Chinese-Path Modernization and the Inheritance and Development of Chinese Civilization

At the Forum on Cultural Inheritance and Development held in June 2023, General Secretary Xi Jinping pointed out: “Chinese-path modernization endows Chinese civilization with modern power, and Chinese civilization endows Chinese-path modernization with profound heritage.” This profoundly reveals the intrinsic connection between Chinese-path modernization and Chinese civilization, highly summarizes the historical experience and practical logic of their mutual integration and mutual achievement, closely links the historical process of Chinese-path modernization with the civilizational rejuvenation of the Chinese nation, and reveals the scientific path for building the modern civilization of the Chinese nation. Since the 20th National Congress of the CPC, the Communist Party of China, based on more than a hundred years of arduous struggle’s historical experience, theoretical innovation, and great achievements, has continuously improved the theoretical system of Chinese-path modernization, persistently deepened the understanding of Chinese civilization and fine traditional Chinese culture, and put forward scientific judgments such as “Chinese-path modernization is deeply rooted in fine traditional Chinese culture.” Therefore, clarifying the intrinsic relationship between Chinese-path modernization and Chinese civilization, elucidating the solid foundation on which Chinese civilization continuously radiates vitality and moves toward rejuvenation, and revealing the internal driving forces for the continuous advancement of Chinese-path modernization are undoubtedly of great significance for promoting the construction of the modern civilization of the Chinese nation on the new journey of the New Era.

在2023年6月召开的文化传承发展座谈会上，习近平总书记指出：“中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴。”这深刻揭示了中国式现代化与中华文明的内在联系，高度概括了中国式现代化同中华文明相互融通、彼此成就的历史经验与实践逻辑，将中国式现代化的历史进程同中华民族的文明复兴紧密结合起来，揭示了建设中华民族现代文明的科学路径。党的二十大以来，中国共产党基于百余年艰苦奋斗的历史经验、理论创新与伟大成就，不断完善中国式现代化理论体系，持续深化对中华文明、中华优秀传统文化的认识，提出了“中国式现代化，深深植根于中华优秀传统文化”等科学论断。因此，厘清中国式现代化与中华文明的内在关联，阐明中华文明赖以不断焕发生机、走向复兴的坚实基础，揭示中国式现代化持续推进的内在动因，对于新时代新征程上推进中华民族现代文明建设无疑具有重要意义。

I. Chinese-Path Modernization Endows Chinese Civilization with Modern Power

一、中国式现代化赋予中华文明以现代力量

Civilization is the product of the development and progress of human society, representing the sum total of the material and spiritual wealth created by humanity at a given stage of social development. The development of civilization follows the objective laws of the development of human society and is determined by the contradictory movement of productive forces and relations of production, and of the economic base and the superstructure. As the only ancient civilization in the world that has never been interrupted, Chinese civilization once fell behind in the wave of the world industrial revolution and consequently suffered hardships. However, the Chinese people, unwilling to lag behind, also strove to catch up with the trend of the times, vowing to achieve national rejuvenation and restore civilizational glory through the path of industrialization and modernization. As General Secretary Xi Jinping stated: “Chinese-path modernization is the new destiny of the ancient state of the Chinese nation, and it will surely propel Chinese civilization to regain its radiance.” Modernization is the process of transformation from traditional agricultural civilization to modern industrial civilization and ecological civilization; it drives social change and civilizational transformation. China’s exploration and pursuit of modernization is a process of accumulation and transformation for the Chinese nation from pre-modern society to modern society, a process of continuous development in adapting to the world modernization trend and the progressive direction of human civilization. Chinese-path modernization endows Chinese civilization with modern power, which is fully reflected in three aspects: providing a modern material foundation, modern institutional guarantees, and modern ideological support for the inheritance and development of Chinese civilization.

文明是人类社会发展进步的产物，代表着一定社会发展阶段人类创造的物质财富与精神财富的总和。文明的发展遵循人类社会发展的客观规律，由生产力与生产关系、经济基础与上层建筑的矛盾运动所决定。中华文明作为世界上唯一未曾中断的古老文明，在世界工业革命的浪潮中曾一度落后，并因此而历经磨难。但是，不甘落后的中国人民也在努力追赶时代潮流，矢志通过工业化、现代化路径，实现民族复兴，重塑文明辉煌。正如习近平总书记所言：“中国式现代化是中华民族的旧邦新命，必将推动中华文明重焕荣光。”现代化是从传统农业文明向现代工业文明、生态文明发展变迁的过程，它推动社会变革和文明转型。中国对现代化的探索与追求，是中华民族从前现代社会迈向现代社会的积累和变革过程，是适应世界现代化潮流和人类文明进步趋势而不断发展的过程。中国式现代化赋予中华文明以现代力量，充分体现在它为中华文明的传承发展提供现代物质基础、现代制度保障、现代思想支持三个方面。

(I) Chinese-Path Modernization Provides a Modern Material Foundation for the Inheritance and Development of Chinese Civilization. The most fundamental basis for the survival of civilization is material productive forces. Advanced material productive forces provide a powerful driving force for the development and progress of civilization, thereby enabling civilization to be inherited and developed. Thanks to the high development of agricultural productive forces, the ancient and long-standing Chinese civilization once flourished for a long time. According to Jaspers’ theory of “axial civilizations,” Chinese civilization, as one of the “axial civilizations,” was also a product of material productive forces developing to a certain stage and material wealth accumulating to a certain degree. During the Qin and Han dynasties, represented by iron farm tools, Chinese civilization’s material productive forces were at the forefront of the world, opening up the world-significant Silk Road. During the Tang and Song dynasties, the degree of development of productive forces had already yielded many research results such as the “Tang-Song Transformation Theory,” recognized by both Chinese and foreign academic circles. During the Ming and Qing dynasties, although China failed to spontaneously form a technological revolution, its agricultural and handicraft production technologies still maintained a world-leading level for a long time, and its gross domestic product still ranked among the top in the world for a long period. However, because China remained in an agricultural society for a long time, it missed the opportunity of the industrial revolution and thus fell significantly behind the times. After the Opium War, Chinese civilization turned from prosperity to decline, and the Chinese nation suffered unprecedented hardships. When the inheritance and development of Chinese civilization faced “changes unseen in thousands of years,” countless advanced Chinese people in modern times, unyielding, painstakingly sought the path of modernization. From “Chinese learning as the substance, Western learning for practical use” to “revitalizing China,” from saving the nation through industry to building an industrial country, these plans all aimed to solve the problem of the modern material foundation for the inheritance and development of Chinese civilization. Objectively speaking, early industrialization marked by the establishment of industrial and mining enterprises, the opening of ports, and the construction of railways had progressive significance. However, without national independence and the liberation of the people, the Chinese nation could not independently embark on the path of industrialization. Inheriting the attempts of countless people with lofty ideals in modern China, the heavy responsibility of exploring the path of Chinese modernization historically fell on the shoulders of the Chinese Communists. The Communist Party of China, leading the broad masses of the Chinese people, has painstakingly explored and continuously advanced Chinese-path modernization over more than a hundred years, striving hard to build a modern socialist country in all respects, profoundly changing the backward appearance of “poverty and blankness” in the past, and truly solving the problem of the modern material foundation for the inheritance and development of Chinese civilization. From establishing the development goal of the “Four Modernizations” [1]1 The “Four Modernizations” refers to the goals of modernizing agriculture, industry, national defense, and science and technology, first proposed by Zhou Enlai in 1964 and formally adopted as a national policy in 1975. to opening up the path of reform and opening up, from proposing the construction of a moderately prosperous society and the “three-step” development strategy [2]2 The “three-step” development strategy was a long-term plan for economic development proposed by Deng Xiaoping in 1987, aiming to double the GNP by 1990, achieve a moderately prosperous standard of living by 2000, and reach the level of moderately developed countries by the mid-21st century. to clarifying the “two centenary goals” [3]3 The “two centenary goals” are the goals of building a moderately prosperous society in all respects by the centenary of the CPC in 2021 and building a modern socialist country that is prosperous, strong, democratic, culturally advanced, and harmonious by the centenary of the People’s Republic of China in 2049., the Communist Party of China has led the Chinese people to open up the broad road of Chinese-path modernization, completing the industrialization process that took developed countries several hundred years in just a few decades, achieving great accomplishments recognized worldwide, and creating a miracle of rapid economic development. Especially after the struggle of the ten years of the New Era, China’s comprehensive national strength has greatly increased, a moderately prosperous society has been built in all respects, the gross domestic product has grown from 54 trillion yuan to 114 trillion yuan, the economic aggregate accounts for 18.5% of the world economy, and the per capita gross domestic product has increased from 39,800 yuan to 81,000 yuan; the world’s largest high-speed railway network and expressway network have been built, and the scale of infrastructure such as airports, ports, water conservancy, energy, and information is enormous; the urbanization rate has reached 64.7%; basic research and original innovation have been continuously strengthened; the battle against poverty has been won comprehensively, historically solving the problem of absolute poverty; and so on. These great achievements verify the practical power of Chinese-path modernization. Along with economic strength, scientific and technological strength, and comprehensive national power reaching new levels, Chinese civilization has once again radiated glory. In addition, it is worth mentioning that advanced modern science and technology provide important technical support and material support for practical activities such as the research, display, experience, inheritance, and transformation of Chinese civilization. Modern science and technology are playing an increasingly important role in archaeological and classical textual work exploring the origin and development of Chinese civilization, and new technological means such as remote sensing technology, digital technology, and intelligent technology are widely applied. In prosperous times, texts are compiled; civilization is traced to its source. The archaeological and cultural undertakings on which the inheritance and development of Chinese civilization depend also cannot be separated from solid material and technical support.

（一）中国式现代化为中华文明的传承发展提供现代物质基础文明存续最根本的基础是物质生产力，先进的物质生产力为文明的发展进步提供强大的推动力，从而使文明得以传承发展。得益于农业生产力的高度发达，古老而悠久的中华文明曾长期昌盛不衰。按照雅斯贝尔斯“轴心文明”的说法，中华文明作为“轴心文明”之一，同样是物质生产力发展到一定阶段、物质财富积累到一定程度的产物。秦汉时期，以铁器农具为代表，中华文明的物质生产力走在世界前列，开辟了具有世界意义的丝绸之路。唐宋时期，生产力的发达程度已有“唐宋变革论”等诸多研究成果，为中外学界所公认。明清时期，中国虽未能自发形成技术革命，但农业与手工业生产技术仍长期保持世界先进水平，国内生产总值依然长期居于世界前列。然而，由于中国长期处于农业社会，错失了工业革命的机遇，从而大幅落后于时代。鸦片战争以后，中华文明由盛转衰，中华民族遭受了前所未有的苦难。当中华文明的传承发展面临“数千年未有之大变局”时，近代无数先进的中国人不屈不挠，苦苦寻求现代化之路。从“中学为体、西学为用”到“振兴中华”，从实业救国到建设工业国，这些方案都是要解决中华文明传承发展的现代物质基础问题。从客观上讲，以开办工矿企业、开放口岸与修建铁路为标志的早期工业化具有进步意义。但是，没有民族独立与人民解放，中华民族不可能独立自主地走上工业化道路。承继近代中国无数仁人志士的尝试，探索中国现代化道路的重任，历史地落在了中国共产党人身上。中国共产党领导广大中国人民，百余年来艰辛探索并不断推进中国式现代化，为全面建设社会主义现代化国家而艰苦奋斗，深刻改变了过去“一穷二白”的落后面貌，真正解决了中华文明传承发展的现代物质基础问题。从确立“四个现代化”的发展目标到开辟改革开放的发展道路，从提出建设小康社会、“三步走”发展战略到明确“两个一百年”奋斗目标，中国共产党带领中国人民开辟了中国式现代化的康庄大道，用几十年时间走完了发达国家几百年走过的工业化历程，取得了举世瞩目的伟大成就，创造了经济快速发展的奇迹。特别是经过新时代十年的奋斗，我国综合国力大幅提升，全面建成小康社会，国内生产总值从54万亿元增长到114万亿元，经济总量占世界经济的比重达18.5%，人均国内生产总值从39800元增加到81000元；建成世界最大的高速铁路网、高速公路网，机场、港口、水利、能源、信息等基础设施规模巨大；城镇化率达到64.7％；基础研究和原始创新不断加强；脱贫攻坚战取得全面胜利，历史性地解决了绝对贫困问题；等等。这些伟大成就，验证了中国式现代化的实践伟力。伴随着经济实力、科技实力、综合国力跃上新台阶，中华文明再度焕发荣光。此外，值得一提的是，发达的现代科技为中华文明的研究、展示、体验、继承和转化等实践活动，提供了重要的技术支持与物质支撑。现代科技在探寻中华文明起源与发展的考古与典籍工作中发挥着越来越重要的作用，遥感技术、数字技术、智能技术等新技术手段得以广泛应用。盛世修文，文明探源，中华文明传承发展所依赖的考古与文化事业，同样离不开坚实的物质技术条件支持。

(2) Chinese-Path Modernization Provides Modern Institutional Guarantees for the Inheritance and Development of Chinese Civilization For a country and a nation to survive and develop, institutions provide the most stable guarantee. The traditional Chinese political system, as one of the superstructures supporting the continuity of Chinese civilization for several millennia, centered on the dynastic system, forming a highly stable political environment of “great unity” [4]4 “Great unity” (大一统, dayitong) refers to the traditional Chinese political ideal of a unified, centralized state under a single sovereign, which has been a core principle of Chinese political culture since the Qin dynasty (221–207 BCE). and a centralized bureaucratic administration. The institutional system nurtured by Chinese civilization itself consolidated the political order within the unified multi-ethnic state, created stable conditions for social production and life, promoted the development of material civilization and cultural flourishing in ancient China, and advanced the formation of the Chinese national community. However, after the Opium War [5]5 The Opium War (1839–1842) was a military conflict between Qing China and Britain, triggered by disputes over trade and opium, which resulted in China’s defeat and the imposition of unequal treaties, marking the beginning of China’s semi-colonial period., the old institutions at a pre-modern stage of civilization could not adapt to the trend of modernization. In the midst of “changes unseen in several millennia,” [6]6 “Changes unseen in several millennia” (数千年未有之大变局) is a phrase used by late Qing statesman Li Hongzhang (1823–1901) to describe the unprecedented scale of the crisis facing China in the 19th century. ancient China gradually sank into a semi-colonial and semi-feudal society; the nation was humiliated, the people suffered, and the civilization was sullied. Facing this crisis, progressive Chinese in the modern era kept pace with the times and successively explored modern institutions suitable for the inheritance and development of Chinese civilization. The Revolution of 1911 [7]7 The Revolution of 1911 (辛亥革命, Xinhai geming) was a revolution that overthrew the Qing dynasty and ended over two thousand years of imperial rule in China, establishing the Republic of China. overthrew the feudal autocratic system that had ruled China for several thousand years, achieving China’s transformation from dynastic politics to a modern nation-state, and Chinese civilization appeared before the world in the institutional form of a republic. However, the Revolution of 1911 did not complete the tasks of opposing imperialism and feudalism, nor did it change China’s semi-colonial and semi-feudal social nature or the tragic fate of the people. Modern China did not establish a stable, unified modern political system; society long remained in a political environment of external dependency and internal strife, and the inheritance and development of Chinese civilization lacked strong political integration and institutional backing. The Communist Party of China (CPC) united and led the Chinese people to achieve the great victory of the New Democratic Revolution, founded the People’s Republic of China, in which the people are the masters of the country, and gradually established and continuously improved the system of socialism with Chinese characteristics, creating the fundamental political prerequisite and modern institutional guarantee for the great rejuvenation of the Chinese nation. The system of socialism with Chinese characteristics, established under the leadership of the CPC, possesses strong political and institutional advantages, enabling the concentration of resources to accomplish major tasks and ensuring long-term social stability, thereby laying a solid institutional foundation and stable social environment for the inheritance and development of Chinese civilization. Especially since the 18th National Congress of the CPC [8]8 The 18th National Congress of the CPC, held in 2012, marked the beginning of Xi Jinping’s leadership and the launch of the “New Era” of socialism with Chinese characteristics., the Party Central Committee has put forward the major proposition of advancing and realizing the “modernization of the national governance system and governance capacity,” continuously enriching and improving the system of socialism with Chinese characteristics. General Secretary Xi Jinping pointed out in this regard: “The national system and legal system of socialism with Chinese characteristics were formed through long-term practical exploration and are a great creation in the history of human institutional civilization.” [9]9 Xi Jinping, “Speech at the 19th Collective Study Session of the Political Bureau of the 19th CPC Central Committee,” September 24, 2019. In the New Era, Chinese Communists have deeply absorbed the experience of institutional construction from different historical periods of revolution, construction, and reform and opening up. In light of new changes in the domestic and international situation and new developments in institutional practice in the New Era, they have continuously improved and elevated the Party’s overall leadership, the system of socialism with Chinese characteristics, and the modernization of the national governance system and governance capacity, accumulating rich governance experience and increasingly abundant institutional achievements through the positive interaction and organic combination of top-level design and grassroots exploration. This provides an institutional guarantee for the inheritance and development of Chinese civilization that keeps pace with the times. Along with the continuous advancement of Chinese-path modernization, the rich political experience and excellent governance concepts accumulated by Chinese civilization have been creatively transformed and innovatively developed within modern state institutions and governance, thereby organically integrating Chinese civilization with the modern political system. General Secretary Xi Jinping clearly pointed out: “A country’s governance system and governance capacity are closely related to that country’s historical heritage and cultural traditions.” [10]10 Xi Jinping, “Speech at the 18th Collective Study Session of the Political Bureau of the 18th CPC Central Committee,” October 13, 2014. Advancing the modernization of the national governance system and governance capacity requires adapting to the times the excellent ideas on state institutions and governance from Chinese civilization, allowing the excellent traditional political ideas inherent in Chinese civilization, such as “the people are the foundation of the state,” “governing with virtue,” and “combining virtue and law,” to be revitalized within the institutional arrangements and governance practices of socialism with Chinese characteristics. Thus, the system of socialism with Chinese characteristics and modern governance models provide a strong institutional guarantee and a solid practical foundation for the inheritance and development of Chinese civilization.

（二）中国式现代化为中华文明的传承发展提供现代制度保障一个国家与民族得以生存和发展，制度是最具稳定性的保障。中国传统政治制度作为支撑中华文明延续数千年的上层建筑之一，以王朝制度为中心，形成了高度稳定的“大一统”政治环境与中央集权的行政体制。中华文明自身孕育的制度体系巩固了统一的多民族国家内部的政治秩序，造就了稳定的社会生产和生活环境，促进了古代中国物质文明的发展和文化的繁荣，推动了中华民族共同体的形成。但是，鸦片战争以后，处于前现代文明阶段的旧制度无法适应现代化的时代潮流，古老中国在“数千年未有之大变局”中逐步沦为半殖民地半封建社会，国家蒙辱、人民蒙难、文明蒙尘。面对危局，近代先进的中国人紧跟时代潮流，接续探索适用于中华文明传承发展的现代制度。辛亥革命推翻了统治中国几千年的封建专制制度，中国实现了从王朝政治向现代民族国家的转型，中华文明以共和国的制度形式出现在世人面前。然而，辛亥革命并没有完成反帝反封建的任务，未能改变中国半殖民地半封建的社会性质和人民的悲惨命运。近代中国并未建立起稳定、统一的现代政治体系，中国社会长期处于外部依附、内部纷争的政治环境中，中华文明的传承发展缺乏强有力的政治整合与制度后盾。中国共产党团结带领中国人民取得了新民主主义革命的伟大胜利，缔造了人民当家作主的中华人民共和国，逐步确立并不断完善中国特色社会主义制度体系，为中华民族伟大复兴创造了根本政治前提与现代制度保障。中国共产党领导建立起来的中国特色社会主义制度，具备强大的政治优势与制度优势，能够集中力量办大事，能够确保社会长期稳定，从而为中华文明的传承发展奠定了坚实的制度基础和稳定的社会环境。尤其是党的十八大以来，党中央提出了推进并实现“国家治理体系和治理能力现代化”的重大命题，不断丰富和完善中国特色社会主义制度体系，习近平总书记就此指出：“中国特色社会主义国家制度和法律制度是在长期实践探索中形成的，是人类制度文明史上的伟大创造。”新时代的中国共产党人深刻汲取革命、建设、改革不同历史时期的制度建设经验，根据新时代国内国际形势新变化和制度实践新发展，在党的全面领导、中国特色社会主义制度体系、国家治理体系与治理能力现代化等方面持续完善、提升，积累了顶层设计与基层探索实践良性互动、有机结合的丰富治理经验和愈益丰硕的制度成果，从而为中华文明的传承发展提供了与时俱进的制度保障。伴随中国式现代化的持续推进，中华文明积累的丰富政治经验与优秀治理理念，在现代国家制度和国家治理中得以创造性转化、创新性发展，从而使中华文明同现代政治体系有机结合起来。习近平总书记明确指出：“一个国家的治理体系和治理能力是与这个国家的历史传承和文化传统密切相关的。”推进国家治理体系和治理能力现代化，要求把中华文明中关于国家制度和国家治理的优秀思想时代化，让中华文明与生俱来的“民为邦本”“为政以德”“德法合治”等优秀传统政治思想，在中国特色社会主义的制度安排与治理实践中焕发活力。可见，中国特色社会主义制度体系与现代治理模式，使得中华文明的传承发展具有强大的制度保障与厚重的实践土壤。

(3) Chinese-Path Modernization Provides Modern Ideological Support for the Inheritance and Development of Chinese Civilization

（三）中国式现代化为中华文明的传承发展提供现代思想支持

Culture is the soul of a country and a nation. An important marker of the progress of human civilization is the flourishing development of thought and culture, manifested in humanity’s spiritual breakthrough from a primitive, barbaric state and the pursuit of higher values and ideals with the awakening of self-consciousness. Karl Jaspers, based on the spiritual activities of thinkers from different civilizations in the same period, abstractly summarized the “Axial Age” of civilization, arguing that the spiritual activities of thinkers in the “Axial Age” profoundly influenced the course of human civilization, and pointed out that “humanity has lived up to the present day on what was produced, created, and thought at that time.” [11]11 Karl Jaspers, The Origin and Goal of History (1949), which introduced the concept of the “Axial Age” (c. 800–200 BCE) as a period of simultaneous philosophical breakthroughs across different civilizations. From the contention of a hundred schools of thought in the pre-Qin period [12]12 The “pre-Qin period” refers to the era before the unification of China by the Qin dynasty in 221 BCE, particularly the Spring and Autumn (770–476 BCE) and Warring States (475–221 BCE) periods, when diverse schools of thought such as Confucianism, Daoism, Legalism, and Mohism flourished. to the confluence of Confucianism, Buddhism, and Daoism, Chinese culture has always maintained an open and dynamic posture, with various schools of thought continuously generating, exchanging, and developing, creating a cultural paradigm of profound breadth and long-standing continuity in the history of world civilization. General Secretary Xi Jinping pointed out: “The various thoughts and cultures produced during the formation and development of the Chinese nation record the spiritual activities, rational thinking, and cultural achievements of the Chinese nation in its long-term struggle, reflecting the spiritual pursuits of the Chinese nation. The most core content among them has become the most basic cultural genes of the Chinese nation.” [13]13 Xi Jinping, “Speech at the Opening Ceremony of the International Symposium on the 2,565th Anniversary of Confucius’ Birth,” September 24, 2014.

文化是一个国家、一个民族的灵魂。人类文明进步的重要标志是思想文化的繁荣发展，表现为人类在精神上突破原始的野蛮状态，因自我意识的觉醒而追求更崇高的价值理念。雅斯贝尔斯根据不同文明同一时期思想家的精神活动，抽象概括出文明的“轴心期”，认为“轴心期”思想家的精神活动深刻影响着人类文明的进程，并指出“人类靠当时所产生、所创造、所思考的一切生活到了今天”。从先秦诸子百家争鸣到儒释道三教合流，中华文化始终保持开放活跃的姿态，各家思想不断生成、交流和发展，创造了世界文明史上博大精深、源远流长的文化典范。习近平总书记指出：“中华民族形成和发展过程中产生的各种思想文化，记载了中华民族在长期奋斗中开展的精神活动、进行的理性思维、创造的文化成果，反映了中华民族的精神追求，其中最核心的内容已经成为中华民族最基本的文化基因。”

In modern times, Chinese civilization entered a period of cultural turbulence under the impact of European and American influences. Starting from the aspiration to save the nation and its people, modern progressive intellectuals actively disseminated modern ideas and concepts such as freedom, democracy, equality, and individuality, criticized the feudal autocratic system, criticized the feudal “ritual code and ethical norms,” [14]14 “Ritual code and ethical norms” (礼教纲常) refers to the core ethical principles of Confucianism, particularly the “Three Bonds and Five Constant Virtues” (三纲五常), which structured social hierarchy and morality in imperial China. and were committed to “the transformation of the national character,” [15]15 “Transformation of the national character” (国民性改造) was a key concept in the New Culture Movement (mid-1910s–1920s), referring to the project of reforming what intellectuals saw as the passive, feudal mentality of the Chinese people. thereby promoting the awakening of the Chinese nation. However, the ideological enlightenment movement of modern China had limited effect in the socialization, popularization, and dissemination of modern ideas; conservative concepts of ignorance and superstition still had deep social soil, and modern ideas were far from being internalized as the universal spiritual value pursuit of the Chinese people. To save the nation from subjugation and ensure its survival, and to achieve national rejuvenation, the Communist Party of China found the truth of Marxism. In each period of revolution, construction, and reform, our Party has integrated the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, enabling Chinese civilization to gain new nourishment, new blood, and a new soul. The process of adapting Marxism to the Chinese context and the needs of the times has brought about ideological emancipation and has achieved a new form and new life for Chinese civilization. Marxism scientifically reveals the general laws of human historical development and the progress of human civilization, providing ideological guidance for realizing our country’s national prosperity, national rejuvenation, and the rebirth of civilization. History shows that the ideological and cultural transformation of Chinese civilization has accompanied the process of Chinese-path modernization, and Marxism adapted to the Chinese context and the needs of the times has profoundly and enduringly influenced the spiritual outlook and value pursuits of Chinese society. As socialism with Chinese characteristics enters the New Era, the Chinese Communists, as inheritors and promoters of the best of traditional Chinese culture, have highly valued and powerfully promoted the creative transformation and innovative development of the best of traditional Chinese culture, and have pioneered the major proposition of the Second Integration, [16]16 The Second Integration (第二个结合) refers to the combination of the basic tenets of Marxism with the best of traditional Chinese culture, formally proposed by Xi Jinping in 2023. enabling Chinese civilization to radiate new glory through the confluence of China and the world, the ancient and the modern. Based on the practical exploration of Chinese-path modernization in the New Era, the Communist Party of China, while upholding and developing Marxist cultural theory and summarizing the experience of cultural construction in the New Era, has formed Xi Jinping Thought on Culture. [17]17 Xi Jinping Thought on Culture (习近平文化思想) was formally articulated at a national conference on propaganda, ideology, and culture in October 2023. Xi Jinping Thought on Culture profoundly points out that the great rejuvenation of the Chinese nation and the construction of Chinese-path modernization call for cultural consolidation, cultural soul-forging, and cultural empowerment. Therefore, we must do a good job in the inheritance and development of Chinese civilization. “Chinese civilization continues the spiritual lifeline of our nation and country; it requires not only passing down the torch and guarding it from generation to generation, but also keeping pace with the times and innovating.” [18]18 Quotation from Xi Jinping’s speech at a symposium on literature and art, October 2014. “We must promote the creative transformation and innovative development of the best of traditional Chinese culture, and activate the vitality of the best of traditional Chinese culture with the spirit of the times.” [19]19 Quotation from Xi Jinping’s speech at a symposium on the protection of cultural heritage, August 2019. Xi Jinping Thought on Culture provides a powerful ideological weapon and a scientific guide for action for the inheritance and development of Chinese civilization, gathering profound and lasting spiritual strength. In short, “Chinese-path modernization endows Chinese civilization with modern power.” [20]20 Quotation from Xi Jinping’s speech at a symposium on cultural heritage and development, June 2023. This conclusion shows that Chinese-path modernization has propelled Chinese civilization onto a path of rejuvenation through modern transformation. Chinese-path modernization continuously thickens and solidifies the modern material foundation for the inheritance and development of Chinese civilization, further perfects and finalizes the modern institutional guarantee, and makes modern ideological support stronger and more powerful, making the great rejuvenation of the Chinese nation an irreversible historical process. The Communist Party of China insists on comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, fundamentally reversing the historical destiny of the Chinese nation. The Chinese nation has welcomed three historic leaps of “standing up,” “becoming prosperous,” and “becoming strong,” [21]21 “Standing up,” “becoming prosperous,” and “becoming strong” (站起来、富起来、强起来) is a standard CPC narrative of three historical leaps: the founding of the PRC (1949), reform and opening up (1978), and the New Era (2012 onward). and has moved towards the bright prospect of building the modern civilization of the Chinese nation.

近代以后，中华文明在欧风美雨的冲击下进入文化激荡的时期。近代的先进知识分子从救国救民的愿望出发，积极传播自由、民主、平等、个性等现代思想观念，批判封建专制制度，批判封建“礼教纲常”，矢志于“国民性改造”，促进了中华民族的觉醒。但是，近代中国的思想启蒙运动在现代思想的社会化、大众化传播和普及方面作用有限，愚昧迷信的保守观念仍有很深的社会土壤，现代思想远没有内化为中国人普遍的精神价值追求。为了救亡图存，实现民族复兴，中国共产党找到了马克思主义真理。在革命、建设和改革的各个时期，我们党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，使中华文明获得新的滋养、新的血液、新的灵魂。马克思主义的中国化时代化进程带来了思想解放，成就了中华文明的新形态、新生命。马克思主义科学揭示了人类历史发展和人类文明进步的一般规律，为实现我国国家富强、民族振兴、文明新生提供了思想指引。历史表明，中华文明的思想文化变革同中国式现代化进程相随相伴，中国化时代化的马克思主义深刻而持久地影响了中国社会的精神风貌与价值追求。中国特色社会主义进入新时代，作为中华优秀传统文化的继承者和弘扬者的中国共产党人，高度重视并有力推动中华优秀传统文化的创造性转化、创新性发展，开创性地提出了“第二个结合”的重大命题，使中华文明在中外古今的汇通中焕发新的荣光。立足于新时代中国式现代化的实践探索，中国共产党在坚持和发展马克思主义文化理论、总结新时代文化建设经验的基础上，形成了习近平文化思想。习近平文化思想深刻指出，中华民族伟大复兴与中国式现代化建设呼唤文化固本、文化铸魂、文化赋能。因此，我们必须做好中华文明的传承发展工作。“中华文明延续着我们国家和民族的精神血脉，既需要薪火相传、代代守护，也需要与时俱进、推陈出新。”“要推动中华优秀传统文化创造性转化、创新性发展，以时代精神激活中华优秀传统文化的生命力。”习近平文化思想为中华文明的传承发展提供了强大的思想武器和科学的行动指南，汇聚起深远持久的精神力量。总之，“中国式现代化赋予中华文明以现代力量”。这一结论表明，中国式现代化推动中华文明迈向了现代转型的复兴之路。中国式现代化使中华文明传承发展的现代物质基础不断厚植夯实、现代制度保障进一步完善定型、现代思想支持更加坚强有力，实现中华民族伟大复兴进入了不可逆转的历史进程。中国共产党坚持以中国式现代化全面推进中华民族伟大复兴，从根本上扭转了中华民族的历史命运，中华民族迎来了“站起来”“富起来”和“强起来”的三次历史性跨越，走向了建设中华民族现代文明的光明前景。

II. Chinese Civilization Endows Chinese-Path Modernization with Profound Foundations

二、中华文明赋予中国式现代化以深厚底蕴

Modernization is the historical process of human society’s transition from pre-modern to modern society, and it is an inevitable stage in the development of human society and the progress of human civilization. The developmental laws of modernization show that culture is the “root” and “soul” of the modernization path; the cultural differences between different ethnic groups and countries profoundly influence the choice of development paths for these ethnic groups and countries. After thousands of years of inheritance and development, Chinese civilization has formed a complete set of independent, stable, and systematic ideological systems and cultural traditions, which are deeply integrated into the spiritual world of the Chinese nation and subtly influence the Chinese people’s choice of their own development path. Both theory and practice show that thousands of years of cultural accumulation and an inclusive approach to cultural borrowing have shaped the unique cultural genes of the Chinese nation, creating a path of Chinese-path modernization that is distinctly different from Western modernization. In summary, Chinese-path modernization “not only has the common characteristics of modernization in various countries, but also has Chinese characteristics based on its own national conditions.” [22]22 Quotation from Xi Jinping’s report to the 20th National Congress of the CPC, October 2022.

现代化是人类社会从前现代社会向现代社会转型的历史过程，是人类社会发展、人类文明进步的必经阶段。现代化的发展规律表明，文化是现代化道路的“根”与“魂”，不同民族和国家的文化差异深刻影响着这些民族和国家发展道路的选择。中华文明经历数千年传承发展，形成了一整套独立、稳定、系统的思想体系与文化传统，根深蒂固地融入中华民族的精神世界，潜移默化地影响着中国人民选择自己的发展道路。理论与实践均表明，数千年的文化积淀和海纳百川的文化借鉴，塑造了中华民族特有的文化基因，造就了迥异于西方现代化的中国式现代化道路。概言之，中国式现代化“既有各国现代化的共同特征，更有基于自己国情的中国特色”。

(I) Theoretical Reflection: Endogenous Cultural Elements of Modernization

（一）理论反思：现代化的内生性文化要素

The origin and development of modernization is a broad and complex process, in which cultural elements play an important role. Marx and Engels revealed the dialectical relationship of the contradictory movement between the economic base and the superstructure. They pointed out that a given superstructure has a non-negligible reactionary effect on a given economic base. “This is not to say that only economic conditions are the cause, and everything else is merely a passive effect; rather, it is an interaction on the basis of economic necessity, which ultimately always asserts itself.” [23]23 Quotation from Engels’s letter to Joseph Bloch, September 1890. They explicitly denied the one-sided “economic determinism”: “If someone distorts this, saying that the economic factor is the only determining factor, then he transforms this proposition into a meaningless, abstract, absurd piece of nonsense.” [24]24 Quotation from Engels’s letter to Joseph Bloch, September 1890. The laws of social development revealed by Marxism do not unilaterally emphasize the role of material production technologies such as mechanization and electrification in modernization; cultural elements of human society, such as ideas, concepts, ethics, and ideology, as important components of the superstructure, also play a significant role in promoting the development of modernization. In the early 20th century, Western scholars represented by Max Weber studied the cultural elements of capitalist modernization. In his books *The Protestant Ethic and the Spirit of Capitalism* and *The Religion of China: Confucianism and Taoism*, Weber focused on the cultural roots of the rise of capitalism and the issue of modernization in East Asian societies. The academic community generally summarizes Weber’s research viewpoint as the “Weber Thesis.” [25]25 The “Weber Thesis” (韦伯命题) refers to Max Weber’s argument in *The Protestant Ethic and the Spirit of Capitalism* (1905) that ascetic Protestantism was a key cultural driver of modern capitalism in the West, and his suggestion in *The Religion of China* (1915) that Confucianism hindered such development in China. The “Weber Thesis” has a tendency to regard specific ideas and religious cultures of European society as so-called “universal,” and it a priori asserts that modernization is exclusive to Western civilization, and that non-Western civilizations lacking Western cultural characteristics cannot spontaneously achieve modernization. However, in the second half of the 20th century, the historical practice of East Asian modernization effectively broke the theoretical presupposition of the “Weber Thesis,” prompting people to further consider the issue of the cultural driving force for the modernization of Eastern civilizations. Chinese scholars, based on the modernization models of China and the East Asian “Four Little Dragons,” [26]26 The “Four Little Dragons” (四小龙) refers to South Korea, Taiwan, Hong Kong, and Singapore, which experienced rapid industrialization from the 1960s to the 1990s. have questioned the “Weber Thesis”: Is the modernization model not unitary but pluralistic? Can non-Western civilizations take a different path of modernization from the West? In fact, as early as the 1920s and 1930s, Chinese intellectuals, using *The Independent Review* [27]27 *The Independent Review* (独立评论) was a weekly journal founded by Hu Shi and others in 1932, advocating for liberal reform and modernization. and *Shenbao Monthly* [28]28 *Shenbao Monthly* (申报月刊) was a supplement to the Shanghai newspaper *Shenbao*, which hosted a famous debate on the nature of Chinese society and modernization in the 1930s. as their main forums, engaged in discussions on the issue of modernization. They recognized the complementary relationship between traditional Chinese culture and modernization, but limited by the objective historical environment of the time, this understanding was still relatively superficial. After a long period of accumulation of knowledge about modernization and investigation of modernization practice, following reform and opening up, scholars represented by Luo Rongqu [29]29 Luo Rongqu (罗荣渠, 1927–1996) was a leading Chinese historian of modernization theory, known for his critique of Western-centric models. deeply analyzed the important role of the Chinese cultural sphere in the process of modernization. Based on China and the East Asian “Four Little Dragons,” they believed that “there may be a certain relationship between the diffusion of modernization and the cultural sphere.” [30]30 Quotation from Luo Rongqu’s work on modernization and cultural spheres. The core of Luo Rongqu’s modernization theory is the modernization paradigm of the “unilinear development with multiple lines historical development view.” [31]31 “Unilinear development with multiple lines historical development view” (一元多线历史发展观) is Luo Rongqu’s concept that human history follows a single general trajectory (unilinear) but manifests in multiple concrete paths (multiple lines) depending on civilizational and cultural conditions. Based on the diversity of civilizational forms and development levels, he proposed the diversity of modernization models. China’s indigenous modernization theory has discarded the Western explanatory dogma of modernization represented by the “Weber Thesis,” summarized the experiences and lessons of modernization in East Asia, especially China, and highlighted that the inherent Confucian cultural tradition of Chinese civilization plays an important role in the modernization transformation of East Asian societies that cannot be ignored.

现代化的起源及其发展是一个包罗宏富、错综复杂的过程，文化要素在现代化进程中发挥着重要作用。马克思和恩格斯揭示了经济基础与上层建筑之间矛盾运动的辩证关系。他们指出，一定的上层建筑对于一定的经济基础具有不容忽视的反作用。“这并不是说，只有经济状况才是原因，才是积极的，其余一切都不过是消极的结果，而是说，这是在归根到底不断为自己开辟道路的经济必然性的基础上的相互作用。”他们明确否定了片面的“经济决定论”：“如果有人在这里加以歪曲，说经济因素是唯一决定性的因素，那么他就是把这个命题变成毫无内容的、抽象的、荒诞无稽的空话。”马克思主义揭示的人类社会发展规律并非单一地强调机械化、电气化等物质生产技术对于现代化的作用，人类社会的思想观念、伦理道德、意识形态等文化要素作为上层建筑的重要构成部分，在推动现代化发展方面同样扮演着重要角色。20世纪初，以马克斯·韦伯为代表的西方学者对资本主义现代化的文化要素进行了研究。韦伯在《新教伦理与资本主义精神》和《儒教与道教》两书中，集中探讨了资本主义兴起的文化根源与东亚社会的现代化问题。学术界普遍将韦伯的研究观点概括为“韦伯命题”。“韦伯命题”具有视欧洲社会特定思想观念与宗教文化为所谓“普适性”的倾向，它先验地论断现代化是西方文明专属，缺乏西方文化特质的非西方文明无法自发实现现代化。但在20世纪后半叶，东亚现代化的历史实践有力地打破了“韦伯命题”的理论预设，促使人们进一步思考东方文明实现现代化的文化动力问题。中国学者立足于中国与东亚“四小龙”的现代化模式，对“韦伯命题”提出了质疑：现代化模式是否并非一元而是多元？非西方文明能否走上不同于西方的现代化道路？实际上，早在20世纪二三十年代，中国的知识分子就曾经以《独立评论》与《申报月刊》为主要阵地，展开了关于现代化问题的讨论。他们认识到了中国传统文化与现代化的互补关系，但受限于当时的客观历史环境，这种认识还比较肤浅。历经长时间现代化知识的积累与现代化实践的考察，改革开放后，以罗荣渠为代表的学者深入分析了中华文化圈在现代化进程中的重要作用，他们以中国及东亚“四小龙”为依据，认为“现代化的扩散与文化圈之间可能有某种关系”。罗荣渠的现代化理论的核心是“一元多线历史发展观”的现代化范式，他依据文明形态与发展水平的多样性提出了现代化模式的多样性。中国本土的现代化理论摒弃了以“韦伯命题”为代表的西方现代化解释教条，总结了东亚尤其是中国现代化的经验教训，凸显出中华文明内在的儒家文化传统对于东亚社会的现代化转型具有不容忽视的重要作用。

(II) Chinese Practice: Chinese-Path Modernization Contains the Cultural Foundations and Value Pursuits of Chinese Civilization

（二）中国实践：中国式现代化内含中华文明的文化根基与价值追求

The path of Chinese-path modernization is a path of exploration for the continuation and development of civilization, containing the cultural roots and value pursuits of Chinese civilization passed down from generation to generation with an unbroken lineage. General Secretary Xi Jinping has pointed out: “Without the five thousand years of Chinese civilization, how could there be any Chinese characteristics? Without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics that we have today?” [32]32 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations,” May 15, 2019. The inheritance of Chinese civilization is not only an important factor enabling the continuous advancement of Chinese-path modernization but also the distinctive foundation that makes Chinese-path modernization fundamentally different from Western modernization. As the crystallization of the wisdom of Chinese civilization, fine traditional Chinese culture nourishes the inherent cultural roots of Chinese-path modernization.

中国式现代化道路是一条文明延续和发展的探索之路，蕴含着中华文明薪火相传、血脉不断的文化根基与价值追求。习近平总书记指出：“如果没有中华五千年文明，哪里有什么中国特色？如果不是中国特色，哪有我们今天这么成功的中国特色社会主义道路？”传承中华文明既是中国式现代化得以不断推进的重要因素，也是中国式现代化迥异于西方现代化的鲜明底色。中华优秀传统文化作为中华文明的智慧结晶，涵养了中国式现代化内在的文化根脉。

Chinese-path modernization carries forward the bloodline of fine traditional Chinese culture, which is concentratedly manifested in the intrinsic correspondence between the five Chinese characteristics of Chinese-path modernization and the five prominent features of Chinese civilization, [33]33 The “five Chinese characteristics” of Chinese-path modernization are: modernization for a huge population, modernization for common prosperity for all, modernization of material and cultural-ethical progress in harmony, modernization of harmony between humanity and nature, and modernization on the path of peaceful development. The “five prominent features” of Chinese civilization are: continuity, unity, innovativeness, inclusiveness, and peacefulness. sharing the unique cultural genes of the Chinese nation. Admittedly, between the five Chinese characteristics of Chinese-path modernization and the five prominent features of Chinese civilization, there exists an interweaving of diachronic and synchronic dimensions, and the logical relationships between them are not a simple one-to-one correspondence. However, from a philosophical perspective, the features and characteristics of things are determined by the attributes of their inherent nature, and the interrelationships between the features and characteristics of different things fully reflect their logical relations. Therefore, examining the correlation between the Chinese characteristics of Chinese-path modernization and the prominent features of Chinese civilization can reveal the deep-seated intrinsic logical relationship between the two. “Chinese-path modernization is deeply rooted in fine traditional Chinese culture.” The unique modes of thinking, cultural character, spiritual qualities, and value pursuits of the Chinese nation, contained within the five prominent features of Chinese civilization, permeate the five Chinese characteristics of Chinese-path modernization, constituting the internal dimension of why Chinese-path modernization possesses “Chinese characteristics.”

中国式现代化赓续中华优秀传统文化血脉，集中表现在中国式现代化的五个中国特色与中华文明的五大突出特性之间的内在相通，它们共享中华民族独特的文化基因。诚然，在中国式现代化的五个中国特色与中华文明的五大突出特性之间，存在着历时性与共时性的交错，其相互间的逻辑关系也并非一一直接对应，但从哲学而论，事物的特征、特性是由事物内在规定性的属性所决定的，不同事物在特征与特性上的相互关系充分反映了它们的逻辑关系。因此，考察中国式现代化的中国特色与中华文明的突出特性之间的关联性，可以使两者之间深层次的内在逻辑关系得以揭示。“中国式现代化，深深植根于中华优秀传统文化。”中华文明五大突出特性中所蕴含的中华民族特有的思维方式、文化性格、精神品质和价值追求，渗透在中国式现代化的五个中国特色之中，构成了中国式现代化何以具有“中国特色”的内在维度。

1. Continuity is the inner soul of Chinese civilization, running through all aspects of Chinese-path modernization.

1.连续性是中华文明的内在灵魂，贯通于中国式现代化的方方面面

Continuity is the most fundamental feature of Chinese civilization, and also the core trait that has enabled Chinese civilization to survive to this day, continuously thriving and flourishing; it is the inner soul of Chinese civilization. General Secretary Xi Jinping has pointed out: “If we do not understand China from the perspective of its long-standing historical continuity, it is impossible to understand ancient China, nor modern China, nor future China.” [34]34 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Inheritance,” June 2, 2023. Based on the grand historical perspective of five thousand years of Chinese civilization, five hundred years of world socialism, over one hundred years since the founding of the CPC, and over seventy years since the founding of New China, General Secretary Xi Jinping put forward the concept of a “grand view of history,” [35]35 “Grand view of history” (大历史观) refers to a broad, long-term perspective on history that connects different historical periods and civilizational developments. one of whose core tenets is to combine the unremitting struggle of the CPC with the great rejuvenation of the Chinese nation, and to link the exploratory practice of Chinese-path modernization with the inheritance and development of Chinese civilization. The continuity of Chinese civilization is specifically manifested in two aspects: First, it inspires Chinese Communists, in the course of exploring Chinese-path modernization, to inherit and promote fine traditional Chinese culture and the national spirit, such as ceaseless self-improvement, social commitment, [36]36 “Ceaseless self-improvement” (自强不息) and “social commitment” (厚德载物) are classical Chinese idioms from the *I Ching* (Book of Changes), often paired to describe the ideal character of the Chinese nation. knowing shame and then acting courageously, [37]37 “Knowing shame and then acting courageously” (知耻而后勇) is a Chinese idiom meaning that recognizing one’s disgrace or failure inspires courageous action to correct it. and benefiting all under heaven; [38]38 “Benefiting all under heaven” (兼济天下) is a Confucian ideal from *Mencius*, referring to the duty of the virtuous to extend their benefits to the whole world. second, the worldviews, outlooks on the cosmos, values, and moral concepts contained in fine traditional Chinese culture endow the five Chinese characteristics of Chinese-path modernization with profound historical accumulation and cultural depth. For example, “great unity” [39]39 “Great unity” (大一统) is a traditional Chinese political concept emphasizing the unification of territory, culture, and political authority under a single central power. and “the people as the foundation of the state” [40]40 “The people as the foundation of the state” (民为邦本) is a classical phrase from the *Book of Documents* (Shangshu), a foundational Confucian text. correspond to “modernization for a huge population”; “promoting the common benefit of all under heaven” [41]41 “Promoting the common benefit of all under heaven” (兴天下之同利) is a phrase from the Mohist school, advocating for actions that benefit the majority. and “not worrying about scarcity but about inequality” [42]42 “Not worrying about scarcity but about inequality” (不患寡而患不均) is a saying from the *Analects of Confucius* (Book XVI, Chapter 1). correspond to “modernization for common prosperity for all”; “when the granaries are full, the people know propriety and honor; when food and clothing are sufficient, they know glory and disgrace” [43]43 “When the granaries are full, the people know propriety and honor; when food and clothing are sufficient, they know glory and disgrace” (仓廪实而知礼节，衣食足而知荣辱) is a saying from the ancient Chinese historian Sima Qian’s *Records of the Grand Historian* (Shiji), attributed to the statesman Guan Zhong. corresponds to “modernization of material and cultural-ethical progress in harmony”; “heaven and earth were born together with me, and the myriad things and I are one” [44]44 “Heaven and earth were born together with me, and the myriad things and I are one” (天地与我并生，万物与我合一) is a phrase from the Daoist classic *Zhuangzi* (Chapter 2, “On the Equality of Things”). corresponds to “modernization of harmony between humanity and nature”; “harmony in diversity” [45]45 “Harmony in diversity” (和而不同) is a Confucian concept from the *Analects* (Book XIII, Chapter 23), advocating for harmonious coexistence while respecting differences. and “cultivating civil virtue to attract people from afar” [46]46 “Cultivating civil virtue to attract people from afar” (修文德以来之) is a phrase from the *Analects* (Book XVI, Chapter 1), referring to the use of cultural and moral influence rather than force to win over others. correspond to “modernization on the path of peaceful development.” In short, “the continuity of Chinese civilization fundamentally determines that the Chinese nation must take its own path.” [47]47 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Inheritance,” June 2, 2023. The continuous and long-standing Chinese civilization has left behind rich excellent spiritual resources and cultural heritage, running through all aspects of Chinese-path modernization.

连续性是中华文明最为根本的特征，也是中华文明得以存续至今并一直生生不息、繁荣发展的核心特质，是中华文明的内在灵魂。习近平总书记指出：“如果不从源远流长的历史连续性来认识中国，就不可能理解古代中国，也不可能理解现代中国，更不可能理解未来中国。”立足于中华文明五千年、世界社会主义五百年、中国共产党成立一百余年、新中国成立七十多年的宏大的历史视野，习近平总书记提出了“大历史观”概念，其核心要义之一就是把中国共产党的不懈奋斗和中华民族的伟大复兴结合起来，把中国式现代化的探索实践和中华文明的传承发展联系起来。中华文明的连续性具体呈现在两个方面：其一，它激励中国共产党人在探索中国式现代化的历程中，继承和弘扬中华优秀传统文化和民族精神，如自强不息、厚德载物、知耻而后勇、兼济天下等；其二，中华优秀传统文化中蕴含的宇宙观、世界观、价值观、道德观等，为中国式现代化的五个中国特色赋予了深厚的历史积淀和文化底蕴。例如，“大一统”“民为邦本”之于“人口规模巨大的现代化”；“兴天下之同利”“不患寡而患不均”之于“全体人民共同富裕的现代化”；“仓廪实而知礼节，衣食足而知荣辱”之于“物质文明和精神文明相协调的现代化”；“天地与我并生，万物与我合一”之于“人与自然和谐共生的现代化”；“和而不同”“修文德以来之”之于“走和平发展道路的现代化”。总之，“中华文明的连续性，从根本上决定了中华民族必然走自己的路”。延续不断、历史悠久的中华文明留下了丰富的优秀精神资源与文化遗产，贯通于中国式现代化的方方面面。

2. Unity is the inherent gene of Chinese civilization, determining that Chinese-path modernization must conform to the national reality of a “huge population.”

2.统一性是中华文明的固有基因，决定了中国式现代化必须符合“人口规模巨大”的国情实际

Unity is the inherent gene inherent in Chinese civilization, manifested in the fact that, through five thousand years of reproduction and growth, the Chinese nation has continuously developed and strengthened, with the cultures and interests of various ethnic groups possessing the characteristic of diversity in unity. [48]48 “Diversity in unity” (多元一体) is a term used in Chinese official discourse to describe the relationship among China’s 56 ethnic groups, who are culturally diverse but form a single national entity. Since ancient times, China has been a unified multi-ethnic country with a huge population and vast territory. This special national environment has shaped the concept of “great unity” in Chinese civilization. “The long tradition of great unity in Chinese civilization has formed a unity characterized by diversity in unity, solidarity, and centralization.” [49]49 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Inheritance,” June 2, 2023. Chinese civilization, with its high degree of unity, determines that it is necessary to achieve the entry of the entire population of over 1.4 billion into a modernized society, opening up a path of modernization for a unified multi-ethnic country with a vast territory and large population. Chinese-path modernization for a huge population entails arduous tasks and numerous challenges, requiring the consistent and unwavering implementation of the Chinese nation’s concept of “great unity,” gathering the collective strength of the entire Chinese nation, and striving unitedly to realize Chinese-path modernization. In the process of Chinese-path modernization, adhering to the concept of “great unity” requires not only safeguarding national unity, ethnic solidarity, and territorial integrity but, more importantly, upholding and strengthening the centralized, unified leadership of the Party. The CPC is the leading core of Chinese-path modernization, unifying the will of the entire people, coordinating the interests of all parties, and serving as the highest political leadership force uniting and leading people of all ethnic groups in advancing Chinese-path modernization.

统一性是中华文明与生俱来的固有基因，体现为中华民族经由五千年的生息繁衍，不断发展壮大，各民族的文化、利益等具有多元一体的特征。中国自古以来就是一个人口庞大、国土辽阔、统一的多民族国家，特殊的国情环境塑造了中华文明的“大一统”理念。“中华文明长期的大一统传统，形成了多元一体、团结集中的统一性。”具有高度统一性的中华文明决定了必须实现十四多亿人口整体迈进现代化社会，开辟出一条地广人多的、统一的多民族国家的现代化之路。人口规模巨大的中国式现代化，任务艰巨、挑战众多，需要始终坚定不移地贯彻中华民族“大一统”理念，汇聚中华民族全体力量，为实现中国式现代化而团结奋斗。在中国式现代化进程中，坚持“大一统”理念不仅需要维护国家统一、民族团结、领土完整，更重要的是要坚持和加强党的集中统一领导。中国共产党是中国式现代化的领导核心，统一全体意志，协调各方利益，是团结带领各族人民推进中国式现代化的最高政治领导力量。

3. Innovativeness is the spiritual character of Chinese civilization, cultivating the inexhaustible driving force for Chinese-path modernization in pursuing “common prosperity for all,” “coordination of material and cultural-ethical progress,” and “harmony between humanity and nature.”

3.创新性是中华文明的精神品格，培育了中国式现代化追求“全体人民共同富裕”“物质文明和精神文明相协调”和“人与自然和谐共生”的不竭动力

Innovativeness is the spiritual character of the continuous development and progress of Chinese civilization, the inherent endowment of Chinese civilization for constant self-improvement and keeping pace with the times. It “fundamentally determines the enterprising spirit of the Chinese nation of upholding the right principles without being conservative, respecting the ancients without revering the past, and determines the fearless character of the Chinese nation in not fearing new challenges and being willing to accept new things.” [50]50 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Inheritance,” June 2, 2023. The history of the development of the Chinese nation is a history of continuous progress and change in civilization innovation. In the process of responding to changes in the internal and external environment over five thousand years, the spirit of innovation and seeking change has been active in various historical periods, embodying the powerful creativity of Chinese civilization: “When conditions are exhausted, change occurs; when change occurs, things flow smoothly; when things flow smoothly, they endure.” [51]51 “When conditions are exhausted, change occurs; when change occurs, things flow smoothly; when things flow smoothly, they endure” (穷则变，变则通，通则久) is a phrase from the *I Ching* (Book of Changes), *Appended Remarks* (Xici), Part II. In the process of Chinese-path modernization, Chinese Communists have continuously striven for innovation and strength, courageously breaking free from the shackles of dogma and textbooks, persistently advancing theoretical and practical innovation, creatively proposing the major thesis of the “Two Integrations,” [52]52 The “Two Integrations” (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. and composing a new chapter of modernization different from other civilizations. “Modernization for common prosperity for all” criticizes and breaks through the inherent polarization, disparity between rich and poor, and formal fairness and justice of Western modernization, enabling the fruits of modernization to better meet the people’s aspirations for a better life; “modernization of material and cultural-ethical progress in harmony” integrates the humanistic spirit of fine traditional Chinese culture with Marxist humanistic thought, achieving the coordination and unity of the comprehensive enrichment of things and the all-round development of people in the process of Chinese-path modernization; “modernization of harmony between humanity and nature” abandons the old path of “pollute first, treat later” characterized by high resource consumption, coordinates the relationship between economic and social development and population, resources, and the environment, and explores a path of sustainable development for modernization in late-developing countries. These great creations of Chinese-path modernization, which discard the old and establish the new, are inseparable from the inexhaustible driving force of innovation from Chinese civilization.

创新性是中华文明不断发展进步的精神品格，是中华文明不断自我完善、与时俱进的内在禀赋，它“从根本上决定了中华民族守正不守旧、尊古不复古的进取精神，决定了中华民族不惧新挑战、勇于接受新事物的无畏品格”。中华民族的发展史就是一部不断进取和变革的文明创新史。在应对五千年来内外环境变化的过程中，创新求变精神活跃于历史上的各个时期，体现着中华文明“穷则变，变则通，通则久”的强大创造力。中国共产党人在中国式现代化进程中不断开新图强，勇于突破教条与本本的束缚，持续推进理论创新和实践创新，开创性地提出了“两个结合”重大论断，谱写了不同于其他文明的现代化新篇章。“全体人民共同富裕的现代化”批判并突破了西方现代化固有的两极分化、贫富悬殊以及形式上的公平正义，使现代化成果更好地满足人民群众对美好生活的向往；“物质文明和精神文明相协调的现代化”融合了中华优秀传统文化的人文精神与马克思主义的人学思想，在中国式现代化进程中实现物的全面丰富和人的全面发展相协调统一；“人与自然和谐共生的现代化”摒弃了高资源消耗型的“先污染后治理”老路，统筹好经济社会发展与人口、资源、环境的关系，探索后发国家现代化永续发展的道路。这些中国式现代化革故鼎新的伟大创造，都离不开中华文明源源不竭的创新驱动力。

4. Inclusiveness and peacefulness are the value pursuits of Chinese civilization, nurturing the cultural tradition of Chinese-path modernization in adhering to “the path of peaceful development.”

4.包容性、和平性是中华文明的价值追求，孕育了中国式现代化坚持“走和平发展道路”的文化传统

Inclusiveness and peacefulness are the ethical support and value pursuit of Chinese civilization within the family of world civilizations. They have their respective emphases while mutually permeating each other, constituting two aspects of the Chinese nation’s ethics of conduct and concept of interaction: the inclusiveness of “the sea admitting all rivers” determines the peacefulness of “harmony in diversity,” and the peacefulness of “uniting all states in amity” is inseparable from the inclusiveness of “exchange and mutual learning.” [53]53 “The sea admitting all rivers” (海纳百川) is a Chinese idiom from a poem by Jin Dynasty poet Yuan Hong, later used by Lin Zexu, meaning broad-mindedness and tolerance. “Harmony in diversity” (和而不同) is from the Analects of Confucius, advocating unity without uniformity. “Uniting all states in amity” (协和万邦) is from the Book of Documents, describing the ideal of peaceful international relations. “Exchange and mutual learning” (交流互鉴) is a contemporary term promoted by Xi Jinping for cross-civilizational dialogue. For five thousand years, the Chinese nation has consistently upheld exchange and mutual learning among different ethnic groups, beliefs, and civilizations, and Chinese civilization has always safeguarded world peace, global development, and international order, pursuing win-win cooperation. From the ideological concept of “all under heaven as one family” to the civilizational idea of “seeking common ground while reserving differences,” from the disposition of “valuing harmony above all” in interactions to the human order of “peace, harmony, concord, and unity,” inclusiveness and peacefulness are bred in the deep genes of Chinese civilization, accumulated as the deeply rooted cultural tradition of the Chinese nation, and continuously concretely unfolded in the history from five thousand years ago to the present. Originating from the open-mindedness of Chinese civilization, which is as vast as the sea admitting all rivers, and its value pursuit of harmony and great unity, the Communist Party of China has led the Chinese people to accept, uphold, and continuously develop the truth of Marxism, to learn from and draw on all outstanding achievements of human civilization, and to embark on the path of peaceful development, giving rise to socialism with Chinese characteristics and Chinese-path modernization. Chinese civilization is a civilization that is inclusive and pursues peaceful development, which determines that Chinese-path modernization must be a modernization that “follows the path of peaceful development.” Chinese-path modernization inherits and carries forward the cultural tradition of openness, inclusiveness, and love of peace of the Chinese nation over five thousand years. Facing the complex situation of drastic changes in the world today, mutual inclusiveness and the maintenance of peace are not only the value pursuit of Chinese civilization but also a broad consensus among other civilizations.

包容性与和平性是中华文明身处世界文明之林的伦理支撑与价值追求，二者各有侧重，相互渗透，构成了中华民族处世伦理与交往理念的两个方面：“海纳百川”的包容性决定了“和而不同”的和平性，“协和万邦”的和平性离不开“交流互鉴”的包容性。五千年来，中华民族始终坚持不同民族、信仰和文明之间的交流互鉴，中华文明始终维护世界和平、全球发展和国际秩序，追求合作共赢。从“天下一家”的思想观念到“求同存异”的文明理念，从“以和为贵”的交往性格到“和平、和睦、和谐、和合”的人类秩序，包容性与和平性孕育于中华文明的基因深处，积淀为中华民族根深蒂固的文化传统，在五千年至今的历史中不断地具体展开。源自于中华文明海纳百川的开放胸怀与和谐大同的价值追求，中国共产党带领中国人民接受、坚持并不断发展马克思主义真理，学习借鉴人类一切优秀文明成果，走上了和平发展的道路，造就了中国特色社会主义与中国式现代化。中华文明是兼收并蓄、和平发展的文明，决定了中国式现代化必然是“走和平发展道路”的现代化。中国式现代化继承和发扬了五千年来中华民族开放包容、热爱和平的文化传统。面对当今世界剧烈变动的复杂局面，相互包容、维护和平不只是中华文明的价值追求，也是其他文明的广泛共识。

In summary, “Chinese civilization endows Chinese-path modernization with profound substance.” [54]54 This quote is from Xi Jinping’s speech at a symposium on cultural heritage in 2023. This conclusion indicates that fine traditional Chinese culture solidifies the national foundation and civilizational soul for Chinese-path modernization. “For thousands of years, the Chinese nation has walked a path of civilizational development different from that of other countries and nations.” [55]55 This quote is from Xi Jinping’s speech at the opening ceremony of the Conference on Dialogue of Asian Civilizations in 2019. The distinctive path of Chinese-path modernization we have blazed is determined by our country’s historical heritage and cultural tradition. Therefore, in the process of Chinese-path modernization, we need to continuously inherit and carry forward the unique fine cultural traditions of Chinese civilization over five thousand years.

总之，“中华文明赋予中国式现代化以深厚底蕴”。这一结论表明，中华优秀传统文化为中国式现代化筑牢民族根基、文明之魂。“数千年来，中华民族走着一条不同于其他国家和民族的文明发展道路”。我们开辟出别具特色的中国式现代化道路，这是由我国的历史传承和文化传统所决定的。因此，在中国式现代化进程中，我们需要不断传承并发扬中华文明五千年来独有的优秀文化传统。

III. Building the Modern Civilization of the Chinese Nation in the “Mutual Achievement” of Chinese-Path Modernization and Chinese Civilization

三、在中国式现代化与中华文明“相互成就”中建设中华民族现代文明

From the above, it can be seen that Chinese-path modernization powerfully promotes the modern transformation of Chinese civilization, and Chinese civilization endows Chinese-path modernization with distinct Chinese characteristics; both continuously radiate vigorous vitality. In the historical process of realizing the great rejuvenation of the Chinese nation, Chinese-path modernization and Chinese civilization “mutually achieve” and spur each other on. The advanced material productive forces, institutional forms, ideology, and culture represented by Chinese-path modernization combine and organically integrate with the fine historical and cultural traditions contained in Chinese civilization, forming a unique new form of human civilization, namely, the modern civilization of the Chinese nation.

由上观之，中国式现代化有力推动中华文明的现代转型，中华文明赋予中国式现代化鲜明的中国特色，二者不断焕发出旺盛蓬勃的生命力。在实现中华民族伟大复兴的历史进程中，中国式现代化与中华文明“相互成就”、交互砥砺。中国式现代化所代表的先进的物质生产力、制度形态、思想文化，与中华文明中蕴含的优秀历史文化传统相互结合、有机聚合，形成了一种独特的人类文明新形态，即中华民族现代文明。

The modern civilization of the Chinese nation is a composite concept. This compositeness is reflected in the fact that the modern civilization of the Chinese nation deeply embodies the epoch-making creations of Chinese-path modernization, the developmental innovations of socialism with Chinese characteristics, and the civilizational wisdom of the Chinese nation over five thousand years. The modern civilization of the Chinese nation is not only a profound reflection of the “Two Integrations” but also the civilizational achievement of the great rejuvenation of the Chinese nation, and a composite organism formed by the integration of three civilizational elements: modern civilization, socialist civilization, and Chinese civilization. [56]56 The “Two Integrations” (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, a key concept in Xi Jinping Thought. The integration of these three civilizational elements is not a hodgepodge but is respectively embodied in the inherent “economic-political-cultural” structure of the modern civilization of the Chinese nation: the advanced material mode of production represented by modern civilization, the advanced social system form represented by socialist civilization, and the local territorial and historical-cultural form represented by Chinese civilization. “The greatest respect for human civilization is to create new forms of human civilization.” [57]57 This quote is from Xi Jinping’s speech at the Conference on Dialogue of Asian Civilizations in 2019. As a new form of human civilization, the modern civilization of the Chinese nation reflects the general trend of human social development and the progress of human civilization, possessing universal significance for the world: the trend of epochal change from a traditional, backward, underdeveloped state to modernization, the trend of historical evolution from capitalist society to socialist and communist society, and the trend of civilizational development for different countries and nations in a later-developing position moving toward national prosperity and rejuvenation. In short, this entirely new form of human civilization, the modern civilization of the Chinese nation, is deeply rooted in the land of China, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, and represents the direction of development for the progress of human civilization.

中华民族现代文明是一个复合性概念，这种复合性体现在中华民族现代文明深刻积淀了中国式现代化的时代创造、中国特色社会主义的发展创新以及中华民族五千年来的文明智慧。中华民族现代文明既是“两个结合”的深刻反映，又是中华民族伟大复兴的文明成果，还是现代文明、社会主义文明、中华文明三种文明要素相互融会而形成的复合有机体。这三种文明要素的结合并不是拼盘式的大杂烩，而是各自体现在中华民族现代文明内在的“经济－政治－文化”结构中：现代文明所代表的先进物质生产方式，社会主义文明所代表的先进社会制度形态，中华文明所代表的本土地域与历史文化形态。“对人类文明最大的礼敬就是创造人类文明新形态。”中华民族现代文明作为一种人类文明新形态，反映了人类社会发展和人类文明进步的一般趋势，具有世界性的普遍意义：由传统、落后的欠发达状态走向现代化的时代变革趋势，由资本主义社会走向社会主义社会、共产主义社会的历史演进趋势，居于后发地位的不同国家、不同民族走向国家富强、民族振兴的文明发展趋势。总之，中华民族现代文明这一全新的人类文明形态，深深植根于中华大地，体现了科学社会主义的先进本质，它借鉴吸收一切人类优秀文明成果，代表了人类文明进步的发展方向。

(I) The modern civilization of the Chinese nation possesses the material mode of production of modern civilization, and in terms of the stage of civilizational development, it represents the progressive direction of ecological civilization

（一）中华民族现代文明具有现代文明的物质生产方式，在文明的发展阶段上代表了生态文明的进步方向

From the perspective of the stage of civilizational development, the transformation of the material mode of production is the fundamental driving force of civilizational evolution, manifested as the transformation of the way humans seek survival and development in the natural environment. According to changes in the material mode of production, human civilization has generally experienced primitive civilization marked by hunting and gathering, agricultural civilization marked by farming, and industrial civilization marked by large-scale machine production and the energy revolution. The material mode of production of humanity determines the stage of civilization in which it is situated. Although the civilizational evolution of different nations around the world has not all experienced the above stages in the same way, the change in the material mode of production from hunting and gathering, to farming, to large-scale machine production reflects the trend of transformation in the mode of material interdependence and exchange between humans and nature. Human production and creation “is a process between man and nature, a process by which man, through his own actions, mediates, regulates and controls the material interchange between himself and nature.” [58]58 This is a paraphrase of Marx’s definition of labor in Capital, Volume 1. No matter what stage human civilization reaches, nature always occupies a foundational position; the development of human civilization is built upon the development, utilization, and effective protection of natural resources. The relationship between humans and nature has experienced a primitive state of dependence on and submission to the surrounding natural environment, and an alienated state of transforming nature to the maximum extent centered on human needs. With the development of human productive forces, the two will ultimately move toward a state of interdependent and harmonious coexistence.

从文明的发展阶段而论，物质生产方式的变革是文明演进的根本动力，它表现为人类在自然环境中谋求生存发展方式的变革。根据物质生产方式的变化，人类文明大体经历了以渔猎采集为标志的原始文明、以农耕生产为标志的农业文明和以大机器生产、能源革命为标志的工业文明。人类的物质生产方式决定了人类文明所处的阶段。尽管世界各民族的文明演进历程并不都是以同样的方式经历了上述各个阶段，但从渔猎、农耕到大机器生产的物质生产方式变化，反映了人与自然界之间物质依存与变换方式的变革趋势。人类的生产创造“是人和自然之间的过程，是人以自身的活动来中介、调整和控制人和自然之间的物质变换的过程”。人类文明不论发展到何种阶段，自然始终处于基础性的地位，人类文明的发展建立在对自然资源的开发利用和有效保护之上。人与自然的关系，曾经历了依赖和顺从周围自然环境的原始状态、以人的需要为中心最大限度改造自然的异化状态。伴随着人类生产力的发展，最终二者将走向相互依存的和谐共生状态。

The modern civilization of the Chinese nation is the product of the development of productive forces to a higher stage, representing a more advanced direction for the development of ecological civilization after industrial civilization. General Secretary Xi Jinping has put forward important theses such as “a sound ecology is vital to the prosperity of civilization, and ecological decay leads to the decline of civilization,” and has repeatedly emphasized that “ecological civilization is a major achievement of the progress of human society,” “ecological civilization is the product of industrial civilization reaching a certain stage of development and is a new requirement for achieving harmonious development between humans and nature,” and “ecological civilization is the historical trend of the development of human civilization.” [59]59 These quotes are from Xi Jinping’s speeches on ecological civilization, notably at the National Conference on Ecological and Environmental Protection in 2018. Ecological civilization inherits and develops the requirements for advanced material productive forces since primitive civilization, agricultural civilization, and industrial civilization, and represents a transcendence of the traditional view of productive forces development. It shifts from an emphasis on the “quantity” of material production to a pursuit of “quality,” representing an ecological productive force characterized by green priority, energy conservation and intensification, and low-carbon development. As a new form of modern productive forces, ecological productive forces coordinate material production and ecological protection, possessing both the universal characteristic of productive forces in expanding the total amount of material wealth and adding the epochal requirement of coordinating economic development and ecological construction. It can better meet the people’s needs for a better life and lays a solid material foundation for creating new forms of human civilization. The report of the 20th National Congress of the CPC further pointed out: “We must uphold and act on the principle that lucid waters and lush mountains are invaluable assets, and plan development from the perspective of harmony between humanity and nature.” [60]60 The 20th National Congress of the CPC was held in October 2022, where Xi Jinping delivered the report. In summary, ecological civilization is a form of modern civilization after productive forces have developed to a higher stage, providing an entirely new material mode of production for building the modern civilization of the Chinese nation.

中华民族现代文明是生产力发展到更高阶段的产物，代表着工业文明后一种更先进的生态文明发展方向。习近平总书记提出了“生态兴则文明兴，生态衰则文明衰”等重要论断，多次强调“生态文明是人类社会进步的重大成果”，“生态文明是工业文明发展到一定阶段的产物，是实现人与自然和谐发展的新要求”，“生态文明是人类文明发展的历史趋势”。生态文明承继并发展了原始文明、农业文明、工业文明以来对先进物质生产力的要求，是对传统生产力发展观的超越。它从对物质生产“量”的重视转为对“质”的追求，代表着一种绿色优先、节能集约、低碳发展的生态生产力。作为现代生产力的新样态，生态生产力统筹物质生产与生态保护，既具备扩大物质财富总量的生产力普遍特性，又增添协调经济发展和生态建设的时代要求，能够更好地满足人民对美好生活的需要，为创造人类文明新形态奠定了坚实的物质基础。党的二十大报告进一步指出：“必须牢固树立和践行绿水青山就是金山银山的理念，站在人与自然和谐共生的高度谋划发展。”总之，生态文明是生产力发展到更高阶段后的现代文明形态，为建设中华民族现代文明提供了全新的物质生产方式。

(II) The modern civilization of the Chinese nation possesses the institutional form of socialist civilization, and in terms of the social nature of civilization, it embodies the fundamental nature of socialism with Chinese characteristics

（二）中华民族现代文明具有社会主义文明的制度形态，在文明的社会性质上体现了中国特色社会主义的根本性质

In terms of the social nature of civilization, the form of social system is the tangible carrier of civilization. The succession of forms of human society embeds the succession of human civilizations; based on the succession of social forms, human civilization develops from lower to higher levels, from old to new forms. According to the Marxist theory of the laws of development of human society, socialist civilization, as a transitional stage of communist civilization, is a new civilizational form that replaces the last exploiting-class society of humanity. Sublating capitalist civilization and moving toward socialist civilization possesses the inevitability of human historical development and human civilizational progress.

从文明的社会性质而论，社会制度形态是文明的有形载体。人类社会形态的更替内嵌了人类文明的更替，人类文明基于社会形态的更替而由低级向高级、由旧形态向新形态不断发展。按照马克思主义关于人类社会发展规律的学说，社会主义文明作为共产主义文明的过渡阶段，是取代人类最后一个剥削阶级社会的新文明形态。扬弃资本主义文明，走向社会主义文明，具有人类历史发展和人类文明进步的必然性。

The modern civilization of the Chinese nation is a new form of socialist civilization created on the path of socialism with Chinese characteristics. Socialist civilization is the intrinsic essence of the modern civilization of the Chinese nation, and the modern civilization of the Chinese nation embodies the fundamental nature of socialism with Chinese characteristics. From the broad perspective of five hundred years of world socialism, the civilization of socialism with Chinese characteristics is the "Chinese version" of the world socialist civilizational form. It is grounded in the long march of the Communist Party of China's unremitting exploration of socialism, running through the development process of more than one hundred years since the founding of the CPC, more than seventy years since the founding of New China, and more than forty years of reform and opening up. Socialism with Chinese characteristics not only upholds the basic principles of scientific socialism but also carries out innovation and creation based on China's actual conditions and the demands of the times, forming basic economic systems such as the common development of public ownership as the mainstay alongside multiple forms of ownership, distribution according to work as the mainstay alongside multiple modes of distribution, and the socialist market economy system; it has formed a path of democratic political development that organically integrates Party leadership, the people being the masters of the country, and law-based governance; and so on. Especially since the 18th National Congress of the CPC [61]61 The 18th National Congress of the CPC, held in 2012, marked the beginning of the New Era under Xi Jinping's leadership., the institutional form of the civilization of socialism with Chinese characteristics has become more scientific and systematic. Under the leadership of the fundamental leadership system of Party leadership, China's fundamental systems, basic systems, important systems, and specific systems fully play their role in all fields and links of national governance, demonstrating the superiority of the socialist system with Chinese characteristics, thereby providing a solid institutional guarantee for the construction of the modern civilization of the Chinese nation.

中华民族现代文明是在中国特色社会主义道路上创造出的社会主义文明新形态，社会主义文明是中华民族现代文明的内在本质，中华民族现代文明体现了中国特色社会主义的根本性质。从世界社会主义五百年的大视野来看，中国特色社会主义文明是世界社会主义文明形态的“中国版本”。它立足于中国共产党不懈探索社会主义的漫漫征途，贯穿于中国共产党成立一百余年、新中国成立七十余年、改革开放四十多年的发展历程。中国特色社会主义既坚持了科学社会主义的基本原则，同时又从中国实际和时代要求出发进行创新创造，形成了公有制为主体、多种所有制经济共同发展，按劳分配为主体、多种分配方式并存，社会主义市场经济体制等基本经济制度；形成了党的领导、人民当家作主和依法治国三者有机统一的民主政治发展道路；等等。尤其是党的十八大以来，中国特色社会主义文明的制度形态更加科学化、体系化，在党的领导这一根本领导制度的统领下，我国的根本制度、基本制度、重要制度以及具体制度，在国家治理的各领域各环节充分发挥作用，体现出中国特色社会主义制度的优越性，从而为中华民族现代文明建设提供了坚实的制度保障。

(III) The modern civilization of the Chinese nation possesses local regional, historical, and cultural forms, and in terms of the cultural type of civilization, it contains the cultural genes of the Chinese nation

（三）中华民族现代文明具有本土的地域、历史与文化形态，在文明的文化类型上蕴含了中华民族的文化基因

In terms of the cultural type of civilization, a given civilization always arises on the basis of a specific geographical environment. Different nations, relying on their local geographical environments, create different histories and cultures, forming a rich and diverse array of civilizations. In other words, the diversity of civilizational types depends on the diversity of specific national histories and specific national cultures formed in specific eras and specific regions. Marx pointed out: "Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past." [62]62 Karl Marx, *The Eighteenth Br Western scholars have summarized the types of human civilization that have existed in history according to different criteria, such as Toynbee's enumeration of 26 types of civilization that have existed in *A Study of History*. Although this presents the diverse appearance of human history and affirms the diverse characteristics of global civilizations, it suffers from the defects of "Western-centrism" and "unilinear evolutionism." "There is no perfect civilization in the world, nor is there a worthless civilization; there is no distinction between high and low, superior and inferior among civilizations." [63] Each specific civilization carries specific national characteristics, which are embodied in a nation's historical inheritance, religious beliefs, and cultural customs.

从文明的文化类型而论，一定的文明总是生发于特定的地域环境基础上，不同的民族以本土的地域环境为依托创造了不同的历史与文化，形成了丰富多彩的多样文明。换言之，文明类型的多样性取决于在特定时代、特定地域形成的特定民族历史、特定民族文化的多样性。马克思指出：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”西方学者曾以不同标准归纳出历史上存在过的人类文明类型，如汤因比在《历史研究》中列举了26种存在过的文明类型。这虽然呈现了人类历史的多样性样貌，肯定了全球文明的多样性特征，但具有“西方中心论”及“单线进化论”的弊病。“世界上不存在十全十美的文明，也不存在一无是处的文明，文明没有高低、优劣之分。”每一种具体文明都承载着特定的民族特征，这些特征体现在某一民族的历史传承、宗教信仰、文化习俗之中。

The modern civilization of the Chinese nation is the modern form of Chinese civilization, the civilizational creation of the CPC in comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization. The long-standing and well-established Chinese civilization has cultivated fertile soil and national cultural genes for building the modern civilization of the Chinese nation. As an ancient nation with a heritage of five thousand years, the Chinese nation has formed its own unique national history and culture on the land of China, accumulating profound and long-standing historical and cultural traditions. Guided by Marxism adapted to the Chinese context and the needs of the times, the CPC has led the Chinese nation from the deep suffering of modern times toward great rejuvenation, opening a bright path for Chinese civilization toward the modern civilization of the Chinese nation. As General Secretary Xi Jinping pointed out, "At the most critical moment in modern China, the Chinese Communists found Marxism-Leninism and insisted on integrating Marxism-Leninism with China's actual conditions, using the power of Marxist truth to activate the great civilization created by the Chinese nation over thousands of years, causing Chinese civilization to once again burst forth with powerful spiritual strength." [64] The more national, the more global. The appearance of the modern civilization of the Chinese nation on the historical stage shows that the old path of Western civilization development is not an absolute and sole standard; other nations in the world can also develop and create modern civilizations with local cultural characteristics that are prosperous and progressive, jointly manifesting the beauty of civilizational creation. The modern civilization of the Chinese nation is a new civilizational form created in the process of the great rejuvenation of the Chinese nation, containing the distinct cultural genes of the Chinese nation and manifesting the high cultural confidence of the Chinese nation.

中华民族现代文明是中华文明的现代形态，是中国共产党以中国式现代化全面推进中华民族伟大复兴的文明创造，源远流长的中华文明为建设中华民族现代文明培育了丰厚土壤与民族文化基因。作为一个传承五千年之久的古老民族，中华民族在中华大地上形成了自身独有的民族历史与文化，积淀出深厚而悠久的历史文化传统。在中国化时代化的马克思主义领航指引下，中国共产党领导中华民族从近代以后的深重苦难中走向伟大复兴，为中华文明开辟了通向中华民族现代文明的光明道路。正如习近平总书记所指出的，“在近代中国最危急的时刻，中国共产党人找到了马克思列宁主义，并坚持把马克思列宁主义同中国实际相结合，用马克思主义真理的力量激活了中华民族历经几千年创造的伟大文明，使中华文明再次迸发出强大精神力量”。越是民族的就越是世界的。中华民族现代文明登上历史舞台表明，西方文明的发展老路并非绝对化的唯一标准，世界上其他民族同样可以发展创造出具有本土文化特色且繁荣进步的现代文明，共同彰显文明的创造之美。中华民族现代文明是中华民族伟大复兴进程中创造的新文明形态，蕴含着中华民族鲜明的文化基因，彰显着中华民族高度的文化自信。

In summary, as the latest achievement of the new form of human civilization, the modern civilization of the Chinese nation is a composite civilizational form formed by the organic integration and innovative development of modern civilization, socialist civilization, and Chinese civilization. Among these, modern civilization points to the material mode of production of ecological productive forces, providing a solid material foundation for the construction of the modern civilization of the Chinese nation; socialist civilization points to the institutional backing of socialism with Chinese characteristics, providing a strong political guarantee for the construction of the modern civilization of the Chinese nation; Chinese civilization points to the inheritance and development of fine traditional Chinese culture, endowing the construction of the modern civilization of the Chinese nation with profound national cultural heritage. The modern civilization of the Chinese nation is not only the epochal creation of Chinese-path modernization but also the theoretical achievement of integrating the basic tenets of Marxism with China's specific realities and with the fine traditional Chinese culture, as well as the practical product of the Chinese nation's march toward great rejuvenation. It fully absorbs the nutrients of diverse excellent civilizations, creating a new form of human civilization oriented toward the future.

综上，作为人类文明新形态的最新成果，中华民族现代文明是现代文明、社会主义文明与中华文明三者有机融合与创新发展而形成的复合文明形态。其中，现代文明指向生态生产力的物质生产方式，为中华民族现代文明建设提供坚实的物质基础；社会主义文明指向中国特色社会主义的制度后盾，为中华民族现代文明建设提供坚强的政治保障；中华文明指向中华优秀传统文化的传承发展，为中华民族现代文明建设赋予厚重的民族文化底蕴。中华民族现代文明既是中国式现代化的时代创造，又是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的理论成果，还是中华民族走向伟大复兴的实践产物，它充分汲取多样性的优秀文明养料，创造面向未来的人类文明新形态。

IV. Conclusion "Chinese-path modernization endows Chinese civilization with modern power, and Chinese civilization endows Chinese-path modernization with profound heritage." [65] This profound assertion is based on the continuous advancement and expansion of Chinese-path modernization and the anchoring of the historical orientation of the new cultural mission of the New Era. It not only scientifically reveals the dialectical relationship between Chinese-path modernization and Chinese civilization but also manifests the historical initiative and theoretical consciousness of the Chinese Communists in the New Era in deeply grasping the laws of modernization development and the laws of human civilization development.

四、结语“中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴。”这一深刻论断立足于不断推进与拓展中国式现代化、锚定新时代新文化使命的历史方位，既科学揭示了中国式现代化与中华文明的辩证关系，又彰显了新时代中国共产党人深刻把握现代化发展规律与人类文明发展规律的历史主动与理论自觉。

Taken together, Chinese-path modernization and Chinese civilization mutually integrate and reinforce each other; the two have a profound internal connection. Chinese-path modernization powerfully promotes the modern transformation of Chinese civilization, and Chinese civilization endows Chinese-path modernization with distinct national characteristics. In the "mutual achievement" of Chinese-path modernization and Chinese civilization, the practical logic of Chinese-path modernization and the historical logic of the inheritance and development of Chinese civilization are closely integrated, jointly pointing to the inevitable path of building the modern civilization of the Chinese nation. Building the modern civilization of the Chinese nation is both the new mission of this ancient nation [66] and the inevitable result of the continuous renewal and development of human civilizational forms. In the process of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization and building the modern civilization of the Chinese nation, Chinese civilization will surely continuously radiate modern vitality, and the great China with a five-thousand-year history will surely return to the center of the world stage. Facing the situation of increasing risks and challenges to the development of world civilizations, the construction of the modern civilization of the Chinese nation is rooted in China's local context, continues the bloodline of Chinese civilization, keeps pace with the trends of the times, and seeks modern development. While breaking the "universal" illusion of Western civilization and embracing the diverse landscape of world civilizations, it writes a new chapter of human civilizations coexisting in harmony and developing together.

总括起来看，中国式现代化与中华文明相互融通、相互砥砺，二者具有深刻的内在联系。中国式现代化有力推动中华文明的现代化转型，中华文明赋予中国式现代化鲜明的民族特色。在中国式现代化与中华文明的“相互成就”中，中国式现代化的实践逻辑与中华文明传承发展的历史逻辑紧密结合，共同指向了建设中华民族现代文明这一必由之路。建设中华民族现代文明既是中华民族的旧邦新命，也是人类文明形态不断发展更新的必然结果。在以中国式现代化全面推进中华民族伟大复兴、建设中华民族现代文明的进程中，中华文明必将不断焕发现代生命力，具有五千年悠久历史的伟大中国必将重回世界舞台的中央。面对世界文明发展风险与挑战加剧的形势，中华民族现代文明建设立足中国本土，赓续中华文明血脉，紧跟时代潮流，谋求现代发展。它在打破西方文明的“普世”幻象、拥抱世界文明多样性图景的同时，书写着人类文明美美与共、共同发展的新华章。

Source: *Journal of Shandong University*, Issue 3, 2024

文章来源：《山东大学学报》2024年第3期

Online Editor: Jing Mu

网络编辑：静穆