The Way of China: A Philosophical Interpretation of the Outstanding Characteristics of Chinese Civilization

General Secretary Xi Jinping pointed out at the Symposium on Cultural Heritage and Development: “It is the only way to develop socialism with Chinese characteristics on the basis of the profound foundation of more than 5,000 years of Chinese civilization and to combine the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. This is the regularity we have derived from exploring the path of socialism with Chinese characteristics.” The proposal of the Two Integrations, especially the Second Integration, is a profound summary by our Party of the historical experience of adapting Marxism to the Chinese context and the needs of the times and a deep grasp of the laws governing the development of Chinese civilization. In his speech, General Secretary Xi Jinping profoundly elaborated on the “five outstanding characteristics” of Chinese civilization. These outstanding characteristics, jointly shaped by the important elements of Chinese civilization, are precisely the core content of the laws governing the development of Chinese civilization and also an important part of the Second Integration. At the new historical starting point, building a strong cultural country and building the modern civilization of the Chinese nation means, through the Second Integration, grasping the laws governing the development of Chinese civilization, fully realizing the modernization of the “five outstanding characteristics” of Chinese civilization, and making them important connotations of the modern civilization of the Chinese nation.

习近平总书记在文化传承发展座谈会上指出：“在五千多年中华文明深厚基础上开辟和发展中国特色社会主义，把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合是必由之路。这是我们在探索中国特色社会主义道路中得出的规律性认识。” “两个结合”，特别是“第二个结合”的提出，是我们党对马克思主义中国化时代化历史经验的深刻总结，是对中华文明发展规律的深刻把握。习近平总书记在讲话中深刻阐述了中华文明的“五个突出特性”，由中华文明的重要元素共同塑造出的中华文明突出特性，正是中华文明发展规律的核心内容，也是“第二个结合”的重要内容。在新的历史起点上，建设文化强国、建设中华民族现代文明，就是通过“第二个结合”，把握中华文明发展规律，充分实现中华文明“五个突出特性”的现代化，使其成为中华民族现代文明的重要内涵。

The outstanding continuity, innovativeness, unity, inclusiveness, and peacefulness of Chinese civilization are regular features formed during the long-term development of Chinese civilization and are the connotation of the laws governing the development of Chinese civilization. It can be said that the laws governing the development of Chinese civilization are the Way of China, and the “five outstanding characteristics” are the specific connotation of the Way of China. The Way of China is the way of the formation and development of Chinese civilization, the principled revelation of why China is China, the summary of the principles of unity and cohesion of the Chinese national community, and also the crystallization of wisdom contributed by Chinese civilization and the Chinese nation to the sustainable development of mankind.

中华文明突出的连续性、创新性、统一性、包容性、和平性，是中华文明长期发展中形成的规律性特征，是中华文明发展规律的内涵。可以说，中华文明发展规律就是中华之道，“五个突出特性”就是中华之道的具体内涵。中华之道是中华文明的形成发展之道，是中国所以为中国的原理性揭示，是中华民族共同体团结凝聚的道理总结，也是中华文明和中华民族为人类永续发展贡献的智慧结晶。

As the regular features of the development of Chinese civilization, the “five outstanding characteristics” of Chinese civilization are both the result of the historical development of Chinese civilization and the premise for creating and developing the history of Chinese civilization. As the Way of China, it is the principle created at the time of China’s creation and also the principle that continuously creates China. The dialectic of premise and result is precisely the generative principle of subjectivity in the sense of mutual verification of source and flow. Grasping principles from history and understanding history from principles—the dialectic of history and principles—is precisely the knowledge mode of practical science or historical science in the sense of retrospection. The principle of why China is China is a principle of subjectivity that continuously consciously shapes the Chinese subject in the process of exploring the beginning of China’s creation, a principle that allows China to continuously win its own subjectivity. General Secretary Xi Jinping’s thesis on the “five outstanding characteristics” of Chinese civilization marks that contemporary Chinese Communists have reached a new height in their understanding of the Way of China at the new historical starting point, and marks that contemporary China has achieved a higher level of subjective self-awareness in the understanding of the Way of China. This subjective self-awareness is a profound grasp of the integrated relationship between socialism with Chinese characteristics and Chinese civilization, a sober positioning of the status of the New Era in the history of Chinese civilization, the latest confirmation of the cultural subjectivity of why China is China, and a highly conscious awareness of the cultural life entity that is internally integrated and continuously growing between socialism with Chinese characteristics and the more than 5,000 years of Chinese civilization. The Way of China is the way that runs through the history, reality, and future of Chinese civilization, the way that guides the sustainable development of Chinese civilization, and the way that carries and promotes the subjectivity of Chinese civilization and the Chinese nation.

中华文明“五个突出特性”作为中华文明发展的规律性特征，既是中华文明历史发展的结果，也是创造和发展中华文明历史的前提。作为中华之道，它是在中国创生时创造的原理，也是不断创生中国的原理。前提与结果的辩证法，正是源流互质意义上主体性化的生成原理。从历史中把握原理，从原理中理解历史，历史与原理的辩证法，也正是从后思索意义上的实践科学或历史科学的知识方式。中国之所以为中国的原理，是在探寻中国创生开端中不断自觉形塑中国主体的主体性原理，是让中国不断赢获自身主体性的原理。习近平总书记关于中华文明“五个突出特性”的论断，标志着当代中国共产党人在新的历史起点上对中华之道的认识达到了新高度，标志着当代中国在中华之道的认识中实现了更高层次的主体性自觉。这种主体性自觉是对中国特色社会主义与中华文明一气贯通关系的深刻把握，是对新时代在中华文明史上地位的清醒定位，是对中国之所以为中国的文化主体性的最新确认，是对中国特色社会主义与五千多年中华文明内在一体、不断生长的文化生命体意识的高度自觉。中华之道，是贯通中华文明的历史、现实与未来之道，是导引中华文明永续发展之道，是承载和发扬中华文明和中华民族主体性之道。

The core task of comprehensively understanding the history of Chinese civilization is to thoroughly understand how the “five outstanding characteristics” were shaped by the history of Chinese civilization and how they in turn shaped the history of Chinese civilization. The key to deeply grasping the core values of Chinese civilization is to systematically understand the internal relationships and principled relations among the “five outstanding characteristics.” The important mission of constructing a general theory of civilization based on the laws of the development of Chinese civilization is to grasp the common principles of human civilization embodied in the Way of China from the systematic relationships displayed by the “five outstanding characteristics.”

全面认识中华文明史的核心任务，就是透彻理解“五个突出特性”是如何为中华文明史所塑造，又如何塑造中华文明史的。深刻把握中华文明核心价值的关键所在，就是系统理解“五个突出特性”的内在关联和原理性关系；建设基于中华文明发展规律的一般文明理论的重要使命，就是要从“五个突出特性”所展现的系统关系中把握中华之道所体现的人类文明共同原理。

To this end, the first question that needs to be asked is: why use “five outstanding characteristics” rather than more or fewer characteristics to characterize the Way of Chinese civilization? This indicates that the proposal of the “five outstanding characteristics” is not accidental. Chinese civilization has many characteristics, but the “five outstanding characteristics” are not randomly selected from them; rather, it is because the “five outstanding characteristics” can accurately depict the essential regularity of Chinese civilization and precisely present the connotation of the Way of China. Each of the “five outstanding characteristics” fully grasps the core traits of Chinese civilization. The overall systematic correlation of the “five outstanding characteristics” further reveals the internal principles of the Way of China. The relationships among the “five outstanding characteristics” themselves explain the principled connotations of Chinese civilization at different levels from multiple aspects.

为此，首先需要追问的是，何以用“五个突出特性”而不是更多或更少的特性来刻画中华文明之道？这表明，“五个突出特性”的提出不是偶然的，中华文明具有众多特点，但“五个突出特性”并非从中随意选取而来，而是因为“五个突出特性”能够准确地刻画中华文明的本质规律性，能够精准呈现中华之道的内涵。“五个突出特性”中的每一个都充分把握住了中华文明的核心特质，“五个突出特性”总体上的系统关联又更进一步揭示了中华之道的内在原理，“五个突出特性”彼此之间的关系又从多个方面说明了中华文明不同层次的原理性内涵。

General Secretary Xi Jinping’s exposition of the “five outstanding characteristics” focuses on this kind of principled relationship. The order of the “five outstanding characteristics” itself fully illustrates General Secretary Xi Jinping’s understanding of this principled relationship. At the same time, the five characteristics can be generally grouped into three pairs of relationships. Continuity and innovativeness form a pair, unity and inclusiveness form a pair, and inclusiveness and peacefulness form a pair. We can deeply analyze this principled connotation through different combinations and arrangements of the relationships among the “five outstanding characteristics.”

习近平总书记对“五个突出特性”的论述，就是着眼于这种原理性关系。“五个突出特性”的顺序本身，充分说明了习近平总书记对这种原理性关系的认识。同时，五个特性彼此之间又可以从总体上构成三对关系。连续性与创新性是一对关系，统一性与包容性是一对关系，包容性与和平性是一对关系，我们可以通过对“五个突出特性”之间不同的组合与排列关系深入解析这种原理性内涵。

I. The Foundational Significance of Continuity for the Way of China

一、连续性对于中华之道的奠基性意义

Among the “five outstanding characteristics,” continuity is ranked first, indicating that continuity has foundational significance for our understanding and grasp of the Way of China. General Secretary Xi Jinping pointed out, “Chinese civilization is the only great civilization in the world that has continued uninterrupted and developed in the form of a state to this day.” The historical process of continuous development, uninterrupted continuation, and successive transmission, as a historical fact, is most concretely manifested in the historiography of the “Twenty-Four Histories” [1]1 The Twenty-Four Histories (二十四史) are the official dynastic histories of China, compiled from the Han dynasty to the Ming dynasty, covering a period of roughly 4,000 years.; as a historical memory, it is most vividly present in the spiritual life of the Chinese people, “from the Three Sovereigns and Five Emperors to the present” [2]2 The Three Sovereigns and Five Emperors (三皇五帝) are a group of semi-mythical sage-rulers and early emperors in ancient Chinese historiography, traditionally regarded as the founders of Chinese civilization.; as a pursuit of the value of historical civilization, it is most concentratedly expressed in the classical world of the Chinese people. The outstanding continuity of Chinese civilization is expressed in the Confucian classics and historical traditions of Chinese civilization through the concept of “tongji” (統紀). The Shuowen Jiezi [3]3 The Shuowen Jiezi (說文解字) is an early 2nd-century Chinese dictionary from the Han dynasty, the first to analyze the structure of Chinese characters. records: “Tong (統) means ji (紀).” The original meaning of tongji is to tie the threads of silk together. By extension, it is what Xunzi [4]4 Xunzi (荀子, c. 310 – c. 235 BCE) was a Confucian philosopher whose works were compiled into the book bearing his name. called “seeking the unifying category” (求其統類). Seeking the unifying category in time is “tradition” (傳統); seeking the unifying category of politics in time is the “political lineage” (政統); seeking the unifying category of values in time is the “lineage of the Way” (道統); seeking the orthodoxy of the political lineage in time, that is, determining the subject of historical time narration, is the so-called “orthodox succession” (正統). The orthodox succession is the axis that unifies the continuity of historical time. This axis integrates different historical subjects into a unified historical time subject, thereby forming an axis of time. Therefore, continuity is possible because it can integrate different times and their subjects into a continuum of unified time, into a time continuum borne by a unified subject. The continuity of Chinese civilization is the continuity formed by taking Chinese civilization as the subject of historical time. Only by taking Chinese civilization as the unified subject of time can there be the so-called continuity of Chinese civilization. Chinese civilization is both the result of continuity and the premise of continuity, and it is also a unified subject continuously generated in continuity. The Way of China is first and foremost the way that runs through the history of Chinese civilization, and continuity thus becomes the foundational connotation of the Way of China. It is also based on the existence of this unified subject of historical time that Chinese civilization is the only great civilization in the world that has continued in the form of a state to this day. The state form is the subject of historical continuity. Based on this, confirming the “orthodox succession” becomes a key link in maintaining the historical continuity of Chinese civilization and becomes the core connotation of the Way of China.

“五个突出特性”中连续性排在首位，表明连续性对于我们认识和把握中华之道具有奠基性意义。习近平总书记指出，“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。”连续发展、绵延不断、代代相续的历史进程，作为历史事实，最具象地表现在“二十四史”的历史编纂学中；作为历史记忆，最生动地存在于“三皇五帝到如今”的中国人精神生活中；作为历史文明价值的追求，最集中地表达于中国人的经典世界当中。中华文明突出的连续性，在中华文明的经史传统中是用“统纪”的观念来表达的。《说文》载：“统，纪也。”统纪的本义就是将丝的线头绾和在一起，引申而言，就是荀子所谓“求其统类”。在时间上求其统类，就是“传统”；在时间上求政治的统类，就是“政统”；在时间求价值上的统类，就是“道统”；在时间上寻求政统之正，也就是确定历史时间叙述的主体，就是所谓“正统”。“正统”就是统纪历史时间连续性的轴心，这个轴心就是将不同的历史主体统纪为一个统一的历史时间主体，从而形成了时间之轴。因此，连续性之所以可能，在于能够将不同的时间及其主体，统合为统一时间的连续体，统合为一个由统一主体承载的时间连续体。中华文明的连续性，就是将中华文明作为历史时间的主体而形成的连续性，也只有将中华文明作为统一的时间主体，才有所谓中华文明的连续性。中华文明既是连续的结果，也是连续的前提，更是在连续中不断生成的统一主体。中华之道首先是贯通中华文明历史之道，连续性因而成为中华之道的基础性内涵。也正是基于这种历史时间的统一主体的存在，中华文明才是世界上唯一以国家形态绵延至今的伟大文明，国家形态就是历史连续性的主体。也正基于此，确认“正统”，就成为维系中华文明历史连续性的关键环节，就成为中华之道的核心内涵。

General Secretary Xi Jinping has pointed out that the outstanding continuity of Chinese civilization “fully proves that Chinese civilization possesses a cultural subjectivity and vigorous vitality capable of self-development, responding to challenges, and opening up new prospects.” The condition that makes continuity possible lies in the ability to integrate time into a continuum with a unified historical subject. This capacity for integrating historical time, as expressed by continuity, is the most prominent expression of the cultural subjectivity of Chinese civilization. The cultural subjectivity of Chinese civilization is most concentratedly manifested in two aspects: first, it always possesses a strong historical will to persistently carry forward its own history, always possesses the historical impetus to integrate past, present, and future into a unified whole of historical time, a continuously growing cultural life entity, and always possesses the cultural vitality to stimulate the creative vigor that can smoothly flow through the life entity, derived from the mutual guidance of history and the future; second, each generation that bears the growth of this cultural life entity constantly has the historical responsibility to continuously extend the time of the cultural life entity, and has the mission of bringing the future into history while simultaneously bringing history into the future. Melting the old to cast the new, and reviewing the old to understand the new, have become the fundamental principles of Chinese civilization’s enduring vitality.

习近平总书记指出，中华文明突出的连续性“充分证明了中华文明具有自我发展、回应挑战、开创新局的文化主体性与旺盛生命力”。连续性之所以可能的条件，在于能够将时间统合为一个具有统一历史主体的连续体，这种由连续性所表达的历史时间的统合能力，是中华文明的文化主体性最为突出的表达。中华文明的文化主体性最为集中的表现在于，一是始终具有将自身的历史持续贯通下去的强烈历史意志，始终具有将过去、现在和未来统合为一个历史时间整体、一个不断成长的文化生命体的历史动力，始终具有从历史和未来的相互导引中，不断激发能够畅达生命体创造生机的文化生命力；二是承载文化生命体成长的每一代人，都时刻具有将文化生命体的时间不断延续下去的历史责任，具有通过将未来带入历史的同时，将历史不断带进未来的使命。熔旧铸新、温故知新，成为中华文明历久弥新的根本原理。

“The continuity of Chinese civilization fundamentally determines that the Chinese nation must take its own path.” Only continuity constitutes a path; a path connects the past, present, and future. The path of socialism with Chinese characteristics is a civilizational path formed in the forward-looking vision of the grand modern civilization of the Chinese nation and in the deep retrospection of the historical path of civilization. It is a modern path that has emerged from the path of Chinese civilization, a path that brings Chinese civilization into a modern state, and a path that uses the basic principles of Marxism to activate the vitality of Chinese civilization. The continuity between the path of socialism with Chinese characteristics and the path of Chinese civilization profoundly embodies the continuity of Chinese civilization and profoundly embodies the cultural subjectivity of the Communist Party of China and the Chinese people.

“中华文明的连续性，从根本上决定了中华民族必然走自己的路。”只有连续才构成道路，道路连接着过去、现在和未来。中国特色社会主义道路是在前瞻中华民族现代文明伟大图景中、在深沉回望文明历史来路中形成的一条文明道路，是从中华文明道路走出来的现代道路，是将中华文明带入现代状态的道路，是运用马克思主义基本原理激活中华文明生命力的道路。中国特色社会主义道路与中华文明道路的连续性，深刻体现了中华文明的连续性，深刻体现了中国共产党和中国人民的文化主体性。

To understand China from the perspective of its long-standing historical continuity is to regard the new China under the leadership of the Communist Party of China as the main bearer of the historical time of Chinese civilization and as the inheritor of the historical continuity of Chinese civilization. It is precisely through the century-long struggle of the Communist Party of China that ancient China, modern China, and future China together constitute a cultural life continuum with an unbroken lineage and continuous development.

从源远流长的历史连续性中认识中国，就是要把中国共产党领导下的新中国作为中华文明历史时间的主体担纲者，作为中华文明历史连续性的承接者。正是通过中国共产党的百年奋斗，古代中国、现代中国和未来中国共同构成了一个统绪相接、连续发展的文化生命连续体。

II. Innovativeness is the Internal Basis for the Continuous Development of Chinese Civilization

二、创新性是中华文明连续发展的内在根据

General Secretary Xi Jinping ranks innovativeness immediately after continuity, profoundly indicating the integrated relationship between continuity and innovativeness. General Secretary Xi pointed out: “Continuity is not stagnation, let alone rigidity, but a process of historical progress supported by innovation.” Continuity is achieved through innovation, and conversely, so-called innovation is only possible under the premise of continuity. The relationship between continuity and innovativeness precisely demonstrates the dialectics of change and constancy, of the one and the many. Continuity is the unchanging within change, and change within the unchanging. If change were absolute, there would be no such thing as continuity; if constancy were absolute, there would also be no such thing as continuity. Change makes continuity possible, while constancy ensures that change does not become an absolute self-negating change, a rupture. It is change that accomplishes the constant subject, and constancy ensures that change is the change of the subject. The internal unity of continuity and innovation precisely expresses the relationship of the one and the many in a temporal sense. Constancy is the one, change is the many; the one is the premise of the many, and the many is also the premise of the one; the one and the many are mutually premised. In a temporal sense, a one without the many is rigid and without change, and time would not become history; in a temporal sense, a many without the one is an infinite rupture of absolute self-negation, and time would also not become history. Therefore, continuity is precisely premised on innovation; continuity is the result of innovation. Innovation is premised on continuity; innovation is innovation within continuity. The internal unity of continuity and innovativeness is the principle by which time transforms into history. The mutual premising of continuity and innovativeness is precisely the principle of subjectivization. Only by actively grasping change and proactively carrying out innovation can the subject be continuously generated and sustained; only in the practice of actively seizing historical initiative and continuously engaging in innovation can a continuously growing subject be generated. The relationship between continuity and innovativeness profoundly explains the relationship between history and the generation of the subject. A thorough grasp of this relationship embodies the most distinctive trait of Chinese civilization.

习近平总书记将创新性排在连续性之后，深刻表明了连续性和创新性之间的一体关联性。习近平总书记指出：“连续不是停滞、更不是僵化，而是以创新为支撑的历史进步过程。”连续是通过创新实现的连续，同时也只有在连续的前提下才有所谓创新。连续性和创新性的关系表明的正是变与常、一与多的辩证法。连续性是变中之不变，不变中的变化。变化如果是绝对的，就不会有所谓连续，不变如果是绝对的，也不会有所谓连续。变化使得连续成为可能，而不变则保障了变化不会成为绝对否定自身的变化，成为断裂。正是变化成就了不变的主体，不变保证了变化是主体的变化。连续与创新的内在一体性，表明的正是时间意义上的一多关系。不变是一，变化是多，一是多的前提，多也是一的前提，一与多互为前提。时间意义上没有多的一，就是僵死无变化，时间就不会成为历史；时间上没有一的多，就是绝对自我否定的无限断裂，时间也不会成为历史。因此，连续性恰恰是以创新为前提，连续是创新的结果；创新以连续为前提，创新是连续中的创新。连续性与创新性的内在一体，是时间化为历史的原理，连续性与创新性的互为前提，也正是主体性化的原理。只有主动把握变化、积极进行创制，才会将主体连续生成下去；也只有在积极把握历史主动、不断进行创制的实践中，才会连续生成出不断成长的主体。连续性与创新性的关系，深刻说明了历史与主体生成的关系，对这一关系的透彻把握，体现了中华文明最为鲜明的特质。

Regarding this distinctive trait of Chinese civilization, General Secretary Xi Jinping stated: “Chinese civilization is a civilization that discards the old and introduces the new, and shines with renewed brilliance each day, interweaving the deep and steady flow of water with surging waves.” [5]5 “Discards the old and introduces the new” (革故鼎新, gé gù dǐng xīn) and “shines with renewed brilliance each day” (辉光日新, huī guāng rì xīn) are classical Chinese idioms. The former originates from the *Zhouyi* (Book of Changes), and the latter from the *Daxue* (Great Learning). “Discarding the old and introducing the new” is taken from the Ge (Revolution) and Ding (Cauldron) hexagrams of the *Zhouyi* (Book of Changes). The *Zagua* (Miscellaneous Hexagrams) says: “Ge means removing the old; Ding means taking up the new.” [6]6 The *Zagua* (Miscellaneous Hexagrams) is one of the “Ten Wings,” a set of commentaries traditionally attributed to Confucius that explain the *Zhouyi*. The image of the Ge hexagram is fire below water; water’s nature is downward, fire’s nature is upward; they encounter and overcome each other, causing revolution. Ge means revolutionizing old things. The image of the Ding hexagram is wood below fire; wood enters the fire, signifying following the trend to burn. Ding means transforming old things into new ones. The *Tuanzhuan* (Commentary on the Judgment) of the Ge hexagram says: “On the day of completion, there is faith; revolution brings trust. Civilization leads to joy; great prosperity comes through correctness; when revolution is appropriate, regret vanishes. Heaven and earth undergo revolution, and the four seasons are completed. Tang and Wu [7]7 Tang (King Tang of Shang) and Wu (King Wu of Zhou) were legendary sage-kings who overthrew corrupt dynasties (the Xia and Shang, respectively), establishing new ones. Their actions are classic examples of legitimate “revolution” in Chinese political thought. carried out revolutions, conforming to Heaven and responding to the people. Great indeed is the significance of the time of revolution!” [8]8 The *Tuanzhuan* (Commentary on the Judgment) is another of the “Ten Wings” commentaries on the *Zhouyi*, explaining the meaning of each hexagram’s judgment text. Heaven and earth change, giving rise to the four seasons; the four seasons accomplish all things, thereby accomplishing Heaven and earth themselves. The revolutions of Tang and Wu were precisely proactive actions taken by humans emulating the principles of Heaven and earth. “Revolution” is a proactive change occurring through the interaction of Heaven and humanity; “conforming to Heaven and responding to the people” is the principle that proactive change must follow. Whether it conforms to Heaven and responds to the people is a judgment that “revolution” must make based on the conditions of the times. “Conforming to Heaven and responding to the people” is the fundamental condition for “revolution,” indicating that revolution must be timely, must gain the trust of the people, and must be pursued through the right way. “Great indeed is the significance of the time of revolution!” sets a requirement for change: change must be based on the conditions of the times, and the timing of change must be chosen. This is an inevitable requirement for successful change. The Ge hexagram profoundly embodies the attitude of Chinese civilization towards change. First, change is the constant way of Heaven and Earth; Heaven and Earth are constituted through change. Therefore, Chinese civilization has never feared change but has faced it calmly, even praised it. Second, change must be proactive change by humans. The purpose of investigating the Way of Heaven to illuminate human affairs is to grasp the initiative in change. This initiative manifests as judgment of the conditions for change, choice of the timing for change, and understanding of the people’s will. In a certain sense, this initiative in change is the basis for the theory of self-revolution. This is the most penetrating historical attitude of Chinese civilization. Finally, change is difficult, but change is necessary. Exercising historical initiative in change, grasping the timing and conditions of change, is the principle by which Chinese civilization can continuously grow through change. After the “removing the old” of the Ge hexagram, the “taking up the new” of the Ding hexagram is unconditional. After revolutionizing old things, new things must be continuously created. The *Daxiangzhuan* (Commentary on the Great Image) of the Ding hexagram says: “Wood above fire: the image of the Ding (Cauldron). The noble person rectifies their position and consolidates their mandate.” [9]9 The *Daxiangzhuan* (Commentary on the Great Image) is another of the “Ten Wings” commentaries, explaining the overall image of each hexagram and its moral lesson for the “noble person” (君子, jūnzǐ). “Consolidating the mandate” means strengthening the subject through innovation. To discard the old and introduce the new, to remove the old and take up the new, is to continuously innovate through proactive change in order to consolidate subjectivity. The subject achieves the smooth flow of its own vitality through proactive change, and the subject further consolidates its own vitality through innovation. Therefore, discarding the old and introducing the new are two aspects of subjectivization, necessary processes for the subject to develop and grow in continuous generation.

关于中华文明这一鲜明特质，习近平总书记是这样论述的：“中华文明是革故鼎新、辉光日新的文明，静水深流与波澜壮阔交织。” “革故鼎新”取自《周易》革、鼎两卦，《杂卦》说“革，去故也；鼎，取新也。”革卦之象是火在水下，水性向下，火性向上，二者相就相克发生变革，革就是变革旧事物。鼎卦之象是木下火上，木入于火，顺势燃烧之义，鼎就是把旧事物改造为新事物。《革卦》彖传说：“已日乃孚，革而信之。文明以说，大亨以正，革而当，其悔乃亡。天地革而四时成。汤武革命，顺乎天而应乎人，革之时大矣哉。”天地变化而有四季，天地以四季的变化成就万物，从而也成就自身。汤武革命，正是人效法天地的道理而进行的主动作为。“革命”是究天人之际而发生的主动变化，“顺天应人”就是主动变化必须依循的道理。是否顺天应人，是“革命”必须根据时代条件作出的判断。“顺天应人”是“革命”的根本条件，这表明“革命”必须顺时，必须取信于民，必须取之有道。“革之时大矣哉”是对变革提出的要求，变革要根据时代条件，选择变革的时机。这是变革成功的必然要求。在革卦中，深刻体现了中华文明对于变革的态度。首先，变革是天地之常道，天地由变化而成，因此，中华文明从来不惧变化，而是坦然面对变化，甚至赞美变革。其次，变革必须是人的主动变革，究天道以明人事的目的，就是掌握变革的主动权。这种主动权表现为对变革条件的判断、对变革时机的选择和对民心向背的理解。变革主动权在一定意义上正是自我革命论的根据。这是中华文明最为通达的历史态度。最后，变革是艰难的，但变革是必须发生的，在变革中发挥历史主动性，掌握变革的时机和条件，是中华文明能够从变革中不断成长的道理。在革卦的“去故”之后，鼎卦的“取新”则是无条件的，在变革旧事物之后要不断创造新事物，《鼎卦》大象传说：“木上有火，鼎。君子以正位凝命。”凝命，就是在创新中巩固主体的意思。革故鼎新，去旧取新，就是要在主动变革中不断创新以巩固主体性。主体通过主动变革实现了自身生机的畅达，主体也通过创新更加巩固了自身的生机。因此，革故与鼎新是主体性化的两个环节，是主体在不断生成中发展壮大的必要过程。

General Secretary Xi Jinping stated: “The Chinese nation has always created its material civilization, cultural-ethical progress, and political civilization with the spirit of ‘If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation.’[10]10 A quotation from the *Great Learning* (*Daxue*), itself citing a bathing-tub inscription from the Shang dynasty. It expresses the ideal of continuous self-renewal. For a long historical period, it has stood in the world as the most prosperous and powerful civilization.” Innovativeness is the inner logic of the continuous development of Chinese civilization. The relationship between continuity and innovativeness shows that Chinese civilization has taken a development path different from that of the West, a path that is not one of fractured development. Qian Mu once said that Chinese civilization is a root-planter: the deeper it roots downward, the greater its power to stretch upward, the roots daily deepening while the branches daily flourish and the leaves daily grow lush; Western civilization, by contrast, is a seed-sower, achieving fractured development through constant replacement of the subject. A continuously developing Chinese civilization can inherit the currents of a hundred generations and converge them with the changes of the present, constantly bearing with decay and effecting change amid historical predicaments, exhausting change and enduring for long, becoming ever fresh with age. The dialectic of innovation and continuity in Chinese civilization profoundly embodies the enterprising spirit of the Chinese nation of upholding the right without clinging to the old, respecting antiquity without reverting to the past. It supports the Chinese nation’s pursuit of historical progress and also becomes the fundamental principle of the continuous development of Chinese civilization.

习近平总书记论述道：“中华民族始终以‘苟日新，日日新，又日新’的精神不断创造自己的物质文明、精神文明和政治文明，在很长的历史时期内作为最繁荣最强大的文明体屹立于世。”创新性是中华文明连续发展的内在道理，连续性与创新性的关系表明中华文明走出了一条不同于西方的发展道路，这条道路不是一条断裂式发展的道路。钱穆曾说，中华文明是栽根者，向下扎根越深，向上伸展的力量越大，根日深而枝日繁、叶日茂；西方文明则是播种者，是在不断更换主体中实现的断裂式发展。连续发展的中华文明，能够承百代之流而会乎当今之变，在历史困局中不断承敝通变，穷变通久、历久弥新。中华文明创新与连续的辩证法，深刻体现了中华民族守正不守旧、尊古不复古的进取精神，支撑起了中华民族对历史进步性的追求，也成为中华文明连续发展的根本原理。

The “Appended Remarks” of the *Zhouyi*[11]11 The *Zhouyi* (or *Yijing*, *Book of Changes*) is a classic Chinese divination and philosophical text. The “Appended Remarks” (*Xici zhuan*) is one of its traditional commentaries. says: “Production and reproduction is what is meant by ‘change’; the formation of images is what is meant by ‘the Qian hexagram’; the imitation of patterns is what is meant by ‘the Kun hexagram’; the exhaustive use of numbers to know the future is what is meant by ‘divination’; the penetration of change to effect affairs is what is meant by ‘action’; the unfathomable interplay of yin and yang is what is meant by ‘spirituality.’” Within the production and reproduction of the Heavenly Way lies the wisdom of Chinese civilization in facing historical changes and crises. Production and reproduction itself means the constancy of change, and within change there always lurks unfathomable crisis. Therefore, Chinese civilization is a civilization that regards change and crisis as the norm. Chinese civilization, in facing one crisis after another, through imitating the patterns of Heaven and Earth to form images, exhaustively using numbers to know the future, achieves the historical effect of exhausting change and enduring for long. This wisdom is to “investigate the Heavenly and the human” by means of “penetrating the past and the present,” to obtain the ability of “spirituality to know the future” through the historical thinking of penetrating the past and the present, thereby firmly grasping the initiative in the unfathomable changes of history. This is the great wisdom tempered and honed by Chinese civilization, born of crisis and grown in adversity, in difficult and trying circumstances.

《周易》系辞说：“生生之谓易，成象之谓乾，效法之谓坤，极数知来之谓占，通变之谓事，阴阳不测之谓神。”天道生生当中蕴含着中华文明面对历史变化和危机的智慧。生生本身就意味着变化的恒常性，而变化当中总是蕴藏着不测的危机。因此，中华文明是一种把变化和危机视为常态的文明。中华文明是在面对一次次危机时，通过对天地之道的效法成象，极数知来，而达致穷变通久之历史效应的。这种智慧就是以“通古今”的方式来“究天人”，以通古今的历史思维来获得“神以知来”的能力，从而牢牢把握住神妙不测的历史变化的主动权。这是生于危机、长于忧患的中华文明，在艰难困苦的境地中磨炼砥砺出的大智慧。

General Secretary Xi Jinping pointed out, “All great achievements are the result of continuous struggle, and all great undertakings need to be advanced by carrying forward the cause and forging ahead into the future.” All the great achievements of the Communist Party of China in leading the Chinese people through a hundred years of arduous struggle and tortuous exploration are the result of forever preserving the original aspiration through self-revolution and carrying forward the cause and forging ahead into the future through continuous struggle; they are the inheritance and development of the continuity and innovativeness of Chinese civilization. It should be said that the innovative spirit of self-revolution is the spiritual guarantee of continuous struggle, and also the creative mechanism of not forgetting the original aspiration and carrying forward the cause and forging ahead into the future. The great undertaking of the Communist Party of China in continuous struggle is the great undertaking of revolution, construction, and reform and opening up; it is also the great undertaking of pursuing the rejuvenation of the Chinese nation over more than 180 years; and it is even more the great undertaking of the sustainable development of Chinese civilization and the Chinese nation over more than five thousand years. The outlook on the cause of continuous struggle comes from a profound grasp of the continuity of Chinese civilization and is a historical outlook based on the great rejuvenation of the Chinese nation; the revolutionary outlook of self-revolution is a concentrated expression of the innovativeness of Chinese civilization and is a civilizational outlook focused on the sustainable development of Chinese civilization. The essence of this historical outlook and civilizational outlook is a posture of subjectivity that is based on the present, faces the future, and penetrates history, a spirit of historical initiative that exhausts change and endures for long. It profoundly expresses the tenet of “confidence in the theory”: the belief that all the achievements of past Chinese history and civilization will converge in the present practice of socialism with Chinese characteristics for a New Era; the belief that all the future development of Chinese civilization will be realized through the present creation of socialism with Chinese characteristics for a New Era. Chinese civilization will open up new historical opportunities in socialism with Chinese characteristics for a New Era. “The continuity of Chinese civilization fundamentally determines that the Chinese nation must take its own path.” General Secretary Xi Jinping’s words proclaim to the world the cultural subjectivity of China in the New Era.

习近平总书记指出，“一切伟大成就都是接续奋斗的结果，一切伟大事业都需要在继往开来中推进。”中国共产党带领中国人民经过百年艰苦奋斗和曲折探索所取得的一切伟大成就，都是在自我革命中永葆初心、在接续奋斗中继往开来的结果，都是对中华文明的连续性和创新性的继承和发扬。应该说，自我革命的创新性精神是接续奋斗的精神保障，也是不忘初心、继往开来的创造机制。中国共产党接续奋斗的伟大事业，是革命、建设和改革的伟大事业，也是180多年来追求中华民族复兴的伟大事业，更是五千多年中华文明和中华民族永续发展的伟大事业。接续奋斗的事业观来自对中华文明连续性的深刻把握，是立足中华民族伟大复兴的历史观；自我革命的革命观是对中华文明创新性的集中体现，是着眼于中华文明永续发展的文明观。这种历史观和文明观的实质是一种立足当下、面向未来、贯通历史的主体性姿态，一种穷变通久的历史主动性精神，它深刻表达了“文化自信”的宗旨：相信过往中华历史和文明的一切成果，都将汇聚于新时代中国特色社会主义的当下实践；相信未来中华文明的所有开展，都将经由新时代中国特色社会主义的当下创造。中华文明在新时代中国特色社会主义中将开辟出新的历史机运。“中华文明的连续性，从根本上决定了中华民族必然走自己的路。”习近平总书记的话，向世界宣示了新时代中国的文化主体性。

III. The Pursuit of Unity Is the Inherent Requirement for the Sustainable Development of Chinese Civilization

三、统一性的追求是中华文明永续发展的内在要求

Among the “five outstanding characteristics,” continuity and unity occupy a core position. The continuous development of Chinese civilization in the form of a large-scale unified state is the most central trait of Chinese civilization. General Secretary Xi Jinping said: “The pursuit of unity through ‘inward cohesion’ is the prerequisite for the continuity of civilization and also the result of the continuity of civilization. Unity and solidarity are blessings; division and turmoil are calamities—these are the precious experiences and lessons that the Chinese people have learned at the cost of blood.” A history of more than five thousand years of continuous development without interruption, a large-scale political entity condensed from a vast territory and numerous people, and an order of unity in diversity, harmony without uniformity—these are the fundamental markers of what makes China China. Continuity must be the continuity of a unified entity; unity is the core pursuit of the unbroken history of Chinese civilization. Unity is the prerequisite for the possibility of continuity; unity constitutes the subject of continuity. Without a unified subject as the bearer, continuity has nothing to rely on. Continuity and unity are the great achievements of what makes China China; the two constitute the core characteristics of Chinese civilization.

在“五个突出特性”中，连续性和统一性具有核心地位。中华文明以大规模统一国家的形态连续发展，是中华文明最为核心的特质。习近平总书记说：“‘向内凝聚’的统一性追求，是文明连续的前提，也是文明连续的结果。团结统一是福，分裂动荡是祸，是中国人用血的代价换来的宝贵经验教训。”五千多年连续发展不间断的历史，广土众民凝聚而成的大规模政治体，多元一体、和而不同的一统秩序，是中国之为中国的根本标志。连续必须是统一体的连续，统一是中华文明史连续不断的核心追求。统一性是连续性可能的前提，统一性构成了连续的主体，没有统一主体作为担纲者，连续性便无所依托。连续性和统一性是中国之为中国的伟大成就，二者构成了中华文明的核心特质。

General Secretary Xi Jinping stated unequivocally: “The long tradition of great unity in Chinese civilization has formed a unified character of diversity in unity, solidarity and centralization.” The tradition of “great unity” is the source of unity. The *Gongyang Commentary on the Spring and Autumn Annals*[12]12 The *Gongyang Commentary* is one of the three major commentaries on the *Spring and Autumn Annals*, a chronicle of the state of Lu. It is associated with the “New Text” school of Confucianism and emphasizes the political-philosophical concept of “great unity.” defines “great unity” as follows: “What is the ‘first year’? It is the beginning year of the ruler. What is ‘spring’? It is the beginning of the year. Who is the ‘king’? He is King Wen. Why is ‘king’ spoken before ‘first month’? Because it is the king’s first month. Why speak of the king’s first month? To affirm great unity.”

习近平总书记开宗明义地指出：“中华文明长期的大一统传统，形成了多元一体、团结集中的统一性。” “大一统”的传统是统一性的来源。《春秋公羊传》这样定义“大一统”：“元年者何？君之始年也。春者何？岁之始也。王者孰谓，谓文王也。曷为先言王而后言正月？王正月也。曷言乎王正月？大一统也。”

The original meaning of “great unity” is to use the “king” to mark the beginning of history, to unify time into a single integrated whole. Therefore, “great unity” is an affirmation of “unifying threads.” “To separate silk: each thread must have its head; to separate them is to make a thread; when all threads obtain their heads, this is to unify.” Therefore, “unifying threads” means twisting many threads into a single rope; it is not only unifying time into a continuum but also unifying the diversity in space into a single entity.

“大一统”的本义是用“王”来标志历史的开端，是将时间统合为一个统一的整体。因此，“大一统”是对“统纪”的肯定。“别丝者，一丝必有其首，别之是为纪，众丝皆得其首，是为统。”因此，“统纪”就是将众丝拧成一股绳，不仅是将时间统成一个连续体，而且也是将空间里的多元性统合成一个统一体。

What is called “unity” is to unite and condense different forces, or diverse ethnic groups, different regions, and diverse political groups, to form a combined force and constitute a unified order. What is called “great unity” is to affirm unity and solidarity as a value goal. Valuing unity and solidarity is “great unity,” but “great unity” does not destroy the independence of diverse forces; solidarity means forming a single force, exerting strength in one direction, concentrating strength to accomplish great tasks. “Great unity” is the “knotting structure” that unifies threads and separates silk. Fei Xiaotong’s formulation of the “pattern of diversity in unity of the Chinese nation” drew on his teacher Shirokogoroff’s concept of the “psycho-mental complex”;[13]13 Fei Xiaotong (1910–2005) was a pioneering Chinese sociologist and anthropologist. Sergei Shirokogoroff (1887–1939) was a Russian ethnographer who studied the Tungusic peoples. Fei adapted his concept of “psycho-mental complex” to describe the cohesive cultural-psychological structure of the Chinese nation. the “knotting structure” is an apt depiction of the ideal of “great unity,” and “diversity in unity” is the modern expression of “great unity.”

所谓“一统”，就是把不同的力量，或者是多元的族群、不同的地域、多元的政治集团，团结凝聚起来，形成一种合力，构成为一种统一的秩序。所谓“大一统”，就是把团结统一作为价值目标加以肯定。重视团结统一就是“大一统”，但“大一统”并不破坏多元力量的独立性，团结就是形成一股劲，劲往一处使，集中力量办大事。“大一统”是统纪别丝的“丛结体”，费孝通“中华民族多元一体格局”的提法，就借鉴了其师史禄国“心智丛结”（psycho-mental complex）的概念，“丛结体”是对“大一统”理想的恰当描绘，“多元一体”就是“大一统”的现代表达。

The “one body” of “great unity” does not mean destroying internal differences; differences are precisely the precondition for communication, and differences demonstrate the necessity of communication. Similarly, the one body is the harmony and solidarity among differences, the thorough penetration of differences. This is precisely what Confucianism calls “benevolence”; when applied to politics, it is “benevolent governance.” The value of “benevolence” becomes a constructive force running through the institutions, individual lives, history, and even the entire life-world of Chinese civilization. “Benevolence” is the refinement of the value of “Heaven,” which covers and sustains without partiality. The realm of the benevolent person is, like Heaven and Earth, “to complete all things without omission,” embracing all things and treating them equally. What is called “the benevolent person regards Heaven, Earth, and the myriad things as one body” does not mean canceling the particularity of each thing, but rather appropriately arranging particularity so that particularities can harmoniously coexist with each other to form order, i.e., “to encompass the Way of Heaven and Earth.” The value foundation of “great unity” is benevolence, which imitates the selflessness of Heaven and Earth; “great unity” expresses the socio-political ideal of “all under Heaven as one family,” established on the basis of the unity of Heaven and the human.

“大一统”之“一体”不是要破坏内部的差别性，差别恰恰是沟通的前提，差别才体现出沟通的必要性；同样的，一体是差别之间的和谐与团结，是对差别的一体贯通。这正是儒家所谓的“仁”，将其运用于政治，则是“仁政”。“仁”的价值成为贯穿于中华文明中制度、个人生命、历史乃至整个生活世界的构造性力量。“仁”就是对覆载无私的“天”的价值提炼。仁者境界，就是像天地一样“曲成万物而不遗”，包容万物，一视同仁。所谓“仁者，以天地万物为一体”，并不是取消万物自身的个别性，而是恰当地安排个别性，使个别性能够彼此和谐共处以形成秩序，即“弥纶天地之道”。“大一统”的价值基础是效法天地之无私的仁，“大一统”表达的是建立在天人一体意义上的“天下一家”的社会政治理想。

The principle of “the whole world as one family” is the implementation of the value of “the world is for all” in world politics, and it is also the basic understanding of political legitimacy in Chinese civilization. “The world is for all” has become the most core value pursuit of Chinese civilization. The value pursuit of “the world is for all” actually indicates that the worldview of Chinese civilization is one in which “heaven is the host, and humanity is the guest”; true subjectivity is the result of reaching the nature of heaven, formed in the process of humanity continuously discovering the nature of heaven from within itself. Through this process, humanity continuously exerts its inner heavenly virtue and grows into a “great person” who participates in the transformation and nourishment of heaven and earth. This is the process of “the unity of heaven and humanity,” a process in which individuals continuously break through their own limitations and merge with the broader world, a process in which human virtue and wisdom grow together to reach the realm of sharing the same fate and breathing the same breath with all humanity. This worldview is completely different from the Western civilization worldview of the separation of heaven and humanity and the opposition of subject and object. The subjectivity formed in the opposition of subject and object is a closed subjectivity that dominates nature and others, embodying a subjective attitude of treating nature and others as guests usurping the host’s role, a state of civilization characterized by division, hierarchy, and conflict. The core value of this civilization is completely different from the Chinese civilization’s way of harmony, which embraces a world of differences with the benevolence of oneness. The value pursuit of “the world is for all” is ultimately implemented in the construction of a world community of “the whole world as one family,” and implemented as a value pursuit centered on all the people. The principle of “the whole world as one family” is the implementation of the principle of the world being for all in world politics, and it is also the basic understanding of political legitimacy in Chinese civilization. The world political ideal of Chinese civilization is a people’s politics that transcends hegemonic politics, a kingly way politics that overcomes civilizational hierarchy and eliminates civilizational conflict. This is the connotation of the political principle of “great unity,” [14]14 “Great unity” (大一统, *da yitong*) is a classical Chinese political concept referring to the ideal of a unified and centralized state under a single sovereign, historically associated with the Qin and Han dynasties’ unification of the Chinese realm. and it is also the source of the political principle of the pluralistic unity of the Chinese nation.

“天下一家”原理是“天下为公”的价值在天下政治中的落实，也是中华文明对政治正当性的基本理解。“天下为公”成为中华文明最为核心的价值追求。“天下为公”的价值追求实际上表明了中华文明的世界观，是一种“天为主，人为客”的世界观，真正的主体性是达于性天的结果，是在人不断从自身内部发现天性的过程中形成的。通过这个过程，人不断发挥内在之天德而成长为参赞天地之化育的“大人”。这就是“天人合一”的过程，是个人不断突破自身的限制，与更为广大的世界融合为一的过程，是人的德性和智慧共同成长达到与全人类同命运共呼吸境界的过程。这种世界观完全不同于西方文明天人相分、主客对立的世界观。主客对立中形成的主体性，是一种宰制自然与他者的封闭的主体，体现了一种反客为主地对待自然和他者的主体态度，是一种以区隔、等级和冲突为主题的文明状态。这种文明的核心价值完全不同于以一体之仁包容差别世界的中华文明中和之道。“天下为公”的价值追求，最终落实于“天下一家”的天下共同体建设，落实为以全体人民为中心的价值追求。“天下一家”原理是天下为公的原理在天下政治中的落实，也是中华文明对政治正当性的基本理解。中华文明的天下政治理想是超越霸者的人民政治，是克服文明等级、消弭文明冲突的王道政治。这是“大一统”政治原理的内涵，也是中华民族多元一体政治原理的来源。

General Secretary Xi Jinping pointed out: “The unity of Chinese civilization fundamentally determines that the cultures of all ethnic groups of the Chinese nation are integrated into one, and even when encountering major setbacks, they are firmly cohesive; it determines the common belief that the territory cannot be divided, the country cannot be disordered, the nation cannot be scattered, and the civilization cannot be broken; it determines that national unity will forever be the core of China’s core interests; it determines that a strong and unified country is the destiny of all ethnic groups.” The pursuit of unity in Chinese civilization is based on the cosmology and values of Chinese civilization, runs through the entire process of the formation and development of Chinese civilization, and is a core value proven by over five thousand years of Chinese civilization history. Fundamentally, the Chinese national community is a community with a shared future for mankind formed on the land of China by the Chinese people, who include different regions, different ethnic groups, and different cultures, united and cohesive. The pursuit of unity is an inherent requirement for the sustainable development of Chinese civilization, is the destiny of the Chinese national community, and unity is also a value principle that must be followed in forming a community with a shared future for mankind.

习近平总书记指出：“中华文明的统一性，从根本上决定了中华民族各民族文化融为一体、即使遭遇重大挫折也牢固凝聚，决定了国土不可分、国家不可乱、民族不可散、文明不可断的共同信念，决定了国家统一永远是中国核心利益的核心，决定了一个坚强统一的国家是各族人民的命运所系。”中华文明对统一性的追求建基于中华文明的宇宙论和价值观，贯穿于中华文明形成发展的全过程，是经过五千多年中华文明历史证明的核心价值。从根本上说，中华民族共同体就是在中国大地上由包含不同地域、不同族群、不同文化的中国人民团结凝聚而成的人类命运共同体。对统一性的追求是中华文明永续发展的内在要求，是中华民族共同体的命运所系，团结统一也是形成人类命运共同体必然遵循的价值原理。

IV. Inclusiveness Is the Necessary Path to Realize the Unity of Chinese Civilization

四、包容性是实现中华文明统一性的必要途径

The inclusiveness of Chinese civilization is essentially an inherent part of the outstanding unity of Chinese civilization, a necessary path to realize the unity of Chinese civilization, and also a necessary path for the continuity, innovation, and peacefulness of Chinese civilization to be realized and manifested. General Secretary Xi Jinping discussed this as follows: “Chinese civilization has never replaced diverse cultures with a single culture, but rather has gathered diverse cultures into a common culture, resolving conflicts and building consensus. Chinese cultural identity transcends regional localities, blood lineages, religious beliefs, etc., integrating a vast territory and huge population with enormous internal differences into a pluralistic and unified Chinese nation. The more inclusive it is, the more it is recognized and maintained, and the more it will continue endlessly.” The inclusiveness of Chinese civilization is a value manifestation of the principle of “the whole world as one family.” In Chinese civilization, “heaven” is the highest principle; “heaven” is actually the whole of “this world” itself that covers all under heaven and supports all on earth. The selflessness of heaven covering and earth supporting achieves the internal order of the whole of “this world,” where seasons operate and things grow, where things exist and have their own principles, and it also becomes the basis of human virtue. There is no higher principle than “heaven”; outside this world there is no other world; there is only this one world. “One world” means there is no higher principle or value than the continuation of “this world,” and no higher order than the order that allows “this world” itself to continue. Maintaining the survival and development of “this world” is the highest virtue of politics.

中华文明具有的包容性，实质上是中华文明突出统一性的应有之义，是实现中华文明统一性的必要途径，也是中华文明连续性、创新性、和平性得以实现和彰显的必要途径。习近平总书记这样论述道：“中华文明从来不用单一文化代替多元文化，而是由多元文化汇聚成共同文化，化解冲突，凝聚共识。中华文化认同超越地域乡土、血缘世系、宗教信仰等，把内部差异极大的广土巨族整合成多元一体的中华民族。越包容，就越是得到认同和维护，就越会延绵不断。”中华文明的包容性是“天下一家”原理的价值体现。在中华文明中，“天”是最高的原理，“天”实际上就是天覆地载的“这个世界”之整体本身，天覆地载之无私，成就了时行物生、有物有则的“这个世界”整体的内在秩序，也成为人文德性的根据。没有比“天”更高的原理，在这个世界之外没有其他的世界，世界只有这一个。“一个世界”意味着没有比让“这个世界”存续更高的原理和价值，没有比让“这个世界”本身存续的秩序更高的秩序。维护“这个世界”的生存发展，是政治的最高德性。

Such an attitude is a faith in heaven, a faith in “this world” in which we live and thrive, a faith in the ceaseless generation of the Way of Heaven. It is not a religious faith in the sense of monotheism. Monotheistic faith regards the world as a creation of God, replacing generation with fabrication, and dominating the world with a subjectivity higher than “this world.” The modern subject, as a shadow of monotheism, merely places this absolute transcendent divinity within the individual, evolving into a modern subject. Modern possessive individualism is the socio-political manifestation of this modern subject; according to this individualism, nature is merely an object for exploitation, and others are merely tools to be used. The faith in the ceaseless generation of the Way of Heaven, on the other hand, treats the whole of “this world,” all the people in “this world,” including all people of the past, future, and present, as ends rather than objects, as subjects rather than objects of the world. It takes the continuation of “this world” and the survival and development of all the people as the fundamental guideline of politics. This is the great sentiment and great pattern that Chinese civilization, born in crisis and grown in hardship, has continuously broadened its mind to obtain in history.

这样一种态度，就是对天的信仰，就是对我们所生息的“这个世界”的信仰，就是对天道生生的信仰。它并非一神教意义上的宗教信仰。一神教的信仰，把世界看成是上帝的造物，以制作代替生生，以一种高于“这个世界”的主体性来主宰世界。作为一神教影子的现代主体，则不过是将这种绝对超越的神性置于个体之中，演化为一种现代主体而已。现代占有性个人主义就是这种现代主体的社会政治的表现，根据这种个人主义，自然不过是开发的对象，而他人也不过是被利用的工具。天道生生的信仰，则是把“这个世界”的整体、把“这个世界”中的全体人民，包括过去、未来和现在的所有人，都作为目的而非对象，都作为天下的主体而非客体来对待。它以“这个世界”的存续、以全体人民的生存发展作为政治的根本遵循。这是生于危机、长于忧患的中华文明，在历史中不断开阔胸襟而获得的大情怀和大格局。

Inclusiveness comes from faith in heaven and emulation of heavenly virtue, and the path to realize inclusiveness is precisely the way of loyalty and reciprocity, the core value of Chinese civilization. General Secretary Xi Jinping said: “The inclusiveness of Chinese civilization fundamentally determines the historical orientation of interaction, exchange, and integration among all ethnic groups of the Chinese nation; it determines the harmonious pattern of coexistence of multiple religious beliefs in China; it determines the open-mindedness of Chinese culture to absorb and assimilate world civilizations.” The outstanding inclusiveness of Chinese civilization most profoundly explains the way and path by which Chinese civilization establishes common values.

包容性来自于对天的信仰和对天德的效法，包容性的实现途径也正是作为中华文明核心价值的忠恕之道。习近平总书记说：“中华文明的包容性，从根本上决定了中华民族交往交流交融的历史取向，决定了中国各宗教信仰多元并存的和谐格局，决定了中华文化对世界文明兼收并蓄的开放胸怀。”中华文明突出的包容性，最深刻地说明了中华文明确立共同价值的方式和途径。

The purpose of interaction, exchange, and integration is to seek and confirm common values. This means that values are not unilaterally promulgated or declared, nor are they imposed on the other party by one side in the form of so-called universal values. Therefore, the difference between common values and universal values is not a difference in the content of values, but a difference in the way values are established. Undoubtedly, the way values are established fundamentally affects the way values are realized, and thus fundamentally affects the truth or falsehood of the content of values. The difference between common values and universal values lies not only in that “common values” supplement the missing dimensions of universal values from a more comprehensive perspective, but more fundamentally, common values are a way of establishing values different from universal values.

交往交流交融的目的是为了寻找和确认共同价值。这意味着价值不是单方面被颁布或宣告的，不是由单方面以所谓普世价值的方式强加给对方的。因此，共同价值与普世价值不是价值内涵的差异，而是确立价值方式的不同。毋庸置疑，确立价值的方式，从根本上影响着价值实现的方式，从而也在根本上影响着价值内容的真假。共同价值与普世价值的不同，并不仅仅在于“共同价值”从更为全面的角度补充了普世价值缺失的维度，更为根本的不同在于，共同价值是一种与普世价值不同的确立价值的方式。

Common values are the value norms inherent in the practice of community building, and the inclusiveness of Chinese civilization comes from this value norm. The core values of Chinese civilization are the common value crystallization of the practice of the Chinese national community, and also the common value ideal guiding the practice of the Chinese national community. In Chinese civilization, the starting point of common values is also the individual, but this individual is an individual situated within the relationships of family, state, and world; this individual is the individual of whom it is said “benevolence is what makes a person human,” an individual with the moral capacity for empathetic connection of benevolence. Benevolence is extended outward from the individual to the family, state, and world, becoming the “Way of Benevolence” for the way of living together in large groups, becoming “benevolent governance” that “cannot bear to implement harsh policies,” and becoming the order of “when the great Way prevails, the world is for all.”

共同价值是内在于共同体建设实践中的价值准则，中华文明的包容性就来自这种价值准则。中华文明的核心价值就是中华民族共同体实践的共同价值结晶，也是导引中华民族共同体实践的共同价值理想。在中华文明中，共同价值的起点也是个人，不过这种个人，是处于家国天下关系之中的个人，这种个人是所谓“仁者人也”的个人，是具有仁的道德感通能力的个人。仁由个人推扩出去而及于家国天下，就成为大群相处之道的“仁道”，成为“行不忍人之政”的“仁政”，成为“大道之行也，天下为公”的“天下为公”的秩序。

The way in which “common values” are established in Chinese civilization is precisely the two ways of establishing ren (benevolence), namely, “the way of loyalty and reciprocity” (zhongshu zhi dao): exhausting oneself for others is loyalty, and extending oneself to others is reciprocity. Only by treating others with “the utmost of one’s own self” can one truly put oneself in their place and extend oneself to others; only by truly putting oneself in others’ place and extending oneself to others for their sake can one truly treat others with the utmost of one’s own self. The way of reciprocity is inseparable from the way of loyalty; without exhausting oneself, there is no extending oneself, and completing oneself and completing others are mutually interrelated. Therefore, common values are values established in the communication and interaction between self and other, moral principles that make possible the communicative act of mutual understanding and mutual empathy. The way of loyalty and reciprocity is the practical principle for forming common values.

中华文明中“共同价值”的确立方式，正是仁的两种确立方式，亦即“忠恕之道”，尽己为忠，推己为恕。只有“尽其在我”地对待他人，才能够真正设身处地做到推己及人；只有真正设身处地、推己及人地为他人着想，才能够真正尽其在我地对待他人。恕道不离忠道，如果没有尽己则无所谓推己，成己成物相互关联。因此，共同价值是在自我与他者的交往沟通中确立的价值，是使相互理解、彼此感通的交往行为成为可能的道德原则。忠恕之道是形成共同价值的实践原则。

The inclusiveness of Chinese civilization fully embodies the way in which common values are established. Inclusiveness arises from the mutual recognition and common affirmation of values, and this mutual recognition and common affirmation are accomplished through the application of the way of loyalty and reciprocity. Interaction, exchange, and integration must take the way of loyalty and reciprocity as their inner norm, and in interaction, exchange, and integration, common values must be established through the way of loyalty and reciprocity. The common values achieved through the way of loyalty and reciprocity are the fullest expression of inclusiveness.

中华文明的包容性充分体现了共同价值的确立方式。包容性来自于对价值的相互承认和共同认定，这种相互承认和共同认定是在忠恕之道的运用中完成的。交往交流交融必须以忠恕之道作为内在准则，在交往交流交融中以忠恕之道的方式确立共同价值。通过忠恕之道达成的共同价值，就是包容性最充分地体现。

In the history of Chinese civilization, the harmonious pattern of coexistence among multiple religions is a prominent manifestation of the inclusiveness of Chinese civilization, a situation brought about by benevolent governance that implements the way of loyalty and reciprocity. The open-mindedness of Chinese civilization in absorbing all that is valuable from world civilizations is precisely the full embodiment of applying the ideal of “all under heaven as one family” to the building of a community with a shared future for mankind.

在中华文明史上，多种宗教多元并存的和谐格局，是中华文明包容性的的突出表怔，是贯彻忠恕之道的仁政带来的局面。中华文明对于世界文明兼收并蓄的开放胸怀，也正是将“天下一家”的理想广泛运用于人类命运共同体建设的充分体现。

V. Peacefulness Is the Value Expression of the Inclusiveness of Chinese Civilization

五、和平性是中华文明包容性的价值表现

The peacefulness of Chinese civilization is the value expression of its inclusiveness. General Secretary Xi Jinping discusses peacefulness as follows: “Peace, harmony, and concord are concepts that Chinese civilization has upheld for over five thousand years. It advocates constructing a world where self and group are united through moral order, and in the relationship between self and other, it prioritizes the other. It promotes communication leading to harmony, opposes isolation and seclusion; promotes coexistence and mutual progress, opposes forcing others to follow oneself; promotes preserving great harmony, opposes the law of the jungle.” [15]15 The "five outstanding characteristics" refer to the five features of Chinese civilization emphasized by Xi Jinping: continuity, innovativeness, unity, inclusiveness, and peacefulness.

中华文明的和平性，是中华文明包容性的价值表现。习近平总书记关于和平性是这样论述的：“和平、和睦、和谐是中华文明五千多年来一直传承的理念，主张以道德秩序构造一个群己合一的世界，在人己关系中以他人为重。倡导交通成和，反对隔绝闭塞；倡导共生并进，反对强人从己；倡导保合太和，反对丛林法则。”

Peace is a core value of Chinese civilization, and the steadfast pursuit of peacefulness constitutes the consistent ideal of Chinese civilization. Peacefulness is grounded in the fundamental attitude of Chinese civilization toward the world and the fundamental way it organizes the life-world, grounded in the cosmology and values of Chinese philosophy. The inner unity of peacefulness and inclusiveness is endowed by the cosmology and values of Chinese philosophy. If inclusiveness contains the way Chinese civilization establishes common values and the path to realizing common values, then peacefulness is the common spirit and common orientation that these common values manifest.

和平是中华文明的核心价值，对和平性的坚定追求构成了中华文明一以贯之的理想。和平性奠基于中华文明看待世界的根本态度和组织生活世界的根本方式，奠基于中国哲学的宇宙论和价值观。和平性与包容性的内在一体性，是由中国哲学的宇宙论和价值观所赋予的。如果说包容性中蕴含着中华文明确立共同价值的方式和实现共同价值的途径，那么，和平性是这种共同价值呈现出的共同精神和共同取向。

Peacefulness best embodies the attitude of Chinese civilization toward contradictions and opposites. The Tuan commentary of the Tai hexagram in the *Book of Changes* says: “Tai: the small departs, the great arrives. Auspicious and smooth. This means heaven and earth interact, and the myriad things are unimpeded; the superior and inferior interact, and their aims are the same.” [16] The Xiang commentary says: “Heaven and earth interact: Tai. The sovereign thereby completes the way of heaven and earth, assists the suitability of heaven and earth, and thereby guides the people.” [17] Tai refers to the state in which heaven and earth interact, and the myriad things thereby develop, grow, become smooth, and harmonious. The state that naturally appears after the two qi of heaven (yang) and earth (yin) interact and interpenetrate is Tai. Heaven and earth interact and become Tai; Tai brings harmony. Because opposites interpenetrate, they instead bring about a state of Tai and harmony; opposites are harmoniously unified through interpenetration—this is the realm of great peace.

和平性最能体现中华文明对待矛盾对立的态度。《周易》泰卦彖辞说：“泰，小往大来，吉亨，则天地交而万物通也，上下交而其志同也。”象传曰：“天地交，泰，后以财成天地之道，辅相天地之宜，以左右民。”泰，指的是天地相交，万物因而发育成长、顺遂、和畅的状态。天地阴阳二气相交相通后自然出现的状态就是泰。天地交而泰，泰而和。对立面之间由于相交通，反而会带来泰而和的局面，对立面之间由于交通而和谐地统一在一起，这就是太平境界。

Therefore, peacefulness is built upon Chinese civilization’s faith in the ceaseless generation of heaven and earth and the supreme impartiality of the Heavenly Way. Regarding the way of heaven and earth, the *Doctrine of the Mean* puts it most incisively: “Like heaven and earth, which sustain and cover all things without exception; like the four seasons, which alternate in their courses; like the sun and moon, which shine in succession. The myriad things are nurtured together without harming each other; the ways run parallel without contradicting each other. The minor virtues flow like streams; the great virtues transform profoundly. This is what makes heaven and earth so great.” [18] The way of heaven and earth is the way of supreme impartiality, a way of supreme impartiality that can achieve harmony without uniformity and equality without sameness. The myriad things, and doctrines and propositions, are like the “alternating courses and successive shining” of the four seasons, sun, and moon; they can run parallel without contradiction and be nurtured together without harm. What is called “all under heaven” is the totality of the myriad things covered and sustained by heaven and earth, a community of heaven and earth that is timely in its movements, generative of things, possessed of principles, supremely great, and without exterior. Those who govern all under heaven, emulating the selfless virtue of heaven and earth, must enable all things to find their proper place and obtain their sustenance. Therefore, “all under heaven is public” is the fundamental principle of governing all under heaven. The chapter “The Conveyance of Rites” in the *Book of Rites* states, “When the Great Way prevails, all under heaven is public,” [19] which elucidates this basic political principle. Taking all under heaven as the world of the people of all under heaven naturally leads to prioritizing the other; taking the ceaseless generation of heaven and earth as one’s concern naturally leads to treating others with an attitude of coexistence and dealing with contradictions and opposites through communication leading to harmony. However, if one takes all under heaven as private property, one naturally becomes self-centered, treats others with hegemonic thinking, and deals with contradictions through the attitude of siding with one’s own kind and attacking dissenters. In the history of Chinese civilization, there has been no external expansion, colonial plunder, gunboat diplomacy, or forced cultural export. This deeply rooted peacefulness, based on the philosophical foundations of Chinese civilization, is fundamentally different from the law-of-the-jungle approach of old and new imperialisms.

因此，和平性建基于中华文明对天地生生、天道至公的信仰。关于天地之道，《中庸》说得极为精辟：“辟如天地之无不持载，无不覆帱，辟如四时之错行，如日月之代明。万物并育而不相害，道并行而不相悖，小德川流，大德敦化，此天地之所以为大也。”天地之道即大公之道，是可以和而不同、不齐而齐的大公之道。万物之间、主义主张之间，犹如四时和日月的“错行代明”，是可以并行不悖、并育不害的。所谓天下，就是为天地所覆载的万物整体，是时行物生、有物有则、至大无外的天地共同体。仿效天地无私之德的治天下者，都必须让万物各得其所、各得其生养。因此，“天下为公”就是治天下的根本道理。《礼记·礼运》篇“大道之行也，天下为公”，就是在阐明这个基本的政治原理。以天下为天下人的天下，自然会以他者为重；以天地生生为念，自然会以共生的态度对待他人，以交通成和的方式对待矛盾对立。但是，如果以天下为私产，自然会以自我为中心，以霸权思维对待他者，用党同伐异的态度对待矛盾。中华文明史上没有对外扩张、殖民掠夺、炮舰政策和强迫性文化输出，这种建基于中华文明哲学根基的根深蒂固的和平性，与奉行丛林法则的新老帝国主义有着本质区别。

General Secretary Xi Jinping points out: “The peacefulness of Chinese civilization 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 exchanges and mutual learning among civilizations 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 absolutely does not engage in small circles of ‘siding with one’s own kind and attacking dissenters.’” [20] The peacefulness of Chinese civilization is a peacefulness proven by the history of Chinese civilization; it comes from the most core worldview and values of Chinese civilization. Unswervingly adhering to peacefulness is to uphold and promote the core values of Chinese civilization.

习近平总书记指出：“中华文明的和平性，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。”中华文明的和平性是被中华文明的历史证明了的和平性，它来自中华文明最核心的世界观和价值观，始终不移地坚持和平性就是对中华文明核心价值的维护和发扬。

Conclusion

结语

General Secretary Xi Jinping points out: “Without the five-thousand-year Chinese civilization,

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。”马克思主义基本原理同中华优秀传统文化相结合，就是要运用马克思主义基本原理充分激活中华文明的突出特性，就是要运用马克思主义基本原理深刻揭示中华文明的发展规律。在新的历史起点上，建设文化强国、建设中华民族现代文明，就是要在坚持中华文明突出特性的前提下，充分实现中华文明突出特性的现代化，创造中华文明的现代形态。

It is precisely in this sense that we believe the modern civilization of the Chinese nation must be a modern civilization that, through a thoroughgoing integration of the outstanding characteristics of Chinese civilization, creatively transforms and innovatively develops them. In building the modern civilization of the Chinese nation, none of the "five outstanding characteristics" of Chinese civilization can be discarded; discarding any one of them means it is no longer Chinese civilization. This is the inherent requirement of the dialectical unity of Chinese civilization's continuity and innovativeness. We must also adhere to the peacefulness of Chinese civilization, not handling relations between different civilizations through life-and-death struggle, but rather advocating, through exchanges and mutual learning among civilizations, the continuous elevation of a larger-scale community of human civilizations, uniting through jointly confronting the crises and challenges of the human world to form a diverse and integrated community with a shared future for mankind. Exchanges and mutual learning among civilizations will ultimately give rise to a grand civilization with the greatest inclusiveness for different civilizations. This grand civilization does not replace plural civilizations with a singular civilization, nor does it culminate in a single civilizational hegemony in the sense of monotheism; rather, it creates a larger-scale civilizational form in which each civilization finds its proper place. The outstanding unity and inclusiveness of Chinese civilization indicate that Chinese civilization is a civilization capable of creating new forms of human civilization. The construction of the modern civilization of the Chinese nation will inevitably bring about a grand civilizational community of great human unity, bringing about a new form of human civilization.

正是在此意义上，我们认为中华民族现代文明，必定是对中华文明突出特性一气贯通中创造转化和创新发展的现代文明。建设中华民族现代文明，不能丢弃中华文明“五个突出特性”中的任何一个，丢弃了任何一个就不是中华文明，这是中华文明连续性和创新性辩证统一的内在要求。我们也必须坚持中华文明的和平性，不以你死我活的斗争处理不同文明间的关系，而是主张在文明的交流互鉴中不断升华出一种更大规模的人类文明共同体，通过共同面对人类世界的危机挑战而团结在一起，组成多元一体的人类命运共同体。文明间的交流互鉴最终会产生一种对于不同文明具有最大包容性的大文明。这种大文明并非是以单数的文明取代复数的文明，不是终结于一神教意义上的单一文明霸权，而是创建一种各文明各得其所的更大规模的文明形态。中华文明突出的统一性和包容性表明，中华文明是具有创造人类文明新形态能力的文明，中华民族现代文明建设，必将带来一个人类大团结的大文明共同体，带来一种人类文明新形态。

This article is the introduction to the book *The Way of China: A Philosophical Interpretation of the Outstanding Characteristics of Chinese Civilization* (China Social Sciences Press, 2024).

本文为《中华之道:中华文明突出特性的哲学阐释》（中国社会科学出版社2024年）一书的绪论。

Online editor: Tongxin

网络编辑：同心