Telling Well the Story of the Peaceful Nature of Chinese-path Modernization

The Third Plenary Session of the 20th Central Committee of the CPC [1]1 The Third Plenary Session of the 20th Central Committee of the CPC: The third plenary meeting of the 20th Central Committee of the Chinese Communist Party, held in July 2024, which focused on deepening reform and advancing Chinese-path modernization. proposed that “Chinese-path modernization is the modernization of peaceful development. External work must firmly pursue an independent foreign policy of peace, promote the building of a community with a shared future for mankind, practice the common values of all humanity, and implement the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative.” [2]2 The three initiatives: global development, security, and civilization initiatives proposed by China to address global challenges. Peace is both an important spiritual marker and cultural essence of the modern power of Chinese civilization, a key vector for enhancing the spread and influence of Chinese civilization, and an important fulcrum for the construction of the national image in the field of international communication.

党的二十届三中全会提出，“中国式现代化是走和平发展道路的现代化。对外工作必须坚定奉行独立自主的和平外交政策，推动构建人类命运共同体，践行全人类共同价值，落实全球发展倡议、全球安全倡议、全球文明倡议”[1]。和平既是中华文明现代力量的重要精神标识和文化精髓，又是增强中华文明传播力影响力的关键矢量，是国际传播场域中国家形象建构的重要支点。

At the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping identified peacefulness as one of the “outstanding characteristics of Chinese civilization.” [3]3 The Symposium on Cultural Heritage and Development: A meeting chaired by Xi Jinping in 2023 to discuss preserving and promoting Chinese traditional culture. The Chinese nation is a peace-loving nation. Its peaceful character is deeply engraved in the entire process of the development of Chinese civilization and profoundly influences the communication concepts with which the Chinese nation engages in the spread of civilization and the practice of exchange.

习近平总书记在文化传承发展座谈会上将和平性确定为“中华文明的突出特性”[2]之一。中华民族是尚和的民族，其和平特性深刻地镌刻在中华文明发展之全过程，并深刻影响着中华民族开展文明传播与交往实践的传播观念。

The Third Plenary Session of the 20th Central Committee emphasized that “Chinese-path modernization is the modernization of peaceful development,” which echoes and deeply co-constructs with General Secretary Xi Jinping’s proposal at the Symposium on Cultural Heritage and Development that “Chinese civilization has an outstanding peacefulness.” Therefore, exploring the conceptual sources, practical manifestations, and modern values of the peacefulness of Chinese civilization has important theoretical and practical significance for deeply elucidating, practicing, and expanding peacefulness, better responding to and reflecting on how to advance Chinese-path modernization, deepening mutual learning among civilizations, telling China’s stories well and spreading China’s voice well, and presenting a credible, lovable, and respectable image of China.

党的二十届三中全会强调的“中国式现代化是走和平发展道路的现代化”与习近平总书记在文化传承发展座谈会上提出的“中华文明具有突出的和平性”彼此回应、深层互构。因此，探赜中华文明和平性的观念来源、实践展演与现代价值等问题，对深度阐发、践行和拓展和平性，更好回应和思考如何推进中国式现代化，深化文明交流互鉴，讲好中国故事、传播好中国声音，展现可信、可爱、可敬的中国形象，具有重要的理论与实践意义。

I. Tracing the Ideational Sources of the Peacefulness of Chinese Civilization

一、中华文明和平性的思想观念溯源

Since ancient times, China has had the cosmopolitan ideas of “harmonizing all nations” and “working together with one heart” [4]4 “Harmonizing all nations” (协和万邦) and “working together with one heart” (和衷共济): Classical Chinese phrases emphasizing unity and cooperation among states and people., as well as the harmonious social ideal of “Great Harmony.” [5]5 “Great Harmony” (大同): An ideal society in Confucian thought where all are equal and live in peace. Today, China proposes the modern civilizational concepts and paths of “harmonious coexistence” and “peaceful development” in mutual learning among civilizations and cultural heritage and development, as well as a mode of ethnic and national interaction based on the basic form of “community.” “‘Harmony’ contains the imagination and pursuit of the Chinese people regarding the ideal state, condenses the deep life view and behavioral view of the Chinese nation, and is also a manifestation of the concrete ideal form of communication and interaction in activities such as the internal self-communication of Chinese civilization and its external relational communication and mass communication.” [6]6 “Kingly way” (王道): A Confucian concept of benevolent rule through moral example, as opposed to rule by force.

中国自古有“协和万邦”“和衷共济”的天下主义思想以及“大同”的和谐社会理想，当今中国在文明交流互鉴、文化传承发展中提出“和合共生”“和平发展”的现代文明理念、道路以及以“共同体”为基本形态的民族与国家交往模式。“‘和’蕴含着中华民族关于理想状态的想象与追求，凝结成中华民族深层的生命观以及行为观，同时也是中华文明内在自我传播与外在关系传播、大众传播等活动的具体交流、交往理想形态的表征”[3]。

Since ancient times, China has been a peace-loving country, and peacefulness embodies the unswerving cultural value pursuit of the Chinese nation. The construction of peacefulness by the Chinese nation shows a multi-faceted synergy, influenced not only by the Confucian “kingly way” [7]7 Qi theory (气论): A Chinese philosophical concept that the universe is composed of a vital energy (qi) that flows and connects all things. thought, which is the backbone of Chinese rites and music, but also by the brilliance of the ideas about “harmony” from the Mohist school (“universal love, mutual benefit”), the Daoist school (“the vital force achieves harmony,” “nurturing all things, harmonizing the world”), and others.

中国自古以来便是尚和的国度，和平性体现了中华民族矢志不渝的文化价值追求。中华民族的和平性建构呈现多方的合力，既有作为中国礼乐主轴的儒家“王道”思想的浸染，也凝聚着墨家（“兼相爱，交相利”）、道家（“冲气以为和”“育万物，和天下”）等关于“和”的思想光辉。

Tracing the historical origins, the idea of “harmony” is fully reflected in various schools of thought. Confucianism has always advocated the virtue-based concept of interaction, “subduing people with virtue.” Confucius’s statement “If people from afar do not submit, cultivate civil virtue to attract them” (Analects, Ji Shi) embeds a peaceful relational philosophy of “virtuous interaction.” The Daoist school, represented by Laozi, also has the saying “He who assists the ruler with the Way does not use military force to dominate the world” (Laozi, Chapter 30). The Mohist school also advocates “universal love, mutual benefit” (Mozi, Universal Love) and the peaceful interactional proposition of “condemning offensive warfare.”

从历史基源的追寻来看，“和”的思想充分体现于各家思想中：儒家一直主张“以德服人”的德性交往观，孔子的“远人不服，则修文德以来之”（《论语·季氏》）内嵌着“德性交往”的和平性关系哲学。以老子为代表的道家也有“以道佐人主者，不以兵强于天下”（《老子》第三十章）之说。墨家亦有“兼相爱、交相利”（《墨子·兼爱》）以及“非攻”的和平性交往主张。

Behind the peaceful relational philosophy lies China’s “kingly way” thought of “harmonizing all nations” and cosmopolitanism. “Peacefulness is mainly based on the Confucian view of peace in Chinese tradition as its value concept, with ‘harmony’ as the core value, ultimately pursuing ‘universal peace,’ a common goal of all humanity.” [8]8 “Atomism” (原子论): The Western philosophical view that reality consists of indivisible particles, often associated with individualism. As stated in the Canon of Yao: “He was able to make illustrious his virtue and bring harmony to the nine branches of his kindred. When the nine branches were harmonious, he then distinguished and regulated the hundred clans. When the hundred clans were illustrious, he then harmonized the myriad states.” (Book of Documents, Canon of Yao)

和平的关系交往哲学背后，折射的是中国“协和万邦”的王道思想与天下主义，“和平性主要以中华传统中儒家的和平观为价值理念，以‘和合’为核心价值，最终追求天下‘太平’这一全人类共同的目标”[4]，正如《尧典》中所言“克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦”（《尚书·尧典》）。

Looking at the entire process of the development of the Chinese nation, from the initial “valuing the Central States, despising the barbarians” to the Tang Dynasty’s “all under heaven as one family,” and then to the further development in the Ming Dynasty of the concept of “ethnic unity” sharing peaceful development, the inter-ethnic interaction ideas of “no distinction between Hua and Yi” and “sharing universal peace,” and finally in the Qing Dynasty the peaceful interaction concept of “virtue as defense,” “harmony” has always served as the basic behavioral norm and guiding concept.

纵览中华民族发展之过程，从最初的“贵中华，贱夷狄”，到唐朝的“四海一家”，再到明朝进一步发展的“民族一体”共享和平发展理念、提出“华夷无间”“共享太平”的民族交往思想，进入清朝则有“以德为卫”的和平交往理念，“和”一直作为基本行为准则与观念指引。

From the perspective of Chinese civilization’s history of external interaction, Zhang Qian’s mission to the Western Regions, Jianzhen’s eastward journey to Japan, and Zheng He’s seven voyages to the Western Seas are all practices of peaceful diplomacy and civilizational exchange conducted under the principle of peacefulness, displaying China’s reciprocal mode of interaction based on “courtesy demands reciprocity.” It can be said that the intellectual wisdom contained in the peacefulness of Chinese civilization undoubtedly provides a reference for contemporary civilizational relations and state practice.

从中华文明的对外交往史来看，张骞出使西域、鉴真东渡日本、郑和七下西洋等都是秉持着和平性理念开展和平外交、文明交流的实践，展现着中国“礼尚往来”的互惠式交往方式。可以说，中华文明和平性所内含的思想智慧无疑为当今文明关系与国家实践提供了参考。

II. The Manifestation of the Peacefulness of Chinese Civilization in Communication Practice

二、中华文明和平性的传播实践展演

All human communication activities are carried out around certain relationships and also construct relationships in the process of communication. Therefore, relationship has become the basic proposition of communication. And “harmony” itself is the Chinese people’s reflection and generalization of different relational states such as “human-human” and “human-nature,” a concentrated manifestation of the Chinese nation’s philosophy of harmonious relationships, displaying the unique holistic thinking and collectivist orientation of the Chinese nation.

人类的一切传播活动皆围绕着一定的关系来开展，也同样在传播过程中建构着关系。因此，关系成为了传播的基本命题。而“和”本身便是中华民族关于“人与人”“人与自然”等不同关系样态的思索与概括，是中华民族和谐关系哲学的集中体现，展现着中华民族独特的整体性思维与集体主义取向。

On the one hand, in the pattern of the relationship between humans and nature: “Chinese-path modernization is the modernization of harmonious coexistence between humans and nature.” [9]9 “Clash of civilizations” theory (文明冲突论): A thesis by Samuel Huntington that cultural and religious identities will be the primary source of conflict in the post-Cold War world. “Harmonious coexistence between humans and nature is the basic feature and necessary condition for building a modern socialist country in all respects.” [10] The relational logic of the peacefulness of Chinese civilization itself also reflects the intrinsic value differences between Chinese and Western civilizations. Under the Western capitalist logical relationship between “human and nature,” “nature” is a resource to be “dominated,” i.e., “nature (whether as consumer goods or as means of production) is subjected to human needs,” [11] presenting an unequal interactive relationship of “human-nature,” which will inevitably lead to the alienation of the human-nature relationship. From the development logic of contemporary Chinese-path modernization, it can be seen that Chinese-path modernization is the modernization of harmonious coexistence between humans and nature.

一方面，在人与自然的关系样态上。“中国式现代化是人与自然和谐共生的”[5]，“人与自然和谐共生是全面建设社会主义现代化国家的基本特征和必要条件”[6]。中华文明和平性的关系逻辑本身也折射出中西方文明内在的价值观差异。在西方资本主义的“人—自然”关系逻辑下，“自然”是属于“被支配”的资源，即“自然界（不管是作为消费品，还是作为生产资料）服从于人的需要”[7]，呈现为不对等的“人—自然”互动关系，必然也将会走向人与自然关系的异化。而从当下中国式现代化的发展逻辑便可看出，中国式现代化是人与自然和谐共生的现代化。

The peacefulness of Chinese civilization in the interactive relationship between humans and nature is mainly manifested in the following aspects. First, it treats the natural environment as an important “medium” for the inheritance and development of human civilization, an environmental medium or “media environment,” [12] i.e., “humans themselves are products of nature, developing together with the environment in which they live,” [13] and it directs this “medium” relationship toward symbiosis: “Humans arise from nature, and humans and nature are a symbiotic relationship.” [14] Second, it treats nature as an important “subject,” capable of dialogue with nature through appropriate communication behaviors, realizing a kind of inter-subjective communication, responding to the imagery of the human-nature relationship in “unity of Heaven and humanity” and “Heaven as father, Earth as mother.” In the Chinese cultural context, the interaction between humans and nature is also aimed at achieving human stability and the steady development of human civilization and society, i.e., “the reconciliation of humanity with nature and the reconciliation of humanity with itself.” [15]

中华文明的和平性在人与自然的互动关系上主要体现为以下几个层面：首先，其将自然环境视为人类文明传承发展的重要“媒介”，是一种环境媒介或“媒介环境”[8]，即“人本身是自然界的产物，是在自己所处的环境中并且和这个环境一起发展起来的”[9]，并将这种“媒介”的关系指向共生，“人因自然而生，人与自然是一种共生关系”[10]。其次，将自然视为一种重要的“主体”，即可以通过适当的传播行为来实现与自然的对话，实现某种主体间性色彩的沟通，回应着“天人合一”“天父地母”的人与自然关系意象。在中国文化语境中，人与自然的互动本身也是为了实现人的安身立命以及人类文明、人类社会的稳步发展，即“人类与自然的和解以及人类本身的和解”[11]。

On the other hand, the peacefulness of Chinese civilization is also profoundly reflected in the relational communication activities between humans and between states. In the field of interpersonal communication, China has the ideas that “harmony with others is called joy” and “make the people interact with harmony,” forming the interpersonal relational philosophies of “harmony is precious” and “harmony brings wealth.” Meanwhile, in the field of state relations, the “peaceful development” path that China currently adheres to is an elucidation and practice of the “peacefulness” of Chinese civilization. It is “a choice made by the Chinese nation after a comprehensive and profound examination of Chinese history and the current national conditions in the course of adapting Marxism to the Chinese context.” [16] “Peaceful development” is a path completely different from the law of the jungle, zero-sum game, hegemony, etc., incubated by the Western “clash of civilizations” theory. If the “clash of civilizations” reflects the individualistic orientation of Western “atomism,” then “peaceful development” internalizes the unique holistic thinking of Chinese “qi theory” — treating all things as a holistic entity of “qi,” where everything is interconnected, harmonious, and coexistent.

另一方面，中华文明的和平性还深刻地体现在人与人、国与国的关系传播活动上。在人际交往场域，中国有“与人和者，谓之乐”“使民相交以和”的思想，形成了“以和为贵”“和气生财”的人际关系哲学。同时，在国家关系场域，当下中国所坚持的“和平发展”道路便是对中华文明“和平性”的阐发与践行，是“中华民族在马克思主义中国化历程中对中国历史与中国当下国情全面深刻审视后作出的选择”[12]。“和平发展”作为一条与西方“文明冲突论”所孵化的丛林法则、零和博弈、霸权主义等完全不同的道路，如果说“文明冲突论”折射着西方“原子论”的个体主义取向，而“和平发展”则内化着中国“气论”独特的整体性思维——即将万物视为一个“气化”的整体，彼此之间息息相关、和合共生。

III. Elucidating the Modern Values of the Peacefulness of Chinese Civilization

三、中华文明和平性的现代价值阐发

The world today is undergoing changes unseen in a century. Confrontation and conflict intertwine with peaceful development, placing the majority of people around the world in a state of panic and confusion about survival and development. How to settle down and get on with their lives, how to continue their nation and civilization, has become a question of concern and reflection for all humanity. Standing at the crossroads of hegemonism and power politics on one side and peaceful development, cooperation, and win-win on the other, “peace” has become the common aspiration of humanity today. At a time when the political landscape is becoming increasingly complex and volatile and civilizational exchanges and mutual learning are becoming more frequent, war and ethnic conflict have never truly been far away, and the epochal significance of peacefulness is becoming more and more evident.

当今世界正处于百年未有之大变局，对抗冲突与和平发展交织而行，将全世界大多数人民置于生存与发展的恐慌与困惑中，何以安身立命，何以延续民族与文明，成为全人类关注与思索的问题。站在霸权主义与强权政治、和平发展与合作共赢的十字路口前，“和平”成为当下人类共同之企盼。在政治格局越发复杂多变、文明交流互鉴越发频繁的当下，战争与民族冲突亦未曾真正远离，和平性的时代意义愈发彰显出来。

From the perspective of a comparative study of Chinese and Western civilizations, Western capital, in order to develop, must undergo a process of capital accumulation. And Western capital accumulation has been accompanied by a series of actions such as colonial plunder and opening markets by force, implying a logic of hegemony. “Although it touts freedom, democracy, human rights, and fraternity as the universal interests of all humanity, because it is dominated by the logic of capital and based on abstract human nature theory and capitalist private ownership, it is essentially a conceptual manifestation of the material production of the bourgeoisie. This has caused many global problems such as the failure of global governance, obstruction of human civilizational exchange, and lack of trust between different countries, plunging the world into various uncertain risks.” [17]

从中西方文明比较的视野看，西方资本想要发展必得经历资本积累的过程，而西方的资本积累伴随着殖民掠夺、武力打开市场等一系列行为，隐含着霸权逻辑，其“尽管把自由、民主、人权、博爱标榜为全人类的普遍利益，但由于其以资本逻辑为主导、以抽象人性论和资本主义私有制为基础，本质上是资产阶级物质生产的观念呈现，造成全球治理失灵、人类文明交往受阻、不同国家间信任缺失等诸多全球性问题，使世界陷入各种不确定性风险中”[13]。

The new type of international relations we propose pursues the “lofty value pursuit of seeking happiness for the people, rejuvenation for the nation, and harmony for the world. It takes the realization of common prosperity for all people and the free and comprehensive development of individuals as its fundamental value pursuit and normative value direction, and takes promoting the building of a community with a shared future for mankind and realizing a beautiful world of ‘beauty in diversity, harmony in difference’ and ‘universal harmony’ as its core value pursuit.” [18] Both its practice process and ultimate goal are peace — that is, taking the people’s peaceful and secure life and settlement as the basic requirement, being people-centered, and taking seeking happiness for the people as the ultimate pursuit.

我们提出的新型国际关系追求的是“为人民谋幸福、为民族谋复兴、为世界谋大同的崇高价值追求，把实现全体人民共同富裕和人的自由全面发展作为根本价值追求和应然价值指向，把推动构建人类命运共同体，实现美美与共、天下大同的美好世界作为核心价值追求”[14]，其实践过程与最终旨求皆是和平，即以人民的安居乐业和安身立命为基本要求，以人民为中心，把为人民谋幸福作为终极追求。

Against the backdrop of modern civilization, the peacefulness of Chinese civilization, which we uphold by integrating the ancient and the modern, demonstrates that China always adheres to the principles of “sharing a common destiny” and “peaceful development,” persists in the basic practical plan of building a community with a shared future for mankind, refrains from confrontational development such as zero-sum games and unilateralism, but resolves conflicts arising in the relational communication between states through dialogue, consultation, cooperation, and win-win, actively promotes the building of a new type of international relations, and makes efforts for the common development of all humanity, presenting a unique Chinese governance plan and model.

在现代文明的背景下，我们融古通今所高举的中华文明和平性展现了中国始终坚持“命运与共”“和平发展”的原则，坚持构建人类命运共同体的基本实践方案，坚持不搞零和博弈、多边主义等对抗式发展，而是以对话协商、合作共赢的方式解决国家关系传播中产生的矛盾，积极推动构建新型国际关系，为全世界人类的共同发展作出努力，呈现了独特的中国治理方案与模式。

In the process of entering modernization, China still holds high the banner of peace and has carried out many communication practices in the construction and dissemination of the image of a peaceful great power. Whether it is the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative in the dimension of constructing the communication discourse, or the concept of a community with a shared future for mankind and the Belt and Road Initiative in the dimension of constructing communication relations, they all consistently demonstrate China’s concern for and pursuit of world peace and human peace. They also show that China’s modern civilization is not only a reflection on China’s special national conditions and civilization but also a dialogue and reflection on the development of all of humanity’s contemporary civilization. It is a variety of practices carried out with “peacefulness” as the basic concept, presenting a “new picture different from the Western model of modernization,” [19] showing the unique “governance of China.”

在迈入现代化的进程中，中国依然高举着和平的旗帜，在和平大国的形象建构与传播中，作出了许多传播实践，无论是在传播话语建构维度的全球发展倡议、全球安全倡议和全球文明倡议，还是传播关系建构维度的人类命运共同体理念、“一带一路”倡议，都始终表明中国对于世界和平与人类和平的关切与追求，也展现了中国的现代文明不仅是中国特色国情与文明的省思，也是当今全人类文明发展的对话与思考，是以“和平性”为基本理念而开展的各种实践，展现了“不同于西方现代化模式的新图景”[15]，呈现独特的“中国之治”。

Overall, in the process of Chinese-path modernization, the outstanding characteristic of peacefulness is both a contemplation and extraction from the Chinese nation’s own development process, an inheritance and development of fine traditional Chinese culture, and a reflection on and response to universal existential and communication problems common to all humanity. The peacefulness of the Chinese nation has important enlightening significance for more deeply promoting the construction of Chinese-path modernization, enhancing the spread and influence of Chinese civilization and the inheritance and development of fine traditional Chinese culture, and promoting the building of an international social environment of harmony and coexistence, peace and stability, and cooperation and fairness.

总体来说，在中国式现代化的进程中，和平性的突出特性既是对中华民族自我发展历程中的观照与萃取，对中华优秀传统文化的传承与发展，也是对全人类共通的普遍性生存与传播问题的思考与回应。中华民族的和平性对于更深刻地推动中国式现代化建设，推动中华文明传播力影响力的增强以及中华优秀传统文化的传承发展，推动构建和合共生、和平稳定、合作公平的国际社会环境有着重要的启示意义。

[Author’s Bio: Wei Junquan, doctoral candidate at the School of Journalism and Communication, Xiamen University.]

【作者简介：韦俊全，厦门大学新闻传播学院博士研究生。】

Notes:

注释：

[1]1 The Third Plenary Session of the 20th Central Committee of the CPC: The third plenary meeting of the 20th Central Committee of the Chinese Communist Party, held in July 2024, which focused on deepening reform and advancing Chinese-path modernization. *Decision of the Central Committee of the Communist Party of China on Further Deepening Reform Comprehensively to Advance Chinese-path Modernization*, Chinese Government Website, July 21, 2024.

[1]《中共中央关于进一步全面深化改革 推进中国式现代化的决定》，中国政府网，2024年7月21日。

[2]2 The three initiatives: global development, security, and civilization initiatives proposed by China to address global challenges. Xi Jinping, *Speech at the Symposium on Cultural Heritage and Development*, People’s Publishing House, 2023, p. 5.

[2]习近平：《在文化传承发展座谈会上的讲话》，人民出版社2023年版，第5页。

[3]3 The Symposium on Cultural Heritage and Development: A meeting chaired by Xi Jinping in 2023 to discuss preserving and promoting Chinese traditional culture. Wei Junquan, “Harmony and Coexistence: Communication Archaeology and Contemporary Value Interpretation of the ‘Harmony’ Concept in Chinese Civilization,” *Xinjiang Social Sciences*, 2024, No. 4.

[3]韦俊全：《和合共生：中华文明“和合”观念的传播考古与当代价值阐释》，《新疆社会科学》2024年第4期。

[4]4 “Harmonizing all nations” (协和万邦) and “working together with one heart” (和衷共济): Classical Chinese phrases emphasizing unity and cooperation among states and people. Han Xing, “Why ‘Peacefulness’ Is the Cultural Gene of the Chinese Nation,” China News Network, October 1, 2023.

[4]韩星：《“和平性”为何是中华民族的文化基因》，中国新闻网，2023年10月1日。

[5]5 “Great Harmony” (大同): An ideal society in Confucian thought where all are equal and live in peace. Ren Zhongwen, *What Is Chinese-path Modernization*, People’s Daily Press, 2022, p. 233.

[5]任仲文：《何为中国式现代化》，人民日报出版社2022年版，第233页。

[6]6 “Kingly way” (王道): A Confucian concept of benevolent rule through moral example, as opposed to rule by force. Hu Jian, Ma Wentao, “The Modernization of Harmonious Coexistence between Humans and Nature: Theoretical Foundation, Connotation, and Value Dimension,” *Journal of East China University of Technology (Social Science Edition)*, 2023, No. 5.

[6]胡建、马文涛：《人与自然和谐共生的现代化：理论之基、内涵之蕴与价值之维》，《东华理工大学学报(社会科学版)》2023年第5期。

[7]7 Qi theory (气论): A Chinese philosophical concept that the universe is composed of a vital energy (qi) that flows and connects all things. Cao Hejian, *Ecological Civilization Construction in the New Era of China*, Sichuan People’s Publishing House, 2019, p. 35.

[7]曹鹤舰：《新时代中国生态文明建设》，四川人民出版社2019年版，第35页。

[8]8 “Atomism” (原子论): The Western philosophical view that reality consists of indivisible particles, often associated with individualism. Shao Peiren, “New Perspectives on Media Ecology Research — A Study of Media as Green Ecology,” *Journal of Xuzhou Normal University (Philosophy and Social Sciences Edition)*, 2008, No. 1.

[8]邵培仁：《媒介生态学研究的新视野——媒介作为绿色生态的研究》，《徐州师范大学学报(哲学社会科学版)》2008年第1期。

[9]9 “Clash of civilizations” theory (文明冲突论): A thesis by Samuel Huntington that cultural and religious identities will be the primary source of conflict in the post-Cold War world. Cao Hejian, *Ecological Civilization Construction in the New Era of China*, Sichuan People’s Publishing House, 2019, p. 36.

[9]曹鹤舰：《新时代中国生态文明建设》，四川人民出版社2019年版，第36页。

[10] Xie Qingguo, *A Communication Studies Perspective on the Study of Chinese Civilization*, Xiamen University Press, 2019, p. 4.

[10]谢清果：《华夏文明研究的传播学视角》，厦门大学出版社2019年版，第4页。

[11] Jiang Li, *A Study on Marx and Engels’ Thought on Ecological Civilization and Its Sinicization*, Wuhan University Press, 2021, p. 113.

[11]江丽：《马克思恩格斯生态文明思想及其中国化演进研究》，武汉大学出版社2021年版，第113页。

[12] Xie Qingguo, Wei Junquan, “The Ideational Roots and Inheritance and Development Practices of the Five Outstanding Characteristics of Chinese Civilization,” *Contemporary China and the World*, 2024, No. 1.

[12]谢清果、韦俊全：《中华文明五大突出特性的思想根源与传承发展实践》，《当代中国与世界》2024年第1期。

[13] Wang Yan, Xiong Feng, “On the Unique Values Contained in Chinese-path Modernization,” *Thought Front*, 2024, No. 3.

[13]王岩、熊峰：《论中国式现代化蕴含的独特价值观》，《思想战线》2024年第3期。

[14] Wang Yan, Xiong Feng, “On the Unique Values Contained in Chinese-path Modernization,” *Thought Front*, 2024, No. 3.

[14]王岩、熊峰：《论中国式现代化蕴含的独特价值观》，《思想战线》2024年第3期。

[15] “Xi Jinping Delivers Important Speech at the Opening Ceremony of the Seminar on Studying the Spirit of the 20th National Congress of the CPC, Emphasizing Correctly Understanding and Vigorously Promoting Chinese-path Modernization,” *People’s Daily*, February 8, 2023.

[15]《习近平在学习贯彻党的二十大精神研讨班开班式上发表重要讲话强调 正确理解和大力推进中国式现代化》，《人民日报》2023年2月8日。

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