The Construction Path of China's Independent Knowledge System of Humanistic Economics

The humanities and the economy are closely connected. The development processes of countries around the world show that different cultural characteristics of each country are an important reason for differences in economic development outcomes. Our country has a profound cultural heritage and, in economic theory research, particularly emphasizes the role of culture. Economic development and cultural prosperity complement and enhance each other. General Secretary Xi Jinping pointed out: "Places with highly developed culture still lead the way economically. We can study the humanistic economics within this." [1]1 The phrase “moistening things silently” (润物细无声) is a classical allusion from the Tang Dynasty poem “Delighting in Rain on a Spring Night” (春夜喜雨) by Du Fu, describing the subtle and nurturing influence of rain, here applied metaphorically to culture. Further studying the intrinsic relationship between culture and economy and constructing an independent knowledge system of Chinese humanistic economics is an important responsibility for theoretical workers in the New Era.

人文与经济联系密切，世界各国的发展历程表明，各个国家不同的文化特性是导致经济发展结果出现差异的重要原因。我国文化底蕴深厚，在经济理论研究中特别重视文化的作用，经济发展与文化繁荣相辅相成、相得益彰。习近平总书记指出：“文化很发达的地方，经济照样走在前面。可以研究一下这里面的人文经济学。”进一步研究文化与经济的内在关系、建构中国人文经济学自主知识体系是新时代理论工作者的重要责任。

1. Clarifying the People-Centered Nature of the Purpose of Economic Development

1.明确经济发展目的的人民性

Comrade Xi Jinping, when working in Zhejiang, pointed out: "The essence of the 'cultural economy' lies in the integrated development of culture and economy; ultimately, it must highlight the word 'people'." The most prominent characteristic of Chinese humanistic economics is the people-centered nature of the purpose of economic development; the people are the primary prerequisite and ultimate direction of economic development. Humanistic economics conforms to the development trend of economics returning to the human being itself and containing more humanistic characteristics. The history of modern economic thought shows that the research purpose of economics has undergone multiple evolutions at different stages, from possessing distinct cultural and ethical colors, to being confined to the instrumental rationality of logical positivism, and then to a humanistic return that re-emphasizes the development of the human being itself. Economics originated in the category of ethics and was once part of moral philosophy, considering wealth "only a useful means for obtaining some other thing," [2]2 This quotation is a definition of “cultural economy” from Chinese academic discourse on the integration of culture and economy. with "happiness, honor, virtue" as its purpose. [3]3 This is a direct quotation from a speech by Xi Jinping, emphasizing the continuity and resilience of Chinese civilization. However, as it became an independent discipline, economics increasingly and simply emphasized the pursuit of capital accumulation and wealth growth, "discarding people and true interests, caring only about the progress of things, not the progress of humanity." [4]4 “Managing the world and benefiting the people” (经世济民) is a classical Chinese concept that forms the etymological root of the modern Chinese word for “economy” (经济), linking economic activity to moral governance. Particularly since the marginal revolution in Western economics, economics "has become a 'mathematical science' dominated by mathematical formalism," [5]5 These are classical Chinese allusions: “the theory of righteousness and benefit is the primary principle for Confucians” is a core tenet of Confucian ethics; “all matters under heaven are only about righteousness and benefit” is a saying attributed to the Song Dynasty Confucian Zhu Xi; “use the wealth of the world to benefit the people of the world” is from the Ming Dynasty text *Caigen Tan* (菜根谭); “manage grain, currency, and metal standards, and the world can be stabilized” is from the Han Dynasty text *Yantie Lun* (盐铁论, *Discourses on Salt and Iron*); “the market is the standard for goods” is from the ancient Chinese economic text *Guanzi* (管子). with the goal of economic development limited to optimizing resource allocation under the premise of scarcity; ethics, culture, and even people themselves became the research categories of other disciplines. Marxist economics sets things right by tracing back to the source, holding that "economics studies not things, but relations between people," [6]6 These are classical allusions: “the people are not additionally taxed yet the world’s resources are abundant” refers to the economic policies of the Han Dynasty official Sang Hongyang; “the way to govern a country must first enrich the people” is from *Guanzi*; “the rich own fields stretching across the land, while the poor have no place to stand an awl” is a famous phrase from the Han Dynasty historian Sima Qian’s *Records of the Grand Historian* (史记), describing extreme inequality; “the wealth of commoners accumulates to tens of millions, while the poor eat chaff” is from the same text. deeply excavating the fundamental causes of capitalist economic crises and obstacles to the development of productive forces, and directing the goal of development toward people. This, to a certain extent, has pushed modern economics to pay more attention to the humanistic goals of economic development such as distributive justice, ethics and morality, concepts and customs, gradually recognizing that "ultimately, it is the cultural value system that nurtures the economy and provides direction for it." [7]7 This is a direct quotation from Friedrich Engels’s letter to Joseph Bloch (1890), a classic formulation of the Marxist theory of base and superstructure. A socialist country is a country of the people. Seeking happiness for the Chinese people and rejuvenation for the Chinese nation is the original aspiration and founding mission of the Communist Party of China. The CPC has already led the people to complete the economic development tasks of eradicating absolute poverty, solving the problem of food and clothing, and achieving a moderately prosperous society in all respects. The main goal of economic development in the New Era is to meet the people's needs for a better life and realize the free and comprehensive development of people. This objectively requires us to construct an independent knowledge system of Chinese humanistic economics, further clarifying the people-centered nature of the purpose of economic development.

习近平同志在浙江工作时指出：“‘文化经济’的本质在于文化与经济的融合发展，说到底要突出一个‘人’字。”中国人文经济学最为突出的特点就是经济发展目的的人民性，人民是经济发展的首要前提与最终指向。人文经济学顺应了经济学回归于人本身并包含更多人文特性的发展态势。现代经济思想史表明，经济学的研究目的在不同阶段发生多次演变，从具备鲜明的文化伦理色彩，到局限于逻辑实证主义的工具理性，再到重新重视人自身发展的人文性复归。经济学源起于伦理学范畴，曾属于道德哲学的一部分，认为财富“只是获得某种其他事物的有用的手段”，是以“快乐、荣誉、德性”为目的的。然而，成为独立学科的经济学越来越单纯强调追寻资本积累与财富增长，“丢掉了人和真正利益，只关心物的进步，不关心人类的进步”。特别是西方经济学自边际革命以来，经济学“成了一门由数学形式主义支配的‘数学科学’”，经济发展的目标局限于在稀缺前提下优化资源配置，伦理、文化甚至人本身都成为其他学科的研究范畴。马克思主义经济学正本清源，认为“经济学研究的不是物，而是人和人之间的关系”，深刻挖掘资本主义经济危机及阻碍生产力发展的根本原因，将发展的目标指向人。这在一定程度上推动现代经济学更加重视分配正义、伦理道德、观念习俗等经济发展的人文目标，逐步认识到“为经济提供方向的最终还有养育经济于其中的文化价值系统”。社会主义国家是人民的国家，为中国人民谋幸福、为中华民族谋复兴是中国共产党的初心使命，中国共产党已经领导人民完成了消除绝对贫困、解决温饱、实现全面小康的经济发展任务。新时代经济发展的主要目标是满足人民对美好生活的需要，实现人自由而全面的发展，这客观上要求我们必须建构中国人文经济学自主知识体系，进一步明确经济发展目的的人民性。

2. Excavating the Cultural Elements of Economic Development

2.挖掘经济发展的文化要素

During his work in Zhejiang, Comrade Xi Jinping pointed out, "Fundamentally, culture is determined by the economy; economic forces provide the material platform for cultural forces to exert their effectiveness. However, any economy is inseparable from the support of culture." [8]8 This is a direct quotation from a speech by Xi Jinping, linking culture to the strategic goal of high-quality development. Seeking economic development is an eternal theme for humanity. The elements supporting economic development are diverse, including resource endowments, technological level, human capital, institutional arrangements, etc. Economic growth is a function of production factors such as labor, land, capital, and technology, and is the result of the combined action of various elements. However, economic activity is first and foremost human activity, and human behavior is deeply influenced by culture. This is specifically manifested in the fact that elements related to economic development, such as human social consciousness, market behavior, and innovation models, are all significantly regulated by culture, affecting the actual effectiveness of economic development. Therefore, in modern economic development theory, culture has gradually become an important production factor, a "value symbol of the humanistic dimension such as moral purport and attitude preference that acts on the economic process," [9]9 A definition from Chinese academic discourse on humanistic economics. permeating other production factors and economic behaviors through the realistic expression of the economic subject's conceptual consciousness. Marx pointed out that the level of development of productive forces is inseparable from people; "the individuals—their forces are productive forces." [10]10 Karl Marx and Friedrich Engels, The German Ideology. Comrade Mao Zedong believed that "a given culture (as an ideological form of culture) is a reflection of the politics and economy of a given society, and in turn, it exerts a great influence and effect on the politics and economy of that given society." [11]11 Mao Zedong, "On New Democracy" (1940). The economic function of culture is first and foremost embedded in the process by which economic subjects create wealth through their own economic behavior. The consensus on concepts based on culture integrates the production enthusiasm and growth consensus of different individuals, condensing into the endogenous driving force of economic development. Especially in the era of the knowledge economy, consumers pay more attention to the satisfaction of the spiritual world and the identity recognition of their own cultural pursuits. The injection of cultural elements will significantly enhance the cultural added value of commodities, constituting the resource endowment for economic subjects to gain competitive advantage, forming a two-way empowerment mechanism where spiritual production and material production coexist and advance together. Culture thus demonstrates its enormous potential to create economic value and plays an increasingly significant economic function. Moreover, innovation will be the primary driving force for future economic development. And innovation is first and foremost a culture; the corresponding culture shapes the differential characteristics of different regions in terms of innovation consciousness, innovation atmosphere, and innovation capability. Therefore, culture is of even greater significance for optimizing our country's innovation environment and accelerating the formation of new quality productive forces. To construct Chinese humanistic economics, we must deeply excavate the cultural elements in economic development, fully leverage the economic functions of cultural elements, activate the dynamic generation of economic subjects starting from people's conceptual consciousness and the nation's cultural genes, use culture to cultivate and strengthen the innovation atmosphere and innovation orientation of economic development, and use culture to assist economic development.

在浙江工作期间，习近平同志指出，“从根本上说，文化是由经济决定的，经济力量为文化力量提供发挥效能的物质平台。然而，任何经济又离不开文化的支撑”。谋求经济发展是人类永恒的主题，支撑经济发展的要素多种多样，包括资源禀赋、科技水平、人力资本、制度安排等，经济增长是劳动、土地、资本、科技等生产要素的函数，是各种要素综合作用的结果。而经济活动首先是人的活动，人的行为深受文化影响，具体表现为人类的社会意识、市场行为、创新模式等与经济发展有关的要素均会受到文化的显著规制，影响经济发展的实际成效。因而在现代经济发展理论中，文化逐步成为重要的生产要素，是“作用于经济过程的道德旨趣、态度偏好等人文向度的价值符号”，经由经济主体观念意识的现实表达渗透在其他生产要素与经济行为之中。马克思指出，生产力发展水平与人是密不可分的，“各个人——他们的力量就是生产力”。毛泽东同志认为，“一定的文化（当作观念形态的文化）是一定社会的政治和经济的反映，又给予伟大影响和作用于一定社会的政治和经济”。文化的经济功能首先就蕴含于经济主体通过自身经济行为创造财富的过程，基于文化的理念共识整合了不同个体的生产积极性与增长共识性，凝结为经济发展的内生动力。特别是在知识经济时代，消费者更加关注精神世界的满足与对自身文化追求的品位认同，文化要素的注入将显著提升商品的文化附加值，构成经济主体获取竞争优势的资源禀赋，形成精神生产与物质生产同生共进的双向赋能机制，文化由此展现出创造经济价值的巨大潜力，发挥愈加显著的经济功能。并且，创新将是未来经济发展的第一动力。而创新首先是一种文化，相应的文化塑造了不同地区在创新意识、创新氛围与创新能力等层面所具有的差异性特质。因而，文化对于优化我国创新环境、加快形成新质生产力而言更加具有重要意义。建构中国人文经济学，要深入挖掘经济发展中的文化要素、充分发挥文化要素的经济功能，从人的观念意识与民族的文化基因入手激活经济主体的动力生成，运用文化培育并强化经济发展的创新氛围与创新导向，以文化助力经济发展。

3. Summarizing Classic Cases of the Humanities Supporting the Economy

3.总结人文支撑经济的经典案例

Comrade Xi Jinping pointed out when working in Zhejiang: “The power of culture, or what we call the cultural soft power that constitutes comprehensive competitiveness, always integrates ‘moistening things silently’ into economic power, political power, and social power, becoming the ‘booster’ of economic development, the ‘navigation light’ of political civilization, and the ‘adhesive’ of social harmony.” [1]1 The phrase “moistening things silently” (润物细无声) is a classical allusion from the Tang Dynasty poem “Delighting in Rain on a Spring Night” (春夜喜雨) by Du Fu, describing the subtle and nurturing influence of rain, here applied metaphorically to culture. It is necessary to fully grasp the economic function of culture, draw on the practical achievements of China’s cultural-economic construction and the development of humanistic economics, and root the construction of the disciplinary system of humanistic economics in Chinese experience. Currently, some regions in China not only possess prosperous regional cultures but also lead in economic development, achieving a virtuous cycle of empowering the economy with culture and developing culture through the economy, providing rich theoretical experience and practical reference for constructing Chinese humanistic economics. For example, film and television entertainment works containing a large number of elements from ancient Chinese poetry, lyrics, and classical literature are increasingly popular, creating considerable economic output. Their peripheral derivative products effectively drive the development of related industrial chains and cultural consumption, forming a virtuous cycle of mutual promotion between cultural prosperity and economic growth. Furthermore, the regional cultural content of different areas constitutes the heterogeneous characteristics of local cultural and tourism industries, such as the ice and snow culture of the Northeast region, the Wu-Yue culture of the Jiangsu-Zhejiang area, the ancient architecture culture of Shanxi, the Confucian-Mencius culture of Shandong, and the porcelain culture of Jiangxi. The cultural differences formed based on their own regional environments and historical evolution increasingly become resource endowments for regions to highlight their own characteristics and build competitive advantages in the cultural tourism industry, providing important impetus for promoting economic growth. Therefore, “the so-called cultural economy is a collective term for the economization of culture and the culturalization of the economy; its essence is the interaction, integration, and integrated development of culture and economy.” [2]2 This quotation is a definition of “cultural economy” from Chinese academic discourse on the integration of culture and economy. The vivid practices of cultural tourism and other industrial developments in various regions are the basic materials for constructing Chinese humanistic economics. It is necessary to elevate such experiences into systematic theoretical expressions, forming a construction path from Chinese practice to Chinese experience to Chinese theory. Moreover, humanistic economics fully embodies the theoretical trend of integrated development between different disciplines. It is necessary to rely on disciplinary integration to build a complete framework, coordinating the research objects, research content, and research paradigms of related disciplines according to their disciplinary characteristics, drawing cultural experience from fields such as history, philosophy, and sociology, refining iconic conceptual categories, and constructing the disciplinary system of humanistic economics through empirical summaries and regular cognitive understanding. This will deeply analyze the two-way integration mechanism of the economization of culture and the culturalization of the economy, both enhancing the practical applicability and practical guidance of traditional humanities and enriching the humanistic foundation and cultural characteristics of economics, thereby consolidating the practical support and theoretical foundation of Chinese humanistic economics.

习近平同志在浙江工作时指出：“文化的力量，或者我们称之为构成综合竞争力的文化软实力，总是‘润物细无声’地融入经济力量、政治力量、社会力量之中，成为经济发展的‘助推器’、政治文明的‘导航灯’、社会和谐的‘黏合剂’。”要充分把握文化的经济功能，汲取中国文化经济建设与人文经济学发展的实践成就，根植中国经验建构人文经济学学科体系。当前我国部分地区不仅拥有繁荣的地域文化，而且在经济发展上走在前列，实现了以文化赋能经济、以经济发展文化的良性循环，为建构中国人文经济学提供了丰富的理论经验与实践参考。例如，包含大量中国古代诗词歌赋与古典文学要素的影视娱乐作品越来越受到欢迎，创造了可观的经济产出，其周边衍生产品有效带动相关产业链条的发展与文化消费，形成文化繁荣与经济增长同生互促的良性循环。此外，不同地区的地域文化内容也构成了各地文旅产业间的异质化特性，比如东北地区的冰雪文化、江浙地区的吴越文化、山西的古建筑文化、山东的孔孟文化、江西的瓷器文化等，基于自身地域环境与历史演进所形成的文化差异愈发成为各地突出自身特色、打造文旅产业竞争优势的资源禀赋，提供推动经济增长的重要动力。因而，“所谓文化经济是对文化经济化和经济文化化的统称，其实质是文化与经济的交融互动、融合发展”，各地文化旅游等产业发展的生动实践是建构中国人文经济学的基本素材。要将此类经验上升为系统的理论表达，形成从中国实践到中国经验再到中国理论的建构路径。并且，人文经济学充分体现了不同学科之间交融发展的理论态势，要依靠学科融合搭建完备框架，将相关学科的研究对象、研究内容与研究范式结合学科特点进行统筹配合，从历史学、哲学、社会学等领域汲取文化经验，提炼标志性概念范畴，以经验性总结与规律性认知建构人文经济学学科体系，从而深刻解析文化经济化、经济文化化的双向贯通机理，既增强传统人文科学的现实应用性与实践指导性，又厚植经济学的人文底蕴与文化特色，筑牢中国人文经济学的现实支撑与学理基础。

4. Strengthening the Economic Power of Chinese Culture

4.强化中国文化的经济力量

General Secretary Xi Jinping pointed out: “Chinese civilization has continued for thousands of years without interruption and has endured repeated hardships without decline. This is a miracle of human civilization and the source of our confidence.” [3]3 This is a direct quotation from a speech by Xi Jinping, emphasizing the continuity and resilience of Chinese civilization. Cultural influence is profound, yet also subtle and silent. Chinese culture has long become a cultural gene integrated into the blood of every Chinese person. The thinking concepts, habits, and daily behavioral patterns of the Chinese people carry extremely deep cultural connotations. The recording and transmission of thousands of years of Chinese history have deeply embedded in the hearts of Chinese people such sentiments as cultivating the self, regulating the family, governing the state, and pacifying the world; the sense of responsibility for the rise and fall of the nation; economic ethics of light taxation and balancing righteousness and benefit; and traditional values and worldviews of filial piety, brotherly respect, loyalty, faithfulness, propriety, righteousness, integrity, and ceaseless self-improvement. These have become ideological concepts that every Chinese person uses daily without conscious awareness, reflecting that Chinese civilization has always possessed the historical continuity and cultural persistence of emphasizing accumulation, transmission, and development. It is the only great civilization in the world that has continued unbroken and developed in the form of a state to this day. The Chinese nation has always attached importance to the practical significance of educating through culture, possessing a relatively prominent ethical development orientation, and has historically emphasized the value attribute of economic development, believing that the economy is the practical activity of managing the world and benefiting the people. [4]4 “Managing the world and benefiting the people” (经世济民) is a classical Chinese concept that forms the etymological root of the modern Chinese word for “economy” (经济), linking economic activity to moral governance. There are not only economic propositions at the level of moral logic, such as “the theory of righteousness and benefit is the primary principle for Confucians,” “all matters under heaven are only about righteousness and benefit,” and “use the wealth of the world to benefit the people of the world,” but also conceptual methods like “manage grain, currency, and metal standards, and the world can be stabilized” and “the market is the standard for goods.” [5]5 These are classical Chinese allusions: “the theory of righteousness and benefit is the primary principle for Confucians” is a core tenet of Confucian ethics; “all matters under heaven are only about righteousness and benefit” is a saying attributed to the Song Dynasty Confucian Zhu Xi; “use the wealth of the world to benefit the people of the world” is from the Ming Dynasty text *Caigen Tan* (菜根谭); “manage grain, currency, and metal standards, and the world can be stabilized” is from the Han Dynasty text *Yantie Lun* (盐铁论, *Discourses on Salt and Iron*); “the market is the standard for goods” is from the ancient Chinese economic text *Guanzi* (管子). Furthermore, there are governing thoughts such as “the people are not additionally taxed yet the world’s resources are abundant,” “the way to govern a country must first enrich the people. When the people are rich, it is easy to govern; when the people are poor, it is difficult to govern,” as well as reflections on social distribution phenomena like “the rich own fields stretching across the land, while the poor have no place to stand an awl” and “the wealth of commoners accumulates to tens of millions, while the poor eat chaff.” [6]6 These are classical allusions: “the people are not additionally taxed yet the world’s resources are abundant” refers to the economic policies of the Han Dynasty official Sang Hongyang; “the way to govern a country must first enrich the people” is from *Guanzi*; “the rich own fields stretching across the land, while the poor have no place to stand an awl” is a famous phrase from the Han Dynasty historian Sima Qian’s *Records of the Grand Historian* (史记), describing extreme inequality; “the wealth of commoners accumulates to tens of millions, while the poor eat chaff” is from the same text. These factors, at the humanistic and cultural levels of moral ethics and enriching the people, stipulate the moral norms of the economic process and emphasize the value orientation of putting people first in the practice of national economic governance. These factors inherently determine that China’s economic development is more profoundly influenced by culture. Constructing Chinese humanistic economics means integrating the basic principles of Marxism with China’s specific realities and with the fine traditional Chinese culture, deeply grasping the close connection between culture and economic development, comprehending the commonalities between Chinese culture and modern economic development, enriching the cultural foundation, and establishing an economic development theory and independent knowledge system rich in its own cultural characteristics.

习近平总书记指出：“中华文明历经数千年而绵延不绝、迭遭忧患而经久不衰，这是人类文明的奇迹，也是我们自信的底气。”文化影响是深刻的，又是潜移默化、润物无声的，中华文化早已成为融入每个中国人血脉的文化基因，中国人民的思维观念习惯与日常行为模式带有极为深厚的文化意蕴。数千年中国历史的记录传承使得修齐治平、兴亡有责的家国情怀，轻徭薄赋、义利兼顾的经济伦理，孝悌忠信、礼义廉耻、自强不息的传统价值观、世界观都深植于中国人的内心，成为每个中国人日用而不觉的思想观念，体现出中华文明始终具有重积累、重传承、重发展的历史连续性与文化延续性，是世界上唯一绵延不断且以国家形态发展至今的伟大文明。中华民族始终重视以文教化的现实意义，具有相对突出的伦理型发展导向，历来强调经济发展的价值属性，认为经济就是经世济民与经邦济世的实践活动。不仅有“义利之说，乃儒者第一义”“天下之事，惟义利而已”“以天下之财，利天下之人”等道义逻辑层面的经济主张，还有“操谷币金衡，而天下可定也”“市者，货之准也”的理念方法，更有“民不益赋而天下用饶”“凡治国之道，必先富民。民富则易治也，民贫则难治也”的治世思想，以及对“富者田连阡陌，贫者无立锥之地”“庶人之富者累巨万，而贫者食糟糠”等社会分配现象的反思，在道德伦理、富民厚生等人文文化层面规定了经济过程的道义规范，并注重在国家经济治理的实践中突出以人为本的价值旨归。这些因素内在决定我国的经济发展更加受到文化的深刻影响。建构中国人文经济学，就是要把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，深刻把握文化同经济发展的紧密联系，领悟中华文化同现代经济发展的共通之处，厚植文化底蕴，建立富含自身文化特色的经济发展理论与自主知识体系。

5. Demonstrating the Cultural Function within the Mode of Production

5.展示生产方式中的文化功能

The mode of production is the basic object of Marxist political economy research. The form of combination between laborers and the means of production constitutes the mode of production of human society. The mode of production both contains culture and profoundly influences culture. Culture, as the superstructure of ideology and consciousness, will inevitably exert a huge effect at the level of the social mode of production, that is, “the development of politics, law, philosophy, religion, literature, art, etc. is based on economic development. But they all also react upon one another and upon the economic base.” [7]7 This is a direct quotation from Friedrich Engels’s letter to Joseph Bloch (1890), a classic formulation of the Marxist theory of base and superstructure. In the current era, the influence of culture on the mode of production is increasingly important. As more cultural factors permeate economic processes, economic behaviors between people require relatively standard operating models to form stable economic expectations in the market. This necessitates giving full play to the value orientation and spiritual guidance functions of culture, optimizing relations of production in the process of regulating the conceptual cognition of economic subjects, improving the level of factor utilization, and promoting the iterative evolution of the mode of production. For example, value concepts such as personal integrity, contractual awareness, respect for property rights, and win-win cooperation can not only have an order-regulating effect on the economic process itself but also stabilize market expectations, reduce transaction costs, and strengthen property rights protection through consensus norms like culture and morality, fundamentally improving the efficiency of economic operation. Therefore, the influence of culture on the relations of production between people is subtle and deeply rooted. Especially for China’s economic development, to build a high-level socialist market economy system and a modernized economic system, it is even more necessary to deeply understand the implicit role of culture, deeply grasp General Secretary Xi Jinping’s emphasis that “to promote high-quality development, culture is an important fulcrum,” [8]8 This is a direct quotation from a speech by Xi Jinping, linking culture to the strategic goal of high-quality development. and leverage culture’s function of conceptual constraint and behavioral guidance in better maintaining market order, remedying market failures, smoothing the circulation of the national economy, and stimulating the endogenous driving force and innovation vitality of the whole society. At the same time, the development of the cultural industry in the New Era clearly confirms the realistic trend of the increasingly close connection between culture and the economy. While leading cultural consumption, it creates a large number of employment positions related to cultural services, driving the synergistic growth of upstream and downstream industrial chains. It is necessary to fully tap the economic value of culture, treating the cultural industry with Chinese characteristics as an important component of the national economy and a key driving force for promoting economic development. To this end, we should strengthen the intrinsic connection between culture and the mode of production through constructing Chinese humanistic economics, guide the rationalization and standardization of economic behavior, continuously improve the relations of production that promote the progress of productive forces and adapt to the development of new quality productive forces, explore the circular mechanism of mutual promotion between cultural economic demand and cultural industry supply, and provide cultural support for further comprehensively deepening reform.

生产方式是马克思主义政治经济学研究的基本对象，劳动者和生产资料的结合形式构成人类社会的生产方式。生产方式既包含文化，又深刻影响文化，文化作为观念意识上的上层建筑，必将在社会生产方式层面产生巨大作用，即“政治、法、哲学、宗教、文学、艺术等等的发展是以经济发展为基础的。但是，它们又都互相作用并对经济基础发生作用”。当今时代，文化对生产方式的影响愈加重要，随着经济过程渗透更多文化因素，人与人之间的经济行为需要相对标准的运行模式，在市场上形成稳定的经济预期，这更加需要充分发挥文化的价值导向与精神引领功能，在规制经济主体观念认知的过程中优化生产关系，提升要素利用水平，促进生产方式的迭代演化。例如，个人诚信、契约意识、尊重产权、合作共赢等价值理念既能对经济过程本身起到秩序规范效果，又能以文化道德等共识性准则稳定市场预期、降低交易成本、加强产权保护，从根本上提高经济运行效率。因而文化对人与人之间生产关系的影响是潜移默化、根深蒂固的。特别是对于我国经济发展来说，构建高水平社会主义市场经济体制，建成现代化经济体系，更要深入认识文化的隐性作用，深刻把握习近平总书记强调的“推动高质量发展，文化是重要支点”，在更好维护市场秩序、弥补市场失灵，畅通国民经济循环，激发全社会内生动力和创新活力上发挥文化的观念约束与行为导向功能。同时，新时代文化产业的发展鲜明印证了文化同经济关联愈加紧密的现实趋势，在引领文化消费的同时创造大量与文化服务相关的就业岗位，带动上下游产业链的协同增长。要充分挖掘文化的经济价值，将具有中国特色的文化产业作为国民经济的重要构成与推动经济发展的关键动力。为此，我们应通过建构中国人文经济学强化文化与生产方式的内在联系，引导经济行为的理性化与规范化，不断完善推动生产力进步、适应新质生产力发展的生产关系，探索文化经济需求与文化产业供给双向促进的循环机制，为进一步全面深化改革提供文化助力。

In sum, the construction of China’s humanistic economics not only excavates the cultural factors underlying China’s economic development achievements, but also explores the internal mechanisms for fully leveraging China’s profound cultural advantages, rationally utilizing cultural resource endowments to support high-quality development, and promoting the building of a great modern socialist country. In the New Era of continuously meeting the people’s cultural needs, it is necessary to more accurately grasp the increasingly close trend of the linkage between culture and economic development, deeply tap the economic efficacy of culture, build an economic development theory based on China’s cultural characteristics with broad worldwide influence, and construct an independent knowledge system of China’s humanistic economics.

总之，对于中国人文经济学的建构不仅挖掘了中国经济发展成就背后所蕴含的文化因素，而且探寻了如何充分发挥我国人文底蕴深厚的文化优势，合理运用文化资源禀赋支持高质量发展、推动社会主义现代化强国建设的内在机制。在不断满足人民文化需求的新时代，要更加准确把握文化同经济发展关联日趋紧密的态势，深入挖掘文化的经济效能，建设基于我国文化特性、具有广泛世界影响的经济发展理论，建构中国人文经济学自主知识体系。

Online editor: Paul

网络编辑：保罗