The Function of Humanistic Spirit in the Process of Chinese-Path Modernization

Chinese-path modernization possesses profound cultural implications, because Chinese-path modernization is not only a modernization in which material and cultural-ethical progress are coordinated, but also elevates “development” to the height of “civilization,” a modernization with principled heights. Chinese-path modernization not only creates new models of modernization for economic and social development, but also creates a new form of human civilization. In other words, Chinese-path modernization must not only reconstruct the model of modernization development, but also redefine modern civilization. Xi Jinping has put forward the important concept of “the cultural form of Chinese-path modernization” and emphasized that “the Second Integration makes Marxism Chinese, makes fine traditional Chinese culture modern, and makes the new culture formed through the ‘Integration’ the cultural form of Chinese-path modernization.” [1]1 The Second Integration refers to the combination of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the First Integration (combining Marxism with China’s concrete realities). It was formally articulated by Xi Jinping in 2021. Constructing “the cultural form of Chinese-path modernization” inevitably requires giving play to the important role of humanistic spirit. Humanistic spirit is a cultural concept that respects human value, attends to human needs, and pursues the free and comprehensive development of the human person, emphasizing the important role of human subjectivity and cultural spirit in social development, aiming to promote a two-way advancement of human development and social progress. Promoting humanistic spirit can give play to the subjective agency of Chinese-path modernization and inject powerful spiritual strength.

中国式现代化具有深刻的文化意蕴，这是因为中国式现代化不仅是物质文明与精神文明相协调的现代化，而且把“发展”上升到“文明”的高度，是具有原则高度的现代化。中国式现代化不仅创造新的经济社会发展的现代化模式，而且创造人类文明新形态。换言之，中国式现代化不仅要重构现代化发展模式，而且重新定义现代文明。习近平提出“中国式现代化的文化形态”这一重要概念，并强调“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态”。构建“中国式现代化的文化形态”，必然要发挥人文精神的重要作用。人文精神是尊重人的价值、关注人的需求、追求人的自由全面发展的文化理念，强调人的主体地位和文化精神在社会发展中的重要作用，旨在推动人的发展与社会进步的双向奔赴。弘扬人文精神，能为中国式现代化发挥主体能动作用，注入强大精神力量。

I. The Value-Guiding Function of Humanistic Spirit for Chinese-Path Modernization

一、人文精神对中国式现代化的价值引领功能

As our country enters a new stage of building a great modern socialist country, the status and function of humanistic spirit have undergone a major change, shifting from passive adaptation to active guidance. In the previous process of our country’s modernization construction, with the establishment of the socialist market economy system, our country constructed humanistic spirit according to the internal needs of the market economy and modern society, enabling humanistic spirit to adapt to and promote the development of the market economy. At this stage, humanistic spirit possessed a passive adaptability. After entering the New Era, with the continuous progress of our country’s social development, cultural construction has already possessed the solid material foundation needed for flourishing development. Under these circumstances, the mode of functioning of humanistic spirit is no longer passively adapting to a transforming society, but rather actively giving play to culture’s guiding function in a new stage where the economic, political, social, and cultural spheres are gradually integrated.

随着我国进入社会主义现代化强国建设新阶段，人文精神的地位与功能发生了重大改变，从被动适应转向主动引领。在我国以往现代化建设进程中，随着社会主义市场经济体制的建立，我国根据市场经济与现代社会的内在需求建构人文精神，使人文精神适应并推动市场经济的发展。在此阶段，人文精神具有被动的适应性。进入新时代后，随着我国社会发展的不断进步，文化建设已经具备了繁荣发展所需要的雄厚的物质基础。在此情形下，人文精神的作用方式不再是被动适应转型社会，而是在经济、政治、社会、文化各领域逐渐一体化的新阶段中主动发挥文化的引领功能。

Since the establishment of our country’s socialist market economy system, the development of humanistic spirit has successively passed through three stages: passive adaptation, profound reflection, and active guidance. In the first stage, humanistic spirit passively adapted to the profound adjustments of the market economy. Since reform and opening up, our country’s modernization construction has achieved rapid development driven by the systemic force of the socialist market economy. The establishment of the socialist market economy system was not only a market-oriented transformation in the economic sphere, but also a modernization transformation in the social sphere. China’s social structure underwent profound changes, shifting from a traditional society under the planned economy system to a modern society under market economy conditions: the social sphere continuously developed, the middle class gradually expanded, the unit system [2]2 The “unit system” (danwei) was the basic organizational structure of urban Chinese society under the planned economy, where state-owned work units provided housing, welfare, and social control. became increasingly flexible, and subjective consciousness continuously awakened, constituting a grand picture of China’s social transformation. Against this background, our country had to construct humanistic spirit according to the internal needs of social transformation and the market economy. In short, the value orientation of our country’s humanistic spirit achieved an overall shift from idealism to rationalism. Before the establishment of the socialist market economy system, humanistic spirit was mainly manifested in the pursuit of lofty values, the promotion of collectivism, and the emphasis on spiritual liberation, possessing an idealist spiritual temperament. With the establishment of the socialist market economy system, the principle of material interests continuously became prominent in social life, and humanistic spirit gradually transformed into the pursuit of practical interests, the emphasis on individual status, and the focus on material life, possessing a rationalist spiritual temperament. The “Great Discussion on Humanistic Spirit” in China’s cultural circles in 1994 [3]3 The “Great Discussion on Humanistic Spirit” was a series of debates in Chinese intellectual circles in 1994–1995, triggered by the perceived erosion of moral and cultural values under marketization. was precisely the marker of this shift in value orientation. Facing the increasingly deepening market-oriented reforms, secular values began to emerge, economic rationality became dominant, and the interest mechanism became the main axis. While the market economy deconstructed traditional social values, it also called for new values to adapt to the market economy.

我国社会主义市场经济体制建立以来，人文精神的发展先后经过了被动适应、深刻反思与主动引领三个阶段。在第一阶段，人文精神被动适应市场经济的深刻调整。改革开放以来，我国的现代化建设在社会主义市场经济的体制性力量的推动下获得迅猛发展。社会主义市场经济体制的确立不仅是经济领域的市场化转型，同时也是社会领域的现代化转型，中国社会结构发生了深刻变化，从计划经济体制下的传统社会转向了市场经济条件下的现代社会：社会领域不断发育，中产阶层逐渐壮大，单位体制日渐灵活，主体意识不断觉醒，构成了中国社会转型的巨大图景。在此背景下，我国要根据社会转型与市场经济的内在需要建构人文精神。简言之，我国人文精神在价值取向上实现了从理想主义到理性主义的总体转换。在社会主义市场经济体制建立之前，人文精神主要表现为追求崇高价值、推崇集体主义、注重精神解放，具有理想主义的精神气质。随着社会主义市场经济体制的建立，物质利益原则在社会生活中不断凸显，人文精神逐渐转变为追求现实利益、强调个体地位、注重物质生活，具有理性主义的精神气质。1994年中国文化界的“人文精神大讨论”正是这一价值取向转变的标志，面对日益深入的市场化改革，世俗化的价值开始登场，经济理性成为主导，利益机制成为主轴。市场经济在解构传统社会价值观念的同时，也在呼唤新的价值观念，从而与市场经济相适应。

With the deepening development of the market economy, the era theme of humanistic spirit underwent a profound transformation, from unconditionally embracing modernization to consciously exploring modernization. The construction of our country’s humanistic spirit shifted from passive adaptation to the second stage of profound reflection. In the 1980s, before the socialist market economy system was established, the cultural fervor of the time generally embraced modernization unconditionally. People’s understanding of modernization was still relatively superficial, and to a certain extent, modernization was equated with Westernization. However, by the 1990s, with the deepening development of the market economy, people gradually recognized the negative effects brought by capital modernity. On the one hand, they adhered to the goal of modernization; on the other hand, they began to reflect on the drawbacks of modernization. The theme of humanistic spirit transformed into a profound exploration of modernization. Some scholars have proposed that “after 1992, China began to develop a market society. The goals of modernization were partially realized, and moreover, they moved toward modernity in a distorted way. This caused anxiety among some intellectuals, who began to reflect on the goals of modernization themselves. And after 1994, the raising of the issue of modernity provided a meta-theoretical focus for reflection on the Enlightenment and on the path and model of China’s modernization since the late Qing dynasty within China’s intellectual circles.” [4]4 This is a quotation from a Chinese scholar, likely Wang Hui or another participant in the 1990s debates on modernity. Thus, “modernity” became a popular discourse in China’s intellectual circles, and people gradually recognized “the discontents of modernity.” [5]5 “The discontents of modernity” alludes to Charles Taylor’s *The Malaise of Modernity* (also published as *The Ethics of Authenticity*), which critiques the negative consequences of modern individualism and instrumental reason. It is worth noting that people’s reflection on modernity does not mean rejecting modernization; on the contrary, to a certain extent, it signifies that people’s pursuit and understanding of modernization have become more profound. People began to explore a more desirable model of modernization. In other words, this is not an outright denial and complete abandonment of modernization, but rather treating the cause of modernization as an “unfinished project” [6]6 “Unfinished project” is a reference to Jürgen Habermas’s concept of modernity as an “unfinished project,” implying that the potential of modernity has not been fully realized and requires critical completion. to be continuously perfected. Consequently, people deeply recognized that the so-called “discontents of modernity” are rooted in the capital logic of Western modernity. While reflecting on the Western-style modernization “with capital as its logic,” our country also began to construct Chinese-path modernization “with the people as its center.”

随着市场经济的深入发展，人文精神的时代主题发生了深刻转变，从无条件地拥抱现代化转变为有意识地探索现代化，我国人文精神的建构由被动适应转入深刻反思的第二阶段。在社会主义市场经济体制尚未建立的20世纪80年代，当时的文化热潮在总体上都无条件地拥抱现代化，人们对于现代化的理解还较为粗浅，甚至在一定程度上把现代化等同于西方化。然而到90年代，随着市场经济的深入发展，人们逐渐认识到资本现代性所带来的负面效应，一方面坚持现代化的目标，另一方面开始反思现代化的弊端。人文精神的主题转变为对现代化的深刻探求。有学者提出，“1992年以后，中国开始出现了一个市场社会，现代化的目标部分兑现，而且是以一种扭曲的方式走向了现代。这引起了一部分知识分子的焦虑，开始反思现代化目标本身。而1994年以后，现代性问题的提出，为中国思想界反思启蒙、反思晚清以来中国现代化的道路和模式提供了一个元理论层面的思考焦点”。于是，“现代性”成为中国思想界的流行话语，人们逐渐认识到“现代性的隐忧”。值得注意的是，人们对现代性的反思并不意味着拒斥现代化，恰恰相反，在一定程度上表征了人们对现代化的追求和理解更加深刻，人们开始探求一种更可欲的现代化模式。换言之，这不是对现代化的断然否定和彻底抛弃，而是将现代化事业视为“未完成的事业”，不断予以完善。于是，人们深刻认识到，所谓“现代性的隐忧”植根于西方现代性的资本逻辑。我国在反思“以资本为逻辑”的西方式现代化的同时，也开始建构“以人民为中心”的中国式现代化。

Since the 18th National Congress of the CPC, with the high degree of self-awareness of Chinese-path modernization, our country has entered a new stage of building a great modern socialist country. It is worth noting that Chinese-path modernization is not only a modernization of social development, but also a modernization aimed at creating a new form of human civilization. Chinese-path modernization, with its principled heights, necessarily requires a modern cultural form as its value foundation. Under these circumstances, the status and mode of functioning of humanistic spirit have shifted from passive adaptation to active guidance. Humanistic spirit is increasingly becoming the spiritual driving force that actively guides Chinese-path modernization.

党的十八大以来，随着中国式现代化的高度自觉，我国进入建设社会主义现代化强国的新阶段。值得注意的是，中国式现代化不仅是社会发展的现代化，而且是旨在创造人类文明新形态的现代化。具有原则高度的中国式现代化，必然需要现代化的文化形态作为价值基础。在此情形下，人文精神的地位与作用方式从被动适应转变为主动引领。人文精神日益成为主动引领中国式现代化的精神动力。

In economic construction, humanistic spirit provides cultural feedback for the rational construction of high-quality development. We note that, taking the “Two Centenary Goals” [7]7 The Two Centenary Goals are: (1) building a moderately prosperous society in all respects by the centenary of the CPC in 2021; (2) building a great modern socialist country by the centenary of the People’s Republic of China in 2049. as a boundary, the relationship between human development and social development has undergone a fundamental change: in the process of achieving the first centenary goal of building a moderately prosperous society in all respects, China’s economic and social development provided external conditions for the free and comprehensive development of the human person, emphasizing the priority of economic and social development relative to human development—that is, economic and social development is the material foundation and social precondition for human development, while human development mainly serves as the ideal goal and value destination of economic and social development; on the new journey of comprehensively embarking on socialist modernization construction aimed at the second centenary goal, Chinese-path modernization requires human development to become an internal requirement and driving force of economic and social development. The in-depth development of Chinese-path modernization must rely on scientific and technological innovation and “investment in people.” In this sense, cultivating a deep humanistic spirit helps to continuously nurture a high-quality talent pool, sustainably release a high-level demographic dividend, and allow the creative essential forces of the human person to surge forth across the whole of society, thereby boosting high-quality development and Chinese-path modernization.

在经济建设上，人文精神为高质量发展的合理构建提供文化反哺。我们注意到，以“两个百年奋斗目标”为界，人的发展与社会发展的关系出现了根本性的变化：在实现全面建成小康社会的第一个百年奋斗目标过程中，中国的经济社会发展为人的自由全面发展提供外部条件，强调经济社会发展相对于人的发展的优先地位，即经济社会发展是人的发展的物质基础和社会前提，而人的发展主要作为经济社会发展的理想目标和价值归宿；在全面开启面向第二个百年奋斗目标的社会主义现代化建设新征程上，中国式现代化则要求人的发展成为经济社会发展的内在要求与推动力量。中国式现代化的纵深发展必须依靠科技创新和“投资于人”。在此意义上，厚植人文精神，有助于不断培育高素质的人才队伍，持续释放高水平的人才红利，让人的创造性本质力量在全社会范围内竞相奔涌，由此助推高质量发展和中国式现代化。

In political construction, the humanistic spirit provides value consensus for the modernization of national governance. The modernization of national governance is an inherent requirement of China’s political civilization construction. According to Marx’s expositions in *The Civil War in France* and *Critique of the Gotha Programme* and other texts, the rational form of national governance is the comprehensive reconciliation and cooperative governance between state and society; in the future society, state power becomes the true representative of the whole society, transforming from a parasite on the social sphere into a booster for the healthy development of modern society. In the view of Marx and Engels, the modernization of national governance is inevitably accompanied by the subjective consciousness of people, which is precisely the internal requirement that the modernization of national governance places on cultural construction. At the same time, China’s modernization of national governance also calls for cultural construction to provide a spiritual order for the national governance system. The modernization of the national governance system requires the rational construction of national political order, which cannot be separated from the internal alignment of the spiritual order. In other words, the order of national governance requires recognition from within the heart. If cultural construction cannot provide the necessary spiritual order for the modernization of national governance, then national governance will fall into the predicament of value conflicts and even social fragmentation, ultimately hindering the smooth progress of the modernization of national governance. In this process, only by linking national governance with human development and basing national identity on the value concept of each person’s free and comprehensive development can the people’s recognition be fundamentally won, various ideological and interest differences be transcended, and the consensus of the entire society be maximally consolidated.

在政治建设上，人文精神为国家治理现代化提供价值共识。国家治理现代化是我国政治文明建设的题中应有之义。根据马克思《法兰西内战》和《哥达纲领批判》等文本的阐述，国家治理的合理形态是国家与社会的全面和解与合作共治，未来社会的国家权力成为整个社会的真正代表，从原来社会领域的寄生物转变为现代社会健康发展的推进器。在马克思恩格斯看来，国家治理现代化必然伴随着人的主体自觉，这正是国家治理现代化对文化建设的内在要求。与此同时，我国的国家治理现代化也在呼唤文化建设为国家治理体系提供心灵秩序。国家治理体系的现代化要求国家政治秩序的合理构建，离不开心灵秩序的内在契合。换言之，国家治理的秩序需要源于内心的认同。如果文化建设不能为国家治理现代化提供必要的心灵秩序，那么国家治理就会陷入价值观冲突乃至社会撕裂的困境，最终阻碍国家治理现代化的顺利推进。在此过程中，只有将国家治理与人的发展联系起来，让国家认同奠基于每个人的自由全面发展这一价值理念上，才能从根本上赢得人民的认同，超越各种意识形态和利益分歧，最大限度地凝聚整个社会的共识。

In social construction, the humanistic spirit must promote the healthy development of social community. The ultimate goal of China’s social construction is to construct a “true community.” In *The German Ideology*, Marx and Engels divided the community forms of human history into the natural community, the illusory community, and the true community. Among them, the “illusory community,” namely the bourgeois state, is the object of critique in the community theory of *The German Ideology*. It is precisely through a profound critique of the “illusory community” that Marx and Engels move toward the “true community,” that is, the future ideal society. The principled difference between these two communities is mainly reflected in the status of the individual within the community. Whether the individual participates in the community as a class member or as an independent individual is an important distinction between the two. In the illusory community, people belong to the illusory community as class members, not as truly independent individuals. In the true community, individuals shed their class membership and participate in the community as true individuals. Therefore, Marx’s “true community” aims to achieve the coordinated development of the individual and the collective. Overall, the ideal future community is a common home realizing the free and comprehensive development of people, the ultimate realization of social public interests and universal interests, a harmonious situation of harmony in diversity and seeking common ground while reserving differences, and a social organism of common prosperity, fairness, and justice. This also cannot be separated from the humanistic spirit providing a “cultural adhesive” for social solidarity and organic connection, rationally regulating interpersonal relations, and thereby promoting the rational construction of the social community.

在社会建设上，人文精神要推动社会共同体的健康发展。我国社会建设的最终目标是建构“真正的共同体”。在《德意志意识形态》中，马克思恩格斯把人类历史的共同体形态划分为自然的共同体、虚幻的共同体和真正的共同体。其中，“虚幻的共同体”即资产阶级国家，是《德意志意识形态》共同体理论的批判对象。马克思恩格斯正是通过对“虚幻的共同体”的深刻批判走向“真正的共同体”，即未来理想社会。这两种共同体的原则性区别主要体现在个体在共同体中的地位。个体是作为阶级成员还是以独立个体参与到共同体中，这是两者的重要区别。在虚幻共同体中，人们是以阶级成员的身份而非是以真正独立个体的身份隶属于虚幻共同体。而在真正的共同体中，个体摆脱了阶级成员身份而以真正的个体身份参加到共同体中。所以，马克思的“真正的共同体”是要实现个体与集体的协调发展。总的来看，理想的未来共同体是实现人的自由全面发展的共同家园，是社会公共利益与普遍利益的最终实现，是和而不同、求同存异的和谐局面，是共同富裕、公平正义的社会机体，而这也离不开人文精神为社会团结与有机连接提供“文化黏合剂”，合理调节人与人的交往关系，从而助推社会共同体的合理建构。

In summary, cultural construction can provide cultural support for high-quality economic development, the modernization of national governance, and the construction of social community, and provide a cultural guiding function for Chinese-path modernization. This is precisely the important role of the humanistic spirit in the New Era. Conversely, advancing Chinese-path modernization also poses new issues and tasks for the humanistic spirit in the New Era.

概言之，文化建设能为经济高质量发展、国家治理现代化和社会共同体建设提供文化支撑，为中国式现代化提供文化引领功能，这正是新时代人文精神的重要作用。反过来说，推进中国式现代化也对新时代人文精神提出了新的课题与任务。

II. The Cultural Enculturation Function of the Humanistic Spirit for Chinese-Path Modernization

二、人文精神对中国式现代化的文化濡化功能

For Chinese-path modernization, the guiding function of the humanistic spirit is not abstract but concrete. The guiding function of the humanistic spirit for Chinese-path modernization is mainly realized through the enculturation method of “moistening things silently” [8]8 A phrase from Du Fu’s poem “Delighting in Rain on a Spring Night,” describing gentle, imperceptible influence. and “using daily without awareness.” [9]9 A phrase from the *Book of Changes* (*Yijing*), referring to things used daily without conscious reflection. The so-called enculturation method means that the humanistic spirit exists in a diffuse manner in all aspects of Chinese-path modernization, permeating every scene of people’s work and life, thereby constituting the cultural ecology and social mentality required by Chinese-path modernization. On the surface, the humanistic spirit seems insignificant and dispensable for social development. In reality, the humanistic spirit is diffused in people’s social life, just like the air, sunlight, and water that people need in the natural environment; only when it is polluted do people realize its scarcity and value. In this sense, the humanistic spirit even directly constitutes the cultural ecology. Without the healthy development of the humanistic spirit, it will ultimately lead to endless cultural chaos. The rational advancement of Chinese-path modernization cannot be separated from the full enculturation and comprehensive nourishment of the humanistic spirit.

对中国式现代化而言，人文精神的引领功能不是抽象的，而是具体的。人文精神对中国式现代化的引领功能主要通过“润物细无声”“日用而不知”的濡化方式得以实现。所谓濡化方式，就是人文精神以弥散性的方式存在于中国式现代化的各个环节，遍布于人们工作与生活的各个场景，由此构成了中国式现代化所需要的文化生态与社会心态。从表面上看，人文精神对于社会发展似乎无足轻重、可有可无。实际上，人文精神弥散在人们的社会生活之中，就如同人们在自然环境中所需要的空气、阳光和水，一旦遭到污染，人们才会意识到它的稀缺可贵。在此意义上，人文精神甚至直接构成了文化生态。如果没有人文精神的健康发展，最终将会导致文化乱象层出不穷。中国式现代化的合理推进，离不开人文精神的充分濡化与全面滋养。

With the deepening advancement of Chinese-path modernization, profound differentiation of cultural forms will inevitably occur in the cultural field. Therefore, the enculturation function of the humanistic spirit must be emphasized. After entering modern society, driven by the principle of rationality, cultural development formed a unified cultural form dominated by metaphysics, with elite culture becoming the mainstream form of cultural development. However, with the excessive expansion of the rational principle and its hostility toward and exclusion of the perceptual foundation, the metaphysical culture based on the rational principle disintegrated. Cultural development turned toward the life-world based on perceptual practice, reconfirming the perceptual foundation of modern culture. Mass culture arose, and the decisive separation of elite culture and mass culture meant that the cultural structure of the life-world exhibited characteristics of pluralism: culture gradually differentiated into three forms—everyday psychology, mass culture, and public values. This cultural stratification is determined by the structural characteristics of the life-world. Generally speaking, culture is essentially a mode of human existence. Therefore, from the perspective of practice, culture in human practical activities inevitably manifests from the inside out as everyday psychology, mass culture, and public values, gradually rising from the perceptual level to the rational level, from spontaneous generation to conscious awareness. The more profound the differentiation of cultural forms, the more attention must be paid to the enculturation function of the humanistic spirit.

随着中国式现代化的深入推进，文化领域必然出现文化形态的深刻分化。因此，必须强调人文精神的濡化功能。进入现代社会后，文化发展在理性原则的推动下，形成了以形而上学为主导的一元化文化形态，精英文化成为文化发展的主流形态。但是，随着理性原则的过度膨胀以及对感性基础的敌视与排斥，基于理性原则的形而上学文化解体，文化发展转向基于感性实践的生活世界，重新确认现代文化的感性基础，大众文化兴起，精英文化与大众文化的决定性分离意味着生活世界的文化结构呈现出多元化的特征：文化逐渐分化为日常心理、大众文化和公共价值观三种形态，这种文化分层是由生活世界的结构性特点决定的。一般说来，文化在本质上是人类的一种生存方式，所以根据实践的观点，文化在人类的实践活动中必然由内而外逐渐表现出日常心理、大众文化和公共价值观，逐渐从感性层面不断上升到理性层面，从自生自发不断上升到自知自觉。越是出现文化形态的深刻分化，越要注重人文精神的濡化功能。

First, the humanistic spirit nurtures everyday psychology, laying a psychological foundation for Chinese-path modernization. Everyday psychology is an important foundation of modern culture. Culture is not only embodied in mature cultural products but also deeply embedded in everyday psychology. In previous cultural studies, everyday psychology was marginalized, considered a lower form of social consciousness, and received little theoretical attention. However, with the emergence of various problems in the life-world, the cultural issues of everyday psychology have begun to stand out. An obvious fact is that with the rapid changes in lifestyles, a rupture and disconnection have occurred between everyday psychology and relatively mature cultural products. In traditional society, due to stable lifestyles, people’s everyday psychology was relatively fixed, even giving rise to a cultural “psychological sedimentation,” and the relationship between classical culture and everyday psychology was highly aligned. But in modern life, lifestyles are no longer static but constantly changing, especially in a transitional society like China, where lifestyles have undergone major transformations. Changes in all aspects of social life not only impact traditional cultural concepts and ethical morals but also the rapid accumulation of lifestyle changes over a short period inevitably touches on issues of everyday psychology. These issues have already exceeded the original cultural boundaries and exhibit characteristics of “anomie.” [10]10 A sociological term, often associated with Émile Durkheim, referring to a state of normlessness or breakdown of social norms. It is in this sense that the full cultivation of the humanistic spirit contributes to the rational regulation of everyday psychology and the nurturing of social mentality. People fully recognize that “the fierce competition, drastic changes, and increased work intensity in modern urban life will bring psychological problems to people, such as anxiety disorders and depression, which can only be self-treated by relying on a powerful spiritual and cultural force and a rich spiritual and cultural life. In this sense, developing culture is also a special form of humanitarianism.” [11]11 The source of this quotation is not provided in the original text. The reason why cultivating the humanistic spirit is a “special form of humanitarianism” is precisely because the humanistic spirit can soothe people’s hearts and settle their spirits.

首先，人文精神涵养日常心理，为中国式现代化奠定心理基础。日常心理是现代文化的重要基础。文化不仅体现在成熟的文化产品之上，也深刻体现在日常心理之中。在以往的文化研究中，日常心理处于边缘地位，属于社会意识的低级形态，没有在理论上受到重视。但是，随着生活世界各种问题的出现，日常心理的文化问题开始凸显。显而易见的事实是，随着生活方式的快速变动，日常心理与相对成熟的文化产品发生了断裂与脱节。在传统社会中，由于生活方式稳定，人们的日常心理相对固化，甚至由此产生了文化的“心理积淀”，而经典文化与日常心理的关系高度契合。但是，在现代生活中，生活方式不再是一成不变，而是不断变革的，尤其是在中国这样的转型社会中，生活方式发生了重大转型，社会生活方方面面的变化不仅冲击着传统的文化观念和伦理道德，而且生活方式快速变革在短时间内的集聚势必触及日常心理问题，这些问题已经超出原先的文化边界并呈现出“失范”特征。正是在此意义上，人文精神的充分培育，有助于日常心理的合理调节和社会心态的涵泳滋养。人们充分认识到，“现代生活、城市生活中竞争的激烈、变化的剧烈、工作强度的增大都会给人带来心理问题，像焦虑症、抑郁症这类心理疾患会增多，只有凭借强大的精神文化力量、凭借丰富的精神文化生活才能自我疗治。从这个意义上看，发展文化也是一种特殊的人道主义”。人文精神的培育之所以是“特殊的人道主义”，就是因为人文精神能够抚慰人心、安顿精神。

Second, the humanistic spirit guides mass culture, providing cultural products for Chinese-path modernization. It is precisely on the foundation of the daily psychology of the masses that culture begins to externalize from inner daily psychology into the behavioral patterns and value orientations of the masses, thereby constituting the second level of cultural form, namely mass culture. According to traditional cultural studies, culture is divided into elite culture and mass culture, with elite culture occupying a dominant position and mass culture a subordinate one. However, the tremendous transformation of media methods has led to the flourishing of mass culture in the modern lifeworld, making it a highly influential mainstream cultural form. It is worth noting that cultural theory’s attitude toward mass culture is very complex, encompassing both critique and defense. Previous cultural theories, based on an elitist stance, criticized mass culture, viewing it as a product of the capitalist culture industry, a manifestation of the commodification, vulgarization, and bubble-like nature of culture, a form of culture that pleases the masses, mocks the sublime, and is kitsch and ugly. The Frankfurt School’s critique of the culture industry is a resistance to this kind of mass culture. [12]12 The Frankfurt School is a school of critical social theory associated with the Institute for Social Research at Goethe University Frankfurt, active from the 1930s onward. Its leading figures, such as Theodor Adorno and Max Horkheimer, developed the concept of the “culture industry” to critique the commodification and standardization of culture under capitalism. However, from the perspective of British cultural materialism, mass culture is not merely negative in function but also has positive significance and should be affirmed and valued. [13]13 British cultural materialism, associated with figures like Raymond Williams and Stuart Hall, emerged in the mid-20th century. It emphasizes the active role of popular culture in shaping social meanings and resists the elitist dismissal of mass culture as merely degraded. So how should mass culture be understood? The rise of mass culture has a certain inevitability, determined by the democratization and flattening trends of cultural development. In traditional societies, cultural elites monopolized the discourse on culture; the masses either passively accepted elite culture or were simply excluded from cultural development. In modern society, cultural media technology is highly developed, breaking through the monopoly of cultural elites; the socio-economic structure is continuously flattening, giving shape to a “mass society,” and the center of gravity of culture inevitably sinks to each individual; because socially necessary labor time is continuously compressed with technological development, the leisure time of ordinary workers increases significantly, creating two necessary conditions—time and demand—for the collective consumption of mass culture. All these factors have contributed to the rise of mass culture. In other words, the flourishing of mass culture is itself an inevitable manifestation of the transformation of the modern lifeworld. Although the rise of mass culture has profound inevitability, people must also confront the various bubbles of mass culture, especially its problems of commodification, vulgarization, sensationalism, fragmentation, and nihilism. This objectively requires guidance from the humanistic spirit, guiding mass culture to enrich the people’s spiritual world and strengthen the people’s spiritual strength, rather than blindly submitting to commercial logic.

其次，人文精神引领大众文化，为中国式现代化提供文化产品。正是奠基在大众的日常心理之上，文化从内在的日常心理开始外化为大众的行为方式和价值取向，由此构成了文化形态的第二个层面，即大众文化。按照传统的文化研究，文化被划分为精英文化与大众文化，精英文化居于主导地位，大众文化处于附属地位。但是，媒介方式的巨大变革使现代生活世界的大众文化勃兴，成为影响力极大的主流文化形态。值得注意的是，文化理论对大众文化的态度十分复杂，既有批判也有辩护。以往的文化理论基于精英主义立场而批判大众文化，认为大众文化是资本主义文化工业的产物，是文化商品化、庸俗化、泡沫化的体现，是取悦大众、嘲笑崇高、媚俗丑陋的文化形式。法兰克福学派的文化工业批判即是对这种大众文化的抵抗。但在英国文化唯物主义看来，大众文化并非只有消极功能，也具有积极意义，应当予以肯定和重视。那么究竟如何来看待大众文化呢？大众文化的兴起具有一定的必然性，这是由文化发展的民主化和扁平化趋势所决定的。在传统社会，文化精英垄断了文化话语权，大众要么被动接受精英文化，要么干脆被排斥在文化发展之外。而到了现代社会，文化传媒技术高度发达，冲破了文化精英的垄断地位；社会经济结构不断扁平化，“大众社会”得以塑形，文化重心必然下沉到每个个体；由于社会必要劳动时间随着科技发展而不断压缩，普通劳动者的闲暇时间大幅增多，这为大众文化的集体消费创造了时间与需求两大必要条件，这些都促成了大众文化的兴起。换言之，大众文化的勃兴本身是现代生活世界转型的必然体现。大众文化的崛起虽然具有深刻的必然性，但人们也要正视大众文化的种种泡沫，尤其是大众文化的商品化、庸俗化、猎奇化、碎片化、虚无化等问题，这就在客观上需要人文精神加以引导，引导大众文化丰富人民精神世界、增强人民精神力量，而不是一味屈从商业逻辑。

Finally, the humanistic spirit safeguards public values, injecting spiritual momentum into Chinese-path modernization. Cultural forms are not only manifested as daily psychology and mass culture but also, on the basis of the former two, give rise to highly self-conscious public values, thereby constituting another important level of cultural form. Compared with the spontaneous characteristics of daily psychology and mass culture, public values as a cultural form possess a high degree of self-consciousness; they are the “self-awareness” of the spirit of the times and social development, embodied as the “cultural consensus” of the entire society. With the continuous deepening of China’s reform and opening up, social ideas and concepts have become more diverse, and the exchange and collision of different cultures have become more intense. China has proposed a cultural integration plan that uses the Second Integration to resolve the “dispute between the ancient and the modern, China and the West,” [14]14 The “dispute between the ancient and the modern, China and the West” (古今中西之争) refers to a long-standing intellectual debate in modern China over how to reconcile traditional Chinese culture with Western modernity, often framed as a choice between preserving tradition or embracing Westernization. thereby laying the foundation for public values in the New Era. The cultural integration that shapes public values requires Marxism as its “soul vein.” Chinese-path modernization cannot do without adhering to the basic theories of Marxism, because Marxism has the distinctive feature of originating from modernity while transcending it. Precisely because Marxism critiques Western capitalist modernity, when China chose Marxism as its theoretical weapon, it also activated the subjectivity of Chinese civilization. Marxism’s journey from the West to the East means that the transcendence of Western modernity is no longer confined to the internal reflection of Western civilization but seeks a path to transcend Western modernity within the Other of Western civilization. At the same time, the cultural integration that shapes public values requires fine traditional Chinese culture as its “root vein.” From the perspective of transcending Western capitalist modernity, Marxism is a form of civilization that transcends capitalist modernity, while Chinese civilization is an independent civilizational system that is non-capitalist. The deep integration of the two helps to form the cultural form of Chinese-path modernization, thereby transcending capitalist modernity. It is worth noting that the important point of convergence between Marxism and fine traditional Chinese culture is precisely the “humanistic spirit,” which is also the key node where the Second Integration transcends Western capitalist modernity. One of the drawbacks of Western capitalist modernity is precisely that the dependence on things overwhelms the independence of people, the increase in things coexists with the devaluation of people, and the reification of capital and the alienation of people are mutually reinforcing, which is concentratedly manifested in the decline of the humanistic spirit. In contrast, Marxism and fine traditional Chinese culture—the former takes the free and comprehensive development of the human being as its purpose, while the latter has always adhered to a people-centered approach. More importantly, Marxism endows the ancient Chinese civilization with the principled height of modern civilization, promoting the creative transformation of traditional culture in modern China, elevating Chinese civilization from “dependence on persons” to the modern level of “personal independence based on dependence on things,” and then to “genuine personal independence,” rekindling the contemporary brilliance of the humanistic spirit. In this sense, safeguarding the public values of the Second Integration in the New Era means resolving the “dispute between the ancient and the modern, China and the West” at the principled height of the humanistic spirit, thereby shaping values with a public dimension.

最后，人文精神守护公共价值观，为中国式现代化注入精神动力。文化形态不仅表现为日常心理和大众文化，而且会在前两者的基础上形成具有高度自觉的公共价值观，由此构成文化形态的又一重要层面。与日常心理和大众文化的自发性特征相比，作为一种文化形态的公共价值观具有高度的自觉性，是时代精神与社会发展的“自我意识”，体现为整个社会的“文化共识”。随着我国改革开放的不断深化，社会思想观念更加多元，不同文化的交流碰撞更加激烈，我国提出了以“第二个结合”破解“古今中西之争”的文化整合方案，奠定了新时代的公共价值观。形塑公共价值观的文化整合需要马克思主义这一“魂脉”。中国式现代化离不开坚持马克思主义基本理论，这是因为马克思主义具有源于现代性而又高于现代性的鲜明特征。正因为马克思主义批判西方资本主义现代性，中国在选择马克思主义作为理论武器的同时，也激活了中华文明的主体性。马克思主义从西方来到东方，意味着西方现代性的超越不再局限于西方文明的内部反思，而是在西方文明的他者中寻求西方现代性的超越之路。同时，形塑公共价值观的文化整合需要中华优秀传统文化这一“根脉”。从超越西方资本主义现代性的角度看，马克思主义是超越资本主义现代性的文明形态，而中华文明则是非资本主义的独立文明体系，二者的深度融合有助于形成中国式现代化的文化形态，由此超越资本主义现代性。值得注意的是，马克思主义与中华优秀传统文化的重要结合点正是“人文精神”，这也是“第二个结合”超越西方资本主义现代性的关键节点。西方资本主义现代性的弊端之一，正是在于物的依赖性压倒了人的独立性，物的增值与人的贬值同时共存，资本物化与人的异化互为表里，这就集中表现为人文精神的黜落。反观马克思主义与中华优秀传统文化，前者以人的自由全面发展为宗旨，后者则始终坚持以人为本。更重要的是，马克思主义赋予古老的中华文明以现代文明的原则高度，推动传统文化在现代中国的创造性转化，使中华文明从“人的依赖性”提升到“以物的依赖性为基础的人的独立性”的现代水准，进而提升到“人的真正独立性”并重新焕发人文精神的时代光彩。在此意义上，守护“第二个结合”这一新时代公共价值观，就是要在人文精神的原则高度上破解“古今中西之争”，形塑具有公共维度的价值观。

III. The Psychological Adjustment Function of the Humanistic Spirit for Chinese-Path Modernization

三、人文精神对中国式现代化的心理调适功能

Advancing Chinese-path modernization cannot do without the cultural sphere providing sustained and stable spiritual support, and it is even more necessary to bring into play the positive role of the humanistic spirit. In the process of advancing Chinese-path modernization, the emergence of negative cultural effects in consumer society, risk society, trust society, and competitive society objectively requires the humanistic spirit to exert corresponding adjustment functions to deal with them.

推进中国式现代化离不开文化领域提供持续稳定的精神支撑，更加需要发挥人文精神的积极作用。在中国式现代化的推进过程中，消费社会、风险社会、信任社会、竞争社会中负面文化效应的出现，客观上要求人文精神发挥出相应的调适功能予以应对。

First, as China enters a consumer society, it is necessary to construct a rational ethics of desire. The emergence of consumer society is not only a transformation of the economic development model but also signifies a shift in social psychology, mainly reflected in the profound change in the ethics of desire of the entire society. In a production society characterized by material scarcity, people advocated frugality and suppressed desires to meet the need for rapid accumulation of material wealth; this is the substantive connotation of what Weber called the “Protestant ethic.” [15]15 Max Weber’s “Protestant ethic” thesis, from his 1905 work *The Protestant Ethic and the Spirit of Capitalism*, argues that ascetic Protestant values (e.g., hard work, frugality) contributed to the rise of modern capitalism by legitimizing disciplined accumulation. After entering consumer society, the ethic of frugality is no longer revered, and releasing desires becomes a new driving force for production. If the expansion of desires in consumer society is allowed to run unchecked, it will trigger a series of negative effects on social psychology. Fromm argues: “The individual does not experience himself as an active bearer of his own powers and inner wealth, but as a dependent, impoverished ‘thing’ whose life forces are projected onto external entities that he relies upon. He bows down before the leaders he himself has chosen. For him, his own actions are an alien force that is not controlled by him but supervises him and opposes him. The products we create become more and more united, forming an objective power above us, a power we cannot control, which breaks our expectations, destroys our plans, and becomes the main factor determining human development.” [16]16 This passage is adapted from Erich Fromm’s *Escape from Freedom* (1941), where he analyzes the psychological effects of modern capitalism, including alienation and the loss of individual agency. What Fromm describes is precisely how people in consumer society are reduced to “abstract existence,” thereby causing the continuous loss of the value of human existence. Although the ethics of desire in consumer society have brought various impacts on cultural construction, the key to correcting the unbridled nature of desire in consumer society lies not in suppressing desire but in rationally regulating human desire through the humanistic spirit, thereby shaping a new ethics of desire for the New Era.

首先，我国进入消费社会，需要构建合理的欲望伦理。消费社会的出场不仅是经济发展方式的转型，同时也意味着社会心理的变迁，这主要体现为整个社会的欲望伦理的深刻转变。在物质匮乏的生产社会，人们为了满足快速积累物质财富的需求而推崇节俭、压制欲望，这就是韦伯所说的“新教伦理”的实质内涵。进入消费社会之后，节俭的伦理不再被尊奉，释放欲望成为新的生产动力。如果对消费社会的欲望膨胀听之任之，那么将会引起社会心理的一系列负面效应。弗洛姆认为：“个人不是作为一个积极承担他自身力量和丰富内心世界的人而体验着，而是作为一个依赖于他身外的、他投射于他的生命存在物的理论的、枯竭了的‘物’而体验着。人从他自己选出的领导者面前俯首称臣。对于他来说，他自己的行为是一种异己的力量，这种力量不是由他来支配，而是监督他，并与他对抗。我们创造的产品比过去越发地联合在一起，形成一种超越于我们之上的客观力量，这种力量为我们所无法控制，它打破了我们的期望，摧毁了我们的设想，成为决定人类发展的主要因素。”弗洛姆所说的正是人在消费社会中沦为“抽象的存在”，从而使得人的生存价值不断失落。虽然消费社会欲望伦理给文化建设带来了种种冲击，但是要想在消费社会矫正欲望的无节制，关键并不在于压制欲望，而应以人文精神合理调节人的欲望，由此塑造新时代的欲望伦理。

Second, the high mobility of modern Chinese society has not only brought about the individuation of individuals but also a risk society. Since reform and opening up, the mobility of Chinese society has been greatly enhanced. From the work unit to society, from the countryside to the city, from within the system to outside it, large-scale social mobility has led to a loss of people's sense of spiritual belonging. On the one hand, individuals have become independent from traditional society; a mobile society marks the attainment of a certain historical height of personal autonomy. On the other hand, the mobility of individuals has also brought about a loss of spiritual belonging, plunging modern Chinese people into a cultural confusion of emotional loss. When people in a mobile society become completely isolated individuals, they break away from their original life networks and simultaneously lose the spiritual support those networks provided. The more highly mobile a society is, the stronger the impulse people have to seek a sense of spiritual belonging. It is precisely under the domination of this strong impulse to seek spiritual belonging that contemporary Chinese people discover the precious value of a spiritual home, embark on a journey of spiritual return, and develop an unremitting pursuit of rebuilding life networks and a world of meaning. The risk society is also an inevitable product of the construction of modern Chinese society. In a risk society, necessary anxiety is a normal response to coping with pressure in the existential situation, but if it develops into a universal "excessive anxiety," it can trigger new social risks. People always seek reliable comfort and spiritual support within a certain life-world, attaining peace and tranquility of mind and distancing themselves from anxiety. Therefore, to cope with the risk society and the "excessive anxiety" that follows, it is necessary to promote the humanistic spirit, rebuild and safeguard the life-world. This is an important focal point for the humanistic spirit to adjust and adapt to the risk society.

其次，现代中国社会的高度流动性不仅带来了个体的独立化，同时也带来了风险社会。改革开放以来，中国社会的流动性获得极大提升。从单位到社会、从乡村到城市、从体制内到体制外，大规模的社会流动引发人们心灵归属感的缺失。一方面，个体从传统社会中独立出来，流动社会标志着个人自主性达到了一定的历史高度。另一方面，个体的流动也带来了心灵归属感的缺失，使现代中国人陷入情感失落的文化迷茫之中。当人们在流动社会中彻底成为孤立的个体时脱离了原来的生活网络，同时也脱离了原有生活网络为其提供的心灵支撑。越是在高度流动的社会中，人们越具有寻求心灵归属感的强烈冲动。正是在寻求心灵归属感的强烈冲动的支配下，当代中国人才发现了精神家园的宝贵价值，踏上了精神返乡之旅，有了重建生活网络与意义世界的不懈追求。风险社会也是中国现代社会构建的必然产物。在风险社会中，必要的焦虑感是人们在生存处境中应对压力的正常反应，但若发展为普遍的“过度焦虑”，则会引发新的社会风险。人们总是在一定的生活世界中寻求可靠慰藉与精神支撑，获得心灵的和平宁静，远离焦虑。因此，要想应对风险社会以及随之而来的“过度焦虑”，就必须弘扬人文精神，重建并守护生活世界，这是人文精神调适风险社会的重要着力点。

Third, rebuilding the life-world requires constructing a trust society. A trust society can minimize the operating costs of society to the greatest extent, effectively promote the rationalization of interpersonal relations, and greatly enhance people's sense of security in social life. In contemporary China, constructing a trust society is an important task in the construction of the humanistic spirit. Chinese society is undergoing a critical period of transformation from a society of acquaintances to a society of strangers, and the trust mechanism is also undergoing a transformation from relying on "interpersonal trust" to depending on the entire social mechanism. Engels once pointed out: "One of the laws of modern political economy (though not explicitly stated in the standard textbooks) is that the more capitalist production develops, the less it can resort to the petty tricks and frauds that characterized its early stages. The shabby swindling tricks of the Polish Jews, the representatives of the lowest stage of European commerce, could bring them many advantages in their own localities and could be commonly used there, but as soon as they came to Hamburg or Berlin, those cunning devices lost their effectiveness." [17]17 Friedrich Engels, "The Housing Question," in Karl Marx and Friedrich Engels, *Collected Works*, vol. 23 (Moscow: Progress Publishers, 1988), p. 367. [Translation adapted from the standard English edition.] In the early stages of its development, capitalism experienced a large number of dishonest acts, the root cause of which lies in the drive of interests. Similarly, the key to solving the phenomenon of dishonesty also lies in the reasonable adjustment of the interest mechanism. This is the profundity of Engels' view on integrity. To construct a social trust system adapted to a society of strangers, China not only needs to strengthen education in the concept of integrity and the cultivation of a culture of integrity, but also needs to construct an interest adjustment mechanism of "benefits for the honest, losses for the dishonest." This is the key to building "Integrity China."

再次，重建生活世界需要构建信任社会。信任社会能够最低限度减小社会运行成本，能够有效促进人与人交往关系的合理化，能够极大增强人们在社会生活中的安全感。在当代中国，构建信任社会是人文精神建设的重要课题。中国社会正在经历一个从熟人社会向陌生人社会转型的关键时期，信任机制也正从依靠“人际信任”到依赖整个社会机制发生转型。恩格斯曾指出：“现代政治经济学的规律之一（虽然通行的教科书里没有明确提出）就是：资本主义生产越发展，它就越不能采用作为它早期阶段的特征的那些小的哄骗和欺诈手段。波兰犹太人，即欧洲商业发展最低阶段的代表所玩弄的那些猥琐的骗人伎俩，可以使他们在本乡本土获得很多好处，并且可以在那里普遍使用，可是只要他们一来到汉堡或柏林，那些狡猾手段就失灵了。”资本主义在其发展的早期阶段出现过大量失信行为，究其根源在于利益驱动。同样，解决失信现象的关键也在于利益机制的合理调整，这正是恩格斯诚信观的深刻之处。我国要建构起与陌生人社会相适应的社会信任体系，不仅需要加强诚信观念教育与诚信文化营造，同时也要建构起“诚信者有利、失信者失利”的利益调节机制，这是建设“诚信中国”的关键。

Finally, modern society is also a competitive society. On the one hand, the rise of the competitive mechanism is an objective phenomenon that inevitably appears in modern society, independent of people's will, and is an inherent requirement of social and economic development. Contemporary Chinese society has generally cultivated a proactive and enterprising competitive consciousness. Under the immense pressure of a competitive society, people can only continuously strive to advance to avoid being eliminated. On the other hand, a competitive society also brings negative effects to the contemporary Chinese humanistic spirit. "Universal competition forces all individuals to keep their entire energy at a high level of tension." [18]18 Karl Marx and Friedrich Engels, *The Communist Manifesto*, in *Collected Works*, vol. 6 (Moscow: Progress Publishers, 1976), p. 487. [Translation adapted from the standard English edition.] Once competition becomes the main axis of the social operating mechanism, the full realization of individual self-worth will inevitably be accompanied by the existential anxiety of multiplied pressure. It is worth further analyzing that people do not simply reject the competitive mechanism; rather, they reject "meaningless competition." In other words, the key issue is not whether to have competition, but what kind of competition to have. Reasonable competition should be competition with a sense of value, capable of fully realizing and proving one's self-worth and essential powers. Reshaping the mechanism of value realization in a competitive society is an important issue that the contemporary Chinese humanistic spirit must address.

最后，现代社会同时也是竞争社会。一方面，竞争机制的兴起是现代社会必然出现的、不以人们的意志为转移的客观现象，是社会经济发展的内在要求。当代中国社会已普遍培育起积极进取的竞争意识，人们在竞争社会的巨大压力下，为避免被淘汰出局，只能不断积极进取。另一方面，竞争社会也给当代中国人文精神带来负面效应。“普遍的竞争迫使所有个人的全部精力处于高度紧张的状态。”一旦竞争成为社会运行机制的主轴，个人自我价值的充分实现就会不可避免地伴随压力倍增的生存焦虑。值得进一步分析的是，人们并不一味拒斥竞争机制，而是要拒斥“无意义的竞争”。换言之，问题的关键不在于要不要竞争，而在于要什么样的竞争。合理的竞争应当是有价值感的竞争，能充分实现和证明自我价值与本质性力量。在竞争社会中重塑价值实现机制，是当代中国人文精神所要解决的重要问题。

On the new journey of advancing Chinese-path modernization, the adjustment function of the humanistic spirit has important value for the construction of China's new cultural form. In the social contexts of consumer society, risk society, trust society, and competitive society, improving the psychological quality of the people, perfecting their spiritual life, constructing a stable order of the mind, and providing a reasonable value orientation ultimately all converge on the healthy development of the humanistic spirit. The humanistic spirit exerting a powerful psychological adjustment function means that social progress and human development, and the coordination of material civilization and cultural-ethical progress, have been implemented in practice. It means that the cultural form of Chinese-path modernization is rooted in the life-world and the depths of the hearts of the Chinese people, shining with the perceptual radiance of humanism.

在推进中国式现代化的新征程上，人文精神的调适功能对于我国新的文化形态的构建具有重要的价值。在消费社会、风险社会、信任社会、竞争社会等社会语境中，提升国人的心理品质，健全人们的精神生活，建构稳定的心灵秩序，提供合理的价值取向，最终都聚焦在人文精神的健康发展上。人文精神发挥出强大的心理调适功能，意味着社会进步与人的发展、物质文明与精神文明相协调落到了实处，意味着中国式现代化的文化形态扎根于中国人的生活世界与心灵深处，闪耀着人文主义的感性光芒。