On the Community with a Shared Future for Mankind from the Perspective of Marx’s Theory of Intercourse

The theory of intercourse is one of the important theories with which Marx studied the development of capitalist society and explored the course of human history. Although it did not form an independent work, “intercourse” runs through Marx’s thought from beginning to end, and even in his letters and works in his later years, Marx repeatedly mentioned the concept of intercourse. The theory of intercourse is Marx’s basic standpoint for examining capitalist society in the social environment in which he lived, the theoretical premise for his critique of the actual social relations of capitalism, and the value foundation for his construction of the future ideal communist society. Although the world today is different from the era in which Marx lived, the problems brought about by the globalization of intercourse remain glaring. Hegemonism, terrorism, ideological struggle, environmental pollution, and other problems constantly threaten the theme of the times, “peace and development,” and the theory of intercourse urgently needs a new transformation for the times. Since the 18th National Congress of the CPC, General Secretary Xi Jinping, on the premise of a profound understanding of the general trend of human historical development, has put forward the great initiative of building a community with a shared future for mankind, providing a Chinese solution to global problems. The community with a shared future for mankind is the latest achievement in adapting Marx’s theory of intercourse to the Chinese context and the needs of the times. It is a new concept of global intercourse aimed at safeguarding the common interests of all mankind, which not only theoretically but also in reality realizes a rational reconstruction of contemporary intercourse relations, and is an inheritance and development of Marx’s theory of intercourse.

交往理论是马克思研究资本主义社会发展和探索人类历史进程的重要理论之一。虽未形成独立的著作，但“交往”贯穿于马克思思想的始终，甚至在晚年的书信以及著作中马克思也多次提及交往的概念。交往理论是马克思在他所处的社会环境下，考察资本主义社会的基本立足点，也是他批判资本主义现实社会关系的理论前提，更是他构建未来共产主义理想社会的价值基础。当今世界虽不同于马克思所处的时代，但交往全球化带来的问题依然灼目。霸权主义、恐怖主义、意识形态斗争、环境污染等问题时刻威胁着“和平与发展”这个时代主题，交往理论急需新的时代转型。党的十八大以来，习近平总书记在深刻认识人类历史发展大势的前提下，提出了构建人类命运共同体的伟大倡议，为解决全球性问题提供了中国方案。人类命运共同体是马克思交往理论中国化、时代化的最新成果。它是以维护全人类共同利益为目的的全球性交往新理念，不仅从理论上，更是在现实中实现了对当代交往关系的合理性重构，是对马克思交往理论的继承与发展。

I. The Subject Construction of Marx’s Theory of Intercourse

一、马克思交往理论的主体建构

The theory of intercourse is a fundamental category for Marx’s construction of historical materialism; it runs through the formation, development, and perfection of Marxist historical materialism in each period. In relevant works and manuscripts, Marx provided a detailed explanation of the theory of intercourse, thereby laying the basic content of his historical materialism. Marx’s theory of intercourse involves a very broad range of concepts. Research shows that when constructing the theory of intercourse, Marx touched on multiple basic concepts, such as real individuals, productive forces, and relations of production. A brief analysis of these basic concepts helps to grasp the overall connotation of the theory.

交往理论是马克思构建历史唯物主义的基础性范畴，它贯穿于马克思主义唯物史观的形成、发展和完善的各个时期。在相关著作以及手稿中，马克思对交往理论作了详尽的说明，并以此奠定了他历史唯物主义的基本内容。马克思的交往理论牵扯的概念十分广泛。研究发现，马克思在构建交往理论时涉及多个基本概念，如现实的人、生产力、生产关系等。对这些基本概念进行简要分析，有助于把握其理论的整体内涵。

(1) Intercourse and the Human Being

(一)交往与人

In *The German Ideology*, Marx points out: “The first premise of all human history is, of course, the existence of living human individuals.” From the early study of “free will” to the later “free and comprehensive development of the human being,” the question of the “human being” runs through Marx’s thought from beginning to end. Of course, the “human being” Marx speaks of is neither the “conceptual human being” floating in ideology, nor the “abstract human being” contained in the whole species-being, but the real individual engaged in concrete practical activity. The “real individual” is the fundamental starting point of all Marx’s theories, and therefore an important premise for studying Marx’s theory of intercourse. In Marx’s view, the real individual is not a person in some illusory state of isolation and fixity, but a person engaged in corresponding social practical activities within certain social relations. The real individual does not originally possess social attributes from the start, but is a product of intercourse formed in the process of intercourse with surrounding people and with nature, and therefore also a product of society, because society itself is the product of intercourse. Human intercourse is divided into natural intercourse and social intercourse. In the early stage of human intercourse with nature, humans did not possess social attributes. But as people developed and utilized nature, nature was no longer pure nature, but humanized nature; thus, at this time, the intercourse between humans and nature also acquired social attributes. In the intercourse of the real individual with the external world,

在《德意志意识形态》中，马克思指出：“全部人类历史的第一个前提无疑是有生命的个人的存在”。从早期对“自由意志”的研究到晚期“人的自由全面发展”,“人”的问题贯穿马克思思想的始终。当然，马克思所说的“人”既不同于漂浮在意识形态中的“概念的人”,也不同于蕴含于整个类存在中“抽象的人”,而是从事着具体实践活动的现实的人。“现实的人”是马克思一切理论的根本出发点，因而也是研究马克思交往理论的重要前提。在马克思看来，现实的人不是处在某种虚幻离群索居和固定不变状态中的人，而是处于一定社会关系中的从事着相应的社会实践活动的人。现实的人也并非一开始就具有社会的属性，而是在与周围人以及自然界进行交往的过程中形成的交往的产物，因而也是社会的产物，因为社会本身就是交往的产物。人的交往分为自然的交往与社会的交往，在人类早期与自然进行交往的过程中，人并不具有社会的属性。但随着人们对自然的开发和利用，自然已不是纯粹的自然，而是人化的自然，因而这个时候人与自然的交往也赋予了社会的属性。现实的人在与外界的交往中其自然属性逐渐淡化，社会属性逐渐加强，并最终在人与自然、人与社会的相互关系中构成了交往的主体形式。

(2) Intercourse and Production

(二)交往与生产

Intercourse and production are two important domains of Marx’s historical materialism, corresponding respectively to concepts such as relations of intercourse, forms of intercourse, productive forces, and relations of production. In *The German Ideology*, Marx sometimes uses mode of production and form of intercourse in parallel, for example, “the mode of production of life and the form of intercourse connected with it” are overthrown in revolution; “the power of the old mode of production and the old form of intercourse, and the power of the old social structure, are overthrown.” On the one hand, production is the material basis on which intercourse occurs. Production is the activity by which people utilize and transform nature; through production, people obtain the basic material necessities of survival. Marx points out: “In order to live, people first need clothing, food, shelter, and other things. Therefore the first historical act is the production of the means to satisfy these needs, i.e., the production of material life itself.” That is to say, the production of material goods is the precondition for all human activity, and hence also the precondition for intercourse. However, a precondition is not a cause; that production is the precondition for intercourse does not mean that production exists for the sake of intercourse. It can only be understood as production creating certain conditions for the occurrence of intercourse, while at the same time production determines the mode and content of intercourse. On the other hand, production and intercourse are mutually conditional. Marx points out: “Production itself is premised on intercourse between individuals. The form of this intercourse is in turn determined by production.” Material production and intercourse are two different activities that occur simultaneously; when production begins, people necessarily enter into certain relations of intercourse. In the activity of production, there occur both the relations of production in which people utilize and transform nature, and the relations of intercourse between people. The relations of production between people and nature promote the relations of intercourse between people, while the relations of intercourse between people simultaneously condition the relations of production between people and nature. It is precisely because of this dialectical character of intercourse and production that the dialectical relationship between forms of intercourse and productive forces is later determined.

交往与生产是马克思唯物史观的两个重要领域，它们分别对应交往关系、交往形式、生产力、生产关系等概念。在《德意志意识形态》中，马克思有时把生产方式与交往形式并列使用，例如，“生活的生产方式以及与之相联系的交往形式”在革命中；“旧生产方式和旧交往方式的权力以及旧社会结构的权力被打倒”。一方面，生产是交往发生的物质基础。生产是人们利用自然和改造自然的活动，人们通过生产获得基本的物质生存需要。马克思指出：“为了生活，首先就需要衣、食、住以及其他一些东西。因此第一个历史活动就是生产满足这些需要的资料，即生产物质生活本身”。这也就是说，物质资料的生产活动是人类一切活动的前提，因而也是交往的前提。但是，前提并非原因，生产是交往的前提并不等于生产就是为了交往，只能理解为生产为交往的发生创造了一定的条件，同时生产也决定了交往的方式和交往的内容。另一方面，生产与交往互为条件。马克思指出：“生产本身是以个人之间的交往为前提的。这种交往的形式又是由生产决定的”。物质生产与交往是同时发生的两个不同的活动，当生产开始的时候人们便会发生一定的交往关系。在生产活动中，既发生着人对自然的利用以及改造的生产关系，也发生着人与人之间的交往关系。人对自然的生产关系促进了人与人的交往关系，人与人之间的交往关系同时又制约着人与自然的生产关系。也正是由于交往与生产的这种辩证性，决定了后来交往形式与生产力之间辩证的关系。

(3) Intercourse and Need

(三)交往与需要

Need is the state in which a subject, in order to maintain its own survival and development, engages in the intake of energy and material intercourse with the external world; it is a basic characteristic of all living organisms. Every living thing has corresponding needs at different stages of its life, and humans are no exception. In the long river of human historical development, need is an important factor promoting the progress and development of human society. First, need is the precondition for intercourse. Marx points out: “Because their needs, i.e., their nature, and the way they seek satisfaction, connect them (sexual relations, exchange, division of labor), they necessarily enter into mutual relations.” From the moment of birth, humans generate various needs. When needs arise, people engage in labor practice to produce the material goods they require, and at the same time enter into intercourse with the surrounding world,

需要是主体为了维护自身的生存与发展，与外部世界发生的能量与物质交往的摄取状态，是一切生命体的基本特征。任何生物在自己生命的不同阶段中都有与之相应的需要，人也不例外。在人类发展的历史长河中，需要是促进人类社会进步和发展的重要因素。首先，需要是交往的前提。马克思指出：“由于他们的需要即他们的本性，以及他们求得满足的方式，把他们联系起来(两性关系、交换、分工),所以他们必然要发生相互关系”。自诞生之日起，人类就会产生各式各样的需要，当需要发生时，人们就会通过劳动实践来生产自己所需要的物质资料，同时与周围的世界产生交往，发生各式各样现实的交往活动。其次，需要是交往的动力。马克思指出：“人们用以生产自己的生活资料的方式，首先取决于他们已有的和需要再生产的生活资料本身的特性”。当人们已经满足第一阶段的物质生活，具备了基本的衣食住行等生活能力的时候，便会产生新的需要。这里的需要就包括物质资料再生产和精神的需要。物质资料再生产就是不断更新和重复性的生产人类所需要的物质资料的过程。最后，需要决定交往的方式与内容。人们总是根据一定的社会生产力和需求来采取不同的交往方式和交往内容，换句话说，人们的生产力和需求决定了交往的方式和内容。同时，交往的方式和内容同样也在制约和影响着社会的生产力和需要。

The production of material goods, driven by the needs of real human beings, forms society through the activity of intercourse. Previous philosophers either regarded intercourse as a product of different spiritual stages of humanity, or understood the activity of intercourse as the totality of human sensuous activity, both of which fell into the quagmire of metaphysics. In Marx’s theory of intercourse, every subject has a dual identity—both subject (the one in need) and object (the one needed)—and is a social activity established by real human beings through concrete practical activities such as specific production, needs, and intercourse. In this way, abstract philosophical concepts are replaced by real productive activities and needs, and past philosophical problems become concrete practical demands. It is precisely in this real movement that Marx’s scientific theory of intercourse is established.

物质资料的生产活动由于现实的人的需要在交往的活动中形成了社会。以往的哲学家要么把交往看作是人类不同精神阶段的产物，要么把交往的活动理解为人的全部的感性活动，结果都陷入了形而上学的泥潭。在马克思交往理论中，任何一个主体都具有双重意义上的身份——既是主体(需求者)又是客体(被需求者),是现实的人通过具体的生产、需要、交往等具体实践活动建立起来的社会性的活动。如此一来，抽象的哲学概念就被现实的生产活动和需求所替代，以往的哲学问题变成了具体的现实诉求，正是在这样的现实运动中，马克思的科学交往理论才得以建立。

II. A New Concept of Intercourse: The Community with a Shared Future for Mankind

二、一种新的交往理念：人类命运共同体

Marx’s theory of intercourse is an important component for understanding and comprehending Marx’s historical materialism. Although the world today differs from Marx’s era, the problems brought by the globalization of intercourse remain glaring: hegemonism and power politics in the international order constantly provoke and interfere with the independence and sovereignty of other nations; security issues such as terrorism, territorial disputes, and ethnic conflicts constantly challenge the epochal theme of “peace and development”; developing countries, when seeking their own economic transformation, inevitably face economic phenomena such as the weakening of national industries, sluggish industrial upgrading, and stagnant growth; cultural soft power, including ideology, moral standards, and values, increasingly becomes an object of competition between nations; ecological problems such as resource shortages, environmental pollution, and biodiversity destruction gradually evolve into common challenges for all humanity. The theory of intercourse urgently requires a new epochal turn.

马克思交往理论是理解和认识马克思历史唯物主义重要组成部分。当今世界虽不同于马克思所处的时代，但交往全球化带来的问题依然灼目：国际秩序中的霸权主义、强权政治不断挑衅和干涉他国的独立与主权；恐怖主义、领土纷争、民族矛盾等安全性问题时刻挑战着“和平与发展”这个时代主题；发展中国家谋求自身经济转型时难以避免会造成民族产业削弱、产业升级乏力、增长停滞不前等经济现象；意识形态、道德准则、价值观念等文化软实力越来越成为国与国之间的竞争对象；资源短缺、环境污染、生物多样破坏等生态性问题逐渐演化为全人类共同的挑战，交往理论亟需新的时代转向。

The report of the 19th National Congress of the CPC [1]1 This is a citation from the Chinese *National Security Law* (2015), Article 2. pointed out: “The world we live in is full of hope and full of challenges… We call on the people of all countries to work together to build a community with a shared future for mankind, to build an open, inclusive, clean, and beautiful world that enjoys lasting peace, universal security, and common prosperity. We should respect each other, discuss issues as equals, resolutely reject the Cold War mentality and power politics, and take a new approach to developing state-to-state relations with dialogue, not confrontation, and with partnership, not alliance.” The concept of a community with a shared future for mankind is a new concept of intercourse proposed by General Secretary Xi

党的十九大报告指出：“我们生活的世界充满希望，也充满挑战……我们呼吁，各国人民同心协力，构建人类命运共同体，建设持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的新世界。要相互尊重、平等协商，坚决摒弃冷战思维和强权政治，走对话而不对抗、结伴而不结盟的国与国交往新路”。人类命运共同体理念是习近平总书记站在全人类解放的高度提出的新的交往理念，它鲜明地回答了“建设一个什么样的世界、如何建设这个世界”这一关乎人类前途命运的重大问题。党的十八大以来，习近平总书记在国内外不同场合多次阐释了人类命运共同体的科学内涵。习近平总书记强调，“我们要建立平等相待、互商互量的伙伴关系……我们要营造公道正义、共建共享的安全格局……我们要谋求开放创新、包容互惠的发展前景……我们要促进和而不同、兼收并蓄的文明交流……我们要构筑尊崇自然、绿色发展的生态体系”。这一论述深刻地阐明了人类命运共同体“五位一体”的科学内涵。

(1) Politics: A Partnership of Equal Treatment, Mutual Consultation and Mutual Discussion

(一)政治：平等相待、互商互量的伙伴关系

Partnership is a new type of international relations that emerged internationally after the end of the "Cold War" between the United States and the Soviet Union in the last century. It is neither confrontational nor alliance-based, emphasizing a new mode of intercourse characterized by consultation and dialogue on the basis of national equality. In the old international order, China had already adhered to a foreign policy of "non-alignment," repeatedly pledging to the world that it would never seek hegemony, and worked with various developing countries to jointly safeguard world peace. However, both in the past and the present, alliance relations remain a common phenomenon in international relations. History has repeatedly proven, and will continue to prove, that alliances not only fail to guarantee peace but also provoke intangible confrontation and struggle among nations, posing a potential threat to the peace and stability of the world today. Since the founding of New China, China has proposed the foreign policy of the "Five Principles of Peaceful Coexistence" — mutual respect for sovereignty and territorial integrity, mutual non-aggression, mutual non-interference in internal affairs, equality and mutual benefit, and peaceful coexistence — and has consistently pursued a non-alignment policy in diplomacy. These foreign policies are important reasons why New China gradually gained international recognition. In the face of the new international situation, General Secretary Xi Jinping timely proposed the great concept of building a community with a shared future for mankind, consolidating China's original state relations and providing an important platform for intercourse in China's diplomacy and international trade. "Partnership" means cooperation, and "companionship" means mutual benefit. The community with a shared future for mankind emphasizes achieving a win-win situation of mutual development for both sides through cooperation and exchange. The partnership proposed by China has no object of confrontation, never targets any third party, but is committed to improving international relations, achieving a new type of intercourse, and realizing the reconstruction and transcendence of previous international relations.

伙伴关系是上世纪苏美“冷战”结束后在国际上出现的一种新型国际关系，它既非对抗又非结盟，强调的是在国家平等的基础上进行协商对话的新型交往模式。在旧的国际秩序中，我国就曾坚持“不结盟”的对外政策，多次向世界承诺永不称霸，并与各个发展中国家共同致力于维护世界和平。然而，无论是过去还是现在，结盟关系依然是国际关系中的常见现象。历史已经并将反复证明，结盟不仅不会保证和平，反而会引起国家之间无形的对抗以及斗争，对当今世界的和平与稳定构成潜在的威胁。新中国成立以来，我国就提出了互相尊重主权和领土完整、互不侵犯、互不干涉内政、平等互利、和平共处的“和平共处五项原则”的外交政策，并在外交上始终奉行不结盟政策，这些外交政策是新中国逐渐取得国际认可的重要原因。面对新的国际形势，习近平总书记适时提出了构建人类命运共同体的伟大理念，巩固了我国原有的国家关系，对我国的外交和国际贸易提供了重要的交往平台。“伙”是合作，“伴”是共赢，人类命运共同体强调的是通过合作交流的方式实现双方共同发展的共赢局面。我国提出的伙伴关系没有对抗的对象，从不针对第三方，而是致力于改善国际关系，达成新型交往关系，实现对以往国际关系的重建与超越。

(2) Security: A Security Pattern of Fairness and Justice, Jointly Built and Shared

(二)安全：公道正义、共建共享的安全格局

Security is the foundation for a nation's survival and stability. "National security refers to the state where the state's political power, sovereignty, unity and territorial integrity, people's well-being, sustainable economic and social development, and other major national interests are free from danger and free from internal and external threats, as well as the capacity to maintain a sustained state of security." [5]¹ The security pattern of fairness and justice, jointly built and shared, is not only a necessary condition for China's development but also an inevitable requirement for world development, fully demonstrating the important characteristics of China's security concept in the New Era. Since the New Era, although peace and development remain the themes of the world, traditional and non-traditional security risks have been increasing. With the in-depth development of world multipolarity, economic globalization, social informatization, and cultural diversification, exchanges between countries have become increasingly close, and political, economic, scientific, and technological factors have a significant impact on the world security pattern. In particular, the emergence of non-traditional security issues such as economic security, information security, and resource security has made national security particularly important in the new era. Facing these threats and challenges, General Secretary Xi Jinping, focusing on building an innovative system for national security in the New Era and improving the modern national governance system, uniting and leading the people with the fundamental purpose of upholding and developing socialism with Chinese characteristics, proposed the great concept of building a community with a shared future for mankind, elevating national security to the ideological height of governance, and with great foresight put forward a holistic view of national security, establishing a comprehensive national security system. This fully reflects the grand historical vision of China's leaders in governing the country and has made indelible contributions to the cause of peace in China and the world.

安全是一个国家安身立命之本。“国家安全是指国家政权、主权、统一和领土完整、人民福祉、经济社会可持续发展和国家其他重大利益相处于没有危险和不受内外威胁的状态，以及保障持续安全状态的能力。”[5]1公道正义、共享共建的安全格局不仅是我国发展的必要条件，更是世界发展的必然要求，充分展现了新时代中国安全观的重要特征。新时代以来，虽然和平与发展仍然是世界的主题，但传统和非传统的安全隐患却不断增多。随着世界多极化、经济全球化、社会信息化、文化多样化的深入发展，各国之间交流日益密切，政治、经济、科技等方面对世界安全格局的影响甚大，尤其是经济安全、信息安全、资源安全等非传统安全的出现，使得新时期国家安全尤为重要。面对这些威胁与挑战，习近平总书记着眼于建设新时代国家安全创新体制、完善现代化国家治理体系，团结和带领人民以坚持和发展中国特色社会主义为根本目的，提出了构建人类命运共同体的伟大理念，将国家安全上升到治国理政的思想高度，高瞻远瞩地提出了总体国家安全观，建立了完善的国家安全体系，充分体现了我国领导人治国理政的宏大历史视野，为我国以及世界和平事业作出了不可磨灭的贡献。

(3) Economy: A Development Prospect of Open Innovation, Inclusive and Mutual Benefit

(三)经济：开放创新、包容互惠的发展前景

Development is the fundamental guarantee for a nation's self-reliance and strength. Since the new era, with the in-depth development of globalized intercourse, the world economic structure has undergone unprecedented changes. Developed countries have entered the post-industrial era, while some developing countries have also moved from the initial stage of industrialization in the last century into the era of industrialization. The world economy has maintained a growth trend, and the level of economic development in most countries has shown improvement. However, although the overall world economy continues to grow, it still faces many potential problems in specific areas. For developed countries, the fundamental contradiction between the socialization of production and capitalist private ownership has not been fundamentally resolved, and developed capitalist countries have still not escaped periodic economic crises. This means that each time an economic or financial crisis arrives, it causes severe damage to capitalist countries and even the global economy. For the vast number of developing countries, due to a lack of primitive capital and science and technology, they are still constrained by capitalist countries in their own development, and consequently fall into the "middle-income" trap, causing their national economies to stagnate. General Secretary Xi Jinping emphasizes: "True development is development for all, and good development is sustainable development. To achieve this goal, we should uphold the spirit of openness and promote mutual help, mutual benefit, and mutual gain." Building a community with a shared future for mankind means hoping that all countries and nations can set aside past grievances and disputes, aim for open innovation, inclusiveness, and mutual benefit, effectively promote economic progress and social prosperity for all countries, especially the vast number of developing countries, and join hands with the people of the world to realize the vision of a better life.

发展是一个国家自立强大的根本保证。新时期以来，随着交往全球化的深入发展，世界经济格局发生了前所未有的变化。发达国家开始进入到后工业时代，部分发展中国家也从上世纪的工业起步阶段开始进入到工业化时代，世界经济始终保持增长趋势，多数国家的经济发展水平呈现向好的状态。然而，当前世界经济总体虽持续增长，但在个别领域内依然面临许多潜在的问题。对发达国家而言，生产社会化与资本主义私人占有的基本矛盾没有得到根本解决，发达资本主义国家仍然未摆脱周期性的经济危机，这就会造成每一次经济危机、金融危机来临的时候对资本国家以至全球经济的严重破坏；对广大发展中国家而言，由于缺乏原始资本、科学技术，在自身发展中仍然受到资本主义国家的限制，于是相继会陷入“中等收入”的陷阱，致使本国经济处于停滞状态。习近平总书记强调：“大家一起发展才是真发展，可持续发展才是好发展。要实现这一目标，就应该秉承开放精神，推动互帮互助、互惠互利”。构建人类命运共同体，就是希望各个国家、各个民族能够摒弃前嫌、搁置争议，以开放创新、包容互惠为目标，切实推动世界各国，尤其是广大发展中国家的经济进步与社会繁荣，携手世界人民共同实现美好生活的愿景。

(4) Culture: Harmonious but Different, Inclusive and Absorptive Civilizational Exchange

(四)文化：和而不同、兼收并蓄的文明交流

Culture is a concept that accompanies human history. Since the birth of human history, culture has always been closely linked with the process of social development. Civilization is the intrinsic value of culture, and culture is the external form of civilization. In the course of several thousand years of human civilization, different countries and different regions have nurtured different cultures. Each culture is a precious treasure of humanity, and it is precisely because of these different cultures that the world becomes richer. General Secretary Xi Jinping emphasized: “The civilization of every country and nation is rooted in the soil of its own country and nation, and has its own characteristics, strengths, and advantages. We should safeguard the diversity of civilizations of all countries and nations, and strengthen mutual exchange, mutual learning, and mutual reference.” There are more than 200 countries and regions, over 2,500 ethnic groups, and more than 6,500 languages in the world, which together form the current diversified state of civilization. At present, some countries and regions have not only failed to let civilization play its due advantages but have instead turned it into a fuse for national conflicts and political struggles, violating the objective laws of the development of human society. “Things are not uniform; that is the nature of things.” [2]2 The "association of free individuals" (自由人联合体) is a concept from Marx and Engels, referring to a future communist society where individuals freely associate and develop their full potential, as described in *The Communist Manifesto* and *Capital*. There are no two identical leaves in the world; diversity conforms to the objective laws of things. Civilization is colorful, and it is precisely because of this colorfulness that human civilization has the value of mutual reference. Among the four great ancient civilizations of the world, the civilization of the Chinese nation is also the only one that has continued for thousands of years without interruption. This is all due to our country’s scientific attitude toward civilization. General Secretary Xi Jinping, based on the height of building a community with a shared future for mankind, has put forward a view of civilization that emphasizes harmony in diversity and inclusiveness, pointing the way for the current promotion of world cultural exchange and common human development.

文化是与人类历史相伴而行的概念。自人类历史诞生以来，文化始终与社会发展的进程紧紧联系在一起。文明是文化的内在价值，文化是文明的外在形式。在几千年的人类文明进程中，不同的国家、不同的地域孕育了不同的文化，每一种文化都是人类宝贵的财富，世界也正是因为这些不同的文化才更加丰富。习近平总书记强调：“每一个国家和民族的文明都扎根于本国民族的土壤之中，都有自己的本色、长处、优点。我们应该维护各国各民族文明多样性，加强相互交流、相互学习、相互借鉴”。世界上共有200多个国家和地区、2500多个民族、6500多种语言，这些共同形成了我们当前多元化的文明现状。当前，一些国家和地区不仅没有使文明发挥其应有的优势，反而使其成为了国家冲突、政治斗争的导火索，违背了人类社会发展的客观规律。物之不齐，物之情也。世界上没有同一片相同的树叶，千差万别符合事物的客观规律。文明是多彩的，人类文明也正是因为多彩才具有相互借鉴的价值。世界古代四大文明中，中华民族文明也是唯一一个延绵数千年未曾断代过的文明。这都取决于我国对待文明的科学态度。习近平总书记立足于构建人类命运共同体的高度，提出了和而不同、兼收并蓄的文明观，为当前促进世界文化交流和人类共同发展指明了方向。

(5) Ecology: An ecological system that respects nature and pursues green development

(五)生态：尊崇自然、绿色发展的生态体系

The relationship between humans and nature is an eternal topic. The reason it is called an eternal topic is not because the question is so difficult to answer, but because it is difficult to resolve. Marx profoundly pointed out: “Nature is man’s inorganic body—insofar as it is not the human body itself. Man lives from nature.” [3] Humans and nature are originally a dialectical unity in which each contains the other; humans can never be above nature; humans are part of nature. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has elevated the construction of an ecological civilization to an important category within the Party’s governance of the country, making top-level designs and overall arrangements for ecological civilization construction. In ensuring the construction of an ecological civilization, he proposed the overall layout of the Five-Sphere Integrated Plan for the joint development of economic construction, political construction, cultural construction, social construction, and ecological construction, and made green development an important part of the 13th Five-Year Plan. [4] At the General Secretary’s initiative, the Party and government have issued a series of important documents and policies on ecological protection, pushing China’s ecological civilization construction to the height of national construction. Through the joint efforts of the Party and the people, a new level of ecological civilization governance in China has been achieved, and ecological construction has yielded good results. General Secretary Xi Jinping pointed out: “Building an ecological civilization concerns the future of humanity. The international community should join hands to jointly explore the path of global ecological civilization construction, firmly establish the awareness of respecting, conforming to, and protecting nature, and adhere to the path of green, low-carbon, circular, and sustainable development.” Protecting nature is actually protecting ourselves. General Secretary Xi Jinping’s ecological thought is not only an inheritance and development of Marx’s view of nature but also a comprehensive answer to the current problems between humans and nature. Starting from practical action, it sets a great-power example for humanity to respect and protect nature.

人与自然的关系是一个永恒的话题。之所以说它是一个永恒的话题，并不是因为这个问题有多么难以解答，而是因为它难以解决。马克思曾深刻地指出：“自然界，就它不是人的身体而言，是人的无机的身体。人靠自然界生活”。人与自然本就是你中有我、我中有你的辩证统一关系，人类永远不可能凌驾于自然之上，人是自然的一部分。党的十八大以来，习近平总书记将生态文明建设提高到党治国理政的重要范畴之内，对生态文明建设作出顶层设计和整体部署，在保证生态文明建设中提出了经济建设、政治建设、文化建设、社会建设、生态建设五位一体共同发展的总布局，并将绿色发展作为“十三五”规划的重要内容。在总书记的倡议下，党和政府出台了一系列生态保护的重要文件和重要政策，将我国生态文明建设推向了国家建设的高度，并在党和人民的共同努力下，实现了我国生态文明治理的新高度，生态建设取得良好成效。习近平总书记指出：“建设生态文明关乎人类未来。国际社会应该携手同行，共谋全球生态文明建设之路，牢固树立尊重自然、顺应自然、保护自然的意识，坚持走绿色、低碳、循环、可持续发展之路”。保护自然实际上就是保护我们自己，习近平总书记的生态思想不仅是对马克思自然观的继承与发展，还是对当前人与自然问题的全面解答，从实际行动出发，为人类尊崇自然、保护自然作出了大国典范。

The “building of a community with a shared future for mankind” proposed by General Secretary Xi Jinping provides the world with a new concept of intercourse. The five “persistences” correspond to five “worlds,” [5] outlining a grand blueprint for human development and showing the world the confidence and determination of our country’s leaders to contribute to all of humanity. “Building a community with a shared future for mankind is a beautiful goal, and it is also a goal that can only be achieved through the relay efforts of generation after generation.” Since its proposal, the community with a shared future for mankind has been full of doubts and controversies. As a new global concept of intercourse, its realization may still require a long road ahead, but regardless of the outcome, the proposal of the community with a shared future for mankind has fully demonstrated our country’s great-power responsibility and sense of duty in actively participating in international governance, contributing Chinese wisdom and Chinese strength to the common development of all humanity and global intercourse.

习近平总书记提出的“构建人类命运共同体”为世界提供了一个全新的交往理念，五个“坚持”对应五个“世界”,为我们擘画了一幅人类发展的宏伟蓝图，向世界人民展示了我国领导人为全人类做贡献的信心与决心。“构建人类命运共同体是一个美好的目标，也是需要一代又一代人接力跑才能实现的目标。”人类命运共同体自提出之日就饱受质疑与争议。作为一种新的全球性交往理念，它的实现可能还需要很长的一段路要走，但无论结果如何，人类命运共同体的提出已经充分体现了我国积极参与国际治理的大国责任与大国担当，为全人类共同发展与全球交往贡献了中国智慧与中国力量。

III. The Inheritance and Development of Marx’s Theory of Intercourse by the Community with a Shared Future for Mankind

三、人类命运共同体对马克思交往理论的继承与发展

Marx, when criticizing and exposing the hypocritical nature of capitalism, once divided human society into the natural community, the illusory community, and the true community, and emphasized that capitalist countries are illusory communities, and that only through the sublation of alienation can one move toward the true community, thereby realizing human liberation. The concept of a community with a shared future for mankind proposed by General Secretary Xi Jinping

马克思曾在批判和揭露资本主义虚伪本质的时候，曾把人类社会分为自然的共同体、虚幻的共同体和真正的共同体，并强调资本主义国家是虚幻的共同体，只有通过对异化的扬弃才能走向真正的共同体，从而实现人的解放。习近平总书记提出的人类命运共同体理念明确反对资本主义主导下的国际旧秩序，反对现有的资本主义世界市场和人类交往的不合理性，是以全人类共同利益为立场的关于人的解放的最新交往理念，它既是对以往资本主义视域中全球交往的反思，又是对未来全球交往一体化的前瞻性规划，真正实现了对马克思交往理论的继承与发展。

(I) The Real-World Leap of the Community with a Shared Future for Mankind: The Second Leap of "Cognition-Practice-Cognition"

(一)人类命运共同体的现实跨越：“认识-实践-认识”的二次飞跃

According to Marx's conception, large-scale capitalist industry inaugurated world history, and all countries would join this process of world history. At the same time,

按照马克思的设想，资本主义大工业开创了世界历史，所有国家都会加入这个世界历史的进程。同时，世界性的普遍交往反过来促进了生产力的提高。然而，事实情况却是：在世界历史过程中，出同交往主体日益不平等的现象，资本主义社会中的交往异化现象依然存在。原先处于孤立、分散状态的资本家以及由他们掌握的生产资料逐渐连为一个整体，形成资本家联合起来剥削、压迫无产者的关系。马克思所设想的自由人的联合体变成了资产阶级的联合体，对大部分无产阶级者而言，这仍然是一种不平等的交往关系。我国提出的人类命运共同体是建立在以合作共赢为核心的新型国际关系基础上的交往新理念，是对当今国际社会交往格局的合理重塑。人类命运共同体倡导在追求本国利益时兼顾他国的利益，在谋求本民族发展中促进各民族的共同发展。这就改变了以往共同利益之间的特殊性，反而立足于差异，在不同主体之间寻找更高层次的“普遍性”,是一种基于“共同发展”的“合作共赢”的交往新理念。从这个意义上来说，构建人类命运共同体具有强烈的现实性和指导性。它既是对马克思交往理论现实的表达，又是对当今世界交往格局的改造与重塑，实现了认识过程的二次飞跃。

(2) The Overall Goal of a Community with a Shared Future for Mankind: The Harmonious Interaction of “Nature–Human–Society”

(二)人类命运共同体的整体目标：“自然-人-社会”的和谐互动

The reason the concept of a community with a shared future for mankind has won recognition and praise from the international community lies not only in its rich connotations but also in the overarching goal it embodies. On the surface, a community with a shared future for mankind is a kind of global value or global governance concept; in essence, however, behind this concept lies General Secretary Xi Jinping’s understanding and reflection on the harmonious interactive relationship between man and nature and between man and society. The concept of a community with a shared future for mankind contains a view of nature that “heaven and man are one.” At the opening ceremony of the Paris Climate Change Conference, General Secretary Xi Jinping pointed out: “‘All things achieve harmony when they grow together, and each receives its nourishment when it matures.’ Chinese civilization has always emphasized the unity of heaven and man and respect for nature.”[4]292 [2]2 The "association of free individuals" (自由人联合体) is a concept from Marx and Engels, referring to a future communist society where individuals freely associate and develop their full potential, as described in *The Communist Manifesto* and *Capital*. In terms of the relationship between man and nature, a community with a shared future for mankind explicitly opposes the objectification and opposition of nature, emphasizes the harmonious coexistence of man and nature, and establishes an ecological system that respects nature and pursues green development, reflecting a relationship of harmonious interaction between man and nature. The concept of a community with a shared future for mankind also contains a social view of “the world is for all.” [3] The social view of “the world is for all” is actually an initial vision for building a harmonious society in ancient China, an ideal state of social governance. Since the New Era, General Secretary Xi Jinping has repeatedly spoken of “the world is for all,” providing a theoretical basis for our understanding of the relationship between man and society and for building a harmonious and ideal society. World history has drawn all nations into the upsurge of globalized intercourse, meaning that the interests or problems of any country are placed within a pattern of globalized intercourse, and the fate of all humanity is tightly bound together. Therefore, issues concerning man and nature and man and society must be viewed from a global perspective, and a community with a shared future for mankind must be used to respond to various problems and challenges.

人类命运共同体理念之所以能够得到国际社会的认可与赞赏，不仅在于人类命运共同体丰富的内涵，更在于其背后所蕴含的整体目标。表面上看，人类命运共同体是一种全球价值观或者说全球治理观，而本质上，人类命运共同体概念的背后是习近平总书记对人与自然、人与社会之间和谐互动关系的理解与思考。人类命运共同体理念蕴含了“天人合一”自然观。在气候变化巴黎大会的开幕式上，习近平总书记指出：“‘万物各得其和以生，各得其养以成。’中华文明历来强调天人合一、尊重自然”[4]292。在人与自然关系方面，人类命运共同体明确反对将自然界对立化与客体化，强调人与自然的和谐相处，树立尊重自然、绿色发展的生态体系，体现了人与自然和谐互动的交往关系。人类命运共同体理念还蕴含了“天下为公”的社会观。“天下为公”的社会观实际上是我国古代对于构建和谐社会的初步设想，是一种理想状态的社会治理观。新时代以来，习近平总书记多次谈及“天下为公”,为我们把握人与社会的关系以及构建和谐理想的社会提供了理论依据。世界历史将一切民族都卷入了全球化交往的热潮，这意味着任何国家的利益或问题都会被置于一个全球化的交往格局中，全人类的命运被紧紧地绑在了一起。因此，对待人与自然、人与社会的问题，都必须放到世界的层面去看待，以人类命运共同体来应对各种问题与挑战。

(III) The Value Appeal of a Community with a Shared Future for Mankind: The Dialectical Unity of “Truth-Goodness-Beauty”

(三)人类命运共同体的价值诉求：“真-善-美”的辩证统一

The regularity-based understanding of the unity of subject and object is the logical prerequisite for building a community with a shared future for mankind. The value foundation for building a community with a shared future for mankind is the unity of subject and object, that is, the unity between man as the subject of practice and the world as the object of practice. Behind a community with a shared future for mankind lies a scientific summary of the objective laws of human society, a practical activity that transforms the natural object into a social object, and the regularity-based “measure of things.” The purposive understanding of peaceful development is the value orientation for building a community with a shared future for mankind. Building a community with a shared future for mankind is an activity in which the subject transforms the object on the basis of practice. This activity is not mechanical, blind, or unconscious, but rather a conscious activity of the subject that is purposeful and planned. The former is an objective understanding of regularity, while the latter is a value-based choice, that is, a moral principle established to safeguard the natural commonality and universality among communities, and is the purposive “measure of man.” The aesthetic understanding of the happiness of all humanity is the logical endpoint of building a community with a shared future for mankind. The ultimate goal of building a community with a shared future for mankind, as advocated by General Secretary Xi Jinping, is to realize the happiness of all

主客统一的规律性认识是构建人类命运共同体的逻辑前提。构建人类命运共同体的价值基础是主客体的统一，也就是作为实践主体的人与作为实践客体的世界之间的统一性。人类命运共同体的背后是对人类社会客观规律的科学总结，是将自然的客体转化为社会客体的实践性活动，是合规律性的“物的尺度”;和平发展的目的性认识是构建人类命运共同体的价值指向。构建人类命运共同体是主体在实践基础上对客体的改造活动，这种活动不是机械的、盲目的、无意识的活动，而是主体有目的、有计划性的现实的有意识的活动。前者是一种客观的规律性认识，后者则是一种价值性的选择，即为了维护共同体之间自然而然的共同性与普遍性而建立的道德原则，是合目的性的“人的尺度”;全人类幸福的审美认识是构建人类命运共同体的逻辑终点。习近平总书记所倡导的构建人类命运共同体的最终目的是为了实现全人类的幸福。习近平总书记指出：“世界命运握在各国人民手中，人类命运系于各国人民的抉择。中国人民愿同各国人民一道，推动人类命运共同体建设，共同创造人类的美好未来”[4]493。全人类的美好未来，这就是以人的发展为尺度的合目的性与合规律性的统一，是对美的认识与追求。因此，构建人类命运共同体是一个从主客统一的规律性认识，到和平发展的目的性认识，再到全人类幸福的审美认识的辩证统一过程。

(4) The Ideal Purport of a Community with a Shared Future for Mankind: The Free and Comprehensive Development of Man

(四)人类命运共同体的理想旨归：人的自由全面发展

The concept of a community with a shared future for mankind proposed by General Secretary Xi Jinping clearly opposes the

习近平总书记提出的人类命运共同体理念明确反对资本主义主导的国际旧秩序，反对现有的资本主义世界市场和人类交往的不合理现象，是以全人类的共同利益为立场的关于人的解放的科学理念。一方面，人类命运共同体实现了从理论到现实的跨越，为马克思自由人联合体的理想找到了实现路径。马克思曾通过对资本主义制度的批判，发现了资本主义社会发展的内在规律，阐明了自由人联合体的人类社会最终理想形态。然而，从“虚假的共同体”到“真正共同体”的过渡必然要经历一个极其漫长的过程，马克思的共同体思想虽指明了未来社会发展的方向，但并没有提出具体的现实方法。而习近平总书记所倡导的构建人类命运共同体的为马克思自由人联合体的理想找到了现实的实现路径，是将马克思对未来世界的超验性理想变为经验性的现实。另一方面，人类命运共同体打破了阶级之间的对立矛盾，为自由人联合体的形成提供了全新视角。人类命运共同体明确反对非此即彼的零和思维和弱肉强食的丛林法则，反对为了谋求自身发展而损害他国利益的霸权主义和强权政治，推崇的是一种以共生共赢共发展为核心的伦理学意义上的大国思路，是具有高度包容性、多元性以及普遍性的价值理念，为马克思自由人联合体指明了新的发展方向。

In summary, Marx's theory of intercourse is an important component for understanding and comprehending Marx's historical materialism. On the one hand, it is only in a society of intercourse that humans can become real people in the true sense, which is the basic premise for constructing historical materialism; on the other hand, it is only through intercourse that society can realize its own replacement and progress through the dialectical movement of productive forces and relations of production, which is the inherent requirement for understanding historical materialism. Although the world today has undergone tremendous changes compared with the era in which Marx lived, from the broad perspective of the 500-year history of world socialism, we are still in the era that Marx indicated. The concept of building a community with a shared future for mankind proposed by General Secretary Xi Jinping is a new concept of intercourse formed on the basis of inheriting the rational core of all previous ideas, both ancient and modern, Chinese and foreign. It is a new form of global intercourse aimed at safeguarding the common interests of all humanity. Building a community with a shared future for mankind not only signifies the restructuring of the old international order but also implies that humanity will shift from its own insufficient and unbalanced fairness and justice to free and comprehensive development. It can be said that building a community with a shared future for mankind is the necessary path to realizing the association of free individuals. Therefore, re-examining the community with a shared future for mankind from the perspective of Marx's theory of intercourse still has important enlightening significance for our current analysis of global issues and for thinking about the future path of human development.

总之，马克思交往理论是理解和认识马克思历史唯物主义的重要组成部分。一方面，人只有在交往的社会中才能成为真正意义上的现实的人，这是构建历史唯物主义的基本前提；另一方面，社会只有在交往中才能通过生产力与生产关系的辩证运动实现自身的更替与进步，这是理解历史唯物主义的内在要求。尽管当今世界同马克思所处的时代相比发生了巨大的变化，但从世界社会主义500年的大视野来看，我们依然处在马克思所指明的时代。习近平总书记提出的构建人类命运共同体理念是在继承古今中外一切前人思想合理内核的基础上形成的新的交往理念，它是以维护全人类共同利益为目的的全球性交往新形式。构建人类命运共同体不仅意味对旧的国际秩序的重构，还将意味人类将从自身不充分不平衡的公平正义转向自由全面的发展，可以说，构建人类命运共同体是实现自由人联合体的必经之路。因此，站在马克思交往理论的视角重新审视人类命运共同体，对我们当前分析全球性问题以及思考人类未来发展道路仍然有重要的启示作用。

Online editor: Paul

网络编辑：保罗