The Reconstruction of Community: A Historical Materialist Examination of Chinese-Path Modernization

The Western path of modernization has dissolved the communal form of human life and constructed a false community based on “the union of one class against another class.” As a new path of modernization, Chinese-path modernization has reshaped the communal form of human life, and this communal form is primarily embodied in Xi Jinping’s thought on community. Xi Jinping’s thought on community is nurtured within the practical process of Chinese-path modernization, which takes Marx’s thought on modernity as its theoretical source and is therefore a path entirely different from Western modernization. The Xi Jinping thought on community formed on this basis can guide us in resolving the series of modernity problems brought about by the dissolution of community through the Western path of modernization. Current academic research on Xi Jinping’s thought on community mostly focuses on exploring Xi Jinping’s expressions concerning a particular type of community thought; it rarely studies Xi Jinping’s thought on community from a holistic perspective, nor does it investigate the internal interconnections among the “four types” of community discourse system discussed by Xi Jinping. Systematically interpreting Xi Jinping’s thought on community based on the path of Chinese-path modernization can, on the one hand, highlight the comparative advantages of the Chinese-path modernization path over the Western modernization path; on the other hand, it can reveal the internal relationships among Xi

西方式现代化道路消解了人类生活的共同体样态，又建构了以“一个阶级反对另一个阶级的联合”的虚假共同体，中国式现代化道路作为一条新的现代化道路，重塑了人类生活的共同体样态，此种共同体样态主要体现在习近平共同体思想之中。习近平共同体思想孕育于中国式现代化实践过程之中，中国式现代化以马克思现代性思想为理论来源，因此是一条完全不同于西方式现代化的道路，在此基础上形成的习近平共同体思想能够引导我们解决西方现代化道路对共同体消解带来的一系列现代性问题。当前学界关于习近平共同体思想研究大多集中于探究习近平关于某种共同体思想的表述，既鲜有从整体性视角研究习近平共同体思想，又没有探究习近平论述的“四类”共同体话语体系之间的内在关联性。基于中国式现代化道路系统性诠释习近平共同体思想，一方面能凸显中国式现代化道路对西方现代化道路的比较优势；另一方面能揭示出习近平“四类共同体”政治话语之间的内在关系，也能厘清习近平共同体思想对中国式现代化道路的促进作用。

I. The Dissolution of Community: The Historical Genesis of Western-Path Modernization

一、共同体的消解：西方式现代化的历史生成

Community embodies humanity’s purposive need for how to survive in relation to nature and “how humanity can best live together.” The Western-path modernization has shaped a dichotomous model of civil society and the political state, leading to the demise of traditional communities and the falsity of new forms of community. On the one hand, civil society’s characteristic of “human independence based on dependence on things” results in the separation of individuals from community, turning people into atomized individuals and depriving them of the carrier for obtaining a sense of security and belonging. On the other hand, the capitalist political state community is fundamentally designed to safeguard the capitalist mode of production and maintain the rule of the bourgeoisie; it is therefore merely an artificially manufactured form of “false community.”

共同体体现了人类以何种方式向自然界求生存以及“人类以何种方式可以最好的共同生活”的目的性需求，而西方式现代化道路形构了市民社会与政治国家的二分模式，导致了传统共同体消亡以及新共同体形式虚假性。一方面，市民社会“以物的依赖性为基础的人的独立性”的特征导致了人与共同体的脱离，使人变成原子式个体，也失去了获得安全感与归属感的载体；另一方面，资本主义政治国家共同体从根本上是为了保障资本主义生产方式以及维护资产阶级统治，因此只是一种人为制造的“虚假共同体”形式。

(A) Western-Path Modernization Dissolves the Form of Human Community

（一）西方式现代化消解了人类共同体形式

“Community is always a good thing,” because community can both provide people with “a warm and comfortable place” and enable them to “rely on each other” within it. Yet the mode of existence in civil society constructed by Western-path modernization has led to the separation of people from community, turning humanity into one atomized individual after another, dissolving the life pattern of human community.

“共同体总是好的东西”，因为共同体既能够为人提供“一个温馨而又舒适的场所”，又能够使人们在其中“互相依靠对方”。而西方式现代化建构的市民社会生存方式又导致了人与共同体的脱离，使人类变成一个又一个原子式的个体，消解了人类共同体的生活样态。

Viewed from the process of the formation of civil society, the institution of civil society took shape within the process of the establishment of the capitalist mode of production. The bourgeois political revolution broke the fetters of the traditional mode of production, created immense productive forces, brought people into the modern social mode of life, and realized individual freedom of personality and political emancipation. The modern social mode of life, characterized by the dichotomy between the political state and civil society inaugurated by the capitalist system, on the one hand reduces people to citizens of the state, to legal persons; on the other hand, it reduces people to members of civil society, to egoistic, independent individuals. “The former is life in the political community, in which man regards himself as a social being; the latter is life in civil society, in which man acts as a private individual, treats others as tools, degrades himself to a tool, and becomes a plaything of alien forces.” Thus people lead two distinct and mutually opposed lives in the political state and civil society. At the level of political state power, they obtain formal freedom and equality established by the bourgeoisie through legal forms; at the level of civil society production, they obtain unfreedom and inequality, being employed by capitalists and exploited and oppressed by them. The precondition for workers being able to be employed lies in their loss of all means of production under the capitalist mode of production, turning them into one atomized individual after another freely available for hire.

从市民社会的形成过程来看，市民社会制度形成于资本主义生产方式确立的过程之中，资产阶级政治革命打破了传统生产方式的桎梏，创造了巨大生产力，又将人带进了现代社会生活方式之中，实现了人的个性自由与政治解放。资本主义制度开创的政治国家与市民社会二分的现代社会生活方式，一方面把人归结为国家中的公民，归结为法人；另一方面把人归结为市民社会成员，归结为利己的、独立的个体。“前一种是政治共同体中的生活，在这个共同体中，人把自己看作社会存在物；后一种是市民社会中的生活，在这个共同体中，人作为私人进行活动，把他人看作工具，把自己也降为工具，并成为异己力量的玩物”，于是人们在政治国家与市民社会过着两种相互区别、彼此对立的生活。在政治国家权力层面获得了资产阶级通过法律形式确立的形式上的自由与平等；在市民社会生产层面获得的却是受雇于资本家并被资本家剥削和压迫的不自由与不平等。而工人能够被雇佣的前提在于其在资本主义生产方式下丧失了一切生产资料，变成了一个又一个自由被雇佣的原子式个体。

Viewed from the structural characteristics of civil society, the civil society inaugurated by the capitalist mode of production promotes the modern transformation of society. To meet the needs of the civil society mode of production, it also constructs social relations of exchange dominated by liberalism and individualism, forming a social structure centered on atomized individuals. That is, “compared with civil society, the basic feature of traditional society is that its constituent units are communities, not independent individuals; hence the mode of association of communities constitutes the basic mode of connection between people in pre-civil society, constitutes people’s basic mode of life, and also constrains the basic structure of society.” Although civil society also has communities, they are interest-based communities linked by interests, i.e., temporary forms of community such as occupational and economic communities. This type of community differs essentially from communities in traditional society, because the former is composed of atomized individuals who have broken away from traditional communities and lost all means of production. In civil society, atomized individuals become wage laborers who live by selling their labor power, markedly different from the concentrated, single-center, and stable characteristics of traditional communities. Therefore, the establishment of civil society directly leads to the decline and dissolution of traditional communities. At the same time, to maintain the capitalist mode of production, the bourgeoisie constructs the capitalist political state community.

从市民社会的结构特征来看，资本主义生产方式开创的市民社会促进了社会的现代性转型，而为了满足市民社会生产方式的需要，又建构了以自由主义与个人主义为主导的社会交往关系，形成了以原子式个人为核心的社会结构，即“与市民社会相比较，传统社会的基本特征在于，构成它的基本单位是共同体，而不是独立的个人，因而共同体的结合方式构成了前市民社会中人与人之间联系的基本联系方式，构成了人们的基本生活方式，也制约着社会的基本结构”。虽然市民社会也有共同体，却是以利益为纽带的利益共同体，即一种职业与经济共同体的临时性共同体形式。此种共同体与传统社会的共同体存在着本质区别，因为前者是由从传统共同体中脱离并丧失一切生产资料的原子式个体组成，原子式个体市民社会中成为依靠出卖劳动力生活的雇佣工人，与传统共同体的集中、单中心、稳固性的特征明显不同。因此，市民社会建立直接导致传统共同体的衰落与消解。同时，为维护资本主义生产方式，资产阶级又形构了资本主义政治国家共同体。

(B) The “False Community” Constructed by Western-Path Modernization

（二）西方式现代化建构的“虚假的共同体”

Through the method of political economy, Marx reveals that the capitalist state community is a form of “false community.” It does not change the essence of atomized individuals; on the contrary, it ensures the rationality and legitimacy of the existence of atomized individuals from the political system. Moreover, this “false community” supports, through an institutional form, the abstract domination and factual exploitation of “commodity fetishism” and “capital fetishism.”

马克思通过政治经济学方法揭露出资本主义国家共同体是一种“虚假的共同体”形式，并没有改变原子式个人的本质，反而从政治制度上确保了原子式个人存在的合理性与合法性。同时此种“虚假的共同体”更是以一种制度形式支撑着“商品拜物教”与“资本拜物教”的抽象统治与事实剥削。

The establishment of the capitalist political state community endows the working class with the identity of social citizens, stipulating in form that they enjoy all public services provided by the community and the welfare benefits extended by public policy. Outside the state community, citizens cannot become objects of political and legal protection and thus lose their citizenship. To some extent, the state community provides people with a sense of belonging and alleviates their anxieties about childbirth, unemployment, etc., through state welfare policies. For the ruled class, the state is nominally a guarantor of interests, but in reality it is a completely illusory community. State welfare policies and social security systems are introduced only to ensure the smooth operation of the capitalist system and to defuse the rebellious sentiments of the working class. Hence Marx asserts: the capitalist political state “is for the ruled class not merely a completely illusory community, but a new fetter.” And “the thinkers of the ruling class more or less consciously transform them theoretically into something independent in itself… In order to oppose the individuals of the oppressed class, they put them forward as norms of life, on the one hand as a gloss or consciousness of their own rule, and on the other hand as a moral means of this rule,” further deepening the illusory character of the capitalist political state and also confusing the ideology of the broad proletariat, making it submit to bourgeois rule.

资本主义政治国家共同体的建立，赋予了工人阶级以社会公民身份，在形式上规定其享有共同体提供的一切公共服务，享受公共政策惠及的福利，而离开了国家共同体，公民无法成为政治法律保护的对象，也就丧失了公民身份。国家共同体在某种程度为人们提供归属感，并通过国家福利政策消除人们对生育、失业等方面的焦虑。对于被统治阶级来说，国家名义上是利益保障者，而实际上只是个完全虚幻的共同体。国家福利政策和社会保障制度的出台只是为了保障资本主义制度能够顺利运行，消解工人阶级的反抗情绪。因此马克思断言：资本主义政治国家“对于被统治的阶级来说，它不仅是完全虚幻的共同体，而且是新的桎梏。”而“统治阶级的思想家或多或少有意识地从理论上把它们变成某种独立自在的东西……为了反对被压迫阶级的个人，把它们提出来作为生活准则，一则作为自己统治的粉饰或意识，一则是作为这种统治的道德手段”，进一步加深了资本主义政治国家虚幻的色彩，也迷惑了广大无产阶级思想意识，使其服从资产阶级统治。

The “false community” form of the capitalist political state is also manifested in its use of an institutional logic to sustain the capitalist-specific “commodity fetishism” and “capital fetishism.” Under the capitalist mode of production, the commodity form and the value relation of the products of labor expressed through it “is nothing but the definite social relation between men themselves which assumes here, for them, the fantastic form of a relation between things… I call this the fetishism.” The “illusory realm” of false freedom and equality constructed by “fetishism” further obscures the false nature of the capitalist political state community, and “fetishism” directly leads to the capitalist reality of reification. So-called reification is an attribute whereby a relation between people is inverted into a relation between things, manifesting a reified illusion in which human relations are replaced by relations among things. Marx points out: “The commodity form… reflects the social relation of the producers to the total labor as a social relation existing outside them, between objects.” That is, under the capitalist system, human relations are represented by relations among things, embodying the process of the reification of human relations. The process of reification reveals not only that people are dominated by commodities as “concrete things,” but also exposes the essence of this domination: people are dominated by “abstract things” that carry a measure. “Abstract things” reify relations between people into relations between things, and through this reified relation, transform all people into the same kind of subject, namely a reified subject that can be measured. These “abstract things” are money and capital. The marriage of commodities, money, and capital controls the capitalist political state community and makes the latter serve the realization of the former.

资本主义政治国家“虚假的共同体”形式还体现在其以一种制度逻辑支撑资本主义特有的“商品拜物教”和“资本拜物教”。在资本主义生产方式下的商品形式及其借以得到表现的劳动产品的价值关系“只是人们自己的一定的社会关系，但它在人们面前采取了物与物的关系的虚幻形式……在商品世界里，人手的产物也是这样。我把这叫做拜物教”。“拜物教”所建构的虚假自由与平等的“幻境”，进一步遮蔽了资本主义政治国家共同体的虚假性质，而“拜物教”直接导致了资本主义物化现实，所谓物化就是一种人与人之间关系被颠倒为物与物之间关系的属性，表现出人的关系被物的关系所取代的物化假象。马克思指出：“商品形式……把生产者同总劳动的社会关系反映成存在于生产者之外的物与物之间的社会关系”，即在资本主义制度下人的关系被物的关系所表征，体现人的关系物化过程。物化过程展现的不仅是人被商品这种“具体物”统治，而且揭示了这种统治的本质——人被带有衡量尺度的“抽象物”统治，“抽象物”将人与人的关系物化为物与物的关系，并通过物化关系将所有人都转化为同一种主体，即可以用来度量的物化主体，这种“抽象物”就是货币与资本。商品、货币和资本的联姻控制着资本主义政治国家共同体，并使后者为前者的实现服务。

(3) The Real-World Harms of the Western-Path Modernization Model in Dissolving Community

（三）西方式现代化道路消解共同体的现实危害

The modern society inaugurated by the Western-path modernization model completely shattered the traditional, stable mode of communal life. Capitalists flow freely across the globe seeking cheaper labor and investment opportunities, while the working class flows globally seeking any opportunity to work for a livelihood. This rapidly fluid world dissolves community, causing all individuals to lose the sense of security and belonging they once possessed within community.

西方式现代化道路开创的现代社会彻底打破了传统、稳固的共同体生活方式，资本家在全球范围自由流动找寻更为低廉的劳动力以及投资机遇，工人阶级在全球范围流动找寻一切工作谋生的机会。快速流变性的世界瓦解了共同体，让一切个体都丧失了在共同体中所拥有的安全感和归属感。

From the perspective of the capitalist state, Marx and Engels clearly state: “The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his ‘natural superiors,’ and has left remaining no other nexus between man and man than naked self-interest, than callous ‘cash payment.’” Consequently, the traditional community model built upon “feudal, patriarchal” relations of production necessarily perishes. From the general perspective of the development of productive forces, this perishing represents a progress in human history. However, it did not establish a community capable of bearing humanity’s need for belonging and security. Instead, it transformed all people from all walks of life “liberated” from traditional communal relations of production into wage laborers, and even dissolved the earliest form of human relational practice in social intercourse—the family community—turning affectionate family relations “into a mere money relation.” The fine division of labor and the spread of machinery under the capitalist mode of production turn every wage laborer into an atomized individual engaged in mechanized labor. Super-intensive labor and the extraction of surplus value beyond the norm deprive every wage laborer of the time, energy, and resources to pursue a rich spiritual life. Wage laborers inevitably become one meaningless shell after another. The more the workers of the capitalist state produce, the poorer their lives become and the more impoverished their spirit. Although the invention and application of new technologies confirm to some extent the existence of the human being as a subject, the dominant position of capital in people’s production and daily life has not changed accordingly. Therefore, the social class structure dividing the bourgeoisie and the proletariat remains unshakable. This social structure prevents the individual personalities of both the bourgeoisie and the proletariat from achieving free and comprehensive development.

从资本主义国家范围来看，马克思恩格斯明确提出：“资产阶级在它已经取得了统治的地方把一切封建的、宗法的和田园诗般的关系都破坏了。它无情地斩断了把人们束缚于天然尊长的形形色色的封建羁绊，它使人和人之间除了赤裸裸的利害关系，除了冷酷无情的‘现金交易’，就再也没有任何别的联系了”。那么，建立在“封建的、宗法的”生产关系之上的传统共同体模式必然消亡，此种消亡从生产力发展的一般来看是一种人类历史的进步，但并未建立一种承载人类归属感和安全感需求的共同体，反而将所有从传统共同体生产关系中“解放”出来各行各业的人都变成了雇佣劳动者，甚至解体了人类交往实践中最初关系形态——家庭共同体，将含情脉脉的家庭关系“变成了纯粹的金钱关系”。资本主义生产方式之下的精细分工与推广机器让每一个雇佣劳动者变成机械化劳作的原子式个体，超强度劳动与超额的剩余价值掠夺让每一个雇佣劳动者失去追求美好精神生活的时间、精力和费用，雇佣劳动者必然变成一个又一个无意义的躯壳。资本主义国家的工人生产得越多，其生活越贫困、精神越匮乏。虽然新技术的发明与应用在某种程度上确认了作为主体的人的存在，但是资本在人们生产与生活中的主导地位并没有随之而改变。因此，资产阶级与工人阶级划分的社会阶层结构仍无法撼动，这种社会结构使资产阶级与工人阶级各自的个性无法获得自由而全面的发展。

From the perspective of the world historical process, capitalism is an institutional form dominated by the logic of capital, taking the pursuit of material wealth growth as its sole purpose, and advocating the guarantee of this purpose through universal, procedural, and operable institutions. Driven by this purpose, the bourgeoisie, through means such as military conquest and economic invasion, directly or indirectly compels other non-capitalist countries to submit or accept bourgeois rule, becoming members of the capitalist world system. As Marx and Engels state: “The bourgeoisie has made the country subject to the rule of the towns… It has made barbarian and semi-barbarian countries dependent on the civilized ones, nations of peasants on nations of bourgeois, the East on the West.” The traditional national community and the relatively closed state based upon it were completely broken, leading to the situation where “the separate, independent, almost only confederated regions, with different interests, laws, governments, and tariffs, have been combined into one nation, with one government, one code of laws, one national class-interest, one frontier, and one customs-tariff.” World history gradually took shape. But this “unity” does not mean the establishment of a community of nations with equal relations. Rather, the countries and nations of the world, increasingly closely connected under the drive of capital, gradually become objects of domination and enslavement by the developed capitalist countries. The bourgeoisie “creates a world after its own image.” This world is not a “true community” form with genuine fairness and equality, but a world form in which developed capitalist countries exploit and enslave other countries. The bourgeoisie’s attempt to drag other backward countries into the capitalist camp, euphemistically described as helping the people of those countries escape ignorant and backward civilization and truly enjoy democracy and freedom, is in essence only to better control the governments and peoples of these countries, facilitating their access to sources of raw materials, cheap labor, and product markets.

从世界历史进程的视角来看，资本主义是以资本逻辑为主导的制度形式，以追求物质财富增长为唯一目的，并且主张以普遍化、程序化和可操作性的制度保障此目的的实现。在此种目的驱使下，资产阶级以武力征服、经济入侵等方式直接或间接地迫使其他非资本主义制度国家臣服或者接受资产阶级统治，成为资本主义世界体系中的一员。正如马克思恩格斯所说：“资产阶级使农村屈服于城市的统治……使未开化和半开化的国家从属于文明的国家，使农民的民族从属于资产阶级的民族，使东方从属于西方”，传统的民族共同体以及建立在其上的相对封闭的国家状态完全被打破，导致“各自独立的、几乎只有同盟关系的、各有不同利益、不同法律、不同政府、不同关税的各个地区，现在已经结合为一个拥有统一的政府、统一的法律、统一的民族阶级利益和统一的关税的统一的民族”，世界历史逐渐形成。但这种“统一”并不意味具有平等关系的国家共同体建立，而是在资本驱动下变得日益联系紧密的世界各国与各民族，逐渐成为被发达资本主义国家统治与奴役的对象。资产阶级“按照自己的面貌为自己创造出一个世界”，这个世界并不是一个具有真正公平、平等的“真正共同体”样态，而是一个发达资本主义国家剥削与奴役他国的世界样态。资产阶级企图将其他落后国家拉入资本主义阵营的行径，美其名日为了帮助他国人民摆脱愚昧落后文明，真正享有民主与自由，实质只是为了更好控制这些国家的政府和人民，便于其获得原材料产地、廉价劳动力与产品倾销市场。

II. The Reshaping of Community: The Core Essence of Chinese-Path Modernization

二、共同体的重塑：中国式现代化的核心要义

The new community political discourse system inaugurated by the Chinese-path modernization model is a collection of community ideas proposed by the Party Central Committee with Comrade Xi Jinping at its core in the process of exploring the Chinese-path modernization model. The creative construction of this community thought is a refutation of and reconstruction against the dissolution of community and the series of enormous harms produced by the Western-path modernization model. This creative thought specifically includes: constructing the theory of a community with a shared future for mankind; consolidating the thought of the Chinese national community; proposing the thought of a community of life; and forging the thought of a social governance community. The “four major constructs” of the Chinese-path community are the core concepts of Xi Jinping’s community thought, constituting the fourfold implications of community within the Chinese-path modernization model.

中国式现代化道路开创的新共同体政治话语体系是以习近平同志为核心的党中央在探索中国式现代化道路过程中提出的一系列共同体思想的集合，这一共同体思想创构是对西方式现代化道路消解共同体并产生一系列巨大危害的驳斥与重构。这一创造性思想具体包括：建构命运共同体理论；筑牢中华民族共同体思想；提出生命共同体思想与打造社会治理共同体思想。中国式共同体“四大构式”是习近平共同体思想的核心概念，构成了中国式现代化道路的共同体四重意涵。

(1) Establishing Norms for Modern State Interaction through the “State-State” Community

（一）以“国家-国家”共同体确立现代国家交往准则

The deep implementation of Western-path modernization has led to problems in today’s world such as the gradual rise of terrorism, the occasional outbreak of national conflicts, sluggish world economic growth, continuous destruction of the ecological environment, and the widening gap between rich and poor. These urgently require the transformation and guidance of global governance theory and practice. Based on the theory and practice of Chinese-path modernization, China has proposed the strategy of a community with a shared future for mankind, demonstrating that the rising China, as a responsible major country, has injected fresh blood into the concept of global governance. The report of the 19th National Congress of the CPC summarized the connotation of “a community with a shared future for mankind” as “building an open, inclusive, clean and beautiful world that enjoys lasting peace, universal security, and common prosperity”; the report of the 20th National Congress of the CPC again stated that “China is always committed to its foreign policy purpose of maintaining world peace and promoting common development, and is dedicated to promoting the building of a community with a shared future for mankind.” The concept of a community with a shared future for mankind fully embodies the overall perspective, human perspective, and development perspective of the Communist Party of China. It is a general expression of the concepts of peace, development, cooperation, and win-win outcomes proposed by China, creating basic norms for interaction between modern states. It aims to safeguard China’s national interests while reasonably considering the interests of other countries in the process of international interaction, promote the common progress of interacting countries while seeking its own development, and lead countries around the world to jointly respond to and solve a series of problems currently faced by humanity.

西方式现代化的深入实践，导致了当今世界恐怖主义渐有抬头、国家冲突时有爆发、世界经济增长低迷、生态环境不断破坏、贫富差距不断扩大等问题，迫切需要全球治理理论和实践的变革与引领。基于中国式现代化理论与实践，我国提出了人类命运共同体战略，彰显正在崛起的中国作为负责任大国，为全球治理理念注入了新鲜血液。党的十九大报告中把“人类命运共同体”内涵概括为“建设持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的世界”；党的二十大报告中再次提出“中国始终坚持维护世界和平、促进共同发展的外交政策宗旨，致力于推动构建人类命运共同体”。人类命运共同体理念充分体现了中国共产党的大局观、人类观和发展观，是对我国提出的和平、发展、合作和共赢的理念的概括性表述，创造了现代国家间交往的基本准则，旨在国际交往过程中维护中国国家利益的同时合理关切他国利益，在谋求自身发展的同时促进交往国家的共同进步，引领世界各国共同应对和解决人类目前面临的一系列问题。

The cyberspace constructed on the basis of modern development has the characteristics of digitization, virtuality, and globality, leading to frequent occurrences of phenomena such as the digital information gap, infringement of information sovereignty, and cybercrime. It is increasingly becoming a new field of game-playing among multiple interest subjects such as sovereign states, governments, and commercial institutions. To this end, Xi Jinping clearly stated: “Countries should strengthen communication, expand consensus, deepen cooperation, and jointly build a community with a shared future in cyberspace.” The community with a shared future in cyberspace is an effective presentation of the thought of a community with a shared future for mankind in cyberspace, helping to lead countries around the world to work together to jointly respond to and solve a series of problems emerging in cyberspace. Specifically, from the perspective of construction subjects, various sovereign states, governments, and commercial institutions should become the subjects of construction, playing a role in regulating and guiding netizens, social organizations, and groups and other types of subjects to actively participate in cyberspace governance; from the perspective of construction methods, it is necessary to accelerate the construction of global network infrastructure, build an online cultural exchange and sharing platform, promote the innovative development of the network economy, and establish an internet governance system to ensure network security; from the perspective of construction goals, it is necessary to promote interconnection, exchange and mutual learning, common prosperity, orderly development, and fairness and justice among countries, thereby shaping the concept of a community with a shared future in cyberspace into a governance model and norm for state subjects in cyberspace, promoting sharing, co-governance, and co-prosperity of cyberspace.

基于现代化发展建构的网络空间具有数字化、虚拟性与全球性特征，导致了数字信息鸿沟、信息主权侵犯与网络犯罪等现象频繁发生，并日益成为主权国家、政府及商业机构等多元利益主体之间的博弈新场域。为此习近平明确提出：“各国应该加强沟通、扩大共识、深化合作，共同构建网络空间命运共同体”，网络空间命运共同体是人类命运共同体思想网络空间有效呈现，有助于引领世界各国通力合作共同应对和解决网络空间出现的一系列问题。具体来说从建构主体来看，各主权国家、政府及商业机构之间应当成为建构的主体，起到规制与引导网民、社会组织和团体等各类主体积极参与网络空间治理的功效；从建构方法来看，要加快全球网络基础设施建设、打造网上文化交流共享平台、推动网络经济创新发展、构建互联网治理体系保障网络安全；从建构目标来看，促进国家间互联互通、交流互鉴、共同繁荣、有序发展以及公平正义，从而将网络空间命运共同体理念打造成网络空间国家主体治理模式与准则，推动网络空间的共享、共治与共荣。

(2) Constructing Modern National Identity Relations with the “Nation-State” Community

（二）以“民族-国家”共同体建构现代民族认同关系

China is a political state where multiple ethnic groups blend and coexist, and each ethnic group has its own cultural characteristics. In the process of modernization, if each ethnic group fights its own battles, the unity of the Chinese nation will cease to exist, and the historical process of the great rejuvenation of the Chinese nation will inevitably be

中国是一个多民族交融共生的政治国家，每个民族都有自己的文化特征。在现代化建设过程中，如果每个民族各自为战，中华民族统一体将不复存在，中华民族伟大复兴的历史进程也必将夭折。习近平明确提出：“要高举各民族大团结的旗帜，在各民族中牢固树立国家意识、公民意识、中华民族共同体意识，最大限度团结依靠各族群众”，只有每个民族都能在对“中华民族共同体”认同基础上团结起来，才能共同应对现代化发展中的各种挑战，而“加强中华民族大团结，长远和根本的是增强文化认同”，这种文化认同不仅是指对本民族文化的继承和弘扬，更是指对中华民族这个统一体文化的整体性认同和弘扬。费孝通认为：“多元一体格局中，56个民族是基层，中华民族是高层。”中华民族共同体的认同应当是56个民族各自民族认同的高阶位认同，后者认同不能以违背或者反对前者认同为前提，而如何实现中华民族共同体的整体性意识和认同，首先就是既要处理好各民族发展过程中物质发展和精神发展不平衡和不充分的问题，即“解决好民族问题，物质方面的问题要解决好，精神方面的问题也要解决好”，铸牢中华民族共同体意识就是解决民族团结进步的精神层面问题，践行中华民族共同体思想就是解决民族共同发展的物质层面问题。

Xi Jinping’s thought on the “Chinese nation community” is not only applicable to handling China’s ethnic relations but also provides a model for dealing with modern ethnic relations. The world today contains multiple multi-ethnic states, where ethnicity is the basic unit of state formation. The languages, cultures, customs, and racial characteristics of the various ethnic groups living within a state are all different, yet the prerequisite for national unity and solidarity is the identification of each ethnic group with the unified state. In this sense, we regard the “nation-state” as a form of community. The internal strife and instability in many countries stem from conflicts and antagonisms among their constituent ethnic groups. These conflicts and antagonisms arise, on the one hand, from religious and cultural factors, and on the other hand, from the distribution of material interests by state power institutions. At the same time, Western developed capitalist countries, in order to form a unified world market under their dominance, use their “prior modernity” ideology and powerful global media forces to dissolve the sense of identification of various ethnic groups with the unified state, subjugating them to a homogeneous culture that serves the capitalist mode of production. Forging a strong sense of community for the Chinese nation means forging a strong sense of national identity. Only with the establishment of this consciousness can we both maintain the stability of the “nation-state” community, enabling all ethnic groups within the state to coexist harmoniously and dedicate themselves to the cause of national prosperity and stability, and preserve the independence of the “nation-state” community, making it a trench of resistance against homogeneous culture and a solid fortress for confirming one’s own national community identity.

习近平关于“中华民族共同体”思想不止适用于处理中国的民族关系，也为处理现代民族关系提供范例。当今世界存在着多个多民族国家，民族是国家形成的基本单元，生活在国家之中的各民族的语言文化、风俗习惯、种族特性都不尽相同，但国家统一和团结的前提却是各民族对国家统一体的认同，在此意义上我们将“民族-国家”看成是一个共同体形式。很多国家的内乱和不稳定都是源于其组成民族之间的冲突与对立，这种冲突和对立一方面由于宗教文化因素，另一方面是由于国家权力机构对物质利益分配的问题。同时，西方发达资本主义国家为了形成一个由其主导的统一世界市场，利用其“先行现代性”的意识形态与强势的全球媒体力量消解各个民族对国家统一体的认同感，臣服于一种服务于资本主义生产方式的同质性文化之中。筑牢民族共同体意识就是筑牢国家认同意识，只有此种意识的确立才能既维护“民族-国家”共同体的稳定性，使得国家内各民族都能够和谐相处以及致力于国家繁荣稳定的事业之中；又维护“民族-国家”共同体的独立性，使其成为对同质性文化抗拒的战壕和确认自我民族共同体身份的坚固堡垒。

(3) Leading the Modern Social Governance Scheme with the “Individual-Society” Community

（三）以“个人-社会”共同体引领现代社会治理方案

The Fourth Plenary Session of the 19th Central Committee of the CPC [5]5 The Fourth Plenary Session of the 19th Central Committee of the CPC, held in October 2019, focused on upholding and improving the system of socialism with Chinese characteristics and advancing the modernization of China’s system and capacity for governance. first proposed the theory of the “social governance community,” which, through practical testing in the governance of the country, has become an important component of the Chinese-style political discourse system. The creation of this theory marks a breakthrough theoretical progress and discourse innovation in China’s social governance discourse system, fully reflecting the downward shift of the center of gravity in national governance and the transformation of governance methods. The proposal of this theory “is essentially a systemic arrangement serving the state’s governance of society, and also a key step in China’s advancement of the modernization of the national governance system,” [6]6 This is a quotation from a Chinese scholarly source, likely a journal article or policy document, cited by the author to support the argument about the nature of the social governance community theory. realizing a transformation from a dominant model to a diversified model in the state and the Party’s governance of society. The state shifts from “explicit” presence to “implicit” presence, and individual citizens shift from “passive” obedience to “active” participation. This transformation represents the new ideas and new measures of the Party Central Committee with Comrade Xi Jinping at its core in thinking about the grassroots social governance system in the New Era, fundamentally aimed at resolving a series of contradictions arising from the drastic transformation of Chinese society in the New Era, thereby meeting the people’s pursuit of a better life.

党的十九届四中全会首次提出“社会治理共同体”理论，并在治国理政的实践检验中成为中国式政治话语体系的重要组成部分。该理论的创构标志着我国社会治理话语体系取得了突破性的理论进展与话语创新，充分体现了国家治理重心的下沉以及治理方式的转型。该理论的提出“在本质上是服务于国家治理社会的制度安排，也是中国推进国家治理体系现代化的关键步骤”，实现了国家和政党在治理社会时的主导型模式向多元化模式的转变，国家从“显性”在场到“隐性”在场，公民个人从“被动”服从到“主动”参与，此种转化是以习近平同志为核心的党中央在思考新时代基层社会治理制度方面的新思路和新举措，根本上是为了解决新时代我国社会在剧烈转型中出现的一系列矛盾，进而满足人民群众对美好生活追求。

The proposal and practice of the social governance community provide the broad masses of the people with the opportunity to create a public living space that satisfies them, but this does not imply a "vacuum" of state power in grassroots governance. Rather, it shapes a "one-core, multi-element" governance structure of "Party committee leadership, government responsibility, social coordination, and public participation."[7]7 "One-core, multi-element" (一核多元) refers to a governance structure where the Party committee serves as the single core, while multiple actors—government, social organizations, and the public—participate in a coordinated manner. The report of the 20th National Congress of the CPC explicitly states: "We will develop and expand the forces of mass prevention and mass governance, foster a social atmosphere of courage and righteousness, and build a social governance community in which everyone has responsibility, everyone fulfills their responsibility, and everyone enjoys the benefits." Therefore, the true connotation of the social governance community is that in the process of social governance, "everyone has responsibility, everyone fulfills their responsibility, and everyone enjoys the benefits." Among these: "everyone has responsibility" emphasizes social obligations, meaning that citizens, Party and government departments, social organizations, and community groups have the duty and responsibility to maintain social order, harmony, and stability; "everyone fulfills their responsibility" emphasizes social power, meaning that citizens, Party and government departments, social organizations, and community groups, as masters of society, should play their subjective role and actively participate in the process of social governance; "everyone enjoys the benefits" emphasizes the purpose of governance, meaning that the fruits of social development should be shared by all members of society, and the Party and government must effectively ensure that the people universally enjoy public rights and public resources. In summary, the social governance community is a theoretical achievement of the Party Central Committee in the New Era in responding to the needs of grassroots people, enhancing its own self-governance capacity, and stimulating the overall vitality of society.

社会治理共同体的提出与实践给予了广大人民营造自己满意的公共生活空间的机会，但并不意味着在基层治理中国家权力的“真空”，而是形构了“党委领导、政府负责、社会协同、公众参与的‘一核多元’式治理结构”。党的二十大报告中明确提出：“发展壮大群防群治力量，营造见义勇为社会氛围，建设人人有责、人人尽责、人人享有的社会治理共同体”，因此，社会治理共同体的真正内涵是在社会治理过程中“人人有责、人人尽责、人人享有”。其中：“人人有责”强调的是社会义务，即公民、党政部门、社会团体、社群组织有维护社会秩序和谐稳定的义务和职责；“人人尽责”强调的社会权力，即公民、党政部门、社会团体、社群组织作为社会主人翁应当发挥其主体性作用，积极参与到社会治理过程中；“人人享有”强调的是治理目的，即社会发展的成果应当由社会全体成员共同分享，党和政府要切实保障人民普遍享有公共权利和公共资源。总之，社会治理共同体是新时代党中央回应基层民众需求、提升自身自治能力以及激发社会整体活力的理论成果。

(4) Forging a Modern Concept of Ecological Civilization through the "Human-Nature" Community

（四）以“人类-自然”共同体铸牢现代生态文明理念

The relationship between humans and nature has undergone a historical process from revering nature to transforming nature. In traditional society, due to low levels of productive forces, humans understood life with a "purely animal consciousness," viewing nature as a superior "living entity," revering it, and forming a completely dependent relationship with it. In modern society, with the development of productive forces, humans began to view nature through technological and instrumental rationality, undergoing a shift in the perspective of life, seeing themselves as a superior life form transcending nature. This anthropocentric thinking, applied to the relationship between humans and nature, led humans to recklessly conquer nature. Under the capitalist mode of production, the tension and conflict between humans and nature intensified. In order to achieve massive accumulation of the means of production, modern society dominated by the logic of capital inevitably adopts various means to extract all value from natural existents, overexploiting natural resources, resulting in tension and opposition between humans and nature and other life forms, giving rise to global ecological problems. Engels pointed out: "Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us." The sudden global outbreak of the COVID-19 pandemic in 2020 highlighted the tension in the human-nature relationship and nature's fierce revenge on humanity. Constructing a "community of life for humans and nature" means eliminating the hostility between humans and nature, achieving reconciliation between them, and jointly managing the homeland on which human survival depends with a concept of ecological civilization.

人与自然的关系经历了从敬畏自然到改造自然的历史进程。传统社会，由于生产力低下，人类以“纯粹动物式的意识”来理解生命，将自然看成是一种高级的“生命体”，敬畏自然，对自然形成一种完全依附关系；近代社会，随着生产力发展，人类开始以一种技术理性和工具理性看待自然，发生了生命视野的转换，即将自身看成是一种超越自然的高级生命体。此种人类中心主义思想运用在人与自然关系层面，人类开始肆无忌惮地征服自然，人与自然关系的紧张与冲突在资本主义生产方式下愈演愈烈。资本逻辑主导的现代性社会为了实现生产资料的大量积累，必然采取各种手段榨取自然存在物的一切价值，对自然资源过度开发，致使人与自然及其产生的其他各类生命体之间的关系紧张与对立，全球生态难题出现。恩格斯指出：“我们不要过分陶醉于我们人类对自然界的胜利。对于每一次这样的胜利，自然界都对我们进行报复。”2020年一场突如其来席卷全球的新冠肺炎疫情，就凸显了人与自然关系的紧张以及自然对人类凶狠的报复。建构一种“人与自然生命共同体”就是消除人与自然敌对、实现人与自然和解，以一种生态文明的理念共同经营人类赖以生存的家园。

"The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the physical organization of these individuals and their consequent relation to the rest of nature." Humans and nature are a unity; humans are an "organism" that exists within the natural environment and engages in practical relations with it, while nature is the "inorganic body" of humans, providing the indispensable material foundation for human survival. Humans and other species of life are all products of nature; all species share a relationship of symbiosis and coexistence. There is no hierarchical division that one life form is nobler than another, nor can one life form negate another. The report of the 20th National Congress of the CPC explicitly states: "Chinese-path modernization is the modernization of harmony between humanity and nature. Humans and nature are a community of life; endlessly extracting from or even destroying nature will inevitably be met with nature's revenge." The "community of life for humans and nature" proceeds precisely from a perspective of life, emphasizing that humans, nature, and other life species produced by them share a life-integrated relationship of coexistence and co-prosperity. It responds to the epochal question of "how to get along and how to coexist" between humans, nature, and other life species. In handling the relationship between humans and nature, it adheres to holistic and systematic thinking, thereby providing a fundamental direction and practical plan for the harmonious coexistence of humans, nature, and other life species.

“全部人类历史的第一个前提无疑是有生命的个人的存在。因此，第一个需要确认的事实就是这些个人的肉体组织以及由此产生的个人对其他自然的关系。”人与自然是统一体，人存在于自然环境之中并与其发生实践关系的“有机体”，而自然是人的“无机体”，为人类生存提供必不可少的物质基础。人与其他物种生命体都是自然的产物，各物种是一种共生、共存的关系，不存在哪种生命体更加高贵的等级划分，也不能用一种生命体否定另一种生命体。党的二十大报告中明确指出：“中国式现代化是人与自然和谐共生的现代化。人与自然是生命共同体，无止境地向自然索取甚至破坏自然必然会遭到大自然的报复。”“人与自然生命共同体”正是从生命视野出发，强调人与自然及其产生的其他生命物种之间是生命一体性的共存、共荣关系，回应了人与自然及其产生的其他生命物种之间“如何相处、怎样相处”的时代命题，在处理人与自然的关系方面坚持整体性、系统性思维，从而为人与自然及其产生的其他生命物种的和谐相处提供了根本旨向与实践方案。

III. The Value Implications of Chinese-Path Modernization in Reconstructing Community

三、中国式现代化重建共同体的价值意蕴

Chinese-path modernization has reconstructed the theoretical system and practical discourse of community. Theoretically, it has criticized the dissolution of community by Western-style modernization and avoided the various modern problems caused by such dissolution. Institutionally, it has constructed a communal way of life, meeting people's urgent need for the lost sense of security and belonging. Practically, it has promoted the construction of harmonious and symbiotic relationships between humans and nature, humans and society, ethnic groups and the nation, and between nations. It also provides other countries on the path to modernization with a correct path and directional guide for developing community, thereby interpreting the community dimension and value pursuit of the new form of human civilization.

中国式现代化重建了共同体理论体系与实践话语，在理论上批判了西方式现代化对共同体消解，规避了此种消解导致的种种现代性问题；在制度上建构了一种共同体的生活方式，满足了人们对已经逝去的安全感和归属感的迫切需求；在实践上推动了人与自然、人与社会、民族与国家以及国家与国家之间的和谐共生关系的建构，也为其他正在走向现代化的国家提供了一条发展共同体的正确道路与方向指南，从而诠释了人类文明新形态的共同体向度与价值追求。

(1) The Theoretical Significance of Chinese-Path Modernization in Reconstructing Community

（一）中国式现代化重建共同体的理论意义

Xi Jinping emphasizes: "China's modernization is the modernization of a huge population, the modernization of common prosperity for all the people, the modernization of the coordination of material civilization and cultural-ethical progress, the modernization of harmony between humanity and nature, and the modernization of following a path of peaceful development." This fully summarizes the theoretical features and distinctive characteristics of China's modernization, and is also a summary and overview of the theoretical connotation of Chinese-path modernization. Xi Jinping's thought on community is embedded in the theoretical logic of Chinese-path modernization: precisely because China's modernization is the modernization of a "huge population," it is necessary to build a social governance community in order to achieve the harmonious coexistence and development of such a large population; precisely because China's modernization is the modernization of "common prosperity for all the people" and the "coordination of material civilization and cultural-ethical progress," it is necessary to forge a strong sense of community for the Chinese nation in order to achieve the goal that not a single one of the 56 ethnic groups is left behind on the path to common prosperity; precisely because China's modernization is the modernization of "harmony between humanity and nature," it is necessary to create a "community of life for humans and nature" in order to meet the needs of sustainable human development; precisely because China's modernization is the modernization of "following a path of peaceful development," it is necessary to build "a community with a shared future for mankind" and "a community with a shared future in cyberspace" in order to maintain long-term peace and development among nations.

习近平强调：“我国现代化是人口规模巨大的现代化，是全体人民共同富裕的现代化，是物质文明和精神文明相协调的现代化，是人与自然和谐共生的现代化，是走和平发展道路的现代化”，这充分概括了我国现代化的理论特征与鲜明特色，也是对中国式现代化理论内涵的总结与概述。习近平共同体思想内嵌于中国式现代化理论逻辑之中：正是由于我国现代化是“人口规模巨大”的现代化，必然要打造社会治理共同体，才能实现如此大规模人口的和谐共存与发展；正是由于我国现代化是“全体人民共同富裕”以及“物质文明和精神文明协调”的现代化，必然要铸牢“中华民族共同体”，才能完成共同富裕的道路上56个民族一个都不能少的目标；正是由于我国现代化是“人与自然和谐共生”的现代化，必然要营造“人与自然生命共同体”，才能满足人类可持续发展的需求；正是由于我国现代化是“走和平发展道路”的现代化，必然要建构“人类命运共同体”与“网络空间命运共同体”，才能维护国家间的长久和平与发展。

Under this theoretical logic, Xi Jinping's thought on community possesses inherent systematicity: it is both unified in the people-centered practical process and unified under the future goal of moving toward a "true community." It is a practical discourse continuously verified in the process of constructing the theory of Chinese-path modernization, and also a new community paradigm continuously opened up in the process of practicing the path of Chinese-path modernization. Marx believed: "Only in community [with others has each] individual the means of cultivating his gifts in all directions; only in the community, therefore, is personal freedom possible." The "four major constructs" of Xi Jinping's thought on community are precisely about reshaping a communal way of life for the Chinese people and other late-developing countries, thereby exploring a path truly leading to free and comprehensive development for the Chinese people and other late-developing countries. Although the "four major constructs" are formed in the process of handling different relationships, the four are a logically tight, synergistic, and integrated body of thought, unified in the theoretical connotation and practical process of the path of Chinese-path modernization. In short, one of the comparative advantages of the path of Chinese-path modernization lies in its facing the modern world, where community is dissolved under the dominance of the logic of capital, and the various modern problems arising from this, reshaping a new community paradigm for human life, and effectively interpreting the community dimension and pursuit of the new form of human civilization.

在此理论逻辑之下形成的习近平共同体思想具有其内在的系统性，即既统一于以人民为中心的实践过程之中，又统一于走向“真正共同体”的未来目标之下，是在中国式现代化理论建构过程中不断证成的实践话语，也是在中国式现代化道路实践过程中不断开辟的新共同体范式。马克思认为：“只有在共同体中，个人才能获得全面发展其才能的手段，也就是说，只有在共同体中才可能有个人自由。”习近平共同体思想的“四大构式”就是在为中国人民以及其他后发国家重塑一条共同体生活样态，从而为中国人民以及其他后发国家探寻一条真正通向自由而全面发展的道路。虽然“四大构式”形成于处理不同关系进程中，但是四者却是一个逻辑紧密、协同弥合的整体性思想，并统一于中国式现代化道路的理论内涵与实践进程之中。总之，中国式现代化道路比较优势之一就体现在中国式现代化面向资本逻辑主导下共同体消解的现代世界及其产生的种种现代性问题，重塑了人类生活的新共同体范式，有效诠释了人类文明新形态的共同体向度与追求。

(2) The Institutional Significance of Chinese-Path Modernization in Reconstructing Community

（二）中国式现代化重建共同体的制度意义

The path of Chinese-path modernization is a path that catches up with Western developed countries at the economic level, but the two have an essential difference in fundamental purpose: the Western modernization path adopts a serial mode of economic development, which forms a sequential stage of development from "primitive accumulation – industrialization – informatization," wherein the "primitive accumulation" that lays the foundation for its development originates from the process of plunder and aggression carried out by the bourgeoisie through bloody and violent means. Therefore, Marx said: "Capital comes into the world dripping from head to foot, from every pore, with blood and dirt." Under the dominance of the logic of capital, the ultimate purpose of each subsequent stage of development under the capitalist system is to achieve greater capital valorization and better extraction of surplus value. The path of Chinese-path modernization is a parallel development path; it has not undergone the necessary evil stage of "primitive accumulation" that capitalist countries inevitably experience in their development process. Instead, it has created a new form of human civilization. This form of civilization changes the Western modernization path's pattern of tearing the entire society apart into atomized individuals one by one, and, taking socialist civilization as its essential attribute, creates the community form of the socialist system with Chinese characteristics.

中国式现代化道路是一条在经济层面追赶西方发达国家的道路，但二者在根本目的上有着本质区别：西方现代化道路采取一种串联式的经济发展模式，此种发展模式形成了从“原始积累-工业化-信息化”的依次发展阶段，其中奠定其发展基础的“原始积累”来源于资产阶级以充满血腥与暴力的手段进行掠夺与侵略的过程。因此，马克思说：“资本来到世间，从头到脚，每个毛孔都滴着血和肮脏的东西。”在资本逻辑主导下，资本主义制度以后的每一个发展阶段最终目的都是为了实现更多的资本增殖与更好的剩余价值掠夺。中国式现代化道路是一条并联式发展道路，没有经历资本主义国家发展过程中必经的罪恶的“原始积累”阶段，而是开创了人类文明发展的崭新形态，此种文明样态改变了西方式现代化道路将社会整体撕裂为一个又一个原子式个体的样态，并以社会主义文明为本质属性，创制了中国特色社会主义制度的共同体样态。

Chinese-path modernization has a distinct socialist nature and is necessarily a path leading to a "true community." Marx clearly pointed out that the future communist society is a "true community": "In a true community, individuals gain their freedom in and through their association." The path of Chinese-path modernization is based on the socialist system, and its value orientation must be communism. Taking communism as the goal of institutional construction provides it with the inherent driving force and theoretical support to fundamentally transcend Western modernity, enabling it to effectively discard and surpass the "false community" system and practical model. This path of modernization inevitably carries the value purpose of building a "true community." Xi Jinping's "four major constructs" of community thought [8]8 This quotation is from the “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party’s Centenary Struggle,” adopted at the Sixth Plenary Session of the 19th Central Committee of the CPC in November 2021. were formed in the process of building and developing the socialist system with Chinese characteristics. The process of building the socialist system with Chinese characteristics fully absorbs the developmental achievements of Western modernization while striving to avoid its drawbacks, exploring an effective model that transcends the Western modernization development path based on the capitalist system. In short, Xi

中国式现代化具有鲜明的社会主义性质，必然是一条通往“真正共同体”的道路，马克思明确指出未来共产主义社会是一个“真正共同体”，“在真正的共同体的条件下，各个人在自己的联合中并通过这种联合获得自己的自由”。中国式现代化道路是以社会主义制度为基底，其价值旨向必然是共产主义，以共产主义为制度建设的目标，就具有了从根本上超越西方式现代性的内在动力和理论支撑，能够有效效摒弃与超越“虚假共同体”制度与实践模式，此种现代化道路也必然带有建设“真正共同体”的价值目的。习近平共同体思想“四大构式”形成于中国特色社会主义制度的建设与发展过程之中，而中国特色社会主义制度建设过程既充分吸收西方现代化发展成果，又努力规避其发展弊端，探寻出一条超越建基于资本主义制度的西方式现代化发展道路的有效模式。总之，孕育在中国式现代化道路之中的习近平共同体思想及其实践，有效规避了西方式现代化进程对共同体消解从而导致的种种现代性问题的弊端，彰显了中国特色社会主义制度的显著优势。

(3) The Practical Significance of Chinese-Path Modernization in Reconstructing Community

（三）中国式现代化重建共同体的实践意义

Chinese-path modernization is established on the basis of reflecting on capitalism’s dissolution of community and the series of real-world harms it produces. It has emerged in the historical process in which the Communist Party of China has led the Chinese people in exploring “what kind of socialism to build” and “how to build socialism.” The practice of Chinese-path modernization aims not only to achieve economic “high-quality development” but also includes, at the political level, “developing whole-process people’s democracy”; at the cultural level, “enriching the people’s spiritual world”; at the social level, “achieving common prosperity for all the people”; at the ecological level, “promoting harmonious coexistence between humanity and nature”; and at the diplomatic level, “promoting the building of a community with a shared future for mankind and creating a new form of human civilization.”

中国式现代化建立在对资本主义消解共同体及其产生一系列现实危害的反思基础之上，是中国共产党带领中国人民探索“建设什么样的社会主义”以及“怎样建设社会主义”的历史进程中呈现出来的，中国式现代化实践不仅是为了实现经济层面的“高质量发展”；还包括在政治层面上“发展全过程人民民主”；在文化层面“丰富人民精神世界”；在社会层面“实现全体人民共同富裕”；在生态层面“促进人与自然和谐共生”；在外交层面“推动构建人类命运共同体，创造人类文明新形态”。

The developmental practice of Chinese-path modernization at the above several levels embodies the mode of realization of Xi Jinping’s thought on community: First, to achieve economic “high-quality development,” we must not only continue to expand opening up and seize the opportunities of globalization, but also adhere to a development model of independence and self-reliance driven by innovation, enhancing the resilience of the system of socialism with Chinese characteristics. This requires us: on the one hand, to commit to the construction and maintenance of “a community with a shared future for mankind”; on the other hand, to continuously construct “a community of social governance” and “the Chinese national community,” providing a stable and harmonious social and ethnic interaction environment for the people’s innovation and creation; and on yet another hand, to consolidate “a community with a shared future in cyberspace,” making better use of informatization and networking technologies to enhance our own creativity. Second, to “develop whole-process people’s democracy,” “enrich the people’s spiritual world,” and “achieve common prosperity for all the people,” it is also necessary to build “a community of social governance” and “the Chinese national community.” The construction of these two communities means focusing on the simultaneous development of material civilization and cultural-ethical progress. Against the background of a general improvement in the people’s material living standards, increasing investment in spiritual and cultural products, and raising the people’s spiritual realm and cultural cultivation, can the people consciously and better participate in social governance and national governance, and can every ethnic group enjoy the various fruits of the development of the socialist cause. Third, to “promote harmonious coexistence between humanity and nature,” it is necessary to forge “a community of life for humanity and nature,” creating a healthy, green, and sustainable living environment for the masses. Guided by the community of life, actively carry out practices of environmental protection, ecological restoration, and sustainable use of resources, so that other countries can see China’s efforts and achievements in the protection of the ecological environment and natural resources, and also provide other countries with a model for handling the relationship between humanity and nature.

中国式现代化以上几个层面的发展实践内蕴着习近平共同体思想的实现方式：首先，为了实现经济的“高质量发展”，我们不仅要继续扩大对外开放，抓住全球化的机遇，还要坚持独立自主、创新驱动的发展模式，提升中国特色社会主义制度的抗击力，这就要求我们：一方面致力于“人类命运共同体”的建设与维护；另一方面也要不断建构“社会治理共同体”与“中华民族共同体”中，为民众的创新与创造提供一个稳定、和谐的社会和民族交往环境；再一方面也要筑牢“网络空间命运共同体”，更好利用信息化和网络化技术提升自身的创造力。其次，为了“发展全过程人民民主”、“丰富人民精神世界”以及“实现全体人民共同富裕”，也要打造“社会治理共同体”与“中华民族共同体”。这两个共同体建构就是注重物质文明和精神文明同步建设，在人民物质生活水平普遍提高背景下，加大对精神文化产品的投入，提升民众的精神境界和文化涵养，才能让其自觉地、更好地参与社会治理与国家治理，才能让每个民族都能享受社会主义事业发展的各类成果。再次，为了“促进人与自然和谐共生”，要铸就“人与自然生命共同体”，为人民群众创造一个健康、绿色、可持续的生存环境，在生命共同体的指引下积极进行环境保护、生态恢复和资源可持续利用的实践，让其他国家看到中国在生态环境与自然资源保护方面所做的努力及其成效，也为他国提供了处理人与自然关系的范例。

The theory of community formed in the process of Chinese-path modernization conforms to the practical logic of Chinese-path modernization, and Chinese-path modernization has been proven by history and practice to be a correct and successful path. “The Party has led the people in successfully blazing the path of Chinese-path modernization, creating a new form of human civilization, and expanding the avenues for developing countries to achieve modernization, providing a brand-new choice for those countries and nations that wish to accelerate development while maintaining their independence.” [8]8 This quotation is from the “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party’s Centenary Struggle,” adopted at the Sixth Plenary Session of the 19th Central Committee of the CPC in November 2021. As a practical achievement of Chinese-path modernization, Xi Jinping’s thought on community inevitably possesses the characteristics of practical rationality and scientificity, and can realize itself as the path of Chinese-path modernization continues to advance. On this basis, we believe: first, this theoretical system is not in a state of “perfect tense,” but is an ongoing “present continuous tense” paradigm that continuously perfects itself with practice; second, this theoretical system also provides those late-developing countries that are exploring paths of modernization with a path choice that can both embark on the road to modernization and avoid the dissolution of community and the series of practical problems produced by Western-style modernization; third, the theory and practice system of community constructed by the path of Chinese-path modernization is by no means a historical regression to the traditional community social form. Because it is established on the developmental process of Chinese-path modernization, it is therefore a system of modern social community that both fully embodies the efficacy of the traditional community’s “common good” and possesses the characteristics of Chinese-path modernization.

中国式现代化进程中形成的共同体理论符合中国式现代化的实践逻辑，而中国式现代化已经被历史与实践证明是一条正确的、成功的道路，“党领导人民成功走出中国式现代化道路，创造了人类文明新形态，拓展了发展中国家走向现代化的途径，给世界上那些既希望加快发展又希望保持自身独立性的国家和民族提供了全新选择”。作为中国式现代化实践成果的习近平共同体思想必然具有实践的合理性与科学性的特征，并能够在中国式现代化道路不断推进中实现自身。在此基础上，我们认为：一方面这一理论体系并不是一个“完成时”状态，而是一个正在进行中的并随着实践不断完善自身的“进行时”范式；另一方面这一理论体系也为那些正在探索现代化发展道路的后发国家，提供了一条既能够走上现代化道路，又能够规避西方式现代化消解共同体并产生一系列现实问题的道路选择；再一方面中国式现代化道路建构的共同体理论和实践体系绝不是对传统共同体社会形态的历史回溯，由于其建立在中国式现代化的发展进程之上，因此是一种既充分体现传统共同体“共同善”的效能，又具有中国式现代化特征的现代社会共同体体系。

Online editor: Tongxin

网络编辑：同心