Research on How Chinese-Path Modernization Enhances Ideological Discourse Power

I. The Ideological Implications of the Discourse of Chinese-Path Modernization

一、中国式现代化话语的意识形态意蕴

1. The Ideological Value of Discourse and Discourse Innovation

1.话语和话语创新的意识形态价值

The scholarly origin of discourse lies in linguistics. Language is a tool for people to express demands, articulate aspirations, and transmit consciousness. Its characteristic of being "realistic consciousness" endows discourse not only with instrumental rationality but also with rich value rationality. From a Marxist perspective, the function of discourse is not merely to serve as an intellectual tool for describing the world; more importantly, it is to interpret and change the world in different ways. Expressions such as "language is the immediate actuality of thought," "theory grasps the masses," and "the weapon of criticism" are profound articulations of the ideological agency of discourse. It is evident that ideology and discourse are natural "partners." Discourse is the external representation of ideology; the expression, dissemination, and practice of ideology are accomplished through the description, definition, and interpretation of discourse. Conversely, "behind discourse lies thought, lies the 'Way'"; ideology is the intellectual core and intrinsic essence of discourse. Ideology is a highly linguisticized form of consciousness oriented toward politics. Only through symbolic discursive expression can it find a pathway into real society. In social life, ideology usually appears in the form of discourse, and whether ideological propositions can be accepted by the masses largely depends on discursive capacity.

话语的学理本源来自语言学，语言是人们反映诉求、表达愿望、传输意识的工具，其“现实的意识”特征不仅使话语具有工具理性，而且富含价值理性。在马克思主义看来，话语的功能不仅是描述世界的思想工具，更重要的是用不同的方式解释世界和改变世界。所谓“语言是思想的直接现实”“理论掌握群众”“批判的武器”等就是对话语的意识形态能动性的深刻表达。可见，意识形态与话语是天生的“搭档”。话语是意识形态的外在表征，意识形态的表达、传播和实践通过话语的描述、定义和解释来完成；反过来，“话语的背后是思想、是‘道’”,意识形态是话语的思想内核和内在本质。意识形态是以政治为导向的高度语言化的观念形态，只有经过符号化的话语表达，才能找到通向现实社会的途径，社会生活中的意识形态通常以话语形态出现，意识形态主张能否被大众接受很大程度上取决于话语能力。

Marx believed that "the growth of productive forces, the destruction of social relations, and the formation of ideas are in constant motion." Innovation is the lifeblood of discourse. Only through continuous discourse innovation can a complete discourse system be formed, and only then can stable discursive power be obtained. Discourse innovation is inherent in ideological innovation. The adaptation of ideology to changes in the economic base must also be realized through discourse innovation. The process of ideological discourse innovation is a process of ideological self-adjustment, whereby discourse, through "renewal, reconstruction, defense, and revision," continuously reflects reality and engages with reality. Engels pointed out: "Every new insight in a science involves a revolution in the terminology of that science." After new theories and concepts emerge, various fields will mark and transplant these new theories and concepts through different means (creation or borrowing), thereby simultaneously generating new discourse. This is an important mode of the production and reproduction of discourse. It is generally believed that new discourse is more likely to gain discursive advantage and is also more conducive to occupying the commanding heights of discursive power.

马克思认为，“生产力的增长、社会关系的破坏、观念的形成都是不断运动的”。创新是话语的命脉，不断地话语创新才能形成完善的话语体系，也才能获得稳固的话语权。话语创新内蕴于意识形态创新，意识形态适应经济基础变化也要通过话语创新来实现，意识形态话语创新的过程，就是通过话语的“更新、再造、保卫和修正”,让意识形态不断反映现实、对接现实，从而实现意识形态自我调适的过程。恩格斯指出：“一门科学提出的每一种新见解都包含这门科学的术语的革命。”新理论、新概念产生后，各场域会通过不同方式(创制或借用)来标记和移植这些新理论新概念，因此会同步产生新话语，这是话语生产和再生产的重要方式。一般认为，新话语更容易获得话语优势，也更有利于占领话语权制高点。

2. The Ideological Metaphor of Modernization Theory

2.现代化理论的意识形态隐喻

Modernization refers to the drastic changes that human society has undergone since the Industrial Revolution, a global transformation from traditional agricultural societies to modern industrial societies. Worldwide, the concept of modernization appeared relatively early, but modernization theory as a globally popular theory emerged only after World War II. As a theory describing and explaining global change, it primarily describes the economic, political, and social changes experienced by Western Europe from the 17th to the 19th centuries. These changes later spread from Western Europe to other European countries, and after the 20th century, extended to countries in Asia, South America, and the African continent. For a long time, the modernization movement and the capitalist movement were seen as two sides of the same coin in the process of human historical development. The capitalist mode of production and its institutions were deeply embedded in the modernization movement, thereby "making barbarian and semi-barbarian countries dependent on civilized ones, making peasant peoples dependent on bourgeois peoples, and making the East dependent on the West." Modern Western social scientists generally believed that the driving force of this global change came from the Industrial Revolution in Western Europe and the science, democracy, and rationalism it brought. The global expansion of capitalism since the late 19th century led people to firmly believe that non-Western societies were inevitably destined to be Westernized. Classical modernization theory emerged against this backdrop. After World War II, the United States leaped to become the center and leader of Western capitalism and began to treat modernization as a political research project. In their view, modernization was a universal, historical, and global evolutionary model; traditional societies would follow a gradual and linear trajectory toward a rational economy, democratic order, and free society. During the height of the Cold War, the competition for the Third World and the pursuit of hegemonic interests prompted the United States to incorporate non-Western countries into the capitalist world system, further intensifying this coloration.

现代化是指人类社会从工业革命以来所经历的急剧变革，是传统农业社会向现代工业社会的全球性大转变。在世界范围内，现代化概念出现较早，但作为全球性流行的现代化理论的出现则是二战之后。作为一种描述和解释全球变迁的理论，其主要描述的是17—19世纪西欧经历的经济、政治和社会变迁，这种变迁后来从西欧扩展到欧洲其他国家，20世纪后又扩展到了亚洲、南美和非洲大陆国家。很长一段时间，现代化运动与资本主义运动被视为人类历史发展进程中一体两面的事物，资本主义生产方式及其制度深深地嵌入现代化运动之中，从而“使未开化和半开化的国家从属于文明的国家，使农民的民族从属于资产阶级的民族，使东方从属于西方”。近代西方社会科学家们普遍认为，这种全球变迁动力来自西欧的工业革命及其带来的科学、民主和理性主义，而19世纪末以来资本主义的世界性扩张使人们坚信非西方社会必定要被西方化，经典现代化理论就是在这种背景下产生的。二战后，美国一跃成为西方资本主义的中心和领导者，开始将现代化作为一项政治研究计划，在他们看来，现代化就是一种普遍的、历史的和全球的演进模式，传统社会将沿着一种渐进和线性的轨迹不断趋向理性的经济、民主的秩序和自由的社会。在冷战高潮时期，对第三世界的争夺和霸权利益的追求促使其把非西方国家纳入资本主义世界体系，又进一步加剧了这种色彩。

Thus, it can be seen that whether it was the original modernization theory of the second half of the 19th century or the classical modernization theory after World War II, both concealed ideological factors within the binary opposition of tradition and modernity and a unilinear view of history. Modernization was considered a universal process without distinctions of paths or doctrines. However, the cognitive inertia and discursive narratives brought about by classical modernization theory are permeated with capitalist ideology. First, modernization itself inherently contains the meanings of pursuing progress, development and change, and civilization and advancement. It has a dimension of value ideals, embodies values concerning social change and the world picture, and reflects class interests and national interests. Second, the revolutionary changes in human civilization described by classical modernization theory are based on descriptions and explanations originating from the practical experience of European and American modernization. Therefore, the ideological coloration of "Western-centrism" is very strong: as a development process, modernization is the transformation from traditional civilization to modern civilization, which implies that Western civilization is modern civilization; as a development state, modernization is the level already reached by developed Western capitalist countries. Especially after World War II, the concepts of "modernization" and "development" became deeply intertwined, gradually becoming a powerful discourse influencing the modernization processes of countries around the world. Finally, classical modernization theory consciously or unconsciously became a tool for promoting Western hegemony. As the pioneering experimenters of human modernization, Western modernization theories, concepts, and discourses, once produced, appeared in a universal guise. The institutional superiority, moral high ground, value universality, and subsequent Cold War political agenda embedded within them left little room for the cultural traditions and political uniqueness of Third World countries. In a world system dominated by Western countries, the direction of Western modernization represented a "universal civilization" for humanity and brought about the "end of history."

由此可见，不管是19世纪下半叶的原初现代化理论，还是二战后的经典现代化理论，都在传统与现代的二元对立、一元单线的历史观中隐藏了意识形态因素，现代化被认为是一个没有道路分野、没有主义之辨的普世过程，但经典现代化理论带来的认知惯性和话语叙事中无处不蕴含着资本主义意识形态。首先，现代化本身内含有追求进步、发展变革、文明先进之意，具有价值理想维度，内含着社会变动和世界图景的价值观念，体现着阶级利益和国家利益。其次，经典现代化理论阐述的人类文明的革命性变化是基于欧美现代化实践源头问题的描述和解释，因此“西方中心论”的意识形态色彩很浓厚:作为发展过程，现代化是传统文明向现代文明转变的过程，其中隐含着西方文明就是现代文明的意蕴；作为发展状态，现代化则是西方资本主义发达国家已经达到的水平，尤其是二战后“现代化”与“发达”概念深入捆绑，逐渐成为一种强势话语影响着世界各国现代化进程。最后，经典现代化理论自觉不自觉地成为推行西方霸权的工具。作为人类现代化的先行试验者，西方现代化理论、概念和话语一经产生就以普世性面貌出现，其所内蕴的制度优越性、道德高地感、价值普适性及其后的冷战政治议程，几乎没有给予第三世界国家的文化传统和政治独特性生存的空间。在由西方国家占据主导地位的世界体系中，西方现代化方向代表了人类“普适性文明”,并成就了“历史的终结”。

3. Chinese-Path Modernization as Ideological Discourse

3.作为意识形态话语的中国式现代化

Chinese-path modernization is our new concept. It is a concentrated summary of "the major achievement obtained by our Party leading the people of all ethnic groups across the country through long-term exploration and practice, enduring countless hardships and paying enormous costs." In a manner of ideological discourse imbued with the spirit of the times, it highly distills the successful development of socialism with Chinese characteristics and its world significance. From the dual dimensions of theoretical innovation and discourse innovation, it provides a new growth point for consolidating ideological discourse power and enhancing the supply capacity of ideological discourse.

中国式现代化是我们的新概念,是对“我们党领导全国各族人民在长期探索和实践中历经千辛万苦、付出巨大代价取得的重大成果”的集中概括，以颇具时代气息的意识形态话语方式高度提炼了中国特色社会主义的成功发展及其世界意义，从理论创新和话语创新双重维度为巩固意识形态话语权、提升意识形态话语供给力提供了新生长点。

Theoretical innovation constructs the ideological source of Chinese-path modernization discourse. Throughout the history of human modernization, no country as large in population as China has ever experienced such a dramatic shift in its position within the global economic and political system in just a few decades, nor has any country’s modernization ever involved the simultaneous progression of social structural transformation and economic system transition, with different stages of development overlapping. This determines that the developmental experience, theoretical framework, and explanatory logic of Chinese-path modernization must necessarily differ. Therefore, in the sense of theoretical innovation, Chinese-path modernization constitutes a profound elucidation of the inherent laws and evolutionary processes of the most significant practical undertaking in human history, understood as a living, organic entity. The theoretical innovation of Chinese-path modernization lies not only in the construction of new concepts but, more importantly, in its unique worldview, values, view of history, view of civilization, view of democracy, and view of ecology, which have transformed the world’s existing understanding of modernization theory. The theoretical structure and basic cognitive methods it contains, the direction of social progress and the ideal vision for humanity it depicts, and the core values embodied therein all carry the significance of an “ideological transformation.” Ideological discourse is essentially thought discourse, and the height of ideological discourse power is determined by the height of thought. Chinese-path modernization adheres to a Chinese standpoint, summarizes Chinese experience, and responds to human questions, adding a completely new knowledge system and theoretical framework to human modernization. It “returns” to the fundamental issues of Marxism through a theory of the times and “transcends” the capitalist modernization theoretical framework through innovative critique. This innovative theory produces new discourse at the deep level of ideological theoretical construction.

理论创新构筑中国式现代化意识形态话语的思想源头。纵观人类现代化史，从未有一个像中国这样人口规模巨大的国家用短短几十年时间就在世界经济政治体系中的位置发生如此大的变动，也从未有一个国家的现代化像中国这样社会结构转型和经济体制转轨同时并行、不同发展阶段相互叠加。这决定了中国式现代化的发展经验、理论框架和解释逻辑必然不同。因此在理论创新意义上，中国式现代化是对人类历史上最伟大实践活生生的、有机生命体的内在规律性及其演变进程的深入阐发。中国式现代化的理论创新不仅在于建构了新概念，更重要的是其蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观，改变了世界对现代化理论的既有认知，其所包含的现代化的理论结构、基本认识方法，所描绘的社会前进方向、人类理想图景及其背后体现的核心价值，都具有“思想变革”意义。意识形态话语本质上是思想话语，意识形态话语权的高度是由思想高度决定的。中国式现代化坚守中国立场，总结中国经验、回答人类问题，为人类现代化增添了一个全新的知识体系和理论框架，以时代的理论“回归”了马克思主义的基本问题，以创新的批判“超越”了资本主义现代化理论框架，这一创新理论从意识形态理论建构深层生产了新话语。

The function of discourse presents the basic features of Chinese-path modernization ideological discourse. Ideological discourse manifests its ideological attributes through the functions of discourse description, discourse evaluation, and discourse interpretation. First, from the perspective of discourse description, Chinese-path modernization discourse describes the historical process by which a backward country like China has caught up with and surpassed early-modernizing countries in multiple fields, narrates the fact that nearly one-fifth of the world’s population is entering modernization, and demonstrates the discursive value of promoting all of humanity’s entry into modernization. Second, from the perspective of discourse evaluation, Chinese-path modernization is an original achievement of adhering to “taking one’s own path,” [2]2 “Taking one’s own path” (走自己的路) is a phrase frequently used by the CPC to emphasize the independence and distinctiveness of China’s development model, as opposed to copying foreign models. condensing the unique historical mission and trajectory of China’s modernization; Chinese-path modernization discourse successfully links socialism with modernization, highlighting the vitality and dynamism of scientific socialism; Chinese-path modernization is the “source and living water” of the “subjectivity” and “originality” of an independent knowledge system, involving deep-seated issues of cultural confidence and spiritual independence and autonomy. Finally, from the perspective of discourse interpretation, Chinese-path modernization has constructive significance for explaining why the Communist Party of China is capable, why socialism with Chinese characteristics is effective, and why Marxism works; at the same time, it is also an ideological weapon to forcefully refute erroneous arguments such as the “end of history,” the “clash of civilizations,” and “Western-centrism.” [3]3 “End of history” refers to Francis Fukuyama’s thesis that liberal democracy represents the endpoint of human ideological evolution; “clash of civilizations” refers to Samuel Huntington’s theory that cultural and religious identities will be the primary source of conflict in the post-Cold War world; “Western-centrism” is the view that Western civilization is the central or most important force in world history. It can be seen that, as an ideological discourse integrating critical, constructive, and guiding functions, Chinese-path modernization discourse not only narrates the specific historical facts of the Chinese-path modernization process but also expresses the basic logic of the Chinese path, Chinese theory, and Chinese system, building a deep foundation for Chinese spirit, Chinese values, and Chinese strength. It is highly constructive for better consolidating the common ideological foundation for the united struggle of the entire Party and people of all ethnic groups in China, and once generated, it occupies the core field of socialist mainstream ideology.

话语功能呈现中国式现代化意识形态话语的基本面貌。意识形态话语是通过话语描述、话语评价和话语诠释功能的发挥体现其意识形态属性的。首先，从话语描述角度讲，中国式现代化话语描述了中国这样的落后国家实现对早发现代化国家多领域追赶与超越的历史过程，叙述了接近世界1/5人口将进入现代化的事实，展现出推动全人类步入现代化的话语价值。其次，从话语评价角度讲，中国式现代化是坚持“走自己的路”的原创成果，凝结了中国现代化的独特历史使命和道路轨迹；中国式现代化话语将社会主义与现代化成功联结在一起，彰显了科学社会主义的生机与活力；中国式现代化是自主知识体系的“主体性”和“原创性”的“源头活水”,涉及深层次的文化自信和精神独立自主问题。最后，从话语阐释角度讲，中国式现代化对阐述中国共产党为什么能、中国特色社会主义为什么好、马克思主义为什么行具有建构性意义；同时，也是有力驳斥“历史终结论”“文明冲突论”和“西方中心论”等错误论调的思想武器。可见，作为一种集批判性、建构性和引领性功能于一体的意识形态话语，中国式现代化话语不仅讲述中国式现代化进程的具体史实，同时表达中国道路、中国理论、中国制度的基本逻辑，构筑中国精神、中国价值、中国力量的深厚基础，对更好巩固全党全国各族人民团结奋斗的共同思想基础极具建构意义，一经产生就占据社会主义主流意识形态的核心场域。

II. The Discourse Interpretation of Chinese-Path Modernization

二、中国式现代化的话语阐释

As an ideological discourse, Chinese-path modernization must, in discursive form, answer the major theoretical and practical issues in China’s modernization development, explain the path to success of China’s great modernization practice, confirm the advanced nature of China’s modernization, and gather ideological and moral strength to achieve the goal of building China into a great modern socialist country in all respects.

作为意识形态话语，中国式现代化必须以话语的形式回答我国现代化发展中的重大理论和实践问题，解答中国现代化伟大实践的成功之道，确证我国现代化的先进本质，为实现全面建成社会主义现代化强国的奋斗目标凝聚思想力量和道义力量。

1. The Discourse of “Socialist Modernization”

1.“社会主义的现代化”话语

Chinese-path modernization is first and foremost socialist modernization. In the early period after the founding of New China, our Party successfully explored the objective laws of combining the establishment of a socialist system with the practice of industrialization, laying both the preliminary material foundation for the exploration of Chinese-path modernization and the socialist institutional foundation for the Chinese-path modernization path. It was on the basis of the dual goals of building a socialist country and achieving modernization that the Communist Party of China proposed formulations such as “building China into a great socialist country,” which jointly defined and interactively defined socialism and modernization, thereby elevating the combination of socialism and modernization to the level of national ideological construction. After reform and opening up, our Party truly dialectically unified modernization with socialism, achieving deep integration and essential sublimation in the theory and practice of socialist modernization. Deng Xiaoping, summarizing the lessons of imitating the “Western model” in modern history, copying the “Soviet model” after the founding of New China, and the capitalist modernization path taken by some developing countries, clearly pointed out: “China’s modernization can only rely on socialism, not capitalism.” [4]4 This is a quotation from Deng Xiaoping, “Reform and Opening Up Can Only Be Carried Out by Relying on Socialism,” in *Selected Works of Deng Xiaoping*, vol. 3. “The four modernizations we are now engaged in are socialist four modernizations, not any other kind of modernization.” [5]5 This is a quotation from Deng Xiaoping, “We Are Engaged in Socialist Modernization,” in *Selected Works of Deng Xiaoping*, vol. 2. Subsequently, the phased goals of modernization, such as “adequate food and clothing — a moderately prosperous society — overall moderate prosperity — comprehensive moderate prosperity,” [6]6 These are successive stages of China’s modernization goals: “adequate food and clothing” (解决温饱) was the basic goal of the 1980s; “a moderately prosperous society” (小康) was the goal for 2000; “overall moderate prosperity” (总体小康) was achieved around 2000; “comprehensive moderate prosperity” (全面小康) was the goal for 2020. promoted the historical development of the theory and practice of socialism and modernization. In this process, from a bright prospect to a chosen reliance, and then from the establishment of the path to the guarantee of Party leadership, the essential attribute of socialism for modernization was gradually confirmed, the theory of socialist modernization continuously developed, and the ideological discourse of socialist modernization was gradually established.

中国式现代化首先是社会主义现代化。新中国成立初期，我们党成功探索了建立社会主义制度与工业化实践结合的客观规律，既为中国式现代化探索奠定了初步物质基础，也为中国式现代化道路奠定了社会主义制度基础。中国共产党正是在建设社会主义国家与实现现代化双重目标的基础上，提出了“把中国建成一个伟大的社会主义的国家”等将社会主义与现代化联合定义、交互定义的表述，从而使社会主义与现代化的结合上升到国家意识形态建构层面。改革开放后，我们党真正把现代化与社会主义辩证统一起来，社会主义现代化理论和实践实现了深层融合和本质升华。邓小平在总结近代史上模仿“西方模式”、新中国成立后照搬“苏联模式”和一些发展中国家走资本主义现代化道路的教训时，明确指出：“中国搞现代化，只能靠社会主义，不能靠资本主义。”“现在我们搞四个现代化，是搞社会主义的四个现代化，不是搞别的现代化。之后，“温饱—小康—总体小康—全面小康”等现代化阶段性目标推动了社会主义与现代化理论和实践的历史发展。在这一过程中，从美好前景到选择依靠、再从道路确立到党的领导保证，社会主义之于现代化的本质属性逐步确证，社会主义现代化理论不断发展，社会主义现代化意识形态话语逐步建立。

The discourse of “socialist modernization” not only describes the combination of modernization construction with the socialist path but also confirms and develops the source of the advanced nature of Chinese-path modernization, marking the essential difference from Western modernization. In our country, the target discourse of “socialist modernization” and “a great modern socialist country” has long become a holistic concept integrating national goals and value pursuits, often appearing as a leading collective concept among the many concepts of the theory of socialism with Chinese characteristics. In this concept, the “value discipline” and “mode of interpretation” of socialism over modernization profoundly contain the ideological metaphor of the unity of the superiority of socialism and the desirability of modernization. “Socialist modernization,” as a political discourse symbol, is not only an inevitable historical trend fully proven by historical practice but has also become a shared emotional identification and value judgment among the Chinese people today, promoting a sublimation from “socialism is good, the status of the people in a socialist country is high” to “socialism is good, the benefits for the people in a modern socialist country are great.” Socialist modernization has a new scientific worldview as its theoretical foundation, and adhering to the dominant position of public ownership, distribution according to work, and the pursuit of common prosperity are all socialist principles we must resolutely implement and realize. Practically speaking, with every step forward in socialist modernization, common prosperity for all the people and the free and comprehensive development of individuals advance one step further. Whether it is the historic feat of eliminating absolute poverty, a great human achievement, or the strong national governance capacity demonstrated by concentrating resources to accomplish major tasks, these are all essential attributes and potential forces endowed by socialism in the process of our country’s modernization.

“社会主义的现代化”话语不仅描述了现代化建设与社会主义道路的结合，同时也确证和发展了中国式现代化的先进性来源，标识了与西方现代化的本质区别。在我国，“社会主义现代化”“社会主义现代化强国”目标话语早已成为一个集国家目标和价值追求于一体的整体性概念，并时常作为中国特色社会主义理论诸多概念中起统领作用的集合概念出现。在这一概念中，社会主义对现代化的“价值规训”和“阐释方式”深刻蕴含了社会主义的优越性和现代化的美好性相统一的意识形态隐喻。“社会主义现代化”作为一种政治话语符号，既是一个被历史实践充分证明的必然历史趋势，也成为当下国人共持的情感认同和价值判断，正在推动实现由“社会主义好，社会主义国家人民地位高”向“社会主义好，社会主义现代化国家人民受益大”的升华。社会主义现代化有一个新的科学的世界观作为理论基础，坚持公有制主体地位、按劳分配和追求共同富裕都是我们要坚决执行和实现的社会主义原则。实践地看，社会主义现代化每前进一步，全体人民的共同富裕和人的自由全面发展就前进一步。不管是历史性地完成消灭绝对贫困这一人类伟大壮举，还是集中力量办大事所体现出来的强大国家善治能力，都是在我国现代化进程中社会主义所赋予的本质属性和潜在力量。

2. The Discourse of “Independent Modernization”

2.“独立自主的现代化”话语

Chinese-path modernization is a theoretical summation of the independent exploration of a modernization path, and independence is a powerful spiritual driving force in exploring Chinese-path modernization. General Secretary Xi Jinping pointed out that to advance Chinese-path modernization, we must adhere to independence, self-reliance, and self-strengthening, and insist on placing the development of the country and the nation on the basis of our own strength. Independence is a fine tradition of the Chinese nation and an important principle for founding the Party and the country. In the long historical development and evolution of the concept of Chinese-path modernization, independence has always been the historical logic and practical principle running through it. For a once-backward Eastern power like China, there were no precedents or ready-made experiences to follow in building socialist modernization. From “building the country independently” to “must rely on the heroic struggle of the Chinese people themselves,” from “taking our own road and building socialism with Chinese characteristics” to “taking our own road is the foothold of all the Party’s theory and practice,” Chinese-path modernization has profoundly answered the major question of how backward countries can rely on independence to achieve the great leap from standing up to becoming prosperous, and has found a modernization path suitable for itself through autonomy, self-confidence, and self-reliance. The discourse of “independent modernization” embodies our national backbone of never becoming a vassal of other countries or relying on others, shows our clear understanding that only by transforming from “passively importing modernization” to “independently exploring modernization” can we stand among the nations with a new posture, reflects the firm determination to adhere to the path unchanged and the will unswayed in the face of various blockades, encirclements, and extreme pressure, and embodies our firm confidence in realizing modernization through self-reliance and hard struggle.

中国式现代化是对独立自主探索现代化道路的理论概括，独立自主是探索中国式现代化的强大精神动力。习近平总书记指出，推进中国式现代化，必须坚持独立自主、自立自强，坚持把国家和民族发展放在自己力量的基点上。独立自主是中华民族的优良传统、是我们立党立国的重要原则。在中国式现代化这一概念长期的历史发展和演变进程中，独立自主始终是贯穿其中的历史逻辑和实践原则。对于我国这样一个曾经落后的东方大国来说，如何建设社会主义现代化没有先例可循，也没有现成经验可鉴。从“独立自主地搞建设”到“必须依靠中国人民自己的英勇奋斗”，从“走自己的道路，建设有中国特色的社会主义”到“走自己的路，是党的全部理论和实践立足点”，中国式现代化深刻回答了落后国家如何依靠独立自主实现从站起来到富起来这一伟大跨越的重大课题，并在自主自信自强中找到了一条适合自己的现代化道路。“独立自主的现代化”话语体现了我们决不做他国的附庸、决不仰人鼻息的民族风骨，显示了我们对只有从“被动输入现代化”转为“自主探索现代化”才能以崭新姿态屹立于世界的清醒认识，体现了面对各种封锁围堵和极限施压依然坚持道不变、志不改的坚定决心，体现着我们自力更生、艰苦奋斗实现现代化的坚定信心。

Always proceeding from its own national conditions to maintain the autonomy and independence of the exploration of the modernization path is the practical foundation for the generation of Chinese-path modernization and the profound meaning of the modifier “Chinese-style” in modernization. General Secretary Xi Jinping pointed out: “The great social changes in contemporary China are not a simple continuation of the template of our history and culture, not a simple application of the template envisioned by Marxist classic writers, not a reprint of the socialist practices of other countries, and not a copy of the development of modernization abroad.” [7]7 Xi Jinping, “Speech at the Ceremony Commemorating the 95th Anniversary of the Founding of the Communist Party of China” (July 1, 2016). From the perspective of its original practice, Chinese-path modernization, based on basic national conditions, through reform and innovation, combines the advantages of the socialist system with the resource allocation advantages of the market economy, creatively solving the problems of the lack of vitality in the traditional planned economy and the inability of the market economy to overcome the fundamental contradictions of capitalism, thus breaking the “end of history” thesis; correctly handling the relationships among reform, development, and stability, and between order and vitality, achieving an organic combination of modernization take-off and long-term social stability, thus escaping the “Huntington paradox”; [8]8 “Huntington paradox” refers to the adhering to the combination of the basic principles of Marxism with China’s specific realities and with the excellent traditional Chinese culture, thus solving the dilemma of “cultural crisis”; adhering to the organic combination of self-reliance, hard work, and opening up to the outside world, thus solving the problem of “dependent development.” From the perspective of its distinctive inherent characteristics, whether it is the grasp of the national condition characteristics of “modernization with a huge population scale” or the understanding of the essential characteristics of “modernization for common prosperity for all the people”; whether it is the grasp of the unique laws of the rejuvenation of Eastern civilization embodied in “comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization” or the grasp of the laws of the development of human society embodied in “creating a new form of human civilization,” all are important manifestations of the historical self-consciousness of independently exploring the modernization path, important manifestations of the historical initiative spirit of “holding the destiny of the country and the nation in one’s own hands,” and constitute the vivid markers of the “Chinese-style” of modernization.

始终从自身国情出发保持现代化道路探索的自主性和独立性，是中国式现代化生成的实践基础，也是现代化之定语“中国式”的深刻意涵。习近平总书记指出：“当代中国的伟大社会变革，不是简单延续我国历史文化的母版，不是简单套用马克思主义经典作家设想的模板，不是其他国家社会主义实践的再版，也不是国外现代化发展的翻版。”从其独创性实践来看，中国式现代化立足基本国情，通过改革创新，将社会主义制度优势与市场经济资源配置优势相结合，创造性解决了传统计划经济缺乏活力、市场经济无法克服资本主义基本矛盾的难题，打破了“历史终结论”；正确处理改革、发展、稳定的关系和秩序与活力的关系，实现了现代化腾飞与保持社会长期稳定的有机结合，走出了“亨廷顿悖论”;坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，破解了“文化危机”困境；坚持自力更生、艰苦创业与对外开放的有机结合，解决了“依附发展”难题。从其鲜明内在特征来看，无论是对“人口规模巨大的现代化”的国情特点的把握，还是对“全体人民共同富裕的现代化”的本质特点的认识；无论是“以中国式现代化全面推进中华民族伟大复兴”体现的对东方文明复兴独特规律的把握；还是“创造人类文明新形态”体现的对人类社会发展规律的把握，都是独立自主探索现代化道路的历史自觉意识的重要体现，是“将国家和民族的命运掌握在自己手里”的历史主动精神的重要体现，构成了现代化之“中国式”的生动标识。

3. The Discourse of “Modernization for Comprehensively Advancing the Great Rejuvenation of the Chinese Nation”

3.“全面推进中华民族伟大复兴的现代化”话语

“Comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization” clarifies the narrative meaning of national rejuvenation in the discourse of Chinese-path modernization. Realizing the great rejuvenation of the Chinese nation is the great dream of the Chinese people since modern times. The profound suffering of “the country being humiliated, the people being subjected to hardship, and civilization being covered in dust” since the Opium War not only forced China to be drawn into the wave of modernization but also began a difficult history of exploration to save the nation from peril and achieve national rejuvenation. This unique historical logic makes the discourse of modernization and the discourse of national rejuvenation homologous in their generation. The process of the great rejuvenation of the Chinese nation and the process of socialist modernization have also accompanied each other. In the pursuit of national rejuvenation, we gradually realized that since modern times, it was precisely because of the country’s backwardness in industrialization that the nation was always in a passive and beaten position; to make national independence “have a solid guarantee, industrialization is necessary”; “whether the Four Modernizations can be achieved determines the fate of our country and the fate of our nation.” [9]9 Xi Jinping, “Speech at the Opening Ceremony of the Seminar on the Study and Implementation of the Spirit of the 20th National Congress of the Communist Party of China,” *Qiushi*, 2023, no. 4. Since reform and opening up, socialist modernization and the great rejuvenation of the Chinese nation have achieved a deep construction and essential connection in terms of path and goal pursuit, and the two are unified in theory and practice in the general task of socialism with Chinese characteristics. General Secretary Xi Jinping pointed out: “The history of the CPC leading the Chinese people in the pursuit of national rejuvenation over more than 100 years is also a history of continuously exploring the path of modernization.” [10]10 The “three-step” strategy refers to the strategic plan for China’s modernization proposed by Deng Xiaoping: first, doubling the 1980 GNP by 1990 and ensuring the people’s basic needs are met; second, doubling the 1990 GNP by the end of the 20th century and achieving a relatively comfortable standard of living; third, reaching the level of moderately developed countries by the middle of the 21st century, with the people enjoying a relatively affluent life, and basically realizing modernization. Its dialectical significance lies in: on the one hand, the Party takes national rejuvenation as its original aspiration and founding mission, and in the process of leading the people in national modernization construction to realize the great rejuvenation of the Chinese nation, it has yielded the theoretical and practical fruits of Chinese-path modernization; on the other hand, it is precisely the theoretical and practical exploration of Chinese-path modernization that has sketched the outline of rejuvenation for the Chinese nation of “standing up—becoming prosperous—becoming strong.” The victory of the New Democratic Revolution became the turning point from national decline to national independence; the pioneering development of Chinese-path modernization in the new period of reform and opening up enabled the Chinese nation to begin the historical stage of “becoming prosperous”; the innovative breakthroughs of Chinese-path modernization in the New Era enabled the Chinese nation to usher in the stage of rejuvenation of “becoming strong.” The landmark nodes of the great rejuvenation of the Chinese nation are closely linked and resonate at the same frequency with the evolutionary logic of modernization in China, and ultimately formed the historical logic for “comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization” to emerge as the central task of the CPC on the new journey.

“以中国式现代化全面推进中华民族伟大复兴”明确了中国式现代化话语的民族复兴叙事意涵。实现中华民族伟大复兴是近代以来中国人民的伟大梦想。鸦片战争以来“国家蒙辱、人民蒙难、文明蒙尘”的创巨痛深，不仅使中国被迫卷入到现代化浪潮之中，同时也开启了挽救民族危亡、实现民族振兴的艰难探索史。这种独特的历史逻辑，使现代化话语与民族复兴话语在生成上具有同源性。中华民族伟大复兴过程与社会主义现代化过程也是相伴而生的，在追求民族复兴过程中，我们逐渐认识到近代以来正是由于国家的工业化落后，民族才会始终处于被动挨打的局面，若要使民族独立“有巩固的保障，就必需工业化”；“能否实现四个现代化，决定着我们国家的命运、民族的命运”。改革开放以来，社会主义现代化与中华民族伟大复兴实现了道路路径和目标追求的深层建构与本质关联，二者在理论和实践上统一于中国特色社会主义总任务。习近平总书记指出：“中国共产党100多年团结带领中国人民追求民族复兴的历史，也是一部不断探索现代化道路的历史。”其辩证意义在于：一方面，党把民族复兴作为初心使命，在为实现中华民族伟大复兴而领导人民进行国家现代化建设过程中结出了中国式现代化的理论和实践硕果；另一方面，正是中国式现代化的理论和实践探索为中华民族摹绘了“站起来—富起来—强起来”的复兴轮廓。新民主主义革命的胜利成为从民族沉沦到民族独立的转折，改革开放新时期中国式现代化的开拓发展使中华民族开启了“富起来”的历史阶段，新时代中国式现代化的创新突破使中华民族迎来了“强起来”的复兴阶段。中华民族伟大复兴的标志性节点同现代化在中国的演进逻辑紧密联系且同频共振，并最终形成了“以中国式现代化全面推进中华民族伟大复兴”作为新征程上中国共产党的中心任务出场的历史逻辑。

The discourse of “modernization for the great rejuvenation of the Chinese nation” narrates the intrinsic uniqueness, multiplicity of missions, and extraordinary significance of modernization in China. First, in terms of uniqueness, unlike “original endogenous” modernization, China’s modernization originated from the Opium War, surged amid the tides of national salvation and rejuvenation, and is a “latecomer outward-oriented” modernization that began to catch up after external forces forcibly broke in. This modernization contains the “particularity” of a unique historical destiny, the century-old aspirations of the Chinese people, efforts to break free from semi-colonial and semi-feudal status, and the desire to inherit and continue the 5,000-year Chinese civilization. Second, in terms of mission, China’s modernization is a historical response to the modern nation’s poverty and weakness and the decline of the nation. The aspiration for the great rejuvenation of the Chinese nation constitutes the mission of Chinese-path modernization. Chinese-path modernization not only has the universal demand of transitioning from an agricultural society to an industrial society but also bears the historical task of national rejuvenation, serving as the practical vehicle for national rejuvenation. Third, it is precisely through the propositions and ideas of the great rejuvenation of the Chinese nation that the Communist Party of China has expressed the thought and theory of realizing modernization. General Secretary Xi Jinping pointed out: “Chinese-path modernization is the answer we have given to the major historical question of how to awaken the ‘sleeping lion’ and achieve national rejuvenation.”[9]9 Xi Jinping, “Speech at the Opening Ceremony of the Seminar on the Study and Implementation of the Spirit of the 20th National Congress of the Communist Party of China,” *Qiushi*, 2023, no. 4. Whether it is “catching up with advanced countries,” “realizing the country’s prosperity and strength and industrial modernization,” or combining the great rejuvenation of the Chinese nation with the “three-step” strategy,[10]10 The “three-step” strategy refers to the strategic plan for China’s modernization proposed by Deng Xiaoping: first, doubling the 1980 GNP by 1990 and ensuring the people’s basic needs are met; second, doubling the 1990 GNP by the end of the 20th century and achieving a relatively comfortable standard of living; third, reaching the level of moderately developed countries by the middle of the 21st century, with the people enjoying a relatively affluent life, and basically realizing modernization. to a certain extent, it can be said that Chinese-path modernization is the essence of the excellent theories manifested by the thought of national rejuvenation articulated by the CPC in different periods. Fourth, in terms of significance, the exploration of Chinese-path modernization has forged a successful path for advancing the great rejuvenation of the Chinese nation. The successful practice of Chinese-path modernization has not only explored a new path for human modernization but also gradually turned the grand historical aspiration of the great rejuvenation of the Chinese nation into reality. Fifth, the great rejuvenation of the Chinese nation endows Chinese-path modernization with moral force. As “the greatest dream of the Chinese nation in modern times,” realizing the great rejuvenation of the Chinese nation carries the common value identity of the Chinese people, who are unafraid of sacrifice, strive hard, and place their hopes in the future. The practical actions and future blueprint of the great rejuvenation of the Chinese nation are deeply embedded in the discourse of Chinese-path modernization, which can better enhance the explanatory power, persuasiveness, and appeal of the discourse of Chinese-path modernization, prompting us to use the discourse of national rejuvenation to tell the story of Chinese-path modernization well. At the same time, conversely, the great achievements, accumulated successful experiences, and the narrative of the goal of a modern socialist country of Chinese-path modernization constitute important content of the discourse of national rejuvenation, and telling the story of national rejuvenation well is also inseparable from the discourse of Chinese-path modernization. The above constitutes the “meta-narrative” framework of the discourse of “modernization for comprehensively advancing the great rejuvenation of the Chinese nation.”

“实现中华民族伟大复兴的现代化”话语叙述了现代化在中国的内在独特性、使命多重性与意义非凡性。其一，从独特性来看，与“原发内生型”现代化不同，中国的现代化发轫于鸦片战争，激荡于救亡图存和民族复兴大潮，是一种外力强行打破后开始奋起直追的“后发外向型”现代化，这种现代化蕴含了独特历史命运、国人百年夙愿、摆脱半殖民地半封建的努力和渴求传承延续5000年中华文明的“特殊性”。其二，从使命来看，中国的现代化是对近代国家贫弱和民族衰败的历史回应，中华民族伟大复兴诉求构成中国式现代化的使命追求。中国式现代化不仅有从农业社会向工业社会转型的普遍诉求，还肩负着民族伟大复兴的历史任务，成为民族复兴的实践载体。其三，中国共产党正是在中华民族伟大复兴的主张和思想中，表达了实现现代化的思想和理论。习近平总书记指出：“中国式现代化，是我们为如何唤醒‘睡狮’、实现民族复兴这个重大历史课题所给出的答案”。无论是“赶上先进国家”，还是“实现国家的富强和工业现代化”,或是把中华民族伟大复兴与“三步走”战略结合起来，一定程度上可以说，中国式现代化就是中国共产党在不同时期所阐发的民族复兴思想所彰显的优秀理论的精华。其四，从意义来看，中国式现代化的探索成就了中华民族伟大复兴推进的成功之路，中国式现代化的成功实践，不仅探索出了人类现代化的新途径，而且将中华民族伟大复兴的历史宏愿逐渐变成现实。其五，中华民族伟大复兴赋予中国式现代化以道义力量。作为“中华民族近代以来最伟大的梦想”，实现中华民族伟大复兴承载着中华儿女不畏牺牲、拼搏奋斗、寄望未来的共同价值认同，中华民族伟大复兴的现实行动与未来蓝图都深深熔铸于中国式现代化话语之中，可以更好增强中国式现代化话语的阐释力、说服力和感染力，促使我们用民族复兴话语讲好中国式现代化故事；同时反过来，中国式现代化取得的巨大成就、积累的成功经验、现代化强国的目标叙述也构成了民族复兴话语的重要内容，讲好民族复兴故事同样离不开中国式现代化话语。以上构成了“全面推进中华民族伟大复兴的现代化”话语的“元叙事”框架。

4. The discourse of “modernization that creates a new form of human civilization”

4.“创造人类文明新形态的现代化”话语

Creating a new form of human civilization through Chinese-path modernization elevates modernization to the level of civilization and extends the path of modernization to the height of a human civilizational form. The basic theoretical logic contained in this discourse is: first, it clarifies that Chinese-path modernization constitutes the practical origin and generative basis of the new form of human civilization. Second, the connection between modernization and the new form of civilization fundamentally confirms the leading nature of Chinese-path modernization. As General Secretary Xi Jinping pointed out, Chinese-path modernization “is deeply rooted in fine traditional Chinese culture, embodies the advanced essence of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, and represents the direction of the development of human civilization progress.” Third, this discourse reflects the transcendence of Western modernization, clarifying that Chinese-path modernization has provided different answers from Western modernization to the problems of original modernization, achieving a civilizational exploration of “human” issues.

以中国式现代化创造人类文明新形态，将现代化提升到文明层面，将现代化道路延展至人类文明形态高度。这一话语包含的基本理论逻辑：一是明确了中国式现代化构成人类文明新形态的实践本源和生成基础。二是现代化与文明新形态的联结从根本上确证了中国式现代化的引领性。正如习近平总书记指出的，中国式现代化“深深植根于中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的发展方向”。三是这一话语体现了对西方现代化的超越性，明确了中国式现代化直面原发性现代化问题作出了与西方现代化不同的答案，实现了对“人类性”问题的文明探索。

This advanced nature, leading nature, and transcendence are mainly reflected in the following aspects. First, Chinese-path modernization insists that the essence of modernization is the modernization of people, taking the free and comprehensive development of people as the value goal of modernization. General Secretary Xi Jinping emphasized: “The essence of modernization is the modernization of people.” Chinese-path modernization adheres to Marxist historical materialism, taking the people’s principal position, the people’s pioneering spirit, the people’s happiness, and the people’s needs for a better life as the core discourse of modernization. It not only scientifically answers theoretical propositions such as “who am I, who do I rely on, and who am I for” in modernization but also effectively realizes the maximum richness of “real people,” advancing human development to a higher historical stage. Adhering to and developing whole-process people’s democracy, pursuing the realization of common prosperity, enriching the people’s spiritual world, and achieving harmony between humanity and nature are all proposed around the free and comprehensive development of people, all being “the true appropriation of the human essence through and for people.”[11]11 Karl Marx, *Economic and Philosophic Manuscripts of 1844*. Second, the transcendence of Chinese-path modernization over Western modernization is not an external and superficial correction but an essential transcendence of capitalist modern civilization. Modernization driven by capitalism is based on the law of capital. The movement of capital and the logic of capital have established a new world and a new civilization for the bourgeoisie. Not only does it make the pursuit of profit maximization the value criterion of Western society, but it also inherently determines its inability to solve social problems such as the wide gap between rich and poor and the intensification of polarization. “Although the capitalist path brings modern civilization, for the majority of humanity, it is not a truly humane, democratic, harmonious, fair, just, wealthy, and happy form of civilization.”[12]12 Chen Xian, “The Historical Logic of the New Form of Human Civilization Created by Chinese-Path Modernization,” *Socialism Studies*, 2022, no. 6. Chinese-path modernization treats capital as a means rather than an end. While fully utilizing capital’s “creation of various elements favorable to a higher new form”[13]13 Karl Marx, *Capital*, vol. 3. and fully appropriating all positive achievements created by capitalism, it focuses on steering and regulating capital, setting up “traffic lights” for capital to prevent its disorderly expansion into political, social, spiritual, and cultural fields, and avoiding capital behavior deviating from the direction of socialist development, embodying the unity of utilizing capital and overcoming its defects. Socialist modernization adheres to the “two unswervinglys,”[14]14 The “two unswervinglys” refers to unswervingly consolidating and developing the public sector of the economy, and unswervingly encouraging, supporting, and guiding the development of the non-public sector of the economy. gives full play to the “finishing touch” role of “socialism” in the market economy, insists that production takes meeting the needs of all members of society as its fundamental purpose, develops economic and social relations with socialist characteristics, and explores the establishment of production methods and lifestyles most conducive to the development of the human community, essentially being a socialist civilization with Chinese characteristics. Third, Chinese-path modernization creates a civilization of all elements. Western modernization, driven by industrialization, marketization, and capitalization, with individualism and liberalism as its core values, can only produce “one-dimensional culture,” “reified culture,” and “capital culture.” However, modernization is not just material civilization, nor is it simply a totem of gross domestic product; it has multiple facets. Chinese-path modernization is a civilization of all elements that emphasizes the coordination of material, political, cultural-ethical, social, and ecological progress. In China’s socialist modernization, from “grasping with both hands and being hard with both hands” on material and cultural-ethical progress, to the Five-Sphere Integrated Plan, to the formation of the five major civilizational spheres, and finally to promoting the coordinated development of the five civilizations to create a new form of human civilization, this constitutes a completely new holistic civilization. Fourth, Chinese-path modernization shapes a new pattern of world civilization. Western civilization follows the logic of the “clash of civilizations” based on the binary opposition of “civilization-barbarism.” The Western binary opposition philosophy inherently produces zero-sum conflict, predatory expansion, unilateralism, a unipolar world, and the forceful promotion of one civilization and one path, causing chaos and conflict in the world. However, human civilization essentially pursues the development and progress of all “humanity,” with its inherent premise being the equality, inclusiveness, diversity, and mutual learning of human civilizations. Chinese-path modernization creatively transforms Chinese cultural ideas such as “the world is for all,” “harmony between humanity and nature,” and “harmony in diversity,” creating a world modernization theory with “national conditions theory,” “civilizational coordination theory,” and “peaceful development theory” as its core. This has become a new discourse for redefining the global economic and political order, ushering in a new era of civilization that transcends the “clash of civilizations” through civilizational mutual learning, transcends “Western-centrism” through civilizational coexistence, and replaces zero-sum game theory with win-win cooperation.

这种先进性、引领性和超越性主要体现在以下几个方面。第一，中国式现代化坚持现代化的本质是人的现代化，以人的自由全面发展为现代化价值旨归。习近平总书记强调：“现代化的本质是人的现代化。”中国式现代化坚持马克思主义唯物史观，把人民主体地位、人民首创精神、人民的幸福、人民对美好生活需要等作为现代化的核心话语，不仅科学回答了现代化中的“我是谁、依靠谁、为了谁”等理论命题，还有效实现了“现实的人”的最大丰富性，将人的发展推进到更高的历史阶段。坚持和发展全过程人民民主，追求实现共同富裕，丰富人民的精神世界，人与自然和谐共生等，都是围绕人的自由全面发展提出的，都是“通过人并且为了人而对人的本质的真正占有”。第二，中国式现代化对西方现代化的超越并不是外部和表面的修正，而是对资本主义现代文明的本质超越。资本主义驱动的现代化建立在资本规律基础上，资本的运动和资本的逻辑为资产阶级建立了一个新世界、新文明，不仅让追逐利益最大化成为西方社会的价值准则，同时内在决定了其无法解决社会贫富悬殊、两极分化加剧等社会难题，“资本主义道路虽然带来现代化文明，但是对于人类的大多数来说，并非真正的人道、民主、和谐、公平、正义、富裕和幸福的文明形态”。中国式现代化将资本作为手段而非目的，在充分利用资本“有利于更高级的新形态的各种要素的创造”、充分占有资本主义创造的一切积极的成果的同时，注重驾驭和规范资本，为资本设置“红绿灯”，防止其向政治、社会、精神文化等领域的无序扩张，避免资本行为背离社会主义发展方向，体现了利用资本和克服资本缺陷的统一；社会主义现代化坚持“两个毫不动摇”,发挥市场经济的“社会主义”这一“画龙点睛之笔”作用，坚持生产以满足全体社会成员的需要为根本目的，发展具有社会主义性质的经济关系和社会关系，探索建立最有利于人类共同体发展的生产方式和生活方式，本质上是具有中国特色的社会主义文明。第三，中国式现代化创造全要素文明。以工业化、市场化、资本化为推动力，以个人主义和自由主义为核心价值的西方现代化只能内生出“单向度文化”“物化文化”“资本文化”,然而现代化不仅是物质文明，不简单是生产总值图腾，它具有多面性。中国式现代化是注重物质文明、政治文明、精神文明、社会文明、生态文明相协调的全要素文明。我国社会主义现代化建设中，从物质文明和精神文明“两手抓、两手都要硬”,到“五位一体”总体布局，再到形成五大文明领域，最后推动五大文明协调发展创造人类文明新形态，构成了一种全新的整体性文明。第四，中国式现代化塑造世界文明新格局。西方文明循序“文明-野蛮”二元对立的“文明冲突论”书写文明逻辑，西方二元对立哲学观内生出单赢冲突、掠夺扩张和单边主义、单极世界，以及强推一种文明和一种道路，让世界乱象丛生、陷入冲突困境。然而人类文明本质上追求整个“人类”的发展进步，其内含前提是人类文明的平等性、包容性、多样性、互鉴性。中国式现代化将中华文化的天下为公、天人合一、和而不同等思想理念进行创造性转化，创造了以“本国国情论”“文明协调论”“和平发展论”等为内核的世界现代化理论，成为重新定义全球经济政治秩序的全新话语，开启了以文明互鉴超越“文明冲突论”,以文明共存超越“西方中心论”,以合作共赢取代零和博弈论的新文明时代。

III. The Enhancement of Ideological Discourse Power by the Discourse of Chinese-Path Modernization

三、中国式现代化话语对意识形态话语权的提升

As can be seen from the above, the discourse of Chinese-path modernization contains profound ideological implications and carries rich ideological functions. Fully leveraging the critical, constructive, and guiding functions of the discourse of Chinese-path modernization will transform the principles, theories, and philosophies of Chinese-path modernization into the power of ideological construction, and transform the theoretical strength and intellectual wisdom of Chinese-path modernization into the power of ideological guidance, thereby comprehensively enhancing our country's ideological discourse power.

由上可见，中国式现代化话语内含深刻的意识形态意蕴，承载着丰富的意识形态功能，充分发挥中国式现代化话语的批判性、建构性和引领性功能，将促使中国式现代化道理学理哲理转化为意识形态建构力，促使中国式现代化的理论力量和思想智慧转化为意识形态引领力，从而全面提升我国意识形态话语权。

1. Critical Enhancement: Enhancing Ideological Critical Power through Discourse Innovation

1.批判性提升：以话语创新提升意识形态批判力

Critical enhancement aims to defend and expand the protective belt of one’s own ideology through discursive confrontation. For a long time, the general understanding has been that for late-developing countries to achieve modernization, there is no choice other than the capitalist modernization path; the Soviet Union attempted modernization through socialism but failed, giving rise to statements such as the “China collapse theory.” The critical enhancement of Chinese-path modernization discourse lies in the fact that it not only achieves an autonomous conceptualization of China’s modernization practice but also presents another type of “modernization model,” thereby realizing an active response to and practical transcendence of the hegemonic Western modernization discourse.

批判性提升，旨在以话语的对冲捍卫和拓展自身意识形态的保护带。一直以来，一般的理解是后发国家要想实现现代化，除了走资本主义现代化道路之外别无选择，通过社会主义实现现代化苏联尝试过但失败了，因此出现“中国崩溃论”等言论；中国式现代化话语的批判性提升在于，既实现了对中国现代化实践的自主概括，同时也呈现了另一种类型的“现代化模式”,实现了对西方现代化话语霸权的积极回应与现实超越。

First, breaking the hegemonic Western modernization discourse. By virtue of their first-mover advantage in the modernization movement and their strong hard power and cultural soft power, Western countries have long monopolized the power to define and judge modernization, thereby forming a hegemonic modernization discourse. This is mainly manifested in: first, the myth of “Western modernization,” which holds that Western liberal democracy, industrialization, and marketization have driven the greatest progress in human modernization history and world civilization history, thereby generating a “sense of civilizational superiority” and subjecting late-modernizing countries to ethnic discrimination, value vilification, and various forms of “democratic transformation”; second, the myth that “modernization equals Westernization,” which defines modernization based on Western-centrism, the Western democratic model, and Western modernity narratives, and imposes forced “misplaced” and “transgressive” interpretations on the modernization models of other countries. The unique practice and original theory of Chinese-path modernization discourse present the world with a comprehensive and accurate systematized knowledge of China that transcends the Western interpretive framework, surpassing the explanatory capacity of mainstream Western theories. In particular, “Chinese-path” elevates Chinese culture, Chinese characteristics, and Chinese distinctiveness into a Chinese paradigm, clearing away the Western ideological fog and historical arrogance shrouding modernization theory, proving that Western interpretations that are transgressive or misplaced regarding China are erroneous. At the same time, it dispels the “Western” myth in the choice of modernization path, breaking the dogma that “modernization equals capitalist-ization” and “modernization equals Westernization.” Chinese-path modernization shows the world that there is more than one path to modernization, proving that the so-called “laws of modernization” based on “Western-centrism” are essentially a Western modern narrative model under specific temporal and spatial conditions, and indicating that other developing countries, as long as they choose a path suited to their national conditions, can also find a viable modernization path, thus setting a model for the modernization of developing countries.

第一，打破西方现代化话语霸权。西方国家凭借现代化运动的先发优势，以及强大的硬实力和文化软实力支撑，长期把持着现代化的定义权和评判权，由此形成了现代化话语霸权，主要体现在：一是“西方现代化”神话，认为西方的自由民主和工业化、市场化推动了人类现代化历史和世界文明史上的最大进步，进而具有“文明优越感”,并对后发现代化国家进行民族歧视、价值丑化和各种形式的“民主改造”;二是“现代化就是西方化”的神话，基于西方中心主义、西方民主模式、西方现代性叙事定义现代化，并对其他国家的现代化模式进行强制的“错位”和“越位”解释。中国式现代化话语的独特实践和原创理论，给世界呈现出超越西方解释框架的全面准确的中国系统化知识，超越了西方主流理论的诠释能力；尤其是“中国式”把中华文化、中国特色、中国特点提升为中国范式，拨开了笼罩在现代化理论上的西方意识形态迷雾和历史傲慢，证明西方对中国越位和缺位的解释是错误的；同时，破除了现代化选择上的“西方”迷思，打破了“现代化=资本主义化”“现代化=西方化”教条。中国式现代化向世界展示了现代化道路不止一条，证明了基于“西方中心论”的所谓的“现代化规律”本质上是特定时空条件下西方现代叙事模式，表明其他发展中国家只要选择符合本国国情的道路，也会找到一条走得通的现代化道路，为广大发展中国家的现代化树立了典范。

Second, confronting the Western discursive siege of modernization. Ideological discourse represents the cognition, dialogue, and contestation among nations and peoples over real-world events. First, it confronts discursive attacks on socialism with Chinese characteristics. After the collapse of the Soviet Union and the drastic changes in Eastern Europe, the world socialist movement fell into a low ebb. The West has long trumpeted that “rigid, centralized socialism” is bound to fail, and derivative discourses such as the “Marxism is obsolete theory,” the “end of socialist history theory,” the “China collapse theory,” the “China threat theory,” and the “China unsustainable theory” have at times been rampant, constantly denigrating the feasibility and civility of the Chinese path, with the intention of completely negating socialist civilization. Chinese-path modernization discourse narrates the “two miracles” [15]15 The “two miracles” refer to the rapid economic development and long-term social stability achieved by China under the leadership of the Communist Party of China., presenting a new face of modernization distinct from Western capitalism, and is creating an entirely new form of civilization, becoming a powerful tool to forcefully refute erroneous theses such as the “end of history theory,” the “socialism failed theory,” and the “clash of civilizations theory.” Second, it confronts Western distortions of China’s modernization path and model. For a time, China’s modernization plan and path were distorted by the West as “state capitalism,” “crony capitalism,” “Confucian socialism,” and “market socialism,” thereby denying the essential connection between “socialism with Chinese characteristics” and modernization. Chinese-path modernization and its inherent laws of development reveal the value rationality and ethical necessity of Chinese-path modernization, correcting various distortions of China’s modernization and proving that China’s modernization is socialist modernization.

第二，直面西方现代化话语围剿。意识形态话语代表了国家和民族间对现实事件的认知、对话和博弈。一是直面对中国特色社会主义的话语攻击。世界社会主义运动在经历苏联解体、东欧剧变后陷入低潮，西方一直鼓吹“僵化集权的社会主义”必将失败，由“马克思主义过时论”“社会主义历史终结论”衍生的“中国崩溃论”“中国威胁论”“中国不可持续论”等一度甚嚣尘上，不断诟病中国道路的可行性与文明性，意欲彻底否定社会主义文明。中国式现代化话语叙说了“两大奇迹”,带来了有别于西方资本主义的现代化新面貌，而且正在创造全新的文明形态，成为有力驳斥“历史终结论”“社会主义失败论”“文明冲突论”等错误论调的有力工具。二是直面西方对我国现代化道路和模式的曲解。曾经一段时间，现代化的中国方案、中国道路等被西方曲解为“国家资本主义”“权贵资本主义”“儒家社会主义”和“市场社会主义”等，进而否认“中国特色社会主义”与现代化的本质联系。中国式现代化及其内在发展规律揭示了中国式现代化的价值理性和伦理应然，矫正了对中国现代化的各种曲解，证明了中国的现代化就是社会主义现代化。

Third, breaking the binary oppositional discursive logic. Western discourse is accustomed to using binary oppositions such as “good versus evil” and “right versus wrong” as its narrative logic, defining things through various “isms,” and deliberately distinguishing oppositional and divisive relationships in modernization, such as “civilized versus barbaric,” “open versus closed,” and “superior versus inferior.” The discursive logic and method inherent in Chinese-path modernization discourse are: modernization models should be rooted in national characteristics and match national conditions; seek balance between tradition and modernity, rather than “overturning everything” or simply importing foreign culture; encourage taking an independent modernization path, rather than wholesale copying; adopt a multidimensional understanding of modernization, with coordinated development across economic, political, cultural, social, and ecological fields, rather than “one-dimensional development.” Compared with Western discourse, Chinese-path modernization discourse exhibits distinct characteristics of inclusiveness, reshaping the thinking logic and value concepts of modernization discourse, and providing the world with a new axiology, epistemology, and methodology for modernization.

第三，打破二元对立话语逻辑。西方话语惯于以“善与恶”“好与坏”的二元对立作为叙事逻辑，通过各种“主义”定义事物，在现代化上刻意区分“文明-野蛮”“开放-封闭”“优越-低劣”的对立与分野关系。中国式现代化话语内含的话语逻辑和话语方法是：现代化模式应根植于民族特色、与国情相匹配；在传统与现代之间寻求平衡，而不是“推倒一切”甚至简单输入外来文化；鼓励走独立自主现代化道路，而不是全盘照搬；对现代化认知多维考量，经济、政治、文化、社会和生态各领域应协调发展而不是“单向度发展”等。中国式现代化话语与西方话语相比具有鲜明的包容性特征，重塑了现代化话语的思维逻辑与价值理念，为世界提供了现代化新的价值论、认识论和方法论。

2. Constructive Enhancement: Enhancing Ideological Explanatory Power through Discursive Increment

2.建构性提升：以话语增量提升意识形态解释力

Constructive enhancement aims to consolidate the theoretical core of one’s own ideology through the enrichment and development of discourse. As a new discursive increment, Chinese-path modernization provides multidimensional discursive resources, constructing anew the core ideological discourses of why the Communist Party of China can succeed, why socialism with Chinese characteristics is good, and why Marxism works and why Marxism adapted to the Chinese context works, further confirming the path to success of Chinese-path modernization practice.

建构性提升旨在以话语的丰富发展巩固自身意识形态的理论内核。中国式现代化作为全新话语增量，提供了多维度话语资源，对中国共产党为什么能、中国特色社会主义为什么好和马克思主义行、中国化时代化的马克思主义行的意识形态核心话语进行了新的建构，进一步确证了中国式现代化实践的成功之道。

First, a new construction of “why the Communist Party of China can succeed.” General Secretary Xi Jinping has pointed out that the most fundamental reason the Chinese people have been able to reverse the historical fate of modern times and explore the path of Chinese-path modernization lies in the leadership of the Party. “Party leadership directly concerns the fundamental direction, future, and ultimate success or failure of Chinese-path modernization.” Chinese-path modernization was formed and developed in the Party’s governance practice, deeply rooted in the Party’s original aspiration and founding mission of seeking happiness for the people, rejuvenation for the nation, and harmony for the world. The advanced nature of the Communist Party of China is the fundamental guarantee for Chinese-path modernization to lead the trend; the Party always represents the fundamental interests of the broadest majority of the people and does not represent any interest group. The Party leads social revolution through self-revolution, which is the fundamental guarantee for the nature and direction of Chinese-path modernization and the driving force for its development. The Party’s political leadership, ideological guidance, mass organization, and social mobilization provide strong political guarantees, scientific ideological guidance, and a deep mass foundation for Chinese-path modernization. Practice has proven that only a mission-oriented party like the Communist Party of China, chosen by history, that consistently adheres to the original aspiration of seeking happiness and rejuvenation, driven by unwavering conviction and a lofty mission, can enable Chinese-path modernization to advance in relay and continuously expand. Chinese-path modernization discourse not only reaffirms that the leadership of the Communist Party of China is the most essential feature of socialism with Chinese characteristics and the greatest advantage of the socialist system with Chinese characteristics, but also constructively proposes the major proposition that the leadership of the Communist Party of China is the fundamental experience in the formation and development of Chinese-path modernization and the fundamental guarantee for its steady and sustained progress.

第一，对“中国共产党为什么能”的新建构。习近平总书记指出，中国人民之所以能够扭转近代以来的历史命运，探索出中国式现代化道路，最根本在于党的领导。“党的领导直接关系中国式现代化的根本方向、前途命运、最终成败。”中国式现代化形成和发展于党的执政实践中，深植于党为人民谋幸福、为民族谋复兴、为世界谋大同的初心使命中。中国共产党的先进性是中国式现代化引领潮流的根本保证，党始终代表最广大人民根本利益，不代表任何利益集团。党以自我革命引领社会革命，是中国式现代化性质和方向的根本保证，是促进中国式现代化发展的力量引领。中国共产党的政治领导力、思想引领力、群众组织力和社会号召力，为中国式现代化提供了有力的政治保证、科学的思想指南和深厚的群众基础。实践证明，只有中国共产党这种经由历史选择的使命型政党，始终坚持谋幸福、谋复兴的初心，以坚定不移的信念和远大的使命作为驱动力，中国式现代化才能够接力推进、不断拓展。中国式现代化话语不仅再次确证了中国共产党领导是中国特色社会主义最本质特征、中国特色社会主义制度的最大优势，而且建构性提出了中国共产党领导是中国式现代化形成和发展的根本经验、中国式现代化行稳致远的根本保证的重大命题。

Second, a new construction of “why socialism with Chinese characteristics is good.” Chinese-path modernization is a modernization that adheres to the principles of scientific socialism, a modernization that integrates with China’s concrete realities and with the excellent traditional Chinese culture; its essence is the modernization of socialism with Chinese characteristics. The transition from New Democracy to socialism, and from comprehensive large-scale socialist construction to the initiation of socialism with Chinese characteristics, not only demonstrates that only socialism can develop China, but also shows that the Chinese paradigm of modernization and the Chinese characteristics of socialism are mutually reinforcing and intrinsically unified. After reform and opening up, precisely on the basis of upholding and developing socialism with Chinese characteristics, neither departing from the basic national condition that China is still in the primary stage of socialism for a long time to come, nor consciously standing at the new starting point of comprehensively building a modern socialist country to continue development, we successfully blazed a new path of modernization for economically and culturally backward countries to achieve comprehensive prosperity and development. The report of the 19th National Congress of the CPC pointed out that socialism with Chinese characteristics has entered a New Era, meaning that the path, theory, system, and culture of socialism with Chinese characteristics have continuously developed, expanding the ways for developing countries to achieve modernization. The theoretical innovation and breakthroughs of Chinese-path modernization originate from the innovative exploration of the path of socialism with Chinese characteristics, from the innovative development of the theory of socialism with Chinese characteristics, from the self-improvement of the system of socialism with Chinese characteristics, and from the flourishing development of the culture of socialism with Chinese characteristics; the practical essence of Chinese-path modernization is also embodied in the historical practice of socialism with Chinese characteristics. The economic construction of socialism with Chinese characteristics builds a modernized economic system and promotes the realization of high-quality development; the political construction of socialism with Chinese characteristics comprehensively develops whole-process people’s democracy; the cultural construction of socialism with Chinese characteristics better satisfies the people’s spiritual life; the social construction of socialism with Chinese characteristics insists on ensuring and improving people’s livelihood through development; the ecological construction of socialism with Chinese characteristics is committed to the harmonious coexistence of man and nature. Together, these constitute the multi-dimensional and comprehensive advancement path of Chinese-path modernization.

第二，对“中国特色社会主义为什么好”的新建构。中国式现代化是坚持科学社会主义原则的现代化，是与中国具体实际相结合、与中华优秀传统文化相结合的现代化，其本质就是中国特色社会主义的现代化。从新民主主义到社会主义的转变，从全面大规模的社会主义建设到开创中国特色社会主义，不仅表明只有社会主义才能发展中国，同时也表明现代化的中国范式和社会主义的中国特色是相辅相成、内在统一的。改革开放后，正是在坚持和发展中国特色社会主义的基础上，既不脱离我国长期处于社会主义初级阶段的基本国情，又自觉站在全面建设社会主义现代化国家的新起点上接续发展，我们才成功开创出一条经济文化落后国家走向全面繁荣发展的现代化新路。党的十九大报告指出，中国特色社会主义进入新时代，意味着中国特色社会主义道路、理论、制度、文化不断发展，拓展了发展中国家走向现代化的途径。中国式现代化理论上的创新突破，来源于中国特色社会主义道路的创新探索、来源于中国特色社会主义理论的创新发展、来源于中国特色社会主义制度的自我完善、来源于中国特色社会主义文化的繁荣发展；中国式现代化的实践本质也体现在中国特色社会主义的历史实践中，中国特色社会主义经济建设现代化经济体系、推动实现高质量发展，中国特色社会主义政治全面发展全过程人民民主，中国特色社会主义文化建设更好满足人民精神生活，中国特色社会主义社会坚持在发展中保障和改善民生，中国特色社会主义生态致力于人与自然和谐共生，这些共同构成了中国式现代化的多维并举和全面推进之路。

Third, a new construction of “why Marxism adapted to the Chinese context and the needs of the times works.” Chinese-path modernization took shape in the historical process of using the “arrow” of Marxism to shoot at the “target” of China. Having the guidance of Marxist scientific theory is the fundamental basis for opening up new realms of Chinese-path modernization. The reason why “Chinese-path modernization” appears in the spectrum of human modernization lies mainly in the integration of the basic tenets of Marxism with China’s concrete realities and with the excellent traditional Chinese culture. The creative practice of Chinese-path modernization is precisely the result of Marxism’s critical and transcendent construction based on reflecting on the problems of capitalist modernization. The scientific nature and truth of Marxism are fully manifested in the formation and development of Chinese-path modernization. General Secretary Xi Jinping pointed out: “We have deepened our understanding, founded Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, achieved a new leap in adapting Marxism to the Chinese context and the needs of the times, and provided fundamental guidance for Chinese-path modernization.” Using innovative theory to guide practice and sublimating theory in new practice is the successful secret of the innovative breakthroughs of Chinese-path modernization. Since the 18th National Congress of the CPC, the innovative breakthroughs achieved in theory and practice by Chinese-path modernization, the systematic exposition and comprehensive construction by the Party Central Committee with Comrade Xi Jinping at its core of the Chinese characteristics, essential requirements, major principles, and major relationships in the advancement of Chinese-path modernization, have formed the theoretical system of Chinese-path modernization. The theory of Chinese-path modernization is a major original and landmark achievement of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The discourse of Chinese-path modernization further proclaims from both theory and practice that “Marxism adapted to the Chinese context and the needs of the times works,” powerfully demonstrating the truth power and practical power of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and further strengthening the determination to consolidate souls and minds with the power of thought and to guide the course with the light of theory.

第三，对“中国化时代化马克思主义行”的新建构。中国式现代化形成于马克思主义之“矢”射中国之“的”的历史过程，拥有马克思主义科学理论指导是开辟中国式现代化新境界的根本所在，人类现代化的图谱中之所以有“中国式现代化”,主要在于马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合。中国式现代化的创造性实践，正是马克思主义在反思资本主义现代化问题基础之上批判性、超越性建构的结果，马克思主义的科学性和真理性在中国式现代化形成和发展中得到充分体现。习近平总书记指出：“我们在认识上不断深化，创立了新时代中国特色社会主义思想，实现了马克思主义中国化时代化新的飞跃，为中国式现代化提供了根本遵循。”以创新理论指导实践，并在新的实践中升华理论是中国式现代化创新突破的成功奥秘。党的十八大以来，中国式现代化在理论和实践上取得的创新突破，以习近平同志为核心的党中央对中国式现代化的中国特色、本质要求和重大原则和推进中的重大关系问题作了系统阐释和全面建构，形成了中国式现代化理论体系。中国式现代化理论是习近平新时代中国特色社会主义思想的重大原创性、标志性成果，中国式现代化话语从理论和实践上进一步宣示了“中国化时代化的马克思主义行”,有力彰显了习近平新时代中国特色社会主义思想的真理力量和实践伟力，进一步坚定了以思想伟力凝心铸魂、以理论之光引领航向的决心。

3. Transcendent elevation: Enhancing ideological leadership through discourse reshaping. Transcendent elevation aims to gather the moral power and inspirational power of ideology through discourse breakthroughs and leaps. The discourse of Chinese-path modernization’s transcendence of capital standard, transcendence of spontaneous generation mode, and transcendence of material power and the construction of spiritual independence and autonomy all embody the charm and moral power of mainstream ideology, achieving an enhancement of leadership.

3.超越性提升：以话语重塑提升意识形态引领力超越性提升旨在通过话语的突破和飞跃凝聚意识形态的道义力量和感召力量。中国式现代化话语对资本本位的超越、自发生成模式的超越以及对物质力量的超越和精神独立自主的建构，都体现了主流意识形态的自身魅力和道义力量，实现了引领力的提升。

First, transcending the capital standard and realizing the people’s standard. Chinese-path modernization, through the replacement of the standard from capital standard to social standard and people’s standard, transforms the profit-driven logic of Western modernization capital into the socialist development logic of meeting the people’s growing needs for a better life. By harnessing capital and utilizing the “civilizing aspect of capital,” it promotes comprehensive social progress and the all-round development of the individual, thereby achieving an essential transcendence of Western modernization. Reflected in discourse narrative, the discourse of Chinese-path modernization adheres to the essential stipulation of “seeking benefits for the overwhelming majority of the people,” transcending the capitalist individual standard concept in the dynamic balance between pursuing individual development and social development, constituting the moral foundation for socialist civilization to surpass capitalist civilization; Chinese-path modernization, with its “human-centered logic” discourse, transcends the Western modernization “material-centered logic” and “capital logic” discourse, demonstrating the ideological value as a form of civilizational transcendence. This not only highlights the moral and civilizational advantages of socialism with Chinese characteristics, but also manifests the powerful practical appeal and value leadership of the discourse of Chinese-path modernization.

一是超越资本本位，实现人民本位。中国式现代化通过从资本本位到社会本位和人民本位的本位置换，将西方现代化资本逐利的增殖逻辑转换为满足人民美好生活需要的社会主义发展逻辑，通过驾驭资本和利用“资本的文明面”推动社会全面进步和人的全面发展，从而实现了对西方现代化的本质超越。体现到话语叙事上，中国式现代化话语坚持“为绝大多数人谋利益”的本质规定性，在追求个人发展与社会发展的动态平衡中超越资本主义个人本位理念，构成了社会主义文明超越资本主义文明的道德基础；中国式现代化以“人本逻辑”话语超越西方现代化“物本逻辑”和“资本逻辑”话语，展现了作为文明超越形态的意识形态价值，既彰显了中国特色社会主义的道德优势和文明优势，也彰显了中国式现代化话语的强大的现实感召力和价值引领力。

Second, transcending spontaneous generation and realizing historical initiative. Unlike the spontaneous generation and bottom-up, gradual development and evolution of Western modernization, Chinese-path modernization is a path of modernization development forged by the CPC leading the people with a strong spirit of historical initiative to carry out great creations. From its very birth, the CPC believed that to become strong, industrialization was necessary, consciously taking on industrialization as an important mission to escape national decline, and gradually designing a blueprint for building a new country. The CPC continuously positioned and adjusted the historical orientation and development stages of China’s modernization, clarified the central tasks for each stage, led social changes, and promoted the growth of endogenous momentum for modernization. From “solving the problem of national industrialization step by step and in stages” after the founding of New China to the new and old “three-step” modernization development strategies after reform and opening up, from the “strategic opportunity period of the first two decades of the twenty-first century” to the coordinated advancement of the Five-Sphere Integrated Plan, Chinese-path modernization has been successfully pioneered and advanced through strategic planning, overall layout, and step-by-step promotion. This reflects both the initiative and purposefulness of seizing opportunities to achieve leapfrog development, and the directionality and planning of strategic planning. The discourse of historical initiative tells us that the Western so-called “endogenous change” model of modernization is not the only model; for late-developing catch-up countries to achieve modernization, political parties and governments can play an important driving role. The discourse of historical initiative not only clarifies the inexhaustible source of strength for the continuous development of Chinese-path modernization, but also provides guiding power for continuing to advance Chinese-path modernization steadily and far-reachingly with the spirit of historical initiative.

二是超越自发生成，实现历史主动。不同于西方现代化的自发生成和自下而上、渐进式发展演进，中国式现代化是中国共产党以强烈的历史主动精神带领人民进行伟大创造而走出来的一条现代化发展之路。中国共产党一经诞生就认为要想自强就必须实现工业化，将工业化作为摆脱国家衰落重要使命自觉担当起来，并逐步设计新国家建设蓝图。中国共产党不断定位和调整我国现代化的历史方位和发展阶段，明确阶段性中心任务，主导社会变革、促成现代化内生动力的生长。从新中国成立之初“有步骤、分阶段解决国家工业化的问题”到改革开放后新老“三步走”现代化发展战略，从“二十一世纪头二十年的战略机遇期”到统筹推进“五位一体”总体布局，中国式现代化是在战略擘画、谋篇布局、分步推进中成功开拓推进的，既体现抓住时机实现弯道超车的主动性和目的性，也体现出战略规划的指向性和计划性。历史主动话语昭示我们，西方所谓“内源性变迁”的现代化模式并非唯一模式，后发赶超型国家要实现现代化，政党与政府可以发挥重要驱动作用。历史主动话语不仅明确了中国式现代化发展生生不息的力量源泉，也为以历史主动精神继续推进中国式现代化行稳致远提供了引领力量。

Third, it transcends political and economic independence to achieve spiritual independence. In the process of pursuing and exploring Chinese-path modernization, political independence and economic independence have fundamentally transformed China’s appearance. Without political independence, the nation’s independence, freedom, democracy, and unity would be impossible; without economic independence, it is also difficult to safeguard political independence and national dignity. Both are prerequisites for Chinese-path modernization. At the same time, as General Secretary Xi Jinping has pointed out: “The modern socialist power we aim to build must be strong not only materially but also spiritually. To be strong spiritually is more enduring, deeper, and more powerful.” [18]18 Xi Jinping, “Speech at the Conference to Commemorate the 95th Anniversary of the Founding of the Communist Party of China” (July 1, 2016). “If we lack our own spiritual independence, then the independence of politics, thought, culture, institutions, and other aspects will be undermined at its foundation.” [19]19 Xi Jinping, “Speech at the National Conference on Propaganda and Ideological Work” (August 19, 2013). In the collision and contest between Chinese and Western civilizations since modern times, the Chinese people have fallen into a state of spiritual passivity, blind obedience, and self-abasement—some advocating cultural restoration, others wholesale Westernization. The introduction of Marxism gradually enabled the Chinese people to shake off this state of spiritual passivity. From the broad perspective of modernizational change, Chinese-path modernization has resolved the issues of independence in our political system, value propositions, and development path; as a latecomer to modernization, the fundamental reason we have not fallen into a “dependency predicament” is that we possess our own guiding ideology, fundamental institutions, cultural direction, and development goals. Chinese-path modernization embodies the intellectual pursuit of the Chinese path, Chinese governance, and Chinese rationale, is imbued with the nation’s suffering, struggle, and hope, and constitutes the shared spiritual homeland of the nation and its people. General Secretary Xi Jinping has pointed out: “Based on the great historical and contemporary practice of the Chinese nation, use Chinese principles to summarize Chinese experience well, elevate Chinese experience into Chinese theory, and achieve spiritual independence and self-reliance.” [20]20 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023). Only by using China’s own concepts, theories, and discourse to refine and generalize the great practical transformations of contemporary China can we fundamentally break free from the state of being an apprentice. Chinese-path modernization elevates the practical experience of China’s modernization exploration into Chinese theory and Chinese discourse, resolves the problem of “explanatory absence” of Chinese theory regarding Chinese practice, forms truly indigenous signature concepts, and powerfully supports the construction of an autonomous knowledge system. It is a landmark achievement in China’s transcendence of political and economic independence to achieve spiritual independence. Thus, Chinese-path modernization is both the result of pursuing spiritual independence and the symbol of achieving it. On the new journey of modernization, the discourse of Chinese-path modernization will continue to exert a significant and far-reaching guiding significance for firmly grasping the initiative in development, for enriching the spiritual driving force of building a strong country and the great rejuvenation of the Chinese nation, and for better responding to the political hegemony and cultural hegemony of Western countries.

三是超越政治和经济独立自主，实现精神独立自主。中国式现代化追求和探索过程中，政治独立与经济独立从根本上改变了中国的面貌。没有政治的独立，国家的独立、自由、民主、统一就无从谈起；没有经济独立也很难维护政治独立与民族尊严。二者都是中国式现代化的前提。同时，正如习近平总书记指出的：“我们要建设的社会主义现代化强国，不仅要在物质上强，更要在精神上强。精神上强，才是更持久、更深沉、更有力量的。”“如果没有自己的精神独立性，那政治、思想、文化、制度等方面的独立性就会被釜底抽薪。”在近代以来中西方文明的碰撞和较量中，中国人在精神上陷入了被动、盲从和自卑的状态，文化复古者有之、全盘西化者有之。马克思主义的传入使中国人民逐渐摆脱精神被动的局面。中国式现代化从现代化变迁的宽广视阈中解决了我们在政治制度、价值主张、发展道路方面的独立性问题；作为现代化后发国家，我们之所以没有陷入“依附性困局”,根本上是由于拥有自己的指导思想、根本制度、文化方向和发展目标。中国式现代化集中体现中国之路、中国之治、中国之理的思想追求，饱含着国家、民族的苦难、奋斗和希望，构成国家和民族的共有精神家园。习近平总书记指出：“立足中华民族伟大历史实践和当代实践，用中国道理总结好中国经验，把中国经验提升为中国理论，实现精神上的独立自主。”只有用中国自主的概念、理论和话语，提炼和概括当代中国伟大实践变革，才能从根本上摆脱学徒状态。中国式现代化把我国现代化探索的实践经验提升为中国理论和中国话语，解决了中国理论对中国实践“解释缺位”的问题，形成了真正来自本土的标识性概念，有力支撑了自主知识体系的建构，是我国超越政治和经济独立自主，实现精神独立自主的标志成果。可见，中国式现代化是追求精神独立的结果，也是实现精神独立的象征。在现代化新征程上，中国式现代化话语对牢牢掌握发展主动权，对厚植强国建设、民族复兴的精神动力，对更好应对西方国家的政治强权和文化霸权，将持续产生重大而深远的引领意义。

Source: *Research on Marxist Thought*, Issue 9, 2024

文章来源：《马克思主义思想研究》2024年第9期

Online Editor: Jing Mu

网络编辑：静穆