“An Exploration of the Unique Values Implied in Chinese-Path Modernization from the Perspective of the Two Integrations”

General Secretary Xi Jinping pointed out in his important speech at the opening ceremony of the seminar on studying and implementing the spirit of the 20th National Congress of the CPC: “The unique worldview, values, historical view, civilization view, democracy view, ecological view, and so forth implied in Chinese-path modernization, along with their great practice, constitute a major innovation in the theory and practice of world modernization.” [1]1 Xi Jinping, “Correctly Understand and Comprehensively Grasp Chinese-Path Modernization,” The “Decision of the Central Committee of the Communist Party of China on Further Comprehensively Deepening Reform and Promoting Chinese-Path Modernization” requires: “Improve the institutional mechanisms for cultivating and practicing the core socialist values.” This further clarifies, from the institutional dimension, the important position of co-constructed values in Chinese-path modernization. Overall, the unique values implied in Chinese-path modernization define the direction for Chinese-path modernization, ensuring that the promotion of Chinese-path modernization always adheres to a people-centered approach and avoids the misguided path of capital supremacy and polarization in Western modernization; Chinese-path modernization, in turn, is the practical carrier of these “unique values,” a new model of modernization guided by these “unique values,” which continuously enriches, develops, and innovates the connotation of “unique values” in concrete practices across various fields.

习近平总书记在学习贯彻党的二十大精神研讨班开班式上发表重要讲话指出：“中国式现代化蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，是对世界现代化理论和实践的重大创新。”《中共中央关于进一步全面深化改革、推进中国式现代化的决定》要求：“完善培育和践行社会主义核心价值观的制度机制。”这在制度维度进一步明确共铸价值观在中国式现代化中的重要地位。总体而言，中国式现代化蕴含的独特价值观为中国式现代化明确了方向，确保推进中国式现代化始终坚持以人民为中心，避免西方现代化资本至上、两极分化的歧途；中国式现代化则是“独特价值观”的实践载体，是“独特价值观”引领下的一种全新现代化模式，在各领域的具体实践中不断丰富、发展、创新“独特价值观”的内涵。

The unique values implied in Chinese-path modernization are an inheritance and development of the value propositions of scientific socialism, possessing a unique scientific connotation, and are of great significance for comprehensively advancing the building of a strong country and the great rejuvenation of the Chinese nation through Chinese-path modernization. Currently, the academic community has conducted relatively extensive research on the unique values implied in Chinese-path modernization. Regarding the basis of value formation, Chen Xixi pointed out that the Marxist idea of the people as the subject and the mass line formed during the Party’s century-long struggle together constitute the theoretical foundation and historical logic of the unique values of Chinese-path modernization. [2]2 Li Dazhao (1889–1927) was a co-founder of the CPC and a leading intellectual who introduced Marxism to China. The quotation is from his 1918 essay “The Victory of Bolshevism.” Wang Yan and Xiong Feng believe that values conforming to the direction of modernization development should be formed in the process of critiquing the logic of capital. [3]3 Mao Zedong’s remark refers to his 1956 speech “On the Ten Major Relationships,” where he criticized the Soviet model’s overemphasis on heavy industry at the expense of agriculture and light industry. Tong Ping believes that the unique values implied in Chinese-path modernization should be based on Marx’s thought on modernity, adhere to a China-centered value stance, and demonstrate the Chinese power of modernization. [4]4 The “Four Modernizations” (四个现代化) were a policy goal set by Zhou Enlai in 1964 and reaffirmed by Deng Xiaoping, targeting modernization in agriculture, industry, national defense, and science and technology. Regarding the value connotation, Hao Lixin and Chen Yingying believe that the unique values implied in Chinese-path modernization include people-centeredness, common prosperity, coordinated development, harmony between humanity and nature, and peaceful development. [5]5 Jiang Zemin’s quotation is from his speech at the 80th anniversary of the founding of the CPC in 2001, criticizing Western attempts to impose their political systems on developing countries. Zhang Yan and Chen Weifeng point out that “the modernization of people” is the core proposition of the unique values of Chinese-path modernization. [6]6 Xi Jinping’s remark is from his speech at the opening ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting in 2021. Regarding the significant importance of the values of Chinese-path modernization, Feng Yanli and Liu Meirui believe that the construction of the values of Chinese-path modernization is urgent because it can respond to the new changes in the principal contradiction in Chinese society, highlight China’s significant advantages in ideological construction, and respond to the new expectations of the people. [7]7 Xi Jinping’s remark is from his keynote speech at the CPC and World Political Parties Summit in 2023. In summary, regarding the formation of the unique values implied in Chinese-path modernization, in addition to studying their theoretical roots, historical basis, and practical foundations, their rich cultural logic can still be further explored. The current academic community has summarized the connotation of the unique values implied in Chinese-path modernization. Although the specific content varies slightly, it mostly focuses on concepts such as the modernization of people, supremacy of the people, common prosperity, coordinated development, harmonious coexistence, and peaceful development. This still needs to be further enriched in combination with the concrete practice of Chinese-path modernization. The unique values implied in Chinese-path modernization not only embody the advanced essence of scientific socialism but are also rooted in fine traditional Chinese culture and derived from the concrete realities of Chinese-path modernization. Therefore, to decode the unique values implied in Chinese-path modernization, to clearly explain the cultural genes of these unique values, and to better understand the unique charm and inexhaustible driving force of Chinese-path modernization, we must start from the research perspective of the Two Integrations. “Integration” itself is innovation. In the process of the Two Integrations, the unique values implied in Chinese-path modernization are continuously enriched, perfected, and innovated.

中国式现代化蕴含的独特价值观是对科学社会主义价值观主张的继承与发展，具有独特的科学内涵，对以中国式现代化全面推进强国建设、民族复兴伟业具有重要意义。目前，学界对中国式现代化蕴含的独特价值观已开展较为广泛的研究。在价值形成基础方面，陈锡喜指出，马克思主义的人民主体思想、党百年奋斗历程中形成的群众路线共同构成了中国式现代化独特价值观的理论基础与历史逻辑。王岩、熊峰认为，应在批判资本逻辑中形成符合现代化发展方向的价值观。童萍认为，中国式现代化蕴含的独特价值观应基于马克思的现代性思想，并坚守以中国为中心的价值立场，展示现代化的中国力量。在价值内涵方面，郝立新、陈莹莹认为，中国式现代化蕴含的独特价值观包括以人民为中心、共同富裕、协调发展、人与自然和谐共生、和平发展。张彦、陈炜枫指出，“人的现代化”是中国式现代化独特价值观的核心命题。在中国式现代化价值观具有的重要意义方面，冯颜利、刘梅瑞认为，中国式现代化价值观的构建具有紧迫性，其原因在于构建中国式现代化价值观能够应对中国社会主要矛盾的新变化，突出中国在意识形态建设方面的显著优势，回应人民群众的新期盼。综合观之，针对中国式现代化蕴含的独特价值观的形成，除研究其理论根源、历史基础、现实依据外，仍可进一步深入挖掘其丰富的文化逻辑。目前学界对中国式现代化蕴含的独特价值观的内涵已有概括，具体内容虽略有不同，但多集中于人的现代化、人民至上、共同富裕、协调发展、和谐共生、和平发展等理念，仍需结合中国式现代化的具体实践，进一步丰富。中国式现代化蕴含的独特价值观既体现了科学社会主义的先进本质，又植根于中华优秀传统文化、来自中国式现代化的具体实际。因此，要解码中国式现代化蕴含的独特价值观，讲清楚中国式现代化蕴含的独特价值观的文化基因，更好地理解中国式现代化的独特魅力和不竭动力，还应从“两个结合”的研究视域入手。“结合”本身就是创新，在“两个结合”的过程中，中国式现代化蕴含的独特价值观不断丰富、完善、创新。

I. The Basis for the Formation of the Unique Values Implied in Chinese-Path Modernization

一、中国式现代化蕴含的独特价值观的形成基础

Values are the positions, viewpoints, and attitudes people hold on value issues. They are a type of ideological concept representing the value cognition of the subject, reflecting the evaluation criteria people choose when evaluating specific things, behaviors, and so forth. Marx believed that people’s ideas are “material things transplanted into the human brain and transformed within it.” [8]8 The quotation is from Marx and Engels’s *The German Ideology* (1845–1846), where they discuss the dialectical relationship between historical inheritance and transformative practice. As a core concept, the formation of values has profound ideological origins and is deeply influenced by factors such as historical traditions and the actual environment. To deeply elucidate the unique values implied in Chinese-path modernization, it is naturally necessary to explore their basis of formation.

价值观是人们对价值问题的立场、观点、态度，是代表主体价值认知的一种思想观念，反映了人们评价具体事物、行为等所选择的评价尺度。马克思认为人的观念是“移入人的头脑并在人的头脑中改造过的物质的东西”。价值观作为一种核心观念，其形成有深刻的思想渊源，并受到历史传统、现实环境等因素的深刻影响。要深入阐发中国式现代化蕴含的独特价值观，自然要探求其形成基础。

(A) Theoretical Roots

（一）理论根源

Chinese-path modernization is a socialist modernization led by the Communist Party of China and a concrete practice of the cause of scientific socialism in contemporary China. The value propositions of scientific socialism are the theoretical roots of the unique values of Chinese-path modernization. Therefore, it is necessary to deeply study the important content of values in the classic works of Marxism and refine the core value connotations. The classic works contain extensive specific discussions on the value propositions of scientific socialism, reflecting the grand vision of scientific socialism and establishing the criteria for evaluating social systems at the value level. The people’s standpoint is the fundamental value stance of scientific socialist values, because “historical activity is the activity of the masses,” [9]9 Xi Jinping’s remark is from his speech at the opening ceremony of the Conference on Dialogue of Asian Civilizations in 2019. and the movement of the proletariat seeks the interests of the vast majority. [10]10 Xi Jinping’s remark is from his speech at the 13th collective study session of the Politburo of the 18th CPC Central Committee in 2014. Scientific socialism takes the ultimate liberation of all humanity and the realization of people’s free and comprehensive development as its highest value goal. Specific value propositions can be examined from the perspectives of economy, politics, culture, society, ecological civilization, and international relations. In the economic aspect, it advocates, on the basis of greatly liberating and developing the productive forces, taking “all people’s wealth” as the goal. [11]11 The “five cardinal relationships” (五伦) in Confucianism refer to the five key human relationships: ruler-subject, father-son, husband-wife, elder-younger brother, and friend-friend, each with specific ethical duties. In the political aspect, the first step of the proletarian revolution is to seize victory in the revolution, rise to become the “ruling class,” and “win the battle of democracy.” [12]12 Karl Marx and Frederick Engels, *The Holy Family*, in *Marx/Engels Collected Works*, vol. 4 (Moscow: Progress Publishers, 1975), p. 83. [The original Chinese citation is to the Chinese edition of the *Collected Works of Marx and Engels*; this note provides the standard English source.] In the cultural aspect, it is necessary to establish “communist consciousness” [13]13 Karl Marx and Frederick Engels, *The Holy Family*, in *Marx/Engels Collected Works*, vol. 4, p. 83. and realize “truly human morality.” [14]14 Mao Zedong, “On the Coalition Government” (1945), in *Selected Works of Mao Tse-tung*, vol. 3 (Beijing: Foreign Languages Press, 1965), p. 261. In the social aspect, it advocates for fairness and justice and the elimination of the “three major differences” (differences between workers and peasants, between urban and rural areas, and between mental and manual labor). [15]15 Deng Xiaoping, “Reform and Opening Up Are the Only Way to Develop China” (1985), in *Selected Works of Deng Xiaoping*, vol. 3 (Beijing: Foreign Languages Press, 1994), p. 239. In the ecological civilization aspect, it advocates for “a life in harmony with the known laws of nature.” [16]16 Xi Jinping, “Speech at the Celebration of the 95th Anniversary of the Founding of the Communist Party of China” (2016), in *Xi Jinping: The Governance of China*, vol. 2 (Beijing: Foreign Languages Press, 2017), p. 40. In the international relations aspect, it advocates for genuine international peace and international equality. These specific value propositions of scientific socialism laid a solid theoretical foundation for the formation of the unique values implied in Chinese-path modernization, ensuring that Chinese-path modernization follows the advanced essence and development direction of scientific socialism.

中国式现代化是中国共产党领导的社会主义现代化，是科学社会主义事业在当代中国的具体实践。科学社会主义价值观主张是中国式现代化的独特价值观的理论根源，因此要深入研究马克思主义经典著作中价值观的重要内容，提炼核心价值内涵。经典著作中有大量的科学社会主义价值观主张的具体论述，反映了科学社会主义的远大愿景，确立了社会制度在价值层面的评判标准。人民立场是科学社会主义价值观的根本价值立场，因为“历史活动是群众的活动”，无产阶级的运动为绝大多数人谋利益。科学社会主义以最终解放全人类、实现人自由而全面的发展为最高价值目标，而具体的价值观主张，可以从经济、政治、文化、社会、生态文明及国际关系等方面考察。在经济方面，主张在极大解放和发展生产力的基础上，以“所有的人富裕为目的”。在政治方面，无产阶级革命的第一步，就是要夺取革命胜利，上升为“统治阶级”，“争得民主”。在文化方面，要确立“共产主义意识”，实现“真正的人的道德”。在社会方面，要实现公平正义、消灭“三大差别”（工农差别、城乡差别、脑力劳动和体力劳动差别）。在生态文明方面，主张“同已被认识的自然规律和谐一致的生活”。在国际关系方面，主张真正的国际和平、国际平等。上述这些具体的科学社会主义价值观主张，为中国式现代化蕴含的独特价值观的形成奠定了坚实的理论基础，确保了中国式现代化遵循科学社会主义的先进本质与发展方向。

(B) Historical Basis

（二）历史基础

Chinese-path modernization is led by the Communist Party of China, and the Party’s leadership determines the fundamental direction, future, and destiny of Chinese-path modernization. The unique values embedded in Chinese-path modernization have been continuously enriched and perfected over the Party’s century-long struggle. During the period of the New Democratic Revolution, Li Dazhao pointed out that China’s development path need not be confined to the two “axes” of Eastern civilization and Western civilization; to address the crisis, “without the rise of a third new civilization, it would be impossible to cross this precipice.” [2]2 Li Dazhao (1889–1927) was a co-founder of the CPC and a leading intellectual who introduced Marxism to China. The quotation is from his 1918 essay “The Victory of Bolshevism.” At that time, the “third new civilization” proposed by Li Dazhao referred more to the experience of the Russian October Revolution, but he also believed it should be combined with China’s actual conditions. The Party’s New Democratic theory clarified the socialist future of the Chinese revolution. During the period of socialist revolution and construction, due to a lack of practical experience in socialist modernization, China began to learn from the Soviet model of socialist modernization, achieving historic accomplishments but also exposing many shortcomings. Mao Zedong keenly recognized problems in Soviet modernization, such as the highly centralized planned economy, imbalances between heavy and light industry, limited improvement in people’s living standards, and irrational industrial布局, and pointed out that “the detours they have taken” should not be repeated. [3]3 Mao Zedong’s remark refers to his 1956 speech “On the Ten Major Relationships,” where he criticized the Soviet model’s overemphasis on heavy industry at the expense of agriculture and light industry. Therefore, he proposed taking the Soviet Union as a mirror and pioneering the exploration of a modernization path. In the new period of reform and opening up and socialist modernization, Deng Xiaoping led the entire Party and the people of the whole country in emancipating the mind and seeking truth from facts, explicitly putting forward the major proposition of “Chinese-style modernization,” which mainly included achieving the “Four Modernizations,” [4]4 The “Four Modernizations” (四个现代化) were a policy goal set by Zhou Enlai in 1964 and reaffirmed by Deng Xiaoping, targeting modernization in agriculture, industry, national defense, and science and technology. building a moderately prosperous society, “grasping” both material civilization and cultural-ethical progress, and realizing common prosperity. This path of building socialism with Chinese characteristics provided a direct ideological foundation for systematically summarizing and elaborating Chinese-path modernization in the New Era. Some Western countries attempted to export so-called “democracy” and “freedom” values to suppress or even subvert socialist China. In response, Jiang Zemin pointed out that the West promotes its political system “to bring some developing countries into their development model and turn them into their appendages.” [5]5 Jiang Zemin’s quotation is from his speech at the 80th anniversary of the founding of the CPC in 2001, criticizing Western attempts to impose their political systems on developing countries. Therefore, Jiang Zemin placed great emphasis on modernization being rooted in China’s actual conditions, promoting economic modernization through the socialist market economy and educational modernization through rejuvenating the country through science and education. As reform and opening up deepened, addressing issues such as social development lagging behind rapid economic growth in modernization, Hu Jintao proposed the Scientific Outlook on Development, aiming to build a socialist harmonious society as a goal and task, promoting modernization and gradually shifting from economic modernization to the modernization of people.

中国式现代化是中国共产党领导的，党的领导决定了中国式现代化的根本方向、前途命运。中国式现代化蕴含的独特价值观在党百余年的奋斗历程中不断丰富与完善。新民主主义革命时期，李大钊指出，中国的发展道路不必拘泥东洋文明与西方文明两大“机轴”，为应对危机，“非有第三新文明之崛起，不足以渡此危崖”。此时李大钊所提出的“第三新文明”，更多的是俄国十月革命的经验，但他也认为要结合中国自身的实际情况。党的新民主主义理论明确了中国革命的社会主义前途。社会主义革命和建设时期，由于缺乏社会主义现代化建设的实践经验，我国开始学习苏联的社会主义现代化模式，取得了历史性成就，但是也暴露了不少弊端。毛泽东敏锐地认识到苏联现代化建设中暴露的计划经济体制高度集中、轻重工业比例失调、人民生活水平提升有限、产业布局不合理等问题指出，“他们走过的弯路”，我们不能再走。因此，他提出要以苏为鉴，先行探索现代化道路。改革开放和社会主义现代化建设新时期，邓小平带领全党和全国人民解放思想，实事求是，明确提出了“中国式的现代化”这一重大命题，主要包括实现“四个现代化”、建设小康社会、物质文明和精神文明“两手抓”、实现共同富裕等内容，建设有中国特色的社会主义道路，为新时代系统概括和阐述中国式现代化提供了直接的思想基础。一些西方国家试图输出所谓“民主”“自由”等价值观念，以打压甚至颠覆社会主义中国。对此，江泽民指出，西方推行其政治制度，“就是要把一些发展中国家纳入他们的发展模式，变成他们的附庸”。因而江泽民高度重视现代化要立足中国实际，以社会主义市场经济推动经济现代化，以科教兴国推动教育现代化，等等。随着改革开放的深入，针对社会建设滞后于经济高速发展等现代化建设的重要问题，胡锦涛提出科学发展观，以构建社会主义和谐社会为目标与任务，推动现代化建设，逐渐推动经济现代化向人的现代化转变。

From the perspective of the CPC’s century-long struggle leading revolution, construction, and reform, the Two Integrations constitute the theoretical basis and the only path for advancing Chinese-path modernization. In the process of the CPC leading Chinese-path modernization, a series of values with Chinese characteristics and the characteristics of the times have been formed. These values not only lay the historical foundation for the formation of the unique values embedded in Chinese-path modernization but also constitute important content of those unique values.

从中国共产党领导革命、建设和改革的奋斗历程来看，“两个结合”是推进中国式现代化的理论依据和必由之路。在中国共产党领导中国式现代化进程中，形成了一系列富有中国特色、时代特色的价值观，这些价值观既奠定了中国式现代化蕴含的独特价值观形成的历史基础，又是中国式现代化蕴含的独特价值观的重要内容。

(III) Realistic Basis

（三）现实依据

Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has profoundly grasped the historical orientation of the New Era, comprehensively advancing the building of a strong country and the great rejuvenation of the Chinese nation through Chinese-path modernization. The long-term exploration and practice of Chinese-path modernization have gradually formed and condensed a series of values with New Era characteristics. Among them, people-centeredness is the most core value concept of the New Era. General Secretary Xi Jinping points out that whether a modernization path is smooth “depends crucially on whether it adheres to a people-centered approach.” [6]6 Xi Jinping’s remark is from his speech at the opening ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting in 2021. The 18th National Congress formally proposed the core socialist values, which, as the core content of the socialist core value system, have become the value guidance for Chinese-path modernization. At the same time, major-country diplomacy with Chinese characteristics has embarked on a new journey. In deepening exchanges with other countries and regions around the world, common values for all humanity—peace, development, fairness, justice, democracy, and freedom—have been further formed. As General Secretary Xi Jinping emphasizes, “Any country pursuing modernization should uphold the concept of solidarity, cooperation, and common development.” [7]7 Xi Jinping’s remark is from his keynote speech at the CPC and World Political Parties Summit in 2023. The resulting value concepts, such as peaceful coexistence, amity and good-neighborliness, and win-win cooperation, transcend the value traps of Western-dominated modernization and contribute new values to human modernization. The common values for all humanity are an important manifestation of the unique values embedded in Chinese-path modernization in the international sphere, becoming a value bond linking the elements of world peace and development.

党的十八大以来，以习近平同志为核心的党中央深刻把握新时代历史方位，以中国式现代化全面推进强国建设、民族复兴伟业。中国式现代化的长期探索与实践逐步形成并凝结了具有新时代特色的一系列价值观，其中，以人民为中心是新时代最为核心的价值理念。习近平总书记指出，现代化道路畅通与否，“关键要看是否坚持以人民为中心”。党的十八大正式提出了社会主义核心价值观，其作为社会主义核心价值体系的核心内容，成为中国式现代化的价值引领。同时，中国特色大国外交踏入新征程，在与世界其他国家和地区深化交流中，进一步形成了和平、发展、公平、正义、民主、自由的全人类共同价值，正如习近平总书记所强调的，“任何国家追求现代化，都应该秉持团结合作、共同发展的理念”。由此所形成的和平共处、亲仁善邻、合作共赢等价值理念，超越了西方主导的现代化价值陷阱，为人类的现代化贡献了新的价值观。全人类共同价值是中国式现代化蕴含的独特价值观在国际领域的重要体现，成为联结世界和平与发展元素的价值纽带。

General Secretary Xi Jinping has made major original contributions to the theories related to the unique values embedded in Chinese-path modernization. He not only explicitly put forward the proposition of “unique values,” providing clear value guidance for Chinese-path modernization, but also proposed specific value goals and value realization paths, providing important principles for practicing the unique values embedded in Chinese-path modernization.

习近平总书记对中国式现代化蕴含的独特价值观相关理论具有重大原创性贡献，他不仅明确提出了“独特价值观”这一命题，为中国式现代化提供了明确的价值指引，还提出了具体价值目标、价值实现路径，为践行中国式现代化蕴含的独特价值观提供了重要遵循。

(IV) Cultural Foundation

（四）文化基础

Marx and Engels believed that successive epochs of history develop alternately, with each generation both “continuing the inherited activity” and “changing the old circumstances through a completely changed activity.” [8]8 The quotation is from Marx and Engels’s *The German Ideology* (1845–1846), where they discuss the dialectical relationship between historical inheritance and transformative practice. Here, Marx and Engels pointed out that history develops in a spiral structure of inheriting tradition and pioneering innovation. Consequently, people’s modes of thinking and value concepts are influenced by their own national traditional culture, and then, combined with the requirements of the times, traditional value concepts are sublated and innovated. This is essentially consistent with the traditional Chinese concept of discarding the old and establishing the new. “Chinese civilization has continuously developed through inheritance and innovation.” [9]9 Xi Jinping’s remark is from his speech at the opening ceremony of the Conference on Dialogue of Asian Civilizations in 2019. The formation and development of the unique values embedded in Chinese-path modernization naturally cannot be separated from the excellent traditional Chinese culture long accumulated in the bloodline of the Chinese nation. As General Secretary Xi Jinping points out, the core socialist values “embody the essential requirements of socialism and inherit the excellent traditional Chinese culture.” [10]10 Xi Jinping’s remark is from his speech at the 13th collective study session of the Politburo of the 18th CPC Central Committee in 2014. Chinese culture has a long history and is the unique spiritual symbol of the Chinese nation. Among its elements, such as the self-cultivation learning of investigating things to acquire knowledge, making intentions sincere, and rectifying the mind; the way of regulating the family based on filial piety and brotherly respect and emphasizing the “five cardinal relationships”; [11]11 The “five cardinal relationships” (五伦) in Confucianism refer to the five key human relationships: ruler-subject, father-son, husband-wife, elder-younger brother, and friend-friend, each with specific ethical duties. the political pursuit of the people as the foundation of the state and governing with virtue; and the lofty ideals of harmonizing all nations and achieving a commonwealth under heaven, are all rich nourishment for the formation and development of the unique values embedded in Chinese-path modernization. To ensure that the unique values embedded in Chinese-path modernization adhere to their “roots” and are rich in Chinese characteristics, it is necessary to take root in the soil of Chinese history and culture, absorb the essence of excellent traditional value concepts, carry out their creative transformation and innovative development, make new interpretations, and endow them with new connotations, transforming them into modern value concepts, thereby contributing Chinese wisdom to raising the level of social civility and promoting a commonwealth under heaven.

马克思、恩格斯认为，历史的各个世代交替发展，每一代既“继续从事所继承的活动”，又“通过完全改变了的活动来变更旧的环境”。在这里，马克思、恩格斯指出了历史是在继承传统与开拓创新的螺旋式结构中不断发展的，因而人们的思维方式、价值理念都会受到本民族传统文化的影响，再结合时代要求对传统的价值理念进行扬弃与创新，这与中国传统革故鼎新的理念实质相通。“中华文明在继承创新中不断发展”，中国式现代化蕴含的独特价值观的形成与发展，自然也离不开长期积淀于中华民族血脉之中的中华优秀传统文化，正如习近平总书记所指出的，社会主义核心价值观“体现了社会主义本质要求，继承了中华优秀传统文化”。中华文化源远流长，是中华民族独特的精神标识，其中，诸如格物致知、诚意正心的修己之学，孝悌为本、重视“五伦”的齐家之道，民为邦本、为政以德的政治追求，协和万邦、天下大同的崇高理想，都是中国式现代化蕴含的独特价值观形成与发展的丰厚养料。要使中国式现代化蕴含的独特价值观坚守“根脉”、富有中国特色，就要扎根中华历史文化土壤，吸收优秀传统价值理念精华，并对其进行创造性转化、创新性发展，作出新阐释、赋予新内涵，使之成为现代价值理念，为提高全社会文明程度、推动世界大同贡献中国智慧。

II. The Scientific Connotation of the Unique Values Embedded in Chinese-Path Modernization

二、中国式现代化蕴含的独特价值观的科学内涵

In the process of modernization since the founding of New China, especially in the New Era, the CPC has combined the value propositions of scientific socialism with China’s specific realities and with the excellent traditional Chinese culture, forming a series of values with Chinese characteristics and the characteristics of the times. These values provide correct value guidance for Chinese-path modernization and endow it with an advanced essence and unique endowments. Their theoretical connotation is very rich, which, in summary, mainly includes several major aspects: people supremacy, fairness and justice, common prosperity, harmony and coexistence, and a shared future.

在新中国成立以来尤其是新时代以来的现代化进程中，中国共产党把科学社会主义价值观主张同中国具体实际相结合、同中华优秀传统文化相结合，形成了一系列富有中国特色、时代特色的价值观，为中国式现代化提供了正确的价值引领，赋予了中国式现代化先进本质与独特禀赋，其理论内涵十分丰富，概括而言，主要包括人民至上、公平正义、共同富裕、和合共生、命运与共几大方面。

(I) People Supremacy

（一）人民至上

People supremacy is both an inherent requirement at the level of scientific socialist values and a political pursuit within excellent traditional Chinese culture, and it also embodies the characteristics of the times that the CPC has continuously integrated into the process of advancing Chinese-path modernization.

人民至上既是科学社会主义价值观层面的内在要求和中华优秀传统文化中的政治追求，又体现了中国共产党在推进中国式现代化进程中不断融入的时代特色。

The value of putting the people first originates from the people’s standpoint of the value propositions of scientific socialism. Marxism is a doctrine about humanity; Marx took concrete human beings in social life as his object of study. Therefore, the value yardstick formed by focusing on human beings’ own practice and development is the core of the value propositions of scientific socialism. As Marx and Engels stated, “As history advances, the mass of the people will inevitably expand.” [12]12 Karl Marx and Frederick Engels, *The Holy Family*, in *Marx/Engels Collected Works*, vol. 4 (Moscow: Progress Publishers, 1975), p. 83. [The original Chinese citation is to the Chinese edition of the *Collected Works of Marx and Engels*; this note provides the standard English source.] Based on historical materialism, Marx and Engels criticized the doctrine of the French doctrinaires, holding that the doctrinaires excluded the masses and ruled alone, “proclaiming the supremacy of reason in opposition to the supremacy of the people.” [13]13 Karl Marx and Frederick Engels, *The Holy Family*, in *Marx/Engels Collected Works*, vol. 4, p. 83. Marx explicitly used the phrase “supremacy of the people” to illustrate the firm people’s standpoint of the socialist movement. Since historical activity is the cause of the masses of the people, the socialist movement must serve the interests of the vast majority. The proletarian party naturally must uphold the value of putting the people first, taking realizing, safeguarding, and developing the fundamental interests of the broadest masses of the people as the starting point and落脚点 of all work. At the same time, the value of putting the people first is the product of critically inheriting and developing the people-oriented thought in fine traditional Chinese culture, such as “The people are the foundation of the state; when the foundation is secure, the state is tranquil” (Shangshu: Songs of the Five Sons) and “Lighten taxes and levies, do not be harsh with the people, treat them with loyalty and love, and the people can be made to feel close” (Guanzi: Five Aids). The Communist Party of China, combining the people’s standpoint with the ideological essence of people-oriented thought, creatively proposed “serving the people wholeheartedly” and made it the Party’s fundamental purpose. Mao Zedong clearly pointed out that the words and deeds of Communists must take “conformity with the greatest interests of the broadest masses of the people… as the highest standard.” [14]14 Mao Zedong, “On the Coalition Government” (1945), in *Selected Works of Mao Tse-tung*, vol. 3 (Beijing: Foreign Languages Press, 1965), p. 261. The “broadest masses of the people” and the “greatest interests” emphasized by Mao Zedong essentially highlight the importance of the fundamental interests of the people from the perspective of the breadth of the group and the wholeness and long-term nature of interests. Deng Xiaoping attached importance to the demands and pioneering spirit of the masses. In the early period of reform and opening up, many achievements in rural reform were created by the grassroots masses. Deng Xiaoping highly affirmed this: “The household contract responsibility system in rural areas was invented by the peasants.” [15]15 Deng Xiaoping, “Reform and Opening Up Are the Only Way to Develop China” (1985), in *Selected Works of Deng Xiaoping*, vol. 3 (Beijing: Foreign Languages Press, 1994), p. 239. Valuing the voices of the masses and respecting their pioneering spirit are manifestations of valuing the fundamental interests of the masses and are values that have been consistently passed down in the history of socialist development.

人民至上的价值观源于科学社会主义价值观主张的人民立场。马克思主义是关于人的学说，马克思将社会生活中具体的人作为研究对象。因此，聚焦于人自身实践、发展形成的价值尺度是科学社会主义价值观的核心，正如马克思、恩格斯所说的，“随着历史活动的深入，必将是群众队伍的扩大”。基于唯物史观，马克思、恩格斯批判了法国空论派学说，认为空论派是排斥群众单独实行统治，“他们宣布理性至上来同人民至上相对立”。马克思明确使用“人民至上”这一话语，说明了社会主义运动坚定的人民立场。既然历史活动是人民群众的事业，社会主义运动必然是为大多数人的利益服务的，无产阶级政党理所当然要坚持人民至上的价值观，把实现好、维护好、发展好最广大人民根本利益作为一切工作的出发点和落脚点。同时，人民至上的价值观是对中华优秀传统文化中“民惟邦本，本固邦宁”（《尚书·五子之歌》）及“薄税敛，毋苟于民，待以忠爱，而民可使亲”（《管子·五辅》）等民本思想批判性继承与发展的产物。中国共产党结合人民立场与民本思想的思想精华，创造性地提出了“全心全意为人民服务”，并使之成为党的根本宗旨。毛泽东明确指出，共产党人的言行必须“以合乎最广大人民群众的最大利益……为最高标准”。毛泽东所强调的“最广大人民群众”与“最大利益”，实质是从群体的广泛性与利益的整体性、长远性角度彰显人民群众根本利益的重要性。邓小平重视群众的诉求和首创精神。改革开放初期，农村改革中的很多成果都是由基层群众创造的，邓小平对此高度肯定：“农村搞家庭联产承包，这个发明权是农民的。”重视群众呼声、尊重群众首创精神是重视群众根本利益的体现，是社会主义发展史中一脉相承的价值观。

Putting the people first is the value orientation of Chinese-path modernization. In the New Era, the people’s needs for a better life keep pace with the times. General Secretary Xi Jinping, integrating the demands of the times, requires that all work in every field, aspect, and link embody the fundamental value proposition of putting the people first: “We must fully respect the will expressed by the people, the experience they have created, the rights they possess, and the role they play”; we must “focus on ensuring and improving people’s livelihoods,” promote the development of social undertakings, and “make the fruits of reform benefit all the people more and more fairly.” [16]16 Xi Jinping, “Speech at the Celebration of the 95th Anniversary of the Founding of the Communist Party of China” (2016), in *Xi Jinping: The Governance of China*, vol. 2 (Beijing: Foreign Languages Press, 2017), p. 40. The Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century summarized the historical experience of “ten persists,” among which is “persisting in putting the people first.” This is a clear critique and transcendence of capital-centered capitalist modernization. The report of the 20th National Congress of the CPC pointed out that one of the characteristics of Chinese-path modernization is “modernization of a huge population.” Therefore, the fruits of modernization benefiting a population of over 1.4 billion are a concentrated embodiment of the people-centered nature of Chinese-path modernization.

人民至上是中国式现代化的价值旨归。新时代，人民的美好生活需要与时俱进，习近平总书记结合时代需求，要求各领域、各方面、各环节的工作都体现人民至上这一根本价值主张，“必须充分尊重人民所表达的意愿、所创造的经验、所拥有的权利、所发挥的作用”；要“以保障和改善民生为重点”，推进社会事业发展，“使改革成果更多更公平惠及全体人民”。《中共中央关于党的百年奋斗重大成就和历史经验的决议》总结了“十个坚持”的历史经验，其中就有“坚持人民至上”，这是对以资本为中心的资本主义现代化的鲜明批判与超越。党的二十大报告指出，中国式现代化的特征之一是“人口规模巨大的现代化”，因此，现代化建设成果惠及14亿多人口，是中国式现代化的人民性的集中体现。

(II) Fairness and Justice

（二）公平正义

The value of fairness and justice embedded in Chinese-path modernization is a rich development of the value propositions of scientific socialism, a critical inheritance of ideas such as respecting morality and valuing righteousness in fine traditional Chinese culture, and a summary of the valuable experience gained by the Communist Party of China in leading the process of Chinese-path modernization.

中国式现代化蕴含的公平正义价值观，是对科学社会主义价值观主张的丰富发展，也是对中华优秀传统文化中崇德重义等思想的批判继承，还是对中国共产党领导中国式现代化进程中宝贵经验的总结。

Equality, i.e., fairness and justice, is a value proposition of scientific socialism, “a principle of a perfect political system or social system,” [17]17 Karl Marx, “Critique of the Gotha Programme” (1875), in *Marx/Engels Selected Works*, vol. 3 (Moscow: Progress Publishers, 1970), p. 19. and also a value pursued by all humanity. However, in class society, genuine fairness and justice are difficult to achieve. Engels criticized the illusory nature of fairness and justice in capitalist society: private ownership of the means of production leads to economic polarization, which inevitably leads to political and social inequality and injustice in international relations. Based on correcting the errors of bourgeois fairness and justice, Engels pointed out that equality in social life should not be superficial, “but should also be actual, and should be implemented in the social and economic fields.” [18]18 Frederick Engels, *Anti-Dühring* (1878), in *Marx/Engels Collected Works*, vol. 25 (Moscow: Progress Publishers, 1987), p. 103. Only under the conditions of socialism and communism, only after the abolition of private ownership and classes, can genuine fairness and justice in the economic, social, and other fields be achieved. In the economic field, the goal should be common prosperity, “ensuring that all members of society have abundant and increasingly prosperous material lives.” [19]19 Frederick Engels, *Anti-Dühring*, p. 147. In the social field, Lenin pointed out the need to “eliminate the differences between town and country, between manual and mental workers” and “eliminate the differences between workers and peasants.” [20]20 V. I. Lenin, “The Tasks of the Youth Leagues” (1920), in *Lenin Collected Works*, vol. 31 (Moscow: Progress Publishers, 1966), p. 291. The intellectual resources on equality in fine traditional Chinese culture are also very rich. For example, Mencius argued that human nature tends toward goodness and proposed the four innate moral feelings—compassion, shame, deference, and the sense of right and wrong—which “all people possess” (Mencius: Gaozi I). This discourse laid the theoretical foundation of human nature for the equality of human personality. Mozi proposed the idea of universal love, attempting to achieve social harmony through treating everyone equally, i.e., “regard others’ bodies as one’s own” (Mozi: Universal Love II). In Guanzi: Law and Law, from the perspective of state governance, it is stated that administrative orders should treat the people equally: “Governance is rectitude. Rectitude is what corrects and stabilizes the destiny of all things.” The Communist Party of China, committed to the Two Integrations, has refined, developed, and formed the value of fairness and justice through extraction and supplementation. After the founding of New China, Mao Zedong deeply recognized that social fairness and justice are embodied in equal political rights, but also in the equality of material and cultural interests. Socialism should meet basic equality and fairness at the economic level; both absolute egalitarianism and excessive disparity between rich and poor are inconsistent with socialist principles, so we must “oppose both egalitarianism and excessive disparity.” [21]21 Mao Zedong, “Critique of Stalin’s *Economic Problems of Socialism in the USSR*” (1959), in *Mao Zedong: A Critique of Soviet Economics* (New York: Monthly Review Press, 1977), p. 128. Deng Xiaoping pointed out that Party cadres should be public servants of the people, “treat others equally and serve the people wholeheartedly.” [22]22 Deng Xiaoping, “Speech at the National Conference on Education” (1978), in *Selected Works of Deng Xiaoping*, vol. 2 (Beijing: Foreign Languages Press, 1995), p. 109. In the New Era, General Secretary Xi Jinping clearly pointed out the need to “take promoting social fairness and justice as the core value pursuit.” [23]23 Xi Jinping, “Speech at the Central Conference on Law-Based Governance” (2014), in *Xi Jinping: The Governance of China*, vol. 2, p. 129. The value of fairness and justice embedded in Chinese-path modernization is reflected in multiple aspects, including the economy, politics, culture, society, ecological civilization, and international relations, such as common prosperity for all the people, political democracy, common prosperity in material and cultural-ethical life, social justice, ecological fairness, and a fair and reasonable international order. In the New Era, the people’s demand for fairness and justice has become more comprehensive and specific: they must feel fairness and justice in judicial cases; education, healthcare, and social security must benefit the people more fairly, and so on. To realize the value of fairness and justice, on the one hand, it is necessary to comprehensively advance law-based governance and safeguard social fairness and justice from the institutional level; on the other hand, it is necessary to emphasize that “persisting in carrying forward the spirit of struggle” is a major principle of Chinese-path modernization, continuously enhance the ability to struggle, properly resolve prominent contradictions and problems in various fields, and promote social fairness and justice.

平等，即公平正义，是科学社会主义价值观主张，“是完善的政治制度或社会制度的原则”，也是人类共同追求的价值观。但在阶级社会中，真正的公平正义却难以实现。恩格斯批判了资本主义社会公平正义的虚幻：生产资料私有制导致经济上的两极分化，从而又必然导致政治、社会上的不平等及国际关系的不公正。基于对资产阶级公平正义的纠谬，恩格斯指出，社会生活中的平等不应是表面的，“还应当是实际的，还应当在社会的、经济的领域中实行”。只有在社会主义、共产主义的条件下，只有在消灭私有制、消灭阶级以后，才能实现经济、社会等领域的真正意义上的公平正义。在经济领域，要以共同富裕为目标，“保证一切社会成员有富足的和一天比一天充裕的物质生活”。在社会领域，列宁指出，要“消灭城乡之间、体力劳动者和脑力劳动者之间的差别”及“消灭工农之间的差别”。中华优秀传统文化中关于平等的思想资源也非常丰富，例如，孟子讲求人性向善，并提出恻隐之心、羞恶之心、辞让之心、是非之心这四种存于内心的良知，“人皆有之”（《孟子·告子上》）。这一论述奠定了人应人格平等的人性论基础。墨子提出兼爱思想，试图以人人平等相待实现社会和谐，即“视人之身若视其身”（《墨子·兼爱中》）。《管子·法法》中从国家治理层面说明行政命令对百姓应一视同仁：“政者，正也。正也者，所以正定万物之命也。”中国共产党致力于“两个结合”，经提炼、补充、发展形成了公平正义的价值观。新中国成立后，毛泽东深刻认识到，社会公平正义体现为政治权利平等，更体现为物质文化等利益的平等，社会主义应在经济层面满足基本的平等与公正，绝对平均与贫富差距过大都不符合社会主义原则，所以“既反对平均主义，也反对过分悬殊”。邓小平指出，党的干部要做人民勤务员，“要平等待人，要全心全意地为人民服务”。在新时代，习近平总书记明确指出，要“把促进社会公平正义作为核心价值追求”。中国式现代化所蕴含的公平正义的价值观体现在经济、政治、文化、社会、生态文明及国际关系等多个方面，如全体人民共同富裕、政治民主、物质生活与精神生活共同富裕、社会公正、生态公平、国际秩序公平合理等。在新时代，人民对公平正义的需求更加全面、具体：司法案件中要感受公平正义、教育医疗社会保障等要更加公平惠及人民，等等。为实现公平正义的价值观，一方面要全面推进依法治国，从制度层面维护社会公平正义；另一方面要强调“坚持发扬斗争精神”是中国式现代化的重大原则，不断增强斗争本领，解决好各领域的突出矛盾和问题，促进社会公平正义。

(III) Common Prosperity

（三）共同富裕

The value of common prosperity is embodied in the fact that Chinese-path modernization is the modernization of common prosperity for all the people, forming a sharp contrast with the polarized Western capitalist modernization.

共同富裕的价值观体现为中国式现代化是全体人民共同富裕的现代化，与两极分化的西方资本主义现代化形成了强烈对比。

Although Marx and Engels did not directly use the term “common prosperity,” they clearly articulated the idea of common prosperity. Marx analyzed that capitalists’ ownership of the means of production is the root cause of the wealth gap in capitalist society; the profits seized by capital increase rapidly and are transformed into new capital that concentrates swiftly, forming a vicious cycle, with social polarization becoming increasingly severe. “If we let capital follow its natural tendency, accumulation is generally a necessary result.” [24]24 Engels, “Anti-Dühring,” in Marx and Engels Collected Works, vol. 20 (Beijing: People’s Publishing House, 1971), 103. Here, what Marx calls the natural tendency of capital is the process of capital expanding uncontrollably, disorderly, and concentrating rapidly, which leads to the proletariat gradually losing control over the means of production and being forced to sell their own labor power. In communist society, production will aim at the prosperity of all. To this end, public ownership of the means of production, distribution according to labor, and planned regulation of the national economy must be unified as institutional arrangements in the economic sphere, thereby fundamentally realizing the value goal of common prosperity. Traditional Chinese culture contains rich values of “equalizing wealth and poverty,” such as “One does not worry about scarcity but about inequality” (The Analects, Ji Shi) and “Take from the abundant to supplement the deficient” (The Tao Te Ching, Chapter 77). The value concept of “equalizing wealth and poverty” had a profound impact on traditional society; many peasant uprisings in feudal society raised slogans related to “equalizing wealth and poverty,” but these remained utopian, lacking a scientific path for realization.

马克思、恩格斯虽未直接使用“共同富裕”一词，但明确阐发了共同富裕的思想。马克思分析，资本家占有生产资料是资本主义社会贫富差距产生的根源，资本攫取的利润迅速增加并转化为新的资本迅速集中，形成了恶性循环，社会两极分化日益严重。“只要听任资本的自然趋向，积累一般说来是一种必然的结果”。这里马克思所讲的资本自然趋向就是资本不受控制、无序扩张、迅速集中的过程，这导致无产阶级逐渐丧失对生产资料的掌握，不得不出卖自身劳动力。而在共产主义社会，生产将以所有人富裕为目的。为此，就要把生产资料公有制、按劳分配、对国民经济有计划的调控统一为经济领域的制度安排，从而从根本上实现共同富裕的价值目标。中华传统文化中蕴含着丰富的“均贫富”的价值观念，诸如“不患寡而患不均”（《论语·季氏》）及“损有余而补不足”（《道德经·第七十七章》）。“均贫富”的价值观念对传统社会影响深远，封建社会的多次农民起义提出“均贫富”相关的口号，但流于空想，缺乏科学的实践路径。

The Chinese Communists are committed to the Two Integrations, especially on the basis of the Second Integration, greatly inheriting and developing the discussions of Marxist classical writers on common prosperity. The value of common prosperity embedded in Chinese-path modernization is first reflected in the common prosperity of material life. In 1955, Mao Zedong pointed out that under the new socialist system, formulating reasonable plans could make the country richer and stronger year by year, “and this richness is common richness, this strength is common strength.” [25]25 Deng Xiaoping, “Uphold the Four Cardinal Principles,” in Selected Works of Deng Xiaoping, vol. 2 (Beijing: People’s Publishing House, 1994), 167. On the basis of summing up the experiences and lessons of socialist construction in China, as well as in the Soviet Union and Eastern European countries, Deng Xiaoping explicitly put forward the major proposition of “the essence of socialism”: “The essence of socialism is to liberate and develop the productive forces, eliminate exploitation and polarization, and ultimately achieve common prosperity.” Deng Xiaoping’s “theory of the essence of socialism” is mainly discussed from the value level, not from the level of specific institutional arrangements; this is a major original contribution of Deng Xiaoping to scientific socialism. General Secretary Xi Jinping has strengthened the strategic position of common

中国共产党人致力于“两个结合”，尤其是在“第二个结合”的基础上，极大地继承和发展了马克思主义经典作家关于共同富裕的论述。中国式现代化蕴含的共同富裕的价值观，首先体现在物质生活的共同富裕。1955年，毛泽东指出，在新的社会主义制度下制定合理的计划，可以一年年更富更强，“而这个富，是共同的富，这个强，是共同的强”。邓小平在总结中国以及苏联和东欧国家社会主义建设的经验教训的基础上，明确提出了“社会主义本质”这一重大命题：“社会主义的本质，是解放生产力，发展生产力，消灭剥削，消除两极分化，最终达到共同富裕。”邓小平的“社会主义本质论”主要是从价值层面而言的，并不是从具体制度安排层面来说的，这是邓小平对科学社会主义的一大原创性贡献。习近平总书记强化了共同富裕的战略地位：“消除贫困、改善民生、实现共同富裕，是社会主义的本质要求。”“本质要求”这一论述说明了共同富裕在中国式现代化中的重要地位，反映了科学社会主义的内在要求。新时代，习近平总书记在“本质要求”的基础上进一步指出，共同富裕“是我们党全心全意为人民服务根本宗旨的重要体现，是党和政府的重大责任”。新时代，共同富裕不仅有着无以复加的战略地位，还在理论与实践层面均有重大突破。在理论层面，党明确提出，共同富裕是全体人民的富裕、全方位的共同富裕，要分阶段进行；在实践层面，党和国家将共同富裕融入高质量发展蓝图，通过脱贫攻坚及推进乡村全面振兴、完善分配制度等一系列实践措施，推进共同富裕硕果累累。

Common prosperity is not only common prosperity for all the people, but also prosperity for both the material life and the cultural-ethical life of the people. Chinese-path modernization is a modernization in which material civilization and cultural-ethical progress are coordinated, thoroughly discarding the serious malady of materialist expansion in Western capitalist modernization. In capitalist society, morality often degenerates into a “cloak” covering up the exploitation of the bourgeoisie, starting from an abstract human nature and distorting the moral outlook that safeguards the interests of the bourgeoisie into so-called “universal morality.” Based on a scientific analysis of the essence of morality, Engels put forward “truly human morality”; only when class antagonism at the social, institutional, and ideological levels is truly eliminated does “truly human morality become possible.” [24]24 Engels, “Anti-Dühring,” in Marx and Engels Collected Works, vol. 20 (Beijing: People’s Publishing House, 1971), 103. In response to the infiltration of bourgeois values and morality, Deng Xiaoping emphasized the importance of socialist moral construction: “Without communist morality, how can socialism be built?” [25]25 Deng Xiaoping, “Uphold the Four Cardinal Principles,” in Selected Works of Deng Xiaoping, vol. 2 (Beijing: People’s Publishing House, 1994), 167. In the New Era, General Secretary Xi Jinping attaches great importance to common prosperity in cultural-ethical life. He clearly points out that to strengthen the construction of socialist cultural-ethical progress, it is necessary to “integrate cultural-ethical progress throughout the entire process of reform and opening up and modernization, and permeate it into all aspects of social life.” [26]26 Xi Jinping, “Speech at the Conference Celebrating the 70th Anniversary of the Founding of the People’s Republic of China,” People’s Daily, October 1, 2019. The construction of cultural-ethical progress must first rectify the source and clarify the fundamentals, emphasizing the guiding role of Marxism in the construction of cultural-ethical progress, strengthening the leadership of core socialist values, enhancing education in patriotism, collectivism, and socialism, and extensively carrying out mass activities for the construction of cultural-ethical progress. Common prosperity in material life and cultural-ethical life is the foundation for scientific socialism to realize the true liberation of humanity, and it is also a unique value embedded in Chinese-path modernization.

共同富裕不仅是全体人民共同富裕，还是人民群众物质生活和精神生活都富裕。中国式现代化是物质文明和精神文明相协调的现代化，彻底摒弃了西方资本主义现代化中物质主义膨胀的严重弊端。在资本主义社会中，道德往往沦为掩盖资产阶级剥削的“外衣”，从抽象的人性出发，将维护资产阶级利益的道德观扭曲为所谓的“普遍道德”。基于对道德本质的科学辨析，恩格斯提出了“真正人的道德”，只有真正消灭社会层面、制度层面、思想层面的阶级对立，“真正人的道德才成为可能”。邓小平针对资产阶级价值观念与道德的渗透，强调了社会主义道德建设的重要性：“没有共产主义道德，怎么能建设社会主义？”新时代，习近平总书记高度重视精神生活共同富裕，他明确指出，要加强社会主义精神文明建设，就要“把精神文明建设贯穿改革开放和现代化全过程、渗透社会生活各方面”。精神文明建设首先要正本清源，强调马克思主义在精神文明建设中的指导地位，强化社会主义核心价值观引领，加强爱国主义、集体主义、社会主义教育，广泛开展群众性精神文明建设活动。物质生活与精神生活共同富裕是科学社会主义实现人真正解放的基础，也是中国式现代化蕴含的独特价值观。

(4) Harmony and Coexistence

（四）和合共生

Harmony and coexistence are concentratedly embodied in the relationships between people and between humanity and nature.

和合共生集中体现在人与人、人与自然的关系上。

In the relationship between people, capitalist modernization separates workers from the means of production. Workers can only maintain their livelihood by selling their labor, and labor and life are in a state of tense opposition, leading to alienated labor that merely sustains life. Over time, this alienated labor severs normal blood, family, and social relationships, causing interpersonal relations to completely degenerate into relations of monetary exchange and interest, creating tension in human relations. As Marx pointed out, under the conditions of capitalist production, individuals oppress one another, “hence their mutual conflict itself is merely the recreation of the conditions on which this interaction takes place.” [27]27 Marx, “Grundrisse,” in Marx and Engels Collected Works, vol. 46, pt. 1 (Beijing: People’s Publishing House, 1979), 108. The culture of “harmony” (he), which esteems harmony, is one of the essences of fine traditional Chinese culture. From a social perspective, fine traditional Chinese culture objectively views the differences among social individuals: “Things are not uniform; that is the nature of things” (Mencius, Teng Wen Gong I), [28]28 Mencius, “Teng Wen Gong I,” in The Four Books (Beijing: Zhonghua Book Company, 2012), 156. requiring tolerance of differences and contradictions among things, ultimately achieving a state of harmonious coexistence characterized by “harmony in diversity” (Analects, Zilu) [29]29 Analects, “Zilu,” in The Four Books (Beijing: Zhonghua Book Company, 2012), 89. and “enmity must be resolved through harmony” (Zhengmeng, Taihe). [30]30 Zhang Zai, “Zhengmeng, Taihe,” in Collected Works of Zhang Zai (Beijing: Zhonghua Book Company, 1978), 12. In 1957, Mao Zedong published “On the Correct Handling of Contradictions Among the People,” which was a further development of “On Contradiction” from the Yan’an period. [31]31 Mao Zedong, “On the Correct Handling of Contradictions Among the People,” in Selected Works of Mao Zedong, vol. 5 (Beijing: People’s Publishing House, 1977), 363-402. This speech was delivered at the Eleventh Session of the Supreme State Conference on February 27, 1957. Combining the social realities of the time, he used the thesis of “two types of contradictions of different natures” to divide social contradictions at that time into contradictions between ourselves and the enemy and contradictions among the people; the former are antagonistic, while the latter are non-antagonistic. [32]32 “Two types of contradictions of different natures” refers to Mao’s distinction between contradictions between ourselves and the enemy (antagonistic) and contradictions among the people (non-antagonistic), a key concept in Maoist political theory. “Two types of contradictions of different natures” creatively transformed the content of universal harmony in fine traditional Chinese culture, distinguishing between two types of contradictions of different natures, and contributed to the stability of the newly born socialist regime. Entering the New Era, General Secretary Xi Jinping attaches great importance to the traditional culture of “harmony” and points out, “Chinese culture esteems harmony; China’s ‘harmony’ culture has a long history.” [33]33 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations,” People’s Daily, May 16, 2019. The cultural tradition of esteeming harmony is an important ideological resource for social construction and social governance in the New Era. The core of social construction and social governance is people; “only when people live in harmony with each other can society be stable and orderly.” [34]34 Xi Jinping, “Speech at the Central Conference on Social Governance,” People’s Daily, January 16, 2020. In the New Era, the Party has further maintained social harmony and stability through various means, such as upholding and developing the “Fengqiao Experience” in the New Era, [35]35 “Fengqiao Experience” refers to a community-based conflict resolution model originating in Fengqiao, Zhejiang Province, in the 1960s, emphasizing mediation and grassroots participation. building a community for social governance, and improving the judicial system and mechanisms. These measures all embody the value of harmony and coexistence.

在人与人的关系上，资本主义的现代化使工人与生产资料相分离，工人只能靠出卖劳动维持生活，劳动与生活处于紧张的对立状态，导致了单纯维持生活的异化劳动，长此以往，这种异化劳动割裂了正常血缘、家庭与社会的关系，促使人与人之间的关系彻底沦为金钱交往的利益关系，造成了人与人关系的紧张。正如马克思所指出的那样，在资本主义生产条件下，个人之间相互压榨，“因而他们的相互冲突本身也只不过是发生这种相互作用所依据的条件的再创造”。崇尚和谐的“和”文化是中华优秀传统文化精华之一。从社会层面而言，中华优秀传统文化客观看待社会个体之间的差异，“夫物之不齐，物之情也”（《孟子·滕文公上》），要求包容事物之间的差异、矛盾，最终实现“和而不同”（《论语·子路》）及“仇必和而解”（《正蒙·太和》）的和谐共存状态。1957年，毛泽东发表《关于正确处理人民内部矛盾的问题》一文，这是对延安时期《矛盾论》的进一步发展，结合当时的社会实际，以“两类不同性质的矛盾”的论断将当时的社会矛盾分为敌我矛盾与人民内部矛盾，前者具有对抗性，后者具有非对抗性。“两类不同性质的矛盾”创造性转化了中华优秀传统文化中普遍和谐的内容，区分了两类不同性质的矛盾，促进了新生的社会主义政权的稳定。进入新时代，习近平总书记高度重视传统“和”文化并指出，“中华文化崇尚和谐，中国‘和’文化源远流长”。崇尚和谐的文化传统是新时代社会建设和社会治理的重要思想资源，社会建设和社会治理的核心是人，“只有人与人和谐相处，社会才会安定有序”。新时代，党通过多种方式进一步维护社会和谐稳定，如坚持和发展新时代“枫桥经验”、建设社会治理共同体、健全司法体制机制等，这些举措均体现了和合共生这一价值观。

In the relationship between humanity and nature, capitalism has a profit-driven nature, treating natural elements such as water and land as objects to be exploited at will, a mode of production that rapidly deteriorates the relationship between humanity and nature. Based on his critique of capitalist modernization, Marx proposed that in communist society, alienated labor must be broken and human nature restored, which is both humanism and naturalism, constituting “the genuine resolution of the conflict between humanity and nature and between humanity and humanity.” [36]36 Karl Marx, “Economic and Philosophic Manuscripts of 1844,” in Karl Marx and Frederick Engels, Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 296. China’s fine traditional culture contains rich ecological wisdom, advocating compliance with nature and integration into nature. For example, “When a ruler hunts in spring, he does not surround the marsh; a high official does not take whole herds; a scholar does not take fawns or eggs” (The Book of Rites, “Qu Li II”) and “Though mountains and forests are vast, though grasses and trees are beautiful, prohibitions and openings must have their seasons” (Guanzi, “Eight Observations”). [37]37 The Book of Rites (Liji) and Guanzi are foundational texts of classical Chinese thought, the former a Confucian ritual compendium and the latter a diverse philosophical work attributed to the statesman Guan Zhong (c. 720–645 BCE). Expressions in traditional texts that value nature and advocate sustainable development are abundant. Chinese-path modernization rejects the “pollute first, treat later” model of Western modernization. In the New Era, General Secretary Xi Jinping has not only incorporated “ecological progress” into the Five-Sphere Integrated Plan, [38]38 The Five-Sphere Integrated Plan (五位一体) is the Party’s overall plan for advancing socialism with Chinese characteristics, covering economic, political, cultural, social, and ecological progress. proposing the concept that humanity and nature form a community of life and “planning development from the height of harmonious coexistence between humanity and nature,” but has also leveraged China’s strategic, institutional, latecomer, and spatial advantages to drive a series of major achievements in the practice of ecological progress, continuously promoting harmonious coexistence between humanity and nature.

在人与自然的关系上，资本主义具有逐利的本性，将水、土地等自然要素理所应当地视为随意开发的对象，这样的生产方式使人与自然的关系迅速恶化。基于对资本主义现代化的批判，马克思提出，在共产主义社会，要打破异化劳动，实现人性的复归，既是人道主义，又是自然主义，是“人和自然界之间、人和人之间的矛盾的真正解决”。中华优秀传统文化中蕴含着丰富的生态智慧，主张顺应自然、融入自然，例如，“国君春田不围泽，大夫不掩群，士不取麑卵”（《礼记·曲礼下》）及“山林虽广，草木虽美，禁发必有时”（《管子·八观》）等，传统典籍中重视自然、倡导可持续发展的表述俯拾即是。中国式现代化摒弃了西方现代化过程中的“先污染后治理”模式。新时代，习近平总书记不仅将“生态文明建设”纳入“五位一体”总体布局，提出人与自然是生命共同体的理念，“站在人与自然和谐共生的高度谋划发展”，还发挥中国战略优势、制度优势、后发优势、空间优势，推动生态文明建设实践取得一系列重大成就，不断促进人与自然和谐共生。

(5) A Shared Future

（五）命运与共

Chinese-path modernization is a modernization that follows the path of peaceful development. This is both a requirement of scientific socialism for establishing a “genuine community” and a continuation of the concepts of amity and good-neighborliness and universal harmony in China’s fine traditional culture.

中国式现代化是走和平发展道路的现代化，这既是科学社会主义建立“真正的共同体”的要求，又是中华优秀传统文化中亲仁善邻、协和万邦理念的延续。

Socialism has the characteristics of peace and inclusiveness, which are fundamentally different from the emphasis on confrontation and conquest in capitalist society. Capitalist society also exists to some extent in the form of a community, but it is only a “false community.” As Marx stated, social wealth increasingly stands in opposition to labor, “in alienation, externalization, externalization, in not belonging to the worker but to the personified conditions of production, i.e., capital.” [39]39 Karl Marx, “Economic Manuscript of 1861–63,” in Karl Marx and Frederick Engels, Collected Works, vol. 34 (Moscow: Progress Publishers, 1994), p. 395. The “false community” cannot achieve stable circulation internally, leading to the disorderly expansion of capital, which in turn causes relative overproduction and insufficient consumption. Insufficient domestic consumption drives capitalist countries to expand externally, which is the root cause of capitalist countries plundering weaker nations and peoples and even launching wars in world history. As capitalism developed from the stage of free competition to monopoly, there emerged what Lenin called “the monstrous, vile imperialist world war and the desperate situation it created.” [40]40 V. I. Lenin, “Imperialism, the Highest Stage of Capitalism,” in V. I. Lenin, Collected Works, vol. 22 (Moscow: Progress Publishers, 1964), p. 192. Scientific socialism, on the other hand, aims to overcome the inherent drawbacks of capitalist relations of production, balance the relationship between production and consumption, distribute more rationally, and avoid the disorderly external expansion of capital. Thus, “with the abolition of the exploitation of humanity by humanity, the exploitation of one nation by another will be abolished accordingly,” [41]41 Karl Marx and Frederick Engels, “Manifesto of the Communist Party,” in Karl Marx and Frederick Engels, Collected Works, vol. 6 (Moscow: Progress Publishers, 1976), p. 503. ultimately establishing a “genuine community.” The worldview of “all under heaven” in China’s fine traditional culture regards other countries as components of the “all under heaven” community, advocating harmonious interaction and giving more while receiving less, so that “those near are delighted and those far are drawn to come” (The Book of Rites, “Record on the Subject of Education”). [42]42 The Book of Rites, “Record on the Subject of Education” (Xueji), is a Confucian classic on education and governance. At the same time, it takes “virtue” as the principle of interaction, not relying on military force, as in “using virtue to pacify the Rong, without toiling the troops or blunting the weapons” (Zuo’s Commentary, the Fourth Year of Duke Xiang). [43]43 Zuo’s Commentary (Zuozhuan) is a historical narrative covering the Spring and Autumn period (770–476 BCE), traditionally attributed to Zuo Qiuming. The modes of thinking and value concepts of the two are highly compatible, giving rise to the value of a shared future that the Communist Party of China has long upheld.

社会主义具有和平、包容的特性，与资本主义社会强调对抗、征服具有本质区别。资本主义社会一定程度上也以共同体的形式存在，但只是“虚幻共同体”，正如马克思所言，社会财富日益与劳动对立，“在于异化，外化，外在化，在于不归工人所有，而归人格化的生产条件即资本所有”。“虚幻共同体”内部无法实现稳定循环，由此造成资本的无序扩张，进而造成生产相对过剩、消费不足。国内消费不足促使资本主义国家对外扩张，这是世界历史中资本主义国家对弱小国家及民族进行掠夺甚至发动战争的根源。随着资本主义由自由竞争阶段发展到垄断阶段，出现了列宁所说的“惨绝人寰、卑鄙龌龊的帝国主义世界战争和它所造成的绝境”。而科学社会主义旨在克服资本主义生产关系的内在弊端，平衡生产与消费的关系，更为合理地进行分配，避免了资本对外无序扩张，由此，“人对人的剥削一消灭，民族对民族的剥削就会随之消灭”，最终建立“真正的共同体”。中华优秀传统文化中的天下观将其他国家视为“天下”这一共同体的组成部分，主张和谐交往、厚往薄来，“近者说服而远者怀之”（《礼记·学记》）。同时，以“德”为交往原则，不恃武力，即“以德绥戎，师徒不勤，甲兵不顿”（《左传·襄公四年》）。两者的思维方式、价值理念高度契合，孕育出中国共产党长期以来所秉持的命运与共的价值观。

The pursuit of peace is a distinctive feature of Mao Zedong’s diplomatic thought. Mao Zedong proposed that the Communist Party of China “seeks not only peace for one country but peace for the world.” [44]44 Mao Zedong, “On the Policy of the Chinese People’s Liberation Army,” in Selected Works of Mao Tse-tung, vol. 4 (Beijing: Foreign Languages Press, 1961), p. 157. During the period of socialist revolution and construction, China proposed the Five Principles of Peaceful Coexistence, shaping the international image of New China as a lover of peace. During the new period of reform and opening up and socialist modernization, Deng Xiaoping, based on the actual needs of economic construction, repeatedly emphasized that achieving the four modernizations “requires a peaceful international environment.” [45]45 Deng Xiaoping, “We Need a Peaceful International Environment,” in Selected Works of Deng Xiaoping, vol. 3 (Beijing: Foreign Languages Press, 1994), p. 228. With the deepening of reform and opening up and the continuous development of socialism, China’s comprehensive national strength has significantly increased, contributing greater strength to maintaining world peace. To promote the transformation of the global governance system and change the long-standing situations of “winner takes all” and “zero-sum game,” General Secretary Xi Jinping pointed out that “countries, big or small, strong or weak, rich or poor, are all equal members of the international community.” [46]46 Xi Jinping, “Working Together to Build a Community with a Shared Future for Mankind,” in Xi Jinping: The Governance of China, vol. 2 (Beijing: Foreign Languages Press Only when international members participate equally in decision-making, enjoy rights, and fulfill obligations can the international community achieve sustainable development, thereby building a fairer and more just new order and a community with a shared future for mankind. The concept of a community with a shared future for mankind is the culmination of the value of “a shared future.” It combines Marx’s idea of a “genuine community,” transforms the traditional Chinese value of universal harmony, and endows it with new contemporary connotations and modern forms of expression. In the New Era, China has proposed a series of global initiatives, and the practice of building a community with a shared future for mankind has continuously made new progress.

追求和平是毛泽东外交思想的鲜明底色。毛泽东提出，中国共产党“不但求一国的和平，而且求世界的和平”。社会主义革命和建设时期，我国提出和平共处五项原则，塑造了新中国热爱和平的国际形象。改革开放和社会主义现代化建设新时期，邓小平根据经济建设的实际需求，多次强调实现四个现代化“在国际上需要一个和平环境”。随着改革开放的深入和社会主义的不断发展，中国的综合国力显著增强，为维护世界和平贡献了更大力量。为推动全球治理体系变革，改变长期以来形成的“赢者通吃”“零和博弈”等局面，习近平总书记指出，“国家不分大小、强弱、贫富，都是国际社会平等成员”，只有国际成员平等参与决策、享受权利、履行义务，国际社会才能持续发展，进而构建更加公平公正的新秩序，构建人类命运共同体。人类命运共同体理念是“命运与共”这一价值观的集大成者，它结合马克思的“真正的共同体”思想，改造了中国传统的协和万邦的价值理念，赋予其新的时代内涵和现代表达形式。新时代，我国提出系列全球倡议，推动构建人类命运共同体的实践不断取得新进展。

III. The Contemporary Value of the Unique Values Embedded in Chinese-Path Modernization

三、中国式现代化蕴含的独特价值观的时代价值

In an era of individual development and value pluralism, the values proposed based on grasping the basic principles of scientific socialism and the creative transformation and innovative development of China’s fine traditional culture, combined with the concrete practice of Chinese-path modernization, have significant contemporary value.

在个性发展、价值多元的时代，基于对科学社会主义基本原则的把握和对中华优秀传统文化的创造性转化、创新性发展，结合中国式现代化具体实践所提出的价值观，具有重要的时代价值。

(1) Providing Value Guidance for Chinese-Path Modernization

（一）为中国式现代化提供价值引领

The unique values embedded in Chinese-path modernization are in the same line as the value propositions of scientific socialism, embodying the advanced nature of socialism and serving as the value expression of the basic principles of scientific socialism. They not only provide value orientation and moral support for Chinese-path modernization but also highlight the superiority of the socialist system. These values emphasize putting the people first, pursuing common prosperity, and focusing on fairness and justice, reflecting a profound understanding of the laws of human social development and the realization of human modernization. Chinese-path modernization breaks the myth that modernization equals Westernization and expands new paths for modernization. Socialism with Chinese characteristics defines the nature of Chinese-path modernization, which is a modernization that conforms to China’s actual conditions and embodies the basic principles of scientific socialism. Based on China’s national conditions, cultural traditions, and the needs of the people, the Communist Party of China has led the Chinese people to explore a modernization path suited to themselves, transcending the limitations of capitalist modernization and avoiding the drawbacks of the Western development model. This kind of modernization upholds a people-centered development philosophy, focusing not only on economic development but also on achieving whole-process people’s democracy, cultural prosperity, social justice, and green production and lifestyles. In essence, this reflects the advanced nature of the value propositions of scientific socialism. Therefore, the unique values embedded in Chinese-path modernization transcend the chronic ills of Western capitalism, such as capital supremacy, the law of the jungle, and polarization, representing a new direction for the development of human society and providing new ideas for world peace and development. At the same time, the practice of Chinese-path modernization enriches the connotations of the value propositions of scientific socialism. These new concepts and their institutional support are contemporary expressions of the unique values embedded in Chinese-path modernization. Therefore, at the new historical starting point, it is necessary to continue adhering to a problem-oriented approach, uphold the value propositions of scientific socialism, keep pace with the times, and continuously enrich the innovative theories and innovative practices of the unique values embedded in Chinese-path modernization.

中国式现代化蕴含的独特价值观与科学社会主义价值观主张一脉相承，体现了社会主义的先进本质，是科学社会主义基本原则的价值表达，不仅为中国式现代化提供了价值导向和道德支撑，还彰显了社会主义制度的优越性。这些价值观强调人民至上、追求共同富裕、注重公平正义，体现了对人类社会发展规律、实现人的现代化的深刻理解。中国式现代化打破了现代化等于西方化的迷思，拓展了现代化的新路径。中国特色社会主义规定了中国式现代化的性质，中国式现代化是符合中国实际、体现科学社会主义基本原则的现代化。根据中国国情、文化传统和人民需求，中国共产党带领中国人民探索出了一条适合自己的现代化道路，超越了资本主义现代化的局限，回避了西方发展模式的弊端。这种现代化秉持以人民为中心的发展思想，不仅注重发展经济，还强调实现全过程人民民主、文化繁荣、社会公正、绿色生产生活等。从本质上看，这是科学社会主义价值观主张先进性的体现。因此，中国式现代化蕴含的独特价值观超越了西方资本主义资本至上、弱肉强食、两极分化等痼疾，代表了人类社会发展的新方向，也为世界和平与发展提供了新的思路。同时，中国式现代化实践也丰富着科学社会主义价值观主张的内涵，这些新的理念及其制度支撑都是中国式现代化蕴含的独特价值观的当代表达。所以，在新的历史起点上要继续坚持问题导向，坚持科学社会主义价值观主张，与时俱进，不断丰富中国式现代化蕴含的独特价值观的创新理论、创新实践。

(2) Building Value Consensus for Advancing the Building of a Strong Country and National Rejuvenation

（二）为推进强国建设、民族复兴凝聚价值共识

In the New Era, we are closer to the goal of the great rejuvenation of the Chinese nation than at any time in history. Pooling the powerful joint force of the united struggle of all Chinese sons and daughters will greatly advance Chinese-path modernization; therefore, uniting the masses of the people to the greatest extent becomes an important task in advancing the building of a strong country and the rejuvenation of the nation. The unique values embedded in Chinese-path modernization are a powerful spiritual driving force that coalesces China’s strength. China has a vast territory, a huge population, and distinctive regional cultures. In such a large country, to ensure that each person can fully display their talent, each region can fully utilize its advantages, each resource can be fully used, and each good can circulate smoothly, and to give full play to the advantages of a large country, it is particularly important to build consensus to the greatest extent possible. This is both a contemporary manifestation of the unity of Chinese civilization and an inevitable choice for safeguarding national security. General Secretary Xi Jinping has pointed out, “When ideological understanding is not unified, we must find the greatest common divisor.” [47]47 “Greatest common divisor” (最大公约数, zuì dà gōng yuē shù) is a mathematical term used metaphorically in Chinese political discourse to mean the broadest possible consensus or common ground among diverse groups. As society continues to develop, communication and connections between people become increasingly close, and exchanges between regions become more frequent; different customs, habits, and values inevitably collide or even conflict in these interactions. The Chinese nation has a tradition of “harmony in diversity.” [48]48 “Harmony in diversity” (和而不同, hé ér bù tóng) is a classical Confucian concept from the Analects, advocating unity without uniformity. It is very difficult to achieve uniform “sameness” in the ideological concepts of different individuals, groups, and ethnicities that possess differences; therefore, pursuing the “harmony” of the greatest majority and to the greatest extent is very important—this is what General Secretary Xi Jinping emphasizes as the “greatest common divisor.” This concept of “harmony in diversity” is reflected in all aspects of social life, such as respecting diversity and tolerating differences. It encourages people to seek consensus amid differences and to achieve social harmony and stability. At the level of values, the unique values embedded in Chinese-path modernization are both a scientific theoretical system and an open theoretical system. They advocate a people-centered approach, emphasize the free and comprehensive development of people, and pursue social fairness and justice. This value system not only focuses on the progress of material civilization but also values the development of cultural-ethical progress, striving to build a harmonious, stable, and prosperous society that meets the value pursuits of the vast majority of people. This systematized set of values should be continuously studied, interpreted, and promoted in a rational and effective manner, becoming the common value pursuit that unites Chinese sons and daughters in advancing the building of a strong country and the rejuvenation of the nation.

新时代，我们比历史上任何时期都更接近中华民族伟大复兴的目标。汇聚全体中华儿女团结奋斗的强大合力，将极大推进中国式现代化，因而最大限度团结人民群众就成为推进强国建设、民族复兴的重要课题。中国式现代化蕴含的独特价值观是凝聚中国力量的强大精神动力。我国幅员辽阔，人口规模巨大，地域文化各具特色。这样一个大国，要做到人能尽其才、地能尽其利、物能尽其用、货能畅其流，充分发挥大国优势，最大程度上凝聚共识就显得尤为重要，这既是中华文明统一性的当代体现，又是维护国家安全的必然选择。习近平总书记指出，“思想认识不统一时要找最大公约数”。随着社会不断发展，人与人之间的沟通联系日益紧密，地区与地区之间的交流日益频繁，不同的习俗习惯、价值观念在交往中难免碰撞甚至冲突。中华民族具有“和而不同”的传统，具有差异性的不同个人、群体、民族在思想观念上一味“求同”很难实现，因此追求最大多数人、最大程度的“和”就十分重要，也就是习近平总书记所强调的“最大公约数”。这种“和而不同”的理念，体现在社会生活的各个方面，如尊重多样性、包容差异等。它鼓励人们在差异中寻找共识，实现社会的和谐与稳定。在价值观层面，中国式现代化蕴含的独特价值观既是科学的理论体系，又是开放的理论体系，其主张以人为本，注重人自由而全面的发展，追求社会的公平正义。这种价值观不仅关注物质文明进步，还重视精神文明发展，致力于构建一个和谐、稳定、繁荣的社会，符合绝大多数人的价值追求。这一体系化的价值观应得到不断研究、阐释，进行合理化、有效化宣传，成为凝聚中华儿女推进强国建设、民族复兴的共同价值追求。

(3) Providing Value Support for Promoting the Common Values of All Mankind and Countering the Western “Universal Values” Discourse Trap

（三）为弘扬全人类共同价值、应对西方“普世价值”话语陷阱提供价值支撑

Currently, some Western countries use their discursive hegemony to export discourse to other countries. “Universal values” [49]49 “Universal values” (普世价值, pǔ shì jiàzhí) is a term used in Chinese political discourse to refer critically to Western claims of universally applicable values, often contrasted with the “common values of all mankind” (全人类共同价值, quán rénlèi gòngtóng jiàzhí) proposed by the CPC. are an important manifestation of Western discursive hegemony, attempting to create a discourse trap through discourse export to achieve public opinion encirclement and hunting. This kind of discourse export often carries a strong ideological color, ignores the historical backgrounds and cultural diversity of different countries and regions, and attempts to dismantle the values of non-Western countries. Values are the deep-seated content of civilization; political, economic, cultural, and educational institutional systems inevitably arise from a set of values. Based on an accurate and profound grasp of the levels of civilization, it is not difficult to see that the export of Western “universal values” is essentially an attempt to export their institutional systems, cultural concepts, and development paths to other countries. For example, regarding the important concept of “democracy,” “universal values” narrowly interpret it as specific political systems such as the separation of powers and multiparty elections. These specific systems are essentially games among interest groups, cannot truly reflect the will of the people, and are not applicable to the specific conditions of every country. Therefore, it is necessary to deeply study and promote the unique values embedded in Chinese-path modernization. On the one hand, this can provide Chinese-characteristic interpretations of universally pursued goals such as freedom and democracy, preventing some Western countries from monopolizing the discourse on these concepts. On the other hand, by deeply studying the unique values embedded in Chinese-path modernization, telling the stories of China in the New Era well, and refining the values of China in the New Era, the world can better understand the great achievements of Chinese-path modernization and better comprehend China. For example, in the New Era, the common values of all mankind proposed by the Communist Party of China are a value concept derived from the unique values embedded in Chinese-path modernization in the international sphere. They are a powerful response to the West’s export of values under the guise of “universal values,” a scientific interpretation of the values generally followed by humanity, and a concentrated reflection of Chinese wisdom. The elucidation and dissemination of the common values of all mankind require a more solid academic foundation and richer discursive expression. Therefore, we must adhere to the unique values embedded in Chinese-path modernization and continuously deepen related research, accelerate the construction of a Chinese discourse and Chinese narrative system, deeply explain the essential differences between the common values of all mankind and the so-called “universal values” of the West, analyze the discursive hegemony behind “universal values,” and, moreover, conduct scientific and rational critiques of them to make them convincing.

当前，一些西方国家利用话语霸权对其他国家进行话语输出。“普世价值”就是西方话语霸权的重要体现，其试图以话语输出制造话语陷阱，实现舆论围猎。这种话语输出往往带有浓厚的意识形态色彩，忽视了不同国家和地区的历史背景与文化多样性，妄图瓦解非西方国家价值观。价值观是文明中深层次的内容，政治、经济、文化、教育等制度体系必然基于一套价值观而生发。基于对文明层次的准确深刻把握不难看出，西方“普世价值”的输出，实质是试图向其他国家输出其制度体系、文化观念、发展道路等。例如针对“民主”这一重要理念，“普世价值”将其狭隘地解读为三权分立、多党竞选等具体的政治制度，而这些具体制度本质是利益集团的博弈，并不能真正体现人民意志，也不适用于每个国家的具体情况。因此，要深入研究并宣传中国式现代化蕴含的独特价值观，一方面可以对自由、民主等人类普遍追求的目标进行具有中国特色的阐释，避免一些西方国家对这些概念的话语垄断。另一方面，通过深入研究中国式现代化蕴含的独特价值观，讲好新时代的中国故事，凝练新时代的中国价值，使世界更好理解中国式现代化的伟大成就，更好读懂中国。例如，新时代，中国共产党提出的全人类共同价值，是中国式现代化蕴含的独特价值观在国际领域衍生的价值理念，是对西方借“普世价值”进行价值观输出作出的有力回应，是对人类在一般意义上所遵循的价值理念的科学阐释，是中国智慧的集中反映。对全人类共同价值的阐发与传播需要更为扎实的学术基础和丰富的话语表达。所以，要坚持中国式现代化蕴含的独特价值观并不断深化相关研究，加快构建中国话语和中国叙事体系，深入阐释全人类共同价值与西方所谓“普世价值”的本质区别，剖析“普世价值”背后的话语霸权，更要对其进行科学性、学理性批判，使人信服。

(Author bios: Lu Weiming, Professor and Doctoral Supervisor, School of Marxism, Xi’an Jiaotong University; Deng Jiaoyu, Doctoral Candidate, School of Marxism, Xi’an Jiaotong University)

（作者简介：陆卫明，西安交通大学马克思主义学院教授、博士生导师；邓皎昱，西安交通大学马克思主义学院博士研究生）

Online Editor: Jing Mu

网络编辑：静穆