战国 战国 · 文 Prose
大道之行也
When the Great Way Prevails
大道之行也，天下为公。
选贤与能，讲信修睦。
故人不独亲其亲，不独子其子，使老有所终，壮有所用，幼有所长，矜、寡、孤、独、废疾者皆有所养，男有分，女有归。
They choose the worthy and raise the able; they value trust and cultivate harmony.
Thus men do not care only for their own parents, nor love only their own children;
the old find their end, the strong find their use, the young find their growth;
the widower, the widow, the orphan, the solitary, and the disabled and sick are all sustained;
men have their allotted lot, women have their home.
Meaning
This passage depicts the Confucian ideal of the age of Great Unity (Datong). When the Great Way prevails, the world is held in common, and government is conducted by selecting the virtuous and able while fostering good faith and harmony. People extend care beyond their own kin so that the old, the strong, the young, and the most vulnerable are all provided for, and every man and woman has their proper place.
在大道施行的时候，天下是天下人共有的。选拔有德行的人、推举有才能的人，讲求诚信，修习和睦。所以人们不只是敬爱自己的父母，不只是疼爱自己的孩子，使老年人有善终，壮年人有处用，幼年人能成长，鳏夫、寡妇、孤儿、独老和有残疾的人都能得到供养，男子有职分，女子有归宿。
Appreciation
The passage opens by declaring the ideal age in which the world is public, then unfolds the means of government and the boundless reach of humane love, closing with a panorama in which the old, the strong, the young, and the weak each find their due. Structurally it moves from general principle to particulars through layered parallelism, with crisp four-character phrases and swelling compound sentences. It embodies Confucius' highest political vision—a society ordered by public spirit rather than private interest, where all are nurtured and none is left behind.
【白话串讲】 《礼记》写《大道之行也》：“大道之行也，天下为公”。“选贤与能，讲信修睦”——“故人不独亲其亲，不独子其子”——“使老有所终，壮有所用，幼有所长，矜、寡、孤、独、废疾者皆有所养”——这是儒家理想社会。 【意象与手法】 总分结构、层层铺陈：先立「天下为公」之纲，再以「选贤与能」「讲信修睦」言政，以「老有所终，壮有所用，幼有所长」排比铺陈，句式整饬、节奏铿锵，是先秦散文排比艺术的典范 【情感与主旨】 寄托儒家最高的政治理想——「大同」之世：以公心代私心，以仁爱代差等，老有所养、壮有所用、幼有所长，人人各得其所，是孔子对理想社会的终极描绘 【名句点睛】 「天下为公」四字成为中华文明最高政治理想的凝练表达，从康有为《大同书》到孙中山题词，两千年来激励着无数仁人志士
Background
The passage 'When the Great Way Prevails' is excerpted from the opening of the chapter 'Li Yun' (The Evolution of Rites) in The Book of Rites. The Book of Rites is a compilation of Confucian ritual writings from the Warring States through the Qin and Han, arranged by Dai Sheng in the Western Han into forty-nine chapters known as the Lesser Dai's Book of Rites, the standard edition. The 'Li Yun' chapter is traditionally said to record Confucius discussing rites with his disciple Ziyou and was likely composed in the mid-to-late Warring States; it is the most complete statement of the Confucian ideal of Great Unity. According to 'Li Yun,' beyond the age of ritual governance (Lesser Prosperity), there was a more ancient and beautiful age of Great Unity, and this passage is Confucius's classic depiction of it. Its background is the late Spring and Autumn and Warring States turmoil, when the rites had collapsed and the people suffered amid the annexations of warring lords. Unable to realize his ideal 'I follow Zhou' in his own age, Confucius spoke of antiquity to picture a society without private property or private motives, satirizing the present and entrusting his hopes. Set against the age of Lesser Prosperity—'now the Great Way is hidden and the world is a family'—it forms the two-tier framework of Confucian political philosophy. Its influence reaches up to the Analects' humane ideal and down to Mencius' benevolent governance, becoming for over two millennia the supreme model of China's political ideal.
《大道之行也》节选自《礼记·礼运》篇首。《礼记》是战国至秦汉间儒家礼学文献的汇编，西汉戴圣编定为四十九篇，称《小戴礼记》，为后世所通行；其中《礼运》篇旧说记孔子与弟子子游论礼之言，成篇当在战国中后期，是儒家中「大同」思想最集中、最完整的文本。据《礼运》所载，孔子与子游论礼之起源与功用，指出礼治之世（小康）之外，尚有更古更美的「大同」之世——「大道之行也，天下为公」一段，正是孔子（或战国儒家托孔子之名）对大同社会的经典描绘。其思想背景，是春秋战国之际礼崩乐坏、诸侯兼并、民不聊生的乱世现实：宗法制度瓦解，礼乐秩序崩溃，孔子怀「吾从周」的理想而不得行于当世，遂托言古昔，描绘一个没有私产私心、人人各得其所的理想社会，以讽喻现实、寄托怀抱。此段文字在《礼运》中与「今大道既隐，天下为家」的小康之世对举，一理想一现实，构成儒家政治哲学「大同—小康」的完整框架；其影响所及，上承《论语》「老者安之，朋友信之，少者怀之」的仁爱理想，下启《孟子》「老吾老以及人之老」的仁政主张，更成为两千余年来中国政治理想的最高范本。
Art
This is a piece of pre-Qin discursive prose whose art lies in 'mastering the many through the few, and ordering exposition through symmetry.' In little more than eighty characters it completes a panorama of the ideal society, with a clear general-particular-general logic: the first line 'When the Great Way prevails, the world belongs to all' sets the heading under the word 'public'; the middle unfolds in layers—'choose the worthy and raise the able; value trust and cultivate harmony' speaks of government, 'men do not care only for their own parents' speaks of humane relations, and the triadic 'suǒ' clauses voice the settled stages of life. Rhetorically it is built on parallelism: the four 'suǒ' phrases advance in waves, while 'not only care for their own parents' pushes love from blood ties to the universal. The phrasing is orderly yet not stiff, with four-character lines and longer sentences interspersed like a well-drawn battle line—typical of pre-Qin prose 'taking ritual and rightness as its pattern.'
此段为先秦语录体散文中的政论文字，其艺术核心在「以简驭繁、以整饬驭铺陈」。全段不过八十余字（节选），却完成了一幅大同社会的全景图，结构上呈现清晰的「总—分—总」逻辑：首句「大道之行也，天下为公」总领全段，立「公」为纲；中间分层展开——「选贤与能，讲信修睦」言为政用人之道（选贤任能、讲信修睦是政治层面的公），「故人不独亲其亲，不独子其子」言人伦仁爱之道（推己及人是伦理层面的公），「使老有所终，壮有所用，幼有所长」以三字排比言人生各阶段的安顿，「矜、寡、孤、独、废疾者皆有所养」补足弱势群体的保障，「男有分，女有归」以性别的分归收束社会结构。修辞上以排比为主调：「所终」「所用」「所长」「所养」四个「所」字句层层推进，音韵铿锵；「老」「壮」「幼」「矜寡孤独废疾者」由强到弱、由常到特，涵盖全民；「不独亲其亲，不独子其子」以「不独」两次否定，把仁爱由血缘推向普遍。句式整饬而不板滞，四字句（天下为公、选贤与能、讲信修睦）与长句（使老有所终……）错落相间，如列阵之兵、如层台之构，秩序井然中见流动之气，是先秦散文「以礼义为文」的典型。
Allusions
Though brief, this passage is the most concise manifesto of the Confucian political ideal, rooted deep in the classics. 'The Great Way' derives from the Laozi ('the great way flows everywhere'); here it means the ideal rule of the ancient sage-kings (Yao, Shun, Yu) under public government. 'The world belongs to all' sublimates the memory of Yao and Shun's abdications in the Canon of Yao. 'Choose the worthy and raise the able' continues the Shangshu's tradition of selecting the virtuous and matches Mencius' 'honor the worthy and employ the able'; 'value trust and cultivate harmony' rests on the Analects' good faith and 'harmony is precious.' The lines about the old, the strong, and the young rework Confucius' wish 'to settle the aged, to be trusted by friends, to cherish the young,' while the care for the widower, widow, orphan, solitary, and disabled matches Mencius' definitions (where '矜' is read as '鳏,' a man old without a wife). These ideas share the root of Confucian humaneness—extending care from one's kin to all people—the full expression of Mencius' 'extend care for your elders to the elders of others.' The cultural meaning of Great Unity is that, with 'public' and 'love' as its two pillars, it expands kinship ethics into universal humanity, becoming the highest crystallization of China's political ideal.
此段虽短，却是儒家政治理想最凝练的宣言，其观念深植于三代典籍与文化传统。「大道」一词出自《老子》「大道泛兮」，《礼记》此处则以「大道之行」指上古圣王（尧舜禹）之世「以公治天下」的理想状态——「天下为公」四字，正是对《尚书·尧典》所载尧舜禅让、「克明俊德，以亲九族」的远古政治的记忆与升华。「选贤与能」承《尚书·舜典》「询事考言」的选贤传统，与《孟子》「尊贤使能，俊杰在位」一脉相承；「讲信修睦」则本于《论语》「与朋友交而不信乎」与「礼之用，和为贵」的诚信和睦观念。「老有所终，壮有所用，幼有所长」化用《论语·公冶长》孔子言志「老者安之，朋友信之，少者怀之」，「矜寡孤独废疾者皆有所养」则与《孟子·梁惠王下》「老而无妻曰鳏，老而无夫曰寡，老而无子曰独，幼而无父曰孤」的界定相合——「矜」通「鳏」，指老而无妻者。这些观念的共同根源，是儒家「仁者爱人」「民为邦本」的核心思想：由亲亲（亲其亲）推及仁民（及人之老幼），由仁民推及爱物（万物得所），正是孟子「老吾老以及人之老，幼吾幼以及人之幼」的完整表达。大同之世的文化意蕴，在于它以「公」与「爱」为两大支柱，把血缘伦理（亲亲）扩展为普遍仁爱（仁民），把宗法秩序（分）升华为理想秩序（归），成为中华文明政治理想的最高结晶。
Commentary
‘When the Great Way Prevails’ is among the most influential texts in Chinese political thought, and 'the world belongs to all' is the supreme distillation of China's political ideal. From the Han onward, as The Book of Rites became a canonical classic, the passage was required reading for scholars; He Xiu's 'three ages' theory of the Gongyang Commentary echoes its vision of a unified peaceful world. In the modern era its light blazed anew: Kang Youwei's Book of Great Unity took 'Great Unity' as its banner for a borderless, classless utopia, and Sun Yat-sen inscribed 'the world belongs to all' throughout his life as the highest goal of the Three Principles of the People. Chinese Communists too have drawn on 'the world belongs to all' and 'great harmony under heaven' as a source of national ideal. In literary history its parallel beauty and lofty vision made it a classic recitation passage, and 'the old find their end, the strong find their use' is repeatedly cited in modern social-security thought. From Confucius' antiquity to Kang and Sun, the text proves a true ideal can be rekindled across two thousand years.
《大道之行也》是中国政治思想史上影响最深远的文本之一，「天下为公」四字更是中华文明政治理想的最高凝练。自先秦至近代，这段文字不断被激活：西汉以来，《礼记》立为经，此段遂为士人必读；东汉何休《春秋公羊解诂》以「三世说」描绘太平盛世，其「天下远近大小若一」的理想与大同之说声气相通。近代以来，这段文字更放射出前所未有的光辉——康有为著《大同书》，直接以《礼运》「大同」为旗帜，描绘无国界、无阶级、无家庭桎梏的乌托邦；孙中山毕生题写「天下为公」四字，将其作为三民主义的最高目标，使这一上古理想与近代民主观念相接榫；中国共产党人亦以「天下为公」「世界大同」为民族理想的重要来源。在文学史上，此段文字以其排比之美、境界之高，成为先秦散文诵读的经典段落；「老有所终，壮有所用，幼有所长」更是被现代社会保障思想反复引用的古典表述。从孔子托言古昔的乌托邦，到康有为、孙中山的现代政治纲领，《大道之行也》证明：一个真正的理想，可以在两千年的时空里不断被重新点燃；而「天下为公」四字，也从一个古老文本走向了全人类共同的价值诉求。
Prosody
Line by line
大道之行也，天下为公。
When the Great Way prevails, the world belongs to all. — This is the heading of the whole passage and of the Datong ideal: 'the Great Way' means the public, sage-kingly order, and 'belongs to all' declares the polity is held by the people, not by one family—a sharp contrast with the later 'world is a family' and the foundational principle of the ideal society.
在大道施行的时候，天下是天下人共有的（政权和财富属于全体民众，而非一人一家私有）。
When the Great Way was practiced, the world was held in common.
这是全段也是整个「大同」理想的纲领，八个字立起全文之纲。「大道之行也」以「也」字提顿，先设一理想的时代前提——「大道」即圣王之道、至公之道，老子言「大道泛兮」，儒家则以「大道之行」指尧舜之世的清明政治；「天下为公」四字是纲领的核心：「天下」指国家政权与天下财富，「为公」谓其属于全体民众而非一家一姓私有——与后文「天下为家」的小康之世形成尖锐对照。此句的深意有二：其一，它以「公」为理想社会的第一原则，把政权合法性从血缘（家天下）转向道义（公天下），这是对三代以来宗法政治的超越性批判，也是儒家「天下非一人之天下，天下之天下也」（《吕氏春秋》）思想的先声；其二，「天下为公」四字音调铿锵、境界恢宏，兼具宣言的力量与理想的温度。由这一纲领领起，下文「选贤与能」「讲信修睦」「不独亲其亲」诸端，皆是「公」字的具体展开，故八字实为全段之眼，也是中华政治文明最响亮的理想口号。
These eight characters are the thesis of the whole passage, and of the whole ideal of 'Grand Union,' raising the framework of the text. 'When the Great Way prevailed' pauses on 'prevailed,' first setting an ideal age - 'the Great Way' the sage-kings' way, the way of perfect fairness; 'the world belonged to all' four characters, the core of the thesis: 'the world' the state's power and the realm's wealth, 'belonged to all' meaning theirs by the whole people, not the private possession of one house - set in sharp contrast with the later 'the world belonged to one family' age of Small Tranquility. The line's depth is twofold: first, taking 'the common' as the first principle of the ideal society, shifting the legitimacy of power from bloodline (the family world) to moral right (the common world), a transcending critique of the kinship politics of the three dynasties, and the forerunner of the Confucian saying 'the world is not one man's world, but the world's'; second, the four characters 'the world belongs to all' ring out with grandeur, holding at once the power of manifesto and the warmth of ideal. Led by this thesis, the later 'choosing the worthy and the able,' 'making trust and harmony,' 'not loving only one's own parents' - all the particulars of 'the common.' Hence the eight characters are the passage's eye, and the loudest ideal slogan of Chinese political civilization.
选贤与能，讲信修睦。
They choose the worthy and raise the able; they value trust and cultivate harmony. — This moves from the general heading to concrete governance: selecting the virtuous and able is the public principle in personnel, while valuing trust and cultivating harmony is its moral and interpersonal counterpart, the two pillars of Great-Unity politics.
选拔有德行的人，推举有才能的人；讲求诚信，修习和睦（的人际关系）。
They select the worthy and promote the able; they teach good faith and cultivate harmony.
此句由「天下为公」的总纲落到为政的具体措施，是「公」在政治层面的展开。「选贤与能」言用人之道：「选」「与」（通「举」，推举）两个动词相对，谓选拔贤德之人、推举才能之士——贤指德、能指才，德才并举，且「选」「与」二字暗示这是一种制度性的公共行为，而非君主私意；这与禅让制「天下为公」的选贤传统（尧举舜、舜举禹）一脉相承，也与后世科举「唯才是举」的理想暗合。「讲信修睦」言治国之道：「讲」为讲求、「修」为修习，谓讲求诚信、修睦人际——「信」是立国根本（《论语》「民无信不立」），「睦」是人际和谐（「礼之用，和为贵」），一内一外、一诚一和。两句八字，四组动宾，两两对偶，音调铿锵，把大同政治的两个支柱——贤能之治与诚信之治——凝练殆尽。此句的哲学底蕴在于：它把「公」落实为制度（选贤与能）与道德（讲信修睦）的双重安排，可见儒家政治理想从来不是空洞的口号，而是「礼」与「仁」在政治生活中的具体规制。
This line descends from the thesis of 'the world belongs to all' to the concrete measures of governance, the 'common' unfolded on the political level. 'They chose the worthy and raised the able' the way of office: the verbs 'chose' and 'raised' (raised, recommended) set against each other, selecting the virtuous and promoting the talented - virtue and talent both, and the words 'chose' and 'raised' hinting an institutional public act, not a ruler's private will; in the line of the abdication tradition (Yao raising Shun, Shun raising Yu), and darkly answering the later ideal of 'promoting by talent alone.' 'They cultivated trust and fostered harmony' the way of ruling: 'cultivating' trust, 'fostering' harmony - trust the root of the state (the Analects, 'the people have no trust and cannot stand'), harmony the accord of human relations ('the use of rites is harmony'), one within one without, one sincerity one peace. Two lines, eight characters, four verb-objects, paired, the cadence ringing, condensing the two pillars of Grand Union politics - the rule of worth and the rule of trust. The line's philosophical depth lies in the 'common' realized as the double arrangement of institution (choosing the worthy) and morality (cultivating trust): the Confucian political ideal no empty slogan, but the concrete regulation of 'rites' and 'benevolence' in political life.
故人不独亲其亲，不独子其子，使老有所终，壮有所用，幼有所长，矜、寡、孤、独、废疾者皆有所养，男有分，女有归。
Thus men do not care only for their own parents, nor love only their own children; the old find their end, the strong find their use, the young find their growth; the widower, widow, orphan, solitary, and the disabled and sick are all sustained; men have their lot, women have their home. — The body of the passage: the first pair extends love from kin to all (the essence of Confucian 'extending the self to others'), the 'suǒ' clauses settle the three stages of life, and the enumeration of the five weak groups with 'all' shows the ideal's thoroughness; men and women each have their proper place, completing the social order.
所以人们不只是敬爱自己的父母，不只是疼爱自己的孩子，使老年人有善终，壮年人有处用，幼年人能成长，鳏夫、寡妇、孤儿、独老和有残疾的人都能得到供养，男子有职分，女子有归宿。
Thus men did not love only their own parents, nor rear only their own children; they ensured the old their evening, the strong their use, the young their upbringing; widowers, widows, orphans, the childless, and the infirm were all cared for; men had their duties, women their homes.
这是全段的主体，以两组排比层层铺陈大同社会的民生图景，是儒家仁爱理想最完整的文学表达。第一组「不独亲其亲，不独子其子」从伦理立论：「亲其亲」即敬爱自己的父母，「子其子」即疼爱自己的孩子，两个「不独」以否定式推展仁爱——不仅爱自己的亲人，更推及他人之亲、他人之子，这是「推己及人」（《论语》「己欲立而立人」）的仁学精髓，也是孟子「老吾老以及人之老，幼吾幼以及人之幼」的直接源头；「亲」「子」二字名词用作动词，使句式精炼而古雅。第二组「老有所终，壮有所用，幼有所长」以「所」字排比写人生三阶段之安顿：老则有所终（善终）、壮则有所用（用武之地）、幼则有所长（成长），三句八字一句，音节齐整如鼓点；「矜、寡、孤、独、废疾者皆有所养」由常及特，把鳏夫、寡妇、孤儿、独老、残疾者——最弱势的五类人——皆纳入「有所养」的保障，一个「皆」字见出理想的彻底；「男有分，女有归」以性别的分与归收束社会结构——男子各有职分，女子各有归宿，社会各安其位、各得其所。全句由亲及众、由强及弱、由人及性，层层推进，如一幅画卷徐徐展开，把「天下为公」的理想落实为每一个具体生命的安顿，其排比之美与仁爱之深，两千年来无出其右。
This is the body of the passage, two groups of parallelism laying out the Grand Union's picture of livelihood, the fullest literary expression of Confucian benevolence. The first group, 'loved not only their own parents, reared not only their own children,' argues from ethics: 'loving their parents' and 'rearing their children,' the two 'not only' expanding benevolence in the negative - loving not only one's own kin, but extending to others' parents and children, the very essence of 'measuring oneself by others' (the Analects' 'one who stands, establishes others'), and the direct source of Mencius' 'honor the aged of my house, and extend to the aged of others; care for the young of my house, and extend to the young of others'; the nouns 'parent' and 'child' used as verbs, the line concise and archaic. The second group, 'the aged their due close, the able their due use, the young their due growth,' the parallel 'due' writing the settlement of life's three stages: the old a good end, the able a field for use, the young a growing place, the three lines of eight, the cadence even as drumbeats; 'widowers, widows, orphans, the lone, and the infirm - all were provided for,' from the common to the special, taking the five most vulnerable kinds into the provision, the word 'all' showing the ideal's thoroughness; 'men had their stations, women their homes' closing the social structure by sex's station and home - each in place, each at rest. The whole sentence, from kin to crowd, from strong to weak, from person to sex, layer on layer, like a scroll unrolling slowly, settling the ideal of 'the world belongs to all' into the provision of every concrete life - the beauty of its parallelism and the depth of its benevolence unmatched in two thousand years.
Study
Word focus
Related Reading
Compare this related work with the poem above through theme, imagery, tone, and emotional movement.
《孟子·梁惠王上》「老吾老，以及人之老；幼吾幼，以及人之幼，天下可运于掌」与《大道之行也》「不独亲其亲，不独子其子」是儒家「推爱」思想的两段最著名表述，血脉相通而侧重不同。《礼运》以「不独」立论，从否定式出发破除私爱，指向「大同」的理想社会；孟子以「及」字立论，从肯定式出发层层推展，指向「仁政」的现实操作——由亲及疏、由家及国，「天下可运于掌」把推爱落实为治国之术。一为理想之纲，一为工夫之径：孔子（礼运）描绘「是什么」的乌托邦，孟子说明「怎么做」的仁政方案。二文合观，恰见儒家仁爱思想从理想蓝图到政治实践的完整链条，也可见「推己及人」如何成为中国伦理最核心的思维模式，影响及于今日的「家国情怀」。
桃花源记 The Peach Blossom Spring 陶渊明 · 大同理想的文学化想象，政论与乌托邦的双璧 The literary imagining of the Great-Unity ideal; the twin jewels of political essay and utopia.Tao Yuanming's Peach Blossom Spring—with its paths between fields, crowing cocks and barking dogs, and white-haired and bareheaded folk all happy—is the imaged form of the Datong ideal: no lords, no taxes, all labor, old and young at peace, exactly a pastoral version of 'the world belongs to all.' The difference is in form and tone: 'Li Yun' is a solemn, orderly political essay; the Peach Blossom Spring is a faint, mournful tale whose closing 'the path was lost' hints the ideal is elusive. One is a Confucian blueprint of public government, the other a retreat utopia; together they prove China's longing for an ideal society lives both in solemn essays and in beautiful stories.
陶渊明《桃花源记》描绘的「阡陌交通，鸡犬相闻」「黄发垂髫，并怡然自乐」的世外桃源，正是《大道之行也》「大同」理想在文学中的形象化呈现——桃花源中无君无臣、无赋无役，人人劳作、老少安乐，恰是「天下为公」「老有所终，壮有所用，幼有所长」的田园版本。差异在文体与旨趣：《礼运》是政论文，正面铺陈理想的制度安排，庄严而整饬；《桃花源记》是叙事文，通过渔人偶入仙境的虚构故事暗示理想，缥缈而哀婉——「不复得路」的结尾更暗示理想之虚幻难求。一为儒家「公天下」的政治蓝图，一为融儒家余韵的「避世」桃源；前者诉诸制度与教化，后者诉诸逃离与想象。二文相隔数百年而精神相接，共同证明：中国人对理想社会的向往，既存在于庄严的政论中，也存在于优美的故事里。
大同书 大同书 康有为 · 「大同」理想的近代复兴，古典乌托邦的现代回响 Related readingCompare this related work with the poem above through theme, imagery, tone, and emotional movement.
康有为《大同书》直接以《礼运》「大同」为旗帜，是《大道之行也》在近代中国最重要的回响。康有为遍考中西，描绘了一个无国家、无阶级、无家庭私有、老有所养、幼有所教、人人平等的乌托邦，其核心观念——去国界、去级界、去家界、去产界——正是「天下为公」的近代化展开；书中「人人皆教养于公产而不恃私产」「老者有所养，幼者有所教」等语，几乎是《礼运》「老有所终，壮有所用，幼有所长」「矜寡孤独废疾者皆有所养」的翻版。差异在思想资源：《礼运》的理想植根于三代禅让的古代记忆与儒家的仁爱伦理；康有为则糅合了公羊三世说、佛教慈悲与西方平等博爱观念，使之成为近代变革的旗帜。从《礼运》到《大同书》，再到孙中山「天下为公」的题词，这段两千多年前的文字被不断激活，证明「大同」不仅是历史的记忆，更是中国人面对未来时反复回望的精神坐标。