On the Unique Worldview Embodied in Chinese-Path Modernization

In February 2023, Xi Jinping pointed out in his speech at the seminar for newly elected members and alternate members of the Central Committee and leading cadres at the provincial and ministerial level on studying and implementing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and the spirit of the 20th National Congress of the CPC: “The unique worldview, values, history, civilization, democracy, and ecology embodied in Chinese-path modernization, along with their great practice, represent a major innovation in the theory and practice of world modernization.” As is well known, worldview is an important philosophical category; it is people’s basic views and perspectives on the world, and it has a presuppositional and decisive significance for values, history, civilization, democracy, ecology, and so on. Therefore, to scientifically grasp the unique values, history, civilization, democracy, and ecology embodied in Chinese-path modernization, one must first deeply understand the unique worldview embodied in Chinese-path modernization (hereinafter referred to as “the worldview of Chinese-path modernization”), especially its theoretical foundation, cultural origins, and global perspective. So, what exactly is the worldview of Chinese-path modernization? Where exactly does the theoretical contribution of the worldview of Chinese-path modernization lie? What is the world-historical significance of the worldview of Chinese-path modernization? These questions urgently require profound elucidation from a philosophical dimension.

2023年2月，习近平在新进中央委员会的委员、候补委员和省部级主要领导干部学习贯彻习近平新时代中国特色社会主义思想和党的二十大精神研讨班上的讲话中指出：“中国式现代化中蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，是对世界现代化理论和实践的重大创新。”众所周知，世界观是一个重要的哲学范畴，是人们对世界的基本观点和看法，对价值观、历史观、文明观、民主观、生态观等具有前提性和决定性意义。因此，要科学把握中国式现代化蕴含的独特价值观、历史观、文明观、民主观、生态观等，就必须首先深刻理解中国式现代化蕴含的独特世界观（以下简称“中国式现代化的世界观”），特别是深刻理解其理论基础、文化渊源、世界视野。那么，中国式现代化的世界观究竟是怎样的？中国式现代化的世界观的理论贡献究竟在哪里？中国式现代化的世界观的世界历史意义究竟何在？这些问题都迫切需要从哲学维度加以深刻阐释。

I. Examining the Modern World in Grasping the Relationship between China and the World

一、在把握中国与世界的关系中审视现代世界

The relationship between China and the world is an important issue in Marxist world history theory. As early as the 1850s, Marx examined China and the world in the transformation from national history to world history with a broad historical perspective, thereby grasping the general trend of world development. In the 21st century, China has become an organic part of the modern world; China cannot be separated from the world, and the world cannot be separated from China. This is the basic global condition of the 21st century and a fundamental philosophical dimension through which Chinese-path modernization observes the modern world.

中国与世界的关系问题是马克思主义世界历史理论关注的重要问题。早在19世纪50年代，马克思就以宏阔的历史视野审视民族史向世界史转变中的中国与世界，从而把握世界发展大势。在21世纪的今天，中国已经成为现代世界的有机组成部分，中国离不开世界，世界也离不开中国。这是21世纪的基本世情，也是中国式现代化观察现代世界的一个基本哲学向度。

(I) Grasping the Modern World in the Irreversible Historical Process of the Great Rejuvenation of the Chinese Nation

（一）在中华民族伟大复兴不可逆转的历史进程中把握现代世界

Since modern times, China has always been advancing in the historical tide of the great rejuvenation of the Chinese nation, and it has also always been situated in the general historical trend of world socialist development and human society’s march toward modernization. If Marxism creatively revealed at the theoretical level the general law of human social development that socialism will inevitably replace capitalism, then the Communist Party of China has, at the practical level, timely conformed to this irreversible general trend, actively exerted historical initiative, continuously advanced adapting Marxism to the Chinese context and the needs of the times, and continuously deepened the understanding of the laws of governance by the Communist Party, the laws of socialist construction, and the laws of the development of human society, ensuring that socialist China always walks on the broad path of human civilization development. It should be said that the entry of the great rejuvenation of the Chinese nation into an irreversible historical process conforms to the general law of the succession of social formations in Marxism and is a necessary stage for our country’s march toward communism; at the same time, it is the inevitable result of adapting to China’s specific national conditions and the developmental requirements of the present era, embodying the dialectical unity of the universality and particularity of human social development. In its essence, the historical process of the great rejuvenation of the Chinese nation is the historical process of exploring, creating, and developing Chinese-path modernization. The more than 100 years of struggle history of the Communist Party of China have created the fundamental social conditions for our country to achieve modernization, accumulated valuable historical experience, sufficient theoretical preparation, and solid material foundation, and provided institutional mechanisms full of fresh vitality and a more proactive spiritual force. Precisely because of this, Chinese-path modernization can stand at the commanding heights of world history in the 21st century, examine the modern world with strong ambition, backbone, and confidence, and promote the convergence of the historical tide of the great rejuvenation of the Chinese nation with the historical tide of world socialism and the historical tide of human society’s modernization.

近代以来的中国始终行进在中华民族伟大复兴的历史潮流之中，也始终处于世界社会主义发展和人类社会迈向现代化的历史大势之中。如果说马克思主义在理论层面创造性地揭示了社会主义必然取代资本主义这一人类社会发展的一般规律，那么中国共产党则是在实践层面适时顺应这一不可逆转的大趋势，积极发挥历史主动，不断推进马克思主义中国化时代化，不断深化对共产党执政规律、社会主义建设规律、人类社会发展规律的认识，使社会主义中国始终走在人类文明发展的大道上。应当说，中华民族伟大复兴进入不可逆转的历史进程，符合马克思主义社会形态更替的一般规律，是我国走向共产主义的必经阶段；同时，它又是适应中国特殊国情和当今时代发展要求的必然结果，体现了人类社会发展的普遍性与特殊性的辩证统一。就其本质而言，中华民族伟大复兴的历史进程是探索、创造、发展中国式现代化的历史过程。中国共产党100多年的奋斗历史，为我国实现现代化创造了根本社会条件，积累了宝贵历史经验、充分理论准备、坚实物质基础，提供了充满新鲜活力的体制机制和更为积极主动的精神力量。正因为如此，中国式现代化才得以站在21世纪世界历史的制高点上，以坚强的志气、骨气、底气审视现代世界，推动中华民族伟大复兴历史潮流同世界社会主义历史潮流、人类社会现代化历史潮流形成时代交汇。

(II) Grasping the Modern World amid Changes Unseen in a Century

（二）在世界百年未有之大变局中把握现代世界

In the perspective of Chinese-path modernization, “understanding the general trend of world development and keeping up with the tide of the times is an extremely important and ever-new topic.” The world today is in a period of major development, transformation, and adjustment; changes of the world, of the times, and of history are unfolding in ways unprecedented, profoundly affecting the future direction of the modernization of human society. Only by scientifically recognizing changes, actively responding to changes, and proactively seeking changes can one scientifically grasp the general trend of modern world development and the historical orientation of world modernization. First, the world economic landscape is undergoing profound changes. The center of gravity of the world economy is gradually shifting “from west to east.” The economic growth rate of developed countries has slowed, while the contribution rate of emerging market countries and developing countries, represented by China, to world economic growth has continued to rise, making them the “ballast stone” of world development. Second, the new round of technological revolution and industrial transformation is profoundly changing people’s modes of production and life. The Fourth Industrial Revolution, marked by digital technologies such as the Internet, big data, cloud computing, artificial intelligence, and blockchain, brings new development opportunities and many benefits to human society, but it is also accompanied by potential risks, possibly even exacerbating the turbulence and instability of the world political situation. Third, the global governance system is undergoing profound changes. The concepts of the common values of all mankind and a community with a shared future for mankind are gaining popularity; Global South countries play an important role in promoting the transformation of the global governance system; and insisting on jointly building a just and reasonable world order through dialogue and consultation is increasingly becoming a consensus. Fourth, exchanges and mutual learning among civilizations worldwide have become the norm. The diversity of civilizations is a basic feature of human society, and the history of human development is a history of the coexistence and progress of multiple civilizations. The ideas, concepts, institutional models, etc., formed in the process of human social development show a trend of diversification, enriching the garden of world civilizations in a certain sense, and are of great significance for human society to achieve modernization and create a new form of human civilization. These changes of the world, of the times, and of history constitute the important era scene and historical criteria for Chinese-path modernization to observe where the modern world is heading in the future.

在中国式现代化的视野中，“认识世界发展大势，跟上时代潮流，是一个极为重要并且常做常新的课题”。当今世界正处于大发展大变革大调整时期，世界之变、时代之变、历史之变正以前所未有的方式展开，深刻地影响着人类社会现代化的未来走向。只有科学识变、积极应变、主动求变，才能科学把握现代世界的发展大势和世界现代化的历史方位。第一，世界经济版图正在发生深刻变化。世界经济重心正逐渐“自西向东”位移。发达国家经济增速放缓，以中国为代表的新兴市场国家和发展中国家对世界经济增长的贡献率持续上升，已经成为世界发展的“压舱石”。第二，新一轮科技革命和产业变革正在深刻改变人们的生产生活方式。以互联网、大数据、云计算、人工智能、区块链等数字技术为主要标识的第四次工业革命给人类社会带来新的发展机遇和诸多福祉，但同时也伴随着潜在风险，甚至可能加剧世界政治局势的动荡不安。第三，全球治理体系正在发生深刻变革。全人类共同价值和人类命运共同体理念深入人心，全球南方国家在推动全球治理体系变革中扮演重要角色，坚持通过对话协商携手构建公正合理的世界秩序日益成为共识。第四，世界范围内文明交流互鉴成为常态。文明多样性是人类社会的基本特征，人类发展史是一部多种文明共生并进的历史。人类社会发展过程中形成的思想观念、制度模式等呈现多元化趋势，在一定意义上丰富了世界文明百花园，对于人类社会实现现代化、创造人类文明新形态具有重要意义。这些世界之变、时代之变、历史之变构成了中国式现代化观察现代世界未来向何处去的重要时代场景和历史判据。

(III) Examining the Modern World in Grasping the Relationship between Chinese-Path Modernization and World Modernization

（三）在把握中国式现代化与世界现代化的关系中审视现代世界

In the perspective of contemporary Chinese Marxism and Marxism in the 21st century, the modern world presents three basic formations: Chinese-path modernization, Western modernization, and Global South modernization. Within the grand scene of human societal modernization, “the initial success and remarkable achievements of Chinese-path modernization, and the sharp contrast since the New Era of ‘the East rising and the West declining’ and ‘China in order while the West in chaos,’ have provided a new choice for developing countries to independently move toward modernization and explore the diversity of modernization paths,”[1]1 Xi Jinping, “Holding High the Great Banner of Socialism with Chinese Characteristics and Striving in Unity to Build a Modern Socialist Country in All Respects” (Report to the 20th National Congress of the CPC), October 16, 2022. successfully breaking the myth that “modernization equals Westernization,” bringing a spark of hope to countries and nations truly seeking independence, autonomy, and peaceful development, and contributing Chinese wisdom and Chinese solutions to solving human problems. First, Chinese-path modernization makes new explorations for humanity to establish a better social system. On the journey of Chinese-path modernization, the system of socialism with Chinese characteristics has been continuously improved, providing comprehensive, multi-level, and strong institutional guarantees for the sustained advancement of Chinese-path modernization, and also offering a Chinese model for humanity’s exploration of a better social system. “The so-called ‘China model’ is the path of socialism with Chinese characteristics created by the Chinese people in their own practice and struggle. We firmly believe that, with the continuous development of socialism with Chinese characteristics, our system will become increasingly mature, the superiority of our socialist system will be further demonstrated, our path will become broader and broader, and the influence of our development path on the world will grow ever greater.”[2]2 Xi Second, Chinese-path modernization provides new impetus for creating a new form of human civilization. Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of human civilizational progress, and presents a new picture different from the Western modernization model; it is a completely new form of human civilization. The key to the “newness” of this new form of human civilization lies in its opening up a new realm of adapting Marxism to the Chinese context and the needs of the times in the process of answering questions concerning the relationship between humanity and itself, humanity and society, humanity and nature, and humanity and the world, highlighting distinct Chinese characteristics, breaking the inherent model of Western modernization, and nurturing new civilizational concepts including common prosperity for all people, coordination between material civilization and cultural-ethical progress, harmony between humanity and nature, and taking the path of peaceful development, making tremendous contributions to the progress of human civilization. Third, Chinese-path modernization points a new direction for promoting the building of a community with a shared future for mankind. Promoting the building of a community with a shared future for mankind is a historical strong voice sent by Chinese-path modernization to the world, leading the trend of the times and marking the direction of humanity’s progress; it is the practical expression of the worldview of Chinese-path modernization, reflecting the lofty realm of Chinese-path modernization in seeking progress for humanity and common good for the world, and will historically promote the successful resolution of the two major themes of the times: peace and development.

在当代中国马克思主义、21世纪马克思主义的视野中，现代世界呈现出中国式现代化、西方现代化、全球南方现代化三个基本盘。在人类社会现代化的宏大场景中，“中国式现代化的初步成功和取得的显著成就，新时代以来‘东升西降’、‘中治西乱’的鲜明对比，为广大发展中国家独立自主迈向现代化、探索现代化道路的多样性提供了全新选择”，成功打破了“现代化=西方化”的迷思，为世界上真正谋求独立自主、和平发展的国家和民族带来希望的火种，为解决人类问题贡献了中国智慧和中国方案。第一，中国式现代化为人类建立更美好的社会制度作出新探索。在中国式现代化的征途上，中国特色社会主义制度体系不断完善，为中国式现代化的持续推进提供了全方位、多层次的坚强制度保障，也为人类探索更美好的社会制度提供了中国模式。“所谓的‘中国模式’是中国人民在自己的奋斗实践中创造的中国特色社会主义道路。我们坚信，随着中国特色社会主义不断发展，我们的制度必将越来越成熟，我国社会主义制度的优越性必将进一步显现，我们的道路必将越走越宽广，我国发展道路对世界的影响必将越来越大。”第二，中国式现代化为创造人类文明新形态提供新动力。中国式现代化深深植根中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的方向，展现了不同于西方现代化模式的新图景，是一种全新的人类文明形态。人类文明新形态之“新”的关键，在于其在回答人与自身、人与社会、人与自然、人与世界的关系等问题的过程中开辟了马克思主义中国化时代化新境界，凸显出鲜明的中国特色，打破了西方现代化的固有模式，孕育了包括全体人民共同富裕、物质文明和精神文明相协调、人与自然和谐共生、走和平发展道路等在内的新文明理念，为人类文明进步作出巨大贡献。第三，中国式现代化为推动构建人类命运共同体指明新方向。推动构建人类命运共同体是中国式现代化向全世界发出的引领时代潮流、标定人类前进方向的历史强音，是中国式现代化的世界观在实践层面的真实表达，反映了中国式现代化为人类谋进步、为世界谋大同的崇高境界，必将历史地推动和平与发展两大时代主题的成功解决。

II. Grasping the Modern World in the Relationship between the Universal and the Particular

二、在共性与个性的关系中把握现代世界

In the perspective of Chinese-path modernization, the world and China are not only in a relationship of whole and part, but also in a relationship of the universal and the particular, the general and the specific. Lenin, in his “On the Question of Dialectics,” succinctly elucidated the essence of dialectics as the unity of opposites of contradiction: “Opposites (the particular is opposed to the general) are identical: the particular exists only in its connection with the general. The general exists only in the particular, through the particular. Any particular (whatever it may be) is a general. Any general is a (part, or aspect, or essence) of the particular. Any general only approximately embraces all particular objects. Any particular does not fully enter into the general, and so on.”[3]3 “Global South countries” refers to developing nations primarily in Asia, Africa, and Latin America, often contrasted with the industrialized “Global North.” Regarding this dialectical relationship between the universal and the particular, Mao Zedong summarized it as “the quintessence of the problem of the contradiction of things” and believed that “not to understand it is equivalent to abandoning dialectics.”[4]4 Xi Jinping, “Jointly Shoulder the Responsibility of Our Times and Promote Global Development,” *Qiushi Journal*, English edition, Vol. 14, No. 5, September-October 2022. The in-depth discussions by Lenin and Mao Zedong on the issue of the universal and the particular provide important epistemological clues for scientifically grasping the worldview of Chinese-path modernization. Only by clearly discerning the relationship of universality and particularity between world modernization and Chinese-path modernization can we truly understand the essence of Chinese-path modernization, and also truly find the key to answering the difficult questions of world modernization and uncovering the mysteries of the future direction of the modern world.

在中国式现代化的视野中，世界和中国不仅是整体与部分的关系，而且是共性与个性、一般与特殊的关系。列宁在《谈谈辩证法问题》中言简意赅地阐明了辩证法的实质是矛盾的对立统一：“对立面（个别跟一般相对立）是同一的：个别一定与一般相联而存在。一般只能在个别中存在，只能通过个别而存在。任何个别（不论怎样）都是一般。任何一般都是个别的（一部分，或一方面，或本质）。任何一般只是大致地包括一切个别事物。任何个别都不能完全地包括在一般之中，如此等等。”对于这种共性与个性的辩证关系，毛泽东将之概括为“关于事物矛盾的问题的精髓”，并认为“不懂得它，就等于抛弃了辩证法”。列宁和毛泽东关于共性与个性问题的深入探讨，为科学把握中国式现代化的世界观提供了重要的认识论线索。只有清楚辨识世界现代化与中国式现代化之间的共性个性关系，才能真正理解中国式现代化的本质，也才能真正找到应答世界现代化难题、揭开现代世界未来走向奥秘的锁钥。

(I) World Modernization Is an Irreversible Trend in the Development of Human Society

（一）世界现代化是人类社会发展不可逆转的大势

As early as the 1840s, Marx foresaw that industrially backward countries would look to industrially developed countries as a prospect for their own future development; this is an inevitability of history turning into world history. Generally speaking, modernization originated in Western capitalist industrial society in the 18th century. Therefore, Western capitalist countries took the lead in the process of world modernization, once becoming the “model” for countries around the world moving toward modernization, and creating the historical illusion that “modernization equals Westernization.” When countries around the world are drawn into the tide of modernization through universal interaction, none can escape or refuse the reshaping of modernity. On the one hand, once the trend of modernization takes shape, it is irreversible, and countries that achieve modernization first often possess strong “invasive” capabilities; on the other hand, countries that have not yet achieved modernization or have a lower degree of modernization, in order to resist the “invasion” of the former, the most effective form of self-defense they can conceive is to learn from the former. Thus, this real history of human societal modernization seems to give an “self-evident” epistemological basis for “modernization equals Westernization,” causing Western modernization to be labeled as “sacred.” However, due to the particularities of a specific country’s economy, politics, history, culture, and geographical environment, the development model of modernization in each country is not the same. In particular, after a series of arduous explorations, Chinese-path modernization has blazed a new path for an ultra-large socialist country to move toward modernization; its remarkable achievements have already demonstrated a dual transcendence over both the theory and practice of Western modernization, broadened the avenues for developing countries to achieve modernization, and manifested the irresistible momentum of realizing the great rejuvenation of the Chinese nation and the overwhelming momentum of creating a new form of human civilization.

马克思早在19世纪40年代就预见到，那些工业落后的国家将会以工业发达的国家为目标展望自身未来发展的景象，这是历史向世界历史转变的必然。一般地说，现代化起源于18世纪的西方资本主义工业社会。因此，西方资本主义国家在世界现代化进程中占据了先机，一度成为世界各国走向现代化的“样板”，并给人造成“现代化=西方化”的历史错觉。当世界各国在普遍交往中被卷入现代化大潮时，无一能够逃避或者拒绝现代性的重塑。一方面，现代化的潮流一旦形成，就有着不可逆性，而且率先实现现代化的国家往往具有强大的“入侵”能力；另一方面，尚未实现现代化或者现代化程度较低的国家为了抵御前者的“入侵”，能够想到的最有效的自卫方式就是向前者学习。于是，人类社会现代化的这种真实的历史，仿佛让“现代化=西方化”有了“不证自明的”认识论根由，使西方现代化被贴上了“神圣的”标签。然而，由于特定国家的经济、政治、历史、文化以及地理环境的特殊性，现代化在每个国家的发展模式都不尽相同。特别是中国式现代化经过一系列艰辛探索，走出了一条超大规模社会主义国家通往现代化的新路，其显著成就业已表现出对西方现代化理论与实践的双重超越，拓宽了发展中国家走向现代化的途径，彰显出实现中华民族伟大复兴的不可阻挡之势和开创人类文明新形态的排山倒海之势。

(II) World Modernization Exhibits Common Characteristics

（二）世界现代化呈现共同特征

If a country’s modernization does not possess the common characteristics of modernization, it does not conform to the general laws of modernization, and it is difficult to say that modernization has been achieved. Looking at the development process and patterns of human societal modernization, it is not difficult to find that modernization in countries around the world shares many common characteristics. First, solid material and technological foundations. The foundation of modernization is the material technology created by high-level industrialization; without this foundation, there is no modernization. For China, “without a solid material and technological foundation, it will be impossible to build a great modern socialist country in all respects.”[5]5 Karl Marx, *Capital*, Vol. 1, Chapter 10, Section 5. Second, similar development processes. Modernized countries generally go through processes such as industrialization, informatization, urbanization, and agricultural modernization. Third, similar development drivers. Without rational enlightenment, market drive, and technological innovation, modernization is impossible. Fourth, similar forms of civilization. The goal of world modernization is to build a modern form of civilization, generally including modern material civilization, modern institutional civilization, etc., and ultimately all point to the modernization of people. These common characteristics of world modernization may have different manifestations in different periods and different countries, and their specific content may also vary, but they are all embodied in the specific characteristics of modernization in various countries around the world and constitute the stable core of modernization in these countries.

一个国家的现代化如果不具有现代化的共同特征，就不符合现代化的一般规律，就很难说是实现了现代化。纵观人类社会现代化的发展进程和发展样态，不难发现世界各国的现代化具有许多共同特征。一是坚实的物质技术。现代化的基础是高度工业化造就的物质技术，没有这个基础，就没有现代化。对于中国而言，“没有坚实的物质技术基础，就不可能全面建成社会主义现代化强国”。二是类似的发展过程。现代化国家一般要经历工业化、信息化、城镇化、农业现代化等过程。三是相似的发展动力。没有理性启蒙，没有市场驱动，没有科技创新，就不可能有现代化。四是相近的文明形态。世界现代化的目标是构建现代文明形态，一般都包括现代物质文明、现代制度文明等，而最终都指向人的现代化。世界现代化的这些共同特征在不同时期、不同国家可能会有不同的表现形式，具体内容也会有所差异，但都寓于世界各国现代化的具体特征之中，是世界各国现代化的稳定内核。

(III) World Modernization Exhibits Historical Diversity

（三）世界现代化呈现历史多样性

Since the end of the 20th century, amid the clamor of the “end of history” thesis, the Western modernization model dominated by neoliberalism has been regarded by many developing countries as the golden rule for solving the problems of world modernization and achieving their own modernization. However, as the German philosopher Leibniz said, no two leaves in the world are exactly alike. The practice of world modernization over the past several decades, especially the modernization practice of developing countries that have imitated the Western modernization model, has proven that different countries inevitably exhibit the characteristic of historical diversity in their choice of modernization paths. Whether for developed countries or late-developing countries, their modernization must undergo a process of interweaving history with reality and combining theory with practice. The different developmental logics of modernization in each country provide more possibilities for their path choices. Xi Jinping pointed out: “Modernization is not a multiple-choice question with only one answer. The diversity of historical conditions determines the diversity of development paths chosen by each country.” [1]1 Xi Jinping, “Holding High the Great Banner of Socialism with Chinese Characteristics and Striving in Unity to Build a Modern Socialist Country in All Respects” (Report to the 20th National Congress of the CPC), October 16, 2022. In the process of exploring modernization, copying and imitating others leads nowhere, and blind imitation easily causes a country to lose its own development direction. For any country, modernization can only be achieved by exploring a path suited to its own national conditions based on its historical and cultural traditions and its level of economic and social development. Admittedly, completely focusing on one’s own historical and cultural traditions while neglecting Western modernization experience cannot achieve modernization; but completely copying Western modernization experience will certainly fail to cope with the complex challenges arising from the interweaving and interaction of multiple civilizations and multiple modernization paths. Western modernization constructs a self-enclosed system based on capital logic and monopoly interests; it is an unsustainable and non-universalizable modernization model. In recent years, Western countries have clung to the “theory of civilizational superiority,” trumpeted “universal values,” and engaged in hegemonism, power politics, and zero-sum games, vainly attempting to obstruct the trend of the times in which the modern world is moving forward. Their modernization model has lost its former appeal and has irreversibly fallen into a historical predicament of decline, sullying human civilization. The future of world modernization will inevitably exhibit more pronounced historical diversity and display a brand-new picture of the times.

20世纪末以来，在“历史终结论”的鼓噪下，新自由主义主导下的西方现代化模式似乎已经被许多发展中国家奉为破解世界现代化难题、实现自身现代化的圭臬。然而，正如德国哲学家莱布尼茨所言，世界上没有两片完全相同的树叶。几十年来世界现代化的实践，特别是效仿西方现代化模式的发展中国家的现代化实践证明，不同国家在现代化道路的选择上必然呈现历史多样性的特点。无论是发达国家，还是后发国家，其现代化无不要经历一个历史与现实交织、理论与实践结合的过程，各国不同的现代化发展逻辑为其道路选择提供了更多可能性。习近平指出：“现代化不是单选题。历史条件的多样性，决定了各国选择发展道路的多样性。”在现代化的探索过程中，照搬照抄是没有出路的，一味模仿容易迷失自身发展发向。对于任何一个国家来说，只有根据本国的历史文化传统和经济社会发展水平探索出一条适合本国国情的道路，现代化才可能实现。诚然，完全偏重自身历史文化传统而忽视西方现代化经验，是不能实现现代化的；但是全盘复制西方现代化经验，也肯定无法应对多种文明与多种现代化道路交织互动带来的复杂挑战。西方现代化建构的是一个基于资本逻辑和垄断利益的自我封闭体系，是不可持续、无法普及的现代化模式。近年来，西方国家坚守“文明优越论”，鼓吹“普世价值”，大搞霸权主义、强权政治、零和博弈，妄图阻碍现代世界向前发展的时代潮流，其现代化模式更是失去了往日的吸引力，并无可挽回地陷入衰退的历史境地，让人类文明蒙尘。世界现代化的未来必将呈现更加明显的历史多样性，展示出崭新的时代图景。

III. Grasping the Modern World in the Relationship between the Material and the Spiritual

三、在物质与精神的关系中把握现代世界

The relationship between the material and the spiritual is the fundamental question of philosophy. Within the epistemological framework of Marxism, the dialectics of spirit becoming matter and matter becoming spirit has become common knowledge. This transformation and mutual reinforcement between the material and the spiritual provides important theoretical support for the worldview of Chinese-path modernization.

物质与精神的关系问题是哲学的基本问题。在马克思主义的认识论框架中，精神变物质、物质变精神的辩证法已经成为常识。这种物质与精神的转化和互变为中国式现代化的世界观提供了重要的学理支撑。

(1) The Calamity Brought by Materialist Expansion

（一）物质主义膨胀带来的祸害

With the onset of the Industrial Revolution, the grand curtain of Western modernization slowly rose. Capital, as the core driving force, like “a specific ether,” fully exerted its natural and powerful coercive magic, propelling the chariot of Western modernization at a breakneck pace, and shaping its own academic system, discourse system, and value system in the process. This Western modernization, centered on the production of things, “is utterly indifferent to the health and life span of the workers,” [2]2 Xi instead creating a deformed society awash with material desires, turning people into slaves of things. In such a society, the degree of wealth accumulation is regarded as the measure of civilization. People become overly obsessed with pursuing material goods, abandon the creation of beneficial thought and culture, their spiritual world is in tatters, and a free and poetic social life becomes increasingly distant. The extreme expansion of materialism brings with it the ruthless plunder of the proletariat by the bourgeoisie. The wealth and pleasure of the few and the poverty and destitution of the majority form a tragic world of historical rupture, planting the evil seeds for periodic economic and social crises. Marx once sharply pointed out: “In our day, everything seems pregnant with its contrary. Machinery, gifted with the wonderful power of shortening and fructifying human labor, we behold starving and overworking it. The newfangled sources of wealth, by some strange weird spell, are turned into sources of want. The victories of art seem bought by the loss of character. At the same pace that mankind masters nature, man seems to become enslaved to other men or to his own infamy. Even the pure light of science seems unable to shine but on the dark background of ignorance. All our invention and progress seem to result in endowing material forces with intellectual life, and stultifying human life into a material force.” [3]3 “Global South countries” refers to developing nations primarily in Asia, Africa, and Latin America, often contrasted with the industrialized “Global North.” Marx’s profound exposure and critique of capitalism from nearly 170 years ago is still suitable for depicting the scene of Western modernization today. This enlightens us that the Western modernization of materialist expansion is not a paradise for the people, but a calamity.

伴随着工业革命的开启，西方现代化的巨幕缓缓拉开。资本作为核心动力，像是“一种特殊的以太”，充分施展着天然的、强劲的裹挟魔力，推动着西方现代化这辆列车狂奔，并在行进过程中塑造着自身的学术体系、话语体系、价值体系。这种以物的生产为核心的西方现代化“根本不关心工人的健康和寿命”，而是创造了一个物欲横流的畸形社会，使人成为物的奴隶。在这样的社会中，财富的累积程度被视为文明的衡量标准，人过于沉迷追求物质，放弃对有益的思想文化的创造，精神世界残破不堪，自由诗意的社会生活变得日益遥远。物质主义的极端膨胀带来的是资产阶级对无产阶级的无情掠夺，少数人的富有享乐和大多数人的贫困潦倒形成历史性断裂的悲惨世界，为周期性的经济和社会危机埋下了罪恶的种子。马克思曾经尖锐地指出：“在我们这个时代，每一种事物好像都包含有自己的反面。我们看到，机器具有减少人类劳动和使劳动更有成效的神奇力量，然而却引起了饥饿和过度的疲劳。财富的新源泉，由于某种奇怪的、不可思议的魔力而变成贫困的源泉。技术的胜利，似乎是以道德的败坏为代价换来的。随着人类愈益控制自然，个人却似乎愈益成为别人的奴隶或自身的卑劣行为的奴隶。甚至科学的纯洁光辉仿佛也只能在愚昧无知的黑暗背景上闪耀。我们的一切发明和进步，似乎结果是使物质力量成为有智慧的生命，而人的生命则化为愚钝的物质力量。”马克思近170年前对资本主义的深刻揭露和批判，仍然适合用来描绘今天西方现代化的景象。这启迪我们，物质主义膨胀的西方现代化对人民而言不是天堂，而是祸害。

(2) Capital Logic Is the Root of the Calamity

（二）资本逻辑是祸害的根源

Marx pointed out: “It is only capital that creates bourgeois society.” What logic capital follows must be sought from the capitalist mode of production. Capital has the typical characteristics of exploitation and profit-seeking, that is, achieving its own self-expansion through continuous accumulation and expansion. “Capital is afraid of no profit, or too small profit, just as nature was formerly afraid of vacuum. With adequate profit, capital is very bold. A certain 10 per cent. will ensure its employment anywhere; 20 per cent. certain will produce eagerness; 50 per cent., positive audacity; 100 per cent. will make it ready to trample on all human laws; 300 per cent., and there is not a crime at which it will scruple, nor a risk it will not run, even to the chance of its owner being hanged.” [4]4 Xi Jinping, “Jointly Shoulder the Responsibility of Our Times and Promote Global Development,” *Qiushi Journal*, English edition, Vol. 14, No. 5, September-October 2022. Regarding this, Marx described: “Capital comes [into the world] dripping from head to foot, from every pore, with blood and dirt.” [5]5 Karl Marx, *Capital*, Vol. 1, Chapter 10, Section 5. The core of capital logic lies in the valorization of value, making people a tool to achieve this valorization, thereby causing human alienation and turning people’s free and comprehensive development into a bubble.

马克思指出：“只有资本才创造出资产阶级社会。”资本究竟遵循何种逻辑，需要从资本主义生产方式中去寻找。资本具有剥削性和逐利性的典型特质，即通过不断的积累和扩张来实现自身增殖。“资本害怕没有利润或利润太少，就像自然界害怕真空一样。一旦有适当的利润，资本就胆大起来。如果有10％的利润，它就保证到处被使用；有20％的利润，它就活跃起来；有50％的利润，它就铤而走险；为了100％的利润，它就敢践踏一切人间法律；有300％的利润，它就敢犯任何罪行，甚至冒绞首的危险。”对此，马克思形容道：“资本来到世间，从头到脚，每个毛孔都滴着血和肮脏的东西。”资本逻辑的核心在于价值的增殖，并使人成为实现这种增殖的工具，由此造成人的异化，使人的自由全面发展成为泡影。

(3) Coordinated Development of Material and Cultural-Ethical Progress Is the Right Path for Humanity

（三）物质文明和精神文明协调发展是人间正道

Marx said: “The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness”; [6]6 Karl Marx, “Speech at the Anniversary of the *People’s Paper*,” 1856. but “if one considers it from the perspective of ideas, then the dissolution of a certain form of consciousness is enough to bring down an entire epoch.” [7]7 Karl Marx, *Capital*, Vol. 1, Chapter 24, Section 6. It is precisely following Marx’s logical thread that Chinese-path modernization correctly views the modern world in the dialectical relationship between the material and the spiritual: material civilization occupies a foundational and prerequisite position, influencing cultural-ethical progress; at the same time, cultural-ethical progress also conditions material civilization, affecting its sustained development. Material abundance and spiritual enrichment are the fundamental requirements of socialist modernization. “Material poverty is not socialism, nor is spiritual impoverishment socialism.” [8]8 Karl Marx, *A Contribution to the Critique of Political Economy*, Preface, 1859. This forms the theoretical basis for Chinese-path modernization’s adherence to the coordination of material and cultural-ethical progress. The coordinated development of material and cultural-ethical progress is the right path for humanity. It resolves many difficult problems in the development of human society, rejects the Western modernization centered on capital and the modernization of materialist expansion, expands the pathways for developing countries to achieve modernization, and provides new ideas and new solutions for humanity to explore and create a better model of modernization.

马克思说过：“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程。不是人们的意识决定人们的存在，相反，是人们的社会存在决定人们的意识”；但是“如果从观念上来考察，那么一定的意识形式的解体足以使整个时代覆灭”。正是按照马克思的逻辑理路，中国式现代化在物质与精神的辩证关系中正确看待现代世界：物质文明处于基础性和前提性地位，影响着精神文明；同时精神文明也制约着物质文明，影响着物质文明的持续发展。物质富足、精神富有是社会主义现代化的根本要求，“物质贫困不是社会主义，精神贫乏也不是社会主义”，这成为中国式现代化坚持物质文明和精神文明相协调的理论基础。物质文明和精神文明协调发展是人间正道，破解了人类社会发展的诸多难题，摒弃了西方以资本为中心的现代化、物质主义膨胀的现代化，拓展了发展中国家走向现代化的途径，为人类探索创造更好的现代化模式提供了新思路和新方案。

IV. Grasping the Modern World in the Relationship between Humanity and Nature

四、在人类与自然的关系中把握现代世界

The logical starting point of historical materialism is the philosophical inquiry into the relationship between humanity and nature. In *Capital*, Marx, by analyzing the interaction between productive forces and relations of production, reveals the internal logic of the use of natural resources and the development of human society. The historical process of world modernization shows that the true greatness of modernization does not lie in making humanity the master of nature, but in making humanity a friend of nature. This is an important sign of the progress of human civilization. Chinese-path modernization pays close attention to the relationship between humanity and nature, taking it as a fundamental philosophical dimension for observing the modern world.

唯物史观的逻辑起点是对人与自然关系的哲学追问。在《资本论》中，马克思通过分析生产力和生产关系的相互作用，揭示了自然资源的使用和人类社会发展的内在逻辑。世界现代化的历史进程表明，现代化的真正伟大之处并不在于使人成为自然的主人，而在于使人成为自然的朋友，这是人类社会文明进步的重要标志。中国式现代化高度关注人与自然的关系问题，将其作为观察现代世界的一个基本哲学向度。

(1) Ecological Civilization Marks a New Type of Relationship between Humanity and Nature

（一）生态文明标注人与自然的新型关系

The relationship between humanity and nature is a fundamental pair of relations that must be addressed in human survival and development. It can be said that a history of human civilization is a history of the evolution of the relationship between humanity and nature. Ecological civilization is a product of modern society reaching a certain stage of development, raising new demands for the harmonious coexistence of humanity and nature. The natural world is an organic whole of interconnected, interdependent, and mutually constraining elements, where every entity has its value and significance and plays a role in the balance and stability of the entire ecosystem. In Marx’s view, humanity is humanity within nature; the relationship between humanity and nature is essentially practical. Through productive practice, humanity acts upon nature, and nature, in its own way, reacts upon humanity. The exploitation and utilization of natural resources are the foundation of the development of human society. However, this material dependency takes different forms under different social systems. Under the domination of capital, humanity and nature are often placed in a relationship of domination and subordination, rule and subjugation, control and being controlled, making the overexploitation of natural resources and ecological crises a social norm. Chinese-path modernization is the modernization of socialism, advocating respect for, compliance with, and protection of nature. It integrates ecological civilization construction into the entire process and all aspects of economic, political, cultural, and social construction, gradually forming production and lifestyle patterns that conserve resources and protect the environment, leaving a beautiful China with blue skies, green lands, and clear waters for future generations, and promoting the sustainable development of society.

人与自然的关系是人类生存与发展需要处理的一对基本关系。可以说，一部人类文明发展史，就是一部人与自然关系的演进史。生态文明是现代社会发展到一定阶段的产物，提出了人与自然和谐共生的新要求。自然界是一个相互联系、相互依存、相互制约的有机整体，其中的每一个存在物都有其价值和意义，都对整个生态系统的平衡和稳定发挥着重要作用。在马克思看来，人是自然界中的人，人与自然的关系在本质上是实践的，人通过生产实践作用于自然界，自然界也以其自身的方式反作用于人。自然资源的开采与利用是人类社会发展的基础。然而，这种物质上的依赖关系在不同社会制度下有着不同的样态。在资本宰制之下，人与自然往往处于支配与被支配、统治与被统治、驾驭与被驾驭的关系，自然资源的过度开发和生态危机成为社会的常态。中国式现代化是社会主义的现代化，主张尊重自然、顺应自然、保护自然，把生态文明建设融入经济建设、政治建设、文化建设、社会建设的全过程和各方面，逐渐形成节约资源、保护环境的生产生活方式，为子孙后代留下天蓝、地绿、水清的美丽中国，推动社会实现可持续发展。

(2) Draining the Pond to Catch the Fish Is the Historical Tragedy of Western Civilization

（二）竭泽而渔是西方文明的历史悲剧

Since modern times, Western philosophers such as Descartes and Kant have exalted human rationality, emphasized the important role of human technological capability, and even advocated for humanity to legislate for nature, viewing nature as an entity that can be deconstructed and remade by human reason. This thinking, which unilaterally stresses that “man must conquer nature,” provided the philosophical foundation for the bourgeoisie to “create a world after its own image.” [11]11 “Man must conquer nature” (人定胜天) is a Chinese four-character idiom expressing the belief that human determination can overcome natural forces. Since the Industrial Revolution, the modernization of Western countries has largely gone through a destructive phase of plundering natural resources. While achieving great civilizational accomplishments, they have never been able to shake off the specter of ecological degradation. Western modernization adheres to the concept of conquering nature, treating the logic of capital as the overarching logic governing everything, and regarding nature merely as a source of resources and an object of transformation for human economic activities, exploiting and utilizing it without restraint, seriously threatening human survival and development. As problems such as environmental pollution, resource scarcity, ecological imbalance, and climate change gradually spread across the world, the limitations of the Western modernization model become increasingly apparent. Chinese-path modernization is precisely a reflection on and transcendence of the Western modernization model, avoiding the trap of draining the pond to catch the fish into which Western civilization has fallen.

近代以来，西方哲学家笛卡尔、康德等高扬人的理性，强调人的技术能力的重要作用，甚至主张人为自然立法，认为自然界是一种可以被人的理性所解构和再造的存在。这种一味强调“人定胜天”的思想为资产阶级“按照自己的面貌为自己创造出一个世界”提供了哲学基础。自工业革命以来，西方国家的现代化大都经历了掠夺自然资源的破坏性阶段，在创造巨大文明成就的同时，始终无法摆脱生态环境恶化的幽灵。西方现代化坚持奉行征服自然的理念，把资本逻辑当作支配一切的大逻辑，只是将自然界视作人类经济活动的资源来源和改造对象，毫无节制地开发利用，严重威胁人类的生存和发展。当环境污染、资源匮乏、生态失衡、气候变化等一系列问题逐渐蔓延至全世界时，西方现代化模式的局限性也愈发显现。中国式现代化正是对西方现代化模式的一种反思与超越，避免了西方文明所陷入的那种竭泽而渔的窠臼。

(3) Harmonious Coexistence of Humanity and Nature Is the Era’s Choice to Escape the Predicament

（三）人与自然和谐共生是摆脱困境的时代选择

Unlike the anthropocentric view of nature in Western modernization, Chinese-path modernization is committed to promoting a win-win situation between economic and social development and ecological environmental protection. Xi Jinping pointed out: “Ecological and environmental protection and economic development are dialectically unified and mutually reinforcing. Building an ecological civilization and promoting green, low-carbon, circular development can not only meet the people’s growing needs for a beautiful ecological environment but also promote higher-quality, more efficient, fairer, more sustainable, and safer development, blazing a path of civilized development with developed production, affluent living, and a sound ecology.” [12]12 Xi Jinping, speech at the National Conference on Ecological and Environmental Protection, May 18, 2018. This requires shifting the relationship between humanity and nature from opposition to coordination, from one side plundering the other to mutual promotion and coexistence. This profoundly reflects the essential characteristics of Chinese-path modernization and demonstrates a path of civilizational development different from Western modernization. It is not only a strategic consideration for economic and social development but also a beneficial reflection on global ecological governance. Chinese-path modernization adheres to the concept of the symbiotic coexistence of humanity and nature, advocates reverence for nature, treats the ecological environment as we treat life, calls on all countries of the world to jointly protect the irreplaceable Earth home, jointly heal the scars of the ecological environment, jointly create a harmonious and livable living space, promote a comprehensive green transformation of economic and social development, allow natural ecosystems to recuperate, and ensure that everyone enjoys lucid waters and lush mountains.

与西方现代化以人类为中心的自然观不同，中国式现代化致力于推动实现经济社会发展与生态环境保护双赢的局面。习近平指出：“生态环境保护和经济发展是辩证统一、相辅相成的，建设生态文明、推动绿色低碳循环发展，不仅可以满足人民日益增长的优美生态环境需要，而且可以推动实现更高质量、更有效率、更加公平、更可持续、更为安全的发展，走出一条生产发展、生活富裕、生态良好的文明发展道路。”这就要求推动人与自然的关系从对立走向协调，从一方对另一方的掠夺走向双方互促共生。这深刻反映了中国式现代化的本质特征，展示了一条不同于西方现代化的文明发展道路，不仅是对经济社会发展的战略考量，而且是对全球生态治理的有益反思。中国式现代化坚持人与自然共生共存的理念，主张对自然心存敬畏，像对待生命一样对待生态环境，号召世界各国共同保护不可替代的地球家园，共同医治生态环境的累累伤痕，共同营造和谐宜居的生存场所，推动经济社会发展全面绿色转型，让自然生态休养生息，让人人都享有绿水青山。

5. Grasping the Modern World in the Relationship between Openness and Independence

五、在开放与自主的关系中把握现代世界

As mentioned earlier, the development process of world modernization is the process of the transformation of national history and regional history into world history. Since the Age of Discovery, the once idyllic picture of human society has increasingly been replaced by the universal interconnection of the world. When we do not regard this grand scene before our eyes as sensory intuition but “as sensuous human activity, as practice,” [13]13 Karl Marx, “Theses on Feuerbach,” Thesis 1. we can go with the tide of the times while scientifically grasping the dialectical relationship between openness and independence.

如前所述，世界现代化的发展过程就是民族史、地域史向世界历史转变的过程。从地理大发现以来，人类社会曾经田园诗般的图景就日益为世界的普遍联系所代替。当我们不是把这一映入眼帘的宏大场景当作感性直观来理解，而是“当做感性的人活动，当做实践去理解”的时候，就能够在科学把握开放与自主的辩证关系中顺时代潮流而动。

(1) The “Thucydides Trap” Is by No Means a Historical Fate

（一）“修昔底德陷阱”绝非历史宿命

Treating Graham Allison’s incomplete induction and non-objective analysis of Thucydides as an irresistible “iron law” of world historical evolution is a pessimistic, rigid, and helpless fatalism. It lacks the most basic perspective of a grand view of history, ignores the differences between ancient and modern societies, and even more so neglects the characteristics of world modernization in the 21st century. In fact, whether examined theoretically or practically, it is clear that the historical process of world modernization does not simply follow the logic of simple determination between productive forces and relations of production, or between the economic base and the superstructure, but is the product of the interaction of complex and intertwined contradictions. In contemporary international relations, major countries should respect the rights and interests of small countries, and emerging major powers and established major powers should resolve differences through dialogue and consultation by peaceful means, rather than resorting to force. This is not a one-sided demand raised by any party standing alone on the moral high ground, but a clear answer that everyone should give after a rational choice between mutual benefit and mutual loss. Establishing a just and reasonable international order through peaceful means can effectively reduce confrontation and conflict between major powers. This is the righteous cry of people standing on the right side of history. Chinese-path modernization, following the logic of diversity in world modernization, consistently emphasizes both independence and openness and inclusiveness, effectively refraining from seeking sole supremacy in social human relations, sincerely respecting other countries, creating a new practical model for avoiding the “Thucydides Trap,” and achieving a fundamental transcendence of Western modernization.

把格雷厄姆·艾利森对修昔底德的不完全归纳和不客观分析作为世界历史演进不可抗拒的所谓“铁律”，是一种悲观的、僵化的、无可奈何的宿命论。它缺乏最基本的大历史观的视野，忽视古代社会与现代社会的差别，更忽视世界现代化在21世纪的时代特性。其实，不论从理论上考察还是从实践中考察都会发现，世界现代化的历史进程并不是一味遵循生产力和生产关系、经济基础和上层建筑之间简单的决定与被决定的逻辑，而是错综复杂的矛盾交互作用的产物。在当今国际关系中，大国应当尊重小国的权益，新兴大国和老牌大国应当通过对话与协商的和平方式解决分歧，而不是诉诸武力。这不是由某一方独自站在道义制高点上提出的一厢情愿的要求，而是大家在双赢和俱损之间进行理性选择后所应作出的明晰回答。通过和平的方式建立公正合理的国际秩序，可以有效减少大国之间的对抗和冲突，这是站在历史正确一边的人们的正义呼喊。中国式现代化沿着世界现代化的多样性生成逻辑，始终坚持独立自主和开放包容并重，切实做到了在社会性的群己关系中不搞唯我独尊，真心尊重他国，为避免“修昔底德陷阱”创造了新的实践样态，实现了对西方现代化的根本性超越。

(2) Peace, Development, Cooperation, and Mutual Benefit Are the Objective Truth

（二）和平、发展、合作、共赢才是客观真理

As the two major themes of the current era, the connotations and implications of peace and development are increasingly taking root in people’s hearts. Driven by the wave of globalization, the connections between countries around the world are becoming increasingly close, and the degree of interdependence is deepening. Against this backdrop, peace has become the cornerstone for the common development of all countries in the world, while development has become the key to maintaining world peace. Taking the path of peaceful development is not only a profound grasp of the characteristics of this era but also a commitment to and pursuit of the common interests of all humanity. This means that while safeguarding our own security and development interests, we must fully respect the sovereignty and territorial integrity of other countries, not interfere in their internal affairs, and actively promote the building of a new type of international relations featuring mutual respect, fairness and justice, and win-win cooperation. This new type of international relations is based on equality, takes cooperation as its pathway, and aims for mutual benefit. Its fundamental value lies in transcending the traditional zero-sum game mentality and achieving common prosperity and progress for the international community. In the development process of world modernization, China will continue to deepen reform and expand opening up in the economic field, promote high-quality development, and inject more vitality into the world economy; in the scientific and technological field, continue to highlight innovation at the core of national development, promote the transformation and application of scientific and technological achievements, and provide key support for addressing global challenges; in the cultural field, continue to strengthen exchanges and mutual learning, promote the diversity of human civilizations, enhance understanding and friendship among the people of all countries, and make greater contributions to the cause of peaceful development for humanity.

作为当今时代的两大主题，和平与发展的内涵意蕴愈发深入人心。在全球化浪潮的推动下，世界各国之间的联系日益紧密，相互依存程度不断加深。在这一背景下，和平成为世界各国共同发展的基石，而发展则成为维护世界和平的关键。走和平发展道路，既是对这一时代特征的深刻把握，也是对全人类共同利益的坚守与追求。这意味着，我们在维护自身安全和发展利益的同时，要充分尊重他国主权和领土完整，不干涉他国内政，并积极推动建设相互尊重、公平正义、合作共赢的新型国际关系。这种新型国际关系是以平等为基础，以合作为途径，以共赢为目标，其根本价值在于超越传统的零和博弈思维，实现国际社会的共同繁荣与进步。在世界现代化的发展进程中，中国将在经济领域继续深化改革、扩大开放，推动高质量发展，为世界经济注入更多活力；在科技领域继续突出创新在国家发展全局的核心位置，推动科技成果转化应用，为应对全球性挑战提供关键支撑；在文化领域继续加强交流互鉴，推动人类文明多样性发展，增进各国人民之间的理解与友谊，为人类和平发展事业作出更大贡献。

(3) Building a Community with a Shared Future for Mankind Is the Inevitable Destination

（三）构建人类命运共同体是必然归宿

Promoting the building of a community with a shared future for mankind, committing to the formation within the international community of a set of institutional mechanisms that resolve contradictions and eliminate conflicts through peaceful means, dismantling the unjust and unreasonable order of social Darwinist laws, and striving to build a world of lasting peace, universal security, common prosperity, openness, inclusiveness, and clean beauty. On the one hand, we must uphold extensive consultation and joint contribution, cherishing the precious opportunities of peace and development. We should advocate that all countries in the world actively participate in international affairs, play a constructive role, practice the common values of all humanity—peace, development, fairness, justice, democracy, and freedom—build a community of values that transcends inherent differences such as race, ideology, and historical contradictions, consolidate the value consensus of all countries, and strengthen the value identification of all countries. On the other hand, we must uphold shared benefits and win-win cooperation, working together to make the pie of the world economy bigger. We must adhere to the social development path of the free liberation of all humanity, uphold the development norms of equal rights, equal opportunities, and equal rules for all countries, promote the development of the international community in a more just and reasonable direction, and let the fruits of modernization benefit the people of all countries more and more fairly. It should be recognized that the era of deepening globalization will not change and cannot change. We must always maintain strategic resolve, unswervingly follow our own path, handle our own affairs well, scientifically grasp the general trend of world development in the relationship between openness and independence, and unswervingly adhere to the goal of building a community with a shared future for mankind without wavering, deviation, distortion, or stopping, so that "countries with different social systems, different ideologies, different histories and cultures, and different levels of development can share interests, share rights, share responsibilities in international affairs, forming the greatest common divisor for building a better world." [14]14 Xi Jinping, "Working Together to Build a Community with a Shared Future for Mankind," speech at the United Nations Office at Geneva, January 18, 2017. This is not only a solemn commitment of humanity to itself, but also a profound insight into the times and the future.

推动构建人类命运共同体，致力于在国际社会形成一套以和平方式化解矛盾、消弭冲突的体制机制，破除不公正、不合理的社会达尔文主义的秩序法则，努力推动建立一个持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的世界。一方面，要坚持共商共建，珍视和平与发展的宝贵机遇。要提倡世界各国积极参与国际事务，发挥建设性作用，践行和平、发展、公平、正义、民主、自由的全人类共同价值，构建超越种族、意识形态、历史矛盾等固有分歧的价值共同体，凝聚各国价值共识，夯实各国价值认同。另一方面，要坚持共享共赢，齐心协力做大世界经济这块蛋糕。要坚持走全人类自由解放的社会发展道路，维护世界各国权利平等、机会平等、规则平等的发展准则，推动国际社会朝着更加公正合理的方向发展，让现代化成果更多更公平地惠及各国人民。应当看到，全球化深入发展的时代背景不会变，也不能变。我们要始终保持战略定力，坚定不移地走自己的路，办好自己的事，在开放与自主的关系中科学把握世界发展大势，坚持推动构建人类命运共同体这一奋斗目标不动摇、不偏离、不变形、走到底，让“不同社会制度、不同意识形态、不同历史文化、不同发展水平的国家在国际事务中利益共生、权利共享、责任共担，形成共建美好世界的最大公约数”。这不仅是人类对自身的庄严承诺，更是对时代和未来的深刻洞察。

In short, Chinese-path modernization is not about resting on its laurels, but about engaging in dialogue with the world. In dialectically grasping the relationships between China and the world, commonality and individuality, the material and the spiritual, humanity and nature, openness and independence, Chinese-path modernization provides outstanding wisdom for humanity to choose a bright and distant future at a new crossroads of world civilization, thereby embracing the world with a more open mind, promoting development with firmer confidence, and moving towards a new form of human civilization with more composed steps.

总之，中国式现代化不是固步自封，而是与世界对话。在辩证把握中国与世界、共性与个性、物质与精神、人类与自然、开放与自主的关系中，中国式现代化为人类在世界文明新的十字路口选择光明远大未来，从而以更加开放的胸怀拥抱世界，以更加坚定的自信推动发展，以更加从容的脚步迈向人类文明新形态，提供了卓越智慧。

Online editor: Paul

网络编辑：保罗