20% of the global population with only 7% of its arable land, which is attributable to our increasingly sophisticated agricultural production, hybrid rice, and ecological ethics of sustainable development over the past several thousand years. In the era of globalization, China would take an active part in international division of labor, further tap its own resources and market advantages, strive to solve the resource and environmental problems constraining development, and remain committed to greater mutually-beneficial cooperation with other countries in meeting grave challenges confronting global economic development.

Second, the Chinese civilization has always believed in putting oneself in someone else’s place without forcing others. A shared destiny means that we are of one heart and one mind, and one family means that we shall treat each other equally and live in harmony. The Chinese civilization upholds the community with shared destiny, underscores the concept of doing unto others as you would have them do unto you and the empathy of judging others as you would like to be judged by others, and opposes the narrow-minded concept of tit for tat, striking first to gain the initiative, and the egoistic mind of zero-sum game. Many of these invaluable thoughts passed on over several thousand years have been universally recognized as universal ethics that have been written in the Declaration of the Rights of Man and of the Citizen and engraved on the wall of the hall of the United Nations headquarters.

Third, the Chinese civilization has never sought for cultural hegemony. As a community with shared destiny, the Chinese civilization has never imposed any cultural export, much less the self-centred cultural hegemonism. We encourage cultural diversity and never impose our own values or export our own ideology with a wishful thinking. For the past two thousand years and more, China has not dispatched a single Confucian scholar to preach, only to find that many people around the world have volunteered to study Confucianism, and China has not sent out its troops, missionaries, or merchants abroad to conquer or export, but instead stayed at home with confidence and included the best of foreign cultures, to finally form an ethnic cultural community. History has proved that the community of the Chinese civilization has the experience of allowing huge populations and diverse cultures to live in harmony and the ability to refine the Western civilization, and can contribute the Chinese wisdom to building a community with shared future for mankind.

Hence, the history of the Chinese civilization has not been tainted by any hegemony, expansion, colonization, plunder, the law-of-jungle gunboat policy, coercive unequal treaties, clash of civilizations caused by interference in the internal affairs of other countries, coercive cultural export, or the Western logic of a power always seeking hegemony. Our vision of a community with shared future for mankind has always been sparkling with a great history and cultural confidence.