The People-Centered Dimension of Chinese-Path Modernization and Its Civilizational Significance

The question of subjectivity occupies a critically important position in the theory and practice of modernization, because it directly concerns people’s cognition of their own existence and their pursuit of the ultimate goals of modernization. In the process of Western modernization, the rule of capital has gradually replaced human subjectivity, obscuring people’s fundamental needs and value pursuits for free and comprehensive development. Because the “thingly domination” [n1] of the logic of capital repels the people’s subjectivity, individuals fall into crises of existence, interaction, and common development triggered by relations of alienation, and the ultimate aspiration of people’s free and comprehensive development is extinguished within a social system dominated by capital. The predicament of subjectivity in Western modernization provides Chinese-path modernization with a more rationally grounded basis for transcending it, as we seek to establish the value of the people’s subjectivity and to construct it in practice, and this also carries civilizational significance for modernity. To transcend this predicament of subjectivity, we must re-examine the question of subjectivity in modernization and the orientation of the value subject, place human development at the core of modernization practice, overcome the alienation of subjectivity in Western modernization, and thereby achieve genuine progress in modern civilization. The people’s subjectivity in Chinese-path modernization is the unity of the people as the subject of practice, the subject of evaluation, and the subject of interests. It is precisely because Chinese-path modernization possesses the people’s subjectivity that it forms a fundamental distinction from Western modernization. Systematically exploring Chinese-path modernization from the perspective of the people’s subjectivity helps us understand the new form of human civilization created by Chinese-path modernization, and also carries important theoretical value and enlightening significance for resolving the series of crises triggered by the predicament of subjectivity in Western modernization.

主体性问题在现代化理论与实践中占据着至关重要的位置，因为它直接关系到人们对自身存在的认知以及对现代化终极目标的追求。在西方现代化进程中，资本的统治逐渐取代了人的主体性，掩盖了人们追求自由全面发展的根本需求和价值追求。由于资本逻辑的“物役性”对人民主体性的拒斥，个体陷入异化关系所引发的生存、交往与共同发展危机，人的自由全面发展的终极诉求被泯灭在资本统摄的社会体系中。西方现代化的主体性困境，使我们在中国式现代化中寻求人民主体性的价值确立与实践建构具有了更为合理的超越性依据与现代文明意义。要超越这种主体性困境，必须重新审视现代化的主体性问题和价值主体导向，在现代化实践中将人类发展置于现代化的核心，克服西方现代化主体性异化的困境，以实现真正的现代化文明进步。中国式现代化的人民主体性，是人作为实践主体、评价主体以及利益主体三者的统一。中国式现代化正是由于具有人民主体性，才形成了与西方现代化的根本区别。从人民主体性的视角系统探讨中国式现代化，有助于理解中国式现代化创造的人类文明新形态，对于解决西方现代化主体性困境所引发的系列危机也具有重要的理论价值与启示意义。

I. The Connotation of the People’s Subjectivity in Chinese-Path Modernization

一、中国式现代化的人民主体性意蕴

General Secretary Xi Jinping has pointed out: “Only by adhering to the people-centered development philosophy, insisting that development is for the people, development relies on the people, and the fruits of development are shared by the people, can we have a correct view of development and a correct view of modernization.” [n2] Chinese-path modernization under the leadership of the Communist Party of China “adheres to a people-centered approach, respects the people’s principal position and their pioneering spirit,” [n3] and requires that everything be for the people, everything rely on the people, and the fruits of development be shared by the people. As the subject of practice in social history, the people are the creative force driving the transformation of modernization, which embodies relying on the people for everything; as the subject of evaluation in value relations, the people are the “examiners” [n4] of social value, which embodies doing everything for the people; as the subject of interests in the fruits of development, the people are the beneficiaries of modernization development, which embodies sharing the fruits of development with the people.

习近平总书记指出：“只有坚持以人民为中心的发展思想，坚持发展为了人民、发展依靠人民、发展成果由人民共享，才会有正确的发展观、现代化观。”中国共产党领导的中国式现代化，“坚持以人民为中心，尊重人民主体地位和首创精神”，要求一切为了人民、一切依靠人民，发展成果由人民共享。作为社会历史的实践主体，人民是推动现代化变革的创造性力量，这体现了一切依靠人民；作为价值关系的评价主体，人民是社会价值的“阅卷人”，这体现了一切为了人民；作为发展成果的利益主体，人民是现代化发展的受益者，这体现了发展成果由人民共享。

1. The People Are the Subject of Practice in Social History

1.人民是社会历史的实践主体

The people are the creative force of Chinese-path modernization, the subject of practice that creates material civilization, political civilization, cultural-ethical progress, social civilization, and ecological civilization, and the decisive force driving social transformation in modernization. Chinese-path modernization insists on relying on the people for development, taking the people, who possess subjective initiative, as the main force and driving force of modernization. General Secretary Xi Jinping has pointed out: “Development for the people makes development meaningful; development relying on the people gives development momentum.” [n5] Chinese-path modernization is a process of construction through the subjective practice of the Chinese people under the leadership of the Party, and the people are the subject of practice in the construction of Chinese-path modernization. The report of the 20th National Congress of the CPC [n6] points out: “To build a modern socialist country in all respects, we must fully unleash the creative energy of hundreds of millions of people.” [n7] Respecting the people’s principal position and fully unleashing the subjective initiative of the masses in historical development is the fundamental guarantee for the Communist Party of China to wage great struggles and achieve great victories. Relying on the people’s subjective force to advance socialist modernization is a theoretical requirement for a Marxist party to promote social development, and it is also a profound summary of the Party’s historical experience over more than a century of struggle.

人民是中国式现代化的创造性力量，是创造物质文明、政治文明、精神文明、社会文明、生态文明的实践主体，是推动社会现代化变革的决定性力量。中国式现代化坚持发展依靠人民，把具有主体能动性的人民作为现代化的主体力量与发展动力。习近平总书记指出：“为了人民而发展，发展才有意义；依靠人民而发展，发展才有动力。”中国式现代化是党领导下中国人民主体实践的建构过程，人民是中国式现代化建设的实践主体。党的二十大报告指出：“全面建设社会主义现代化国家，必须充分发挥亿万人民的创造伟力。”尊重人民主体地位，充分发挥人民群众在历史发展中的主体能动作用，是中国共产党进行伟大斗争、取得伟大胜利的根本保证。依靠人民主体力量推进社会主义现代化建设，是马克思主义政党推进社会发展的理论要求，也是对党的百余年奋斗历史经验的深刻总结。

Chinese-path modernization combines the creation of value by individuals with the creation of value by the masses as a whole, relying on the people’s interests to concentrate developmental advantages. Chinese-path modernization is the modernization of a huge population. To achieve socialist modernization as a whole under the national condition of a population of over 1.4 billion, the difficulty and complexity are unprecedented. It is necessary to explore modernization development methods with national characteristics based on the institutional advantages of socialism with Chinese characteristics, fully unleash the subjective initiative of the masses, and consolidate the practical synergy of modernization development. The people are the subject of practice in social history; the creation of value by individual members of the masses and the creation of value by the social community as a whole are unified. In the social community of Chinese-path modernization, only by integrating the creation of individual value into the overall construction of socialist modernization can we consolidate the practical synergy of Chinese-path modernization development, embody the socialist institutional advantage of “concentrating resources to accomplish major tasks,” [n8] and achieve the fundamental unity and high integration of individual value and common value.

中国式现代化把个体价值创造与群众整体价值创造相结合，依靠人民利益集聚发展优势。中国式现代化是人口规模巨大的现代化，在14亿多人口规模的国情下整体迈进社会主义现代化，其艰巨性与复杂性前所未有，必须基于中国特色社会主义的制度优势探索具有本国特色的现代化发展方式，充分发挥人民群众的主体能动性，凝聚现代化发展的实践合力。人民是社会历史的实践主体，人民群众个体价值创造与社会共同体整体价值创造是统一的。在中国式现代化的社会共同体中，只有把个人价值的创造融入社会主义现代化的总体建设，才能凝聚中国式现代化发展的实践合力，体现“集中力量办大事”的社会主义制度优势，实现个体价值与共同价值的根本统一与高度融合。

Chinese-path modernization relies on the people’s strength to drive social transformation. Chinese-path modernization is the common cause of all the people. In the practice of modernization, it is necessary to rely on the people to advance the construction of a modern economic system and create the social material force for realizing the great rejuvenation of the Chinese nation; to fully implement whole-process people’s democracy and ensure the scientific and democratic nature of the Party’s major policies and guidelines; to unleash the people’s pioneering spirit, advance the construction of an advanced socialist culture, and provide cultural support for modernization development; to rely on the masses to advance the construction of a harmonious socialist society and build a social order that is fair and just, honest and fraternal, full of vitality, stable and orderly; and to promote harmony between humanity and nature and unleash the historical subject role of the masses in building a beautiful China. The practical advancement and epochal expansion of Chinese-path modernization require relying on the people’s creative practice to push history forward. This is a process of social transformation that breaks the old and establishes the new, discarding the outdated and bringing forth the new, embodying the pioneering spirit and active role of the people as the subject of practice in Chinese-path modernization.

中国式现代化依靠人民力量推动社会变革。中国式现代化是全体人民的共同事业，要在现代化实践中依靠人民推进现代化经济体系建构，创造实现中华民族伟大复兴的社会物质力量；充分发挥全过程人民民主，保障党的大政方针的科学性与民主性；发挥人民首创精神，推进社会主义先进文化建设，为现代化发展提供文化支撑；依靠人民群众推进社会主义和谐社会建设，构建公平正义、诚信友爱、充满活力且安定有序的社会秩序；促进人与自然和谐相处，发挥人民群众建设美丽中国的历史主体作用。中国式现代化的现实推进与时代拓展，需要依靠人民推动历史前进的创造性实践。这是一个破旧立新、推陈出新的社会变革过程，体现了人民作为实践主体在中国式现代化实践中的首创精神与能动作用。

2. The People Are the Subject of Evaluation in Value Relations

2.人民是价值关系的评价主体

The question of value involves not only the need-relation between subject and object but also the question of evaluation that measures value relations. Value evaluation is a concrete historical process. Different subjects have differences in class attributes and interest needs, so value evaluations of the same thing can produce diverse differences or contradictions. However, this does not mean that value evaluation has no scientific criteria for judgment. The fundamental interests of the masses represent the overall interests of the development of human society and human liberation, and represent the developmental trend of the social-historical process. Only by conforming to the fundamental interests of the masses and establishing the people as the subject of value-relation judgment can we advance the scientific and just development of things on the scale of truth and the scale of morality. “The era is the question-setter, we are the answer-writers, and the people are the examiners.” [n9] The determination of the people as the subject of practice in social history dictates that they, according to a certain standard of measurement (the interests or needs of the subject itself), realize the judgment and measurement of the value object, thereby determining the goodness or badness of the value result, the magnitude of the value, and the overall trend of the value activity. Development is for the people; the people possess the subjectivity to judge value, and this is an important determination of Chinese-path modernization. “Whether the people support, approve, are happy with, or agree with something should be the fundamental criterion for measuring the success or failure of all work, so that our Party will always have an inexhaustible source of strength.” [n10]

价值问题不仅涉及主客体之间的需要关系，而且包含衡量价值关系的评价问题。价值评价是历史的具体的过程，不同的主体存在阶级属性与利益需要的差异，对同一事物的价值评价就会产生多样性差异或矛盾，但这并不意味着价值评价没有任何科学的评判标准。人民群众的根本利益代表着人类社会发展与人类解放的整体利益，代表着社会历史进程的发展趋势，只有符合人民群众的根本利益、把人民确立为价值关系评判的主体，才能在真理尺度与道义尺度上推进事物的科学性发展、正义性发展。“时代是出卷人，我们是答卷人，人民是阅卷人。”人民作为社会历史实践主体的规定性，决定着其本身依据一定的衡量标准（主体本身的利益或需求），实现对价值客体的评判与衡量，从而确定价值结果好坏、价值大小以及价值活动的总体趋势。发展为了人民，人民具有评判价值的主体性，是中国式现代化的重要规定性。“把人民拥护不拥护、赞成不赞成、高兴不高兴、答应不答应作为衡量一切工作得失的根本标准，使我们党始终拥有不竭的力量源泉。”

From the perspective of historical materialism, the masses are the subjective force driving historical development, which determines that they become the highest measure for judging and measuring value relations. The masses are the creative subject of advanced productive forces and advanced culture, and their fundamental interest needs possess the characteristics of being scientific, advanced, and just. In modern society, people’s needs for a better life are comprehensive, rich, and multi-layered, and are in a state of dynamic development. At the same time, the problem of unbalanced and inadequate development reflected in the principal contradiction in Chinese society [n11] restricts the realization of people’s essential needs for modernization. Only by firmly taking the people’s standpoint, remaining true to the original aspiration and founding mission, [n12] and making the people the subject of their own developmental needs and the subject of value judgment in the process of modernization, can we ensure the socialist character of the criteria for value judgment, and, in the process of historically resolving the principal contradiction in society, provide a scientific value measure and value orientation for the realization of people’s comprehensive development and a better life.

从唯物史观的角度看，人民群众是推动历史发展的主体力量，这决定了其成为评判与衡量价值关系的最高尺度。人民群众是先进生产力和先进文化的创造主体，其根本利益需要具有科学性、先进性与正义性的特性。现代社会人的美好生活需要是全面丰富且多层次的，并处于动态发展之中，同时我国社会主要矛盾所反映的发展不平衡不充分的问题制约着人的现代化本质需要的实现。只有坚定人民立场，不忘初心与使命，使人民成为现代化过程中自身发展需求的主体、价值评判的主体，才能确保价值评判标准的社会主义属性，在历史性解决社会主要矛盾的过程中，为人的全面发展与美好生活的实现提供科学的价值尺度与价值导向。

The status of the people as the subject of value evaluation is formed on the basis of the fundamental interests and needs of the masses. Chinese-path modernization insists on development for the people. The nature, purpose, and original aspiration and founding mission of the Party determine that Chinese-path modernization is a process of social progress centered on the modernization of people. In the New Era, the essential need of people’s modernization is prominently expressed as the people’s need for a better life. The report of the 20th National Congress of the CPC demands “persisting in taking the realization of the people’s aspiration for a better life as the starting point and落脚点 of modernization construction.” [1]1 The Chinese term 落脚点 (luòjiǎodiǎn) literally means “foothold” or “point of landing,” and in this context refers to the ultimate goal or point of realization of modernization construction. To advance Chinese-path modernization, it is necessary to establish the basic standard and measure for evaluating all things on the basis of the interests, needs, and ideal pursuits of the people as the subject, “taking meeting the people’s ever-growing needs for a better life as the fundamental purpose.” To advance Chinese-path modernization, we must always stand on the position of the masses, regard the fundamental interests and needs of the people as the highest measure of value, and realize the unity of the people as subject in value creation and value evaluation.

人民作为价值评价主体的地位，是基于人民群众根本利益需要而形成的。中国式现代化坚持发展为了人民。党的性质、宗旨以及初心与使命决定了中国式现代化是以人的现代化为核心的社会进步过程，新时代人的现代化的本质需要突出表现为人民追求美好生活的需要。党的二十大报告要求“坚持把实现人民对美好生活的向往作为现代化建设的出发点和落脚点”。推进中国式现代化，需要依据人民主体的利益、需求、理想追求，确立评价一切事物的基本标准和衡量尺度，“以满足人民日益增长的美好生活需要为根本目的”。推进中国式现代化，必须始终站在人民群众的立场上，将人民的根本利益需要视为最高的价值衡量尺度，实现人民主体的价值创造与价值评价的统一。

3. The people are the subject of the benefits of development outcomes

3.人民是发展成果的利益主体

Chinese-path modernization relies on the masses to create material and cultural-ethical progress, and also enhances the inclusiveness of modernization outcomes according to the collectivist principle of fairness and justice, ensuring that modernization development continuously meets the needs of people’s free and comprehensive development. Chinese-path modernization insists that development outcomes are shared by the people, and is committed to realizing people’s free and comprehensive development and common prosperity. The people are the main force in Chinese-path modernization construction and also the enjoyers of the outcomes of Chinese-path modernization development; this embodies the unity of the people as subject in co-construction and co-sharing. “The Chinese people living in our great motherland and great era jointly enjoy opportunities to shine in life, jointly enjoy opportunities to realize their dreams, and jointly enjoy opportunities to grow and progress together with the motherland and the era.” Sharing pursues the greatest possible degree of social fairness and justice, embodying a distinct people’s standpoint. Marxism is a science concerning human liberation. In advancing Chinese-path modernization, the people as the value subject of development is embodied not only in the sharing of material wealth, but also in the universal realization of social public rights and the elevation of the level of people’s free and comprehensive development. The ultimate goal of development is to promote people’s free and comprehensive development, taking meeting the people’s ever-growing needs for a better life as an important goal of social development; this is precisely a profound embodiment of Marx’s philosophical thought of “human liberation.” Compared with Western modernization, Chinese-path modernization pays more attention to the comprehensive needs of people’s development, takes meeting the people’s needs for a better life, which are broad in scope and high in demand, as the goal of social development, better satisfies the people’s demands in economic, political, cultural, social, and ecological civilization aspects, and provides broader space for people’s free and comprehensive development. At the same time, it unswervingly pursues common prosperity, narrows income gaps within a reasonable scope and degree, and ensures the equal economic status of laborers. Chinese-path modernization requires the coordination of material civilization and cultural-ethical progress; it must both raise the people’s material living standards and continuously enrich the people’s spiritual world in the process of modernization, promoting the holistic and coordinated development of Chinese-path modernization.

中国式现代化依靠人民群众创造物质文明与精神文明成果，也依据公平正义的集体主义原则增强现代化成果的普惠性，保障现代化发展不断满足人的自由全面发展的需要。中国式现代化坚持发展成果由人民共享，致力于实现人的自由全面发展与共同富裕。人民是中国式现代化建设的主体力量，也是中国式现代化发展成果的享有者，这体现了人民主体共建与共享的统一。“生活在我们伟大祖国和伟大时代的中国人民，共同享有人生出彩的机会，共同享有梦想成真的机会，共同享有同祖国和时代一起成长与进步的机会。”共享追求最大程度的社会公平正义，体现了鲜明的人民立场。马克思主义是关于人类解放的科学。在推进中国式现代化过程中，人民作为发展的价值主体，不仅体现在物质财富的共享上，还体现在社会公共权利的普遍实现和人的自由全面发展的水平提升上。发展的终极目标是促进人的自由全面发展，将满足人民日益增长的美好生活需要作为社会发展的重要目标，这也正是马克思“人的解放”哲学思想的深刻体现。与西方现代化相比，中国式现代化更加注重人民发展的全面性需要，把满足覆盖范围广、要求程度高的人民美好生活需要当作社会发展的奋斗目标，更好满足人民对经济、政治、文化、社会、生态文明等各方面的要求，为人的自由全面发展提供更广阔空间。同时，始终不渝坚持追求共同富裕，在合理范围与程度内缩小收入差距，保证劳动者平等的经济地位。中国式现代化要求物质文明和精神文明相协调，既要提高人民物质生活水平，也要在现代化进程中不断丰富人民精神世界，促进中国式现代化的整体性协调性发展。

In summary, the people are not only active contributors to social production and construction, but should also become the main beneficiaries of shared development outcomes. Realizing the sharing of development outcomes by all the people is precisely a key step in humanity’s transformation from “dependence on things” to “people’s comprehensive development.” Marx’s social ideal of a “free association of individuals” also needs to be realized through this path of shared outcomes and common progress.

总而言之，人民不仅是社会生产与建设的积极贡献者，还应成为共享发展成果的主要受益者。实现全体人民共享发展成果，正是人类从“物的依赖”向“人的全面发展”转变的关键步骤。马克思的“自由人联合体”的社会理想，也需要通过这种共享成果、共同进步的途径来实现。

II. The People-as-Subject Characteristics of Chinese-Path Modernization

二、中国式现代化的人民主体性特征

Chinese-path modernization is the modernization of people, that is, it adheres to a people-oriented logic that takes the modernization of people as its essence, transcends the one-dimensional modernization model of “things” dominated by the logic of capital, advances a people-centered practice of modernization based on the basic characteristics of Chinese-path modernization, and points toward the value purport of taking people’s free and comprehensive development as its goal. Therefore, Chinese-path modernization fully manifests the characteristics of the people as subject.

中国式现代化是人的现代化，即坚持以人的现代化为本质的人本逻辑，超越资本逻辑主导的“物”的单向度现代化模式，基于中国式现代化的基本特征推进以人民为中心的现代化实践方式，指向以人的自由全面发展为目标的价值旨趣。因此，中国式现代化充分彰显了人民主体性特征。

1. The people-oriented logic that takes the modernization of people as its essence

1.以人的现代化为本质的人本逻辑

Social modernization in the true sense is closely linked to the process of human subject development and the depth of value realization. The inherent logic of capital in capitalist modernization causes the growth logic of “things” to obscure the essential needs of people’s modernization; the contradiction between the augmentation of capital and the devaluation of people obscures the possibility of jointly advancing human liberation and social modernization. “The modernization of people is an indispensable factor in national modernization. It is not a byproduct after the completion of the modernization process, but a prerequisite for the long-term development and success of the modernization system and economy.” Marxism holds that the capitalist relations of production and exchange place people’s social existence under the value hierarchy of isolated, closed individuals, construct relations between people as class antagonism of exploitation and oppression, and alienate the relationship between humans and nature into a relationship of domination and subordination, thereby leading to the fragmentation of the unity of multiple subjects in the modern world and the opposition between humans and nature.

真正意义上的社会现代化，与人类主体发展的进程及其价值实现的深度紧密相连。资本主义现代化所固有的资本逻辑属性使“物”的增长逻辑掩盖了人的现代化的本质需要，资本的增殖与人的贬值之间的矛盾遮蔽了人的解放与社会现代化共同推进的可能性。“人的现代化是国家现代化必不可少的因素。它并不是现代化过程结束后的副产品，而是现代化制度与经济赖以长期发展并取得成功的先决条件。”马克思主义认为，资本主义的生产与交往关系，将人的社会存在性安置于孤立、封闭的个体的价值位阶之下，将人与人之间的关系构建为剥削与压迫的阶级对立，将人与自然的关系异化为支配与被支配的关系，从而导致了现代世界多元主体统一性的割裂和人与自然的对立。

When Marx and Engels studied the relationship between human liberation and the overall process of world modernization, they pointed out: “The degree to which each individual is liberated is consistent with the degree to which history is completely transformed into world history.” [2]2 This is a translation of a passage from Marx and Engels’s *The German Ideology* (1845–1846). The modernization of people provides subjective impetus for the unfolding of world history through world modernization and universal intercourse, and in this process also points toward the ultimate liberation and free comprehensive development of people themselves. The modernization of people and social modernization are essentially unified. Humanity transforms the real world through social practice and promotes social modernization; its fundamental purpose is to satisfy the value needs of its own survival and development, which is in fact a true return to the inner essence of people. The continuous expansion of social modernization provides necessary conditions for people’s survival and development, and promotes the realization of people’s modernization and free comprehensive development. The key distinction between socialist modernization and capitalist modernization lies in overcoming the logic of reification at the expense of people, placing people’s free comprehensive development and overall liberation at the core of modernization. The essence of modernization is the modernization of people; people are both the driving force of modernization development and the ultimate goal of modernization.

马克思恩格斯研究人的解放与世界现代化总体进程的关系时指出：“每一个单个人的解放的程度是与历史完全转变为世界历史的程度一致的。”人的现代化为世界现代化与普遍交往的世界历史展开提供了主体性动力，也在此过程中指向人本身的终极解放与自由全面发展。人的现代化与社会现代化在本质上是相统一的。人类通过社会实践改造现实世界，推动社会现代化，其根本目的在于满足自身生存与发展的价值需求，这实际上是对人内在本质的真实回归。社会现代化的不断扩展，为人的生存与发展提供了必要的条件，推动了人的现代化与自由全面发展的实现。社会主义现代化区别于资本主义现代化的关键在于克服以人为代价的物化逻辑，把人的自由全面发展与整体解放置于现代化的核心位置。现代化的本质是人的现代化，人既是现代化发展的动力，也是现代化的最终目的。

General Secretary Xi Jinping clearly pointed out: “The essence of modernization is the modernization of people.” [3]3 This quotation is from Xi Jinping’s speech at the Central Urban Work Conference in December 2015. Chinese-path modernization embodies a people-oriented logic that takes the modernization of people as its essence; its essence is to realize the modernization of people. “What development ultimately requires is a change in people’s qualities; this change is both a prerequisite and a means for achieving greater development, and also one of the great goals of the development process itself.” [4]4 This is a paraphrase of a passage from Alex Inkeles and David H. Smith’s *Becoming Modern: Individual Change in Six Developing Countries* (1974). Chinese-path modernization has always carried out theoretical construction and practical advancement around the value of people’s survival and development, transcending the logic of capital in Western modernization. Chinese-path modernization treats all resource elements and social relations as objective conditions for advancing the modernization of people, transcends the inverted subject-object relationship between things and people, capital and people in Western modernization, and realizes “the positive supersession of private property, as the appropriation of human life, is the positive supersession of all alienation,” [5]5 This is a translation of a passage from Marx’s *Economic and Philosophic Manuscripts of 1844*. thereby freeing people from the shackles of various alienated social relations and realizing the true return of people to their social essence. To advance the modernization of people through Chinese-path modernization, it is necessary “to understand and grasp the various types of capital and their roles in our society historically, developmentally, and dialectically.” [6]6 This is a paraphrase of Xi Jinping’s remarks on the regulation of capital, notably from a speech at the 38th collective study session of the Political Bureau of the 19th CPC Central Committee in April 2022. Capital is an important factor of production in the development of the socialist market economy; it must be regulated according to law and guided rationally, so that it develops healthily, preventing the disorderly expansion of capital and the restriction of people’s free comprehensive development by the logic of capital. Guided by the value concept of people’s modernization, the instrumental rationality of capital in promoting social production development is incorporated into the subjective logic of value rationality that promotes people’s modernization. Therefore, Chinese-path modernization liberates people from the state of “one-dimensional man,” the inhuman state, and the phenomena of alienation triggered by the logic of capital, overcomes the fragmentation of social differentiation and class antagonism caused by the logic of capital, and on the basis of scientifically utilizing capital, combines the value rationality of realizing people’s modernization with the instrumental rationality of capital in promoting social development, fully manifesting the people-oriented logic of Chinese-path modernization in pursuing people’s modernization.

习近平总书记明确指出：“现代化的本质是人的现代化”。中国式现代化体现以人的现代化为本质的人本逻辑，其本质是实现人的现代化。“发展最终所要求的是人在素质方面的改变，这种改变是获得更大发展的先决条件和方式，同时也是发展过程自身的伟大目标之一。”中国式现代化始终围绕人的生存与发展的价值进行理论建构与实践推进，超越了西方现代化的资本逻辑。中国式现代化把一切资源要素与社会关系当作推进人的现代化的客体条件，超越了西方现代化中物与人、资本与人的颠倒性的主客体关系，实现了“对私有财产的积极的扬弃，作为对人的生命的占有，是对一切异化的积极的扬弃”，从而使人从各种异化的社会关系的束缚中脱离，实现人向其社会本质的真实复归。以中国式现代化推进人的现代化，必须“要历史地、发展地、辩证地认识和把握我国社会存在的各类资本及其作用”。资本是社会主义市场经济发展的重要生产要素，要依法规范与合理引导资本，使其健康发展，防止资本的无序扩张与资本逻辑对人的自由全面发展的限制，以人的现代化的价值观念为导向，把资本促进社会生产发展的工具理性纳入促进人的现代化的价值理性的主体逻辑。因此，中国式现代化把人从资本逻辑所引发的“单向度的人”的状态、人的非人状态以及异化现象中解放出来，克服资本逻辑导致社会分化与阶级对立的割裂性，在科学利用资本的基础上，将实现人的现代化的价值理性与资本促进社会发展的工具理性相结合，充分彰显中国式现代化追求人的现代化的人本逻辑。

2. The People-Centered Practical Modality of Modernization

2.以人民为中心的现代化实践方式

Chinese-path modernization is “the modernization of a huge population, the modernization of common prosperity for all the people, the modernization of material and cultural-ethical progress in tandem, the modernization of harmony between humanity and nature, and the modernization of a path of peaceful development.” This embodies the practical modality of constructing modernization in a people-centered manner.

中国式现代化是“人口规模巨大的现代化，是全体人民共同富裕的现代化，是物质文明和精神文明相协调的现代化，是人与自然和谐共生的现代化，是走和平发展道路的现代化”，这体现了以人民为中心进行现代化建构的实践方式。

Chinese-path modernization is the modernization of a huge population. The basic national condition of a population exceeding 1.4 billion marks the arduousness and complexity of comprehensively advancing modernization. To promote common prosperity for all the people and realize the free and comprehensive development of the human person, it is necessary to maintain historical resolve and advance steadily. Chinese-path modernization is the modernization of common prosperity for all the people. It upholds the principal position of the people, relies on high-quality development, constructs a fair and just distribution order, and enhances the inclusiveness of the fruits of modernization. The modernization of common prosperity for all the people safeguards the people’s sense of gain, happiness, and security. General Secretary Xi Jinping points out: “National construction is the common cause of all the people, and the process of national development is also the process of all the people sharing the fruits.” The development of the Chinese-path modernization path must “promote the comprehensive development of the human person and social fairness and justice, so that all residents share the fruits of modernization construction.” Chinese-path modernization insists that the people share the fruits of development. This requires increasing the “shareability” of the fruits of Chinese-path modernization development, pursuing the equitable benefit and just distribution of social material wealth, spiritual wealth, and various resources, thereby realizing common prosperity for all the people and providing a realistic foundation for the free and comprehensive development of the human person.

中国式现代化是人口规模巨大的现代化，14亿多人口的基本国情表征了全面推进现代化的艰巨性与复杂性，推进全体人民共同富裕、实现人的自由全面发展，必须保持历史定力、稳步向前。中国式现代化是全体人民共同富裕的现代化，坚持人民主体地位，依靠高质量发展，构建公平正义的分配秩序，增强现代化成果的普惠性。全体人民共同富裕的现代化保障人民的获得感、幸福感、安全感。习近平总书记指出：“国家建设是全体人民共同的事业，国家发展过程也是全体人民共享成果的过程。”中国式现代化道路的发展要“促进人的全面发展和社会公平正义，使全体居民共享现代化建设成果”。中国式现代化坚持人民共享发展成果，这要求增加中国式现代化发展成果的“可分享性”，追求社会物质财富、精神财富以及各种资源的公平性惠及与正义性分配，以此实现全体人民共同富裕，为人的自由全面发展提供现实基础。

Chinese-path modernization is the modernization of material and cultural-ethical progress in tandem. The modernization of material and cultural-ethical progress in tandem promotes the people’s material abundance and spiritual enrichment. The Western modernization path “on the one pole is the accumulation of wealth, while on the other pole, among the class that produces its own product as capital, is the accumulation of poverty, labor torment, enslavement, ignorance, brutishness, and moral degradation.”[7]7 Karl Marx, *Capital*, Volume 1, Chapter 23, “The General Law of Capitalist Accumulation,” Section 4, “The Accumulation of Capital and the Accumulation of Misery.” The accelerated accumulation of social material wealth has triggered a spiritual decay of the “commodity fetishism” type. Chinese-path modernization must both construct a modernized economic system and mode of production, creating material wealth that satisfies the people’s common prosperity, and also strengthen the construction of socialist cultural-ethical progress, enrich the people’s spiritual world, and form an advanced culture, ethical order, and moral cultivation that conform to socialist principles and the requirements of modern society, advancing the free and comprehensive development of the human person in the coordination of material and cultural-ethical progress. Chinese-path modernization is the modernization of harmony between humanity and nature. The modernization of harmony between humanity and nature provides the people with a sound ecological environment and sustainable development. The relationship between humanity and nature is not one of conquest and being conquered; “humanity and nature form a community of life; humanity must respect nature, conform to nature, and protect nature.”[8]8 Xi Jinping, “Speech at the Opening Ceremony of the Beijing Summit of the Belt and Road Forum for International Cooperation,” May 14, 2017. A healthy and beautiful ecological environment is a necessary condition for the sustainable development of Chinese-path modernization and an important foundation for realizing the people’s needs for a better life. The relationship between social development and ecological protection must be coordinated from the overall relationship between humanity and nature. Chinese-path modernization is the modernization of a path of peaceful development, committed to satisfying the public interests of common human progress and modernization development. The international governance order constructed by Western modernization is a hegemonic order of capital rule, filling the world with turmoil, conflict, and uncertainty; there is an antagonistic contradiction between the interests of capital rule and the interests of the common development of all humanity. Chinese-path modernization upholds the common values of all humanity, actively builds a community with a shared future for mankind, emphasizes the construction of a fair and just international order, adheres to a global governance concept of extensive consultation, joint contribution, and shared benefits, seeks universal engagement and win-win cooperation from the overall and long-term interests of the world’s people, and firmly safeguards world peace and development.

中国式现代化是物质文明和精神文明相协调的现代化，物质文明和精神文明相协调的现代化促进人民物质富足、精神富有。西方现代化道路“在一极是财富的积累，同时在另一极，即在把自己的产品作为资本来生产的阶级方面，是贫困、劳动折磨、受奴役、无知、粗野和道德堕落的积累”。社会物质财富加速积累，却引发了“商品拜物教”式的精神衰败。中国式现代化既要构建现代化经济体系与生产方式，创造满足人民共同富裕的物质财富，也要加强社会主义精神文明建设，丰富人民精神世界，形成符合社会主义原则与现代社会要求的先进文化、伦理秩序与道德素养，在物质文明和精神文明相协调中推进人的自由全面发展。中国式现代化是人与自然和谐共生的现代化，人与自然和谐共生的现代化为人民提供生态良好、永续发展的自然环境。人与自然之间不是征服与被征服的关系，“人与自然是生命共同体，人类必须尊重自然、顺应自然、保护自然”。健康美丽的生态环境是中国式现代化可持续发展的必要条件，也是实现人民美好生活需要的重要依托，要从人与自然的总体性关系出发协调社会发展与生态保护之间的关系。中国式现代化是走和平发展道路的现代化，致力于满足人类共同进步与现代化发展的公共利益。西方现代化所构建的国际治理秩序是资本统治的霸权主义秩序，使世界充满了动荡、冲突与不确定性，资本统治利益与全人类共同发展利益存在着对抗性矛盾。中国式现代化坚持全人类共同价值，积极构建人类命运共同体，强调构建公正合理的国际秩序，坚持共商共建共享的全球治理观，从世界人民的整体利益、长远利益出发谋求普遍交往与合作共赢，坚定维护世界和平发展。

3. The Value Purport of Taking the Free and Comprehensive Development of the Human Person as the Ultimate Goal

3.以人的自由全面发展为终极目标的价值旨趣

General Secretary Xi Jinping points out: “The ultimate goal of modernization is the realization of the free and comprehensive development of the human person.”[9]9 Xi Jinping, “Speech at the Central Conference on Work Related to the Communist Youth League,” July 2, 2023. The free and comprehensive development of the human person is a core proposition of Marxism. From the perspective of historical materialism, the free and comprehensive development of the human person is the inevitable result of the realistic unfolding of the modernization of the human person and the true restoration of the human essence; it is the value transcendence of socialist modernization over the “alienated” human person, the “reified” human person, and the “one-dimensional human person” of Western modernization. The comprehensive advancement of Chinese-path modernization provides the necessary material resources, spiritual culture, social relations, and community support for the free and comprehensive development of the human person, establishing the free and comprehensive development of the human person as the fundamental purpose of Chinese-path modernization’s pursuit of the modernization of the human person, thereby manifesting the value advantage of Chinese-path modernization in reshaping the human person’s subjectivity.

习近平总书记指出：“现代化的最终目标是实现人自由而全面的发展。”人的自由全面发展是马克思主义的核心命题，从唯物史观的角度看，人的自由全面发展是人的现代化现实展开及人的本质真实复归的必然结果，是社会主义现代化对西方现代化“异化”的人、“物化”的人、“单向度的人”的价值超越。中国式现代化的全面推进为人的自由全面发展提供必要的物质资源、精神文化、社会关系以及共同体支撑，把人的自由全面发展确立为中国式现代化对人的现代化追求的根本目的，彰显了中国式现代化重塑人的主体性的价值优势。

Marx and Engels, in the *Communist Manifesto*, scientifically conceived of the human person in a communist society that transcends the capitalist community: “In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all.”[10]10 Karl Marx and Friedrich Engels, *The Communist Manifesto*, Chapter 2, “Proletarians and Communists.” The human person is a social and realistic existence. The free and comprehensive development of the human person relies on social modernization to provide its historical conditions, seeking the essential unity of the free and comprehensive development of each individual and the free and comprehensive development of all in a “true community.” Marxism holds that the free and comprehensive development of the human person relies on an association of free individuals. This form of social community overcomes the external constraints on the development of human labor, physical development, and spiritual development, enabling the free and comprehensive development of the human person to become a realistic subjective activity. From the perspective of the scope of the human person, the “human person” in the free and comprehensive development of the human person refers to all people in a universal sense, not to particular people divided by class. The free and comprehensive development of the human person is grounded in the progress and common development of human society. In a “true community,” the human person constructs a mutually promoting and mutually fulfilling developmental relationship through universal interaction and social practice; the free and comprehensive development of each individual and the free development of all are internally unified.

马克思恩格斯在《共产党宣言》中对超越资本主义共同体的共产主义社会中的人作出了科学构想：“代替那存在着阶级和阶级对立的资产阶级旧社会的，将是这样一个联合体，在那里，每个人的自由发展是一切人的自由发展的条件。”人是社会性的现实的存在，人的自由全面发展依托社会现代化为其提供历史条件，在“真正的共同体”中寻求每个人自由全面发展与所有人自由全面发展的本质统一。马克思主义认为，人的自由全面发展依托于自由人联合体，这一社会共同体的形式克服了对人的劳动发展、体力发展以及精神发展的外在束缚，使人的自由全面发展能够成为现实的主体性活动。从人的指向范围来看，人的自由全面发展中的“人”是普遍意义上的一切人，而不是以阶级划分的特殊的人。人的自由全面发展立足于人类社会进步与共同发展之上，人在“真正的共同体”中通过普遍交往与社会实践构建一种相互促进、相互成就的发展关系，每个人自由全面发展与一切人自由发展是内在统一的。

From the perspective of the human person’s subjectivity, “his own life is an object for him. It is precisely for this reason that his activity is free activity.”[11]11 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, “Estranged Labour.” Only by breaking through the alienated relationship that Lukács refers to as “man’s own activity, his own labor, as something objective, something independent of him, something that controls him through an autonomy alien to man, standing opposed to him”[12]12 György Lukács, *History and Class Consciousness*, “Reification and the Consciousness of the Proletariat.”—only by breaking free from the constraints of the inverted relationship between the thing of capital and the development of the human person, and constructing the needs for the comprehensive development of subjectivity through conscious practical activity—can the human person break through the constraints of capital alienation and realize the goal of comprehensive development.

从人的主体性上来看，“他自己的生活对他来说是对象。仅仅由于这一点，他的活动才是自由的活动”。人只有突破卢卡奇所指的“人自己的活动，人自己的劳动，作为某种客观的东西，某种不依赖于人的东西，某种通过异于人的自律性来控制人的东西，同人相对立”的异化关系，从资本之物与人的发展的颠倒性关系的束缚中脱离出来，以自觉的现实活动构建主体性全面发展的需要，才能突破资本异化的束缚而实现全面发展的目标。

The free development and comprehensive development of the human person are internally unified. The free development of the human person referred to by Marxism is a breakthrough against the alienated relations of capital and the character of being enslaved by things. Unlike the liberalism of the spontaneous order expounded by Hayek, the free development of the human person is the orderly unfolding of subjective will and free conscious activity on the basis of respecting the laws of social development. The comprehensive development of the human person is built on the foundation of the comprehensive development of human labor capacity; the perfection of comprehensive qualities such as virtue, intelligence, physique, aesthetics, and labor skills is the condition for promoting the free and comprehensive development of the human person to continuously advance to a higher stage. Chinese-path modernization breaks through the constraints of capital alienation on the free and comprehensive development of the human person. In the essential requirements of pursuing common prosperity for all the people, developing whole-process people’s democracy, enriching the people’s spiritual world, and promoting harmony between humanity and nature, it points out the path for realizing the free and comprehensive development of the human person. The value purport of taking the free and comprehensive development of the human person as the ultimate goal fully reflects the socialist attributes of Chinese-path modernization and the Marxist stance of realizing human liberation. It combines the instrumental rationality of social modernization in enriching resources with the value orientation of the free and comprehensive development of the human person, providing historical conditions for the ultimate liberation of the human person in the unity of the free and comprehensive development of each and all.

人的自由发展与全面发展是内在统一的，马克思主义所指的人的自由发展是对资本异化关系与物役性的突破。与哈耶克论述的自发秩序的自由主义不同，人的自由发展是在尊重社会发展规律基础上主体意志与自由自觉活动的有序展开。人的全面发展建立在人的劳动能力全面发展的基础上，德智体美劳等综合素质的完善，是促进人的自由全面发展不断迈向更高阶段的条件。中国式现代化突破资本异化对人的自由全面发展的束缚，在追求全体人民共同富裕、发展全过程人民民主、丰富人民精神世界、促进人与自然和谐共生的本质要求中，为人的自由全面发展指明了实现路径。以人的自由全面发展为终极目标的价值旨趣，充分反映了中国式现代化的社会主义属性与实现人的解放的马克思主义立场，把社会现代化促进资源丰富的工具理性与人的自由全面发展的价值导向相结合，在每个人与一切人自由全面发展的统一中为人的终极解放提供历史条件。

III. The Civilizational Significance of the People-as-Subject of Chinese-Path Modernization

三、中国式现代化人民主体性的文明意义

Chinese-path modernization, through a social governance pattern of joint contribution, joint governance and shared benefits, fully mobilizes the enthusiasm of the people as subjects to participate in socialist modernization, enhances the inclusiveness of the fruits of modernization, takes people’s modernization as its core to transcend the Western logic of capital supremacy, takes the common values of all humanity as its guide to realize global governance, promotes the coexistence of diverse global civilizations, and profoundly manifests the civilizational significance of the people as subject.

中国式现代化以共建共治共享的社会治理格局充分调动人民主体参与社会主义现代化建设的积极性，增强现代化成果的普惠性，以人的现代化为核心超越西方资本至上的现代化逻辑，以全人类共同价值为导向实现全球治理，推动全球多元文明共生，深刻彰显了人民主体性的文明意义。

1. Enhancing the inclusiveness of the fruits of modernization through joint contribution, joint governance and shared benefits with the people as subject

1.以人民主体的共建共治共享增强现代化成果的普惠性

The social governance pattern of Chinese-path modernization takes the masses of the people as its core, emphasizes the harmonious unity of the people’s subjective vitality and social order, aims to give full play to the superiority of the socialist system, stimulate the subjective enthusiasm of the masses of the people to participate in modernization and social governance, and at the same time ensure that the value principles of scientific socialism guide the development of modernization so that its fruits benefit the broad masses of the people. Therefore, in the development of Chinese-path modernization, “we must improve the social governance system of joint contribution, joint governance and shared benefits, realize the benign interaction of government governance, social regulation and residents’ self-governance, and build a social governance community in which everyone has a responsibility, everyone fulfills their responsibility, and everyone enjoys the benefits.” [13]13 Source: Xi Jinping, “On the Social Governance of Socialism with Chinese Characteristics in the New Era,” *Qiushi*, 2021, no. 16. It fully promotes the unity of subjective initiative and order justice, vigorously mobilizes the people as subjects to construct the intellectual vitality and practical momentum of Chinese-path modernization, while paying greater attention to the fairness and justice of modern social order, and realizes the inner unity of subjective participation and subjective sharing. The pioneering development of the cause of Chinese-path modernization fundamentally relies on the diverse creative ideas and practical momentum of the people as subjects, thereby gathering the greatest subjective momentum for constructing Chinese-path modernization, constructing a fair, reasonable, smoothly communicative, stable and orderly pattern of interest distribution and value sharing for realizing the shared value principle of modernization development, and providing support for realizing the “association of free individuals” [14]14 “Association of free individuals” (自由人联合体) is a term used by Marx and Engels in the *Communist Manifesto* and *Capital* to describe the future communist society. community of free and comprehensive development. Subjective joint contribution and joint governance and subjective value sharing are dialectically unified. Only by fully stimulating the enthusiasm and initiative of the people as subjects to participate in Chinese-path modernization, and continuously providing corresponding practical fields, institutional support and resource guarantees for the creativity of the people as subjects, can the people-as-subject character of Chinese-path modernization, which distinguishes it from Western modernization, be manifested.

中国式现代化的社会治理格局以人民群众为核心，强调人民的主体活力与社会秩序的和谐统一，旨在充分发挥社会主义制度的优越性，激发人民群众参与现代化建设和社会治理的主体积极性，同时确保以科学社会主义的价值原则为指导，推动现代化发展成果惠及广大人民。因此，中国式现代化的发展，“要完善共建共治共享的社会治理制度，实现政府治理同社会调节、居民自治良性互动，建设人人有责、人人尽责、人人享有的社会治理共同体”。充分推进主体积极性与秩序公正性的统一，有力调动人民主体构建中国式现代化的思想活力与实践动能，同时更加注重现代社会秩序的公平正义，实现主体参与和主体共享的内在统一。中国式现代化事业的开拓发展，根本上依靠人民主体多样化的创造性思想与实践性动能，从而汇聚构建中国式现代化的最大主体动能，为实现现代化发展的共享价值原则构建公正合理、交往顺畅、安稳有序的利益分配格局、价值共享格局，并为实现自由全面发展的“自由人联合体”共同体提供支撑。主体共建共治与主体价值共享是辩证统一的，只有充分激发人民主体参与中国式现代化的积极性与能动性，不断为人民主体的创造性提供相应的实践场域、制度支撑与资源保障，才能体现中国式现代化区别于西方现代化的人民主体性。

The people as subject concerns the fundamental question of “whom to serve.” Chinese-path modernization advocates that all the people jointly enjoy all the fruits brought by the modernization process. There is an essential unity between development relying on the people and the fruits of development being shared by the people, which promotes the harmonious unity of joint contribution, joint governance and shared benefits. Within the order framework of Chinese-path modernization, the core force driving modernization is the broad masses of the people, not a special class representing special interests. Once the people-centered fundamental stance is deviated from, modernization may fall into the value trap of capital domination. The broad masses of the people are the practical subjects of Chinese-path modernization construction, and should also become the universal beneficiaries of modernization development, promoting the organic unity of their own comprehensive development and social development in the course of Chinese-path modernization. As a value justice, the people-as-subject character of Chinese-path modernization is committed to realizing the fair distribution of social wealth, political rights and cultural resources, promoting the fruits of Chinese-path modernization to benefit all the people more fairly, and meeting the people’s ever-growing needs for a better life. The broad masses of the people are not only the practical subjects of Chinese-path modernization construction, but should also become the universal beneficiaries of modernization development, becoming the subjects of joint contribution, joint governance and shared modernization.

人民主体性关乎“为谁服务”的根本立场问题，中国式现代化倡导全体人民共同享有现代化进程带来的所有成果。发展依靠人民与成果由人民共享之间存在着本质上的统一性，这促进了共建共治共享的和谐统一。在中国式现代化的秩序框架下，推动现代化发展的核心力量是广大人民群众，而非代表特殊利益的特殊阶级。一旦背离了以人民为中心的根本立场，现代化就可能陷入资本主导的价值误区。广大人民群众是中国式现代化建设的实践主体，也应当成为现代化发展的普遍受益者，在中国式现代化的发展中推进自我全面发展与社会发展的有机统一。作为一种价值正义，中国式现代化的人民主体性致力于实现社会财富、政治权利、文化资源的公正分配，推动中国式现代化的成果更加公平地惠及全体人民，满足人民群众日益增长的美好生活需要。广大人民群众不仅是中国式现代化建设的实践主体，而且应当成为现代化发展的普遍受益者，成为共建共治共享现代化的主体。

On this basis, the people-as-subject character of Chinese-path modernization is conducive to coordinating the interest relations of diverse development on the basis of the fundamental interests of common development, cultivating common values and shared consciousness for modernization development, and providing the conditions for realizing joint contribution, joint governance and shared benefits and interest distribution, thereby “letting the fruits of modernization benefit all the people more and more fairly, and continuously making more obvious substantive progress in promoting common prosperity for all the people.” [15]15 Source: 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. From the logical perspective of dialectical materialism, social being determines social consciousness. In the process of Chinese-path modernization, the broad participation of the people as subjects helps cultivate common values and public consciousness that align with modernization development. At the same time, social consciousness has an active counter-effect on social being. The development of the thought of the people as subject provides a value orientation of fairness and justice for the broad participation and diverse practices of the people as subjects in Chinese-path modernization, and promotes the continuous enhancement of the practical momentum of Chinese-path modernization.

在此基础上，中国式现代化的人民主体性有利于在共同发展的根本利益基础上，协调多元发展的利益关系，培育现代化发展的共同价值与共有意识，为实现共建共治共享与利益分配提供实现条件，从而“让现代化建设成果更多更公平惠及全体人民，在推进全体人民共同富裕上不断取得更为明显的实质性进展”。从唯物辩证法的逻辑视角出发，社会存在决定社会意识。在中国式现代化进程中，人民主体的广泛参与有助于培养与现代化发展相契合的共同价值观和公共意识。同时，社会意识对社会存在具有能动的反作用。人民主体性思想的发展，为中国式现代化中人民主体的广泛参与和多元实践提供了公平正义的价值导向，促进了中国式现代化实践动能的持续增强。

2. Taking people’s modernization as the core to transcend the Western logic of capital supremacy

2.以人的现代化为核心超越西方资本至上的现代化逻辑

In the structural process of the logic of capital, labor ontology is gradually dissolved, and labor itself is regarded as a means to realize the valorization of capital. Laborers lose their subjectivity and are placed in a position dominated by the chain of capital valorization. The entire society is dominated by the logic of capital, and the subjective value of human existence and development is profoundly controlled by the logic of capital. The important marker distinguishing Chinese-path modernization from capitalist modernization is that it insists on the subjective status of the people rather than a special class, replaces the one-dimensional modernization of capital valorization with people’s modernization, and distinguishes the modernization order of resource monopoly with the sharing of development benefits. Marx revealed the laws of social historical development, transcended the limitations of idealist historical views, emphasized the historical initiative of the people as subjects on the basis of following objective laws, and held that the masses of the people are the decisive force in transforming social history, advancing social revolution and realizing communism. The continuous progress of social history will inevitably lead to the historical establishment of the subjective status of the people. Insisting on the subjective status of the people is an important marker distinguishing Marxism from non-Marxism, and insisting on taking people’s modernization as the core is also a distinctive feature distinguishing Chinese-path modernization from Western modernization. The path of Chinese-path modernization is not the exploitative path dominated by the logic of capital in Western modernization, but relies on the masses of the people to realize the modern transformation of the socio-economic model, political structure and cultural forms, insists on the subjective status of the people, insists on people’s modernization and free and comprehensive development, realizes the universal benefit of the material and spiritual fruits of modernization development for the masses of the people, and promotes the continuous improvement of the modern political order in the direction of fairness and justice.

在资本逻辑的结构化进程中，劳动本体论逐渐被消解，劳动本身被视作一种实现资本增殖的手段。劳动者失去了其主体性，处于被资本增殖链支配的地位。整个社会被资本逻辑所主宰，人的生存与发展的主体性价值受到资本逻辑的深刻宰制。中国式现代化区别于资本主义现代化的重要标志就是坚持人民而不是特殊阶级的主体地位，以人的现代化取代资本增殖的单向度现代化，以发展利益共享区别于资源独占的现代化秩序。马克思揭示了社会历史发展规律，超越了唯心主义历史观的局限性，强调了人民主体在遵循客观规律基础上的历史能动性，认为人民群众是变革社会历史、推进社会革命、实现共产主义的决定性力量。社会历史的不断进步必将推动人民主体地位的历史性确立，坚持人民主体地位是马克思主义区别于非马克思主义的重要标志，坚持以人的现代化为核心也是中国式现代化区别于西方现代化的显著特征。中国式现代化道路不是走西方现代化以资本逻辑为主导的剥削道路，而是依靠人民群众实现社会经济模式、政治结构、文化样态的现代化转型，坚持人民主体地位，坚持人的现代化与自由全面发展，实现现代化发展的物质成果和精神成果普遍性惠及人民群众，以及推进现代政治秩序朝着公平正义的方向不断完善。

In the perspective of historical materialism, social development and human progress are mutually reinforcing and complementary processes. In the *Grundrisse der Kritik der Politischen Ökonomie* (1857–1858), Marx discussed the difference between modern society and previous societies in their determination of the individual, holding that in ancient society the individual “appears as the purpose of production,” while in modern society “production appears as the purpose of the individual,” and “the individual does not reproduce himself in a specific determination, but produces his totality.” [16]16 Source: Karl Marx, *Grundrisse der Kritik der Politischen Ökonomie* (1857–1858), in *Marx-Engels Collected Works*, vol. 30, p. 488. People’s modernization aims to realize the free and comprehensive development of the individual, breaking through the limitations that economic conditions and social systems impose on the legitimate freedom and comprehensive development of the individual. The historical civilizational significance of modern society lies in establishing the system of production and intercourse in which the individual acts as the subject of history. However, the modernization model constructed by the West is essentially a system of social intercourse led by the expansion of “things” under the logic of capital, representing the interests of capital in realizing valorization through exploitation and oppression, and submerging the modern needs of the human subject for free and comprehensive development in the “reified” and “alienated” capital order. From the perspective of the evaluative basis of social history, “whether it has a positive promoting significance or a negative hindering effect on human liberation is the fundamental value line that must be followed in judging all social development concepts and principles,” [17]17 Source: Chen Xian’an, “The People-as-Subject Character of Chinese-Path Modernization and Its World Significance,” *Journal of Peking University (Philosophy and Social Sciences)*, 2023, no. 6. and is also an important basis for testing the scientificity and justice of modernization civilization.

在唯物史观视域中，社会发展与人的进步是一个相互促进、相辅相成的过程。马克思在《政治经济学批判（1857—1858年手稿）》中探讨了现代社会与以往社会对人的规定的不同，认为在古代社会中人“表现为生产的目的”，而在现代社会中“生产表现为人的目的”，“人不是在某一种规定性上再生产自己，而是生产出他的全面性”。人的现代化旨在实现人的自由全面发展，突破经济条件和社会制度对个体合法自由与全面发展的限制。现代社会的历史文明意义在于确立了人作为历史主体的生产与交往体系。然而，西方所建构的现代化模式本质上是资本逻辑下“物”的扩张所引领的社会交往体系，代表着资本通过剥削与压迫实现增殖的利益，把人类主体实现自由全面发展的现代性需要湮灭在“物化”“异化”的资本秩序之中。从社会历史的评价依据来看，“对人类解放具有积极的促进意义，还是具有消极的阻碍作用，是我们判断一切社会发展理念和原则必须遵循的根本价值路线”，也是检验现代化文明科学性与正义性的重要依据。

The people-centered nature of Chinese-path modernization transcends the Western logic of modernization centered on capital supremacy. It demands that, in the historical process of social modernization, the comprehensive development of the people’s subject interests and needs, practical capacities, values, and subject relations be fully realized, enabling the people as subjects to cast off the domination of capital and the fetters of reification. In the historical process of the continuous enrichment of individual free time, the constant satisfaction of needs for a better life, and the steady growth of spiritual wealth and practical capacities, it pursues a social mode of interaction characterized by the “association of free individuals.” [18]18 “Association of free individuals” (自由人联合体) is a concept from Marx and Engels’s *Communist Manifesto* and *Capital*, describing the future communist society where individuals freely associate under conditions of common ownership and control over the means of production. General Secretary Xi Jinping points out: “Human beings, in essence, are cultural beings, not ‘reified’ beings; they are active, comprehensive beings, not rigid, ‘one-dimensional’ beings.” [19]19 Xi Jinping, “Speech at the Symposium on Cultural and Ethical Progress” (2014), quoted from *Xi Jinping: The Governance of China*, Vol. 1. The term “one-dimensional” (单向度) alludes to Herbert Marcuse’s *One-Dimensional Man* (1964), a critique of advanced industrial society’s suppression of critical thought. The people-centered nature of Chinese-path modernization profoundly embodies the goal of the free and comprehensive development of the individual as the ultimate objective, and the path orientation of promoting the coordinated advancement of the modernization of the individual and the modernization of society. It demands transcending the capitalist modernization logic of “reification” and “alienation,” re-establishing the subject status of human beings in modern society, and, on the basis of upholding the mainstream value goal of the modernization of the individual, rationally guiding, regulating, and controlling capital, so that the material and spiritual development of society continuously meets the needs of the individual’s free and comprehensive development.

中国式现代化的人民主体性超越了西方资本至上的现代化逻辑，要求在社会现代化发展的历史进程中充分实现人民主体利益需要、实践能力、价值观念与主体关系的全面发展，使人民主体摆脱资本支配与物化束缚，在个人自由时间持续丰富、美好生活需要不断满足、精神财富与实践能力不断增长的历史进程中，追求“自由人联合体”的社会交往模式。习近平总书记指出：“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。”中国式现代化的人民主体性深刻体现了以人的自由而全面的发展为最终目标、促进人的现代化与社会现代化协调并进的路径指向，要求超越“物化”“异化”的资本主义现代化逻辑，重新确立现代社会中人的主体地位，在坚持人的现代化的主流价值目标的基础上，合理引导、规范与管控资本，使社会物质与精神发展不断满足人的自由全面发展需要。

3. Global Governance Guided by the Common Values of All Mankind Manifests the Coexistence of Multiple Civilizations

3.以全人类共同价值为导向的全球治理彰显多元文明共生

In modern society, the phenomena of heterogeneity and value differentiation have brought people unprecedented value challenges and multiple conflicts. This indicates that the value order of pre-modern society has gradually disintegrated, while the common values and common order norms of modern society have not yet been perfected. “The rupture between tradition and modernity has severed the ties linking individuals to the original value system; a new value system has not yet taken shape, giving rise to a widespread ‘individual existential anxiety’ in social life.” [20]20 Source not identified in the original text; the quotation appears to be from a contemporary Chinese scholar discussing modernity and value fragmentation. We must confront the diversity and difference of modern society and consider the following questions: In the face of unprecedented phenomena of alienation and differentiation, how do we maintain a universal order of interaction and a common life? By what common values do we guide global governance and the universal process of world modernization?

在现代社会，异质化和价值分化现象为人们带来了前所未有的价值挑战和多元冲突。这表明，前现代社会的价值秩序逐渐蜕变，而现代社会的共同价值与共同性秩序规范尚未完善，“传统与现代之间的断裂，割断了个人与原有价值体系联系的纽带，新的价值体系尚未形成，在社会生活中造成普遍的‘个人性生存焦虑’”。我们必须面对现代社会的多样性和差异性，并思考以下问题：在前所未有的异化与分化现象面前，我们如何保持普遍的交往秩序和共同生活？以何种共同的价值观来指导全球治理和世界现代化的普遍进程？

Modernization is the core concept marking the progress of human civilization since modern times. The pursuit of modernization in material production, political systems, and ideology and culture is the common value aspiration of human society. Today, the global technological revolution is advancing with each passing day, the process of economic globalization is accelerating, and profound changes are taking place in the modes of human production and life, the global governance system, and the world economic structure. On the one hand, the theme of the times—peace and development—has not changed. The trend toward universal interaction among humanity and the realization of common development is the mainstream direction of world development. A large number of emerging market countries and developing countries have gained opportunities for rapid development, and there is broad space for cooperative development worldwide. On the other hand, anti-globalization phenomena such as unilateralism, hegemonism, populism, and protectionism are constantly on the rise. Western powers repeatedly launch external economic sanctions, cultural infiltration, and political intervention, posing numerous challenges to the process of world modernization. In fact, modernization combines the universal laws of the development of human society with the particularities of the advancement of modernization in different regions and civilizations. The contemporary manifestation of the ills of Western modernity constantly exposes the failure of its governance of modernization. Different countries or regions of the world should, on the basis of constructing a modern economic system for humanity and in accordance with the universal laws of socio-historical development, explore modernization models that reflect the actual conditions of their own economic base and superstructure.

现代化是近代以来标志人类文明进步的核心概念，追求物质生产、政治制度、思想文化的现代化是人类社会共同的价值意愿。当今世界科技革命日新月异，经济全球化进程加速发展，人类生产生活方式、全球治理体系、世界经济结构发生深刻变革。一方面，和平与发展的时代主题仍然没有改变，人类走向普遍交往，实现共同发展是世界发展的主流趋势，一大批新兴市场国家与发展中国家获得了快速发展的机遇，世界范围内存在广泛的合作发展空间。另一方面，单边主义、霸权主义、民粹主义、保护主义等逆全球化现象不断抬头，西方大国不断发起对外经济制裁、文化渗透与政治干预，对世界现代化进程发起诸多挑战。事实上，现代化兼具人类社会发展普遍规律与不同地域、不同文明推进现代化发展的特殊性，西方现代性弊端的时代凸显不断暴露其现代化治理的失灵，世界不同国家或地区应该在人类构建现代化经济体系的基础上，基于社会历史发展的普遍规律，探索反映本国或本地区经济基础与上层建筑实际情况的现代化模式。

How to seek the greatest common denominator for the development of human modernization, accommodate the diversity of civilizations, and promote the mutual integration and common flourishing of multiple civilizations on the basis of ensuring the universal stability of public life has become a major issue commonly faced by humanity in the modern world. General Secretary Xi Jinping pointed out at the CPC and World Political Parties Summit: “Countries differ in history, culture, system, and level of development, but the people of all countries pursue the common values of all mankind—peace, development, fairness, justice, democracy, and freedom.” [21]21 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” speech at the CPC and World Political Parties Summit, July 6, 2021. At the level of global governance, the common values of all mankind profoundly embody the subject concern of all peoples in independently exploring modernization paths under the background of peaceful development, the order consideration of constructing a fair and just mode of world interaction, and the political pursuit of the core rights of democracy and freedom in modern civilization. In the historical process of promoting the coexistence and mutual reinforcement of diverse civilizations in the modern world, they profoundly manifest the world-historical significance of the common development of all mankind. Chinese-path modernization integrates the universal laws of modernization development with the unique institutional attributes, basic national conditions, and historical stage of the country. It adheres to global governance guided by the common values of all mankind, manifests the diverse civilizations of humanity in advancing modernization, and creates a new form of human civilization. From the dimension of world history, the path of Chinese-path modernization breaks the old path of modernization characterized by Western capital supremacy, materialism, the gap between rich and poor, exploitation, and expansion. It shatters the myth that “modernization equals Westernization.” It is not only committed to the overall realization of the strategic goal of the great rejuvenation of the Chinese nation but also provides useful theoretical reference and practical guidance for the peoples of the world in independently exploring their own modernization paths.

如何寻求人类现代化发展的最大公约数，包容文明的多元差异，在保障公共生活普遍稳定的基础上推动多元文明相互交融、共同繁荣，成为现代世界人类共同面临的重大问题。习近平总书记在中国共产党与世界政党领导人峰会上指出：“各国历史、文化、制度、发展水平不尽相同，但各国人民都追求和平、发展、公平、正义、民主、自由的全人类共同价值。”在全球治理层面，全人类共同价值深刻体现了全人类在和平发展背景下独立自主探索现代化道路的主体关切、构建公平正义的世界交往模式的秩序考量，以及追求现代文明中民主与自由核心权利的政治追求，在促进现代世界文明多元共生、相互促进的历史进程中，深刻体现了全人类共同发展的世界历史意义。中国式现代化将现代化发展的普遍规律与本国独特的制度属性、基本国情、历史阶段的实际相结合，坚持以全人类共同价值为导向的全球治理，彰显了人类推进现代化的多元文明，创造了人类文明新形态。从世界历史的维度来看，中国式现代化道路破除了西方资本至上、物质主义、贫富差距、剥削扩张的现代化旧路，打破了“现代化=西方化”的迷思，不仅致力于中华民族伟大复兴战略目标的总体实现，也为世界人民独立探索现代化道路提供了有益的理论借鉴和实践参照。

Source: *Marxist Studies* (《马克思主义研究》), Issue 11, 2024

文章来源：《马克思主义研究 》2024年第11期

Online Editor: Jing Mu

网络编辑：静穆