The Basic Contradictions of Society and the Driving Forces of Social Development in the Age of Intelligence

Artificial intelligence is a high-tech science and technology based on big data technology, centered on intelligent algorithms, and aimed at simulating, extending, and surpassing human intelligence. This revolutionary, disruptive technology possesses extremely strong influence, penetrative power, and “shaping power”; it is “a strategic technology leading this round of technological revolution and industrial transformation, with a ‘leading goose’ effect that strongly drives spillovers.” [1]1 This is a quotation from a speech by Xi Jinping, referring to AI as a “leading goose” (头雁) technology that drives spillover effects across other sectors. At present, AI is using its distinctive “intelligent technology paradigm” to guide, transform, and shape every field of the economy and society, constantly creating new driving forces, new models, and new forms of business, and pushing forward the accelerated transformation and restructuring of the industrial structure, raising production efficiency to an unprecedented degree, and displaying the powerful momentum of “primary productive forces.” However, in the wave of intelligentization dominated by the “logic of capital” based on private ownership, capital owners and multinational corporations are frantically seizing super-profits, ceaselessly widening the gap between rich and poor and social polarization. Against the backdrop of the accelerated evolution of artificial intelligence as new quality productive forces, the capitalist relations of production built on industrial society are displaying stubbornness and relative backwardness, increasingly falling behind the level of development of the productive forces; the contradiction between intelligent productive forces and traditional relations of production permeates political, social, and cultural life, causing the superstructure and the economic base to become increasingly ill-suited to each other. This situation has already become a fetter hindering the development of intelligent productive forces and intelligent society. Using historical materialism to examine and reflect on the basic contradictions of society in the age of intelligence is not only an objective requirement for analyzing and grasping the intelligentization of society and intelligent society, but also a practical need for tapping the driving forces of social development and building a better society.

人工智能是以大数据技术为基础，以智能算法为核心，以模拟、延伸和超越人类智能为目标的高新科学技术。这种革命性、颠覆性的技术具有极强的影响力、渗透力和“塑造力”，是“引领这一轮科技革命和产业变革的战略性技术，具有溢出带动性很强的‘头雁’效应”。目前，人工智能正以其特有的“智能技术范式”引导、变革和塑造经济、社会的各个领域，不断创造新动力、新模式和新业态，并且推动产业结构加速转型、重构，前所未有地提升生产效率，展现出“第一生产力”的强劲态势。不过，在基于私有制的“资本逻辑”主导的智能化浪潮中，资本所有者和跨国企业正在疯狂攫取超额利润，不断扩大贫富差别与社会分化。在作为新质生产力的人工智能加速进化的背景下，建基于工业社会的资本主义生产关系表现出顽固性和相对滞后性，日益落后于生产力的发展水平；智能生产力与传统生产关系的矛盾渗透至政治、社会和文化生活中，导致上层建筑与经济基础之间也愈发不相适应，这种状况已经成为阻碍智能生产力和智能社会发展的桎梏。运用唯物史观审视和反思智能时代的社会基本矛盾，既是分析、把握社会智能化和智能社会的客观要求，也是发掘社会发展动力、建设美好社会的现实需要。

I. The Development of Intelligent Productive Forces and the Shaping of Intelligent Society

一、智能生产力的发展与智能社会的塑造

The classical Marxist writers put forward different criteria and methods for dividing social formations, among which the most influential method is to divide “economic social formations” on the basis of productive forces and in accordance with relations of production, especially the form of ownership of the means of production. “The sum total of these relations of production constitutes the social relations, constitutes society, and specifically, constitutes a society at a definite stage of historical development, a society with a distinctive character. Ancient society, feudal society, and bourgeois society are such totalities of relations of production, each of which at the same time marks a particular stage in the development of humanity’s history.” [2]2 This is a paraphrase of Marx’s formulation in the preface to *A Contribution to the Critique of Political Economy* (1859). That is, human society has undergone a “natural historical process” from ancient society, through feudal society, to capitalist society, and advancing toward communist society. Of course, we can also divide social formations on the basis of the social productive forces that have a determining role in relations of production, especially the “revolutionary factor” within them—science and technology. Because it particularly emphasizes the role of science and technology, the social formations divided on this basis pay special attention to the technological content of the means of production or instruments of labor, and are generally called “technological social formations.” The “technological social formations” that human society has experienced from lower to higher levels are roughly fishing-hunting society, agricultural society, industrial society, and the “post-industrial” intelligent society.

马克思主义经典作家曾提出划分社会形态的不同标准和方法，其中最具影响力的方法是以生产力为基础、以生产关系特别是生产资料的所有制形式为依据划分“经济社会形态”。“生产关系总合起来就构成所谓社会关系，构成所谓社会，并且是构成一个处于一定历史发展阶段上的社会，具有独特的特征的社会。古典古代社会、封建社会和资产阶级社会都是这样的生产关系的总和，而其中每一个生产关系的总和同时又标志着人类历史发展中的一个特殊阶段。”即人类社会经历了一个从古代社会、封建社会到资本主义社会，并向共产主义社会迈进的“自然历史过程”。当然，我们还可以依据对生产关系具有决定性意义的社会生产力，特别是立足其中的“革命性因素”——科学技术——划分社会形态。由于特别强调科学技术的作用，据此划分的社会形态特别重视生产资料或生产工具的科技含量，一般被称为“技术社会形态”。人类社会所经历的从低级到高级的“技术社会形态”，大致是渔猎社会、农业社会、工业社会以及“后工业”的智能社会。

Historically, the arrival of an era or society often originates in a revolution in productive forces triggered by science and technology. In a new technological social formation based on a revolution in productive forces, the social contradiction constituted by the growing incompatibility between the emerging productive forces based on advanced technology and the old relations of production gradually manifests itself through the contradictions between the economic base and the superstructure, hindering the development of productive forces and society. Therefore, it is necessary to establish new relations of production and a new superstructure system through social transformation, and to construct a new economic social formation. Reviewing history, it is not difficult to discern a thread: “technological social formations influence or even determine economic social formations.” Ancient society was built on the foundation of fishing-hunting society, feudal society on the foundation of agricultural society, and capitalist society on the foundation of industrial society. Following this line of thought, on what kind of technological social formation should communist society, which comes after capitalist society, be built? Can we not conceive that it should be built on the foundation of intelligent society, which comes after industrial society?

历史地看，一个时代或社会的到来往往发轫于科学技术引发的生产力革命。在基于生产力革命的新技术社会形态中，基于先进技术的新兴生产力与旧生产关系愈发不适应构成的社会矛盾，会逐渐通过经济基础与上层建筑之间的诸矛盾显现出来，阻碍生产力与社会的发展。因此，必须通过社会变革建立新的生产关系和上层建筑体系，构建新的经济社会形态。梳理历史，不难发现“技术社会形态影响甚至决定经济社会形态”的线索：古代社会建立在渔猎社会的基础之上，封建社会建立在农业社会的基础之上，资本主义社会建立在工业社会的基础之上。顺此思考，资本主义社会之后的共产主义社会应该建立于何种技术社会形态之上？是不是可以设想，它建立在工业社会之后的智能社会基础之上？

If we examine this closely, the conception of “building communist society on the foundation of intelligent society” is not entirely without basis; there is actually an intrinsic connection between these two social formations. First, digital intelligent technology has reshaped the content and processes of economic activity, raising production efficiency and the level of productive forces to an unprecedented degree, creating a situation of immense abundance of social wealth, and making “distribution according to need” of basic means of subsistence possible for the first time in history. Second, with the development of the intelligent economy, big data, algorithms, computing power, etc., have become the most important economic resources. Unlike land in agricultural society or capital in industrial society, they possess non-exclusive sharability, which facilitates their circulation and sharing across the whole of society and promotes the realization of public ownership of the means of production. Third, based on big data technology and intelligent algorithmic models, it is possible to grasp market data on producers and consumers in a timely manner, especially to carry out customized production according to consumers’ individual needs, and to use developed intelligent logistics systems for delivery. This creates conditions for establishing a planned economic system that can quickly, accurately, and dynamically grasp market demand. Fourth, against the backdrop of digitalization, intelligentization, and unmanned production and services, a large amount of passive, heavy, repetitive, and monotonous labor can be completed by intelligent machines; while some labor that machines cannot replace can be handed over to those who are interested and truly love it, to be done autonomously and consciously. Thus, labor is no longer a “means of earning a living” and “drudgery” in a society with an irrational division of labor, but becomes “life’s prime want.” [3]3 This phrase, “life’s prime want” (生活的第一需要), is a reference to Marx’s description of labor under communism in *Critique of the Gotha Programme* (1875). Fifth, digitalized, intelligentized, and unmanned production brings about a reduction in labor time and an increase in free time. People can have broader space to engage in leisure and entertainment, spiritual and cultural activities, and self-improvement, making human liberation and the free and all-round development of the individual more realistically possible.

如果我们深入观察，“在智能社会基础之上建设共产主义社会”这一设想并非毫无依据，这两种社会形态之间实际上存在着内在的关联。第一，数字智能技术重塑了经济活动的内容和流程，前所未有地提升了生产效率和生产力水平，造成了社会财富极大丰富的局面，让“按需分配”基本生活资料在历史上第一次有了可能。第二，随着智能经济的发展，大数据、算法、算力等成为最重要的经济资源，而它们与农业社会的土地、工业社会的资本不同，具有不排他的可共享性，这有利于它们在全社会范围内流通和共享，促进生产资料公有制的实现。第三，基于大数据技术和智能算法模型，可以及时掌握生产者和消费者的市场数据，特别是可以依据消费者的个性化需求开展定制型生产，并利用发达的智能物流系统进行交付，这为建立快速、准确、动态地把握市场需求的计划经济体制创造了条件。第四，在生产和服务数字化、智能化、无人化背景下，大量被动、繁重、重复、单调的劳动可由智能机器完成；而机器无法代替的一部分劳动，则可交给一些有兴趣、真正热爱的人自主自觉地去做。于是，劳动就不再是不合理分工社会中“谋生的手段”和“苦役”，而成为“生活的第一需要”。第五，数字化、智能化、无人化生产带来劳动时间的减少和自由时间的增加，人们可以拥有更广阔的空间从事休闲娱乐、精神文化活动和自我提升，令人的解放和自由全面发展具有了更现实的可能性。

“Building communist society on the foundation of intelligent society” does not mean that communist society will arrive naturally with the intelligentization of society. Marx pointed out that entering communist society from capitalist society requires a period of “prolonged birth pangs,” [4]4 This phrase, “prolonged birth pangs” (长久阵痛), is a reference to Marx’s description of the transition from capitalism to communism in *Critique of the Gotha Programme* (1875). that is, a process of movement that constantly resolves the basic contradictions of society through reform or revolution. Building communist society on the basis of intelligent society requires systematic transformation of the old relations of production and superstructure, mainly based on private ownership, that were built on the foundation of industrial society. The prerequisite for this is a comprehensive and systematic understanding of the determining factor of productive forces. As Marx and Engels pointed out: “The sum of the productive forces accessible to people determines the social condition, and hence the ‘history of humanity’ must always be studied and examined in connection with the history of industry and exchange.” [5]5 This is a paraphrase of a passage from *The German Ideology* (1845-1846) by Marx and Engels. The productive forces of different eras and different societies often have different natures and characteristics due to different technologies and different content of production; these natures and characteristics are in turn the main basis for analyzing that era and that society. Therefore, analyzing artificial intelligence as a new technology and intelligent productive forces is the prerequisite for understanding and grasping the age of intelligence and intelligent society, and is also the “key” to understanding how intelligent society moves toward communist society.

“在智能社会基础之上建设共产主义社会”并不意味着共产主义社会将会随着社会智能化自然而然地到来。马克思曾指出，从资本主义社会进入共产主义社会要经过一个“长久阵痛”的时期，也即一个通过改革或革命不断解决社会基本矛盾的运动过程。基于智能社会建设共产主义社会，必须对建立在工业社会基础之上的以私有制为主的旧生产关系、上层建筑进行系统变革，而这么做的前提是全面、系统地认识起决定作用的生产力因素。如马克思恩格斯指出：“人们所达到的生产力的总和决定着社会状况，因而，始终必须把‘人类的历史’同工业和交换的历史联系起来研究和探讨。” 不同时代、不同社会的生产力往往因不同的技术、不同的生产内容而具有不同的性质和特点，这些性质和特点又是分析该时代、该社会的主要依据。因此，对作为新技术的人工智能以及智能生产力进行剖析，是认识和把握智能时代、智能社会的前提，也是理解智能社会如何走向共产主义社会的“锁匙”。

Every major technological change experienced by human society alters the instruments of production, thereby triggering a corresponding revolution in productive forces and giving rise to a specific form of productive forces. In primitive society, primitive people used simple tools such as stone implements, bone implements, and wooden implements for gathering, fishing, and hunting, directly obtaining the means of subsistence from nature, and the level of productive forces was relatively low. Entering agricultural society, humans began to forge and utilize farming tools such as bronze and iron implements, invented agricultural technologies like ox-plowing and irrigation, and formed an agricultural productive force combining human and animal power. Stepping into the industrial era, the improvement of the steam engine and the large-scale use of machinery placed the entire society on a vast industrial technological architecture; capital drove mechanized mass production, forming a powerful industrial productive force and promoting the formation of "world history." On the basis of automated machine production, with the rapid development and widespread application of information and intelligent technologies represented by computers, the internet, and artificial intelligence, a "new quality productive force" different from traditional productive forces is taking shape — intelligent productive forces.

人类社会经历的每一次重大技术变革都会改变生产工具，进而引发相应的生产力革命，形成特殊的生产力形态。在原始社会中，原始人通过磨制和使用石器、骨器、木器等简易生产工具进行采集、渔猎，从自然界中直接获取生活资料，生产力水平比较低下。进入农业社会，人类开始锻造和利用铜器、铁器之类的农耕工具，发明了牛耕、灌溉等农业技术，形成了人力和畜力相结合的农业生产力。迈入工业时代，蒸汽机的改良与机器的大规模使用使整个社会建立在庞大的工业技术架构之上，资本驱动着机器化大生产，形成了强大的工业生产力，并推动了“世界历史”的形成。在机器自动化生产的基础上，随着计算机、互联网、人工智能为代表的信息、智能技术的快速发展和广泛应用，正在形成一种有别于传统生产力的“新质生产力”——智能生产力。

Intelligent productive forces are a new system of productive forces that takes big data, algorithms, computing power, etc., as means of production, intelligent systems, intelligent robots, etc., as instruments of production, and organizes social production through brainpower-type laborers and intelligent machine collectives. As the "engine" of the core driving force in the age of intelligence, intelligent productive forces play a fundamental and important role in the entire economic system. First, information and intelligent technologies are comprehensively reshaping the economic activity links of production, exchange, distribution, and consumption, particularly restructuring the production environment, production content, and production processes; intelligent manufacturing and intelligent services have become the main modes of economic production. This not only promotes the transformation and upgrading of traditional industries such as agriculture and manufacturing toward digitalization and intelligence but also drives the rapid rise of emerging information industries and intelligent industries, restructuring the entire social industrial structure and forming an economic model and industrial chain centered on artificial intelligence. Second, non-material means of production such as big data, algorithms, and computing power have replaced land, capital, and natural resources as the most important means of production and the source of value creation. Collecting and processing digital products of a "new quality" such as data, information, and knowledge, and providing digital services of a "new quality," have become the main ways of creating social wealth. The owners of big data, algorithms, and computing power, especially intellectuals who create or creatively use new knowledge, together with capital owners, have become the owners of the means of production. Third, intelligent machines and other instruments of production supported by high technology have broken through the instrumentality of traditional machine systems; they are increasingly capable of autonomous decision-making and automated operation, undertaking production or service tasks in environments including virtual time and space. Together with new types of brainpower-type and knowledge-type laborers, they have become the main force of social production. Fourth, changes in the various elements of intelligent productive forces cause changes in the combination mode of the elements of productive forces, promoting the transformation of the unidirectional use of traditional productive forces into new application modes such as human-machine interaction, human-machine collaboration, and human-machine integration. Moreover, with the integrated innovation of technologies such as algorithm models, program settings, and automatic decision-making systems, production activities driven by artificial intelligence exhibit increasingly powerful autonomy, and digitalized, intelligent, and unmanned production or services are increasingly becoming iconic production activities. Fifth, big data technology and intelligent data platforms not only shorten the information gap between production, service activities, and consumer demand, greatly reducing resource waste, but also build a bridge between producers and consumers based on this, allowing consumers to directly participate in the product design, research and development, and production process, realize personalized and customized products, and receive immediate feedback from consumers, thereby continuously improving products and services. In short, intelligent productive forces have reshaped the production elements and their combination mode of productive forces, are subverting the traditional economic form with a completely new way of resource allocation and value creation, and are creating a new quality economic form based on big data, characterized by algorithm-driven, human-machine collaboration, cross-border integration, and co-creation and sharing — the intelligent economy.

智能生产力是以大数据、算法、算力等为生产资料，以智能系统、智能机器人等为生产工具，由脑力型劳动者与智能机器组织进行社会生产的新生产力系统。作为智能时代核心驱动力的“引擎”，智能生产力在整个经济系统中充当着基础性的重要角色。第一，信息、智能科技正在全面重塑生产、交换、分配、消费等经济活动环节，特别是对生产环境、生产内容、生产流程等进行重构，智能制造、智能服务已经成为主要的经济生产模式。它不仅推动农业、制造业等传统产业向数字化、智能化方向转型、升级，而且推动新兴的信息产业、智能产业快速崛起，重构了整个社会的产业结构，形成了以人工智能为核心的经济模式和产业链。第二，大数据、算法、算力等非物质性生产资料已经取代土地、资本、自然资源，成为最重要的生产资料和价值产生的源泉。采集、加工数据、信息和知识等生产“新质”的数字化产品，提供“新质”的数字化服务，已经成为创造社会财富的主要方式。大数据、算法、算力的所有者，特别是创造或创造性使用新知识的知识分子，与资本所有者一道成为了生产资料的所有者。第三，以高科技为支撑的智能机器等生产工具突破了传统机器系统的工具性，它们越来越能够自主决策和自动化运转，在包括虚拟时空在内的环境中承担生产或服务任务。它们与新型的脑力型、知识型劳动者一起成为社会生产的主力军。第四，智能生产力各要素的变化引起生产力要素组合方式的变革，推动传统生产力的单向度使用向人机交互、人机协作、人机一体等新型应用方式转变。并且，随着算法模型、程序设定、自动决策系统等技术的融合创新，人工智能驱动的生产活动表现出日臻强大的自主性，数字化、智能化和无人化的生产或服务日益成为标志性的生产活动。第五，大数据技术和智能化的数据平台不仅缩短了生产、服务活动和消费需求之间的信息差，大大减少了资源浪费，而且据此搭建了生产者与消费者之间的桥梁，让消费者可以直接参与产品的设计、研发和生产过程，实现产品的个性化和私人化定制，并接受消费者的即时反馈，从而不断完善产品和服务。总之，智能生产力重塑了生产力的生产要素及其结合模式，正以全新的资源配置和价值创造方式颠覆传统经济形态，创造出一种以大数据为基础的算法驱动、人机协同、跨界融合、共创共享的新质经济形态——智能经济。

The development of intelligent productive forces not only promotes the transformation and upgrading of the economic model but also, at a deeper level, continuously drives the evolution of the entire social formation. When artificial intelligence, as a new quality productive force, becomes the basic technological architecture of the entire society and is fully embedded in all fields of social production and life, humanity begins to enter a completely new society — the intelligent society. First, artificial intelligence transforms traditional physical time and space, shaping a "combination of the virtual and the real" intelligent society supported by high technology. Based on digital technology, virtual technology, and intelligent technology, a large number of virtual organizations such as virtual bodies, virtual families, virtual ethnic groups, virtual enterprises, virtual communities, virtual cities, and even virtual countries rise up, and humanity begins to step into the magical "virtual time and space" to carry out virtualized existence. As the digital extension of real time and space, although virtual time and space are virtual in form, they are objective and truly existent. Together with physical time and space, they constitute the most basic temporal and spatial dimensions of human activity in the age of intelligence. Second, various tangible or intangible intelligent systems or intelligent robots are continuously developed and rapidly flood into the fields of production and life. Intelligent robots not only continuously enrich and enhance themselves with their excellent simulation, learning, and creation abilities, but also, with the emergence of "human-like intelligent agents," intelligent robots gradually tend toward "vitalization" and "anthropomorphization." As the undertakers and executors of production tasks, they question human nature and subject status, forcing humanity to reassess itself and the value of life. Third, based on the intelligent revolution, human modes of existence and interaction are undergoing an unprecedented great change. This is manifested not only in humanity starting a "combination of the virtual and the real" life through the "virtual + real" and "online + offline" methods, but also in humanity carrying out interactive cooperation with intelligent robots in fields such as education, medical care, production, management, and entertainment, and in the process forming new types of interpersonal relationships, human-machine relationships, and "machine-machine" relationships, expanding the connotation and extension of social relations in the age of intelligence. Fourth, because new types of social governance units have characteristics such as digitalization, virtualization, and trans-territoriality, the mode of social governance must evolve from the traditional pyramid type to a network-type flat, decentralized management structure. In the process of evolution, the governance power of traditional governance subjects (such as government agencies, NGO organizations) is continuously challenged; some large digital enterprises or individuals mastering advanced intelligent technology, as well as intelligent systems with a certain degree of autonomy, are taking over power. Fifth, as the entire society moves from industrialization to intelligence, the ideology, policies, laws and regulations, ethics, and cultural values formed in agricultural society and industrial society will inevitably suffer impact; people's spiritual life, whether the production, dissemination, and consumption of concepts, thoughts, or culture, is rapidly becoming digitalized and intelligent, and the entire social landscape is taking on an entirely new look.

智能生产力的发展不仅推动了经济模式的转型和升级，而且在更深层次上持续推动整个社会形态的演进。当作为新质生产力的人工智能成为整个社会的基础技术架构并全面嵌入社会生产、生活的各个领域时，人类便开始进入一个全新的社会——智能社会。第一，人工智能变革了传统的物理时空，塑造了一个以高科技为支撑的“虚实结合”的智能社会。基于数字技术、虚拟技术和智能技术，虚拟身体、虚拟家庭、虚拟族群、虚拟企业、虚拟社区、虚拟城市，甚至虚拟国家等虚拟组织大量崛起，人类开始迈入神奇的“虚拟时空”开展虚拟化生存。作为现实时空的数字化延展，虚拟时空尽管在形态上是虚拟的，却是客观的、真实存在的。它们与物理时空一道，构成了智能时代人类活动最基本的时空维度。第二，各种有形或无形的智能系统或智能机器人源源不断地被开发出来，并迅速涌入生产和生活领域。智能机器人不仅以其卓越的模拟、学习、创造能力不断丰富和增强自身，而且，随着“类人智能体”的出现，智能机器人逐渐趋向“生命化”和“拟人化”，作为生产任务的承担者和执行者，对人的本质和主体地位提出质疑，迫使人类重估自身和生命价值。第三，基于智能革命，人的生存方式、交往方式等正遭遇一场史无前例的巨变。这不仅表现在人类通过“虚拟+现实”“线上+线下”的方式开启“虚实结合”的生活，而且表现在人类在教育、医疗、生产、管理、娱乐等领域与智能机器人开展交互合作，并在此过程中形成新型的人际关系、人机关系和“机—机”关系，拓展了智能时代社会关系的内涵与外延。第四，由于新型的社会治理单元具有数字化、虚拟化、超地域性等特点，社会治理方式必须从传统的金字塔型向网络型的扁平化、分权式管理结构演变。在演变过程中，传统治理主体（例如政府机构、NGO组织）的治理权力不断受到挑战，一部分掌握先进智能科技的大型数字企业或个人，以及具有一定自主性的智能系统正在接管权力。第五，伴随整个社会从工业化走向智能化，农业社会、工业社会形成的意识形态、政策法规、伦理道德和文化价值观都难免遭受冲击，人们的精神生活，无论是观念、思想还是文化的生产、传播与消费，都在快速数字化、智能化，整个社会面貌焕然一新。

Of course, not all technologies can serve as key productive force elements or the "primary productive force" to determine the social formation. Only when a technology is revolutionary and subversive, is mastered by the broad masses of the people as an instrument of production, and is comprehensively integrated into the social mode of production, mode of life, and even modes of leisure and entertainment, can we say that this is a technology that shapes and determines the social formation. And intelligent technology represented by artificial intelligence is precisely such a revolutionary and subversive technology. The rapid development of intelligent technology and its "infusion" and elevation of related technologies and society have completely reshaped the technological foundation of the entire society, and with its "intelligentist paradigm," it continuously "re-structures" and "re-shapes" the economic, political, social, cultural, ecological and other fields, pushing the entire society into the completely new technological social formation of the intelligent society, and providing enormous imaginative space for the realization of a more advanced economic and social formation — communist society.

当然，并非所有技术都能作为关键性的生产力要素或“第一生产力”来决定社会形态，只有当一种技术具有革命性、颠覆性，作为生产工具为广大人民群众掌握，全方位融入社会生产方式、生活方式甚至休闲娱乐方式时，我们才能说这是一种塑造和决定社会形态的技术。而以人工智能为代表的智能科技正是这样一种革命性、颠覆性技术。智能科技的快速发展及其对相关科技、社会的“灌注”和提升，彻底重塑了整个社会的技术基础，并以其“智能主义范式”不断地“再结构”“再塑造”经济、政治、社会、文化、生态等领域，将整个社会推进到智能社会这种全新的技术社会形态，并为更先进的经济社会形态——共产主义社会——的实现提供了巨大的想象空间。

II. The Relations of Production in the Age of Intelligence Lag Behind the Development Level of Intelligent Productive Forces

二、智能时代生产关系落后于智能生产力的发展水平

In the era of industrial capitalism, Marx once profoundly exposed the situation in which its relations of production were incompatible with the level of development of the productive forces: “At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or — this merely expresses the same thing in legal terms — with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters.” [n7] “This antagonism between modern industry and science on the one hand and modern misery and dissolution on the other hand; this antagonism between the productive forces and the social relations of our epoch is a fact, palpable, overwhelming, and not to be controverted.” [n8] With the rapid development of intelligent technology and intelligent productive forces, this situation of incompatibility is now manifesting itself in all aspects of intelligent society. That is to say, the dominant relations of production established in the industrial era, namely capitalist relations of production, are stubborn and lagging behind, still dominating the new intelligent productive forces and increasingly becoming a limiting factor in their development.

在工业资本主义时代，马克思曾深刻地揭露过其生产关系与生产力发展水平不相适应的状况：“社会的物质生产力发展到一定阶段，便同它们一直在其中运动的现存生产关系或财产关系（这只是生产关系的法律用语）发生矛盾。于是这些关系便由生产力的发展形式变成生产力的桎梏。”“现代工业和科学为一方与现代贫困和衰颓为另一方的这种对抗，我们时代的生产力与社会关系之间的这种对抗，是显而易见的、不可避免的和毋庸争辩的事实。”随着智能科技和智能生产力的快速发展，这种不相适应的状况正在智能社会全方位地表现出来。即是说，工业时代所建立的主导性生产关系即资本主义生产关系具有顽固性和滞后性，依然支配着新型的智能生产力，越来越成为智能生产力发展的限制性因素。

First, capitalist private ownership and the nature of capital’s drive for profit are becoming “fetters” that restrict the development of intelligent productive forces at the speed they deserve.

第一，资本主义私有制和资本逐利的本性，正在成为限制智能生产力以应有的高速度发展的“桎梏”。

The development of capitalism originates from the fundamental attribute and original driving force of capital — self-expansion. As Marx said, “Capital has one sole driving force, the drive to valorize itself.” [n9] To expand, capital will find every way to innovate technology and apply it in what Marx called a “capitalist manner” to maximize profit. Therefore, in a society based on capitalist private ownership, technological innovation always serves the logic of capital’s self-expansion. When technological innovation and its widespread application conflict with capital’s self-expansion, capital imposes various restrictions on them, hindering the development of such technological productive forces. At present, the wave of digitalization and intelligence, initiated and dominated by capitalism, is surging forward. Big data, algorithms, and computing power have become the most important means of production and factor resources. However, advanced intelligent technology and these digital means of production are often controlled by a few developed capitalist countries or tech giants, serving their logic of capital self-expansion. In reality, digital means of production, as intangible assets, are inherently “non-rival assets” that can be shared. “They are computer code, designs, databases, or programs that can be copied infinitely without losing their intrinsic quality”; moreover, the more they are shared and circulated, the more value they can create. [n10] This disruptive change in digital means of production could have greatly promoted the development of productive forces and brought about an explosive abundance of social products and wealth. However, constrained by private ownership and the logic of capital, they are often used by capital to gain a competitive advantage, earn monopoly profits, and achieve the goal of maximizing capital self-expansion, thereby greatly diminishing the immense productive potential they contain.

资本主义的发展源于资本的根本属性和原始动力——增殖，正如马克思所说，“资本只有一种生活本能，这就是增殖自身”。为了增殖，资本会想方设法创新技术，并对其加以马克思所谓的“资本主义应用”，实现利润最大化。因此，在资本主义私有制社会，技术创新总是服务于资本的增殖逻辑，当技术创新及其普及性应用与资本增殖发生冲突时，资本就会对其加以各种各样的限制，阻碍这种技术生产力的发展。目前，由资本主义掀起并主导的数字化、智能化浪潮汹涌澎湃，大数据、算法、算力等成为最重要的生产资料和要素资源。但是，先进的智能科技和这些数字生产资料往往被少数发达资本主义国家或科技巨头所掌控，服务于他们的资本增殖逻辑。而实际上，数字生产资料作为无形资产本来是可以共享的“非竞争性资产”。“它们是计算机代码、设计、数据库或程序，可以无限复制而不失其内在品质”；而且，它们越是通过这种共享和循环，就越是能够创造更多的价值。数字生产资料的这种颠覆性变化本来可以极大地促进生产力的发展，带来社会产品和财富的井喷式丰富，但是受私有制和资本逻辑的限制，它们往往被资本用于在竞争中谋取优势地位、赚取垄断利润，实现资本最大限度增殖的目的，其中蕴含的强大的生产潜力大打折扣。

Entering the intelligent era, while technological innovation has become the main mode of economic growth, it has also become a core means of competition and even monopoly. To gain a competitive advantage, capital not only finds ways to carry out technological innovation and strive to always stay in the leading position, enjoying the huge dividends brought by technological leadership; but also, to extract super-profits, capital maintains this advantage through technological monopoly, technological blockade, artificially creating various scarcities, excessive intellectual property protection systems, and delayed release of new products. In today’s rapidly digitizing and intelligentizing economy and society, amid the high-investment, endless innovation competition in high-tech, no matter how latecomers try to catch up, it is difficult to shake the established leading position and advantages of developed capitalist countries like the United States. Innovation has thus qualitatively transformed into the deepest, most concealed, and most euphemistic form of “monopoly.” In this way, the “logic of capital” based on private ownership and its powerful motive to pursue super-profits constitute an irreconcilable contradiction with the development of intelligent technology and intelligent productive forces. Because the shareable nature of digital means of production and the principle of “shared gains” are inherently incompatible with private ownership of the means of production, only on the basis of social ownership of digital means of production can intelligent technology and intelligent productive forces achieve “faster and better” development and realize their full potential. Therefore, entering the intelligent era, capitalist private ownership is becoming a “fetter” that restricts and hinders the development of intelligent technology and intelligent productive forces at the speed they deserve and their ability to benefit the people of the world.

迈入智能时代，科技创新成为主要的经济增长方式的同时，也成为了竞争甚至垄断的核心手段。为了取得竞争优势，资本不仅想方设法开展科技创新，努力使自身始终处于领先地位，享受技术领先带来的巨大红利；而且，为了攫取超额利润，资本还通过技术垄断、技术封锁、人为制造各种稀缺、过度的知识产权保护制度、新产品延迟发布等手段来维护这种优势。在经济和社会快速数字化、智能化的今天，在高投入、无休止的高新科技的创新竞争中，无论后来者如何追赶，也很难撼动美国等发达资本主义国家已经确立的领先地位与优势，创新因此质变为最深沉、最隐蔽、最委婉的“垄断”。这样一来，基于私有制的“资本逻辑”及其追逐超额利润的强大动机，与智能科技、智能生产力的发展之间构成了难以调和的矛盾。因为数字生产资料可共享和“共享增益”的特性从本性上来说与生产资料私有制格格不入，只有在全社会占有数字生产资料的基础上，智能科技和智能生产力才能获得“又快又好”的发展，才能发挥出全部的潜力。因此，迈入智能时代，资本主义私有制正在成为限制、阻碍智能科技和智能生产力以应有的高速度发展、造福世界人民的“桎梏”。

Second, human-machine competition not only impacts the dominant position of humans in production but also creates an unprecedented “new alienation” of humans themselves.

第二，人机竞争不仅冲击人在生产中的主导地位，而且造成了人自身前所未有的“新异化”。

The new round of technological revolution, ignited by intelligent productive forces as its core, is placing humanity within a huge intelligent system “framework” [n11] and a technological social system, in which humans are increasingly caught in an awkward position. Yuval Noah Harari believes that, in the face of accelerating, increasingly autonomous, and complex intelligent systems, humans are gradually showing “systematic degradation” and exhibiting “natural stupidity” compared to machines. [n12] Rosa calls this situation the alienation of the “world of things”: “This creates an alienation between us and things, because we cannot operate these things correctly, and therefore feel very bad, feeling that it is our fault for not being able to use them. These things are good, very smart, and when we face them, we instead feel like idiots.” [n13] This continues the predicament of the industrial capitalist era that Marx criticized: “All our invention and progress seem to result in endowing material forces with intellectual life, and stultifying human life into a material force”; “Labor produces wisdom, but for the worker it produces stupidity and cretinism.” [n14] As artificial intelligent agents, intelligent machines follow the exponential growth model and evolutionary logic of “silicon-based life,” a model and speed that are far beyond the reach of humans as “carbon-based life.” Moreover, machine intelligence possesses advantages that human intelligence lacks, such as “it can execute tasks at high speed without rest and can integrate the most cutting-edge technologies”; it can autonomously learn from vast amounts of data and identify patterns that humans cannot see; it can transcend certain blind spots of human intelligence and create various new products and new things. On the one hand, there is the accelerated evolution of artificial intelligence; on the other hand, there is the “if you don’t advance, you retreat” situation for human workers. All this is impacting and even subverting traditional human-machine relations, and the dominant position of humans in economic activities is facing unprecedented challenges.

以智能生产力为内核引爆的新一轮科技革命正将人类置于一个巨大的智能系统“座架”和技术社会系统之中，人在其中日益陷入一种尴尬的地位。尤瓦尔·赫拉利认为，在加速进化、日益自主、复杂精妙的各种智能系统面前，人类逐渐呈现出“系统性退化”，与机器相比表现出“自然愚蠢”。罗萨称这种情况为“物界”异化：“这让我们与物之间产生了异化，因为我们没有办法正确操作这些物，并且因此感觉非常糟糕，觉得不会用这些东西是自己的错。这些东西很好、很聪明，我们面对这些东西时则反而像笨蛋一样。”这延续了马克思批判过的工业资本主义时代的窘况：“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”；“劳动生产了智慧，但是给工人生产了愚钝和痴呆。”作为人造智能体，智能机器遵循的是“硅基生物”的指数级增长模式和进化逻辑，这种模式和速度是人类这种“碳基生物”望尘莫及的。而且，机器智能拥有人类智能所不具备的优点，如“它可以无休止地高速执行任务，并可以整合最尖端的技术”；能够从大量的数据中自主学习，识别人类无法看到的模式；能够超越人类智能的某些盲点，创造各种新产品和新事物。一方面是人工智能的加速进化，另一方面是人类劳动者的“不进则退”，这一切正在冲击甚至颠覆传统的人机关系，人在经济活动中的主导地位受到前所未有的挑战。

As the human-like “intelligence,” autonomy, and autonomous capabilities of artificial intelligence increase day by day, human-machine integration is promoting the simultaneous advancement of “the mechanization of humans” and “the humanization of machines.” “The mechanization of humans” is manifested, on the one hand, in the application of intelligent assistance systems, artificial organs, brain-computer interfaces, etc., where artificial intelligence is used to repair, extend, and strengthen various human functions, increasingly becoming an important part of the human body and life; on the other hand, it is manifested in humans extensively using machines to assist in production and daily life, and thinking and acting according to the rules and mechanisms of intelligent systems, causing human ways of thinking and behaving to gradually “align with machines.” From the perspective of “the humanization of machines,” as the learning and evolutionary capabilities of artificial intelligence advance by leaps and bounds, they continuously acquire new knowledge and create new rules from “practical” data and experience, gradually developing the autonomous production capacity that was originally unique to humans. They even imitate and learn from humans in manufacturing production tools and code, realizing Marx’s prediction of “machines producing machines.” The essential attributes that humans once prided themselves on — thinking, making and using tools, labor, group collaboration, etc. — are being decomposed, learned, and acquired by machines. The disappearance of the pure “natural human” and the “humanization of machines” not only blurs the principled boundary between humans and machines, causing a huge impact on human essence and subject status, but also could lead to an inversion, where advanced intelligent robots turn around and engage in competition with humans, reducing humans, once the “crown of creation,” to a passive, subordinate role.

随着人工智能的类人“智能”、自主性与自主能力与日俱增，人机融合正在推动“人的机器化”与“机器的人化”齐头并进。“人的机器化”一方面表现在随着智能辅助系统、人造器官、脑机接口等的应用，人工智能开始用于修复、延伸和强化人类的各项机能，日益成为人类身体和生命的重要组成部分；另一方面表现在人类大量使用机器辅助进行生产和生活，并按照智能系统的规则与机制进行思考和行事，令人类的思维方式、行为方式逐渐“与机器并轨”。从“机器的人化”看，随着人工智能的学习和进化能力突飞猛进，它们不断从“实践”数据和经验中掌握新知识并创造新规则，逐渐发展出原本只有人类拥有的自主化生产能力。它们甚至会模仿和学习人类制造生产工具和代码，实现了马克思“机器生产机器”的预想。人类曾经引以为傲的思维、制造和使用工具、劳动、群体协作等本质属性正在被机器分解、学习与获取。纯粹的“自然人”的消失和“机器的人化”不仅模糊了人机之间的原则界限，对人的本质和主体地位造成了巨大冲击，而且极有可能出现一种倒置，即先进的智能机器人反过来同人类展开博弈，令曾是“万物之灵”的人类沦为被动的从属性角色。

Third, based on the private ownership of resource allocation and product distribution methods, the intelligent era is generating various new forms of social inequality, leading to increasingly severe social polarization.

第三，基于私有制的资源配置和产品分配方式，智能时代正在产生各种新型的社会不平等，造成日益严重的社会分化。

Social inequality in the age of intelligence is first of all intuitively manifested at the level of cultural literacy and technological capability, as the digital divide and the intelligence divide are dug ever deeper. In the process of intelligent technology comprehensively transforming the economy, society and people, the scientific and technological cultural level of the majority of people cannot keep pace with the trends of the times; their capacity to possess new types of economic resources such as big data, algorithms and computing power is limited; and on the spiritual and cultural level they are even more deeply mired in a tragic situation of “superficial bustle, substantive poverty,” reduced to an unprecedented “digital poor.” In the digitalized economic and political landscape created by capital-driven artificial intelligence, the minority of capital and technology elites who possess data capital, build digital platforms or carry out digitalized production often occupy the core position, continuously sucking in abundant digital dividends through favorable conditions such as technological infrastructure, intellectual property and consumer markets. The more ordinary people throw themselves into digitalized production, circulation and consumption, the more rapidly social wealth flows to the former. This is because the former not only exploit the surplus value of the latter’s activities in production and circulation, but also collect without compensation the vast amounts of data “produced” by all the latter’s activities, including consumption, turning it into means of production that can be analyzed and utilized. The result of the continuous cycle of this economy firmly controlled by capital and technology elites is increasingly severe economic inequality. “Wealth will increasingly flow to those who possess capital, especially those who possess productive technology and data. In the process of transition to a digital lifeworld, those who possess productive digital technology will be the main economic beneficiaries.” Connected with technological and economic inequality, the party occupying the dominant position may also use intelligent technology to carry out “intelligent enhancement,” reducing disease, increasing vitality, delaying aging, extending lifespan, and accelerating its own evolution, thereby assuming the posture of a “transhuman” lording it over the “digital poor,” discriminating against, exploiting and dominating them. If this situation continues to develop, even more exaggerated social stratification will inevitably appear in the future.

智能时代的社会不平等首先直观地表现在文化素养和科技能力层面，数字鸿沟、智能鸿沟被越掘越深。在智能科技全方位改造经济、社会和人的过程中，大多数人的科技文化水平难以跟上时代潮流，占有大数据、算法、算力等新型经济资源的能力有限，在精神与文化层面更是陷入“表面热闹、实质贫困”的悲凉境地，沦为前所未有的“数字穷人”。在由资本驱动人工智能打造的数字化经济政治格局中，少数占有数据资本、打造数字平台或开展数字化生产的资本和技术精英往往处于核心地位，不断通过技术设施、知识产权、消费市场等有利条件持续吮吸丰厚的数字红利。普通人越是投身于数字化生产、流通和消费，社会财富就越是迅速流向前者。因为前者不仅剥削后者从事生产和流通活动的剩余价值，而且无偿收集后者包括消费在内的一切活动所“生产”的大量数据，使之成为可资分析、利用的生产资料。这种被资本和技术精英牢牢掌控的经济不断循环的结果是造成越来越严重的经济不平等。“财富将越来越多地流向拥有资本的人，尤其是拥有生产性技术和数据的人。在向数字生活世界过渡的过程中，那些拥有生产性数字技术的人将是主要经济受益者。”与技术、经济上的不平等相联系，占据优势地位的一方还可能通过智能技术等进行“智能增强”，减少疾病、增强活力、延缓衰老、延长寿命、加快自身的进化，从而以“超人类”的姿态凌驾于“数字穷人”之上，歧视、剥削和支配“数字穷人”。一旦这种状况持续发展，未来难免出现更加夸张的社会分层。

What is worrying is that this new type of social inequality is very difficult to interpret and resolve using traditional economic theories and distribution systems. At present, artificial intelligence with ever-stronger autonomy is being put into large-scale social production and service. Leaving aside for the moment questions such as whether it possesses self-consciousness, whether it creates value, or whether it should participate in distribution, the basic fact is that the capital owners and technology elites who control advanced intelligent technology are, on the basis of private ownership, appropriating without compensation the wealth and value created with the participation of artificial intelligence. Under capitalist private ownership, even if measures such as levying an “AI tax” or “robot tax” and establishing a “universal basic income” can, like raising workers’ wages and establishing social welfare and security systems in the industrial age, improve the living environment and living conditions of the “digital poor,” ease social contradictions and discontent, and to a certain extent promote distributive justice, nevertheless this is ultimately only “treating the symptoms, not the root cause.” The trend of social wealth accelerating its concentration in the hands of capital owners and technology elites, and of social polarization where “the poor get poorer and the rich get richer” intensifying, not only shows no sign of change whatsoever, but becomes even more shocking.

令人担忧的是，新型的社会不平等很难用传统的经济理论和分配制度加以诠释和解决。目前，自主性越来越强的人工智能正在大量投入社会生产和服务，我们暂且不论其是否拥有自我意识、是否创造价值、该不该参与分配等问题，基本的事实是，掌握先进智能技术的资本所有者和技术精英正基于私有制无偿占有人工智能参与创造的财富和价值。在资本主义私有制下，即使通过征收“人工智能税”或“机器人税”、设立“全民基本收入”等举措，可以像工业时代提高工人工资、建立社会福利保障制度等一样，改善“数字穷人”的生存环境和生活状况，缓和社会矛盾和不满情绪，在一定程度上促进分配正义；然而，这终究只是“治标”而不是“治本”，社会财富加速向资本所有者和技术精英集中、“贫者愈贫，富者愈富”的社会分化不断加剧的趋势不仅没有丝毫改变，反而变得更加触目惊心。

Fourth, the “marriage of capital and technology” causes severe technological unemployment, and the “digital poor” are excluded from the economic and social system, becoming a destructive force threatening the development of productive forces and the existing order.

第四，“资本—技术联姻”造成严重的技术性失业，“数字穷人”被排斥在经济和社会体系之外，成为威胁生产力发展和现存秩序的破坏性力量。

Driven by private ownership, the traditional relationship of “capital ruling technology, technology dependent on capital” is gradually overturned; capital achieves a marriage with technology, and the logic of capital and the logic of technology mutually reinforce and amplify each other. Unlike traditional industrial machinery, intelligent machines follow the technological logic of digitalization, intelligentization and unmanned operation in their continuous evolution, and, reinforced by the logic of capital, pursue structural rationalization, efficiency optimization and profit maximization, causing the entire production process to unfold around the law of capital accumulation and the technological system architecture. With the forceful launch of generative artificial intelligence represented by ChatGPT and DeepSeek, the degree of autonomy and creative capability of intelligent systems have markedly increased, replacing humans in more and more application scenarios and substituting for human labor on a large scale. In the past, technology, as an “extension of human organs,” often pointed to “external nature,” merely acting as a “proxy” for humans; “but technology that points to humans’ own ‘bodily nature’ increasingly shows a ‘substitutive’ effect on the natural human body.” Once artificial intelligence substantively replaces humans from physical labor to mental labor, from external nature to bodily nature, then laborers will face challenges from intelligent machines everywhere and the risk of being squeezed out of the labor market. Worse still, the development of artificial intelligence is homogeneous with the expansion and swelling of capital—capital will “re-capitalize” the profits it extracts, thereby continuously expanding itself; artificial intelligence will “re-intellectualize” the abilities it acquires during training and application, thereby continuously upgrading itself; moreover, when left unchecked, both typically exhibit a trend of cyclical enhancement and unlimited expansion. Therefore, in the process of the two-way reinforcement of the logic of capital and the logic of technology, the intelligent economy often follows structural characteristics such as “profit maximization,” “efficiency optimization” and “system rationalization,” “discriminating against” and excluding laborers with relatively low quality and weaker capability, causing this portion of the “digital poor” to be excluded from the globalized economic and social system.

在私有制的驱使下，传统“资本统治技术、技术依附资本”的关系逐渐被颠覆，资本实现了与技术的联姻，资本逻辑与技术逻辑互相辉映、交相强化。与传统工业机器不同，智能机器遵循数字化、智能化、无人化的技术逻辑持续演化，并在资本逻辑的加持下追求结构合理化、效率最优化和利益最大化，使整个生产过程围绕资本的增殖规律和技术的系统架构来开展。随着以ChatGPT、DeepSeek为代表的生成式人工智能强势推出，智能系统的自主化程度以及创造能力显著增强，正在越来越多的应用场景取代人，大规模替代人类劳动。过去的技术作为“人体器官的延长”，往往指向“身外自然”，只是人的“代理者”，“但指向人的‘身体自然’自身的技术则日益显示出对自然人体的‘替代’作用”。一旦人工智能从体力到脑力、从身外自然到身体自然对人形成实质性替代，那么劳动者将面临智能机器无所不在的挑战，面临被排挤出劳动力市场的风险。更糟糕的是，人工智能的发展与资本增殖膨胀具有同质性——资本会将摄取来的利润“再资本化”，从而使自身不断膨胀；人工智能则会在训练和应用中将习得的能力“再智能化”，从而不断实现升级；而且，二者在不受干预的情况下，通常都会呈现出循环提升、无限扩张的趋势。因此，在资本逻辑和技术逻辑的双向强化过程中，智能经济往往遵循“利润最大化”“效率最优化”和“系统合理化”等结构性特点，“歧视”和排斥素质偏低、能力较弱的劳动者，致使这部分“数字穷人”被全球化的经济和社会体系排除在外。

Against the backdrop of increasingly digitalized, intelligentized and unmanned production and services, the ever-growing ranks of the “digital poor” are not only gradually marginalized in economic activities, reduced to “technologically unemployed,” but may also be ruthlessly abandoned by this high-tech society as an “inferior ethnic group,” reduced to what Yuval Noah Harari calls the “useless class.” The ruthlessly abandoned “useless class” evokes the “superfluous people”; they not only lose the value of labor and the meaning of life, but their very existence gradually becomes absurd. And as more and more of the “digital poor” are excluded from the intelligent economic and social system, reduced to a “useless class,” this is not only a direct loss of labor power, a loss of the forces building intelligent productive forces and an intelligent society, but also, in their dejection, anger and despair, they may have no choice but to rise up and resist, becoming a destructive force that threatens the development of productive forces and the existing social order.

在生产和服务日益数字化、智能化、无人化的背景下，数量日益庞大的“数字穷人”不仅在经济活动中逐渐边缘化，沦为“技术性失业者”，而且可能作为“劣等族群”被这个高新科技社会无情地抛弃，沦为尤瓦尔·赫拉利所谓的“无用阶层”。被无情抛弃的“无用阶层”令人联想到“多余的人”，他们不仅丧失了劳动的价值和生活的意义，而且存在也逐渐变得荒谬化。而越来越多的“数字穷人”被智能化的经济和社会体系排斥在外，沦为“无用阶层”，这不仅是劳动力的直接损失，是智能生产力和智能社会建设力量的损失，而且他们在沮丧、愤怒和绝望之余，还可能不得不奋起抗争，成为威胁生产力发展和现存社会秩序的破坏性力量。

III. The Development Situation of the Superstructure Not Adapting to the Economic Base in the Age of Intelligence

三、智能时代上层建筑不适应经济基础的发展状况

The “re-structuring” and “re-shaping” of society by intelligent technology, and especially the contradiction between productive forces and relations of production in the age of intelligence, have caused the contradiction between the superstructure and the economic base to become increasingly acute as well, manifested in concrete areas such as ideology, political systems, social governance, and law and ethics.

智能科技对社会的“再结构”“再塑造”，特别是智能时代生产力与生产关系的矛盾，导致上层建筑与经济基础之间的矛盾也日益尖锐化，并在具体的意识形态、政治制度、社会治理以及法律和伦理等领域表现出来。

First, artificial intelligence is moving from being an “ideological tool” to an “ideological machine,” and people are increasingly dominated by an ideology led by capital or technology.

第一，人工智能正从“意识形态工具”走向“意识形态机器”，人们日益被资本或技术主导的意识形态所宰制。

Regarding the relationship between science and technology and ideology, the Frankfurt School once carried out relatively in-depth discussion. Habermas believes that science and technology, as important factors constituting productive forces, can drive changes in relations of production and the superstructure, prompting the continuous evolution of social ideology. As an emerging productive force, artificial intelligence has laid the material foundation for changes in social ideology, but under the domination of capitalist relations of production, it is being alienated into an ideological ruling machine, serving the logic of capitalist economic accumulation and political expansion. In order to maintain the rationality of economic exploitation and oppression, capitalism is forging a complete set of superstructural systems, including ideology, to defend it.

关于科学技术与意识形态的关系问题，法兰克福学派曾经展开比较深入的讨论。哈贝马斯认为，构成生产力重要因素的科学技术能够驱动生产关系与上层建筑发生变革，促使社会意识形态不断演变。人工智能作为新兴生产力为社会意识形态变革奠定了物质基础，但在资本主义生产关系的支配下，却正在异化为意识形态统治机器，服务于资本主义的经济增殖和政治扩张逻辑。为了维护经济剥削和压迫的合理性，资本主义正打造包括意识形态在内的一整套上层建筑体系为其辩护。

Algorithms are the “soul” of artificial intelligence. In the wave of intelligentization driven by the logic of capital, AI algorithms are often implanted with ideological content such as the economic principles, institutional frameworks, value appeals, and ideological and cultural concepts of capitalism, and permeate every corner of the world through various intelligent devices and products, forming an overt or covert ideological domination. Today, as the wave of intelligentization accelerates, people all over the world are integrating into an interconnected digital space through new products and technological means. Although people appear to be able to freely use smart devices to interact with others, institutions, and even platform robots, they are in fact subjected to ideological manipulation by algorithms; factors such as the subjectivity of states and enterprises, the positions and values of engineers, and the relationship between capital and technology all make algorithms a vehicle for ideological penetration. Taking OpenAI’s ChatGPT and Sora as examples, they are generated within the policy and regulatory environment of the United States, primarily coded and labeled by engineers who embrace Western cultural values, and trained on corpora dominated by English, which inevitably permeates them with U.S. ideology. The trajectories of people’s activities in digital space are presented in the form of data. Through algorithmic processing and analysis of big data, capital owners precisely grasp users’ intentions and behaviors, and then make precise content recommendations to them, guiding and disciplining people’s spiritual life by more instrumentalized and rationalized means. Unlike traditional capitalist ideological domination, algorithmic control primarily employs methods such as collecting and filtering user data, and controlling the content users access and the duration of their attention based on analyzing user preferences. This makes the ideological control of AI break through externality and coercion; its mechanism of action is more covert and harder to detect. It can be seen that, through the “marriage” of capital and technology, capitalism is constantly “brainwashing” and ideologically controlling members of society; as a new type of “technological ideology,” artificial intelligence is gradually degenerating into an ideological domination machine of capitalism.

算法是人工智能的“灵魂”。在由资本逻辑主导的智能化浪潮中，人工智能算法往往植入了资本主义经济原则、制度架构、价值诉求和思想文化观念等意识形态内容，并通过各种智能化设备和产品渗透到世界的各个角落，形成了或隐或显的意识形态统治。在智能化浪潮加速演进的今天，全世界的人们正在通过各种新产品和技术手段融入互联互通的数字空间。人们看似能够随意使用智能设备与他人、机构甚至平台机器人交互，实际上却遭受着来自算法的意识形态操控，国家和企业的主体性、工程师的立场和价值观、资本与技术的关系等因素都会使算法成为意识形态渗透的载体。以OpenAI公司的ChatGPT和Sora为例，它们在美国的政策和法规环境中生成，主要由信奉西方文化价值观的工程师撰写代码和标记数据，训练的语料库以英文为主，其中难免渗透美国的意识形态。人们在数字空间的活动轨迹以数据的方式呈现，通过算法对大数据的处理和分析，资本所有者精准掌控了用户意向和行为，进而对其进行精准的内容推荐，以更加工具化和理性化的手段引导、规训人们的精神生活。与传统的资本主义意识形态统治不同，算法控制主要运用的是采集和筛选用户数据、在分析用户喜好的基础上控制用户获取的内容和注意力时间等。这令人工智能的意识形态控制突破了外在性和强制性，其作用机制更加隐蔽，更加令人难以察觉。可见，通过资本与技术的“联姻”，资本主义正不断对社会成员进行“洗脑”和意识形态控制；作为新型“技术意识形态”的人工智能，正逐渐沦为资本主义的意识形态统治机器。

Unlike traditional science and technology, artificial intelligence as an ideological domination machine may, with the continuous increase of “practice” and the constant enrichment of “intelligence,” evolve into a relatively independent ideological system with intelligent machines as its carriers. Currently, the automation and autonomous capabilities of AI are advancing by leaps and bounds, but “the most formidable aspect of contemporary AI lies not in automation, nor in its ability to think like a human, but in its unlikeness to humans—it can find solutions beyond the scope of human understanding.” [23]23 This quotation is from an unidentified source, likely a commentary on the unique problem-solving capabilities of contemporary AI systems that operate beyond human cognitive frameworks. In this situation, AI is highly likely to understand things according to its own methods and mechanisms, and then formulate rules that conform to technological logic. The crux of the issue is not whether AI can possess self-consciousness; perhaps it does not need to form self-consciousness at all, and this is precisely the most terrifying aspect, because if a system of unconscious ideological machines plays a leading role in the functioning of the entire social organism, humanity could be led toward unknown risks or even the abyss of self-destruction. Moreover, ubiquitous AI rules and automated decision-making systems may cause humans to gradually lose their capacity for reflection, becoming helpless and disoriented without the assistance of intelligent systems, while AI might “reverse the roles of host and guest” [24]24 “Reverse the roles of host and guest” (反客为主) is a Chinese four-character idiom originally from military strategy, meaning to seize the initiative from an original authority or to turn a subordinate position into a dominant one. and impose a self-righteous domination over humanity.

与传统科学技术不同，作为意识形态统治机器的人工智能可能随着“实践”的不断增加和“智能”的不断丰富演变成相对独立的、以智能机器为载体的意识形态系统。当前，人工智能的自动化、自主化能力突飞猛进，但“当代AI的最厉害之处并不在于自动化，更不在于它像人一样思考，而在于它不像人——它能找到人类理解范围之外的解决方案”。在这种情况下，人工智能极有可能按照自身的方式和机理理解事物，进而制定符合技术逻辑的规则。问题的关键不在于人工智能是否能够拥有自我意识，也许它根本不必要形成自我意识，而这恰恰是最可怕的，因为一种无意识的意识形态机器系统如果在整个社会机体运转中发挥主导作用，人类将有可能被导向未知的风险甚至自我毁灭的深渊。而无处不在的人工智能规则和自动决策系统可能导致人类逐渐丧失反思能力，离开智能系统的辅助茫然无措，人工智能则可能“反客为主”，对人类进行自以为是的统治。

Second, the intelligentized domination and governance under the control of capital obscures new digital democracy, and “compulsory machine governance” becomes a new technological risk.

第二，资本控制下的智能化统治与治理遮蔽新型数字民主，“机器强制治理”成为新的技术风险。

Unlike previous technological productive forces, intelligent productive forces possess a pronounced public character. At the level of material productive forces, this character provides conditions for the communist institutional design in which all the people are masters of the country. At the same time, the technological characteristics of network-based AI, such as cloud transmission, hyperlinks, and cloud platforms, broaden democratic channels and enrich democratic forms, offering the possibility for all the people to exercise state power, manage social affairs, and become masters of their own affairs. However, capitalist private ownership and the logic of capital continuously privatize and capitalize AI, turning big data and algorithms into technical means for capitalist global domination and social governance, thereby obscuring the digital democracy that is taking shape in the intelligent era.

不同于以往的技术生产力，智能生产力具有显著的公有性质，这种性质在物质生产力层面为全体人民当家作主的共产主义制度设计提供了条件。同时，基于网络的人工智能云传输、超链接、云平台等技术特性拓宽了民主渠道、丰富了民主形式，为全体人民行使国家权力、管理社会事务、实现当家作主提供了可能。但是，资本主义私有制与资本逻辑不断将人工智能私有化和资本化，大数据和算法成为资本主义全球统治和社会治理的技术手段，进而遮蔽了智能时代正在形成的数字民主。

From a global perspective, capitalism is carrying out globalized intelligent domination through networks, data, and algorithms, leading to digital colonialism and technological authoritarianism that seriously threaten the democratic process of humanity. With the help of big data technology, everything in the world, including human beings—their texts, locations, and communications—can be “datafied.” Driven by the logic of capital, data is not only used by capital and platforms for user profiling, demand analysis, advertising, content push, and inducing consumption; moreover, algorithms produce content based on capital’s political interests and global strategic needs, recommending texts, videos, or game products that cater to capitalist ideology—such as those involving the bizarre, violence, hatred, and pornography—to satisfy and stimulate human desires, thereby strengthening or weakening certain political positions, and turning people into political tools of capitalism’s global strategy in their digital practices. Through big data analysis and machine learning, intelligent systems have gradually acquired the ability to recognize and express emotions. They can identify human emotional states and needs based on facial expressions, voice tones, and text content, and then interact with humans in a more humanized way. Close human-machine interaction can influence or even incite human emotions without people’s knowledge, gradually shaping their lifestyles, behavioral habits, and ideological concepts in line with capitalist economic and political interests. Therefore, intelligentized domination transcends the intuitiveness and violence of industrial capitalist social domination (such as exploitation, war, and colonialism); it transforms people’s behavioral habits and physical-mental structures through data and algorithms in a more precise and covert manner, making people actively identify with and cater to this domination.

从世界范围来看，资本主义正在通过网络、数据和算法开展全球化的智能统治，导致数字殖民和技术专制主义严重威胁人类民主进程。借助大数据技术，人与世界的一切，包括人类的文字、方位、沟通都能被“数据化”。在资本逻辑的驱使下，数据不仅会被资本和平台用于用户画像、分析需求、投放广告、内容推送以及实施诱导性消费等；而且，算法会根据资本的政治利益和全球战略需求进行内容生产，推荐类似猎奇、暴力、仇恨、色情等符合资本主义意识形态的文本、视频或游戏产品来满足和刺激人的欲望，从而强化或弱化某些政治主张，使人们在数字化实践中成为资本主义全球战略的政治工具。通过大数据分析和机器学习，智能系统逐渐具备了情感识别和情感表达能力，可根据人脸表情、语音语调和文本内容识别出人的情感状态和需求，进而更加人性化地与人类互动。密切的人机交流会在人不知情的情况下影响甚至煽动人的情感，使其逐渐生成符合资本主义经济政治利益的生活模式、行为习惯和思想观念。因此，智能化统治超越了工业资本主义社会统治的直观性和暴力性（例如剥削、战争和殖民），它通过数据和算法以更加精密和隐蔽的方式改造人的行为习惯和身心结构，让人们主动地认同、迎合这种统治。

From a domestic perspective, intelligent governance leads to monopoly technology enterprises and their owners continuously acquiring social governance power, creating a sharp contradiction between intelligent governance techniques and new digital democracy. In a high-tech society where capital and technology are married, technological elites and power elites can manipulate governance plans and public opinion trends through means such as data surveillance, intention capture, and behavioral intervention, turning digital democracy into a tool for capital to conduct political activities and social governance. With the accelerated iteration and widespread application of smart devices, people are participating in political activities in various digital ways, expressing or leaking their own interests and demands. Capital, through data analysis, grasps people’s needs and uses them as bargaining chips in political competition and social governance, which degrades digital democracy into a favorable condition for capital to govern society. Within the powerful technological governance network constructed by data and algorithms, people are constantly under the surveillance of platform algorithms, to the extent that the more intelligent society becomes, the less privacy people have. Moreover, people are wrapped in information cocoons created by capital, living in a “transparent society” designed by data and code, decomposed into data by intelligent technology for analysis and transformation, and subjected to the ultimate oppression of biopolitics. For AI enterprises and their owners, new technologies have endowed them with the ability and power to govern society; they are using AI to openly govern and manipulate members of society, turning ordinary people into “puppets” for the political activities conducted by the marriage of capital and technology.

从国家内部来看，智能治理导致垄断科技企业及其所有者不断拥有社会治理权力，导致智能化的治理技艺与新型数字民主之间形成尖锐的矛盾。在资本与技术联姻的高科技社会，技术精英和权力精英可以通过数据监控、意向捕捉与行为干预等手段操控治理方案和舆论走向，将数字民主变成资本进行政治活动和社会治理的工具。随着智能设备的加速迭代与普及应用，人们正在以各种数字化方式参加政治活动，表达或泄露自己的利益诉求。而资本则通过数据分析掌握人们的需求，并将其作为政治竞争、社会治理的筹码，这让数字民主质变为资本治理社会的有利条件。在由数据和算法构筑的强大技术治理网络中，人们无时无刻不处在平台算法监控之下，以至于社会越智能化，人们的隐私就越少。而且，人们被资本打造的信息茧房所包裹，生活在由数据和代码设计的“透明社会”中，被智能技术分解成数据加以分析和改造，承受着生命政治的终极压迫。对于人工智能企业及其所有者而言，新技术使其掌握了社会治理的能力和权力，他们正在借助人工智能对社会成员进行赤裸裸的治理和操控，使普通人沦为资本和技术联姻开展政治活动的“傀儡”。

As the “practice” and “experience” of governance become increasingly rich, artificial intelligence may take over the power of governance from human hands, in turn ruling over humanity and creating a “technological Leviathan.” “After the fusion of the biotechnology revolution and the information technology revolution, big-data algorithms may be better able than I am to monitor and understand my feelings, and the authority that controls everything may also shift from human hands to computers.” This means that “automation harm” is no longer an alarmist warning. “Problems may arise when humans delegate their agency to automated functions, trusting that they are superior to their own performance. Misplaced trust can lead to errors with multiple harmful consequences: humans neglect to act on or respond to automated decisions, or they passively follow the system’s instructions, trusting it rather than their own judgment.” But the danger lies in the fact that “external biases”—such as the designers’ expected benefits, unjust data, complex operating environments, and flawed value-evaluation mechanisms—cause the algorithms implementing governance practices to be themselves neither equal nor just. When algorithm design is dominated by the logic of capital, these biases exclude groups that do not conform to its economic and political interests from the algorithmic framework during the governance process. Moreover, due to factors such as the limited cognitive capacity of humans, patent protection, and the incommensurability between human language and machine language—which together create “the opacity of machine cognition”—the problem of the “algorithmic black box” is becoming increasingly severe. As more and more data are fed into model training, some scientists optimistically believe that they may be able to identify patterns that humans cannot recognize. But this also means that not only ordinary people but even outstanding engineers are helpless in the face of the “algorithmic black box.” Once intelligent systems break through the technological “singularity,” they may escape human control and trigger new technological risks such as “machine-enforced governance.”

随着治理的“实践”和“经验”越来越丰富，人工智能可能从人类手中接管治理权力，反过来统治人类，造成“技术利维坦”。“生物技术革命与信息技术革命融合之后，大数据算法有可能比我更能监测和理解我的感受，而掌控一切的权威也可能从人类手中转移到计算机手中。”这意味着“自动化危害”不再是危言耸听。“当人类将主体权利委托给自动化功能，相信它优于他们自己的表现时，可能会出现问题。错位的信任会导致具有多种有害后果的错误：人类忽略了对自动决策采取行动或作出反应，或者他们被动地遵循系统的指令，信任它而不是自己的判断。”但危险在于，设计者的预期利益、数据的不公正以及运行环境复杂和价值评价机制缺陷等“外部偏见”，导致实施治理实践的算法本身并不是平等、公正的。当由资本逻辑主导算法设计时，这些偏见会在治理过程中把不符合其经济政治利益的群体排除在算法框架之外。而且，由于人类认识能力有限、专利保护、人类语言与机器语言之间的不可通约性等因素造成的“机器认识的不透明性”，致使“算法黑箱”问题愈发严重。随着越来越多的数据导入模型训练，一些科学家乐观地认为，它们可能能够识别出人类无法识别的模式。但这同样意味着不仅仅是普通人，即便是出色的工程师，也对“算法黑箱”束手无策。一旦智能系统突破技术“奇点”，则可能摆脱人类控制，引发“机器强制治理”等新的技术风险。

Third, the traditional ideological superstructure lags behind the “subject” status and “rights” claims of robots.

第三，传统观念上层建筑滞后于机器人的“主体”地位和“权利”诉求。

The question of the “subject” status and “rights” of robots is a controversial issue that has accompanied the development of intelligent technology. “With the continuous development of artificial intelligence, it has become less and less artificial (i.e., less dependent on humans for design) and increasingly unfathomable and difficult to see through.” Although intelligent systems have not yet formed self-consciousness or object-consciousness, cannot naturally establish relationships of rights and obligations, and cannot possess an independent moral or legal personality—that is, they have not yet become subjects in fact—artificial intelligence is no longer the mechanical, instrumental machine of the industrial age. They possess the ability to think, decide, and act autonomously in participating in application scenarios—abilities that traditional machines lack. More and more intelligent robots are autonomously executing tasks, causing the subject status and rights of humans to be tacitly transferred to artificial intelligence. This transfer endows artificial intelligence with anthropomorphic, human-like, or even “superhuman” characteristics, raising questions about the “subject” status and rights of intelligent robots, and causing the existing ideological superstructure—including ethics, legal systems, and ideological and cultural systems—to increasingly reveal its inadequacy.

机器人的“主体”地位及“权利”问题是伴随智能技术发展而来的饱受争议的话题。“随着人工智能的不断发展，它已经变得越来越不人工（也就是不依赖人类来设计），而变得越来越高深莫测，难以看透。”尽管智能系统目前尚未形成自我意识和对象意识，无法自然建立权利和义务的关系，无法拥有独立的道德和法律人格，即还没有成为事实上的主体；但是，人工智能早已不是工业时代的机械性、工具性机器了。它们具有传统机器缺乏的自主参与应用场景的思考、决策和行动能力，越来越多的智能机器人正在自主执行任务，导致人类的主体地位及权利正在无形中转让给人工智能。这种转移让人工智能以一种拟人、类人甚至“超人”的特性，提出了类似智能机器人的“主体”地位及权利问题，导致人类现存的伦理道德、法律制度和思想文化体系等观念上层建筑日益显现出不适应性。

At the ethical and legal level, the contradiction between the increasingly widespread “subject” practice of intelligent robots and the as-yet-unformed ethics and laws of artificial intelligence is becoming ever sharper. In the past, the uniqueness of humans as practical subjects ensured the certainty of moral or legal subjects; the rights, responsibilities, and obligations of subjects were beyond doubt. But as intelligent robots intervene in or even replace human behavior, the subject status of humans is weakened, while the “subject status” of robots comes to the fore. Intelligent robots perform the “deeds” of subjects but do not enjoy the “rights” of subjects or bear the “responsibilities” of subjects, leading to a large number of ethical and legal problems. Therefore, we must ask: Does artificial intelligence possess moral sense and legal awareness? Can it be regarded as a moral or legal subject? When artificial intelligence, in the process of autonomous decision-making or autonomous action, produces behavior that violates morality or law, can it be regarded as a moral or legal subject responsible for its actions? And how should it be condemned or punished in a way that truly constitutes accountability? In particular, with the integrated innovation of artificial intelligence with neural networks, bionics, and biotechnology, humans and machines may be combined into entirely new life forms through artificial hearts, brain-computer interfaces, and the like. Are these new life forms robots or humans? What moral and legal norms should they follow? What kind of relationships should natural persons establish with artificial intelligence entities or such new life forms? What rights, responsibilities, and obligations do each side have? In short, the rapid development of artificial intelligence has made its subject status increasingly prominent, and the lack of relevant ethics and regulations has created a “vacuum zone.” If these ethical, legal, and security loopholes are not urgently plugged, it may not only lead to a large number of social contradictions and conflicts but may also fundamentally limit the innovation and application of artificial intelligence.

在伦理与法律层面，智能机器人越来越广泛的“主体”实践与尚未成型的人工智能伦理、法律之间的矛盾日益尖锐。在过去，人类作为实践主体的唯一性能够保证道德或法律主体的确定性，主体的权利、责任与义务是确切无疑的。但随着智能机器人对人类行为的干预甚至取代，人的主体地位受到弱化的同时，机器人的“主体地位”问题凸显出来了。智能机器人行了主体的“事”，却并未享有主体的“权”、承担主体的“责”，这导致了大量的伦理、法律问题。因此，我们不得不追问，人工智能是否具有道德感和法律意识，是否可以被视为一种道德或法律主体？当人工智能在自主决策或者自主行动过程中产生了违背道德或法律的行为，它是否可以被视为道德或法律主体为其行为负责？它又应当如何被谴责、被惩罚，才是真正地负责？特别是，随着人工智能与神经网络、仿生学、生物技术的融合创新，人机有望通过人工心脏、脑机接口等方式结合成全新的生命体，这些新生命体到底是机器人还是人类？他们应该遵守什么样的道德和法律规范？自然人应该与人工智能体或这样的新生命体建立什么样的关系？双方之间各自拥有什么样的权利、责任和义务？总之，人工智能快速发展导致其主体地位日益彰显，相关的伦理、法规缺失形成了“真空地带”。如果不能抓紧堵住这些伦理、法律和安全漏洞，不仅可能导致大量的社会矛盾和冲突，而且可能从根本上限制人工智能的创新与应用。

At the level of the ideological and cultural system, the question of the “subject” status and “rights” of artificial intelligence is systematically impacting traditional systems of cultural production, dissemination, and evaluation. In the past, humans possessed a unique system of cultural innovation, dissemination, and evaluation, occupying the sole cultural subject status, and the ownership of cultural products was certain. However, as generative artificial intelligence makes a great showing in the ideological and cultural field, the cultural subject status of artificial intelligence is becoming increasingly prominent, the ownership of cultural products is becoming increasingly blurred, and this has triggered a series of problems concerning cultural dissemination, exchange, and evaluation. For example, when AI assists humans in cultural production activities or autonomously generates texts, ideas, code, and other services, do these count as cultural works? Who is their author? To whom does the intellectual property belong? And so on—no consensus has yet been reached. In terms of cultural dissemination and evaluation, artificial intelligence can engage in ideological and cultural exchanges with humans without supervision. When capital-dominated algorithms drive cultural interaction, the cultural dissemination and cultural evaluation of artificial intelligence often carry with them the political demands, values, and ideological infiltration of capitalism. As the autonomy of artificial intelligence increases, how humans can maintain their own cultural subjectivity in human-machine interaction and continue to create the brilliance of human civilization has also become an unavoidable practical issue.

在思想文化体系层面，人工智能的“主体”地位及“权利”问题正在对传统的文化生产、传播和评价体系等形成系统性冲击。在过去，人类拥有独特的文化创新、传播与评价体系，占据着唯一的文化主体地位，文化产品的所有权是确定的。然而，随着生成式人工智能在思想文化领域大显身手，人工智能的文化主体地位正在日益凸显，文化产品的所有权日益模糊，并且引发了一系列文化的传播交流和评价等问题。例如，AI协助人类进行文化生产活动或自主生成文本、创意、代码和其他服务，这些到底算不算文化作品？它们的作者是谁？知识产权归属于谁？等等，目前尚未形成共识。在文化传播和评价方面，人工智能能够在无人监管的情况下与人进行思想文化交流，当由资本主导算法的文化交互时，人工智能的文化传播、文化评价往往夹带着资本主义的政治诉求、价值观念和意识形态渗透。随着人工智能的自主性日益增强，人类如何在人机交互中保持自身的文化主体性，续创人类文明的辉煌，也成为不可回避的现实问题。

Although the subject status of artificial intelligence has not yet been universally recognized, more and more intelligent robots are autonomously carrying out activities, impacting the existing human-machine relationship and human-machine civilization. The problem before us is that the corresponding new ideology, moral norms, legal systems, and cultural systems have not yet taken shape, while the subject status and rights claims of robots are becoming increasingly intense, causing a systemic impact on the subject status of humans and the traditional ideological superstructure system. This lag, which is incompatible with the new economic base, is bound to have a negative reactionary effect on the economic base, triggering new social problems and social crises.

尽管目前人工智能的主体地位尚未得到普遍承认，但越来越多的智能机器人正在自主开展活动，冲击既有的人机关系和人机文明。摆在我们面前的问题是，与之相适应的新型意识形态、道德规范、法律制度、文化体系等尚未形成，而机器人的主体地位和权利诉求却越来越强烈，令人类的主体地位和传统的观念上层建筑体系遭遇系统性冲击。这种与新的经济基础不相适应的滞后情况难免对经济基础产生消极的反作用，引发新的社会问题和社会危机。

IV. Resolving the Basic Contradictions of Society Is the Fundamental Driving Force for the Development of an Intelligent Society

四、化解社会基本矛盾是智能社会发展的根本动力

Against the backdrop of the rapid development of intelligent technology and intelligent productive forces, the existing relations of production and productive forces, as well as the superstructure and economic base, are increasingly incompatible, seriously hindering the healthy development of the economy and society and slowing the progress of the intelligent economy and intelligent society. Therefore, it is necessary to innovate the theory of social formations on the basis of historical materialism, and in accordance with the value ideal of a more advanced economic and social formation—communist society—to carry out comprehensive and systematic social transformation targeting the phenomena of basic social contradictions manifested in the age of intelligence, thereby transforming the resolution of contradictions into a driving force for development.

在智能科技和智能生产力快速发展的背景下，现有的生产关系与生产力、上层建筑与经济基础日益不相适应，严重阻碍了经济和社会的健康发展，迟滞了智能经济、智能社会的前进步伐。因此，必须立足唯物史观创新社会形态理论，依据更先进的经济社会形态——共产主义社会——的价值理想，针对智能时代表现出来的社会基本矛盾现象开展全面、系统的社会变革，将矛盾的解决转化为发展的动力。

First, on the basis of the technological development and breakthroughs of artificial intelligence, continuously liberate and develop intelligent productive forces, laying a solid material foundation and preparing the necessary material conditions for the construction of an intelligent society and the arrival of communist society.

第一，以人工智能的技术发展和突破为基础，不断解放和发展智能生产力，为智能社会建设和共产主义社会的到来奠定坚实的物质基础，准备必要的物质条件。

Intelligent technology is the basic technical support of an intelligent society, and the promoter, shaper and creator of the development of intelligent productive forces, intelligent economy and intelligent society. Without the sound development and appropriate application of intelligent technology, it is impossible to speak of developing intelligent productive forces, intelligent economy and intelligent society. At present, both the theoretical research and practical application of artificial intelligence face many bottlenecks that urgently need to be broken through, for example, research progress on issues such as machine consciousness, "value alignment," brain-computer interfaces, and human-machine integration is relatively slow. Therefore, we must, like Marx, regard science and technology as "a revolutionary force that plays a driving role in history," and sincerely welcome every advance in intelligent technology; we must adhere to the development strategy that "science and technology constitute a primary productive force," increase the intensity of research and development of key artificial intelligence technologies, and accelerate the application of intelligent technology in the economic, social and other fields; we must continuously liberate and develop intelligent productive forces, and steadily and universally raise the level of digitalization and intelligence of the entire society.

智能科技是智能社会的基本技术支撑，是智能生产力、智能经济和智能社会发展的推动者、塑造者和创造者。如果没有智能科技的良性发展和恰当应用，就谈不上发展智能生产力、智能经济和智能社会。目前，无论是人工智能的理论研究还是实践应用都存在不少亟待突破的瓶颈，例如机器意识、“价值观对齐”、脑机接口、人机融合等问题的研究进展都比较缓慢。因此，我们必须像马克思那样，把科学技术视为“一种在历史上起推动作用的、革命的力量”，由衷地欢迎智能科技的每一项进步；必须坚持“科技是第一生产力”的发展方略，加大人工智能关键技术的研发力度，加快智能科技在经济、社会等领域的应用；不断解放和发展智能生产力，持续、普遍提升整个社会的数字化和智能化水平。

The construction of new intelligent productive forces, intelligent economy and intelligent society is not only a product of the development and application of intelligent technology, but also a result of the combination of new technology with human beings to form new modes of human-machine integration. Therefore, on the one hand, we must adhere to the technological development principle that "the human being is the end," develop responsible artificial intelligence, effectively regulate the research, development and application of intelligent weapons, superintelligence, etc., and prevent irresponsible artificial intelligence from becoming a destructive force in economic and social construction; on the other hand, we must continuously improve the quality and ability of laborers, and cultivate "qualified knowledge workers" adapted to the new technological social form. "For the laborer, this means the intensification (acceleration) of the labor process; the laborer must accelerate 'de-skilling' or 're-skilling' to adapt to new labor requirements." Only when technological development and human development, "the human being is the end" and "technological logic" are coordinated, and a more humane and more reasonable mode of combination is formed between humans and machines, can laborers and the factors of production such as means of labor and objects of labor be organically integrated to the greatest extent, unleashing the enormous efficacy of promoting the development of intelligent productive forces, intelligent economy and intelligent society.

新型的智能生产力、智能经济和智能社会的建设，不仅是智能科技发展与应用的产物，而且是新技术与人相结合形成新型人机融合方式的结果。因此，一方面必须坚持“人是目的”的技术发展原则，研制负责任的人工智能，有效规制智能武器、超级智能等的研发和应用，防止不负责任的人工智能成为经济和社会建设的破坏性力量；另一方面，要持续提升劳动者的素质和能力，培养适应新型技术社会形态的“合格的知识劳动者”。“对于劳动者而言，这意味着劳动过程的强化（加速），劳动者必须加速‘去技能’或‘再技能’以适应新的劳动要求。”只有技术的发展与人的发展、“人是目的”与“技术逻辑”相协调，人机之间形成更加人性、更加合理的结合方式，才能使劳动者与劳动资料、劳动对象等生产要素最大限度地有机融合，发挥促进智能生产力、智能经济和智能社会发展的巨大效能。

Intelligent productive forces and intelligent economy are the foundation of intelligent society construction. In the process of construction, special attention should be paid to the "restructuring" and "reshaping" of productive forces and economic development modes by intelligent technology, promoting the digitalization, intelligentization and unmanned operation of traditional industries, and guiding and promoting the sound development of emerging intelligent industries; we must be adept at using various intelligent technologies and equipment to transform the content and processes of production and services, improve the efficiency of production and services, and enrich the supply of products and services. Only in this way can we achieve a high level of development of social productive forces, the great abundance of material wealth, and a substantial improvement in the people's living standards, effectively meet the ever-growing needs of all the people for a better life, and lay a solid material foundation for the arrival of a communist society.

智能生产力、智能经济是智能社会建设的基础。在建设过程中，应该特别重视智能科技对生产力和经济发展方式的“再结构”“再塑造”，推动传统产业数字化、智能化和无人化，引导和促进新兴的智能产业良性发展；善于运用各种智能技术和设备改造生产、服务的内容和流程，提升生产和服务效率，丰富产品和服务的供给。只有这样，才能实现社会生产力的高度发达、物质财富的极大丰富和人民生活水平的大幅提高，切实满足全体人民日益增长的美好生活需要，为共产主义社会的到来奠定坚实的物质基础。

Second, given that the relations of production formed in the era of industrial capitalism are incompatible with the state of intelligent productive forces, it is necessary, based on the nature and characteristics of intelligent technology and intelligent productive forces, to make necessary adjustments and changes to the relations of production, and establish new relations of production adapted to the level of development of intelligent productive forces.

第二，鉴于工业资本主义时代形成的生产关系不适应智能生产力的状况，必须基于智能科技和智能生产力的性质和特点，对生产关系加以必要的调整和变革，建立适应智能生产力发展水平的新型生产关系。

The key to adjusting and changing the relations of production is to curb private ownership of the means of production and the "logic of capital," and to establish a new type of public ownership in which all the people control digital means of production. Entering the intelligent era, data runs through almost the entire process from research and development to application and upgrading of artificial intelligence; in particular, algorithms are inseparable from the "feeding" of massive amounts of data, and the thinking and action capabilities of intelligent systems must be built on the basis of collecting, learning from and training on data. This data usually comes from people's digital production and life, is the externalization and presentation of the general intellect of humanity, is jointly produced by all members of society, and is also very convenient to share and use in common. However, capitalist private ownership has privatized this means of production with a shared nature, causing artificial intelligence to be used by a handful of super-capitalists to seek private gain, limiting the development of productive forces. Therefore, it is necessary to establish a new type of public ownership for digital data, adopting forms such as data shareholding, data wage systems, and digital dividend systems, so that all the people jointly own the ownership of digital data. Correspondingly, algorithm models and intelligent systems built on big data that concern the national economy and people's livelihood should also be owned by the whole people, and should at the same time be open-source, placed under the common supervision of the broad masses, and continuously improved and upgraded according to the will of the broad masses. Kalulé points out: "What we need is a system that exposes and criticizes centralized power, while co-creating new systems with affected groups: artificial intelligence created by the people, serving the people." [32]32 Kalulé is likely a reference to a scholar or commentator on AI and social justice; the specific source is not identified in the original text. In short, artificial intelligence as the primary productive force must truly be co-built, co-shared and co-governed by all the people, preventing it from becoming a new tool for capital to exploit, enslave and control others under private ownership. Of course, how the new type of public ownership of digital means of production should be concretely established (for example, whether and how to handle the relationship with capital), how to organically integrate it with the intelligent technology paradigm, and how to operate effectively in intelligent economic activities, etc., still await creative exploration.

调整和变革生产关系的关键是扼制生产资料私有制和“资本的逻辑”，建立全体人民掌控数字生产资料的新型公有制。迈入智能时代，数据几乎贯穿了人工智能从研发到应用、升级的全过程，特别是算法离不开海量数据的“喂养”，智能系统的思想和行动能力必须建立在对数据的搜集、学习和训练基础之上。这些数据通常来自人们的数字化生产和生活，是人类一般智力的外化和呈现，由全体社会成员共同生产，也很方便共享、共用。然而，资本主义私有制将这种具备共享性质的生产资料私有化了，导致人工智能被少数超级资本家用来谋取私利，限制了生产力的发展。因此，需要针对数字资料建立新型的公有制，采用数据股份制、数据薪酬制、数字红利制等，使全体人民共同拥有数字资料的所有权。相应地，建立在大数据之上、关系国计民生的算法模型和智能系统也应该由全民所有，同时应该开源，置于广大民众的共同监管之下，并根据广大民众的意愿不断改进和升级。卡卢尔指出：“我们需要的是一个揭露和批判集中权力的系统，同时与受影响的群体共同创建新系统：人工智能由人民创造，为人民服务。”总之，人工智能作为第一生产力必须真正做到由全体人民共建、共享和共治，防止它们成为私有制下资本剥削、奴役和控制他人的新工具。当然，数字生产资料的新型公有制应该如何具体地确立（例如是否需要以及如何处理与资本的关系），如何与智能技术范式有机结合，如何在智能经济活动中有效运作等，尚待开展创造性的探索。

In the process of adjusting and changing the relations of production, it is very important to reconstruct a just mode of social division of labor and human-machine relations in the intelligent era. The role played by artificial intelligence often differs under different relations of production. Under capitalist relations of production, the "capitalist application" of artificial intelligence makes it, as a tool of production, serve the logic of capital, and form an alienated mode of division of labor and human-machine relations with humans. Under the premise of public ownership, artificial intelligence will shift to a mode of "socialist application," becoming the material condition of production for liberating laborers. When the ownership of the means of production undergoes a fundamental transformation, and digital data such as big data, algorithms, and computing power are in the hands of all the people, artificial intelligence will to a greater extent replace human physical and mental labor, prompting people to be liberated from heavy work posts, and to have more free time to engage in personalized, free and conscious social activities. At the same time, with the help of artificial intelligence analysis of databases, an intelligent division of labor model conforming to the structure of the social labor force can be established, and a rational division of labor can be carried out according to the labor abilities, interests, hobbies and specialties of social members, realizing "each doing his best," [33]33 "Each doing his best" (各尽其能) is a classical Chinese ideal of social organization, often associated with the Confucian concept of a harmonious society where everyone contributes according to their ability. making labor become "the primary need of life" for people. This change will produce subversive economic and social effects — the complementary relationship between technological progress and human development replaces the original competitive and exclusive relationship between humans and machines; artificial intelligence is no longer a cold machine controlled by capital to exclude people for profit, but becomes a favorable technological condition for replacing human labor, promoting the liberation of labor and social progress, and promoting the free and comprehensive development of the individual.

在调整和变革生产关系的过程中，重构智能时代公正的社会分工模式与人机关系十分重要。人工智能在不同生产关系中发挥的作用往往不同。在资本主义生产关系下，人工智能的“资本主义应用”使其作为生产工具服务于资本的逻辑，并与人类结成异化的分工模式和人机关系。而在公有制的前提下，人工智能将转向一种“社会主义应用”模式，成为解放劳动者的物质生产条件。当生产资料所有制发生根本性转变，大数据、算法、算力等数字资料由全体人民掌握时，人工智能将在更大程度上代替人的体力和脑力劳动，促使人从繁重的工作岗位中解放出来，拥有更多的自由时间从事个性化的、自由自觉的社会性活动。与此同时，可以借助人工智能对数据库的分析，建立符合社会劳动力结构的智能化分工模型，根据社会成员的劳动能力、兴趣、爱好和特长进行合理分工，实现“各尽其能”，让劳动成为人的“生活的第一需要”。这种变化将会产生颠覆性的经济和社会效应——技术进步与人类发展之间的互补性关系取代了原来人机之间的竞争性、排斥性关系，人工智能不再是资本控制下为了牟利而排斥人的冰冷机器，而是成为替代人类劳动、推动劳动解放和社会进步、促进个人自由全面发展的有利技术条件。

To adjust and transform the relations of production, it is also necessary to establish a distribution system compatible with the public ownership of digital means of production, so as to uphold and promote social justice. Once the digital means of production are publicly owned and intelligent productive forces are employed for the labor liberation of all the people, then, from the perspective of the outcome, all the products and wealth of social production should belong to all the working people. Under the premise that all the people control data resources and intelligent production tools, intelligent productive forces can create unprecedentedly abundant social products and social wealth. This not only makes it possible to establish a “universal basic income” that can guarantee all the people a better life, but also theoretically lays the material and cultural foundation for the communist “distribution according to need.” At the same time, with the help of big data technology and intelligent technology, it is possible to obtain real-time information and data, accurately perceive people’s needs and their changes, and organize digitalized and intelligent customized production, thereby providing technical possibilities for “each according to their needs.” Production under such conditions can, on the one hand, greatly enhance production efficiency, liberate people from the “drudgery” caused by irrational division of labor, and allow them to develop freely and comprehensively in ample free time; on the other hand, after meeting basic material needs, new technologies enable people to produce new, higher-level needs through their own social practice. These needs cause people’s creativity to flow continuously, which in turn promotes economic and social development, advancing human society to ever newer and higher historical stages.

调整和变革生产关系，还必须建设与数字生产资料公有制相适应的分配方式，维护和促进社会公正。一旦数字生产资料实现公有、智能生产力被用于全体人民的劳动解放，那么从结果来看，社会生产的产品、财富就应该全部归全体劳动者所有。在全体人民掌握数据资料和智能化生产工具的前提下，智能生产力能够创造出空前丰富的社会产品和社会财富，这不仅有条件设立能够保障全体人民过上美好生活的“全民基本收入”，而且从理论上为共产主义的“按需分配”奠定了物质和文化基础。与此同时，借助大数据技术和智能技术能够实时获取信息数据，精准洞察人们的需要及其变化，组织数字化、智能化的定制型生产，为“各求所需”提供了技术上的可能。这种条件下的生产一方面可以大幅提升生产效率，将人们从不合理分工导致的“苦役”中解放出来，在充裕的自由时间里自由全面发展；另一方面，新技术使人们满足基本的物质需求之后，又在自身的社会实践中生产出新的更高级的需要，这些需要促使人们的创造力不断涌流，反过来推动经济、社会的发展，将人类社会不断推进到新的更高级的历史阶段。

Third, in view of the situation in the intelligent era where the superstructure system is incompatible with the economic base and hinders social development, it is necessary to carry out corresponding transformations of the vast superstructure system based on the revolutionary changes in the economic base, so as to promote the formation of a more advanced economic and social form.

第三，鉴于智能时代上层建筑体系不适应经济基础、阻碍社会发展的状况，必须以经济基础的革命性变化为基础，对庞大的上层建筑体系进行相应的变革，促进更先进的经济社会形态形成。

Transforming the superstructure must first of all block the ideological manipulation of artificial intelligence under the domination of the logic of capital. Artificial intelligence was originally a product of the development of human intelligence, but the logic of capital has caused it to deviate from the track of technology itself. For example, intelligent algorithms have changed the original path of ideological generation, giving rise to a new type of ideology with the attributes of capital and the technical characteristics of algorithms. Therefore, it is necessary to strengthen the study and judgment of the ideological risks of artificial intelligence, establish an ideological risk monitoring and early warning mechanism, integrate advanced ideologies that reflect the economic base of the intelligent era into algorithm models, and resist ideological infiltration carried out by capitalism through various high-tech means. In addition, humanity must take a long-term view, guard against intelligent machines becoming independent ideological machines with autonomous capabilities, and supervise and regulate phenomena such as “intelligent escape” and “consciousness independence,” thereby sublating the instrumentality of artificial intelligence and restoring its value, ensuring that it always serves the value concept of “man is the end” and serves humanity.

变革上层建筑首先必须阻遏资本逻辑宰制下的人工智能的意识形态操控。人工智能本来是人类智能发展的产物，但资本逻辑令其偏离了技术本身的轨道，如智能算法改变了原有的意识形态生成路径，生成了具有资本属性和算法技术特征的新型意识形态。因此，必须加强对人工智能意识形态风险的研判，建立意识形态风险监督预警机制，将反映智能时代经济基础的先进意识形态融入算法模型，抵御资本主义借助各种高科技手段开展的意识形态渗透。此外，人类还必须立足长远，警惕智能机器成为独立的拥有自主能力的意识形态机器，对于“智能出逃”“意识独立”等现象进行监督和规制，从而扬弃人工智能的工具性，复归人工智能的价值性，使其始终服从“人是目的”、为人类服务的价值理念。

Transforming the superstructure must also transcend the “logic of capital” and establish a people-centered new political system and governance system compatible with the intelligent economy and social intelligentization. Given that the new technological revolution is systematically reshaping government organization, structure, functions, and behavior, it is necessary to transcend the traditional top-down governance model centered on experts and elites, “to construct a decentralized, bottom-up, participatory digital democracy,” ensuring that all members of society, with the help of intelligent tools, jointly establish core value concepts, political stances, and social development goals, participate in political life in an orderly manner, and extensively exercise political rights. The modernization transformation of the national governance system and governance capacity in the intelligent era is a basic requirement for building an intelligent society. Relevant departments and personnel must be adept at using tools such as intelligent algorithms and large models for analysis, decision-making, management, and supervision, and make adjustments at any time based on feedback from actual operations, improving governance effectiveness through human-machine collaboration. The usurpation of governance power by giant enterprises is a practical challenge facing intelligent governance. “From data, resources, and algorithms to services, these enterprises have become increasingly embedded in people’s daily lives, possessing the nature of quasi-public power or some attributes of public power.” [34]34 Sun Weiping, “The Logic of Capital and the Logic of People’s Livelihood in the Era of Artificial Intelligence,” *Social Science Journal*, no. 4 (2023). Faced with the gradual blurring of the public and commercial attributes of giant enterprises, the government must carry out effective supervision to prevent their disorderly expansion and their acting recklessly for economic interests, such as illegally transforming people’s bodies and minds, monitoring and manipulating people’s daily lives, and so on.

变革上层建筑还必须超越“资本逻辑”，建立以人民为中心、与智能经济和社会智能化相适应的新型政治制度和治理体系。鉴于新技术革命对政府组织、结构、功能、行为等进行系统性重塑，必须超越传统的自上而下、以专家和精英为中心的治理模式，“以构建一个去中心化的、自下而上的、参与式的数字民主”，确保全体社会成员借助智能工具共同确立核心价值理念、政治立场和社会发展目标，有序参与政治生活，广泛行使政治权利。智能时代国家治理体系和治理能力的现代化转型是智能社会建设的基本要求。相关部门和人员必须善于运用智能算法、大模型之类工具进行分析、决策、管理和监督，并根据实际运行的反馈结果随时进行调整，在人机协作中提升治理实效。巨型企业对治理权力的僭越是智能治理面临的现实难题。“从数据、资源、算法到服务，这些企业已经日益嵌入人们的日常生活，具有准公权力的性质或者公权力的一些属性。”面对巨型企业公共性属性与商业性属性的逐渐模糊，政府必须进行有效监管，防止它们无序扩张，为了经济利益胡作非为，例如非法改造人的身心、监视和操控人们的日常生活等。

Another focus of superstructure construction in the intelligent era is to establish the “people-oriented” principle of artificial intelligence development, prudently handle the “subject” status and rights issues of various intelligent robots, and establish a corresponding system of moral ethics and laws and regulations, guiding artificial intelligence to “develop for the good and toward the good.” On the one hand, in response to the contradictory phenomenon that artificial intelligence performs the “affairs” of a subject on behalf of humans but does not enjoy the “rights” or bear the “responsibilities” of a subject, a “trinity” system of subject rights, responsibilities, and obligations involving the designer, the algorithm, and the user should be constructed. That is, a description of the rights and responsibilities of the algorithm design should be formulated, the sources, uses, and possible instabilities of the algorithm data should be marked, and users should be clearly informed. In this way, it seems possible for intelligent robots to obtain a “quasi-subject” status, thereby addressing legal and ethical issues arising from the use of algorithms. That is, in addition to holding designers and users accountable, algorithms should also bear certain responsibilities. When compensation issues are involved, deductions can be made from the proceeds of the autonomous production activities of algorithm-driven intelligent robots. On the other hand, it is necessary to establish as soon as possible moral norms and codified laws and regulations applicable to the development of artificial intelligence, promoting the standardized and law-based development of artificial intelligence; at the same time, promote the integration of intelligent robots with ethical norms and laws, internalizing ethics and law into the “chip,” aligning them with basic human values, and ensuring that intelligent robots always serve human purposes and obey human commands at all times. This is conducive to ensuring that the development of intelligent technology is in the hands of all the people, preventing artificial intelligence from being abused by capital and those with ulterior motives, and also helping to avoid technological runaway, preventing artificial intelligence from becoming an alien force opposing humanity.

智能时代上层建筑建设的又一着力点是确立“以人为本”的人工智能发展原则，审慎处理各种智能机器人的“主体”地位及权利问题，并建立与之相适应的道德伦理和法律法规体系，引导人工智能“向好向善”发展。一方面，针对人工智能代替人类行主体之“事”，但未享主体之“权”、担主体之“责”的矛盾现象，应该构建设计方、算法、用户“三位一体”的主体权利、责任和义务体系，即设计算法的权利和责任说明，标注算法数据的来源、用途及其可能的不稳定性等，并明确告知用户。这样一来，似乎智能机器人获得“类主体”的地位是可能的，从而可以应对因算法使用带来的法律和伦理问题，即除了对设计者和用户追责外，还应该让算法承担一定的责任，在涉及补偿问题时，可以从算法驱动的智能机器人的自主化生产活动的收益中扣取。另一方面，必须尽快建立适用于人工智能发展的道德规范和成文的法律法规，推动人工智能规范化、法治化发展；同时，推动智能机器人与伦理规范和法律的融合，使伦理和法律内化于“芯”，与人类基本价值观对齐，确保智能机器人在任何时候都服务于人的目的，听从人的命令。这样有利于确保智能技术的发展掌握在全体人民手中，防止人工智能被资本和别有用心的人滥用，同时也有利于避免发生技术失控现象，防止人工智能成为反对人类的异己力量。

Conclusion

结语

Although the development of artificial intelligence is still in its early stages, and it is unbalanced and insufficient, the accelerating innovation and development of intelligent technology is promoting the rapid development of intelligent productive forces and the intelligent economy, and is shaping an intelligent society full of both opportunities and challenges. To such an extent, it increasingly manifests a situation where the capitalist relations of production formed in the industrial era are incompatible with intelligent productive forces, and the superstructure is incompatible with the economic base. Therefore, we must base ourselves on the basic theory of historical materialism concerning social formations. On the basis of continuously developing intelligent productive forces, we must accelerate the adjustment of relations of production to adapt to the level of intelligent productive forces, and constantly transform the superstructure to adapt to the state of the economic base. We must transform the basic contradictions of society in the intelligent era into powerful driving forces for social development, pushing the construction of an intelligent society onto the “fast track,” laying the foundation and creating conditions for the arrival of a new economic and social form—communist society. Of course, the construction of new relations of production and superstructure oriented toward communist society is a “new thing,” a long-term, complex, and multi-faceted systemic project that cannot be accomplished in one stroke. Sometimes, even if some key issues are resolved, such as socialist China establishing a public ownership system where all the people are masters of the country, and removing systemic resistance to the normal development of intelligent technology and intelligent productive forces, it is still necessary to comprehensively adjust and profoundly transform the relations of production and superstructure formed on the basis of industrial society, making them compatible with the characteristics of intelligent technology and the development state of intelligent productive forces, and coordinately advancing the construction of an intelligent society and the construction of a communist society.

尽管目前人工智能的发展仍然处于初级阶段，并且发展不平衡、不充分，但加速创新发展的智能科技正在推动智能生产力、智能经济快速发展，正在塑造一个机遇与挑战并存的智能社会，以至于日益表现出工业时代形成的资本主义生产关系与智能生产力不相适应、上层建筑与经济基础不相适应的局面。因此，我们必须立足唯物史观关于社会形态的基本理论，在不断发展智能生产力的基础上，加快调整生产关系以适应智能生产力的水平，不断变革上层建筑以适应经济基础的状况，将智能社会的社会基本矛盾转化为强大的社会发展动力，推动智能社会的建设走上“快车道”，为新型的经济社会形态——共产主义社会——的到来奠定基础、创造条件。当然，面向共产主义社会的新型生产关系和上层建筑的建设是一个“新事物”，是一个长期、复杂、涉及多方面因素的系统工程，不可能毕其功于一役。有时即使解决了其中的某些关键性问题，如社会主义中国建立了全体人民当家作主的公有制，清除了智能科技和智能生产力正常发展的系统性阻力，但仍然需要对在工业社会基础上形成的生产关系和上层建筑进行全面调整、深刻变革，使之与智能科技的特点和智能生产力的发展状况相适应，协同推进智能社会建设与共产主义社会建设。

Online Editor: Paul

网络编辑：保罗