The Overall Confirmation of the Realization of Spiritual Enrichment in Chinese-Path Modernization from the Perspective of Historical Materialism

The reason why humans can transcend ordinary beings lies precisely in their ability to break free from the shackles of material desires and achieve spiritual independence and autonomy; the reason why socialism can fundamentally transcend capitalism lies precisely in its ability to overcome the constraints of the logic of capital and practice the logic of human-centeredness to the greatest extent. Chinese-path modernization must not only satisfy people's material needs but also enrich their spiritual world, pursuing the free and comprehensive development of the individual in the most complete and fullest sense. “Material abundance and spiritual enrichment are the fundamental requirements of socialist modernization. Material poverty is not socialism, nor is spiritual impoverishment socialism. We continuously strengthen the material foundation of modernization, constantly consolidate the material conditions for the people’s happy life, and at the same time vigorously develop advanced socialist culture, strengthen education in ideals and convictions, inherit Chinese civilization, and promote the comprehensive enrichment of things and the comprehensive development of people.” [1]1 Xi Jinping, “Hold High the Great Banner of Socialism with Chinese Characteristics and Strive in Unity to Build a Modern Socialist Country in All Respects,” Report to the 20th National Congress of the CPC, October 16, 2022. Realizing spiritual enrichment on the basis of material abundance is the fundamental pursuit of Chinese-path modernization, and it concerns the full manifestation of the ultimate value goal of scientific socialism—the free and comprehensive development of the individual—in the development process of socialism with Chinese characteristics for a New Era. The Fourth Plenary Session of the 20th Central Committee of the CPC [2]2 The Fourth Plenary Session of the 20th Central Committee of the CPC was held in September 2024, focusing on comprehensively deepening reform and advancing Chinese-path modernization. clearly stated that it is necessary to closely integrate investment in things with investment in people, promote the mutual reinforcement of material civilization and cultural-ethical progress, and achieve a richer spiritual and cultural life for the people. Clarifying, straightening out, and elucidating from an overall perspective the philosophical, theoretical, and practical principles contained in the essential stipulation of Chinese-path modernization—realizing spiritual enrichment—is of vital importance for advancing Chinese-path modernization in the new temporal coordinates and historical orientation to achieve the great rejuvenation of the Chinese nation.

人之所以能够超越一般存在物，正在于能够突破物质欲望的束缚而达到精神的独立自主；社会主义之所以能够从根本上超越资本主义，正在于能够克服资本逻辑的禁锢而在最大程度上实践人本逻辑。中国式现代化不仅要满足人的物质需求而且要丰富人的精神世界，追求在最完整、最充分的意义上实现人的自由而全面发展。“物质富足、精神富有是社会主义现代化的根本要求。物质贫困不是社会主义，精神贫乏也不是社会主义。我们不断厚植现代化的物质基础，不断夯实人民幸福生活的物质条件，同时大力发展社会主义先进文化，加强理想信念教育，传承中华文明，促进物的全面丰富和人的全面发展。”①实现物质富足基础上的精神富有是中国式现代化的根本追求，关乎人的自由而全面发展这一科学社会主义的最终价值目标在新时代中国特色社会主义发展进程的充分彰显。党的二十届四中全会明确提出，要坚持投资于物和投资于人紧密结合，推动物质文明和精神文明相得益彰，实现人民精神文化生活更加丰富。从总体性上廓清、理顺和阐明实现精神富有这一中国式现代化本质规定蕴涵的哲理、学理和道理，对于在新的时代坐标和历史方位中推进中国式现代化以实现中华民族伟大复兴至关重要。

I. Prerequisite: Establishing the People’s Subject Position in the Narrative of Social Progress

一、前提：确立社会进步叙事的人民主体地位

The modernization process began with the emergence and establishment of capitalist relations of production in Western countries and their comprehensive transformation of the entire society. It inherently contains a logic of forced social progress that sees things but not people—that is, the modern “iron cage” established by the bourgeoisie on the basis of abstract theories of human nature and the metaphysics of capital as subject, which possesses powerful functions of absorption and assimilation. From its very inception, a considerable number of insightful thinkers, including Rousseau, subjected it to profound critical reflection. “Obviously, when individuals become victims of abstract concepts, their freedom, responsibility, independent personality, and other spiritual traits and characters that qualify them as subjects of value are completely stripped away, and the true bearers and undertakers of value cease to exist.” [3]3 Source not identified in the original text; likely a citation from a Chinese scholar’s critique of capitalist modernity. It can be said that under capitalist conditions, “people” exist equally only in the sense of abstract personality; concretely, in real social life, they are inevitably reduced to passive “things” in the context of modernization dominated by the logic of capital. The existential nihilism of identity crisis, spiritual barrenness, loss of meaning, and loss of value becomes an inescapable fate. The historical materialism founded by Marx and Engels, on the basis of a deep dissection of the “human body” of capitalist relations of production, looked back at the “monkey body” of pre-capitalist relations of production. While fully affirming the historical progressiveness of capitalism, it profoundly revealed its inherent reflexive contradictions and inevitable doom, clarified the objective laws and basic trends of the world modernization movement, established a vivid and rich narrative of social civilization progress centered on the truly free and comprehensive development of the individual, and constructed an ideal picture of modernization for the development of human society.

现代化进程始于资本主义生产关系在西方国家产生、确立及其对整个社会的全方位改造，内在蕴涵的是一种见物不见人的社会进步强制逻辑，也就是资产阶级以抽象人性论和资本主体形而上学建立起来的具有强大吸纳、同化功能的现代性“铁笼”，在其形成之初包括卢梭在内的相当一批有卓见的思想家就对之进行了深刻的批判性反思。“很显然，当个人沦为抽象观念的牺牲品时，其自由、责任、独立人格等使个人有资格成为价值主体的精神特质和品格都完全被剥夺，真正的价值载体和承担者也就不复存在了。”②可以说，资本主义条件下的“人”只是在抽象人格的意义上平等地存在着，具体到现实社会生活中则不可避免地在资本逻辑支配下的现代化语境中彻底沦为被动的“物”，认同危机、精神贫瘠、意义丧失、价值失落的生存虚无化成为无可逃避的宿命。马克思恩格斯所创立的历史唯物主义是在对资本主义生产关系这个“人体”进行深入解剖的基础上反观了前资本主义生产关系这个“猴体”，在充分肯定资本主义的历史进步性的基础上深刻揭示了其内在的自反性矛盾和必然灭亡的命运，廓清了世界现代化运动的客观规律和基本趋势，确立了围绕着真正的人的自由全面发展而展开的生动而丰富的社会文明进步叙事，建构了人类社会发展的现代化理想图景。

In *The German Ideology*, Marx and Engels pointed out: “Its premises are human beings, not in any fantastic isolation and fixity, but in their actual, empirically perceptible process of development under definite conditions. As soon as this active life-process is described, history ceases to be a collection of dead facts, as it is with the still abstract empiricists, or an imagined activity of imagined subjects, as it is with the idealists.” [4]4 Karl Marx and Friedrich Engels, *The German Ideology* (1845–1846), MECW, vol. 5, p. 37. Here, Marx and Engels established the scientific methodological principles of historical materialism for observing, thinking about, and studying issues of human society, and also clarified the historical subject position of the people as the fundamental force driving the process of social development. The people are the concrete form of realization of “real individuals” as the sum total of social relations, and are the most enduring subjective force that truly drives the development of social history. In *Ludwig Feuerbach and the End of Classical German Philosophy*, Engels clearly stated: “If, therefore, we wish to investigate the driving forces which—consciously or unconsciously, and indeed very often unconsciously—lie behind the motives of historical persons and constitute the real ultimate driving forces of history, then it is not so much a question of the motives of single individuals, however eminent, as of those motives which set in motion great masses, whole peoples, and again whole classes in each people; and this, too, not momentarily, for a passing flash, but as a lasting action resulting in a great historical transformation.” [5]5 Friedrich Engels, *Ludwig Feuerbach and the End of Classical German Philosophy* (1886), MECW, vol. 26, p. 388. Thus, historical materialism completely transcended the bourgeois abstract theory of human nature, starting from “real individuals,” deeply engraved the subject position of the people into the real process of social and historical development, for the first time in human history truly shattered the various ideological lies presupposed by the ruling classes of all ages to achieve the purpose of ideological monopoly, and revealed the practical path of modernization in which theory is grasped and applied by hundreds of millions of ordinary people. In the perspective of historical materialism, modernization is no longer the diffusion of the subjective will of a few heroic figures to comprehensively transform society, nor is it the bourgeoisie’s thorough instrumental-rational transformation of society as a whole from its own class interests. Rather, it is the overall subjective existential consciousness achieved by every living individual in concrete social practice, which inherently contains the dimension of realizing people’s spiritual enrichment, including the effective enhancement of a sense of security, a sense of gain, and a sense of happiness.

马克思恩格斯在《德意志意识形态》中指出：“它的前提是人，但不是处在某种虚幻的离群索居和固定不变状态中的人，而是处在现实的、可以通过经验观察到的、在一定条件下进行的发展过程中的人。只要描绘出这个能动的生活过程，历史就不再像那些本身还是抽象的经验主义者所认为的那样，是一些僵死的事实的汇集，也不再像唯心主义者所认为的那样，是想象的主体的想象活动。”③马克思恩格斯在此确立了历史唯物主义观察、思考和研究人类社会问题的科学方法论原则，也明晰了人民作为推动社会发展进程之根本力量的历史主体地位。人民是作为社会关系的总和的“现实的个人”的具体的实现形态，是真正推动社会历史发展的最为持久的主体性力量。恩格斯在《路德维希·费尔巴哈和德国古典哲学的终结》中明确指出：“如果要去探究那些隐藏在———自觉地或不自觉地，而且往往是不自觉地———历史人物的动机背后并且构成历史的真正的最后动力的动力，那么问题涉及的，与其说是个别人物，即使是非常杰出的人物的动机，不如说是使广大群众、使整个整个的民族，并且在每一民族中间又是使整个整个阶级行动起来的动机；而且也不是短暂的爆发和转瞬即逝的火光，而是持久的、引起重大历史变迁的行动。”④由此，历史唯物主义彻底扬弃了资产阶级的抽象人性论，从“现实的个人”出发，将人民的主体地位深深地镌刻进社会历史发展的现实进程之中，在人类历史上第一次真正破除了历代统治阶级为达到思想垄断之目的而预设的种种意识形态谎言，并揭示了理论为亿万普通人民群众所掌握、所运用的现代化实践进路。在历史唯物主义的视野里，现代化不再是少数英雄人物力图全面改造社会的主观意志的弥散，也不再是资产阶级从自身阶级利益出发对社会整体进行的彻底的工具理性化改造，而是每一个活生生的个体在具体的社会实践中所达成的总体上的主体生存自觉，其中内在地蕴涵着包括安全感、获得感、幸福感有效提升在内的人民精神富有的实现维度。

The process of Chinese-path modernization is a concrete and full unfolding of the positive historical practice of “real individuals” in Marx’s sense, a vivid embodiment of the historical materialist principle of the people as the subject in the Chinese context, and a new-era manifestation of the innovative development of Marxist theory of spiritual production on Chinese soil. It inherently contains a high degree of attention to people’s spiritual life and a fundamental pursuit of common prosperity in the spiritual life of the whole society. “Human beings are, in essence, cultural persons, not ‘reified’ persons; they are active, comprehensive persons, not rigid, ‘one-dimensional’ persons. Humanity not only pursues material conditions and economic indicators but also pursues a ‘happiness index’; not only pursues the harmony of the natural ecology but also pursues the harmony of the ‘spiritual ecology’; not only pursues efficiency and fairness but also pursues the harmony of interpersonal relations and the enrichment of spiritual life, and pursues the meaning of life. The ultimate goal of modernization is to realize the free and comprehensive development of human beings, making people’s material and spiritual worlds equally abundant.” [6]6 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846), as cited in the original text. The development process of modernization has brought about comprehensive, wide-ranging, and multi-level changes in China’s economy and society, and has also genuinely touched the spiritual world of every ordinary Chinese person: both the joy and pleasure of self-realization and the confusion and tension triggered by major adjustments and changes. Understanding the important modernizing thesis of spiritual enrichment requires both a lofty vision of the grand themes of the era and a genuine experience of the details of micro-level life. As Xi Jinping pointed out: “The people are not an abstract symbol, but one concrete individual after another, with flesh and blood, with emotions, with love and hate, with dreams, and also with inner conflicts and struggles.” [7]7 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848), as cited in the original text. In this sense, the inherent pursuit of spiritual enrichment in Chinese-path modernization concerns not only the cultural confidence and civilizational progress of the entire country, the entire society, and the entire nation, but also the positive life attitude and uplifting spiritual state of every Chinese person in the course of daily life. The drastic changes of modernization and the accelerated development of society will inevitably bring about individual-level bewilderment, melancholy, and even listlessness and decadence in life (such as “mourning culture,” “lying flat,” “giving up,” etc.). It is necessary to understand the possible spiritual pains of modernization, but even more so to see the mainstream of modernization, grasp the general trend of historical evolution, firmly believe in the maxim that struggle achieves life, consciously link the development of the individual self with the cause of the entire country and nation, and effectively strengthen the sense of mission to advance Chinese-path modernization.

中国式现代化进程是马克思意义上的“现实的个人”之积极历史实践的具体而充分的展开，是历史唯物主义人民主体论在中国语境中的生动体现，是马克思主义精神生产理论在中国大地上创新发展的新时代样态，内在地蕴涵着对人的精神生活的高度关注和对全社会精神生活共同富裕的根本追求。“人，本质上就是文化的人，而不是‘物化’的人；是能动的、全面的人，而不是僵化的、‘单向度’的人。人类不仅追求物质条件、经济指标，还要追求‘幸福指数’；不仅追求自然生态的和谐，还要追求‘精神生态’的和谐；不仅追求效率和公平，还要追求人际关系的和谐与精神生活的充实，追求生命的意义。现代化的最终目标是实现人自由而全面的发展，让人们的物质和精神世界同样富足。”⑤现代化发展进程带来了中国经济社会的全方位宽领域多层次变革，也真切地触及每一个普通的中国人的精神世界：既有自我实现的欢欣和愉悦，也有大调整大变动引发的困惑和紧张。理解精神富有这一重要的现代化论题，既要有宏大时代主题的高远境界，也要有微观生活细节的真实体验。正如习近平所指出的：“人民不是抽象的符号，而是一个一个具体的人，有血有肉，有情感，有爱恨，有梦想，也有内心的冲突和挣扎。”⑥在这样一层意义上，中国式现代化内在的精神富有追求既关乎整个国家、整个社会、整个民族的文化自信和文明进步，也关乎每一个中国人在日常生活过程中的积极生活态度和昂扬精神状态。现代化的剧烈变动和社会的加速发展，难免会带来个体层面的茫然失措、忧郁彷徨甚至出现意志消沉、生活颓废的问题（诸如“丧文化”“躺平”“摆烂”等等），要理解现代化可能带来的精神阵痛，更要看清现代化的主流、把握历史演进的大势，坚信奋斗成就人生的格言，自觉将个体自我的发展同整个国家和民族的事业有机联系起来，切实增强担负推进中国式现代化的使命感。

The most fundamental reason why Chinese-path modernization can achieve spiritual enrichment lies in the Chinese Communist Party’s full affirmation of the people’s principal position and its high respect for the people’s pioneering spirit. The Chinese Communist Party, as the “backbone” and “stabilizer” of Chinese-path modernization, possesses a strong historical initiative, firmly believes in and adheres to the basic principle of historical materialism that the deep driving force of theoretical innovation originates from the people, and can lead Chinese-path modernization forward through the waves with strong cultural confidence while taking root among the people. Xi Jinping pointed out: “Whether it is Mao Zedong Thought, the system of theories of socialism with Chinese characteristics, or the Thought on Socialism with Chinese Characteristics for a New Era, all originate from the wisdom of the people, the exploration of the people, and the creation of the people. The masses of the people are at the forefront of practice; they are the most sensitive to changes in practice, feel them most deeply, and are also the most intelligent. As long as you go among the masses of the people, many problems that have puzzled you for a long time will suddenly become clear and you will find answers.” [8]8 This is a quotation from a Chinese scholarly work on Marx’s critique of modernity, as cited in the original text. In this sense, Chinese-path modernization is a great cause advanced by all Chinese people gathering a strong joint force under the leadership of the Chinese Communist Party, a magnificent epic of the entire Chinese nation actively participating in historical creation with a high sense of historical responsibility, sufficient historical patience, and a strong historical initiative amidst changes unseen in a century. It can be said that the magnificent sweep of Chinese-path modernization originates from the universal presence of every Chinese person and the most thorough sense of subject-consciousness. The active assumption of responsibility, courageous struggle, and vigorous achievement displayed by every Chinese person in the process of participating in the practice of Chinese-path modernization paint the most vivid and lively picture of spiritual enrichment in the New Era.

中国式现代化之所以能够实现精神富有，最根本的原因在于中国共产党对人民主体地位的充分肯定和对人民首创精神的高度尊重。作为中国式现代化“主心骨”和“定盘星”的中国共产党具有强烈历史主动精神，始终坚信和坚持理论创新的深层动力源于人民的历史唯物主义基本原理，能够以强大的文化自信引领中国式现代化在扎根人民中破浪前进。习近平指出：“无论是毛泽东思想、中国特色社会主义理论体系，还是新时代中国特色社会主义思想，无不源自于人民的智慧、人民的探索、人民的创造。人民群众身处实践最前沿，对实践变化感知最敏感、感受最深切，也最聪慧，只要走到人民群众中去，很多百思不得其解的问题就能豁然开朗、找到答案。”⑦在这样一层意义上，中国式现代化是所有中国人在中国共产党的领导下汇聚起强大合力加以推进的伟大事业，是整个中华民族在百年未有之大变局中以高度的历史责任感、充分的历史耐心和强烈的历史主动精神积极参与历史创造的恢弘史诗。可以说，中国式现代化的波澜壮阔源于每一个中国人的普遍在场和最彻底意义上的主体自觉，每一个中国人在参与中国式现代化实践的过程中所展现出的积极担当、勇于拼搏、奋发有为绘就了最为生动鲜活的精神富有的新时代画卷。

On the basis of correctly grasping and fully manifesting the cultural characteristics of Chinese society and the ideological character of the Chinese people, the Chinese Communist Party has straightened out the path of Chinese-path modernization for realizing spiritual enrichment. From the perspective of the cultural characteristics of Chinese society: “Although a good life is a common expectation of the people of any country, for the Chinese people specifically, this expectation is relatively more urgent. This is because, compared with many countries, historically China has never been a religious country; what the Chinese people generally value and pursue is a real and continuously improving good daily life, rather than a religious life far removed from the human world.” [9]9 Georg Lukács, *History and Class Consciousness* (1923), as cited in the original text. That is to say, for Chinese culture, the this-worldliness of daily life close at hand can embody the understanding and experience of spiritual enrichment of hundreds of millions of ordinary Chinese people far more than the other-worldliness of distant religious beliefs. In the most universal, most basic, and most fundamental sense, the sense of value, meaning, and happiness of Chinese people comes from the bits and pieces of the real-life world. Practical and applied human righteousness (emphasizing the ethical orientation of secular life), rather than lofty theodicy (highlighting the value contemplation of sacred narratives), is the deepest cultural characteristic of Chinese society and the life philosophy engraved in the bones of the most ordinary Chinese people. From the perspective of the ideological character of the Chinese people: “The identity of modern Chinese people is a kind of commitment, a commitment that expands and continuously elevates towards a higher realm. Realms such as the junzi, the sage, the true person, the Confucian, await his diligent striving. There are always realms awaiting his striving that are open to him, awaiting him to pioneer and advance on his own.” [10]10 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, as cited in the original text. For Chinese people, never slackening, being positive and upward, moving forward courageously and resolutely, and constantly pursuing a higher realm of life is the state of greatest spiritual enrichment. A life full of meaning can never be deliberately prescribed; the value of life can only be truly realized in the infinite possibilities facing the future. In this sense, the Chinese-path modernization pioneered by the Chinese Communist Party leading the Chinese people is deeply steeped in the secular ethics of Chinese culture, profoundly reflects the ideological character and spiritual outlook of the Chinese people who are vigorous and promising, and fully manifests the historical initiative and subject-consciousness in realizing the spiritual enrichment of the people.

中国共产党在正确把握和充分彰显中国社会的文化特质和中国人民的思想品格的基础上理顺了精神富有实现的中国式现代化进路。从中国社会的文化特质来看，“虽然美好生活是任何一个国家的民众都普遍存在的期盼，但具体到中国民众来说，这种期盼相对来说更加迫切。这是因为，比之很多国家，从历史上看，中国一直就不是一个宗教的国度，中国民众所普遍看重并追求的是现实的和持续不断的美好日常生活，而不是远离人间世界的宗教生活”⑧。也就是说，对于中国文化而言，近在咫尺的日常生活的此岸性远比遥不可及的宗教信仰的彼岸性更能体现亿万普通中国人对精神富有的理解和体验，在最普遍、最基础、最根本的意义上中国人的价值感、意义感、幸福感来自于现实生活世界的点滴细节之中，经世致用的人义论（强调世俗生活的伦理定向）而非高高在上的神义论（突出神圣叙事的价值观照）才是中国社会最深层的文化特质，才是刻在最普通的中国人骨子里的人生哲学。从中国人的思想品格来看，“现代中国人的认同，就是一种承担，向着更高的境界扩展、不断提升的承担或承诺。君子、圣贤、真人、儒者等等境界，在等待着他努力达求。永远存在着等待他努力的境界在向他开放着，等待着他自己去开拓前进”⑨。对于中国人而言，永不懈怠、积极向上、勇毅前行、不断追求更高的生活境界才是精神最为富有的状态，充满意义的人生从来不能被刻意规定，人生的价值在面向未来的无限可能中才能真正得到体现。在这样一层意义上，中国共产党领导中国人民开创的中国式现代化深深浸润在中国文化的世俗化伦理之中，深刻反映了中国人民奋发有为的思想品格和精神风貌，充分彰显了实现人民精神富有的历史主动和主体自觉。

II. The Key: Breaking the Modernity Curse of Moving from Reification to Nihilism

二、关键：打破从物化走向虚无的现代性魔咒

Spiritual enrichment concerns the ancient yet modern foundational philosophical thesis of “whether life is worth living,” containing a reflective understanding of one’s own living conditions that transcends the “species standard” of animal instinct, implying the attainment of an intrinsic affirmative confirmation at the level of existential value and the meaning of life. From the perspective of historical materialism, spiritual enrichment cannot be realized merely at the level of the individual’s purely abstract “self-consciousness”; rather, it must return to living, concrete social life, closely linked to the material production practices, social interaction activities, and the overall spiritual outlook thereby manifested in the specific developmental process of a country or a nation. According to historical materialism, “The production of ideas, of conceptions, of consciousness, is at first directly interwoven with the material activity and the material intercourse of men, the language of real life. Conceiving, thinking, the mental intercourse of men, appear at this stage as the direct efflux of their material behaviour. The same applies to mental production as expressed in the language of politics, laws, morality, religion, metaphysics, etc., of a people. Men are the producers of their conceptions, ideas, etc., but these are real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms.” [6]6 Karl Marx and Friedrich Engels, *The German Ideology* (1845-1846), as cited in the original text. Therefore, understanding the thesis of spiritual enrichment requires tracing back to actual social practice, integrating the epochal circumstances constituted by specific social relations of intercourse, and proceeding from people’s concrete spiritual needs. Based on this, viewed from the historical process of human social development, spiritual distress, loss of meaning, and lack of value are related to the rapid expansion of material wealth in a short period brought about by the drastic advance of capitalist modernization, without a corresponding growth in spiritual wealth—an imbalance between material production and spiritual production, and a disorder in the overall social structure.

精神富有关涉的是“生活是值得过的”这一古老而又现代的哲学基础性论题，蕴含了突破动物本能的“种的尺度”的对自身生活状态的反思性理解，意味着在生存价值和生活意义的层面上获得了内在肯定性的确认。从历史唯物主义来看，精神富有不可能仅仅在个体纯粹抽象的“自我意识”层面上得到实现，而是要回到活生生的现实社会生活之中，与一个国家、一个民族在具体发展进程中的物质生产实践、社会交往活动以及由此而展现出的整体精神面貌紧密相关。根据历史唯物主义，“思想、观念、意识的生产最初是直接与人们的物质活动，与人们的物质交往，与现实生活的语言交织在一起的。人们的想象、思维、精神交往在这里还是人们物质行动的直接产物。表现在某一民族的政治、法律、道德、宗教、形而上学等的语言中的精神生产也是这样。人们是自己的观念、思想等等的生产者，但这里所说的人们是现实的、从事活动的人们，他们受自己的生产力和与之相适应的交往的一定发展———直到交往的最遥远的形态———所制约”⑩。因此，理解精神富有论题需要回溯到现实的社会实践之中，结合特定社会交往关系所构成的时代境遇，并从人的具体精神性需求出发。基于此，从人类社会历史的发展进程来看，精神困顿、意义感缺失、价值感匮乏是与资本主义现代化急剧推进带来了短时间内的物质财富膨胀而精神财富却没有得到相应的增长———物质生产与精神生产的失衡、社会整体结构的失序———有关。

Viewed from the historical process of the emergence and development of modernization in Western countries, neither the blindly optimistic linear progressivist view of history nor the nostalgic and antiquarian view of history can scientifically understand or correctly explain this intricate complexity of modernization. The human modernization movement, which began with the bourgeois revolutions, is a comprehensive, wide-ranging, and deep-seated radical social transformation, inherently containing a process of reflective spiritual growth in which people are immersed. Marx and Engels described the overwhelming power of capitalist modernization in *The Communist Manifesto*: “Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind.” [7]7 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848), as cited in the original text. Thus, capitalist modernization dismantled the hierarchical personal dependency relations of traditional feudal society and the sanctified feudal ideology that plagued people’s spiritual independence, bringing about human liberation in the sense of abstract equality. While promoting social development and progress, it also unleashed the beast of capital’s boundless desire for expansion, pushing human destiny from personal hierarchical dependency in a rigid social order to another extreme of life without anchorage and spirit without a home—nihilism. That is to say, while capitalist modernization swept away various mystical and decadent feudal ideas with unprecedented force, it also thoroughly deconstructed the traditions on which people relied for their spiritual footing. In this sense, the nihilism of modernity is the fate of capitalism. “From the perspective of Marx’s critique of capital modernity, the secularization of modernity and the nihilism of modernity are actually two aspects of the same process. Emphasizing only the death of God and the decline of sacred values in modern nihilism, while failing to see the enormous liberating effect of modernity, is no more a dialectical historical attitude than seeing only the great liberating effect of modernity while failing to see its limits. Similarly, failing to see the existential foundation of modernity and the mediating significance of the mode of production easily turns the critique of modernity into a mere appeal to values and spiritual longing, thus becoming a romantic critique, possibly even hoping to reawaken the ghost of God and lost traditions.” [8]8 This is a quotation from a Chinese scholarly work on Marx’s critique of modernity, as cited in the original text. Hence, how to guard the spirit, settle the soul, and place hope within the actual material relations of production has become the Achilles’ heel that plagues the self-legitimation of modernization.

从现代化在西方国家发生发展的历史进程来看，盲目乐观的线性进步主义历史观与悼古伤今的怀旧复古主义历史观，都无法科学地认识和正确地解释现代化发展的这种错综复杂性。始于资产阶级革命的人类现代化运动是一场全方位的、宽领域的、深层次的剧烈社会变革，内在蕴含着人们置身其中进行反思性精神成长的过程。马克思恩格斯在《共产党宣言》中描述了资本主义现代化涤荡一切的强大力量：“生产的不断变革，一切社会状况不停的动荡，永远的不安定和变动，这就是资产阶级时代不同于过去一切时代的地方。一切固定的僵化的关系以及与之相适应的素被尊崇的观念和见解都被消除了，一切新形成的关系等不到固定下来就陈旧了。一切等级的和固定的东西都烟消云散了，一切神圣的东西都被亵渎了。人们终于不得不用冷静的眼光来看他们的生活地位、他们的相互关系。”11由此可见，资本主义现代化破除了传统封建社会等级制的人身依附关系和困扰着人的精神独立的被神圣化的封建意识形态，带来了抽象平等意义上的人性解放，在推动社会发展进步的同时，也释放了资本无限扩张的欲望的猛兽，将人类的命运从固化社会秩序中的人身等级依附推向了生活无所凭依、精神无处安放的另一个极端———虚无主义。也就是说，资本主义现代化在以前所未有之势扫荡了各种充满神秘主义的封建腐朽思想的同时也彻底解构了人们赖以安身立命的传统，在这样一层意义上，现代性的虚无主义就是资本主义的宿命。“在马克思资本现代性批判的视野中，现代性的世俗化和现代性的虚无主义实际上是同一过程的两个方面。只强调现代虚无主义中上帝之死和神圣价值的没落，看不到现代性巨大的解放作用，同只看到现代解放的巨大作用而看不到现代性的限度一样，并不是辩证的历史态度。同样，看不到现代性的存在基础，看不到生产方式的中介性意义，就容易将现代性批判转化为一种价值的诉求和精神向往，从而变成浪漫的批判，甚至可能希望重新唤醒上帝的幽灵和逝去的传统。”12于是，如何在现实的物质生产关系中守护精神、安放心灵、寄托希望就成了困扰现代化完成合法性自证的阿喀琉斯之踵。

To better understand the thesis that spiritual enrichment cannot be realized in the context of capitalist modernization, the concept of “reification,” originating from Marx and formally proposed by Lukács, becomes a crucial breakthrough. Reification is an unavoidable key proposition for understanding the complex relationship between modernization and spiritual enrichment, and it is also the fundamental reason why Western modernization, dominated by the logic of capital, descends into spiritual barrenness amid value nihilism. Lukács pointed out in *History and Class Consciousness*: “The fetishistic character of economic forms, the reification of all human relations, the ever-expanding division of labor which subjects the process of production to an abstract, rational analysis, without regard to the human potentialities and abilities of the immediate producers—all these things transform the phenomena of society and, with them, the way in which they are perceived.” [9]9 Georg Lukács, *History and Class Consciousness* (1923), as cited in the original text. Reification begins with human objectification activity, meaning that the subject, as a person, actively transforms the object, as a thing, according to their own cognitive structure, value preferences, and aesthetic tastes, causing it to change in a direction that conforms to the subject’s will. It can be said that this objectification activity is an important manifestation of human subjective creativity. Marx pointed out: “A living, natural being endowed with objective, i.e., material, essential powers, possesses both real, natural objects of its essence, and its self-externalization posits a real, objective world, which appears in the form of externality and therefore does not belong to its essence, an extremely powerful objective world—this is entirely natural.” [10]10 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, as cited in the original text. Capitalist relations of production are precisely this “extremely powerful objective world,” in which objectification activity, symbolizing human subjectivity, becomes an unbearable repetitive and mechanical movement. Arendt noted: “In this movement, tools lose their tool character, and the boundaries between man and his tools and his purpose become blurred. What governs the labor process and all work processes carried out in the manner of labor is neither the intentional effort of man nor the product he desires, but the movement of the process itself and the rhythm it imposes on the laborer. The tools of labor are also drawn into this rhythm, until the body and the tool make the same repetitive movement in the same rhythm.” [11]11 Hannah Arendt, *The Human Condition* (1958), as cited in the original text. In this repetitive rhythmic movement, people completely lose their self-affirmation and sense of self-existence in labor; the alienation of labor ultimately leads to the alienation of man, and this is precisely the central theme Marx intended to express in the *Economic and Philosophic Manuscripts of 1844*. The bourgeois revolution broke the feudal shackles binding the human body, yet capitalist relations of production placed on people a new spiritual yoke that degraded them to the status of things. Thus, within the modern “iron cage” constructed by commodity relations and the logic of capital, “man does not appear as the true master of the process, either objectively or in his attitude to the labor process; rather, he is incorporated as a mechanized part into a mechanical system. He finds this mechanical system already existing, operating independently of him, and he must submit to its laws, whether he wills it or not.” [12]12 Georg Lukács, *History and Class Consciousness* (1923), as cited in the original text. Max Weber’s metaphor of the “iron cage” of the capitalist rational social system, and Hannah Arendt’s revelation of the banality of evil as thoughtlessness, both target the problem of capitalist reification, which signifies the death of the true subject.

为更好地理解资本主义现代化语境中精神富有无法实现的论题，始源于马克思并由卢卡奇正式提出的“物化”概念就成了重要的突破口。物化是理解现代化与精神富有之复杂关系绕不开的重要命题，也是由资本逻辑支配的西方现代化在价值虚无中走向精神贫瘠的根本原因所在。卢卡奇在《历史与阶级意识》中指出：“经济形式的拜物教性质，人的一切关系的物化，不顾直接生产者的人的能力和可能性而对生产过程作抽象合理分解的分工的不断扩大，这一切改变了社会的现象，同时也改变了理解这些现象的方式。”13物化始于人的对象化活动，意味着作为主体的人按照自身的认知结构、价值偏好、审美情趣对作为客体的物的积极改造，使之向着符合主体意愿的方向发生变化，可以说，这种对象化活动是人的主体创造性的重要体现。马克思指出：“一个有生命的、自然的、具备并赋有对象性的即物质的本质力量的存在物，既拥有它的本质的现实的、自然的对象，而它的自我外化又设定一个现实的、却以外在性的形式表现出来因而不属于它的本质的、极其强大的对象世界，这是十分自然的。”14资本主义生产关系正是这个“极其强大的对象世界”，在其中，象征着人的主体性的对象化活动变成了一种令人难以忍受的重复性活动和机械性运动。阿伦特指出：“在这种运动中，工具失去了它们的工具性质，人和他的工具以及他的目的之间的界限变模糊了。主宰着劳动过程和一切以劳动方式进行的工作过程的，既不是人的有意图努力，也不是他想要的产品，而是过程本身的运动和它强加在劳动者身上的节奏。劳动工具也卷入到这个节奏中，直至身体和工具都以同样的节律做重复运动。”15在这种重复性的节律运动中，人彻底失去了在劳动中的自我确证性和自我存在感，劳动的异化最终带来了人的异化，而这也正是马克思在《1844年经济学哲学手稿》中想要表达的主题思想。资产阶级革命打破了捆绑在人身体的封建枷锁，资本主义生产关系却又给人套上了降格为物的精神枷锁。于是，在这个商品关系和资本逻辑所构筑的现代性“铁笼”中，“人无论在客观上还是在他对劳动过程的态度上都不表现为是这个过程的真正的主人，而是作为机械化的一部分被结合到某一机械系统里去。他发现这一机械系统是现成的、完全不依赖于他而运行的，他不管愿意与否必须服从于它的规律”16。马克斯·韦伯对资本主义理性社会体系的“铁笼”比喻、汉娜·阿伦特对无思想的恶的平庸性的揭示，所针对的都是象征着真正主体的死亡的资本主义物化问题。

Along with the further intensification of capitalist reification, “great, serious, and sublime things increasingly give way to the vulgar, the mundane, and the listless. The classical ideal, which contained sublime aspirations such as the elevation of individuality and the full realization of human nature, was fundamentally altered after large-scale industry; bourgeois values such as wealth and speed became increasingly clamorous.”[17]17 Xi Jinping, “Speech at the Conference Commemorating the 200th Anniversary of the Birth of Marx” (May 4, 2018), in Xi Jinping, *Selected Readings of Xi Jinping’s Works*, vol. 2, Beijing: Foreign Languages Press, 2023, p. 122. Thus, the sublime, the eternal, and the immortal are no longer worth pursuing; the transient, the momentary, and the gratification of material desires in the present become the most prevalent theme of life in the age of capitalization. From the perspective of the history of social development, the primitive desire to maintain and preserve life, though immensely destructive, also constituted the original driving force of human society. As human society developed, civilization advanced by suppressing desire. By the capitalist stage, desire was reshaped under the discipline of reason into “interest,” a concept symbolizing legal rights—that most authentic, primordial force of life, also the deepest self-assertion of human nature toward the external world—and was fixed upon the possession, control, exchange, and consumption of “commodities,” the most important objects of the capitalist era. Under the domination of the logic of capital, “the commodity relation becomes a thing with a ‘phantom-like objectivity,’ which does not stop at the transformation of objects that satisfy needs into commodities. It leaves its imprint on the entire consciousness of man: his characteristics and abilities are no longer linked to the organic unity of the person but appear as ‘things’ that man ‘possesses’ and ‘sells,’ like the various different objects of the external world.”[18]18 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023), *People’s Daily*, June 3, 2023. People must possess an increasing number of objects to demonstrate their social status and value of existence; only by immersing themselves in the pursuit and acquisition of objects can they experience fleeting moments of joy in life—this is the manifesto of bourgeois philosophy and the death sentence of the capitalist age of material desire. Dependence on objects reduces people to objects themselves; the proliferation of reified consciousness severely erodes the subjective self-awareness of human existence in the capitalist era. Forgetfulness of tradition, obsession with the present, and disappointment with the future constitute the pessimistic life philosophy of the capitalist era. Everyone seems to be in free fall into the abyss of nihilism; the rupture and sinking of the spirit, together with the abundance and exuberance of matter, shatter in a very paradoxical way the promise of subjectivity once touted by the bourgeoisie. Modernization is encountering its most fundamental crisis of subjectivity. “In capitalist modernity, people are not ‘anything goes’ or acting willfully, but become truly instrumental beings, alienated beings. In this sense, the essence of modern disaster is not the rampancy of subjectivity, but the ‘pseudo-subjectivity’ manipulated by capital, the inverted subjectification of the object of commodity capital, thereby manifesting the secularity and nihilism of the decline of transcendent values.”[19]19 Zhao Tingyang, *The Tianxia System: An Introduction to the Philosophy of a World Institution*, Beijing: Renmin University of China Press, 2005, p. 14. The coexistence of material abundance and spiritual impoverishment is splitting the “pseudo-subjectivity” of people under the domination of the logic of capital, and also heralding the arrival of a socialist modernization era that breaks reified consciousness, achieves spiritual enrichment, and manifests the true subjectivity of humanity.

伴随着资本主义物化的进一步加剧，“伟大、严肃、崇高的东西越来越让位于平俗、日常、无精打采的东西。蕴含着个性的提高、人性的全面实现等崇高理想的古典理想，大工业之后就根本改变了，财富、速度等资产阶级的价值日益甚嚣尘上”17。于是，崇高、永恒与不朽不再值得被追求，短暂的、瞬间的、活在当下的物欲满足变成资本化时代最为普遍的生活主题。从社会发展史来看，维持和保存生命的原始欲望虽然带有巨大的破坏性，但也构成了人类社会最初的源动力。随着人类社会的发展，文明在压制欲望中不断得到推进，到了资本主义阶段欲望更是在理性的规训下被改造成象征法权观念的“利益”———那种代表生命最本真的原初性力量，也是人性最深层的对外部世界的自我宣示，被固定化在对“商品”这个资本主义时代最重要的物的占有、支配、交换和消费上。在资本逻辑的支配下，“商品关系变为一种具有‘幽灵般的对象性’的物，这不会停止在满足需要的各种对象向商品的转化上。它在人的整个意识上留下它的印记：他的特性和能力不再同人的有机统一相联系，而是表现为人‘占有’和‘出卖’的一些‘物’，像外部世界的各种不同对象一样”18。人需要通过占有越来越多的物，才能彰显自身的社会地位和存在价值，沉浸在物的追逐和获取中才能体会到转瞬即逝的人生快乐———这是资产阶级哲学的价值宣言书，也是资本主义物欲时代的死亡判决书。对物的依赖使人也降格为物，物化意识的泛滥严重消解着人在资本主义时代生存的主体自觉，对传统的遗忘、对当下的偏执、对未来的失望构成了资本主义时代的悲观生活哲学，每个人似乎都成了虚无主义深渊之中的自由落地，精神的断裂、沉降与物质的丰腴、勃发以一种非常吊诡的方式击碎了曾经为资产阶级所津津乐道的主体性承诺，现代化正在遭遇最为根本性的主体性危机。“人并没有在资本现代性中‘怎么都行’、我行我素，而是成为真正工具性的存在、异化的存在。在这个意义上可以说，现代灾难的本质不是主体性的横行，而是资本操纵的‘伪主体性’，是商品资本客体的主体化颠倒，从而表现出超验价值没落的世俗性和虚无主义。”19物质的丰腴充盈与精神的匮乏贫瘠的并存正在裂解着资本逻辑支配下人的“伪主体性”，也在昭示着一个破除物化意识、实现精神富有、彰显人的真正主体性的社会主义现代化时代的到来。

Chinese-path modernization is a socialist modernization led by the Communist Party of China, a practical form of the basic principles of historical materialism in China, and inherently contains a sound logic of social development that achieves spiritual enrichment on the basis of material abundance. “Modernization is not only economic growth, technological progress, and material abundance—that is, the modernization of ‘things’—but also, and more importantly, the modernization of ‘people.’”[20]20 *The Complete Works of Marx and Engels*, Vol. 1, Beijing: People's Publishing House, 1995, p. 35. Since the founding of New China, and especially since reform and opening up, the practice of Chinese-path modernization has consistently pursued as important goals: taming capital, breaking the shackles of material desire, achieving coordination between material and cultural-ethical progress, attending to people’s spiritual world, realizing common prosperity in spiritual life, and enabling the people to lead a more dignified, decent, and valuable modern life. Since socialism with Chinese characteristics entered the New Era, the people-centered development logic has achieved a fundamental shift from “having or not having” to “good or bad.” A better life has become a topic intimately related to the daily feelings and experiences of every Chinese person, which inherently contains a vivid transformation from the grand era thesis of achieving spiritual enrichment to the micro-level life narrative of ordinary households.

中国式现代化是中国共产党领导的社会主义现代化，是历史唯物主义基本原理的中国实践形态，内在蕴涵着实现物质富足基础上的精神富有的健全社会发展逻辑。“现代化不仅仅是经济的增长、科技的进步、物质的丰裕，即‘物’的现代化，更是‘人’的现代化。”20新中国成立特别是改革开放以来的中国式现代化实践，始终将驯服资本、打破物欲束缚、实现物质文明与精神文明相协调、关注人的精神世界、实现精神生活共同富裕、让人民过上更有尊严更加体面更富价值的现代生活作为重要目标加以追求。中国特色社会主义进入新时代以来，以人民为中心的发展逻辑实现了从“有没有”到“好不好”的根本转变，美好生活成为关乎每一个中国人日常感受和体验的切己话题，其中内在地蕴涵着实现精神富有的宏大时代论题向寻常百姓家的微观生活叙事的生动转换。

In advancing the historical process of the “Two Integrations,” the Communist Party of China has accurately grasped the general laws, Chinese characteristics, and future trends of modernization development, fully recognized the powerful spiritual force behind economic and social development, abandoned the old path of modernization that unilaterally pursues economic growth and the accumulation of material wealth, and consciously incorporated the realization of the people’s spiritual enrichment into the strategic layout of Chinese-path modernization. This reflects a high degree of historical initiative and an overall grasp of the social development process. “The power and advantage of truly practical class consciousness lies precisely in its ability to see the unity hidden behind the seemingly separate symptoms of the economic process as the general developmental trend of society.”[21]21 Chen Yinchi, "The Significance of National Tradition to Modernization Construction," *Guangming Daily*, March 21, 2023, p. 11. In leading the Chinese people to advance Chinese-path modernization, the Communist Party of China has always treated the correct handling of the relationship between “things” and “people” as an important issue, taken the promotion of people’s modernization as an inherent requirement, and regarded the realization of spiritual enrichment as an essential part of the people’s better life. The Communist Party of China has maintained a sober understanding of the stages of China’s modernization development, both emphasizing the positive function of capital as a factor of production and stressing the need to set up “traffic lights” for capital to prevent the disorderly expansion of various forms of capital, continuously improving the capacity to govern the operation of capital, and effectively achieving the orderly development of capital in the primary stage of socialism. Xi Jinping pointed out, “We must base ourselves on the new stage of development, implement the new development philosophy, build a new development pattern, and promote high-quality development, correctly handle the relationships between different forms of capital, distinguish them in nature, clarify their positioning, and regulate and guide the healthy development of all types of capital.”[22]22 Xi Jinping, "Speech at the Central Conference on Ethnic Work," *People's Daily*, October 28, 2021, p. 1. At the same time, he emphasized the need to cultivate and guide capital entities with healthy and positive value concepts and cultural atmosphere, “to cultivate a culture of integrity, health, upward orientation, and goodness, educate and guide capital entities to practice core socialist values, uphold trustworthiness and credibility, emphasize social responsibility, and follow the right path.”[23]23 Xi Jinping, "Speech at the Central Conference on Ethnic Work," *People's Daily*, October 28, 2021, p. 1. This reflects the Communist Party of China’s correct understanding and scientific grasp of the characteristics and behavioral laws of capital, based on a profound summary of both positive and negative experiences in dealing with capital issues.

中国共产党在推进“两个结合”的历史进程中准确把握现代化发展的一般规律、中国特色和未来趋势，充分意识到经济社会发展背后的强大精神力量，放弃片面追求经济增长和物质财富积累的现代化老路，自觉将实现人民的精神富有纳入中国式现代化发展的战略布局之中，体现出高度的历史主动精神和对社会发展进程的总体性把握。“真正实践的阶级意识的力量和优势恰恰在于它能把隐藏在经济过程的相分离的征兆后面的自身的统一性看作是社会的总的发展趋势。”21中国共产党在领导中国人民推进中国式现代化的历史过程中，始终将正确处理“物”与“人”的关系作为重要课题加以对待，将促进人的现代化作为内在要求，将实现精神富有作为人民美好生活的题中之义。中国共产党在对中国现代化发展的阶段上保持了清醒的认识，既重视发挥资本作为生产要素的积极功能，又强调为资本设置“红绿灯”以防止各类资本的无序扩张，不断提高对资本运行的治理能力，很好地实现了社会主义初级阶段资本的有序发展。习近平指出，“我们要立足新发展阶段、贯彻新发展理念、构建新发展格局、推动高质量发展，正确处理不同形态资本之间的关系，在性质上要区分，在定位上要明确，规范和引导各类资本健康发展”22，同时强调，要以健康积极的价值理念和文化氛围实现对资本主体的培育和引导，“要培育文明健康、向上向善的诚信文化，教育引导资本主体践行社会主义核心价值观，讲信用信义、重社会责任，走人间正道”23。这是中国共产党在深刻总结对待和处理资本问题的正反两方面的经验的基础上所体现出的对资本特性和行为规律的正确认识和科学把握。

Viewed from the overall process of human social development, modernization represents a positive, vibrant state of social development. The supremacy of capital, the proliferation of reification, the flood of material desires, spiritual impoverishment, and value nihilism are merely chronic maladies of modernization in its early Western capitalization stage, and are also the fundamental reasons why contemporary Western modernization finds it difficult to heal itself: “In early Western modernization, on one side was the accumulation of wealth, on the other was loss of faith and a flood of material desires. Today, Western countries are increasingly trapped in difficulties; one important reason is their inability to curb the greedy nature of capital and to solve chronic ills such as materialist expansion and spiritual impoverishment.”[14]14 Xi Jinping, “Speech at the Conference Commemorating the 200th Anniversary of the Birth of Marx” (May 4, 2018), in Xi Jinping, *Selected Readings of Xi Jinping’s Works*, vol. 2, Beijing: Foreign Languages Press, 2023, p. 121. Socialist modernization must inevitably realize the humanistic return of economic development and the coordinated synchronization of material sufficiency and spiritual enrichment. As socialist modernization, Chinese-path modernization has created a vibrant situation where humanity and economy coexist and prosper together, achieving the same-frequency resonance of cultural prosperity and high-quality economic development, setting an example and providing guidance for realizing the people’s spiritual enrichment. “Leading high-quality development with culture not only allows the people to gain spiritual enjoyment and sufficiency, but also constructs a new value pedigree in development practice, thereby inspiring the inexhaustible driving force of individual struggle and national endeavor.”[15]15 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023), *People’s Daily*, June 3, 2023. The humanistic economics of the New Era is a major theoretical exploration of Chinese-path modernization dedicated to realizing the modernization of people; it writes a glorious chapter in the innovative development of Marxist political economy in China in the New Era. It signifies that in economic and social development aimed at breaking the logic of capital, dissolving reified consciousness, and enriching the spiritual world, there is now clearer ideological guidance. The realization of the people’s spiritual enrichment thus gains a more solid and reliable theoretical foundation and discursive support. Under the perspective of humanistic economics, economic development is no longer a rigid performance of the cold law of value, social progress is no longer mere numerical growth and accumulation of material wealth, and modernization thereby acquires the inherent stipulation of spiritual independence and autonomy, truly becoming a vivid manifestation of the “great person” (a person who can consciously unify personal development with national strength and national progress) realizing spiritual enrichment through gathering strength to pioneer new paths and forging ahead with determination.

从人类社会发展的总体进程来看，现代化代表一种积极向上的、充满蓬勃生机的社会发展状态，资本至上、物化泛滥、物欲横流、精神贫瘠、价值虚无只是现代化在其早期的西方资本化阶段的发展痼疾，也是当今西方现代化难以实现自愈的根本原因所在：“西方早期的现代化，一边是财富的积累，一边是信仰缺失、物欲横流。今天，西方国家日渐陷入困境，一个重要原因就是无法遏制资本贪婪的本性，无法解决物质主义膨胀、精神贫乏等痼疾。”24社会主义现代化必然要实现经济发展的人文回归、物质富足与精神富有的协调同步。作为社会主义现代化的中国式现代化创造了人文与经济共生共荣的生动局面，实现了文化繁荣与经济高质量发展的同频共振，为实现人民的精神富有作出了典范和引领。“以文化引领高质量发展，不仅是让人民获得精神上的享受与富足，更是在发展实践中构建出新的价值谱系，并以此激发个人奋斗、民族奋进的不竭动力。”25新时代人文经济学是致力于实现人的现代化的中国式现代化的重大理论探索，书写了马克思主义政治经济学在新时代中国创新发展的辉煌篇章，意味着在破除资本逻辑、消解物化意识、丰富精神世界的经济社会发展中有了更为明确的思想指引，实现人民的精神富有由此获得更为坚实可靠的学理根基和话语支撑。在人文经济学的观照下，经济发展不再是冷冰冰的价值规律的刻板展演，社会进步不再是单纯的数字增长和物质财富积累，现代化由此获得精神独立自主的内在规定性，并真正成为大写的人（能够自觉将个人发展与国家强盛、民族进步有机统一起来的人）在聚力拓新、砥砺奋进中实现精神富有的生动展现。

III. Pathway: Constructing a Vibrant Modern Spiritual and Cultural Home

三、进路：构建生机勃勃的现代精神文化家园

Realizing spiritual enrichment is an inherent requirement of Chinese-path modernization. The realization of spiritual enrichment cannot remain merely at the level of abstract and empty concepts; it must be implemented in concrete material production and life practice. The realization of spiritual enrichment cannot be armchair strategy; it must be planned in conjunction with the actual process of economic and social development. “At present, the principal contradiction in China’s cultural supply is no longer the issue of shortage or sufficiency, but the issue of quality and refinement. All cultural fields must keep pace with the times, grasp the people’s needs, and create and produce excellent works that the people love to see, with abundant passion, vivid brushstrokes, beautiful melodies, and moving images, offering the best spiritual food to the people.”[16]16 Xi Jinping, “Speech at the Forum on Literature and Art Work” (October 15, 2014), in Xi Jinping, *Selected Readings of Xi Jinping’s Works*, vol. 2, Beijing: Foreign Languages Press, 2023, p. 129. China is in a critical period of basically realizing modernization, and the task of high-quality development in various fields is exceptionally arduous. This places higher demands on cultural construction and cultural development. It is necessary, based on this, to carry out clear conceptual positioning, problem focusing, situation analysis, and practical advancement for realizing the people’s spiritual enrichment. By constructing a vibrant modern spiritual and cultural home, we can improve and perfect the people’s spiritual world, and promote the modernization of people to go deeper, more detailed, and more solid in breaking through the shackles of reification.

实现精神富有是中国式现代化的题中之义。精神富有的实现不能仅仅停留在抽象空洞的观念层面上，而是需要在具体的物质生产生活实践中加以落实；精神富有的实现不能纸上谈兵，而是需要结合经济社会发展的现实进程加以谋划。“当前，我国文化供给的主要矛盾已经不是缺不缺、够不够的问题，而是好不好、精不精的问题。文化各领域都要跟上时代发展、把握人民需求，以充沛的激情、生动的笔触、优美的旋律、感人的形象创作生产出人民喜闻乐见的优秀作品，把最好的精神食粮奉献给人民。”26我国正处于基本实现现代化的关键时期，各个领域的高质量发展的任务异常艰巨，这对文化建设和文化发展提出了更高的要求，需要立足于此对实现人民的精神富有进行明确的理念定位、问题聚焦、形势研判和实践推进，通过构建生机勃勃的现代精神文化家园来健全和完善人的精神世界，推动人的现代化在突破物化的禁锢中进一步走深、走细、走实。

First, clarify the strategic position of spiritual enrichment in building a culturally strong country. From a macro perspective, spiritual enrichment concerns the powerful ideological support for national strength and national rejuvenation; it concerns the uplifting and vigorous spiritual state and lofty realm of life manifested by all members of society as a whole; it is an important criterion for measuring whether cultural subjectivity can be consolidated and a culturally strong country can be built. “National strength and national rejuvenation require the accumulation of material civilization, but even more so the sublimation of spiritual civilization. Looking at the history of human development, those countries that have maintained long-term prosperity and strength have not only created powerful material civilization but have often also created a spiritual civilization that led the era.”[17]17 Xi Jinping, “Speech at the Conference Commemorating the 200th Anniversary of the Birth of Marx” (May 4, 2018), in Xi Jinping, *Selected Readings of Xi Jinping’s Works*, vol. 2, Beijing: Foreign Languages Press, 2023, p. 122. In the process of leading the Chinese people in advancing Chinese-path modernization, the Communist Party of China has always attached great importance to the strategic position of spiritual enrichment in building a culturally strong country. In the New Era, Xi Jinping Thought on Culture has been formed, providing a scientific guide and fundamental follow for realizing the people’s spiritual enrichment in building a great modern socialist country. Xi Jinping pointed out: “The ‘strength’ of a culturally strong country must ultimately be reflected in the people’s ideological realm, spiritual state, and cultural cultivation. We must adhere to a people-centered approach, focus on meeting the people’s diverse, multi-level, and multi-faceted spiritual and cultural needs, enhance the capacity to supply cultural services and cultural products, and increase the people’s sense of cultural gain and happiness. We must attach importance to the role of culture in nurturing the mind and cultivating sentiment, and cultivate the uplifting and vigorous spiritual temperament of the entire nation.”[18]18 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023), *People’s Daily*, June 3, 2023. Chinese-path modernization is a modernization that has grown out of the Chinese land; it is the product of the organic integration of the soul of Marxism and the roots of fine traditional Chinese culture; it is a powerful confirmation of the Chinese nation’s cultural confidence, self-reliance, and self-strengthening. Chinese-path modernization inherently contains a strong and firm cultural self-awareness. This is a healthy and positive modern concept formed on the basis of an overall consideration of one’s own historical and cultural traditions, the reality of economic and social development, and the people’s needs for a better life, while deeply grasping the laws of human social development, the current era’s globalization pattern, and the evolutionary trends of world civilization. It is a profound and conscious reflection on the intrinsic connection between modernization and spiritual enrichment. In the process of resolving the “ancient-modern, Chinese-Western debate,” Chinese-path modernization has created an organic and unified new cultural life entity. Within it, thought is inherited, concepts are renewed, spirit is tempered, realms are elevated, civilization is continued, the cultural subjectivity of the Chinese nation is consolidated and enhanced as never before, and the great historical practice of building a culturally strong country advances triumphantly.

第一，明确精神富有的文化强国战略地位。从宏观的维度来看，精神富有关涉的是国家强盛、民族复兴的强大思想支撑，关涉的是社会全体成员在整体上表现出来的昂扬奋发的精神状态和高远宏阔的人生境界，是能否巩固文化主体性、建成文化强国的重要衡量标准。“国家强盛、民族复兴需要物质文明的积累，更需要精神文明的升华。纵观人类发展史，那些历史上保持长期繁荣强盛的国家，不仅创造了强大的物质文明，往往也创造了引领那个时代的精神文明。”27中国共产党在带领中国人民推进中国式现代化的过程中始终高度重视精神富有之于文化强国的战略地位，在新时代形成了习近平文化思想，为在社会主义现代化强国建设中实现人民的精神富有提供了科学指南和根本遵循。习近平指出：“文化强国之‘强’最终要体现在人民的思想境界、精神状态、文化修养上。要坚持以人民为中心，着眼满足人民群众多样化、多层次、多方面的精神文化需求，提升文化服务和文化产品供给能力，增强人民群众文化获得感、幸福感。重视发挥文化养心志、育情操的作用，涵养全民族昂扬奋发的精神气质。”28中国式现代化是中华大地上长出来的现代化，是马克思主义的魂脉和中华优秀传统文化的根脉有机结合的产物，是中华民族实现文化上的自信自立自强的有力确证。中国式现代化内在蕴涵着强大而坚定的文化自我意识，这是一种建立在对自身历史文化传统、经济社会发展现实、人民美好生活需要的总体性思考的基础上并深刻把握人类社会发展规律、当今时代全球化格局和世界文明演进趋势后形成的健康积极的现代性观念，是对现代化与精神富有内在关联的深刻自觉反思。中国式现代化在破解“古今中西之争”的过程中造就了一个有机统一的新的文化生命体，在其中思想得以传承、观念得以更新、精神得以淬炼、境界得以提升、文明得以赓续、中华民族的文化主体性得以前所未有地巩固和提升、文化强国的伟大历史实践得以一路高歌猛进。

Second, stimulate the most universal and genuine subjective existential consciousness. Not being enslaved by material things is an important manifestation of the subjective existential consciousness of humans as socialized beings. Modernization is not only a process involving profound social changes in various fields, but also a process of ideological tempering, spiritual growth, and intellectual maturity experienced by humans as subjects. It is in this sense that the modernization of humans constitutes the foundation and core of modernization. Humans are socialized beings with multiple needs, and the spiritual experience and sense of belonging after the satisfaction of basic material needs are crucial to human development. So how is this self-realization at the spiritual level after basic material satisfaction achieved? The most crucial thing is to stimulate the most universal and genuine subjective existential consciousness of humans: "After the problem of food and clothing is solved, we will encounter spiritual emptiness. The way to improve it is of course to enrich the spirit. But it is by no means simple, and at the same time different from the past, in that there is no external pressure (because food and clothing are solved), and one must enrich oneself for oneself. And it is not an opportunistic, desperate, hit-and-run type of enrichment, but finding a mode of behavior, of which freedom from spiritual emptiness is a byproduct. Because you cannot enrich for the sake of enrichment; that would be ridiculous. Why find a mode of behavior? Because otherwise you cannot get rid of emptiness." [19]19 Zhao Tingyang, *The Tianxia System: An Introduction to the Philosophy of a World Institution*, Beijing: Renmin University of China Press, 2005, p. 14. That is to say, self-realization at the spiritual level ultimately requires activating the existential consciousness of humans as true subjects, and thoroughly releasing humans' inner initiative and creativity through the fundamental path of practice. However, this activation and release does not mean reducing humans to isolated, atomized beings with nothing to rely on in the sense of negative freedom. Marx pointed out in his *Doctoral Dissertation*: "Abstract individuality is freedom from determinate being, not freedom within determinate being. It cannot be illuminated by the light of determinate being. Determinate being is the factor that causes it to lose its character and become matter. Therefore, as soon as the atom enters into abstract individuality, it does not enter into the broad daylight of appearance, or it does not descend to the material foundation. The atom as atom exists only in the void." [20]20 *The Complete Works of Marx and Engels*, Vol. 1, Beijing: People's Publishing House, 1995, p. 35. In this sense, modernization is not an extraction from or rupture with tradition, nor is it the construction of a perfect earthly paradise out of nothing, but rather the better realization of the goal of humans' free and comprehensive development through the bearing and burden of history, and through the study, judgment, and reflection on reality — this is precisely the important enlightenment for our understanding of modernization from Marx's judgment of subjective existence as "freedom within determinate being." Chinese-path modernization, which has grown out of the land of China, is established on a correct and scientific understanding of the essence of humans. It pays close attention to the true subjective status of humans in the practice of modernization, deeply embedding the realization of human value, the attribution of meaning, and spiritual growth within the process of modernization development, vividly interpreting the importance of spiritual enrichment for modern social life and humans' free and comprehensive development.

第二，激发最为普遍真实的主体生存自觉。不为物役，是人作为社会化存在的主体生存自觉的重要表现。现代化既是一种涉及各个领域深刻社会变迁的过程，更是人作为主体所经历的思想历练、精神成长和心智成熟的过程。正是在这个意义上，人的现代化才构成了现代化的根本和核心。人是有多重需求的社会化存在，基本物质需求满足后的精神体验和意义归属对于人的发展至关重要。那么，这种基本物质满足后的精神层面的自我实现如何达成呢？最为关键的是要激发人最为普遍真实的主体生存自觉：“温饱解决以后我们将遭遇精神空虚。改善的办法当然是使精神充实起来。但是绝非简单的，同时也是不同于过去的是，没有外在的压力（因为温饱的解决）了，必须自己为自己充实。并且不是机会主义的、有病乱投医的、打一枪换一个地方式的充实，而是找到一种行为模式，免于精神空虚是其副产品。因为你不能为了充实而充实，那是滑稽的。为什么要找一种行为模式？因为否则就摆脱不掉空虚。”29也就是说，精神层面的自我实现最终需要把人作为真正主体的生存意识激活，把人内在的能动性、创造性通过实践这个根本途径彻底释放出来。但是，这种激活和释放不是在消极自由的意义上将人变成茕茕孑立、无所依凭的原子化存在物。马克思在《博士论文》中指出：“抽象的个别性是脱离定在的自由，不是即在定在中的自由。它不能够为定在之光所照明。定在乃是使得它所以失掉它的性格而成为物质的一个因素。因此只要当原子进入抽象的个别性时，它就不会进入现象的光天里，或者不会下降到物质的基础。原子作为原子只存在于虚空之中。”30在这样一层意义上，现代化不是对传统的抽离、断裂，不是凭空建造一个完美无缺的人间天堂，而是在历史的承载和负重中、在现实的研判和反思中去更好地实现人的自由而全面发展的目标———这也正是马克思以“定在的自由”来论断主体存在对于我们理解现代化的重要启示。在中华大地上生长出来的中国式现代化是建立在对人的本质的正确科学理解基础之上的，高度关注人在现代化实践中的真正主体地位，将人的价值实现、意义归属、精神成长等深深内置于现代化发展的过程之中，生动诠释了精神富有之于现代社会生活和人的自由而全面发展的重要性。

Third, create a relaxed and measured positive communal life. Living in a community is an important manifestation of the reality of real humans, and also an inevitable choice for achieving spiritual enrichment. It can be said that the process of modernization is the process of restructuring, optimizing, and perfecting humans' communal life, and the process of humans better realizing spiritual enrichment in communal life. The national community is the basic field for the full unfolding of modern social life, and also the important foundation for modernization to complete its self-confirmation at the level of realizing humans' spiritual enrichment. "From the dimension of historical inheritance, the significance of effectively combining national tradition with modernization construction lies in enabling the modernization path to have a solid historical foundation and consistent continuity, which helps to enhance the autonomous consciousness and autonomous capacity indispensable for a country's modernization construction, helps its people to strengthen their identification with and sense of belonging to the national community in the process of modernization, helps to prevent the occurrence of social disintegration in that country, and helps its people to form a striving spirit unwilling to lag behind based on national dignity and national confidence." [21]21 Chen Yinchi, "The Significance of National Tradition to Modernization Construction," *Guangming Daily*, March 21, 2023, p. 11. In this sense, Chinese-path modernization, based on the communal life experience of the pluralistic and integrated Chinese national community, and through a grand historical view that organically connects tradition, modernity, and the future, fully demonstrates the autonomous consciousness and spiritual character of the Chinese people in pursuing excellence and uniting in struggle, creating a relaxed and measured positive communal life for realizing humans' spiritual enrichment. Therefore, the process of Chinese-path modernization development is precisely the process of continuously consolidating the sense of community for the Chinese nation, and only thus can the solid foundation for the spiritual enrichment of all Chinese people be established. Xi Jinping pointed out: "Only by consolidating the sense of community for the Chinese nation can we enhance the conscious identification of all ethnic groups with the Chinese nation, consolidate the ideological foundation for the development of China's ethnic relations, and promote the Chinese nation to become a community with a shared future with a higher degree of identification and stronger cohesion." [22]22 Xi Jinping, "Speech at the Central Conference on Ethnic Work," *People's Daily*, October 28, 2021, p. 1. Chinese-path modernization carries the historical and cultural memory of the entire Chinese nation, gathers the development consensus and value concepts of all Chinese people, realizes the enhancement of national identity and the strengthening of national cohesion, and effectively advances the great cause of national rejuvenation with the unity of all hearts and minds moving in the same direction. Going further, under the correct leadership of the Communist Party of China, Chinese-path modernization, with a high degree of historical initiative and full historical patience, constructs the common spiritual home of the Chinese nation where all Chinese people can settle down and pursue their aspirations. Xi Jinping pointed out: "Strive to build the common spiritual home of the Chinese nation, providing strong spiritual and cultural support for promoting the construction of the Chinese national community." [23]23 Xi Jinping, "Speech at the Central Conference on Ethnic Work," *People's Daily*, October 28, 2021, p. 1. In the historical process of Chinese-path modernization development, the sense of community for the Chinese nation is continuously consolidated, the common spiritual home of the Chinese nation is continuously constructed, and all Chinese people are vividly telling the Chinese story of achieving spiritual enrichment and a better life in this relaxed and measured positive communal life.

第三，创造张弛有度的积极的共同体生活。生活在共同体之中，是现实的人之现实性的重要体现，也是实现精神富有的必然选择。可以说，现代化的过程就是人的共同体生活重构、优化和完善的过程，就是人在共同体生活中更好地实现精神富有的过程。民族共同体是现代社会生活得以充分展开的基本场域，也是现代化在实现人的精神富有层面上完成自我确证的重要根基。“从历史传承的维度看，民族传统与现代化建设形成有效结合的意义在于，能够使现代化道路具有牢固的历史基础和一以贯之的传承性，这有助于增强一个国家现代化建设必不可少的自主意识和自主能力，有助于该国民众在现代化进程中增强对本国家共同体的认同和归属感，有助于防止该国社会离散现象的发生，有助于该国民众基于民族尊严和民族自信而形成不甘人后的奋斗精神。”31在这样一层意义上，中国式现代化立足多元一体的中华民族共同体生活经历，通过有机贯通传统、现代与未来的大历史观，充分展现了中国人民追求卓越、团结奋进的自主意识和精神品格，为实现人的精神富有创造了张弛有度的积极共同体生活。因此，中国式现代化发展的过程，也正是不断铸牢中华民族共同体意识的过程，由此才能确立全体中国人民实现精神富有的坚实根基。习近平指出：“只有铸牢中华民族共同体意识，才能增进各民族对中华民族的自觉认同，夯实我国民族关系发展的思想基础，推动中华民族成为认同度更高、凝聚力更强的命运共同体。”32中国式现代化承载了整个中华民族的历史文化记忆，汇聚了全体中国人民的发展共识和价值理念，实现了民族认同感的提升和民族凝聚力的增强，有力推进了万众一心、同向同行的民族复兴伟业。更进一步说，中国式现代化在中国共产党的正确领导下以高度的历史主动和充分的历史耐心构筑起全体中国人民得以安身立命的中华民族共有精神家园。习近平指出：“着力构筑中华民族共有精神家园，为推进中华民族共同体建设提供强大精神文化支撑。”33在中国式现代化发展的历史进程中，中华民族共同体意识得以不断铸牢，中华民族共有精神家园得以持续构筑，全体中国人民正在这种张弛有度的积极共同体生活中生动地讲述着实现精神富有和美好生活的中国故事。

Fourth, enriching the life-oriented and concrete forms of spiritual enrichment. The degree of realization of spiritual enrichment is an important issue concerning people’s livelihood. The topic of spiritual enrichment in the process of modernization cannot remain at the purely abstract conceptual level; it must be concretized in the daily life world of the masses. Xi Jinping points out: “As the people’s living standards continue to improve, their demands for the quality, taste, and style of cultural products, including literary and artistic works, have also increased. All fields—literature, drama, film, television, music, dance, fine arts, photography, calligraphy, folk arts, acrobatics, as well as folk literature and art, and mass art—must keep pace with the development of the times, grasp the needs of the people, and produce excellent works that the people love to see and hear with abundant passion, vivid brushstrokes, beautiful melodies, and moving images, so that the people’s spiritual and cultural life can continuously reach new heights.” [24]24 Xi Jinping, “Speech at the Forum on Literature and Art Work” (October 15, 2014), in *Selected Readings of Important Documents Since the 18th National Congress of the CPC* (Volume 2), Central Party Literature Press, 2016, p. 127. Chinese-path modernization pursues not only high-quality development in the economic field but also an all-round elevation of the people’s spiritual and cultural life, and a deep and comprehensive concern for the psychological feelings, humanistic pursuits, spiritual experiences, and value realization of every Chinese person in their daily lives. With the acceleration of economic and social development, people have higher expectations for various cultural products in the process of pursuing a better life, which places higher demands on the development of the cultural industry and cultural undertakings in the New Era. One very important issue here is to properly handle the relationship between social benefits and economic benefits: “We must insist on putting social benefits first, achieving unity between social benefits and economic benefits, adhere to upholding fundamental principles and breaking new ground, firmly grasp the correct orientation, deepen the reform of the cultural system and mechanisms, continuously prosper and develop socialist literature and art, promote the high-quality development of cultural undertakings and the cultural industry, and effectively enhance the people’s sense of cultural gain and happiness.” [25]25 Xi Jinping, “Speech at the Symposium on the Construction of a Socialist Cultural Power” (June 2, 2023), *People’s Daily*, June 3, 2023. In the current situation where mass culture tends toward pan-entertainment, it is especially necessary to prevent the excessive commercialization of cultural development. In the process of developing the cultural industry and cultural undertakings, we must always adhere to mainstream value orientation, effectively and vividly permeate the core socialist values into them, influence people’s daily lives subtly and imperceptibly like a gentle rain, and continuously enrich people’s spiritual world. At the same time, we must also courageously confront various erroneous social trends, including historical nihilism and Western “universal values,” deeply expose the sinister intentions behind these erroneous trends, and prevent them from disrupting the construction of a socialist cultural power and the purity and health of people’s spiritual world under the guise of cultural innovation. In this sense, Chinese-path modernization inherently contains new concepts, new ideas, new mechanisms, new discourses, new forms, and new patterns of socialist cultural development oriented toward the daily life of the people, effectively integrating the realization of the people’s spiritual enrichment into the process of economic and social development, and building the most solid and substantial mass foundation for the construction of a cultural power.

第四，丰富精神富有的生活化具象化样态。精神富有的实现程度，是一个重要的民生问题。现代化发展进程中的精神富有论题不能停留在纯粹抽象的观念层面，而是需要具象化在人民大众的日常生活世界之中。习近平指出：“随着人民生活水平不断提高，人民对包括文艺作品在内的文化产品的质量、品位、风格等的要求也更高了。文学、戏剧、电影、电视、音乐、舞蹈、美术、摄影、书法、曲艺、杂技以及民间文艺、群众文艺等各领域都要跟上时代发展、把握人民需求，以充沛的激情、生动的笔触、优美的旋律、感人的形象创作生产出人民喜闻乐见的优秀作品，让人民精神文化生活不断迈上新台阶。”34中国式现代化追求的不仅是经济领域的高质量发展，更是对人民精神文化生活的全方位跃升，是对每一个中国人在日常生活中的心理感受、人文追求、精神体验和价值实现的深层次、全方位观照。随着经济社会发展的加快，人们在追求美好生活的过程中对各类文化产品产生了更高的期待，这对新时代的文化产业和文化事业的发展提出了更高的要求。这其中一个很重要的问题就是要处理好社会效益和经济效益的关系：“必须坚持把社会效益放在首位、社会效益和经济效益相统一，坚持守正创新，牢牢把握正确导向，深化文化体制机制改革，不断繁荣发展社会主义文艺，推动文化事业和文化产业高质量发展，切实增强人民群众文化获得感、幸福感。”35在当前大众文化存在泛娱乐化倾向的情况下，尤其要防止文化发展的过度商业化，要在文化产业和文化事业的发展过程中始终坚持主流价值导向，切实将社会主义核心价值观生动形象地渗透其中，以润物无声的方式潜移默化地影响人们的日常生活，不断丰富人们的精神世界。同时，也要勇于向包括历史虚无主义、西方“普世价值”等等在内的各种错误社会思潮亮剑，深入揭批错误思潮背后的险恶用心，防止其假借文化创新之名扰乱社会主义文化强国建设和人们精神世界的纯洁健康。在这样一层意义上，中国式现代化内在地蕴涵了面向人民日常生活的社会主义文化发展的新理念、新思路、新机制、新话语、新形式、新样态，将实现人民的精神富有真正有效地贯穿到经济社会发展的进程之中，构筑起文化强国建设最为坚实厚重的群众根基。

Conclusion

结语

Modernization is a deep-seated social change movement that has been ongoing for several hundred years and will continue to advance, involving comprehensive adjustments and overall changes in all aspects of the economic base, political framework, institutional norms, social structure, and ideological concepts. A modernization stripped of culture and devoid of spirit is destined to be rootless and inevitably fall into the fate of nihilism; infusing modernization with cultural blood and endowing it with spiritual substance is the true path of this deep-seated economic and social change. The cause of Chinese-path modernization, pioneered by the Communist Party of China leading the Chinese people, has profoundly summarized the experiences and lessons of the world modernization movement, organically combining the basic principles of Marxism on the development of modern society with the actual economic and social development of China since modern times, and with the progressive concept of “upholding fundamental principles without being conservative” and “respecting antiquity without restoring the old” contained in the excellent traditional Chinese culture, establishing the value goal of realizing the people’s spiritual enrichment at the height of building a cultural power. The realization of spiritual enrichment in Chinese-path modernization concerns the “poetry and the distant” in the daily life world of every Chinese person, and is a systematic cultural enhancement project to optimize and improve the spiritual world of every Chinese person. Looking to the future, Chinese-path modernization, permeated and infused with the value concept of spiritual enrichment, will surely create more brilliant achievements and human miracles on the historical journey of realizing the great rejuvenation of the Chinese nation, and will surely contribute more Chinese strength and Chinese wisdom to promoting the development of world modernization to a higher stage.

现代化是一场已经进行了数百年并将持续推进的深层次社会变迁运动，涉及经济基础、政治框架、制度规范、社会格局、思想观念等各个领域的方方面面的整体性调整和全局性改变。剥离文化、抽离精神的现代化注定是无根的、难逃虚无主义宿命的；为现代化注入文化血脉、赋予精神主旨，才是这场深层次经济社会变迁的沧桑正道。中国共产党领导中国人民开创的中国式现代化事业深刻总结了世界现代化运动的经验教训，将马克思主义关于现代社会发展的基本原理同中国近现代以来经济社会发展的实际、同中华优秀传统文化蕴涵的“守正不守旧”“尊古不复古”的进取理念有机结合起来，在文化强国建设的高度上确立了实现人民精神富有的价值目标。中国式现代化实现精神富有关乎每一个中国人日常生活世界的“诗和远方”，是一项优化和完善每一个中国人精神世界的系统性文化提升工程。面向未来，贯穿和渗透精神富有价值理念的中国式现代化必将在实现中华民族伟大复兴的历史征程上创造更多的辉煌成就和人间奇迹，必将为推动世界现代化发展迈向更高阶段贡献更多的中国力量和中国智慧。