The Civilizational Narrative and Political-Cultural Logic of Chinese National Community Building

The building of the Chinese national community is an inevitable requirement for realizing the great rejuvenation of the Chinese nation and an important strategic deployment for the Party’s ethnic work in the New Era. General Secretary Xi Jinping has pointed out that we must “continuously advance the building of the Chinese national community,” that “we must adhere to making the advancement of Chinese national community building the main line of work in border and ethnic regions,” and that “whether issuing laws, regulations, or policy measures, we must focus on strengthening the commonality of the Chinese nation and enhancing the consciousness of the Chinese national community.” The core of Chinese national community building lies in deepening the identification of all ethnic groups with the Chinese national community, promoting ethnic unity, safeguarding national unity, and achieving common prosperity. Currently, research on Chinese national community building is mainly conducted from two levels, theoretical and practical, involving multiple research perspectives, such as the perspective of modern state construction, the perspective of textual interpretation, the perspective of ethnic relations, the perspective of territorial space construction, the perspective of cultural identity, the perspective of macro theory, and the perspective of case-study practice. However, few works discuss the historical and cultural implications and practical logic of Chinese national community building. The building of the Chinese national community is a process of continuously enhancing national cohesion on the basis of the pattern of unity in diversity [1]1 The pattern of unity in diversity (多元一体格局) refers to the structure of the Chinese nation, where 56 ethnic groups coexist as one unified nation while maintaining their distinct characteristics, a concept formulated by sociologist Fei Xiaotong.. For the concrete practice of Chinese national community building, ideological construction is even more important. This article takes the thought of great unity [2]2 Great unity (大一统) is a classical Chinese political concept emphasizing the unification of territory, culture, and political order under a single sovereign, originating from the *Gongyang Commentary on the Spring and Autumn Annals*. as its logical starting point, systematically explains the historical transformation from the concept of all-under-heaven [3]3 All-under-heaven (天下) is a traditional Chinese concept denoting the entire known world under Heaven’s mandate, often implying a cultural and political order centered on the Chinese civilization. to the concept of unification, and reveals the political-cultural characteristics of the national community. First, by analyzing the historical logic and ethical-moral dimension of cultural identity, it demonstrates its role in凝聚 values for Chinese national community building as a spiritual bond. Second, starting from the triple logic of ethnic interaction, communication, and integration, it deeply analyzes the interaction paradigm in the formation and development process of the Chinese national community. Third, it examines the evolutionary laws of ethnic interaction, communication, and integration from a historical dimension, and explores the innovative development mechanisms of ethnic inter-embedding from a practical dimension.

中华民族共同体建设是实现中华民族伟大复兴的必然要求，是新时代党的民族工作的重要战略部署。习近平总书记指出，要“不断推进中华民族共同体建设”,“要坚持把推进中华民族共同体建设作为边疆民族地区工作的主线”,“无论是出台法律法规还是政策措施，都要着眼于强化中华民族的共同性、增强中华民族共同体意识”。中华民族共同体建设的核心在于深化各民族对中华民族共同体的认同，促进民族团结，维护国家统一，实现共同繁荣。目前，关于中华民族共同体建设的研究主要从理论和实践两个层面展开，涉及多个研究视角，如现代国家建构视角、文本解读视角、民族关系视角、领土空间建设视角、文化认同视角、宏观理论视角以及个案实践视角等，但很少有成果论述中华民族共同体建设的历史文化意蕴与实践逻辑。中华民族共同体建设是在多元一体格局基础上不断增强民族凝聚力的过程。对于中华民族共同体建设具体实践而言，思想建设更为重要。本文以大一统思想为逻辑起点，系统阐释从天下观到一统观的历史嬗变，揭橥民族共同体的政治文化特质。一是通过分析文化认同的历史逻辑与伦理道德维度，论证其作为精神纽带对中华民族共同体建设的价值凝聚作用；二是从民族交往交流交融的三重逻辑出发，深入剖析中华民族共同体在形成与发展过程中的互动范式；三是从历史维度考察民族交往交流交融的演进规律，从现实维度探索民族互嵌的创新发展机制。

I. The Thought of Great Unity: The Ideological Foundation of Chinese National Community Building

一、大一统思想：中华民族共同体建设的思想基础

Great unity, as an important political and cultural thought in China, is the ideological foundation of Chinese national community building. The thought of great unity is not only reflected in the integration of geographical territory but also in multiple dimensions such as political system, cultural identity, and social order. In contemporary times, it has been endowed with new connotations of the era, becoming a spiritual bond for safeguarding national unity and promoting ethnic unity. Different from Western nation-state theory, the thought of great unity emphasizes the continuity of history and the unity of China, involving major issues such as national identity, national governance, border governance, and the development of the Chinese nation. For historical China, great unity placed more emphasis on the attribute of the state, primarily dealing with issues of national identity arising from territory and ethnic groups. The original design of great unity was to emphasize the legitimacy of political power and the rational construction of political order, a combination of ideological form and political practice. Throughout history, capable monarchs all took great unity as their political goal, but in fact, most did not achieve the magnificent vision of unifying all under heaven. From this perspective, great unity became a technique of power manipulation for capable monarchs of successive dynasties. When the thought of great unity was not put into practice, the method of demarcating boundaries by ethnic group was often adopted to promote the “distinction between Hua and Yi” [4]4 The distinction between Hua and Yi (华夷之辨) is a traditional Chinese discourse differentiating the civilized Hua (Chinese) from the barbarian Yi (non-Chinese), often used to justify cultural superiority or political integration., and great unity became a composite view of territory matched with geographical territory, administrative governance, cultural identity, and so on. Thus, great unity not only became the core paradigm of the traditional Chinese view of territory but also, through the dual path of institutional construction and ideological integration, gradually established the structural framework of the political community, and in the course of historical evolution, it was gradually internalized as the spiritual core of the consciousness of the Chinese national community.

大一统作为中国重要的政治文化思想，是中华民族共同体建设的思想基础。大一统思想不仅体现在地理疆域的整合，更体现在政治制度、文化认同、社会秩序等多个维度，在当代又被赋予新的时代内涵，成为维护国家统一、促进民族团结的精神纽带。与西方民族—国家理论不同的是，大一统思想强调历史的连续性和中国的统一性，涉及国家认同、国家治理、边疆治理和中华民族发展等重大问题。于历史中国而言，大一统更侧重国家属性，重点处理由疆域和族群引发的国家认同问题。大一统的最初设计，就是强调政权的合法性和政治秩序的合理建构，是思想形态与政治实践的结合。历代有为君主无不以大一统为政治目标，但事实上大多数并未实现一统天下的恢宏气象。从这个层面来讲，大一统成了历代有为之君的权力操纵术。当大一统思想未付诸实践时，往往采取以族群(别)划疆界的方式来宣扬“华夷之辨”,大一统成为一种与地理疆域、行政治理、文化认同等配套的复合型疆域观。由此，大一统不仅成为中国传统疆域观的核心范式，更以制度建构与意识形态整合的双重路径，逐步确立政治共同体的结构性框架，并在历史演进中逐步内化为中华民族共同体意识的精神内核。

1. Historical Origins: The Ideological Evolution from the Concept of All-Under-Heaven to the Concept of Unification

1.历史源流：从天下观到一统观的思想流变

National unity and political integration are the mainstream trends of historical development. The ideological evolution from the concept of all-under-heaven to the concept of unification reflects the mutually constructive evolutionary model of ancient Chinese political philosophy and the consciousness of the Chinese national community, profoundly revealing the historical logic of the unity in diversity of the Chinese nation. This evolutionary process not only reflects the practical cognition of geographical space but also demonstrates the two-way adjustment of cultural identity and political integration. The Zhou people, through the system of enfeoffment [5]5 The system of enfeoffment (分封制) was a Zhou dynasty practice of granting land and authority to relatives and allies, creating a hierarchical feudal network centered on the Zhou king., constructed a political differential pattern centered on the Son of Heaven, combining geographical space with patriarchal ethics. Confucianism, with its idealized all-under-heaven of “attracting them by cultivating culture and virtue” [6]6 “Attracting them by cultivating culture and virtue” (修文德以来之) is a Confucian ideal from the *Analects*, advocating that a virtuous ruler should attract distant peoples through moral cultivation rather than force., broke through blood ties and constructed a cultural community. Mencius, through the political philosophy of “settling on unity” [7]7 “Settling on unity” (定于一) is a phrase from Mencius, advocating for political unification as the solution to chaos and disorder., reconstructed the ethical dimension of royal legitimacy on the basis of “Heaven’s mandate is not constant” [8]8 “Heaven’s mandate is not constant” (天命靡常) is a phrase from the *Book of Songs*, indicating that the right to rule is conditional on virtue and can be transferred. and “the people are the foundation of the state” [9]9 “The people are the foundation of the state” (民惟邦本) is a classical Chinese political maxim from the *Book of Documents*, emphasizing the primacy of the people’s welfare for state stability.. These three historical turning points together forged the composite civilizational genes of the thought of great unity. The thought of great unity sprouted in the Spring and Autumn period and took shape in the Warring States period. The concept of “great unity” in the *Gongyang Commentary on the Spring and Autumn Annals*, First Year of Duke Yin [10]10 The *Gongyang Commentary on the Spring and Autumn Annals* (春秋公羊传) is a Confucian classic interpreting the *Spring and Autumn Annals*, emphasizing the principle of great unity.; the lines “Under the vast heaven, all is the king’s land; to the shores of the earth, all are the king’s subjects” from the *Book of Songs*, Xiaoya, Beishan [11]11 The *Book of Songs* (诗经) is the earliest collection of Chinese poetry, a Confucian classic.; and the ideas of “nine provinces under heaven” and “delineating the state and surveying the fields” [12]12 “Delineating the state and surveying the fields” (体国经野) is a phrase from the *Rites of Zhou*, referring to the planning of the capital and the division of rural land for administrative purposes. from the Warring States period—all these contain the value pursuit of national unity and political integration.

民族统一、政治一体是历史发展的主流趋势。从天下观到一统观的思想流变，反映出中国古代政治哲学与中华民族共同体意识的互构演进模式，深刻揭示了中华民族多元一体的历史逻辑。其流变历程既体现出对地理空间的实践认知，也展现出文化认同与政治统合的双向调适。周人通过分封制构建起以周天子为中心的政治差序格局，将地理空间与宗法伦理结合；儒家以“修文德以来之”的理想化天下，打破血缘限制，建构文化共同体；孟子通过“定于一”的政道哲学重构，在“天命靡常”与“民惟邦本”的基础上建立了王权合法性的伦理维度。这三个历史性转折共同熔铸出大一统思想的复合型文明基因。大一统思想萌芽于春秋，定型于战国。《春秋公羊传·隐公元年》中的“大一统”概念，《诗经·小雅·北山》中的“溥(普)天之下，莫非王土，率土之滨，莫非王臣”,战国时期的“天下九州”“体国经野”等思想，这些无不蕴含着民族统一、政治一体的价值追求。

During the Qin and Han dynasties, the thought of great unity gradually became the mainstream ideology. The system of prefectures and counties [13]13 The system of prefectures and counties (郡县制) was a centralized administrative system established by the Qin dynasty, replacing feudal fiefs with directly governed territorial units. concretized the concept of all-under-heaven into an operable administrative system. Dong Zhongshu believed that “the great unity of the *Spring and Autumn Annals* is the constant principle of heaven and earth, and the common righteousness of past and present” (*Book of Han*, Biography of Dong Zhongshu) [14]14 Dong Zhongshu (董仲舒) was a Han dynasty Confucian scholar who advocated making Confucianism the state orthodoxy.. Along with the unification of all under heaven, the dominant position of the Han ethnic group became increasingly prominent. The Central Plains regimes, with the Han ethnic group as the main body, occupied fertile lands, had a large population, and were superior to surrounding ethnic groups in terms of productive forces and cultural development level, gradually forming a historical vortex [15]15 Historical vortex (历史旋涡) is a metaphor used by some Chinese scholars to describe the centripetal force of the Central Plains civilization attracting surrounding ethnic groups.. Therefore, the Huaxia ethnic group, with the Han ethnic group as its core, became the prototype of the later pattern of unity in diversity. The high maturity of Central Plains culture created a complex of admiration for Chinese civilization among surrounding ethnic groups. In the Han dynasty, “dismissing the hundred schools, only respecting Confucianism” [16]16 “Dismissing the hundred schools, only respecting Confucianism” (罢黜百家,独尊儒术) was a policy adopted by Emperor Wu of Han, establishing Confucianism as the sole state ideology. elevated Confucian thought to the core value system of the great unity regime. This thought not only became a model of ideological orthodoxy for successive dynasties but also became the cultural foundation for the distinction between Hua and Yi. Successive dynasties also used it to “moisten the four directions with virtue, and transform the Yi and Di” [17]17 Yi and Di (夷狄) are traditional Chinese terms for non-Chinese ethnic groups to the east and north, often used pejoratively.. The institutional innovations of ethnic integration between Hu and Han during the Wei, Jin, Southern and Northern Dynasties accelerated the process of Sinicization of border ethnic regimes. The imperial examination system of the Sui and Tang dynasties and the dual governance system of “Southern and Northern Offices” [18]18 The “Southern and Northern Offices” (南北面官) was a dual administrative system of the Liao dynasty, governing Han Chinese in the south with Chinese-style institutions and nomadic Khitans in the north with tribal institutions. of the Liao and Jin dynasties broke the monopoly of the aristocratic clans, deepened the pattern of unity in diversity, and fully demonstrated that the formation of the Chinese national community was not a simple cultural assimilation or military conquest, but rather, through continuous value reconstruction and institutional innovation, it achieved political integration while maintaining cultural diversity. In short, the thought of great unity became one of the important ideological foundations for maintaining the centralized multi-ethnic state.

秦汉时期，大一统思想逐渐成为主流思想。郡县制将天下观具象化为可操作的行政体系。董仲舒认为，“《春秋》大一统者，天地之常经，古今之通谊也”(《汉书·董仲舒传》)。伴随天下一统，汉民族的主体地位日渐突出。以汉民族为主体的中原政权占据着丰饶的土地，且人口众多，在生产力和文化发展水平上均优先于周边民族，逐渐形成一个历史旋涡。因此，以汉民族为核心的华夏民族团体便成为日后多元一体格局的雏形。中原文化的高度成熟，使周边民族产生一种慕华情结。汉代“罢黜百家，独尊儒术”,将儒家思想提升为大一统政权的核心价值体系。这一思想不仅成为历代王朝思想正统的典范，而且成为夷夏之辨的文化根基，历代王朝也以此来“德润四方，化及夷狄”。魏晋南北朝胡汉交融的制度创新，加快了边裔民族政权华夏化的进程。隋唐科举制和辽金“南北面官”二元治理体制，打破士族垄断，深化了多元一体格局，充分证明中华民族共同体的形成不是简单的文化同化或武力征服，而是通过持续的价值重构与制度创新，在保持文化多样性的同时实现政治整合。总之，大一统思想成为维护中央集权的多民族国家的重要思想基础之一。

2. Institutional Resilience: The Dialectics of Dynamic Equilibrium Governance

2.制度韧性：动态平衡的治理辩证法

In the dimension of historical practice, China’s historical practice of great unity is by no means a simple history of territorial expansion, but rather a history of evolution that solves the problem of civilizational governance through institutional innovation. Successive dynasties, through the iterative evolution of governance methods, constructed a “Chinese paradigm” for the governance of a multi-ethnic state. The practice of great unity began with the prefectural and county system reform of the Qin dynasty, and after the ideological integration of the Han dynasty, formed an institutional framework of “carriages on the same track, writing with the same characters, measures of the same standard, and conduct with the same ethics.” The Qin dynasty’s prefectural and county system broke through the shackles of feudal patriarchy and created a vertical management system of “central government—prefectures and counties—townships and villages,” while the great unity at the ideological and practical levels of the Han dynasty shaped a governance community from four dimensions—geographical unit, cultural symbols, economic foundation, and social norms—constituting the four pillars of the “great unity” governance model of ancient China. Specifically, the standardization of carriage tracks broke through geographical barriers, the unification of writing solved the problem of information asymmetry, the reform of weights and measures laid a common economic foundation, and ethical integration created a value consensus. The Qin-Han system had a profound impact on later generations, and many regimes carried out flexible institutional reforms under the influence of the idea of great unity. The Tang dynasty’s Jimi system [19]19 The Jimi system (羁縻制) was a Tang dynasty policy of indirect rule over frontier regions, allowing local chieftains to maintain authority as long as they acknowledged imperial suzerainty. used “governing according to local customs” to resolve the problem of centrifugal forces on the frontiers; the Yuan dynasty’s provincial system [20]20 The Yuan dynasty provincial system (行省制) divided the empire into provinces whose boundaries were deliberately drawn to cut across natural geographical regions, preventing the formation of independent power bases. used “interlocking teeth” to break the inertia of geographical separation; the Qing dynasty’s reform of native chieftaincies [21]21 The reform of native chieftaincies (改土归流) was a Qing dynasty policy that gradually replaced hereditary local chieftains (tusi) with centrally appointed rotating officials, integrating frontier areas into the regular administrative system. used “gradual substitution” to achieve the internalization of border areas. These institutional designs broke through the limitations of simple military conquest. At the same time, through the imperial examination system, elite selection was transformed from monopoly by powerful clans to competition based on knowledge. The bureaucratic system and codified laws and decrees constructed a governance network that spanned regions and ethnic groups, forming a code of order that transcended regions. The continuous improvement of institutional design and the governance system is also a process in which the construction of the Chinese national community persists through self-adjustment. In other words, the manifestation of great unity at the institutional and governance levels is the dialectical unity of institutional resilience and cultural vitality. The dynamic balance between the two is mainly achieved through the construction of a continuous lineage of institutional evolution via inheritance and reform, realizing a paradigm shift from instrumental rationality to value rationality within the institutional framework of the inter-embedding of rites and law and the value consensus of cultivating the self, regulating the family, governing the state, and pacifying the world [22]22 “Cultivating the self, regulating the family, governing the state, and pacifying the world” (修齐治平) is a Confucian concept from the Great Learning, outlining the progressive stages of moral and political cultivation., and completing the spatial integration of the political community and the sublimation of Chinese civilization’s governance wisdom through the two-way interaction of institutional supply and cultural identity.

在历史实践维度，中国大一统的历史实践绝非简单的疆域扩张史，而是一部以制度创新破解文明治理难题的演进史。历代王朝通过治理方式的迭代演进，构建起多民族国家治理的“中国范式”。大一统实践始于秦代郡县制改革，经过汉代意识形态整合，形成“车同轨、书同文、量同衡、行同伦”的制度框架。秦代郡县制突破封建宗法桎梏，开创“中央—郡县—乡里”垂直管理体系，而汉代思想与实践层面的大一统则从地理单元、文化符号、经济基础、社会规范四个维度塑造治理共同体，构成古代中国“大一统”治理模式的四大支柱。具体而言，车轨标准化突破了地理阻隔，文字统一解决了信息不对称问题，度量衡革新奠定了共同经济基础，伦理整合则创造了价值共识。秦汉制度对后世影响深远，不少政权在大一统思想影响下进行弹性制度改革。唐代羁縻制以“因俗而治”化解边疆离心力问题，元代行省制通过“犬牙交错”打破地理割据惯性，清代改土归流以“渐进替代”实现边疆内地化，这些制度设计突破了单纯军事征服的局限。同时，通过科举制将精英选拔从门阀垄断转为知识竞争，官僚体系与典章律令构建起跨越地域和族群的治理网络，形成超越地域的秩序准则。制度设计与治理体系不断完善的过程，也是中华民族共同体建设在自我调适中持久存续的过程。换言之，大一统在制度与治理层面的体现是制度韧性与文化活性的辩证统一，二者的动态平衡主要通过因革损益来构建制度演进的连续性谱系，在礼法互嵌的制度框架和修齐治平的价值共识中实现从工具理性到价值理性的范式转换，在制度供给与文化认同的双向互动中完成政治共同体的空间整合和中华文明治理智慧的升华。

3. Practical Forging: A Political-Cultural Community Transcending Ethnic Groups

3.实践锻造：超越族群的政治文化共同体

Great unity is not only political unity, but also ideological and cultural unity. The spatial governance system of great unity constructed during the Qin and Han dynasties, through the combination of the prefectural and county system and the bureaucratic system, formed a multi-layered administrative control network, laying a structural foundation for the continuation of the Chinese national community; Dong Zhongshu’s [23]23 Dong Zhongshu (董仲舒, c. 179–104 BCE) was a Han dynasty scholar who synthesized Confucianism with cosmological theories, making it the official state ideology. theory of “interaction between heaven and man” constructed a cosmological interpretation that integrated yin-yang and the five elements [24]24 Yin-yang and the five elements (阴阳五行) are ancient Chinese philosophical concepts: yin and yang represent complementary opposites, while the five elements (metal, wood, water, fire, earth) are fundamental substances in a cycle of generation and destruction. with Confucian ethics, providing both a metaphysical philosophical basis for imperial rule and forming a system of disaster warnings and remonstrations that constrained imperial power; Sima Qian’s [25]25 Sima Qian (司马迁, c. 145–86 BCE) was the Han dynasty Grand Historian and author of the Records of the Grand Historian, a foundational work of Chinese historiography. historical narrative framework of “investigating the boundary between heaven and man, and understanding the changes from ancient to modern times” not only established a writing paradigm for the continuity of Chinese civilization, but also shaped, in the temporal dimension, an awareness of institutional inheritance that “all dynasties practice the governance of Qin, and all ages use the heart of the First Emperor.” These three dimensions of civilizational construction—the institutional rigidity of spatial governance, the philosophical speculation of heaven-man interaction, and the historical consciousness of continuity and change from ancient to modern times—together constitute the core paradigm of the evolution of Chinese civilization, completing the creative transformation of the political and cultural heritage of previous generations at the levels of political practice and civilizational concept.

大一统不单是政治的统一，更是思想和文化的统一。秦汉时期构建的大一统空间治理体系，通过郡县制与官僚制的结合形成多层次行政控制网络，为中华民族共同体的延续奠定了结构性基础；董仲舒“天人感应”说构建的宇宙阐释论，将阴阳五行与儒家伦理融合，既为皇权统治提供了形而上的哲学依据，又形成了制约君权的灾异谴告机制；司马迁“究天人之际，通古今之变”的历史叙事框架，不仅确立了华夏文明连续性的书写范式，更在时间维度上塑造了“百代皆行秦政制，万年咸用始皇心”的制度传承意识。这三重维度的文明构造——空间治理的制度刚性、天人互动的哲学思辨、古今通变的历史意识——共同构成中华文明演进的核心范式，在政治实践与文明理念层面完成了对前代政治文化遗产的创造性转化。

Whether during periods of dynastic unity or division, the unification of all under heaven was always the political aspiration of those who established regimes. As Fu Jian of the Former Qin [26]26 Fu Jian (苻坚, 337–385 CE) was a ruler of the Former Qin state during the Sixteen Kingdoms period, who briefly unified northern China. said after unifying the north, “I have inherited the great enterprise for nearly twenty years, eliminating the remnants of evil and pacifying the four directions, only the southeastern corner has not yet submitted to the king’s civilizing influence. Whenever I think of the world not being unified, I cannot help but stop eating before finishing my meal” (Book of Jin, Biography of Fu Jian). The Sui and Tang dynasties ended over 300 years of political division. Emperor Taizong of Tang [27]27 Emperor Taizong of Tang (唐太宗, 598–649 CE, r. 626–649) was the second emperor of the Tang dynasty, renowned for his effective rule and expansionist policies. broke the entrenched idea that “those who are not of my race must have a different heart” and engaged in heartfelt exchanges with border ethnic groups. In the ninth year of the Wude era (626 AD), he overrode dissenting opinions, stating, “A king regards all within the four seas as one family; all within the sealed borders are my children” (Zizhi Tongjian, Tang Annals 8). In the first year of the Zhenguan era (627 AD), he said, “I regard all under heaven as my home.” In the eighteenth year of the Zhenguan era (644 AD), he pointed out, “The barbarians are also human; their feelings are no different from those of the Central Plains. The ruler should worry about whether his benevolent influence extends to them, and should not be suspicious of different kinds. If benevolent influence is thorough, then the four barbarians can be made like one family; if suspicion is great, even one’s own flesh and blood cannot avoid becoming enemies” (Zizhi Tongjian, Tang Annals 13), arguing that border ethnic groups are the same as the Huaxia people, and the ruler should win over the world with virtue, not harbor unfounded suspicions that breed hatred among fraternal peoples. He regarded “barbarians” and “Chinese” as one family, declaring, “From ancient times, all have valued the Chinese and despised the barbarians; I alone love them equally” (Zizhi Tongjian, Tang Annals 14), elaborating the concept of “one family of China.” The Yuan dynasty once again achieved great unity, and the border political forces of the Tang and Song dynasties were directly replaced by provincial systems or the native chieftain system in the Yuan dynasty. Emperor Yongzheng of the Qing [28]28 Emperor Yongzheng of the Qing (清雍正帝, 1678–1735, r. 1722–1735) was the fifth emperor of the Qing dynasty, known for his administrative reforms and consolidation of central power. believed that China’s great unity began with the Qin, that the unification of China by peoples beyond the Great Wall began with the Yuan, and reached its peak in the Qing. “Our dynasty began its foundation on the coast of the Eastern Sea, unified the various states, and rules over all under heaven. The lineage it inherits is the lineage of one family for China and beyond since the times of Yao and Shun; the people it employs, great and small, civil and military, are the people of one family for China and beyond; the policies it implements, rites, music, punitive expeditions, are the policies of one family for China and beyond” (Veritable Records of the Qing, Shizong [Yongzheng] Records). In modern times, the Chinese nation’s national consciousness has risen in the anti-imperialist and anti-feudal struggle, and its national cohesion has strengthened, gradually transforming from a nation-in-itself into a nation-for-itself.

无论是王朝统一还是分裂，天下一统始终是政权建立者的政治抱负。如前秦苻坚在统一北方后所说的，“吾统承大业垂二十载，芟夷逋秽，四方略定，惟东南一隅未宾王化。吾每思天下不一，未尝不临食辍餔”(《晋书·苻坚载记》)。隋唐结束了300余年的政治分裂，唐太宗打破“非我族类，其心必异”的固有思想，与边裔民族进行推心置腹的交流。武德九年(公元626年),他力排众议，认为“王者视四海如一家，封域之内，皆朕赤子”(《资治通鉴·唐纪八》);贞观元年(公元627年),他说“朕以天下为家”;贞观十八年(公元644年),他指出，“夷狄亦人耳，其情与中夏不殊。人主患德泽不加，不必猜忌异类。盖德泽洽，则四夷可使如一家；猜忌多，则骨肉不免为仇敌”(《资治通鉴·唐纪十三》),认为边裔民族与华夏民族一样，君主应以德服天下，不应胡乱猜忌以致生兄弟民族之仇恨。他视“夷狄”“中华”为一家，宣称“自古皆贵中华，贱夷、狄，朕独爱之如一”(《资治通鉴·唐纪十四》),阐释了“中华一家”的理念。元代再次实现大一统，唐宋时代的边疆政治势力在元朝直接以行省或土司制度接替。清雍正帝认为，中国大一统始于秦，塞外之族统一中国始于元，而极盛于清。“我朝肇基东海之滨，统一诸国，君临天下。所承之统，尧舜以来中外一家之统也；所用之人，大小文武、中外一家之人也；所行之政，礼乐征伐，中外一家之政也。”(《清实录·世宗实录》)近代以来，中华民族在反帝反封建斗争中民族意识高涨，民族凝聚力增强，逐渐从一个自在的民族实体转化为一个自觉的民族实体。

4. Political Efficacy: The Paradigm of a Multi-Unified Civilizational State

4.政治效能：多元一体的文明型国家范式

The political tradition of great unity and the multi-unified civilizational pattern together constitute the paradigm of China’s civilizational state. The idea of great unity, through the practice of the centralized administrative system, forms a kind of super-large-scale national governance; the multi-unified civilizational pattern, through the interaction between farming and pastoralism, the Central Plains and border areas, and the Huaxia and border peoples, ultimately forms the characteristic of a civilization-inclusive “cultural China.” The political efficacy of unification provides institutional guarantees for civilizational exchange and integration, while the inclusiveness of the civilizational form dissolves the tension between regions and ethnic groups.

大一统政治传统与多元一体文明格局共同构成中国文明型国家范式。大一统思想通过中央集权行政体制的实践，形成一种超大规模的国家治理；多元一体文明格局通过农耕—游牧、中原—边疆、华夏—边裔之间的互动，最终形成文明包容型的“文化中国”特质。一体化的政治效能为文明交流交融提供制度保障，文明形态的包容性消解了地域与族群之间的张力。

The thought of great unity (dayitong) is an important code for the enduring vitality of the Chinese nation and the logical main thread of the historical development of the Chinese nation. Concepts such as great harmony (datong), harmony (hehe), and republicanism (gonghe) are all extensions of the thought of great unity. In the course of history, the thought of great unity has always played a role in maintaining social stability and ethnic unity. The core essence of great unity is the pursuit of political unity; in practice, people do not reject each other because of the identity of the regime's founder, but rather reach political consensus under certain cultural standards, forming national cohesion. "No matter which ethnic group entered the Central Plains, they all took unifying the realm as their mission and all claimed to be the orthodox inheritors of Chinese culture." [29]29 Fei Xiaotong, ed., *The Pattern of Plurality and Unity of the Chinese Nation* (revised ed.), Central University for Nationalities Press, 1999, p. 28. During the Wei, Jin, Southern and Northern Dynasties, after the northern ethnic regimes [30]30 The Wei, Jin, Southern and Northern Dynasties period (220–589 CE) was a prolonged era of division following the fall of the Han dynasty, during which non-Han ethnic groups established successive regimes in northern China. contended for "China," they began to establish reign titles and proclaim themselves emperors, believing that the regimes they established were replacements in the normal succession of Chinese dynasties, and they competed for the orthodox status of "China." After the "Disaster of Yongjia," [31]31 The "Disaster of Yongjia" (311 CE) refers to the capture of the Western Jin capital Luoyang by the Xiongnu-led Han-Zhao forces, a pivotal event that triggered large-scale southward migration of Han Chinese. Liu Yuan, the founder of Han-Zhao, [32]32 Han-Zhao (304–329 CE) was one of the Sixteen Kingdoms, founded by the Xiongnu leader Liu Yuan, who claimed descent from the Han dynasty's imperial family. claimed to be the successor of the Han dynasty, raising the banner of the realm's orthodoxy, declaring: "How can emperors and kings be constant? Great Yu came from the Western Rong, King Wen was born in the Eastern Yi; it is only a matter of receiving the mandate through virtue... Moreover, I am a nephew of the Han clan, bound by brotherhood; when the elder brother dies, the younger brother succeeds—is this not permissible? It is fitting to call it Han, to honor the later ruler posthumously, so as to win the people's hearts" (Book of Jin, "Biography of Liu Yuanhai"). [33]33 The *Book of Jin* is the official history of the Jin dynasty (265–420 CE), compiled in the Tang period. Liu Yuanhai is the courtesy name of Liu Yuan. Emperor Xiaowen of Northern Wei, Tuoba Hong, moved the capital to Luoyang and implemented a policy of sinicization, becoming an important symbol of the practice of great unity. By the Song, Liao, Western Xia, and Jin era, the Khitan Liao and the Jurchen Jin both called themselves "China"; Yelü Abaoji [34]34 Yelü Abaoji (872–926 CE) was the founding emperor of the Liao dynasty (907–1125 CE), a Khitan-led empire in northern China. claimed to be the orthodox inheritor of the political legacy of the Great Tang. The founder of the Western Xia regime, Yuanhao, [35]35 Yuanhao (1003–1048 CE), also known as Emperor Jingzong, was the founding emperor of the Western Xia dynasty (1038–1227 CE), a Tangut-led state. called himself "Wuzu" (兀卒) before proclaiming himself emperor, which was equivalent to the Son of Heaven of the Central Plains. He referred to the Chinese Son of Heaven as the "Yellow Son of Heaven" and himself as the "Blue Son of Heaven": "At that time, Yuanhao had already called himself Wuzu for several years. Wuzu means, in Chinese, the Blue Son of Heaven; he called China the Yellow Son of Heaven" (Xu Zizhi Tongjian Changbian). [36]36 *Xu Zizhi Tongjian Changbian* is a Song dynasty historical text by Li Tao, chronicling the Northern Song period. To construct the legitimacy of their regime, the Tangut royal family traced their ancestry back to the Tuoba clan of the Northern Wei, claiming: "Your subjects' ancestors were originally the old state of Helian of the Later Wei, the legacy of the Tuoba" (Xu Zizhi Tongjian Changbian). After the establishment of the Yuan dynasty, [37]37 The Yuan dynasty (1271–1368 CE) was a Mongol-led dynasty that unified China under Kublai Khan. it not only adopted Chinese-style reign titles but also imitated the Chinese system by establishing an imperial ancestral temple, formulating temple names and posthumous titles for the successive former rulers of the Great Mongol State, thereby inheriting the ritual traditions of the Central Plains dynasties. Thus, it can be seen that the construction of the state order under dynastic regimes always included the pioneering act of imitating the Chinese system and practicing the thought of great unity. The holistic nature of historical development and the reconstruction of state order were interwoven; concepts such as "unifying the universe," "there are not two suns in the sky, nor two kings on earth," "all within the four seas are one family," "merging the six directions," "coordinating inside and outside," and "the realm is settled under one" are all in the same lineage as forging a sense of community for the Chinese nation. The construction of the Chinese national community is a modern transformation of traditional governance wisdom. The thought of great unity has had a profound psychological impact on the Chinese people; it has not only forged the identification of all ethnic groups with the primacy of political stability over other factors but has also become the most reliable source of political culture for modern nationalism. Great unity is the most effective model for reducing governance costs, turning "China" into a multi-ethnic community recognized by the majority. The thought of great unity provides a theoretical and practical paradigm for the long-term stability and security of a multi-ethnic civilizational state, and also offers Chinese experience for civilizational dialogue in the era of economic globalization.

大一统思想是中华民族保持长久生命力的重要密码，是中华民族历史发展的逻辑主线，大同、和合、共和等理念都是大一统思想的延伸。在历史进程中，大一统思想始终发挥着维护社会稳定、民族团结的作用。大一统的核心要义是追求政治统一，人们在实践中不会因为政权建立者的身份而相互排斥，而是在一定文化标准下达成政治共识，形成民族凝聚力。“无论哪个民族入主中原，都以统一天下为己任，都以中华文化的正统自居。”魏晋南北朝时期，北族政权问鼎“中国”后，开始建元称帝，认为自己所建政权是中国正常王朝的更替，竞相争夺“中国”正统。“永嘉之乱”后，汉赵建立者刘渊自诩汉朝继承人，打出天下正统旗帜，宣称“夫帝王岂有常哉，大禹出于西戎，文王生于东夷，顾惟德所授耳……吾又汉氏之甥，约为兄弟，兄亡弟绍，不亦可乎?且可称汉，追尊后主，以怀人望”(《晋书·刘元海载记》)。北魏孝文帝拓跋宏迁都洛阳并实行汉化政策，成为践行大一统的重要标志。至宋辽西夏金时代，契丹辽和女真金皆称“中国”,耶律阿保机自诩是大唐政治遗产的正统继承者。西夏政权建立者元昊在称帝前就自称“兀卒”,即相当于中原天子。他把中国天子称为“黄天子”,把自己称为“青天子”,“时元昊自称兀卒已数年。兀卒者，华言青天子也，谓中国为黄天子”(《续资治通鉴长编》)。党项王族为了打造政权正统性，高攀追认北魏拓跋氏为其祖先，“臣祖宗本后魏帝赫连之旧国，拓跋之遗业也”(《续资治通鉴长编》)。元代建立后，不仅采用汉式年号，而且效仿汉制建立太庙，为大蒙古国历代先君制定庙谥，承袭了中原王朝的礼制传统。可见，在王朝政权的国家秩序建构中一直包含效仿汉制和践行大一统思想的创举。历史发展的整体性与国家秩序的重构相互交织在一起，“统一寰宇”“天无二日，土无二王”“四海之内若一家”“混一六合”“协同内外”“天下定于一”等理念与铸牢中华民族共同体意识一脉相承。中华民族共同体建设是传统治理智慧的现代转换。大一统思想对中国人产生了深远的心理影响，不但锻造了各族人民对政治稳定性重于其他因素的认同，而且成为近代民族主义最可依赖的政治文化源泉。大一统是节约统治成本最有效的模式，使“中国”变成多数人所认同的多元民族共同体。大一统思想为多民族文明型国家的长治久安提供了理论与实践范式，也为经济全球化时代的文明对话提供了中国经验。

II. Cultural Identity: The Ideological Core of the Construction of the Chinese National Community

二、文化认同：中华民族共同体建设的思想内核

The term "identity" originally belonged to the terminology of classical philosophical ontology, later elaborated and developed through psychology, and ultimately widely applied across various academic fields. Its connotation mainly refers to the cognition and emotional attachment of social members to a certain ethnic group's belonging. Identity is divided into national identity, political identity, ethnic identity, and cultural identity, among which national identity is the highest level. The essence of national identity is political identity. The construction of the Chinese national community is concentrated in two aspects: First, consolidating the foundation of political identity and forging a shared political emotional bond. As the American scholar David Easton put it, "Regardless of how many differences there are in customs, religion, socioeconomic status, nationality, etc., insofar as there exists a feeling of political community, by virtue of their participation in the same public political unit, members will possess sympathy and loyalty toward each other." [38]38 David Easton, *A Systems Analysis of Political Life*, University of Chicago Press, 1965, p. 185. Political shared emotional bond mainly refers to the emotional connection formed among social members within a society or political community due to shared history, culture, social morality, and value goals. In other words, the foundation of political shared emotional bond is historical memory and cultural identity. Therefore, cultivating and consolidating the foundation of historical and cultural identity is a logical necessity for constructing a modern national identity system. Second, perfecting the mechanism of pluralistic and integrated political integration. For a multi-ethnic country, national identity coexists with the identities of various ethnic groups. How to handle the tension between national unity and ethnic diversity is an important issue in the political construction of the Chinese national community. Achieving the dialectical unity of national unity and ethnic diversity through institutional innovation is a key proposition in the modernization of ethnic affairs governance in the New Era.

“认同”一词原属于古典哲学本体论讨论术语，后经心理学引申阐发，最终被广泛运用于各学科领域，其内涵主要是指社会成员对某一族群归属的认知和情感依附。认同分为国家认同、政治认同、民族认同和文化认同等，其中国家认同是最高层次的认同。国家认同的本质就是政治认同，中华民族共同体建设集中体现在两个方面：一是夯实政治认同基础，铸牢政治共同情感。正如美国学者戴维·伊斯顿所说的，“不管习俗、宗教、社会经济地位、国籍等方面有多少不同之处，但就存在着政治共同体感情这一范围来说，由于他们参加了同一个公共政治单元，成员们会占有对彼此的同情和忠诚”。政治共同情感主要是指在一个社会或政治共同体中社会成员之间因共享的历史文化、社会道德和价值目标等而形成的情感联结。换言之，政治共同情感的基础就是历史记忆与文化认同。因此，培育和巩固历史文化认同基础是构建现代国家认同体系的逻辑必然。二是健全多元一体政治整合机制。对于多民族国家而言，国家认同与各民族认同并存，如何处理国家统一性与民族多样性之间的张力问题，是中华民族共同体政治建设的重要议题。通过制度创新实现国家统一性和民族多样性的辩证统一，是新时代民族事务治理现代化的关键命题。

1. The Historical Logic of Cultural Identity

1.文化认同的历史逻辑

Culture is a basic attribute of an ethnic group, the foundation upon which a population coalesces into an ethnic community, and an important condition for "the people" to become "an ethnic group," reflecting the history and future of the ethnic group. Identity is the prerequisite for cohesion and the foundation for unity. General Secretary Xi Jinping points out: "To strengthen the great unity of the Chinese nation, the long-term and fundamental approach is to enhance cultural identity." [39]39 Xi Jinping, "Speech at the Central Conference on Ethnic Work," *People's Daily*, September 30, 2014. Cultural identity refers to the process by which different individuals or groups seek and recognize a common culture; it is their sense of belonging to the culture to which they belong. The sense of community for the Chinese nation is essentially the result of historical and cultural identity. Cultural identity is the deepest level of identity, the top priority in the construction of community ideology, and the very soul of the unity and harmony of the Chinese nation.

文化是民族的基本属性，是人群凝结成民族共同体的基础，也是“民”成为“族”的重要条件，反映着民族的历史和未来。认同是凝聚的前提，是团结的基础。习近平总书记指出：“加强中华民族大团结，长远和根本的是增强文化认同。”文化认同是指不同个体或群体寻求并认可共同文化的过程，是他们对所属文化的归属感。中华民族共同体意识本质上就是历史文化认同的结果，文化认同是最深层次的认同，是共同体意识形态建设的重中之重，是中华民族实现团结和睦的灵魂之所在。

Cultural identity in Chinese history is closely related to the historical thought of great unity; cultural identity has also been the foundation for the establishment of successive dynasties, social harmony, and ethnic unity. Looking at Chinese history, especially when a regime unified the realm, people's views on the state, territory, and ethnicity were relatively calm; conversely, during periods of regime division or under external shock, ethnic consciousness and state views became particularly intense, and even territorial boundaries were drawn very clearly. At such times, ethnic consciousness fully rose to a sense of community sharing weal and woe, life and death, and common destiny. The sense of community for the Chinese nation is precisely the ideological result produced under the dual effect of internal historical and cultural identity and external political crisis. To strengthen ethnic unity, build a shared spiritual home, and cultivate a sense of community, the most long-term and fundamental approach is to enhance the cultural identity of all ethnic groups with Chinese culture.

中国历史上的文化认同与历史上的大一统思想密切相关，文化认同也是历代政权建立、社会和谐、民族团结的根本。纵观中国历史，尤其在政权一统天下时，人们的国家观、疆域观与民族观表现得相对平和；反而在政权分裂之际或受外来冲击时，民族意识和国家观表现得尤为强烈，甚至连疆界都划分得十分清晰，此时的民族意识完全上升为共休戚、共存亡、同命运的共同体意识。中华民族共同体意识正是在内在历史文化认同与外在政治危机双重作用下产生的思想结果。加强民族团结、构筑共有精神家园、培育共同体意识，最长远和最根本的就是增强各族人民对中华文化的认同。

Cultural identity in historical periods was reflected not only in the shaping of the legitimacy of their own political power for peripheral ethnic groups, but also in the civilizational narrative of historical writing and the cultural sense of belonging expressed as “gradually admiring Chinese customs” (jian mu hua feng) among the four barbarian groups. For example, Sima Qian’s construction of the early imperial lineage and his tracing of the clan origins of the Xiongnu, Southern Chu, and Southwestern Barbarians, as well as the search for roots in Huaxia by peripheral ethnic groups during the Sixteen Kingdoms period—such as the Di leader Fu Hong of Former Qin and the Qiang leader Yao of Later Qin, who respectively identified their ancestors as the descendants of Youhu and Youyu (Book of Jin, “Annals of Fu Hong”; Book of Jin, “Annals of Yao Yizhong”)—all these narratives reflect the identification of peripheral ethnic groups with “China” or “Huaxia civilization.” Under the centripetal force of Confucian culture, rulers and ministers of peripheral ethnic regimes actively studied and imitated Central Plains culture. During the Northern and Southern Dynasties, Liu Yuan, who established the Han state, actively studied the Mao Commentary on the Book of Songs, the Zuo Commentary on the Spring and Autumn Annals, and Sunzi’s Art of War and Wu Qi’s Art of War; his son Liu Cong was versed in the classics and histories from a young age, skilled in cursive script, and adept at writing. The Jie Shi clan, which established Later Zhao, the Xianbei Murong clan, which established the various Yan states, and the Di Fu clan, which established Former Qin, all widely associated with Confucian scholars, revered classical studies and Confucianism, delighted in literature and texts, were diligent in teaching, and were well-versed in astronomy. The study of Confucianism by northern regime rulers and ministers not only improved their own cultural quality but also stimulated their ethnic consciousness. The rulers of Liao, Jin, and Western Xia greatly esteemed Confucian thought. For instance, the Khitan Yelü Abaoji revered Confucius and promoted Confucianism, issuing an edict that “the crown prince should offer sacrifices to Confucius in spring and autumn” (History of Liao, “Biography of Yizong Bei”); the Western Xia emperor Renziao directly honored Confucius as Emperor Wenxuan (History of Song, “Biography of the Xia State”). The Yuan dynasty posthumously conferred on Confucius the title “Great Perfected Ultimate Sage King Wenxuan” (History of Yuan, “Annals of Emperor Wuzong”), and the Qing dynasty conferred on him the title “Great Perfected Ultimate Sage Foremost Teacher Wenxuan” (Draft History of Qing, “Annals of Emperor Shizu”), calling him “Teacher for Ten Thousand Generations” (Draft History of Qing, “Annals of Emperor Shengzu”), and also allowed his descendants to inherit the title. During the Yuan and Qing periods, mainstream thought remained dominated by Confucianism, adhering to “one Way, one track” regardless of ethnicity or region.

历史时期的文化认同，对于边裔民族而言，不仅体现在形塑自己政权的合法性上，更体现在历史书写的文明叙事和四夷“渐慕华风”的文化归属感上。例如，司马迁对早期帝系的建构以及对匈奴、南楚、西南夷的族系追溯，十六国时期边裔民族向华夏寻根，如前秦氐人苻洪、后秦羌人姚氏分别认定其先祖为有扈、有虞氏之苗裔(《晋书·苻洪载记》《晋书·姚弋仲载记》),这些叙事都体现出边裔民族对“中国”或“华夏文明”的认同。在儒家文化向心力作用下，周边民族政权君臣主动学习并效仿中原文化。南北朝时，建立汉国的刘渊主动学习《毛诗》《春秋左氏传》《孙吴兵法》,其子刘聪年幼通晓经史，工草书，善属文。建立后赵的羯人石氏族、建立诸燕的鲜卑慕容族、建立前秦的氐人苻氏族等，均广交儒生，敦崇经学、儒学，雅好文籍、勤于讲授，善于天文。北族君臣对儒学的学习既提高了本族的文化素质，也激发了其民族意识。辽、金、西夏的统治者颇为推崇儒家思想，如契丹耶律阿保机尊孔崇儒，曾下诏“皇太子春秋释奠”(《辽史·义宗倍传》),西夏仁孝皇帝直接尊孔子为文宣帝(《宋史·夏国传》)。元代加封孔子为“大成至圣文宣王”(《元史·武宗本纪》),清代加封其为“大成至圣文宣先师”(《清史稿·世祖本纪》),称其为“万世师表”(《清史稿·圣祖本纪》),还允许其后代世袭爵位。元清时期，主流思想仍以儒学为主，不分民族和地区，坚持“一道同轨”。

From the cultural infiltration of “gradually admiring Chinese customs” to the interactive integration of “Chinese and barbarians sharing the same customs,” and finally to the formation of the identity of the Chinese national community in the context of the modern nation-state, this historical trajectory profoundly reflects the evolutionary logic of China’s pattern of diversity in unity.

从“渐慕华风”的文化浸润到“华夷同风”的互动融合，最终形成现代民族国家语境下的中华民族共同体认同，这一历史轨迹深刻反映了中国多元一体格局的演进逻辑。

2. The Ethical and Moral View of Cultural Identity

2.文化认同的伦理道德观

Excellent traditional Chinese culture is the foundation of cultural identity, while cultural consciousness is a powerful guarantee for forging a strong sense of community for the Chinese nation. Chinese culture is a culture centered on ethics and morality. After the Han dynasties, under the influence of Buddhist culture, which advocated renunciation of the world, Confucian culture, which advocated engagement with the world, increasingly highlighted the aspect of the Three Bonds and Five Constant Principles. Compared with Western traditional rational culture, Chinese culture emphasizes the value of human beings, reflecting on how to conduct oneself in society and how to achieve harmony between humans and nature and between humans and society. The cultural thought of the Axial Age, especially Confucianism and Daoism, became the overall tone of traditional Chinese culture. These bonds and principles were embedded both in the feudal patriarchal system and in the Chinese worldview, cosmology, outlook on life, and theory of knowledge. Concepts such as “unity of Heaven and humanity,” “interaction between Heaven and humanity,” and “cutting and completing the way of Heaven and Earth, assisting and adapting to the order of Heaven and Earth” integrated moral theory, epistemology, and theory of knowledge. These concepts reflect the inclusiveness of Chinese culture: first, its eclecticism toward foreign cultures; second, its great integration of the cultures of various ethnic groups within the country. Among these, eclecticism is mainly reflected in the power of cultural acculturation, that is, digesting and absorbing foreign cultures to make them an organic part of Chinese culture, thereby enriching the connotation of Chinese culture, such as the Sinicization of Buddhism and the formation of Song-Ming Neo-Confucianism. Cultural integration is mainly reflected in the power of cultural fusion, that is, on the basis of Huaxia (Han) culture, accommodating the cultures of other ethnic groups within China, ultimately forming three types of culture: first, based on geographical orientation, such as northern culture, Jiangnan culture, Central Plains culture, Western Regions culture, Guandong culture, and Western culture; second, based on geographical environment, such as continental culture, maritime culture, Yellow River culture, Yangtze River culture, grassland culture, plateau culture, canal culture, and oasis culture; third, based on administrative divisions, such as Qilu culture, Huizhou culture, Wuyue culture, Lingnan culture, Bashu culture, Guanlong culture, Qinghai-Tibet culture, and Bagui culture. These cultures, in the process of dissemination and exchange, drew on each other’s strengths and displayed their own characteristics, ultimately forming unique cultural forms. The inclusiveness and cohesiveness of excellent traditional Chinese culture created a harmonious and relaxed environment for ethnic interaction, exchange, and integration, encouraging and promoting deep-level interactive integration.

中华优秀传统文化是文化认同的基础，而文化自觉则是铸牢中华民族共同体意识的有力保障。中华文化是以伦理道德为核心的文化，两汉之后，在倡导出世的佛教文化影响下，主张入世的儒家文化更加凸显出纲常礼教的一面。与西方传统理性文化相比，中国文化注重人的价值，思考如何为人处世，如何实现人与自然、人与社会的和谐。轴心时代的文化思想，尤其是儒家和道家思想，成为中国传统文化的总基调。这些纲常伦理既嵌入封建宗法体制，也渗入中国人的宇宙观、世界观、人生观和知识论。“天人合一”“天人感应”“财(裁)成天地之道，辅相天地之宜”等理念，将道德论、认识论、知识论整合在一起。这些理念体现出中华文化的包容性：一是对域外文化兼收并蓄，二是对国内各族文化进行大整合。其中，兼收并蓄主要体现在文化涵化力上，即对外来文化进行消化吸收，使其成为中华文化的有机组成部分，从而丰富中华文化的内涵，如佛教中国化与宋明理学的形成。文化整合主要体现在文化融合力上，即在华夏(汉)文化基础上兼容中国境内其他民族文化，最终形成三种类型的文化：一是以地理方位为准，如北方文化、江南文化、中原文化、西域文化、关东文化、西方文化等；二是以地理环境为准，如大陆文化、海洋文化、黄河文化、长江文化、草原文化、高原文化、运河文化、绿洲文化等；三是以行政区划为准，如齐鲁文化、徽州文化、吴越文化、岭南文化、巴蜀文化、关陇文化、青藏文化、八桂文化等。这些文化在传播交流中博采众长，各显特色，最终形成独具一格的文化形态。中华优秀传统文化的包容凝聚性，为民族交往交流交融创造了和谐宽松的环境，鼓励并促进深层次的互动交融。

The moral concepts, spiritual ideas, and ideological and cultural core contained in excellent traditional Chinese culture have influenced the present for millennia. Concepts such as “harmony and coexistence,” “people as my brothers and things as my kind,” “harmonizing all nations,” and “great unity under Heaven” have played a highly centripetal aggregating role in shaping the pattern of diversity in unity of the Chinese nation. Excellent traditional Chinese culture, marked by the ideas of “harmony” and “great unity,” all contain the thought of the national community, manifesting the value pursuit of the community by all ethnic groups. This ideological essence, transcending time and space, is deeply rooted in the spiritual bloodline of the Chinese nation through intergenerational transmission, forming the cultural gene of the sense of community for the Chinese nation. China’s special geographical environment created a typical inland agricultural civilization, and the psychology of “all things are one” and “the unity of Heaven and humanity in virtue” forged the traditional culture’s tendency to advocate harmony. The concept of harmony was further elevated to the heights of “great virtue of carrying all things,” “harmony in diversity,” and “the doctrine of the mean and harmony,” fusing into the basic spirit of the Chinese nation. The concepts of “unity” and “harmony” undoubtedly became the spiritual core maintaining ethnic unity, national unification, and cultural flourishing, with their “cohesiveness” fully reflecting the common psychological quality of the Chinese nation. Adhering to the combination of the basic principles of Marxism with excellent traditional Chinese culture precisely gives play to the open, inclusive, and cohesive characteristics of Chinese culture. Only through “integration” can the creative transformation and innovative development of excellent traditional Chinese culture be achieved, and only then can Marxism be adapted to the Chinese context and the needs of the times; only through “integration” can the problem of Marxism taking root in China be better solved, while also providing new pathways and methods for the transformation of excellent traditional Chinese culture.

中华优秀传统文化所蕴含的道德理念、精神观念和思想文化内核，绵延千年影响至今，“和合共生”“民胞物与”“协和万邦”“天下大同”等理念，对中华民族多元一体格局的形塑发挥着颇具向心力的聚合作用。以“和合”“大一统”思想为标志的中华优秀传统文化，都蕴含着民族共同体思想，彰显出各族人民对共同体的价值追求。这种跨越时空的思想精华通过代际传承，厚植于中华民族精神血脉，形成中华民族共同体意识的文化基因。中国特殊的地理环境造就了典型的内陆型农耕文明，“万物一体”“天人合德”的心理，铸成传统文化崇尚和谐的一面。和合理念又上升至“厚德载物”“和而不同”“中庸尚和”的高度，熔铸成中华民族的基本精神。“一统”“和合”理念，无疑成为维系民族团结、国家统一和文化兴盛的精神内核，其中的“内聚性”充分体现出中华民族的共同心理素质。坚持把马克思主义基本原理同中华优秀传统文化相结合，正是发挥了中华文化开放、包容、凝聚性特点，只有“结合”才能实现中华优秀传统文化创造性转化、创新性发展，才能实现马克思主义中国化时代化；只有“结合”才能更好地解决马克思主义扎根中国的问题，同时也为中华优秀传统文化的转型提供新途径新方法。

The fundamental value of culture is mainly reflected in its ideological nature, which contains rich philosophical thought, humanistic spirit, value concepts, and moral norms. Promoting the creative transformation and innovative development of excellent traditional Chinese culture means revealing the cultural spirit, cultural breadth of mind, and cultural confidence of the Chinese nation. Excavating the historical facts of “great unity” is not to avoid historical contradictions, but to correct erroneous historical views. Strengthening cultural identity means guiding people to establish a correct view of history, view of the nation, view of ethnicity, and view of culture, continuously consolidating the identification of all ethnic groups with the great motherland, the Chinese nation, and the path of socialism with Chinese characteristics, and forging a strong sense of community for the Chinese nation.

文化的根本价值主要体现在它的思想性，其背后蕴含着丰富的哲学思想、人文精神、价值理念和道德规范。推动中华优秀传统文化创造性转化、创新性发展，就是要揭示中华民族的文化精神、文化胸怀和文化自信。发掘“大一统”的史实不是为了回避历史矛盾，而是为了纠正错误史观。加强文化认同，就是要引导人们树立正确的历史观、国家观、民族观、文化观，不断巩固各族人民对伟大祖国、中华民族和中国特色社会主义道路的认同，就是要铸牢中华民族共同体意识。

III. Ethnic Interaction, Exchange, and Integration: The Practical Logic of the Construction of the Chinese National Community

三、民族交往交流交融：中华民族共同体建设的实践逻辑

Ethnic interaction, exchange, and integration are important contents of the Party’s work on strengthening and improving ethnic affairs in the New Era, and are the practical main line of the construction of the Chinese national community, profoundly revealing the laws of the development of China’s ethnic relations and the development trend of the Chinese nation. General Secretary Xi Jinping pointed out that promoting extensive interaction, exchange, and integration among all ethnic groups is an important pathway for advancing the construction of the Chinese national community. Historically, interaction, exchange, and integration among ethnic groups have never ceased. Even in its weakest moments, the Chinese nation did not disintegrate, relying on the common belief that the territory cannot be divided, the nation cannot be dispersed, and civilization cannot be broken.

民族交往交流交融是新时代党加强和改进民族工作的重要内容，是中华民族共同体建设的实践主线，深刻揭示了我国民族关系发展的规律和中华民族的发展趋势。习近平总书记指出，促进各民族广泛交往交流交融是推进中华民族共同体建设的重要途径。历史上各民族交往交流交融从未间断，中华民族即使在最孱弱的时候也没有分崩离析，靠的就是国土不可分、民族不可散、文明不可断的共同信念。

1. The Theoretical Logic of Ethnic Interaction, Exchange, and Integration

1.民族交往交流交融的理论逻辑

The theory of ethnic interaction, exchange, and integration is an inheritance and development of Marxist ethnic theory. It is not only a summary of the characteristics and trends of current ethnic relations but also a new approach to promoting ethnic unity, progress, and common prosperity, resolving conflicts and contradictions in ethnic affairs, and resisting ethnic separatism, ethnic identity fragmentation, and ethnic discrimination. Marx and Engels believed that “the social structure and the state are continually evolving out of the life-process of definite individuals” and that “the relation of the productive forces to the form of intercourse is the relation of the form of intercourse to the action or activity of the individuals.” [47]47 Marx and Engels, *The German Ideology* (1845-1846). It can be said that the interaction between humans and nature, and the interaction between humans themselves, promote the formation and development of the state. Similarly, the construction of the Chinese national community also requires these interactions. When defining ethnicity, the classical Marxist writers pointed out that ethnicity is a historical category, a product of human society reaching a certain stage of development, and a community with certain common characteristics in language, territory, and sentiment. Marx noted, “The word ‘nation’ is used to denote many Indian tribes, because, although few in number, each has its own distinct dialect and territory,” and “the four tribes of Attica… speaking the same dialect and occupying a common territory, had already fused into a nation,” [48]48 Marx, *Ethnological Notebooks* (1880-1882). indicating the importance of common language and common territory for ethnicity. Engels also repeatedly mentioned these common characteristics when discussing ethnic features. He stated, “the large, viable European nations should increasingly be given truly natural boundaries, determined by language and common sentiment,” and “the primary condition for a nation’s existence—a numerous population and a contiguous territory.” [49]49 Engels, *The Magyar Struggle* (1849) and *Po and Rhine* (1859). When discussing the Germanic Mark system, he pointed out that the blood-tie alliance was the foundation of the entire gentile system. As the population increased and the nation continued to develop, this alliance was increasingly forgotten, and common descent was no longer considered actual blood kinship; “all that remained was a common history and a common dialect,” and the fusion of tribal alliances caused the territories of individual tribes to “merge into the entire territory of a single nation (Volk).” [50]50 Engels, *The Origin of the Family, Private Property and the State* (1884). These are the basic views of Marx and Engels on the formation and development of nations. Lenin inherited and developed Marxist ethnic theory, clearly stating that nations have common characteristics in terms of territory and language. Stalin refuted erroneous views such as Springer’s “a nation is an alliance of people of the same mind and language, a cultural community unrelated to territory” and Bauer’s “a nation is a relatively stable community of character,” arguing that a nation is first and foremost a community, not a chance conglomeration or an internally disconnected mixture of groups, but a historically formed, stable community of people, whose basic characteristics are a common language, common territory, common economic life, and a common psychological makeup manifested in a common culture. [51]51 Stalin, *Marxism and the National Question* (1913). In summary, Marxist ethnic theory is a summary of the laws of ethnic formation and development under different historical backgrounds, and it has had a profound impact on the development of China’s ethnic theory.

民族交往交流交融理论是对马克思主义民族理论的继承与发展，既是对当前民族关系特点和趋势的概括总结，也是推动民族团结进步和共同繁荣发展，消解民族事务领域矛盾冲突，抵制民族分裂、民族认同分化和民族歧视的新思路。马克思恩格斯认为，“社会结构和国家总是从一定的个人的生活过程中产生的”,“生产力与交往形式的关系就是交往形式与个人的行动或活动的关系”。可以说，人与自然的交往、人与人的交往，促进了国家的形成与发展。同样地，中华民族共同体建设也需要这些交往。马克思主义经典作家在界定民族时指出，民族是一个历史范畴，是人类社会发展到一定阶段的产物，是在语言、地域、情感等方面具有某些共同特征的共同体。马克思指出，“‘民族’……一词被人们用来称呼许多印第安人部落，因为它们的人数虽然不多，却各有其独特的方言和地域”,“阿提卡的四个部落……操同一方言并占有一共同领域，它们已溶合为一个民族”,这表明共同语言和共同地域对民族的重要性。恩格斯在谈到民族特征时也多次提到这些共同特征。他指出，“应当愈来愈多地使那些大的、有生命力的欧洲民族具有由语言和共同感情来确定的、真正自然的疆界”,“民族生存的首要条件——众多的人口和整片的领土”。他在谈到日耳曼民族马尔克制度时指出，血统联盟是整个民族制度的基础。随着人口的增多和民族的继续发展，这种联盟愈来愈被人们忘却，共同的世系愈来愈不被认为是实际的血缘亲属关系，“余下来的仅仅是共同的历史和共同的方言”,部落联盟的融合使各个部落领土“融合为一个民族(Volk)的整个领土”。以上这些都是马克思恩格斯关于民族形成和发展的基本观点。列宁继承和发扬了马克思主义民族理论，明确指出民族具有地域和语言等方面的共同特征。斯大林驳斥了石普林格尔“民族是思想相同和语言相同的人们的联盟，与地域无关的文化共同体”和鲍威尔关于“民族就是相对的性格共同体”等错误观点，认为民族首先是一个共同体，这个共同体并不是偶然凑合起来的，也不是内部缺少联系的集团混合物，而是一个在历史上形成的稳定的人们共同体，共同语言、共同地域、共同经济生活以及表现在共同文化上的共同心理素质是其基本特征。总之，马克思主义民族理论是在不同时代背景下对民族形成与发展规律的总结，对我国民族理论的发展产生了深远影响。

The formation and development of a nation are both the result of interaction, exchange, and integration, and the result of the universal interconnection and development of various elements. First, regarding the formation and development of nations, Marxism holds that it generally proceeds along the sequence of clan, phratry, tribe, tribal confederation, and nation. The formation of a nation is a process of extensive contact and long-term interaction based on population mobility and mixing, tribal integration, and blood fusion. At each stage of development, certain common characteristics are formed. As the degree of interaction, exchange, and integration increases, the traditional blood ties within the ethnic community gradually diminish, while factors such as culture, economy, territory, and language become increasingly prominent. Marx and Engels pointed out, “The antagonism between town and country begins with the transition from barbarism to civilization, from tribe to state, from locality to nation, and runs through the whole history of civilization to the present day.” [52]52 Marx and Engels, *The German Ideology* (1845-1846). The ethnic community is the result of the transition from tribal localism to civilization. The development of social productive forces enriches the means of subsistence, makes the exchange of goods more frequent, and the expansion of trading centers promotes the emergence of cities. Therefore, the evolution of social organization from primitive tribal systems to class-based state systems is the result of tribes developing into nations with broader territories, and it is also a sign of the transition from barbarism to civilization. After a nation is formed, influenced by many factors, the people of various ethnic groups continuously undergo differentiation and integration, sometimes even forming new nations, i.e., secondary nations. Engels pointed out, “From the mixture of the various peoples of the early Middle Ages, new nations gradually developed… In this process of development, the conquered—the peasants and townspeople—of most of the former Roman provinces assimilated the conquerors, the Germanic rulers,” [53]53 Engels, *The Origin of the Family, Private Property and the State* (1884). revealing a special phenomenon in national development. Secondary nations and primary nations have the characteristic of “same origin, different branches” or “different origins, same branch,” a phenomenon particularly evident in history. The expositions of Marx and Engels on the formation and development of nations profoundly reveal the aspect of ethnic interaction, exchange, and integration. Second, regarding the common characteristics of nations, the classical Marxist writers adhered to a viewpoint of connection and development. The various characteristics of an ethnic community are always in a state of mutual connection, influence, and constraint. Stalin pointed out, “Only through prolonged and continuous intercourse, through the common life of generations of people, can a nation be formed.” [54]54 Stalin, *Marxism and the National Question* (1913). The formation and development of a nation and social development complement each other; social development constrains national development, and national development in turn constrains social development. Driven by new productive forces, the connections between nations become closer, even forming economic communities. In 2005, the “Decision of the Central Committee of the CPC and the State Council on Further Strengthening Ethnic Work and Accelerating the Economic and Social Development of Ethnic Minorities and Ethnic Regions” stated, “A nation is a stable community of people formed at a certain historical stage of development. Generally speaking, a nation has common characteristics in terms of historical origins, mode of production, language, culture, customs and habits, and psychological identity. In the process of formation and development of some nations, religion plays an important role.” Common historical origins mainly refer to common territory and common ethnic origin, where territory is the basic condition for the formation of a nation and ethnic origin is a key element of national cohesion; a common mode of production is an important economic condition for the formation of a nation and constrains other conditions for national formation; common language, culture, and customs and habits are the embodiment of spiritual values with commonality formed by people in long-term social practice; common psychological identity, i.e., the sense of psychological belonging to a nation, is the spiritual bond of national unity, constantly inspiring the cohesion and centripetal force of people of all ethnic groups. These six common characteristics represent a contemporary elevation of the classical Marxist writers’ definition of a nation, placing greater emphasis on the territory, ethnic origin, culture, and mode of production of national development. They conform to the objective reality of the formation and development of the Chinese nation and represent a Sinicized and modernized Marxist ethnic theory.

民族的形成与发展既是交往交流交融的结果，也是各要素普遍联系发展的结果。第一，关于民族的形成与发展，马克思主义认为，其大致沿着氏族、胞族、部落、部落联盟、民族的序列发展,民族的形成是在人员流动杂居、部落整合和血缘混融的基础上广泛接触、长期交往的过程，在每个发展阶段都会形成某种共同特征。随着交往交流交融程度的不断增长，民族共同体中的传统血缘联系逐步削减，文化、经济、地域、语言等因素则愈加显著。马克思恩格斯指出，“城乡之间的对立是随着野蛮向文明的过渡、部落制度向国家的过渡、地域局限性向民族的过渡而开始的，它贯穿着文明的全部历史直至现在”。民族共同体是部落的地方局限性迈向文明的结果，社会生产力的发展使生活资料更加丰富，使物品交换更加频繁，而交易中心点的扩大又促进了城市的产生。因此，社会组织从原始部落制到阶级社会国家制，是部落向拥有更广阔地域的民族发展的结果，也是野蛮走向文明的标志。在民族形成后，受诸多因素影响，各族民众不断进行分化与整合，甚至会形成新的民族，即次生态民族。恩格斯指出，“从中世纪早期的各族人民混合中，逐渐发展起新的民族……在这一发展过程中，大多数从前罗马行省内的被征服者即农民和市民，把胜利者即日耳曼统治者同化了”,揭示了民族发展中的特殊现象。次生态民族与原生态民族之间具有“同源异流”或“异源同流”的特征，这一现象在历史上表现得尤为明显。马克思恩格斯关于民族形成与发展的论述，深刻揭示了民族交往交流交融的一面。第二，在民族共同特征上，马克思主义经典作家坚持联系的、发展的观点。民族共同体的各个特征之间始终处于相互联系、相互影响、相互制约的状态。斯大林指出，“只有经过长期不断的交往，经过人们世世代代的共同生活，民族才能形成起来”。民族的形成和发展与社会发展相辅相成，社会发展制约民族发展，民族发展反过来也制约社会发展。在新的生产力驱动下，民族之间的联系愈加密切，甚至形成经济共同体。2005年，《中共中央、国务院关于进一步加强民族工作加快少数民族和民族地区经济社会发展的决定》指出，“民族是在一定的历史发展阶段形成的稳定的人们共同体。一般来说，民族在历史渊源、生产方式、语言、文化、风俗习惯以及心理认同等方面具有共同的特征。有的民族在形成和发展的过程中，宗教起着重要作用”。共同的历史渊源主要是指具有共同的地缘和族源，其中地缘是民族形成的基本条件，族源是民族凝聚的关键要素；共同的生产方式是民族形成的重要经济条件，对民族形成的其他条件起着制约作用；共同的语言、文化和风俗习惯是人们在长期社会实践中形成的具有共通性的精神价值的体现；共同心理认同即民族的心理归属感，是民族团结的精神纽带，时刻激发各族人民的内聚力和向心力。这六个共同特征是对马克思主义经典作家关于民族定义的时代升华，更加注重民族发展的地缘、族源、文化和生产方式，符合中华民族形成与发展的客观实际，是中国化时代化的马克思主义民族理论。

The subjects of interaction are individuals, groups, and states, among which people are fundamental. The objects of interaction mainly involve political, economic, cultural, social, and spiritual aspects. Ethnic interaction, exchange, and integration play an important role in the construction of an ethnic community. Classical Marxist ethnic theory holds that ethnic fusion has always existed and that ethnic entities will eventually disappear. In a genuine community, interaction and association create conditions for the free and comprehensive development of individuals. Although the classical Marxist writers’ expositions on ethnic interaction, exchange, and integration differ in perspective, their connotations are consistent, providing a solid theoretical foundation for the construction of the Chinese national community in the New Era.

交往的主体是个人、群体和国家，其中人是根本，交往的客体主要涉及政治、经济、文化、社会和精神等方面。民族交往交流交融对民族共同体建设起着重要作用。经典马克思主义民族理论认为，民族融合现象一直存在，民族实体最终会消亡。在真正的共同体中，交往联合为人的自由全面发展创造了条件。马克思主义经典作家关于民族交往交流交融的论述尽管角度不同，但其内涵一脉相承，为新时代中华民族共同体建设提供了坚实的理论基础。

2. The Historical Logic of Ethnic Interaction, Exchange, and Integration

2.民族交往交流交融的历史逻辑

The characteristics and trends of ethnic relations embodied in “ethnic interaction, exchange, and integration” have deep historical roots. Various ethnic groups have continuously interacted and engaged with each other on the land of China, forming a pluralistic and integrated pattern of “you in me, and me in you.” In essence, the formation and development of the Chinese nation itself is the result of the continuous interaction, exchange, and integration of various ethnic groups.

“民族交往交流交融”所蕴含的民族关系特点和趋势，具有深厚的历史根基。各民族在中华大地上不断地进行着交往、互动，形成你中有我、我中有你的多元一体格局。质言之，中华民族的形成与发展本身就是各民族不断交往交流交融的结果。

First, all ethnic groups jointly created a unified multi-ethnic state. As early as the Xia, Shang, and Zhou dynasties, ethnic groups were already divided within the discourse system of the Chinese [Huaxia] political authority into the Eastern Yi, Southern Man, Western Rong, and Northern Di. Different ethnic groups, in order to obtain better living environments and material resources, contended with one another and were ultimately integrated into a "great unification" [dayitong] political body. [55]55 The "great unification" (大一统, dayitong) is a core concept in traditional Chinese political thought, referring to the ideal of a unified, centralized state under a single sovereign, often associated with the Qin and Han dynasties. During the Shang and Zhou dynasties, the types and lineages of peripheral ethnic groups gradually increased; some took advantage of the decline of the Central Plains dynasties to enter the Central Plains, deepening ethnic integration. In the Qin and Han dynasties, the Xiongnu, Xianbei, Wuhuan, and various Western Regions peoples were all incorporated into the Chinese [Huaxia] system, and on the basis of ethnic fusion, the Han ethnic group was formed as an ethnic community. During the Wei, Jin, and Southern and Northern Dynasties, the "Five Barbarians entered China" [wuhu ruhua]; [56]56 "Five Barbarians entered China" (五胡入华, wuhu ruhua) refers to the migration and settlement of five non-Han ethnic groups (Xiongnu, Xianbei, Jie, Di, Qiang) into the Central Plains during the early 4th century, leading to the fall of the Western Jin dynasty and the establishment of several "barbarian" kingdoms in northern China. the Central Plains population once moved southward, and the northern and southern ethnic groups intermingled in language, culture, customs, and habits, creating an unprecedented great ethnic fusion in Chinese history. Gao Huan was originally a Han Chinese from Bohai; because his grandfather Gao Mi committed a crime, he was exiled to Huaishuo Garrison, and later generations lived there. By the time of Gao Huan, three generations of his family "therefore became accustomed to their customs and thus became the same as the Xianbei" (Book of Northern Qi, Imperial Annals, Volume 1), and he ordered the three armies to "constantly speak the Xianbei language" (Book of Northern Qi, Biography of Gao Qian). [57]57 Gao Huan (496–547) was a prominent military leader and politician of the Northern Wei dynasty, later a founder of the Eastern Wei state. His family's adoption of Xianbei customs illustrates the process of ethnic assimilation. During the Sui and Tang dynasties, the political power exhibited a distinct characteristic of joint Hu-Han governance; the bloodlines of members of the ruling group often inherited from the Xianbei, especially in the Heshuo region, where a large-scale Hu-ization phenomenon appeared. The Tang dynasty adopted a policy of loose control [jimi] over peripheral ethnic regions, and in handling ethnic relations, it employed strategies such as marriage alliances and ruling according to local customs, allowing intermarriage among different ethnic groups, which deepened mutual interactions among ethnic groups. During the Five Dynasties and Ten Kingdoms period and the Liao, Song, Jin, and Xia dynasties, the Khitan, Shatuo, Dangxiang, Jurchen, and other groups successively established political powers, later coexisting in rivalry with the Song regime. With the mutual warfare among these regimes, the ethnic groups within their jurisdictions also migrated frequently; large numbers of northern ethnic groups entered the Central Plains and lived interspersed with the Han, while the Central Plains Han again moved southward, laying the foundation for new ethnic fusion and national unification. From the Yuan dynasty onward, China basically maintained a pattern of great unification. At this time, northern ethnic groups such as the Khitan, Xi, Shiwei, and Jurchen, after the intermingling and fusion of the Liao, Song, Jin, and Xia periods, had been recognized as a new "Han": "Jurchen and Khitan are the same as Han" and "Jurchen born and raised in Han territory are the same as Han" (History of Yuan, Annals of Shizu). [58]58 Shizu is the temple name of Kublai Khan (1215–1294), the founder of the Yuan dynasty. By the Qing dynasty, the embryonic form of China's current territorial boundaries had basically taken shape. The Yuan, Ming, and Qing dynasties were not only the foundational period for the formation of China's ethnic distribution pattern but also the expansion period for the deep integration of the Chinese nation.

首先，各民族共同缔造了统一的多民族国家。早在夏商周三代，族群就已经在华夏政权话语体系内被划分为东夷、南蛮、西戎与北狄，不同族群为了获得更好的生存环境和物质资源，相互争夺，最终被整合成“大一统”政治体。商、周时代，边裔民族种类衍袭逐渐增多，有些趁中原王朝衰败之际伺机入主中原，加深了民族交融。秦汉时期，匈奴、鲜卑、乌桓以及西域诸族都被纳入华夏体系，在民族融合基础上形成了民族共同体——汉族。魏晋南北朝时，“五胡入华”,中原民众一度南迁，南北民族在语言文化、风俗习惯上相互交融，造就了中国历史上空前的民族大融合。高欢本为渤海汉人，因其祖父高谧犯罪而被流放至怀朔镇，后世居此地，至高欢时，其三代“故习其俗，遂同鲜卑”(《北齐书·帝纪第一》),申令三军“常鲜卑语”(《北齐书·高乾传》)。隋唐时期，政权呈现鲜明的胡汉共治特征，统治集团成员血统多承袭鲜卑，尤其是河朔地区出现大规模胡化现象。唐朝在控制边裔民族地区上采取羁縻政策，在处理民族关系上采取和亲、因俗而治等策略，允许各民族相互通婚，这加深了各民族的相互交往。五代十国及辽宋夏金时期，契丹、沙陀、党项、女真等族纷纷建立政权，后期与宋政权并峙。随着政权之间的相互征战，辖境内的民族也频繁迁徙，北方民族大量进入中原与汉族杂居，中原汉族再度南迁，为新的民族融合与国家统一奠定了基础。从元代开始，中国基本保持了大一统格局。此时，契丹、奚人、室韦、女真等北方民族经过辽宋夏金时期的杂居交融，已被认定为新“汉族”,“女直、契丹，同汉人”“女直生长汉地，同汉人”(《元史·世祖本纪》)。至清代，中国现今的疆域版图雏形基本形成。元明清三代既是中国历史上民族分布格局形成的奠基期，也是中华民族深度交融的拓展期。

Second, all ethnic groups jointly opened up the vast territory. The joint opening up of territory includes three meanings: first, an ethnic group opening up its own compact settlement area; second, the central political power opening up peripheral areas; third, different political powers mutually opening up and managing border regions. In Chinese history, all three situations are evident, with the second being the most significant. The Qin dynasty expanded into the "Henan," "Southwest," and "Lingnan" regions, relocating tens of thousands of households of inland people to garrison the borders. The Han dynasty opened up the Hexi, Hetao, Bashu, and Dian-Qian regions, relocating over a million people. The Northern Wei moved Han and Murong Xianbei officials and skilled artisans from the territory of the Later Yan to Pingcheng, relocated the people of six commanderies—Yingqiu, Chengzhou, Liaodong, Lelang, Daifang, and Xuantu—from the territory of the Northern Yan to Youzhou, and moved over thirty thousand households from Guzang of the Northern Liang to Pingcheng, among other migrations. These population movements brought advanced productive forces and played an important role in the social development of the local areas. The Tang dynasty established military agricultural colonies [tuntian] in border areas, and border populations moved inward, jointly developing the border social economy; during the Xuanzong reign alone, nearly 50,000 qing of land were cultivated. [59]59 A qing (顷) is a traditional Chinese unit of area, roughly equivalent to 6.67 hectares or 16.5 acres. After the Song dynasty, border markets were opened, and special Salt and Tea Transport Commissions were established. During the Ming and Qing dynasties, tea-horse trade and silk-horse trade flourished, and economic interactions among ethnic groups became the norm. Migration, military agricultural colonies for border defense, and economic trade continuously strengthened the interactions, exchanges, and integration between the Central Plains and border regions, leading to historic development in border areas. It was precisely through the ethnic interactions, exchanges, and integration at various stages of history that the pattern of diversity in unity of the Chinese nation was formed. The interactions among ethnic groups, as well as the ethnic policies and ideological practices of various ethnic regimes, jointly promoted the formation of the consciousness of the Chinese national community.

其次，各民族共同开拓了辽阔的疆域。共同开发疆域包含三层意思：一是本民族开发自己聚居区，二是中央政权开发边缘区，三是不同政权之间相互开拓且经营边疆区。在中国历史上，这三种情形均有体现，其中尤以第二种为重。秦朝拓展“河南”“西南”“岭南”之地，迁徙内地民众数万户戍边。汉朝开拓河西、河套、巴蜀、滇黔，徙民百万有余。北魏将后燕治下的汉族、慕容鲜卑族的官吏及能工巧匠迁移至平城，将北燕治下的营丘、成周、辽东、乐浪、带方、玄菟六郡百姓迁往幽州，将北凉姑臧三万余户迁徙至平城等，民众迁移带去了先进生产力，对当地社会发展起到重要作用。唐代屯垦边疆，边疆民众内迁，共同开发了边疆社会经济，仅玄宗年间就屯垦五万顷左右。宋代之后，开边互市，专门设置盐茶转运司。明清时期，茶马贸易、绢马贸易盛行，各民族间经济互动成为常态。移民、屯垦戍边和经贸往来，使中原地区与边疆地区交往交流交融不断加强，边疆地区得到历史性发展。正是有了历史上各个阶段的民族交往交流交融，才有了中华民族的多元一体格局。各民族间的互动往来以及各民族政权的民族政策和思想实践，共同推动了中华民族共同体意识的形成。

3. The Practical Logic of Ethnic Interactions, Exchanges, and Integration

3.民族交往交流交融的实践逻辑

In the development of human society, the development of productive forces brings together different regions, different individuals, and different interest groups, some of which coalesce into communities with common characteristics. Through comprehensive interactions, exchanges, and integration, people form more complete institutional rules, thereby promoting the formation of higher-level ethnic communities. In Chinese history, the political reforms and institutional adjustments of different political regimes broke through narrow geographical cultural views, gradually dissolving the Hu-Han linguistic context, and the people of all ethnic groups moved toward integration through exchange and collision.

在人类社会发展中，生产力的发展使不同地域、不同个体、不同利益群体彼此联系在一起，有些凝聚成具有共同特征的共同体。人们通过全方位交往交流交融，形成更加完备的制度规则，进而促进更高层次民族共同体的形成。在中国历史上，不同政权的政治改革与制度调整冲破了狭隘的地缘文化观，使胡汉语境逐渐消解，各族人民在交流碰撞中走向融合。

The ethnic question is part of the overall question of social development. Whether the ethnic question can be correctly understood and handled bears on the long-term stability of the country, social stability, and border security. In the revolution, construction, and reform led by the Communist Party of China, properly handling ethnic relations, upholding ethnic equality, strengthening ethnic unity, and promoting the common prosperity and development of all ethnic groups have always been the focus of the Party's ethnic work. National unity and social stability have become important yardsticks for measuring the effectiveness of ethnic work. Since reform and opening up, the trend of ethnic interactions, exchanges, and integration has become increasingly evident. With the development of productive forces, the ethnic distribution pattern of "large dispersion, small concentration, and mixed habitation" has shifted from static to dynamic, exhibiting new characteristics of large-scale mobility and integrated settlement. The refinement of the division of labor and the mobility of population resources have also become features of the era. In addition, the continuous improvement of transportation and information technology has steadily enhanced the information-sharing capacity of the people, eliminating to a certain extent geographical and psychological barriers, deepening the emotional exchange among people of all ethnic groups, and strengthening cultural identity. Ethnic interactions, exchanges, and integration are an inevitable trend of social development and also the direction of development for socialist ethnic relations.

民族问题是社会发展总问题的一部分，能否正确认识和处理民族问题，事关国家长治久安、社会安稳、边疆稳定。在中国共产党领导的革命、建设、改革中，妥善处理民族关系、坚持民族平等、加强民族团结、促进民族共同繁荣发展，始终是党的民族工作的重点。国家统一、社会稳定成为衡量民族工作成效的重要标尺。改革开放以来，民族交往交流交融趋势愈加明显，随着生产力发展，大散居、小聚居、交错杂居的民族分布从静态走向动态，呈现出大流动、大融居的新特点。劳动分工的细化，人口资源的流动性也成为时代特征。另外，交通和信息技术日趋完善，使得民众信息共享能力不断提升，一定程度消除了地域和心理层面的隔阂，加深了各族人民情感交流，增强了文化认同。各民族交往交流交融是社会发展的必然趋势，也是社会主义民族关系的发展方向。

Entering the New Era, the Party Central Committee with Comrade Xi Jinping at its core has successively put forward important propositions such as the Chinese national community, forging the consciousness of the Chinese national community, and the construction of the Chinese national community, making ethnic interactions, exchanges, and integration an important task. The concept of "ethnic interactions, exchanges, and integration" avoids the misunderstanding of simply equating "ethnic fusion" with "ethnic assimilation," highlights the characteristic of "unity" [he], emphasizes the aspect of "harmony in diversity" [he er butong] and "harmony" in ethnic relations, and aims to promote the common prosperity and development and common unity and progress of all ethnic groups. Interaction and exchange are the prerequisites, and integration is the essential requirement. Integration does not mean eliminating ethnic differences, nor does it mean annihilating any ethnic group. The concept of ethnic interactions, exchanges, and integration is the result of combining the Marxist theory of ethnic fusion with the thought of "harmony and unity" [hehe] in fine traditional Chinese culture and the reality of the New Era's large-scale ethnic mobility and integrated settlement; it is the result of the concrete practice of ethnic work and the continuous enrichment and exploration of the Party's ethnic theory and policy. General Secretary Xi Jinping points out, "The process of building a strong country and rejuvenating the nation is necessarily a process of extensive interactions, exchanges, and integration among all ethnic groups," and "extensive interactions, exchanges, and integration are an important pathway for advancing the construction of the Chinese national community." Extensive interactions, exchanges, and integration mean promoting the unity and solidarity of all ethnic groups in ideals, beliefs, emotions, and culture. The "commonality" of the Chinese national community is manifested in multiple aspects such as politics, economy, culture, society, and ecological civilization, and is highly compatible with the specific dimensions of ethnic interactions, exchanges, and integration, "gradually realizing the all-round embedding of all ethnic groups in space, culture, economy, society, and psychology." All-round embedding is a manifestation of ethnic interactions, exchanges, and integration and is the foundation for forming the Chinese national community. Realizing ethnic inter-embedding means breaking the "parallel society" situation in ethnic regions, "actively constructing an inter-embedded social structure and community environment," "building a normalized mechanism for publicity and education to forge the consciousness of the Chinese national community," and creating social conditions for people of all ethnic groups to live together, study together, work together, and enjoy themselves together. Therefore, ethnic interactions, exchanges, and integration and the construction of the Chinese national community mutually reinforce each other.

进入新时代，以习近平同志为核心的党中央先后提出中华民族共同体、铸牢中华民族共同体意识、中华民族共同体建设等重要论断，把民族交往交流交融作为一项重要任务。“民族交往交流交融”概念，避免了把“民族融合”简单等同于“民族同化”的误解，凸显“合”的特征，强调民族关系中“和而不同”与“和谐”的一面，旨在促进各民族共同繁荣发展、共同团结进步。交往交流是前提，交融是本质要求。交融不是消除民族差异，更不是消灭哪个民族。民族交往交流交融理念，是马克思主义民族融合理论与中华优秀传统文化中“和合”思想以及新时代民族大融居大流动实际相结合的成果，是民族工作具体实践、党的民族理论政策不断丰富和探索的结果。习近平总书记指出，“强国建设、民族复兴的进程，必然是各民族广泛交往交流交融的过程”,“广泛交往交流交融是推进中华民族共同体建设的重要途径”。广泛交往交流交融就是要促进各族人民在理想信念、情感文化上团结统一。中华民族共同体的“共同性”体现在政治、经济、文化、社会、生态文明等多个方面，与民族交往交流交融的具体面向高度契合，“逐步实现各民族在空间、文化、经济、社会、心理等方面的全方位嵌入”。全方位嵌入是民族交往交流交融的体现，是形成中华民族共同体的基础。实现民族互嵌，就是要打破民族地区“平行社会”态势，“积极构建互嵌式社会结构和社区环境”,“构建铸牢中华民族共同体意识宣传教育常态化机制”,创造各族人民共居、共学、共事、共乐的社会条件。因此，各民族交往交流交融与中华民族共同体建设相互促进。

4. Cultural Empowerment: The Ideological Practice of Constructing the Chinese National Community

四、文化赋能：中华民族共同体建设的思想实践

Marxism holds that “the production of ideas, of conceptions, of consciousness, is at first directly interwoven with the material activity and the material intercourse of men, the

马克思主义认为，“思想、观念、意识的生产最初是直接与人们的物质活动，与人们的物质交往，与现实生活的语言交织在一起的。人们的想象、思维、精神交往在这里还是人们物质行动的直接产物”。民族意识是人类社会发展的产物，铸牢中华民族共同体意识既要注重物质层面的交往，也要注重精神层面的交往交流。各族人民之所以形成对中华民族的认同，不只在于血缘与地缘层面的亲密关系，更在于对“文缘”价值的精神追求，即各族人民共创历史传统、文化记忆和民族精神，以及在生活实践中形成彼此认同的风俗习惯、语言文字等。中华民族共同体建设的历史文化向度包含两个方面：一是从历史上深刻认识中华民族共同体形成的客观性与自在性，一统、交融、和合、互鉴理念是“多元一体”民族格局形成的思想黏合剂；二是从思想文化上诠释天下国家、中华文化、中华民族的共生逻辑，打破传统“华夷之辨”的价值分殊，超越西方民族国家理论范式，建构中华民族共同体的文化叙事方式。历史与文化的互嵌互补，体现了中华民族共同体建设实践的鲜明特色。

1. Historical Consolidation: The Continuation of the Community’s Memory

1.历史固本：共同体的记忆赓续

Upholding fundamental principles and breaking new ground; continuing the cultural lineage. The Chinese nation has a tradition of upholding fundamental principles and breaking new ground. As expressed in the sayings, “One must surely establish what is correct and proper before it can be accepted” (Collected Annotations of the Xunzi), “Those who follow the law and uphold what is correct are insulted by the world, while those who are extravagant, overstepping, and usurping are called glorious and honored” (Records of the Grand Historian, Book of Rites, No. 1), and “Those in office who are clear-sighted and uphold what is correct” (Book of the Later Han, Volume 26), these are all great historical practices of Chinese civilization. In the process of Chinese-path modernization, only by upholding fundamental principles and breaking new ground can we grasp the era and lead the era. Upholding fundamental principles means upholding the fundamental system of Marxism’s guiding position in the ideological sphere, upholding the fundamental requirements of the “Two Integrations,” and upholding the cultural leadership of the Communist Party of China and the cultural subjectivity of the Chinese nation. Breaking new ground means creating new ideas, new discourses, new mechanisms, and new forms; it means, under the guidance of Marxism, making the past serve the present, making foreign things serve China, and weeding through the old to bring forth the new, achieving an organic connection between tradition and modernity. An important measure for strengthening historical memory and enhancing cultural identity is the continuation of the cultural lineage. History is the foundation of cultural inheritance, historical books are the carriers of cultural dissemination, and the writing of history is an important method of civilizational transmission. The compilation of authoritative texts in times of great peace is a tradition of successive dynasties. Detailed historical materials provide resources and material for cultural inheritance, offer historical lessons for later generations, and become an important component of cultural inheritance. Historical records and historical research provide methods and pathways for cultural inheritance, promoting cultural dissemination and development. The vast ocean of classical texts and documents records the historical features of a multi-ethnic nation. The successive “official histories,” beginning with the Records of the Grand Historian, chronicle the developmental history of a unified multi-ethnic state. The orthodox view and the view of Yi and Xia [60]60 The “Yi and Xia” (夷夏) distinction is a traditional Chinese conceptual framework differentiating the “civilized” central states (Xia) from peripheral “barbarian” groups (Yi), often used to discuss ethnic and cultural boundaries in historical Chinese historiography., centered on Confucianism, also profoundly influenced the attitudes of historians in writing history and the stylistic rules of historical texts. Regardless of whether the previous dynasty’s regime was established by the Han ethnic group, the succeeding dynasty would compile its history, which fully demonstrates the importance placed on the continuity of the cultural lineage. Among these, many historical materials on ethnic policies, as well as the thoughts and concepts of rulers, ministers, and literati-officials, provide us with detailed materials for studying the history of the Chinese nation and the interactions between various ethnic groups today. The glorious golden ages in history, the fine stories of ethnic unity, and the spiritual genealogy of Chinese Communists are all important contents of the common historical memory of the Chinese nation. Valuing historical significance, protecting historical and cultural heritage, and focusing on cultural inheritance work are important contents of the construction of the Chinese national community.

守正创新，赓续文脉。中华民族具有守正创新的传统，所谓“必将立隆正然后可也”(《荀子集解》)、“循法守正者见侮于世，奢溢僭差者谓之显荣”(《史记·礼书第一》)、“在位明察守正”(《后汉书·卷二十六》)等，都是中华文明的伟大历史实践。在中国式现代化进程中，只有守正创新才能把握时代、引领时代。守正，守的是马克思主义在意识形态领域指导地位的根本制度，守的是“两个结合”的根本要求，守的是中国共产党的文化领导权和中华民族的文化主体性。创新，创的是新思路、新话语、新机制、新形式，要在马克思主义指导下做到古为今用、洋为中用、推陈出新，实现传统与现代的有机衔接。强化历史记忆、增进文化认同的一个重要举措，便是赓续文脉。历史是文化传承的基础，史书是文化传播的载体，修史是文明传承的重要方式。盛世修典是历代传统，翔实的历史材料为文化传承提供了资源和素材，为后世提供历史借鉴，成为文化传承的重要组成部分；历史记载与历史研究为文化传承提供了方法和途径，促进了文化传播和发展。浩如烟海的典籍文献记载了多民族国家的历史面貌，以《史记》为首的历代“正史”书写着统一多民族国家的发展史。以儒家为核心的正统观、夷夏观，也深刻影响着史家修史的态度与史书体例。无论前朝政权是否为汉民族所建，后代王朝皆为其修史，这充分体现出对文脉延续的重视。其中，不少民族政策言论以及君臣文人士大夫的思想观念史料，为我们今天研究中华民族的历史以及各民族之间的交往互动提供了翔实的材料。历史上辉煌的盛世、民族团结的佳话以及中国共产党人的精神谱系，都是中华民族共同历史记忆的重要内容。重视历史价值，保护历史文化遗产，注重文化传承工作，是中华民族共同体建设的重要内容。

2. Forging the Soul with Thought: The Value Cohesion of the Community

2.思想铸魂：共同体的价值凝聚

Respect cultural differences, seek value “consensus.” General Secretary Xi Jinping points out: “The history of the development of human society shows that for a nation or a country, the most enduring and profound force is the core socialist values commonly recognized by the entire society. Core socialist values carry the spiritual pursuit of a nation and a country, and embody the value standards by which a society judges right and wrong.” Overemphasizing the differences in ethnic cultures can, to a certain extent, weaken the cultural identity of the Chinese nation. Cultural differences are mainly manifested in two aspects: first, the cultural diversity of material forms, such as dietary habits, clothing and adornments, and architectural styles; second, the differences in spiritual forms, such as language and script, festivals and customs, and ethics and morality. How to find common elements based on ethnic cultural differences is a problem we need to continuously explore and study.

尊重文化差异，寻找价值“共识”。习近平总书记指出：“人类社会发展的历史表明，对一个民族、一个国家来说，最持久、最深沉的力量是全社会共同认可的核心价值观。核心价值观，承载着一个民族、一个国家的精神追求，体现着一个社会评判是非曲直的价值标准。”过于强调民族文化的差异性，一定程度上会弱化中华民族的文化认同。文化的差异性主要体现在两个方面：一是物质形态的文化多元性，如饮食习惯、衣着服饰、建筑风格等；二是精神形态的差异性，如语言文字、节庆礼俗、伦理道德等。如何在民族文化差异的基础上找到共性元素，是我们需要不断探索和研究的问题。

Forging a strong sense of community for the Chinese nation requires seeking cultural roots and tracing ancestry, deeply exploring common cultural resources, and taking the core socialist values as the guide to consolidate value consensus. The core socialist values have profound cultural foundations, nourishing the common spiritual home of people of all ethnic groups. They are a powerful ideological weapon to refute the Western “universal values” concept, oppose hegemonic discourse systems, and criticize erroneous ideological trends. They can be used as the evaluation standard for the values of people of all ethnic groups. It is necessary to resolutely oppose narrow nationalism, establish a correct view of Chinese national history, correctly handle the relationship between Chinese culture and the cultures of various ethnic groups, and enhance ethnic identity and pride. The view of Chinese national history must be based on the overall context of China’s historical development, starting from the laws of the evolution and development of the Chinese nation, to explore the development trend of the Chinese national community. It is necessary to strengthen cultural exchange and mutual learning, correctly view the commonalities and differences among various ethnic groups, clearly understand the commonality of “sameness” and the distinctive features of “difference” among ethnic groups, and “seek common ground while reserving differences” on the basis of respecting differences and understanding individuality. It is always necessary to understand that the Chinese nation is a community with a shared future, formed over thousands of years, where you have me and I have you. It is necessary to understand that multiple ethnic groups jointly created multi-ethnic cultures and jointly painted the beautiful picture of Chinese culture.

铸牢中华民族共同体意识需要在文化上寻根问祖，要深入发掘共同的文化资源，以社会主义核心价值观为引领，凝聚价值共识。社会主义核心价值观有着深厚的文化底蕴，滋润着各族人民共同的精神家园，是驳斥西方“普世价值”观、反对霸权话语体系和批判错误思潮的有力思想武器，可将其作为各族人民价值观的评判标准；要坚决反对狭隘民族主义，树立正确的中华民族历史观，正确处理中华文化与各民族文化之间的关系，增强民族认同感和自豪感。中华民族历史观要以中国历史发展的整体脉络为基点，从中华民族演进发展规律入手，探寻中华民族共同体发展趋势；要加强文化交流互鉴，正确看待各民族的共同性和差异性；要搞清楚各民族间“同”的共性和“异”的特色，要在尊重差异、理解个性的基础上“求同存异”;要始终明白中华民族是历经数千年而日渐形成的你中有我、我中有你的命运共同体；要明白多元民族共同缔造了多元民族文化，共同绘就了中华文化美丽画卷。

3. Emotional Co-construction: The Construction of the Community’s Spiritual Home

3.情感共筑：共同体的精神家园建构

The construction of a spiritual home essentially belongs to a civilization identity linked by emotion. It transforms abstract national identity into perceptible emotional experiences. The core lies in transforming diverse cultural elements into collective spiritual and cultural symbols through mobilization mechanisms. The construction of the Chinese national community needs to rely on historical memory, cultural symbols, and common values to stimulate emotional resonance, jointly shape collective memory, and form emotional consonance. The construction of the spiritual home uses culture as a carrier, integrating core socialist values into daily life through various cultural activities, forming a progressive logic of “symbol – emotion – identity.” Taking the pluralistic unity of the Chinese nation as the core, historical narratives are reconstructed. Establish a correct view of the state, a correct view of history, a correct view of the nation, and a correct view of culture. Lead the construction of the spiritual home ideologically, and guide members of the Chinese nation to establish a spiritual community that transcends regions and ethnicities through shared emotional experiences conceptually. Since modern times, against the backdrop of feudalism and colonialism, the concept of the Chinese nation emerged. The Chinese nation is not only the general term for all ethnic groups within China’s territory but also the spiritual general term for all ethnic groups in China. It is the combination of the traditional nation and the modern state at the level of meaning. Today, the concept of the “Chinese nation” more expresses the sense of identity of the Chinese people towards the motherland. The Chinese nation itself is a community, a product of historical development. The feeling of family and country is the foundation of ethnic interaction, exchange, and integration. In essence, it reflects the construction of the common spiritual home of the Chinese nation, that is, adhering to cultural values as the bottom line and relying on national emotions to establish identification with the state, the nation, culture, and the institutional system. Build an integrated and symbiotic pattern of political unity, economic interconnection, cultural integration, and emotional affinity, forming a spiritual system of mutual assistance and shared destiny, providing a solid foundation for the construction of the Chinese national community.

精神家园建构本质上属于以情感为纽带的文明认同，是将抽象的民族认同转化为可感知的情感体验，核心在于通过动员机制将多元文化要素转化为集体精神文化符号。中华民族共同体建设需要依托历史记忆、文化符号和共同价值观来激发情感共鸣，共塑集体记忆，形成情感共振。精神家园建设以文化为载体，通过各种文化活动，让社会主义核心价值观融入日常生活，形成“符号—情感—认同”的递进逻辑。以中华民族多元一体格局为核心，重构历史叙事。树立正确的国家观、历史观、民族观和文化观，在思想上引领精神家园构筑，在观念上引导中华民族成员在共享情感体验中建立起超越地域和族裔的精神共同体。近代以来，在封建主义与殖民主义的背景下，中华民族概念应运而生。中华民族不仅是中国版图内各民族的总称，也是中国各民族精神层面的统称，它是传统文化中的民族与现代国家在意义层面的结合。而今，“中华民族”概念更多的是表达中华儿女对祖国的认同感。中华民族本身就是一个共同体，是历史发展的产物。家国情怀是民族交往交流交融的基础，本质上反映的是中华民族共有精神家园的建设，即坚持以文化价值为底线，以民族情感为依托，建立对国家、民族、文化及制度体系的认同。构建政治一体、经济互通、文化交融、情感相近的交融共生格局，形成守望相助、休戚与共的精神系统，为中华民族共同体建设提供坚实基础。

The construction of a spiritual home in the New Era must, on the basis of upholding the subjectivity of Chinese culture, establish a more inclusive emotional discourse system, enabling core socialist values to form an organic resonance with the emotional needs of all ethnic groups, thereby achieving a deep transformation from a political community to an emotional community, and providing lasting impetus for forging a strong sense of community for the Chinese nation. In essence, it is necessary to take culture as the warp and emotion as the weft, forming a dynamic construction model through institutional guarantees, technological empowerment, and intergenerational transmission.

新时代精神家园建构要在坚守中华文化主体性的基础上，建立更具包容性的情感话语体系，使社会主义核心价值观与各民族情感需求形成有机共振，从而实现从政治共同体向情感共同体的深层转化，为铸牢中华民族共同体意识提供持久动力。质言之，要以文化为经，情感为纬，在制度保障、技术赋能和代际传承中形成动态建构模式。

4. Practical Innovation: The Integration Path of the Community

4.实践拓新：共同体的融合路径

Consolidate the cultural foundation and explore cultural resources. The Chinese nation has formed a variety of cultural resources at different historical stages, which contain profound common roots. Deeply exploring the excellent traditional cultures of all ethnic groups is to make people of all ethnic groups realize that the inheritance of Chinese culture is the result of the interaction of all ethnic groups. Ethnic interaction, communication, and integration are objective facts. The development of the sense of community for the Chinese nation has not violated the basic law of moving from ethnic interaction, communication, and integration to ethnic fusion. Giving full play to the advantages of traditional cultural resources is mainly reflected in two levels. First, the interpretation of historical memory. Seek out historical records, cultural relics and monuments, and memory fragments left in the historical process of ethnic interaction, communication, and integration, that is, the parts of culture that embody the sense of community and the ideological essence that people of all ethnic groups generally recognize and jointly abide by. In other words, find the imprints of the common development of all ethnic groups from the excellent traditional Chinese culture. Second, the interpretation of spiritual culture. Refine cross-ethnic shared cultural symbols, shape visualizable cultural consensus among different groups, reinterpret the concepts of "great harmony under heaven" [61]61 "Great harmony under heaven" (天下大同) is a classical Confucian ideal of a harmonious world order where all people are treated equally and live in peace. and "harmonious coexistence" [62]62 "Harmonious coexistence" (和合共生) is a traditional Chinese philosophical concept emphasizing the unity and mutual benefit of diverse elements., discover common cultural genes and spiritual qualities, shape political judgment, strengthen ideological guidance, forge belief and willpower, and fully demonstrate the spirit of unity and struggle of the Chinese nation.

夯实文化根基，发掘文化资源。中华民族在不同历史阶段形成多种文化资源，其中蕴含着深厚的共同根脉，深入发掘各民族优秀的传统文化，就是要让各族人民意识到中华文化的传承是各民族互动的结果。民族交往交流交融是客观存在的事实，中华民族共同体意识的发展没有违背从民族交往交流交融走向民族融合这一基本规律。发挥传统文化资源优势，主要体现在两个层面。第一，历史记忆阐释。寻找民族交往交流交融历史进程中留存下来的史料记载、文物古迹、记忆片段，即文化中体现共同体意识的部分和各族人民普遍认同、共同遵守的思想精髓。换言之，即从中华优秀传统文化中找到各民族共同发展的印迹。第二，精神文化诠释。提炼跨民族共享文化符号，在不同群体中塑造可视化文化共识，重释“天下大同”“和合共生”理念，发掘共同的文化基因和精神品质，形塑政治判断力、坚定思想引领力、熔铸信念意志力，充分展现中华民族团结奋斗的精神。

The construction of the Chinese nation community needs to shift from "physical superposition" to an organic symbiosis of "chemical reaction," ensuring the depth of ethnic interaction through institutional design, activating cultural vitality through technological innovation, and building a harmonious and orderly community ecology. The construction of the Chinese nation community must always take the connection of people as the core, making cultural integration a practical process in which all ethnic groups spontaneously participate and jointly benefit, and凝聚精神共识 through value reshaping. Forging a strong sense of community for the Chinese nation is essentially to consolidate the foundation of the Chinese nation's identity. Only with the consciousness of forging a strong sense of community for the Chinese nation can cultural confidence be further enhanced.

中华民族共同体建设需要从“物理叠加”转向“化学反应”式的有机共生，通过制度设计保障民族交往深度，利用技术创新激活文化活力，构建和谐有序的共同体生态。中华民族共同体建设始终要以人的联结为核心，让文化融合成为各民族自发参与、共同受益的实践过程，以价值重塑来凝聚精神共识。铸牢中华民族共同体意识，本质上就是要夯实中华民族认同感的基础。只有具备铸牢中华民族共同体意识的自觉性，才能进一步提升文化自信。

Conclusion

结 语

The construction of the Chinese nation community is an important part of the Party's ethnic work in the New Era. Its historical and cultural implications and practical logic are both a summary of the evolutionary laws of Chinese civilization and a response to the path of national rejuvenation in the New Era. The construction of the Chinese nation community takes the thought of great unity [63]63 "Great unity" (大一统) refers to the traditional Chinese political ideal of a unified and centralized state under a single sovereign, historically associated with the Qin and Han dynasties. as its foundation, cultural identity as its core, interaction, communication, and integration as its practical path, and cultural empowerment as its innovative driving force, constructing a complete theoretical framework that connects history and reality, integrates tradition and modernity, profoundly revealing how the Chinese nation formed a pluralistic and integrated civilizational pattern, and how it continues to consolidate the spiritual bond and institutional resilience of the community in the process of modernization.

中华民族共同体建设是新时代党的民族工作的重要内容，其历史文化意蕴与实践逻辑既是对中华文明演进规律的总结，也是对新时代民族复兴道路的回应。中华民族共同体建设以大一统思想为根基，以文化认同为内核，以交往交流交融为实践路径，以文化赋能为创新动力，构建起一套贯通历史与现实、融合传统与现代的完整理论框架，深刻揭示了中华民族何以形成多元一体的文明格局，又何以在现代化进程中持续巩固共同体的精神纽带与制度韧性。

In the long river of history, through economic exchange, cultural mutual learning, and emotional integration, all ethnic groups have formed a pluralistic and integrated pattern of "you have me, I have you." The community building in the New Era takes forging a strong sense of community for the Chinese nation as the fundamental direction, consolidating the foundation of interaction through institutional guarantees, deepening the connotation of communication through education and guidance, and promoting the quality and efficiency of integration through development opportunities, while promoting common prosperity in material life, building a shared foundation for the spiritual home. This practical logic not only inherits the historical wisdom of "harmony in diversity" [64]64 "Harmony in diversity" (和而不同) is a Confucian principle from the Analects, advocating for unity without requiring uniformity. of Chinese civilization but also highlights the innovative breakthroughs in the Party's ethnic work in the New Era, injecting strong impetus for all ethnic groups to unite and strive together and achieve common prosperity and development, opening up a new realm for solving ethnic issues while upholding fundamental principles and breaking new ground.

在历史长河中，各民族通过经济互通、文化互鉴、情感互融，形成“你中有我、我中有你”的多元一体格局。新时代的共同体建设以铸牢中华民族共同体意识为根本方向，通过制度保障夯实交往基础，以教育引导深化交流内涵，借发展机遇促进交融质效，在推动物质生活共同富裕的同时构筑起精神家园的共有根基。这一实践逻辑既传承了中华文明和而不同的历史智慧，又彰显了新时代党的民族工作的创新突破，为各民族共同团结奋斗、共同繁荣发展注入强大动力，在守正创新中开辟了解决民族问题的新境界。

The historical and cultural implications and practical logic of the construction of the Chinese nation community not only prove the contemporary vitality of the concept of harmonious coexistence in Chinese civilization but also provide a Chinese solution for the governance of multi-ethnic countries. From great unity to community, from cultural identity to interaction, communication, and integration, the Chinese nation, with its profound civilizational accumulation, has interpreted how to achieve political integration without eliminating differences, how to adhere to cultural subjectivity in the wave of economic globalization, and how to transform historical experience into wisdom for solving practical problems. Realizing the great rejuvenation of the Chinese nation and promoting Chinese-path modernization through the great unity of the Chinese nation is inevitably a process of ethnic interaction, communication, and integration. Ethnic interaction, communication, and integration and the construction of the Chinese nation community are mutually reinforcing, serving as important content for enhancing national cohesion and enriching the theory of the Chinese nation community. They not only lay a solid ideological foundation for the great rejuvenation of the Chinese nation but also provide a Chinese solution for the political system, ethnic relations, territorial governance, and cultural construction of a unified multi-ethnic country. In the process of constructing the Chinese nation community, it is necessary to adhere to the dialectical unity of history and reality, take the creative transformation and innovative development of excellent traditional Chinese culture as the driving force, and凝聚 development consensus while upholding fundamental principles and breaking new ground.

中华民族共同体建设的历史文化意蕴与实践逻辑，既证明了中华文明和合共生理念的当代生命力，也为多民族国家治理提供了中国方案。从大一统到共同体，从文化认同到交往交流交融，中华民族以深厚的文明积淀诠释了如何在不消除差异性的前提下实现政治整合，如何在经济全球化浪潮中坚守文化主体性，如何将历史经验转化为解决现实问题的智慧。实现中华民族伟大复兴，以中华民族大团结促进中国式现代化，必然也是各民族交往交流交融的过程。民族交往交流交融与中华民族共同体建设互为表里，是增强国家凝聚力和丰富中华民族共同体理论的重要内容，不仅为中华民族伟大复兴筑牢思想根基，而且为统一多民族国家的政治体制、民族关系、疆域治理和文化建设提供中国方案。在中华民族共同体建设进程中，需要坚持历史与现实的辩证统一，以中华优秀传统文化的创造性转化、创新性发展为动力，在守正创新中凝聚发展共识。

Author's brief introduction: An Beijiang, Associate Researcher at the Institute of Chinese Borderland Studies, Chinese Academy of Social Sciences, and Researcher at the Turkic Studies Research Center, Chinese Academy of Social Sciences.

作者简介：安北江，中国社会科学院中国边疆研究所副研究员，中国社会科学院突厥研究中心研究员。