A Community with a Shared Future for Mankind: Inheritance and Innovation of Marx and Engels’ Theory of World History

2022 marks the 90th anniversary of the publication of *The German Ideology* (hereinafter referred to as *The German Ideology*). The theory of world history is the intellectual fruit formed by Marx and Engels in *The German Ideology* through their analysis of human society, especially capitalist society, using historical materialism. The thought of a community with a shared future for mankind is a beautiful goal proposed by General Secretary Xi Jinping in grasping the development trends of the current era, and it represents the upholding and innovation of Marx and Engels’ theory of world history. To explore the internal connection between the two, it is necessary, on the basis of fully understanding the main content of the theory of world history in *The German Ideology*, to deeply recognize the original contributions made by the thought of a community with a shared future for mankind to this theory.

2022年是《德意志意识形态》(下文简称《形态》)出版90周年。世界历史理论是马克思恩格斯在《形态》中用唯物史观分析人类社会尤其是资本主义社会所形成的思想硕果。人类命运共同体思想是习近平总书记把握当下时代发展趋势而提出的美好目标，是对马克思恩格斯世界历史理论的守正创新。探讨二者的内在关联，需要在充分理解《形态》中世界历史理论主要内容的基础上，深刻认识人类命运共同体思想对这一理论所作出的原创性贡献。

I. The Main Content of the Theory of World History in *The German Ideology*

一、《形态》中世界历史理论的主要内容

The world history discussed by Marx and Engels in *The German Ideology* is not the world history studied by the discipline of history, but rather, in a horizontal relationship, it focuses on analyzing the objective process, basic driving forces, and development trends of the transformation of national history into world history since the capitalist era. Through systematic analysis and critique of various idealist conceptions of history represented by Feuerbach, Bauer, Stirner, and others, which on the one hand categorically deny history in the absence of empirical materials, and on the other hand, while ignoring existing empirical materials, elaborate history through self-conjecture and subjective inference, leading to history being confined within the scope of speculative philosophy, Marx and Engels scientifically demonstrated the developmental process of world history in *The German Ideology*, explored the basic driving forces of the formation of world history such as productive forces and relations of intercourse, foreshadowed the development trend of world history toward communism, and also indicated that the ultimate aim of world history is the free and comprehensive development of the individual.

马克思恩格斯在《形态》中所论述的世界历史，不是历史学学科研究的世界史，而是在横向关系上着重分析资本主义时代以来民族历史转变为世界历史的客观过程、基本动力与发展趋势。通过系统分析与批判以费尔巴哈、鲍威尔、施蒂纳等为代表的各式各样的唯心史观一方面在缺乏实证材料的基础上断然否定历史，另一方面在忽视现有实证材料基础上以自我臆想与主观推断的手段阐述历史，导致历史局限于思辨哲学范围内。马克思恩格斯在《形态》中科学论证了世界历史的发展过程，探讨了生产力与交往关系等世界历史形成的基本动力，预示了世界历史走向共产主义的发展趋势，也表明了世界历史的旨归是实现人的自由而全面发展。

First, world history is an objective process. Based on historical materialism, Marx and Engels examined the social environment of their time and analyzed that the process of history developing into world history is an objective process. The development of world history is to break the isolated and closed state of various regions, ushering in a historical stage in which nation-states are mutually dependent, mutually constrained, and mutually developing. With the great geographical discoveries and the opening of new sea routes from the 15th to the 17th centuries, the relatively isolated state between various regions was broken, real individuals increasingly transcended narrow and closed geographical and blood relations, and human history gradually developed into an interconnected organic whole. Driven by the pursuit of surplus value, capital rapidly achieved global expansion, and through means such as overseas colonial expansion and commercial trade, it continuously carried out primitive accumulation of capital, gradually replaced the feudal small workshops dominated by handicraft production, and finally completed the capitalist industrial revolution, thereby achieving unprecedented development of social productive forces. Through a profound examination of the above social environment, Marx and Engels, combining the four conditions for the formation of original history—the production of means of subsistence, the production of new needs, the production of human beings themselves, and the production of social relations among human beings—and adhering to historical materialism, elucidated the inner essence of the transformation of history into world history, namely, “the transformation of history into world history is not a mere abstract act of the ‘self-consciousness,’ the world spirit, or some metaphysical specter, but a fully material, empirically verifiable act.” [1]1 "Alien forces" (异己力量) refers to the objective, external powers that dominate human beings under capitalist conditions, as discussed by Marx and Engels in *The German Ideology*, where the division of labor and private property create social forces that confront individuals as alien and independent. This statement clearly points out that the transformation of history into world history is a law that can be proven through the practical activities of every real individual, an objective process independent of human will.

首先，世界历史是一个客观过程。马克思恩格斯立足于唯物史观考察当时的社会环境，分析指出历史向世界历史的发展进程是一个客观过程。世界历史的发展，就是打破各地区落后封闭的孤立状态，迎来了一个各民族国家之间相互依赖、相互制约、相互发展的历史阶段。随着15—17世纪的地理大发现及新航线的开辟，各个地区之间相对孤立的状态被打破，现实的人日益超越狭隘封闭的地缘关系与血缘关系，人类历史逐渐发展为一个相互联系的有机整体。资本主义也在追逐剩余价值的驱动下迅速实现全球扩张，并通过海外殖民扩张、商业贸易等手段不断进行资本的原始积累，逐渐取缔了以手工业生产为主导的封建主义小作坊，最终完成了资本主义产业革命，社会生产力由此得到空前发展。通过对上述社会环境的深刻考察，马克思恩格斯结合原初历史形成的四个条件：生活资料的生产、满足新需求的物质资料的生产、人自身的生产、人类社会关系的生产，并在坚持唯物史观的基础上阐明了历史转变为世界历史的内在实质，即“历史向世界历史的转变，不是‘自我意识’、世界精神或者某个形而上学幽灵的某种纯粹的抽象行动，而是完全物质的、可以通过经验证明的行动”。这一论述明确指出历史向世界历史的转变，是可以通过每个现实的人的实践活动而证明的规律，是一个不以人的意志为转移的客观过程。

Second, the basic driving forces of the development of world history are productive forces and universal intercourse. On the one hand, production determines intercourse. This is because “only with this universal development of productive forces can a universal intercourse be established among individuals.” [2]2 *The German Ideology* (《德意志意识形态》), a foundational text of historical materialism co-authored by Marx and Engels in 1845–1846, in which they first systematically elaborated their theory of world history. The “universal development of productive forces” here refers to the tremendous enhancement of productive forces dominated by the capitalist mode of production. Driven by these productive forces, intercourse began to transcend regional boundaries between countries, gradually becoming universal intercourse between nations. On the other hand, intercourse is the precondition of production. Intercourse is the internal condition for the conduct of productive activities, because productive activities can only be carried out within the relations of intercourse among individuals, just as production cannot be separated from individuals. At the same time, due to the relative independence of intercourse

其次，世界历史发展的基本动力是生产力与普遍交往。一方面，生产决定交往。这是因为“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”。这里的“生产力的普遍发展”,即以资本主义生产方式为主导的生产力得到了极大提高。正是在这种生产力的驱使下，交往开始超越国家之间的区域界限，逐渐成为国与国之间的普遍交往。另一方面，交往是生产的前提。交往是生产活动进行的内在条件，这是因为只有在人们的交往关系中才能开展生产活动，生产离不开交往正如同生产离不开人一般。同时，由于交往的相对独立性，伴随着生产与交往的深入发展，交往在自身发展过程中所形成的新的交往手段会在一定程度上促进生产力的提高。在探讨了生产与交往的重要作用后，马克思恩格斯也着重分析了分工的关键作用：生产与交往的中介。由于资本主义生产方式打破了过去封闭落后的经济结构，分工逐渐超越区域分工发展为国际分工，这种不断扩大了的分工将会不断打破旧有的被固定的分工性质与分工环境，重新建立新型的世界性分工，而这种新型分工又会促使人类交往内容日益扩大、交往形式丰富多样、交往程度不断深入。交往的普遍发展又使生产力与新技术在不同国家之间的流动成为可能，可以在保持生产力提高的同时创造出新的文明，促使商业贸易呈现出一片繁荣景象，海外贸易顺势开启，世界市场由此形成。在世界市场中，各个国家都不自觉地被卷入普遍竞争之中，生产力的不断提高促使机器大工业的形成。随着世界市场与机器大工业的发展，历史也就不断地发展为世界历史。

Finally, the developmental trend of world history is to move toward communism. Although Marx and Engels affirmed that the bourgeoisie initiated the process of world history, they did not purposefully advance this process; rather, in the pursuit of more surplus value, they unconsciously inaugurated world history. Thus, driven by this intention, the bourgeoisie will inevitably encounter a series of irreconcilable internal contradictions, such as intensifying conflicts among countries of different regions, cultures, and skin colors in the process of initiating world history, even leading to the frequent outbreak of wars. In the process of initiating world history, the bourgeoisie increases its exploitation and oppression of the proletariat, ultimately leading to increasingly acute class contradictions. As for what the ultimate form of social development is, Marx and Engels, by exposing the many ills existing in capitalist society, pointed out that capitalist society will inevitably face the historical trend of being replaced by a higher social form, and this higher social form is communist society. The developmental trend of world history is precisely to move toward communism. In this process, on the one hand, individuals previously constrained by geography gradually develop into world-historical individuals, who can, free from the geographical constraints of a single nation or country, connect with material and spiritual means of production on a global scale, thereby enhancing and enriching their own material and spiritual worlds; on the other hand, intercourse accordingly expands into universal intercourse on a world scale, and the series of "alien forces" [1]1 "Alien forces" (异己力量) refers to the objective, external powers that dominate human beings under capitalist conditions, as discussed by Marx and Engels in *The German Ideology*, where the division of labor and private property create social forces that confront individuals as alien and independent. it generates will in turn control and dominate people's free and comprehensive development on a broader scale. However, with the development of world history and the deepening of this degree of class contradiction, the proletariat in various places will surely transcend regional boundaries and unite, thereby igniting a world-scale proletarian revolution. This revolution will completely eliminate the control and oppression caused by "alien forces" and realize people's free and comprehensive development. Based on this, Marx and Engels pointed out that world history will inevitably move toward communism, and communism can only be realized under the conditions formed by world history. Because only in the process of world history can the proletariat possibly unite to launch a world-scale proletarian revolution; only in the process of world history can extremely abundant material and spiritual means of production possibly be formed.

最后，世界历史的发展趋势是走向共产主义。马克思恩格斯虽然肯定了资产阶级开创了世界历史进程，但是，他们并不是有目的地开拓这一进程，而是在追逐更多剩余价值的过程中不自觉地开创了世界历史。于是，在这种意图的驱动下，资产阶级会不可避免地遇到一系列无法调和的内在矛盾，如在开创世界历史的进程中造成不同地区、不同文化、不同肤色的国家之间的冲突愈演愈烈，甚至导致战争的频繁爆发。资产阶级在开创世界历史的进程中加大对无产阶级的剥削与压榨，最终导致阶级矛盾愈发激烈。关于社会发展的最终形态到底是什么，马克思恩格斯通过揭露资本主义社会中存在的诸多弊端，进而指出资本主义社会必将面临被更高的社会形态所取代的历史走向，而这一更高的社会形态即共产主义社会。世界历史的发展趋势正是走向共产主义。在这一进程中，一方面，过去受地缘限制的个人逐渐发展为世界历史性的个人，世界历史性的个人可以不受单个民族或国家的地缘限制而同世界范围内的物质生产资料与精神生产资料相联系，由此可以提高与丰富自己的物质与精神世界；另一方面，交往随之扩展为世界性的普遍交往，其衍生出的一系列“异己力量”会反过来在更大范围内控制与支配人的自由而全面发展。然而，随着世界历史的发展与这种阶级矛盾程度的不断加深，各地的无产阶级定会跨越区域界限而团结起来，进而掀起世界范围内的无产阶级革命。这一革命将彻底消灭“异己力量”所造成的控制与压榨，实现人的自由而全面发展。基于此，马克思恩格斯指出，世界历史必然走向共产主义，共产主义只有在世界历史形成的条件下才有可能实现。因为只有在世界历史发展进程中，无产阶级才有可能联合发动世界性的无产阶级革命；只有在世界历史发展进程中，才有可能形成极大丰富的物质生产资料与精神生产资料。

II. The Theory of World History in *The German Ideology* and the Thought of a Community with a Shared Future for Mankind

二、《形态》中世界历史理论与人类命运共同体思想

Marx and Engels founded the theory of world history in the 1840s and continuously enriched and developed it in later practice. Studying this theory helps to comprehend, from an ideological dimension, the historical analytical methods embedded within it, so as to resolve the practical problems currently faced, and thereby better promote the common development of the world. Today, driven by a new round of technological revolution, the process of globalization is accelerating. How can we deepen international recognition of the concept of a community with a shared future for mankind? How can we actively advocate for all countries in the world to jointly build this major goal of a community with a shared future for mankind? How can we guide global common development through the thought of a community with a shared future for mankind? To provide scientific answers to these questions of the era, we need to revisit the classic work *The German Ideology* [2]2 *The German Ideology* (《德意志意识形态》), a foundational text of historical materialism co-authored by Marx and Engels in 1845–1846, in which they first systematically elaborated their theory of world history. and explore the theoretical implications and practical value from Marx and Engels’ theory of world history.

马克思恩格斯于19世纪40年代创立了世界历史理论，并在后来的实践中不断丰富与发展。学习这一理论，有助于从思想维度领悟其中蕴含的历史分析方法，以解决当前面临的现实问题，进而更好地推动世界共同发展。今天，在新一轮科技革命的推动下，全球化进程不断加快，如何深化人类命运共同体理念的国际认同?如何积极倡导世界各国一道构建人类命运共同体这一重大目标?如何通过人类命运共同体思想引领全球共同发展?若要对上述时代之问给予科学回答，需要我们重温《形态》这一经典著作，从马克思恩格斯的世界历史理论中探寻理论意蕴与实践价值。

First, the thought of a community with a shared future for mankind, as an innovation of the times for Marx and Engels’ theory of world history, conforms to the trend of historical development in the theoretical dimension and conducts beneficial explorations for solving practical problems. Marx and Engels were in a historical stage where the capitalist mode of production was dominant. Through in-depth investigation and analysis, they pointed out that, on the one hand, the capitalist mode of production would generate many irreconcilable internal contradictions, and these irresolvable inherent contradictions indicated that the demise of capitalist society was imminent; on the other hand, the capitalist mode of production would nurture the class foundation necessary for realizing communist society, namely, the working class. Based on this, starting from the conclusion that capitalist society would inevitably be replaced by a higher social form, Marx and Engels’ theory of world history scientifically envisioned the future social form as communist society and indicated that the specific steps for realizing communism needed to be analyzed concretely according to the development trends of future eras. Today, “the world is undergoing major development, transformation, and adjustment, and peace and development remain the themes of the era.” [3]3 Quotation from the Report to the 19th National Congress of the CPC (2017). Against this backdrop, all countries are in a community of shared destiny, jointly facing global issues, and need to join hands to seek a sustainable path of common development. The thought of a community with a shared future for mankind, precisely against the realistic background of changes unseen in a century and the raging pandemic of the century, actively grasps the development trends of the contemporary world and advocates constructing a new type of interaction model where countries with different social systems and ideologies seek common ground while reserving differences, in order to achieve common development for all countries.

第一，人类命运共同体思想作为对马克思恩格斯世界历史理论的时代创新，在理论维度上顺应历史发展趋势，为解决现实问题进行了有益探索。马克思恩格斯处在资本主义生产方式占主导的世界历史阶段，通过深入考察分析指出，一方面，资本主义生产方式会衍生出许多无法调和的内在矛盾，这些不可解决的自在矛盾预示了资本主义社会的灭亡即将来临；另一方面，资本主义生产方式会孕育出实现共产主义社会所必要的阶级基础，即工人阶级。基于此，马克思恩格斯的世界历史理论从资本主义社会必将被更高的社会形态所代替这一结论出发，科学预想了未来的社会形态是共产主义社会，并表明实现共产主义的具体步骤需要根据未来时代发展趋势而具体分析。今天，“世界正处于大发展大变革大调整时期， 和平与发展仍然是时代主题”。在这一时代背景下，各个国家都处于休戚与共的命运共同体之中，共同面对全球性问题，需要携起手来一道谋求共同发展的可持续道路。人类命运共同体思想正是在百年未有之大变局与世纪疫情肆虐的现实背景下，主动把握当今世界的发展趋势，倡议建构一种不同社会形态与意识形态的国家之间求同存异的新型交往模式，以实现各国共同发展。

Second, the thought of a community with a shared future for mankind, as a practical plan directly responding to current global issues, consistently adheres in the practical dimension to the important concept of coordinated development between humanity and nature found in Marx and Engels’ theory of world history. Because history does not develop unconditionally and arbitrarily, but continuously develops on the basis of existing historical conditions and through new social practices, this indicates that people’s social practice activities must coexist harmoniously with nature. General Secretary Xi Jinping emphasized at the ceremony marking the 200th anniversary of Marx’s birth: “Nature is the mother of life, and man and nature are a community of life.” [4]4 Quotation from Xi Jinping’s speech at the ceremony marking the 200th anniversary of Marx’s birth (2018). Building a community with a shared future for mankind requires all countries to persistently adhere to the path of green, environmentally friendly, and sustainable development, and requires all countries to consistently uphold the development concept of harmonious coexistence between humanity and nature. Developed countries should proactively assume the responsibility and obligation for global climate governance, maximize their technological advantages in the field of ecological protection, and actively provide climate-friendly technologies to developing countries, thereby promoting the sustainable development of a green economy. Developing countries must accelerate the pace of environmental protection, avoid the old path of polluting first and treating later, and break the traditional model that prioritizes economic benefits while ignoring ecological benefits, “valuing both lucid waters and lush mountains and mountains of gold and silver.” [5]5 A well-known Chinese environmental slogan, often attributed to Xi The thought of a community with a shared future for mankind, with a global perspective, demonstrates a realistic concern for global issues such as climate warming, ecological imbalance, and environmental pollution, and is committed to providing strong support in terms of the natural and social environment for people’s free and comprehensive development, “striving to build this planet where we live and thrive into a harmonious family, and turn the aspirations of people of all countries for a better life into reality.” [6]6 “Grand view of history” (大历史观) refers to a long-term, macro-level perspective on historical processes, emphasizing broad patterns and structural transformations over short-term events.

第二，人类命运共同体思想作为直接回应当下全球性问题的现实方案，在实践维度上始终坚持马克思恩格斯世界历史理论中关于人与自然协调发展的重要理念。由于历史不是无条件地任意发展，而是在已有历史条件基础上并通过新的社会实践活动而不断发展的，这就说明人们的社会实践活动要与自然和谐共生。习近平总书记在纪念马克思诞辰200周年大会上强调：“自然是生命之母，人与自然是生命共同体。”]构建人类命运共同体，需要各个国家不断坚持走绿色环保可持续发展的道路，需要各个国家始终秉持人与自然和谐共生的发展理念。发达国家应当主动承担治理全球气候的责任与义务，最大程度地发挥本国在生态保护领域的技术优势，并积极向发展中国家提供气候友好型技术，从而推动绿色经济的可持续发展。发展中国家要加快保护环境的步伐，不走先污染后治理的老路，打破不顾生态效益而只顾经济效益的传统模式，“既要金山银山又要绿水青山”。人类命运共同体思想以一种全球视野彰显了对气候变暖、生态失衡、环境污染等全球性问题的现实关注，并致力于为人的自由而全面发展提供自然环境与社会环境方面的有力支持，“努力把我们生于斯、长于斯的这个星球建成一个和睦的大家庭，把世界各国人民对美好生活的向往变成现实”。

Third, the thought of a community with a shared future for mankind, as a wise reflection scientifically answering the future and destiny of humanity, cannot in the value dimension be separated from the rich nourishment of Marx and Engels’ theory of world history. In the view of Marx and Engels, the capitalist mode of production broke the relatively isolated state of interaction previously restricted by regions, transforming individuals into world-historical individuals. However, this development did not mean the true freedom and liberation of people; people were still dominated and controlled by the “alien forces” created by the capitalist mode of production. Only in communist society could people break through the numerous obstacles created by the bourgeoisie and achieve true freedom and comprehensive development. In *The German Ideology*, Marx and Engels also detailed the differences between false communities and true communities, aiming to explain the need to establish a true community. Because in a false community, people’s free and comprehensive development stagnates; only in a true community can people obtain true free and comprehensive development. Today, with the gradual development of universal interaction worldwide, various drawbacks of the capitalist mode of production are constantly being exposed: political turmoil, financial crises, social contradictions and conflicts, and other issues harm people’s normal lives and the world economic order. Under this international situation, the thought of a community with a shared future for mankind emerged as the times require. Its core essence is win-win cooperation, emphasizing the resolution of current world conflicts and contradictions and the optimization of the international governance pattern through development, thereby continuously promoting the common development of the world. From this, it can be seen that the thought of a community with a shared future for mankind not only highlights its development goal of concerning the future and destiny of humanity but also underscores its value implication of being more eager to realize people’s free and comprehensive development, scientifically inheriting the value orientation of Marx and Engels’ theory of world history.

第三，人类命运共同体思想作为一种科学回答人类前途命运的智慧思考，在价值维度上离不开马克思恩格斯世界历史理论的丰厚滋养。在马克思恩格斯看来，资本主义生产方式打破了过去那种受地区限制而形成的相对孤立的交往状态，单个人发展为世界历史性的个人，但是这种发展并不意味着人的真正自由与解放，人们还是受到资本主义生产方式所造成的“异己力量”的支配与控制。只有到了共产主义社会，人们才可能打破资产阶级所制造的重重障碍，获得真正的自由与全面发展。马克思恩格斯在《形态》中也详细区分了虚假共同体与真正共同体的不同之处，旨在说明要建立真正的共同体。因为在虚假的共同体中，人的自由而全面发展是止步不前的，只有在真正的共同体中，人才可以获得真正的自由而全面发展。今天，随着世界性普遍交往的逐步发展，不断暴露出资本主义生产方式的种种弊端，政治形势动荡、金融危机、社会矛盾冲突等危害人们的正常生活与世界经济秩序。在这种国际形势下，人类命运共同体思想应运而生，其核心要义是合作共赢，强调通过发展化解当今世界矛盾冲突与优化国际治理格局，进而不断推动世界共同发展。由此可以看出，人类命运共同体思想既彰显了其关注人类前途与命运的发展目标，也凸显了其更加渴望实现人的自由而全面发展的价值意蕴，科学地继承了马克思恩格斯世界历史理论的价值旨归。

III. The Innovative Development of the Thought of a Community with a Shared Future for Mankind to the Theory of World History in *The German Ideology*

三、人类命运共同体思想对《形态》中世界历史理论的创新发展

Compared with the era when the classic Marxist writers founded the theory of world history, the current international political landscape, world economic level, degree of social civilization, etc., have undergone tremendous changes. As a wise plan for reforming and perfecting the global governance system, the thought of a community with a shared future for mankind, on the one hand, draws nourishment from Marx and Engels’ theory of world history, and on the other hand, continuously makes important contributions to theoretical innovation in combination with specific practice.

相比于马克思主义经典作家创立世界历史理论的时代，当今的国际政治格局、世界经济水平、社会文明程度等发生了巨大变化。作为改革与完善全球治理体系的智慧方案，人类命运共同体思想一方面从马克思恩格斯的世界历史理论中汲取养分，另一方面结合具体实践不断为理论创新作出重要贡献。

First, the thought of a community with a shared future for mankind has achieved innovation in the development path from scientific theory to practical plan. Building a community with a shared future for mankind requires taking Marx and Engels’ theory of world history as a foothold and continuously developing it into a practical plan with methodological guiding significance in light of the era’s background. Marx and Engels’ theory of world history profoundly points out that capitalist society, due to its prominent class contradictions, will inevitably face the historical destiny of being replaced by a higher social form. However, because it was in a historical environment dominated by the capitalist mode of production, their proposition that communism would replace capitalism was only a theoretical viewpoint. Although this theoretical viewpoint scientifically envisioned the basic principles for realizing communism in the future, limited by the constraints of the era, it did not provide a specific and feasible practical plan. Today, against the backdrop of increasingly complex and unstable world situations, the realization of beautiful goals requires specific and feasible plans, and problems need to be identified and solved with a global and holistic perspective. In recent years, the trend of anti-globalization has been rising. In response to various current international issues and conflicts, China, as the world’s largest socialist country, shoulders the important mission entrusted by the times and actively advocates for all countries in the world to jointly build a community with a shared future for mankind. The thought of a community with a shared future for mankind, precisely from the perspective of a “grand view of history,” [7] contributes a practical plan imbued with Chinese wisdom to resolve the current development challenges of the world.

第一，人类命运共同体思想在发展路径上实现了从科学理论到现实方案的创新。构建人类命运共同体，需要以马克思恩格斯的世界历史理论为立足点，结合时代背景不断发展成为具有方法论指导意义的现实方案。马克思恩格斯的世界历史理论深刻指出资本主义社会由于阶级矛盾突出，必将面临被更高的社会形态所代替的历史命运。然而，由于处在资本主义生产方式占主导地位的历史环境，他们提出的共产主义将会取代资本主义只是一种理论观点。这一理论观点虽然科学预想了未来实现共产主义的基本原则，但受于时代局限，没有给予具体可行的实际方案。今天，在世界局势日趋复杂且不稳定的时代背景下，美好目标的实现需要切实可行的具体方案，需要用全球性与整体性的眼光发现问题与解决问题。近年来，逆全球化思潮日益兴起，针对当前出现的各种国际问题与矛盾争端，中国作为世界上最大的社会主义国家担负起时代所赋予的重要使命，积极倡导世界各国一道构建人类命运共同体。人类命运共同体思想正是基于“大历史观”视角，为化解当下世界发展难题贡献了具有中国智慧的现实方案。

Second, the thought of a community with a shared future for mankind achieves an innovation in the mode of development, from violent revolution to win-win cooperation. The capitalist countries of the first half of the 19th century underwent a transformation from feudal handicrafts to capitalist industry. Due to the lack of material foundations, the main means of realizing capital appreciation was the intensification of the exploitation of the working class. Marx and Engels observed the sharp class contradictions existing in capitalist society, as well as the unavoidable economic crises within it. From this they pointed out the historical mission of the proletariat: that the proletariat of the whole world must unite to form a world-historical existence. Only in this way could a world-wide proletarian revolution erupt, overthrow capitalist society, and ultimately realize the free and all-round development of all humanity. However, constrained by their era, Marx and Engels did not at that time see that capitalist society was perfecting its social welfare system and capacity for self-adjustment through multiple means; they regarded violent revolution as an important means of abolishing the capitalist system. Peace and development have become the themes of the present era, and the world’s developmental difficulties require all countries to join hands to resolve them together. Therefore, under such an international configuration, a community with a shared future for mankind has emerged as a synonym for win-win cooperation, and has completed an innovation in the mode of development with respect to Marx and Engels’ theory of world history.

第二，人类命运共同体思想在发展方式上实现了从暴力革命到合作共赢的创新。19世纪上半叶的资本主义国家，经历了从封建手工业到资本主义工业的转变过程，由于物质基础匮乏，实现资本增值的途径主要源于对工人阶级剥削程度的加大。马克思恩格斯看到了资本主义社会中存在的尖锐的阶级矛盾，也看到资本主义社会中存在的无法避免的经济危机，由此指出无产阶级的历史使命，即全世界无产阶级团结起来，形成世界历史性的存在，只有这样才可能爆发世界性的无产阶级革命，从而推翻资本主义社会，最终实现全人类的自由而全面发展。但是囿于时代，马克思恩格斯当时没有看到资本主义社会正在通过多种方式完善社会福利制度与自我调整能力，认为暴力革命是消灭资本主义制度的重要手段。和平与发展已成为当今世界的时代主题，世界性的发展难题需要各个国家携起手来一同化解。因此，在这样的国际格局下，人类命运共同体作为合作共赢的代名词应运而生，并在发展方式上完成了对马克思恩格斯世界历史理论的创新。

Third, the thought of a community with a shared future for mankind achieves an innovation in the subject of development, from the proletariat to the world’s people. Marx and Engels pointed out: “The degree to which each individual is liberated is identical with the degree to which history is completely transformed into world history.” [1]1 "Alien forces" (异己力量) refers to the objective, external powers that dominate human beings under capitalist conditions, as discussed by Marx and Engels in *The German Ideology*, where the division of labor and private property create social forces that confront individuals as alien and independent.169 The “each individual” here refers mainly to the proletariat. This is because, under the capitalist mode of production, the bourgeoisie inevitably intensifies its exploitation of the proletariat, and the deepening class contradictions that follow cannot be effectively alleviated. Hence, Marx and Engels called on the proletariat of the whole world to unite and together launch a world-wide proletarian revolution, overthrow capitalist society, and ultimately realize the free and all-round development of all humanity. It can be seen that the subject of development in Marx and Engels’ theory of world history was at that time mainly the proletariat. However, in the present era, class contradictions still exist but have gradually eased; the primary problem facing all countries has risen to economic development. Based on this historical background, the thought of a community with a shared future for mankind adheres to the Marxist people’s standpoint, emphasizes that the masses of the people are the decisive force in changing social history, and expands the subject of development in world history from the proletariat to the world’s people. “Building a community with a shared future for mankind requires the universal participation of the world’s people.” The thought of a community with a shared future for mankind stands precisely at the height of a “grand view of history,” [6]6 “Grand view of history” (大历史观) refers to a long-term, macro-level perspective on historical processes, emphasizing broad patterns and structural transformations over short-term events. starting from the unity of history and logic, the integration of theory and practice, and the common starting point of China and all countries in the world, actively advocating that all countries join hands, optimize the international governance structure, and move forward together toward the future.

第三，人类命运共同体思想在发展主体上实现了从无产阶级到世界人民的创新。马克思恩格斯指出：“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。”[1]169这里的“每一个单个人”主要是指无产阶级。这是因为在资本主义生产方式下，资产阶级必然会不断增强对无产阶级的剥削程度，随之而来不断深化的阶级矛盾得不到有效缓解。由此，马克思恩格斯呼唤全世界无产阶级团结起来，一同发动世界性的无产阶级革命，从而推翻资本主义社会，最终实现全人类的自由而全面发展。可以看出，马克思恩格斯的世界历史理论中的发展主体在当时主要是指无产阶级。然而，在当今时代，阶级矛盾依然存在但已经日趋缓和，世界各国面临的首要问题已上升为经济发展。基于这一时代背景，人类命运共同体思想坚持站在马克思主义的人民立场，强调人民群众是变革社会历史的决定力量，并把世界历史的发展主体由无产阶级扩大到世界人民。“构建人类命运共同体，需要世界各国人民普遍参与。”人类命运共同体思想正是站在“大历史观”的高度，从历史与逻辑统一、理论与实践结合、中国与世界各国共同出发，积极倡导世界各国携起手来，优化国际治理格局，一起向未来。

IV. Conclusion

四、结语

Marx and Engels’ theory of world history laid the foundation for the thought of a community with a shared future for mankind from three dimensions: the theoretical dimension, the practical dimension, and the value dimension. The thought of a community with a shared future for mankind, in turn, inherits, develops, and innovates the theory of world history from three aspects: the path of development, the mode of development, and the subject of development. The thought of a community with a shared future for mankind injects the spirit of the times into the theory of world history theoretically, and in practice helps, in the complex and ever-changing international environment, to examine world development trends and major issues from the perspective of world history, thereby continuously promoting the common development of all countries.

马克思恩格斯的世界历史理论从理论维度、实践维度与价值维度三个层面为人类命运共同体思想奠定了基础，人类命运共同体思想则从发展路径、发展方式与发展主体三个方面对世界历史理论进行继承、发展与创新。人类命运共同体思想在理论上为世界历史理论注入时代精神，在实践上有助于在纷繁复杂的国际环境中，以世界历史的视野审视世界发展趋势与重大问题，进而不断推动世界各国共同发展。

Online editor: Paul

网络编辑：保罗