The Transformation of Civilizational Forms and Its Narrative Logic in the Course of World History

Civilization, as the deep-seated representation of the sum total of various achievements created by humanity in the activities of understanding and transforming the world, is a category that marks the state of society in the developmental process of world history, representing the degree and pursuit of progress in the development of the times. Civilizational form is the classification of types of civilization, the result of civilizational accumulation, and the manifestation of civilizational maturity. Different civilizational forms imply differences in the development path, internal principles, value orientations, and realization mechanisms of civilization, thereby painting a diverse picture of the development of human civilization and presenting the historical thread of the evolution of human civilization. The report of the 20th National Congress of the CPC, when reviewing the great changes of the New Era over the past decade, mentioned "constantly enriching and developing a new form of human civilization." [1]1 The 20th National Congress of the CPC was held in October 2022. The "New Era" refers to the period since the 18th National Congress of the CPC in 2012, under the leadership of Xi Jinping. Among the essential requirements for elaborating Chinese-path modernization, "creating a new form of human civilization" is one of them. The Third Plenary Session of the 20th Central Committee of the CPC, centering on further deepening reform comprehensively to advance Chinese-path modernization, made a series of major deployments and reform measures. These are closely tied to enriching and developing the new form of human civilization: from the perspective of the fields involved, they aim to conform to its essential requirements; from the perspective of the main thread running through them, they aim to consolidate its institutional foundation; from the perspective of the stance adhered to, they aim to polish its value底色. [2]2 "Value底色" (value background/undertone) is a Chinese expression; the author likely means the fundamental value orientation or ethical foundation of the new civilizational form. The new form of human civilization is the logical necessity and civilizational fruit of the development of Chinese-path modernization, highlighting the development prospects and civilizational advantages of Chinese-path modernization. It is a civilizational form broader and deeper than capitalist civilization, embodying the historical inevitability, practical possibility, and value rationality of socialist civilization. It is "a major contribution of the Chinese nation to the progress of human civilization," providing new choices and new patterns for the diversification of world civilizations. General Secretary Xi Jinping pointed out: "To study Marx, one must study and practice Marx's thought on world history." [3]3 Quotation from Xi Jinping's speech at the纪念马克思诞辰200周年大会 (Conference Commemorating the 200th Anniversary of Marx's Birth) on May 4, 2018. Marx's thought on world history, with its profound foresight and insight, reveals the law of development of "the transformation of history into world history." Through a scientific analysis of the spatiotemporal process of world historical development, it points to the inevitable trend and ideal prospect of capitalism moving toward communism. Grasping the transformation of civilizational forms and its narrative logic from the course of world history can clearly demonstrate the value and charm of the new form of human civilization in transcending territorial boundaries, heralding new trends and new prospects for the development of human civilization, thereby using the new form of human civilization to lead the trend of the times and the progress of human civilization.

文明作为人类在认识世界和改造世界的活动中创造的各种各类成果总和的深层表征，是世界历史发展进程中标示社会状态的范畴，代表着时代发展进步的程度和追求。文明形态是文明的类型划分，是文明积累的结果和文明成熟的表现。不同文明形态意味着文明发展道路、内在原则、价值取向和实现机制的差异，从而绘就了人类文明发展的多样图谱，呈现出人类文明演进的历史脉络。党的二十大报告在回顾新时代十年的伟大变革时提到“不断丰富和发展人类文明新形态”，在阐述中国式现代化的本质要求中，“创造人类文明新形态”是其中的一条。党的二十届三中全会围绕进一步全面深化改革、推进中国式现代化作出的一系列重大部署和改革举措，紧扣丰富和发展人类文明新形态，从涉及的领域看是为契合其本质要求，从贯穿的主线看是为夯实其制度根基，从坚守的立场看是为擦亮其价值底色。人类文明新形态是中国式现代化发展的逻辑必然和文明之果，彰显了中国式现代化的发展前景和文明优势，是比资本主义文明更广泛、更深刻的文明形态，体现了社会主义文明的历史必然性、现实可能性和价值合理性，是“中华民族对人类文明进步作出的重大贡献”，提供了世界文明多样化的新选择和新样态。习近平总书记指出：“学习马克思，就要学习和实践马克思主义关于世界历史的思想。”马克思世界历史思想以深刻的前瞻性与洞见性揭示了“历史向世界历史的转变”的发展规律，通过科学分析世界历史发展的时空进程指明了资本主义走向共产主义的必然趋势和理想图景。从世界历史进程中把握文明形态变革及其叙事逻辑，能够清晰地展示出人类文明新形态超越疆域藩篱的价值和魅力，昭示出人类文明发展的新趋势和新前景，从而以人类文明新形态引领时代发展潮流和人类文明进步。

I. A Prerequisite Reflection: The World Historical Context for the Emergence of the New Form of Human Civilization

一、前提性反思：人类文明新形态出场的世界历史语境

The new form of human civilization follows the developmental logic of "critique—construction—transcendence," displaying in the course of world history the historical exit of old civilizational forms and the historical emergence of new civilizational forms. Marx viewed the capitalist civilizational form from the height of world history, deeply analyzed the inherent contradictions of the capitalist civilizational form, "discovered the new world through criticizing the old world," and pointed out the evolutionary process of human civilizational forms and the direction of world historical development. The magnificent emergence of the new form of human civilization in the New Era not only marks the great achievements and civilizational accomplishments of Chinese-path modernization but also activates and releases the systemic elements of world history, constituting the operational platform and innovative pattern of world history, and realizing a discursive revolution in the history of human civilization.

人类文明新形态遵循“批判—建构—超越”的发展理路，在世界历史进程中展现旧文明形态的历史性退场和新文明形态的历史性出场。马克思站在世界历史的高度看待资本主义文明形态，深度剖析资本主义文明形态的内在矛盾，“通过批判旧世界发现新世界”，指明了人类文明形态的演变过程与世界历史的发展方向。人类文明新形态在新时代的壮阔出场，既标注了中国式现代化的伟大业绩和文明成就，又使世界历史的系统要素得以激活和释放，构成了世界历史的运行平台和创新样态，实现了人类文明发展史上的一场话语革命。

1. The "Theory of the Civilizational Subject" Unifying Scientificity and Value

1.科学性和价值性相统一的“文明主体论”

The pursuit of truth and the creation of value are the basic contents of human cognition and practical activities. The reason Marxism possesses rigorous logic, clear reasoning, and brilliant argumentation lies precisely in its adherence to the unity of scientificity and value, critically exploring everything created by human society in the course of world history, and pointing out the correct path to achieving freedom and liberation. Adhering to the unity of scientificity and value means that, on the basis of understanding the world as it is and its inherent laws, the world must be understood and transformed according to human measures and human needs. In the course of Marx's intellectual development, taking "real individuals" as the starting point of research was a fundamental theoretical shift. "The first premise of all human history is undoubtedly the existence of living human individuals." [4]4 Quotation from Karl Marx and Friedrich Engels, *The German Ideology* (1845-46). Only by starting from the true subject of history—"real individuals," that is, concrete, active, developing human beings—can history be examined on the material basis of historical development. Previous civilizational narratives intentionally or unintentionally erased the historical role of human beings, even declaring that "man has no nature, only history." Marx brought countless "real individuals" out of the blank spaces of historical narrative, placing them under examination within the real life constrained by productive forces and relations of production. Through the thorough sublation of all real relations of enslavement and oppression, humanity is no longer a silent, obscured, isolated existence on the stage of civilization. Instead, it essentially originates and evolves within the labor activities of "real individuals," who possess the prescriptive nature of historical liberation and the autonomy of material production. The subject of civilization is humanity; civilization is not external to humanity. "Social structures and the state always arise from the life process of definite individuals." [5]5 Quotation from Karl Marx and Friedrich Engels, *The German Ideology* (1845-46). Since the emergence of the state, especially the modern state, the state and civilization have been highly correlated, closely interactive, and inseparable: "the state dominates civilization, and civilization represents the state." However, the development of human civilization is not the interweaving of civilizations of various nation-states or the accumulation of history, but a process of integrated development breaking away from isolated, compartmentalized, and scattered states, entering a state of interdependence and organic connection within world history. With "the transformation of history into world history," the global pattern of human civilizational creation gradually took shape, and simultaneously advanced with the progressive development of civilizational forms, manifesting the interweaving of humanity's subject creation and world historical development. In the field of world history, human civilization is generating a "species" subject embodying the "species" attribute of socialism, whose realistic form is the formation of a community of subjects of human civilization, capable of realizing the unity of humanity as both a historical subject and a value subject. The creation of the new form of human civilization is based on the subjective existence of humanity, observes the living conditions of historical subjects, wins historical initiative in grasping the subject, and realizes a transformation of the civilizational subject. Only when the essential forces of humanity are fully unfolded and the process of world history is accelerated—that is, after the theoretical core of historical materialism and the spatiotemporal field of world history are integrated with each other—can moving toward a completely new form of human civilization possess the significance of world civilizational self-awareness and self-reflection.

追求真理和创造价值是人类认识和实践活动的基本内容。马克思主义之所以具有严密的逻辑、明晰的推理和精彩的论证，关键在于坚持科学性和价值性相统一，在世界历史进程中批判地探讨人类社会所创造的一切，指明了实现自由和解放的正确道路。坚持科学性和价值性相统一，意味着在立足世界本来面目和内在规律的基础上，要按照人的尺度和人的需要来认识世界和改造世界。在马克思思想发展的历程中，将“现实的人”作为研究的出发点是具有根本性的理论转变。“全部人类历史的第一个前提无疑是有生命的个人的存在。”只有从历史的真正主体——“现实的人”，即具体的、能动的、发展中的人出发，才能立足于历史发展的物质基础考察历史。从前的文明叙事有意或无意地抹杀了人的历史作用，甚至宣称“人没有本性而只有历史”。马克思将无数“现实的人”从历史叙事空白中凸显出来，将其置于受生产力和生产关系制约的现实生活中加以考察，通过彻底地扬弃被奴役、被压迫的一切现实关系，使人类在文明舞台上从此不再是沉默的、遮蔽的、孤立的存在，而是本质性地生发、演化于“现实的人”的劳动活动之中，“现实的人”拥有历史解放的规定性和物质生产的自主性。文明的主体是人，文明不外在于人。“社会结构和国家总是从一定的个人的生活过程中产生的。”自国家特别是现代国家出现以来，国家和文明就高度关联、紧密互动、不可分割，“国家支配文明，文明表征国家”。然而，人类文明的发展不是各民族国家文明的交织和历史的堆积，而是打破孤立隔绝、零散分布的状态，进入世界历史状态中的相互依存、有机联系的整体化发展过程。随着“历史向世界历史的转变”，人类文明创造的全球格局逐步形成，同时随着文明形态进阶发展而递进，彰显着文明的人类主体创造和世界历史发展的交相融合。人类文明在世界历史场域中正在生成一种体现社会主义“类”属性的“类”主体，其现实形态是人类文明主体共同体的形成，能够实现人类作为历史主体和价值主体的统一。人类文明新形态的创造立足人的主体性存在，观照历史主体的生存状况，在把握主体中赢得历史主动，实现了文明主体的变革。只有当人的本质力量全面展开、世界历史进程加速推进，即将唯物史观的理论核心与世界历史的时空场域彼此融合之后，迈向全新的人类文明形态才具有世界文明自觉自省的意义。

2. The "Theory of the Fundamental Driving Force" Unifying Historicity and Logicality

2.历史性和逻辑性相统一的“根本动力论”

The characteristic of Marxist theory is the unity of history and logic; logic reproduces the laws of the history of cognition in a compressed form, meaning that the logical is the reproduction of the historical in thought. Marx, adhering to the unity of historicity and logic, expounded the basic principles of historical materialism. Marx pointed out that human beings make their own history, “but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.” [6]6 Karl Marx, “The Eighteenth Brumaire of Louis Bonaparte,” in *Marx and Engels Collected Works*, vol. 11 (Moscow: Progress Publishers, 1979), p. 103. All activities of human society are based on given historical conditions, and productive forces are the ultimately decisive force in the historical development of human society. The high development of productive forces inevitably leads to extensive social division of labor, which in turn plays an important role in the formation and development of the world market. The world market accelerates the integration of various nation-states, enabling people to engage in the production and exchange of commodities on a global scale, vividly presenting a picture of a universally interconnected world before people’s eyes. With the “transformation of history into world history,” [7]7 Karl Marx and Friedrich Engels, “The German Ideology,” in *Marx and Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 48. all nation-states have been drawn into the capitalist civilizational system, and intercourse has gradually transformed into universal and world intercourse. The level of development of social productive forces directly restricts the level of intercourse. In the process of world history, isolation, closure, and seclusion have always been closely linked to backward levels of productive forces, while exchange, communication, and openness develop in coordination with advanced levels of productive forces. The fundamental reason for the “transformation of history into world history” lies in the fact that real material production promotes the continuous expansion of modern social intercourse, because “only with this universal development of productive forces is a universal intercourse between human beings established.” [8]8 Ibid., p. 49. Civilizational form is a manifestation of social form supported by the level of productive forces; the evolution of civilizational form cannot be separated from the sustained development and iterative evolution of productive forces. Under the capitalist system of ownership of the means of production, the capitalist essentially possesses ownership of the means of production, and the human element and the material element within the productive forces are distorted. Because capital enjoys unchecked privileges, it turns all things into commodities, making the main productive force—the productive capacity of workers—one-sided and deformed. Although capital can stimulate the development of productive forces, it regards both individuals and society as instrumental elements for capital accumulation, and capital expands in its totality into an “economic power dominating everything.” [9]9 Karl Marx, *Grundrisse: Foundations of the Critique of Political Economy*, trans. Martin Nicolaus (London: Penguin Books, 1973), p. 223. The severe imbalance between capital’s stimulating force and its controlling capacity over productive forces determines that capital’s method of barbaric conquest is bound to harm the fruits of civilization, thereby fully exposing the injustice of the capitalist civilizational order. The driving force for creating a new form of human civilization rejects the extreme characterization of human history made by capitalist civilization and demands the establishment of a matching system of ownership of the means of production. The implementation of public ownership of the means of production is something that only a higher civilizational form that has sublated the rule of capital can achieve. Public ownership can fundamentally accommodate the expansion of productive forces while ensuring equality in the distribution of labor, playing a positive role in liberating labor, thereby adapting to the developmental trends and evolutionary direction of world history. The new form of human civilization must be “an association of free individuals, carrying on their work with the means of production in common,” [10]10 Karl Marx, *Capital*, vol. 1, trans. Ben Fowkes (London: Penguin Books, 1976), p. 171. a bridge for socialism to move from ideal to reality. Public ownership gathers the strength and wisdom of development, serving as an important support to fully unleash social productive forces and labor initiative, containing within it powerful cohesion and immense superiority.

马克思主义学说的特点是历史和逻辑的统一，逻辑以压缩了的形式再现认识史的规律，即逻辑的东西是历史的东西在思维中的再现。马克思秉持历史性和逻辑性相统一，对唯物史观的基本原理进行阐释。马克思指出，人类自己创造自己的历史，“是在直接碰到的、既定的、从过去承继下来的条件下创造”。一切人类社会活动都建立在既定的历史条件基础上，生产力是人类社会历史发展的最终决定性力量。生产力的高度发展必然引起广泛的社会分工，从而对世界市场的形成和发展起到重要作用。世界市场则加快促使各民族国家连为一体，使人在全球范围内进行商品生产和交换，将一幅普遍联系的世界图景生动地展现在世人面前。随着“历史向世界历史的转变”，各民族国家都被卷入了资本主义文明体系中，交往逐渐转变为普遍性和世界性的交往。而社会生产力的发展水平直接制约着交往的水平。在世界历史进程中，孤立、封闭、隔绝始终与落后的生产力水平紧密联系，交流、沟通、开放则与先进的生产力水平协同发展。“历史向世界历史的转变”的根本原因在于现实的物质生产促使现代社会交往的不断扩大，因为“只有随着生产力的这种普遍发展，人们的普遍交往才能建立起来”。文明形态是以生产力水平为支撑的社会形态表现，文明形态的演进离不开生产力的持续发展与迭代进化。资本主义生产资料所有制本质上是资本家拥有生产资料的所有权，生产力中人的要素与物的要素被扭曲了。资本因享有不受约束的特权，把一切事物都变成商品，使最主要的生产力——工人的生产能力片面化、畸形化。资本虽然能刺激生产力发展，却又将个人和社会都视作资本积累的工具性要素，资本总体化膨胀为“支配一切的经济权力”。资本对生产能力的刺激力和驾驭力的严重失衡，决定了资本以野蛮征服的方式必定损害文明果实的厄运，从而充分暴露出资本主义文明秩序的非正义性。创造人类文明新形态的动力，拒绝资本主义文明对人类历史作出的极端定性，要求建立与之相匹配的生产资料所有制。实行生产资料公有制，是扬弃了资本统治的更高文明形态才能做到的。公有制能够从根本上容纳生产力的扩大，同时保证分工分配的平等性，在解放劳动方面发挥着积极作用，从而适应世界历史的发展潮流和演进趋势。人类文明新形态必定是“一个集体的、以生产资料公有为基础的社会”，是社会主义从理想进入现实的桥梁。公有制集结发展的力量和智慧，作为重要支撑以充分释放社会生产力和劳动积极性，其中蕴含着强大的凝聚力和巨大的优越性。

3. The “Theory of Multiple Paths” of the Unity of Universality and Particularity

3.普遍性和特殊性相统一的“道路多线论”

In order to realize the sanctity of private property and the bourgeoisie’s demand for freedom, and thereby carry out comprehensive domination and control over the social field, bourgeois thinkers proposed that “the state is above civil society,” i.e., emphasizing that the state possesses supreme absolute authority and sanctity, attempting to justify the legitimacy of the political state. In response, Marx pointed out that “the family and civil society are both preconditions of the state,” [11]11 Karl Marx, “Critique of Hegel’s Doctrine of the State,” in *Marx and Engels Collected Works*, vol. 3 (Moscow: Progress Publishers, 1975), p. 8. that the universal suffering of the proletariat embodies universal injustice, that the increase in the capitalist’s wealth and the valorization of capital are a pain and a consumption of life for the worker, that “illusion” becomes the political characteristic directly determined by the economic form of capitalism, that the state enslaves and oppresses people in a hidden manner, leading to the gradual loss of human subjectivity, and that freedom confined to capitalist exploitation is narrow and superficial, causing the originally integrated space of human existence, production, and life to cease to exist. Although capitalist civilization, filled with domination and exploitation, has serious drawbacks and fatal defects, the bourgeoisie will continuously adjust social relations in order to achieve a larger scale of resource concentration and ensure a more stable development environment. The need for capital to open up the world market has dug up the national foundation under industry, promoting the global expansion of capitalist civilization, and using the advantages of capital, technology, and institutions to gradually break the original closed and isolated state of development of various nation-states, forcibly drawing backward nation-states into the world system of capitalist civilization. “The country that is more developed industrially only shows, to the less developed, the image of its own future.” [12]12 Karl Marx, *Capital*, vol. 1, p. 91. So, will all nation-states choose the capitalist path and place themselves within capitalist civilization? The process of world history is driven by the movement of capital, the power of capital, and the logic of capital, but this does not mean that in the process of world history, all nation-states must necessarily experience all the “birth pangs” of capitalism. The development path taken by different nation-states “depends on the historical environment in which it is situated.” [13]13 Karl Marx, “Letter to the Editorial Board of *Otechestvennye Zapiski*,” in *Marx and Engels Collected Works*, vol. 24 (Moscow: Progress Publishers, 1989), p. 200. The “‘historical inevitability’ of the origin and process of capitalism is limited to the countries of Western Europe.” [14]14 Ibid., p. 200. In his letter to the editorial board of *Otechestvennye Zapiski*, his letter to Vera Zasulich, and the drafts of that letter, Marx conducted an in-depth study of the nature and structure of Eastern society. Following the law of the unity of universality and particularity in world history, he analyzed in detail the origins and future of the Russian agricultural commune, proposing the possibility of “passing through the ‘Caudine Forks’ of the capitalist system and appropriating all the positive achievements created by it.” [15]15 Karl Marx, “Drafts of the Letter to Vera Zasulich,” in *Marx and Engels Collected Works*, vol. 24 (Moscow: Progress Publishers, 1989), p. 370. Crossing the “Caudine Forks” [16]16 “Caudine Forks” (Latin: Furculae Caudinae) refers to a narrow mountain pass in ancient Samnium (southern Italy) where the Roman army was forced to surrender to the Samnites in 321 BCE, becoming a metaphor for a humiliating ordeal or a necessary passage through a difficult situation. and transitioning directly to socialist civilization is an active choice for Eastern societies to escape the “historical twists and turns” and “pain” brought by capitalist civilization. The “coexistence of two systems” [17]17 “Coexistence of two systems” refers to the historical period in which socialist and capitalist states coexist internationally, a concept Marx and Engels addressed in the context of uneven global development. is inevitable; it is Marx’s recognition and respect for Russia’s choice of a social development path under specific world historical circumstances, providing important insights for backward Eastern countries exploring their own social development paths. Chinese-path modernization has successfully broken the myth that “modernization equals Westernization,” and is now surpassing Western-style modernization with a new form of human civilization, solving the historical puzzle of how Eastern societies should develop after crossing the capitalist “Caudine Forks.” The new form of human civilization is a “transcendent path” for humanity to escape the predicament of capitalist modernization, representing, in the sense of social form, the civilizational trend of world history and human society.

为了实现维护私有财产的神圣与资产者对自由的诉求，进而对社会场域进行全方位的统治和控制，资产阶级思想家提出“国家高于市民社会”，即强调国家具有至高无上的绝对权威和神圣性，试图为政治国家的合法性辩护。对此，马克思指出，“家庭和市民社会都是国家的前提”，无产阶级遭受的普遍苦难体现着普遍的不公正，资本家的财富增加与资本增殖对工人而言是一种痛苦和生命的消耗，“虚幻”成为资本主义经济形式直接决定的政治特质，国家以隐秘的形式奴役人、压迫人从而导致人的主体性逐渐丧失，限定于资本主义剥削的自由是狭隘的、浅显的，使人原本一体化的生存生产生活空间不复存在。充斥着宰制与剥削的资本主义文明虽然具有严重弊端和致命缺陷，但资产阶级会不断地对社会关系进行调整，以便实现更大范围的资源集聚、保证更稳定的发展环境。资本开拓世界市场的需要，挖掉了工业脚下的民族基础，推动了资本主义文明的全球性扩张，利用资金、技术、制度的优势逐步打破了各民族国家原有的封闭隔绝式的孤立发展状况，将落后的民族国家强势卷入资本主义文明的世界体系之中。“工业较发达的国家向工业较不发达的国家所显示的，只是后者未来的景象。”那么，各民族国家是否都会选择资本主义道路，置身于资本主义文明？世界历史进程是由资本的运动、资本的力量、资本的逻辑推动的，却并不意味着在世界历史进程中各民族国家必然要经历资本主义的全部“阵痛”。不同民族国家走何种发展道路“取决于它所处的历史环境”。资本主义起源与进程的“‘历史必然性’限于西欧各国”。马克思在给《祖国纪事》杂志编辑部的信、给查苏利奇的复信及复信草稿中，深入研究了东方社会的性质与结构，在遵循世界历史普遍性和特殊性相统一规律的基础上，详尽分析了俄国农业公社的渊源和未来，提出了“不通过资本主义制度的卡夫丁峡谷，而占有资本主义制度所创造的一切积极的成果”。跨越“卡夫丁峡谷”而直接向社会主义文明过渡，是东方社会摆脱资本主义文明带来的“历史波折”和“痛苦”的能动选择。“两制共存”不可避免，是马克思对俄国在特定世界历史环境中选择社会发展道路的认同和尊重，为东方落后国家探索社会发展道路提供了重要启示。中国式现代化成功打破了“现代化=西方化”的迷思，正以新的人类文明形态超越西方式现代化，破解了关于东方社会在跨越资本主义“卡夫丁峡谷”之后如何发展的历史难题。人类文明新形态是人类走出资本主义现代化困境的“超越型道路”，在社会形态的意义上代表着世界历史和人类社会的文明趋势。

II. Creative Transformation: The World Historical Mechanism of the Evolution of the New Form of Human Civilization

二、创造性变革：人类文明新形态演进的世界历史机理

Marx’s thought on world history contains the scientific laws and historical process of the generation and evolution of civilization. Civilization in world history presents an evolutionary character from lower to higher levels, from simple to comprehensive. From early human civilization to modern civilization and the overcoming and transcendence of its paradoxes, and then to the new form of human civilization created by Chinese-path modernization, the process of humanity’s pursuit of civilization is bound to move toward the arrival of the new civilizational form envisioned by Marx. The new form of human civilization is permeated with the grand vision of the “transformation of history into world history.” By deeply discerning the systematic and comprehensive trends of civilizational development, it provides a theoretical basis and practical guidance for steering the direction of civilizational forms.

马克思世界历史思想蕴含着文明生成演化的科学规律和历史进程，文明在世界历史发展中呈现着由低级到高级、由单一到综合的演进性。从人类早期文明到现代文明及其悖论的克服与超越，再到中国式现代化创造的人类文明新形态，人类追寻文明的进程必定向着马克思设想的新文明形态的到来迈进。人类文明新形态中贯穿着“历史向世界历史的转变”的宏大视野，通过深刻洞悉文明发展的系统化、综合化趋势，为指引文明形态的前进提供理论依据和实践遵循。

1. Grasping the Civilizational Trend in the Transformation of National History into World History

1.在民族历史向世界历史的转变中把握文明趋向

Marx cleared away the ideological fog of human cognition regarding social development, clarifying that the generation of world history is not pure speculation in the realm of thought, and revealing that the “barbarism within civilization” of capitalism will inevitably be replaced by a civilization that pursues the complete liberation of humanity. Marx “turned right side up” the “inverted” abstract and speculative logic, pointing out that world history “is something entirely material, an action that can be proven through experience.” [18]18 Karl Marx and Friedrich Engels, “The German Ideology,” in *Marx and Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 51.

马克思拨开了人类关于社会发展认知的思想迷雾，明确了世界历史的生成不是在思维领域中的纯粹思辨，揭示了资本主义“文明中的野蛮”必然会被追求人的全面解放的文明所取代。马克思将“倒立着的”抽象与思辨逻辑“倒过来”，指出世界历史“是完全物质的、可以通过经验证明的行动”。

“The transformation of history into world history” occurs with the development of productive forces and the enrichment of intercourse, especially the frequency of intercourse activities and the diversity of intercourse forms, as different nation-states or regions gradually break the original social norm of self-seclusion and mutual isolation, thoroughly declare the end of the state of isolation, and form an organic whole that is united and integrated with frequent exchanges. It is precisely the transformation of national history into world history that promotes the development of productive forces and the expansion of world intercourse, enabling nation-states or regions that were long in a closed

“历史向世界历史的转变”是随着生产力的发展和交往的丰富，特别是交往活动的频繁和交往形式的多样，不同民族国家或地区逐渐打破原本闭关自守、相互隔绝的社会常态，彻底宣告隔绝状态的终结，形成联合统一、交流频繁的有机整体。正是民族历史向世界历史的转变，推动了生产力的发展与世界交往的扩大，使原来长期处于封闭状态的各民族国家或地区突破唯我主义的藩篱、跨越相对蒙昧的阶段，使世界市场和世界贸易迅速扩大，斩断了束缚人类的各种羁绊与强制，彼此之间的联系和交往程度空前加深，不再是孤立、封闭、隔绝存在的原子式主体，世界越来越成为彼此交融的整体。资本是推动民族历史向世界历史转变的绝对主力。只要能够满足资本增殖的欲求，就能实现各种生产要素在世界范围内的大流通，作为“一切生产和一切人类活动的要素”的空间便迅速被资本化，使殖民掠夺、奴隶贸易等画卷全面铺展开来，有力地推动了人类社会由割裂式的地域发展走向命运与共的世界历史进程。世界历史的“快进键”是由资本主义生产方式所开启的，资产阶级作为资本的占有者在实现资本无限增殖和追求尽可能多的剩余价值的支配下，破坏了旧有的社会结构及其关系，实现了原料、人力资源和市场等的全球配置，使原材料资源丰富、劳动力价格低廉的地区成为新的资本市场，人类生存的空间格局得以改写。资本主义文明在追求剩余价值的内在压力和相互竞争的外部压力的双重驱使下拉开了世界历史的序幕，却不意味着世界历史终结于资本主义文明。马克思富有远见地进行理论阐释和科学预测，指明了人类文明延展的边界将直至共产主义高级阶段。世界历史的广阔天地和前进车轮，在具体的现实中必然落实于文明形态构成的行进轨迹中。人类文明新形态是在民族历史向世界历史的转变中，在遵循文明内在规律的基础上，在中国式现代化的伟大实践中迈向人类文明的应然之境。当今世界之变、时代之变、历史之变的趋势更为深刻地说明，人类的前途、世界的发展都亟待新文明形态的引领。由资本主义文明主导的世界历史格局不再能适应世界现代化发展，应对世界百年未有之大变局而诞生的人类文明新形态，是真理与道义的联袂共生，实现了对以往人类文明形态的辩证否定和积极扬弃，展现了人类文明发展方式的重大革新和人类文明形态的全新图景，在道路和航向上引领人类文明前行之路。

2. Making a Civilizational Choice in the Interaction between Social Subject and Social Practice

2.在社会主体与社会实践的互动中进行文明抉择

Marx pointed out: "All social life is essentially practical." [19]19 Karl Marx, "Theses on Feuerbach," in *Marx and Engels Collected Works*, vol. 5 (Beijing: People's Publishing House, 2009), p. 501. Human practice reflects the social form and civilizational appearance of the community to which one belongs. Marx combined the grand narrative of human civilization with the micro-perspective of individual forms, revealing the evolutionary process from "naturally formed community" to "abstract or illusory community" and then to "true community," striving to break free from the domination and enslavement of the capitalist "abstract or illusory community" and exploring the socialist path toward the "true community." Marx and Engels formally used the concept of "community" in *The German Ideology*, arguing that "only in community [with others has each] individual the means of cultivating his gifts in all directions; hence personal freedom becomes possible only within the community." [20]20 Karl Marx and Frederick Engels, *The German Ideology*, in *Marx and Engels Collected Works*, vol. 1 (Beijing: People's Publishing House, 2009), p. 571. Community is the basic mode and environment for the interaction between social subject and social practice. The "naturally formed community" is a single, pure, and direct form of community bound by blood ties, based on land as the material foundation, and formed through the process of collective labor. Before capitalist civilization, individuals were subordinate to a narrow community of people, failing to realize the special interest demands of independent individuals, and were in fact restricted by narrow blood and geographical ties. In the "abstract community," the formation of monetary and capital ties broke the original "rich relationships"; money became the medium of all human life and even the entire society, while the continuous expansion of production concentrated capital. Individuals were in essence dominated by reified social relations, and the rule of the logic of capital was cold, direct, and thorough: human life was swept along by money, and production was swept along by capital. Under such circumstances, the "illusory community" represented by the capitalist state emerged. For the ruling class, the "illusory community" takes the form of granting citizens illusory political rights and obligations to infinitely expand the extraction of profit. The "state," which appears to realize equality and freedom among people, is in fact completely manipulated and controlled by private owners, becoming a shackle on people's autonomous activity. The "true community," by overturning the foundation of "dependence on things" such as capital, ensures that social members, under the system of ownership by the proletariat, are no longer dominated by things or subjected to abstract rule, thereby guaranteeing that everyone becomes a person of high civilization. It can be said that Marx grasped the mode of human social development through human civilizational relations, clarifying that the practical evolution of civilizational forms has undergone a transformation from "relations of personal dependence" to "relations of material dependence," and that future human civilization will present a new form of human liberation. [21]21 Karl Marx, *Grundrisse of the Critique of Political Economy*, in *Marx and Engels Collected Works*, vol. 30 (Beijing: People's Publishing House, 1995), pp. 107-108. Today, when the trend of world history is irreversible, the new form of human civilization follows the laws of human practice, social evolution, and civilizational interaction, determining the civilizational subjectivity of humanity through a comparison of vertical historical dynamics and horizontal civilizational comparisons. By continuing the community to construct a community with a shared future for mankind as the basic concept of practical mode, it urges human civilization to accelerate the dialectical negation or transcendence of existing forms, reaching the new socialist civilization form that is people-centered.

马克思指出：“全部社会生活在本质上是实践的。”人的实践是其所处的共同体社会形态、文明样貌的反映。马克思把人类文明的宏大叙事与个体样态的微观透视相结合，揭示了“自然形成的共同体”到“抽象的或虚幻的共同体”再到“真正的共同体”的演变过程，致力于摆脱资本主义“抽象的或虚幻的共同体”的统治和奴役，探索通往“真正的共同体”的社会主义道路。马克思、恩格斯在《德意志意识形态》中正式使用“共同体”概念，认为“只有在共同体中，个人才能获得全面发展其才能的手段，也就是说，只有在共同体中才可能有个人自由”。共同体是社会主体与社会实践互动的基本方式和环境。“自然形成的共同体”是以血缘关系为纽带，以土地为物质基础，在共同劳动过程中结成的单一、纯粹、直接的共同体形式。在资本主义文明以前，个人从属于某个狭隘的人群共同体，未能实现作为独立个体的特殊利益需求，实则受到狭隘的血缘、地缘关系的限制。“抽象的共同体”中货币和资本纽带的形成，打破了原始的“丰富关系”，货币成为人类整个生活乃至整个社会的媒介，生产的不断扩大则集聚了资本，个人在实质上受着物化社会关系的支配，资本逻辑的宰制是冷酷的、直接的、彻底的，人的生活被货币裹挟、生产被资本裹挟。此种情形之下，以资本主义国家为代表的“虚幻的共同体”得以产生。“虚幻的共同体”对于统治阶级而言，是以赋予公民虚幻的政治权利和义务的形式去无限扩大利润的攫取。看似为实现人与人之间平等和自由的“国家”，实则完全被私有者所操纵和掌控，是人实现自主活动的桎梏。“真正的共同体”通过颠覆资本等“物的依赖性”基础，社会成员在无产者的占有制之下不再受物的支配和抽象的统治，从而能够保障每个人都成为具有高度文明的人。可以说，马克思以人的文明关系把握人类社会发展的方式，明确文明形态的实践演进经历了“人的依赖关系”到“物的依赖关系”的转变，未来人类文明将呈现出人的解放的新样态。在世界历史潮流不可逆转的今天，人类文明新形态遵循人类实践、社会演进和文明交往规律，在纵向的历史动态与横向的文明比对中确定人的文明主体性，通过共同体延续以建构人类命运共同体作为实践方式的基本理念，促使人类文明加快实现对既有形态的辩证否定或超越，到达社会主义以人民为中心的文明新形态。

3. Interpreting the Prospect of Civilization in the Relationship between Particular Interests and Common Interests

3.在特殊利益与共同利益的关系中演绎文明前景

There has always existed a split between particular interests and common interests within capitalist civilization; human activity itself becomes a force opposed to and oppressing the self. Marx, with the grand vision of world history and a developmental perspective, made scientific predictions, taking human emancipation as the fundamental goal. Communist civilization can only be realized by integrating with world history; the latter is the necessary process for achieving the former, and the former is the highest stage of the latter's development. Following the logic of Marx's thought on world history, only at the stage of communist civilization can the interest demands of all people be greatly satisfied, prompting the particular interests of individuals and the common interests of the collective to tend toward complete alignment, thereby causing the orientation of the existence of common interests to shift toward providing particular interests for each person. In the course of world history, the connections between people gradually shed the narrow colors of nation-states, increasingly and consciously integrating into universal intercourse. Individuals cannot exist independently of society; only by consciously or unconsciously participating in social production and life can they truly realize their own objectifying activities and form various social relations. People are "nothing but individuals in mutual relations, who both reproduce and newly produce these mutual relations." [22]22 Martin Heidegger, *Holzwege*, Frankfurt am Main: Vittorio Klostermann, 1950, p. 54. In the process of intercourse, people can accelerate the establishment

资本主义文明始终存在着特殊利益与共同利益之间的分裂，人本身的活动对于自身来说是对立的力量、压迫自身的力量。马克思以世界历史的宏大视野和发展眼光进行科学预测，以人类解放为根本目的。共产主义文明只有与世界历史相融合才能得以实现，后者是前者达成的必经过程，前者是后者发展的最高阶段。遵循马克思世界历史思想的致思逻辑，只有在共产主义文明阶段才能极大地满足所有人的利益需求，促使个体的特殊利益与群体的共同利益趋于完全一致，进而使共同利益的存在取向转而为每个人提供特殊利益。在世界历史进程中，人与人的联系逐渐褪去民族国家的狭隘色彩，越来越自觉地融入普遍交往之中。个人无法脱离社会而独立生存，只有自觉或不自觉地参与社会生产和生活，才能真正实现自己的对象化活动且形成各种各样的社会关系。人“不过是处于相互关系中的个人，他们既再生产这种相互关系，又新生产这种相互关系”。人在交往进程中能够加速新的生产关系建立，促使交往范围不断扩大，由狭隘的地域性交往走向普遍交往，拓展了人认识和把握世界的思维视域。普遍交往不断克服自然障碍和各种阻碍，朝着利益趋同、价值趋同的方向发展，进而逐步形成真正的共同体，使人的关系建立在共同利益之上，特殊利益不再被说成是普遍利益。那时，衡量财富的尺度“是可以自由支配的时间”。个人的存在摆脱了对人和物的双重依赖，有了自由支配的时间，才能充分彰显个性、激发潜能。共产主义不是抽象的、玄奥的乌托邦，需要以巨大的生产力和社会财富为物质基础，以无产者的产生和发展为现实力量，以世界交往的普遍发展为基本前提，实现建立在国家消失、生产力高度发达基础上，以人的自由而全面发展为核心要旨的理想状态。倘若没有生产力的发展和社会分工的形成，没有社会内部变革因子和外部刺激要素的双重作用与催化，就不能驱动“人的世界”向“世界的人”的过渡，就不能以由点及面、纵深发展的普遍交往加速世界历史的形成。马克思指出：“每一个单个人的解放的程度是与历史完全转变为世界历史的程度一致的。”人类文明新形态通过打造满足人民主体需要的供给系统，超越了资本逻辑、资本至上，实现人的发展与物的发展相统一，积极探寻实现人的自由解放的现实途径，使社会发展回归到人的尺度，是人民的现实幸福和自由个性得以全面发展的新形态，使人与劳动、人与自然、人与人的分离和对抗不存在了。人类文明新形态深刻彰显了观照人类社会前途命运的鲜亮底色，努力实现“能给所有的人以幸福的文明”，达成无产阶级利益和全人类利益的统一，符合人类文明的进步方向和价值目标。

III. Clarification of Value: The World-Historical Narrative of Creating a New Form of Human Civilization

三、价值性澄明：创造人类文明新形态的世界历史叙事

World history is not the abstract “world spirit” in Hegel’s sense, but rather, on the basis of the development of productive forces and universal intercourse, it opens the way forward by appealing to changes in civilizational forms. In the 21st century, China upholds the concern of Marx’s thought on world history for human freedom and emancipation, breaks through the national estrangement and ethnic antagonism created under the long-term rule of capitalist civilization, and creates a new form of human civilization. This becomes a completely new civilizational form constructed in accordance with the laws of the evolution of world history, providing new choices and opening up new space for eliminating the opposition of social forms and lighting the dawn of civilization. The world-historical narrative of the new form of human civilization is not a purely philosophical logic or an abstract discursive logic; rather, it reveals the deep mysteries and evolutionary laws of the development of human civilization with profound foresight and insight, shaping a true civilizational narrative in contrast to “illusory” expressions of civilization. It contains the universality of world-historical significance within its particularity and will lead the world toward continuous civilizational prosperity and progress.

世界历史不是黑格尔意义上抽象的“世界精神”，而是在生产力发展和普遍交往基础上诉诸文明形态变革来开辟前行之路。21世纪的中国秉承马克思世界历史思想对人类自由和解放的关怀，打破资本主义文明长期统治下制造的民族隔阂和族群对立而创造的人类文明新形态，成为遵循世界历史演进规律而建构的全新的文明形态，为消除社会形态对立和点亮文明曙光提供了新的选择、打开了新的空间。人类文明新形态的世界历史叙事不是纯粹的哲学逻辑和抽象的话语逻辑，而是以深刻的前瞻性与洞见性揭示了人类文明发展的深层奥秘和演进规律，塑造了相对于“虚幻”文明表达的真正的文明叙事，在特殊性中饱含着世界历史意义的普遍性，将引领世界不断实现文明的繁荣进步。

1. Exposing the Lie of the “Uniqueness of Civilization” through the Transcendent Narrative of Socialism’s “People-Centered Standard”

1.以社会主义“人民本位”的超越性叙事揭露“文明唯一”的谎言

Unlike the civilizational implications of previous social forms, modern capitalism, in the process of its outward expansion and radiation, narrates itself as “civilization” and even attempts to make “civilization” singular. In its civilizational narrative, it treats capitalist civilization as the “sole standard” of civilization, regarding other civilizations as inferior, degraded, or even barbaric, thereby forming a narrative system of a hierarchy of civilizations. From the perspective of the evolutionary picture of human civilization outlined and depicted by Marx’s thought on world history, the capitalist civilizational form has always contained insurmountable internal contradictions and civilizational paradoxes. The logic of capital, as the existential logic and essential characteristic of capitalist civilization, cannot transcend itself; it can only pave the way for the creation of an entirely new civilizational form in the course of the evolution of world history and the progress of human society. The period of human civilization has persisted alongside the division of classes, and civilizational progress is inseparable from oppression, enslavement, and exploitation. Capitalist civilization is a civilizational form with world-historical universality in human history. However, the logic of capital adopts a binary oppositional mindset as well as the barbaric methods of colonial aggression and brutal plunder. The so-called “civilizational significance” is in fact a defense mechanism for serving the outward expansion of private capital. Beneath the gorgeous cloak of capitalist civilization lies the crime of blood and filth. Its growth in wealth comes at the cost of the comprehensive development of human beings, and its universality is, in practice, alienated and cruel. The movement, power, and logic of capital lay bare the extreme hypocrisy, recklessness, and barbaric nature of capitalist civilization, proving that it can never escape the defect of periodically destroying productive forces and inevitably damaging the fruits of civilization. As world history advances further, universal world intercourse breaks the state of isolation between various nation-states, and regional crises increasingly transform into world crises. Piketty, in *Capital in the Twenty-First Century*, uses a large amount of solid historical data and rigorous argumentation to point out: “The current degree of polarization between rich and poor has approached or even surpassed historical highs.” Under the shackles of the capitalist system, faced with global problems such as excessive wealth disparity, sluggish economic recovery, social unrest, and intensified ecological crises, capitalist civilization is merely a one-sided development driven by economic interests. The logic of capital exists as the dominant and controlling force of society, and the ultimate value orientation of instrumental rationality is the accumulation and multiplication of capital, which in turn leads to a comprehensive crisis in the development of capitalist civilization. The bourgeoisie, intoxicated with eulogizing capital, can only fall into a passive state under the control of profit-seeking thinking, and the logic of capital becomes a destructive factor for civilization and an obstacle to a new and higher level of civilization. Socialist civilization, which is higher than and transcends capitalist civilization, is “a fundamental experience of what exists in world history.” [22]22 Martin Heidegger, *Holzwege*, Frankfurt am Main: Vittorio Klostermann, 1950, p. 54. In the process of world history, the new form of human civilization created by the Chinese people under the leadership of the CPC is a socialist civilizational form. From the very beginning, it has fixed its own identity and avoided the crisis of modernity. It has broken free from the historical limitations and moral predicaments of capitalist civilization through Chinese-path modernization, exposed the lie of the “uniqueness of civilization” through the transcendent narrative of the “people-centered standard,” broken through the constraints of the logic of capital and the destructive development of blind profit-seeking, and demonstrated the civilizational superiority of socialism over capitalism. It is imbued with profound concern for humanity and a broad-minded vision, forming a sharp contrast with capitalism’s innate nature of expansion, aggression, and colonization, and embodying deep-seated value rationality and value pursuit.

与之前其他社会形态所具有的文明意蕴不同，现代资本主义在向外扩散与辐射的过程中将自身叙述为“文明”，甚至试图使“文明”变为单数，在文明叙事中将资本主义文明作为文明的“唯一标准”，认为其他文明都是次等的、劣质的甚至是野蛮的，由此形成了一套文明等级论的叙事体系。从马克思世界历史思想勾勒和描绘的人类文明演进图景来看，资本主义文明形态内部始终蕴含着无法克服的内在矛盾和文明悖论。资本逻辑作为资本主义文明的存在逻辑和本质特征无法超越自身，只能在世界历史演进和人类社会进步中为开创一种全新的文明形态铺垫道路。人类的文明时期是伴随着阶级的划分而存续的，文明进步与压迫、奴役、剥削不可分割。资本主义文明是人类历史上具有世界历史普遍性的文明样式，然而资本逻辑采取的却是二元对立的思维定式以及殖民侵略和残暴掠夺的野蛮方式，所谓的“文明意义”实则是为其成为私人资本对外扩张服务的机器进行辩护。资本主义文明华丽的外衣之下是充满血和肮脏的罪恶，其财富的增长以牺牲人的全面发展为代价，其普遍性在实践中是异化的、残酷的。资本的运动、力量和逻辑使资本主义文明的极端伪善、轻率鲁莽和野蛮本性赤裸裸地呈现出来，证明其始终无法摆脱周期性破坏生产力、必然损害文明成果的缺陷。当世界历史越往前推进，普遍的世界性交往打破了各民族国家之间彼此隔绝的状态，地域性的危机日益转化为世界性的危机。皮凯蒂在《21世纪资本论》中用大量坚实的历史数据及严肃的论证指出：“当前贫富分化程度已经逼近甚至超越了历史高点。”在资本主义制度的钳束之下，面对贫富差距过大、经济复苏乏力、社会动荡不安、生态危机加剧等全球性问题，资本主义文明只是经济利益驱动的片面发展，资本逻辑作为社会的主导和支配力量而存在，工具理性的最终价值旨归是资本的积累与增殖，进而导致资本主义文明发展的全面危机。醉心于讴歌资本的资产阶级只能在逐利思维的控制下陷入被动的状态，资本逻辑成为对文明的破坏因素和新的更高级别文明的阻碍因素。高于和超越资本主义文明的社会主义文明是“一种对世界历史性地存在着的东西的基本经验”。在世界历史进程中，中国共产党领导人民创造的人类文明新形态是社会主义文明形态，从一开始便进行自我身份的固定与现代性危机的规避，以中国式现代化摆脱了资本主义文明的历史局限、道义困顿，以“人民本位”的超越性叙事揭露“文明唯一”的谎言，突破资本逻辑的掣肘和盲目逐利的毁灭式发展，彰显了社会主义较之于资本主义的文明优势，富有对人类的深切观照和博大胸襟，与资本主义与生俱来的扩张、侵略和殖民本性形成鲜明对比，体现出深层次的价值理性和价值追求。

2. Puncturing the Conjecture of “Clash of Civilizations” with the Dialectical Narrative of “Openness and Inclusiveness” of Modern Civilization

2.以现代文明“开放包容”的辩证性叙事戳破“文明冲突”的臆想

Human civilization itself is the result of the interaction of multiple civilizations, jointly created by the peoples of various nation-states. After the end of the Cold War, Western countries adhered to the narrative of the “clash of civilizations,” believing that the most universal, important, and dangerous conflicts “are those between peoples belonging to different cultural entities.” [23]23 Terry Eagleton, *Why Marx Was Right*, trans. Li Yang, Ren Zheng, and Zheng Yi (Beijing: New Star Press, 2011), p. 2. The narrative of the “clash of civilizations” is a product of Western thinking, taking civilizational and cultural factors as the decisive element of contradiction, becoming a disguise for the West, which consistently uses confrontational thinking to understand international relations, to cover up its own hegemony and belligerence. The crux of the clash of civilizations lies “in class struggle and power politics,” [24]24 V. I. Lenin, “Imperialism, the Highest Stage of Capitalism,” in *Collected Works of Lenin*, vol. 27 (Beijing: People’s Publishing House, 1990), p. 400. serving as the hypocritical ornamentation with which imperialism moralizes and civilizes its barbaric actions. According to the logical exposition and systematic argumentation of Marx’s thought on world history, aggression, war, and plunder were once common phenomena in civilizational exchange; one cannot use the progressive aspects of civilizational society to cover up its backward or even barbaric aspects. The narrative of the “clash of civilizations” actually proves the splendor and diversity of human civilizations, each with its own merits, while the civilizational picture in which Western civilization seeks dictatorship and goes against the current is undergoing profound change. General

人类文明本身是多元文明交互作用的结果，是由各民族国家的人民共同创造的。冷战结束以后，西方国家坚持“文明冲突论”叙事，认为世界上最普遍、重要和危险的冲突“是属于不同文化实体的人民之间的冲突”。“文明冲突论”叙事是西方思维的产物，是将文明和文化因素作为矛盾的决定性因素，成为一贯用对立思维思考国际关系的西方对自身霸权、好战的掩饰。文明冲突的要害“在阶级斗争和强权政治”，是帝国主义将其野蛮行动道义化与文明化的虚伪文饰。根据马克思世界历史思想的逻辑阐释和系统论证，侵略、战争、掠夺曾是文明交往的普遍现象，不能用文明社会进步的方面掩盖其落后甚至野蛮的方面。“文明冲突论”叙事实则证明了人类文明的绚烂多彩、各有千秋，而西方文明谋求独裁、逆流横行的文明图景正在发生深刻改变。习近平总书记指出：“只要秉持包容精神，就不存在什么‘文明冲突’，就可以实现文明和谐。”多样开放而又相互依存的人类文明不存在等级划分，要抛弃居高临下、赢者通吃的优越感，避免用一种文明掩盖、压制多样文明，从而打破文明隔膜与偏见的坚冰，秉承平等谦逊、虚怀若谷的态度而非故意设置障碍、制造隔阂来对待各种具有民族特色的现代文明。事实上，各种不同类型文明都是历史长河中人类劳动与智慧的积淀，正是彼此之间存在差异才构成文明进步的不竭动力。“文明冲突论”叙事忽视了文明之间的和平基因与和谐要素。文明之间的差异并不必然导致冲突，而是会促进文明之间的融合和发展，形成各美其美、美美与共的人类文明新图景。人类文明新形态是在交流互鉴、取长补短、兼容并包中形成的文明体系，旨在超越资本逻辑主导的文明形态，摆脱资本逻辑导致的文明冲突。扬弃资本逻辑的文明冲突不是彻底消除资本逻辑，而是抑制资本逻辑对全球的分裂对抗效应，通过普遍文明新形态对资本逻辑的修正，实现对社会分化的弥合和对人的主体性的彰显。以中华优秀传统文化为根基和底蕴的人类文明新形态反对恃强凌弱、强加于人的“文明冲突论”，秉持现代文明“开放包容”的辩证性叙事，倡导的普遍交往形式历史性地落实在合作共赢的世界格局中，能够跨越阶级、民族、区域、意识形态等藩篱，确立了超越冷战思维和零和博弈的新文明观，实现了和衷共济、和合共生，成为“类”意义上的新形态。可以说，人类文明新形态是内蕴于科学理论的崭新见解、科学范畴，在终结“文明冲突论”等叙事体系的过程中实现了伟大的术语革命。“一门科学提出的每一种新见解都包含这门科学的术语的革命。”人类文明新形态是正确认识人类社会历史演进规律的结果，是对历史发展、文明进步的本质概括和深刻洞察，以术语的深刻革新打破了“文明冲突论”叙事的二元对立，更加凸显出中国发展与世界发展的关系，为叩响人类进步之门贡献了新型文明叙事体系。

3. Deconstructing the Law of “A Strong Country Must Seek Hegemony” through the Constructive Narrative of a World History of “Shared Future”

3.以世界历史“命运与共”的建构性叙事解构“国强必霸”的定律

The law of “a strong country must seek hegemony” is what capitalist civilization adheres to. The British scholar Terry Eagleton points out: “Antagonism is inherent to the nature of capitalism.” [23]23 Terry Eagleton, *Why Marx Was Right*, trans. Li Yang, Ren Zheng, and Zheng Yi (Beijing: New Star Press, 2011), p. 2. All the great capitalist powers developed and became strong through external colonial plunder, which in reality originates from the logic of capital expansion, proliferation, and hegemony. Lenin pointed out: “An important feature of imperialism is the struggle for hegemony among several great powers.” [24]24 V. I. Lenin, “Imperialism, the Highest Stage of Capitalism,” in *Collected Works of Lenin*, vol. 27 (Beijing: People’s Publishing House, 1990), p. 400. However, the law of “a strong country must seek hegemony” under capitalist civilization is always paid for by the peoples of various countries suffering the catastrophe of blood and fire. The new form of human civilization, in contrast, presents a logic of civilizational leap that unifies peacefulness and development, displaying the value pursuit of human society and the grand picture of world history within the beautiful vision of future development and the historical trend of civilizational evolution. It resolves the civilizational trap of “a strong country must seek hegemony” through the constructive narrative of a world history of “shared future.” As the crisis of Western liberalism intensifies, the civilizational paradigm and value paradigm of capitalist civilization have completely failed, already revealing a reverse relationship with the progression of world history. The hegemonic thinking and its values, which claim to save the people of the world from misery but in reality attempt to dominate regions and even the world, cannot achieve human freedom and liberation. “Precisely because liberalism fails to provide individuals with a sense of community, it cannot become the glue that holds a society together.” [25]25 Francis Fukuyama, *The End of History and the Last Man*, trans. Huang Shengqiang and Xu Mingyuan (Hohhot: Yuanfang Publishing House, 1998), p. 355. Capitalist civilization deviates from the purpose of world history. In order to allow the sun of capital to “illuminate” the world, the bourgeoisie constructs international relations based on interests, initiating colonial aggression and territorial expansion by promoting hegemonism and constructing a hegemonic system. The genocidal massacres in colonies by the first capitalist countries to rise are recorded endlessly in history, and the peaceful order on which humanity depends for survival has been nearly destroyed. The world today is in a period of turbulence and transformation, with Cold War thinking and unilateralism still rampant, and the transformation of the global governance system and international order continues to advance. The more it is a period of transformation, the more the situation is changeable, and the more sober responses are needed. Whether a country can scientifically understand and calmly analyze the complex situation, and propose solutions to meet the severe tests, determines whether it can firmly grasp the initiative and dominance in the process of world historical development. A community with a shared future for mankind is a global governance plan proposed in accordance with the trend of world historical development and the laws of human civilizational development, providing directional guidance for the future of China and the world. The new form of human civilization is committed to achieving future-oriented reflexive conscious action on the basis of win-win cooperation, and realizing the harmonious coexistence of civilizations on the basis of building a community with a shared future for mankind, thereby providing a platform for world history to advance in a universal civilizational dimension and creating a new model for human society to move towards an ideal form. The new form of human civilization integrates into the international mechanisms and international rules that promote the transformation of the global governance system with a profound, deep, and penetrating civilizational logic. Unlike the hegemonic goals and oppressive practices of capitalist civilization, it no longer uses the state as a tool for aggression and creating class conflict, but is a form of civilization that adapts to the needs of shaping and building a community with a shared future for mankind. The new form of human civilization is a future civilization form conceived in historical reality, proposing the building of a community with a shared future for mankind to resolve the difficulties encountered by capitalist civilization, providing direction and principles for the universal development of human civilization. Standing at the commanding heights of human morality and the new stage of world history, China has created a new form of human civilization that will inevitably become a model leading to the communist form of civilization, creating a better future for humanity.

资本主义文明遵奉的是“国强必霸”的定律。英国学者特里·伊格尔顿指出：“对抗性是资本主义与生俱来的本质。”资本主义列强无不是通过对外殖民掠夺发展强盛起来的，实则源于资本扩张、增殖、霸权的逻辑。列宁指出：“帝国主义的重要特点，是几个大国争夺霸权。”然而，资本主义文明的“国强必霸”定律却总是以各国人民惨遭血与火的浩劫为代价的。人类文明新形态则呈现出和平性与发展性相统一的文明跃迁逻辑，在未来发展的美好憧憬和文明演进的历史趋势中展现着人类社会的价值追求与世界历史的宏伟画卷，以世界历史“命运与共”的建构性叙事破解了“国强必霸”的文明陷阱。随着西方自由主义的危机凸显，资本主义文明的文明范式和价值范式整体失灵，已经显露出与世界历史行进的逆向关系。自称拯救世界人民于水火之中，实则妄图在地区乃至世界范围内称霸的霸权思维及其价值观，是无法实现人类自由和解放的。“正因为自由主义未能给个人提供一种共同体认知，它无法成为将一个社会凝聚在一起的黏合剂。”资本主义文明是背离世界历史目的的，资产阶级为了让资本的太阳“光照”世界，以利益为基点建构国际关系，以推行霸权主义、建构霸权体系的方式开启殖民侵略和领土扩张。率先崛起的资本主义国家在殖民地的灭绝式屠杀不绝于史，人类赖以生存的和平秩序损坏殆尽。当今世界正处于动荡变革期，冷战思维、单边主义仍在肆虐，全球治理体系和国际秩序变革持续推进。越是变革时期，越是形势多变，越需要清醒应对。能否科学认识和冷静分析复杂局势，提出解决对策以应对重重考验，决定了各国能否在世界历史发展进程中牢牢掌握主动权和主导权。人类命运共同体是顺应世界历史发展潮流、遵循人类文明发展规律而提出的全球治理方案，为中国以及世界的未来提供了方向指引。人类文明新形态致力于在合作共赢的基础上实现面向未来的反思性自觉行动，在构建人类命运共同体的基础上实现文明的美美与共，从而为世界历史提供了普遍文明向度的行进平台，创造了人类社会向着理想形态迈进的新模式。人类文明新形态以深厚、深刻、深邃的文明逻辑融入了推动全球治理体系变革的国际机制和国际规则，不同于资本主义文明的霸权目标和压迫实践，不再把国家作为侵略且制造阶级冲突的工具，而是适应塑造和构建人类命运共同体需要的文明形态。人类文明新形态是在历史现实中孕育的未来文明形态，为化解资本主义文明遇到的困境而提出构建人类命运共同体，为人类文明的普遍发展提供了方向和原则。中国站在人类道义的制高点和世界历史的新阶段开创的人类文明新形态，必将成为通向共产主义文明形态的典范，开创人类更加美好的未来。

Online Editor: Jing Mu

网络编辑：静穆