摘要：現有研究多聚焦於人類命運共同體理念的宏觀理論架構或其在非洲、 中東及中國周邊國家的實踐案例，而較少關注馬來西亞這一重要東南亞國家的特 殊語境。因此本文以習近平外交思想理論為指導，以馬來西亞為具體研究物件， 系統分析了人類命運共同體理念在馬來西亞的普適性價值及其適應性前景。研究 發現，馬來西亞政府層面對人類命運共同體理念持有較高的戰略認同，但由於該 國複雜的族群結構、多元宗教以及政治生態等因素制約，導致在社會大眾層面對 人類命運共同體理念的認同呈現出顯著的分化性和選擇性認知，體現了人類命運 共同體理念在具體國別實踐中的本土化阻礙。儘管如此，中馬雙方借助基礎設施 建設、產業園區合作、數字經濟及人文交流等方面的深度合作，為人類命運共同 體理念在馬來西亞的在地化實踐提供了堅實支撐，展現出習近平外交思想與人類 命運共同體理念在馬來西亞落地實踐的可行性。本文認為，應進一步充分尊重馬 來西亞的政治文化生態，採取更為精准有效的多元傳播策略，實現人類命運共同 體理念在東南亞地區的高品質落地與國別實踐，進而為其他國家及地區提供可資 借鑒的範例。
關鍵詞：習近平外交思想；人類命運共同體；馬來西亞；普適性；適應性
A Study on the Universality and Adaptability of the Concept of a Community with a Shared Future for Mankind in Malaysia
Abstract:
Existing research largely focuses on the macro-level theoretical framework of the concept of a community with a shared future for mankind, or its practical cases in Africa, the Middle East, and countries around China, while paying relatively little attention to Malaysia—one of the critical Southeast Asian nation. Guided by Xi Jinping’s diplomatic theories and taking Malaysia as a specific research subject, this paper systematically analyzes the universal value and prospects for the adaptability of the concept of a community with a shared future for people in Malaysia. The study finds that the Malaysian government holds a high level of strategic identification with the concept. However, due to the country’s complex ethnic composition, diverse religions, and political ecology, recognition of this concept among the general public is significantly differentiated and selective, revealing notable localization barriers in national-level implementation. Despite these challenges, the deep cooperation between China and Malaysia in areas such as infrastructure construction, industrial park collaboration, digital economy, and people-to-people exchanges provides a solid foundation for the localized practice of the concept in Malaysia, demonstrating the feasibility of implementing Xi Jinping’s diplomatic thought and the concept of a community with a shared future for mankind in the Malaysian context. This paper argues that it is necessary to further respect Malaysia’s political and cultural ecology and to adopt more precise and effective diversified communication strategies, so as to realize high-quality implementation and national-level practice of the concept in Southeast Asia, thereby providing valuable references for other countries and regions.
Keywords: Xi Jinping’s Diplomatic Thought; Community with a Shared Future for Mankind; Malaysia; Universality; Adaptability
一、前言
習近平新時代中國特色社會主義思想作為馬克思主義中國化的最新理論成 果，不僅在中國內部治理體系中展現出強大的生命力，更在國際事務中也逐步形 成了系統化的外交理論框架［2］。如今世介面臨百年未有之大變局，單邊主義與保 護主義傾向顯著上升，全球問題錯綜複雜且愈發嚴峻，傳統國際關係理論亟需突 破與創新。在此背景下，以合作共贏、共同發展為核心的習近平外交思想就愈發 凸顯其歷史必要性［1］。其中，“推動構建人類命運共同體，弘揚和平、發展、公 平、正義、民主、自由的全人類共同價值”成為習近平外交思想的核心主張和理 論創新，為世界各國應對各種挑戰提供了新的思路［3］。構建人類命運共同體理念 既是對全球化的積極回應，也是對中國乃至世界未來發展趨勢的戰略擘畫。
眾所周知，馬來西亞是“一帶一路”沿線關鍵國家之一，地緣位置特殊、文 化族群複雜、宗教文化多元、政治生態交織，然而，儘管當前學界已對人類命運 共同體理念進行了宏觀性理論研究及在非洲、中東等地區進行了大量實證分析， 但仍缺少對東南亞地區尤其是馬來西亞的深入探究——截至2025年5月，在中 國知網中以“人類命運共同體”和“馬來西亞”為主題詞進行檢索，僅有10篇 CSSCI期刊文獻。由此可見，在馬來西亞這一特殊語境下，如何有效推動人類命 運共同體理念在該國的本土化傳播與實踐，成為亟需破解的理論與實踐難題。
- Introduction
Xi Jinping’s Thought on Socialism with Chinese Characteristics for a New Era, as the latest theoretical achievement in the Sinicization of Marxism, not only demonstrates strong vitality within China’s domestic governance system but has also gradually formed a systematic diplomatic theoretical framework in international affairs【2】. Today, the world is undergoing profound changes unseen in a century, with rising tendencies of unilateralism and protectionism, increasingly complex and severe global issues, and an urgent need for breakthroughs and innovations in traditional international relations theories. Against this backdrop, Xi Jinping’s diplomatic thought—centered on win-win cooperation and common development—has become all the more historically essential【1】. Notably, “promoting the building of a community with a shared future for mankind and advancing the common values of peace, development, fairness, justice, democracy, and freedom for all humanity” has become the core proposition and theoretical innovation of Xi Jinping’s diplomatic thought, offering new perspectives for countries worldwide to address various challenges【3】. The concept of building a community with a shared future for mankind is not only a positive response to globalization but also a strategic vision for the future development of China and even the world.
As is well known, Malaysia is one of the key countries along the Belt and Road Initiative, with a unique geographical location, a complex mix of cultural and ethnic groups, religious diversity, and an intertwined political ecology. However, although academia has conducted extensive macro-level theoretical research and empirical analyses of the concept of a community with a shared future for mankind in regions such as Africa and the Middle East, there remains a lack of in-depth exploration of Southeast Asia, especially Malaysia. As of May 2025, a search in CNKI using “community with a shared future for mankind” and “Malaysia” as keywords yields only 10 CSSCI journal articles. This highlights that, within the special context of Malaysia, how to effectively promote the localized dissemination and practice of the concept of a community with a shared future for mankind has become a pressing theoretical and practical issue that needs to be addressed.
二、文獻綜述
新時代中國特色大國外交的目標是通過構建人類命運共同體引領全球治理 體系向著更加公平、公正、包容、可持續的方向變革。習近平外交思想高舉合作 共贏的偉大旗幟，追求和平發展與公平正義，旨在打破舊有國際秩序並重塑全球 治理結構。近年來，國內外學者圍繞人類命運共同體理念開展了大量的理論與應 用研究，並取得了一系列顯著成果。
從理論維度來看，大多學者普遍認為習近平外交思想有力推動了人類命運共 同體理論的建構性發展，形成了歷史視野、理論根基、實踐基礎和價值導向四位元 一體的理論架構。一是趙可金（2023）指出該理念把握住了當今世界變局的時代 之問，是馬克思主義中國化理論創新的又一歷史性飛躍，並且突破了中西傳統國 際關係理論的範式束縛，為該理論提供了深厚的史學視野和理論根基。二是吳曉 丹、張偉鵬（2025）進一步分析了其哲學基礎，強調辯證思維與馬克思列寧主義 精髓的有機融合，彰顯了人類命運共同體理論的理論根基與學術價值。三是婁偉、 滕松豔（2021）在價值導向方面運用價值哲學的相關概念解釋說明瞭其中包含的 全球普世價值——和平發展、共同利益、和諧共生的價值觀。四是石雲霞（2021）、 徐堅（2020）在實踐基礎上均提出了和平發展道路與全人類共同價值觀的根本實 踐導向，闡明瞭該理念在國際治理和國際交往中的現實指導作用。最後，潘娜 （2022）指出作為新時代中國外交思想的原創性理念之一，為構建人類命運共同 體提供了強大的動力支撐。
在實踐路徑層面，學界普遍關注到“一帶一路”倡議、全球安全與文明倡議 等重大舉措已經成為人類命運共同體理念落地生根的重要載體。首先，保建雲 （2019）認為“一帶一路”倡議是推動人類命運共同體理念全球化實踐的關鍵抓 手，是中國平衡內外、謀求共贏的全球戰略佈局表現，為人類命運共同體理念的 普適性提供了堅實的平臺。其次，安德萬（2021）指出中國靈活運用多種合作機 制積極應變國際變局，改寫了西方主導的國際格局，展現出主動性與適應性外交 智慧，為建構人類命運共同體帶來了新鮮血液。再次，李野、郭盈（2025）提出 國際傳播和多邊合作是全球文明倡議落地的關鍵，拓展了人類命運共同體理念的 實踐道路，加強了人類命運共同體理念與世界各國文明間的互動對話。最後，在 東南亞國家應對安全問題的案例中，闞道遠（2023）以及張亞澤、雲新雷（2024） 均指出現階段實施全球安全倡議有利於建設區域命運共同體，體現出人類命運共 同體理念在全球和地區治理中的普適性價值。王豔（2022）則從海外學界角度指 出“一帶一路”成為當前人類命運共同體實踐路徑的代表性成果。
總之，目前國內外相關領域對於人類命運共同體理念的研究為其全球推廣普 及提供了理論基礎。然而，對東南亞特別是馬來西亞等這一族群多元且地緣重要 國家而言，目前尚缺乏人類命運共同體理念的本土化適應性機制研究。所以，本 文將重點關注人類命運共同體理念在馬來西亞的普適性與適應性機制研究，以期 為該理念在不同國家及地區的有效傳播提供可借鑒的參考案例。
- Literature Review
The goal of major-country diplomacy with Chinese characteristics in the new era is to lead the global governance system toward a fairer, more just, inclusive, and sustainable direction by building a community with a shared future for mankind. Xi Jinping’s diplomatic thought upholds the great banner of win-win cooperation, pursues peaceful development and fairness and justice, and aims to break the old international order and reshape the structure of global governance. In recent years, scholars at home and abroad have conducted extensive theoretical and applied research on the concept of a community with a shared future for mankind, achieving a series of remarkable results.
From a theoretical perspective, most scholars generally believe that Xi Jinping’s diplomatic thought has powerfully promoted the constructive development of the theory of a community with a shared future for mankind, forming a theoretical framework that integrates a historical perspective, theoretical foundation, practical basis, and value orientation. First, Zhao Kejin (2023) points out that this concept addresses the pressing issues of the changing world, marks another historic leap in the Sinicization of Marxist theory, and breaks free from the paradigm constraints of both Chinese and Western traditional theories of international relations, providing a profound historical vision and theoretical foundation for this theory. Second, Wu Xiaodan and Zhang Weipeng (2025) further analyze its philosophical foundations, emphasizing the organic integration of dialectical thinking with the essence of Marxism-Leninism, thereby highlighting the theoretical foundation and academic value of the concept. Third, in terms of value orientation, Lou Wei and Teng Songyan (2021) apply relevant concepts from value philosophy to explain the global universal values embedded within the concept—namely, the values of peace and development, common interests, and harmonious coexistence. Fourth, Shi Yunxia (2021) and Xu Jian (2020) both point out the fundamental practical orientation of the path of peaceful development and common values for all humanity, elucidating the concept’s practical guiding role in international governance and international exchanges. Finally, Pan Na (2022) notes that as one of the original concepts of China’s diplomatic thought in the new era, it provides strong motivational support for building a community with a shared future for mankind.
At the level of practical pathways, academia generally recognizes that major initiatives such as the Belt and Road Initiative and the Global Security and Civilization Initiatives have become important carriers for the concrete implementation of the concept. Firstly, Bao Jianyun (2019) believes that the Belt and Road Initiative is a key lever for the global practice of the concept of a community with a shared future for mankind, representing China’s strategic layout for balancing internal and external affairs and pursuing win-win outcomes, and providing a solid platform for the universality of the concept. Secondly, Andewan (2021) notes that China flexibly employs various cooperation mechanisms to actively respond to global changes, reshaping the Western-dominated international pattern and demonstrating proactive and adaptive diplomatic wisdom, thereby injecting new vitality into the building of a community with a shared future for mankind. Thirdly, Li Ye and Guo Ying (2025) propose that international communication and multilateral cooperation are crucial to the implementation of the Global Civilization Initiative, expanding the practical pathways for the concept and strengthening the interaction and dialogue between the concept and civilizations of various countries around the world. Finally, in the context of Southeast Asian countries addressing security issues, Kan Daoyuan (2023) and Zhang Yazhe & Yun Xinlei (2024) both point out that the implementation of the Global Security Initiative at this stage is conducive to building a regional community with a shared future, reflecting the universality of the concept in global and regional governance. From the perspective of overseas scholarship, Wang Yan (2022) notes that the Belt and Road Initiative has become a representative achievement of the practical pathways for the concept.
In summary, research in relevant fields at home and abroad has provided a theoretical foundation for the global promotion and dissemination of the concept of a community with a shared future for mankind. However, for Southeast Asian countries—particularly Malaysia, with its multi-ethnic composition and geopolitical importance—there is still a lack of research on mechanisms for the localized adaptation of the concept. Therefore, this paper will focus on exploring the universality and adaptability mechanisms of the concept in Malaysia, aiming to provide a referential case for the effective dissemination of this concept in different countries and regions.
三、習近平外交思想與人類命運共同體理念的理論建構與現實邏輯
1.習近平外交思想的核心要義與人類命運共同體理念的發展演進
習近平外交思想汲取了馬列主義國際主義和中華優秀傳統文化，並緊緊抓住 當今世界格局面臨深刻變化的歷史機遇，在次基礎上深入、精闢地闡述了符合時 代發展的新一代國際關係構建模式——合作共贏，用中國智慧促使世界各國人民 共同構建人類命運共同體。習近平外交思想是我國對外關係理論的偉大革新，更 為全球治理體系變革作出了突出貢獻。
首先，在繼承和超越馬克思主義國際主義精神的基礎上，習近平外交思想是 對二十一世紀全球治理的理論創新。在《共產黨宣言》號召的無產階級團結，到 當今全球各國國家利益高度交融的背景下［4］，習近平強調：“當今世界，各國相 互依存、休戚與共，誰也無法孤立生存”［5］。習近平超越了國際主義關係的傳統 理論視角，主張在多元化社會制度和發展道路的時代背景下，不同國家實現平等 互利、開放包容與合作共贏。這一戰略思維不僅豐富了國際主義關係的理論內涵， 也為打造更加公正合理的全球治理體系奠定了堅實的理論基礎。
其次，習近平外交思想傳承並發揚了“天下大同”“和而不同”等中華優秀 傳統文化核心理念。自《禮記•禮運》提出“大同思想”以來，宣導和平共處與 合作共贏的文化基因就融入了中華優秀傳統文化之中。此外，習近平在國內外重 要場合中多次強調“文明因交流而多彩，因互鑒而豐富”[6]，以高度的文化自信 促進了不同文明間的平等對話與文明互鑒，豐富了在全球治理中相容並蓄、和合 共生的發展理念。這不僅提升了中國大國外交的文化底蘊，同時也為人類命運共 同體理念提供了堅實的人文根基。
第三，在應對百年未有之大變局時，習近平以宏大的全球視野主動回應了全 球化與逆全球化的複雜交織，以及全球治理赤字等結構性問題。習近平主張國際 關係應以協作共治、互利共贏的方式取代衝突對抗、零和博弈的局面，呼籲各國 摒棄種族歧視與地域歧視，而是攜手共建包容、開放、普惠的全球治理新體系。 人類命運共同體理念由此上升為中國外交的核心要義，進而運用于全球氣候治理、 公共衛生、反恐等諸多領域並彰顯了時代價值。
III. Theoretical Construction and Practical Logic of Xi Jinping’s Diplomatic Thought and the Concept of a Community with a Shared Future for Mankind
- The Core Essence of Xi Jinping’s Diplomatic Thought and the Development and Evolution of the Concept of a Community with a Shared Future for Mankind
Xi Jinping’s diplomatic thought draws from Marxist-Leninist internationalism and the finest elements of traditional Chinese culture, seizing the historic opportunity presented by profound changes in the current world order. On this basis, it provides an in-depth and incisive exposition of a new model for building international relations in line with the trends of the times—win-win cooperation—using Chinese wisdom to guide the people of all nations in jointly building a community with a shared future for mankind. Xi Jinping’s diplomatic thought represents a major innovation in China’s foreign relations theory and has made outstanding contributions to the transformation of the global governance system.
First, building on and surpassing the spirit of Marxist internationalism, Xi Jinping’s diplomatic thought constitutes a theoretical innovation for twenty-first-century global governance. From the call for proletarian unity in The Communist Manifesto to today’s context of deeply intertwined national interests among countries worldwide 【4】, Xi Jinping emphasizes: “In today’s world, all countries are interdependent and share weal and woe; no one can survive in isolation 【5】 . Xi Jinping transcends the traditional theoretical perspective of internationalist relations, advocating for equality, mutual benefit, openness, inclusiveness, and win-win cooperation among countries with diverse social systems and development paths. This strategic thinking not only enriches the theoretical connotations of internationalist relations but also lays a solid theoretical foundation for building a fairer and more equitable global governance system.
Second, Xi Jinping’s diplomatic thought inherits and develops core concepts of outstanding traditional Chinese culture such as “Great Unity under Heaven” and “Harmony in Diversity.” Since the “Great Unity” idea was put forward in the Book of Rites, the cultural genes of peaceful coexistence and win-win cooperation have been embedded in China’s cultural tradition. In addition, Xi Jinping has repeatedly emphasized in important domestic and international forums that “civilizations become colorful through exchanges and enriched through mutual learning”【6】. With a high level of cultural confidence, he has promoted equal dialogue and mutual learning among different civilizations, enriching the philosophy of inclusiveness, coexistence, and harmonious development in global governance. This has not only enhanced the cultural foundation of China’s major-country diplomacy, but also provided a solid humanistic basis for the concept of a community with a shared future for mankind.
Third, in response to the profound changes unseen in a century, Xi Jinping, with a broad global vision, has proactively addressed the complex interplay of globalization and anti-globalization as well as structural deficits in global governance. Xi Jinping advocates that international relations should be characterized by collaborative governance and mutual benefit, replacing conflict and confrontation or zero-sum competition. He calls on all countries to abandon racial and regional discrimination and to work together in building an inclusive, open, and universally beneficial new global governance system. The concept of a community with a shared future for mankind has thus risen to the core of China’s diplomatic doctrine and has been applied to global climate governance, public health, counter-terrorism, and other fields, fully demonstrating its contemporary value.
2.人類命運共同體理念的國際實踐路徑與普適性基礎
人類命運共同體理念已在“一帶一路”建設、全球安全倡議等領域形成了多 元化實踐場景，充分彰顯了該理念的現實可行性與全球普適性，同時為構建開放 包容、公平正義的國際新秩序提供了理論遵循。
首先，“一帶一路”倡議為國際合作帶來了系統性變革。自2013年中國提 出共建“絲綢之路經濟帶”和“21世紀海上絲綢之路”倡議以來，“一帶一路” 朋友圈擴大至全球150多個國家和30多個國際組織，形成了以政策溝通、設施 聯通、貿易暢通、資金融通、民心相通為特徵的國際合作新格局，不僅促進了區 域一體化建設進程，更以共商共建共用理念構建了人類命運共同體理念的發展格 局。以馬來西亞為例，中馬在關丹產業園、東海岸鐵路等重大專案合作中實現了 互利共贏、民心互通，為人類命運共同體理念在區域國家的本土化探索積累了寶 貴的實踐經驗。
其二，全球安全倡議是人類命運共同體理念在全球安全治理領域的積極回應。2022年中國國家主席習近平在博鼇亞洲論壇中首次提出全球安全倡議，，提出 堅持“共同、綜合、合作、可持續”的安全觀，反對單邊主義、霸權主義和集團 政治，主張通過對話協商的方式和平解決爭端［7］。該倡議積極回應了複雜多變的 國際局勢，有助於增強世界各國應對安全事務的共同體意識。例如，中國積極參 與聯合國維和行動，深入開展國際反恐鬥爭和疫情防控等多邊領域的國際合作， 在實踐中貫徹落實全球安全倡議，展現出一個負責任大國應有的擔當，體現了人 類命運共同體理念在全球安全治理中的現實意義與普世價值。
第三，深化文明之間的交流互鑒是構建人類命運共同體理念的文化基礎。全 球文明倡議強調以“平等、互鑒、對話、包容”為核心的文明觀，主張尊重差異、 包容多樣，消解文化隔閡，防範“文明衝突”陷阱，為不同文化背景下各國構建 人類命運共同體提供了理論遵循。例如，中國積極舉辦孔子學院、國際文化節、 青年交流等豐富多樣的人文活動，積極推動中外民眾交流互鑒與民心相通，努力 打破文化與地域隔閡。特別是在馬來西亞等多元族群國家，中馬通過在教育與文 化領域的深度合作，有力推動了人類命運共同體理念在馬來西亞的社會認同，為 人類命運共同體理念在東南亞的普適性轉化提供了寶貴經驗與實踐範例。
- International Practice Pathways and the Universal Foundation of the Concept of a Community with a Shared Future for Mankind
The concept of a community with a shared future for mankind has already taken shape through diversified practical scenarios in fields such as the Belt and Road Initiative and the Global Security Initiative. This fully demonstrates the practical feasibility and global universality of the concept, while also providing theoretical guidance for the construction of a new international order characterized by openness, inclusiveness, fairness, and justice.
Firstly, the Belt and Road Initiative has brought about systemic changes in international cooperation. Since China proposed the joint construction of the Silk Road Economic Belt and the 21st Century Maritime Silk Road in 2013, the “Belt and Road circle of friends” has expanded to more than 150 countries and over 30 international organizations worldwide. This has led to a new pattern of international cooperation characterized by policy coordination, infrastructure connectivity, unimpeded trade, financial integration, and people-to-people bonds. The initiative has not only promoted the process of regional integration, but also, through the principles of extensive consultation, joint contribution, and shared benefits, shaped the development framework for the concept of a community with a shared future for mankind. Taking Malaysia as an example, major cooperative projects such as the Malaysia-China Kuantan Industrial Park and the East Coast Rail Link have achieved mutual benefit and people-to-people connectivity, accumulating valuable practical experience for the localized exploration of the concept in regional countries.
Secondly, the Global Security Initiative is a positive response to the application of the concept of a community with a shared future for mankind in the field of global security governance. In 2022, Chinese President Xi Jinping first proposed the Global Security Initiative at the Boao Forum for Asia, advocating a security outlook based on “common, comprehensive, cooperative, and sustainable” security, opposing unilateralism, hegemonism, and bloc politics, and calling for the peaceful settlement of disputes through dialogue and consultation【7】. This initiative actively responds to the complex and changing international situation and helps to enhance the sense of a shared community in dealing with security affairs among countries worldwide. For instance, China has actively participated in United Nations peacekeeping operations, conducted international counterterrorism efforts, and engaged in multilateral cooperation in epidemic prevention and control. Through these practices, China has implemented the Global Security Initiative, demonstrating the responsibility expected of a major power and highlighting the practical significance and universal value of the concept of a community with a shared future for mankind in global security governance.
Thirdly, deepening exchanges and mutual learning among civilizations is the cultural foundation for building a community with a shared future for mankind. The Global Civilization Initiative emphasizes a view of civilization based on “equality, mutual learning, dialogue, and inclusiveness,” advocating respect for differences, embracing diversity, reducing cultural barriers, and preventing the “clash of civilizations” trap. This provides theoretical guidance for countries with different cultural backgrounds to jointly build a community with a shared future for mankind. For example, China has actively organized diverse cultural activities such as Confucius Institutes, international cultural festivals, and youth exchanges, vigorously promoting people-to-people exchanges and mutual understanding between Chinese and foreign communities, and striving to break down cultural and geographical barriers. Especially in multi-ethnic countries like Malaysia, the deep cooperation between China and Malaysia in education and culture has strongly promoted the social recognition of the concept of a community with a shared future for mankind in Malaysia, providing valuable experience and practical examples for the universal application of the concept in Southeast Asia.
三、馬來西亞國家情境下人類命運共同體理念傳播的現實土壤與適應挑戰
1.馬來西亞的政治文化背景與中馬關係格局
馬來西亞是東南亞地區重要的國家之一，擁有獨特的地緣戰略優勢，其多元 族群社會結構和對華友好傳統為習近平外交思想與人類命運共同體理念的海外 傳播提供了良好的發展環境。
首先，馬來西亞位於亞洲大陸與太平洋、印度洋的要衝，在國際貿易、能源 運輸與全球安全治理中有著十分重要的地位。在“一帶一路”倡議及“21世紀 海上絲綢之路”戰略背景下，馬來西亞不僅是中國推進區域互聯互通和南南合作 的關鍵節點，同時也是維護地區和平穩定、實現合作共贏的重要夥伴。因此，這 一特殊地緣關係為人類命運共同體理念在馬來西亞的普適性轉化奠定了社會基 礎，也彰顯了人類命運共同體理念在全球治理中的時代價值。
其次，馬來西亞的協商政治文化為傳播人類命運共同體理念創造了有利條件。 在馬來西亞的歷史演進中，由馬來人、華人、印度人為主構成的多元族群結構， 形成了“多元共處、協商包容”的社會治理模式，與人類命運共同體理念宣導的 “文明互鑒”“多元共生”高度契合，為人類命運共同體理念在馬來西亞的社會 認同和本土傳播提供了良好條件。例如，馬來西亞政府在國家戰略層面對人類命 運共同體理念多持積極正面的態度，主張通過包容互鑒、合作共贏推動區域和平 發展，這與其“族群協商民主”政治運行機制相呼應，為人類命運共同體理念在 馬來西亞的普適性轉化提供了制度保障。
此外，馬來西亞的多元族群為人類命運共同體理念的普適性轉化提出了挑戰。 由於馬來人、華人、印度人等各族群在權力資源、經濟利益、宗教文化和身份認 同等方面存在結構性差異，因此使得馬來西亞在面對外來理念時會產生天然的警 覺。儘管馬來西亞政府在戰略上高度認可人類命運共同體理念，但在社會大眾層 面的實際傳播過程中常常伴隨著複雜挑戰和現實阻礙［8］。例如，馬來西亞部分社 會群體對外來理念時存在主權敏感性與文化認同焦慮，個別媒體曾質疑“一帶一 路”等合作倡議會形成“經濟依賴”，甚至產生主權風險，而且馬來西亞公眾對 中國及其外交理念的認知多源於媒體報導，缺乏深層次認知與理解，這又進一步 加劇了人類命運共同體理念在馬來西亞傳播時的社會分化和現實阻礙。
綜上所述，在馬來西亞這一特殊國情背景下，習近平外交思想與人類命運共 同體理念的傳播與適應必須充分尊重該國政治文化中族群政治主導、民意多元分 化與認知結構複雜等特徵，採取多層次、多管道、多話語體系的融合策略，方能 推動人類命運共同體理念從宏觀共識走向社會認同，在馬來西亞實現普適性與適 應性的辯證統一。
2.人類命運共同體理念在馬來西亞的政策接受程度與公眾認知特徵
馬來西亞在國家層面對人類命運共同體理念有著戰略性認同和積極實踐，但 在社會公眾層面的認知和接受程度上卻存在著族群、階層差異，這不僅反映了人 類命運共同體理念在馬來西亞傳播過程中“上熱下冷”的現象，也顯示出人類命 運共同體理念若在馬來西亞實現更廣泛的社會認同仍面臨著諸多現實挑戰。
在國家外交政策層面，馬來西亞政府均體現出對人類命運共同體理念的戰略 認同。從2017年“一帶一路”國際合作高峰論壇後，不論是納吉布、馬哈蒂爾， 還是慕尤丁以及依斯邁•沙比，都曾多次稱讚中國的和平發展理念，並不斷深化 中馬在“一帶一路”項目中麻六甲東海岸鐵路、關丹工業園等多項合作，足以證 明中國所宣導的共商共建共用的全球治理理念在馬來西亞具有良好的普適性發 展前景。由此可見，在國家戰略層面，馬來西亞已將人類命運共同體理念作為提 升國家利益、推進地區合作及經濟改革的重要支撐。
但需指出的是，官方認同並未直接轉化為馬來西亞社會層面的普遍認同，現 有輿論生態和公眾認知表現出明顯的族群分化與階層差異。從媒體話語看，馬來 西亞主流報導多聚焦于中馬經濟合作與基礎設施建設，對於人類命運共同體背後 的全球治理理念、文明互鑒價值等缺乏深入闡釋。此外，馬來西亞社交媒體與網 絡輿論則展現出較大分化，華裔社群普遍對人類命運共同體理念持開放與積極態 度，認可其推動經濟與文化交流的積極作用，而部分馬來裔與印裔群體則更多關 注經濟安全、主權認同及文化影響，個別觀點甚至帶有疑慮乃至防範色彩。
據實證調查顯示，人類命運共同體理念在馬來西亞不同族群、教育層次及社 會階層中接受度呈顯著差異。以馬來西亞國民大學與馬來亞大學調研為例，約 65%的華裔受訪者認同人類命運共同體理念，將其視為全球化趨勢下馬來西亞國 家發展的重要機遇；而馬來族受訪者支持率僅為43%，部分受訪者表達出擔心與 焦慮情緒。總體來看，相較于普通群眾，受教育程度高、擁有國際交流經驗或直 接參與中馬合作項目的青年群體對人類命運共同體理念的認同度更高。
由此可見，人類命運共同體理念在馬來西亞的普適性呈現“結構性分層”， 不僅受制於族群與文化差異，還深受全球化進程、媒體話語與社會資本分佈的影 響。因此，人類命運共同體理念的有效傳播與普適性建構需不斷加強多元主體協 同、豐富在地表達語境，方能推動人類命運共同體理念在馬來西亞由“政策共識” 向“社會共識”的轉化進程。
3.The Practical Foundation and Adaptive Challenges for the Dissemination of the Community of Shared Future for Mankind (CSFM) Concept in the Malaysian National Context
1.The Political and Cultural Background of Malaysia and the Framework of China-Malaysia Relations
Malaysia is one of the most important countries in Southeast Asia, possessing unique geopolitical advantages. Its multi-ethnic social structure and long-standing tradition of friendship with China have provided a favorable environment for the overseas dissemination of Xi Jinping’s diplomatic thought and the concept of a community with a shared future for mankind.
First, Malaysia is strategically located at the crossroads of the Asian continent, the Pacific Ocean, and the Indian Ocean, playing a crucial role in international trade, energy transportation, and global security governance. Within the context of the “Belt and Road” Initiative and the “21st Century Maritime Silk Road,” Malaysia is not only a key node for China in advancing regional connectivity and South-South cooperation but also an important partner in maintaining regional peace and stability and achieving win-win cooperation. Therefore, this unique geopolitical relationship has laid a social foundation for the universal transformation of the CSFM concept in Malaysia, highlighting the contemporary value of the CSFM concept in global governance.
Second, Malaysia’s consultative political culture has created favorable conditions for the dissemination of the CSFM concept. Over the of Malaysian history, the country’s multi-ethnic structure—primarily composed of Malays, Chinese, and Indians—has fostered a model of social governance characterized by “coexistence in diversity, consultation, and inclusion.” This model closely aligns with the CSFM concept’s advocacy of “civilizational mutual learning” and “pluralistic coexistence,” providing a sound basis for the CSFM concept’s social acceptance and local dissemination in Malaysia. For example, at the strategic level, the Malaysian government has generally taken a positive attitude towards the CSFM concept, advocating for inclusive mutual learning and win-win cooperation to promote regional peace and development. This aligns with Malaysia’s political mechanism of “ethnic consultative democracy” and offers institutional support for the universal transformation of the CSFM concept in Malaysia.
However, Malaysia’s multi-ethnic composition also poses challenges to the universal transformation of the CSFM concept. Structural differences among Malays, Chinese, and Indians—in power resources, economic interests, religious culture, and identity—naturally breed wariness towards external ideas. Although the Malaysian government strategically recognizes the CSFM concept, its dissemination at the mass social level often faces complex challenges and practical obstacles[8]. For instance, certain social groups in Malaysia display sensitivities regarding sovereignty and anxieties about cultural identity towards external concepts. Some media have questioned whether initiatives like the “Belt and Road” might lead to “economic dependence” or even risks to national sovereignty. Furthermore, Malaysian public understanding of China and its diplomatic concepts is mainly shaped by media coverage, lacking deeper awareness and comprehension, which further exacerbates social differentiation and practical resistance to the dissemination of the CSFM concept in Malaysia.
In summary, under Malaysia’s unique national conditions, the dissemination and adaptation of Xi Jinping’s diplomatic thought and the CSFM concept must fully respect features such as the dominance of ethnic politics, pluralistic public opinion, and complex cognitive structures in Malaysian political culture. Only by adopting multi-level, multi-channel, and multi-discourse integration strategies can the CSFM concept progress from macro-level consensus to social identification, ultimately achieving a dialectical unity of universality and adaptability in Malaysia.
- Policy Acceptance and Public Perception of the CSFM Concept in Malaysia
At the national level, Malaysia has demonstrated strategic recognition and active practice of the CSFM concept. However, there exist ethnic and class differences in public perception and acceptance, reflecting not only the phenomenon of “enthusiasm at the top, indifference at the bottom” in the dissemination of the CSFM concept in Malaysia but also the many practical challenges it faces in achieving broader social recognition.
At the level of foreign policy, the Malaysian government has consistently demonstrated strategic endorsement of the CSFM concept. Since the Belt and Road Forum for International Cooperation in 2017, Malaysian leaders including Najib, Mahathir, Muhyiddin, and Ismail Sabri have all praised China’s philosophy of peaceful development and have continuously deepened cooperation with China in Belt and Road projects such as the Melaka East Coast Rail Link and the Kuantan Industrial Park. This sufficiently proves that the global governance concept of consultation, joint contribution, and shared benefits advocated by China enjoys promising prospects for universal development in Malaysia. Thus, at the national strategic level, Malaysia has already regarded the CSFM concept as an important pillar for advancing national interests, promoting regional cooperation, and driving economic reform.
However, it should be noted that official recognition has not directly translated into widespread social consensus in Malaysia. The current public opinion landscape and public perceptions are clearly characterized by ethnic and class divisions. From the perspective of media discourse, Malaysian mainstream reporting mostly focuses on China-Malaysia economic cooperation and infrastructure development, with little in-depth explanation of the global governance and civilizational values underlying the CSFM concept. Moreover, Malaysian social media and online public opinion exhibit significant fragmentation: the Chinese community is generally open and positive towards the CSFM concept, recognizing its role in promoting economic and cultural exchange, while some Malay and Indian groups focus more on economic security, sovereignty, and cultural impact, with certain opinions even displaying doubt or caution.
Empirical studies show that the acceptance of the CSFM concept in Malaysia varies significantly among different ethnic groups, educational backgrounds, and social strata. For instance, surveys conducted by the National University of Malaysia and the University of Malaya indicate that about 65% of Chinese respondents approve of the CSFM concept, seeing it as an important opportunity for Malaysia’s national development in the context of globalization; while support among Malay respondents is only 43%, with some expressing concern and anxiety. Overall, compared to the general populace, highly educated youth, those with international exchange experience, or direct participants in China-Malaysia cooperation projects show higher levels of identification with the CSFM concept.
Thus, the universality of the CSFM concept in Malaysia presents a “structural stratification”—it is shaped not only by ethnic and cultural differences but also by the processes of globalization, media discourse, and the distribution of social capital. Therefore, the effective dissemination and construction of the CSFM concept’s universality require strengthened multi-actor coordination and enriched localized expression, thereby promoting the transformation of the CSFM concept in Malaysia from “policy consensus” to “social consensus.”
四、中馬合作機制的本土化實踐路徑與區域示範效應
1.發展性互補與合作領域的多維拓展
在習近平外交思想的科學指引下，中馬合作高度互補，極大的推動了兩國在 基礎設施、產業協同和數字經濟等不同領域的深度合作，踐行了“一帶一 路”“硬聯通、軟聯通、心聯通”的戰略目標。一方面，中國交建承攬的東海岸 鐵路作為馬來西亞國家級項目，優化了馬來半島東西兩岸的區域交通網絡結構， 強化了內陸與沿海港口的戰略聯結，推動了經濟帶與產業帶的集群化發展，成為 中馬互聯互通與區域一體化的代表性工程。另一方面，中馬雙方在港口建設領域 的戰略合作成果也收穫頗豐。以麻六甲皇京港為例，其項目建設旨在打造國際航 運樞紐，提升馬來西亞在全球供應鏈中的重要地位。在這個過程中，中國資本、 先進技術以及馬來西亞本土發展規劃指導等因素都發揮了重要作用，體現出跨國 資源整合與共同治理的“命運共同體”實踐模式。
在此基礎上，中馬在園區共建、數字經濟等方面探索出可示範的合作道路。 例如，中馬通過共建關丹產業園及廣西欽州中馬產業園的“雙園互動”，將其打 造成為集製造業、物流業、金融服務為一體的國際化產業城，不僅實現了從生產 製造到金融服務的全產業鏈協同，成功打造了區域性產業集群示範區，而且還通 過政策協同、資金互通與技術創新，顯著提升了兩國企業在鋼鐵、冶金、建材等 領域的協同發展，並為中國企業“走出去”搭建了的廣闊的發展平臺。此外，在 全球數位化轉型的宏觀背景下，中馬通過阿裡巴巴等企業共同推進“數位自由貿 易區”（DFTZ）建設，賦能馬來西亞中小企業融入全球價值鏈，助力其數字經濟 生態體系建設，深化了人類命運共同體理念中“互利共贏、共同發展”的發展理念［9］。
2.人文交流機制的本土轉化與社會認同構建
近年來，馬來西亞成為中國與東南亞文明互動的重要樞紐。孔子學院作為中 馬文化交流的重要平臺，滿足了馬來西亞多元社會對中華文化與人類命運共同體 理念的情感認知。隨著中馬人文交流活動的深入開展，人類命運共同體理念正逐 步融入馬來西亞社會各界的日常生活與價值認同，推動區域合作與文明互鑒不斷 邁向新的高度。
一方面，習近平外交思想重視以文明交流互鑒推進人類命運共同體理念的海 外傳播。在馬來西亞，孔子學院紮根于中馬人文教育與文化交流，順應當地多元 文化訴求，積極開展各種教學及文化交流活動，為馬來西亞大眾搭建了文化互通 和人文溝通的文化橋樑。自馬來亞大學孔子學院成立之後，逐漸成為學習中文和 中華文化的重要場所。其開展的中國文學、語言、文化講座以及文藝演出等一系 列活動，提升了當地民眾對中華文明及人類命運共同體理念的認識和接受程度， 也為人類命運共同體理念中所宣導的“文明互鑒”理念奠定了社會基礎。與此同 時，孔子學院在與馬來西亞教育部及高校合作過程中，積極引入伊斯蘭文化與中 國文化交流的教學內容，踐行文化“去中心化”原則，有效緩解了當地社會對中 華文化輸出的擔憂，真正落實了“多元包容、互鑒互通”理念，提升了人類命運 共同體理念在馬來西亞的海外認同感與社會實踐基礎。
另一方面，中馬兩國通過常態化、多管道的交流機制為人類命運共同體理念 在馬來西亞的傳播與轉化奠定了堅實的根基。例如，通過開展“中國—東盟青年 交流年”“馬來西亞青年代表團訪華”等專案，將抽象的人類命運共同體理念內 化為具體的價值認同，馬來西亞青年群體已經成為人類命運共同體理念普適性轉 化的主力軍。此外，諸如“中馬文化旅遊年”“絲路青年交流計畫”則通過非物 質文化遺產展示、文藝表演、音樂節等多樣化的文化體驗，提升了馬來西亞不同 族群、宗教與文化背景下社會群體對人類命運共同體理念的情感認，減少了中馬 彼此間的文化隔閡和認知差異，同時也為中馬關係的長期穩健發展提供了持久動 力。
IV. Localized Practice Pathways and Regional Demonstration Effects of China-Malaysia Cooperation Mechanisms
- Developmental Complementarity and Multidimensional Expansion of Cooperation Fields
Guided by the scientific direction of Xi Jinping’s diplomatic thought, China and Malaysia have engaged in highly complementary cooperation, which has greatly advanced in-depth collaboration in various areas such as infrastructure, industrial synergy, and the digital economy, thereby realizing the strategic objectives of the Belt and Road Initiative (BRI)—namely “hard connectivity, soft connectivity, and people-to-people connectivity.” On one hand, the East Coast Rail Link (ECRL), undertaken by China Communications Construction Company (CCCC) as a national-level project in Malaysia, has optimized the regional transportation network across the east and west coasts of the Malay Peninsula, strengthened strategic linkages between inland regions and coastal ports, and promoted the agglomerative development of economic and industrial belts. This project has become a representative example of China-Malaysia connectivity and regional integration. On the other hand, the two countries have also achieved fruitful outcomes in the strategic cooperation of port construction. For instance, the Melaka Gateway project is aimed at building an international shipping hub to enhance Malaysia’s status in the global supply chain. In this process, Chinese capital, advanced technology, and guidance from Malaysia’s local development plans have all played significant roles, demonstrating a “community of shared future” model of transnational resource integration and joint governance.
Building on this, China and Malaysia have explored demonstrative cooperation models in areas such as joint industrial park construction and the digital economy. For example, the “dual-park interaction” between the Malaysia-China Kuantan Industrial Park (MCKIP) and the China-Malaysia Qinzhou Industrial Park has transformed these parks into internationalized industrial cities integrating manufacturing, logistics, and financial services. This has not only achieved full industrial chain synergy from production to finance, successfully creating a model regional industrial cluster, but has also significantly enhanced bilateral cooperation in sectors such as steel, metallurgy, and building materials through policy coordination, financial integration, and technological innovation. Furthermore, it has provided Chinese enterprises with a broad platform to “go global.” In the context of global digital transformation, China and Malaysia, through companies such as Alibaba, have jointly advanced the construction of the “Digital Free Trade Zone” (DFTZ), empowering Malaysian SMEs to integrate into global value chains, supporting the development of Malaysia’s digital economy ecosystem, and deepening the CSFM concept of “mutual benefit and common development”[9].
- Localization of People-to-People Exchange Mechanisms and the Construction of Social Identity
In recent years, Malaysia has become an important hub for civilizational exchanges between China and Southeast Asia. As a major platform for China-Malaysia cultural interaction, Confucius Institutes meet the Malaysian society’s emotional and cognitive needs regarding Chinese culture and the CSFM concept. With the deepening of people-to-people exchange activities between China and Malaysia, the CSFM concept is gradually becoming integrated into various sectors of Malaysian society’s daily life and value identification, continuously elevating regional cooperation and civilizational mutual learning to new heights.
On one hand, Xi Jinping’s diplomatic thought emphasizes promoting the overseas dissemination of the CSFM concept through civilizational exchange and mutual learning. In Malaysia, Confucius Institutes are deeply rooted in Sino-Malaysian educational and cultural exchanges, responding to the local demand for multiculturalism by actively organizing various teaching and cultural activities, thus building a bridge of cultural and humanistic communication for the Malaysian public. Since the establishment of the Confucius Institute at the University of Malaya, it has gradually become a key site for learning Chinese language and culture. Activities such as lectures on Chinese literature, language, and culture, as well as cultural performances, have improved the local public’s understanding and acceptance of Chinese civilization and the CSFM concept, laying a social foundation for the “civilizational mutual learning” advocated by the CSFM concept. Meanwhile, Confucius Institutes, in cooperation with Malaysia’s Ministry of Education and universities, actively introduce teaching content that facilitates exchanges between Islamic and Chinese cultures, practicing the principle of cultural “decentralization.” This has effectively alleviated local concerns about Chinese cultural export, truly implementing the notion of “diversity and inclusion, mutual learning and connectivity,” and has enhanced the overseas recognition and social practice foundation of the CSFM concept in Malaysia.
On the other hand, China and Malaysia have laid a solid foundation for the dissemination and transformation of the CSFM concept in Malaysia through regularized and multi-channel exchange mechanisms. For example, projects such as the “China-ASEAN Youth Exchange Year” and “Malaysian Youth Delegations Visiting China” have internalized the abstract CSFM concept into concrete value identification, with Malaysian youth groups becoming the main force for the universal transformation of the CSFM concept. In addition, events like the “China-Malaysia Cultural Tourism Year” and the “Silk Road Youth Exchange Program” have utilized displays of intangible cultural heritage, artistic performances, music festivals, and other diverse cultural experiences to enhance the emotional identification with the CSFM concept among different ethnic, religious, and cultural groups in Malaysia, reducing cultural barriers and cognitive differences between China and Malaysia. These efforts also provide sustained momentum for the long-term and stable development of China-Malaysia relations.
五、結論
本文在習近平外交思想的理論指導下，系統梳理了人類命運共同體理念在馬 來西亞的普適性和適應性機制。研究發現，中馬雙方在基基礎建設、數字經濟、 人文交流等多方面的深度合作，為人類命運共同體理念在馬來西亞的落地生根提 供了肥沃的土壤。然而，在多元族群結構、宗教文化差異等多重因素的影響下， 儘管馬來西亞政府與精英層面對人類命運共同體理念具有較高的戰略認同，但在 社會層面的普適性轉化卻呈現出一定質疑與阻礙。未來，需深入把握馬來西亞的 文化語境和社會心理特點，推動人類命運共同體理念與馬來西亞當地需求、大眾 認知的深度融合，從而為人類命運共同體理念的海外傳播與普適性轉化打造可借 鑒可移植的經驗樣本。
V.Conclusion
Under the theoretical guidance of Xi Jinping’s diplomatic thought, this paper has systematically reviewed the mechanisms of universality and adaptability of the CSFM concept in Malaysia. The research finds that in-depth cooperation between China and Malaysia in infrastructure, the digital economy, and people-to-people exchanges has provided fertile ground for the localization and rooting of the CSFM concept in Malaysia. However, influenced by factors such as a multi-ethnic social structure and religious-cultural differences, although the Malaysian government and elite groups exhibit a high degree of strategic recognition of the CSFM concept, the universal transformation at the societal level still faces certain doubts and obstacles. Looking forward, it is necessary to deeply understand Malaysia’s cultural context and social psychology, promote the integration of the CSFM concept with local needs and public cognition, and thus create a transferable and replicable experience for the overseas dissemination and universal transformation of the CSFM concept.
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青島社科研究智庫培育基地專案《上合示範區商旅文高品質融合發展策略智 庫培育基地》
作者1：李想,馬來亞在讀碩士研究生,18300235666, 825069860@qq.com
作者2：周崛夏,青島工學院,副教授,15192666062, zhoujuexia@163.com
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