The Ideological Characteristics of the Peaceful Nature of Chinese Civilization and Its Contemporary Presentation

Chinese civilization is the only great civilization in the world that has continued unbroken and developed to this day in the form of a state; Chinese civilization is a broad, profound, and uniquely distinctive civilizational system. General Secretary Xi Jinping pointed out: “Without the five thousand years of Chinese civilization, where would Chinese characteristics come from? Without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics that we have today? Only by standing on the magnificent history of more than five thousand years of Chinese civilization can we truly understand the historical inevitability, cultural connotation, and unique advantages of the Chinese path.” (Xi Jinping, 2023, p. 6) The profound civilizational history of more than five thousand years of Chinese civilization is the foundation for our construction of socialism with Chinese characteristics, the source of our confidence in our culture, and, moreover, the solid foundation for our construction of the modern civilization of the Chinese nation.

中华文明是世界上唯一绵延不断且以国家形态发展至今的伟大文明，中华文明是一个博大精深且独具特色的文明体系。习近平总书记指出：“如果没有中华五千年文明，哪里有什么中国特色？如果不是中国特色，哪有我们今天这么成功的中国特色社会主义道路？只有立足波澜壮阔的中华五千多年文明史，才能真正理解中国道路的历史必然、文化内涵与独特优势。”（习近平，2023年，第6页）中华文明5000多年深厚的文明史，是我们建设中国特色社会主义的根基，是我们文化自信的底气，更是我们建设中华民族现代文明的坚实基础。

In his important speech at the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping, from a commanding height, distilled from the more than five

习近平总书记在文化传承发展座谈会上的重要讲话，高屋建瓴地从中华文明5000多年的文明史中提炼出中华文明具有的“五个突出特性”，即中华文明具有突出的连续性、创新性、统一性、包容性、和平性。中华文明具有的“五个突出特性”，使得它在数千年的历史长河中虽然历经波折，但一直百折不挠、自强不息，形成了波澜壮阔的文明画卷。“五个突出特性”蕴含在中国历史和中华文明的方方面面，是研究中华文明的重要内容。

The “five prominent features” of Chinese civilization form a unified whole in which they are interconnected and mutually reinforcing. On the one hand, continuity is the foundation and the prerequisite for the other prominent features, while the peaceful nature forms an organic relationship with inclusiveness. The inclusiveness of Chinese civilization, which is all-embracing and great in capacity, determines that Chinese civilization is peaceful rather than aggressive. But from another perspective, the peaceful nature creates conditions for the further development of the other four prominent features. Peace, harmony, and concord are value concepts that have been transmitted throughout the 5,000-plus years of Chinese civilization, embodied in its continuous development, mutual learning and exchange, and constant innovation.

中华文明所具有的“五个突出特性”是相互联系、相互成就的统一体。一方面，连续性是基础，是其他几个突出特性的前提，而和平性则与包容性形成有机的关系，中华文明兼容并包、有容乃大的包容性决定了中华文明是和平的而不是侵略的。但从另外一个方面来看，和平性又为其他四个突出特性的进一步发展创造了条件，和平、和谐、和睦是中华文明5000多年来一直传承的价值理念，体现在中华文明的连续发展、交流互鉴与不断创新之中。

In traditional Chinese thought, from the harmony of the individual body and mind, the harmony of interpersonal relations, the harmony between humans and nature, to the harmony of social order, the concept of harmony runs through all consistently. Ideas such as “pacifying the world” (The Book of Rites, The Great Learning) and “securing lasting peace for all generations” (Collected Works of Zhang Zai, p. 320) are concentrated expressions of the esteem for peace and harmony in fine traditional Chinese culture. Viewed from the historical development of Chinese civilization, the prominent peaceful nature of Chinese civilization has always run through all stages of Chinese history and is manifested in various fields such as traditional Chinese philosophy, politics, economics, literature, and art. It has become an important factor shaping the thinking habits, life attitudes, and value orientations of the Chinese nation, and is also a humanistic spirit widely recognized in Chinese culture. It can be said that the uninterrupted continuous development of Chinese civilization over several millennia is also the unfolding process of the peaceful nature of Chinese civilization.

在中国传统思想中，从个体的身心和谐、人与人关系的和谐、人与自然的和谐，到社会秩序的和谐，一以贯之的是和谐理念，“平天下”（《礼记·大学》）、“为万世开太平”（《张载集》，第320页）等思想是中华优秀传统文化崇尚和平、和谐的集中体现。从中华文明的历史发展来看，中华文明突出的和平性始终贯穿于中国历史的各个阶段，并且体现在中国传统哲学、政治、经济、文学、艺术等各个领域，成为塑造中华民族的思维习惯、生活态度、价值取向的重要因素，也是中华文化被普遍认同的人文精神。可以说，中华文明数千年不间断的连续发展历程也是中华文明和平性的展开过程。

I. The Ontological Basis of the Peaceful Nature of Chinese Civilization

一、中华文明和平性的本体论依据

The Chinese civilization’s esteem for peace and harmony is established on the profound foundation of Chinese philosophy. Chinese philosophy holds that the universe and nature themselves are harmonious; this is the ontological basis of the peaceful nature of Chinese civilization. Laozi said: “The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the ten thousand things. The ten thousand things carry yin and embrace yang, and through the blending of qi they achieve harmony.” (Laozi, Chapter 42) “Three” is the qi of the union of yin and yang. In Laozi’s view, all things in the universe achieve a state of harmony through the interaction of yin and yang qi. The “Appended Remarks” to the Book of Changes (Xici, Part I) also says: “One yin and one yang are called the Dao.” The universe is a harmonious whole of yin-yang changes. This is a basic concept of Chinese philosophy. Conversely, if the harmony of yin and yang is broken, it will inevitably cause natural disasters. For example, Boyangfu at the end of the Western Zhou dynasty, when explaining the occurrence of earthquakes, said: “The qi of heaven and earth does not lose its order; if it exceeds its order, the people disrupt it. Yang is suppressed and cannot emerge; yin is oppressed and cannot ascend; hence there are earthquakes. Now the three rivers [1]1 The “three rivers” (Sanchuan) refers to the Jing River, Wei River, and Luo River in the Guanzhong region of present-day Shaanxi province. are indeed quaking; this is because yang has lost its place and is suppressed by yin.” (Discourses of the States, Discourses of Zhou, Part I) Boyangfu believed that the universe and nature are the harmonious operation of yin and yang, but if this harmony is destroyed, disasters such as earthquakes will occur, and these natural disasters will bring adverse effects to society.

中华文明崇尚和平、和谐的特性建立在中国哲学深厚的基础之上，中国哲学认为宇宙自然本身就是和谐的，这是中华文明和平性的本体论依据。老子说：“道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。”（《老子》第四十二章）“三”就是阴阳和合之气。在老子看来，宇宙万物皆在阴阳二气的相互作用下达到了和谐的状态。《周易·系辞上》又说：“一阴一阳之谓道。”宇宙就是阴阳变化的一个和谐的整体。这是中国哲学的基本观念。反之，如果打破了阴阳的和谐，势必会引起自然灾害，如西周末年的伯阳父在解释地震的发生时就说：“夫天地之气，不失其序；若过其序，民乱之也。阳伏而不能出，阴迫而不能烝，于是有地震。今三川实震，是阳失其所而镇阴也。”（《国语·周语上》）伯阳父认为，宇宙自然就是阴阳的和谐运转，但如果这个和谐被破坏了，就会产生如地震这样的灾害，同时这些自然灾害会给社会带来不利的影响。

The Commentary on the Judgment of the Qian Hexagram in the Book of Changes says: “Preserving the great harmony, thus it is beneficial and upright.” “Great harmony” (Taihe) refers to the harmonious qi of the four seasons. Gao Heng explained: “Taihe does not mean that all four seasons are like spring, but rather that the qi of spring warmth, summer heat, autumn coolness, and winter cold are all extremely well-regulated, not violating the laws of nature, with no extreme heat, no severe cold, no violent winds, no excessive rain, no prolonged drought, no early frost; in short, no special natural disasters. If heaven can preserve the scene of great harmony, it can universally benefit the ten thousand things; this is the correct way of heaven. Hence it is said: ‘Preserving the great harmony, thus it is beneficial and upright.’” (Gao Heng, p. 55) This means that maintaining the state of great harmony can bring peace and auspiciousness to all things under heaven.

《周易·乾·彖传》说：“保合大和，乃利贞。”“大和”即“太和”，指的是四时冲和之气。高亨解释说：“太和非谓四时皆春，乃谓春暖、夏热、秋凉、冬寒，四时之气皆极调谐，不越自然规律，无酷热，无严寒，无烈风，无淫雨，无久旱，无早霜，总之，无特殊之自然灾害。天能保合太和之景象，乃能普利万物，乃为天之正道，故曰：‘保合大和，乃利贞。’”（高亨，第55页）这也就是说，保持太和的状态就能给天下万物带来和平吉祥。

The Northern Song dynasty philosopher Zhang Zai, building on traditional philosophy, established a philosophical system with “the Great Void” (Taixu) or “qi” as the cosmic substance. “Great harmony” (Taihe) refers to the organic unity in which the Great Void coexists with the ten thousand things and they are interconnected and interact through the mutual stimulation of yin and yang qi. “Great harmony” is the general term for the existence and movement forms of qi, and also the general term for the universe. (See Hou Wailu et al., eds., p. 103) Zhang Zai said: “What is called the Dao of great harmony contains within it the natures of sinking and floating, rising and falling, movement and stillness, and mutual stimulation; it is the beginning of intermingling, mutual agitation, victory and defeat, contraction and extension. … Without the ‘wild horses’ [2]2 “Wild horses” (yema) is a term from the Zhuangzi, used here by Zhang Zai as a metaphor for the drifting, flowing movement of qi. and intermingling, it cannot be called great harmony.” (Collected Works of Zhang Zai, p. 7) Zhang Zai takes qi as the substance of all things in the universe; the “qi of great harmony” contains the natures of mutual stimulation such as sinking, floating, rising, falling, movement, and stillness. “Wild horses” and “intermingling” both refer to the movement and interaction of qi. From Zhang Zai’s description, it can be seen that because of the nature of mutual stimulation in the qi of great harmony, it can produce infinite changes, thereby generating the entire world. The process of the change and flow of the qi of great harmony is also the “Dao.” Zhang Zai said: “Through the transformation of qi, there is the name of the Dao.” (Ibid., p. 9) “The Dao of great harmony” reveals the structure and characteristics of the Way of Heaven, and it also has ontological significance in traditional Chinese philosophy. Therefore, Chinese culture’s esteem for peace and harmony has a sufficient philosophical basis.

北宋时期的哲学家张载在传统哲学的基础之上，建立了以“太虚”或“气”为宇宙本体的哲学体系，而“太和”指的就是太虚与万物共存，并通过阴阳二气的感应相互联系、相互作用的有机统一体，“太和”是气的存在及运动形态的总称，也是宇宙的总称。（参见侯外庐等主编，第103页）张载说：“太和所谓道，中涵浮沈、升降、动静、相感之性，是生缊、相荡、胜负、屈伸之始。……不如野马、缊，不足谓之太和。”（《张载集》，第7页）张载以气作为宇宙万物的本体，“太和之气”中包含沉浮升降动静等相感之性。“野马”“缊”都是指气的运动、交感。通过张载的描述可知，因太和之气的相感之性，故能发生无穷的变化，从而化生出整个世界。太和之气变化流行的过程也就是“道”，张载说：“由气化，有道之名。”（同上，第9页）“太和之道”是对天道的结构与特征的揭示，在中国传统哲学当中也具有本体论的意义。因此，中华文化崇尚和平、和谐，是有充分的哲学依据的。

Furthermore, Zhang Zai also believed that qi, as the cosmic substance, inherently contains opposites. He said: “One thing with two bodies is qi. Because of the one, it is spirit (self-annotation: because the two are present, it is unfathomable); because of the two, it transforms (self-annotation: it operates through the one).” (Ibid., p. 10) Because there is the one, there is unfathomable subtle function; because there are the two, there is endless change. Therefore, Zhang Zai also said: “Where there is a phenomenon, there is an opposite; if there is an opposite, it must act in reverse; if there is reversal, there is conflict; conflict must be resolved through harmony.” (Ibid.) Zhang Zai held that all things in heaven and earth have their opposites; opposites necessarily act in reverse directions, leading to a stalemate between the two opposing sides, making them hostile parties, but ultimately the opposing sides will return to harmony.

另外，张载还认为，作为宇宙本体的气内在地涵有对立，所谓“一物两体，气也。一故神（自注：两在故不测），两故化（自注：推行于一）”（同上，第10页）。因为有一，故有不测之妙用；因为有二，故变化无穷。因此张载又说：“有象斯有对，对必反其为；有反斯有仇，仇必和而解。”（同上）张载认为，天地万物都有其对立面，对立面之间必反向而为，导致对立的双方势均力敌，成为敌对的两方，但最终对立的双方都将归于和谐。

Feng Youlan believed that “conflict must be resolved through harmony” embodies Zhang Zai’s dialectical thought. If we view it through the idea of “one yin and one yang are called the Dao” from the “Appended Remarks” to the Book of Changes, Zhang Zai’s view is that in one stage, yin is dominant, and in another stage, yang is dominant; it does not mean there is only one yin or only one yang. The dominant side cannot completely eliminate its opposite; this is what Zhang Zai means by “conflict must be resolved through harmony.” (See Feng Youlan, pp. 134-135) Zhang Dainian also believed that the outcome of the struggle between opposing sides in a contradiction is complex, “but resolution through harmony is not a bad possibility.” (See Zhang Dainian, 1997, p. 55)

冯友兰认为，“仇必和而解”体现的是张载的辩证法思想。如果用《周易·系辞上》“一阴一阳之谓道”的思想来看，张载的看法是在一个阶段内，阴占优势，在另一个阶段内，阳占优势，并不是说只有一个阴，只有一个阳。占优势者并不能完全消灭它的对立面，这就是张载所说的“仇必和而解”。（参见冯友兰，第134-135页）张岱年也认为，矛盾的对立面的斗争结果情况比较复杂，“但和解不失为一种较好的可能”。（参见张岱年，1997年，第55页）

The author believes that although Zhang Zai’s “conflict must be resolved through harmony” contains dialectical elements, from the perspective of Zhang Zai’s overall thought, “conflict must be resolved through harmony” is still another expression of the philosophy of “great harmony.” Because the movement of the yin and yang qi of the universe will ultimately reach the state of “great harmony,” this is also the ultimate tendency of the opposing sides. “Conflict must be resolved through harmony” is not only an embodiment of Zhang Zai’s philosophy of “great harmony,” but also a mode of thinking with the characteristics of Chinese culture. Like the Chinese philosophical concepts of the mean (zhongyong) and correctness (zhongzheng), it determines the spirit of esteeming harmony in Chinese culture at the fundamental philosophical level.

笔者认为，张载的“仇必和而解”虽然含有辩证法因素，但从张载整体思想来看，“仇必和而解”还是“太和”哲学的另一种表述。因为宇宙阴阳二气的运动最终会达到“太和”的状态，这同时也是对立的双方的最终趋向。“仇必和而解”既是张载“太和”哲学的体现，同时也是一种具有中华文化特点的思维方式，这与中国哲学的中庸、中正一样，在根本的哲学层面上决定了中华文化的尚和精神。

II. The Ideological Foundation of the Peaceful Nature of Chinese Civilization

二、中华文明和平性的思想基础

The prominent peacefulness of Chinese civilization takes as its philosophical basis not only the concepts of “great harmony” (taihe) and “enmity must be resolved through harmony” (chou bi he er jie) in Chinese philosophy, but also the idea of the unity of heaven and humanity (tian ren he yi) as its ideological foundation. The idea of the unity of heaven and humanity, as the mainstream of Chinese philosophy, determines that Chinese civilization inevitably treats society and nature in a peaceful manner.

中华文明突出的和平性除了以中国哲学中的“太和”“仇必和而解”为其哲学依据，还以中国哲学的天人合一为其思想基础。作为中国哲学主流的天人合一思想决定了中华文明必然以和平的方式对待社会与自然。

The relationship between heaven and humanity is a core issue in traditional Chinese philosophy. In the theoretical reflections of Chinese philosophy on “investigating the relationship between heaven and humanity” (jiu tian ren zhi ji), the unity between heaven and humanity is a mainstream understanding, which is also an important characteristic of Chinese culture. Among these, the meanings of “heaven” (tian) and “humanity” (ren) are both quite complex: “heaven” has connotations of nature, principle and morality, and even some mysterious element; “humanity” can refer to either the individual or society. The modes of “unity” (he yi) are even more diverse, including a unity that follows heaven and observes the seasons, advocating consistency between natural laws and human affairs; a mysterious unity that developed from primitive religious rituals to the interaction between heaven and humanity (tian ren gan ying); and a unity of human morality with the mandate of heaven (tian ming) and heavenly principle (tian li).

天人关系是传统中国哲学的核心议题。在中国哲学“究天人之际”的理论思考中，天人之间的合一是一种主流认识，这也是中华文化的重要特征。其中，“天”“人”的含义都比较复杂，“天”既有自然之义，又有义理和道德的含义，甚至有某种神秘因素；“人”既可以指个人，又可以指社会。而“合一”的方式，更是多种多样，有顺天守时、主张自然规律与人事法则一致的“合一”，有从原始宗教礼仪一直发展至天人感应的神秘的“合一”，也有人的道德与天命、天理的“合一”。

First, the unity of heaven and humanity through following heaven and observing the seasons. If we examine the historical development of Chinese civilization, the idea of the unity of heaven and humanity in Chinese philosophy originates from the understanding of natural rhythms in traditional agricultural civilization. Traditional Chinese civilization is an agricultural civilization; analyzing and studying the characteristics of Chinese civilization cannot be separated from the material production practices of Chinese civilization. Studying the idea of the unity of heaven and humanity in Chinese philosophy also requires starting from the understanding and comprehension of natural rhythms in early agricultural civilization. In agricultural civilization, people’s daily life, social life, and even political activities should conform to natural laws and be consistent with changes in natural rhythms. This simple natural concept, rooted in agricultural culture, gradually formed the idea of following heaven and observing the seasons over the course of historical development, and on this basis, the concept of the unity of heaven and humanity developed.

第一，顺天守时的天人合一。如果从中华文明的历史发展来看，中国哲学的天人合一根源于传统农业文明对于自然节律的认识。传统的中华文明是一种农业文明，分析研究中华文明的特点，不能脱离中华文明的物质生产实践。研究中国哲学的天人合一思想，也需要从早期农业文明对自然节律的认识和理解入手。在农业文明中，人的日常生活、社会生活甚至政治活动都应该顺应自然规律，与自然节律的变化相一致。这种根源于农业文化的朴实的自然观念，在历史的发展过程中逐渐形成了顺天守时的思想，在此基础上发展出天人一体的观念。

The *Xia Xiaozheng* (Small Calendar of the Xia Dynasty), preserved in the current edition of the *Da Dai Liji* (Record of Rites by Dai the Elder), arranges natural celestial phenomena, phenology, and human activities together, relatively typically reflecting the ancient people’s idea of following heaven and observing the seasons. The fundamental characteristic of this idea is its emphasis that human activities should be consistent with natural rhythms. Although the *Xia Xiaozheng* is said to be the ritual of the Xia dynasty, the content it reflects should be even more ancient, representing the idea of the unity of human affairs and the seasons gradually formed over the long historical development of early civilization. This should be the early idea of the unity of heaven and humanity.

保存在今本《大戴礼记》中的《夏小正》，将自然的天象、物候和人事活动安排在一起，比较典型地反映了先民顺天守时的思想，这种思想的根本特征在于强调人事活动应该与自然节律一致。《夏小正》虽然据说是夏礼，但它反映的内容应当更加古老，是早期文明在长期的历史发展过程中逐渐形成的人事与天时合一的思想。这应当是早期的天人合一思想。

The “Canon of Yao” (Yao Dian) in the *Shangshu* (Book of Documents) records that Emperor Yao “then commanded Xi and He, in reverent accordance with the vast heaven, to calculate and delineate the movements of the sun, moon, and stars, and respectfully to confer the seasons upon the people.” This also closely links celestial phenomena, the calendar, phenology, and human affairs, viewing the natural world and human society as a whole. However, unlike the *Xia Xiaozheng*, the “Canon of Yao” states that Emperor Yao commanded Xi and He to manage heaven and earth, and also commanded their four sons to respectively manage the four seasons of spring, summer, autumn, and winter, having them observe celestial phenomena and “respectfully confer the seasons upon the people” according to the four seasons. In this way, the primitive concept of following heaven and observing the seasons gradually developed into government decrees consistent with natural rhythms. It can be seen from the *Zuo Zhuan* (Zuo Commentary) and the *Guoyu* (Discourses of the States) that by the Spring and Autumn period, the idea that political measures should conform to the seasons was already a common understanding. The *Zuo Zhuan*, Duke Xi, fifth year, records: “In the spring of the fifth year, the first month, on the day Xinhai, the first day of the month, the sun reached the winter solstice. The duke, having performed the ceremony of ‘viewing the new moon’ (shi shuo), then ascended the observation tower to gaze, and recorded it. This was in accordance with ritual. At all equinoxes, solstices, beginnings of spring, summer, autumn, and winter, he invariably recorded the clouds and vapors, as a precaution against disaster.” This means that every year at the turn of autumn and winter, the Son of Heaven issued the calendar for the following year to the feudal lords. The calendar’s main focus was recording the first day of each month and whether there was an intercalary month; this was called “issuing the new moon” (ban shuo). The feudal lords, on the first day of each month, sacrificed a special sheep in the ancestral temple; this was called “announcing the new moon” (gao shuo). After announcing the new moon, they still heard and managed the government affairs of the month in the grand temple; this was called “viewing the new moon” (shi shuo), also called “hearing the new moon” (ting shuo). What the *Zuo Zhuan* records is that the ruler, on the days of the two equinoxes, the two solstices, and the four beginnings of the seasons, invariably ascended a tower to observe celestial phenomena, divined their auspiciousness or inauspiciousness, and recorded it. If there were disasters or calamities, he prepared for them early. (See Yang Bojun, pp. 302-303) The ancients extremely valued the corresponding relationship between seasonal changes and political activities. If the ruler’s decrees, sacrifices, and other actions did not change according to the seasonal changes, it was considered a violation of ritual. “The intercalary month rectifies the seasons; the seasons are used to conduct affairs; affairs are used to enrich life; the way of nurturing the people lies herein. Not announcing the intercalary month and the new moon is to abandon the seasonal government; how can one govern the people?” (*Zuo Zhuan*, Duke Wen, sixth year) From this, it can be seen that administering government according to the seasons was “the way of nurturing the people”; the ruler’s annual arrangement of government affairs had to conform to the natural seasons. For example, the *Guoyu*, “Discourses of Zhou, Part 2,” says: “The teaching of the former kings said: ‘When the rains cease, clear the roads; when the waters dry up, build bridges; when the plants and trees shed their leaves, prepare for storage; when frost falls, prepare winter furs; when the clear wind arrives, repair the city walls.’” Activities such as building roads, bridges, and palaces were all to be carried out in autumn and winter, partly because autumn and winter were the slack seasons for farming, and also because the ancients believed that in autumn and winter, the earth was sealed, suitable for construction. These are all clear examples of government affairs conforming to the solar terms.

在《尚书·尧典》当中又记载了帝尧“乃命羲、和，钦若昊天，历象日月星辰，敬授人时”。这也是把天象、历数、物候和人事紧密联系在一起，把自然界和人类社会看成一个整体。但与《夏小正》不同的是，《尧典》所说的是帝尧命令羲、和掌管天地，又命他们的四个儿子分别掌管春夏秋冬四时，由他们观测天象，根据四时来“敬授人时”。这样，原始的顺天守时的观念，逐渐发展成为与自然节律相一致的政令。从《左传》《国语》可以看出，至春秋时期，政治举措要与时令相符，已经是当时的一种普遍认识。《左传·僖公五年》记载：“五年春王正月辛亥朔，日南至。公既视朔，遂登观台以望，而书，礼也。凡分、至、启、闭，必书云物，为备故也。”这是说，每年秋冬之际，天子将第二年的历法颁于诸侯，历法所记的重点是每月初一为何日及有无闰月，谓之“班朔”。诸侯于每月朔日，以特羊告于庙，谓之“告朔”。告朔之后，仍在太庙听治一月之政事，谓之“视朔”，亦谓之“听朔”。《左传》所记，是说国君于二分、二至及四立之日，必登台以望天象，占其吉凶而书之。如有灾凶，早为之备。（参见杨伯峻，第302-303页）古人极其重视季节的变化和政治活动之间的相应关系。如果国君的政令、祭祀等行为不按照天时的变化而改变，则是非礼。“闰以正时，时以作事，事以厚生，生民之道于是乎在矣。不告闰朔，弃时政也，何以为民？”（《左传·文公六年》）由此可见，按时行政是“生民之道”，国君一年的政事安排要与自然天时相符合。如《国语·周语中》说：“先王之教曰：‘雨毕而除道，水涸而成梁，草木节解而备藏，陨霜而冬裘具，清风至而修城郭。’”修筑道路、桥梁、宫室等活动都要在秋冬季节进行，一方面是因为秋冬季为农闲时节，同时也由于古人认为，秋冬季大地封闭，适于修筑。这都是政事与节气相符合的明显的例子。

By the late Warring States period, the “Twelve Records” (Shi’er Ji) of the *Lüshi Chunqiu* (Spring and Autumn Annals of Mr. Lü) and the “Monthly Ordinances” (Yue Ling) of the *Liji* (Record of Rites) further systematized the four-season teachings centered on the king. According to Wang Meng’ou’s explanation: “So-called ‘month’ (yue) encompasses the seasons; so-called ‘ordinances’ (ling) are the government affairs enumerated. Therefore, combining ‘month’ and ‘ordinances’ precisely constitutes a governing program of ‘receiving heaven to govern humanity’ (cheng tian yi zhi ren).” (Wang Meng’ou, p. 251) The “Monthly Ordinances” formulated an administrative calendar for the soon-to-emerge unified centralized state. It takes the twelve months of the year as its outline, arranging the five directions, five elements, celestial phenomena, emperors and spirits, five colors, music and pitch-pipes, sacrifices, phenology, human affairs, and other content, but its center is the king residing in the Bright Hall (ming tang) to administer government decrees, requiring the king’s governance to conform to the seasons and nature; otherwise, disasters and anomalies would result.

至战国晚期形成的《吕氏春秋·十二纪》以及《礼记·月令》把以王为中心的四时教令更加系统化。按王梦鸥的解释：“所谓‘月’，乃包举天时；所谓‘令’，即其所列举之政事。故合‘月’‘令’而言，恰为‘承天以治人’之一施政纲领。”（王梦鸥，第251页）《月令》是为即将出现的统一的中央集权政权制定行政月历。它以一年十二个月为纲，把五方、五行、天象、帝神、五色、音律、祭祀、物候、人事等内容都安排进去，但其中心是王居明堂以行政令，要求王的政治与天时、自然相符合，否则就会带来灾异。

The *Guanzi*, a work from the same mid-to-late Warring States period as the “Monthly Ordinances,” includes chapters such as “Four Seasons” (Sishi), “Five Elements” (Wuxing), “Young Officials” (Youguan), and “Light and Heavy, Part B” (Qingzhong Ji), which also follow the framework of the four seasons and five elements, incorporating seasons, phenology, and government affairs, with the king as the center of the narrative. The *Guanzi*, “Five Elements” chapter, says: “Take heaven as father, take earth as mother, to open up the myriad things, to unify all under one.” The *Guanzi*, “Four Seasons” chapter, also says: “The sage king attends to the seasons and entrusts government therein.” It requires the king to unify the way of heaven, the way of earth, and the way of humanity, thereby realizing the ideal of kingly governance (wang dao).

《管子》与《月令》同属战国中后期作品，当中的《四时》《五行》《幼官》《轻重己》等篇，也是按照四时、五行的框架，把天时、物候、政事包括进去，以君王为中心展开叙述。《管子·五行》篇说：“以天为父，以地为母，以开乎万物，以总一统。”《管子·四时》篇又说：“圣王务时而寄政焉。”要求君王把天道、地道、人道统一起来，这样就可以实现王道政治的理想。

From the above discussion, it can be seen that from the idea of following heaven and observing the seasons and complying with natural rhythms formed in early agricultural civilization, to the ideas of the “Monthly Ordinances” and others formed in the late Warring States period, people’s daily life and social and political arrangements were completely mapped onto natural rhythms, forming a complete schema. This is a typical idea of the unity of heaven and humanity.

由以上论述可以看出，从早期农业文明形成的顺天守时、遵守自然节律的思想，到战国后期形成的《月令》等思想，将人的日常生活、社会政治安排和自然的节律完全对应起来，形成了一个完整的图式。这是一种典型的天人合一思想。

Second, the unity of heaven and humanity in the sense of the interaction between heaven and humanity (tian ren gan ying). “Interaction” (gan ying) is also a form of “unity,” of which Dong Zhongshu’s thought is the most representative. Dong Zhongshu believed that heaven has will, emotion, and purpose, and that heaven manifests its will to humanity through portents and warnings in the form of disasters and anomalies. In Dong Zhongshu’s view, the basis of the interaction between heaven and humanity is that heaven and humanity are counterparts (tian ren fu), meaning heaven and humanity are of the same kind; the various parts of the human body symbolize various domains of nature, for example: “Humans have three hundred and sixty joints, matching the number of heaven; the form, bones, and flesh match the thickness of earth. Above, there are ears and eyes, the image of the sun and moon; the body has cavities, pores, and veins, the image of rivers and valleys; the heart has sorrow, joy, anger, and pleasure, the category of spirit and qi. Observing the human body, how greatly it resembles things and is similar to heaven!” (*Chunqiu Fanlu*, “Humanity Matches the Number of Heaven”) Dong Zhongshu even believed that the four seasons of nature and human emotions of sorrow, joy, anger, and pleasure were also consistent, for example: “Spring is the qi of joy, therefore it gives birth; autumn is the qi of anger, therefore it kills; summer is the qi of pleasure, therefore it nourishes; winter is the qi of sorrow, therefore it stores; these four, heaven and humanity both possess them.” (*Chunqiu Fanlu*, “The Meaning of Yin and Yang”) Through such analogies, he arrived at “heaven and humanity are one” (tian ren yi ye). (Ibid.)

第二，天人感应意义上的天人合一。“感应”也是“合一”的一种形式，其中以董仲舒的思想最有代表性。董仲舒认为，天是有意志、情感和目的的，天以灾异遣告的形式向人展示它的意志。在董仲舒看来，天人感应的基础是天人相副，即天和人是同类的，人体的各个部分象征着自然的各领域，如“人有三百六十节，偶天之数也；形体骨肉，偶地之厚也。上有耳目聪明，日月之象也；体有空窍理脉，川谷之象也；心有哀乐喜怒，神气之类也。观人之体一，何高物之甚，而类于天也”（《春秋繁露·人副天数》）。董仲舒甚至还认为，自然的四季和人的喜怒哀乐之情也是一致的，比如“春，喜气也，故生；秋，怒气也，故杀；夏，乐气也，故养；冬，哀气也，故藏；四者，天人同有之”（《春秋繁露·阴阳义》）。经过这样的比附，就达到了“天人一也”（同上）。

Third, the “unity” of human virtue with heaven and earth. In Confucian thought, the unity of heaven and humanity also refers to the unity of human virtue with heaven and earth. For instance, the *Doctrine of the Mean* states, “What heaven mandates is called nature”; Mencius says, “To fully develop one’s mind is to know one’s nature; to know one’s nature is to know heaven” (see *Mencius*, “Jinxin I”); and the *Book of Changes*, “Qian: Commentary on the Words,” says that the great person “unites his virtue with heaven and earth, his brightness with the sun and moon, his order with the four seasons, and his good and ill fortune with the ghosts and spirits; acting before heaven, heaven does not oppose him; acting after heaven, he follows heaven’s timing.” All of these refer to the unity of human nature with the Way of Heaven. In the Confucian view, through moral practice and self-transformation, a person can attain a state of unity with heaven; this is the main content of the Confucian philosophical idea of the unity of heaven and humanity. Later, the Neo-Confucians advocated “the unity of mind and principle,” pushing the Confucian unity of heaven and humanity toward an even more refined and metaphysical theoretical form.

第三，人的德性与天地的“合一”。在儒家思想当中，天人合一还指人的德性与天地合一，如《中庸》说“天命之谓性”，孟子说“尽心知性知天”（参见《孟子·尽心上》），《周易·乾·文言》说大人“与天地合其德，与日月合其明，与四时合其序，与鬼神合其凶吉，先天而天弗违，后天而奉天时”。这都是指人性与天道的合一。在儒家看来，人通过道德实践而实现自我的转化，就可达到与天同一的境界，这是儒家哲学天人合一思想的主要内容。后来理学家主张“心与理一”，更是将儒家的天人合一推向了更加精致、更加形上化的理论形态。

Zhang Zai criticized Buddhism for regarding the real world as illusory, whereas Confucianism “through clarity reaches sincerity, and through sincerity reaches clarity; therefore heaven and humanity are united, and through learning one can become a sage, attaining heaven without ever abandoning humanity” (see *Collected Works of Zhang Zai*, p. 65). Here the proposition of “the unity of heaven and humanity” is clearly put forward. Zhang Zai explained and developed the traditional Confucian idea that “sincerity is clarity, and clarity is sincerity” (*Doctrine of the Mean*), realizing the unity of heaven and humanity through the interplay of sincerity and clarity, and devoting himself to learning in order to become a sage or worthy. The Cheng brothers advocated “unifying heaven and humanity,” saying, “One must unite the inner and outer ways, unify heaven and humanity, and equalize the high and low” (*Collected Works of the Cheng Brothers*, p. 59). Cheng Hao also said, “Heaven and humanity are one; there is no distinction” (ibid., p. 20). Zhu Xi likewise maintained, “Heaven and humanity are fundamentally one principle. If one understands this meaning, then how can heaven be great and humanity small!” (Li Jingde, ed., p. 387). Zhu Xi believed that human nature and the Way of Heaven are originally one body, without distinction; the heavenly principle, as the cosmic substance, is also the source of human nature and morality, and through moral self-realization, a person can achieve unity with the heavenly principle. This is the basic content of the Neo-Confucian idea of the unity of heaven and humanity.

张载批判佛教以现实世界为幻妄的思想，而儒学“则因明致诚，因诚致明，故天人合一，致学而可以成圣，得天而未始遗人”。（参见《张载集》，第65页）这里明确提出“天人合一”的主张。张载解释发挥了传统儒学“诚则明矣，明则诚矣”（《中庸》）的思想，在诚明互动的工夫中实现天人合一，致力于为学而成圣成贤。二程主张“一天人”，他们说：“须是合内外之道，一天人，齐上下”（《二程集》，第59页），程颢又说：“天人一也，更不分别。”（同上，第20页）朱熹也主张“天人本只一理。若理会得此意，则天何尝大，人何尝小也！”（黎靖德编，第387页）朱熹认为，人性与天道本为一体，更无分别，天理作为宇宙本体也是人性和道德的本源，人通过道德的自我实现，也能达到同天理的统一。这是理学天人合一思想的基本内容。

The unity of heaven and humanity is the highest realm of Neo-Confucianism. Neo-Confucianism holds that the unity of heaven and humanity is a high degree of harmony and unity between humans and nature, and that the unity of heaven and humanity means recognizing that “the ten thousand things are one body.” For example, Cheng Hao said, “The humane person forms one body with all things without distinction” (*Collected Works of the Cheng Brothers*, p. 16). Wang Yangming also explicitly advocated that “the ten thousand things are one body.” He even believed that the innate knowledge of humans is the innate knowledge of grass, trees, tiles, and stones; if grass, trees, tiles, and stones lacked human innate knowledge, they could not be grass, trees, tiles, and stones. Even heaven and earth, without human innate knowledge, could not be heaven and earth. This is because: “Heaven, earth, and the ten thousand things are originally one body; the most subtle point of their manifestation is a single spark of brightness in the human mind. Wind, rain, dew, thunder, the sun, moon, stars, birds, beasts, grass, trees, mountains, rivers, soil, and stones are originally one body with humans. Therefore, grains, birds, and beasts can nourish humans, and medicines and minerals can cure diseases—all because they share the same *qi* and can thus interpenetrate” (see Deng Aimin, p. 230). The ten thousand things of heaven and earth are connected by a single *qi*, linked to one another. “The heart-mind of the sage takes heaven, earth, and the ten thousand things as one body” (ibid., p. 113). This, like Zhang Zai’s idea of “people are my siblings and things are my companions,” uses concrete description to express the highest realm of the Neo-Confucian unity of heaven and humanity.

天人合一是理学的最高境界。理学认为，天人合一是人与自然的高度和谐统一，天人合一也就是认识到了“万物一体”。如程颢就说：“仁者，浑然与物同体。”（《二程集》，第16页）王阳明也明确主张“万物一体”，他甚至认为，人的良知，就是草、木、瓦、石的良知，若草、木、瓦、石无人的良知，就不可以为草、木、瓦、石。甚至天地若无人的良知，亦不可为天地。这是因为：“天、地、万物与人原是一体，其发窍之最精处，是人心一点灵明，风雨露雷、日月星辰、禽兽草木、山川土石，与人原只一体。故五谷、禽兽之类皆可以养人，药石之类皆可以疗疾，只为同此一气，故能相通耳。”（见邓艾民，第230页）天地万物一气贯通，彼此相连，“圣人之心，以天地万物为一体”（同上，第113页），这与张载说的“民胞物与”的思想一样，是用具体的描述表达了理学天人合一的最高境界。

Of course, within traditional Chinese philosophy, there were also views advocating the separation of heaven and humanity, such as Xunzi’s “distinguishing between heaven and humanity” (*Xunzi*, “Discourse on Heaven”), Wang Chong of the Han dynasty’s fierce opposition to Dong Zhongshu’s idea of the interaction between heaven and humanity, Liu Zongyuan of the Tang dynasty’s claim that “heaven and humanity do not interfere with each other” (see *Collected Works of Liu Zongyuan*, p. 817), and Liu Yuxi’s proposal that “heaven and humanity alternately prevail over each other” (*Collected Works of Liu Yuxi*, p. 68). These ideas all advocated the separation of heaven and humanity and opposed the unity of heaven and humanity. However, on the whole, these views did not constitute the mainstream of ancient Chinese thought. The mainstream of traditional Chinese philosophy still held that heaven and humanity are united. Zhang Dainian argued: “What the ancients called ‘unity’ can be said to be synonymous with what modern language calls ‘identity.’ Unity does not deny difference. Unity refers to the close and inseparable relationship between two opposing sides” (Zhang Dainian, 1985, p. 1). That is to say, humans and nature are in a close, inseparable relationship of the unity of opposites.

当然，在中国传统哲学当中，也有主张天人相分的看法，如荀子说的“明于天人之分”（《荀子·天论》），汉代的王充激烈地反对董仲舒的天人相与思想，唐代柳宗元主张“天人不相预”（参见《柳宗元集》，第817页），刘禹锡提出“天与人交相胜”（《刘禹锡集》，第68页），这些思想都主张天人相分，反对天人合一，但整体上来看，这些看法并不占中国古代思想的主流。中国传统哲学思想的主流还是认为天、人是合一的。张岱年认为：“古代所谓‘合一’，与现代语言中所谓‘统一’可以说是同义语。合一并不否认区别。合一是指对立的两方彼此又有密切相联不可分离的关系。”（张岱年，1985年，第1页）也就是说，人与自然是密切联系、不可分离的对立统一关系。

Traditional Chinese thought holds that humans are part of nature, that nature has universal laws, and that humans must obey these laws. At the same time, nature is not an independent objective entity but an existence immanent within humans; therefore, moral laws and natural laws are consistent. The highest realm pursued by Chinese culture is the realm of heaven and earth, where heaven and humanity are one body.

中国传统思想认为，人是自然的一部分，自然有普遍规律，人要服从这个规律。同时，自然也不是独立存在的客体，而是内在于人的存在，因此道德规律和自然规律是一致的。中华文化所追求的最高境界就是天人一体的天地境界。

From the different forms of the idea of the unity of heaven and humanity in Chinese philosophy, it can be seen that this idea is rooted in Chinese civilization. Regardless of the specific form, all versions of the unity of heaven and humanity advocate that human society should be consistent with nature; while humans exert their initiative, they must also recognize the unity of humans and nature and the consistency of human nature with the Way of Heaven. Especially after the Song and Ming dynasties, the ideas that “people are my siblings and things are my companions” and that “the ten thousand things are one body” further regarded human society as a whole and humans and nature as a harmonious and unified whole. Therefore, the idea of the unity of heaven and humanity in Chinese philosophy laid the philosophical foundation and thinking structure for the peaceful nature of Chinese civilization and also determined the characteristics of the peaceful nature of Chinese civilization. Guided by such a philosophy, Chinese civilization advocates that all things are interconnected, that in dealing with others one should “not impose on others what you yourself do not desire” (*Analects*, “Yan Yuan”), that one should extend oneself to others, and that one should not use one’s neighbors as drainage ditches. These contents all constitute important features of Chinese civilization.

从中国哲学中天人合一思想的不同形态可以看出，天人合一思想根植于中华文明，无论哪一种形式的天人合一思想，都主张人类社会应当与自然一致，人在发挥积极主动性的同时，也要认识到人与自然的统一性，人性与天道的一致性。尤其是宋明以后提出的民胞物与、万物一体的思想，更是将人类社会看作是一个整体，人与自然是一个和谐统一的整体。因此，中国哲学的天人合一思想奠定了中华文明和平性的哲学基础与思维结构，也决定了中华文明的和平性的特征。在这样的哲学指引之下，中华文明主张万物彼此相连，对待他人要“己所不欲，勿施于人”（《论语·颜渊》），推己及人，不能以邻为壑，这些内容都构成了中华文明的重要特征。

III. The Ideological Characteristics of the Peaceful Nature of Chinese Civilization

三、中华文明和平性的思想特点

The prominent peaceful nature of Chinese civilization is based on the cosmology of Chinese philosophy as its philosophical basis and on the idea of the unity of heaven and humanity in Chinese philosophy. Therefore, it can be said that the peaceful nature of Chinese civilization is built on the deep foundation of Chinese philosophy. On this general foundation, the peaceful nature of Chinese civilization also exhibits several distinct characteristics.

中华文明所具有的突出的和平性，是以中国哲学的宇宙论作为哲学依据，以中国哲学中的天人合一思想为基础的，因此可以说，中华文明的和平性是建立在中国哲学深厚的基础之上的。在这个总的基础之上，中华文明的和平性还具有几个明显的特征。

First, the “harmony” revered in Chinese philosophy and Chinese culture is multifaceted and unified.

第一，中国哲学与中华文化中崇尚的“和”是一体多面的。

Traditional Chinese thought holds that humans are not atomistic independent individuals but are connected through ritual (*li*) to the family, society, and the state. Laozi says: “Cultivate it in your person, and your virtue will be genuine. Cultivate it in your family, and your virtue will be abundant. Cultivate it in your village, and your virtue will grow. Cultivate it in your state, and your virtue will be full. Cultivate it in the world, and your virtue will be universal” (*Laozi*, Chapter 54). This uses the Way (*dao*) to string together the person, family, state, and world. The *Book of Rites*, “Great Learning,” with its cultivation of the person, regulation of the family, governance of the state, and pacification of the world, also runs through from the inner to the outer in a single thread.

中国传统思想认为，人不是原子式的独立个体，而是通过礼与家庭、社会以及国家联系在一起。老子说：“修之于身，其德乃真。修之于家，其德乃余。修之于乡，其德乃长。修之于国，其德乃丰。修之于天下，其德乃普。”（《老子》第五十四章）这是用道将身、家、国、天下贯穿起来。《礼记·大学》的修身、齐家、治国、平天下，也是由内到外一线贯通的。

Like traditional Chinese philosophy, the peaceful nature of Chinese civilization encompasses the individual, society, nature, and the world, all of which can be unified through the concept of “harmony.” The harmony of the individual’s body and mind is the “way of centrality and harmony” spoken of in the *Doctrine of the Mean*; social harmony is the Confucian way of loyalty and reciprocity expressed in “not imposing on others what you yourself do not desire”; and the harmony between humans and nature means that human affairs should follow the laws of nature—this is a relatively common view among various ancient Chinese schools. The traditional Chinese culture’s shaping and pursuit of the gentlemanly personality characterized by centrality, correctness, peace, and harmony; its emphasis on interpersonal relationships based on trust and good-neighborliness; and its advocacy of conforming to nature and the idea of harmonious coexistence between humans and nature—all ultimately point toward pacifying the world and realizing the Great Harmony (*datong*) of the world. This is an important feature of Chinese culture. As a whole, Chinese culture attaches great importance to social reality, especially emphasizing social peace and stability. “Establishing peace for all generations under heaven” is the common ideal and aspiration of traditional scholars, centrally embodying the highest pursuit of the ideal of peace in Chinese culture.

与中国传统哲学一样，中华文明的和平性也涵盖了个人、社会、自然以及天下，这几个方面都可以用“和”贯通起来。个人的身心和谐就是《中庸》所说的“中和”之道，社会的和谐就是孔子提出的“己所不欲，勿施于人”的忠恕之道，人与自然的和谐就是人事要遵循自然的法则，这是中国古代各家较为常见的主张。而中国传统文化中对于中正平和的君子人格的塑造与追求，对于讲信修睦的人际关系的重视，对于顺应自然、人与自然和谐相处理念的提倡，最终都要指向平治天下，实现天下的大同。这是中华文化的一个重要特征。中华文化在整体上重视社会现实，尤其突出强调社会的和平稳定，“为万世开太平”是传统士人共同的理想抱负，集中体现了中华文化对于和平理想的最高的追求。

Thus, the thought of peace within the excellent traditional Chinese culture has rich connotations. The Confucian philosophical way of “inner sagehood and outer kingship” and the ideal of cultivating the person, regulating the family, governing the state, and pacifying the world are internally and externally integrated as one. This not only shows that the thought of peace and harmony in traditional Chinese thought has multiple meanings but also indicates that all aspects of Chinese culture can be unified under the concept of peace and harmony.

由此可见，中华优秀传统文化中的和平思想具有丰富的内涵。儒家哲学的“内圣外王”之道、修齐治平之理想，是内外一体贯通的。这不仅说明中国传统思想中的和平、和谐思想具有多重含义，同时也表明中华文化的各个方面都可以在和平、和谐思想观念之下统一起来。

Second, the “harmony” in Chinese civilization presupposes order and contradiction.

第二，中华文明当中的“和”是以秩序、矛盾为前提的。

The Chinese cultural emphasis on harmony does not mean denying contradictions or erasing differences in order; rather, it pursues a higher level of harmony on the basis of acknowledging contradictions and order.

中华文化的尚和思想并不是不承认矛盾、抹煞秩序差异，而是在承认矛盾、秩序的基础之上，去追求更高层面的和谐。

The *Zuo Commentary* records that during the Spring and Autumn period, Yan Ying of the state of Qi proposed the difference between “harmony” (*he*) and “sameness” (*tong*). Yanzi, starting from food and music and extending to social politics, vividly, meticulously, and clearly revealed the distinction between “harmony” and “sameness,” advocating for “harmony” and rejecting “sameness.” In his view, food and music must be composed of different elements—“blending the five flavors, harmonizing the five notes”—only then is the broth delicious and the music pleasing to the ear. Extending this to governance, it requires achieving “to calm the heart and perfect the government,” realizing social harmony and stability. This is “harmony.” Conversely, if the elements are singular, this is “adding water to water”; whether in food or music, it is inedible and inaudible. Applied to governance, if one cannot heed differing opinions, this is merely “sameness” and not “harmony.” (See *Zuo Commentary*, Duke Zhao, 20th Year) Thus it is evident that “harmony” is the genuine harmony formed by synthesizing different elements and opinions.

《左传》记载春秋时期齐国晏婴提出“和”与“同”的差异。晏子从饮食、音乐一直谈到社会政治，生动形象且又细致明确地揭示出“和”与“同”的区别，主张尚“和”去“同”。在他看来，饮食、音乐要由不同的因素构成，“济五味，和五声”，这样的羹才是美味可口的，音乐才是悦耳动听的。由此引申到治理国家方面，则要求做到“以平其心，成其政也”，实现社会的和谐稳定。这是“和”。反之，如果元素单一，这就是“以水济水”，无论是饮食还是音乐，都是不可食、不可听的。放到治理国家方面，如果不能听取不同意见，这只是“同”而不是“和”。（参见《左传·昭公二十年》）可见“和”就是在综合不同元素、不同意见之上形成的真正的和谐。

The Confucian exposition of ritual and music also well illustrates this point. The *Record of Music* in the *Book of Rites* says: “Music is the harmony of heaven and earth; ritual is the order of heaven and earth.” “Music brings about sameness; ritual brings about difference.” These statements all indicate that ritual distinguishes differences, music unifies sameness, and ritual and music complement each other, pointing toward an organic unity of order and harmony. The *Analects*, “Xue’er,” records Youzi saying, “In the practice of ritual, harmony is the most valuable,” which also conveys this meaning. Earlier commentaries hold that this discusses the relationship between ritual and music. Huang Kan’s *Analects Collected Explanations on the Meaning* says: “It clarifies that when the ruler implements transformation, ritual and music must be mutually dependent; use music to harmonize the people’s hearts, and use ritual to regulate the people’s traces. … Harmony is music. Changing ‘music’ to ‘harmony’ shows music’s function.” (See Huang Huaixin, p. 74) That is, music primarily aims at harmony, but if harmony alone is the goal “without ritual to regulate it,” that too is impermissible. If ritual is understood broadly, including music, then “division,” “distinction,” and “difference” should be the thought of ritual, while “harmony” is the thought of music. One can use the category pair “substance-function” (*ti-yong*) to explain: “division” is substance, “harmony” is function; ritual is substance, music is function. As Zhu Xi’s *Analects Collected Annotations* says: “Although the substance of ritual is strict, it all emerges from the principle of nature; therefore, as function, it must be unhurried and unforced, and thus can be valuable.” (Zhu Xi, p. 51) Chen Hao, annotating the *Book of Rites*, “Conduct of the Scholar,” says: “The substance of ritual is strict, but its function values harmony.” (Chen Hao, p. 664) Substance-function is a main category of Neo-Confucianism, and by it the relationship between ritual and music can be very aptly explained. Therefore, the thought of ritual and music does not consist only of “harmony”; it includes ritual’s thought of distinguishing differences. Only when these two aspects are combined does one obtain the true meaning of ritual and music: harmony on the basis of order is what Confucians affirm as “harmony is most valuable.”

儒家对于礼乐的阐述也很好地表明了这一点。《礼记·乐记》说：“乐者，天地之和也；礼者，天地之序也。”“乐者为同，礼者为异。”这些说法都表明，礼别异，乐统同，礼乐相互配合，礼乐指向的是秩序与和谐的有机统一体。《论语·学而》记载有子说的“礼之用，和为贵”也是这个意思。前人的注疏认为这里讲的是礼乐关系，皇侃《论语义疏》说：“明人君行化，必礼乐相须，用乐和民心，以礼检民迹。……和，即乐也。变乐言和，见乐功也。”（见黄怀信，第74页）这就是说，乐以和为主，但如果仅以和为目标，“不以礼节之”，那也是不行的。假若把礼作广义的理解，即包括乐在内，那么，“分”“别”“异”应是礼的思想，“和”则是乐的思想。可以套用“体用”这对范畴进行解释，“分”为体，“和”为用；礼为体，乐为用。如朱熹《论语集注》说：“礼之为体虽严，而皆出于自然之理，故其为用，必从容而不迫，乃可为贵。”（朱熹，第51页）陈澔注解《礼记·儒行》说：“礼之体严，而用贵于和。”（陈澔，第664页）体用是理学的主要范畴，据之可以对礼乐关系进行非常贴切的解释。所以，礼乐的思想并不是只有“和”，而是包含了礼的别异思想，这两个方面结合起来，才是礼乐的真正含义，在秩序基础之上的和谐，才是儒家所肯定的“和为贵”。

Confucius said, “The gentleman harmonizes but does not seek sameness; the petty person seeks sameness but does not harmonize” (*Analects*, “Zilu”), which synthesizes and further refines the thought on “harmony-sameness” since the Spring and Autumn period. The harmony that Confucianism values is a diversity-based harmony formed on the premise of fully respecting differences and order. The *Doctrine of the Mean* says: “All things are nurtured together without harming one another; the ways run parallel without contradicting one another.” This is the genuine harmony understood by Chinese philosophy.

孔子说“君子和而不同，小人同而不和”（《论语·子路》），就是综合了春秋以来关于“和-同”的思想而进一步的提炼。儒家重视的和，是在充分尊重差异、秩序的前提之下而形成的多样性的和谐。《中庸》说：“万物并育而不相害，道并行而不相悖”，这才是中国哲学所理解的真正的和谐。

Third, “harmony” in Chinese civilization possesses vitality.

第三，中华文明中的“和”是有生命力的。

“Harmony” in traditional Chinese thought is premised on order and difference; therefore, within the thought of “harmony” there is inherent tension, and the thought of “harmony” points toward a kind of vitality.

中国传统思想中的“和”是以秩序和差异为前提的，因此在“和”的思想当中就蕴含着内在的张力，“和”的思想指向了一种生命力。

According to the *Discourses of the States*, “Discourses of Zheng,” in the late Western Zhou period, the Grand Historian Shi Bo of Zhou explicitly stated: “Harmony generates things; sameness does not sustain continuity.” “Sameness” is the singularity of things; if “sameness is added to sameness,” it is mere repetition, like a single tone, a single color, a single flavor, etc. Because singularity lacks change and thus has no inner vitality, it cannot produce new things, and therefore cannot endure or develop sustainably. “Harmony,” by contrast, is different: “harmony” is the coordination and cooperation of various different things. For example, Shi Bo held that the myriad things are generated by “earth mixing with metal, wood, water, and fire,” and thus they interact, cooperate, and produce new things. “Thus it is the utmost of harmony.”

据《国语·郑语》记载，西周末年周太史史伯就明确地说：“和实生物，同则不继。”“同”就是事物的单一性，若“以同裨同”，只是单一的重复，如同一个声调、同一种颜色、同一个口味等，因为单一没有变化而没有内在的生机，不能产生新的事物，因而也就不能长久，不可能持续发展。而“和”则不同，“和”是各种不同事物的协调与配合，如史伯认为万物是由“土与金木水火杂”而生的，这样就会相互作用、配合而产生出新的事物，“夫如是，和之至也”。

Chinese philosophy is a philosophy that values generation (*sheng*). The *Appended Remarks* to the *Book of Changes* says: “The great virtue of heaven and earth is generation,” and also: “Generation and regeneration constitute change.” The universe as understood by Chinese philosophy is an eternal process of continuous creation, full of vitality. Zhou Dunyi, in his *Explanation of the Diagram of the Supreme Ultimate*, says: “The Supreme Ultimate moves and generates yang; when movement reaches its extreme, it becomes still, and stillness generates yin. When stillness reaches its extreme, it returns to movement. One movement and one stillness, each is the root of the other.” (*Collected Works of Zhou Dunyi*, p. 4) He also says: “The two qi interact, transforming and generating the myriad things. The myriad things generate and regenerate, and their transformations are inexhaustible.” (Ibid., p. 5) The Cheng brothers say: “‘Generation and regeneration constitute change’—this is the Way of heaven. Heaven simply takes generation as its Way.” (*Collected Works of the Cheng Brothers*, p. 29) All this means that the universe is an eternal process of continuous creation under the action of yin and yang qi. As Zhang Dainian held: “The universe is a great unceasing flow, which is what is called change; change is a fundamental fact of the universe.” (Zhang Dainian, 2017, p. 151) He also says: “The universe is a process of daily renewal without end.” (Ibid.) This is a basic understanding of Chinese philosophy and an important characteristic of it.

中国哲学是重视生生的哲学。《周易·系辞》说：“天地之大德曰生”，又说：“生生之谓易”，中国哲学理解的宇宙是一个不断创生的、有生机的永恒过程。周敦颐在《太极图说》中说：“太极动而生阳，动极而静，静而生阴。静极复动。一动一静，互为其根”（《周敦颐集》，第4页），又说：“二气交感，化生万物。万物生生，而变化无穷焉。”（同上，第5页）二程说：“‘生生之谓易’，是天之所以为道也。天只是以生为道”（《二程集》，第29页）。这都是说，宇宙是在阴阳二气的作用之下不断创生的一个永恒的过程。如张岱年就认为：“宇宙乃是一个生生不已的大流，此即所谓易，易是宇宙中一根本事实。”（张岱年，2017年，第151页）又说：“宇宙乃是一日新无疆的历程。”（同上）这是中国哲学的一个基本认识，也是中国哲学的重要特点。

Traditional Chinese philosophy not only holds that the universe is a great transformation flowing endlessly, generating without cease, but also holds that the universe is a harmonious unity, and that harmonious unity is the fundamental reason why the great transformation can occur. Therefore, traditional Chinese philosophy holds that “harmony” is the fundamental cause of “generation”; the reason the universe can create and generate without cease is precisely because of “harmony.” Shi Bo’s statement that “harmony generates things” also speaks to this basic principle. When Laozi discusses the generation of the myriad things, he says: “The myriad things bear yin and embrace yang, and the rushing qi achieves harmony” (*Laozi*, Chapter 42). The *Huainanzi*, “Treatise on the Patterns of Heaven,” explains: “The Way first began in the One; the One, being singular, does not generate, so it divides into yin and yang; yin and yang unite in harmony and generate the myriad things.” This makes it even clearer that “rushing qi” is a balanced and harmonious state formed by the mutual agitation of yin and yang qi, and the myriad things are generated in this state. The *Zhuangzi*, “Tian Zifang,” also says: “Ultimate yin is solemn and cold; ultimate yang is blazing and hot. Solemn and cold emerges from heaven; blazing and hot emerges from earth. The two interpenetrate and achieve harmony, and things are generated.” Xunzi says: “The myriad things each obtain their harmony to be generated.” (*Xunzi*, “Discourse on Heaven”) The *Book of Rites* says: “Yin and yang harmonize, and the myriad things are obtained.” (*Book of Rites*, “Suburban Sacrifice”) The *Record of Music* in the *Book of Rites*, when discussing the order of ritual and music, says: “Music is the harmony of heaven and earth; ritual is the order of heaven and earth. Through harmony, the hundred things are transformed; through order, the many things are distinguished.” Ritual and music embody the order and harmony of heaven and earth. The “transformation” in “the hundred things are transformed” is glossed by Zheng Xuan’s commentary: “It means generation.” (See Ruan Yuan’s collated edition, p. 1530) When heaven and earth are harmonious, they can transform and generate the myriad things. The harmony of heaven and earth is: “The qi of earth rises upward, the qi of heaven descends downward; yin and yang rub against each other; heaven and earth shake each other; they are stirred by thunder and lightning, roused by wind and rain, moved by the four seasons, warmed by the sun and moon, and the hundred transformations arise. Thus, music is the harmony of heaven and earth.” (*Book of Rites*, “Record of Music”) Furthermore, the *Guanzi*, “Inner Enterprise,” says: “In general, the generation of humans: heaven gives forth their essence, earth gives forth their form; these combine to make a person. Harmony then generates; without harmony, there is no generation. Examine the Way of harmony: its essence is not seen; its signs are not manifest.” Wang Chong also says: “Governing people takes people as the foundation; when the hundred clans are at peace, yin and yang are harmonious; when yin and yang are harmonious, the myriad things are nurtured; when the myriad things are nurtured, auspicious signs appear.” (*Balanced Discourses*, “Proclaiming Han”) From these discussions, it can be seen that traditional Chinese philosophy holds that the harmony of heaven and earth and yin and yang is the fundamental motive force for the generation of the myriad things, and also the fundamental reason why the universe can be full of vitality.

中国传统哲学不但认为宇宙是大化流行、生生不已的，而且也认为，宇宙是一个和谐的统一体，和谐统一是大化流行得以发生的根本原因。因此，中国传统哲学认为，“和”是“生”的根本原因，宇宙之所以能够创生、生生不已，就是因为“和”。史伯说的“和实生物”讲的也是这个基本的原理。老子在讨论万物生成的时候说“万物负阴而抱阳，冲气以为和”（《老子》第四十二章），《淮南子·天文训》解释说：“道曰规始于一，一而不生，故分而为阴阳，阴阳合和而万物生。”这就更加明确地说明，“冲气”就是阴阳二气相互激荡而成的一种匀适和谐的状态，万物都是在这种状态中产生的。《庄子·田子方》也说：“至阴肃肃，至阳赫赫，肃肃出乎天，赫赫发乎地，两者交通成和而物生焉。”荀子说：“万物各得其和以生。”（《荀子·天论》）《礼记》说：“阴阳和而万物得。”（《礼记·郊特牲》）《礼记·乐记》在讲到礼乐秩序的时候说：“乐者，天地之和也；礼者，天地之序也。和，故百物皆化；序，故群物皆别。”礼乐体现了天地的秩序与和谐。“百物皆化”之“化”，郑注：“犹生也。”（见阮元校刻，第1530页）天地和谐，故能化生万物。天地之和就是“地气上齐，天气下降，阴阳相摩，天地相荡，鼓之以雷霆，奋之以风雨，动之以四时，暖之以日月，而百化兴焉。如此，则乐者天地之和也”。（《礼记·乐记》）此外，《管子·内业》篇中说：“凡人之生也，天出其精，地出其形，合此以为人。和乃生，不和不生。察和之道，其精不见，其征不丑。”王充也说：“夫治人以人为主，百姓安而阴阳和，阴阳和则万物育，万物育则奇瑞出。”（《论衡·宣汉》）从这些论说中可以看出，中国传统哲学认为，天地阴阳的和谐是万物创生的根本动因，也是宇宙能够充满生机的根本原因。

IV. The Contemporary Presentation of the Peaceful Nature of Chinese Civilization

四、中华文明和平性的当代呈现

From the above aspects, it can be seen that the outstanding peaceful nature of Chinese civilization is built on the profound and broad foundation of Chinese philosophy and is manifested in every aspect of Chinese civilization. The more than 5,000 years of brilliant Chinese civilization have nurtured concepts that advocate peace, harmony, and concord. These values fundamentally determine the peaceful nature of Chinese civilization. An important reason why Chinese civilization has been able to continue for several thousand years, generating without cease, flourishing with luxuriant branches and abundant fruit, lies in its outstanding peaceful nature.

由以上几个方面可知，中华文明具有的突出的和平性，建立在深厚博大的中国哲学基础之上，体现在中华文明的方方面面。中华5000多年光辉灿烂的文明中孕育出了崇尚和平、和睦、和谐的理念，这些价值理念从根本上决定了中华文明的和平性。中华文明之所以能够延续数千年而生生不已、枝繁叶茂、果实累累，其重要原因在于突出的和平性。

General Secretary Xi Jinping has pointed out: “The Chinese nation has always loved peace;

习近平总书记指出：“中华民族历来爱好和平，和平、和睦、和谐的追求深深植根于中华民族的精神世界之中。”（习近平，2018年，第156页）和平性已经嵌入中华文明，形成中华文明的文化基因，这就从根本上决定了当代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。中华文明突出的和平性为推动构建人类命运共同体奠定了坚实历史根基，也为人类命运共同体理念的落实提供了源源不断的文化滋养。

The concept of building a community with a shared future for mankind is the highest contemporary embodiment of the prominent peaceful nature of Chinese civilization. It is a strategic vision proposed by General Secretary Xi Jinping from the height of deeply contemplating questions such as "what kind of world to build and how to build it," which concern the future and destiny of human development. It provides a Chinese solution for humanity to achieve common development, sustained prosperity, and lasting peace and stability, reflecting China's commitment as a major country to making greater contributions to world peace and development. Building a community with a shared future for mankind is connected to the ancient Chinese concepts of "harmonizing all nations" and "the world as one family." At the same time, it integrates the spirit of the Five Principles of Peaceful Coexistence consistently advocated by China since the founding of the People's Republic, and the vision of building a harmonious world. It embodies China's global vision, world-mindedness, and sense of responsibility as a major country, unifying its own development with the development of the world, and holds significant theoretical and practical importance.

构建人类命运共同体理念是中华文明突出的和平性在当代的最高体现，是习近平总书记站在深入思考“建设一个什么样的世界、如何建设这个世界”等关乎人类发展前途命运的高度而提出的战略构想，为人类社会实现共同发展、持续繁荣、长治久安提供了中国方案，体现了中国致力于为世界和平与发展作出更大贡献的大国担当。构建人类命运共同体和中国古代协和万邦、天下一家的理念是相通的，同时又融合了新中国成立以来我国一贯主张的和平共处五项原则的精神、构建和谐世界的愿景，体现了中国将自身发展与世界发展相统一的全球视野、世界胸怀和大国担当，具有重大理论意义和现实意义。

From the perspective of human history, especially modern history, socialism with Chinese characteristics follows a path of peaceful development. Deng Xiaoping once emphasized: "What we are building is socialism with Chinese characteristics, a socialism that constantly develops the productive forces and advocates peace. Only by constantly developing the productive forces can the country gradually become prosperous and strong, and the people's lives gradually improve. Only by securing a peaceful environment can we develop relatively smoothly." (Selected Works of Deng Xiaoping, Vol. 3, p. 328) Peace and development are the characteristics of socialism with Chinese characteristics.

从人类历史的发展，尤其是从近代历史来看，中国特色社会主义走的是和平发展的道路。邓小平曾经强调：“我们搞的是有中国特色的社会主义，是不断发展社会生产力的社会主义，是主张和平的社会主义。只有不断发展社会生产力，国家才能一步步富强起来，人民生活才能一步步改善。只有争取到和平的环境，才能比较顺利地发展。”（《邓小平文选》第3卷，第328页）和平与发展是中国特色社会主义的特征。

After more than forty years of reform and opening up, the construction of socialism with Chinese characteristics has achieved remarkable accomplishments, and comprehensive national strength has been greatly enhanced. However, some people, following the so-called "clash of civilizations" theory or the logic that a strong country is bound to seek hegemony, have questioned China's development path. Therefore, studying the prominent peaceful nature of Chinese civilization and emphasizing China's adherence to the concept and path of peaceful development holds very important theoretical and practical significance.

经过四十多年的改革开放，中国特色社会主义建设取得了举世瞩目的成就，综合国力极大提升，但有一些人按照所谓的“文明冲突论”，或者国强必霸的逻辑，对中国的发展道路提出了质疑。因此，研究中华文明突出的和平性，强调中国坚持和平发展的理念和道路，具有非常重要的理论意义和现实意义。

General Secretary Xi Jinping pointed out: "Since ancient times, the Chinese nation has actively engaged in foreign exchanges and trade, rather than external aggression and expansion; it has been persistent in the patriotism of defending the homeland, rather than the colonialism of expanding territory. Modern Chinese history is a history of tragic suffering and humiliation, a history of the great struggle of the Chinese nation to resist foreign aggression and achieve national independence. The Chinese people, who have endured hardships, cherish peace and will never impose the tragic experiences they have suffered on other nations. The Chinese people are willing to live in harmony and develop harmoniously with the people of all countries, to seek peace together, safeguard peace together, and share peace together." (Xi Jinping, 2018, pp. 152-153) General Secretary Xi Jinping also pointed out: "China's development from a poor and weak

习近平总书记指出：“自古以来，中华民族就积极开展对外交往通商，而不是对外侵略扩张；执着于保家卫国的爱国主义，而不是开疆拓土的殖民主义。中国近代史，是一部充满灾难的悲惨屈辱史，是一部中华民族抵抗外来侵略、实现民族独立的伟大斗争史。历经苦难的中国人民珍惜和平，绝不会将自己曾经遭受过的悲惨经历强加给其他民族。中国人民愿意同世界各国人民和睦相处、和谐发展，共谋和平、共护和平、共享和平。”（习近平，2018年，第152-153页）习近平总书记还指出：“中国从一个积贫积弱的国家发展成为世界第二大经济体，靠的不是对外军事扩张和殖民掠夺，而是人民勤劳、维护和平。中国将始终不渝走和平发展道路。”（同上，第423页）正因为我们经历过战争和苦难，所以才异常珍惜和平。中国多次公开声明，将坚定不移走和平发展道路，同时也将推动各国共同坚持和平发展，坚持通过以对话协商等和平方式解决分歧和争端。党的二十大报告向全世界庄严宣告：中国式现代化是走和平发展道路的现代化。我国不走一些国家通过战争、殖民、掠夺等方式实现现代化的老路，那种损人利己、充满血腥罪恶的老路给广大发展中国家人民带来深重灾难。我们坚定站在历史正确的一边、站在人类文明进步的一边，高举和平、发展、合作、共赢旗帜，在坚定维护世界和平与发展中谋求自身发展，又以自身发展更好维护世界和平与发展。“中国维护世界和平的决心不会改变”，“中国促进共同发展的决心不会改变”，“中国打造伙伴关系的决心不会改变”，“中国支持多边主义的决心不会改变”。（《习近平著作选读》第1卷，第569-571页）这四个“不会改变”是中国向世界的庄严承诺，它为构建人类命运共同体、更好凝聚人类文明共识提供了有力保障。

We must build the modern civilization of the Chinese nation on the foundation of more than 5,000 years of Chinese civilization; the modern civilization of the Chinese nation continues and carries forward the excellent traditional Chinese culture. Historically, the Chinese nation has loved peace and upheld harmony since ancient times; "securing peace and order for all generations to come" is the highest ideal of the Chinese people. Chinese culture contains a wealth of valuable ideas such as "valuing harmony above all else" and "harmony in diversity." The contemporary development and achievements of China have been obtained through the hard struggle of the Chinese people, not through colonial plunder or military aggression. Since modern times, China has experienced more than a hundred years of turmoil and war, which brought immense disaster to the Chinese people. Therefore, the Chinese people deeply understand the preciousness of peace and will never abandon their determination and aspiration to safeguard peace. "Do not do to others what you do not want done to yourself"; China will never impose the tragic fate it once suffered on other countries and nations.

我们要在中华文明5000多年的基础之上建设中华民族现代文明，中华民族现代文明赓续的是中华优秀传统文化。从历史上来看，中华民族自古以来就爱好和平，崇尚和谐，“为万世开太平”是中国人的最高理想。中华文化中蕴含着丰富的“以和为贵”“和而不同”的宝贵思想。中国当代的发展和取得的成就是中国人民努力奋斗得来的，而不是通过殖民掠夺、武力侵犯得来的。中国近代以来遭遇了一百多年的动荡和战争，给中国人民带来巨大灾难，因此，中国人民深知和平的宝贵，绝不会放弃维护和平的决心和愿望。“己所不欲，勿施于人”，中国绝不会把自己曾经遭受过的悲惨命运强加给其他国家和民族。

From the perspective of actual development, China needs peace. We believe that peace and development remain the trend of the times. Since the 1980s, China's rapid economic, social, and cultural development has relied on a peaceful environment both at home and abroad. At present, China still needs a harmonious and stable domestic environment and a peaceful and tranquil international environment; any turmoil or war does not serve the fundamental interests of the Chinese people. Therefore, China is a staunch defender of world peace.

从现实发展来看，中国需要和平。我们认为，和平与发展依然是时代的潮流，中国自二十世纪八十年代以来经济社会文化的飞速发展，靠的就是国内外的和平环境。目前中国依然需要和谐稳定的国内环境与和平安宁的国际环境，任何动荡和战争都不符合中国人民的根本利益。因此，中国是世界和平的坚定维护者。

The history of China's reform and opening up has already proven that "peaceful development is a strategic choice made by China based on its own national conditions, social system, and cultural traditions. It conforms to the trend of the times, serves China's fundamental interests, serves the interests of neighboring countries, and serves the interests of all countries in the world. We have no reason to change it" (Xi Jinping, 2018, p. 153). Therefore, General Secretary Xi Jinping has clearly stated on many occasions, "China adheres to the path of peaceful development and upholds an independent foreign policy of peace. This is not an expedient measure, but a strategic choice and a solemn commitment on our part" (ibid., p. 277). This is a solemn commitment made to the world based on China's 5,000-year history of civilization and its judgment of the contemporary world situation. General Secretary Xi Jinping once pointed out: "Taking the path of peaceful development is the inheritance and development of the excellent cultural traditions of the Chinese nation, and it is also the inevitable conclusion drawn by the Chinese people from their suffering since modern times" (ibid., p. 1). The outstanding peaceful nature of Chinese civilization determines the character of Chinese culture and also determines the direction of the Chinese path. Since the founding of New China, in the process of interacting with the world, we have consistently implemented an independent foreign policy of peace. From the proposal of the Five Principles of Peaceful Coexistence, to promoting the building of a harmonious world, to General Secretary Xi Jinping's proposal of building a community with a shared future for mankind, each step has been progressive and elevated. What has been consistently upheld throughout is the Chinese nation's thought of advocating peace, amity, and harmony; it is the pursuit of the ideal of a world shared by all and a society of peace and prosperity. This is the modern embodiment of the ancient Chinese philosophical ideas of valuing harmony above all else, harmony in diversity, treating all people with universal love and seeing all things as one, regarding the four seas as one family, seeking great harmony for the world, and securing peace for all generations. It is a vivid presentation of the outstanding peaceful nature of Chinese civilization.

中国改革开放的历史已经证明，“和平发展是中国基于自身国情、社会制度、文化传统作出的战略抉择，顺应时代潮流，符合中国根本利益，符合周边国家利益，符合世界各国利益，我们没有理由去改变它。”（习近平，2018年，第153页）因此，习近平总书记多次明确地表示，“中国坚持走和平发展道路，坚持独立自主的和平外交政策，不是权宜之计，而是我们的战略选择和郑重承诺。”（同上，第277页）这是基于中国5000多年的文明史以及对当代世界形势的判断而向世界作出的庄严承诺。习近平总书记曾指出：“走和平发展道路，是中华民族优秀文化传统的传承和发展，也是中国人民从近代以后苦难遭遇中得出的必然结论。”（同上，第1页）中华文明所具有的突出的和平性，决定了中华文化的性质，也决定了中国道路的方向。自新中国成立以来，我们在与全世界交往的过程中，始终贯彻了独立自主的和平外交政策。从和平共处五项原则的提出，到推动建设和谐世界，到习近平总书记提出的构建人类命运共同体，一层层递进，一层层提升，一以贯之的是中华民族崇尚和平、和睦、和谐的思想，是追求天下为公、河清海晏的理想，这是中国古代哲学中以和为贵、和而不同，民胞物与、四海一家，为天下谋大同、为万世开太平思想的现代体现，是中华文明突出的和平性的生动呈现。

(Author’s biography: Liu Feng, Research Fellow at the Institute of Philosophy, Chinese Academy of Social Sciences, Director of the Chinese Philosophy Research Office, concurrently Deputy Secretary-General of the Chinese Society for the History of Philosophy and Deputy Editor-in-Chief of *Chinese Philosophy History*. He was a visiting scholar at the University of Cambridge (2010–2011) and a visiting scholar at the Swedish Collegium for Advanced Study (2015–2016). His main research directions are the history of Confucianism and the history of Confucian ritual thought.)

（作者简介：刘丰，中国社会科学院哲学研究所研究员、中国哲学研究室主任，兼任中国哲学史学会副秘书长、《中国哲学史》副主编。曾任英国剑桥大学访问学者（2010年至2011年）、瑞典高等研究院访问学者（2015年至2016年）。主要研究方向为儒学史、儒家礼学思想史）

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