Deeply Grasp the Rich Connotations of the New Form of Human Civilization

General Secretary Xi Jinping has pointed out: “We have upheld and developed socialism with Chinese characteristics, promoted the coordinated development of material, political, cultural-ethical, social, and ecological civilization, blazed a new path for Chinese-path modernization, and created a new form of human civilization.” [1]1 “Abolishing the old and establishing the new” (革故鼎新, gé gù dǐng xīn) is a Chinese idiom meaning to discard the old and introduce the new. There is an inherent logical connection between the new form of human civilization and Chinese-path modernization. In short, Chinese-path modernization provides the path and method for creating the new form of human civilization, while the creation of the new form of human civilization is the direction and goal of Chinese-path modernization, and also its essential requirement. In what exactly is the new form of human civilization “new”? How should its rich connotations be grasped?

习近平总书记指出：“我们坚持和发展中国特色社会主义，推动物质文明、政治文明、精神文明、社会文明、生态文明协调发展，创造了中国式现代化新道路，创造了人类文明新形态。”人类文明新形态与中国式现代化有着内在逻辑联系。简言之，中国式现代化为创造人类文明新形态提供了路径与方式，人类文明新形态的创造则是中国式现代化的发展方向与目标，也是中国式现代化的本质要求。人类文明新形态究竟“新”在何处？应当如何把握其丰富内涵？

Reflecting the Major Trend of the Development of Modern Human Civilization

体现人类现代文明发展的大趋势

The term “civilization” (文明) originated very early in China. The “Canon of Shun” (舜典) in the *Book of Documents* (尚书) records “profound wisdom and civilization” (濬哲文明), meaning the radiance of cultural virtue; the “Bi Hexagram” (贲卦) in the *Book of Changes* (周易) records: “Civilization stops, that is humanity” (文明以止，人文也). Here, “civilization” also carries the meaning of cultural virtue and radiance, similar to “culture” (文化). In the Western context, “civilization” and “culture” are two words with different meanings; in English, “civilization” is *civilization* and “culture” is *culture*. Although both are holistic structural systems encompassing all aspects of human social life, culture has a more abstract, synchronic connotation, while civilization has a more substantive, diachronic connotation.

“文明”一词在中国起源甚早。《尚书·舜典》有“濬哲文明”的记载，意为文德照耀；《周易·贲卦》载有：“文明以止，人文也。”这里的“文明”也是文德、光明之义，与文化相类。西方语境中，“文明”与“文化”是两个含义不同的词，英语中“文明”为civilization ，“文化”为culture。尽管二者都是一个涵括人类社会生活各方面的整体结构体系，但文化更具抽象、共时的意涵，文明则更具实体、历时的意涵。

Since the 18th century, the modern concept of “civilization,” through its use and interpretation by French Enlightenment thinkers, became a term corresponding to barbarism, specifically referring to a social state in which humanity moves away from ignorance and savagery towards enlightenment and progress. Once this Western concept of modern civilization emerged, it spread rapidly from France throughout Europe, and later, accompanied by the Industrial Revolution and Western colonial expansion, spread across the entire world, exerting a fundamental influence on the development of modern nation-states and the formation of the modern view of civilization.

18世纪以来，现代意义的“文明”概念经由法国启蒙思想家的使用和阐释，成为一个同野蛮相对应的词语，特指人类区别于蒙昧、野蛮而趋于开化、进步的社会状态。这种西方意义的现代文明观念一经产生，便由法国迅速传遍欧洲，后来又伴随着工业革命和西方殖民扩张传播到全世界，对现代民族国家发展，以及现代文明观的形成产生了根本性影响。

The development of human civilization is a process of gradual evolution from lower to higher stages. Since the Age of Discovery, with the formation of the world market, human civilization has evolved from an ancient civilization dominated by traditional agrarian civilization to a stage of modern civilization dominated by large-scale industry. Modern industrial civilization was, from its very beginning, linked to the rise of Western capitalism, and was the product of the global conquest and expansion of the capitalist mode of production. The form of industrial civilization and the Western capitalist concept of civilization behind it constitute the core part of the modern concept of civilization. The modern world order and its discursive system were precisely dominated and established by Western capitalist civilization.

人类文明的发展是一个由低到高逐步演进的过程。自大航海时代以来，随着世界市场的形成，人类文明从以传统农耕文明为主导的古代文明演进到以大工业为主导的现代文明阶段。现代工业文明从一开始就同西方资本主义的兴起相联系，是资本主义生产方式全球征服、扩张的产物。工业文明形式及其背后的西方资本主义文明观念构成了现代文明概念的核心部分。现代世界秩序及其话语体系，正是由西方资本主义文明主导并推动建立起来的。

Western capitalist civilization, associated with modern large-scale industry, has a dual character. On the one hand, compared to traditional agrarian civilization, the birth of capitalist civilization was undoubtedly a great historical progress. As Marx said, the bourgeoisie “creates a world after its own image.” [2]2 “Although Zhou was an ancient state, its mandate was to innovate” (周虽旧邦，其命维新) is a line from the Classic of Poetry (Shijing), often cited to express the idea of continuous renewal and reform. Engels also stated: “Steam and the new tool-making machines transformed manufacture into modern large-scale industry, and thus revolutionized the whole foundation of bourgeois society. The sluggish pace of development of the manufacturing period became a veritable frenzy of production.” [3]3 “When exhausted, change leads to endurance” (穷变通久, qióng biàn tōng jiǔ) is a concept from the Book of Changes (Yijing), meaning that when a situation reaches its limit, change is necessary to ensure long-term viability. On the other hand, capitalist civilization based on the logic of capital has inherent drawbacks: first, the exploitative system based on wage labor; second, an ideology centered on extreme individualism; third, colonial expansionist policies manifested in various forms. The inherent internal contradictions of capitalist civilization give it a historical transience and transitional nature; it cannot “end” the historical process of civilizational evolution.

与现代大工业相联系的西方资本主义文明具有两重性。一方面，相对于传统农业文明，资本主义文明的诞生无疑是一种历史的巨大进步。如马克思所说，资产阶级“按照自己的面貌为自己创造出一个世界”。恩格斯也说过：“蒸汽和新的工具机把工场手工业变成了现代的大工业，从而把资产阶级社会的整个基础革命化了。工场手工业时代的迟缓的发展进程变成了生产中的真正的狂飙时期。”但另一方面，基于资本逻辑的资本主义文明又有着与生俱来的弊端：一是以雇佣劳动为基础的剥削制度；二是以极端个人主义为核心的意识形态；三是以各种形式表现出来的殖民扩张政策。资本主义文明所固有的内在矛盾，使其具有历史暂时性、过渡性，不可能“终结”文明演变的历史进程。

From the perspective of the relationship between modernization and Western capitalist civilization, although the two are closely related, they are not the same thing; modernization is not equivalent to Westernization. It cannot be denied that in the early stages of modernization, Western capitalist civilization indeed played a leading and exemplary role. Non-Western societies absorbed many rational elements of Western civilization and began their own modernization processes. In this stage, modernization was largely embodied as “Westernization,” that is, capitalization. However, in the later stages of modernization, the indigenous civilizations of non-Western societies were revived, and they achieved their own modernization through different paths. The singular concept of civilization and Western-centrism came under widespread questioning, and Western capitalist civilization began its decline.

从现代化与西方资本主义文明的关系看，两者固然有着密切的关联，但并不是一回事，现代化并不等同于西化。不容否认，在现代化早期阶段，西方资本主义文明的确起到了引领和示范作用，非西方社会汲取了西方文明中的许多合理因素，开始了自身现代化进程，这一阶段的现代化在很大程度上便体现为“西化”，即资本主义化。但在现代化后期，非西方社会的本土文明得以复兴，并通过不同的道路实现自身的现代化，单数意义的文明观和西方中心主义受到普遍质疑，西方资本主义文明开始走下坡路。

Since entering the 21st century, the declining trend of Western civilization has become increasingly evident. General Secretary Xi Jinping profoundly pointed out that the world today is undergoing changes unseen in a century. [4]4 “Upholding the fundamental principles without being rigidly conservative, and revering antiquity without restoring the old ways” (守正不守旧、尊古不复古) is a contemporary formulation used by the CPC to describe its approach to tradition and innovation. With the shift of the world economic center from West to East, the global civilizational landscape shows a trend of “the East rising and the West declining.” The situation where Western civilization dominated the world no longer exists, and the balance of international forces has undergone profound changes. If, in the early 20th century, Spengler’s judgment in *The Decline of the West* about the transition of Western civilization from prosperity to decline was still just a prophecy and a warning, then today, more and more people of insight are observing this major trend of civilizational evolution more clearly: the modern Western civilization led by the United States is in the midst of its own multiple crises and is no longer the exemplary model of “modern civilization.” A new form of civilization is emerging. As Xu Zhuoyun stated: “Those with insight should abandon all old habits of imitating Western modern civilization and rethink new paths more suitable for the future existence and development of humanity.” [5]5 “People-as-the-foundation-of-the-state” (民为邦本, mín wéi bāng běn) is a classical Chinese political concept emphasizing the people as the root of the state.

进入21世纪以来，西方文明的衰退趋势愈发明显。习近平总书记深刻指出，当今世界正处于百年未有之大变局。随着世界经济中心自西向东转移，世界文明格局呈现“东升西降”的趋势，西方文明独霸天下的局面已不复存在，国际力量的对比发生了深刻变化。如果说，20世纪初斯宾格勒在《西方的没落》一书中对西方文明由盛转衰的判断还只是一种预言和警告，那么，如今越来越多的有识之士则更为清晰地观察到了这种文明演进的大趋势：以美国为首的西方现代文明正处于自身重重危机之中，已不复“现代文明”的典范性，新型文明形态呼之欲出。如许倬云所言：“有识者更当抛开一切模仿西方现代文明的旧习，重新思考对未来人类的存在和发展更为适合的新途径。”

The new form of human civilization created by Chinese-path modernization precisely reflects this major trend of human civilizational evolution, striving to transcend the ailing Western modern civilization and construct a new modern civilization better able to adapt to the development of the times and possessing greater vitality.

中国式现代化所创造的人类文明新形态，恰好反映了人类文明演进的大趋势，力图超越百病丛生的西方现代文明，建构一个更能适应时代发展、更具生命活力的现代新文明。

A Breakthrough and Transcendence of Capitalist Modern Civilization

对资本主义现代文明的突破和超越

In terms of development prospects, Chinese-path modernization differs from Western modernization and China’s early modernization. It attempts to cross the “Caudine Forks” of capitalism, [6]6 “The people are the foundation of the state; when the foundation is stable, the state is at peace” (民为邦本，本固邦宁) is a quote from the Book of Documents (Shangshu). creating a “new form of human civilization” that can break through and transcend capitalist modern civilization. The essential characteristic of this new form of civilization is a new type of socialist civilization, which is underpinned by core socialist values, [7]7 “Putting the people above all else” (人民至上, rénmín zhìshàng) is a contemporary CPC slogan emphasizing the primacy of the people. reflecting upon and correcting the deficiency of fairness and justice in Western modernization.

在发展前景上，中国式现代化不同于西方现代化和中国早期现代化，是试图跨越资本主义的“卡夫丁峡谷”，创造一种能够突破并超越资本主义现代文明的“人类文明新形态”。这种文明新形态的本质特征是新型社会主义文明，是以社会主义核心价值观为底蕴，对西方现代化中公平正义价值的缺失进行反思和修正。

This new form of contemporary Chinese socialist civilization is both the latest achievement of the 500-year development of the socialist movement and a manifestation of the great achievements of the path of socialism with Chinese characteristics since reform and opening up. General Secretary Xi Jinping pointed out: “Due to the continuous success of socialism with Chinese characteristics, the situation of world socialism being in a state of utter despondency after the end of the Cold War has been greatly reversed; the passive situation of socialism in its competition with capitalism has been greatly reversed; and the superiority of socialism has been greatly demonstrated.” [8]8 “The world is for all” (天下为公, tiānxià wéi gōng) is a Confucian ideal from the Book of Rites (Liji), describing a society where public spirit prevails. In the history of human civilization, when Western capitalist civilization is in decline, a new form of socialist civilization, bearing the beautiful hopes and aspirations of humanity, has emerged as the times require. The breakthrough and transcendence of the new form of socialist civilization over Western modern civilization are mainly manifested in the following aspects.

当代中国社会主义文明新形态，既是500年来社会主义运动发展的最新成果，也是改革开放以来中国特色社会主义道路取得巨大成就的体现。习近平总书记指出：“由于中国特色社会主义不断成功，冷战结束后世界社会主义万马齐喑的局面得到很大程度的扭转，社会主义在同资本主义竞争中的被动局面得到很大程度的扭转，社会主义优越性得到很大程度的彰显。”在人类文明发展史上，当西方资本主义文明日渐衰退时，承载人类美好愿望和追求的社会主义文明新形态应运而生。社会主义文明新形态对西方现代文明的突破和超越，主要表现在以下方面。

In the relationship between the material world and the spiritual world, it breaks through the limitation of Western modern civilization’s excessive pursuit of material wealth and material enjoyment, emphasizing the coordinated development of material civilization, political civilization, cultural-ethical progress, social civilization, and ecological civilization, pursuing a more balanced and coordinated modern civilization.

在物质世界与精神世界的关系上，突破西方现代文明过度追求物质财富和物质享受的局限，强调物质文明与精神文明、政治文明、社会文明、生态文明的协调发展，追求更加平衡和协调发展的现代文明。

In the relationship between people, it breaks through the limitations of Western modern civilization’s excessive pursuit of individual-centrism, private interests, and the continuous widening of the gap between rich and poor, transforming from “capital-based” to “people-centered,” [9]9 “When the great Way prevails, the world is for all” (大道之行也，天下为公) is the opening line of the “Liyun” chapter of the Book of Rites. emphasizing the coordination between the individual and the collective, the harmony between the individual and society, promoting the comprehensive development of people, and pursuing a modern civilization that better embodies fairness and justice.

在人与人的关系上，突破西方现代文明过度追求个体中心、私人利益和不断扩大贫富差距的局限，变“资本本位”为“人民本位”，强调个体与群体相协调、个人与社会相和谐，促进人的全面发展，追求更能体现公平正义的现代文明。

In the relationship between humans and nature, it breaks through the limitation of Western modern civilization’s excessive pursuit of conquering and exploiting nature, which has led to the deterioration of the global ecological environment, emphasizing the harmonious coexistence of humans and nature, strengthening environmental protection, vigorously promoting new-type industrialization, and pursuing a modern civilization of green development.

在人与自然的关系上，突破西方现代文明过度追求对自然的征服和索取，导致全球生态环境恶化，强调人与自然的和谐共生，加强环境保护，大力促进新型工业化，追求绿色发展的现代文明。

In the relationship with the external world, it breaks through the power politics and external expansion long pursued by Western modern civilization, shattering the iron law that a strong country must seek hegemony, emphasizing peaceful coexistence and win-win cooperation among different civilizations, and injecting a completely new connotation of “cosmopolitanism” into human civilization.

在与外部世界的关系上，突破西方现代文明长期推行的强权政治和对外扩张，打破国强必霸的铁律，强调不同文明和平共处、合作共赢，为人类文明注入全新的“世界主义”内涵。

The four major characteristics above correspond to the features of Chinese-path modernization, reflecting the new direction, new goals, and new features of the development of human civilization. Thus it can be seen that the “newness” of the new form of human civilization is revealed in comparison with capitalist civilization; it develops in the competition between the two social systems of socialism and capitalism; and it is continuously summarized and refined in the practice of Chinese-path modernization. It is precisely the value pursuit of fairness and justice in Chinese-path modernization that has profoundly reshaped the pattern and trend of human civilization development, creating a new form of human civilization entirely different from capitalist civilization.

上述四大特点与中国式现代化的诸特征相对应，体现了人类文明发展的新方向、新目标、新特点。由此可见，人类文明新形态之“新”，是在与资本主义文明的比较中呈现出来的；是在社会主义与资本主义两种社会制度的竞争中发展起来的；是在中国式现代化实践中不断总结、提炼出来的。正是中国式现代化对公平正义的价值追求深刻重塑了人类文明发展的格局与趋势，创造出截然不同于资本主义文明的人类文明新形态。

The new form of human civilization pioneered by Chinese-path modernization takes the comprehensive development of the individual and the overall progress of society as its substantive content, and pursues fairness, justice, and sustainable development as its ultimate goals. It embodies the socialist ideological connotation, the connotation of the times, and the connotation of civilization, providing a new path and new choice for the socialist form of civilization in the development of modern human civilization.

中国式现代化所开创的人类文明新形态，以实现人的全面发展和社会全面进步为实质内容，以追求公平正义和可持续发展为终极目标，蕴含社会主义的思想内涵、时代内涵和文明内涵，为人类现代文明的发展提供了社会主义文明形态的新道路、新选择。

The Chinese Characteristics and World Significance of the New Form of Human Civilization

人类文明新形态的中国特色与世界意义

The new form of human civilization, which takes the new socialist type of civilization as its vehicle, is the product of integrating the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. It has distinct Chinese cultural characteristics. The formation of the socialist view of civilization has been deeply influenced by the more than 5,000 years of Chinese civilization, inheriting the essence of fine traditional Chinese culture, while simultaneously integrating with the development of the times, incorporating the spirit of the times, and carrying out the creative transformation and innovative development of fine traditional Chinese culture.

以社会主义新型文明观为载体的人类文明新形态，是马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合的产物，有着鲜明的中国文化特色。社会主义文明观的形成，深受5000多年中华文明的影响，继承了中华优秀传统文化的精髓，同时又结合时代发展，融入时代精神，对中华优秀传统文化进行了创造性转化与创新性发展。

Inheriting the innovative spirit of “abolishing the old and establishing the new” [1]1 “Abolishing the old and establishing the new” (革故鼎新, gé gù dǐng xīn) is a Chinese idiom meaning to discard the old and introduce the new.. “Although Zhou was an ancient state, its mandate was to innovate.” [2]2 “Although Zhou was an ancient state, its mandate was to innovate” (周虽旧邦，其命维新) is a line from the Classic of Poetry (Shijing), often cited to express the idea of continuous renewal and reform. The constant pursuit of reform and change is one of the prominent characteristics of Chinese civilization. “When exhausted, change leads to endurance.” [3]3 “When exhausted, change leads to endurance” (穷变通久, qióng biàn tōng jiǔ) is a concept from the Book of Changes (Yijing), meaning that when a situation reaches its limit, change is necessary to ensure long-term viability. Chinese civilization, having weathered the vicissitudes of the ages, has always been passed down in one continuous line, full of vitality and dynamism, precisely because it has continuously developed through inheritance and innovation. The construction of a new type of modern civilization must also uphold this enterprising and innovative spirit of “upholding the fundamental principles without being rigidly conservative, and revering antiquity without restoring the old ways,” [4]4 “Upholding the fundamental principles without being rigidly conservative, and revering antiquity without restoring the old ways” (守正不守旧、尊古不复古) is a contemporary formulation used by the CPC to describe its approach to tradition and innovation. daring to discard the old and establish the new, and committing to creating a new form of human civilization.

传承“革故鼎新”的创新精神。“周虽旧邦，其命维新。”不断追求革新与变易，是中华文明的突出特性之一。“穷变通久”，中华文明历经岁月沧桑，始终一脉相承、充满生机活力，正是在继承与创新中不断发展的。新型现代文明建设也须秉持这种“守正不守旧、尊古不复古”的进取精神、创新精神，勇于除旧布新，致力于创造人类文明新形态。

Inheriting the “people-as-the-foundation-of-the-state” thought of “putting the people first” [5]5 “People-as-the-foundation-of-the-state” (民为邦本, mín wéi bāng běn) is a classical Chinese political concept emphasizing the people as the root of the state.. “The people are the foundation of the state; when the foundation is stable, the state is at peace.” [6]6 “The people are the foundation of the state; when the foundation is stable, the state is at peace” (民为邦本，本固邦宁) is a quote from the Book of Documents (Shangshu). The view of putting people first and the people first is the essence of Confucian doctrine. In the construction of contemporary Chinese socialist political civilization, inheriting the traditional Chinese “people-oriented” spirit, consistently adhering to a people-centered approach, displaying the value sentiment of “putting the people above all else,” [7]7 “Putting the people above all else” (人民至上, rénmín zhìshàng) is a contemporary CPC slogan emphasizing the primacy of the people. we have forged a political development path with Chinese characteristics that upholds the organic unity of Party leadership, the people being the masters of the country, and law-based governance, thereby forming a new type of modern political civilization distinct from the West.

传承“民为邦本”的“民本”思想。“民为邦本，本固邦宁。”以人为本、以民为本的民本观是儒家学说的精华。当代中国社会主义政治文明建设，继承中华传统“民本”精神，始终坚持以人民为中心，展现“人民至上”的价值情怀，走出了一条坚持党的领导、人民当家作主、依法治国有机统一的中国特色政治发展道路，从而形成了有别于西方的新型现代政治文明。

Inheriting the social ideal of “the world is for all” [8]8 “The world is for all” (天下为公, tiānxià wéi gōng) is a Confucian ideal from the Book of Rites (Liji), describing a society where public spirit prevails.. “When the great Way prevails, the world is for all.” [9]9 “When the great Way prevails, the world is for all” (大道之行也，天下为公) is the opening line of the “Liyun” chapter of the Book of Rites. The essence of socialism determines that in modernization construction, we must uphold the concepts of “valuing the public good” [10]10 “Valuing the public good” (尚公, shàng gōng) refers to the traditional Chinese emphasis on public-mindedness and collective interest. and “moderate prosperity,” [11]11 “Moderate prosperity” (小康, xiǎokāng) is a traditional Chinese concept of a society where people have a decent standard of living, adopted by the CPC as a goal for socialist modernization. strengthen the construction of people’s wellbeing, realize the sharing of development achievements by the people, and take the path of common prosperity. At the same time, we must also attach great importance to cultural-ethical progress, form good social customs and fine morals, and continuously improve the happiness index of the people’s lives. A highly civilized society should be a fairer and more harmonious society.

传承“天下为公”的社会理想。“大道之行也，天下为公。”社会主义的本质决定了在现代化建设中须秉持“尚公”“小康”的理念，加强民生建设，实现发展成果由人民共享，走共同富裕的道路。同时，也要高度重视精神文明建设，形成良好的社会风气和良俗美德，不断提高老百姓的生活幸福指数。一个高度文明的社会，理应是一个更加公平、和谐的社会。

Inheriting the ecological concept of “unity of heaven and humanity” [12]12 “Unity of heaven and humanity” (天人合一, tiān rén hé yī) is a foundational concept in Chinese philosophy, emphasizing the harmony and interconnectedness of nature and human society.. It is precisely from the historical wisdom of Chinese civilization that people realize “when the ecology thrives, civilization thrives; when the ecology declines, civilization declines.” [13]13 “When the ecology thrives, civilization thrives; when the ecology declines, civilization declines” (生态兴则文明兴，生态衰则文明衰) is a contemporary slogan used by the CPC to link ecological health with civilizational vitality. The ecological environment is the foundation of human survival and the source of civilization development. Humanity and nature are a community of life that coexists and thrives together. Therefore, in promoting Chinese-path modernization, we must “follow the laws of nature,” [14]14 “Follow the laws of nature” (道法自然, dào fǎ zìrán) is a concept from the Daoist classic Dao De Jing, meaning to act in accordance with the natural way of things. establish a green and low-carbon development concept, and forge a new development path where economic development and ecological civilization construction complement and enhance each other.

传承“天人合一”的生态理念。正是从中华文明的历史智慧中，人们领悟到“生态兴则文明兴，生态衰则文明衰”。生态环境是人类生存之本、文明发展之源，人与自然是一个共生共荣的生命共同体。因此，在推进中国式现代化过程中，须“道法自然”，树立绿色低碳的发展理念，走出一条经济发展与生态文明建设相辅相成、相得益彰的新发展之路。

Inheriting the “all nations live in harmony” tradition of “the world” [15]15 “All nations live in harmony” (协和万邦, xié hé wàn bāng) is a phrase from the Book of Documents, expressing the ideal of harmonious relations among all states.. Chinese civilization has always had the genes of “valuing harmony” and “great harmony.” [16]16 “Great harmony” (大同, dàtóng) is a Confucian ideal of a utopian, harmonious society, often contrasted with the more modest “moderate prosperity” (小康). In its interactions with the external world, the new socialist China adheres to the concepts of “being friendly and benevolent to neighbors” [17]17 “Being friendly and benevolent to neighbors” (亲仁善邻, qīn rén shàn lín) is a phrase from the Zuo Commentary on the Spring and Autumn Annals (Zuozhuan), advocating good relations with neighboring states. and “harmony in diversity,” [18]18 “Harmony in diversity” (和而不同, hé ér bù tóng) is a Confucian concept from the Analects, meaning to seek harmony while respecting differences. displaying characteristics of high confidence, inclusiveness, and magnanimity, insisting on taking the path of peaceful development, promoting the improvement of global governance, and building a more inclusive and pluralistic modern world civilization order.

传承“协和万邦”的“天下”传统。中华文明历来就有“尚和”“大同”的基因，在与外部世界打交道的过程中，社会主义新中国秉承“亲仁善邻”“和而不同”的理念，展示出高度自信、包容和大气的特质，坚持走和平发展道路，推动完善全球治理，建设更具包容性、多元性的现代世界文明秩序。

In summary, the contemporary Chinese socialist view of civilization is formed on the basis of inheriting the resources of fine traditional Chinese culture, guided by the Marxist view of civilization, closely integrated with the practice of Chinese-path modernization, and by adapting Marxism to the Chinese context and the needs of the times. It not only possesses the contemporary character of keeping pace with the times and continuous innovation but also has a profound Chinese cultural foundation. It is the new development and new form of Chinese civilization in the 21st century.

综上，当代中国社会主义文明观是在继承中华优秀传统文化资源的基础上，以马克思主义文明观为指导，紧密结合中国式现代化实践，将马克思主义中国化时代化而最终形成的。它既具有与时俱进、不断创新的时代品格，又具有深厚的中国文化根基，是中华文明在21世纪的新发展、新形态。

The world today is still in the era of globalization, and the connection between China and the world is becoming closer. China’s exploration of the new form of human civilization not only has distinct Chinese characteristics but also has broad world significance.

当今世界仍处于全球化时代，中国与世界的联系更趋紧密。中国对人类文明新形态的探索，不仅有着鲜明的中国特色，而且具有广泛的世界意义。

The reason we define the civilization of socialism with Chinese characteristics as a “new form of human civilization” is precisely because this form of civilization is both Chinese and global. It is a new form of human civilization created by integrating the strengths of various national civilizations on the basis of respecting the different characteristics of human civilization, representing the direction of human civilization development. It has transcended the boundaries of race, culture, and nation. It is the “Chinese solution” and “Chinese wisdom” for the construction of human civilization, where you have me and I have you, embodying the common value pursuit of all humanity.

我们之所以将中国特色社会主义文明定义为“人类文明新形态”，正是由于这种文明形态既是中国的也是世界的，是在尊重人类文明不同特性的基础上，融各国文明之优长而创造的一种人类文明新形态，代表着人类文明的发展方向。它已超越了种族、文化、国家的界限，是你中有我、我中有你的人类文明建设的“中国方案”和“中国智慧”，体现了全人类的共同价值追求。

The creation of a new form of human civilization is a long-term process that cannot be achieved overnight. There are still many practical and theoretical issues to be resolved. To achieve the leap from ideal to reality, we need to “base ourselves on China and look out to the world,” [19]19 “Base ourselves on China and look out to the world” (立足中国，放眼世界) is a common formulation in CPC discourse, urging a global perspective rooted in national realities. tirelessly explore along the historical trajectory of the development of Chinese civilization and world civilization, and make more new contributions to leading the trend of world civilization progress.

人类文明新形态的创造是一个长期过程，不可能一蹴而就，还有许多实践和理论方面的问题需要解决。要实现从理想到现实的跨越，就需要我们“立足中国，放眼世界”，沿着中华文明和世界文明发展的历史脉络不懈探讨，为引领世界文明进步潮流作出更多新的贡献。

Online Editor: Paul

网络编辑：保罗