“天下”作为一个空间概念,意味着在天覆地载的最广大的区域;作为一个政治性概念,则意味着一个超越了区域和种族的和谐的政治秩序,故“平天下”必然成为儒家政治理想的高点。《中庸》将“天下”的问题讨论重心由疆域转变为心理基础,使“天下”制度转化为人们内在的心理需求,由“道不远人”而推向“以人治人”的原则。在这样一种普遍性的性善论假定基础上,中国和周边的关系只是普遍价值之接受的早晚,而不是中国和“四方”之间的根本差异,由此确立了“天下”观念的基本“世界观”:这个世界并不是一个个敌对的国家的存在,而是一个个向着共同的理想而不断接近的近邻。“天下”作为一种境界性的制度目标,在传统中国社会对现实性的制度保持着批判性;在民族国家为主的现代国际关系体系下,“天下”制度似应继续承担这样的批判性功能,并为合理的国际秩序的建立贡献思想资源。 As a concept of space, “the world” means the most extensive area covered in history. As a political concept, it means a harmonious political order that transcends regional and ethnic groups. Therefore, “Will inevitably become the high point of Confucian political ideal. The Doctrine of the Mean shifted the discussion of the issue of world affairs from a territory to a psychological basis and transformed the system of ”world“ into the inner psychological needs of the people, from ”Taoist people“ to ” People rule people “principle. On the basis of such a universal assumption of goodness, the relationship between China and its neighboring countries is only the sooner or later acceptance of universal values, rather than the fundamental difference between China and the ”quartet“, thus establishing the ”world“ The basic ”concept of the world“ of ideas: This world is not a mere existence of hostile countries, but neighbors who are constantly approaching a common ideal. In the traditional Chinese society, the system of realistic reality remains critical. Under the modern system of international relations dominated by the nation states, the ”world" system should continue to assume its responsibility Such a critical function and contribution to ideological resources for the establishment of a sound international order.