Engels’s Thought on Modernization and Its Contemporary Value

Although Engels did not explicitly use the term “modernization” in his original works, his analyses of “the modern state,” “modern bourgeois society,” and “modern socialism” contain a wealth of thought on modernization. On the occasion of the 130th anniversary of Engels’s death, studying and elucidating his thought on modernization can provide theoretical resources and important inspiration for advancing Chinese-path modernization.

恩格斯在其原著中虽然没有明确使用“现代化”这一术语，但在他对“现代国家”“现代资产阶级社会”“现代社会主义”等的剖析中蕴含着丰富的现代化思想。在纪念恩格斯逝世130周年之际，研究阐释他的现代化思想，能够为我们推进中国式现代化提供学理资源和重要启示。

Modernization is a key marker of human society’s entry into modern civilization.

现代化是人类社会进入现代文明的重要标识

Modernization is the developmental trend and key marker of human society’s entry into modern civilization. In *The Condition of the Working Class in England*, Engels points out: “The industrial revolution has the same significance for England as the political revolution for France and the philosophical revolution for Germany.” This assertion contains three dimensions of modernization: the industrial revolution establishes the modern mode of production, the political revolution establishes the modern state system, and the philosophical revolution shapes the modern subjective force.

现代化是人类社会进入现代文明的发展趋势和重要标识。在《英国工人阶级状况》中，恩格斯指出：“工业革命对英国的意义，就像政治革命对法国，哲学革命对德国一样。”这一论断包含着现代化的三个维度：工业革命建立现代生产方式、政治革命建立现代国家制度、哲学革命塑造现代主体力量。

First, the industrial revolution establishes the modern mode of production. The British Industrial Revolution is the historical and logical starting point of the modernization process; it brought about a fundamental change in the mode of material production, greatly liberated and developed the productive forces, and opened the prelude to human industrial civilization. In “The Condition of England. The Eighteenth Century,” Engels states: “The English revolution is a social revolution, and therefore more extensive and more profound in its effects than any other revolution.” The British Industrial Revolution exerted a powerful radiating and leading influence on other European countries: “The old industries of Germany were destroyed by the introduction of steam and the rapid extension of British industrial supremacy,” and it compelled “the various governments, under the Continental System of Napoleon, to consider the demands of modern industry.”

第一，工业革命建立现代生产方式。英国工业革命是现代化进程的历史和逻辑起点，它促使物质生产方式发生根本变化，极大解放和发展了社会生产力，拉开了人类工业文明序幕。在《英国状况。十八世纪》中，恩格斯指出：“英国的革命是社会革命，因此比任何其他一种革命都更广泛，更有深远影响。”英国工业革命对欧洲其他国家产生了强大的辐射和引领作用，“德国的旧式工业因蒸汽的采用和英国工业优势的迅速扩张而被摧毁了”，并迫使在拿破仑的大陆体系之下的“各邦政府考虑现代工业的要求”。

Second, the political revolution establishes the modern state system. The important achievement of the French Revolution, the *Declaration of the Rights of Man and of the Citizen*, not only established the independent legal and political identity of the individual by defining the status of “the nation,” but also clarified the basic role of law in state governance, promoting the construction of a modern state system completely different from feudal autocracy. Engels highly praised the French Revolution and its positive historical significance. In 1841, in the article “Ernst Moritz Arndt” published in the *Telegraph für Deutschland*, he criticized Germans for their one-sided hatred of France and proposed “the abolition of all estates, the establishment of a great, united, equal nation of citizens.”

第二，政治革命建立现代国家制度。法国大革命的重要成果《人权宣言》，不仅通过确定“国民”身份确立人独立的法律身份和政治身份，更阐明法律在国家治理中的基本作用，推动建构与封建专制完全不同的现代国家制度。恩格斯高度赞誉法国革命及其积极历史意义。1841年，他在《德意志电讯》发表《恩斯特·莫里茨·阿恩特》一文，批判德国人对法国的片面仇恨，提出要“废除一切等级，建立一个伟大的、统一的、平等的公民国家”。

Third, the philosophical revolution shapes the modern subjective force. In the context of the history of Western philosophy, behind “modernization” lies the problem of “modernity,” and the essence of the problem of “modernity” is the problem of “subjectivity.” The significance of the philosophical revolution lies in establishing the subjective position of the human being. In “The Progress of Social Reform on the Continent,” Engels writes: “In France the political revolution took place, and simultaneously with it the philosophical revolution in Germany. This revolution was begun by Kant… Fichte and Schelling began the work of philosophical reconstruction, and Hegel completed the new system.” The German philosophical revolution regarded the human being as a knowing subject and moral subject possessing reason and free consciousness, greatly elevating the subjective status of the human being—an important distinction between capitalist civilization and pre-capitalist civilization.

第三，哲学革命塑造现代主体力量。在西方哲学思想史语境中，“现代化”背后是“现代性”问题，而“现代性”问题的实质是“主体性”问题。哲学革命的意义，在于确立人的主体性地位。恩格斯在《大陆上社会改革的进展》中写道：“法国发生了政治革命，随同发生的是德国的哲学革命。这个革命是由康德开始的……费希特和谢林开始了哲学的改造工作，黑格尔完成了新的体系。”德国哲学革命把人看作拥有理性和自由意识的知识主体和道德主体，极大提升了人的主体地位，这是资本主义文明同前资本主义文明的重要区别。

Engels’s elucidation of the three dimensions of modernization helps us grasp the systematic nature of modernization and the foundational role of social revolution. Modernization is a systematic socio-historical project: the modern mode of production is the material prerequisite and social foundation of modernization; the construction of the modern state is the political guarantee of modernization; the construction of modern subjectivity is the subjective force of modernization. These three dimensions jointly promote the emergence and development of modern civilization. Of course, the economic base determines the superstructure, and Engels particularly emphasized the foundational status of the social changes brought about by the industrial revolution: “The social revolution is the true revolution; the political and philosophical revolutions must lead to the social revolution,” and the English social revolution “will reach its goal in practice more quickly than the French political revolution or the German philosophical revolution.”

恩格斯关于现代化三个维度的阐释，有助于我们把握现代化的系统性和社会革命的基础地位。现代化是一个系统社会历史工程：现代生产方式是现代化的物质前提和社会基础；现代国家建构是现代化的政治保障；现代主体性建构是现代化的主体力量。这三个维度共同推动现代文明的产生与发展。当然，经济基础决定上层建筑，恩格斯特别强调工业革命带来的社会变革具有基础性地位，“社会革命才是真正的革命，政治的和哲学的革命必定通向社会革命”，英国的社会革命“会比法国的政治革命或德国的哲学革命在实践上更快地达到目的”。

Another great aspect of Engels that transcends his contemporary thinkers is that he linked modernization with the growth and strengthening of the most revolutionary and advanced working class. Engels points out: “The history of the English working class begins in the latter half of the last century, with the invention of the steam engine and the cotton-processing machine… Its world-historical significance is only now beginning to be recognized.” This established the direction for exploring the duality of capitalist modernization and for seeking the class subject capable of overcoming the contradictions of capitalist modernization.

恩格斯超越同时代思想家的伟大之处还在于，他把现代化同最革命、最先进的工人阶级的成长壮大联系在一起。恩格斯指出：“英国工人阶级的历史是从上个世纪后半期，随着蒸汽机和棉花加工机的发明而开始的……它的世界历史意义只是现在才开始被认识。”这为探索资本主义现代化的二重性，以及寻求克服资本主义现代化矛盾的阶级主体确立了方向。

The duality of capitalist modernization and its inherent contradictions

资本主义现代化的二重性及其内在矛盾

Engels revealed the duality of capitalist modernization and its inherent contradictions, presenting the dialectical logic of negation within capitalist modern civilization. On the one hand, Engels highly affirmed the role of capitalist modernization in promoting the development of human civilization. Western capitalist countries, through modernizing elements such as the scientific-technological revolution, scientific rationality, the modern mode of production, urbanization, and the world market, destroyed traditional society and inaugurated the era of industrial civilization. On the other hand, Engels sharply criticized the developmental paradox of capitalist modernization: “With every step forward in civilization, inequality also advances a step. All the institutions which society creates for itself with civilization turn into the opposite of their original purpose.” Although capitalist modernization promoted the development of human civilization, its inherent logic of capital also led to unavoidable internal contradictions.

恩格斯揭示了资本主义现代化的二重性及其内在矛盾，呈现了资本主义现代文明的辩证否定逻辑。一方面，恩格斯高度肯定资本主义现代化对人类文明发展的推动作用。西方资本主义国家通过科技革命、科学理性、现代生产方式、城市化、世界市场等现代化要素，摧毁了传统社会，开创了工业文明时代。另一方面，恩格斯尖锐批判资本主义现代化的发展悖论：“文明每前进一步，不平等也同时前进一步。随着文明而产生的社会为自己所建立的一切机构，都转变为它们原来的目的的反面。”资本主义现代化虽然促进了人类文明的发展，但其固有的资本逻辑也导致了不可避免的内在矛盾。

First, the contradiction and opposition between humanity and nature. Capitalist modernization, by means of the advances of the scientific-technological revolution and the industrial revolution, while completing the disenchantment of nature, lost its reverence for nature, triggering an ecological crisis. Engels warned: “Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us.” The destruction by humanity of nature, this “inorganic body,” will inevitably bring backlash against humanity itself, this “organic body.”

一是人与自然的矛盾对立。资本主义现代化借助科技革命和工业革命的进步，在完成对自然祛魅的同时，失去了对自然的敬畏之心，引发生态危机。恩格斯警示，“不要过分陶醉于我们人类对自然界的胜利，对于每一次这样的胜利，自然界都对我们进行报复”。人对自然这一“无机身体”的破坏，必将对人类自身这一“有机体”带来反噬。

Second, the contradiction and opposition between human and human. The fetishism of capital causes relations between people to become “nothing but naked self-interest, nothing but callous ‘cash payment’.” Under the logic of the reification of capital, the more capitalist production develops, the more the worker sinks into “inhuman conditions”; the worker “cannot think, feel, or live like a human being, either as an individual or as a class.” At the same time, capitalist modernization also creates the opposition between the proletariat and the bourgeoisie. In *The Condition of the Working Class in England*, Engels says: “The book I have written is, from the first page to the last, an indictment of the English bourgeoisie.” The bourgeoisie treats the proletariat as its own property; “the only thing it considers for the worker is the law,” and the essence of capitalist law is precisely to treat the proletariat as “an object that is not protected by law, deprived of human dignity, repulsive, and abhorrent.”

二是人与人的矛盾对立。资本拜物教使得人与人之间的关系“除了赤裸裸的利害关系，除了冷酷无情的‘现金交易’，就再也没有任何别的联系了”。在资本物化逻辑下，资本主义生产越发展，工人就越陷入“非人的状况”，工人“无论是个人还是整个阶级都不可能像人一样地思想、感觉和生活”。同时，资本主义现代化还造就了无产阶级与资产阶级的对立。在《英国工人阶级状况》中，恩格斯说：“我写的这本书，从第一页到最后一页，就是对英国资产阶级的起诉书。”资产阶级把无产阶级当作自己的财产来对待，“为工人考虑的唯一的东西就是法律”，而资本主义法律的实质就是把无产阶级“当做不受法律保护的、丧失人类尊严的、讨厌的、令人憎恶的对象”。

Of course, with the deepening development of capitalist modernization, the bourgeoisie also strives to mitigate its inherent contradictions; “large-scale industry has also become, on the surface, more moral.” In the preface to the 1892 German second edition of *The Condition of the Working Class in England*, Engels warned people: “All these concessions to justice and philanthropy are, in fact, merely a means.” This is because the root of the contradictions of capitalist modernization, namely “the capitalist system itself,” still exists. Using historical materialism to investigate and analyze the capitalist system, Engels revealed the deep roots of the inherent contradictions of capitalist modernization, rooted in the logic of capital’s valorization and the logic of reification. To ultimately resolve the inherent contradictions of capitalist modernization, it is necessary to transcend capitalist modernization and explore a new model of modernization.

当然，随着资本主义现代化的深入发展，资产阶级也力图缓和其内在矛盾，“大工业从表面看来也变得讲道德了”。恩格斯在《英国工人阶级状况》1892年德文第二版序言中告诫人们，“所有这些对正义和仁爱的让步，事实上只是一种手段”。因为资本主义现代化矛盾的根源，即“资本主义制度本身”仍然存在。恩格斯运用唯物史观考察分析资本主义制度，揭示了资本增殖逻辑和物化逻辑导致资本主义现代化内在矛盾的深层根源。要最终解决资本主义现代化的内在矛盾，必须超越资本主义现代化，探索新的现代化模式。

The dialectical unity of universality and particularity in models of modernization development

现代化发展模式普遍性和特殊性的辩证统一

The model of modernization is a unity of universality and particularity; different countries and nations have different models of modernization. In discussing the path of social development in Russia, Marx and Engels believed that Russia might be able to leap over the “Caucasian chasm” of capitalism. After Marx’s death, Engels continued to explore the question of the development path of Eastern countries, which is particularly reflected in the “Afterword to ‘On the Social Question in Russia’” and in his correspondence with Danielson and others. Engels emphasized: “Those countries which have only just entered capitalist production and still preserve the remnants of the clan system or of clan institutions can use these remnants of common ownership and the popular mores corresponding to them as a powerful means of greatly shortening the process of their development to socialist society and of avoiding most of the sufferings and struggles which we in Western Europe had to go through in opening up the path.” [5]5 “Caucasian chasm” refers to the “Caucasian chasm” (or “Caucasian pass”) mentioned by Marx in his 1881 letter to Vera Zasulich, a metaphor for the capitalist stage of development that Russia might avoid.

现代化发展模式是普遍性和特殊性的统一，不同国家和民族存在不同的现代化发展模式。在讨论俄国社会发展道路时，马克思恩格斯认为俄国有可能跨越资本主义的“卡夫丁峡谷”。马克思去世后，恩格斯继续探索东方国家的发展道路问题，这特别体现在《〈论俄国的社会问题〉跋》以及与丹尼尔逊等人的通信中。恩格斯强调：“那些刚刚进入资本主义生产而仍然保全了氏族制度或氏族制度残余的国家，可以利用公有制的残余和与之相适应的人民风尚作为强大的手段，来大大缩短自己向社会主义社会发展的过程，并避免我们在西欧开辟道路时所不得不经历的大部分苦难和斗争。”

Engels’s exploration of the development path of Eastern countries contains important theses of his thought on modernization: First, modernization is a unity of the scientific measure and the value measure. Scientific rationality, the industrial revolution, etc., are the rational factors of modernization, which determine the objectivity and historical inevitability of modernization through the “scientific measure”; while the historical and cultural traditions and value concepts of a nation are the value factors of modernization, which determine the specific path and mode of realization of modernization through the “value measure.” Second, modernization is not equal to Westernization. The theory of Eastern society emphasizes the national characteristics of modernization in Eastern countries and their positive significance for the progress of world history, implicitly containing a critique of “Western-centrism.” Nationalization is a form of expression of the diversity of modernization. Only through the mode of nationalization can modernization move toward infinite openness and development. Third, Eastern countries bear the epochal mission of shifting the development of modernization from a diachronic narrative to a synchronic narrative. The “leapfrogging” viewpoint in the theory of Eastern society is a major breakthrough in the Marxist theory of modernization. This viewpoint indicates that the evolution of social formations is not only a diachronic process from lower to higher levels but also exhibits synchronic characteristics; Eastern countries can, in the process of modernization, simultaneously solve the problems of the co-development of pre-capitalist society, capitalism, and socialism, and explore a new path of socialist modernization that transcends the capitalist modernization model.

恩格斯关于东方国家社会发展道路的探索，蕴含着其现代化思想的重要论点：其一，现代化是科学尺度和价值尺度的统一。科学理性、工业革命等是现代化的理性因素，它以“科学尺度”决定着现代化的客观性和历史必然性；而民族的历史文化传统和价值观念则是现代化的价值因素，它以“价值尺度”决定着现代化的具体路径和实现方式。其二，现代化不等于西方化。东方社会理论强调东方国家现代化的民族特性及其对世界历史进步的积极意义，暗含对“西方中心论”的批判。民族化是现代化多样性的表现形式。通过民族化方式，现代化才能走向无限开放和发展。其三，东方国家承担着将现代化发展从历时叙事转向共时叙事的时代使命。东方社会理论中的“跨越论”观点，是马克思主义现代化理论的重大突破。这一观点表明，社会形态演进不仅是一个由低级到高级的历时过程，还体现出共时性特征，东方国家可以在现代化进程中同时解决前资本主义社会、资本主义和社会主义共同发展的问题，并探索出超越资本主义现代化模式的社会主义现代化新道路。

Correctly grasping the dialectical relationship between universality and particularity is an important issue in the theoretical study of modernization. Western modernization theory adheres to a philosophical thinking of “monism” and “subject-object dichotomy,” trumpeting the uniqueness and universality of the Western modernization model while ignoring the dialectical relationship between universality and particularity. Engels’s view on the dialectical unity of universality and particularity in the model of modernization provides important theoretical guidance for the emergence of Chinese-path modernization. General Secretary Xi Jinping points out: “Modernization is not a multiple-choice question with a single answer. The diversity of historical conditions determines the diversity of the development paths chosen by each country.” There is no a priori, universally set formula for modernization. Chinese-path modernization embodies the law of the unity of the universality of world historical development and the particularity of each nation’s own development, breaks the myth that “modernization equals Westernization,” presents a new picture different from the Western modernization model, expands the path choices for developing countries to achieve modernization, and is a completely new form of human civilization.

正确把握普遍性和特殊性的辩证关系，是现代化理论研究的重要问题。西方现代化理论奉行“一元论”“主客二分”的哲学思维，标榜西方现代化模式的唯一性和普世性，无视了普遍性与特殊性之间的辩证关系。恩格斯关于现代化发展模式普遍性和特殊性辩证统一的观点，为中国式现代化的出场提供了重要理论指导。习近平总书记指出：“现代化不是单选题。历史条件的多样性，决定了各国选择发展道路的多样性。”现代化并不存在一种先验设定的普遍公式。中国式现代化体现了世界历史发展普遍性与各民族自身发展特殊性相统一的规律，打破了“现代化=西方化”的迷思，展现了不同于西方现代化模式的新图景，拓展了发展中国家走向现代化的路径选择，是一种全新的人类文明形态。

Modernization and a New Form of Human Civilization

现代化与人类文明新形态

Civilization is a holistic concept marking the degree of people’s free and comprehensive development. Engels points out: “The period of civilization is the period of learning to further process natural products, the period of true industry and art.” The development of human modernization will inevitably surpass capitalist civilization and enter a new, higher form of human civilization. Engels believes: “The great transformation to which our century is heading is the reconciliation of mankind with nature and of mankind with itself.” Realizing the “two reconciliations” is an inherent requirement for constructing a new form of human civilization.

文明是标记人的自由全面发展程度的总体性概念。恩格斯指出：“文明时代是学会对天然产物进一步加工的时期，是真正的工业和艺术的时期。”人类现代化的发展，必将超越资本主义文明，进入一种新的、更高级的人类文明新形态。恩格斯认为：“我们这个世纪面临的大变革，即人类同自然的和解以及人类本身的和解。”实现“两个和解”，是构建人类文明新形态的题中应有之义。

First, in the reconciliation of mankind with nature, promote the harmonious coexistence of the relationship between man and nature. The history of human civilization is also the history of the relationship between man and nature; the harmonious coexistence of man and nature is an important indicator of the progress of human civilization. In *Dialectics of Nature*, Engels cites counterexamples from Mesopotamia, Greece, Asia Minor, and other places to illustrate that maintaining a harmonious relationship between man and nature is an objective law driving the development of civilization. General Secretary Xi Jinping points out: “When the ecology thrives, civilization thrives; when the ecology declines, civilization declines.” Chinese-path modernization is the modernization of harmonious coexistence between man and nature. This modernization inherits the value concept of “unity of heaven and man” from fine traditional Chinese culture, emphasizes that man and nature are a “community of life,” and strives to realize the “reconciliation of mankind with nature.” At the same time, it organically unifies ecological environmental protection and the development of productive forces, emphasizing that lucid waters and lush mountains are invaluable assets, and that “protecting the ecological environment means protecting the productive forces, and improving the ecological environment means developing the productive forces.” Only in this way can the history of nature and the history of mankind be truly unified, and human civilization achieve sustainable development.

其一，在人与自然的和解中，推动人与自然关系的和谐共生。人类文明史也是人与自然的关系史，人与自然的和谐共生是人类文明进步的重要表征。恩格斯在《自然辩证法》中列举了美索不达米亚、希腊、小亚细亚等地的反例来说明，保持人与自然关系的和谐是推动文明发展的客观规律。习近平总书记指出：“生态兴则文明兴，生态衰则文明衰。”中国式现代化是人与自然和谐共生的现代化。这一现代化传承中华优秀传统文化“天人合一”的价值理念，强调人与自然是“生命共同体”，着力实现“人与自然的和解”。同时，将生态环境保护和生产力发展有机统一起来，强调绿水青山就是金山银山，“保护生态环境就是保护生产力、改善生态环境就是发展生产力”。只有这样，自然史和人类史才能真正统一起来，人类文明才能永续发展。

Second, in the reconciliation of mankind with itself, promote the free and comprehensive development of people. True modernization should be the process of objectification of people’s essential powers. The free and comprehensive development of the individual and the establishment of an association of free individuals are the main characteristics of the future ideal communist society. The future society envisioned by Engels is a society of individual liberation, a society where everyone can develop freely in terms of physical strength and intelligence, physiology, and spiritual culture. Engels attempted to activate the ideological consciousness of the workers, expecting the working class to bravely fight for their own liberation, to “save their human dignity” in resisting the bourgeoisie, thereby “displaying their most moving, noblest, and most human characteristics.” To truly realize the liberation of the individual, the liberation of all humanity must be achieved. Engels points out that communism is essentially “not a mere sectarian doctrine of the working class, but a theory whose ultimate aim is to liberate the whole of society, including the capitalists, from the narrow confines of existing relations,” and that it is “not merely the cause of the workers, but the cause of all humanity.” Engels called on the working class to “recognize that their interests coincide with the interests of all humanity,” to unite for the “common interests of mankind,” and to become “people sincerely devoted to human progress.”

其二，在人与人的和解中，推动人的自由全面发展。真正的现代化应该是人的本质力量的对象化过程。个人的自由全面发展和自由人联合体的建立是未来共产主义理想社会的主要特点。恩格斯所设想的未来社会是个性解放的社会，是每个人在体力和智力、生理和精神文化等方面都得到自由发展的社会。恩格斯尝试激活工人的思想觉悟，期待工人阶级能够勇敢争取自身的解放，在反抗资产阶级中“拯救自己的人的尊严”，从而“显示出自己最动人、最高贵、最合乎人性的特点”。要真正实现个人的解放，就必须实现全人类的解放。恩格斯指出，共产主义本质上“不是一种单纯的工人阶级的党派性学说，而是一种最终目的在于把连同资本家在内的整个社会从现存关系的狭小范围中解放出来的理论”，“不仅仅是工人的事业，而且是全人类的事业”。恩格斯号召工人阶级“认识到自己的利益和全人类的利益相一致”，为“人类共同利益”联合起来，成为“真诚地致力于人类进步的人”。

Engels’s analysis of modernization and the ideal communist society provides both a basis for reflecting on and criticizing Western capitalist modernization and a direction for Chinese-path modernization to create a new form of human civilization. The essence of modernization is the modernization of people. Chinese-path modernization is a people-centered socialist modernization, which abandons the old Western modernization path centered on capital and material expansion, takes the realization of the people’s aspiration for a better life as the starting point and ultimate goal of modernization, and ultimately achieves the free and comprehensive development of people. Chinese-path modernization is the only way to realize the great rejuvenation of the Chinese nation, and it also provides Chinese wisdom and Chinese solutions for promoting the building of a community with a shared future for mankind and creating a new form of human civilization.

恩格斯关于现代化与共产主义理想社会的分析，既为反思和批判西方资本主义现代化提供了依据，又为中国式现代化创造人类文明新形态指明了方向。现代化的本质是人的现代化，中国式现代化是以人民为中心的社会主义现代化，摒弃西方以资本为中心、物质主义膨胀的现代化老路，把实现人民对美好生活的向往作为现代化建设的出发点和落脚点，最终实现人的自由全面发展。中国式现代化是实现中华民族伟大复兴的必由之路，也为推动构建人类命运共同体、开创人类文明新形态提供了中国智慧和中国方案。

(Author: Liu Jun, Specially Appointed Researcher of the Beijing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era Research Center, Professor of the School of Marxism, Peking University)

（作者：刘军，系北京市习近平新时代中国特色社会主义思想研究中心特约研究员、北京大学马克思主义学院教授）

Online Editor: Tongxin

网络编辑：同心