中国无需“统治”世界
China Does Not Need to “Rule”the World
姜洪庆Jiang Hongqing
引言
Introduction
与马丁·雅克商榷：中国无需“统治”世界。
A critical dialogue withMartin Jacques: China does not need to “rule” the world.
拙著《旋回：空间哲学及其规划实践》以气候、地理、认知三重底层逻辑为骨架，以生命与空间的共生关系为核心，构建出一套贯通自然演化、人群迁徙、文明存续的全域阐释体系。本文提出核心论断是：中国文明的底层诉求从来不是征服、管控、“统治”世界，而是守中自持、旋回自洽、生生不息。
My monograph Xuanhui: APhilosophy of Space and Its Planning Practice takes climate, geography, and cognition as its threefold foundational logic, and the symbiosis of life and space as its core, constructing a comprehensive interpretive system that spans natural evolution, human migration, and civilizational continuity. This essay advances its central thesis: the underlying aspiration of Chinese civilization has never been conquest, control, or “rule” over the world, but rather the maintenance of the center, cyclical return and self-consistency, and unending continuity.
“宇宙”与“人本”是人类两种“空间思维”，宇宙是大大的人本，人本是小小的宇宙；“天地”与“方圆”是地球两大“空间启示”，与天地相参，与方圆相契。所以敬天爱人，纵横捭阖，学天地，形方圆，守九宫，永续则永恒。
“Cosmos” and “human-centric”constitute humanity's two “spatial modes of thought”: the cosmos is a vast human, the human is a tiny cosmos. “Heaven and Earth” and “square and circle” constitute the Earth's two great “spatial revelations”: to participate with Heaven and Earth, to accord with square and circle. Hence: revere Heaven and love humanity; move vertically and horizontally; learn from Heaven and Earth; shape square and circle; keep the Nine-Palace; and you endure forever.
01 中国有最适宜的人居环境
01 China Possesses the MostSuitable Human Habitat
人体受温度、湿度与季风的控制。地球暖期，人体自然热舒适在高纬度、高海拔地区；地球冷期，人体自然热舒适在低纬度、低海拔地区，纬度与海拔之间存在一定的规律，纬度90度，海拔约9000米（珠穆朗玛峰8848.86米），也就是不同纬度与相应海拔之间有着某种关系。
The human body is governed bytemperature, humidity, and monsoon. During warm periods, human thermal comfort lies in high latitudes and high altitudes; during cold periods, it lies in low latitudes and low altitudes. A certain regularity obtains between latitude and altitude: at 90 degrees latitude, the altitude is approximately 9,000 meters (Mount Everest, 8,848.86 meters). In other words, a determinate relationship exists between different latitudes and their corresponding altitudes.
就亚欧大陆而言，在青藏高原东西两侧北纬中段25～40度的区域，是人类活动相对安定的15度，呈现的是农耕林状态，是人类文明的发生地，而上下15度范围，即低纬度北纬10～25度的热带季风海域，以及高纬度北纬40～55度的寒温带草原，则呈现的是渔猎与游牧状态。
For the Eurasian continent,the belt between 25° and 40° north latitude on either side of the Qinghai-Tibet Plateau constitutes a relatively stable 15-degree zone of human activity, characterized by farming and forestry—the locus of origin of human civilization. The 15 degrees above and below—the tropical monsoon seas between 10° and 25° north latitude, and the cold-temperate grasslands between 40° and 55° north latitude—are characterized by fishing, hunting, and nomadic life.
纬度1度，温差大致为1℃，15度纬度区间，年平均气温大致相差15℃。同时，海拔100米为0.6℃，2500米海拔区间，年平均气温也大致相差15℃，人体自然热舒适为26℃，上下15℃之间为人类最佳生存区间。
One degree of latitudecorresponds to approximately 1°C of temperature difference; across a 15-degree latitude range, the annual average temperature differs by approximately 15°C. Similarly, every 100 meters of altitude corresponds to 0.6°C; across a 2,500-meter altitude range, the annual average temperature also differs by approximately 15°C. Human thermal comfort is 26°C, and the range of 15°C above and below constitutes the optimal zone for human survival.
距今258万年前人类先祖学会加工石器，进化的脚步踏入旧石器时代，距今243万年前在西侯度留下了“火种”，地球同步进入第四纪，据考古推算，丹尼索瓦人大约在距今28万年前到达西辽河流域，距今22.6万年前遗落在青藏高原的手印，距今16万年前出现在红河河谷的痕迹，与持续至4万年前留存在夏河白石崖溶洞的遗骨，古人类遗存印证“连续进化附带杂交”演化路径，中国有100万年以上的人类史、1万年以上的文化史、5000年以上的文明史，也就拥有全球人类发展史上最为包容且从未中断的地缘文明。
Some 2.58 million years ago,human ancestors learned to work stone, entering the Paleolithic Age. Some 2.43 million years ago, they left the “seed of fire” at Xihoudu, and the Earth entered the Quaternary. According to archaeological estimates, Denisovans reached the Xiliao River basin approximately 280,000 years ago; a handprint left on the Qinghai-Tibet Plateau dates to approximately 226,000 years ago; traces appeared in the Red River valley approximately 160,000 years ago; and
remains preserved in the Baishiya Karst Cave at Xiahe date from 160,000 to 40,000 years ago. These ancient human remains corroborate an evolutionary path of “continuous evolution with hybridization.” China possesses over one million years of human history, over ten thousand years of cultural history, and over five thousand years of civilizational history—and thus possesses the most inclusive and unbroken geo-civilization in the history of global human development.
而间冰期1万年来，地球上最适宜的人居环境，就是北纬中段25～40度之间，中国南北方相对均衡的东西向四大流域线，与东西方逐级升起的大致南北向四大阶梯线（含大陆架）所覆盖的广阔疆域，且北纬30～35度，海拔1000～1500米是人类生存舒适度最好也是生存时间轴最长的区域，譬如黄土高原的大部分地区。
Over the 10,000 years of theinterglacial period, the most suitable human habitat on Earth has been the broad territory between 25° and 40° north latitude, encompassed by China's four roughly east-west river basins—relatively balanced between north and south—and its four roughly north-south steps (including the continental shelf) rising progressively from east to west. Between 30° and 35° north latitude, at 1,000 to 1,500 meters above sea level, lies the zone of greatest human comfort and the longest axis of human survival—for example, most of the Loess Plateau.
02 中国有最完整的地缘结构
02 China Possesses the MostComplete Geo-Structure
四大阶梯、四大流域，构成地球上最完整的“九宫格”地缘结构。“九宫格”中，中国人持续迁徙来适应地球气候变化。
The Four Steps and Four RiverBasins constitute the Earth's most complete “Nine-Palace” geo-structure. Within
the “Nine-Palace,” the Chinese people have migrated continuously to adapt to
the Earth's climatic changes.
大约1万年前，地球进入大潮湿时代，人类从温暖的赤道迅速进入高纬度高海拔地区；大约8200年前，文化发展的重心转移到了北纬40度的西辽河、黄河北段与塔里木河流域，以及海拔4000米左右的蒙古~青藏高原一带，那里是现在的亚热带地区，闪烁着红山文化的光芒，之后地球逐渐变冷；大约5400年前，文化发展的重心转移到了北纬35度的黄河流域，以及海拔3500米左右的青藏~蒙古高原一带，孕育了璀璨夺目的中华文明；大约4200年前，当海平面上升至66米以后，从北往南，鞍山、铁岭、北京、石家庄、济南、淄博、临沂、邢台、邯郸、安阳、驻马店、宜昌、荆门、长沙、南昌、六安、宣城、金华、丽水、南平、龙岩、梅州、河源、韶关、肇庆，甚至玉林、南宁等许多现在的内陆城市都曾经是沿海（湖）城市，沉淀着古老的文明；大约1000年前，文化发展的重心转移到了北纬30度的长江流域，以及海拔3000米左右的青藏~云贵高原一带，1024年范仲淹在江苏盐城海边修筑范公堤，现在海湖平面下降了1米左右，造就了大量良田，养活了更多人民，范公堤也离海岸线约80到100公里；1816年全球至冷，六月飞雪，七月结冰，全年无夏，文化发展的重心转移到了北纬25度的珠江流域海拔2500米左右的云贵~青藏高原一带，以及，包括长江三角洲与珠江三角洲地区在宋朝以后逐渐有了移民，并且在近代中国历史上也有了举足轻重的地位。
Approximately 10,000 yearsago, the Earth entered a great humid period, and humans rapidly moved from the warm equator into high-latitude, high-altitude regions. Approximately 8,200 years ago, the center of cultural development shifted to the Xiliao River, the northern Yellow River, and the Tarim River basin at 40° north latitude, and to the Mongolian-Qinghai-Tibet Plateau region at approximately 4,000 meters above sea level—then a subtropical zone, where the Hongshan culture shone. The Earth then gradually cooled. Approximately 5,400 years ago, the center of cultural development shifted to the Yellow River basin at 35° north latitude and the Qinghai-Tibet-Mongolian Plateau at approximately 3,500 meters, giving birth to the splendid Chinese civilization. Approximately 4,200 years ago, after sea levels rose to 66 meters, from north to south, many cities that are now inland—Anshan, Tieling, Beijing (Huairou), Shijiazhuang, Jinan, Zibo, Linyi, Xingtai, Handan, Anyang, Zhumadian, Yichang, Jingmen, Changsha, Nanchang, Lu'an, Xuancheng, Jinhua, Lishui, Nanping, Longyan, Meizhou, Heyuan, Shaoguan, Zhaoqing, and even Yulin and Nanning—were once coastal (or lakeside) cities, sedimenting ancient civilizations. Approximately 1,000 years ago, the center of cultural development shifted to the Yangtze River basin at 30° north latitude
and the Qinghai-Tibet-Yunnan-Guizhou Plateau at approximately 3,000 meters. In 1024, Fan Zhongyan built the Fan Gong Dike by the sea in Yancheng, Jiangsu; today the sea and lake levels have dropped by approximately one meter, creating
vast fertile fields that have fed more people, and the Fan Gong Dike now lies approximately 80 to 100 kilometers from the coastline. In 1816, the globe reached its coldest point: snow in June, ice in July, no summer all year. The center of cultural development shifted to the Pearl River basin at 25° north latitude and the Yunnan-Guizhou-Qinghai-Tibet Plateau at approximately 2,500 meters; moreover, the Yangtze River Delta and Pearl River Delta gradually received migrants after the Song Dynasty and came to hold pivotal positions in modern Chinese history.
分子人类学古DNA样本空间分布呈现极强对应性：北纬40°西辽河~塔里木河流域线：古人群基因集中分布于1000~4000米阶梯；北纬35°黄河流域线：仰韶、马家窑古人群跨1000~3500米海拔连续遗传交流；北纬30°长江流域线：大溪、良渚人群活动上限3000米山地；北纬25°珠江流域线：华南贝丘遗址人群稳定活动于2500米以下山地。复旦古基因组数据库显示：同等气候带，低纬度人群宜居海拔同步降低，形成了适宜生存纬度数值约等于海拔百米数的等效气候模型。
Ancient DNA samples inmolecular anthropology exhibit a strong spatial correspondence. Along the 40° north latitude line of the Xiliao-Tarim River basins, ancient populations were concentrated in the 1,000-4,000 meter step. Along the 35° north latitude line of the Yellow River basin, the Yangshao and Majiayao populations maintained continuous genetic exchange across 1,000-3,500 meters. Along the 30° north latitude line of the Yangtze River basin, Daxi and Liangzhu populations were
active up to 3,000 meters. Along the 25° north latitude line of the Pearl River basin, populations of the South China shell-mound sites remained stable below 2,500 meters. The Fudan ancient genome database demonstrates that within the
same climatic zone, the suitable altitude for low-latitude populations decreases correspondingly, forming an equivalent climate model in which the latitude value suitable for survival approximately equals the altitude in hundreds of meters.
这些通道不仅是人类迁徙的通道，还是动植物群落迁徙的通道。由此，我们保护好四大流域，保护好四大阶梯，保护好这方神奇的大国印记，就是在保护我们东西南北的旋回通道，就是在保护我们独立自主、和平发展的底气与勇气，就是在保护我们的过去、我们的现在与自洽我们的未来。
These corridors are not onlyroutes of human migration but also routes of migration for plant and animal communities. Consequently, to protect the Four River Basins, to protect the Four Steps, and to protect this wondrous great-power imprint is to protect our cyclical-return corridors running east, west, north, and south; it is to protect the confidence and courage of our independence and peaceful development; it is to protect our past, our present, and the self-consistency
of our future.
间冰期1万年来，整个国家都同构于这方九宫格，无论生产、生活，或者社会治理，也无论方国、方城，或者方院方物，都是这种状态，呈现气候“九宫格”，地缘“九宫格”，认知“九宫格”，宅兹九宫而又生生不息，东西绥靖而又南北征伐，历时性与共时性地构成了中华大地自然与建成环境分形迭代的大国印记，以及中华民族认知与思维方式辞象变卜的哲学印记。世代居住在这方大国印记里的中国人形成了与之适应的思维模式与思想成就，也产生了与之匹配的空间范式与文明形态。象天格局，法地开物，人人竞合，而源于“九宫格”认知的“井田制”与“井田城市”也在三代时期被逐渐建立起来。中华文明特有的空间框架与形制特征也就建立起来了，正式成为农耕背景下西周王朝政治经济社会的基本空间形制，成为3000年来空间的营造逻辑与形式总图，以资营城营国，后世营天下。
Over the 10,000 years of theinterglacial period, the entire nation has been isomorphic with this Nine-Palace—whether in production, life, or social governance; whether in square states, square cities, or square courtyards and square objects, all have been in this state, presenting a climatic “Nine-Palace,” a geographic “Nine-Palace,” and a cognitive “Nine-Palace.” Dwelling in the Nine-Palace and enduring without end, pacifying east and west while contending north and south,
diachronically and synchronically, this has constituted the great-power imprint of fractal iteration in China's natural and built environment, and the philosophical imprint of ci, xiang, bian, bu in the cognition and thinking of the Chinese nation. The Chinese people, generation after generation dwelling in this great-power imprint, have formed modes of thought and intellectual achievements adapted to it, and have produced matching spatial paradigms and civilizational forms. Modeling Heaven in pattern, following Earth in creation, universal co-opetition: the “well-field system” and “well-field cities” derived
from “Nine-Palace” cognition were gradually established during the Three Dynasties. The spatial framework and formal characteristics unique to Chinese civilization were thus established, formally becoming the basic spatial form of the Western Zhou dynasty's political, economic, and social order under an agrarian background, and becoming the logic of spatial creation and the master plan of form for 3,000 years—sufficient for building cities and states, and for governing the world in later ages.
03 中国有最丰富的生命空间
03 China Possesses the RichestLife-Space
地球是个“万物同构”的生命共同体，人本与宇宙息息相关。间冰期1万年来，中国发展出来的中医与风水学说，其本质就是生命与空间的感知体系。人体可以感知天地（气候与地缘）、山海（山方与海圆）、人类（空间与时间）的变化。传说盘古开天地时身上的器官就变化成了天地间的万千事物，“盘古死去：身体变为高山，肌肉变成良田，血液成为江河，筋骨变成大路，牙齿变为玉石，皮毛变成草木……”，地球的生息与人体共同，山脉、水脉像是人的骨血，风脉、雨脉像是人的二脉，风窝、雨窝则是人的穴位。其实，中医与风水理论微妙如宇宙气息，掌握地球上的山脉、水脉，风脉、雨脉，以及风窝、雨窝的运动规律，人类可以奉天承运，可以因地制宜，可以传承创新，可以趋利避害，可以营造最适合自己的活动空间，当然也可以调节人体自身的脉络感知，冷、热、干、湿、风、痛，及其热、湿、风的适应能力，这是西医所讲的人体免疫力，或者人体热、湿、风的适应韧性。中医讲“湿重”，西医讲“水肿”，大致是一回事，所以现代中医讲“中西医结合”，将是人类基于“万物同构”的必由之路。人类通过认知宇宙来启示自己，又通过观察自身来印证宇宙，在这个意义上，人本是小小的宇宙，宇宙是大大的人本，中医与风水便是生命与空间连接人本与宇宙“天人合一”的学问。
The Earth is a “life communityof all things isomorphic,” in which the human and the cosmos are closely interconnected. Over the 10,000 years of the interglacial period, the Chinese medicine and feng shui developed in China are in essence perceptual systems of life and space. The human body can perceive changes in Heaven and Earth (climate and geography), mountains and seas (square mountains and round seas), and human beings (space and time). Legend tells that when Pangu created the world, his organs transformed into the myriad things between Heaven and Earth: “Pangu died: his body became high mountains, his muscles became fertile fields, his blood became rivers, his sinews and bones became great roads, his teeth became jade, his skin and hair became vegetation...” The Earth's respiration is shared with the human body: mountain veins and water veins are like bones and blood, wind veins and rain veins are like the two meridians, and wind nests and
rain nests are the acupoints. In truth, Chinese medicine and feng shui theory are as subtle as the breath of the cosmos. By mastering the movement patterns of the Earth's mountain veins, water veins, wind veins, rain veins, wind nests, and rain nests, humanity can receive Heaven's mandate, adapt to local conditions, inherit and innovate, seek benefit and avoid harm, and create the most suitable space for its own activity—and can also regulate the body's own meridians and perceptions: cold, heat, dryness, dampness, wind, and pain, and the body's adaptability to heat, dampness, and wind. This is what Western medicine calls human immunity, or the adaptive resilience of the human body to heat, dampness, and wind. Chinese medicine speaks of “heavy dampness,” Western medicine of “edema”—roughly the same phenomenon. Thus the modern integration of Chinese and Western medicine will be an inevitable path for humanity based on the “isomorphism of all things.” Humanity enlightens itself by cognizing the cosmos, and verifies the cosmos by observing itself. In this sense, the human is a tiny cosmos, the cosmos is a vast human; Chinese medicine and feng shui are the learning that connects human and cosmos, life and space, in the “unity of Heaven and Human.”
日月沉淀出《易经》，山海沉淀出《山海经》，仁人沉淀出《周礼》，从伏羲到文王沉淀出六十四卦辞象变卜，对应六十四种生命密码，六十四种空间范式，沉淀出人类社会生命与空间关于“天、地、人”全方位的认知方式，也就产生了对民为本、食为天、器为利，居者有其屋等美好生活的追求。
Sun and moon sedimentedthe Yijing; mountains and seas sedimented the Shan Hai Jing; humane people sedimented the Zhou Li. From Fuxi to King Wen, the sixty-four hexagrams of ci, xiang, bian, bu were sedimented, corresponding to sixty-four life codes and sixty-four spatial paradigms, sedimenting a comprehensive cognitive mode of human society, life, and space concerning Heaven, Earth, and Human. This gave rise to the pursuit of a good life: the people as foundation, food as
Heaven, tools as benefit, and shelter for every dweller.
中国人的饭碗能够牢牢端稳。农业革命养活了更多的人类，人类的繁衍与生存质量得以改善的基础是食（药）物广化，并决定了人口增长质量与公共卫生水平，药食同源，食（药）物的核心是种子安全。袁隆平杂交水稻技术的成功，养活了全球1/4的人口。由于农业选种育种的进步，以及食（药）物生产技术水平的提升，特别是工业革命之后，从自然选育，到人工培育，再到基因优育，生物技术不仅让作物得到大幅度增产，也使动物养殖技术，以及人类优生优育成为可能。足够的食（药）物，以及健康的生活方式，使得人口规模与预期寿命大幅度增长。
The Chinese people's rice bowlcan be held firmly. The agricultural revolution fed more people; the foundation for improving human reproduction and survival quality is the generalization of food (and medicine), which determines the quality of population growth and the level of public health. Food and medicine share the same origin; the core of food (and medicine) is seed security. Yuan Longping's success with hybrid rice fed one quarter of the world's population. Due to progress in agricultural selection and breeding, and improvements in food (and medicine) production technology—especially after the Industrial Revolution, from natural selection to artificial cultivation to genetic improvement—biotechnology has not only greatly increased crop yields but also made animal husbandry and human eugenics possible. Sufficient food (and medicine), together with healthy lifestyles, has led to substantial growth in population scale and life expectancy.
中国人的交通能够四通八达。交通工具，由流速、流量与流向决定。人类生活在相对速度之中，感受不到绝对速度。可达范围与可达方式是交通工具中地缘包容性边界与人类流动性管理的两个方面，从可达方式来看，“车同轨”是陆运时代的基本策略，高铁、航空则满足了现代社会人们的所有期待，而水运特别是海运则提供了更加广阔而廉价的大运量载体。从可达范围来看，高效快捷的现代交通工具，已经将整个地球的各个角落都连接起来了，从而提高了人类流动性的范围，地缘包容性边界的象征意义超越了其实质上交通分异的价值。在此基础上构筑不同等高层级与不同阶梯的生命通道，形成主次分明的多式融合的网络、通道与节点设施体系，包括水链、水网，路链、路网，空链、空网，未来还要增添“星链、星网”，让人类主宰的地球乃至地球之外的星空连接起来。
China's transportation reachesin all directions. The means of transportation are determined by flow speed, flow volume, and flow direction. Humanity lives in relative speed and cannot perceive absolute speed. Reachable range and reachable mode are two aspects of geo-inclusive boundaries and human mobility management in transportation. In terms of reachable mode, “the same track for all carts” was the basic strategy of the overland era; high-speed rail and aviation satisfy all the expectations of modern society; and water transport, especially maritime shipping, provides
a broader and cheaper carrier for large volumes. In terms of reachable range, efficient and rapid modern transportation has connected every corner of the Earth, thereby expanding the range of human mobility; the symbolic meaning of
geo-inclusive boundaries has surpassed the value of actual transportation differentiation. On this basis, life corridors of different elevation levels and different steps are constructed, forming a clearly prioritized, multi-modal network of networks, corridors, and node facilities: water chains and water networks (shipping, maritime transport), road chains and road networks (highways, high-speed rail), air chains and air networks (aviation, aerospace), and in the future “star chains and star networks,” connecting the Earth that humanity dominates and even the starry sky beyond.
中国人的信息能够全面覆盖。人类社会拥有信息工具与信息技术，包括文字、印刷术、烽火、驿站、电话、电报、无线电等，都曾发生过巨大的变化。人类历经的若干次文明大爆发，都要先经历信息大爆炸，距今3000多年前，文字的出现，甲骨文记载历史，西周文明大爆发；距今2000多年前，竹简春秋，儒学始兴，造纸术的发明，汉唐文明大爆发；距今1000多年前，印刷术的出现，朱熹理学进一步传播，明清文明大爆发；相比之下，中国人图腾广化的象形文字体系，执两用中的竞合文化思想，九宫模数的空间营造法式，以及“三进制”辞象变卜的矩阵思维模式，与现代人工智能的构建发展趋势高度契合，人工智能等同于升级版的“书同文”，将人类的智力水平大幅提高。从今往后，互联网、物联网、区块链、人工智能、IT-BT融合、IT-ST融合以及I-BST融合的应用，让人人享有最实在的知识成果与全球文明，中华文明大爆发的时代也即将到来。
China's information canachieve full coverage. Human society possesses information tools and technologies—writing, printing, beacon fires, post stations, telephones, telegraphs, radio—all of which have undergone tremendous change. Each of humanity's great civilizational explosions was preceded by an information explosion. Over 3,000 years ago, the emergence of writing and the recording of history in oracle bone script preceded the explosion of Western Zhou civilization. Over 2,000 years ago, bamboo slips and the Spring and Autumn period, the rise of Confucianism, and the invention of papermaking preceded the explosion of Han-Tang civilization. Over 1,000 years ago, the emergence of printing and the further spread of Zhu Xi's Neo-Confucianism preceded the explosion of Ming-Qing civilization. By contrast, the Chinese totemic ideographic writing system, the co-opetition culture of holding the two and using the middle, the Nine-Palace modular code of spatial creation, and the ternary matrix thinking of ci, xiang, bian, bu are highly compatible with the construction and development trends of modern artificial intelligence. AI is equivalent to an upgraded “universal script,” greatly raising humanity's intellectual level. From now on, the application of the internet, the internet of things, blockchain, artificial intelligence, IT-BT integration, IT-ST integration, and I-BST integration will enable everyone to enjoy the most substantial knowledge achievements and global civilization, and the era of Chinese civilization's great explosion is about to arrive.
中国人的空间能够自由营造。无论“人本”抑或“神本”，中西方之间的差异只是选择性的差异，“人”、“神”之间是可以转换的，“神”不过是人类想象中的另一群“人”。就建筑空间的本质而言其实是一致的，这个差异在双坡屋顶的房屋结构上尤为明显，中国人会选择从双坡房屋的坡面进入方式，奇数开间，中间进出，重内在结构；而西方人则选择从双坡房屋的山墙面进入方式，偶数均分，一进一出，重外在装饰。所以，过去的木构与石构，只是中西方各自基于意识形态选择性的建造方式，前者择木，“人本”永续，后者择石，“神本”永恒。而在现代，建造材料趋同，建筑技术因而趋同，替代木构的钢结构，与替代石构的混凝土结构，满足了现代人类快速建造的所有愿望，人类可以真正实现“有生”建筑，即在有限的生命周期中实现最充分的建造价值，当然也就享受了最现世的人生快乐，永续则永恒。在这一全新的现代营造理念与建造技术的支持下，得益于中华地缘文明的古老智慧与强大基因的牵引，中国建筑产业似乎改变了整个世界，蓬勃发展。
China's space can be freelycreated. Whether “human-centric” or “god-centric,” the difference between East and West is merely a difference of choice; “human” and “god” are convertible, and “god” is merely another group of “humans” in the human imagination. In essence, architectural space is the same; the difference is especially evident in the double-pitched roof. The Chinese choose to enter from the slope of the double-pitched roof, with an odd number of bays, entering through the center, emphasizing internal structure; Westerners choose to enter from the gable end, with even divisions, one in and one out, emphasizing external decoration. Thus, the timber construction and stone construction of the past were merely the selectively chosen building methods of East and West based on ideology: the former chose wood, “human-centric” and enduring; the latter chose stone, “god-centric” and eternal. In modern times, building materials have converged, and building technologies have consequently converged; steel structures replacing timber and concrete structures replacing stone satisfy all the wishes of modern humanity for rapid construction. Humanity can truly achieve “living” architecture—realizing the fullest construction value within a limited life cycle, and thus enjoying the most present-world happiness; through endurance comes eternity. With the support of this entirely new modern creation philosophy and building technology, and driven by the ancient wisdom and powerful genes of Chinese geo-civilization, China's construction industry seems to have changed the entire world, flourishing vigorously.
人类技术广化使得这个地球食谱广化、工具（交通与信息）广化与空间广化，并构筑移动与在地生存环境，而每一次技术革命，都会带来同轴心时代思想的进步与社会发展秩序的更迭，必然促进人类文明的快速发展。地球上共时存在的人口规模，从500万人到5000万人用了4000多年，从1亿人到10亿人用了2000多年，从10亿人到超过80亿人却只用了200多年，面对如此庞大的人口规模与城镇化水平，中华文明独特的气候韧性、地缘韧性、秩序韧性与空间韧性，及其知识宝库中象天、法地、礼序、营城的空间智慧，也再次成为全球文明发展可资挖掘与利用的丰富资源，使生命更有质量，使空间更有保障。中华复兴不仅是对过去自西周文明原点开始历经秦汉、唐宋以及明清的地缘文明复兴，更是人类社会更加深远与持久的整体意义上的全球文明复兴。
The generalization of humantechnology has generalized the Earth's food supply, tools (transportation and information), and space, and constructed mobile and in-situ living environments. Each technological revolution brings progress in thought of an axial age and a change in the order of social development, necessarily accelerating the rapid development of human civilization. The simultaneously existing population on Earth took over 4,000 years to grow from 5 million to 50 million, over 2,000 years from 100 million to 1 billion, and only over 200 years from 1 billion to over 8 billion. Faced with such a massive population scale and level of urbanization, the unique climatic resilience, geographic resilience, order resilience, and spatial resilience of Chinese civilization—and its treasury of spatial wisdom: modeling Heaven, following Earth, ordering rites, building cities—have once again become rich resources for the development of global civilization, making life more qualitative and space more secure. The Chinese renewal is not only a geo-civilizational renewal of the past from the origin of Western Zhou civilization through Qin-Han, Tang-Song, and Ming-Qing, but also a more profound and enduring global
civilizational renewal in the overall sense of human society.
04 中国有最充分的旋回疆域
04 China Possesses the MostAmple Cyclical-Return Territory
无论气候、地缘、认知与空间，旋回是一种周期现象，自洽则是一种韧性选择。日月冷暖，空间在南北向流域旋回，自洽气候历史；陆海侵退，空间在东西向阶梯旋回，自洽地缘文明；两者叠加，趋利避害，空间呈东南至西北向沿地球折线迁徙旋回，自洽人类秩序。年平均气温在2~3℃的温差范围，就会发生洪涝干旱或者蝗灾瘟疫等重大自然灾害；3~5℃的温差范围，就导致文化发展的重心发生纬度（流域）或阶梯（海拔）转移。人类向阳而长，平均15℃的气温差异就足以影响人类纬度超过2000千米、海拔超过2000米的大规模来回迁徙，冷期向东向南，暖期向西向北，并可能深刻改变后来的历史。海拔200米以下、海岸线200千米以内的海岸带是食物来源与淡水资源最丰富与最充沛的区域。在第三阶梯上，海平面上升或者下降1米，就会减少或者增加离这条海岸线100千米的淡水陆域。人类向海而生，四条海岸线，高差不到200米，却足以影响到人类在四大阶梯上高差超过2000米的大规模来回迁徙，冷期出山近海，暖期进山远海，并可能重新定义后来的文明。西周1千万人口规模之后出现了孔子，孔子重“君”，“君”之空间；北宋1亿人口规模之后出现了朱子，朱子重“民”，“民”之空间；新中国10亿及以上人口规模之后由中国共产党领导的人民政权，政府重“人”，“人”之空间，人口规模决定秩序的形态。人类向好而行，世间万物，日月、山海、雷电、风雨、雄雌、刚柔、动静、显敛、经络、骨肉，一体之盈虚消息，皆通于天地，应于物类。天地因人类才有了意义，如果没有人类，也就无须天地。与“天地”的关系，无以相争，可以相参，无法对抗，保持敬畏。“九宫格”中，人类通过自洽来结束旋回，但旋回“永无止境”；自洽只是“短暂瞬间”。气候、地缘与认知，在相对空间与时间中呈现稳定状态，旋回是时间在空间的延续，自洽是空间对时间的记录。日月顺变，山海制宜，人人归仁，人类向善而为，其结果就是文明。执其雄，守其安，让地球上每一个人都能够共享文明，共同发展，礼序乐和，美美与共。
Whether in climate, geography,cognition, or space, cyclical return is a periodic phenomenon, and self-consistency is a choice of resilience. Sun and moon, cold and warmth: space cycles through north-south river basins, self-consistent with climatic history. Land and sea, advance and retreat: space cycles through east-west steps, self-consistent with geo-civilization. Superimposed, seeking benefit and avoiding harm, space migrates and cycles southeast to northwest along the Earth's fold lines, self-consistent with human order. When the annual average temperature varies by 2-3°C, major natural disasters such as floods, droughts, locust plagues, and epidemics occur; when it varies by 3-5°C, the center of cultural development shifts in latitude (river basin) or step (altitude). Humanity grows toward the sun; an average temperature difference of 15°C is enough to drive large-scale migrations of over 2,000 kilometers in latitude and over 2,000 meters in altitude, in cold periods toward the east and south, in warm periods toward the west and north, potentially reshaping later history. The coastal zone below 200 meters in altitude and within 200 kilometers of the coastline is the region richest and most abundant in food sources and freshwater resources. On the Third Step, a rise or fall of one meter in sea level will reduce or increase the freshwater land area by 100 kilometers from this coastline. Humanity lives toward the sea. Four coastlines, with a height difference of less than 200 meters, are enough to drive large-scale migrations of over 2,000 meters across the Four Steps: in cold periods leave the mountains and approach the sea, in warm periods enter the mountains and recede from the sea, potentially redefining later civilization. After the Western Zhou reached a population of 10 million, Confucius appeared, emphasizing the “ruler” and the space of the “ruler.” After the Northern Song reached 100 million, Zhu Xi appeared, emphasizing the “people” and the space of the “people.” After New China reached 1 billion and above, the people's government led by the Communist Party of China emphasizes the “human” and the space of the “human.” The scale of population determines the form of order. Humanity moves toward the good. All things in the world—sun and moon, mountains and seas, thunder and lightning, wind and rain, male and female, hard and soft, moving and still, manifest and hidden, meridians and flesh—all wax and wane, all communicate with Heaven and Earth, all respond to their kind. Heaven and Earth gain meaning only through humanity; without humanity, Heaven and Earth would be unnecessary. With Heaven and Earth, one cannot contend, but can participate; one cannot oppose, but must remain in awe. In the “Nine Palace,” humanity ends cyclical return through self-consistency, yet cyclical return is “without end”; self-consistency is but
a “brief moment.” Climate, geography, and cognition present stable states within relative space and time; cyclical return is the continuation of time in space, self-consistency is space's record of time. Follow the sun and moon, adapt to mountains and seas, let all people return to benevolence, act toward the good, and civilization is the result. Hold its strength, keep its peace, so that every person on Earth may share civilization, develop together, in ritual order and harmony, each beautiful in their own beauty and sharing that beauty with all.
05 中国无需“统治”世界，但从不拒绝与世界交往
05 China Does Not Need to“Rule” the World, Yet Has Never Refused Engagement with the World
地缘禀赋孕育人文禀性，也孕育了中国人天然图画般的精神气质，有着大历史观，大地理观，大秩序观与大空间观。
Geographic endowment nurtureshuman character, and has also nurtured the Chinese people's spirit of natural-painting-like temperament, possessing a grand historical view, a grand geographic view, a grand order view, and a grand spatial view.
不同于西方人“自由、平等、博爱”，中国人乐观进取，穷则独善其身，达则兼济天下，“仁义、均等、兼爱”成为中华民族优秀的品质。伊壁鸠鲁（Epicurus，公元前341年~公元前270年）说：“快乐就是有福的生活的开端与归宿。”中国人不追求超验的价值，对现世的态度是适应世界，“适应外部世界，适应'世界'的条件”，而不是按照某种超验价值去改造世界，这是一般人能力所能企及的，所以中国人的现世是快乐的。苦难兴宗，苦难兴教，中国人长期处于地球相对舒适区，有宗族而无宗教。中国人敬“天”，天圆地方，天长地久；爱“人”，天人合一，天下为公；寄望于后代，天天向上，永续传承。
Unlike the Western “liberty,equality, fraternity,” the Chinese are optimistic and enterprising: in poverty, cultivate oneself; in prosperity, benefit the world. “Benevolence and righteousness, equality, universal love” have become the finest qualities of
the Chinese nation. Epicurus (341-270 BCE) said: “Pleasure is the beginning and the end of the blessed life.” The Chinese do not pursue transcendent values; their attitude toward the present world is to adapt to it, “to adapt to the external world, to adapt to the conditions of the 'world'”—rather than to transform the world according to some transcendent value. This is within the reach of ordinary people's capacity, and so the Chinese present world is a happy one. Suffering founds clans; suffering founds religions. The Chinese have long dwelled in the Earth's relatively comfortable zone, and have clans rather
than religion. The Chinese revere “Heaven”: round heaven, square earth, enduring as heaven and earth. They love “Human”: unity of Heaven and Human, the world belongs to all. They place hope in posterity: rising day by day, passed on without end.
从古至今，人类分为四类横向人群，“士农工商”；农与工是最基础的两类人群，然后士与农工商的人群分化。“士农工商”，无论哪一类人群，都会在“天地”之间取之平衡。唯有“士”没有一种被称为宗教的约束，其本身来自“巫”却为道德所约束，孔子变“巫”为“儒”、为“士”，在“宗教”可能产生之前，“巫”的人群已经社会化“士”了，修齐治平，敬天爱人，重用“实行”。而“商”毕竟为“民”，“士”与“民”是有区别的，“商”人最怕还是“义”“利”混淆，唯“利”是图，商人应该知道“利”的边界，以及边界之外“利”之“义”务，“民利”不可以践踏“公权”，“公输平准，假民公田”是“士”之“义”，而“善加筹策，经营天下”则是“商”之“义”，大商要有大义，更要有“天下之心”。
From ancient times to thepresent, humanity has been divided into four horizontal groups: “scholar, farmer, artisan, and merchant.” Farmers and artisans are the two most fundamental groups; then scholar and farmer-artisan-merchant differentiated. “Scholar, farmer, artisan, and merchant”—whatever the group, all seek balance between Heaven and Earth. Only the “scholar” has no so-called religious constraint; originating from the “shaman” yet constrained by morality, Confucius transformed the “shaman” into the “Confucian,” into the “scholar.” Before “religion” could arise, the shaman group had already been socialized into “scholars,” cultivating self, regulating family, governing the state, pacifying the world, revering Heaven and loving humanity, emphasizing “practice.” And the “merchant” is, after all, one of the “people”; “scholar” and “people” are distinct. What the “merchant” fears most is the confusion of “righteousness” and “profit,” seeking only “profit.” The merchant should know the boundary of “profit,” and the “righteousness” obligation of “profit” beyond that boundary. “People's profit” must not trample on “public authority.” “Equalizing transportation and stabilizing prices, lending public fields to the people” is the “righteousness” of the “scholar,” while “skillfully planning and managing the world” is the “righteousness” of the “merchant.” The great merchant must have great righteousness, and must have the “heart of the world.”
然中西方文化，相互交流，仰世而立，各自精彩。
Yet Chinese and Westerncultures, in mutual exchange, stand facing the world, each splendid in its own
way.
人类文明呈现出时空传播的显著特征，亚欧文明各自向山累积，向海沉淀。中华文明整体的确定性因应了西方文明个体的不确定性，具有强大的文明集成能力。中华文明致广大而尽精微，为人类文明的进步构筑了共享、开放、包容与创新的发展框架。中华文明在全球传播，同时，全球文明在中华沉淀，中华文明“一体多元”，全球文明“多元一体”。
Human civilization displaysthe marked characteristic of spatiotemporal transmission: the civilizations of Asia and Europe each accumulated toward the mountains and settled toward the seas. The holistic certainty of Chinese civilization responds to the dispersed uncertainty of Western civilization, possessing a powerful capacity for civilizational integration. Chinese civilization reaches the vast and exhausts the subtle, constructing a development framework of sharing, openness,
inclusiveness, and innovation for the progress of human civilization. Chinese civilization spreads across the globe, while global civilization settles within China. Chinese civilization is “unity in diversity”; global civilization is “diversity in unity.”
旋回无常，自洽有常，间冰期还有1万年，人类需要用好自己的时间与空间资源。
Cyclical return is withoutconstancy; self-consistency has constancy. The interglacial period has another 10,000 years; humanity must make good use of its time and space resources.
从地缘文明走向全球文明，需要构建空间哲学，需要将人类自然科学与社会科学紧密地结合起来，创建基于气候、地缘、人文与城镇等相互关联的多维空间复合理论；需要将人类古老智慧与现代成就紧密地结合起来，倡导基于BT生命科学、ST空间技术以及IT人工智能全面融合的I-BST生命空间智能理念；需要将人类微观活动与宏观价值紧密地结合起来，构筑基于全球人类命运共同体思想以及全球发展、全球安全、全球文明与全球治理倡议下的全球空间韧性理想。
From geo-civilization toglobal civilization, a philosophy of space must be built. It requires closely integrating the natural sciences and social sciences to create a multi-dimensional spatial composite theory linking climate, geography,
humanities, and urbanism; closely integrating ancient wisdom with modern achievements to advocate the I-BST life-space intelligence concept based on the full integration of BT life science, ST spatial technology, and IT artificial intelligence; and closely integrating micro-human activity with macro-value to build a global spatial resilience ideal grounded in the thought of a community with a shared future for humanity and the initiatives of global development, global security, global civilization, and global governance.
推动形成全球气候韧性：适应全天候明法，构筑26℃共同城市，积极应对全球气候变暖；推动形成全球地缘韧性：顺应全地候大美，构筑立体蓝绿体系，积极应对全球海平面上升；推动形成全球秩序韧性：坚持全人类至上，促进地球文明进步，积极构建人类命运共同体；推动形成全球空间韧性：遵循全物候成理，让空间格网具有思维属性，积极构建智慧数字地球。人类就是这样从被动迁徙到主动适应，积极应对气候变暖与海平面上升，从气候（冷暖）韧性、地缘（侵退）韧性、秩序（兴替）韧性，到适应全天候、全地候、全物候的“空间（立体）韧性”，以及基于气候的“格局”，基于地缘的“开物”，基于人人的“竞合”，三重构建地球数字共同体与人类命运共同体，避免与减缓聚集性灾害发生，知止而安，因定生慧，构建地球的“韧性”以及“任性”的地球，使人类在更加广阔的天地里繁衍生息。
Promote global climaticresilience: adapt to all-weather laws, build 26°C common cities, actively respond to global warming. Promote global geographic resilience: accord with the great beauty of all-terrain, build a three-dimensional blue-green system, actively respond to global sea-level rise. Promote global order resilience: uphold all-humanity supremacy, advance Earth's civilizational progress, actively build a community with a shared future for humanity. Promote global spatial resilience: follow the principles of all-phenology, endow the spatial grid with the attribute of thought, actively build a smart digital Earth. Thus humanity moves from passive migration to active adaptation, actively responding to warming and sea-level rise, from “climatic (cold-warm) resilience,” “geographic (advance-retreat) resilience,” and “order (rise-fall) resilience,” to “spatial (three-dimensional) resilience” adapting to all-weather, all-terrain, and all-phenology, and the “pattern” based on climate, the “creation” based on geography, and the “co-opetition” based on every person—a triple construction of the Earth's digital community and a community with a shared future for humanity, avoiding and mitigating clustered disasters. Knowing where to stop, one finds peace; from stability comes wisdom. Build the Earth's “resilience” and the “willfulness” of the Earth, so that humanity may flourish in a broader Heaven and Earth.
结论
Conclusion
天地方圆，宇宙人本，可以涵盖乾坤；历时气候，共时地缘，可以旋回自洽；六合九宫，矩阵格网，可以天地纵横；象天取圆，法地择方，可以方圆默契。向阳而长，向海而生，向好而行，向善而为。
Heaven and Earth, square andcircle, cosmos and human-centric: these can encompass Heaven and Earth. Diachronic climate and synchronic geography: these can achieve cyclical return and self-consistency. Six Harmonies and Nine-Palace, matrix and grid: these can achieve Heaven-Earth vertical and horizontal. Modeling Heaven to take the circle, following Earth to choose the square: these can achieve square-circle harmony. Grow toward the sun, live toward the sea, move toward the good, act toward benevolence.
间冰期以来，中华文明之所以源远流长，是因为唯有中华适应了宇宙史上最变幻莫测的气候条件，拥有了地球史上最适宜人类的地缘特征，创造了人类史上最适合地球的文明形态，也因此展现了营造史上最大规模的空间韧性。
Since the interglacial period,Chinese civilization has endured because only China adapted to the most unpredictable climatic conditions in cosmic history, possessed the most human-suitable geographic features in Earth's history, created the most Earth-suitable civilizational form in human history, and thus displayed the largest-scale spatial resilience in the history of spatial creation.
“九宫格”，既是中华疆域的大国印记，也是空间思维的哲学印记，更是人类发展的文明印记。中国守好了这方“九宫格”，就是守住了人类的文明高地，当然，也就无需“统治”世界。
The “Nine-Palace” is at oncethe great-power imprint of Chinese territory, the philosophical imprint of spatial thought, and the civilizational imprint of human development. If China keeps this “Nine-Palace” well, it keeps the high ground of human civilization, and thus has no need to “rule” the world.
宅兹中国，生生不息。
Dwell in the center of theworld, and life endures without end.
注1：马丁·雅克著《当中国统治世界》，本文及《旋回：空间哲学及其规划实践》回应：中国无需“统治”世界。
Note1: MartinJacques, When China Rules the World. This essay and Xuanhui: A Philosophy of Space and Its Planning Practice respond: China does not need to “rule” the world.
注2：英文由 AI 辅助生成
Note2:The English text is AI‑assisted generated.
作者简介
About the Author
姜洪庆，华南理工大学，博士，博导，教授级高级工程师；在气候地理与历史人文、空间理论与空间发展、城乡规划与城市设计等方向或领域展开了丰富的研究与实践，主持或主要参与完成多项国家级与省（部）级重大工程规划与课题研究项目；出版了跨学科学术专著《旋回：空间哲学及其规划实践》，获选为广东省国土空间规划四十载行业风云人物，是教育部第二批“全国高校黄大年式教师团队”（何镜堂建筑理论与创作实践教师团队）称号成员；是党和国家功勋荣誉表彰工作委员会办公室第一批“国家卓越工程师团队”（“两观三性”建筑创新实践与研究团队）称号成员。
Jiang Hongqing, Ph.D.,doctoral supervisor, and professor-level senior engineer at South China University of Technology. His research and practice span climate geography and historical humanities, spatial theory and spatial development, and urban-rural planning and urban design. He has led or principally participated in numerous national and provincial (ministerial) major engineering planning and research projects. He is the author of the interdisciplinary academic monograph Xuanhui: A Philosophy of Space and Its Planning Practice. He was honored as one of the “Leading Figures of the Forty Years of Guangdong Territorial Spatial Planning.” He is a member of the second batch of the “National Huang Danian-style Teacher Team” of the Ministry of Education (the He Jingtang Architectural Theory and Creative Practice Teacher Team), and a member of the first batch of the “National Outstanding Engineer Team” (the “Two Views and Three Natures” Architectural Innovation Practice and Research Team) under the Office of the Work Committee for Party and State Meritorious Honors and Commendations.
