Author: Xu Hao (Professor, School of History, Renmin University of China, this article is a phased achievement of the National Social Science Foundation's major project "Comparison, Interaction, and Mutual Learning among Major Civilizations in World History" (22ZD249). The comparison of civilization history is a relatively young branch of historical comparison. Although words such as "civilization" and "civilization" were not difficult to see in the 16th and 17th centuries, it was not until 1766 that "civilization", as a noun, first appeared in print. "Civilization" initially refers to a vague vision of intellectual, technological, moral, and social progress. Enlightenment thinkers focused on human civilization as a singular number and sought to explore the universal laws of human civilization development. The 19th century saw the emergence of plural civilization studies, with various civilizations from different regions or countries becoming the object of research and comparison. Since the first half of the 20th century, exploring the unity of commonality and differences among civilizations has developed rapidly and has become a long-term trend. Reflecting on the changes in the paradigm of comparative research in the history of civilization can help us correctly understand the process of civilization development in history and reality. The commonality of human civilization, also known as the unity or universality of civilization, refers to the convergence or similarity of civilization development. During the period of the Enlightenment, Western Europe produced a view of world history and historical progress in the early modern sense. Enlightenment thinkers took it as their duty to discover the common laws of the process of human history. As a pioneer in the study of the universality of human civilization during the Enlightenment era, the Italian philosopher Vico published "New Science" in 1725, aiming to discover the commonality of human historical development. In the fourth volume of the book, "Introduction", he said, "We will now use this philosophical and linguistic inspiration in the fourth volume, as well as some axioms about the eternal history of ideals (for example, all nations must rise, develop, mature, and eventually decline and perish) to discuss the historical process experienced by all nations... We will see that all nations follow these three eras." "The division of ethnic groups moves forward in accordance with the frequent and uninterrupted sequence of causes and consequences unique to each ethnic group." He claims that these eternal laws are exemplified by the deeds of all nations at various stages of their history. Voltaire is an outstanding representative of enlightenment thinkers, advocating the narration of history with philosophical significance. His "On Customs", published in 1756, is regarded as the first work in the history of world culture or civilization. Voltaire advocated abandoning the narration of accidental events in past history, "retaining the materials describing customs and habits therein, thereby forming a coherent and clear picture of things in disorder," and "striving to sort out the history of human spirit from these events.". In Voltaire's view, the history of human spirit has shown the development process from obscurity to enlightenment, that is, civilization, without exception for all nations. Based on this, he believes that ignoring the history of Eastern nations is not allowed, and that the history of Eastern nations should be studied worldwide. For this reason, he not only narrated the history of Europe, but also the history of Asian nations such as China, India, Persia, and Arabia, whose cultural or civilization history has an unprecedented world perspective. Condoze sought to understand the complex history