The Historical Logic, Main Content, and Value Significance of Xi Jinping’s View of Civilization

Civilization is the sum total of the positive achievements created by culture in a given period, and the transmission of civilization is also the cornerstone of a nation’s survival, continuity, development, and takeoff. Civilizational forms and social forms share an identity. At a time when the Chinese nation is increasingly approaching the goal of achieving the great rejuvenation of the Chinese nation and the world is undergoing changes unseen in a century, without the support of a high-level civilization, China will find it difficult to seize opportunities and calmly face challenges. Since the 18th National Congress of the CPC, Xi Jinping, based on the new trends in China’s development and the new changes in the world

文明是一定时期的文化所创造的积极成果的总和，文明的传承亦是一个民族生存延续和发展腾飞的基石。文明形态与社会形态具有同一性，在中华民族越来越接近实现伟大复兴的目标、世界正经历百年未有之大变局之际，如果没有高度文明为支撑，中国则难以顺势抓住机遇、从容面对挑战。党的十八大以来，习近平基于中国发展的新趋势和世界局势的新变化，审时度势地提出一系列关于文明建设的新观点、新论断和新思想，特别是提出“建设中华民族现代文明”这一重大命题，作出“中国式现代化是中华民族的旧邦新命，必将推动中华文明重焕荣光”这一重大判断，系统形成了指引中国共产党团结带领中国人民建设中华民族现代文明的文明观。中华民族现代文明是中国式现代化在文明层面的集中呈现，是在中国式现代化实践基础上形成的现代文明。深入研究习近平文明观的历史逻辑、主要内容和价值意义，对于构建中华文明话语体系、以中国式现代化赋予中华文明以现代力量以及建设中华民族现代文明具有重要的价值。

I. The Historical Logic of Xi Jinping’s View of Civilization

一、习近平文明观的历史逻辑

Chinese civilization is one of the world’s four major ancient civilizations, and it is the only one that has never been interrupted and continues to this day. The Chinese nation possesses the quality of diligence and courage internally and a relatively stable social environment externally; the Chinese civilization created over the long course of history achieved the highest accomplishments of agricultural and pastoral civilization. However, since the Opium War, the nation was subjected to humiliation, the people to suffering, and civilization to dust; the crisis of national subjugation and racial extinction deeply stung the national self-esteem of the Chinese people. Facing challenges “unseen in three thousand years,” many people of lofty ideals, proceeding from their own class standpoints and viewpoints, proposed several civilizational schemes for the impoverished and weak China: First, the “Westernization” thesis, which held that civilization is a whole, and because Eastern civilization is inferior to Western civilization as a whole, only thorough and complete Westernization could save China. The “Westernization” thesis failed to correctly analyze modern China’s national conditions and social nature; its proposed plan was unrealistic and inevitably unworkable. Second, the “Standard” thesis, which advocated selectively learning from the West on the basis of inheriting Chinese civilization. Internally, the “Standard” thesis was divided into conservative and enlightened factions due to differing understandings of Chinese civilization. The conservative faction advocated “Chinese learning as the substance, Western learning for practical use,” imitating the West in terms of material objects without touching the feudal autocracy and feudal culture. The conservative faction’s proposal, failing to recognize the decadence of feudal rule, could not escape bankruptcy. The enlightened faction advocated neither being conservative nor blindly following, proceeding from a Chinese standard to use scientific methods to review the past, grasp the present, and create the future. The general direction of this proposal was correct, but it did not put forward specific and operable plans on core issues such as how to sublimate and discard Chinese culture and what kind of Western civilization to absorb. Third, the “New Civilization” thesis, which was also the plan that truly pointed the way forward for China. The “New Civilization” thesis, represented by Chinese Communists such as Chen Duxiu, Li Dazhao, and Mao Zedong, dialectically viewed Chinese civilization and Western capitalist civilization, advocating actively introducing Marx and Engels’ view of civilization on the basis of sublating and discarding both, to create a new socialist civilization. For example, Li Dazhao pointed out that Western civilization had the defect of “exhausting life under the weight of material things” and could not be blindly copied; to save the crisis of China and the world, “without the rise of a third new civilization, it is impossible to cross this precipice.” [1]1 Li Dazhao, “The Civilization of the East and the West” (1918). The “New Civilization” thesis clearly stated that socialist civilization was the new civilization, and only a new socialist civilization could save China.

中华文明是世界四大原生文明之一，更是其中唯一未曾中断、延续至今的文明。中华民族内有勤劳勇敢的品质、外有较为稳定的社会环境，在历史长河中所创造的中华文明取得了农牧业文明的最高成就。然而，鸦片战争以来，国家蒙辱、人民蒙难、文明蒙尘，亡国灭种的危机深深刺痛国人的民族自尊心。面对“三千年未有之”挑战，许多仁人志士从自身阶级立场和观点出发，为积贫积弱的中国提出了数个文明方案：一是“西化”论，认为文明是一个整体，因为东方文明在整体上劣于西方文明，所以必须通过彻底的全盘西化才能救中国。“西化”论没有正确分析近代中国国情和社会性质，提出的方案不切实际，必然走不通。二是“本位”论，主张在继承中华文明的基础上有选择地学习西方。“本位”论内部因对中华文明认识不同，分为守旧派和开明派。守旧派主张“中学为体，西学为用”，在不触动封建专制与封建文化的基础上从器物上效仿西方。守旧派的主张因未能认识封建统治的腐朽性，难逃破产的命运。开明派主张不守旧、不盲从，从中国本位出发用科学方法来检讨过去、把握现在、创造将来。这种主张的总方向是正确的，但是在如何扬弃中华文化、汲取西方何种文明等核心问题上没有提出具体可操作的方案。三是“新文明”论，这也是真正为中国指明前进方向的方案。“新文明”论以陈独秀、李大钊、毛泽东等中国共产党人为代表，辩证看待中华文明与西方资本主义文明，主张在扬弃两者的基础上，积极引入马克思、恩格斯的文明观，创造新的社会主义文明。例如，李大钊指出，西方文明具有“疲命于物质之下”的缺陷，不能盲目照搬，为了挽救中国和世界的危机，“非有第三新文明之崛起，不足以渡此危崖”。“新文明”论旗帜鲜明地提出社会主义文明就是新文明，只有社会主义新文明才能救中国。

During the period of the New Democratic Revolution, under the guidance of Marxist theory, the CPC took as its goal the establishment of a new society and new state with “new politics, new economy, and moreover new culture,” leading the people in bloody struggle and unyielding efforts, completely parting ways with the old China that was “ruled by old culture and therefore ignorant and backward.” The founding of New China marked that “the era when Chinese people were considered uncivilized has passed,” and the Chinese nation “will henceforth join the big family of nations in the world that love peace and freedom,” “creating its own civilization and happiness while also promoting world peace and freedom,” [2]2 Mao Zedong, “The Chinese People Have Stood Up” (1949). laying the fundamental political prerequisite for the development of a new civilizational form.

新民主主义革命时期，中国共产党在马克思主义理论的指导下，以建立“有新政治、新经济，而且有新文化”的新社会和新国家为目标，带领人民浴血奋战、百折不挠，同“被旧文化统治因而愚昧落后”的旧中国彻底分道扬镳。新中国的成立，标志着“中国人被人认为不文明的时代已经过去了”，中华民族“将从此列入爱好和平自由的世界各民族的大家庭”，“创造自己的文明和幸福，同时也促进世界的和平和自由”，为新文明形态的发展奠定了根本政治前提。

During the period of socialist revolution and construction, in order to “transform a China that was ignorant and backward because it was ruled by old culture into a China that is civilized and advanced because it is ruled by new culture,” [3]3 Mao Zedong, “On New Democracy” (1940). the Party, based on national conditions, formulated targeted plans for socialist civilization construction and vigorously advanced civilization construction. For example, in response to the predicament of being “poor and blank,” focusing on problems such as “blank means low cultural level, which is not good,” [4]4 Mao Zedong, “Introducing a Cooperative” (1958). great importance was attached to cultural and educational work, promoting the continuous advancement of literacy work and a significant increase in the population’s literacy rate. The Chinese Communists, with Comrade Mao Zedong as their main representative, relied on their own efforts and worked hard with determination, providing the material foundation, theoretical preparation, and valuable experience for the construction of socialist civilization.

社会主义革命和建设时期，为了“把一个被旧文化统治因而愚昧落后的中国，变为一个被新文化统治因而文明先进的中国”，党立足国情有针对性地制定社会主义文明建设方案并大力推进文明建设。例如，针对一穷二白的困境，聚焦“白就是文化程度不高，不好”等问题，对文化教育工作高度重视，促使扫盲工作不断推进、人口识字率大幅提升。以毛泽东同志为主要代表的中国共产党人自力更生、发愤图强，为社会主义文明建设提供了物质基础、理论准备和宝贵经验。

During the new period of reform and opening up and socialist modernization, the Chinese Communists, with Comrade Deng Xiaoping as their main representative, took “civilization” as a specialized discourse for the attributes and developmental orientation of the state, putting forward the proposition of “grasping with both hands” and “making both hands hard” regarding material civilization and cultural-ethical progress. The 12th National Congress of the CPC proposed “building China into a highly civilized and highly democratic socialist country” and to “vigorously advance the construction of socialist material civilization and cultural-ethical progress proceeding from current realities.” [5]5 Hu Yaobang, “Report to the 12th National Congress of the CPC” (1982). The 13th National Congress of the CPC, proceeding from the realities of the primary stage of socialism, established the guiding principle of “must take Marxism as the guide and strive to build cultural-ethical progress,” first proposing the concepts of “human civilization” and “world civilization” to express global history, practical problems, and future trends, highlighting a civilizational vision that looks to the whole world and pushing the Marxist view of civilization to a new realm. The 14th National Congress of the CPC further emphasized the need to “absorb all outstanding achievements in the development of human civilization,” [6]6 Jiang Zemin, “Report to the 14th National Congress of the CPC” (1992). both emphasizing the determination to expand opening up and emphasizing that opening up is a selective opening up, ensuring that reform and opening up stays on the correct track. The 15th National Congress of the CPC first proposed the “two centenary goals” for the great rejuvenation of the Chinese nation and put forward the expression “the five-thousand-year history of Chinese civilization” summarizing Chinese history, emphasizing the need to “build a socialist cultural-ethical progress that is rooted in China’s reality, inherits the excellent traditions of historical culture, and absorbs the beneficial achievements of foreign culture.” [7]7 Jiang Zemin, “Report to the 15th National Congress of the CPC” (1997). The 16th National Congress of the CPC jointly established socialist material civilization, political civilization, and cultural-ethical progress as the three basic goals of the comprehensive development of socialist modernization, requiring both adhering to summarizing one’s own practical experience proceeding from China’s national conditions and being adept at drawing on the beneficial achievements of human political civilization. The 17th National Congress of the CPC proposed that the overall national development goal was to “build a prosperous, strong, democratic, civilized, and harmonious modern socialist country,” [8]8 Hu Jintao, “Report to the 17th National Congress of the CPC” (2007). first adding “ecological civilization” to the national development theme and arranging it as an important strategic task. The 18th National Congress of the CPC clearly stated: “The path of socialism with Chinese characteristics means, under the leadership of the CPC, basing itself on the basic national conditions, taking economic construction as the center, adhering to the Four Cardinal Principles, adhering to reform and opening up, liberating and developing the social productive forces, building a socialist market economy, socialist democratic politics, socialist advanced culture, a socialist harmonious society, and a socialist ecological civilization, promoting the all-round development of people, gradually achieving common prosperity for all people, and building a prosperous, strong, democratic, civilized, and harmonious modern socialist country.” [9]9 Hu Jintao, “Report to the 18th National Congress of the CPC” (2012). At this point, the CPC formally formed a socialist view of civilization corresponding to the Five-Sphere Integrated Plan.

改革开放和社会主义现代化建设新时期，以邓小平同志为主要代表的中国共产党人把“文明”作为国家属性和发展定位的专门话语，提出物质文明和精神文明“两手抓”“两手都要硬”的主张。党的十二大提出“把我国建设成为高度文明、高度民主的社会主义国家”，并且要“从当前实际出发，大力推进社会主义物质文明和精神文明的建设”。党的十三大从社会主义初级阶段的实际出发，确立“必须以马克思主义为指导，努力建设精神文明”的指导方针，首次提出“人类文明”和“世界文明”的概念来表述全球历史、现实问题和未来趋势，彰显了放眼全球的文明视野，推动马克思主义文明观进入新境界。党的十四大进一步强调要“吸收人类文明发展的一切优秀成果”，既强调扩大对外开放的决心，又强调开放是有甄别的开放，确保改革开放走在正确的轨道上。党的十五大首次提出中华民族伟大复兴的“两个一百年”奋斗目标，并提出总结中国历史的“中华民族五千年文明史”的表述，强调要“建设立足中国现实、继承历史文化优秀传统、吸取外国文化有益成果的社会主义精神文明”。党的十六大把社会主义物质文明、政治文明、精神文明共同确立为社会主义现代化全面发展的三大基本目标，要求既要坚持从我国国情出发总结自己的实践经验，又要善于借鉴人类政治文明的有益成果。党的十七大提出国家总体发展目标是“建设富强民主文明和谐的社会主义现代化国家”，首次在国家的发展主题中加入“生态文明”，并将其作为一项重要战略任务进行安排。党的十八大明确提出：“中国特色社会主义道路，就是在中国共产党领导下，立足基本国情，以经济建设为中心，坚持四项基本原则，坚持改革开放，解放和发展社会生产力，建设社会主义市场经济、社会主义民主政治、社会主义先进文化、社会主义和谐社会、社会主义生态文明，促进人的全面发展，逐步实现全体人民共同富裕，建设富强民主文明和谐的社会主义现代化国家。”至此，中国共产党正式形成了同“五位一体”总体布局相对应的社会主义文明观。

A view of civilization emerges from the practice of civilization-building and is continuously optimized as such building develops. The history of the development of the Communist Party of China’s view of civilization highlights the Party’s spiritual characteristic of upholding fundamental principles while breaking new ground. The CPC’s view of civilization is both an innovative development of Chinese civilization and a foundation for the creative transformation of a new form of human civilization. Entering the New Era, the Chinese nation faces new historical opportunities and new developmental issues. Xi Jinping has pointed out: “Continuing to promote cultural prosperity, build a strong cultural country, and construct the modern civilization of the Chinese nation from a new starting point is our new cultural mission in the New Era.” The Chinese nation is closer to the goal of the great rejuvenation of the Chinese nation than at any time in its history. China calls for a new view of civilization, and the world

文明观是在文明建设的实践中产生的，也会随着文明建设的发展而不断优化。中国共产党文明观的发展历史凸显了中国共产党守正创新的精神特质，中国共产党文明观既是对中华文明的创新性发展，也为人类文明新形态的创造性转化奠定基础。步入新时代，中华民族面临新的历史机遇和新的发展问题，习近平指出：“在新的起点上继续推动文化繁荣、建设文化强国、建设中华民族现代文明，是我们在新时代新的文化使命。”中华民族比历史上以往任何时期都更加接近伟大复兴的目标，中国呼唤新的文明观，世界需要新的文明形态，习近平文明观正是在这样的背景下逐渐形成的。

II. The Main Content of Xi Jinping’s View of Civilization

二、习近平文明观的主要内容

Since the 18th National Congress of the CPC, Xi Jinping has integrated the Marxist view of civilization with Chinese civilization and with China’s concrete realities, delivering many important discourses on major issues such as “what kind of civilization to build in the New Era,” “how to build a civilization for the New Era,” and “what kind of civilization humanity should build.” These discourses have clarified the meanings of civilization and culture, illuminated the characteristics of civilization, and further expounded the rich connotations of the modern civilization of the Chinese nation.

党的十八大以来，习近平将马克思主义文明观同中华文明相结合、同中国具体实际相结合，围绕“新时代要建设什么样的文明”“怎样建设新时代文明”“人类要建设什么样的文明”等重大问题作出许多重要论述，厘清了文明与文化的含义，明晰了文明的特征，进而阐释了中华民族现代文明的丰富内涵。

1. Clarifying the Meanings of Civilization and Culture

1.厘清文明与文化的含义

Civilization and culture are two concepts that are both distinct from and interconnected with each other. Xi Jinping has analyzed the meanings of civilization and culture, making an important contribution to constructing the discourse system of Chinese civilization.

文明与文化是既相互区别又相互联系的两个概念，习近平厘析了文明与文化的含义，为构建中华文明话语体系作出重要贡献。

On the one hand, the signs of the emergence of culture and civilization differ; culture arises before civilization. Culture, as the source of civilization, is the precondition for the existence of civilization, while civilization is a state of life formed after humanity has evolved and developed to a certain degree, representing “the accumulation, crystallization, and positive achievements of culture.” Xi Jinping points out: “The research results of major projects such as the Project on Tracing the Origins of Chinese Civilization have verified China’s million-year history of humanity, ten-thousand-year history of culture, and five-thousand-year history of civilization.” [10]10 The Project on Tracing the Origins of Chinese Civilization is a major national research project launched by the Chinese government to study the origins and early development of Chinese civilization, involving archaeology, history, and related disciplines. To elaborate further, the research results of major projects such as the Project on Tracing the Origins of Chinese Civilization have verified that the two major agricultural systems of rice cultivation and dryland farming had already taken shape in embryonic form ten thousand years ago, and on this basis, an early Chinese cultural interaction sphere gradually formed. In addition, drawing on China’s materials and taking into account the characteristics of other ancient civilizations, the Project on Tracing the Origins of Chinese Civilization has proposed a Chinese plan for the criteria for entering a civilized society, namely the emergence of cities, classes, kingship, and the state. Research results show that signs of the criteria for a civilized society already existed in the late Songze Culture and early Liangzhu Culture, dating back 5,500 to 5,000 years. [11]11 Songze Culture (c. 5800–5200 BP) and Liangzhu Culture (c. 5300–4300 BP) are Neolithic archaeological cultures in the lower Yangtze River region, with Liangzhu recognized for its early state-level society. Thus it can be seen that culture and civilization have a temporal sequence in their emergence, but they are not separated. Civilization is born from the gestation of culture and is a higher form of culture. The proposal of new criteria for civilization, using archaeological records and ancient classics, enriches the research findings on the theory of the origins of civilization, provides a new cognitive tool for Marxist historical-philosophical research, greatly enriches Marxist theory of civilization in theory, and provides guidance for the creation and evolution of new forms of human civilization in practice.

一方面，文化与文明产生的标志不同，文化先于文明产生。文化作为文明的源头是文明存在的前提，而文明是人类进化及发展到一定程度后所形成的一种生活状态，是“文化的积累、结晶和积极成果”。习近平指出：“中华文明探源工程等重大工程的研究成果，实证了我国百万年的人类史、一万年的文化史、五千多年的文明史。”进一步来说，中华文明探源工程等重大工程的研究成果，实证了稻作和旱作两大农业体系距今万年之前便已形成雏形，在此基础上逐渐形成早期中国文化相互作用圈。此外，中华文明探源工程根据中国的材料，兼顾其他古老文明的特点，提出了判断进入文明社会标准的中国方案，即出现城市、阶级、王权和国家。研究结果显示，在距今5500—5000年间的崧泽文化后期和良渚文化早期就已有文明社会标准的迹象。由此可见，文化与文明在产生时间上有先后顺序，但并不是割裂的。文明是在文化的孕育下产生的，是文化的高级形态。新的文明标准的提出，以考古纪实和古代典籍丰富了文明起源理论的研究成果，为马克思主义的历史哲学研究提供了崭新认识工具，在理论上极大丰富了马克思主义文明理论，在实践上为人类文明新形态的创造和演化提供指引。

On the other hand, civilization is cross-border and cross-ethnic, emphasizing commonality and universality, while culture is regional and ethnic, emphasizing individuality and nationality. Xi Jinping points out: “For any culture to stand firm and travel far, to have leading power, cohesive power, shaping power, and radiating power, it must have its own subjectivity”; “cultural confidence comes from our cultural subjectivity”; “with cultural subjectivity, there is a firm self in the cultural sense, and cultural confidence has a fundamental foundation”; “Chinese civilization has a distinct cultural characteristic for exchange and mutual learning with other civilizations of the world.” Civilization is relatively stable and has material and technical criteria for measurement; therefore, civilization requires exchange and mutual learning to promote development. Xi Jinping points out: “Ethnic culture is a unique marker that distinguishes one ethnic group from another.” [12]12 This quote is from Xi Jinping’s speech at the Central Conference on Ethnic Affairs in 2014, emphasizing the importance of preserving ethnic cultural identities within China’s multi-ethnic framework. Therefore, on many occasions, Xi Jinping emphasizes that China supports the right of nations to maintain their own ethnic cultural traditions and opposes all discrimination and prejudice targeting specific ethnicities and religions. The universality of civilization is reflected in Xi Jinping’s discourses on the common values of all humanity, a community with a shared future for mankind, and so on. In view of the different characteristics of culture and civilization, Xi Jinping calls on all countries to make good use of the commonality and universality of civilization, “to carry out dialogue among civilizations, advocate inclusiveness and mutual learning, and together explore the resonance points between the positive ways of dealing with the world in ethnic cultural traditions and the needs of the present era.”

另一方面，文明是跨国界的、跨民族的，更强调共性和普遍性，文化是地域的、民族的，更强调个性和民族性。习近平指出，“任何文化要立得住、行得远，要有引领力、凝聚力、塑造力、辐射力，就必须有自己的主体性”，“文化自信就来自我们的文化主体性”，“有了文化主体性，就有了文化意义上坚定的自我，文化自信就有了根本依托”，“中华文明就有了和世界其他文明交流互鉴的鲜明文化特性”。文明则相对稳定且存在物质、技术等方面的衡量标准，因而文明需要交流互鉴共促发展。习近平指出：“民族文化是一个民族区别于其他民族的独特标识”，因此在许多场合上习近平都强调中国支持国家维护民族文化传统的权利，反对一切针对特定民族和宗教的歧视和偏见。文明具有的普适性则体现在习近平关于全人类共同价值、人类命运共同体等论述中。鉴于文化与文明不同的特性，习近平呼吁各国利用好文明的共性和普遍性，“开展文明对话，倡导包容互鉴，一起挖掘民族文化传统中积极处世之道同当今时代的共鸣点”。

2. Illuminating the Characteristics of Civilization

2.明晰文明的特征

Xi Jinping profoundly summarizes the connotations and qualities of civilization from the long river of human civilization’s historical development, highlighting the harmonious coexistence, exchange and mutual learning, and upholding fundamental principles and breaking new ground of civilization, providing basic guidelines for further promoting the progress of civilization in the future according to the characteristics of civilization.

习近平从人类文明发展的历史长河中深刻总结文明的内涵和特质，凸显了文明的和谐共生性、交流互鉴性和守正创新性，为未来根据文明特性进一步推动文明进步提供基本遵循。

Civilization has the characteristic of harmonious coexistence. Harmonious coexistence of civilizations means that different civilizations can all adhere to an attitude of equality, inclusiveness, and harmonious coexistence in dealing with differences among civilizations. The reason why different civilizations can coexist harmoniously is, on the one hand, that different civilizations have commonalities. As Xi Jinping points out: “Whether it is Chinese civilization or other civilizations existing in the world, they are all achievements of human civilization.” On the other hand, it is also due to the need for the progress of civilization. Differences and conflicts between different civilizations, especially the suppression of other civilizations by Western civilization adhering to Western-centrism, have already caused major damage to human civilization; if not stopped, it will ultimately lead to the regression and extinction of civilization. Harmonious coexistence is the fundamental goal of the progress of civilization. Countries of the world have already become a community of shared responsibility and a community with a shared future where you have me and I have you, and “should uphold equality and respect, discard arrogance and prejudice, deepen the understanding of the differences between one’s own civilization and other civilizations, and promote exchange, dialogue, and harmonious coexistence among different civilizations.”

文明具有和谐共生性。文明和谐共生是指不同文明都能坚持以平等包容、和谐相处的态度来对待文明之间的差异性。不同文明之所以能够和谐共生，一方面是因为不同文明具有相同点，正如习近平指出：“不论是中华文明，还是世界上存在的其他文明，都是人类文明创造的成果。”另一方面也是出于文明进步的需要。不同文明之间的分歧与冲突，尤其是秉持西方中心主义的西方文明对其他文明的打压已给人类文明造成了重大破坏，不加以制止最终会造成文明的退步和消亡。和谐共生是文明进步的根本目标，世界各国已经成为你中有我、我中有你的责任共同体与命运共同体，“应该秉持平等和尊重，摒弃傲慢和偏见，加深对自身文明和其他文明差异性的认知，推动不同文明交流对话、和谐共生”。

Civilization has the characteristic of exchange and mutual learning. Mutual learning among civilizations means that different civilizations, in a posture of mutual respect and through exchange and dialogue, absorb and transform each other’s essences. Universal interaction among humanity is an important condition for the development of civilization. Mutual learning among civilizations helps different ethnic groups make their unique contributions to the overall progress of human civilization. Xi Jinping points out that human civilization is diverse, equal, and inclusive. It is precisely because human civilization is diverse that there is value in exchange and mutual learning; precisely because it is equal that there is a precondition for exchange and mutual learning; precisely because it is inclusive that there is the driving force for exchange and mutual learning. The actual history of each civilization is a history of continuous mutual borrowing over many centuries, although each civilization has always retained its original characteristics. Historically, human progress is inseparable from the exchange and mutual learning of civilizations. Exchange and mutual learning are the basic requirements for the progress of human civilization. A civilization can maintain vigorous vitality only by exchanging and learning from other civilizations, drawing on each other’s strengths. However, one point must be noted: in the process of mutual learning, it is necessary to combine the specific conditions of one’s own country and ethnic group, consider the characteristics of one’s own country and ethnic group, choose the good and follow it, discard the dross and select the essential, and not swallow things whole; otherwise, one will ultimately lose the fundamental character of one’s own civilization by attending to trifles and neglecting the essentials.

文明具有交流互鉴性。文明互学互鉴是指不同文明以互相尊重的姿态、以交流对话的方式汲取和转化各自的精华。人类普遍交往是文明发展的重要条件，文明互鉴有助于不同民族为人类文明的总体进步提供各自的独特贡献。习近平指出，人类文明是多样的、平等的、包容的。人类文明正因多样才有交流互鉴的价值，正因平等才有交流互鉴的前提，正因包容才有交流互鉴的动力。各个文明的历史实际是许许多多个世纪不断地相互借鉴的历史，尽管每个文明一直还保留着它们的原有特征。从历史上看，人类的进步离不开文明的交流互鉴。交流互鉴是人类文明进步的基本要求。一个文明只有同其他文明交流互鉴、取长补短，才能保持旺盛生命活力。但是，要注意一点，在互学互鉴的过程中，必须要结合自己国家和民族的具体情况，考虑自己的国家和民族特点，择善而从、去粗取精，不要囫囵吞枣，否则最终会因舍本求末而丢失掉自身文明的底色。

Civilization has the characteristic of upholding fundamental principles and breaking new ground. Upholding fundamental principles and breaking new ground in civilization means that civilization can fully inherit the excellent achievements created and accumulated by humanity, while at the same time advancing with the times and making innovations on the basis of upholding fundamental principles. The reason why Chinese civilization has been able to continue without interruption is that it can both inherit existing achievements to stabilize itself and use its strong original creativity to continuously innovate and solve current problems. Upholding fundamental principles and breaking new ground form an indivisible whole. Upholding fundamental principles is the foundation for breaking new ground, and breaking new ground is the driving force for upholding fundamental principles. Xi Jinping attaches great importance to the inheritance and innovation of civilization, pointing out: “Every civilization continues the spiritual lifeline of a country and a nation. It needs not only to be passed down from generation to generation and guarded from age to age, but also to advance with the times and be brave in innovation.” We should give full play to the characteristic of “upholding fundamental principles” in civilization, unreservedly absorbing the excellent achievements of past civilizations; we should also stimulate the vitality of “breaking new ground” in civilization, “using innovation to add momentum to the development of civilization, activate the source of progress for civilization, and continuously create civilization achievements that transcend time and space and possess eternal charm.”

文明具有守正创新性。文明守正创新是指文明能完整地继承人类所创造和积累的优秀成果，同时能在守正的基础上与时俱进、有所创新。中华文明之所以能够延续不断，是因为其既能继承原有成果稳固自身，又能以强大的原创力持续创新来解决当下问题。守正与创新是一个不可分割的整体。守正是创新的基础，创新是守正的动力。习近平高度重视文明的传承与创新，指出：“每一种文明都延续着一个国家和民族的精神血脉，既需要薪火相传、代代守护，更需要与时俱进、勇于创新。”我们应当发挥文明的“守正”特性，毫无保留地汲取文明以往的优秀成果；也应当激发文明的“创新”活力，“用创新增添文明发展动力、激活文明进步的源头活水，不断创造出跨越时空、富有永恒魅力的文明成果”。

3. Elaborating on the Modern Civilization of the Chinese Nation

3.阐释中华民族现代文明

Xi Jinping, from the height of the millennia-long cause of the Chinese nation and the future and destiny of socialism, put forward the major proposition of “the modern civilization of the Chinese nation,” profoundly elucidating its rich connotations from historical, modernizational, and global perspectives.

习近平从中华民族千秋大业和社会主义前途命运的高度提出“中华民族现代文明”重大命题，从历史视角、现代化视角、全球视角等方面深刻阐释其丰富内涵。

From a historical perspective, the modern civilization of the Chinese nation is a modern civilization innovatively developed on the basis of traditional civilization. Clearly outlining the outstanding characteristics of Chinese civilization is a prerequisite for building the modern civilization of the Chinese nation.

从历史视角来看，中华民族现代文明是在传统文明基础上创新性发展的现代文明。将中华文明的突出特性概述清楚是建设中华民族现代文明的前提。习近平回望历史、立足现实，清晰概述了中华文明具有突出的连续性、突出的创新性、突出的统一性、突出的包容性、突出的和平性，强调中华文明具有自我发展、回应挑战、开创新局的文化主体性与旺盛生命力。中华文明的连续性，从根本上决定了中华民族必然走自己的路，强调中华文明是革故鼎新、辉光日新的文明。中华文明的创新性，从根本上决定了中华民族守正不守旧、尊古不复古的进取精神，决定了中华民族不惧新挑战、勇于接受新事物的无畏品格。中华文明长期的大一统传统，形成了多元一体、团结集中的统一性，从根本上决定了中华民族各民族文化融为一体、即使遭遇重大挫折也牢固凝聚，决定了国土不可分、国家不可乱、民族不可散、文明不可断的共同信念，决定了国家统一永远是中国核心利益的核心，决定了一个坚强统一的国家是各族人民的命运所系。中华文明具有突出的包容性，从根本上决定了中华民族交往交流交融的历史取向，决定了中国各宗教信仰多元并存的和谐格局，决定了中华文化对世界文明兼收并蓄的开放胸怀。和平、和睦、和谐是中华文明五千多年来一直传承的理念，主张以道德秩序构造一个群己合一的世界，在人己关系中以他人为重。中华文明的和平性，从根本上决定了中国始终是世界和平的建设者、全球发展的贡献者、国际秩序的维护者，决定了中国不断追求文明交流互鉴而不搞文化霸权，决定了中国不会把自己的价值观念与政治体制强加于人，决定了中国坚持合作、不搞对抗，决不搞“党同伐异”的小圈子。

From the perspective of modernization, the modern civilization of the Chinese nation is a modern civilization formed on the basis of Chinese-path modernization. Advancing Chinese-path modernization and creating a new form of human civilization are two aspects of the same process. The modern civilization of the Chinese nation is the modern form of Chinese civilization and a new form of human civilization created by Chinese-path modernization. Modern civilization is both an inherent attribute and a prominent marker of modernization, as well as its main goal and inevitable result. "Chinese-path modernization endows Chinese civilization with modern power, and Chinese civilization endows Chinese-path modernization with profound heritage." As the civilizational vista of Chinese-path modernization, the modern civilization of the Chinese nation is synchronized with the evolution of Chinese-path modernization. Chinese-path modernization continues the ancient Chinese civilization, endowing it with contemporary connotations and modern power through civilizational renewal and development, creating a new cultural life-form that organically unifies tradition and modernity, and forging a completely new form of civilization. In the historical process of modernization, the modern civilization of the Chinese nation exhibits two major characteristics: first, the commonality of modern civilization based on the universality of world modernization; second, its own civilizational characteristics based on the particularity of Chinese-path modernization. When discussing Chinese-path modernization, Xi Jinping repeatedly emphasizes that Chinese-path modernization "has the common features of modernization in all countries, and more so, Chinese characteristics based on its own national conditions." [13]13 Xi Jinping, "Speech at the Opening Ceremony of the Seminar on Studying and Implementing the Spirit of the 20th National Congress of the CPC," *Qiushi*, 2023, no. 4. Rooted in the foundation of Chinese-path modernization, the modern civilization of the Chinese nation, from the perspective of the universality of Chinese-path modernization, transcends narrow regional temporal-spatial limits and civilizational barriers, integrates into the wave of world modernization and the general trend of human civilizational development, and absorbs the outstanding achievements of other world civilizations. From the perspective of the particularity of Chinese-path modernization, the modern civilization of the Chinese nation is deeply rooted in the fertile soil of Chinese civilization, based on the rich practice of socialism with Chinese characteristics and Chinese-path modernization, and achieves a leap from traditional civilization to modern civilization. Specifically, the unique worldview, values, historical outlook, civilizational outlook, democratic outlook, and ecological outlook contained in Chinese-path modernization, along with its great practice, enable the modern civilization of the Chinese nation to break through the limitations of traditional civilization, presenting a completely new modern civilizational scene of prosperity, democracy, civility, harmony, and beauty, reflecting the cultural subjectivity of the Chinese nation and demonstrating a high degree of cultural confidence.

从现代化视角来看，中华民族现代文明是在中国式现代化基础上形成的现代文明。推进中国式现代化与开创人类文明新形态是同一过程的两个方面，中华民族现代文明是中华文明的现代形态，是中国式现代化创造的人类文明新形态。现代文明既是现代化的内在属性和显著标志，又是现代化的主要目标和必然结果。“中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴”。中华民族现代文明作为中国式现代化的文明图景，与中国式现代化的演进是同步的。中国式现代化赓续古老的中华文明，通过文明的更新与发展，赋予其时代内涵和现代力量，造就了一个传统与现代有机统一的新的文化生命体，创造了一种全新的文明形态。中华民族现代文明在现代化历史进程中呈现出两大特征：一是世界现代化普遍性基础上的现代文明共性，二是中国式现代化特殊性基础上的自身文明特色。习近平在谈到中国式现代化时反复强调，中国式现代化“既有各国现代化的共同特征，更有基于自己国情的中国特色”。立足于中国式现代化基石之上的中华民族现代文明，从中国式现代化的普遍性上看，超越了狭隘的地域性时空限制和文明隔阂，融入世界现代化浪潮和人类文明发展大势，吸收了世界其他文明的优秀成果。从中国式现代化的特殊性上看，中华民族现代文明植根于中华文明的深厚土壤，立足于中国特色社会主义和中国式现代化的丰富实践，实现了由传统文明向现代文明的跃升。具体来说，中国式现代化蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，让中华民族现代文明突破了传统文明的局限，呈现出富强、民主、文明、和谐、美丽的全新现代文明景象，体现了中华民族的文化主体性，彰显了高度的文化自信。

From a global perspective, the modern civilization of the Chinese nation is a new form of human civilization. The modern civilization of the Chinese nation points to the modern material and spiritual-cultural achievements in multiple fields such as China's economy, politics, culture, society, and ecology, providing new demonstrations, new references, and new impetus for the development of world civilization. The Communist Party of China adheres to the socialist market economy, creating a new material civilization. Xi Jinping emphasizes: "Developing a market economy under socialist conditions is a great pioneering undertaking of our Party. A key factor in the great success of our country's economic development is that we have both leveraged the strengths of the market economy and brought into play the superiority of the socialist system." [14]14 Xi Jinping, "Speech at the 28th Collective Study Session of the Political Bureau of the 18th CPC Central Committee," *People's Daily*, November 25, 2015. The socialist market economy transcends the logic of capital, creating a new form of human material civilization. The CPC adheres to developing whole-process people's democracy, creating a new political civilization. Through continuous theoretical innovation, whole-process people's democracy has ultimately been implemented as the basic requirement for the construction of socialist democratic politics with Chinese characteristics. Whole-process people's democracy "is democracy in the entire chain, in all aspects, and covering all areas; it is the broadest, most genuine, and most effective socialist democracy." [15]15 Xi Jinping, "Speech at the Central Conference on Work Related to People's Congresses," *Qiushi*, 2021, no. 22. It can be said that whole-process people's democracy creates a new form of human political civilization. The CPC adheres to realizing the comprehensive development of people, creating a new cultural-ethical civilization. The CPC promotes and practices core socialist values domestically and promotes and practices the common values of all mankind internationally, "ensuring that all the people have a greater sense of gain in the process of joint contribution and shared development, and continuously promoting the comprehensive development of people and common prosperity for all," [16]16 Xi Jinping, "Secure a Decisive Victory in Building a Moderately Prosperous Society in All Respects and Strive for the Great Success of Socialism with Chinese Characteristics for a New Era," report to the 19th National Congress of the CPC, October 18, 2017. leading the people to create a new form of human cultural-ethical civilization. The CPC adheres to realizing common prosperity, creating a new social civilization. Xi Jinping has repeatedly emphasized the importance of realizing common prosperity, pointing out: "Common prosperity is the essential requirement of socialism and an important feature of Chinese-path modernization." [17]17 Xi Jinping, "Speech at the Central China, based on the concept of building a community with a shared future for mankind, carries out fully equal cooperation with relevant countries to help target countries escape poverty. Chinese wisdom and Chinese solutions have increased confidence that China and the world can achieve common prosperity in the future, creating a new form of human social civilization. The CPC adheres to a development model of harmonious coexistence between humans and nature, creating a new ecological civilization, and puts forward a series of new theses and new viewpoints such as "lucid waters and lush mountains are invaluable assets" and "when ecology thrives, civilization thrives; when ecology declines, civilization declines," [18] reflecting that the Chinese-path modernization path simultaneously advances economic development and ecological civilization construction, taking responsibility both for the development of the Chinese nation and for the development of human civilization, creating a new form of human ecological civilization. The modern civilization created by China belongs not only to Chinese history but also to world history; it concerns not only the future of Chinese-path modernization but also the global modernization agenda, the spiritual growth of the world, and the progress of human civilization.

从全球视角来看，中华民族现代文明是一种人类文明新形态。中华民族现代文明指向中国经济、政治、文化、社会、生态等多领域的现代物质和精神文化成果，为世界文明发展提供了新示范、新参考、新动力。中国共产党坚持社会主义市场经济，创造了新的物质文明。习近平强调：“在社会主义条件下发展市场经济，是我们党的一个伟大创举。我国经济发展获得巨大成功的一个关键因素，就是我们既发挥了市场经济的长处，又发挥了社会主义制度的优越性。”社会主义市场经济超越了资本逻辑，创造了人类物质文明的新形态。中国共产党坚持发展全过程人民民主，创造了新的政治文明。全过程人民民主经过不断的理论创新，最终落实为中国特色社会主义民主政治建设的基本要求。全过程人民民主“是全链条、全方位、全覆盖的民主，是最广泛、最真实、最管用的社会主义民主”。可以说，全过程人民民主创造了人类政治文明的新形态。中国共产党坚持实现人的全面发展，创造了新的精神文明。中国共产党在国内弘扬和践行社会主义核心价值观、在国际弘扬和践行全人类共同价值，“保证全体人民在共建共享发展中有更多获得感，不断促进人的全面发展、全体人民共同富裕”，带领人民创造了人类精神文明的新形态。中国共产党坚持实现共同富裕，创造了新的社会文明。习近平曾多次强调实现共同富裕的重要性，指出：“共同富裕是社会主义的本质要求，是中国式现代化的重要特征。”中国本着构建人类命运共同体的理念与有关国家开展完全平等的合作，以帮助对象国摆脱贫困。中国智慧、中国方案增添了中国与世界在未来能够实现共同富裕的信心，创造了人类社会文明的新形态。中国共产党坚持人与自然和谐相处的发展模式，创造了新的生态文明，提出“绿水青山就是金山银山”“生态兴则文明兴，生态衰则文明衰”等一系列新论断、新观点，体现中国式现代化道路同步推进经济发展与生态文明建设，既为中华民族发展负责，又为人类文明发展负责，创造了人类生态文明的新形态。中国创造的现代文明，不仅属于中国历史，也属于世界历史；不仅关乎中国式现代化的未来，也关乎全球的现代化议程，关乎世界精神成长和人类文明进步。

III. The Value and Significance of Xi Jinping's Outlook on Civilization

三、习近平文明观的价值意义

Xi Jinping's outlook on civilization is an important theoretical achievement gradually formed in the practice of civilizational construction. It has great practical significance and far-reaching world significance, not only providing fundamental guidance for the development of the discourse system of Chinese civilization and providing strong cultural support for Chinese-path modernization, but also contributing Chinese wisdom and Chinese solutions to the progress of human civilization.

习近平文明观是在文明建设的实践中逐步形成的重要理论成果，具有重大的现实意义和深远的世界意义，不仅为发展中华文明话语体系提供根本遵循，为中国式现代化提供强大文化支撑，还为人类文明进步贡献中国智慧与中国方案。

1. Providing Fundamental Guidance for the Development of the Discourse System of Chinese Civilization

1.为发展中华文明话语体系提供根本遵循

The report of the 20th National Congress of the CPC demands that we “accelerate the construction of a Chinese discourse and Chinese narrative system”; only in this way can the independence of civilizational discourse be truly realized. “Backwardness leaves you vulnerable to attack, poverty leaves you vulnerable to hunger, and voicelessness leaves you vulnerable to condemnation.” Through the unremitting struggle of several generations, we have basically resolved the problems of “vulnerability to attack” and “vulnerability to hunger,” but the problem of “vulnerability to condemnation” still exists. Internationally, Western countries use the powerful propaganda weapons under their control to slander Chinese civilization in the international community; many people abroad see only an untrue China, and the situation in the international discourse landscape where “the West is strong and the East is weak” has not yet undergone a fundamental change.

党的二十大报告要求“加快构建中国话语和中国叙事体系”，只有这样才能真正实现文明话语独立。“落后就要挨打，贫穷就要挨饿，失语就要挨骂。”经过几代人的不懈奋斗，我们已经基本解决了“挨打”和“挨饿”的问题，但“挨骂”的问题依然存在。国际上，西方国家利用其控制的强大舆论武器在国际社会中诋毁中华文明，国外许多民众看到的都是不真实的中国，国际舆论格局中“西强东弱”的局面尚未发生根本性改变。

Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has profoundly answered major theoretical and practical questions such as why a Chinese civilizational discourse system should be built, what kind of civilizational discourse system should be built, and how to build it, putting forward a series of new concepts, new ideas, and new strategies, leading the further development of the Chinese civilizational discourse system. First, Xi Jinping, guided by practical problems, has repeatedly raised the issue of discourse system construction, pointing out that China’s “capacity and level in academic discourse are not yet commensurate with its comprehensive national strength and international status,” emphasizing the urgency and importance of constructing a Chinese discourse system in the New Era. As the soul of the discourse system, the urgency of constructing a civilizational discourse is even greater. Second, Xi Jinping emphasizes building a civilizational discourse system that unifies theory and practice. It is necessary both to prosper philosophy and social sciences to enhance the theoretical rationality of the discourse system, because theory can only conquer people when it is thorough; and to adhere to a people-centered approach to enhance the practicality of the discourse system, because only when a discourse system is grasped by the masses can it exert material force. Third, Xi Jinping also emphasizes building a civilizational discourse system that unifies national character and global character. It is necessary both to construct an independent knowledge system for China and to break free from the predicament of “talking to oneself,” expressing Chinese stories in a way that the international community can understand and is willing to accept. Finally, Xi Jinping points out the need to “base ourselves on China,

党的十八大以来，以习近平同志为核心的党中央深刻回答了为什么要建设中华文明话语体系、建设什么样的文明话语体系以及怎样建设文明话语体系等重大理论和实践问题，提出一系列新理念新思想新战略，引领中华文明话语体系的进一步发展。首先，习近平以现实问题为导向，多次提及话语体系建设问题，指出我国“学术话语上的能力和水平同我国综合国力和国际地位还不太相称”，强调新时代中国话语体系建设的紧迫性和重要性。文明话语作为话语体系的灵魂，其建设的紧迫性更甚。其次，习近平强调建设理论性和实践性相统一的文明话语体系。既要繁荣哲学社会科学增强话语体系的学理性，因为理论只有彻底才能够征服人；又要坚持人民至上提升话语体系的实践性，因为话语体系只有经群众所掌握才能发挥物质力量。再者，习近平还强调建设民族性和全球性相统一的文明话语体系。既要构建中国自主的知识体系，又要跳出“自说自话”的处境，用国际社会听得懂、听得进的方式表达中国故事。最后，习近平指出要“立足中国、借鉴国外，挖掘历史、把握当代，关怀人类、面向未来”，为建设文明话语体系指明了原则性的方向。总之，习近平主动挑起历史重担，从价值论、本体论和方法论等方面对中华文明话语体系建设作出一系列重要论述，为构建一套能够超越“西方中心论”、体现自身特质的话语体系作出重大贡献。

2. Providing Strong Cultural Support for Comprehensively Advancing Chinese-Path Modernization

2.为全面推进中国式现代化提供强大文化支撑

The creation of Chinese-path modernization depends on the degree of integration between Chinese civilization and Marxism. As Xi Jinping points out: “Socialism with Chinese characteristics is the dialectical unity of the theoretical logic of scientific socialism and the historical logic of China’s social development; it is scientific socialism rooted in China’s soil, reflecting the will of the Chinese people, and adapted to the requirements of China and the progress of the times.” [18] Chinese-path modernization is continuously advanced along the path of socialism with Chinese characteristics, a path created on the basis of the integration of Chinese civilization and Marxism. The reason Chinese civilization can integrate with Marxism is, first, that Chinese civilization itself possesses the trait of “being inclusive and embracing all,” and second, that Chinese civilization’s ideas on such matters as the Great Harmony world and social forms align with Marxism, “resonating with the excellent historical culture passed down for several thousand years in our country and the values that the broad masses of the people use daily without conscious awareness.” [19] Therefore, Marxism can take root in China’s soil, achieve long-term and high-degree integration with Chinese civilization, and inject inexhaustible impetus for Chinese-path modernization to proceed steadily and far.

中国式现代化的创造取决于中华文明和马克思主义的融合程度。正如习近平指出：“中国特色社会主义，是科学社会主义理论逻辑和中国社会发展历史逻辑的辩证统一，是根植于中国大地、反映中国人民意愿、适应中国和时代发展进步要求的科学社会主义”。中国式现代化在中国特色社会主义道路上持续推进，这条道路是在中华文明和马克思主义融合的基础上创造的。中华文明之所以能够和马克思主义相融合，一是因为中华文明自身具备“兼容并包”的特质，二是因为中华文明在大同世界和社会形态等方面的思想同马克思主义相契合，“同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通”。所以马克思主义能够扎根中国大地，与中华文明实现长期且高度的融合，为中国式现代化行稳致远注入不竭动力。

The process of shaping a new form of human civilization is also the process of creating a model of human modernization. Chinese-path modernization is different from both the European-American type of capitalist modernization and the Soviet type of socialist modernization; it is a modernization with Chinese style, Chinese characteristics, and Chinese ethos. Rooted in fine traditional Chinese culture, embodying the advanced nature of socialism, Chinese-path modernization has shaped the construction path for the Communist Party of China to create a new form of human civilization. Chinese-path modernization points the way for creating a new form of human civilization, breaking the myth that “modernization equals Westernization.” Chinese-path modernization is a modernization that follows the path of peaceful development, which determines that creating a new form of human civilization will inevitably advance along the path of peaceful development. Xi Jinping emphasizes: “Marxism has profoundly changed China, and China has greatly enriched Marxism.” [20] Precisely because Chinese-path modernization is the result of the deep integration of Marxism and Chinese civilization, to realize Chinese-path modernization, it is necessary to enhance the degree of integration between Chinese civilization and Marxism in 21st-century China. Therefore, “the new form of human civilization still belongs to the socialist form of civilization, and the modern civilization of the Chinese nation is the latest practical achievement of socialist civilization.” [21] Building the modern civilization of the Chinese nation provides strong cultural support for our vigorous march toward Chinese-path modernization, the broad road to building a strong country and achieving national rejuvenation.

塑造人类文明新形态的过程也是创造人类现代化模式的过程。中国式现代化既不同于欧美式的资本主义现代化，也有别于苏联式的社会主义现代化，是具有中国风格、中国特色、中国气派的现代化。中国式现代化根植于中华优秀传统文化，体现着社会主义的先进本质，塑造了中国共产党人开创人类文明新形态的建构路径。中国式现代化为创造人类文明新形态指明了发展道路，打破了“现代化=西方化”的迷思。中国式现代化是走和平发展道路的现代化，这决定了创造人类文明新形态，必将沿着和平发展道路前进。习近平强调：“马克思主义深刻改变了中国，中国也极大丰富了马克思主义。”正是因为中国式现代化是马克思主义同中华文明深度融合的结果，因此要想实现中国式现代化，就必须提升中华文明与马克思主义在21世纪中国的融合程度。所以，“人类文明新形态依然从属于社会主义文明形态，中华民族现代文明是社会主义文明的最新实践成果”。建设中华民族现代文明为我们阔步迈向中国式现代化这条强国建设、民族复兴的康庄大道，提供了强大的文化支撑。

3. Contributing Chinese Wisdom and Chinese Solutions to the Progress of Human Civilization

3.为人类文明进步贡献中国智慧与中国方案

The development and progress of human civilization is not easy. “The history of world development tells us that the journey of human civilization progress has never been a smooth and broad road; humanity advances precisely through struggle against difficulties.” [22] Over the long course of history, humanity has made significant contributions to the progress of civilization and achieved major accomplishments, but it has also paid heavy costs and faced major challenges. In terms of material civilization, downward pressure on the world economy has increased sharply, and some Western countries continue to shift their difficulties and crises onto the rest of the world. In terms of political civilization, the shadow of Cold War mentality and zero-sum games still hangs over the international community, and the tentacles of hegemonic behavior by Western developed countries extend across the globe. In terms of cultural-ethical progress, capital and technology continue to erode human spiritual culture, with “one-dimensional people” and those suffering spiritual pain increasing. In terms of social civilization, the polarization of the world is growing, and major livelihood issues such as food security and health care remain unresolved. In terms of ecological civilization, environmental problems such as climate warming, biodiversity loss, and the transboundary movement of hazardous waste still threaten the Earth’s ecology.

人类文明的发展进步并不轻松。“世界历史发展告诉我们，人类文明进步历程从来没有平坦的大道可走，人类就是在同困难的斗争中前进的”。漫长的历史进程中，人类为文明进步作出了重大贡献，取得了重大成就，同时也付出了重大代价，面临着重大挑战。在物质文明方面，世界经济下行压力剧增，一些西方国家还在不停地向全世界转嫁困境与危机；在政治文明方面，冷战思维、零和博弈的阴霾仍然笼罩于国际上空，西方发达国家霸权主义的触角遍及全球；在精神文明方面，资本、科技仍保持对人类精神文化的侵蚀，“单向度的人”、精神痛苦的人不断增加；在社会文明方面，世界两极分化越来越大，粮食安全、卫生健康等重大民生问题仍没有得到解决；在生态文明方面，气候变暖、生物多样性减少、危险性废物越境转移等环境问题仍然威胁地球生态。

China’s ideas on the development of civilization and its path of civilizational development must have global significance. This is based not only on China’s responsibility and commitment as a major world power and Chinese civilization as an important branch of human civilization, but also because, in today’s world where ties between countries are increasingly close, it is impossible to practice self-preservation by staying aloof.

中国的文明发展思想与文明发展道路必须具有世界意义，这既是基于中国作为世界大国、中华文明作为人类文明重要一支的责任与担当，也是因为在国与国之间联系日益密切的今天，想做到明哲保身是不可能的。习近平为回答“世界怎么了”“我们怎么办”等时代问题作出不懈探索，他敏锐地指出西方现代化的四个重大缺陷：以资本为中心、两极分化、物质主义膨胀、对外扩张掠夺，说明西方文明正是当代人类文明困境的一大制造者，解决人类文明困境还需要新文明的出现。习近平还为人类文明的未来提出一系列合理方案：一是倡导和平、发展、公平、正义、民主、自由的全人类共同价值，为文明和谐共生提供伦理共识；二是发起“一带一路”倡议，为文明交流互鉴搭建合作平台；三是提出构建人类命运共同体，为文明守正创新提出努力方向。正是在包括习近平文明观在内的科学理论的指导下，中国共产党“领导人民成功走出中国式现代化道路，创造了人类文明新形态，拓展了发展中国家走向现代化的途径”。

In Xi Jinping’s view of civilization, the construction of a new form of human civilization transcends the estrangement between different civilizations, puts forward a plan for deep-level interaction among different civilizations, and uses civilizational integration to promote global reform, construction, and development. This not only makes an original contribution to the development of Chinese civilization and the great rejuvenation of the Chinese nation, but also, with an eye to the development of human civilization, provides the world with Chinese wisdom and Chinese solutions in the development of a new form of human civilization. In short, the new form of human civilization is both Chinese and global; it not only possesses the particular value of solving China’s problems, but also contains the universal value of solving humanity’s problems, transcending the modern Western capitalist form of civilization and standing at the historical and moral high ground of contemporary human civilizational development.

习近平文明观中关于人类文明新形态的构建，超越了不同文明之间的隔阂，提出了不同文明之间深层次交往的方案，以文明融合推动全球的改革、建设与发展。这不仅为中华文明发展和中华民族伟大复兴作出了原创性贡献，同时着眼于人类文明的发展，在人类文明新形态的发展上为世界提供了中国智慧与中国方案。总之，人类文明新形态是中国的又是世界的，不仅具有解决中国问题的特殊价值，而且蕴含着解决人类问题的普遍价值，超越了现代西方资本主义文明形态，站到了当代人类文明发展历史和道义的制高点上。

Conclusion

结语

Since entering the New Era, Xi Jinping, while taking China as his standpoint, has

进入新时代以来，习近平在立足中国本位的同时，放眼全球，以深邃而广博的文明观指引全党和全国人民自信自强、守正创新，既深根于中华文明的沃土，又促进中华文明同其他文明的交流互鉴，推动中华文明的创新性发展和创造性转化，提出建设中华民族现代文明的使命要求。中华民族现代文明是在中国式现代化与中华文明的相互建构中得以生成的现代文明，它不仅在历史接续中实现了对中华民族传统文明的换羽新生，而且在中国式现代化推进中实现了对人类文明形态的创新性开启。习近平文明观生发于实践，并在实践中不断发展，是中华文明的当代成果，也是世界文明的宝贵财富。在全面建设社会主义现代化新征程上，必须坚持在习近平文明观的指引下建设中华民族现代文明，向世界阐发中国推进文明建设的普遍性经验和智慧，“坚持文明平等、互鉴、对话、包容，以文明交流超越文明隔阂、文明互鉴超越文明冲突、文明包容超越文明优越”。

Source: Journal of Ideological and Theoretical Education, October 12, 2024

文章来源：《思想理论教育导刊》2024年10月12日

Online editor: Jing Mu

网络编辑：静穆