Abstract:A new concept contributing to global governance in the era of globalization,“A Community of Shared Future for Humanity (CSFH)” boasts rich philosophical implications and values connotations despite insufficient research toward it in academia.This study seeks to analyze the philosophical significance of CSFH and concludes that it is a new practice of Marxist “Anthropological Philosophy”,a reserved development of “One Unified World under the Heaven” and “Supreme Harmony Consummated by Coordination of Varied Interests” in traditional Chinese philosophy and a dimensional transcendence over the western “self-reliant” national state system.
Key words:A Community of Shared Future for Humanity;Unity of Man and Heaven;national state
“A Community of Shared Future for Humanity (CSFH)” is a Chinese initiative proposed by China to combat the various issues plaguing the current global governance.What are China’s objective and stance toward the future of humanity with the growing prospect of Chinese national rejuvenation? The proposal of CSFH not only provides an answer to this pressing concern but also dispels the doubts worldwide towards the ongoing path of Chinese development.It informs the world of China’s great aspiration toward world governance in the future:to build a better tomorrow for humanity as well as to find a better place for China in the world.As soon as this concept was put forward,it has been embraced with the heartfelt support of most countries in the world.“Building A Community of Shared Future for Humanity” was unanimously adopted and written into the UN resolution at the 72nd UN General Assembly held in March 2017.
CSFH is bestowed with great aspirations for a better future for civilization,yet it is not easy to be universally adopted and implemented,especially against the backdrop of the current rivalry for voices in international arena,rising skepticism over China’s increased prosperity and even deliberate “demonization” of China out of ulterior motives.For instance,China is vilified as a “sharp power” and its efforts to build CSFH is slandered as “an authoritarian program of influence instruments”.〔1〕Therefore,it is paramount to clarify and interpret the philosophical implications of CSFH so as to dissolve those slanderous and smearing attempts.
（二）新课导入课堂导入是整个教学过程中的一个有机组成部分,也是一个重要的教学环节。在语文课堂教学中,新课的导入成功与否，关键要看是否能够激发学生的求知欲。怎样导入新课，应该是：原则上求“趣”，形式上求“新”，内容上求“巧”，方式上求“活”，语言上求“精”。教师制作的微课要根据新课知识点设计新颖而实用的问题，以吸引学生的注意力，为新课的讲解做好铺垫。如人教版四年级上册的《梅花魂》，要紧紧抓住祖父对那幅梅花的热爱，以及梅花的高贵品格，微课设计上可以用反问形式激发学生的好奇心，不断指引他们往下走。
布朗预测，不用几年，消费者将再也不会担心基因编辑的农作物与传统农作物之间的区别。在现代农业中，这是最具有革命性的几次创新之一。
The current Chinese academic interpretations of the philosophical implications of CSFH are lacking in profoundness despite a multitude of essays written from different perspectives.The following are three major philosophical interpretations.The first is made from its values connotations.For example,some scholars contend that CSFH has three dimensions in terms of its values.Historically speaking,CSFH has shaped a new concept of history by departing from the conventional “empire” or the extremist “nation-state” identity.Practically,CSFH has formed a “correct concept of justice and interest” by critically adopting the western “justice rhetoric” and inheriting Chinese traditional cultural legacies.Futuristically,CSFH has forged a brand new idea of global order by surpassing the old world order characterized by “balance of power” and “hegemony”.〔2〕
The second interpretation is made from the perspectives of Marxist philosophy.Some start from the Karl Marx’s “Combo of Free man” theory and argue that CSFH is the substantiation of this theory in accordance with the times.〔3〕Others associate CSFH with Karl Marx’s idea of “Gattung” in German language or “species” in English.〔4〕
The third interpretation is made by linking CSFH with Chinese traditional philosophies such as the Confucian philosophy of “Supreme Harmony”.〔5〕Judging by these three interpretations,only association with Karl Marx’s “Combo of Free Man” or “Gattung” theory can count as philosophically substantial and significant indeed.Even this perspective is only relevant in their conceptual similarity but not penetrating in its profoundness.
It is believed in this paper that CSFH is philosophically a new practice of Marxist “Anthropological Philosophy” and a reserved development of “One Unified World under the Heaven” and “Supreme Harmony Consummated through Coordination of Varied Interests” in traditional Chinese philosophy.CSFH transcends the western “apocalyptic monotheistic philosophy” and surpasses the western liberalism-based “self-reliant” national state system.
Ⅰ.AnewpracticeofMarxist“anthropologicalphilosophy”
The notion of CSFH,rich in practical significance,stands as a new development,breakthrough and implementation in the new era.Marxist philosophy is developed on the basis of Hegel’s Dialectics and Feuerbach’s philosophy,but its fundamental objective is not simply to construct historical materialist philosophy,but to serve its great aim of anthropological values,namely the great historical mission of human liberation.
How does Karl Marx’s philosophical values of anthropology be embodied in his theoretical system? “When Karl Marx set his eyes on the world problems,his primary concern is the fundamental problem of world history,thus his study was established on the basis of anthropology and quest of humanity with the liberation of all humans as his ultimate goal and pursuit,which is also the standpoint of his anthropological philosophy to address the fundamental problems of our times.
With the deepening of this study,Karl Marx found that the pressing problem in the real world was the conflicts between capital and labor coupled with the problem of survival and liberation of the proletariat.This further bred his standpoint of class values,based on economics and aimed at the emancipation of the proletariats,which is the anthropological embodiment of class-based values.It also illustrates Karl Marx deepened his study from fundamental problems of the times to the pressing issues in reality,a shift from universality to specificity and an approach to tackle universal problems by means of solving the specific ones in the first place.Therefore,the former can be called a broad theoretical inquiry while the latter a narrow quest.These double historical missions prevailed in Karl Marx’s thoughts whether in youth or in his later years.”〔6〕
Here is the logic continuum of Karl Marx’s thoughts:“the foothold of understanding problems in human society — socialized humans;the starting point of his study — humans engaged in real activities;the ultimate ideal — Combo of Free Man(communist society).”〔7〕Karl Marx’s theory and philosophy always has two concerns:the fundamental problems of humanity and the pressing issues of times.They are the double logical clues to the whole spectrum of Karl Marx’s theory.The study of the former reflects an ultimate concern for the destiny of all human beings and the foundation of Marxist philosophy with the aim to realize communism.Lofty as a thought may be,it must stem from reality and reflect it.During Karl Marx’s years,the pressing problem was the alienation of labor and the capitalists’ exploitation of the proletariat brought by the industrial civilization.
Karl Marx recognized the great leap of productivity brought by industrialization,though he was raged against the class inequality ushered by the private ownership of the means of production.He realized that the unreasonable economic world results in the most fundamental irrationality of the human world.Therefore,its basic theoretical research cannot but start with surplus value and class struggle.What is revealed in the Das Capital is the real social and economic relationship hidden by fetishism and shallow social appearance.It is through the Das Capital that Karl Marx revealed the secret of capitalist exploitation with an in-depth study of surplus value.
Highly concerned about the destiny of mankind,Karl Marx strived for the rational inter-relationship of the human world and demanded criticism and transformation of irrational relations and institutions,demonstrating a strong pursuit of justice and revolution.The gist of Karl Marx’s thought is the ultimate concern for human destiny,but researchers of later generations often go astray by focusing on his study of “people engaged in practical activities” and paying more attention on the proletarian liberation,especially his theory on economics and class struggle.In fact,in order to explain the difference between Feuerbach’s and his philosophy,Karl Marx wrote in 1845 in the Article 10 of the Outline of Feuerbach that,“The old materialism is based on civil society while the foothold of new materialism is put on human society.”〔8〕
As a philosophy of anthropology,Marxist philosophy is also a world philosophy.Karl Jaspers has identified three major characteristics of world philosophy:
The notion of “A Community of Shared Future for Humanity” fully corresponds to the Marxist anthropological philosophy in general,which takes the total sum of individual lives or the future of humanity as its preoccupation.
2.rationality:it can penetrate into the existing world problems with infinite openness;
3.general engagement:it can access the truth of all forms of existence and achieve unity of the world with general engagement.〔9〕
These three features are fully reflected in Karl Marx’s theories as illustrated in the The Communist Manifesto.Some scholars have elaborated on CSFH from “engagement” perspectives,〔10〕but they only capture partial relevance and miss theoretical height in that “engagement” is only the phenomenon and means of social development instead of the ultimate objective of Marxist philosophy.
Karl Marx has fought for human liberation throughout his life.The reason why Marx is considered a great philosopher and his thoughts can profoundly change the destiny of mankind lies in his construction of anthropological philosophy and his deep concern for human destiny.It can be said that the class nature of Marxist philosophy is not an insular class bias,but stands at the height of world history and concern for entire humanity.
How to build a system of “One Unified World under the Heaven”? During 5,000 years of historical development,the Chinese cultural sphere can be said to be a “small world” before the Opium War due to its vast territory.Before Qin Shihuang,the first emperor of the Qin Dynasty,unified China,a rivalry system ranging from tribes to vassal states made it hard to tackle these competitive relations so that the idea of “Supreme Harmony Consummated by Coordination of Varied Interests” was proposed as a collective philosophy in ancient China.“Benevolent and virtuous,he unifies his brothers and clans;harmony as he embraces,he brings justice to all tribes;just and conscientious,he befriends all states”,as the Stories of Emperor Yao from the Book of History says.
1.universality:it cares for all mankind with global measure;
On the one hand,it is partially embodied in the study of man-to-man relationship.In the era of globalization featuring ever-developing science and technology,deepening human interaction and growing inter-dependence of our future,the destiny of all mankind is understood from the perspective of group symbiosis.
On the other hand,it is reflected in the relationship between man and nature.That is to say,against the backdrop of highly globalized scientific,technological and economic development,mankind exist both as a natural being of “species” and a social being in production and living and this duality of being in two different worlds simultaneously affect them both to a certain degree.The existence of man living as a society in particular will exert enormous impacts on the environment and seriously threaten the existence of human beings as a “species” of natural organisms.Therefore,the spiritual and cultural ethics of mankind must break through the conventional limitations of the small-group (nations and states) mindset,and rise up to the height of human ethics and environmental or ecological ethics so as to preserve and maintain a delicate balance between natural conservation and human development.
If it is possible to establish and improve the international league of nations in that mankind has learned through the tragic lessons of the two World Wars,it is inconceivable to do so in today’s “balance of nuclear terror”.It is said that Einstein was once asked,“Nuclear weapons was used in the World War II.Can you predict what weapons will be used in the Third World War?” Einstein answered,“I don’t know what to use in the Third World War,but i am sure that stones and sticks would be used if there were the fourth World War.”
从九十年代开始，考古学者在中山四路发掘出南越国弯月形水池及曲流石渠遗址，以及南越国遗址上堆叠的南汉国宫殿的遗迹，清理面积共约4000平方米，核心保护区面积5000平方米[3]。这些宫殿苑囿及池亭残存的发现证明了南越国存在的历史真实性，证明了广州作为千年古都的内涵，展示了南越国的宫苑园林艺术。在不远处的教育路并存有一处南汉国时期的千年遗址“药洲遗址”，它是南汉国以来各个朝代贵族名流的赏玩之地，留下“西湖”“九曜石”“仙湖”的美名[4]。无论南越国遗址还是南汉国药洲，均是广州王朝的历史遗迹，饱含着西南王朝不可磨灭的皇家园林艺术，是广州两千年历史文明的有力见证。
“这农产品套期保值还真是不错啊，还有风险防范措施。但是首先得是咱们种的粮食有市场需求才行啊，明年是种大豆还是玉米好呢？”课间休息时，种植户们你一言、我一语，谈论最多的是2019年的种植方向和农产品套期保值的具体应用。
Karl Marx discovered the gist of world problems by grasping the core concept of “class” struggles and breaking through the conceptual system of nationality,state,religion,and heresy.In particular,the Communist Manifesto,his philosophical masterpiece,can be said to be the earliest description of the development of globalization.But as some scholars have said,“‘class’ defines another ideology and another form of heresy.Although class divides and struggles exist in all nations,it deconstructs nationalism in a way as you do a cross section and creates the notion of internationalism in spite of its presupposition of a divisive and disputed world.”〔11〕
Karl Marx’s class concept undoubtedly still has important practical significance today.However,from the perspective of global governance,it is not realistic to solve the problems of peace,security and ecological deterioration that human beings face today by means of class struggle.It is more realistic and feasible to find solutions through the concept of “community” collaboration.
Ⅱ.Areserveddevelopmentof“OneUnifiedWorldundertheHeaven”and“SupremeHarmonyConsummatedthroughCoordinationofVariedInterests”
“Unity of Man and Heaven” stands at the fountainhead of Chinese cultural and philosophical notion of universe.It argues that man was created together with the Heaven,the Earth and all creatures.Though modern science has proved that man was not created together with the Heaven and the Earth,the simultaneous creation of man and all creatures is an acknowledged fact,which is undoubtedly more consistent with laws of natural evolution than the western view of universe featuring “God created man”.The “Unity of Man and Heaven” philosophy contends that nature rules over all so that ancients Chinese believed that “Way of Man” must follow the “Way of Heaven” which is the laws that all creatures must abide by.These laws abound in nature and all creatures have their own laws and thrive in following them.
Based on “Unity of Man and Heaven”,Chinese political philosophy is primarily concerned with “One Unified World under the Heaven”.Philosopher Zhao Tingyang believes it is open to various interpretations and he gives three major meanings:the whole earth in the world;all the men under the Heaven;a global institution.〔12〕From the lens of political philosophy,“Tian Xia” or “One Unified World under the Heaven” in Chinese culture is not only an existential reality but also a transcendental concept whose influence is reflected mainly in 3 aspects:a supreme normative order,a metaphysical transcendence and an ideal standard for political criticism.It is practiced as a supreme normative order in particular by taking the whole world rather than a regional state as the subject of highest political analysis.Notions like “A World for All” and “Brotherhood to All” are both said in this sense and have practical significance in the age of globalization.
One of the vital characteristics of the “Tianxia” or “One Unified World under the Heaven” theory is that it is an open and inclusive system accommodating various foreign cultural elements and turn them into a part of itself.Fundamentally different from the small political order in the ancient Greek city-states,it has ensured the continuation of Chinese culture for more than 5,000 years.
In the 21st century,to carry forward Marxist philosophy and thoughts,we must stand on the height of human civilization to carry out relevant research.If the study and practice of Marxism in the past is reasonable to focus on the liberation of the proletariat,priority must be made on the basic problems of mankind and the shared future of humanity in today’s era of globalization and artificial intelligence.
The thought of “Supreme Harmony Consummated by Coordination of Varied Interests” is essentially distinct from the western European notion of national competition in that its philosophical epistemology is to strive for creating a mutually beneficial environment for co-existence instead of creating a power balance by maintaining an equilibrium of competition.“Harmony”,the essence of “Way of Heaven”,lies in its core and entails a pluralistic co-existence by acknowledging “differences”.As the Glosses on Guoyu says,“Harmony breeds vitality while uniformity ruins diversity.One voice spoils music,one color variety,one ingredient taste and one thing comparison.” Chinese anthropologist Fei Xiaotong once condensed the Chinese philosophy into the comment that “Proud of his own legacy yet open to others’ way of being,he who appreciates diversity will contribute to heavenly harmony”.
The Chinese ancient philosophy has worked in that the epistemology of the “Way of Heaven” philosophy is inclusive.The Chinese philosophy holds that opposite elements such as big and small,up and down,good and evil,symmetrical and asymmetrical,are interdependent,complementary and able to be shifted to the other end.Just as Laotze said,“Being breeds unbeing;difficulty diffuses in easiness;strength contrasts weakness;before precedes after.”
The notion of CSFH is the sublation and inheritance of “One Unified World under the Heaven” and “Supreme Harmony Consummated by Coordination of Varied Interests”.It is philosophically more metaphysical and pluralistic with more room for interpretation,more adaptive to the current world and easier to be universally accepted.It is disputable for some to think that the “One Unified World under the Heaven” concept can be taken as the foundation for building a universal system for the future world.Even there are many disagreements as to the understanding of it.〔13〕
The notion of CSFH inherits the holistic political philosophy of “One Unified World under the Heaven” concept but departs from its hierarchical order,which entails equality-based harmony.The conventional “One Unified World under the Heaven” concept favors a “differential pattern” of hierarchy and cronyism practiced and debated in various dynasties.But it proves inappropriate to the modern civilization.
CSFH is concerned with the future of not only humanity per se but also the shared community between mankind and nature,which has a distinct and far-reaching significance relative to the environmental deterioration on earth today.The increasing crisis threatening bio-diversity and exacerbating global warming has sufficiently proven that man must adapt to Nature and conform to the “Way of Heaven”.Only by acknowledging that man and nature is a common community or a majestic unity can the sustainability of civilization be ensured on earth.
Ⅲ.Transcendenceofthe“self-reliant”nation-statesystem
“Sovereignty” and “Social Contract Theory” are the two theoretical pillars that support the contemporary European nation-state system.They have provided the political philosophical foundation for European nations to remove the “theocracy” of the church and establish legitimacy for building nation-state politics since the Westphalian System.
“Sovereignty” enables the European royal power to be independent of “theocracy” and enjoy the political legitimacy of building its own state.The “Social Contract Theory” put forward the innate rights of man,claiming that such rights as life,liberty and property are inalienable rights and the basis of “individual rights”.Individuals transfer part of their rights to “sovereign” countries to develop democracy and the rule of law,etc.,in order to better protect their rights to life and liberty,which is the basic logics of modern Western political philosophy.
So is the hypothesis of which holds that everyone is a cognitor and defender of his own interests.It is embodied as individual rights in domestic society but as “nation-state” in international community.In this sense,the nation-state can be said to be another manifestation of the “rational person” and “individual rights concept” in the international community.The advocation of sovereignty and social contract theory should be deemed as a major progress in modern state politics,but when applied to the international arena,there are fundamental flaws.
This means that individuals can better protect their rights by transferring part of their rights to the state to constitute the state “sovereignty”.However,even if all nation-states want to transfer part of their rights to the international community,they cannot construct the collective “sovereignty” of the international community.The result is a world of rivalry composed by many nation-states,fulfilling the “Jungle’s Law” described by Hobbes in Leviathan.In the “jungle” of international competition,the rights of the nation-state can only be realized and maintained through “self-reliance”,which is one of the fundamental dilemmas facing global governance today.
In this dilemma,according to the logics of “rational person” (rational state),it is best for a strong state to become an empire whose power can override other countries (this is the important source of imperialism) to maintain its own interests in the long run.Imperialism is a world system of political control and economic exploitation based on the super-military/economic power of the nation/state system.The common idea between conventional European empire and imperialism is to “rule the world by one state”.Their philosophy is driven by the desire to “subject the whole to the part”.Therefore,the concept of nation/state becomes more narrow-minded when it exploits nationalism as the principle to advance imperialism.〔14〕
The reason why the current world is relatively more rational than the colonial era is mainly due to the promotion of socialism and national liberation movements.However,they only have partially reorganized the human world with its basic structure based on Western political philosophy remaining unchanged.
在全省地质灾害隐患综合治理“除险安居”三年行动暨汛期地质灾害防治工作现场会上的讲话（陈铁雄） ....5-7
Although humankind have established international organizations such as the United Nations and the WTO after the Second World War and sovereign states have transferred some of their rights to them,the maintenance of world peace is still held in the hands of a few big powers subject to “balance of power” or “nuclear balance of terror”.In order to solve the “Jungle’s law” dilemma out of state’s “self-reliance”,many philosophers have given it profound thought,out of which Kant’s “Democratic Peace Theory”has been more influential and partially practiced.
“大概有四个月了，腿也有点麻木，但不是很明显，现在最远也就能走个三十丈吧。想我前年还能纵马驰骋疆场，一杆枪可挡千万兵马，如今却老迈如此，唉！”
In “Toward Perpetual Peace and Other Writings on Politics,Peace and History”,Kant proposes two levels of international law to establish a permanent peace:the “Interim Provisions for International Permanent Peace” and “Final Provisions for International Permanent Peace”.The former has six clauses while the latter has three.〔15〕The 3 “Final Provisions” are:1.“Civil constitutionalism in each state should be republican”;2.“International jurisdiction should be based on a league of nations of free states”;3.“The world citizenship should be subject to general amicability.”
本次通过对血糖控制在ICU重症护理中应用的对照测试，可以得知经过血糖控制可以更好的治疗ICU中的重症患者，差异有统计学意义（P＜0.05）。见表1。
继续实施中央财政小农水重点县、规模化节水灌溉、重点中型灌区节水改造等重点项目建设。按照正在编制的 《天津市灌溉发展总体规划（2011—2020 年）》，到 2020 年，天津市农业节水灌溉全部实现，节水灌溉面积将达到512万亩，灌溉水利用系数达到0.73以上。2014—2020年，规划投资33.4亿元，新增节水灌溉面积246万亩，改善节水灌溉面积88万亩。2021—2025年，需进一步加大喷微灌等高效节水灌溉技术推广力度，再规划建设喷微灌20万亩，估算投资4亿元，才能使灌溉水利用系数达到0.8以上的目标，达到目前发达国家水平。
Kant’s “Permanent Peace Theory” proposed in the 18th century has two core concepts:one is that the nation-state has a republican system;the other is that an international league of nations is composed of free states.After more than 200 years of evolution into the 21st century,it should be said that the world that Kant once envisioned,after two brutal World Wars and the wave of democratization,has been materialized to a large degree.Most of the countries in the world today are basically republican and the United Nations has been established,but the world has not entered into the permanent peace as he envisioned.Today,the “United Nations” cannot solve the “self-reliance” predicament between the nation-states with the big powers still wielding its muscle as they wish.
The reason is that the two starting points of Kant’s world political philosophy are flawed:first,the origin of his philosophical logic is still the nation-state;second,his basic methodology is still obsessed with “seeking the common” by which the world peace will be realized once all states worldwide has adopted identical political system.This logic is apparently flawed in that it fails to transcend monotheism and liberalism.
It is fundamentally flawed to seek the common.What is the “common”? “Differences” is always abundant and inexhaustible.The Western countries emphasized the ideological “difference” during the Cold War and the “universal” application of capitalism to the whole world.After the Cold War,they now found the “difference”of “civilization conflict”.The chaos after the Cold War is inextricably linked to the Western obsession with the “common” and their attempt to promote the so-called “democracy and human rights”.The “seeking-the-common” logic of this “democratic” political system is essentially conflict-based but not dedicated to peaceful co-existence.
In addition,even if all countries have adopted the republican system,if the fundamental philosophical logic of world governance is still based on the so-called “rational” nation-state,it will be impossible to overcome the inherent flaw of the “rational” state’s desire to prioritize its own national interests.It often happens that the modern states upholds democracy at home but unscrupulously seek its own interests abroad.For example,the Trump Administration of the United States,heralding the “America First” policy,did not hesitate from withdrawing from the “Paris Agreement”,a joint commitment to solve environmental problems by mankind.
Does the United Nations fail to reach the height of the international league of nations envisioned by Kant and needs further improvement? Even so,the pathways Kant devised to improve league of nations still remain extremely risky today.
Kant published The Idea of A Universal History of A World Citizen’s View in 1784,in which he pointed out that the biggest problem that human beings must solve is to establish a civil society with a universal rule of law.The establishment of such a society relies on a legitimate international relationship,the establishment of an international league of nations.How to establish such an effective international alliance? Kant believed that war is an important driver for humankind to establish such an alliance.
“Like comprehensive savagery and the resulting difficulties will inevitably lead a nation to decide to obey the coercion out of rationality itself,namely,the public laws,and enter into a state of constitutional government,the destitution brought by the wars between nations for weakening or conquering each other will inevitably bring them,however unwillingly,into a world civic constitution or a status of general peace.Due to fear toward dictatorship or the more dreadful freedom on the other hand,this urgency will inevitably force countries into such a state of not a world citizenship under the leadership of a head of state but a state of jurisdiction to form a federation in accordance with a commonly-agreed international legal right.”〔16〕
The notion of “A Community of Shared Future for Humanity” put forward from the perspective of philosophical methodology,stands out as a development and breakthrough of the Marxist philosophy which mainly seeks to understand and solve the world problems through the lens of “class” differences.
The fact has proven that this kind of philosophy is facing more and more challenges to find solutions of real problems of humanity.To realize effective world governance,new ideas,knowledge systems and new theoretical perspectives are needed.Especially when human beings have entered into a globalized life,global governance calls for a universal starting point of philosophy.In political philosophy,it is necessary to break through the “seek-the-common” monotheism and the liberalist pursuit of a rational state.CSFH takes the whole world,not a regional nation as its primary concern.It’s committed to “identifying compatibility in differences” rather than “seeking the common”,navigating the most likely pathway for human development in the future.
The proposal of taking the whole world rather than a single nation as the philosophical starting point of world governance has constituted the greatest transcendence of CSFH relative to Kant’s philosophical rationale.CSFH has put forward a core concept and ideal objective to facilitate the construction of new world governance mechanism in the era of globalization.How to explore and construct the necessary conditions to achieve this ideal goal is the main task to be studied in the future.
Ⅳ.Conclusion
The development of human society is an increasing interaction extending beyond breadth and depth.On the one hand,human existence is inseparable from his survival in nature.On the other hand,he also needs to organize the complex social world on which he depends to realize and enhance and quality of its well-being.National development and prosperity would be impossible without effective domestic and international governance.The world would not be blessed with a bright future without the navigation of scientific and lofty philosophy.
〔5〕Sun Juyou,Confucian Thought of “Supreme Harmony” and the Construction of a “Community of Shared Future for Humanity”, Donyue Tribune,2016,No.11.
The world today faces various crises with peace,wealth gap and ecology topping the list.CSFH advocates “symbiosis” of humanity or coexistence and co-prosperity from a philosophical perspective,a truly good cure for such global issues as ecological degradation and security crisis today.
其次，提升获取媒介信息的技能，学会计算机一些基本操作以及搜集一些信息的出处。然后，提高媒介信息的甄别能力，学会辨析新媒体信息的真假性，有效处理突发事件，从而更好的引导学生树立正确的三观。
Notes:
〔1〕“Sharp Power” was created by the American/British,particularly the National Endowment for Democracy,a think tank in Washington to slander and smear China’s rise.The American bimonthly Diplomacyreleased an article on November 16th,2019 defining sharp power as the projection of influences by an authoritarian nation.“The Sharp Power:The New Shape of Chinese Influence” from the British Economist(December 16TH-22ND 2017) described sharp power as the manipulation of foreigners’ opinions by the dictatorship to build “projects of influences”.
〔2〕Xu Yanling,Li Cong,The Three Dimensions of Values in “A Community of Shared Future for Humanity”, Science Socialism,2016,No.3.
〔3〕Yan Hu,Xi Jinping’s New Concept of “Community of Shared Future for Humanity” and Marx’s Combo of Free Man, Journal of Shanxi Provincial Committee Party School of Communist Party of China,2017,No.3.
〔4〕He Lai,The Marx’s Philosophy of “Species” and the “Community of Shared Future for Humanity”, Philosophical Research,2016,No.8.
Breaking away from the problem consciousness,agenda setting and solutions based on the Western philosophy and values,for the first time in the study of political philosophy,CSFH has surpassed the “nation”-based thinking pattern by taking the whole “world” as its research focus to identify a new direction for global governance in the age of globalization.It has enlightened the world that like a “Noah’s Ark” floating in the vast cosmos,the earth is nothing but a fragile planet among infinity and its inhabitants are merely the “Selected”.Only by concerted efforts,common development and “mutual assistance” other than “self-reliance” can humanity be blessed with a bright future of liberty,peace and justice.
〔6〕Miao Qiming, The Anthropological Philosophy and Its Follow-up Development Created by the “Paris Manuscript”,China Social Sciences Press,2017,p.7.
It is paramount to transform global governance from a dominant paradigm featuring hegemony,ethno-centralism and international alliances to the construction of a “Community of Shared Future for Humanity”.In order not to be misled by the so-called confrontational concepts like “clash of civilizations”,“rogue states” or “dictatorships”,it is necessary to further explore the philosophical implications of the CSFH and build a new knowledge system of global governance.
〔7〕Miao Qiming, The Anthropological Philosophy and Its Follow-up Development Created by the “Paris Manuscript”,China Social Sciences Press,2017,p.31.
〔8〕Selected Works of Marx and Engels,Vol.1,People’s Publishing House,1995,p.61.
试验室从取土场取样对填料密度、天然含水量、液塑限、最大干密度、CBR值等指标进行测定，进行各种剂量石灰土的标准击实试验，并报监理工程师认可。批准的试验数据为：标准击实最大干密度1.696g/cm3，最佳含水量为15.3%。
〔9〕These three points can be found in Meng Hai,The Possible Dawn of Going to World Philosophy — On the Future World Philosophy of Karl Jaspers, Philosophical Trends,2007,No.8.
〔10〕Wang Fei,“A Community of Shared Future for Humanity”:The Latest Development of Marxist Communication Theory, Journal of Liaoning Normal University (Social Science Edition),2017,No.2.
张仲平哈哈一笑，道：“嘿，这算什么事？怎么啦？你讲课都讲了几十年了，一门选修课怎么会搞得你这么紧张呀?”
〔11〕Zhao Tingyang, The System of One United World under Heaven,Jiangsu Education Press,2005,p.99.
〔12〕Zhao Tingyang has elaborated on the “Tianxia” theory in his works The System of One United World under Heaven.
〔13〕Xu Yanling,Li Cong,The Three Dimensions of Values in “Community of Shared Future for Humanity”, Science Socialism,2016,No.3.
〔14〕Zhao Tingyang, The System of One United World under Heaven,Jiangsu Education Press,2005,p.35.
〔15〕Kant,Toward Perpetual Peace and Other Writings on Politics,Peace and History,The Complete Works of Kant,Volume 8,Renmin University of China Press,2010,pp.348-359.
〔16〕Kant,The Complete Works of Kant,Volume 8,China Renmin University Press,2010,pp.314,315.
《化工原理》课程群基于OBE的交叉教学模式探讨 黄卫清，杨国军，李永梅，邵友元，兰善红，范洪波(108)
冬春季节虽无商品虾出售，却是决定来年虾苗出苗时间、质量数量的关键环节，养殖户要高度重视，建议主要做好水草种植、低温肥水、保温增氧、观察虾苗长势、进苗补苗、开口投喂等方面管理工作。
About the author：Ding Donghan,professor,School of Marxism Studies,Shanghai International Studies University,research area:Includes modern world economy and politics and the evolution of political systems.
〔*〕Supported by the Fundamental Research Funds for the Central Universities.
DOI：10.3969/j.issn.1002-1698.2019.10.018
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