On the Theoretical Compatibility and Governance Implications of the “Two Community Concepts”

The “Two Community Concepts” are a national development strategy formulated by the Communist Party of China, based on the “changes unseen in a century” and coordinating both domestic and international situations, through in-depth reflection on the interconnectedness and integration of domestic and international politics, thereby planning the construction of domestic and international orders. The concept of the Chinese nation community aims to answer how the Chinese nation can achieve common prosperity and development, unite and strive together, and form a national community that “shares weal and woe, honor and disgrace, life and death, and destiny,” thus realizing the Chinese Dream of the great rejuvenation of the Chinese nation. The concept of a community with a shared future for mankind, on the other hand, seeks to answer “what kind of world does China actually want” or “what is China’s world dream,” thereby shaping a new type of international relations centered on peaceful development and win-win cooperation, and a global governance pattern of shared development, to change the dilemmas of global governance—such as unilateralism, protectionism, hegemonism, and power politics—caused by the international order dominated by capitalism. The “Two Community Concepts” not only share common values but also serve as policy principles guiding governance practice. Through socialist China’s consistent pursuit of cosmopolitanism and internationalism, they seek win-win cooperation and peaceful development that transcend boundaries of nation, ethnicity, and civilization.

“两个共同体理念”是中国共产党立足于“百年变局”、统筹国内国际两个大局，深入思考国内政治与国际政治的联动性和一体性，从而谋划国内秩序与国际秩序构建的国家发展战略。中华民族共同体的理念旨在回答中华民族如何共同繁荣发展、共同团结奋斗，结成“休戚与共、荣辱与共、生死与共、命运与共”的国家共同体，从而实现中华民族伟大复兴的中国梦。人类命运共同体理念则是要回答“中国到底想要一个什么样的世界”或“什么是中国的世界梦”，从而塑造一种以和平发展、合作共赢为核心内容的新型国际关系和共享发展的全球治理格局，改变由资本主义所主导的国际秩序引发的单边主义、保护主义、霸权主义、强权政治等全球治理的困境。“两个共同体理念”不仅在价值观念上具有共同性，还是指导治理实践的政策原则，两者经由社会主义中国对世界主义与国际主义的一贯追求，寻求跨越国家、民族、文明等界限的合作共赢与和平发展。

I. Understanding the Intrinsic Interconnection of the “Two Community Concepts”: An Analysis Based on Literature

一、“两个共同体理念”内在关联性的认知：基于文献的分析

The “Two Community Concepts” were proposed and developed almost simultaneously in the New Era of socialism with Chinese characteristics. They were both written into the Party’s plenary report at the 19th National Congress of the CPC [1]1 The “Two Community Concepts” (两个共同体理念) refers to the two concepts of “the Chinese national community” (中华民族共同体) and “a community with a shared future for mankind” (人类命运共同体). and incorporated into the revised Party Constitution, becoming advanced ideas and concepts guiding domestic and global governance. As one researcher points out: “‘A community with a shared future for mankind’ is currently regarded in both domestic and international discourse as both a value philosophy and a diplomatic strategy. What runs through the value philosophy is a view of humanity, a worldview, and a view of history; what runs through the diplomatic strategy is the way of interaction between states.” The “Two Community Concepts” are both a value philosophy—involving China’s values, view of civilization, worldview, and view of nation—and a national development strategy currently being practiced. The intrinsic interconnection of the “Two Community Concepts” is mainly reflected in four aspects.

“两个共同体理念”几乎同时提出与发展于中国特色社会主义的新时代，在党的十九大会议上一并写进党的全会报告，写入修改后的党章，成为引领国内治理与全球治理的先进思想和理念。正如有研究者指出的：“‘人类命运共同体’在目前的国内和国际舆论中，既被视为一种价值哲学，也被视为一种外交战略。贯穿价值哲学的是人类观、世界观、历史观；贯穿外交战略的是国家之间的交往之道。”“两个共同体理念”既是价值哲学，涉及中国的价值观、文明观、世界观与民族观，也是一种正在实践中的国家发展战略，“两个共同体理念”内在关联性主要体现在四个方面。

(1) Interconnection within the Marxist Theoretical System of Community

（一）马克思主义共同体理论体系中的关联性

This perspective, within the intellectual lineage of Marxist national theory concerning domestic and world national issues, recognizes the theoretical innovation and epochal development of the “Two Community Concepts.” Zhang Sannan believes that the “Two Community Concepts” inherit the Marxist thought on community, specifically the “theory of two trends” [2]2 The “theory of two tendencies” (两种趋势理论) refers to Lenin’s analysis in his 1913 article “Critical Remarks on the National Question,” which posits two opposing historical tendencies within capitalism regarding national development: one toward national awakening and state formation, and another toward the breaking down of national barriers and international unification. and the proletariat’s stance against two types of nationalism, manifesting in a new discursive form the inheritance of basic theoretical viewpoints of Marxist national theory, including the view on nationalism. Zhang Shujuan argues that Marx’s theories of “species-being” and “genuine community” provide a dual logic for understanding the “Two Community Concepts,” and that both concepts can find their respective positions within the logic of the Marxist theoretical system and elucidate their intrinsic relationship. Kong Ting also points out that the Marxist theoretical system contains rich thought on community, which helps us understand the theoretical sources of the Chinese nation community and a community with a shared future for mankind, and that the “Two Community Concepts” inherit and develop Marx’s thought on community.

这种观点在马克思主义民族理论关切国内和世界民族问题的思想脉络中，认识“两个共同体理念”的理论创新性与时代发展性。张三南认为，“两个共同体理念”继承了马克思主义的共同体思想“两种趋势理论”和无产阶级反对两种民族主义的立场，以新的话语形式彰显了对包括民族主义观在内的马克思主义民族理论基本理论观点的继承。张淑娟认为，马克思主义的“类本质”和“真正的共同体”理论为理解“两个共同体理念”提供了双重逻辑，“两个共同体理念”都能在马克思主义理论体系的逻辑中找到各自的位置并阐明内在关系。孔亭也指出，马克思主义理论体系蕴含丰富的共同体思想，有助于我们认识中华民族共同体和人类命运共同体的理论来源，“两个共同体理念”继承和发展了马克思的共同体思想。

(2) Interconnection in the CPC’s Promotion of the “Two Integrations”

（二）中国共产党推动“两个结合”的关联性

The CPC is committed to promoting the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. The “Two Community Concepts” are products of the times of the “Two Integrations.” Jin Gang and others point out that the “Two Community Concepts” are jointly unified in the original aspiration and founding mission of the CPC as a Marxist political party. In April 2018, when meeting with UN Secretary-General António Guterres, General Secretary Xi Jinping stated: “Everything we do is to seek happiness for the people, rejuvenation for the nation, and great harmony for the world.” [3]3 “New internationalism” (新国际主义) is a term used in Chinese scholarly discourse to describe China’s post-reform approach to international relations, which seeks to combine national interests with global cooperation, distinct from the proletarian internationalism of the Mao era. It is evident that the CPC shoulders the historical mission of realizing the “Two Community Concepts.” “As a Marxist ruling party and the world’s largest political party, and as a faithful inheritor and promoter of the best of traditional Chinese culture, the CPC’s original aspiration and founding mission is not only to seek happiness for the Chinese people and rejuvenation for the Chinese nation, but also brims with a global vision of ‘achieving the complete emancipation of all humanity,’ ‘seeking win-win for human society,’ and ‘striving for great harmony for the world.’” In the process of fulfilling the historical mission of the “Two Communities,” the CPC continuously advances the epochal development of the “Two Integrations,” achieving the fusion of the two in terms of ideological and cultural foundations and creative development. “Generally speaking, the ideological sources of the Two Community Concepts mainly include the traditional Chinese concept of ‘great harmony under heaven,’ the community thought of classical Marxist writers, the CPC’s ideas of ethnic equality, unity, and common prosperity, and the globalization view of destiny.” “With the development of the times and new changes in the world situation, the CPC began to accept globalization theory, gradually forming a globalization view of destiny that incorporates the development of the Chinese nation community into a community with a shared future for mankind.”

中国共产党致力于推动把马克思主义基本原理与中国具体实际相结合、同中华优秀传统文化相结合，“两个共同体理念”是“两个结合”的时代产物。金刚等人指出，“两个共同体理念”共同统一于作为马克思主义政党的中国共产党的初心和使命之中。2018年4月，习近平总书记在会见联合国秘书长古特雷斯时讲道：“我们所做的一切都是为人民谋幸福，为民族谋复兴，为世界谋大同。”可见，中国共产党肩负着实现“两个共同体理念”的历史使命。“中国共产党作为马克思主义执政党和世界最大的政党，作为中华优秀传统文化的忠实传承者和弘扬者，其初心和使命不仅仅是为中国人民谋幸福，为中华民族谋复兴，还充满着‘实现全人类的彻底解放’‘为人类社会谋共赢’‘为世界谋大同’的天下情怀。”中国共产党在实现“两个共同体”的历史使命的过程中，不断推进“两个结合”的时代发展，实现两者在思想文化基础与创造性发展中的融通。“总的说来，两个共同体理念的思想渊源主要包括中国传统文化的天下大同观念，马克思主义经典作家的共同体思想，中国共产党的民族平等、团结、共同繁荣思想及全球化命运观”，“随着时代的发展和世界形势的新变化，中国共产党开始接受全球化理论，逐步形成将中华民族共同体的发展纳入人类命运共同体的全球化命运观。”

(3) Interconnection in the Shaping of National Image in International Relations

（三）国际关系交往中国家形象塑造的关联性

The construction of the Chinese nation community includes building a shared spiritual home for the Chinese nation and is an important component of socialist cultural-ethical progress. In foreign relations and international interactions, a country’s cultural soft power and cultural influence are related to the shaping of its national image and its comprehensive national strength. The “Two Community Concepts” both convey, from the perspective of cultural values, the external image of China’s modern state-building and the value concepts of international interaction. Ma Junyi believes that the construction of the Chinese nation community requires building a spiritual community of the Chinese nation, which, with its connotations of inclusiveness and commonality, provides value concepts for the construction of a community with a shared future for mankind. “The national spiritual community and a community with a shared future for mankind share commonalities in ideology and concept. The construction of a national spiritual community and the enhancement of national soft power also provide a foundation for China to lead and practice a community with a shared future for mankind.” Zhao Xudong demonstrates the cultural value foundation of community building: respect for differences, cultural self-awareness, and mutual benefit and cooperation. Zhou Shaoqing points out the world significance of the “Two Community Concepts,” emphasizing that these two concepts transcend the value concepts of Western civilization in handling relations between ethnic groups and the state within a country, as well as relations between states in the international community. “This concept fundamentally transcends Western civic nationalism, cosmopolitanism, and the concept of state alliances.” From the perspective of modern China’s creation of shared values for world development, “advocating mutual learning among civilizations, the concept of building a community with a shared future for mankind is itself a product of ‘mutual learning among civilizations’; the ‘Chinese solution’ itself contains contributions from Western civilization.”

中华民族共同体建设包含建设中华民族共有精神家园建设，是社会主义文化建设的重要组成部分。在对外交往与国际关系中一个国家的文化软实力和文化影响力，关系到国家形象的塑造和国家的综合实力。“两个共同体理念”都从文化价值观念的角度，传递着中国现代国家建设的对外形象与国际交往互动的价值理念。马俊毅认为，中华民族共同体建设需要建设中华民族的精神共同体，以包容性和共同性的内涵，为人类命运共同体建设提供了价值理念。“民族精神共同体与人类命运共同体在思想理念上具有相通性，民族精神共同体的建构、国家软实力的提升，也为我国引领和践行人类命运共同体提供了基础。”赵旭东论证了共同体建设的文化价值基础：尊重差异、文化自觉、互惠合作。周少青指出“两个共同体理念”所具有的世界意义，强调这两个理念对西方文明处理一国内部民族与国家关系以及国际社会中国家与国家之间关系的价值理念的超越。“这种理念从根本上超越了西方国家的公民民族主义、世界公民主义及国家联盟理念。”从现代中国对世界发展的共享价值创造来看，“倡导文明互鉴，推动构建人类命运共同体理念本身就是‘文明互鉴’的产物；‘中国方案’本身就包含着西方文明的贡献”。

(4) Interconnection in Profoundly Influencing National Security and National Unity

（四）深刻影响国家安全与国家统一的关联性

The historical orientation of ethnic work in the New Era is based on the great rejuvenation of the Chinese nation, which determines that the construction of the Chinese nation community requires the cohesion and unity of the Chinese nation as a whole and a big family. Factors affecting the unity and unity of the Chinese nation, including aspects where ethnic factors influence national security and national unity, should be incorporated into the contemporary content of ethnic work in a broad sense. Hao Shiyuan proposes the concept of ethnic work in a broad sense, attempting to explain the innovation and development of Chinese nation-building in the New Era. One of its important tasks is “to effectively resolve and basically eliminate special contradictions that threaten China’s sovereignty, territorial integrity, and national integration, namely, to eliminate threats including ‘Taiwan independence,’ ‘Hong Kong independence,’ ‘Tibetan

新时代民族工作的历史方位立足于中华民族的伟大复兴，这就决定了中华民族共同体建设需要中华民族作为整体性和大家庭的凝聚和团结。影响中华民族团结与统一的因素，涉及民族因素的影响国家安全与国家统一的方面，都应该被纳入广义民族工作的时代内容。郝时远提出广义民族工作的概念，尝试解释中华民族建设在新时代的创新与发展，其中的一个重要任务就是“要有效解决和基本消除危及中国主权独立、领土完整和国民整合的特殊矛盾，即消除包括‘台独’‘港独’‘藏独’‘东突’等民族分裂、宗教极端和暴力恐怖活动的威胁”。赵杰主要从“外交是内政的对外延伸”的角度，强调“中国‘铸牢中华民族共同体’为世界提供政治、经济、文化发展的经验，世界‘构建人类命运共同体’为中国稳定持续发展提供和平安全的外在环境。”综合来看，作为中国内政和外交的两个重要的国家发展战略，“两个共同体理念”服务于国家安全与民族统一，共同服务于中华民族伟大复兴的发展大局。

In summary, the “Two Community Concepts” exhibit numerous correlations in terms of theoretical foundation, intellectual origins, Party mission, and practical goals. However, does this correlation mean that “a community with a shared future for mankind is the ultimate ideal of the Chinese national community,” or that “forging a strong sense of community for the Chinese nation and building a community with a shared future for mankind constitute a progressive, part-to-whole relationship”? The compatibility of the “Two Community Concepts” still requires resolving two issues. The first is a theoretical issue. Within the Marxist theoretical system of community, especially in the theory of the evolution of social forms, what are the positions and logical relationships of the two concepts, and what is their relationship with what Marxism regards as the “genuine community”? The second is a practical issue. What is the basis for the unity of the “Two Community Concepts” and their practical actions in real politics, and how can domestic governance and global governance be effectively connected and interact?

总之，“两个共同体理念”在理论基础、思想渊源、政党使命、现实目标等方面存在诸多关联性。但是这种关联性是否就是“人类命运共同体是中华民族共同体的最终理想”，或者“铸牢中华民族共同体与构建人类命运共同体是部分和整体的递进、延伸关系”？“两种共同体理念”的契合性还需要进一步解决两个问题：第一是理论问题。在马克思主义的共同体理论体系中，尤其是在社会发展形态的演进理论中，两者所处的位置和逻辑关系是什么，两者与马克思主义眼中的“真正的共同体”是什么关系？第二是实践问题。“两个共同体理念”及其行动实践在现实政治中统一的基础是什么，国内治理与全球治理之间如何有效实现贯通与互动？

II. The Compatibility of the “Two Community Concepts” within the Marxist Theoretical System of Community

二、马克思主义共同体理论体系中“两个共同体理念”的契合性

Compared with the scattered correlational arguments for the “Two Community Concepts” mentioned above, using Marxist community theory as an analytical perspective allows for a systematic and holistic examination of the functional positioning and logical connections of the “Two Community Concepts,” thereby advancing theoretical understanding of their compatibility.

相比上述“两个共同体理念”零散式的关联论证，以马克思主义共同体理论作为分析视角，能够系统和整体考察“两个共同体理念”的功能定位和逻辑关联，从而推进对“两个共同体理念”契合性的理论认知。

(1) Philosophical Foundation: The Common Need of Human Society for Individual-Being Existence and Species-Being Existence

（一）哲学基础：人类社会对个体本位存在与类本位存在的共同需要

On the basis of his profound observation and thorough critique of capitalist society, Marx identified several forms of human social development. The first stage is the form of “relations of personal dependence” in the pre-capitalist period. Due to low productive forces, blood ties or clan bonds played a dominant role in human organization, and the foundation of community was the kinship ties of various families, clans, or ethnic groups—this is a group-being existence. The second stage, after entering capitalist society, sees individuals freed from the bonds of various traditional social communities, achieving a form of “personal independence founded on objective [sachlicher] dependence.” This is a stage of development characterized by individual-being existence, corresponding to the “illusory community” dominated by capitalism. The third stage is the developmental stage of moving toward communist society, the “association of free individuals,” a “genuine community.” “Marx uses ‘association’ and ‘community’ to refer to communist society, the essence of which is to emphasize that communist society is a society formed by the natural and organic combination of individuals, a society possessing both high freedom and high commonality.” The third social form is the era of humanity’s “species-being existence,” “which embodies an internally unified, integral relationship between human and human, human and nature, and human and self.”

马克思在对资本主义社会深刻观察和彻底批判的基础上，指出了人类社会发展的几个形态。第一个阶段是前资本主义时期的“人的依赖关系”的形态，由于低下的生产力，血缘或者族群纽带在人类组织中发挥着主导作用，共同体的基础是各种家族、宗族或者族群的血缘性纽带，这是一种群体本位的存在。第二个阶段是进入资本主义社会之后，个体摆脱各种传统社会共同体的束缚，实现了“以物的依赖性为基础的人的独立性”形态，是一种个体本位存在的发展阶段，与这一阶段相对应的是资本主义所主导的“虚假的共同体”。第三个阶段是走向共产主义社会的“自由人联合体”的发展阶段，是一种“真正的共同体”。“马克思用‘联合体’和‘共同体’来指谓共产主义社会，其要义是强调共产主义社会是一种由个体自然而有机结合起来的社会，是一种既具有高度自由同时又具有高度共同性的社会”。第三种社会形态是人类的“类本位存在”的时代，“它体现的就是一种人与人、人与自然、人与自身的内在统一的一体性关系。”

As the latest achievements in adapting Marxism to the Chinese context and the needs of the times, the “Two Community Concepts” necessarily embody the philosophical application of the fundamental principles of Marxism. Both the Chinese national community and a community with a shared future for mankind reflect deep reflection on the forms of human existence and the laws governing the evolution of world history. Viewed from the characteristics of the current stage of social development, “individual-being existence” remains the dominant form of social development. In the process of capitalist society moving toward communist society, Lenin’s “theory of two tendencies” provides a more detailed understanding of the development of the world process. “Developing capitalism knows two historical tendencies in the national question. The first is the awakening of national life and national movements, the struggle against all national oppression, and the creation of national states. The second is the development and increasing frequency of all kinds of intercourse between nations, the breakdown of national barriers, the creation of the international unity of capital, of economic life in general, of politics, of science, etc.” In other words, while grounding themselves in “individual-being existence,” the classical Marxist writers, with an eye to the future trend of human social development, set the sublation of capitalism and the movement toward the socialist “species-being existence” as the goal of social development.

“两个共同体理念”作为马克思主义理论中国化时代化的最新成果，必然体现了对马克思主义基本原理的哲学运思。无论是中华民族共同体，还是人类命运共同体都体现了对人类的存在形态和世界历史演进规律的深入思考。从当今社会发展形态的特征来看，“个体本位存在”仍然是社会发展的主要形态。在资本主义社会通向共产主义社会的发展过程中，列宁的“两种趋势理论”具体细化了对世界发展进程的认识。“发展中的资本主义在民族问题上有两种历史趋势。民族生活和民族运动的觉醒，反对一切民族压迫的斗争，民族国家的建立，这是其一。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、科学等的国际统一的形成，这是其二。”换句话说，在立足“个体本位存在”的同时，马克思主义经典作家着眼于人类社会发展的未来趋势，以对资本主义的扬弃和趋向社会主义的“类本位存在”作为社会发展的奋斗目标。

Regarding the first tendency, socialist states still need to establish and consolidate their own nation-states, need to draw on the strength of the nation to confront the hegemonism, unilateralism, and Cold War mentality of the capitalist world, and to transcend the limitations and exclusivity of nationalism. The construction of the Chinese national community, with its concepts of inclusive development and ethnic equality, embodies a critique of capital domination and alienated social relations, and a critique of the distortion of ethnic relations by Western ethnocentrism. Regarding the second tendency, a community with a shared future for mankind embodies the practical need for international solidarity and win-win cooperation in global governance. As the overarching goal of Chinese diplomacy in the New Era, a community with a shared future for mankind is a social state, not a social formation. “What a community with a shared future for mankind primarily aims to resolve is how a highly interdependent world can address the common challenges facing humanity, achieving the problems of humanity’s common survival, common development, and common progress.” Starting from the commonality and wholeness of all humanity, a community with a shared future for mankind unifies the development of socialist states with the cause of peace, development, and progress for all humanity, embodying the socialist international concern that leads toward the “genuine community.” In this regard, “the theoretical essence of ‘a community with a shared future for mankind’ is internationalist, and this internationalism itself possesses a clear socialist ideological character.”

就第一种趋势而言，社会主义国家仍然需要通过建立和巩固自身的民族国家，需要借助民族的力量，对抗资本主义世界的霸权主义、单边主义和冷战思维，超越民族主义的局限性和排他性。中华民族共同体的建设以包容性发展和民族平等的理念，体现了对资本支配、异化社会关系的批判，体现了对西方民族中心主义扭曲民族关系的批判。就第二种趋势而言，人类命运共同体体现了全球治理的国际联合与共赢合作的现实需要。作为新时代中国外交的总目标，人类命运共同体是一种社会状态而不是社会发展形态。“人类命运共同体要解决的主要是高度相互依赖的世界如何应对人类面临的共同挑战，实现人类共同生存、共同发展进步的问题。”人类命运共同体从全人类的共同性与整体性出发，把社会主义国家的发展统一到全人类的和平发展与进步事业，蕴含着通往“真正的共同体”的社会主义的国际关怀。就此而言，“‘人类命运共同体’的理论本质是国际主义的，这种国际主义本身具有明确的社会主义意识形态特性”。

(2) Value Concept: Achieving the Organic Unity of the Cohesion of Patriotic Strength and a New Internationalism

（二）价值理念：实现爱国主义的力量凝聚与新国际主义的有机统一

Viewed from the stage of development of world history, contemporary society still exists in a period where two systems, capitalism and socialism, coexist. Nation-states will continue to play an important role as the basic units of action in international society, and moving toward the “genuine community” of communist society remains a future goal. Within the order pattern of “coexistence of two systems,” combining the legitimate and reasonable nationalist interest demands of the state with the universal concern of internationalism poses a challenge to the theory and practice of international relations, and also presents a proposition of the era for China’s diplomatic practice. In the early period after the founding of the People’s Republic of China, the Chinese government implemented an internationalism that promoted “proletarians and oppressed peoples of the world, unite!”, resolutely safeguarding the nation’s sovereign security and the common interests of the broad socialist camp. After reform and opening up, the Chinese government gradually adjusted the relationship between patriotism and internationalism, distanced itself from the proletarian internationalist theory dominated by the Soviet Union, and especially improved relations with developed capitalist countries, implementing a pluralistic internationalism. “In handling the relationship between internationalism and nationalism, it raised higher the banner of national interests and patriotism, implementing a realistic foreign policy line of keeping a low profile, biding its time, and not taking the lead.” The thirty years of reform and opening up greatly enhanced China’s comprehensive national strength, changed China’s influence in the world economic and political landscape, and the main aspects of international politics gradually shifted toward global governance. In this context, from the advocacy of “a consciousness of a community with a shared future for mankind” at the 18th National Congress of the CPC to the formal promotion of “building a community with a shared future for mankind” in the report of the 19th National Congress, the Chinese government, through “social growth, regional coordination, and global participation,” and by pursuing “an awareness of open interaction, a consciousness of great-power responsibility, and a sense of cultural attraction,” advocates and practices a new internationalism.

从世界历史的发展阶段来看，当今社会仍然处于资本主义与社会主义两种制度并存，民族国家作为国际社会的基本行动单元还将发挥重要的功能，迈向“真正的共同体”的共产主义社会仍然是一个未来目标。在“两制并存”的秩序格局之中，把国家的正当和合理的民族主义利益诉求与国际主义的普遍性关怀结合在一起，这对国际关系的理论和实践提出了挑战，也对中国的外交实践提出了时代的命题。中华人民共和国成立初期，中国政府实行的是推动“全世界无产者和被压迫民族联合起来”的国际主义，坚决捍卫国家的主权安全和广大社会主义阵营的共同利益。改革开放之后，中国政府逐渐调适爱国主义与国际主义之间的关系，与苏联主导的无产阶级国际主义理论进行切割，尤其是改善与发达资本主义国家之间的关系，实行的是多元的国际主义。“在处理国际主义与民族主义的关系方面，更加高举国家利益和爱国主义的旗帜，实行了一条埋头苦干、韬光养晦、不当头的现实主义外交路线。”改革开放三十年，实现了中国综合国力极大的提升，改变了中国在世界经济与政治版图中的影响力，国际政治的主要方面也逐渐转向全球治理。在此背景下，党的十八大倡导“人类命运共同体意识”到十九大报告正式推动“构建人类命运共同体”，中国政府通过“社会性成长、地区性协调和全球性参与”，奉行“开放交往意识、大国自觉意识和文化吸引意识”，倡导和践行一种新国际主义。

First, new internationalism is based on an international order pattern with sovereign states as the basic unit; it is a compliance with and defense of the international order rules centered on the United Nations Charter. Under this order pattern, we advocate a patriotism conducive to the organic unity of national interests and the overall interests of the world, oppose various forms of narrow nationalism, and use patriotism as an important driving force and resource to serve the great rejuvenation of the Chinese nation. The important ideological foundation of the “Two Community Concepts” is to oppose various forms of narrow nationalism: internally, it opposes great-Han chauvinism and local nationalism to safeguard national unity and ethnic solidarity; externally, “first, it opposes great-power chauvinism (big-party chauvinism), and second, it opposes narrow nationalism (extreme nationalism),” maintaining an equal and just governance order in the international community. Second, new internationalism advocates a global governance system different from that dominated by capitalism, replacing the realist political view’s relentless pursuit of relative hegemony and balance of power with socialist sharing, win-win cooperation, and joint construction. “The issue of globalization in the process of modern world history is essentially a problem of economic development crisis, hegemonic crisis, and Western cultural centrism caused by the capitalist global governance system.” A community with a shared future for mankind embodies a rights view of equality and mutual trust, a development view of balancing justice and interests, a civilization view of inclusiveness and mutual learning, and a view of interaction characterized by “partnerships without alliances.” Finally, new internationalism is the ideological weapon and diplomatic guarantee for realizing the Chinese Dream of the great rejuvenation of the Chinese nation. China always follows the path of peaceful development, and the “Two Community Concepts” form a mutually supportive relationship. The great rejuvenation of the Chinese nation, as an important national development goal, requires respect, recognition, and support from the international community, as well as an international environment conducive to China’s peaceful development. New internationalism embodies China’s adherence to a “more determined peaceful diplomatic culture,” and the realization of the Chinese Dream is a solid pillar for world peace and development. “China unswervingly follows the path of peaceful development, developing itself by safeguarding world peace and safeguarding world peace through its own development,” and “China has repeatedly publicly declared that it opposes all forms of hegemonism and power politics, does not interfere in the internal affairs of other countries, and will never seek hegemony or expansion.”

首先，新国际主义立足一种以主权国家为基本单元的国际秩序格局，它是对以联合国宪章为核心的国际秩序规则的遵循和捍卫。在这种秩序格局之下，我们倡导一种有利于国家利益和世界整体利益的有机统一的爱国主义，反对各种形式的狭隘的民族主义，并把爱国主义作为一种重要的动力和资源，服务于中华民族的伟大复兴。“两个共同体理念”的重要思想基础就是反对各种形式的狭隘的民族主义，对内反对大民族主义与地方民族主义，维护国家的统一与民族团结；对外“一是反对大国主义（大党主义），二是反对狭隘民族主义（极端民族主义）”，维护国际社会平等、公正的治理秩序。其次，新国际主义倡导一种不同于资本主义所主导的全球治理体系，以社会主义的共享共赢共建取代现实主义政治观一味追求的相对霸权和权力均势。“现代世界历史进程中的全球化问题，实质上是资本主义全球治理体系所导致的经济发展危机、霸权主义危机和西方文化中心主义问题。”人类命运共同体蕴含了平等互信的权利观、兼容义利的发展观、包容互鉴的文明观和“结伴不结盟”的交往观。最后，新国际主义是实现中华民族伟大复兴的中国梦的思想武器和外交保障，中国始终走和平发展道路，“两个共同体理念”构成相互支持的关系。中华民族伟大复兴作为国家发展的重要目标，需要得到国际社会的尊重、认同和支持，需要一个有利于中国和平发展的国际环境。新国际主义体现了中国奉行“更为坚定的和平主义外交文化”，中国梦的实现是世界和平与发展的坚实支柱。“中国坚定不移走和平发展道路，既通过维护世界和平发展自己，又通过自身发展维护世界和平”，“中国多次公开宣示，中国反对各种形式的霸权主义和强权政治，不干涉别国内政，永远不称霸，永远不搞扩张”。

(3) Practical Plan: Action Practice Embodying Joint Consultation, Joint Contribution, and Shared Benefits in Domestic Governance and Global Governance

（三）实践方案：体现国内治理与全球治理共商共建共享的行动实践

The common prosperity and development of all ethnic groups in China requires forging a strong sense of community for the Chinese nation, while the common prosperity and development of the world also requires building a community with a shared future for mankind. In promoting the common prosperity and development of China and the world, the “Two Community Concepts” achieve resonance and compatibility through the practical advancement of the Belt and Road Initiative. In October 2023, the white paper “Jointly Building the Belt and Road: A Major Practice in Building a Community with a Shared Future for Mankind” released by the State Council Information Office pointed out: “Jointly building the Belt and Road upholds the concept of a community with a shared future for mankind, advocates and practices a global vision, development vision, security vision, openness vision, cooperation vision, civilization vision, and governance vision that adapt to the needs of the times, providing conceptual guidance and practical paths for countries around the world to move towards common development and prosperity.” In May 2023, Xi Jinping emphasized at the China-Central Asia Summit: “We should continue to take

中国各民族的共同繁荣发展需要铸牢中华民族共同体意识，而世界的共同繁荣发展也需要构建人类命运共同体，在推动中国与世界的共同繁荣发展上，“两个共同体理念”在“一带一路”的实践推进中实现了共振和契合。2023年10月，国务院新闻办公室发布的《共建“一带一路”：构建人类命运共同体的重大实践》白皮书指出：“共建‘一带一路’秉持人类命运共同体理念，倡导并践行适应时代发展的全球观、发展观、安全观、开放观、合作观、文明观、治理观，为世界各国走向共同发展繁荣提供了理念指引和实践路径”。2023年5月，习近平在首届中国—中亚峰会上强调：“要继续在共建‘一带一路’合作方面走在前列，推动落实全球发展倡议，充分释放传统合作潜力，打造减贫、绿色低碳等新增长点，携手建设一个合作共赢、相互成就的共同体。”“一带一路”提出十年以来，通过卓有成效的基础设施联通、贸易商业往来、文化交流互鉴、民生福祉增长，“为完善全球治理体系变革提供了新思路新方案，是推动构建人类命运共同体的重要实践平台”。随着“一带一路”的有效推进，人类命运共同体不再是遥远的梦想，构建人类命运共同体成为服务中国国家发展的重大对外战略，关系到中华民族伟大复兴的征程。

The Belt and Road Initiative is related to the prosperity and development of China’s border ethnic regions, and to the pace of opening up and development in these regions, bringing historical opportunities for their flourishing development. China’s ethnic regions are mostly located in the frontier areas where the Belt and Road Initiative connects with foreign countries, shouldering the important tasks of opening to the outside world and regional radiation. The effectiveness of the implementation of the Belt and Road Initiative is related to the historical development process of border ethnic regions moving together toward modernization, thereby also affecting the material foundation for the building of the Chinese nation community and the common prosperity and development of all ethnic groups. From this perspective, “the process and effectiveness of forging a strong sense of community for the Chinese nation determine the process and effectiveness of China’s advocacy for building a community with a shared future for mankind.” From economic win-win cooperation and development, this can extend to the construction of cultural exchange circles between different countries, promoting exchanges and mutual learning among civilizations and the formation of a consciousness of a shared destiny for mankind, ultimately advancing the harmonious coexistence of humanity. “Whether it is the ‘Belt’ or the ‘Road,’ in the final analysis, it is a path for building a community with a shared future for mankind, serving the harmonious coexistence of all humanity.” In addition, the construction of the Belt and Road Initiative will also increase the linkage between international geopolitical risks, world ethnic and religious issues, and the building of the Chinese nation community, thereby increasing the possibility of preventing and defusing risks and hidden dangers in the ethnic domain. These risks and hidden dangers include the United States’ strategic countermeasures against China’s peaceful development, strategic checks from major neighboring regional powers, and the constraints of ethnic and religious issues in countries along the route, thus exerting multifaceted impacts on the stability of border ethnic regions. Through the strategic fulcrum and intermediary role of the Belt and Road Initiative, the “two community concepts” form an intertwined and interactive relationship in practice, enhancing the linkage effect between domestic governance and global governance.

“一带一路”关系到中国边疆民族地区的繁荣发展，关系到边疆民族地区开放开发的时代步伐，为民族地区繁荣发展带来了历史机遇。中国的民族地区多位于“一带一路”与国外联通的前沿地区，担负着对外开放和区域辐射的重要任务。“一带一路”的实施成效关系到边疆民族地区共赴现代化的历史发展进程，从而也影响到中华民族共同体建设的物质基础，影响到各民族的共同繁荣发展。从这点来看，“铸牢中华民族共同体意识的进程和成效，决定着中国倡导构建人类命运共同体的进程和成效”。由经济的共赢合作发展，进而可以延伸到不同国家之间文化交流圈的建设，推动文明之间的交流互鉴和人类共同命运意识的形成，最终推动人类的和谐共生。“无论‘一带’还是‘一路’，说到底是构建人类命运共同体的一种路径，是服务于全体人类和谐共生的。”另外，“一带一路”建设也会增加国际地缘政治风险、世界民族宗教问题与中华民族共同体建设的联动性，从而增大了防范化解民族领域风险隐患的可能性。这方面的风险隐患包括了美国对于中国和平发展的战略反制、来自周边区域大国的战略制衡以及沿线地区民族宗教问题的羁绊，从而对边疆民族地区的稳定产生多方面影响。通过“一带一路”的战略支点与中介作用，“两个共同体理念”在实践中形成了交织互动的作用关系，增强了国内治理与全球治理的联动效应。

III. The Dual Governance Implications of the “Two Community Concepts” and Their Practice

三、“两个共同体理念”及其实践的双重治理意蕴

The implication of the sense of community for the Chinese nation as a means of positioning national identity in the international system is increasingly prominent in the global governance of the “two overall situations.” [4]4 The “two overall situations” (两个大局) refers to the overall situation of the great rejuvenation of the Chinese nation and the overall situation of changes unseen in a century in the world. In the system of international relations, the rationalized political structure of the state is subject to the reflexive monitoring of external independent states, enabling the establishment of a modern nation-state system with sovereign characteristics, and incorporating domestic political and social order into the reflexive international order system. The confirmation and assertion of the sense of community for the Chinese nation must exist within the world system composed of nation-states and be influenced and regulated by the international order system. At the High-Level Dialogue between the Communist Party of China and World Political Parties held in December 2017, General Secretary Xi Jinping emphasized in his keynote speech: “Everything the Communist Party of China does is to seek happiness for the Chinese people, rejuvenation for the Chinese nation, and peace and development for mankind. We must do our own work well; this in itself is a contribution to building a community with a shared future for mankind.” Due to the leadership of the Communist Party of China, the socialist nature of the state, and the cultural cultivation of an ancient civilization, under the guidance of the “two community concepts,” domestic governance and global governance have achieved integration and interconnectedness.

中华民族共同体意识作为国际体系中定位国家特性的意蕴，在“两个大局”的全球治理中越发凸显。在国际关系体系中，国家的政治理性化建制受制于外在独立国家的反思性监控，具有主权特性的现代民族国家体系才得以建立，国内政治社会秩序纳入到反思性国际秩序体系之中。中华民族共同体意识的确认与伸张，必须存在于民族国家构成的世界体系，并受到国际秩序体系的影响和规约。在2017年12月举行的中国共产党与世界政党高层对话会上，习近平总书记做主旨发言强调：“中国共产党所做的一切，就是为中国人民谋幸福、为中华民族谋复兴、为人类谋和平与发展。我们要把自己的事情做好，这本身就是对构建人类命运共同体的贡献。”由于中国共产党的领导、社会主义的国家属性与文明古国的文化涵养，在“两个命运共同体理念”指导之下，国内治理与全球治理具有了融通性与关联性。

(A) The Domestic Governance Implications of the “Two Community Concepts” and Their Practice

（一）“两个共同体理念”及其实践的国内治理意蕴

From the perspective of domestic governance, the institutional attributes of China’s national identity (a new type of socialist major country), its economic and social attributes (a major developing country), and its cultural attributes (a major country rich in traditional resources) determine that in the future, China must still take the people-centered development concept as its historical mission, promote the formation of a more cohesive Chinese nation community among all ethnic groups, and meet the growing demands of people of all ethnicities for democracy, the rule of law, fairness, justice, the environment, and other aspects.

从国内治理而言，中国国家认同的制度属性（新型社会主义大国）、经济社会属性（发展中大国）与文化属性（传统资源丰富的文化大国），决定了未来中国依然要把以人民为中心的发展观作为历史使命，推动各民族形成更加具有凝聚力的中华民族共同体，满足各族人民对于民主、法治、公平、正义、环境等方面日益增长的要求。

Forging a sense of community for the Chinese nation requires responding to the individual’s demands for ontological security and rational development in the era of globalization. Realizing, safeguarding, and developing people-oriented national interests remains the fundamental value orientation of global governance. Whether it is anti-globalization, de-globalization, or the rise of various forms of local nationalism, none have changed the fact that the nation-state remains the basic political unit of international relations. National governance must still take realizing the people’s character and safeguarding (national) ethnic character as its core objectives, maintain strategic resolve in national development, and firmly secure the nation’s sovereignty, security, and development interests. At the same time, rational development cannot replace the significance of emotional resonance and identity belonging. Forging a sense of community for the Chinese nation, by emphasizing the emotional value and spiritual significance of the national ethnicity, shapes the communal symbols and signs that members of all ethnic groups identify with, providing a shared spiritual home for the survival, reproduction, and development of all ethnic groups.

铸牢中华民族共同体意识，需要回应全球化时代个体对于本体安全与理性发展的诉求，实现好、维护好、发展好以人民为导向的国家利益，仍然是全球治理的基础性价值旨归。无论是反全球化、逆全球化，还是各种地方性民族主义兴起，都没有改变民族国家作为国际关系基础性政治单元的事实，国家治理仍然要以实现人民性与维护（国家）民族性作为核心目标，保持国家发展的战略定力，稳固实现国家的主权、安全和发展利益。同时，理性发展并不能取代情感共鸣与身份归属的意义。铸牢中华民族共同体意识，通过强调国家民族的情感价值与精神意义，塑造各民族成员认同的共同体象征与符号，为各民族生息、繁衍和发展提供共有精神家园。

The major global changes have rendered factors of international competition and confrontation more explicit, highlighting the tension between national interests and global interests. This is especially true as some Western developed countries wield the big stick of national interests, engaging in unilateralism, hegemonism, and power politics. Forging a sense of community for the Chinese nation, as a practice of constructing domestic political and social order and collective identity, cannot escape the influence and constraints of the international order environment. It will inevitably confirm and assert its own national characteristics in the process of global governance, thereby achieving interconnection and commonality between forging a sense of community for the Chinese nation and building a community with a shared future for mankind. China actively and voluntarily participates in global governance, adopting the behavioral norms of a new internationalism with the attitude of a responsible major country, pursuing peace, development, cooperation, and win-win outcomes as the aspirations of the era. While safeguarding its fundamental national interests, it provides public services for global governance, assumes international responsibilities and obligations, and enhances the country’s international cultural soft power and influence, thereby creating a favorable external environment for forging a sense of community for the Chinese nation.

全球大变局导致国际竞争、对抗的因素趋于显性化，彰显了民族利益与全球利益的紧张关系，尤其是一些西方发达国家挥舞国家利益的大棒，搞单边主义、霸权主义和强权政治。铸牢中华民族共同体意识，作为国内政治社会秩序与集体认同建构的实践，离不开国际秩序环境的影响与约束，也必将在全球治理过程中，确认和伸张自身的国家特性，从而实现铸牢中华民族共同体意识与人类命运共同体建设的互联共通。中国积极和主动参与全球治理，以负责任大国的态度实行新国际主义的行为准则，以和平、发展、合作、共赢作为时代追求，在维护国家根本利益的同时，为全球治理提供公共服务、承担国际责任和义务，提升国家对外文化软实力和影响力，从而为铸牢中华民族共同体意识营造有利的外部环境。

In summary, domestic governance is often a reflection and mirror of global governance, and the failure of global governance largely stems from the failure of domestic governance. China needs to base itself on its

总之，国内治理往往是全球治理的映射与反映，全球治理的失败很大程度上来源于国内治理的失效。中国需要立足于新型社会主义国家、发展中国家和文明大国的身份定位，继续致力于走中国特色社会主义发展道路，推进国家治理体系与治理能力现代化，通过国内治理的溢出效应，为全球治理提供成功的发展模式。中国还需要从负责任大国和具有世界性影响的区域性大国的角色定位出发，积极参与全球治理过程，为全球治理规则的制定和全球问题的解决提供中国经验和中国智慧，而中国铸牢中华民族共同体意识的经验和智慧，无疑能为世界民族问题的解决和国家共同体的凝聚提供参考。

(2) The Global Governance Implications of the “Two Communities Concept” and Its Practice

（二）“两个共同体理念”及其实践的全球治理意蕴

From the perspective of global governance, “changes unseen in a century” manifest a profound “change,” which “actually involves changes in the dominant power, rules, concepts, and the sustainability of global governance within the global governance system; this ‘change’ is truly ‘unprecedented’.” The political attribute (a responsible major country) and strategic attribute (a major Asia-Pacific power with significant global influence) of China’s national identity determine that, in the course of achieving the great rejuvenation of the Chinese nation, China will also continuously promote the building of a community with a shared future for mankind. The fundamental task of forging a strong sense of community for the Chinese nation is to realize the great rejuvenation of the Chinese nation, and the process of a nation’s rejuvenation cannot be separated from an international environment of peace and development. The Chinese government’s proposal of the concept of “building a community with a shared future for mankind” actually outlines a new vision of how China, after “becoming strong,” will interact with the world. “A community with a shared future for mankind, as the name implies, means that the future and destiny of every nation and every country are closely linked; we should share weal and woe, stand together through thick and thin, strive to build this planet where we are born and raised into a harmonious family, and turn the people of all countries’ aspiration for a better life into reality.” The “Two Communities Concept,” initiated and actively promoted by China, aggregates the multiple ethnic groups within a country and the multiple countries within human society into a more inclusive “class subject,” using the “harmony and coexistence” (hehe) thought of Chinese civilization to bridge differences among ethnic groups, narrow divergences among countries, and endow the forging of a strong sense of community for the Chinese nation with practical significance for global governance.

从全球治理来看，“百年变局”彰显深度的“变”，“它实际上涉及全球治理体系中主导权之变、规则之变、理念之变和全球治理能否持续之变，这种‘变’不可谓不‘大’”。中国国家认同的政治属性（负责任大国）和战略属性（具有重大世界性影响的亚太大国）， 决定了中国在实现中华民族伟大复兴的征程中，也将不断推动构建人类命运共同体。铸牢中华民族共同体意识的根本任务是实现中华民族伟大复兴，一个民族的复兴进程离不开和平与发展的国际环境。中国政府提出“构建人类命运共同体”的理念，实际上擘画了“强起来”之后的中国如何与世界相处的新构想。“人类命运共同体，顾名思义，就是每个民族、每个国家的前途命运都紧紧联系在一起，应该风雨同舟，荣辱与共，努力把我们生于斯、长于斯的这个星球建成一个和睦的大家庭，把世界各国人民对美好生活的向往变成现实。”中国倡议并积极推进的“两个共同体理念”把国家中的多民族、人类社会中的多国家聚合成更具包容性的“类主体”，用中华文明的“和合”思想，弥合民族间差异，缩小国家间分歧，赋予铸牢中华民族共同体意识以全球治理的现实意义。

From the perspective of values, the “harmony and coexistence” thought of forging a strong sense of community for the Chinese nation provides a kind of Chinese wisdom for the “zero-sum game” and “confrontational thinking” that currently dominate global governance. Forging a strong sense of community for the Chinese nation differs from Western nation-state building; the Chinese nation community is a community composed of multiple ethnic groups, and the construction of the Chinese nation is a construction of a “unified multi-ethnic country,” which epitomizes the holistic rationality and relational rationality supported by Chinese “harmony and coexistence” culture, markedly different from Western individual rationality and instrumental rationality. This indicates that the nation-building and national development of the Chinese nation by no means seek hegemony in great-power games to win a power shift in great-power competition. The great rejuvenation of the Chinese nation is also by no means a threat to world peace, but rather a constructive force, thereby helping to eliminate the negative influence of the “China threat theory” and the “China challenge theory.”

从价值观念来看，铸牢中华民族共同体意识的“和合”思想，为当今全球治理占主导的“零和博弈”和“斗争思维”提供了一种中国智慧。铸牢中华民族共同体意识不同于西方的民族国家建构，中华民族共同体是多民族构成的共同体，中华民族建设是一种“统一多民族国家”的建设，集中体现了中国“和合”文化所支撑的整体理性和关系理性，迥异于西方的个体理性和工具理性。这昭示了中华民族的国家建设和国家发展，绝非在大国博弈中谋求霸权，以赢得大国竞争中的权力转移。中华民族的伟大复兴也绝不是世界和平的威胁，而是一种建设性力量，从而有助于消除“中国威胁论”“中国挑战论”的负面影响。

From the perspective of governance models, forging a strong sense of community for the Chinese nation represents a national governance model with Chinese characteristics, providing a Chinese model worthy of reference for human development. Whether it is a multi-ethnic national community or a multi-national community with a shared future for mankind, the generation of collective action capacity and common will lies in correctly handling the relationship between diversity and unity. China’s nation-building has abandoned the singular path of civic nationalism that integrates the state through “nation,” forming a diversified integration mechanism and improvement strategy. The construction of the international relations pattern must also transcend the singular order structure centered on the nation-state, advocating peaceful coexistence among different ethnic groups, countries, and civilizations, without imposing uniformity in the development paths and institutional forms of countries, thereby avoiding narrow nationalism and confrontational ideological boundaries.

从治理模式来看，铸牢中华民族共同体意识，代表了一种中国特色的国家治理模式，为人类发展提供了可资借鉴的中国模式。无论是多民族的国家共同体，还是多国家的人类命运共同体，集体行动力和共同意志的产生，都在于正确处理多元与一体的关系。中国的国家民族建设，摒弃了由“民族”整合国家的公民民族主义的单一路径，形成了多元化的整合机制和改进策略。国际关系格局的建构也要超越单一以民族国家为核心的秩序结构，倡导不同民族、国家和文明的和平共处，不强求各国道路发展和制度形态的一致性，从而避免了狭隘的民族主义和对抗性意识形态分界。

From the perspective of governance systems, forging a strong sense of community for the Chinese nation is a process in which various political subjects jointly participate in the construction of political and social order and collective identity, embodying the essential spirit of multiple subjects and collaborative governance in modern politics, and providing Chinese experience for shaping global governance rules and structures. Global governance aims to meet the needs of people around the world for global public goods and solve the universal problems facing human society, by no means to achieve an order based on “rules” that favor some countries’ own national interests. China firmly upholds the international system centered on the United Nations, actively advocates the concept of a community with a shared future for mankind, vigorously promotes the win-win cooperation of the Belt and Road Initiative, and strives to shape a global governance vision of extensive consultation, joint contribution, and shared benefits. This is China’s national governance modernization leading the transformation of the global governance system.

从治理体制来看，铸牢中华民族共同体意识是各种政治主体共同参与政治社会秩序和集体认同建构的过程，体现了现代政治的多元主体与协同治理的精神要义，为全球治理规则与治理结构塑造提供了中国经验。全球治理是为了满足世界各国人民对全球性公共产品的需要，解决人类社会面临的普遍性问题，绝不是为了实现一些国家基于有利于自身国家利益的“规则”的秩序。中国坚定维护以联合国为核心的国际体系，积极倡导人类命运共同体理念，大力推进合作共赢的“一带一路”建设，努力塑造一种共商共建共享的全球治理观，这是中国国家治理现代化对全球治理体制转型的引领。

Conclusion

结语

The “Two Communities Concept” is the concentrated embodiment of China’s domestic order concept and international order concept, reflecting China’s attempt, in the process of modernization, to actively integrate social development, national rejuvenation, and national prosperity into the trend of world peace and development, and into the prospect of the future development of socialism. This also constitutes a prominent feature of the Chinese-path modernization. “Adhering to peaceful development, seeking one’s own development while firmly safeguarding world peace and development, and better safeguarding world peace and development through one’s own development, and promoting the building of a community with a shared future for mankind, are the prominent features of Chinese-path modernization.” Whether facing the risks and hidden dangers of anti-globalization and narrow nationalism, the strong discourse of modernist international politics distorting China’s peaceful rise, or the practical need to synergistically assist the spread of Chinese civilization in the world, studying the theoretical foundations and governance implications of the compatibility of the “Two Communities Concept” is of great significance. The “Two Communities Concept” exhibits a high degree of compatibility in philosophical foundations, value concepts, and practical schemes, and the domestic governance and global governance under their guidance also have a realistic basis for correlation and a linkage mechanism.

“两个共同体理念”是中国国内秩序观和国际秩序观的集中体现，反映了中国在现代化的发展过程中，尝试把社会发展、民族复兴和国家富强，积极融入到世界和平与发展的潮流之中，融入到社会主义未来发展的图景之中。这也构成了中国式现代化道路的突出特征。“坚持和平发展，在坚定维护世界和平与发展中谋求自身发展，又以自身发展更好维护世界和平与发展，推动构建人类命运共同体，是中国式现代化的突出特征。”无论是面对逆全球化与狭隘民族主义的风险隐患，现代主义国际政治的强势话语扭曲中华民族的和平崛起，还是协同助力中华文明在世界传播的现实需要，研究“两个共同体理念”相契合的理论基础和治理意涵都具有重大的意义。“两个共同体理念”在哲学基础、价值理念和实践方案上都具有高度的契合性，两者指导之下的国内治理与全球治理也具有现实的关联基础与联动机制。

Online editor: Jing Mu

网络编辑：静穆