China’s sacred literature is an important part of humanity’s collective spiritual heritage. In a world “weary for want of a pattern of life to which to aspire” , it is a valuable source of insights into the urgent needs of our day, not only for China but for the rest of the world as well.

1. 1
The Great Unityand China’s Development Path
Draft: 2014 01 02

2. 2
Foreword
In the contemporary discourse about development, the current materialistic paradigm
is being questioned. There are efforts to broaden the criteria now guiding
development activity “to include those spiritual aspirations that animate human
behavior”. As the reader will discover, there is a surprising resonance between the
thoughts and experience recorded in China’s sacred literature and the pattern of
development sought for today that will tap deeper reservoirs of spiritual experience
and capacity.
在当今的发展语境中，时下的物质主义的范式正在受到质疑。人们正在努力拓展发
展的指导标准，“将激励人类行为的一些精神追求纳入其中”。正如读者将会发现的，
中国古典文献所记述的思想和经验与现在人们所追求的发展模式——能够触及精神生
活和能力的深层贮所——之间有着惊人的共鸣。
We can find in China’s sacred literature, not just fragments of wisdom, but a whole
vision or pattern of life - tested through millennia of experience - that recognizes the
spiritual nature and moral capacity of human beings and the realization of that nature
and capacity through responses to the will of Heaven. These responses, expressed in
initiatives by individuals, families and government, are carried out in service to society.
This orientation and development methodology is described in the Great Learning,
and the efforts made are part of an ever-advancing march of human progress that will
lead eventually to an era of global peace and justice, the Great Unity.
在中国的圣典中，我们发现的不是一些智慧的碎片，而是经过了数千年的经验检验
的完整视景和生活模式。这种视景和生活模式，认识到了人的精神本质和道德能力，并
通过顺应天命而实现人的精神本质和道德能力。对天命的顺应，表现在个人、家族和政
府的自发行动中，通过服务社会来完成对天命的顺应。这一发展方向和路径在《大学》
里得到清晰地描述，所有个体在这一进化过程中做出的努力都会融入人类的整体发展进
程，最终通往全球和平和正义的时代，即大同。

3. 3
Table of Contents
The Great Unityand China’s Development Path
Introduction
1.0 The Goal of Development
2.0 Society-Building Concepts and Spiritual Principles
3.0 Method of Development
4.0 Protagonists of Development
5.0 Lines of Action
Appendix: Summary of Paper
中国大同思想摘录与思考
草稿：2013 年 12 月 16 日
目 录
大同与中国发展道路
前言
1.0 社会进化的目标
2.0 关于社会建构的概念和灵性原则
3.0 社会进化的路径
4.0 推动社会进化的动力元素
5.0 行动路线
附录：全文概要

4. 4
Introduction
前 言
PURPOSE
目的
China’s sacred literature1
is an important part of humanity’s collective spiritual
heritage. In a world “weary for want of a pattern of life to which to aspire”2
, it is a
valuable source of insights into the urgent needs of our day, not only for China but for
the rest of the world as well.
中国的圣典（我称中国的哲学遗产为圣典。我沿用的是阿博都-巴哈（即阿巴斯·阿
芬第，他是巴哈伊信仰创始人巴哈欧拉的长子，1892 年，在父亲的遗嘱中，他被任命为
继承人和巴哈伊信仰的首领。）的用法。在学习了一点中国哲学以后，我发现了中国哲
学典籍能够称为圣典的两个定义。圣可以被定义为：
1 与神相关的。中国哲学中很多地方提到天、天命等。甚至可以说，中国文明的目
标就是天地之间的和谐。
2 值得精神上的尊敬和崇奉；或使特定的精神观念的信奉者觉得敬畏或尊敬。尽管
“可敬”的中国哲学家没有宣称他们是宗教的创立者，但是他们深刻的思想值得精神上
的尊敬，他们作为一套精神观念激起了敬畏。）是人类集体的精神财富的重要组成部分。
在这个世界上，“人类渴望一种有所追求的生活方式……”（世界正义院《2012 年里
兹万文告》第七段。），中国的圣典可以为当今的紧迫需求提供宝贵的思想资源，对于
中国而言是如此，对于世界其他地区的人而言同样是如此。
This paper is an effort to survey China’s philosophical heritage, to understand better
the development pattern and experience it contains, and to reflect on its implications
for China’s development in today’s globalizing world. It is addressed to anyone
interested in pursing this task. For the sake of non-Chinese readers who may not be
familiar with the authors of China’s sacred literature, some additional information
about those authors is added to the text.
本文对中国的哲学遗产进行了考察，试图更好地理解中国哲学中所包含的发展进路
和经验，反思它对于中国在全球化的当今世界中谋求发展的含义。任何对此有兴趣的朋
1 In referringto China’s philosophical heritageas its “sacred literature”,I am followingthe lead of
Abdu’l-Baha who used this term. After some study of China’s philosophy,I found two definitions that
qualify this literatureas “sacred”.Sacred can be defined as:
a) Associated with the divine. There aremany references in Chinese philosophy to Heaven, the
will of Heaven, etc. We could even say the goal of Chinese civilization is harmony between
Heaven and earth.
b) Considered worthy of spiritual respector devotion; or inspiringaweor reverence among
believers in a given set of spiritual ideas.Although none of China’s “revered” philosophers
claimed to be the founder of a religion,their profound thoughts areworthy of spiritual
respect and they inspireaweas a set of spiritual ideas.
2 The Universal Houseof Justice, Ridvan Message 2012,seventh paragraph.

5. 5
友，都是本文写作时的目标人群。为了方便不谙熟中国古典文献的非中国读者，文中特
别补充了相关文献的作者的信息。
To make the scale of this task more manageable, the scope of the survey is
limited to China’s indigenous thought. The sources are mainly from the Spring and
Autumn (770–476 BC) and Warring States (480-221 BC) eras, a period known as the
“Hundred Schools of Thought”, but include, as well, some Neo-Confucian and modern
Chinese thinkers. Obviously, Buddhism has contributed much to the development of
China. To survey China’s rich Buddhist heritage, reflect on its meaning, and consider
its implications for China’s development in today’s globalizing world is the topic of
another book.
为了便于操作，范围限定于中国本土的思想。（思想）资源主要取自有“百家争鸣”
之誉的春秋(公元前 770–476)和战国时代(公元前 480-221 )，但也包括了一些宋明理学
家和现代中国思想家。佛教显然对中国的发展贡献良多。考察中国丰富的佛教遗产，反
思其意义，在当今全球化世界中，思考它对于中国发展的意义，这些是另外一本书的主
题。
Although in recent history this body of knowledge has been discredited and attacked,
confidence in its value and relevance prevails. An example of this latter sentiment was
expressed, in the 1930s, by James Yen, the founder of the New Education Movement:
尽管在晚近的历史中，这一知识体系受到了轻视和攻击，但是对这一知识体系之价
值和关联性的信心却是一以贯之的。1930 年代，平民教育运动的发起人晏阳初就表达
了这种情愫。
".....through the last forty centuries China must have matured her thought and
learned many lessons in the art of living. Maybe China has something to
contribute. Surely there must be a better way, a more humane way of settling
international disputes than just by cutting each other's throats. Surely, with
China's four hundred million people (in 1930), four thousand years of culture and
vast resources, she must have something to contribute to the peace and progress
of mankind?"3
在过去的四十个世纪里，中国在生活之道上必定吸取了许多教训，其思想必定已臻
成熟。或许中国要有所贡献。比起互相杀伐，肯定会有更好的方式，更人道的方式来处
3 James Yen, Intellectual Shock of China, Star of the West, 19, Mass Education Movement in China,
October, 1925, 16:7. Yan Yang Chu (James Yen), was the founder, in China of the Mass Education
Movement. In the 1930s, he was the director of a rural development education programin Ding Zhou,
south of Beijing. In 1943, he was awarded a Copernicus Citation, on the occasion of the 400th
anniversary of Copernicus. The awards were given in Carnegie Hall, New York City, to ten outstanding
modern revolutionaries; the others included: Albert Einstein, Orville Wright, Henry Ford, and John
Dewey.

6. 6
理国际争端。肯定的，有着四亿民众（1930 年）、四千年文化和广阔的资源，中国必将
对人类的和平与进步有所贡献。（James Yen, Intellectual Shock of China, Star of the West,
19, Mass Education Movement in China, October, 1925, 16:7.中译文转引自作者的另一本
书《广厦》。（《广厦》，乔卡特著，石沉译，中国工人出版社，2009 年版，第 16 页。）
晏阳初（JamesYen），中国平民教育运动的发起人，在 1930 年代，在北京南部的定县负
责开展农村教育发展项目。1943 年，在“全美纪念哥白尼逝世 400 周年大会”上，晏阳
初被授予“现代世界具有革命性贡献十大伟人”的荣誉，在纽约卡内基厅，这项荣誉被
授予了十位现代革命者，包括阿尔伯特·爱因斯坦、欧尔威尔·莱特、亨利·福特、约
翰·杜威。）
METHOD
方法
The survey and reflections are organized around four questions:
材料的梳理和反思都是基于以下四个问题进行的。
1. What is the goal of development?
2. What are the guiding principles of development?
3. What are the methods of development?
4. Who are the protagonistsof developmentandwhatare theirroles?”
1. 发展的目标是什么？
2. 发展的指导原则是什么？
3. 发展的方法是什么？
4. 发展的动力元素是什么，他们的角色是怎样的？
The questions were used as “magnets” to scan China’s sacred literature and some
more modern Chinese sources. For each of the four questions, this process resulted
in a compilation of references followed by reflections on its implications and potential
applications.
这四个问题被用作吸附中国的圣典和一些现代资料的“磁铁”。 在用每一个问题
去吸附的过程中，都产生了一个引文的汇编和对该引文汇编的含义和潜在应用的一些思
考。
The questions and much of the terminology, concepts and orientation used in this
paper were inspired, in general, by the Writings of the Baha’i Faith, and in particular
by a position statement prepared by the Institute for Studies in Global Prosperity,
published in 2009, called Science, Religion and Development: Some Initial
Considerations.
本文的问题、大部分术语、概念和倾向，大都是在巴哈伊圣作的启发下产生的，其
中特别受到了全球繁荣研究所的一份立场声明的启发。这份题为《科学、宗教与发展
——若干初步思考》的声明发表于 2009 年。

7. 7
The passages selected from China’s sacred literature were made simply on the basis
of whether they addressed one of the four questions. There are likely to be additional
and better passages than those ones presented here. It is also likely there are
passages that Chinese scholars might not include. Feedback is most welcome on
what to add or delete to the compilations, and on the commentaries that follow each
compilation.
从中国圣典中选取文段的依据，只是它们是否谈及了上述四个问题中的一个。可能
有一些篇章比本文所引用的要更好。也有可能本文的一些引用中国的学者会选择不予收
录。比如，康有为、毛泽东和邓小平的话。我很欢迎各位就引文的增删和汇编后面的评
论提出反馈意见。
SOURCES
资源
I have had to rely on English translations. I made extensive use of the on-line site
called The China Text Project (http://ctext.org). I am grateful to the makers of this
invaluable resource, with so much material available in a very accessible format, in
Chinese and in English.
我只能依赖英文翻译。我广泛使用一个叫“诸子百家”(http://ctext.org)的网站。我
很感激这个宝贵资源的制作人，他们提供了大量的格式规整的中英文资料。
DISCOVERY
发现
In the contemporary discourse about development, the current materialistic paradigm
is being questioned. There are efforts to broaden the criteria now guiding
development activity “to include those spiritual aspirations that animate human
behavior”. As the reader will discover, there is a surprising resonance between the
thoughts and experience recorded in China’s sacred literature and the pattern of
development sought for today that will tap deeper reservoirs of spiritual experience
and capacity.
在当今的发展语境中，时下的物质主义的范式正在受到质疑。人们正在努力拓展发
展的指导标准，“将激励人类行为的一些精神追求纳入其中”。正如读者将会发现的，
中国古典文献所记述的思想和经验与现在人们所追求的发展模式——能够触及精神生
活和能力的深层贮所——之间有着惊人的共鸣。

8. 8
The Great Unityand China’s Development Path
大同与中国发展道路
1.0 The Goal of Development
1.0 社会进化的目标
1.1 The Goal of Development: Compilation
1.1 社会进化的目标：汇编
The key passage in China’s sacred literature concerning the overall goal of our
collective development is “The Great Unity”. The dream of the Great Unity comes
from Confucius (551-479) a teacher, editor, politician, and philosopher of the Spring
and Autumn Period(approximately 771 until 476 BC). In the Confucian Book of Rites,
in the chapter called "Li Yun Pian," he envisioned the final phase of human
development, namely, Datong ("the Great Unity").4
It describes individuals with high
moral attainment, living in a just and well-organized social order.
在中国圣典中，关乎我们集体发展的总目标的关键段落是“大同”。大同的梦想来
自孔子(前 551-479)，他是春秋时代（约公元前 771 年到公元前 476 年）的教师、编者、
政治家和哲学家。在儒家的《礼记·礼运》篇（约相当于公元前 380 年柏拉图发表《理
想国》的时间。）中，他设想了人类发展的最后阶段——大同，描绘了品德高尚的个人，
他们在公正有序的社会中的生活。
Below is Confucius’ statement about the Great Unity.
下 面 是 孔 子 关 于 大 同 的 论 述 。（ 此 网 址 为 译 者 所 加 ， 供 审 校 者 参 考
http://www.ewidgetsonline.net/dxreader/Reader.aspx?token=53a74e8eb107406781f36108
3f783c35&rand=1180413461&buyNowLink=&page=&chapter=）
“The period of the Great Unity (Da Tong) is characterized by:
 Universal openness and fairness;
 All the world will be a common possession;
 The whole world is bent upon the common good.
 Leaders of society will combine talent, virtue, and ability.
 The wise and able are elected (selected).
 The cultivation of sincerity and harmony; and
 Love extends beyond the family to the society at large.
 All men will be bound by equal ties of intimacy.”
“大同的特征有：
普遍的开放和公正；
天下为公；
全天下的人都致力于公共利益；
4 Written about the same time as the publication of Plato’s Republic(380 BC).

9. 9
社会领袖集才、德和能力于一身；
选贤与能；
培养诚实与和谐；
从爱家人到爱社会；
所有人都一样亲密。”
The passage continues by describing the practical implementation and signs of
the above.
下面的段落接着描述了上述理想的特征和具体执行。
 Sufficient provision shall be secured for the aged till their death and
competent employment for the able-bodied and
老有所终，壮有所用，
 Adequate means of upbringing for the young.
幼有所长
 Kindness and compassion shall be shown to widows, orphans, childless
people, and those who are disabled by disease, so that they will have the
wherewithal for support.
矜寡孤独废疾者，皆有所养
 Men will have their proper works and women will have their homes.
男有分，女有归。
 They shall hate to see the wealth of natural resources under-developed, but
also dislike to see the hoarding of wealth for their own pleasures.
货恶其弃于地也，不必藏于己
 They shall regret of not exerting themselves (of their given talents) but also
hate to exert themselves only for their own benefit. Thus, the selfish schemes
shall be repressed and find no development.
力恶其不出于身也，不必为己。
 Robbers, filchers, and the rebellious traitors shall not appear, and hence the
outer doors shall be left open.”5
盗窃乱贼而不作，故外户而不闭（《礼运大同篇》）
Confucius believed that,
“This sort of society was found in the Xia, Shang and early Zhou dynasties,
when the great Tao was operating, through the outstanding leaders of those
times. Confucius described himself as being incapable of achieving the Great
Unity and aspired to do so; he was living in a Small Tranquility (小康) society,
5 KangYou Wei, Ta T’ungShu, The OneWorld Philosophy of Kang You Wei, Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 49. Kang You Wei 康有爲 (1858-1927)

10. 10
where the great Tao had been hidden, the states were ruled by different
families and the people loved their own parents and children only.”6
孔子相信：
“夏商周时代的社会就是这样的，大道通过当时的伟大领袖推行，孔子描述到，自
己无力实现大同，虽然他希望实现大同。因为他生活在一个小康社会，在小康社会中，
大道是隐藏着的，国家有不同的家族统治，人们各亲其亲，各子其子。”（维基百科）
Confucius’ mission was to rescue the knowledge of the past, to apply it as much as
possible in his time, and to establish it more fully in the future. This may explain why
some of the translations use the past tense, and others use the future tense.
孔子的使命是拯救过去的知识，将它尽可能多地应用于他的时代，更充分地建立在
将来的时代。这也可以解释，为什么有些译文（译者注：指英译文）用过去式，有些用
将来式。（英语的时态在返回中文原典后都看不到了。所以这一句读者可能会有些困惑。）
Is the Great Unity “utopian”? In the dictionary7
we find the following definitions:
大同是“乌托邦”吗？在词典（韦氏词典）中，我们找到如下定义：
Utopia:
 A place of ideal perfection esp. in laws, government, and social
conditions.
 An impractical scheme for social improvement.
Utopian:
 Having impossibly ideal conditions esp. of social organization.
 Proposing or advocating impractically ideal social and political schemes.
 One who believes in the perfectibility of human society
乌托邦：
理想的完美之地，在法律、治理和社会方面特别完美；
不切实际的社会改良方案。
乌托邦：
具有不太可能的完美条件的，特别是关于社会组织。
提出、倡导理想、不切实际的社会和政治方案。
相信完美社会的人。
The Great Unity is seen as achievable, in stages, in this world; it is not, therefore,
“utopian”. A good example is the approach taken by Kang You Wei (1859-1930), a
leading figure in the Hundred Days of Reform in 1900. About his best known work,
The Book of the Great Unity (Da Tong Shu), first drafted in 1884-5 and completed in
exile in India in 1902, Laurence Thompson, its translator, says,
人们认为大同可以逐步在这个世界实现，因此它不是乌托邦。例如，1900 年百日维
6
Wikipedia
7 Merriam-Webster Dictionary

11. 11
新的领袖康有为(1859-1930)。《大同书》起草于 1884-1885 年，完成于 1902 年流亡印
度期间。关于此书，英译者劳伦斯·汤普森说道：
“the spirit of completely realistic planning motivates the Chinese work. It is visionary,
but logically developed from the world as it is, and offers solutions to human problems.
It is ‘utopia’ therefore, only in the sense in which it is a serious treatise, dealing with
universal human problems and social problems in particular, and conceived on a
grand scale.”8
“这本中文著作是在一种完全实际的筹划精神的推动下写的。它具有设想的成分，
但它是从实际的世界中逻辑地推演出来的，并且为人类的问题提供了解决方案。它是严
肃的论文，探讨普遍的人类问题，特别是社会问题，并且它的构想很宏大。它仅在这个
意义上，才具有乌托邦的性质。”（Ta T’ungShu, The One World Philosophy of Kang You
Wei, Translated by Laurence Thompson, George Allen and Unwin, 1958,p.30.）
The following are a few examples, in chronological order, from the time of Confucius
to the present day, that illustrate the importance and persistence of the Great Unity
theme in Chinese thought, and the Chinese interest in its practical social expression.
The references begin with a quote from the writings of Mozi, a philosopher who was
born shortly after the death of Confucius. Also included are selections from The Book
of the Great Unity, by Kang You Wei. Perhaps the most notable recent incarnation
of the theme of the Great Unity is the 2008 Olympics in Beijing, “One World, One
Dream”.
以下是从孔子时代至今按年代编的一些引文，展示了大同这一主题在中国思想中的
重要性、持续性，以及中国人对其社会实现的兴趣。摘录以引用墨子——孔子去世后不
久出生的一位哲学家——的著作开始。康有为的《大同书》也在摘录之列。或许，大同
最近的最有名的表述，是 2008 年北京奥运会的口号“同一个世界，同一个梦想”。
* * *
Mo Zi (470 - 391 BC)
墨子（公元前 470-391）
“Suppose that everyone in the world practiced universal love, so that
everyone loved every other person as much as he loved himself. Would
anyone then be lacking in filial devotion? If everyone regarded his father, his
elder brother, and his ruler just as he does himself, towards whom could he
be lacking in devotion? Would there then be anyone who was not
affectionate.... Would there be any thieves and robbers? If everyone looked
upon other men’s houses as if they were his own, who would steal?... Would

12. 12
noble clans contend among themselves? Would states attack each other...
then the whole world would enjoy peace and good order.”9
若使天下兼相爱，爱人若爱其身，犹有不孝者乎？视父兄与君若其身，恶施不孝？
犹有不慈者乎……犹有盗贼乎？故视人之室若其室，谁窃？……犹有大夫之相乱家、诸
侯之相攻国者乎……若此則天下治。（墨子·兼爱上）
Three well-known commentaries were written about the Spring and Autumn
Annals by Confucius. One of the three, by Zi Xia and others10
, was called Gong Yang
Zhuan. In this commentary, according to Albert Chen, Professor of Constitutional Law
at Hong Kong University, history is presented as a process advancing progressively
toward higher levels of civilization and unity, not just endless and meaningless cycles
of order and disorder.
关于孔子的《春秋》，有三个著名的注释本。其中之一，是由子夏（孔子重要的弟
子之一。）和其他人(学者对于《公羊传》的世系有争论。根据《汉书》，子夏将孔子的
笔记教授给自己的学生——战国时代（公元前 475 - 221）齐国人公羊高。一开始是口
头的注释，后来在汉初，由公羊高的后人公羊寿及其合作者胡母生写下来，并且做了编
辑。http://en.wikipedia.org/wiki/Gongyang_Zhuan）作的，叫做《公羊传》。香港大学
宪法学教授阿尔伯特·陈认为，在这个注释本中，历史被描述为一个向更高程度的文明
和团结演进的过程，而不是无休止的、无意义的治乱循环。
“In its analysis of the Spring and Autumn Annals, the Gong Yang Zhuan places
particular emphasis on the thinking of respected rulers of the period, promoting
the "One Great Unity" and "Bringing Order Out of Chaos" points of view.
《公羊传》对《春秋》的分析，特别强调当时受人尊敬的统治者的思想，提倡“大
同”和“从混乱中引出秩序”的观点。
The Gong Yang Zhuan was thus interpreted as an exemplary book to be read
by a ruler who then was instructed on good government. The book has two
main concepts of state and society, namely a Great Unity, and secondly, a
historical development in three phases (san shi shuo 三世说).11
9 Mei, Works of Motse, pp. 78-79, 墨子, 兼爱上: 4
10 “The genealogy of Gong yang Zhuan has been a contested issue among scholars. According
to The Book of Han, Zi-xia (子夏) taught Confucius' class notes to his disciple Gongyang Gao (公
羊高) of the State of Qi during the Warring States Period of Chinese history (475 – 221 BCE). An
oral commentary at first, it was written down and edited during the early HanDynasty by
Gongyang Gao's descendent Gongyang Shou (公羊寿) and his collaborator Humu Sheng (胡母
生).” http://en.wikipedia.org/wiki/Gongyang_Zhuan
11http://www.chinaknowledge.de/Literature/Classics/chunqiuzuozhuan.html

13. 13
公羊传》因此被认为是统治者学习统御之术的典范之作。该书有两个关于政府和社
会的主要概念，即大同与三世说。
（http://www.chinaknowledge.de/Literature/Classics/chunqiuzuozhuan.html）
Such a philosophy was also clearly formulated by the Confucian scholar He Xiu
(129-182 AD) in the latter Han dynasty, author of Chunqiu Gongyang Jiegu
(Explanations on the Gongyang Commentary of the Spring and Autumn Annals).
In contrast with the conventional view in the Chinese tradition that the written
history of China consists of cycles of order and disorder, He Xiu derived from
Chunqiu Gongyang an interpretation of history as consisting of “Three Ages”–
the Age of Disorder (shuailuanshi), followed by the Age of Ascending Peace
(shengpingshi), also translated as Age of Increasing Peace-and-Equality, and
finally followed by the Age of Complete Peace-and-Equality. He Xiu interpreted
the history of the Lu state as told in Gong Yang Zhuan as unfolding in
accordance with the three stages, which comprise not only a chronological
dimension but a spatial dimension as well – with more and more territories being
brought under the sphere of civilization in the course of time. According to this
theory or philosophy of history, there is and can be social progress in the course
of time, with society at a lower level of the development of culture or civilization
evolving to a higher level of such development.”12
这种哲学显然汉末儒者何休也曾阐述过，他是《春秋公羊解诂》的作者。中国传统
的观点认为，中国有文字记载的历史是治乱的循环。与此不同，何休从《春秋公羊》中
得出的历史解释是“三世说”——据乱世、升平世、太平世。何休把《公羊传》中的鲁
国史解释为三世的展开，三世说既有时间的维度，也有空间的维度——随着时间的推移
越来越多的疆土被纳入到文明中。根据这种理论或历史哲学，在时间的延展中，有社会
进步，文明或文化水平较低的社会向更高水平演化。（Prof. Chen, A.H.Y., “The Concept
of ‘Datong’ in Chinese philosophy as an expression of the ideal of the Common Good”,
Conference Paper, 2011. http://www.ssm.com/link/U-Hong_Kong-LEG.html）
Zhang Zai 1020-107713
张载 （1020-1077）（今存的儒家经典基本上是由宋明理学家朱熹编的。他编了《四书》
——《大学》、《中庸》、《论语》、《孟子》，后来的明清两朝都以四书为官方科举考试的
核心科目。）
12 Prof. Chen, A.H.Y., “The Concept of ‘Datong’ in Chinesephilosophy as an expression of the ideal of
the Common Good”, Conference Paper,2011. http://www.ssm.com/link/U-Hong_Kong-LEG.html
13 The Confucian canon as itexists today was essentially compiled by the Neo-Confucianist,Zhu Xi.
He codified the canon of Four Books (The Great Learning, the Doctrineof the Mean, the Analects of
Confucius,and the Mencius) which in the subsequent Mingand QingDynasties were made the core of
the official curriculumfor the civil serviceexaminations.

14. 14
“Heaven is my father and earth is my mother…..all people are my brothers and
sisters, and all things are my companions... ”
乾称父，坤称母……民，吾同胞；物，吾与也。
Li Zhi 李贽 1527-160214
李贽（1527–1602）（号卓吾，中国卓著的哲学家、历史学家、晚明王朝的作家。他批
评朱熹的宋明理学的观点，宋明理学的观点当时是明朝的正统，他被迫害，在狱中自杀。
他生于福建省晋江（今泉州）。他上数第七世祖是李驽。李驽在 1376 年到了波斯的霍
尔木兹，与一个波斯女子或阿拉伯女子结婚，从而皈依伊斯兰教。李驽带她回到泉州。
然而，新的信仰并没有在李驽的子孙中扎根，这个家族在李贽的祖父辈放弃了伊斯兰教。
李贽的父亲教书为生，李贽因此很早就受教育。维基）
In the following passage Li Zhi foresees, in the Age of Great Peace, wise, proactive,
responsible protagonists, living in reciprocal relationship with society. Human
happiness is described in terms of the spiritual maturity of the individual and the
expansion of knowledge.
在下面的引文中，李贽预言大同社会有聪慧、主动、有责任心的动力元素，他们与
社会是一种互惠互助的关系。幸福被描述为个人的精神成熟和知识的扩展。
“All people are equal, and do not consider position or rank as an honor either.
Only wisdom and humanity are promoted and encouraged. Wisdom is to initiate
things, accomplish undertakings, promote utility and benefits and advance people,
while humanity is to confer benefits extensively on all the people and to bring
salvation to them, to love people and to benefit things. There is no honor outside
of wisdom and humanity... In the Age of Great Peace, since man’s nature is
14 Li Zhi (1527–1602),often known by his stylename Zhuowu (卓吾), was a prominent Chinese
philosopher,historian and writer of the lateMing dynasty. A critic of the Neo-Confucianistviews
espoused by Zhu Xi,which was then the orthodoxy of the Ming government, he was persecuted and
committed suicidein prison.
He was born in Jin Jiang, Fujian province(in modern-day Quanzhou). His ancestor by seven
generations was Li Nu. Li Nu visited Hormuz in Persia in 1376,converted to Islamupon marriageto a
Persian or an Arab girl,and brought her back to Quanzhou. However, the new faith did not take root
in his lineageand the family stopped practicingIslamduringthe time of his grandfather.His father
made a livingby teaching,and Li Zhi was therefore educated from an early age. (Wikipedia)

15. 15
already good and his ability and intelligence is superior, they only rejoice in
matters of wisdom and humanity. New institutions appear every day. Public
benefits increase every day. The human mind gets stronger every day. And
knowledge becomes clearer every day. People in the whole world together reach
the realm of humanity, longevity, perfect happiness, and infinite goodness and
wisdom...
所有人都是平等的，勿以地位、官阶为耀。只有智慧和人性值得提倡和鼓励。智慧
是开拓，是做事，是促进他人的利益和方便；人性是普遍地惠助民众，救度众生，爱人
济事。除了智慧和人性，还有什么荣耀吗……在大和平时代，既然人的本性已经是善的，
人的能力和智识都很卓著，他们只喜欢符合智慧和人性的事。新的机构每天都会出现。
知识日益清晰。整个世界的人一起到达了人性的王国，他们长寿、有完美的幸福、无限
的善和智慧……（译者自译）
Kang You Wei (1858-1927)
康有为 (1858-1927)
Kong You Wei wrote the first draft of his book, The Book of the Great Unity (大同書),
in 1884-5. He finished it in 1902, changing the name from Universal Principles of
Mankind to The Book of the Great Unity. His book is an outstanding landmark in the
history of the idea of One World; hence, several references from it are included here.
康有为撰写《大同书》第一部分，是在 1884-1885 年间。在 1902 年，他完成了《大同
书》，并将书名从“人类公理”改为“大同书”。他的书在“同一个世界”观念的发展
史上是一个突出的标志。这里从中引用了几段。
Kang You Wei ascribed to a theory of historical process where a golden age in the
future was the goal. He based his thoughts on his own observations and those of
Confucius. He expands on the idea of the three stages of human development
outlined in the Gang Yong Zhuan, the commentary on the Spring and Autumn Annals
by Zi Xia. He calls the first of three stages of social evolution, the Disorderly Stage, a
primitive civilization is just rising from chaos, and the social mind is still very rude…the
first foundations of One World are being laid. In the second stage, the Advancing
Peace Stage (Lesser Peace15
), there is a distinction only between all the civilized
countries and the barbarians….One World is gradually coming into being. In the third
stage, the Extreme Peace Stage (The Most Great Peace16
), there is no distinction at
all….the whole world is one unit, and the character of mankind is on the highest plane.
康有为的历史发展理论，认为将来的黄金时代是历史的目标。他的思想基于自己的
观察和孔子的思想。他扩展了《公羊传》——子夏对《春秋》的注释——里的三世说。
15 Author’s alternatetranslation.
16 Author’s alternatetranslation.

16. 16
他将社会演化三阶段的第一阶段称为据乱世——刚脱离混乱的原始的文明，这时社会思
想还非常粗糙……大同的早期基础被奠定。第二阶段是升平世（小和平）（作者的另一
种翻译），在升平世，仅有文明国家与野蛮人之间的区别……大同逐渐成形。第三阶段
是太平世（至大和平）（作者的另一种翻译），根本就没有任何区别……整个世界是一体，
人性处于最高水平。
Kang held that this moral-spiritual world of perfection was attainable in this world.17
康有为认为这样一个道德-精神的完美世界在这个世界可以实现。（《重建乌托邦：
从洪秀全到毛泽东的中国乌托邦主义》郭宝刚，Dalton State.）
“The present is the age when affairs have run their course, the day when moral
principles, human minds, the condition of states, and the old era of the earth
should be altered, and the new conditions be made universal”.18
今当事穷之时，以天理、人心、国势、地运皆当变通之日。（康有为：《大同书》，
邝柏林选注，辽宁人民出版社，1994 年，第 190 页。）
He reasoned the time for its realization was upon us.
他推断大同会在我们的时代实现。
“Now from individual people were formed family clans; accumulating family clans
coalesced to form tribes; accumulating tribes coalesced to form nations;
accumulating nations coalesced to form unified larger states…..The progression
from dispersion to union among men and the principle whereby the world is
gradually from being partitioned off to opened up, is a spontaneous working of the
Way of Heaven (or Nature) and human affairs”19
夫自有人民而成家族，积家族吞并而成部落，积部落吞并而成邦国，积邦国吞并而
成一统大国……人民由分散而合聚之序，大地由隔塞而开辟之理，天道人事之自然者也。
（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 68 页。）
He said that it was only in his day that this coalescence could reach its climax.
他说吞并只是在他的时代才能达到顶点。
17 Utopias of Reconstruction: ChineseUtopianismfrom Hong Xiu Quan to Mao Ze Dong , Bao gang
Guo, Dalton State.
18 KangYou Wei, Ta T’ung Shu, The One World Philosophy of Kang You Wei , Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 159.
19 Ibid,p. 79.

17. 17
“Even those who had arrived at sagely principles were able to transform society
only in accordance with the conditions of the time, and the nation in which they
were born. Separated by mountains and seas, restricted by the inadequacies of
boats and vehicles, subject to the limitations of human strength, men have been
obstructed in making reforms and have not been able to attain One
World…..Today the globe is completely known, and when we look at that which
was called ‘The Central Nation’ (i.e. China) and the four barbarian territories, we
see that they are just one corner of Asia, and only one-eightieth part of the
world.”20
虽有诸圣经纶，亦不过因其所生之时地国土以布化，隔于山海，限于舟车，阻
于人力，滞于治化，无由超至大同之域……今者地圆尽出，而向所称之中国四夷乃
仅亚洲之一隅，大地八十分之一耳。（康有为：《大同书》，邝柏林选注，辽宁人
民出版社，1994 年，第 68-69 页。）
He saw the creation of One World as the goal of humanity’s development and the
possibility, in his time, to begin its establishment. He proposes One World as our
policy and direction, and offers, while large in scale, some concrete approaches and
methodologies.
他视大同为人类发展的目标，并且在他的时代看到了大同开始建立的可能性。他提
议以大同为政策和方向，并提出了一些具体的方法和途径——尽管还是有宽泛之嫌。
“Going from winter’s cold to summer’s heat, we must pass through spring’s
warmth before we can arrive; going from the level plain to the mountain peak, we
must pass by the foothill slopes before we can ascend…Thus, given the
conditions of the present, we must start by forming alliances, disarming, and
establishing a universal legislature, and after these have been accomplished we
will be able gradually to attain One World”.21
夫自冬寒徂夏暑者，必经春之温和，乃能至焉；自平原以至山巅，必经山麓之攀跻，
乃能登焉……故今者大势，必自联合弭兵，立公议会，而后可积渐至焉。（康有为：
《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 91 页。）
Kang You Wei tried to map out the transition process. The “Chart of the Three Ages in
the Evolution of Uniting the Nations into one World” below is a sampling from a much
larger version presented in his book, The Book of the Great Unity.
康有为试着规划出这个过渡过程。以下“联合各国为一个世界的演化过程的三世图”，
20 ibid p.79-80.
21 KangYou Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 87.

18. 18
是他的《大同书》的一个图表的一部分样例。
Some of the things he envisioned include: a universal parliament, universal
disarmament, a universal language, a world calendar (he suggests the First Hague
Peace Conference be year zero), a world system of weights and measures, the
equality of men and women, a world free of duties and tariffs, collective security,
maturation of morals to the point where crime does not exist, and all people in the
world as “world citizens”.
他预见会有：一个普遍的议会，普遍裁军，一种通用语，一个国际历法（他建议以
第一届海牙和平会议为元年），一种世界性的度量体系，男女平等，全世界免除关税，
集体安全，很高的道德修养，犯罪绝迹，全世界上的人都是“世界公民”。
He also envisaged a world religion:
他还预见了一种世界宗教：
“....when the world is unified, all things will be the same everywhere, including
religion. The universal belief will be what is called “serving heaven” (fengtian).”22
……到世界联合之时，所有的事情到处都一样，包括宗教。普遍的信仰就是“奉天”。
（Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei ,
Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 104.）
He points to boundaries that, in his view, must be removed before we can coalesce
into One World. At the top of his list of boundaries to eliminate is “nation-boundaries”.
他指出了一些障碍，在他看来，在我们联合成一个世界之前，先必须被消除这些障
碍。他所列出障碍之首是“国界”。
“While the sovereign states exist, to hope to bring about the perfection of human
nature and to arrive at peace-and-equality is a self-contradictory proposal.”
“是则有国乎，而欲人性止于至善，人道至于太平，其道相反，犹欲南辕，而北其
辙也。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 86 页。）
“Now that we seek to save the human race from its miseries, to bring about the
happiness and advantages of complete peace-and-equality, to seek the universal
benefits of One World, we must begin with the destruction of state boundaries
and the abolishment of nationalism…23
22 KangYou Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 104.
23 Ibid,p.83

19. 19
“今将欲救生民之惨祸，至太平之乐利，求大同之公益，其必先自破国界去国义始
矣。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 86 页。）
The Age of Disorder at the
Time the First Foundations
of One World are Laid
大同始基之据乱世
The Age of Increasing
Peace-and Equality, When
One World is Gradually
Coming into Being
大同渐形之升平世。
The Age of Complete
peace-and-Equality When
One World has been
Achieved.
大同成就之太平世。
Governments of the
individual states hold all
the power. International
public conferences are
held; every state sends
delegates to deliberate on
international questions
各国政府握全权，开万国会
议，各国各派议使公议。
The public government is
first established with
members of parliament,
and administrative offices
to govern various states.
始立公政府，有议员，有行
政官，以统各国。
The whole earth is under
the public government. ….
There are no national
boundaries.
All are One World Citizens.
全地皆为公政府，……而无
有国界。
The laws made by
international conferences,
being public law, are
superior to the laws of the
individual states.
公议会条例为公法，驾各国
法律之上。
The laws of the public
government are above the
laws of the individual
states; the latter cannot
contravene the former.
公政府法律在各国法律之
上，各国法律不得背反之。
The whole world is….
under public law.
全世界皆同属公法律
The international
conference having agreed
on disarmament, should
there be a state which
does not obey, the various
states may join in attacking
it.
公议会弭兵，若有不听者，
或合各国攻之。
Should an individual state
not obey the disarmament
order of the public
government, the latter can
use its troops and attack it;
or it can combine the
forces of individual states
and attack it.各国不听公政
府弭兵，可调兵攻之，或合
各国之兵攻之。
There being no states,
there is no obeying or not
obeying, no troops and no
attacking.
无国，无听不听，无兵，无
攻。
A person who has not
committed a crime may
have his freedom taken
Even having committed a
crime, a person is still
reckoned to be free. The
(When public morals have
become perfected) People
do not commit crimes.

20. 20
away from him. Laws are
not dealt with promptly.
There are no juries and no
lawyers. Crimes can be
punished by fines. Serious
crimes entail severe
punishment.
非犯罪不得夺人自由。讼事
审理不速，无陪审人，无辩
护人。
necessary investigations
and trials in law cases
must be carried out
promptly. The accused has
the right to use witnesses
and lawyers.
虽犯罪亦许自由，讼事要
审，而审必速，被讼人有用
证人及辩护人之权。
There is no litigation, no
judges, not lawyers. There
are only public discussers.
There are no punishments,
only disgrace.
人不犯罪，无讼，亦无审官，
辩护人，只有公论人。
The states are all free to
have their own religions;
the international
conferences do not decide
them.
国教各听自由，公会不定
之。
There is public discussion
of religious ideas and the
honoring of heaven; but
choosing the strong points
of all the sages which
‘match Heaven’ will
constitute the New
Religion.
公商教义，尊天，而兼采诸
圣之长而以配天，以为新
教。
All the former
philosophies, and all the
new principles, are
universally honored. Men
will not honor one religion
alone, but will take from
among all their principles.
大地诸先哲及诸新义，皆公
尊之，不独尊一教而兼取其
义。
Fig. 1 Selections from the Chart of the Three Ages in the Evolution of Uniting the
Nations into one World 24
图表 1“联合各国为一个世界的演化过程三世图”摘录（康有为：《大同书》，邝柏林选
注，辽宁人民出版社，1994 年，第 113 页。）
Also high on his list of boundaries to be removed is the prevention of women’s
participation in the larger affairs of life.
在他的去界表中高居前列的，是禁止妇女参与生活中的大事。
“…to throw away the talents of half of the population is surely a stupid policy.25
……先自绝弃其半，其愚无策，何可量焉。（康有为：《大同书》，邝柏林选注，
辽宁人民出版社，1994 年，第 150 页。）
“Book-learning is essential for women, since they are the mentors of children. It is
also a prerequisite for becoming independent, for self-advancement, and for
24 KangYou Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence
Thompson, George Allen and Unwin, 1958,p.105.
25 KangYou Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 151.

21. 21
women’s attaining equality with men. However, as it exists, women are denied
the opportunity for learning, even in families in which men are scholars. Thus the
talents of women have been wasted throughout history.26
妇女之需学，比男子为尤甚；盖生人之始本于胎教，成于母训为多。女不知学，则
性情不能陶冶，胸襟不能开拓，以故嫉妒偏狭，乖戾愚蠢，钟于性情，扇于风俗，成为
教训，而欲人种改良，太平可致，犹却步而求及前也。且人求独立，非学不成。无专门
之学，何以自营而养生；无普通之学，何以通力而济众；无与男子平等之学，何以成名
誉而合大群，何以充职业而任师长。故为人类自立计，女不可无学；为人种改良计，女
尤不可不学。今中国旧俗，妇女皆禁为学。一则贱女之风，以女子仅为一家之私人，故
以女子无才为德；一则男女既别，不能出于学校以求师。相习成风，故举国女子殆皆不
学。甚至士大夫世家，礼法森然，文采有曜，而叩其女学，则花貌蓬心，瞢无所识，盖
皆以候补奴隶，无事深求也。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，
1994 年，第 155-156 页。）
Other suggestions he made obviously do not resonate with modern understandings.
For example, he portrays long-term marriage, the family, dark-colored skin, and
private property as sources of disputes; and therefore to be abolished. Marriage is
reduced to one year contracts. The family, in his view, a self-interested institution
breeding selfishness and competition, is replaced by infant-rearing institutions. “The
family is too exclusive: parents try to give the best only to their own children”.27
He
advocated minimizing the darker skin colors of the world’s peoples through
intermarriage and migration to dilute the “inferior” black race. Those who volunteer to
participate in the dilution will be decorated as “race reformers”.
他的其他建议显然不能与现代的理解相共鸣。例如，他将婚姻、家庭、黑皮肤和私
有财产描述成纷争之由并要求废弃。婚姻缩减为一年期的合同。在他看来，家庭是一个
自利的机构，培养自私和竞争，应被育婴院取代。“盖一家相收，则父私其子，祖私其
孙而已。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 219
页。） 他提倡减少世界上的黑人，通过杂婚与迁移来淡化“低劣”的黑种人。参与者
被授以“改良人种”徽章。
Why did he not consider the possibility of a universal community of nations that
retained the nation-state? Why could nations, submitting to a global order, not be
retained, just as nations retain cities, and cities retain families? Instead of a place that
breeds selfishness and competition, could the family not just as well be a place that
trains its children in the ways of reciprocity and cooperation, preparing individuals to
venture out into the larger society?
26 KangYou Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 154.
27 KangYou Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence
Thompson, George Allen and Unwin, 1958, p. 179.

22. 22
为什么他没有想到一个保留了民族国家的国际社会呢？如果国家服从于全球秩序，
为什么不能保留国家呢，就像国家保留了城市，城市保留了家庭？与助长自私与竞争相
反，家庭为什么不能成为孩子学习互助合作的地方，以及培养个人融入大社会的地方？
From our vantage point now, almost 130 years later, despite some of his questionable
concepts, we can see his basic premise of humanity evolving to a condition of “One
World” is at the heart of his thought and is, likewise, at the heart of all modern
development issues. To have had such a vision so early - in 1884 - and at such a
young age - he was 26 years old - is truly remarkable.
将近 130 年后，从我们现在的有利位置看，他有一些概念存在争议。但是，我们仍
然可以看到他的基本前提——人类向大同演进，这是他的思想的核心，也是所有现代发
展问题的核心。早在 1884 年，早在 26 岁的年纪，他就有这样的思想，真是了不起。
Sun Zhong Shan (Sun Yat-Sen)
孙中山
The Great Unity is often mentioned in the writings of Dr. Sun Zhong Shan, the first
president and founding father of the Republic of China. For example: “The Three
People’s Principles: nationalism, democracy, and people’s livelihood; our aim, to build
the Republic, to advance into the Great Unity."28
孙中山博士——民国的第一任总统、国父——在著作中经常提到大同。例如，“三
民主义，吾党所宗，以建民国，以进大同。”
On his grave are written the following words 天下为贵, “The World Belongs to the
People”, the second characteristic of the Great Unity.
他的墓碑上写着“天下为公”，而“天下为公”是大同的第二个特征。
“Many people call him the first international citizen of the world. He always said
‘before you are a citizen of any one country, you are all human first’.”29
很多人称他为第一个世界公民。他总是说：“在你是任何国民之前，你首先是一个
人。”（Charles T. Y. Wong: Sun Yat-sen - China's prophet and heroes' hero, speech at
Peking University, May 22, 2011.
http://english.pku.edu.cn/News_Events/News/Focus/8274.htm）
After WWISun Zhong Shan envisioned the peaceful development of China with
extensive foreign investment but maintaining Chinese sovereignty. In 1920, he wrote
28 三民主義, 吾黨所宗，以建民國，以進大同.
29 Charles T.Y. Wong: Sun Yat-sen - China's prophet and heroes' hero, speech atPeking University,
May 22,2011. http://english.pku.edu.cn/News_Events/News/Focus/8274.htm

23. 23
a book-length, detailed development proposal focusing mainly on infrastructure,
industry, and agriculture. Although concentrating on practical concerns, he saw these
in a global context and refers to The Great Harmony as an assumed long-term
development goal. He says,
在第一次世界大战后，孙中山预见到中国的和平发展，中国很有外资且能保有主权。
在 1920 年，他写了一份详细的发展提案——提案约有一本书那么厚，集中论述基础设
施建设、工业和农业。虽然是专注于实际事务，他却在着眼于全球背景，提到作为长远
发展目标的大和谐。他说：
“In this International Development Scheme, I venture to present a practical
solution for the three great world questions which are the International War, the
Commercial War and the Class War. As it has been discovered by post-Darwin
philosophers that the primary force of human evolution is cooperation and not
struggle as that of the animal world, so the fighting nature, a residue of the
animal instinct in man, must be eliminated from man, the sooner the better.
世界有三大问题，即国际战争、商业战争与阶级战争是也。在此国际发展实业计划
中，吾敢为此世界三大问题而贡一实行之解决。即如后达文而起之哲学家之所发明人类
进化之主动力，在于互助，不在于竞争，如其他之动物者焉。故斗争之性，乃动物性根
之遗传于人类者，此种兽性当以早除之为妙也。
International war is nothing more than pure and simple organized robbery on a
grand scale, which all right-minded people deplore. When the United States of
America turned the recent European conflict into a world war by taking part in it,
the American people to a man determined to make this war end war forever.
And the hope of the peace-loving nations in the world was raised so high that
we Chinese thought that the "Tatung" (Da Tong) or the Great Harmony Age
was at hand. But unfortunately, the United States has completely failed in
peace, in spite of her great success in war. Thus, the world has been thrown
back to the pre-war condition again. The scrambling for territories, the struggle
for food, and the fighting for raw materials will begin anew. So instead of
disarmament there is going to be a greater increase in the armies and navies of
the once allied powers for the next war. China, the most rich and populous
country in the world, will be the prize.
国际战争者，无他，纯然一简直有组织之大强盗行为耳。对此种强盗行为，凡有心
人莫不深疾痛恨之。当美国之参加欧战也，遂变欧战而为世界之大战争。美国人民举国
一致，皆欲以此战而终结将来之战，为一劳永逸之计焉。世界爱和平之民族之希望，莫
不为之兴起，而中国人民为尤甚，一时几咸信大同之世至矣。惜乎美国在战场上所获之
大胜利，竟被议席间之失败而完全推翻之。遂至世界再回复欧战以前之状况，为土地而
争、为食物而争、为原料而争将再出见。因此之故，前之提倡弭兵者，今则联军列强又
增加海军，以预备再次之战争。中国为世界最多人口之国，将来当为战争赔偿之代价也。

24. 24
However, the tide of the world seems to be turning. After centuries of sound
slumber, the Chinese people at last are waking up and realizing that we must
get up and follow in the world's progress. Now we are at the parting of the way.
Shall we organize for war or shall we organize for peace? Our militarists and
reactionaries desire the former, and they are going to Japanize China, so that
when the time comes they will start another Boxer Movement once more to
defy the civilized world. But as the founder of the Chung Hwa Min Kuo — the
Chinese Republic — I desire to have China organized for peace. I, therefore,
begin to utilize my pen, which I hope would prove even mightier than the sword
that I used to destroy the Manchu Dynasty, to write out these programs for
organizing China for peace.”30
……今日世界之潮流，似有转机矣。中国人经受数世纪之压迫，现已醒觉，将起而
随世界之进步，现已在行程中矣。其将为战争而结合乎？抑为和平而结合乎？如前者之
说，是吾中国军国主义者与反动者之主张，行将以日本化中国。如其然也，待时之至，
拳匪之变或将再见于文明世界。但中华民国之创造者，其目的本为和平，故吾敢证言曰：
为和平而利用吾笔作此计划，其效力当比吾利用兵器以推倒满清为更大也。（孙中山：
《建国方略》总结部分。）
“While his immediate goals were to restore China’s sovereignty, to establish a
liberal republic, and to strengthen China with Western science and technology,
Sun did consider this to be merely a first step towards his cosmopolitan goals,
namely to unify the world and to build a Datong world. For Sun, Datong means
"The Great Commonwealth”, rather than the "Great Unity." Datong, according to
Chiang Kai-shek's interpretation, "is the highest ideal which Dr. Sun Yat-sen has
aimed at throughout his revolutionary career." In his work, he mentioned the
“divine obligation” of China to create a peaceful world.
他的直接目标是恢复主权，建立民国，用西方的科技强国。尽管如此，孙中山把它
们看作其世界目标——统一世界建立大同——的第一步。对孙中山来说，大同意味着“大
联邦”，而非“大同”。根据蒋介石的解释，大同是“孙中山一生革命生涯的最高理想。”
他在著作中提到，中国的“神圣义务”是建立和平的世界。
‘The meaning of the Three Principles of the Peoples simply means ownership
by the people, government by the people, and sharing of social wealth by the
people. It also means the Great Commonwealth that Confucius had hoped for.’
He considers the restoration of the Chinese nation to be a prerequisite for
embracing universalism, and to the realization of the Datong world.
“三民主义的含义就是人民拥有，人民治理，人民分享社会财富。它意味着孔子所
向往的大联邦。”他把中华民族的复兴视为普世主义以及大同的前提。
If we want to be able to reach this ideal in the future, we must now revive our
national spirit, recover our national standing, unifying the world upon the
foundation of our ancient morality and love of peace, and bring about a
universal rule [datong] of equality and fraternity.” [23]
30 Sun Zhong Shan, The International Development of China, p. 160-1

25. 25
如果想在将来实现大同理想，现在必须复兴民族精神，恢复我们民族的地位，在古
代道德、爱好和平的基础上团结世界，形成平等、友爱的普遍风尚（大同）。
“As one scholar put it, ‘in his turn Sun Yat-sen was haunted by the yearning of
an ultimate universal peace founded upon a sense of brotherhood that would
unify the peoples of the entire world. He wanted to procure the welfare of his
people as of other peoples; he wanted to give peace within and without’
“正如一位学者所言，‘孙中山渴望最终的普遍和平，这种和平建立在团结全世界
人民的兄弟情谊之上。他想确保自己人民的福利，同时也确保其他民族的福利；他想在
内外都给予和平。’”
…he holds a strong feeling of Chinese nationalism and messianism, which in
turn gives rise to his belief that Chinese can create a unified world based upon
Chinese traditional morality, and that Chinese have the obligation to promote
the formation of the new world commonwealth. His idealist and utopian goal of
unifying the world with Chinese values has remained a distance dream for his
successors.” 31
他所怀有的强烈的民族主义和救世主义，促使他相信，中国人可以创造一个基于传
统道德的团结的世界；中国人有义务促进新世界联盟的形成。对于他的继承者来说，他
的用中国的价值团结世界的理想化目标，是一个遥不可及的梦。（《重建乌托邦：从洪
秀全到毛泽东的中国乌托邦主义》郭宝刚，Dalton State.）
Song Qing Ling (1893 –1981), the wife of Sun Zhong Shan
孙中山的夫人宋庆龄（1893-1981）
“Fraternity is the as yet unrealized ideal of humanity. Liberty has no safe
foundation except human brotherhood. Equality can never be anything but a
dream until we feel towards each other as brothers. It may be for China, to point
the way to this fraternity. Napoleon Bonaparte said, ‘When China moves, she will
move the world’. For centuries, the Chinese have been a peace-loving people.
China with its multitudinous population and its love of peace cannot but be
instrumental in bringing about Universal Peace – when rights need not be backed
by armies and dreadnoughts., 32
博爱是人类尚未实现的理想。缺少了兄弟情谊，自由就没有牢靠的基础；在人们还
没有彼此以兄弟相待之前，真正的平等也只不过是梦想。通向博爱之路的任务可能就落
在中国这个最古老的国家身上。在促进人类进步的努力中，中国还要在其他方面起作用。
拿破仑·波拿巴说过：“一旦中国醒来，她将推动整个世界。”多少世纪以来，中国人一
直是热爱和平的民族。中国以它众多的人口和对和平的热爱……必将推动那个人道主义
31 Utopias of Reconstruction: Chinese Utopianism from Hong Xiu Quan to Mao Ze Dong, Baogang Guo,
Dalton State.
32 Israel Epstein,Madame Sun Yat-sen, Woman in World History: Song Qing Ling, Foreign Languages
Press,Beijing,2003,p.5.

26. 26
运动，即实现世界和平，使权利无需依靠军队和“无畏”战舰作后盾。（《宋庆龄选集》
1912 年 4 月，转引自 http://www.sszx.org.cn/zzwxView.aspx?id=3064）
In June 1947, Song Qing Ling, referring to the civil war in China and
pre-independence convulsions in India, wrote to Nehru saying, “Perhaps this is the
tempering process from which our peoples will emerge with awareness and new spirit
for their task in the future civilization.” She suggests the suffering of China has helped
it acquire capacity.
1947 年 6 月，宋庆龄致信尼赫鲁，谈及中国的内战和印度独立前的动乱，她说：
“或许这是一个调合过程，由此我们的人民将显现出觉悟和新的精神，以担负未来文明
的重任。”
Mao Zi Dong
毛泽东
At the Commemoration of the Twenty-eighth Anniversary of the Communist Party of
China, on June 30, 1949, Mao Ze Dong, in a speech entitled, “On the People’s
Democratic Dictatorship”, said:
1949 年 6 月 30 日，在中国共产党成立 28 周年纪念会上，毛泽东在题为“论人民
民主专政”的文章中说：
“The first of July, 1949, marks the fact that the Communist Party of China has
already lived through twenty-eight years. Like a man, a political party has its
childhood, youth, manhood and old age. The Communist Party of China is no
longer a child or a lad in his teens but has become an adult. When a man reaches
old age, he will die; the same is true of a party. When classes disappear, all
instruments of class struggle -- parties and the state machinery -- will lose their
function, cease to be necessary, therefore gradually wither away and end their
historical mission; and human society will move to a higher
stage. ………………………….
一九四九年的七月一日这一个日子表示，中国共产党已经走过二十八年了。像一个
人一样，有他的幼年、青年、壮年和老年。中国共产党已经不是小孩子，也不是十几岁
的年青小伙子，而是一个大人了。人到老年就要死亡，党也是这样。阶级消灭了，作为
阶级斗争的工具的一切东西，政党和国家机器，将因其丧失作用，没有需要，逐步地衰
亡下去，完结自己的历史使命，而走到更高级的人类社会……
But for the working class, the laboring people and the Communist Party the question
is not one of being overthrown, but of working hard to create the conditions in which
classes, state power and political parties will die out very naturally and mankind will
enter the realm of Great Harmony. We have mentioned in passing the long-range

27. 27
perspective of human progress in order to explain clearly the problems we are about
to discuss.33
对于工人阶级、劳动人民和共产党，则不是什么被推翻的问题，而是努力工作，创
设条件，使阶级、国家权力和政党很自然地归于消灭，使人类进到大同境域。为着说清
我们在下面所要说的问题，在这里顺便提一下这个人类进步的远景的问题。（毛泽东：
《论人民民主专政》。关于“大同境域”，编者注解道：指没有阶级剥削和压迫的公有
制社会——中国人长久珍视的崇高理想。）
Deng Xiao Ping
邓小平
As mentioned above, Confucius described himself as being incapable of achieving
the Great Unity and was living in a “Small Tranquility” where the great Tao had been
hidden, the states were ruled by different families and the people loved their own
parents and children only, not the larger society as well.
正如前面提到的，孔子说自己不能实现大同，而是生活在“小康社会”。在小康社
会，大道是隐藏的，国家由不同的家族统治，人们各亲其亲，各子其子，不关心大社会。
In 1979, Deng Xiao Ping used the terms “Small Tranquility” as the eventual goal of
Chinese modernization.
1979 年，邓小平用“小康”指中国现代化的最终目标。
“The vision of a Xiaokang society is one in which most people are moderately well
off and middle class, and in which economic prosperity is sufficient to move most
of the population in mainland China into comfortable means, but in which
economic advancement is not the sole focus of society. Explicitly incorporated
into the concept of a Xiaokang society is the idea that economic growth needs to
be balanced with sometimes conflicting goals of social equality and
environmental protection.
在邓小平设想的小康社会中，大部分人属于富有的中产阶级，经济的繁荣足以使中
国的大部分人口生活富足。但是，经济发展并非小康社会的唯一焦点。小康社会的另一
观念是，经济发展需要被社会公平和环保所平衡。
The revival of the concept of a Xiaokang Society was in part a criticism of social
trends in mainland China in the 1990s…in which many in China felt was focusing
too much on the newly rich and not enough on mainland China's rural poor.
Furthermore there has been a fear in some circles that Chinese society has
become too materialistic placing material wealth above all other social needs.
33 Taken from The Collected Works of Chairman Mao. The compiler’s footnote for “Great Harmony”,
says,“Itrefers to a society based on public ownership,free from classexploitation and oppression -- a
lofty ideal longcherished by the Chinese people.”

28. 28
小康社会这一概念的兴起，部分是对 1990 年代大陆社会趋势的一种批评……很多
中国人觉得财富新贵受到了太多关照，对农村的穷人关注不足。很多人担心中国社会太
物质化，将财富置于其他社会需求之上。
In contrast to previous concepts such as the spiritual civilization and the
campaigns against bourgeois liberalization in the 1980s, the concept of the
Xiaokang society does not involve heroic self-sacrifice and does not place the
material and the spiritual in opposition. The vision of a Xiaokang society sees the
need for economic growth to provide prosperity, but it sees the need for this
prosperity to be broadly distributed.”34
小康社会与之前的精神文明、1980 年代的反对资产阶级自由化运动不同，它不要
求英雄主义的自我牺牲，并不将物质与精神对立起来。小康社会看到了为了繁荣而发展
经济的必要性，它也看到了将经济成果广泛分配的必要性。（维基“小康”词条，这是
儒家的术语，用来描述具备基本生活条件的社会，或者说是由中产阶级构成的社会。
http://en.wikipedia.org/wiki/Xiaokang）
Beijing Olympics 2008
2008 年北京奥运会
Olympic Theme: One World, One Dream.
奥运会主题：同一个世界，同一个梦想。
Not only did the theme of the Olympics reflect the theme of the Great Unity, the main
Olympic Park was located on the axis that runs through the Forbidden City. This line
is the “Axis Mundi” running through the home of the Emperor, the source of authority,
and the link between Heaven and Earth. Placing the Olympics on the northern
extension of this axis plugged it symbolically into the “will of Heaven”.
不仅奥运会的主题反映了大同思想，就连奥林匹克公园也坐落在了纵贯紫禁城的中
轴线上。这条线是“宇宙轴”，它穿过皇宫——权力之源，连接天地。将奥林匹克公园
放在这条轴线的北部延伸带，象征性地为它赋予了“天命”。
* * *
Although a much longer compilation could be made, this brief scan through time
demonstrates a consistent, and still living, concern for the idea and realization of the
Great Unity in Chinese thought, even to the present time. China’s vision of universal
peace, and a well-ordered future, is perceived as humanity’s goal, an achievable
condition to be carried out in this world.
34 Wikipedia articlefor “Xiao Kang”,a Confucian term describinga society of modest means, or a
society composed of a functional middle-class.http://en.wikipedia.org/wiki/Xiaokang

29. 29
虽然这个简要回顾可以编得更长，但是，它已经表明了中国思想迄今对大同及其实
现的关注。中国的普遍和平的愿景与一个秩序井然的未来，是全人类的目标，是可以在
现世达成的目标。

30. 30
1.2 The Goal of Development: Reflections
1.2 社会进化的目标：思考
This section argues that the Great Unity is no longer in the future. The opening days
of this 2500 year-old Chinese dream are upon us. The rapid globalization of
knowledge, technology, transportation, commerce and international institutions are
just some of the signs that a shift of epic proportions has occurred on our planet,
signaling new opportunities for human interaction and activity.
这一部分要论证大同不再遥远。2500 年来中国人梦想的日子已来临。知识、科技、
交通、商业和国际机构的迅速全球化，是我们星球发生重大转变的一些征兆，预示着人
类交往和活动的新机遇。
It may be difficult to imagine that these signs are harbingers of a time of peace and
prosperity. Witnessing problems such as the widening gap between rich and poor,
corruption, terrorism, wars, religious fundamentalism, global warming, and a
widespread materialistic world view, may make such a supposition seem naïve or
futile.
我们可能难以相信这些征兆预示着一个和平繁荣的时代。在见证了贫富鸿沟、腐败、
恐怖主义、战争、宗教原教旨主义、全球变暖、广泛的物质主义世界观等问题之后，这
一假想可能显得幼稚无用。
“However thrilling the prospects may be, present patterns of behavior do not
inspire confidence in the process. It is only natural to wonder whether
globalization will, in fact, unify the human race without imposing uniformity or
simply propel the universalization of the culture of consumerism. Is it the bearer of
prosperity for the masses or the mere expression of the economic interests of a
privileged few? Will it lead to the establishment of a just order or to the
consolidation of existing structures of power?35
无论未来多么令人陶醉，但当前的行为模式使人们对此不敢抱有奢望。人们不禁要
问，如果不强推一致，全球化是否果真能使人类团结一致？还有，全球化是否只会推动
消费主义文化的普遍化？它是广大人民幸福的承载者抑或只是极少数特权者经济利益
的代名词？它将会导致公正社会秩序的建立还是会巩固现行的权力结构？（沙伦·M.P.
哈珀主编：《实验室、庙宇、市场——对科学、宗教和发展的交互作用的反思》引言第
1页，张继涛等译，广东人民出版社，2006年版。）
Even those who despair, acknowledge that our survival depends on collective, united
global action and that our existence on this planet will be increasingly intolerable
unless we leave “The Age of Disorder” and enter the period when “the First
35 Dr. FarzamArbab, Promotinga Discourseon Science,Religion,and Development, in The Lab, the
Temple, and the Market: Reflections at the Intersection of Science, Religion, and Development, Edited
by Sharon Harper, IDRC, Canada,2000,pp.1-2.

31. 31
Foundations of One World are Laid”.
即使绝望者也承认，我们的生存有赖于集体的、联合的全球行动，除非脱离“据乱
世”进入“大同始基奠定”之时，否则我们在这个星球上的生活将愈加令人难以忍受。
Atendency to be lethargic or cynical is challenged if, first, we look at the dream of the
Great Unity in the context of humanity’s social evolution – that we are in the turbulent
years of a transition from a collective age of adolescence to one of adulthood – and,
second, we look more carefully at the economic, technical, social, and political
foundations of One World that already exist or are under construction.
消沉或愤世的倾向是可以克服的。首先，我们要在人类社会演进的背景下——我们
处在从人类青春期向成熟期过渡的动荡岁月——看待大同梦想；其次，我们要更仔细地
考察已经存在或正在形成的同一个世界的经济、技术、社会和政治基础。
Social Evolution
社会演进
In the Map of Human Maturation below we can see the world's civilizations as rivers
converging on one sea. Flowing for centuries in relative isolation, they entered a
period of nation-building followed by a recent accelerating globalization. Simultaneous
with the radial inflow of civilizations, humanity has climbed a ladder of social evolution.
There has been a progression of social units from family, to tribe, to city, to nation and
most recently, an implicit family of nations.
在下面的人类成熟图表中，我们看到世界文明像百川入海一样交汇。在相对隔绝地
奔流了数世纪后，世界文明进入创建民族的阶段，然后又是最近的加速的全球化。在文
明激烈大交汇的同时，人类攀上了社会演进的梯子。社会单位依次发展，从家庭、部落、
城市、民族到最近的民族大家庭。
These stages of social development have emerged in different parts of the globe
under the influence of local civilizations. Each step (family, city, and nation) has
enhanced the capacity of individuals, not diminished it. Each step forward has
expanded the opportunities for the individuals within it, has brought with it greater
opportunities for expression of the human spirit, transplanting it to larger and larger
"gardens", until we have arrived at the consciousness of our oneness. We are now
looking at each other, for the first time, across the same body of water, a common sea,
with all of our collective experience and a vast heritage of cultural wealth available for
mutual exploration and use. For the first time, your world and my world has become
our world.
在地方文明影响下，这些社会发展阶段在全球各地出现了。每一阶段（家庭、城市、
民族）都提高而非减小了个人的能力。在每一个前进阶段，都扩展了个人的机遇，为人

32. 32
类精神的表达提供了更大的机会，把人类精神移植到更大的“花园”，直至我们达成人
类一体的意识。我们第一次隔着同一片海相望，我们有全部的集体经验和巨大的文化财
富供彼此探索和使用。你的世界与我的世界第一次成了我们的世界。
What forces are behind these phenomena? The British historian Arnold J. Toynbee
referred to civilization as a process, an endeavor...
这些现象背后是什么力量呢？英国历史学家阿诺德·J.汤因比将文明看作一个过程，
一种进取。
“....to create a state of society in which the whole of mankind will be able to live
together in harmony as members of a single all-inclusive family. This is, I believe,
the goal at which all civilizations so far have been aiming unconsciously, if not
consciously.”36
……来开创一种社会状态，可让人类全体都能和谐地共同生活，有如一个包容全体
的大家庭的成员。我相信，这是迄今所有文明，即便不是自觉地，也是在无意中一直朝
向的目标。（Arnold Toynbee, A Study of History,abridged one-volume edition, p.44.译文转
引自作者的另一本书《广厦》（《广厦》，乔卡特著，石沉译，中国工人出版社，2009年，
第5页。））
Toynbee’s thoughts and the quotations below all reflect a similar response to the
nature of our age. They direct our attention to the next logical step in our collective
evolution, the creation of a global community and the foundation of a New World
Order based on the oneness of humanity; precisely the intent of “The Great Unity”.
汤因比的思想和下述引文，都反映出对我们时代本质的一种相似的回应。它们将我
们的注意力引向集体演进的下一个逻辑阶段——创建全球社会和奠定基于人类一体的
新世界秩序，即“大同”之意。
36 Arnold Toynbee, A Study of History, abridged one-volume edition,p.44.

33. 33
Fig. 2 Map of Human Maturation
The radiant fringe around the year 2000 represents, approximately, the 254 countries
in the world and their founding dates as independent countries. Numbers represent
the beginnings of religions or the time of their Founders: 1.Krishna, 2.Abraham,
3.Moses, 4.Buddha, 5.Zoroaster, 6.Christ, 7.Mohammed, 8.The Bab, 9.Baha'u'llah.

34. 34
图表 2 人类成熟表

35. 35
Abdu’l-Baha, son of Baha’u’llah, Founder of the Baha’i Faith, refers to this time of
critical re-orientation as the beginning of humanity’s “period of maturity”. He uses the
growth of the individual as a metaphor for the growth of humanity.
阿博都-巴哈——巴哈伊信仰的创始人巴哈欧拉的儿子——将这个重新定位的时代
称为人类“成熟期”的开始。祂以个体的成长比喻人类的成长。
“All created things have their degree or stage of maturity. The period of maturity
in the life of a tree is the time of its fruit-bearing...The animal attains a stage of full
growth and completeness, and in the human kingdom man reaches his maturity
when the light of intelligence attains its greatest power and development...
Similarly there are periods and stages in the collective life of humanity. At one
time it was passing through its stage of childhood, at another its period of youth,
but now it has entered its long predicted phase of maturity, the evidences of
which are everywhere apparent...That which was applicable to human needs
during the early history of the race can neither meet nor satisfy the demands of
this day, this period of newness and consummation. Humanity has emerged from
its former state of limitation and preliminary training. Man must now become
imbued with new virtues and powers, new moral standards, new capacities. New
bounties, perfect bestowals, are awaiting and already descending upon him. The
gifts and blessings of the period of youth, although timely and sufficient during the
adolescence of mankind, are now incapable of meeting the requirements of its
maturity.
37
一切造物皆有其成熟的阶段或时期。一棵树的生命中的成熟期，是其结果之时。……
动物则是达到完全长大的阶段，而在人类王国中，当理智之光获得极致发展并达到最大
能力时，人乃臻于成熟……。类似地，人类的集体生活亦分阶段和时期。一时，它在经
历童年阶段，一时经历青年时期，而今它已进入预示已久的成熟状态，其迹象处处可
见……。适用于人类历史早期之所需的，既不符合也不能满足今日这崭新而圆满的时期
之要求。人类已从先前的局限状态和初步训练中破茧而出。现在，人必须拥有新的道德
标准，新的能力。人在青年阶段所拥有的能力和品格今天已不能满足其成熟期的需求了。
（转引自 Shoghi Effendi The World Order of Baha’u’llah pp.164-65. Baha’I Publishing
Trust, Wilmette, 1991.）
Ervin Laszlo, former President of the Club of Rome, says that from the evolutionary
standpoint the world as a system is moving toward a higher order of organization,
toward a global community, a "Grand Synthesis" of cooperating nations. And, except
for a few countries with large enough populations and territory, such as the United
States, the former USSR and China, which he calls generalist societies, "few societies
37 转引自 Shoghi Effendi, The World Order of Baha’u’llah pp.164-65. Baha’i Publishing Trust,
Wilmette, 1991.

36. 36
have developed adequate levels of autonomy".
前罗马俱乐部主席欧文·拉兹洛说，从进化的角度看，世界作为一个系统正朝着更
高的组织秩序前进，朝着一个全球社会、合作民族的“广义综合”前进。除了几个拥有
庞大人口和广大领土的国家，比如美国、前苏联和中国，这些被他称作全面发展型社会
以外，“很少社会发展到自主的充足阶段。”
“Although a few specialist economies - such as Singapore, Hong Kong, South
Korea, and Taiwan, among others - manage to find profitable niches for
themselves, the majority of the specialists - that is, the some 120 Third World
countries that have neither large supplies of valuable natural resources or
command an evolved technological infrastructure - find themselves in an
increasingly untenable situation. It is in the self-interest of the nations to
undertake the next stage of their evolution, a transnational community.”38
虽然有几个专业化型经济实体——特别是象新加坡、香港、南朝鲜、台湾这样的
——竭力为自己寻找有利可图的小生境，但是大多数专业化型社会——就是说既没有宝
贵资源的大规模供给地，又不具备发达的技术基础的约一百二十个第三世界国家——却
发现它们自己处在越来越难以独立支撑的境地。当代世界的超国家流体有利于那些有大
规模资源基地的全面发展型社会，有利于少数能迎合时尚需要的专业化型社会。（欧
文·拉兹洛著《进化——广义综合理论》闵家胤 译，社会科学文献出版社，1988年，
第138页。）
Mikhail Gorbachev, former General Secretary of the Communist Party of the Soviet
Union, and the first president of the Soviet Union from 1988 until its dissolution in
1991, agrees, saying,
前苏联中共总书记、从1988年至1991年苏联解体期间担任主席的米哈伊尔·戈尔
巴乔夫说：
“At a time when the world is so interrelated it is myopic to set national interests so
far ahead of world problems.39
在世界如此相关联的时代，将民族利益放在世界问题之前是一种短见。（Gorbachev,
Mikhail Associated Press, Sat May 8, 9:31 PM E.T.）
In June, 2011, Henry Kissinger, former U.S. Secretary of State, said, during the Munk
Debate on China,
2011年6月，美国前国务卿亨利·基辛格在题为“21世纪是否属于中国”的芒克辩
论会中说：
“I conducted foreign policy on balance of power principles. I know how to play that
game.”
我依照势力均衡原则主导过外交政策。我知道怎么玩那种游戏。
38 Laszlo,Ervin,The Grand Synthesis, p.137-9.
39 Gorbachev, Mikhail Associated Press,SatMay 8, 9:31 PM E.T.

37. 37
“…I believe the leaders of the world now have to ask themselves, how the
evolution should be managed in a way that is co-operative rather than
confrontational.”
我认为世界领导人现在应该自问，如何让演化朝向合作而非对抗。
“What is required is an understanding that we are heading into a new world order
with universal issues, and that this world order cannot be organized using the
same principles as our customary, conventional thinking.” 40
需要这样一种理解：我们正向有着普遍问题的新世界秩序行进，不能够用我们习惯
了的、传统思维的原则来组织这个世界秩序。（Kissinger, Henry, Does the 21st
Century
Belong to China?, The Munk Debate on China, Aurea Foundation, 2011, p.46）
Shoghi Effendi , the grandson of Abdu’l-Baha and the Guardian of the Baha’i Faith,
refers to this time at the “consummation of human evolution”.
阿博都-巴哈的外孙、巴哈伊信仰的圣护守基·阿芬第，称这个时代为“人类演化
的顶峰”。
“Let there be no mistake. The principle of the Oneness of Mankind…..calls for no
less than the reconstruction and the demilitarization of the whole civilized
world—a world organically unified in all the essential aspects of its life, its political
machinery, its spiritual aspiration, its trade and finance, its script and language,
and yet infinite in the diversity of the national characteristics of its federated units.
请不要误会。人类一体的原则……至少需要重建整个文明世界并实现非军事化，使
其在政治机构、精神抱负、贸易金融、语言文字等所有重要方面都得以有机的统一，而
又不损害各组成部分的多姿多彩的民族特性。（世界正义院：《世界和平的承诺》，李绍
白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，
2009 年，第 17 页。）
It represents the consummation of human evolution—an evolution that has had
its earliest beginnings in the birth of family life, its subsequent development in the
achievement of tribal solidarity, leading in turn to the constitution of the city-state,
and expanding later into the institution of independent and sovereign nations.
它代表了人类演进的顶峰——这一演进最早开始于家庭生活的诞生，接下来发展到
部落的团结，然后到城市-国家的建构，稍后扩展到独立的主权国家的形成。
The principle of the Oneness of Mankind, as proclaimed by Baha’u’ullah, carries
with it no more and no less than a solemn assertion that attainment to this final
stage in this stupendous evolution is not only necessary but inevitable, that its
40 Kissinger,Henry, Does the 21st Century Belong to China?, The Munk Debate on China,Aurea
Foundation,2011, p.46.

38. 38
realization is fast approaching, and that nothing short of a power that is born of
God can succeed in establishing it.41
正如巴哈欧拉所宣称的，人类一体的原则庄重地宣称——人类巨大演化的最后阶段
的实现不仅是必要的，而且是不可避免的，也就是说，它正在加速实现，只有上帝的力
量可以成功地将它建立起来。
Whether we call it the beginning of humanity’s “period of maturity”, One World, a
Grand Synthesis, the consummation of human evolution, the New World Order, a
transnational community, a single all-inclusive family, a Global Village, or The Great
Unity, this vision of the time in which we live is basically the same.
我们生活的这个时代的愿景基本上是相同的，无论我们称它为人类“成熟阶段”的
开始、同一个世界、宏观综合、人类演进的顶峰、新世界秩序、超国家流体、一个包容
的大家庭、地球村还是大同。
In a statement on Universal Peace, The Universal House of Justice, the supreme
governing institution of the Baha’i Faith, says….
在一份关于普遍和平的声明中，巴哈伊信仰的最高管理机构世界正义院说：
“The Great Peace towards which people of good will throughout the centuries
have inclined their hearts, of which seers and poets for countless generations
have expressed their vision, and for which from age to age the sacred scriptures
of mankind have constantly held the promise, is now at long last within the reach
of the nations. For the first time in history it is possible for everyone to view the
entire planet, with all its myriad diversified peoples, in one perspective. World
peace is not only possible but inevitable. It is the next stage in the evolution of this
planet--in the words of one great thinker, "the planetization of mankind". 42
“太平盛世”，为世世代代的善良百姓所向往，为从古至今的圣贤和诗人所预言，
为各个时代的经书圣典所许诺，如今，终于有望为各国人民实现了！有史以来第一次，
人类所有的人能够从同一个客观角度观看到地球及居住其上的星罗棋布、多彩多姿的人
民的全貌。世界和平不仅是可能的，更是无法避免的。它是这个星球演进的下一个阶段，
用一位伟大思想家的话来说，就是“人类的世界大同”。（世界正义院：《世界和平的承
诺》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际
出版社，2009 年，第 3 页。）
Signs that the Great Unity is Beginning
大同开始的征象
The following is a list of signs, taken from various sources, of the early emergence of
the Great Unity:
以下是取自不同资料来源的大同初现的征象表：
41 Shoghi Effendi, The World Order of Baha’u’llah, p. 43
42 The Universal Houseof Justice, The Promise of World Peace, paragraph 1,1985.

39. 39
The Universal House of Justice provides a list of favorable signs that indicate “the
steadily growing strength of the steps towards world order taken initially near the
beginning of the (20th
) century” 43
:
世界正义院提供了一个征象表，显示了“20 世界初开始，人类正以越来越坚定有力
的步伐向世界体制迈进。”（世界正义院：《世界和平的承诺》，李绍白译，载《谁在书
写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009 年，第 3 页。）
 the creation of the League of Nations, succeeded by
 the more broadly based United Nations Organization;
 the achievement since the Second World War of independence by the
majority of all the nations on earth, indicating the completion of the
process of nation-building, and
 the involvement of these fledgling nations with older ones in matters of
mutual concern;
 the consequent vast increase in cooperation among hitherto isolated and
antagonistic peoples and groups in international undertakings in the
scientific, educational, legal, economic and cultural fields; the rise in
recent decades of an unprecedented number of international
humanitarian organizations;
 the spread of women's and youth movements calling for an end to war;
and
 the spontaneous spawning of widening networks of ordinary people
seeking understanding through personal communication.
 国际联盟的创建；
 继之以基础更为广泛的联合国组织的成立；
 第二次世界大战以后，世界大多数国家纷纷获得独立，表明国家创立的过
程已告完成；
 新兴的国家已能与历史悠久的国家一起商讨和解决共同关心的事务；
 许多以往相互隔离与敌对的人民和团体，如今却在科学、教育、法律、经
济和文化等领域展开越来越多的国际性合作；
 近几十年来成立的国际人道主义组织如雨后春笋，数目空前；
 妇女及青年的反战运动日渐扩大；
 一般民众藉个人交往寻求相互了解的途径和网络自发地大量扩增
In addition they point out that,
43 The Universal Houseof Justice, The Promise of World Peace, paragraph 3, 1985.

40. 40
此外，他们指出：
“The scientific and technological advances occurring in this unusually blessed
century portend a great surge forward in the social evolution of the planet, and
indicate the means by which the practical problems of humanity may be solved.
They provide, indeed, the very means for the administration of the complex life of
a united world.44
科学技术突飞猛进，预示出这星球将要出现一个社会演进的高潮，同时也为解决人
类的实际问题指出了实际的方法。诚然，科技进步为这个日趋融合世界错综复杂生活的
管理提供了非常有效的手段。（世界正义院：《世界和平的承诺》，李绍白译，载《谁在
书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009年，第3-4页。）
The Baha’i International Community, in a statement on the prosperity of humankind
offers more signs of an emerging world order.
巴哈伊国际社团在《人类的繁荣》中提出了更多新世界秩序出现的征象。
“To an extent unimaginable a decade ago, the ideal of world peace is taking on
form and substance. Obstacles that long seemed immovable have collapsed in
humanity's path; apparently irreconcilable conflicts have begun to surrender to
processes of consultation and resolution; a willingness to counter military
aggression through unified international action is emerging. The effect has been
to awaken in both the masses of humanity and many world leaders a degree of
hopefulness about the future of our planet that had been nearly extinguished. 45
世界和平的理想在过去十年内获得意想不到的发展，初步建立了形式和内容。长久
以来似乎不可逾越的障碍已在人类进步的征途上瓦解；看起来势不两立的冲突也开始被
磋商与决议所化解；用联合一致的国际行动抵抗军事侵略的意愿也正在萌生。这些成效
在那些对地球的未来近乎绝望的广大民众和许多世界领袖间唤起了一线希望。（世界正
义院：《人类的繁荣》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，
澳门，新纪元国际出版社，2009 年，第 27 页。）
“If it is true that the governments of the world are striving through the medium of
the United Nations system to construct a new global order, it is equally true that
the peoples of the world are galvanized by this same vision. Their response has
taken the form of a sudden efflorescence of countless movements and
organizations of social change at local, regional, and international levels. Human
rights, the advance of women, the social requirements of sustainable economic
development, the overcoming of prejudices, the moral education of children,
44 The Universal Houseof Justice, The Promise of World Peace, October 1985,paragraphs 3,4.
45 Baha'i International Community,Office of Public Information, TheProsperity of Humankind, 1995,
p.1.

41. 41
literacy, primary health care, and a host of other vital concerns each commands
the urgent advocacy of organizations supported by growing numbers in every part
of the globe.”46
如果说世界各国政府正在努力通过联合国体系来建立一个新的全球体制，那么无可
置疑，同样的信念也在激励着亿万民众。无数主张改善社会的运动和组织在地方、地区
及国际间的急剧涌现，便是广大民众对这一理想的回应方式。在世界各地，一些愈来愈
受群众支持的组织都急切地致力于提倡人权、促进妇女权益、可持续经济发展的社会条
件、克服偏见、儿童道德教育、扫除文盲、基本卫生保健和一系列的其他重要事项。（世
界正义院：《人类的繁荣》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，
澳门，新纪元国际出版社，2009年，第30页。）
Astatement from the Institute for Global Prosperity47
（全球繁荣研究所（简称ISGP）是
一个非盈利组织，致力于个人、群体和机构的能力建设，以使他们在现有的、有关社会
改进的对话中有所贡献。成立于1999年的全球繁荣研究所，起源于数年前几个非政府组
织和发展机构之间的一场对话，他们想探索科学和宗教在社会和经济发展过程中的建设
性角色和互补性。） gives yet more signs:
全球繁荣研究所的一份声明也给出了一些征象：
“The profound changes now shaping human affairs suggest that new models of
life ‘far reaching in their capacity to release human potential’ are within the grasp
of a rapidly evolving global community.
深刻改变人类事务的诸多变化趋势向我们表明，一种能更充分释放人类潜能的新生
活模式，在我们这个正急速演进的全球社会里，完全有把握实现。
 Advances in knowledge across an ever-expanding range of disciplines,
 知识增长使得学科门类不断增多，
 The emergence of international mechanisms that promote collective
decision- making and action, and
 提倡集体决策和行动的国际机制纷纷涌现，
 The increasing ability of the masses of humankind to articulate their
aspirations and needs, portend a great surge forward in the social evolution
46 ibid,p.2
47 The Institutefor Studies in Global Prosperity (ISGP) is a non-profitorganization,dedicated to
buildingcapacity in individuals,groups and institutions to contributeto prevalentdiscourses
concerned with the betterment of society.Founded in 1999,the Institute for Studies in Global
Prosperity initially emerged from a dialoguethatbegan a few years earlier between a number of
non-governmental organizations and development agencies who sought to explorethe constructive
and complementary roles that both scienceand religion mustplay in processes of social and economic
development.