The Cultural Construction of a Community with a Shared Future for Mankind and Its World Significance

General Secretary Xi Jinping emphasized at the Symposium on Cultural Heritage and Development: “We must strengthen cultural confidence, shoulder our mission, work hard and strive together to create a new culture that belongs to our era.” [1]1 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Cultural Development,” June 2, 2023. [A speech emphasizing the peaceful nature of Chinese civilization and its implications for foreign policy.] Culture is an important dimension reflecting a country’s comprehensive national strength and the core cornerstone for the continuation and transmission of the national spirit. As the spiritual-level construction of a community with a shared future for mankind, the internal structure of cultural construction manifests a conscious state of unity among subjectivity, diversity, and dominance, presenting three levels—material, political, and spiritual—and exerts functions of integration, transcendence, and reproduction over the community whose economic foundation is material production. The cultural construction of a community with a shared future for mankind provides unique Chinese wisdom for establishing a reasonable international order and global governance system, expands channels for civilizational exchange and mutual learning, facilitates the discovery of common value goals on the basis of respecting different cultural differences, and enhances rational cognition of a community with a shared future for mankind among different countries through multi-dimensional people-to-people and cultural cooperation. By promoting mutual support among different cultural subjects, the cultural construction of a community with a shared future for mankind continuously opens up spaces for exchange that foster the common prosperity of world civilizations, shapes a new world civilizational entity to address the challenges facing human society, and ultimately advances the achievement of universal consensus on the cultural construction of a community with a shared future for mankind on a global scale.

习近平总书记在文化传承发展座谈会上强调：“要坚定文化自信、担当使命、奋发有为，共同努力创造属于我们这个时代的新文化。”1文化是反映一个国家综合国力的重要维度，是民族精神得以传承延续的核心基石。作为人类命运共同体在精神层面的构造，文化构建的内在结构表现出主体性、多样性和主导性相统一的自觉状态，呈现出物质、政治和精神三个层次，对以物质生产为经济基础的共同体具有统摄功能、超越功能和再生产功能。（公众号：马克思主义理论研究）人类命运共同体的文化构建为建立合理的国际秩序与全球治理体系提供了独特的中国智慧，拓展了文明交流与互鉴的渠道，有利于在尊重不同文化差异基础上发掘共同的价值目标，有利于在多维度的人文合作中增进不同国家对人类命运共同体的理性认知。人类命运共同体的文化构建通过推动不同文化主体之间的相互扶持，不断开拓促进世界文明共同繁荣的交流空间，塑造全新的世界文明体以解决人类社会面临的挑战，最终推动人类命运共同体文化构建在全球范围内普遍共识的达成。

I. Connotation: The Integration of Subjectivity, Diversity, and Dominance

一、内涵：主体性、多样性和主导性的融合

Cultural construction is a flexible and relatively implicit project. From a diachronic perspective, cultural construction manifests as the connection and integration of a country’s traditional culture and modern culture; the purpose of the cultural construction of a community with a shared future for mankind is to realize the actualization and modernization of traditional culture. From a synchronic perspective, cultural construction manifests as a country’s response and development when its culture faces the impact of foreign cultures, replacing civilizational conflict with cultural mutual learning on the basis of the coexistence of multiple cultures amid the theoretical intersection of inheriting domestic traditional culture and confronting the impact of foreign civilizations, thereby indicating the future direction of human civilization. Within the context of the common aspirations for progress among diverse national cultural forms, the cultural construction of a community with a shared future for mankind exhibits a conscious state of unity among subjectivity, diversity, and dominance.

文化构建是一项富有弹性且较为隐性的工程。从历时态的视角来看，文化构建体现为本国传统文化和现代文化的接轨与融合，人类命运共同体文化构建的目的在于实现传统文化的现实化和时代化；从共时态的视角来看，文化构建体现为本国文化在面临外来文化冲击时的应对和发展，在传承国内传统文化与迎接外来文明冲击的理论交错中，在多元文化交互并存的基础上以文化互鉴替代文明冲突，指明未来人类文明的发展方向。在多元国家文化形态进步的共同诉求语境中，人类命运共同体的文化构建展现为主体性、多样性和主导性相统一的自觉状态。

Cultural subjectivity is the theoretical prerequisite for inheriting a country’s culture, continuing the national spirit, and integrating into the world civilizational stage. It centrally reflects the degree of development of a country’s cultural soft power and is one of the indicators of the strength of a nation’s cultural confidence. The renowned sociologist Fei Xiaotong, drawing on and learning from predecessors’ ideas on cultural construction, proposed the concept of “cultural subjectivity,” i.e., “autonomous adaptation to modernization,” [2]2 Fei Xiaotong, “Reflections on the Issue of ‘Cultural Subjectivity’,” in *Selected Works of Fei Xiaotong*, vol. 16 (Qunyan Publishing House, 1999), p. 306. embodying the organic unity of the process of cultural construction and the process of modernization. So-called “autonomous adaptation” is mainly manifested in two aspects. First, by excavating elements of compatibility between one’s own culture and foreign cultures, it integrates common cultural factors into the core themes of human civilizational progress with open and inclusive value concepts, achieving cultural construction on the basis of one’s own foundation. Second, when a country’s own culture cannot find elements compatible with modernity, it needs to actively learn from the resource advantages of foreign cultures through the cultural exchange concept of mutual learning and mutual benefit in the face of impacts and challenges, critically absorbing and drawing on foreign cultures in interaction to achieve reconstruction. However, cultural subjectivity manifests as a process of actively or passively “adapting” to modernization, and its primary prerequisite is cultural consciousness and cultural confidence. Strengthening cultural confidence and adhering to cultural roots are two progressively reinforcing aspects of the unified process of cultural construction. Only when a country or nation maintains a conscious and confident attitude toward its culture can it take root in its own cultural soil to safeguard its subjective position in the exchange of diverse world cultures, thereby truly realizing the construction of cultural subjectivity and the absorption and integration of foreign cultures.

文化主体性是传承本国文化、延续民族精神和融入世界文明舞台的理论前提，集中体现了一个国家文化软实力的发展程度，是展现民族文化自信心强弱的标志之一。著名社会学家费孝通在吸收借鉴前人关于文化构建的思想基础上提出了“文化主体性”概念，即“对现代化的‘自主的适应’”2，体现了文化构建过程与现代化进程的有机统一。所谓“自主的适应”，主要表现为两个方面，第一，通过挖掘本国文化与外来文化的契合要素，以开放、包容的价值理念将文化的共通因素融入人类文明进步的核心主题中，依据自身的基础实现文化构建。第二，当本国文化无法找到与现代性相契合的要素时，则需要在应对冲击与挑战中以互通互鉴的文化交流理念主动学习外来文化的资源优势，在互动中批判性吸收和借鉴外来文化以实现重建。然而，文化主体性体现为主动或被动“适应”现代化的过程，其首要前提是文化自觉与文化自信。坚定文化自信与坚守文化根基是文化构建统一过程的两个渐行渐盛的方面，一个国家或民族只有对其文化秉持自觉与自信的态度，才能扎根自身生长的文化沃土以守护其在世界多元文化交流中的主体性地位，从而真正实现文化主体性的构建和对外来文化的吸收与融合。

Cultural subjectivity first manifests as consciousness and confidence in one’s own national culture. “Culture is the bloodline of a nation, and cultural subjectivity is the foundation of national rejuvenation.” [3]3 Source not specified in the original text; likely a paraphrase of a common formulation in Chinese political discourse. By continuously opening up and improving exchange mechanisms to optimize the construction methods of its own culture, Chinese culture can consciously engage in equal dialogue with other national cultures, thereby enhancing the subjectivity and confidence of the spirit of traditional Chinese culture in this process. Under new historical conditions, clarifying the inherent stipulations of the cultural construction of socialism with Chinese characteristics in the New Era, deeply understanding the internal connection between the cultural construction of a community with a shared future for mankind and the cultural construction of socialism with Chinese characteristics, and accurately positioning the historical status of both in the pattern of world civilization are of great significance for deeply comprehending and undertaking the historical mission of the great rejuvenation of the Chinese nation and establishing cultural confidence. Cultural confidence is a sense of identification with and subjective consciousness of one’s own culture, built on the basis of cultural consciousness, reflecting a high degree of recognition of and steadfast adherence to national culture. The cultural confidence of the Chinese people manifests as a profound identification with Chinese culture and a high degree of affirmation of the great practice of socialism with Chinese characteristics. In the New Era, guided by Marxism, the Chinese people have created a socialist culture with Chinese characteristics that connects the ancient and the modern and draws on both China and the West. This is a high-level manifestation of cultural confidence and also a result of the construction of cultural subjectivity. Cultural subjectivity, secondly, manifests as a conscious state and proactive awareness when facing the impact of foreign cultures. This conscious cultural subjective awareness is essentially a reflection on one’s own culture. “From the Opium War to the present, Chinese culture has generally been in a state of cultural reconstruction characterized by the decline of traditional culture, the continuous impact of foreign cultures, and the need to sort out and adjust new cultural factors arising with industrial society.” [4]4 Li Zehou, *A Critique of Critical Philosophy* (People’s Publishing House, 2007), p. 2. Modern China awakened from its dream of being a celestial empire due to brutal Western aggression. From the “Chinese learning as the substance, Western learning for practical use” of the Westernization Movement, to the “wholesale Westernization” of the May Fourth Movement, and then to the “eclecticism” since reform and opening up, the construction of China’s cultural subjectivity has experienced ups and downs and advanced with difficulty amid the transformation of the times. This process is not only an opportunity for Chinese culture to actively seek dialogue with Western modern culture but also a process of absorbing advanced achievements from Western modern culture through civilizational dialogue, promoting its creative transformation and innovative development in conjunction with traditional Chinese culture, and strengthening cultural consciousness and confidence in resolving the crisis of subjectivity in China’s cultural construction.

文化主体性首先表现为对自我民族文化的自觉与自信。“文化是民族的血脉，文化主体性是民族复兴的根基。”3中国文化通过不断开放和完善交流机制以优化自身文化的建构方式，能够自觉与其他民族文化进行平等对话，在此过程中提升中国传统文化精神的主体性和自信心。在新的历史条件下，明晰新时代中国特色社会主义文化建设的内在规定性，深刻认识人类命运共同体文化构建与中国特色社会主义文化建设的内在关联，准确定位二者在世界文明格局中的历史地位，这对于深刻领会和担负中华民族伟大复兴的历史使命、确立文化自信具有重大意义。文化自信是建立在文化自觉的基础上对自身文化的认同意识和主体自觉，体现出对民族文化的高度认同与执着坚守。中国人民的文化自信表现为对中国文化的深刻认同和对中国特色社会主义伟大实践的高度肯定。（公众号：马克思主义理论研究）在新时代，中国人民以马克思主义为指导创造出了贯通古今、博采中西的中国特色社会主义文化，这是文化自信的高度体现，也是文化主体性的构建成果。文化主体性其次表现为面临外来文化冲击时的自觉状态和主动意识。这种自觉的文化主体意识实质上是对自身文化的反省，“从鸦片战争到今天，中国文化总体上处于一种传统文化衰微，外来文化不断冲击，伴随工业社会滋生的新文化因素有待整理和调整的文化重建状态”4。近代中国因遭受西方野蛮侵略而从天朝大国的美梦中醒悟，从洋务运动时期的“中体西用”，到五四运动时期的“拿来主义”，再到改革开放以来的“兼收并蓄”，中国的文化主体性建构在时代转型的过程中几经浮沉、艰难前行。这一过程既是中国文化积极寻求与西方现代文化对话的机遇，更是在文明对话中汲取西方现代文化的先进成果，促使其与中国传统文化实现创造性转化和创新性发展，在破解中国文化构建的主体性危机中坚定文化自觉自信。

Constructing China’s cultural subjectivity requires, on the basis of conscious reflection and high recognition of one’s own culture, promoting the profound and extensive excellent traditional Chinese culture under the guidance of Marxism, while sublating the complex and diverse foreign cultures—both maintaining the independence and autonomy of one’s own culture and demonstrating cultural innovation and inclusiveness. Adhering to cultural subjectivity does not mean blindly clinging to one’s own local culture, but rather grasping the logic of cultural generation and its practical value in the evolution of globalization, and realizing the innovative transformation of local culture on the basis of understanding the laws of cultural development. Facing the demands of the times and the impact of foreign social trends, China’s local culture needs to actively adapt to and respond to the theoretical currents brought by modernization, constructing cultural subjectivity amid the competing cultural theories, and relying on its strong cultural foundation to realize the continuation and development of its own culture in the process of drawing on foreign cultures and adapting to modernization.

构建中国文化主体性需要在自觉反思和高度认可本国文化的基础上，以马克思主义为指导发扬博大精深的中华优秀传统文化、扬弃纷繁复杂的外来文化，既保持自身文化的独立性和自主性，又展现文化的创新性和包容性。坚守文化主体性不是盲目固守自身的本土文化，而是把握文化在全球化演进中的生成逻辑与实践价值，在认识文化发展规律的基础上实现本土文化的创新性转化。面临时代发展的要求和外来社会思潮的冲击，中国本土文化需要主动适应和应对现代化裹挟而来的理论洪流，在百舸争流的文化理论中建构文化的主体性，以其强大的文化根基在借鉴外来文化和适应现代化发展的过程中实现自身文化的延续与发展。

Cultural diversity is determined by the level of development of productive forces in a specific time and space. Human culture can be manifested, inherited, and promoted through various concrete and different forms, such as creating, producing, and consuming culture by means of science and technology, which has become a realistic representation of cultural diversity today. The differences among different countries and nations at different stages of development have formed distinctive cultures, creating a wide variety and rich array of cultural forms under different temporal and spatial conditions, thereby constituting the foundation of the diversity of world civilizations. While precipitating and developing their own national cultures, these also become the spiritual driving force for the progress and development of world civilization. With the deepening development of globalization, emerging countries and developing countries continuously inject new vitality into world civilization. The development of cultural modernization, once dominated by a few Western developed capitalist countries, has gradually evolved into an interwoven coexistence of multiple subjects on a global scale. The imbalance in cultural development between different countries and regions has gradually transformed into a trend of pluralistic, balanced, and co-progressive dynamics, providing realistic possibilities for countries to enhance their awareness of a cultural community and promote cultural practices of equal exchange and mutual learning, thereby advancing the general trend of world cultural development while safeguarding cultural diversity.

文化多样性由特定时空的生产力发展水平所决定。人类文化可以通过各种具体的、不同的形式加以展现、传承和发扬，如借助科技的方式对文化进行创造、生产和消费，这成为当今文化多样性的现实表征。不同的国家、民族在不同发展时期的差异性形成了各具特色的文化，造就了不同时空条件下种类繁多、丰富多彩的文化形态从而构成了世界文明多样性的基础，在沉淀和发展自身民族文化的同时也成为推动世界文明发展进步的精神动力。随着全球化的纵深发展，新兴国家和发展中国家不断为世界文明注入新活力，文化现代化的发展由少数西方发达资本主义国家主导逐渐演变为全球范围内多重主体的交错共存，不同国家和区域之间文化发展失衡的状况逐渐转变为多元平衡共进的态势，为各国之间增进文化共同体意识、促进平等交流互鉴的文化实践提供现实可能，在推进世界文化发展大趋势的同时维护文化的多样性。

Cultural diversity requires that, on the basis of developing one's own national culture, efforts be made to construct pluralistic and equal relations among the cultures of different countries and nations. First, it is necessary to respect cultural diversity on the basis of developing one's own national culture. In the era of globalization, the "model of cultural pluralism" is prominently highlighted. The cultures of various countries and nations around the world are becoming increasingly closely interconnected in the process of globalization, prompting countries to deeply understand cultural differences and the rationality of their existence through dialogue. This requires that each country, in its cultural construction, fully explore and demonstrate its own superiority, thereby discerning and blocking the homogenizing intentions of foreign cultures. General Secretary Xi Jinping emphasizes: "Only by comprehensively and deeply understanding the history of Chinese civilization can we more effectively promote the creative transformation and innovative development of fine traditional Chinese culture, more forcefully advance the construction of socialist culture with Chinese characteristics, and build the modern civilization of the Chinese nation." [5]5 Xi Jinping, "Speech at the Symposium on Cultural Heritage and Development," June 2, 2023. [return to text] In the process of globalization, any nation must, while developing its own national culture, acknowledge the objective reality of world cultural diversity and respect other heterogeneous cultural forms. Only in this way can it display vibrant vitality while maintaining its own national cultural characteristics, gain possible space for cultural exchange and mutual learning, and promote the reproduction and progress of human civilization. Second, efforts must be made to construct equal exchange relations among pluralistic cultures. Building a platform for equal cultural exchange is a long-term and arduous theoretical project that requires the cooperation of all countries, promoting a shift in the cognitive concept of cultural exchange, expanding the pathways for the survival and development of cultural diversity in the process of cultural interaction, shaping a cultural landscape of "harmony in diversity" and parallel coexistence and development, and recognizing and respecting the existence of cultural diversity, rather than attempting to monopolize the cultural market with one's own hegemonic position and stifle the diverse expressions of culture. Otherwise, it will lead to a one-dimensional, lifeless, and colorless hegemonic civilization. With the advancement of cultural construction in the process of globalization, understanding and respecting cultural diversity is increasingly becoming a consensus to promote and strengthen win-win cooperation among countries. Protecting cultural diversity has become a principle of global relations commonly recognized by most countries, and has even become an indispensable component in enhancing a country's participation in the construction of the global governance system. The construction of cultural diversity is a process of cultural integration that is based on one's own country while looking at the world. It should be examined within the context of the development of one's own nation and the entire era, so as to both inherit the excellent culture of one's own nation, respect the cultural forms of other countries, and keep pace with the times by updating and improving existing cultural forms, injecting fresh blood into the diverse expressions of culture.

文化多样性要求在发展本民族文化的基础上，着力构建不同国家、民族文化之间的多元平等关系。首先，必须在发展本民族文化的基础上尊重文化多样性。在全球化时代，“文化多元化模式”集中凸显，世界各国、各民族的文化在全球化过程中产生越来越紧密的关联，推动各国在对话中深度认识文化的差异性及其存在合理性，这要求各个国家在文化构建中需要充分发掘并展示自身优越性，以此明辨和阻断外来文化对自身的同质化意图。习近平总书记强调：“只有全面深入了解中华文明的历史，才能更有效地推动中华优秀传统文化创造性转化、创新性发展，更有力地推进中国特色社会主义文化建设，建设中华民族现代文明。”1在全球化进程中，任何一个民族必须在发展本民族文化的同时承认世界文化多样性的客观现实，尊重其他异质的文化形态，（公众号：马克思主义理论研究）如此才能在保持自身民族文化特色中展现勃勃生机，获得文化交流与互鉴的可能空间，促进人类文明的繁衍进步。其次，要着力构建多元文化之间的平等交流关系。构建平等交流的文化平台是一项长期艰巨的理论工程，需要各个国家通力合作，促进文化交流认知观念的转变，在文化的交流交往中拓展文化多样性的存续和发展路径，形塑“和而不同”、并行并育的文化景观，认可、尊重文化多样性的存在，而不是企图以自身的霸权地位垄断文化市场，扼杀文化的多样性表达，否则将会导致单向度的、毫无生机和色彩的霸权文明。随着文化构建在全球化进程中的推进，认识与尊重文化多样性日益成为促进和强化各国之间达成合作共赢的共识，保护文化多样性成为大多数国家共同认可的全球关系原则，甚至成为提升国家参与全球治理体系的构建所不可缺少的组成部分。文化多样性的构建是立足本国、放眼全球的文化整合过程，应当将其置于本民族的发展和整个时代的长河中进行考察，既做到传承本民族的优秀文化、尊重他国的文化形态，又能顺应时代的发展与时俱进地更新和完善现有文化存在样态，以新鲜的血液创新文化的多样性表达。

Cultural dominance is the most prominent cultural characteristic in the integration of pluralistic cultures and their practical development. The exertion of the role of cultural dominance factors directly affects the development and transformation of culture. First, cultural dominance is necessarily reflected in the leading role of the dominant culture over the development of social thought. As Marx stated: "The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force." [6]6 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846). [return to text] In contemporary China, it is necessary to adhere to the guidance of Marxism, establish a matching ideology and culture, and grasp the leading position of the mainstream ideology in shaping the consciousness and cultural atmosphere of the general public. Second, cultural dominance is embodied in directional guidance. In diverse, concrete, and realistic social practices, the dominant culture can lead the future development of a country and even a nation, promote the optimization and standardization of the social development environment, guide people to establish correct values and self-awareness, and make their behavior conform to social norms so as to obtain real rights in politics, economy, society, culture, and other aspects. Regarding the cultural construction of a country and the formation of its civilizational form, the development of culture must pay attention to the inheritance of tradition and the expansion of modernity. The history of the evolution of human civilization is continuously advanced through the creation of culture.

文化主导性是多元文化交融及其实践发展中最为突出的文化特性，文化主导性因素作用的发挥直接影响文化的发展与转型。其一，文化主导性必然体现在占主导地位的文化对社会思想发展的统领性作用。正如马克思所言：“统治阶级的思想在每一时代都是占统治地位的思想。这就是说，一个阶级是社会上占统治地位的物质力量，同时也是社会上占统治地位的精神力量。”5在当代中国，必须坚持以马克思主义为指导，建立与之相匹配的思想文化，掌握主流意识形态对社会大众观念意识和文化氛围塑造的领导地位。其二，文化主导性体现为方向性引导，在多样、具体和现实的社会实践中，主导性文化能够引领一个国家乃至民族的发展未来，推动社会发展环境的优化和规范化，引导人们树立正确价值观和自我意识，并使其行为符合社会规范以获得政治、经济、社会、文化等各方面的真实权利。就国家的文化构建和文明形态的形成而言，文化的发展必须注重对传统的传承与对现代的拓展，人类文明的演变历史在文化的创造中不断得到进步。

Cultural dominance is related to the strengthening of ideological leadership. Antonio Gramsci once advocated the construction of "cultural hegemony," arguing that the hegemonic position of a social group is manifested in two aspects: "domination" and "intellectual and moral leadership," and that it "can and must exercise 'leadership' before winning power." [7]7 Antonio Gramsci, *Selections from the Prison Notebooks* (1929-1935). [return to text] Gramsci highly valued the proletariat's acquisition, consolidation, and implementation of cultural leadership, taking the proletariat's intellectuals as the subjects of cultural leadership and the daily life of civil society as the site for the implementation of cultural leadership. He believed that the establishment of cultural leadership is both a top-down process of "cultural manipulation" by the ruling class and a bottom-up process of ideological shaping in which the ruled class participates and consciously submits. Ideology has a certain universality; no subject's practice or culture can be separated from its ideological background and factors. The concreteness of social practice determines the reality of cultural dominance and its ideology, which means that any ideology advocating universality has a deceptive theoretical character.

文化主导性与加强意识形态领导具有关联性。安东尼奥·葛兰西曾提倡“文化领导权”的建设，认为一个社会集团的霸权地位表现在“统治”和“智识与道德的领导权”两方面，其“能够也必须在赢得政权之前开始行使‘领导权’”6。葛兰西高度重视无产阶级对文化领导权的获得、巩固和实施，并将无产阶级的知识分子作为领导文化的主体，将市民社会的大众日常生活作为文化领导权的实施场所，认为文化领导权的确立既是一个自上而下的统治阶级的“文化操纵”过程，也是一个自下而上的被统治阶级参与并自觉服从的思想塑造过程。意识形态具有一定的普遍性，任何主体的实践和文化都不能脱离其意识形态背景和因素。社会实践的具体性决定了文化主导及其意识形态的现实性，这意味着任何倡导普适性的意识形态都具有欺骗性的理论特质。

In the cultural construction of a community with a shared future for mankind, the conscious state of the unity of cultural subjectivity, cultural diversity, and cultural dominance runs through the overall process of the construction of socialist culture with Chinese characteristics. Cultural subjectivity emphasizes the roots and foundation of culture, reflecting the self-awareness and identity of cultural construction; cultural diversity reflects the rich content and objective representation of culture, highlighting the openness and inclusiveness of cultural construction; cultural dominance reveals the leading position and main direction of culture, underscoring the normativity and guidance of cultural construction. The three are unified and organically integrated, jointly manifesting the connotation of historical materialism in cultural construction.

在人类命运共同体的文化构建中，文化主体性、文化多样性、文化主导性三者相统一的自觉状态贯穿于中国特色社会主义文化建设的总体进程之中。文化主体性强调文化的根源和基础，体现文化构建的自觉性和身份认同；文化多样性反映文化的丰富内容和客观表征，彰显文化构建的开放性和包容性；文化主导性揭明文化的领导地位和主要方向，凸显文化构建的规范性和引导性，三者相互统一、有机融合，共同彰显出文化构建的唯物史观内涵。

II. Levels: The Mutual Promotion of the Material, the Political, and the Spiritual

二、层次：物质、政治和精神的互促

The cultural construction of a community with a shared future for mankind is a historical process of gradual progress and step-by-step improvement. From a horizontal dimension, cultural construction includes three levels: the material level as the fundamental prerequisite, the political level as the solid backing, and the spiritual level as the core concern. These three are indispensable to cultural construction and together constitute its hierarchical structure. Among them, the material level provides a solid material foundation for cultural construction, the political level provides a strong institutional guarantee for cultural construction, and the spiritual level provides intellectual strategies for cultural construction. The advancement of these three levels is interlinked, serving the overall process of cultural construction.

人类命运共同体的文化构建是一个循序渐进、逐步完善的历史过程.从横向维度看,文化构建包括三个层次,即作为根本前提的物质层次、作为坚实后盾的政治层次以及作为核心关切的精神层次，这三者之于文化构建缺一不可，共同构成文化构建的层级结构。其中，物质层次为文化构建提供坚实的物质基础，政治层次为文化构建提供有力的制度保障，精神层次为文化构建提供智识方略，三个层面的推进环环相扣，服务于文化构建的整体过程。

First, the material level is the foundation of cultural construction; a solid material base and developed social productive forces can build a platform for the cultural development of nation-states. People’s interactions at the ideological and spiritual levels depend on and directly reflect the material production and interaction activities of real society. Although cultural construction is characterized by shaping and development at the spiritual level, it fundamentally depends on the material production base of society and the level of national economic development. The materiality of culture is the basic prerequisite for ensuring that its political and spiritual forces can be manifested. Marx and Engels once proposed: “The production of ideas, of conceptions, of consciousness, is at first directly interwoven with the material activity and the material intercourse of men, the language of real life. Conceiving, thinking, the mental intercourse of men, appear at this stage as the direct efflux of their material behaviour.” [8]8 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx/Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 36. Marx and Engels regarded real individuals and their practice as the premise of human history, confirming that human material production activity serves as the practical foundation for the generation of human civilization. Real people can transform their potential into actual forces in material production and interaction activities, laying a real foundation for promoting cultural development, storing internal momentum, and constructing multidimensional characteristics, thereby enabling the material level of cultural construction to be highlighted as the foundational existence of the historical process.

其一，物质层次是文化构建的基础，坚实的物质基础和发达的社会生产力能够为民族国家文化的发展搭建平台。人们在思想、精神层面的交往取决于并直接反映现实社会的物质生产和交往活动，文化构建虽然表征为精神层面的塑形和发展，但其在根本上取决于社会的物质生产基础与国家的经济发展水平，文化的物质性是保障其政治和精神力量得以昭显的基本前提。马克思、恩格斯曾提出：“思想、观念、意识的生产最初是直接与人们的物质活动，与人们的物质交往，与现实生活的语言交织在一起的。人们的想象、思维、精神交往在这里还是人们物质行动的直接产物。”5马克思、恩格斯将人类历史的前提视为现实的个人及其实践，确认了人的物质生产活动作为人类文明生成的实践基础。现实的人能够在物质生产和交往活动中将自身的可能性转化为现实力量，为推动文化发展奠定现实基础、储蓄内在动力和构筑多维特性，进而促使文化构建的物质层次作为历史进程的根基性存在得以凸显。

The material level of cultural construction requires the unity of economic development and cultural construction. Consciousness “is at any time only the being that is perceived” [9]9 Ibid., p. 37.; the cultural forms and degrees of civilization displayed by nation-states in the development of the times often correspond to the level of economic development. As contemporary American scholar Daniel Bell points out: “The contradictions of capitalism arise from the disjunction between the organizational forms required by the economic sphere and the norms of self-realization championed by modern culture… The different principles of the economic and cultural spheres are leading people in opposite directions.” [10]10 Daniel Bell, *The Cultural Contradictions of Capitalism* (New York: Basic Books, 1976), p. 37. The cultural construction of capitalism has produced irreconcilable contradictions at the material and cultural levels: the massive expansion of the material level and the widespread reality of social exploitation have seriously deviated from the requirements of the “universal values” such as “freedom” and “equality” vigorously advocated by the bourgeoisie. The logic of sameness permeating the globalization process dominated by capitalism has impacted the global plurality of “interculturality,” [11]11 “Interculturality” (文化间性) refers to the relational and interactive character between different cultures, as opposed to a fixed, essentialist view of cultural identity. weakened the cultural centripetal force of nation-states, and created a relationship of mutual opposition among the cultures of various nationalities. The so-called “universal values” such as “freedom” and “equality” are merely the hypocritical cloak of capitalist culture; their foundation remains the logic of capital valorization. In the globalization process dominated by Western capitalist countries, capital, through its expansion on a global scale, creates the hegemonic position of capitalist culture. While proving the historical legitimacy of Western capitalist culture, it simultaneously dissolves the identification and confidence of other nationalities in their own culture. This antagonistic relationship derived from capital increasingly exposes its drawbacks in the era of globalization and will ultimately lead to the decline of capitalist culture. The material level of cultural construction, on the premise of providing foundation and momentum, can align the direction of cultural development with the goals of economic development and stimulate the endogenous impetus for cultural development.

文化构建的物质层次要求实现经济发展与文化构建的统一。意识“在任何时候都只能是被意识到了的存在”5，民族国家在时代发展中所展现的文化样态和文明程度往往与经济发展水平相适应。正如美国当代学者丹尼尔·贝尔指出：“资本主义矛盾来源于经济领域所要求的组织形式同现代文化所标榜的自我实现规范之间的断裂……经济与文化领域的不同原则正引导人们走向相反的方向。”7资本主义的文化构建在物质层面与文化层面产生了不可调和的矛盾，物质层面的极大扩张和普遍存在的社会剥削现实，与资产阶级大力倡导的“自由”“平等”等“普世价值”的要求之间产生了严重背离。（公众号：马克思主义理论研究）资本主义主导的全球化进程所渗透的同一性逻辑使得全球多元的“文化间性”遭受冲击8，削弱了民族国家的文化向心力，造成了各民族文化之间彼此对立的关系。所谓“自由”“平等”等“普世价值”只是资本主义文化的虚伪外衣，其存在基础依然是资本增殖逻辑。在西方资本主义国家主导的全球化进程中，资本通过自身在全球范围内的扩张缔造资本主义文化的霸权地位，在证明西方资本主义文化历史合法性地位的同时消解了其他民族对自身文化的认同和自信，资本衍生的这种对立关系在全球化时代日益暴露弊端并终将引致资本主义文化走向衰败。文化构建的物质层次在提供基础和动力的前提下，能够促使文化的发展方向与经济发展目标相一致，激发文化发展的内生动力。

Second, the political level of cultural construction takes the state as its strong support and sound political systems and political institutions as its guarantee, providing institutional safeguards and normative guidance for cultural development. Politics is the concentrated expression of economics and is “the specific behavior of various social subjects in the sphere of the superstructure to safeguard their own interests and the specific relations formed thereby,” [12]12 The source of this quotation is not provided in the original text; it appears to be a standard Chinese academic definition of politics. manifested in the state, law, systems, organizations, and facilities built on the economic base. The construction at the political level can itself form a specific cultural force, which has the function of guiding and maintaining the overall development of culture, and shapes a stable psychological state and spiritual outlook in organizing and guiding cultural construction, directly contributing to the formation of the overall synergy of culture. Through the development and improvement of the political level, cultural construction increasingly possesses a powerful supporting force.

其二，文化构建的政治层次以国家作为强大支撑、以健全的政治制度和政治体系作为保障，为文化发展提供制度保障和规范引导。政治是经济的集中表现，是“上层建筑领域中各种社会主体维护自身利益的特定行为以及由此结成的特定关系”9，体现为建立在经济基础之上的国家、法律、制度、组织和设施等。政治层面的建设本身能够形成特定的文化力量，对文化整体的发展具有导向和维护的功能，并在组织、指导文化构建上塑造稳定的心理态势和精神面貌，直接助力于文化整体合力的形成。通过政治层面的发展和完善，文化构建日益具备了强大的支撑力量。

Cultural construction cannot be separated from the “strong state” as a solid backing. The state is a product of the development of human political civilization to a certain stage and is the political carrier of cultural construction. The construction and development of the state provide the soil of democratic politics for cultural construction, promoting the international dissemination of culture and thereby strengthening political identity. Political identity “refers to a person’s feeling of belonging to a particular political unit (state, nation, town, region), geographical area, and group, which, in some important subjective sense, is part of his own social identity; in particular, these identities include those units and groups to which he feels a strong sense of loyalty, obligation, or responsibility.” [13]13 The source of this quotation is not provided in the original text; it appears to be a definition of political identity from Western political science literature. The enhancement of political identity is a systematic project, involving the practical requirement of the Party and the state leading the people to unity and solidarity, and encompassing the psychological structure and cultural values of a high degree of recognition of the social political order and the legitimacy of the state. Political identity with the state concerns not only one’s own values but also the common value concepts of all humanity, helping to enhance and strengthen people’s understanding of the complementary relationship between the national development path and cultural construction, thereby promoting the cultural construction of a community with a shared future for mankind. Furthermore, cultural construction cannot be separated from sound political systems and political institutions. Political systems constitute the macro-level framework structure, while political institutions are refined into various norms of life, regulating individual behavior and safeguarding individual rights. Only sound political systems can create a stable and orderly space for political life, thereby effectively guaranteeing the people’s rights. Establishing and improving political systems and political institutions is a grand historical project, conducive to resolving social contradictions and political pressures, and laying an open, orderly, and reasonable environment for cultural construction. China, as one of the few socialist countries in the world, consistently adheres to establishing and improving sound political systems and organizational mechanisms to guarantee the real rights of the people. The basic order of cultural construction and the shaping of the cultural pattern need to be maintained by the political power of the state, that is, through political power to ensure that cultural subjects in different fields can fully express their development demands, enhance the people’s awareness of participating in cultural construction, and expand the multidimensional relationships and rich content of cultural construction. Only by establishing a scientific and democratic political system and ensuring a fair and just political institution can a good political atmosphere be created for cultural construction and outdated ideological development concepts be promptly eliminated.

文化构建离不开“强大国家”作为坚实后盾。国家是人类政治文明发展到一定阶段的产物，是文化构建的政治载体。国家的建设和发展为文化构建提供了民主政治的土壤，促进文化在国际范围内传播从而强化政治认同。政治认同“指一个人感觉他属于什么政治单位（国家、民族、城镇、区域）、地理区域和团体，在某些重要的主观意识上，此是他自己的社会认同的一部分；特别地，这些认同包括那些他感觉要强烈效忠、尽义务或责任的单位和团体”10。政治认同的增强是一项系统工程，关涉到党和国家领导人民群众团结统一的实践要求，包含对社会政治秩序和国家合法性高度认可的心理结构和文化价值。对国家的政治认同不仅关切自身的价值观念，而且涉及全人类共同的价值理念，有助于提升并坚定人们对国家发展道路与文化构建之间相辅相成关系的认识，进而推动人类命运共同体的文化构建。此外，文化构建离不开健全的政治制度和政治体系。政治制度构成宏观层面的框架结构，而政治体系则细化为各项生活准则，规范个体行为、保障个体权利。唯有健全的政治制度才能创设安定有序的政治生活空间，从而切实保障人民权利。建立完善的政治制度和政治体系是一项宏大的历史工程，其有利于化解社会矛盾和政治压力，为文化构建奠定开放、有序、合理的环境。中国作为世界上为数不多的社会主义国家，始终坚持建立健全完善的政治制度和组织机制以保障人民群众的真实权利。文化构建的基本秩序及文化格局的塑造需要依靠国家政治力量的维系，即通过政治力量保障不同领域的文化主体充分表达自身的发展诉求，增强人民群众参与文化构建的意识，拓展文化构建的多维关系和丰富内容。只有建立科学民主的政治制度和保障公平正义的政治体系，才能为文化构建营造良好的政治氛围，及时破除不合时宜的思想发展观念。

Third, the spiritual level is the core content level of cultural construction, providing intellectual strategies for cultural construction. The spiritual level of cultural construction points to the construction of a spiritual home for modern people. According to Marx’s division of the forms of human society, modern society as a whole is still in the stage of “personal independence based on dependence on things.” While bringing great abundance of material wealth, modern society has also caused extreme scarcity in the spiritual world; people, in their pursuit of and dependence on material things, produce the phenomenon of “reification.” The “reification” of spiritual life is manifested both in the external perceptual world, as a pure reliance on material desires and sensory stimulation to find temporary pleasure, and in the nihility of the inner world, meaning that people’s spiritual life loses meaning and value, presenting states of emptiness, anxiety, depression, and so on. Heidegger believed that “homelessness is becoming a world destiny,” [14]14 Martin Heidegger, “Letter on Humanism,” in *Basic Writings*, ed. David Farrell Krell (New York: Harper & Row, 1977), p. 219. because modern people have forgotten the meaning of their own existence in the world. Heidegger’s identification of the existential state of modern people is forward-looking and cautionary, further demonstrating the importance of constructing a spiritual home for individuals to find existence itself and realize the value of life.

其三，精神层次是文化构建的核心内容层次，为文化构建提供智识方略。文化构建的精神层次指向现代人精神家园的构筑。按照马克思对人类社会形态的划分，现代社会总体仍处于“以物的依赖性为基础的人的独立性”阶段，现代社会在带来物质财富极大充裕的同时，也引发了精神世界的极度匮乏，人们在对物质的追逐和依赖中产生“物化”现象。精神生活的“物化”既体现在外在的感性世界，表现为纯粹依靠物欲、感官的刺激来找寻暂时的快乐，也体现在内心世界的虚无化，即人们的精神生活丧失了意义和价值，呈现出空虚、焦虑、苦闷等状态。海德格尔认为，“无家可归状态变成一种世界命运”11，原因在于现代人遗忘了自身之于世界存在的意义。海德格尔对现代人生存状态的指认具有前瞻性和警示性，进一步昭示建构精神家园对个人找回存在本身，实现人生价值的重要性。

The spiritual level of cultural construction is manifested in shaping shared values. The independent development of a nation requires adherence to the common values of humanity and the formation of a unique core value system. Unlike the "universality" of rights such as freedom, equality, and democracy emphasized by the West, China's cultural construction demonstrates respect for the common values of all humankind, rather than promoting its own core values worldwide and compelling other countries to recognize and implement them. The shaping of shared values is conducive to forming a cohesive force for the spiritual development of a nation, thereby promoting the development of actual society. While emphasizing the foundational status of the material, Marx also affirmed that "theory, once grasped by the masses, also becomes a material force." [15]15 Karl Marx, "Critique of Hegel's Philosophy of Right. Introduction," *Marx and Engels Collected Works*, vol. 3, p. 182. Although theory arises from practice and originates from the needs of practice, advanced and scientific theory possesses relative independence; it can, to a certain extent, transcend the material development of its era, foresee the trends of the times, and guide the productive activities of the real world and the construction of people's spiritual level. Every era has its unique spiritual connotation, which originates from the era but may transcend it. The spiritual level of cultural construction does not pursue absolute leading power but, in tandem with cultural construction, manifests as a dynamic unfolding process, which also reflects the vigorous vitality inherent in the innovative development of cultural construction. Under different historical periods and practical contexts, the connotation of the spiritual level exhibits differences, yet it can still form a certain driving force for social development. The spiritual level of cultural construction can serve both as the content of its construction and, to a certain extent, react upon the construction of the material level and promote social development.

文化构建的精神层次体现为塑造共同的价值观。民族的独立发展需要遵循人类共同的价值理念，塑造独特的核心价值体系。与西方强调的诸如自由、平等、民主等权利的“普世性”不同，中国的文化构建彰显了对全人类共同价值的尊重，而非将本民族的核心价值推广至世界范围并强制要求其他国家认可和实行。对共同价值观的塑造有利于形成本民族精神发展的合力，进而推动现实社会的发展。马克思在强调物质基础性地位的同时，也肯定了“理论一经掌握群众，也会变成物质力量”5。尽管理论产生于实践，源于实践的需求，但是先进的、科学的理论具有相对独立性，（公众号：马克思主义理论研究）它可以在一定程度上超越时代的物质发展，预见时代的发展趋势，指导现实世界的生产活动和人们的精神层面建构。任何时代都具有独特的精神内涵，这种精神内涵源于所处时代，但可能超越时代。文化构建的精神层次并不追求绝对的引领力量，而是与文化构建同步呈现为动态的展开过程，这也反映文化构建的创新发展内蕴的蓬勃生命力。在不同历史时期和现实背景下，精神层次的内涵呈现出差异性，同样会对社会发展形成一定的推动力。文化构建的精神层面既可以作为其建构的内容，同时也在一定程度上反作用于物质层面的建构并推动社会的发展。

From the perspective of comprehensive development, cultural construction is an organic process of co-development and complementary improvement among the material, political, and spiritual levels. The material level is the prerequisite of cultural construction, relying on developed productive forces to provide a solid material foundation and practical basis for cultural construction; the political level is the guarantee of cultural construction, relying on the establishment of a strong state, institutions, laws, etc., to provide strong safeguards and a political platform for cultural construction; the spiritual level is the ultimate aim of cultural construction, assisting cultural construction by fortifying people's spiritual home and shaping shared values, while simultaneously reacting upon the development of the entire society's material production and political civilization. The cultural construction of a community with a shared future for mankind will demonstrate a deeper realm of self-awareness and richer practical pathways, providing Chinese wisdom for solving the problems of cultural construction and the continuation of civilization on a global scale.

从全面发展的视角来看，文化构建是一个由物质、政治和精神三个层面共同发展与互补完善的有机过程。物质层面是文化构建的前提，凭借发达的生产力为文化构建提供坚实的物质基础和现实根基；政治层面是文化构建的保障，依靠建立强大的国家、制度、法律等为文化构建提供有力保障和政治平台；精神层面是文化构建的旨归，通过筑牢人们精神家园以及塑造共同的价值观来助力文化构建，同时反作用于整个社会物质生产和政治文明的发展。人类命运共同体的文化构建将展示更加深刻的自觉境界和丰富的实践路径，为解决全球范围的文化构建和文明庚续问题提供中国智慧。

III. Function: The Unity of Integration, Transcendence, and Reproduction

三、功能：统摄、超越和再生产的统一

The cultural construction of a community with a shared future for mankind possesses the functions of integration, transcendence, and reproduction with respect to the community built on the basis of material production, reflecting the beneficial roles of cultural construction in guiding the behavioral norms of the community, creating new civilizational achievements, and shaping global value consensus. The integrative function of cultural construction manifests as the community's guidance of individual social behavior, enabling individuals to consciously identify with and actively abide by the community's value norms; the transcendent function of cultural construction is embodied in the critique and innovation of the real world, with its value goal pointing toward the free and comprehensive development of the individual; the reproductive function of cultural construction indicates that cultural achievements can be continuously innovated and sustainably meet people's spiritual needs.

人类命运共同体的文化构建对建立在物质生产基础之上的共同体具有统摄功能、超越功能和再生产功能，体现了文化构建在引导共同体的行为规范、创造新的文明成果以及塑造全球价值共识等方面的有益作用。文化构建的统摄功能呈现为共同体对社会个体行为的引领，使得个体能够自觉认同和主动遵守共同体的价值规范；文化构建的超越功能体现为对现实世界的批判与创新，在价值目标上指向人的自由全面发展；文化构建的再生产功能表明文化成果能够不断创新并持续满足人们的精神需求。

First, the integrative function of cultural construction means that the community can guide and regulate the behavior of social individuals, prompting them to consciously identify with and actively abide by the relevant value norms of the community. The exertion of culture's integrative function is a gradual and imperceptible process. Social individuals reach a value consensus in the process of forming behavioral norms, gradually clarifying the relationship between the cultural "self" and the cultural "other," thereby increasingly enhancing social individuals' recognition of the community's value, paying attention to the common foundation of human culture and the overall ecological pattern, and promoting the commonality of culture's principles, values, etc., to become a unified force for cultural construction. The common values formed by humanity in the process of cultural exchange and mutual learning reflect the dialectical unity of the cultural "self" and the cultural "other." Whether it is regional cultural exchange activities or the formation of a global value consensus, both are based on the independent and autonomous value subject status of different nation-states. The construction of a cultural community is precisely to safeguard and highlight the independence and autonomy of nation-states, prompting humanity to realize the inevitability of common existence and the reality of common development in cultural exchanges, promoting different nations to independently and autonomously create their own values, contributing diverse thinking and multiple pathways in the pursuit of common values, thereby exerting the driving role of common values in the development of the entire human society. The integrative function of cultural construction is manifested in two major aspects: first, the community's unification and guidance of individual value norms and behavioral formation; second, the individual's conscious identification with and active practice of the community's value concepts. The two are mutually constructed and unified.

第一，文化构建的统摄功能意味着共同体能够引领和规范社会个体行为，促使其自觉认同和主动遵守共同体的相关价值规范。文化的统摄功能的发挥是一个潜移默化、循序渐进的过程，社会个体在形成行为规范的过程中达成价值共识，逐渐理清文化“自我”与文化“他者”之间的关系，进而日益增强社会个体对共同体的价值认可度，关注人类文化的共同根基和整体生态格局，推动文化本身的原则、价值等共通性生成为文化建设的统一力量。人类在文化交流互鉴中形成的共同价值，体现了文化“自我”与文化“他者”辩证统一的关系。无论是地域性的文化交往活动，还是全球性价值共识的形成，都以不同民族国家获得独立、自主的价值主体地位为基础。文化共同体的构建正是为了维护和彰显民族国家的独立性与自主性，促使人类在进行文化交流中意识到共同存在的必然性和共同发展的现实性，推动不同民族能够独立自主地创造自身价值，在追寻共同价值的过程中贡献多样思维和多种路径，从而发挥共同价值在整个人类社会发展中的推动作用。文化构建的统摄功能体现为两大方面，一是共同体对个体价值规范和行为养成的统一与引导，二是个体对共同体价值理念的自觉认同和主动践履，二者之间双向建构且相互统一。

Cultural construction bears the responsibility of value norms and spiritual guidance for social individuals, achieving the education and regulation of social individuals by shaping a common value system, rules, and regulations. When cultural construction exerts its function of value norms and guidance for social individuals, it must ensure the scientificity, effectiveness, and mass character of its own cultural construction. The free expression and coexistence of differences among cultural subjects are the value demands of cultural exchange, which requires endowing culture with theoretical dialogue of "intersubjectivity." [16]16 "Intersubjectivity" (主体间性) refers to the mutual recognition and dialogical relationship between subjects, as opposed to a subject-object relationship, emphasizing reciprocal understanding and communication in cultural exchange. Cultural construction must conform to the core interest demands of the people, reflect the forward-looking goals of social development, guide the masses to work together for development, and ultimately promote the benign interaction and organic integration of individuals and the community. The integrative function of cultural construction is not only reflected in the process of the community's value concepts unifying and regulating individuals but also in the practical process of individuals identifying with the community's value norms and actively practicing its cultural thought. The five-thousand-year development history of Chinese civilization has formed a brilliant array of civilizational achievements. The broad masses of the people have a high degree of identification and pride in the culture of the Chinese nation. This identification and pride have been integrated into the spiritual driving force and cultural synergy for the nation's forward development. People consciously play the "positive role" of promoting social development and, in the unconscious unity of value identification and behavioral norms, promote the overall progress of society and the improvement of the national civilization level.

文化构建承担着对社会个体的价值规范和精神引领责任，通过塑造共同的价值体系、规章制度以实现对社会个体的教化和规范作用。文化构建在发挥对社会个体的价值规范和引领功能时，要确保其自身文化构建的科学性、有效性、大众性，文化主体的自由表达和差异性共存是文化交往的价值诉求，这就需要赋予文化以“主体间性”的理论对话。文化构建必须符合人民群众的核心利益诉求，体现社会发展的前进目标，引导社会大众齐心协力谋发展，（公众号：马克思主义理论研究）最终促进个体与共同体的良性互动和有机融合。文化构建的统摄功能不仅体现在共同体价值理念对个体的统一和规范过程，也体现为个体认同共同体的价值规范、积极践履其文化思想的实践过程。中华文明浩浩荡荡五千年的发展历程，形成了灿若星河的文明成果。广大人民群众对中华民族文化具有高度的认同感和自豪感，这种认同感和自豪感已经融为国家向前发展的精神动力和文化合力。人们自觉扮演推动社会发展的“正面角色”，并在不自觉的价值认同和行为规范的统一中促进了社会整体的进步和国家文明水平的提升。

The integrative function of the cultural construction of a community with a shared future for mankind effectively consolidates the value consensus within the community, unifies the value norms of social individuals, creates a more inclusive and open civilizational field, and gradually shapes thought and culture more conducive to maintaining human creative wisdom, making humanity the core guide of cultural construction, providing opportunities for the formation of national synergy and the common interests of humanity in the era of globalization. The integrative function of cultural construction, based on the thinking mode and value stance of historical materialism, can deeply summarize and spiritually sublimate the historical development of a nation's own culture, laying an epistemological foundation for grasping the evolutionary laws and development trends of human civilization. By constructing a community with a shared future for mankind, cultural construction is placed within the perspective of world history, promoting countries to plan innovative pathways for cultural construction from the breadth and height of all humanity in the international community.

人类命运共同体文化构建的统摄功能有效凝聚了共同体内部的价值共识，统一了社会个体的价值规范，创造了更为包容开放的文明场域，逐步塑造出更加有利于保持人类创造性智慧的思想文化，使得人类成为文化构建的核心引领，在全球化发展的时代为民族合力和人类共同利益的形成提供契机。文化构建的统摄功能基于历史唯物主义的思维方式和价值立场，能够对本民族文化的历史发展进行深刻总结和精神升华，为把握人类文明的演进规律和发展趋势奠定认识论基础，通过构建人类命运共同体而将文化建设置于世界历史视野当中，推动各国在国际社会中立足全人类的广度和高度来谋划文化构建的创新出路。

Second, the transcendent function of cultural construction is embodied in the critique and innovation of the real world. Its core connotation is the realization of the unity of human sensibility and rationality, and its fundamental direction is the free and comprehensive development of the individual. Culture itself contains a transcendent meaning orientation. This transcendent meaning not only permeates spiritual resources such as social thought, consciousness, and emotion but also aims to elucidate the conceptual system and value orientation generated in the process of culture's integration with society, and can examine the value relations and practical utility of social practice.

第二，文化构建的超越功能体现为对现实世界的批判与创新，其核心内涵是实现人的感性与理性的统一，根本指向人的自由全面发展。文化本身蕴含超越性的意义指向，这种超越性的意义不仅渗透于社会思想、意识和情感等精神资源之中，而且意在阐发文化在与社会结合过程中生成的观念体系和价值取向，并能审视社会实践的价值关系和实际效用。

In the dimension of realistic manifestation, the transcendent function of cultural construction is directly embodied in the critique and innovation of the real world. Human culture is never confined to a unidirectional development within its own sphere; rather, it constantly transcends its own present state within the overall relations formed with other spheres, existing in diverse types and modes throughout history. The transcendence of cultural construction, as a transformation and guidance of the real world, strives to alter the unstable state of existing society and its irrational value concepts, criticizes from the spiritual level the unjust and unfree conditions existing in the real world, demands the construction of value concepts and ideological systems suited to the interests of one’s own country and nation and representing their standpoint, and guides society toward a correct and harmonious path of development.

在现实表现维度，文化构建的超越功能直接体现为对现实世界的批判与创新。人类文化从不局限于自身领域的单向度发展，而是在不断与其他领域形成的整体关系中实现对自身现状的超越，以多样类型和方式存在于历史之中。文化构建的超越性作为对现实世界的改造和指引，它力图改变现存社会的不稳定状态和不合理的价值观念，从精神层面批判现实世界存在的非正义和不自由境遇，要求建构适合本国、本民族人民利益和代表其立场的价值观念及思想体系，引导社会朝向正确和谐的道路发展。

In the dimension of core connotation, the transcendent function of cultural construction emphasizes the unity of human sensibility and rationality. The subject of cultural transcendence is humanity, the “real individual” in Marx’s perspective. In Marx’s view, human existence is the real foundation of their mode of life and social existence; the existence of culture and its functions change with the transformation of human and social existence. The practice and knowledge acquired by humans in social life constitute the unity of human sensory experience and rational speculation, and the transcendence of culture precisely embodies this process. On the one hand, individuals inevitably enter into direct relations with nature, others, and society in their practical activities, thereby forming a certain system of sensory knowledge; on the other hand, people are not satisfied with mere sensory knowledge but seek to attain a higher level of ideological realm. Through the instruction and cultivation of culture, people elevate their own theoretical realm, develop their capacity for rational speculation, and better achieve development at the social-cultural and moral levels—this is the deeper objective that the transcendent function of cultural construction aims to reach.

在核心内涵维度，文化构建的超越功能注重实现人的感性与理性的统一。文化超越的主体是人，是马克思视域中的“现实的人”。在马克思看来，人的存在是其生活方式和社会存在的现实基础，文化的存在及其功能随着人与社会存在的变化而转变。人类在社会生存中的实践和所获得的知识是人的感性经验和理性思辨的统一，文化的超越性正是体现了这一过程。一方面，个体在实践活动中必然会直接地与自然、他人以及社会发生关联，由此形成一定的感性知识体系；另一方面，人们又不满足于一般的感性知识，而试图追求更高层次的思想境界。人们通过文化的教导和熏陶以提升自身的理论境界，促进自身理性思辨能力的发展，更好地实现社会文化层面和道德层面的发展，这是文化构建的超越性所要达到的深层次目标。

In the dimension of value vision, the transcendent function of cultural construction reveals the value orientation of the free and comprehensive development of the individual. Human survival and development must not only be grounded in immediate material production, satisfying basic material needs and living space, but must also explore spiritual pursuits that transcend the material level, questioning the meaning and value of life. Cultural construction not only fully releases human labor and creative potential in the production process, but also, while promoting interaction between different cultures, enhances the understanding of their own subjectivity among different countries and individuals, achieving the development of cultural diversity. Therefore, the transcendent activity of cultural construction must take the free and comprehensive development of the individual as its basic standard and value standpoint. The subject that realizes the transcendent function of culture is humanity itself; the free and comprehensive development of the individual is the ultimate goal of cultural transcendence and also the ultimate meaning of human self-development.

在价值愿景维度，文化构建的超越功能显现出人的自由全面发展的价值指向。人的生存发展不仅要立足当下的物质生产，满足基本的物质需求和生存空间，而且要探索超越物质层面的精神追求，追问生命的意义和价值。文化构建不仅在生产过程中充分释放人的劳动创造潜力，而且在推动不同文化之间交往的同时，提升不同国家和个人对自身主体性的认识，实现文化多样性的发展。因此，文化构建的超越性活动要以人的自由全面发展为基本标准和价值立场。实现文化超越功能的主体是人类自身，人的自由全面发展是文化超越性的最终目标，也是人类自身发展的终极意义。

Third, the reproductive function of cultural construction indicates that cultural achievements can be continuously innovated and persistently satisfy people’s spiritual needs and ideological realms. Once people’s basic material needs are met, spiritual needs become a higher-level pursuit; and as people’s spiritual realm is elevated and their cultural level raised, they generate new impetus for the development of culture. “The degree to which a theory is realized in a country always depends on the degree to which the theory satisfies the needs of that country.”[17]17 Karl Marx, “Introduction to the Critique of Hegel’s Philosophy of Right,” *Marx and Engels Collected Works*, Vol. 1, p. 462. The connotation of theory permeates the evolution of culture, and the flourishing of culture in turn promotes social progress. The reproductive function of cultural construction adapts to social development and, from a perspective that transcends social development, creates cultural achievements that lead the direction of culture; at the same time, in the process of creating new culture, it nurtures and nourishes society, satisfies the lofty cultural demands of the masses, and achieves the effect of theoretical cultivation for the masses.

第三，文化构建的再生产功能表明文化成果能够不断得到创新并持续满足人们的精神需求和思想境界。当人们的基本物质需求得到满足后，精神的需求便成为更高层次的追求，而随着人们精神境界的提升和文化水平的提高，人们对文化的发展也产生了新的助推动力。“理论在一个国家实现的程度，总是取决于理论满足这个国家的需要的程度。”16理论的内涵渗透于文化的演进，文化的繁荣又促进社会的进步。文化构建的再生产功能适应社会的发展，并以超越社会发展的视角创造引领文化走向的发展成果，同时在创造新文化的过程中涵养和反哺社会，满足人民群众高尚的文化诉求，实现对人民群众进行理论熏陶的功效。

The reproductive function of cultural construction sustains the long-term stability of society, serving as an inexhaustible spiritual driving force for national development and ethnic unity. The achievements of any cultural form are embodied in certain works; cultural construction inevitably realizes the inheritance, development, and reproduction of cultural achievements through the integration of culture with economic, political, and other factors. In his book *On Reproduction*, the French scholar Louis Althusser takes “reproduction” as an important research concept, arguing that Marx’s concept of social reproduction encompasses the reproduction of productive forces and relations of production, with particular emphasis on the role of ideology in the reproduction of relations of production.[18]18 Louis Althusser, *On Reproduction*, trans. by Meng Dengqing, Northwest University Press, 2019, p. 2. (Public account: Marxist Theory Research) The renowned French sociologist Pierre Bourdieu proposed the theory of cultural reproduction, applying it to the field of education, pointing out that educational work “is a long-term work of inculcation… which, without resorting to external pressure, especially physical coercion, can produce and reproduce its integration at the spiritual and moral level.”[19]19 Pierre Bourdieu and Jean-Claude Passeron, *Reproduction in Education, Society and Culture*, trans. by Xing Kechao, The Commercial Press, 2002, p. 13. From the perspective of cultural reproduction, Bourdieu indicates that both innate endowment and acquired acquisition jointly act on cultural reproduction, with cultural capital playing a major role; because cultural capital is fundamentally subject to economic capital, cultural reproduction reflects the inevitability of capital driving the process of socialization. Western scholars, taking cultural reproduction as an entry point, analyze the importance of cultural development, institutional construction, and even ideological construction in contemporary society, providing theoretical reference for understanding the reproductive function of cultural construction.

文化构建的再生产功能维系着社会的长治久安，作为源源不断的精神动力促进国家的发展和民族的统一。任何文化形态的成果都体现为一定的作品形式，而文化构建必然在将文化与经济、政治等因素的融合中实现文化成果的传承、发展和再生产。法国学者路易斯·阿尔都塞在《论再生产》一书中将“再生产”作为重要的研究概念，认为马克思的社会再生产概念包含了生产力和生产关系的再生产，重点强调了意识形态在生产关系再生产领域中的作用。12（公众号：马克思主义理论研究）法国著名社会学者皮埃·布迪厄提出了文化再生产理论，他将文化再生产运用于教育领域，指出教育工作“是一种长期的灌输工作……不用求助于外界压力，尤其是身体方面的强制，便能生产和再生产它在精神和道德方面的整合”13。布迪厄从文化再生产的视角出发，指出先天赋予和后天获得共同作用于文化的再生产，其中，文化资本起到主要作用，由于文化资本根本受制于经济资本，因而文化再生产反映了资本推动社会化进程的必然性。西方学者以文化再生产为切入口，分析当今社会的文化发展和制度建设乃至意识形态领域建设的重要性，为解读文化构建的再生产功能提供了理论借鉴。

IV. Cultural Construction and the Shaping of a World Civilization Body

四、文化构建与世界文明体的形塑

The concept of a community with a shared future for mankind inherently contains the values of “constructive effects,” which specifically involve political, economic, cultural, social, ecological, and many other aspects. The cultural construction of a community with a shared future for mankind, as an indispensable and important link, aims to shape a new world civilization body that embodies the common interests and common values of all humanity.

人类命运共同体理念内蕴“建构性效应”的价值观，其具体涉及政治、经济、文化、社会以及生态等诸多方面。人类命运共同体的文化构建作为不可或缺的重要环节，旨在塑造一个全新的体现全人类共同利益和共同价值的世界文明体。

The establishment of a world civilization body does not mean that one civilization conquers or captures another, but rather synthesizes the advantages of all civilizations with an inclusive attitude. General Secretary Xi Jinping pointed out: “Human history is a grand picture of different civilizations exchanging, learning from each other, and integrating. We must respect all civilizations, treat them equally, learn from each other, draw on each other’s strengths, and promote the creative development of human civilization.”[20]20 Xi Jinping, “Jointly Shoulder the Responsibility of Our Times and Promote Global Development,” speech at the UN Office at Geneva, January 18, 2017. This is China’s requirement for promoting the building of a community with a shared future for mankind in the cultural dimension, demonstrating the intellectual vision of a responsible major country, based on a long-term perspective of human development, for constructing a new type of world civilization body. In the 21st century, interactions and exchanges between regions and ethnic groups are increasingly frequent, and frictions and conflicts between them are also escalating step by step. Only by upholding the spirit of civilizational coexistence of “harmony in diversity and inclusiveness” and reaching a value consensus of “shared destiny and close-knit development” can we benefit both the development and stability of one’s own country and nation, and also promote the overall progress of the world and safeguard the common interests of humanity, forming a world civilization body of “sharing the same breath and a common destiny,” thereby revealing the significant practical significance and theoretical value of the cultural construction of a community with a shared future for mankind.

世界文明体的建立不是意指一种文明战胜或俘获另一种文明，而是以包容的姿态综合一切文明的优势。习近平总书记指出：“人类历史就是一幅不同文明相互交流、互鉴、融合的宏伟画卷。我们要尊重各种文明，平等相待，互学互鉴，兼收并蓄，推动人类文明实现创造性发展。”14这是中国对推动构建人类命运共同体在文化方面的要求，展现了一个负责任大国立足人类长远发展视角，对构筑新型世界文明体的智识展望。在21世纪，各地区、民族间的交往和互动日益频繁，彼此间的摩擦和冲突也逐步升级，唯有秉持“和而不同、兼收并蓄”的文明共处精神，达成“命运休戚与共、发展紧密相连”的价值共识，才能既有利于本国和本民族的发展稳定，也有利于推动世界的整体前进和维护人类的共同利益，形成“同呼吸、共命运”的世界文明体，显现出人类命运共同体的文化构建所具有的重大实践意义和理论价值。

The effective dismantling of the Western “cultural centrism” barrier. The viewpoint of “cultural centrism” holds that the form of civilization created by Western capitalist countries possesses absolute superiority and “universal applicability,” compelling non-Western national cultures to accept the homogenizing transformation of Western modernization. On the surface, “cultural centrism” appears to actively foster a thriving cultural market on a global scale, but in reality it conceals enormous cultural risks, easily dissolving the intrinsic value and diversity of culture in the process of enhancing the commodification of culture. Western great powers have always adhered to the narrow mode of thinking of “cultural centrism,” believing that capitalist culture is the world’s optimal culture, that modernization is capitalist modernization, and attempting to “dominate” and “assimilate” other cultures through Western culture, while resisting and excluding equal exchange and dialogue with other cultures. Hegel declared that only in the Western world “this formally absolute principle brings us to the final stage of history, which is our world, our age.”[21]21 G.W.F. Hegel, *Lectures on the Philosophy of World History*, trans. H.B. Nisbet (Cambridge: Cambridge University Press, 1975), p. 138. [Reference to Hegel’s claim that the Germanic world represents the final stage of history.] Japanese-American scholar Francis Fukuyama proposed that “liberal democracy may constitute the ‘end point of mankind’s ideological evolution’ and ‘the final form of human government.’”[22]22 Francis Fukuyama, *The End of History and the Last Man* (New York: Free Press, 1992), p. xi. Many Western scholars and politicians, from different perspectives, emphasize the superiority and “universal applicability” of Western culture, vigorously promote cultural hegemonism, and through colonial and suppressive means in the cultural sphere, achieve domination and infiltration of non-Western countries under new circumstances. The cultural construction of a community with a shared future for mankind is a practical countermeasure to the “cultural centrism” promoted by Western great powers. It emphasizes that civilization itself constitutes the decisive criterion for admission as a member of the world civilization community, prompting each sovereign state to participate equally in global governance. In advancing the construction of a community with a shared future for mankind, China actively interprets and promotes the cultural development concept of “harmony in diversity and inclusiveness,” forcefully refuting the narrow view that China’s rise poses a threat to world peace.

对西方“文化中心主义”壁垒的有效破除。“文化中心主义”的观点主张西方资本主义国家所创造的文明形态具有绝对优势和“普适性”，迫使非西方的民族文化接受西方现代化的同质化改造。“文化中心主义”表面上似乎在全球范围内积极营造繁荣的文化市场，实则隐含着巨大的文化风险，容易在增强文化商品化的生产过程中消解文化内在的价值性与多样性。西方大国一直秉持“文化中心主义”的狭隘思维模式，认为资本主义文化是世界的最优文化，现代化就是资本主义的现代化，企图以西方文化“统摄”和“同化”其他文化，并抵制、排斥与其他文化的平等交流与对话。黑格尔宣称只有在西方世界，“这个形式上绝对的原则把我们带到了历史的最后阶段，就是我们的世界、我们的时代”15。日裔美籍学者弗朗西斯·福山提出，“自由民主也许是‘人类意识形态演化的终点’和‘人类政体的最后形式’”16。诸多西方学者和政客从不同视角强调西方文化的优越性和“普适性”，极力推行文化霸权主义，通过文化领域的殖民和压制在新形势下实现对非西方国家的宰制和渗透。人类命运共同体的文化构建是应对西方大国推行“文化中心主义”的现实对策，其强调文明本身构成世界文明共同体准入成员的决定性准则，促使各主体国家平等地参与世界治理。在推进人类命运共同体构建过程中，中国积极阐释和发扬“和而不同、兼收并蓄”的文化发展理念，有力回击了将中国的崛起视为对世界和平状态威胁的狭隘观点。

A scientific analysis of measures to resolve conflicts between civilizations in different regions. Among various forms of conflict and opposition, the clash of civilizations has become a deep-seated cause affecting world peace and altering the trend of world development. “In this new world, the most pervasive, important, and dangerous conflicts are not between social classes, rich and poor, or other economically defined groups, but between peoples belonging to different cultural entities.”[23]23 Samuel P. Huntington, *The Clash of Civilizations and the Remaking of World Order* (New York: Simon & Schuster, 1996), p. 28. All human civilizations form an organically interconnected overall system, but the types, structures, and development paths of civilizations exhibit pluralistic forms. This is the result of the nationalization and localization of civilization itself, and also an inherent necessity of civilizational exchange and conflict. The compression of globalization in time and space blurs the boundaries of the world, while triggering civilizational conflicts it also highlights the importance of civilizational exchange, revealing the law that the outcome of civilizational conflict will ultimately lead to civilizational coexistence and deep integration. Faced with objectively existing civilizational conflicts, we must conform to the trend of historical development and the call of all humanity, and engage in civilizational dialogue and mutual exchange based on the overall development interests of mankind. Only thus can conflicts and contradictions be effectively resolved. From the general trend of overall human development, behind civilizational conflicts lie differences in economic interests and political concepts. The complete eradication of civilizational conflicts requires the joint efforts of just “managers” on a global scale. Any approach that sets aside civilizational conflicts or uses power politics and hegemonic policies to suppress other civilizations is an exclusionary model that rejects dialogue, and will ultimately reap the consequences of hindering the world’s progress. “Chinese civilization has outstanding peacefulness, which fundamentally determines that China will always be a builder of world peace, a contributor to global development, and a defender of the international order; it determines that China continuously pursues civilizational exchange and mutual learning without engaging in cultural hegemony; it determines that China will not impose its own values and political system on others; and it determines that China insists on cooperation, not confrontation, and will never engage in the ‘clique-building and ostracizing of dissenters’ of small circles.”[1]1 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Cultural Development,” June 2, 2023. [A speech emphasizing the peaceful nature of Chinese civilization and its implications for foreign policy.] The cultural construction of a community with a shared future for mankind advocates that “civilizations should engage in dialogue, not exclusion; exchange, not replacement.”[24]24 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” speech at the United Nations Office at Geneva, January 18, 2017. [A key speech outlining the concept of a community with a shared future for mankind.] It aims to create a new type of cross-civilizational exchange model, effectively resolving the civilizational conflicts existing in today’s world, fundamentally shaking the central position of the Western discourse system centered on “universal values,” easing local and potentially overall outbreaks of interstate conflicts, providing China’s effective solutions and values in international exchanges, and contributing beneficial wisdom and practical strategies for the overall development of human civilization.

对不同地区间文明冲突化解举措的科学分析。在各种形式的冲突和对立中，文明的冲突成为影响世界和平、改变世界发展趋势的深层原因，“在这个新的世界里，最普遍的、重要的和危险的冲突不是社会阶级之间、富人和穷人之间，或其他以经济来划分的集团之间的冲突，而是属于不同文化实体的人民之间的冲突”17。全人类文明是一个有机联系的整体系统，但文明的类型、结构及其发展路径呈现出多元化形式，这是文明本身民族化和本土化的结果，也是文明交流与冲突的内在必然。全球化进程在时空上的压缩，模糊了世界的边界，在引发文明冲突的同时凸显了文明交流的重要性，展现出文明冲突的结果终将走向文明共存和深入融合的规律。面对客观存在的文明冲突，我们必须顺应历史发展的趋势和全人类的呼声，基于人类整体发展利益展开文明对话和相互交流，由此才能有效化解矛盾与冲突。从整个人类发展的一般性趋势看，文明的冲突背后涉及经济利益和政治观念的差异，文明冲突的彻底根除需要全球范围内的正义“管理者”共同努力。任何搁置文明冲突或是采取强权、霸权政策压制其他文明的做法，都是拒绝对话的排斥模式，终将在阻碍世界前进的步伐中自食其果。“中华文明具有突出的和平性，从根本上决定了中国始终是世界和平的建设者、全球发展的贡献者、国际秩序的维护者，决定了中国不断追求文明交流互鉴而不搞文化霸权，决定了中国不会把自己的价值观念与政治体制强加于人，决定了中国坚持合作、不搞对抗，决不搞‘党同伐异’的小圈子。”1人类命运共同体的文化构建提倡“文明之间要对话，不要排斥；要交流，不要取代”24，其旨在打造一种新型的跨文明交流模式，以有效解决当今世界存在的文明冲突，根本动摇以“普世价值”为核心的西方话语体系中心地位，缓和局部乃至有可能整体爆发的国家间冲突，在国际交流中提供中国的有效方案和价值观念，为人类文明整体发展贡献有益智慧和现实方略。

A new outlook on the overall development direction of human civilization. The cultural construction of a community with a shared future for mankind is a reconstruction of a new development order and a macro-level grasp of the overall interests of human development. It upholds the cultural development concept of “harmony in diversity and inclusiveness,” faces squarely and actively responds to the practical challenges of cultural nationalism and cultural conservatism, and is committed to shaping a cultural public sphere through the concept of civilizational dialogue, seeking mutual wisdom at the cultural level through civilizational mutual learning, and focusing on creating a new pattern of world civilization characterized by mutual respect among different cultures and inclusive development through cross-civilizational dialogue, exchange, and mutual learning. The cultural construction of a community with a shared future for mankind is first embodied in respect for the civilizations of other countries, adhering to the development concept of “harmony in diversity,” respecting and recognizing the widely existing different civilizations in the world, and, on the premise of respecting the diversity and autonomy of other countries’ cultural development, advocating the achievement of a value consensus that realizes the common interests of all mankind. The concept of building a community with a shared future for mankind attaches importance to the important force of cultural exchange and integration in advancing globalization, emphasizing that countries should adhere to the openness and independence of their own national cultures in mutual interactions, so as to counter the negative effects of globalization, promote the dissolution of estrangements and negative impacts arising from differences in cultural forms and development paths through cultural exchange and integration among countries, (Public Account: Marxist Theoretical Research) and demonstrate China’s internal tension between highly firm cultural confidence and the promotion of cultural exchange in the process of globalization. China actively engages in cultural exchanges with other countries, prompting different sovereign states to freely choose paths suitable for their own development in exchanges, fully depict their unique cultural colors, promote the development of both sides’ cultures in exchanges, actively establish deep friendships with the peoples of other countries, and disseminate the essence of Chinese culture in dialogue. The cultural construction of a community with a shared future for mankind is also embodied in the beneficial borrowing of excellent civilizations from around the world. It is an inevitable choice for China and the West to historically move from tradition to innovation. It resolutely opposes the narrow view of “cultural centrism,” advocates mutual learning and mutual borrowing in exchanges, thereby promoting the emergence of entirely new sparks of civilization in the collision and exchange of different civilizations, and creating a harmonious and positive world civilizational situation.

对人类整体文明发展方向的全新展望。人类命运共同体的文化构建是对未来新发展秩序的重构和对人类整体利益发展的宏观把握，其秉持“和而不同、兼收并蓄”的文化发展理念，正视并积极应对文化民族主义与文化保守主义的现实挑战，致力于以文明对话的理念塑造文化公共场域，以文明互鉴的方式寻求文化层面的智慧互通，聚焦打造不同文化相互尊重，以及跨文明交流对话、互学互鉴的包容性发展的世界文明新格局。人类命运共同体的文化构建首先体现为对他国文明的尊重，坚持“和而不同”的发展理念，尊重和认可世界上广泛存在的不同文明，在尊重他国文化发展多样性和自主性的前提下，主张达成实现全人类共同利益的价值共识。构建人类命运共同体理念重视文化交流和融合在推进全球化发展中的重要力量，强调各国应当在相互交往中坚持本民族文化的开放性与独立性，以对抗全球化的负面效应，推动各国在文化交流与融合中消解因文化形态和发展路径的差异性而产生的隔阂及负面影响，（公众号：马克思主义理论研究）彰显出中国在全球化进程中高度坚定文化自信与促进文化交流的内在张力。中国积极展开与其他国家的文化交流，促使不同主体国家在交流中能够自由选择适合自身发展的道路、充分描绘自身独特的文化色彩，并在交流中推进双方文化的发展，主动建立与他国人民的深厚友谊，在对话中传播中国文化的精髓。人类命运共同体的文化构建也体现为对世界上优秀文明的有益借鉴，是中西方历史性地由传统走向创新的必然选择，其坚决反对“文化中心论”的狭隘见解，主张在交流中相互学习、相互借鉴，从而促进不同文明在相互碰撞与交流中迸发全新的文明火花，营造和谐积极的世界文明态势。

The cultural construction of a community with a shared future for mankind has its own unique subjective connotations, levels of expression, and functional values, forming a systematic and complete internal structure. It plays an important role in contemporary social development in consolidating value consensus and promoting the development of human civilization. Cultural construction, as an important dimension in advancing a community with a shared future for mankind, reflects China’s intellectual breadth and sense of responsibility as a major socialist country in addressing the dilemmas of human civilization development and resolving the varying degrees of civilizational conflict in the world today. The cultural construction of a community with a shared future for mankind, while highlighting China’s cultural consciousness and cultural confidence, conforms to the trends of the times and the call of the world’s people. It will profoundly influence the future direction of world civilization and has milestone significance in promoting the development of human civilization to a new realm.

人类命运共同体的文化构建具有自身独特的主体内涵、表达层次和功能价值，形成了系统完备的内在结构，在当今社会发展中发挥着凝聚价值共识、推动人类文明发展的重要作用。文化构建作为推进人类命运共同体的重要维度，体现了中国作为社会主义大国在应对人类文明发展困境和解决当前世界不同程度文明冲突时所展现出的智识气度与责任担当。人类命运共同体的文化构建在凸显中国文化自觉与文化自信的同时顺应了时代发展趋势和世界人民呼声，将深刻影响未来世界文明的发展方向，具有推动人类文明发展进入新境界的里程碑意义。

(Author’s brief introduction: Liu Tongfang, Distinguished Professor of the “Changjiang Scholars” Program of the Ministry of Education, Professor at the School of Marxism, Zhejiang University, Doctoral Supervisor)

（作者简介：刘同舫，教育部“长江学者”特聘教授，浙江大学马克思主义学院教授，博士生导师）

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