The Origin, Evolution and Discursive Construction of the CPC’s Concept of “Exchanges and Mutual Learning among Civilizations”

The report of the 20th National Congress of the CPC points out: “We will deepen exchanges and mutual learning among civilizations and better present China’s image to the world.” [n1] Xi Jinping’s important directive on propaganda, ideology and cultural work also emphasizes “making greater efforts to enhance international communication capabilities and promote exchanges and mutual learning among civilizations.” As an emblematic concept of Xi Jinping’s cultural thought, “exchanges and mutual learning among civilizations” centrally reflects the CPC’s view of civilization amid the century-long transformation of the world. This article focuses on the key term “exchanges and mutual learning among civilizations,” examining from the perspective of conceptual history the process of its conceptual construction and the development of its connotations in important CPC documents, so as to benefit scholarly research on Xi Jinping’s cultural thought.

党的二十大报告指出：“深化文明交流互鉴，推动中华文化更好走向世界。”习近平对宣传思想文化工作作出的重要指示也强调，“着力加强国际传播能力建设、促进文明交流互鉴”。作为习近平文化思想的一个标识性概念，“文明交流互鉴”集中反映了中国共产党在百年历史变局中的文明观。本文拟关注“文明交流互鉴”这一具有关键意义的词语，从概念史的角度重点梳理其在中国共产党重要文献中的概念建构与内涵发展历程，以兹裨益学界对习近平文化思想的研究。

I. The Historical Semantics and Theoretical Origins of “Exchanges and Mutual Learning among Civilizations”

一、“文明交流互鉴”的历史语义与思想理论溯源

Before the founding of the CPC, the concept of “exchanges and mutual learning among civilizations” had not yet emerged. However, the concepts of “civilization” (文明), “exchange” (交流), and “mutual learning” (互鉴) in classical Chinese cultural texts provided a basic historical semantics, while the views of civilization of classical Marxist writers such as Marx, Engels and Lenin supplied the political standpoint and theoretical origins for the concept of “exchanges and mutual learning among civilizations.”

中国共产党成立前，“文明交流互鉴”的概念并未诞生。但是，中华传统文化经典中“文明”“交流”“互鉴”等概念提供了基础的历史语义，马克思、恩格斯、列宁等经典作家的文明观则为“文明交流互鉴”概念提供了政治立场以及理论渊源。

(I) Tracing Historical Semantics: “Civilization,” “Exchange,” and “Mutual Learning” in Classical Chinese Texts

（一）历史语义溯源：中华传统经典中的“文明”“交流”“互鉴”

Understanding the semantics of the concept “exchanges and mutual learning among civilizations” is inseparable from interpreting the three key terms “civilization,” “exchange,” and “mutual learning.” Only by synthesizing on the basis of analysis can we grasp the full conceptual picture of “exchanges and mutual learning among civilizations.”

对“文明交流互鉴”概念语义的理解，离不开对“文明”“交流”“互鉴”这三个关键词的解读。只有在分析的基础上综合，才能理解“文明交流互鉴”的概念全貌。

In the Chinese context, the concepts of “civilization” (文明) and “culture” (文化) first appeared together in the *Book of Changes* (《周易》), and they emerged in tandem, which led to ambiguity and proximity in their conceptual connotations. [n2] “The patterns of heaven; civilization (文明) stops at what is proper, the patterns of humanity. Observe the patterns of heaven to discern the seasonal changes; observe the patterns of humanity to transform and complete the world.” [n3] Clearly, the concept of “civilization” from its very first appearance carried a strong connotation of spiritual edification. Subsequently, when ancient people used the term “civilization,” they mostly emphasized its function of edification and its humanistic meaning, as in “profound wisdom and civilization” (濬哲文明) and “the sage is civilized within and without” (圣人内外文明). [n4] Later, the term “civilization” first spread to Japan, and at the end of the 19th century it was reimported from Japan, acquiring the conceptual meaning of “civilization” in modern Chinese. Through the introduction and use of reformist intellectuals, the concept of “civilization” rapidly became popular in early 20th-century China, encompassing both metaphysical spiritual and physical material meanings, thereby laying the ideological foundation for modern China’s extensive study of the achievements of Western civilization.

中文语境中“文明”与“文化”的概念最早均出现于《周易》，且二者是相伴而生的，这也就导致二者在概念内涵上的模糊与相近。“天文也；文明以止，人文也。观乎天文，以察时变；观乎人文，以化成天下。”显然，“文明”的概念一开始出现时即具有较强的精神教化内涵。此后，古人在使用“文明”一词时也多侧重其教化功能与人文意涵，如“濬哲文明”，“圣人内外文明”等。其后，“文明”一词先传入日本，19世纪末期又从日本舶来，并形成了“文明”在现代汉语中的概念含义。经由维新人士的引介与使用，“文明”的概念在20世纪初期的中国迅速流行，并兼具形而上的精神与形而下的物质含义，也就为近代中国广泛学习西方文明成果奠定了思想基础。

In classical Chinese texts, “exchange” (交流) often referred to the confluence of rivers, emphasizing the physical contact and merging of things in space. In the Eastern Han period, Ban Zhao’s “Rhapsody on the Eastern Expedition” (《东征赋》) contains the phrase “gazing at the exchange of the Yellow River and the Luo River” (望河洛之交流兮). [n5] When describing interactions between states or civilizations, the ancients more often used the concept of “communication” (交通). In the Eastern Han, Zheng Xuan, annotating the *Rites of Zhou* (《周礼》), used the term “communication”: “block and seal so that they cannot communicate with neighboring states” (杜塞使不得与邻国交通). [n6] During the Ming-Qing period, as China came into increasing contact with foreign civilizations arriving by sea, “communication” appeared frequently in contemporary discussions of foreign civilizations. After the founding of the Republic of China, historians such as Zhang Xinglang, Fang Hao, and Xiang Da taught “the history of Sino-foreign communication” (中西交通史), and many works studying Sino-foreign civilizational relations were also titled with “communication.” It was not until the 1980s that relevant scholars, to avoid ambiguity, replaced “communication” with “exchange.”

中国传统经典中的“交流”往往指代河水的汇聚，侧重实物在物理空间的接触与融合。汉代班昭在《东征赋》中即有“望河洛之交流兮”的表述。表述国家或文明往来时，古人多使用“交通”的概念。东汉郑玄在注解《周礼》时即使用了“交通”的概念：“杜塞使不得与邻国交通”。明清之际，中国与经海洋而来的外来文明接触日多，“交通”在时人论及异域文明时频频出现。民国以降，张星烺、方豪、向达等史学家讲授“中西交通史”，许多研究中外文明关系的著作也多以“交通”冠名。直至20世纪80年代，相关学者为避免表述歧义，才用“交流”取代“交通”。

The core meaning of “mutual learning” (互鉴) lies in “mirror” (鉴). The *Explaining Graphs and Analyzing Characters* (《说文解字》) explains: “A mirror (鉴) is a large basin; also called a ‘mirror vessel’ (鉴诸), it can be used to collect bright water from the moon.” [n7] In ancient China, “mirror” often went beyond its original nominal meaning to become an important political term. The *Book of Songs, Greater Odes, Dang* (《诗经·大雅·荡》): “The mirror of Yin is not far off; it is in the age of the Xia sovereign.” [n8] Here “mirror” means experience and lessons. The *Zhenguan Essentials of Governance* (《贞观政要》) compiled by Wu Jing of the Tang dynasty contains a famous chapter “Admonitions for Ruler and Minister” (《君臣鉴戒》), which states: “Using the past as a mirror is applied to oneself. Mirroring the face lies in still water; mirroring oneself lies in the wise man. If one can use the wise rulers of antiquity to mirror one’s own conduct, then the beauty or ugliness of the face is clearly visible, and the goodness or evil of affairs is grasped in the heart.” [n9] Clearly, in the Chinese political context, “mirror” is most often used as a verb, emphasizing learning from others or from history to maintain clarity and avoid errors. In the Ming dynasty, Zhu Yunming used “mutual learning” (互鉴) in the sense of “mutual verification.” The “Stele for the Temple of General Guan, Former Commander of Shu” (《蜀前将军关公庙碑》) says: “The two mutually mirror each other (二者互鉴), sufficient to illuminate each other’s determination that the Han and the rebels cannot coexist.” [n10] In the early 20th century, “mutual learning” gradually approached its modern meaning. In 1916, Kang Youwei, in his “Proposals for China’s Reconstruction” (《中国善后议》), pointed out that republican government takes different forms in different countries, and “the fundamentals of their legislation, the success or failure of their results, can be mutually learned from and mirrored (相师互鉴).” [n11] However, here “mutual learning” mainly referred to mutual reference in the field of political systems, with a rather narrow connotation.

“互鉴”概念的核心意涵在于“鉴”。《说文解字》中解释：“鉴，大盆也，一曰鉴诸，可以取明水于月。”在古代中国的情境中，“鉴”往往超出其原始名词含义，而成为重要的政治词汇。《诗经·大雅·荡》：“殷鉴不远，在夏后之世。”此处的“鉴”，即经验教训。唐代吴兢撰写的《贞观政要》，内中即有《君臣鉴戒》的名篇，“以古作鉴，施于己者也。鉴貌在乎止水，鉴己在乎哲人。能以古之哲王鉴于己之行事，则貌之妍丑宛然在目，事之善恶自得于心”。显然，在中国的政治语境中，“鉴”更多时候作为动词，强调从他人或历史吸取经验教训以保持清醒、规避错误。明代，祝允明在使用“互鉴”时取其“互相印证”之意。《蜀前将军关公庙碑》说：“二者互鉴，足可相明其与诸葛公不容汉贼两立之志。”20世纪初，“互鉴”逐渐接近现代含义。1916年，康有为在《中国善后议》中指出，共和政体在不同国家有不同表现形式，“其立法之本末，成效之得失，相师互鉴。”但是，这里的“互鉴”主要指各国在政治制度领域相互借鉴，内涵较为狭隘。

Overall, traditional China did not give birth to the integrated concept of “exchanges and mutual learning among civilizations,” but the individual concepts of “civilization” and “mutual learning” gradually approached modern usage, while “communication” and “exchange” also acquired relatively precise meanings. This laid the cognitive foundation for the subsequent integration of these concepts.

总体而言，传统中国并未诞生“文明交流互鉴”的整体概念，但是“文明”“互鉴”单个概念的内涵逐渐接近现代用法，“交通”“交流”也具有较为准确的含义，这就为其后概念的整合奠定了认知基础。

(II) Tracing Theoretical Origins: Marxist-Leninist Discourses on “Exchanges and Mutual Learning among Civilizations”

（二）思想理论溯源：马克思列宁主义关于“文明交流互鉴”的论述

The 19th and early 20th centuries were an era of massive global expansion of capitalist civilization. Marx, Engels, and Lenin, in light of the characteristics of their times, made many classic expositions on “exchanges and mutual learning among civilizations.”

19世纪至20世纪初是资本主义文明在全球大肆扩张的时代，马克思、恩格斯、列宁结合所处时代的特点，围绕“文明交流互鉴”作出了许多经典论述。

The exchange and collision of civilizations in the capitalist era had historical inevitability. In the capitalist era, the development of productive forces, the opening of transportation routes, the formation of the world market, and other factors brought the continents closer together, pushing various civilizations from isolation and estrangement toward exchange and integration. Marx and Engels pointed out in *The German Ideology* that the development of capitalist production and intercourse had formed the world market, and large-scale industry “first created world history,” “doing away with the natural state of seclusion in which each nation had previously existed.” [n12] Large-scale industry “everywhere prepared the ground for civilization and progress, and everything that happened in the civilized countries necessarily affected the rest.” [n13] The globalization of material production drove the globalization of spiritual production: “The intellectual creations of individual nations become common property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, a world literature arises.” [n14] Lenin pointed out that developing capitalism exhibited “world-wide laws,” promoting “the increasing development and growing frequency of all kinds of intercourse between nations, the breaking down of national barriers, the creation of the international unity of capital, of economic life in general, of politics, science, etc.,” which was of historical progressive significance. [n15]

资本主义时代的文明交流与碰撞具有历史必然性。在资本主义时代，生产力的发展、交通道路的开辟、世界市场的形成等因素密切了各大洲之间的联系，推动各种文明由闭塞隔阂走向交流交融。马克思和恩格斯在《德意志意识形态》中指出，资本主义生产和交往方式的发展形成了世界市场，大工业“首次开创了世界历史”，“消灭了各国以往自然形成的闭关自守的状态”。大工业“到处为文明和进步做好了准备，使各文明国家里发生的一切必然影响到其余各国”。物质生产的全球化推动了精神生产的全球化，“各民族的精神产品成了公共的财产。民族的片面性和局限性日益成为不可能，于是由许多种民族的和地方的文学形成了一种世界的文学。”列宁指出：发展中的资本主义表现出了“世界性规律”，促使“各民族彼此间各种交往的发展和日益频繁，民族隔阂的消除，资本、一般经济生活、政治、科学等等的国际统一的形成”，这是具有历史进步意义的。

The expansion of capitalist civilization had a dual impact. On the one hand, capitalist civilization objectively helped other civilizations escape the state of feudal ignorance, enabling backward countries and nations to gradually adopt advanced modes of production. When China’s feudal dynasty came into contact with Britain after the Industrial Revolution, “the barbarian, secluded, and isolated state of being cut off from the civilized world was broken, and it began to establish relations with the outside world.” [n16] In India, British aggression caused “the greatest, and to speak the truth, the only social revolution ever heard of in Asia,” acting as “the unconscious tool of history.” [n17] Lenin pointed out that the Russian working class “suffers less from capitalism than from the insufficient development of capitalism.” [n18] The advanced productive forces represented by capitalist civilization destroyed the mode of production on which the autocratic system depended for its survival, thereby preparing the conditions for the development of capitalism and the growth of the proletariat. On the other hand, the expansion of capitalist civilization was mainly realized through violent conquest and other forms, ultimately serving the profit-seeking nature of capital, and it created an unequal world civilizational order. In the colonies, “the hypocritical and barbaric nature of bourgeois civilization stands revealed in all its nakedness.” [n19] In the imperialist period, the ugly essence of capitalist civilization was exposed even more thoroughly: imperialism’s “exploitation of the colonies turns the ‘civilized’ world more and more into a parasite on the bodies of hundreds of millions of uncivilized peoples.” [n20] The civilizational exchanges dominated by a few major capitalist countries were not equal or two-way, but were aimed at maintaining their hegemonic position in the world order.

资本主义文明的扩张具有双重影响。一方面，资本主义文明客观上帮助其他文明摆脱了封建愚昧的状态，使落后国家与民族逐渐采用了先进生产方式。中国的封建王朝与经过工业革命的英国发生接触后，“野蛮的、闭关自守的、与文明世界隔绝的状态被打破，开始同外界发生联系”。在印度，英国的侵略造成了“前所未闻的最大的”社会革命，“充当了历史的不自觉的工具”。列宁则指出，俄国工人阶级“与其说是苦于资本主义，不如说是苦于资本主义发展得不够”。资本主义文明代表的先进生产力摧毁了专制制度赖以存续的生产方式，从而为资本主义的发展和无产阶级的壮大准备了条件。另一方面，资本主义文明的扩张主要通过暴力征服等形式实现，归根到底是为了满足资本的逐利性，并形成了不平等的世界文明秩序。在殖民地，“资产阶级文明的极端伪善和它的野蛮本性就赤裸裸地呈现在我们面前”。在帝国主义时期，资本主义文明的丑陋本质暴露得更加彻底：帝国主义“对殖民地的剥削，使‘文明’世界愈来愈变成叮在数万万不文明的各族人民身上的寄生虫。”少数资本主义大国主导的文明交流并不是平等的、双向的，而是为了维护其在世界秩序中的霸权地位。

The outstanding achievements created by capitalist civilization need to be rationally drawn upon and utilized. On the one hand, we must oppose the conservative tendency that rejects all achievements of capitalist civilization. In 1881, Marx pointed out that “Russia does not exist in isolation from the modern world.” [21]21 Marx, “Draft of a Reply to Vera Zasulich,” 1881. The reference is to Marx’s discussion of the possibility of the Russian rural commune bypassing capitalist development. Russia must pay special attention to absorbing the modern civilizational achievements of capitalism in its world intercourse, thereby moving toward socialist revolution. After the October Revolution, Lenin acknowledged that the new regime was, in terms of its level of civilization, “more backward than the most backward countries of Western Europe,” and that “it is impossible to achieve socialism without utilizing the technological and cultural achievements of large-scale capitalism.” To develop a truly proletarian culture, it was necessary to absorb and transform “everything of value in the more than two thousand years of development of human thought and culture.” On the other hand, we must oppose the wholesale Europeanization that completely copies the capitalist system model. In his later years, Marx pointed out that Russia could leap over the “Caudine Forks of the capitalist system” [22]22 “Caudine Forks” (Latin: Furculae Caudinae) refers to a narrow mountain pass in ancient Samnium (southern Italy) where the Romans suffered a humiliating defeat in 321 BCE. Marx uses it as a metaphor for the “tortuous path” of capitalist development that Russia might avoid. and “gain a new life without committing suicide.” In *What Legacy Do We Reject?*, Lenin also firmly opposed the view of the Enlightenment thinkers who advocated wholesale Europeanization without regard to Russia’s own uniqueness. Lenin emphasized: “The general laws of world historical development not only do not exclude, but rather presuppose, that individual stages of development manifest particularities in form or order.” “We can create the fundamental prerequisites for the development of civilization by methods different from those of all other Western European countries.” This objectively expounded the diversity of forms of human civilization in the course of world history, and the subsequent modernization achievements of the Soviet Union also confirmed Lenin’s judgment.

资本主义文明创造的优秀成果需要被合理借鉴利用。一方面，反对排斥一切资本主义文明成果的保守主义倾向。1881年，马克思指出，“俄国不是脱离现代世界孤立生存的”。俄国要在世界交往中特别注意吸收资本主义的现代文明成果，由此走向社会主义革命。十月革命后，列宁承认新生的政权在文明程度上“比西欧最落后的国家还要落后”，“不利用大资本主义所达到的技术和文化成就便不可能实现社会主义”。发展真正的无产阶级文化，必须吸收和改造“两千多年来人类思想和文化发展中一切有价值的东西”。另一方面，反对完全复制资本主义制度模式的全盘欧化态度。晚年的马克思指出，俄国可以跳跃“资本主义制度的卡夫丁峡谷”，“不必自杀就可以获得新的生命”。在《我们拒绝什么遗产》中，列宁也坚决反对启蒙者不顾俄国自身独特性提倡全盘欧化的观点。列宁强调：“世界历史发展的一般规律，不仅丝毫不排斥个别发展阶段在发展的形式或顺序上表现出特殊性，反而是以此为前提的。”“我们能够用与西欧其他一切国家不同的方法来创造发展文明的根本前提”。这就在客观上论述了世界历史进程中人类文明形态的多样性，其后苏联的现代化成就也印证了列宁的判断。

The Chinese Communist Party’s theory of “exchanges and mutual learning among civilizations” originates from the Marxist-Leninist view of civilization. As a proletarian party, the Chinese Communist Party has adapted Marxism to the Chinese context and the needs of the times [23]23 “Adapting Marxism to the Chinese context and the needs of the times” (马克思主义中国化时代化) is a key formulation of the Chinese Communist Party, meaning the sinicization and temporalization of Marxism to suit China’s specific conditions and contemporary era. regarding the classical writers’ important ideas on “exchanges and mutual learning among civilizations,” has always taken promoting exchanges and mutual learning among human civilizations as its mission, and has fully developed this idea in practice.

中国共产党的“文明交流互鉴”理论源自马克思列宁主义文明观。作为一个无产阶级政党，中国共产党将经典作家关于“文明交流互鉴”的重要思想中国化时代化，始终以推动人类文明交流互鉴为使命，并在实践中充分发展了这一思想。

II. The Gestation of “Exchanges and Mutual Learning among Civilizations” during the Period of the New Democratic Revolution

二、新民主主义革命时期“文明交流互鉴”的孕育

In the process of leading the New Democratic Revolution, the Chinese Communist Party carried out theoretical and practical explorations of “exchanges and mutual learning among civilizations” and formed basic attitudes and principles toward Chinese and foreign civilizations. These concepts became the logical starting point for the idea of “exchanges and mutual learning among civilizations.”

在领导新民主主义革命过程中，中国共产党对“文明交流互鉴”展开了理论与实践探索，并形成了对待中外文明的基本态度与原则，这些观念成为“文明交流互鉴”概念的思想逻辑起点。

Resisting the conservative thought of the Eastern Culture School and the Kuomintang. In the 1920s, the “Great Debate on Science and Metaphysics” [24]24 The “Great Debate on Science and Metaphysics” (科玄大论战, 1923–1924) was a major intellectual debate in China between advocates of science (e.g., Ding Wenjiang, Hu Shi) and defenders of metaphysics and traditional Chinese values (e.g., Zhang Junmai, Liang Qichao), concerning the role of science in guiding人生观 (outlook on life). arose in Chinese intellectual circles, and Marxists clearly opposed the cultural conservative thought of the Metaphysics School. In 1923, the Party’s “Resolution on the Question of Educational Propaganda Work” emphasized: “Attention must also be paid to questions of culture and thought,” and “oppose the Eastern Culture School (the purely Eastern school is a kind of illusory, regressive thought).” After the outbreak of the War of Resistance Against Japan, the Kuomintang, under the pretext of preserving cultural tradition, opposed foreign cultures, especially Soviet culture. In response, Zhou Enlai pointed out that the Kuomintang’s thought “was moving down the path of returning to antiquity.” China had already become part of the world system and must conform to the general trend of history, promoting contact and exchange between Chinese and foreign civilizations with a positive and open attitude. In 1941, the “Directive of the Propaganda Department of the Central Committee of the Chinese Communist Party on Launching a Propaganda War against the Kuomintang” demanded: oppose the Kuomintang’s reactionary propaganda in thought and politics, and “use the new democratic culture to counter its restorationist culture.” The expositions of the Chinese Communists attacked extreme cultural conservatism and cultural nationalism, promoting the process of exchange between Chinese and foreign civilizations.

抵制东方文化派以及国民党的保守主义思想。1920年代，“科玄大论战”在中国思想界兴起，马克思主义者明确反对玄学派的文化保守思想。1923年，党的《教育宣传问题议决案》强调：“文化思想上的问题亦当注意”，“反对东方文化派（纯粹的东方派是幻想的退步的思想）”。抗战爆发后，国民党借保守文化传统的名义，反对外来文化尤其是苏联文化。对此，周恩来指出国民党的思想“正在走向复古之路”。中国已经成为世界体系的一部分，必须顺应历史大势，以积极开放的态度推动中外文明的接触与交流。1941年，《中共中央宣传部关于展开对国民党宣传战的指示》要求：反对国民党在思想上、政治上的反动宣传，“以新民主主义文化对抗其复古主义文化”。中国共产党人的论述抨击了极端的文化保守主义与文化民族主义，推动了中外文明交流进程。

Maintaining an open and inclusive attitude toward advanced foreign civilizations. Before the founding of the Chinese Communist Party, advanced proletarian intellectuals had already developed a rudimentary concept of “exchanges and mutual learning among civilizations.” In 1915, Mao Zedong wrote in a letter to Xiao Zisheng: “When studying Western history, one should pay attention to comparisons between China and the West; drawing from the outside is sufficient to benefit the inside.” In 1919, the “Charter of the Problem Study Society” drafted by Mao Zedong explicitly mentioned “the question of the convergence of Eastern and Western civilizations.” After the founding of the Chinese Communist Party, intellectuals within the Party concentrated on thinking about the epistemology and methodology of exchange between Chinese and foreign civilizations. Qu Qiubai pointed out that there was “no inconceivable barrier” between Eastern and Western cultures. In 1926, Yun Daiying pointed out: “China urgently needs to accept the material civilization of Europe and America.” During the Yan’an period, Mao Zedong emphasized in *On New Democracy*: “China should absorb large quantities of progressive foreign culture as raw material for its own cultural food.” Foreign culture should not be blindly rejected; “we should absorb as much progressive foreign culture as possible as a mirror for developing China’s new culture.” After the victory of the War of Resistance Against Japan, the “Draft Program for Peaceful National Reconstruction” proposed by the Chinese Communist Party delegation at the Political Consultative Conference called for: “Cultivate friendly relations with the United States, the Soviet Union, Britain, France, and other democratic countries, abide by treaties and good faith, and strive for cooperation in economic and cultural fields.” Clearly, promoting cooperation and exchange between Chinese and foreign civilizations was a consistent position of the Chinese Communist Party during the New Democratic Revolution.

对外来先进文明持开放与包容态度。中国共产党成立前，先进的无产阶级知识分子已经产生了朴素的“文明交流互鉴”观念。1915年，毛泽东在写给萧子升的信中指出：“观西洋史，当注意中西之比较，取于外乃足以资于内也。”1919年，毛泽东起草的《问题研究会章程》明确提及“东西文明会合问题”。中国共产党成立后，党内知识分子集中思考了中外文明交流的认识论与方法论。瞿秋白指出：东方文化和西方文化之间“没有不可思议的屏障”。1926年，恽代英指出：“中国有亟须接受欧美物质文明之必要。”延安时期，毛泽东在《新民主主义论》中强调：“中国应该大量吸收外国的进步文化，作为自己文化食粮的原料”。对待外国文化不能盲目排外，“应当尽量吸收进步的外国文化，以为发展中国新文化的借镜”。抗战胜利后，中国共产党代表团在政治协商会议上提出的《和平建国纲领草案》呼吁：“与美、苏、英、法及其他民主国敦睦邦交，遵守条约信义，并致力于经济文化之合作”。显然，推动中外文明的合作与交流，是新民主主义革命时 期中国共产党的一贯立场。

Opposing the imperialist policy of “cultural aggression” and the advocacy of wholesale Westernization. In modern times, while carrying out military, political, and economic aggression against China, imperialism also sought to enslave the minds of the Chinese people through cultural aggression, attempting to erase the subjectivity and self-awareness of Chinese culture. In 1923, Qu Qiubai pointed out in “The Various Forms of Imperialist Aggression against China”: “‘Cultural aggression’ can be said to be the newest form of imperialism, far more venomous than military aggression!” After the May Thirtieth Movement, [25]25 The May Thirtieth Movement (五卅运动, 1925) was a nationwide anti-imperialist movement in China, sparked by the shooting of Chinese the “Proclamation of the Chinese Communist Youth League to the Youth of the Nation in Resistance to the Imperialist Massacre of Chinese Citizens” pointed out that cultural aggression prevented China’s economic production and cultural level from ever being raised. Yun Daiying also pointed out that “opposing cultural aggression means opposing the imperialist cultural policy of softening and taming the Chinese people,” and opposing “the advocacy of the civilization of imperialist countries while concealing their actual social evils.” In 1932, the “Program for the Anti-Imperialist Struggle” adopted by the First Congress of the Central Soviet Area’s General Anti-Imperialist League pointed out that the Chinese worker and peasant masses “oppose cultural aggression” and “with the greatest initiative, under the leadership of the proletariat, carry out cultural and educational work.” In 1940, Mao Zedong pointed out that “all foreign things” are divided into essence and dross, and “the so-called advocacy of ‘wholesale Westernization’ is a mistaken view. Formally absorbing foreign things has caused great harm in China’s past.” On the eve of the victory of the War of Liberation, Zhou Enlai emphasized the need to eliminate the influence of imperialist aggression in the cultural field and “abolish the imperialist cultural policy.” These important expositions made significant contributions to preserving the subjectivity of Chinese civilization and upholding the Chinese Communist Party’s cultural leadership, and also constituted the basic principles of “exchanges and mutual learning among civilizations.”

反对帝国主义的“文化侵略”政策以及全盘西化的主张。近代以来，帝国主义在对中国行军事、政治、经济侵略之时，也通过文化侵略的方式奴化中国民众的思想，妄图消弭中国文化的主体性与自觉性。1923年，瞿秋白在《帝国主义侵略中国之各种方式》中指出：“‘文化的侵略’可谓帝国主义最新的形式，比军事的侵略狠毒得多！”五卅运动后，《中国共产主义青年团为反抗帝国主义屠杀中国市民告全国青年》指出，文化侵略使中国经济生产文化程度永远不能提高。恽代英也指出，“反对文化侵略是反对帝国主义软化驯服中国民众的文化政策”，反对“鼓吹帝国主义国家之文明，而掩藏他们实际上社会各罪恶”。1932年，中央苏区反帝总同盟第一次代表大会通过的《反帝斗争纲领》指出，中国工农群众“反对文化侵略”，“以最大的积极性，在无产阶级领导之下，进行文化教育工作”。1940年，毛泽东指出，“一切外国的东西”都分为精华和糟粕两部分，“所谓‘全盘西化’的主张，乃是一种错误的观点。形式主义地吸收外国的东西，在中国过去是吃过大亏的”。解放战争胜利前夕，周恩来强调在文化领域肃清帝国主义侵略的影响，“取消帝国主义的文化政策”。这些重要论述，为保留中国文明的主体性、坚持中国共产党的文化领导权作出了重要贡献，也构成了“文明交流互鉴”的基本原则。

It pointed out that the socialist culture of the Soviet Union was the direction of development for China’s new culture. Since the late Qing dynasty, exchanges between Chinese and foreign civilizations had deepened day by day, and various “isms” and “civilizations” dazzled people of the time. In response, Li Dazhao and others had already clearly inclined toward using socialist civilization to revitalize the ancient Chinese civilization. In his article “A Comparative View of the French and Russian Revolutions,” Li Dazhao pointed out: “From the perspective of the history of civilization, a nation’s civilization has its period of flourishing, and also its period of decline. The European nations, such as France and England, have already reached a stage of overripeness in their civilizations; beyond this, they have no strength to advance further.” “The one in the world that can create a new world civilization combining the characteristics of both Eastern and Western civilizations and the genius of the peoples of Europe and Asia is none other than the Russian people.” In Li Dazhao’s view, the socialist civilization after the October Revolution in Russia possessed the advantages of both Eastern and Western civilizations and could serve as a model for the emerging civilizations of the world. After the founding of the Communist Party of China, it placed even greater emphasis on taking the cultural construction of the Soviet Union as a reference. During the Agrarian Revolutionary War period, the “Resolution of the Central Committee of the CPC on Propaganda and Agitation Work in the Soviet Areas” pointed out: “International propaganda and education work should be carried out on a large scale. The lives of the workers and peasants of the Soviet Union should be regularly made known to the masses of workers and peasants.” In 1940, Mao Zedong emphasized that the culture of New Democracy “unites with the socialist culture and New Democratic culture of all other nations, establishing relations of mutual absorption and mutual development, and jointly forming a new world culture.” [26]26 Mao Zedong, “On New Democracy” (January 1940). The phrase “world new culture” (世界的新文化) appears in the original text of this essay. Subsequently, Mao Zedong also pointed out: “The new culture created by the Soviet Union should become a model for us in building a people’s culture.” In August 1949, when drafting the “Draft Common Program of New Democracy,” Zhou Enlai also pointed out that the socialist culture of the Soviet Union should be absorbed “as a mirror for the culture of New Democracy.” These discussions became the basic connotation of the concept of “exchanges and mutual learning among civilizations” in a specific period.

指出苏联的社会主义文化是中国新文化的发展方向。清季以来，中外文明交流日渐深入，各种“主义”与“文明”使时人眼花缭乱。对此，李大钊等人已明确倾向用社会主义文明激活古老的中华文明。在《法俄革命之比较观》一文中，李大钊指出：“由文明史观之，一国文明，有其畅盛之期，即有其衰歇之运。欧洲之国，若法若英，其文明均已臻于熟烂之期，越此而上之进步，已无此实力足以赴之。”“世界中将来能创造一兼东西文明特质、欧亚民族天才之世界的新文明者，盖舍俄罗斯人莫属。”在李大钊看来，俄国十月革命后的社会主义文明兼具东西方文明的优点，可堪为世界新兴文明借鉴。中国共产党成立后，更加强调以苏联的文化建设为参考。土地革命时期，《中共中央关于苏区宣传鼓动工作的决议》指出：“应该大规模的做国际宣传教育工作。要经常的把苏联工农的生活告诉给工农群众”。1940年，毛泽东强调，新民主主义的文化“同一切别的民族的社会主义文化和新民主主义文化相联合，建立互相吸收和互相发展的关系，共同形成世界的新文化”。此后，毛泽东又指出：“苏联所创造的新文化，应当成为我们建设人民文化的范例。”1949年8月，周恩来在起草《新民主主义的共同纲领草案初稿》时也指出，吸收苏联的社会主义文化，“以作新民主主义文化的借镜”。这些论述，成为特定时期“文明交流互鉴”概念的基本内涵。

III. The Gestation of “Exchanges and Mutual Learning among Civilizations” during the Period of Socialist Revolution and Construction

三、社会主义革命和建设时期“文明交流互鉴”的酝酿

After the founding of New China, along with the process of cultural construction led by the Party, many initial concepts of “exchanges and mutual learning among civilizations” gradually appeared in Party documents. During this period, the CPC placed “exchanges and mutual learning among civilizations” within the discursive contexts of international cultural exchange and foreign affairs interactions, paying particular attention to maintaining exchanges with the Soviet Union and other socialist countries, thereby continuously enriching the lexical spectrum and semantic connotations of the concept of “exchanges and mutual learning among civilizations.”

新中国成立后，伴随着党领导文化建设的进程，“文明交流互鉴”的许多初始概念逐渐出现在党的文献中。这一时期，中国共产党将“文明交流互鉴”置放于国际文化交流、外事交往等话语语境中，尤其注意与苏联等社会主义国家保持往来，不断丰富了“文明交流互鉴”概念的词汇谱系以及意义内涵。

During the period of socialist revolution, conducting exchanges of civilizations and cultures with the Soviet Union and other socialist countries was the main task of “exchanges and mutual learning among civilizations.” In 1950, Lu Dingyi pointed out in “Education and Culture in New China” that the mutual visits of cultural delegations from China, the Soviet Union, and Korea “prove to be a very significant work for international cultural exchange.” In 1953, the “Directive of the Central Committee of the CPC on Improving the Work of the Sino-Soviet Friendship Association” pointed out that the Sino-Soviet Friendship Association had done important work in “enhancing Sino-Soviet cultural exchange” and required the association to “undertake part of the external work and the work of introducing China’s situation to the Soviet Union.” During this period, Sino-Soviet cultural exchange work mainly included promoting Sino-Soviet friendship and introducing the situation of the Soviet Union in the forms of exhibitions, symposiums, and report meetings. The “Proposal of the Eighth National Congress of the CPC on the Second Five-Year Plan for the Development of the National Economy (1958-1962)” adopted by the Eighth National Congress of the Party pointed out: “International cooperation with the Soviet Union and the various people’s democratic countries must be strengthened, and economic and cultural exchanges and trade relations must be expanded.” Through exchanges and mutual learning with the Soviet Union and other socialist countries, the Party led the people in drawing on advanced experience and achieving remarkable construction results.

社会主义革命时期，与苏联等社会主义国家开展文明和文化交流往来，是“文明交流互鉴”的主要任务。1950年，陆定一在《新中国的教育和文化》中指出，中国、苏联、朝鲜文化团体的互相访问，“证明对于国际文化的交流上是件极有意义的工作”。1953年，《中共中央关于改进中苏友好协会工作的指示》指出，中苏友好协会在“增进中苏文化交流”等方面做了重要工作，并要求中苏友好协会“担负一部分对外的工作及对苏介绍中国情况的工作”。这一时期，中苏文化交流工作主要包括以展览会、座谈会、报告会等形式宣传中苏友好、介绍苏联情况。党的八大通过的《中国共产党第八次全国代表大会关于发展国民经济的第二个五年计划（1958-1962）的建议》指出：“必须加强同苏联和各人民民主国家之间的国际协作，扩大相互间的经济文化交流和贸易来往”。通过与苏联等社会主义国家的交流互鉴，党带领人民汲取了先进经验，取得了显著建设成果。

Carrying out “exchanges and mutual learning among civilizations” was an inherent requirement of international cultural exchange. In 1952, the “Directive of the Central Committee of the CPC on Key Points for the 1952 National Day Propaganda” proposed: “Establishing relations of peaceful coexistence, equal interaction, autonomous trade, and cultural exchange between countries and nations with different political systems.” “Cultural exchange” meant that the newly born China, although facing imperialist blockade, still looked forward to establishing friendly cultural relations with other countries. In the same year, the Central Committee of the CPC decided to add foreign cultural liaison offices in the three major regions of East China, Central South China, and Northeast China to carry out related work, providing an organizational structure and institutional foundation for “exchanges and mutual learning among civilizations.” In 1953, the “Report of the Party Group of the Ministry of Culture on the Current Situation of Cultural and Artistic Work and Opinions on Future Improvement” pointed out: “Strengthen foreign cultural liaison work: gradually change the previous passive coping situation and strengthen the planning of foreign cultural liaison work.” The emergence of the concept of “foreign cultural liaison work” indicated that the Party and government had already realized the importance and urgency of carrying out this work. In 1955, the “Plan of the Party Group of the Chinese People’s Association for Cultural Relations with Foreign Countries on Establishing Branches of the Chinese People’s Association for Cultural Relations with Foreign Countries in Several Key Cities” used the expression “work of foreign cultural friendship activities”: “The main tasks of the branches are to carry out reception work for foreign guests and other work related to foreign cultural friendship activities.” In 1958, the “Joint Notice of the Central Committee of the CPC and the State Council on the Establishment of a Foreign Affairs Group by the Central Committee of the CPC and a Foreign Affairs Office by the State Council” pointed out that the Foreign Affairs Office of the State Council assisted in managing the Foreign Cultural Liaison Committee and clarified that the main work responsibilities of the Foreign Cultural Liaison Committee were to manage the international activities of departments such as culture and arts, education, news, publishing, and broadcasting. In 1959, the Party Group of the National Sports Commission used the concept of “international cultural exchange” when reporting to the Party Central Committee, indicating that sports competitions were also an important form of “exchanges and mutual learning among civilizations.”

开展“文明交流互鉴”是国际文化交流的题中应有之义。1952年，《中共中央关于一九五二年国庆节宣传要点的指示》提出：“在不同政治制度的国家和民族之间建立和平相处、平等往来、自主通商、文化交流的友好关系。”“文化交流”意味着，新生的中国尽管面临着帝国主义的封锁，但是依然期待与他国建立友好的文化往来。同年，中共中央决定在华东、中南、东北三个大区增设对外文化联络事务处以开展相关工作，为“文明交流互鉴”提供了组织架构与制度基础。1953年，《中央文化部党组关于目前文化艺术工作状况和今后改进意见的报告》指出：“加强对外文化联络工作：逐步改变过去被动应付的状况，加强对外文化联络工作的计划性。”“对外文化联络工作”概念的出现，表明党和政府已经意识到了开展这一工作的重要性与紧迫性。1955年，《中国人民对外文化协会党组关于在若干重点城市成立中国人民对外文化协会分会的方案》使用了“对外文化友好活动的工作”这一表述：“分会的主要任务为进行有关外宾的接待工作和其他有关对外文化友好活动的工作。”1958年，《中共中央、国务院关于中共中央设立外事小组和国务院设立外事办公室的联合通知》指出，国务院外事办协助管理对外文化联络委员会，并明确了对外文化联络委员会的主要工作职责为管理文艺、教育、新闻、出版、广播等部门的国际活动。1959年，全国体育运动委员会党组在向党中央汇报工作时使用了“国际文化交流”的概念，表明体育竞赛也是“文明交流互鉴”的重要形式。

The Party and government repeatedly explained the important significance of “exchanges and mutual learning among civilizations” in the discursive context of diplomacy. In 1955, when speaking at the Asian-African Conference, Zhou Enlai stated, “Our mutual cultural exchanges should respect the development of each nation’s culture, without obliterating the special strengths and advantages of any country, so that we can learn from and observe each other.” [27]27 The Asian-African Conference, also known as the Bandung Conference, was held in Bandung, Indonesia, in April 1955. It was a landmark meeting of newly independent Asian and African states, at which Zhou Enlai played a prominent role in promoting the Five Principles of Peaceful Coexistence. Subsequently, “cultural exchange” became a concept frequently used by Zhou Enlai in the diplomatic field. In 1959, the work report submitted by the Party Committee of the Foreign Cultural Liaison Committee used the concept of “foreign cultural work” for the first time: “The gains of foreign cultural work are also reflected in its close coordination with our country’s diplomatic activities, and in some aspects, it even played a vanguard role in opening up diplomatic relations.” In 1965, the Party Group of the Foreign Cultural Liaison Committee clarified the basic tasks of “foreign cultural friendship work”: on the one hand, it was necessary to do a good job of “foreign friendship work,” “through non-governmental friendly exchanges, carry out the struggle against imperialism and colonialism, consolidate and expand the anti-imperialist united front, play an auxiliary role in diplomatic work, and carry out people-to-people diplomacy”; on the other hand, it was necessary to do a good job of “foreign cultural work,” “organized and implemented by various cultural departments and cultural groups,” “as a flank of diplomatic work, namely cultural diplomacy work.” This shows that “foreign cultural friendship work” became a superordinate concept of “foreign friendship work” and “foreign cultural work,” highlighting the important significance of “exchanges and mutual learning among civilizations” for the overall situation of our country’s diplomacy and elevating the status of “exchanges and mutual learning among civilizations.”

党和政府多次在外交话语语境中阐释“文明交流互鉴”的重要意义。1955年，周恩来在亚非会议上发言时表示，“我们相互之间的文化交流应该尊重各国民族文化的发展，而不抹煞任何一国的特长和优点，以便互相学习和观摩。”此后，“文化交流”成为周恩来在外交领域常用的概念。1959年，对外文化联络委员会党委提交的工作报告首次使用了“对外文化工作”的概念：“对外文化工作的收获还表现在它密切地配合了我国的外交活动，甚至在某些方面起了开辟外交关系的尖兵作用。”1965年，对外文委党组明确了“对外文化友好工作”的基本任务，一方面要做好“对外友好工作”，“经过民间的友好往来，进行反帝反殖的斗争，巩固和扩大反帝统一战线，起外交工作的助手作用，进行民间外交工作”；另一方面要做好“对外文化工作”，“组织各文化部门和文化团体来实现”，“作为外交工作的一个侧翼，即文化外交工作”。这表明，“对外文化友好工作”成为“对外友好工作”“对外文化工作”的上位概念，凸显了“文明交流互鉴”对于我国外交大局的重要意义，提升了“文明交流互鉴”的地位。

During this period, although the context and manner of using the initial concepts of “exchanges and mutual learning among civilizations” were not completely fixed, the related discourse and practice still highlighted the importance of “exchanges and mutual learning among civilizations,” laying a discursive foundation for the emergence of the concept of “exchanges and mutual learning among civilizations” in the new period.

这一时期，尽管“文明交流互鉴”初始概念的使用语境与方式并未完全固定，但相关话语与实践依然凸显了“文明交流互鉴”的重要性，为新时期“文明交流互鉴”概念的诞生奠定了话语基础。

IV. The Emergence of “Exchanges and Mutual Learning among Civilizations” in the New Period of Reform and Opening Up and Socialist Modernization

四、改革开放和社会主义现代化建设新时期“文明交流互鉴”的出场

After the convening of the Third Plenary Session of the 11th Central Committee of the CPC, the Party gradually clarified its one-sided understanding of “exchanges and mutual learning among civilizations,” namely that exchange involves not only cultural-ethical progress but also material, political and other spheres; that the process of exchange is not a one-way import of foreign civilizations but also a process of Chinese civilization reaching out to the world. During this period, concepts such as “foreign cultural exchange,” “striving to absorb the fruits of world civilization,” and “Sino-foreign cultural exchange” emerged one after another, and the concept of “exchanges and mutual learning among civilizations” was formally born at the beginning of the 21st century. The conceptual leap from “culture” to “civilization” signified an expansion of the fields of exchange, a deepening of the degree of exchange, and an enrichment of the subjects of exchange, highlighting the openness and inclusiveness of the CPC in promoting exchanges and mutual learning among civilizations.

党的十一届三中全会召开后，中国共产党逐渐廓清了对“文明交流互鉴”的片面认识，即交流不仅涉及精神文明，还包括物质文明、政治文明等领域；交流的过程不是外来文明的单向输入，也是中华文明走向世界的过程。这一时期，“对外文化交流”“努力吸收世界文明成果”“中外文化交流”等概念相继涌现，“文明交流互鉴”的概念也在21世纪初正式诞生。从“文化”到“文明”的概念跨越，意味着交流领域的拓展、交流程度的深化、交流主体的丰富，凸显了中国共产党在推动文明交流互鉴时的开放与包容。

At the beginning of reform and opening up, “exchanges and mutual learning among civilizations” served as an important lever for building socialist material civilization and cultural-ethical progress. In 1979, Deng Xiaoping pointed out: “On the basis of the Five Principles of Peaceful Coexistence, actively develop relations and economic and cultural exchanges with all countries in the world.” This important exposition was confirmed in the “Resolution on Certain Questions in the History of Our Party since the Founding of the People’s Republic of China.” The concept of “economic and cultural exchanges” indicated that opening up included not only economic and trade cooperation but also exchanges between civilizations and cultures. In 1983, Deng Xiaoping emphasized at the Second Plenary Session of the 12th Central Committee: “Foreign cultural exchange must also develop over the long term.” This was the first time the concept of “foreign cultural exchange” appeared in the speech of a Party leader. At that time, “foreign cultural exchange” mainly referred to exchanges and mutual visits of personnel and performance troupes with foreign countries in the fields of culture and arts, radio, film and television, and news and publishing. Deng Xiaoping’s emphasis on “foreign cultural exchange” in the discourse context of reform and opening up showed that he had placed “exchanges and mutual learning among civilizations” in an important position within the cause of reform and opening up. Thereafter, the pace of reform and opening up gradually expanded, and exchanges and cooperation between China and foreign countries in the sphere of cultural-ethical progress also became increasingly frequent. In 1985, the “Decision of the Central Committee of the CPC on the Reform of the Education System” pointed out: “Strengthen foreign exchanges, so that our educational undertaking is built on the foundation of contemporary world civilizational achievements.” In 1986, the “Resolution of the Central Committee of the CPC on the Guiding Principles for the Construction of Socialist Cultural-Ethical Progress” pointed out: “Learn from contemporary countries around the world, including advanced science and technology from developed capitalist countries, universally applicable economic administrative management experience, and other beneficial culture… Opening up, as an unshakable basic state policy, applies not only to the construction of material civilization but also to the construction of cultural-ethical progress.” Clearly, strengthening “exchanges and mutual learning among civilizations” was a concept that had to be upheld in the socialist modernization drive of “grasping with both hands, and both hands must be firm.”

改革开放伊始，“文明交流互鉴”是建设社会主义物质文明和精神文明的重要抓手。1979年，邓小平指出：“在和平共处五项原则的基础上，积极发展同世界各国的关系和经济文化往来。”这一重要论述在《关于建国以来党的若干历史问题的决议》中得到确认。“经济文化往来”的概念表明，对外开放不仅包括经济贸易合作，也包括文明文化间的交流。1983年，邓小平在党的十二届二中全会上强调：“对外文化交流也要长期发展。”这是“对外文化交流”的概念首次出现在党的领导人讲话中。此时的“对外文化交流”，主要是指同外国开展文化艺术、广播电影电视、新闻出版界人员和表演团体的交流和互访活动。邓小平在改革开放的话语语境中强调“对外文化交流”，表明他已经将“文明交流互鉴”置放于改革开放事业的重要位置。此后，改革开放的步伐日渐扩大，中外在精神文明领域的交流合作也日益频繁。1985年，《中共中央关于教育体制改革的决定》指出：“加强对外交流，使我们的教育事业建立在当代世界文明成果的基础之上”。1986年，《中共中央关于社会主义精神文明建设指导方针的决议》指出：“把当代世界各国包括资本主义发达国家的先进的科学技术、具有普遍适用性的经济行政管理经验和其他有益文化学到手……对外开放作为一项不可动摇的基本国策，不仅适用于物质文明建设，而且适用于精神文明建设。”显然，加强“文明交流互鉴”，是社会主义现代化建设“两手抓，两手都要硬”必须坚持的理念。

Classical Marxism put forward the theses of the “two inevitables” and the “two will nevers.” [28]28 The “two inevitables” (两个必然) refer to the Marxist thesis that the victory of the proletariat over the bourgeoisie and the victory of socialism over capitalism are inevitable; the “two will nevers” (两个决不会) refer to the thesis that no social order ever perishes before all the productive forces for which there is room in it have developed, and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society. This meant that in the primary stage of socialism, fully absorbing the developmental achievements of capitalism and combining the advantages of the socialist system with the achievements of capitalist development were necessary to fully demonstrate the superiority of the socialist system. The 13th National Congress of the CPC pointed out: “In building socialism on a backward foundation, it is especially necessary to develop foreign economic and technological exchanges and cooperation, and strive to absorb the fruits of world civilization.” In 1992, Deng Xiaoping reiterated: “For socialism to win advantages compared with capitalism, it must boldly absorb and draw upon all the fruits of civilization created by human society.” In the same year, the “Opinions of the Central Committee of the CPC on Strengthening Party Building and Enhancing the Party’s Combat Effectiveness in Reform and Construction” emphasized: “Things that are inherently socialist must not be mistakenly regarded as capitalist. The fruits of civilization jointly created by human society and advanced management methods and operational methods that reflect the laws of modern socialized production must not be seen as unique to capitalism.” The 14th National Congress of the CPC pointed out: “We should absorb and utilize all advanced civilizational achievements created by countries around the world, including developed capitalist countries, to develop socialism; closing the door can only lead to backwardness.” In the process of the socialist market economy reform, the CPC clearly stated that the socialist system could integrate market economy and other achievements of human civilization, playing an important role in liberating social thought.

经典马克思主义提出了“两个必然”和“两个决不会”的论断。这意味着，在社会主义初级阶段，充分吸收资本主义发展成果，将社会主义制度优势与资本主义发展成果相结合，才能充分彰显社会主义制度的优越性。党的十三大指出：“在落后基础上建设社会主义，尤其要发展对外经济技术交流和合作，努力吸收世界文明成果”。1992年，邓小平重申：“社会主义要赢得与资本主义相比较的优势，就必须大胆吸收和借鉴人类社会创造的一切文明成果”。同年，《中共中央关于加强党的建设，提高党在改革和建设中的战斗力的意见》强调：“不能把本来属于社会主义的东西，误认为是资本主义的。不能把人类社会共同创造的文明成果和反映现代社会化生产规律的先进经营方式和管理方法，看成是资本主义独有的。”党的十四大指出：“应当吸收和利用世界各国包括资本主义发达国家所创造的一切先进文明成果来发展社会主义，封闭只能导致落后。”在社会主义市场经济改革的进程中，中国共产党明确社会主义制度可以融合市场经济等人类文明成果，起到了解放社会思想的重要作用。

Alongside the major achievements of socialist modernization, the socialist civilization represented by China also demonstrated strong vitality in the garden of world civilizations. The CPC increasingly emphasized the subjectivity and two-way nature of “exchanges and mutual learning among civilizations,” fully demonstrating the contribution of Chinese civilization to world peace and development while respecting the diversity of world civilizations. In 1993, Jiang Zemin pointed out: “The world being so rich and colorful is a good thing, not a bad thing. Countries and their various cultures can and should exchange, learn from each other, draw on each other’s strengths to make up for weaknesses, and share the fruits of human civilization.” The diversity of civilizations is an objective reality of world history, and there are no inherent barriers between civilizations; socialist civilization and capitalist civilization should learn from each other to develop better. In 1997, the “Opinions of the Central Committee of the CPC on Further Improving Literary and Artistic Work” used the concept of “Sino-foreign cultural exchange” for the first time: “Actively carry out Sino-foreign cultural exchanges, so that China can better understand the world, and the world can better understand China.” “Sino-foreign cultural exchange” highlighted two subjects, indicating that China and foreign countries are equal subjects of civilization; China should not only introduce outstanding foreign civilizational achievements but also promote Chinese civilization to the world, contributing Chinese wisdom and Chinese solutions to global governance. The 15th National Congress of the CPC pointed out: “Adhere to the principle of taking ourselves as the mainstay and using them for our benefit, carry out various forms of Sino-foreign cultural exchanges, draw on the strengths of various cultures, and show the world the achievements of China’s cultural construction.” The principle of “taking ourselves as the mainstay and using them for our benefit” made the concept of “exchanges and mutual learning among civilizations” more concrete and operational.

伴随着社会主义现代化取得的重大成就，中国所代表的社会主义文明也在世界文明百花园中彰显了强大的生命力。中国共产党更加强调“文明交流互鉴”的主体性与双向性，在尊重世界文明多样性的同时，充分彰显中华文明对世界和平与发展的贡献。1993年，江泽民指出：“世界这样丰富多彩，是件好事，并不是坏事。各国和各种文化应该也可以相互交流、学习借鉴、取长补短，共享人类文明的成果。”文明多样性是世界历史的客观现实，文明之间也不存在天生的壁垒，社会主义文明与资本主义文明应当相互借鉴才能更好发展。1997年，《中共中央关于进一步做好文艺工作的若干意见》首次使用了“中外文化交流”的概念：“积极开展中外文化交流，让中国更好地了解世界，让世界更好地了解中国。”“中外文化交流”突出了两个主体，表明中国与外国是平等的文明主体，中国不仅要引进外来优秀文明成果，也要推动中华文明走向世界，为全球治理贡献中国智慧与中国方案。党的十五大指出：“坚持以我为主、为我所用的原则，开展多种形式的对外文化交流，博采各国文化之长，向世界展示中国文化建设的成就。”“以我为主，为我所用”的原则，使“文明交流互鉴”理念更加具体化、可操作化。

On the basis of fully discussing the necessity and possibility of “exchanges and mutual learning among civilizations,” the CPC’s concept of “exchanges and mutual learning among civilizations” was also ready to emerge. In 1998, Jiang Zemin pointed out that first-class universities with world advanced levels should be “bridges for the exchange and mutual learning of national excellent culture and world advanced civilizational achievements.” In 2000, Jiang Zemin emphasized: “We should promote mutual exchange and mutual learning among various civilizations in a spirit of equality and democracy, in order to achieve common progress.” On November 5, 2001, then-Vice President Hu Jintao pointed out in a speech at the French Institute of International Relations: “Exchanges and mutual learning among various civilizations are the driving force for the progress of human civilization.” This was the formal appearance of the concept of “exchanges and mutual learning among civilizations,” reflecting the important significance of exchanges and mutual learning among civilizations. However, at this time, the concept of “exchanges and mutual learning among civilizations” had not yet formed a fixed usage; to a greater extent, it was an abbreviation of a complex concept. In April 2002, Jiang Zemin used the concept of “mutual exchange and mutual learning among various civilizations” in a speech. The report of the 16th National Congress of the CPC used the expression “culturally, we should learn from each other.” The report of the 17th National Congress of the CPC used the concept of “culturally learning from each other”: “Culturally learning from each other, seeking common ground while reserving differences, respecting world diversity, and jointly promoting the prosperity and progress of human civilization.” The removal of the word “should” meant that “exchanges and mutual learning among civilizations” had shifted from an “ought” to an “is” state, and the tone was more resolute and the attitude clearer.

在充分论述“文明交流互鉴”必要性与可能性的基础上，中国共产党的“文明交流互鉴”概念也呼之欲出。1998年，江泽民指出，具有世界先进水平的一流大学应该是“民族优秀文化与世界先进文明成果交流借鉴的桥梁”。2000年，江泽民强调：“应本着平等、民主的精神，推动各种文明的相互交流、相互借鉴，以求共同进步。”2001年11月5日，时任国家副主席胡锦涛在法国国际关系研究所演讲时指出：“各种文明交流互鉴是人类文明进步的动力。”这是“文明交流互鉴”概念的正式出场，体现了文明交流互鉴的重要意义。但是，“文明交流互鉴”概念此时尚未形成固定用法，更大程度上是复杂概念的简称。2002年4月，江泽民在讲话中使用了“各种文明相互交流和借鉴”的概念。党的十六大报告采用的是“文化上应相互借鉴”的表述。党的十七大报告使用了“文化上相互借鉴”的概念：“文化上相互借鉴、求同存异，尊重世界多样性，共同促进人类文明繁荣进步”。去掉了“应”字意味着“文明交流互鉴”已经由应然转变为实然状态，且语气更加坚定、态度更加明确。

After the 17th National Congress of the CPC, the concept of “exchanges and mutual learning among civilizations” appeared multiple times in diplomatic discourse. In 2008, Hu Jintao again used the concept of “exchanges and mutual learning among civilizations” in a speech in Japan. In 2009, Hu Jintao pointed out during the general debate of the 64th session of the UN General Assembly: “Exchange, mutual learning, and inclusiveness among different civilizations are an inexhaustible driving force for social progress.” In 2010, Hu Jintao pointed out at the welcome banquet for the Shanghai World Expo that the Shanghai World Expo “will write a new chapter in the exchanges and mutual learning among various human civilizations.” In 2011, Hu Jintao pointed out at a welcome banquet hosted by American friendly groups: “The friendly exchanges and mutual learning between the peoples of China and the United States” “promoted exchanges and mutual learning between Eastern and Western civilizations.” Thereafter, the concept of “exchanges and mutual learning among civilizations” gradually became fixed, becoming the basic expression of the CPC’s own view of civilization, and increasingly known and accepted by the international community.

党的十七大以后，“文明交流互鉴”的概念多次出现于外交话语中。2008年，胡锦涛在日本演讲时再次使用“文明交流互鉴”的概念。2009年，胡锦涛在第64届联大一般性辩论时指出：“不同文明交流借鉴、兼容并蓄，是社会进步的不竭动力。”2010年，胡锦涛在上海世博会欢迎晚宴上指出，上海世博会“将书写人类各种文明交流互鉴的新篇章”。2011年，胡锦涛在美国友好团体欢迎宴会上指出：“中美两国人民友好交流、相互学习”，“促进了东西方文明交流互鉴”。此后，“文明交流互鉴”概念逐渐定型，成为中国共产党阐释自身文明观的基本表述，并日渐为国际社会知晓与接受。

In sum, before the concept of “exchanges and mutual learning among civilizations” was formally born, many similar concepts had appeared, and different concepts were used concurrently in the same period. Concepts are the concrete reflection of ideas, and concepts also shape discursive practice. Multiple closely related concepts, together with the main concept, jointly represented the CPC’s thought on exchanges and mutual learning among civilizations, and also laid the discursive foundation for the further deepening of the concept of “exchanges and mutual learning among civilizations” in the New Era.

总之，“文明交流互鉴”概念正式诞生前曾出现了许多相似概念，且存在不同概念同期使用的现象。概念是观念的具象反映，概念也形塑着话语实践。多种相近概念与主概念共同表征了中国共产党文明交流互鉴思想，也为新时代“文明交流互鉴”概念的继续深化奠定了话语基础。

V. The Deepening and Development of “Exchanges and Mutual Learning among Civilizations” in the New Era of Socialism with Chinese Characteristics

五、中国特色社会主义新时代“文明交流互鉴”的深化与发展

“The meaning of a word is its use in the language.”[29]29 This is a paraphrase of Ludwig Wittgenstein’s dictum from his *Philosophical Investigations* (1953), §43: “For a large class of cases—though not for all—in which we employ the word ‘meaning’ it can be defined thus: the meaning of a word is its use in the language.” Only by deeply analyzing the semantic network of a concept can the specific meaning and connotation of that concept be clarified. Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has coordinated both the domestic and international situations, enriched the ontology, epistemology, teleology, and methodology of “exchanges and mutual learning among civilizations” in the new international context and historical circumstances, and put forward numerous coordinate, superordinate, and subordinate concepts of “exchanges and mutual learning among civilizations,” thereby perfecting the conceptual genealogy and discursive system of “exchanges and mutual learning among civilizations” from the dimensions of history, practice, theory, and the times.

“一个词的意义就是它在语言中的用法”，深入分析概念的语义网络才能明确特定概念的意义与内涵。党的十八大以来，以习近平同志为核心的党中央统筹国内国际两个大局，在新的国际形势与历史语境中丰富了“文明交流互鉴”的本体论、认识论、目的论、方法论，提出了众多“文明交流互鉴”的同位、上位与下位概念，从历史、实践、理论、时代等维度完善了“文明交流互鉴”的概念谱系与话语体系。

Enriching the historical connotation of the concept of “exchanges and mutual learning among civilizations.” Xi Jinping has repeatedly emphasized viewing “exchanges and mutual learning among civilizations” from the perspective of a “grand view of history.”[30]30 “Grand view of history” (大历史观) refers to a perspective that examines historical processes over long time spans and broad spatial scales, emphasizing structural patterns and long-term trends rather than isolated events. First, exchanges and mutual learning among civilizations are an inevitable law of the history of world civilization development. Xi Jinping points out: “Human history is a magnificent picture scroll of different civilizations exchanging, learning from each other, and integrating with one another.”[31]31 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” speech at the United Nations Office at Geneva, January 18, 2017. “Exchanges and mutual learning are the essential requirement for the development of civilizations.”[32]32 Xi Jinping, “Carry Forward the Five Principles of Peaceful Coexistence and Build a Community with a Shared Future for Mankind,” speech at the Conference Marking the 70th Anniversary of the Five Principles of Peaceful Coexistence, June 28, 2024. The forms of civilization in the history of human development are not independent or fragmented, but mutually influential. Diverse human civilizations have intermingled in the process of development, jointly forming a holistic world history. Placing “exchanges and mutual learning among civilizations” in the context of the development of human history is a further elevation of the status of “exchanges and mutual learning among civilizations.” Second, exchanges and mutual learning among civilizations are a fine tradition in the history of Chinese civilization. Xi Jinping emphasizes: “Over its uninterrupted historical inheritance of more than 5,000 years, Chinese civilization has been inclusive and innovative, constantly sublimating itself. In the 70 years since the founding of the People’s Republic of China, China has adhered to protecting and inheriting fine traditional Chinese culture and promoting exchanges and mutual learning between Chinese and foreign civilizations.”[33]33 Xi Jinping, “Deepening Exchanges and Mutual Learning among Civilizations for a Shared Future,” speech at the Conference on Dialogue of Asian Civilizations, May 15, 2019. “Since ancient times, Chinese civilization has been known for its openness and inclusiveness, constantly gaining new vitality through exchanges and mutual learning with other civilizations.”[34]34 Xi Jinping, “Jointly Promoting the Building of a Community with a Shared Future for Mankind,” speech at the United Nations Office at Geneva, January 18, 2017. For 5,000 years, Chinese civilization has always been a civilization that never stagnates, never closes itself off, and continuously develops. It is precisely in the process of continuous integration with foreign civilizations that Chinese civilization has enhanced its cultural consciousness, maintained its vitality, and achieved a phoenix-like rebirth from civilizational setback to civilizational rejuvenation in contemporary China.

丰富“文明交流互鉴”概念的历史内涵。习近平多次强调在“大历史观”的视野下看待“文明交流互鉴”。其一，文明交流互鉴是世界文明发展史的必然规律。习近平指出：“人类历史就是一幅不同文明相互交流、互鉴、融合的宏伟画卷。”“交流互鉴是文明发展的本质要求。”人类发展历史中的文明形态不是独立、割裂的，而是相互影响的。多种多样的人类文明在发展过程中相互交融，共同形成了整体的世界历史。将“文明交流互鉴”置放于人类历史发展的语境中，是对“文明交流互鉴”地位的进一步提升。其二，文明交流互鉴是中华文明发展史上的优良传统。习近平强调：“中华文明在5000多年不间断的历史传承中兼容并蓄、创新升华。中华人民共和国成立70年来，中国坚持保护和传承中华优秀传统文化，推动中外文明交流互鉴”。“中华文明自古就以开放包容闻名于世，在同其他文明的交流互鉴中不断焕发新的生命力。”5000年来，中华文明始终是一个永不停滞、永不封闭、不断发展的文明，中华文明正是在与外来文明不断交融的过程中增强了文化自觉，保持了自身的生命力，并在当代中国实现文明挫折向文明复兴的凤凰涅槃。

Enriching the practical connotation of the concept of “exchanges and mutual learning among civilizations.” On March 27, 2014, in his speech at the headquarters of UNESCO, Xi Jinping clearly articulated the attitudes and principles for promoting exchanges and mutual learning among civilizations, and has continuously deepened the relevant discourse. First, civilizations are colorful. “Diversity is the inherent quality of human civilizations. Precisely because countries differ in history, culture, and systems, they need to exchange, learn from each other’s strengths, and make progress together.”[35]35 Xi Jinping, “Jointly Shoulder the Responsibility of Our Times and Promote Global Development,” speech at the 2022 World Economic Forum virtual session, January 17, 2022. A thousand miles, different winds; a hundred miles, different customs.[36]36 This is a classical Chinese saying, originating from the *Book of Songs* (《诗经》), meaning that customs and habits vary from place to place. As early as the Axial Age around 500 BCE, China, Greece, India, and the Palestine region had already witnessed a significant awakening of human spiritual consciousness and formed distinctive civilizations, profoundly influencing the subsequent direction of world history. World history is a “collective biography” of various civilizations, not the “autobiography” of a single civilization. Diverse civilizations constitute the basic structure of world history; human history will not end with any one particular civilization but will continuously give rise to new forms of civilization through interaction and integration. Second, civilizations are equal. Xi Jinping emphasizes: “Exchanges and mutual learning among civilizations should be reciprocal and equal, should be pluralistic and multi-directional, and should not be coercive or forced, nor should they be singular or one-way.”[37]37 Xi Jinping, “Deepening Exchanges and Mutual Learning among Civilizations for a Shared Future,” speech at the Conference on Dialogue of Asian Civilizations, May 15, 2019. There is no center-periphery distinction among civilizations; the exchange of civilizations is a human interaction activity characterized by intersubjectivity, not a “cultural invasion,” “cultural hegemony,” or “cultural imperialism” of central countries toward peripheral countries. Otherwise, it would only lead to the homogenization of world civilizations. Third, civilizations are inclusive. Xi Jinping emphasizes: “We should seek common ground while reserving differences, be open and inclusive, learn from each other’s strengths through exchanges and mutual learning, and advance together while seeking common ground and reserving differences, so that each civilization can radiate its own brilliance.”[38]38 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” speech at the United Nations Office at Geneva, January 18, 2017. Human civilizations inevitably have their own characteristics and differences, but they also share many commonalities and consensus. Overly magnifying the differences between the “self” and the “other,” or regarding the “other” as an imaginary enemy of one’s own civilization, is not conducive to the self-improvement of a civilization through drawing on the strengths of others. The universality and particularity of civilizations are dialectically unified. The CPC advocates treating civilizational differences with an inclusive attitude, refuting discordant arguments such as the “clash of civilizations,”[39]39 “Clash of civilizations” refers to the thesis advanced by political scientist Samuel P. Huntington in his 1993 article and 1996 book *The Clash of Civilizations and the Remaking of World Order*, which argued that post-Cold War conflicts would primarily occur along cultural and civilizational lines. which helps diverse civilizations coexist peacefully.

丰富“文明交流互鉴”概念的实践内涵。2014年3月27日，习近平在联合国教科文组织总部的演讲中明确提出推动文明交流互鉴的态度和原则，并不断深化了相关论述。其一，文明是多彩的。“多姿多彩是人类文明的本色。正因为各国历史、文化、制度不尽相同，才需要交流互鉴、取长补短、共同进步。”千里不同风，百里不同俗。早在公元前500年的轴心时代，中国、希腊、印度、巴勒斯坦地区即已经产生了人类精神意识的显著觉醒，并形成了各具特色的文明，深刻影响了此后世界历史的走向。世界历史是各种文明的“集体传记”，而非单个文明的“自传”。多样的文明构成了世界历史的基础结构，人类历史不会终结于某一种特殊文明，而是会在交融互动中不断涌现出新的文明形态。其二，文明是平等的。习近平强调：“文明交流互鉴应该是对等的、平等的，应该是多元的、多向的，而不应该是强制的、强迫的，不应该是单一的、单向的。”文明没有中心与边缘之分，文明的交流是具有主体间性的人类交往活动，而不是中心国家对边缘国家的“文化侵略”“文化霸权”“文化帝国主义”，否则只会导致世界文明的同质化。其三，文明是包容的。习近平强调：“要坚持求同存异、开放包容，在交流互鉴中取长补短，在求同存异中共同前进，让各个文明都绽放出自己的光彩。”人类文明不可避免地存在特色与差异，但也存在诸多共性与共识。过分放大“自我”与“他者”之间的差异，或将“他者”视为本文明的假想敌，均不利于本文明在汲取众长的过程中自我完善。文明的普遍性与特殊性是辩证统一的，中国共产党倡导以包容的态度对待文明的差异，驳斥了“文明冲突论”等不和谐论调，有助于多样文明和平并存。

Enriching the theoretical connotation of the concept of “exchanges and mutual learning among civilizations.” First, exchanges and mutual learning among civilizations are an inevitable requirement for building the modern civilization of the Chinese nation. The “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century” clearly states: “Promote exchanges and mutual learning among human civilizations, and significantly enhance the country’s cultural soft power and the influence of Chinese culture.”[40]40 “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century,” adopted at the Sixth Plenary Session of the 19th Central Committee, November 11, 2021. Xi Jinping emphasizes: “At the new historical starting point, continue to promote cultural prosperity, build a strong cultural country, build the modern civilization of the Chinese nation, and continuously promote exchanges and mutual learning among human civilizations.”[41]41 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” June 2, 2023. These statements indicate that “exchanges and mutual learning among civilizations” in the New Era have transcended the level of constructing the image of the country and the Party, placing greater emphasis on achieving a deep resonance of human thought and consciousness through exchanges and mutual learning among civilizations, and promoting the formation of a beautiful world civilizational order while building the modern civilization of the Chinese nation. Second, exchanges and mutual learning among civilizations are complementary and closely linked to modernization models. To understand modernization, one should not mistakenly view Western civilization as the ultimate destination of non-Western civilizations from a diachronic perspective, but rather recognize from a synchronic perspective that different civilizational forms constitute diverse paths to modernization. On the one hand, Chinese-path modernization is the fruit of exchanges and mutual learning among civilizations. “Chinese civilization has a long history, enriching and developing itself through exchanges and mutual learning with other world civilizations, endowing Chinese-path modernization with profound substance.”[42]42 Xi Jinping, “Hold High the Great Banner of Socialism with Chinese Characteristics and Strive in Unity to Build a Modern Socialist Country in All Respects,” report to the 20th National Congress of the CPC, October 16, 2022. The integration of modernization with Chinese civilization demonstrates the vitality of scientific socialism and enriches the choices of paths for humanity to achieve modernization. On the other hand, exchanges and mutual learning among civilizations provide experience and inspiration for countries around the world to realize modernization. Xi Jinping emphasizes: “As a new form of human civilization, Chinese-path modernization, by drawing on other global civilizations, will greatly enrich the garden of world civilizations.”[43]43 Xi Jinping, “Hold High the Great Banner of Socialism with Chinese Characteristics and Strive in Unity to Build a Modern Socialist Country in All Respects,” report to the 20th National Congress of the CPC, October 16, 2022. Modernization is not a process of separating modern factors from civilizational traditions; civilizational traditions constitute the spiritual core of modernization. Exchanges and mutual learning among various civilizations not only enhance the international influence of a country’s own civilizational traditions but also promote the circulation of modernization experience worldwide, forming a magnificent picture of human civilization.

丰富“文明交流互鉴”概念的理论内涵。其一，文明交流互鉴是建设中华民族现代文明的必然要求。《中共中央关于党的百年奋斗重大成就和历史经验的决议》明确：“促进人类文明交流互鉴，国家文化软实力、中华文化影响力明显提升。”习近平强调：“在新的历史起点上继续推动文化繁荣、建设文化强国、建设中华民族现代文明，不断促进人类文明交流互鉴”。这些论述表明新时代的“文明交流互鉴”已经超越了建构国家形象、政党形象的层面，更加注重通过文明交流互鉴实现人类思想意识的深层共振，在建设中华民族现代文明的同时推动形成世界美好文明秩序。其二，文明交流互鉴与现代化模式相辅相成、紧密联系。理解现代化，不能从历时性的维度误以为西方文明是非西方文明的终极归宿，而是要从共时性的维度认识到差异的文明形态构成了多元的现代化道路。一方面，中国式现代化是文明交流互鉴的硕果。“中华文明源远流长，在同世界其他文明的交流互鉴中丰富发展，赋予中国式现代化以深厚底蕴。”现代化与中华文明的融合，彰显了科学社会主义的生命力，丰富了人类实现现代化的道路选择。另一方面，文明交流互鉴为世界各国实现现代化提供经验启示。习近平强调：“中国式现代化作为人类文明新形态，与全球其他文明相互借鉴，必将极大丰富世界文明百花园。”现代化不是现代性因素与文明传统相分离的过程，文明传统构成了现代化的精神内核。各种文明之间交流互鉴，不仅提升了本国文明传统的国际影响力，也推动了现代化经验在世界范围内的流通，形成了人类文明的壮美图景。

Enriching the contemporary connotation of “exchanges and mutual learning among civilizations.” First, “a community with a shared future for mankind” and “exchanges and mutual learning among civilizations.” Xi Jinping points out: “Promote exchanges and mutual learning among civilizations, and promote the building of a community with a shared future for mankind.” [44]44 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” speech at the United Nations Office at Geneva, January 18, 2017. The realization of a community with a shared future for mankind requires pooling the combined forces of all humanity in the economic, political, cultural, social, and ecological-ethical dimensions. Exchanges and mutual learning among civilizations turn the world into a more closely connected “global village,” enhance the sense of co-existence, affinity, and common belonging among civilizations, and promote the formation of a more just and reasonable new international political and economic order, thereby laying the practical foundation for a community with a shared future for mankind at the epistemological and social-structural levels. Second, “the common values of all mankind” and “exchanges and mutual learning among civilizations.” Xi Jinping emphasizes: “Promote the common values of peace, development, fairness, justice, democracy, and freedom shared by all mankind, and advocate exchanges and mutual learning among different civilizations.” [45]45 Xi Jinping, “Jointly Shouldering the Responsibility of the Times and Promoting Global Development,” keynote speech at the High-level Dialogue on Global Development, June 24, 2022. Various civilizations, owing to differences in natural environments, modes of production, and historical evolution, have produced value concepts with regional characteristics, yet they share the greatest common divisor in their deep-seated value principles. The common values of all mankind are precisely the induction and distillation of the core value concepts of various civilizations, centrally reflecting the common aspirations of the world’s people and conforming to the laws and trends of the development of human civilization. Third, “the view of civilization” and “exchanges and mutual learning among civilizations.” The view of civilization is a category of the philosophy of history; it is the sublimation and crystallization of the practice of exchanges and mutual learning among civilizations at the level of thought and concept. Xi Jinping emphasizes: “Strengthen exchanges and mutual learning among civilizations, and promote the view of civilization characterized by equality, mutual learning, dialogue, and inclusiveness.” [46]46 Xi Jinping, “Deepening Exchanges and Mutual Learning among Civilizations to Build an Asian Community with a Shared Future,” keynote speech at the Conference on Dialogue of Asian Civilizations, May 15, 2019. Exchanges and mutual learning among civilizations and the view of civilization constitute an organic unity: a scientific view of civilization provides ideological guidance for the practice of exchanges and mutual learning among civilizations, forming the value basis for dialogue and exchange among various civilizations; the practice of exchanges and mutual learning among civilizations, in turn, nourishes the view of civilization, proving the scientific nature and truth of this thought. Fourth, “the Global Civilization Initiative” and “exchanges and mutual learning among civilizations.” Xi Jinping points out: “Implement the Global Civilization Initiative, and strengthen exchanges and mutual learning among civilizations.” [47]47 Xi Jinping, “Holding High the Banner of Socialism with Chinese Characteristics and Striving in Unity to Build a Modern Socialist Country in All Respects,” report to the 20th National Congress of the CPC, October 16, 2022. “Jointly promote cultural prosperity and development, protection of cultural heritage, and exchanges and mutual learning among civilizations, and implement the Global Civilization Initiative.” [48]48 Xi Jinping, “Jointly Promoting Cultural Prosperity and Exchanges and Mutual Learning among Civilizations,” written speech at the 2023 World Chinese Language Conference, December 7, 2023. The Global Civilization Initiative is the achievement of adapting the Marxist-Leninist view of civilization to the Chinese context and the needs of the times; it draws on the experience and lessons of exchanges among human civilizations, and by leveraging the performative function of discourse, it pushes exchanges and mutual learning among civilizations to a new historical level.

丰富“文明交流互鉴”的时代内涵。其一，“人类命运共同体”与“文明交流互鉴”。习近平指出：“推动文明交流互鉴，推动构建人类命运共同体。”人类命运共同体的实现需要汇聚全人类经济、政治、文化、社会、生态文明的合力。文明交流互鉴使世界成为联系更加紧密的“地球村”，增强了文明之间的共在感、亲近感与类属感，推动形成更加公正合理的国际政治经济新秩序，从而在认识论与社会结构的层面奠定了人类命运共同体的现实基础。其二，“全人类共同价值”与“文明交流互鉴”。习近平强调：“弘扬和平、发展、公平、正义、民主、自由的全人类共同价值，倡导不同文明交流互鉴”。各种文明由于自然环境、生产方式、历史演进的差异，产生了具有区域化特征的价值观念，但它们在深层价值理念上存在最大公约数。全人类共同价值即是对各种文明核心价值观念的归纳与升华，集中反映了世界人民的共同愿望，符合人类文明发展规律与趋势。其三，“文明观”与“文明交流互鉴”。文明观是一个历史哲学范畴，是人类文明交流互鉴实践在思想观念层面的升华与结晶。习近平强调：“加强文明交流借鉴，弘扬平等、互鉴、对话、包容的文明观”。文明交流互鉴与文明观构成了一个有机统一体，科学的文明观为文明交流互鉴实践提供思想指引，形成了各种文明交流对话的价值基础。文明交流互鉴的实践反哺文明观，证明这一思想的科学性与真理性。其四，“全球文明倡议”与“文明交流互鉴”。习近平指出：“践行全球文明倡议，加强文明交流互鉴”。“共同推动文化繁荣发展、文化遗产保护、文明交流互鉴，践行全球文明倡议”。全球文明倡议是马克思列宁主义文明观中国化时代化的成果，汲取人类文明交流经验教训，通过发挥话语以言行事的功能，推动文明交流互鉴迈上新的历史台阶。

Conclusion

结语

Xi Jinping demands, “accelerate the construction of a Chinese discourse and Chinese narrative system.” [49]49 Xi Jinping, “Holding High the Banner of Socialism with Chinese Characteristics and Striving in Unity to Build a Modern Socialist Country in All Respects,” report to the 20th National Congress of the CPC, October 16, 2022. Concepts are the foundation of discourse; narrative is the extension of discourse. The concept of “exchanges and mutual learning among civilizations” is the intellectual product of the CPC fully absorbing the essence of fine traditional Chinese culture and profoundly comprehending the Marxist-Leninist view of civilization. In summary, the formation of the CPC’s concept of “exchanges and mutual learning among civilizations” has mainly gone through the following stages: during the period of the New Democratic Revolution, it initially explored and formed a scientific epistemology and methodology for dealing with Chinese and foreign civilizations, opposed cultural conservatism and the cultural aggression of imperialism, clarified the direction of cultural learning, and laid the foundation for the Party’s view of civilization after it assumed comprehensive power; during the period of socialist revolution and construction, it emphasized close cultural exchanges with socialist countries, strengthened the status and significance of such exchanges in the context of international cultural exchange and diplomatic discourse, and formed numerous initial concepts; during the new period of reform and opening up and socialist modernization, it achieved a leap in expression from “culture” to “civilization,” absorbed the achievements of human civilization with a broader mind, promoted Chinese civilization to the world, and realized the formal emergence of the concept; in the New Era of socialism with Chinese characteristics, it has fully constructed and enriched the connotation of “exchanges and mutual learning among civilizations” from the dimensions of history, practice, theory, and the times, forming a meticulous, mature, and complete discourse system. The developmental history of the concept of “exchanges and mutual learning among civilizations” centrally manifests the Party’s wisdom in solving the questions of the times, responding to changes unseen in a century, and promoting the development of civilization. It should be noted that the concept of “exchanges and mutual learning among civilizations” is continuously constructed and developed within a social context; its core connotations are not a relationship of substitution but one of accumulation. In the course of building a community with a shared future for mankind, the CPC will inevitably further close the interaction between discourse and practice, providing more global public goods to solve the common problems facing human civilization.

习近平要求，“加快构建中国话语和中国叙事体系”。概念是话语的基础，叙事是话语的延伸。“文明交流互鉴”概念，是中国共产党充分汲取中华优秀传统文化精髓，深刻体悟马克思列宁主义文明观的思想产物。概而言之，中国共产党“文明交流互鉴”概念形塑主要经历了以下阶段：新民主主义革命时期初步探索形成对待中外文明的科学认识论与方法论，反对文化保守主义以及帝国主义的文化侵略，明确文化学习方向，奠定党全面执政后的文明观念基础；社会主义革命和建设时期强调与社会主义国家密切文化往来，在国际文化交流与外交话语语境中强化其地位与意义，并形成了众多初始概念；改革开放和社会主义现代化建设新时期实现“文化”向“文明”的表述跨越，以更加宽广的胸怀吸收人类文明成果，推动中华文明走向世界，并实现概念的正式出场；中国特色社会主义新时代从历史、实践、理论、时代等维度充分建构和丰富“文明交流互鉴”内涵，并形成缜密、成熟、完善的话语体系。“文明交流互鉴”概念的发展史，集中彰显了中国共产党破解时代之问、回应百年变局、推动文明发展的政党智慧。需要注意的是，“文明交流互鉴”概念是在社会语境中不断建构与发展的，其核心内涵不是替代关系而是层积关系。在构建人类命运共同体的历程中，中国共产党必将进一步密切话语与实践的互动，为解决人类文明面临的共同问题提供更多全球公共产品。

Source: *Scientific Socialism*, Issue 5, 2024

文章来源：《科学社会主义》2024年第5期

Online editor: Jing Mu

网络编辑：静穆