The Practical Path to Constructing an Autonomous Knowledge System for the Modern Form of Chinese Civilization

At the new historical starting point, the major epochal proposition of continuing to promote cultural prosperity and build a cultural power embodies the epochal turn of Chinese civilization and proclaims the cultural mission of the Communist Party of China in the New Era. Faced with a domestic environment where the discourse and theoretical system of civilization are insufficiently developed, and an international environment characterized by the discursive hegemony of Western civilization, the monopoly of its ideological system, and cognitive differences between Chinese and Western cultures, China’s discursive interpretive power and communicative influence have still not escaped the theoretical predicament and communicative pattern of “having reason but being unable to explain it clearly” and “speaking but having no one listen.” Linking the construction of the modern form of Chinese civilization with the construction of China’s autonomous knowledge system not only has important historical significance and contemporary value for the great rejuvenation of the Chinese nation, but can also establish a theoretical model and conceptual marker for shaping a “new form of human civilization.” The autonomous knowledge system of the modern form of Chinese civilization is an original theoretical system, led by the Communist Party of China together with the people of all ethnic groups across the country, taking China’s actual national conditions, social conditions, and popular conditions as its starting point, taking the guidance of Marxism as its “root vein,” and taking the continuity, innovativeness, unity, inclusiveness, and peacefulness of the Chinese national civilization as its “soul vein,” capable of resolving the questions of China, the questions of the times, and the questions of the world. From “accelerating the construction of a disciplinary system, academic system, and discourse system for philosophy and social sciences with Chinese characteristics” to accelerating the “construction of China’s autonomous knowledge system,”[n] General Secretary Xi Jinping’s important expositions have pointed the way forward, provided fundamental guidance, and clarified the strategic tasks for constructing an autonomous knowledge system for the modern form of Chinese civilization.

在新的历史起点上继续推动文化繁荣、建设文化强国的重大时代命题，体现了中华文明的时代转向，宣告了中国共产党在新时代的文化使命。面对文明叙事话语与理论体系不够完善的国内环境，西方文明的话语霸权、思想体系的垄断、中西文化认知差异等国际环境 ，我国的话语解释权和传播影响力仍然没有摆脱“有理说不清”“说了无人听”的理论困境和传播格局。将中华文明现代形态建设与中国自主知识体系构建联系起来，既对中华民族伟大复兴具有重要历史意义与现实价值，也可以为塑造“人类文明新形态”树立理论典范与概念标识。中华文明现代形态的自主知识体系就是中国共产党带领全国各族人民，以中国国情、社情、民情等实际情况为起点，以马克思主义指导为“根脉”，以中华民族文明的连续性、创新性、统一性、包容性、和平性为“魂脉”，能够破解中国之问、时代之问、世界之问的原创性理论体系。从“加快构建中国特色哲学社会科学学科体系、学术体系、话语体系”，到加快“构建中国自主的知识体系” ，习近平总书记的重要论述为构建中华文明现代形态自主知识体系指明了前进方向、提供了基本遵循、明确了战略任务。

I. Taking the “Two Creations”[n] of culture as the foundation to consolidate subjectivity

一、以文化“两创”为底蕴，夯实主体性

Creating cultural markers with subjectivity is the core essence of constructing an autonomous knowledge system for the modern form of Chinese civilization. This subjectivity has been created by the Communist Party of China together with the people of all ethnic groups across the country on the land of China. It is neither a Western-style application of the Western civilization knowledge system to a Chinese substance, nor a “patchwork splicing” of the traditional Eastern knowledge system. Rather, it is a new cultural life-form that is organically unified, rooted in China’s actual conditions, explaining China’s current situation, solving China’s problems, adhering to a cultural standpoint, following the laws of cultural development, and continuously promoting the creative transformation and innovative development of fine traditional Chinese culture. This life-form adheres to unique cultural genes, ideological essences, practical paths, and value concepts, constructing a set of distinctive civilizational discourse systems that embody the power of national subjectivity, continuously promoting the cultural confidence and cultural self-strengthening of the Chinese nation, and realizing the independence and autonomy of the Chinese national spirit.

打造具有主体性的文化标识，是构建中华文明现代形态自主知识体系的核心要义。这一主体性是中国共产党带领全国各族人民在中国的大地上开创的，既不是西方文明知识体系的西体中用，也不是东方传统知识体系的“拼凑架接”，而是立足中国实际、阐释中国现状、解决中国问题，坚守文化立场，遵循文化发展规律，不断推动中华优秀传统文化的创造性转化、创新性发展的有机统一的新的文化生命体。这一生命体坚守着独特的文化基因、思想精髓、实践路径和价值观念，构建着一套体现民族主体性力量的标识性文明话语体系 ，持续推动中华民族的文化自信、文化自强，实现中华民族精神的独立自主。

The creative transformation and innovative development of fine traditional Chinese culture endow the construction of subjectivity in the modern autonomous knowledge system of the Chinese nation with profound foundations. The creative transformation and innovative development of fine traditional culture in the contemporary era manifest the cultural attributes of Chinese-path modernization and also consolidate the connotative foundation and cultural characteristics of China’s autonomous knowledge system. General Secretary Xi Jinping pointed out, “Chinese culture is long-standing and well-established, accumulating the deepest spiritual pursuits of the Chinese nation and representing the unique spiritual identity of the Chinese nation, providing rich nourishment for the endless vitality, development, and growth of the Chinese nation.”[n] Over several thousand years of history, the Chinese nation has created and perpetuated fine traditional culture. Its broad and profound ideological system and long-standing cultural core constitute the spiritual bloodline and cultural genes of the Chinese nation, endowing Chinese civilization with modern strength and forming the “root vein” and “source” for constructing an autonomous knowledge system for the modern form of Chinese civilization. This means that constructing China’s autonomous knowledge system must be rooted in Chinese civilization and must deeply grasp the special character and special qualities of Chinese civilization. A series of important elements and value concepts in fine traditional Chinese culture—such as governance thought, the sentiment of family and country, economic ethics, ecological concepts, and methods of thinking—have jointly shaped the prominent characteristics of Chinese civilization, which General Secretary Xi Jinping summarized as prominent continuity, innovativeness, unity, inclusiveness, and peacefulness. These five prominent characteristics essentially reveal the cultural meaning and cultural value of the subjectivity of the Chinese nation, explain in nature that the modern form of Chinese civilization is a civilizational form of socialism with Chinese characteristics aimed at realizing the comprehensive and free development of the individual, fundamentally point out the profound foundation and inherent requirements for constructing China’s autonomous knowledge system, and determine in practice that the Chinese nation must take the path of Chinese-path modernization.

创造性转化、创新性发展中华优秀传统文化，赋予中华民族现代自主知识体系主体性构建的深厚底蕴。优秀传统文化在当代的创造性转化、创新性发展，彰显了中国式现代化的文化属性，也巩固了中国自主知识体系的内涵底蕴与文化特性。习近平总书记指出，“中华文化源远流长，积淀着中华民族最深层的精神追求，代表着中华民族独特的精神标识，为中华民族生生不息、发展壮大提供了丰厚滋养”。中华民族在几千年的历史中创造并延续着优秀的传统文化，其博大精深的思想体系与源远流长的文化内核是中华民族的精神血脉和文化基因，赋予中华文明以现代力量，形成了构建中华文明现代形态自主知识体系的“根脉”与“源头”。这意味着，构建中国自主知识体系，必须根植于中华文明，必须深刻把握中华文明的特殊品性与特殊品质。中华优秀传统文化中的治理思想、家国情怀、经济伦理、生态理念、思维方法等一系列重要元素与价值理念，共同塑造出了中华文明的突出特性，习近平总书记将其概括为突出的连续性、创新性、统一性、包容性和和平性。这五大突出特性从本质上揭示了中华民族主体性的文化意蕴与文化价值，从性质上阐释了中华文明现代形态是旨在实现人的全面而自由发展的中国特色社会主义的文明形态，从根本上指明了构建中国自主知识体系的深厚底蕴、内在要求，从实践上决定了中华民族必须走中国式现代化道路。

Constructing an autonomous knowledge system for the modern form of Chinese civilization means integrating and co-creating the discourse system and the ideological system, connecting the ancient and the modern, creatively transforming and innovatively developing fine traditional Chinese culture, and shaping the spiritual independence of the Chinese nation. To this end, it is necessary to deeply excavate its ideological essence in terms of content, enrich the terminology database of the knowledge system; in terms of form, use technological empowerment to innovate the modern expression of traditional culture, expand the presentation paths of the knowledge system, and create a systemic framework that combines the essential meaning of traditional culture with modern practice. At the same time, through cultural standpoint, cultural confidence, and cultural self-strengthening, cultural identity should be enhanced, a series of landmark theoretical and academic achievements should be created, traditional culture should be refined and processed in a modernized way based on the historical and cultural master template, incorporated into the modern knowledge system and ideological system, and the theoretical development of culture should be promoted.

构建中华文明现代形态的自主知识体系，就是要将话语体系与思想体系进行融合共创、古今融通，创造性转化、创新性发展中华优秀传统文化，塑造中华民族的精神独立。为此，就需要在内容上深入挖掘其思想精华，丰富知识体系的术语库，形式上利用技术赋能创新传统文化的现代表达，扩展知识体系的呈现路径，创造传统文化要义与现代实践相结合的体系框架。同时通过文化立场、文化自信、文化自强增强文化认同，创造一系列标志性理论成果与学术成果，立足于历史文化母版之上对传统文化进行现代化的提炼与加工，将其纳入现代知识体系和思想体系，同时推动文化的学理化发展。

(1) Taking the enrichment of the terminology database as the content orientation for constructing the autonomous knowledge system

（一）以丰富术语库作为构建自主知识体系的内容指向

Continuously and deeply excavate the elements of fine traditional Chinese culture, continuously excavate and transform various ideological essences, and enrich the terminology database of the autonomous knowledge system. Discourse originates from concepts; only by refining and extracting concepts and elevating them into signifying concepts can the integration of the ideological system and the discourse system be promoted. The social ideal of a world of supreme virtue and great harmony, the spiritual pursuit of manifesting virtue and promoting the Way and being vigorous and promising, the survival concept of following the Way of nature and unceasing self-renewal, and the way of interaction of being kind and benevolent to neighbors and harmonizing all nations constitute the gene pool of Chinese civilization, continuously providing rich historical resources for the modern form of Chinese civilization and laying the profound foundation for the autonomous knowledge system of the modern form of Chinese civilization. To deeply excavate this foundation is to continuously refine conceptual symbols and expand and enrich the academic corpus concerning the autonomy and ethnicity of the Chinese nation.

不断深入挖掘中华优秀传统文化要素，不断挖掘和转化各种思想精华，丰富自主知识体系的术语库。话语来源于概念，唯有提炼萃取概念使之上升为标示性概念，才能推动思想体系与话语体系的融合。至德之世、世界大同的社会理想，明德弘道、刚健有为的精神追求，道法自然、自强不息的生存理念，亲仁善邻、协和万邦的交往之道，构成了中华文明的基因库，源源不断地为中华文明现代形态提供丰富的历史资源，奠定中华文明现代形态自主知识体系的深厚底蕴，深入挖掘这一底蕴就是要不断提炼概念符号，扩充、丰富关于中华民族自主性、民族性的学术语料库。

The purpose of refining conceptual symbols is not the concepts themselves, but to better use the theoretical system to guide practice. This requires integrating the deeply transformed corpus of fine traditional cultural resources into modern social practice, carrying out a path transformation from tradition to modernity. Some scholars have proposed “taking the ‘Six Arts’[n] as the foundation and ritual as the standard” to continue the millennia-old traditional knowledge system. The author believes that this system was formed and developed during the period of agrarian civilization. Within the new horizon of modern civilization, it is necessary to continuously update and transform the concepts of seeking the relationship between humanity and the world, exploring the relationship between humanity and society, reflecting on the relationship between humanity and the self, and handling the relationship between humanity and others from the traditional cultural corpus into values, outlooks on life, and worldviews that regulate and guide the ideology, behavior, and attitudes of the Chinese nation. At the same time, these values should be transformed and reconstructed using a discourse system that is widely accepted and enjoyed by the masses of the people in modern society, endowing cultural markers with new conceptual applicability. For example, integrating the tradition of “great unity” (dayitong) of “all regions under heaven sharing one common thread” and “plurality within unity” into the modern mission of the Chinese nation’s united struggle and forging a strong sense of community for the Chinese nation;[n] integrating the sentiment of family and country of “cultivating the self, regulating the family, governing the state, and pacifying the world” and “bearing the world in mind” into the core socialist values of patriotism and dedication and the realization of the Chinese Dream;[n] embedding the ancient economic ethics of “enriching the people and valuing life” and “balancing righteousness and profit” into modern market economy practice, forming values of honesty, trustworthiness, and equal competition. Only by relying on the historical excavation and modern transformation of traditional culture can a profound cultural foundation and solid resource support be provided for constructing the terminology and conceptual database of the autonomous knowledge system for the modern form of Chinese civilization.

提炼概念符号的目的并非在于概念本身，而是为了将理论体系更好地用于指导实践。这要求我们将深入转化后的优秀传统文化语料资源库融入现代化的社会实践当中，进行传统与现代的路径转化。有学者提出“以‘六艺’为基础、以礼为准则”，赓续千年传统知识体系。笔者认为，这一体系形成发展于农耕文明时期，在现代文明的新视域中，需要将传统文化语料库中求索人与天下、探寻人与社会、反省人与自我、处理人与他人关系的思考理念，不断更新转化成规范和引领中华民族思想意识、行为举止、认知态度的价值观、人生观和世界观。同时将这些价值观念用现代社会人民群众普遍接受和喜闻乐见的话语体系进行转化与重构，赋予文化标识以新的概念适用。例如将“九州共贯”“多元一体”的大一统传统融入现代中华民族团结奋斗、铸牢中华民族共同体意识的使命担当中 ；将“修齐治平”“心怀天下”的家国情怀融入社会主义核心价值观的爱国敬业与实现中国梦之中 ；将“富民厚生”“义利兼顾”的古代经济伦理植入现代市场经济实践中，形成诚实守信、平等竞争的价值观念。唯有基于传统文化的历史挖掘与现代转化，才能为构建中华文明现代形态自主知识体系的术语概念库提供深厚的文化底蕴和坚实的资源支撑。

(2) Taking technological empowerment as the narrative expression of the autonomous knowledge system

（二）以技术赋能作为自主知识体系的叙事表达

Utilizing technology to empower development and innovate the modern narrative expression of traditional culture, continuously expanding the channels for presenting the discourse of the autonomous knowledge system. Expand the artistic expression of traditional culture, integrating traditional cultural IPs such as historical figures, ancient texts and artifacts, and classic treatises with technologies like 5G, the Internet of Things, virtual reality, and holographic projection, achieving a fusion of “thought concepts + traditional culture + technological aesthetics,” and creating cultural works adapted to audience reception. For example, the Henan Spring Festival Gala’s重磅推出的《咏春》[n7], through cinematic techniques such as one-shot continuous filming, 360° panoramic shooting, and frame extraction, tells the complete story of Wing Chun master Ip Man venturing alone into Hong Kong and establishing himself by fighting his way through the martial arts street. In terms of content, it showcases the vigorous and flowing Chinese martial arts of Wing Chun, Tai Chi, and Praying Mantis Boxing; in terms of scenes, it displays the antique Lingnan traditional architecture and the intangible cultural heritage craft of gambiered Guangdong gauze; in terms of language, it uses Cantonese to shout in unison the Wing Chun ancestral precepts: “Nourish righteous qi, refrain from indiscriminate disputes” and “Support the weak, use martial arts to assist benevolence.” It not only promotes the national spirit of Chinese martial arts—pacifying the world, calming the body and mind, and preventing harm—but also conveys the peacefulness and diversity of traditional Chinese culture, showcasing the value concepts and aesthetic orientations of the Chinese nation, and achieving the creative transformation and innovative development of Lingnan culture, thereby expanding the space for innovative expression in the discourse construction of the Chinese nation’s autonomous knowledge system.

利用技术赋能发展、创新传统文化的现代叙事表达，不断扩展自主知识体系的话语呈现路径。拓展传统文化的艺术表达，将历史人物、古籍文物、经典论著等传统文化IP与5G、物联网、虚拟现实、全息投影等技术融合，实现“思想理念 + 传统文化 + 技术美学”的融合，打造适应受众接受的文化作品。例如河南春晚重磅推出的《咏春》，通过一镜到底、360°全景拍摄、抽帧等影视化手法，讲述了咏春拳师叶问孤身闯香港，在武馆街打通关立足的完整故事。从内容上看，展现了咏春拳、太极拳、螳螂拳等刚劲流畅的中国武术 ；从场景来看，展现了古色古香的岭南传统建筑和香云纱这一非遗技艺 ；从语言来看，用粤语齐声喊出“养正气戒滥纷争”“扶弱小以武辅仁”的咏春祖训。既弘扬了中华武术平天下、安身心、防侵害的民族精神，也传递了中华传统文化的和平性与多样性，展现了中华民族价值观念与审美取向，实现了岭南文化的创造性转化与创新性发展，为中华民族自主知识体系的话语构建拓展了创新表达空间。

Furthermore, it is necessary to break down barriers between disciplinary systems and industries, vigorously promote the digital development and digital sharing of various academic resources, cultural relic resources, and cultural resources, and achieve the integrated development and construction of disciplinary systems and academic systems. In terms of discipline construction, promote the digital preservation and presentation of niche and esoteric fields [n8] such as oracle bone studies, bamboo and wooden slip studies, and the languages and historical studies of ethnic minorities (Tibetan studies, Mongolian studies, Tangut studies, etc.). In 2023, the National Social Science Fund funded a total of 93 niche and esoteric projects, encouraging scholars to use new theories, new technologies, and new methods for cross-disciplinary and cross-field research on important historical and cultural classics and editions, cave temple protection, and important historical and cultural sites. In terms of historical and cultural relic resources, explore the modern presentation and expression of cultural relic resources, such as the Mogao Caves digital spherical screen cinema, the “Seeking Dunhuang” immersive deep cultural knowledge interactive project, and the Naxi Dongba Ancient Texts and Documents Museum, which use modern technology and modern discourse systems to find innovative integration of cultural relic resources and tourism culture. In terms of cultural promotion, promote the perfect grafting of traditional Chinese poetry and song lyrics with modern popular music and modern variety shows, such as the “Let Love Go Home: Harmony Brings Prosperity” Chinese Studies Spring Festival Gala, the “New Spring Intangible Cultural Heritage Night” intangible cultural heritage evening, and the “Everlasting Classics” music variety show, which fuse the “extremely old” with the “extremely new” to meet the needs of audiences of different ages and increase the reach of cultural concept dissemination.

此外，还要打破学科体系、行业之间的壁垒，大力推动各类学术资源、文物资源、文化资源的数字化发展与数字化共享，实现学科体系与学术体系的融合发展与建设。学科建设方面，推动甲骨学、简牍学、少数民族语言文字与历史研究（藏学、蒙古学、西夏学等）等冷门绝学的数字化保存与呈现，2023年国家社科基金共立项93个冷门绝学项目，鼓励学者运用新理论、新技术、新方法对重要历史文化典籍版本、石窟寺保护、重要历史文化遗址等内容进行跨学科跨领域的研究；历史文物资源方面，探索文物资源的现代化呈现与表达，诸如莫高窟数字球幕影院、“寻境敦煌”沉浸式深度文化知识互动项目、纳西东巴古籍文献馆等运用现代技术与现代话语体系寻找文物资源与旅游文化的创新融合 ；文化推广方面，推动中华传统诗词歌赋与现代流行乐曲、现代综艺的完美嫁接，诸如《让爱回家·家和万事兴》的国学春晚，《新春非遗之夜》的非遗晚会、《经典咏流传》的音乐综艺，将“极旧”与“极新”融合嫁接，满足不同年龄受众的需求，提高了文化理念传播的到达率。

(III) Taking Cultural Stance and Cultural Confidence as the Inherent Requirements of the Autonomous Knowledge System

（三）以文化立场和文化自信作为自主知识体系的内在要求

Adhering to a cultural stance and strengthening cultural confidence are the inherent requirements for endowing the modern autonomous knowledge system of the Chinese nation with subjectivity. Cultural confidence is “a more fundamental, broader, and deeper confidence” [n9], related to cultural prosperity and flourishing, the great rejuvenation of the Chinese nation, and the cultural dimension of constructing the autonomous knowledge system. This requires us, guided by a grand view of history, to refine and extract the essence of the five-thousand-year civilization of the Chinese nation, condense and summarize the historical research on Chinese civilization, and integrate and output theories, discourses, and concepts with Chinese style, further interpreting Chinese practice and summarizing Chinese experience.

坚守文化立场、坚定文化自信，是赋予中华民族现代自主知识体系主体性构建的内在要求。文化自信是“更基础、更广泛、更深厚的自信” ，关系到文化繁荣兴盛、中华民族的伟大复兴，关系到自主知识体系构建的文化向度。这就要求我们以大历史观为指导，提炼萃取中华民族五千多年的文明精华，凝练概括中华文明的史论研究，整合输出为具有中国风格的理论、话语与概念，进一步阐释中国实践、总结中国经验。

Cultural stance emphasizes upholding the independence of spirit and the subjectivity of the nation in the process of Sino-foreign cultural integration, exchange and mutual learning, and prosperous development. This requires that, when deeply exploring the historical logic and spiritual origins of the development of Chinese national civilization, we neither base ourselves on historical nihilism to completely negate traditional culture and overturn the existing traditional knowledge system, nor return to historical restorationism to fully accept traditional culture, nor blindly follow various dogmatisms and completely graft the mindset and knowledge system of Western civilization’s modernization. We must critically inherit and develop excellent traditional culture, forge together red culture, revolutionary culture, and advanced socialist culture, form the unique spiritual and cultural values of the Chinese nation, strengthen the spiritual home of the national community, break the discourse system of the superiority of Western civilization, and always maintain the independent spirit and autonomous consciousness of Chinese civilization in its discourse position.

文化立场强调在中外文化融合推进、交流互鉴、繁荣发展的过程中，秉承其精神的独立性和民族的主体性。这要求我们在深入探寻中华民族文明发展的历史逻辑与精神起源时，既不能立足于历史虚无主义全盘否定传统文化，推倒既有传统知识体系 ；也不能回到历史复古主义，全盘接受传统文化 ；更不能盲从各种教条主义、完全嫁接西方文明现代化的思维定式与知识体系。要批判性继承发扬优秀传统文化，熔铸红色文化、革命文化、社会主义先进文化，形成中华民族特有的精神文化价值，筑牢民族共同体的精神家园，打破西方文明优越论的话语体系，始终保持中华文明的独立精神与自主意识的话语地位。

Cultural confidence emphasizes strengthening the nation’s cultural identity and sense of belonging while interpreting Chinese civilization. The continuous and vast traditional culture of the Zhou dynasty official school “Six Arts” [n10], pre-Qin masters’ philosophy, Han dynasty classical studies, Wei-Jin dark learning, and Sui-Tang Buddhist studies provides firm cultural confidence, rich value nourishment, and profound historical resources for constructing the autonomous knowledge system. To construct an autonomous knowledge system of the modern form of Chinese civilization, it is necessary to provide a complete set of knowledge systems concerning the spiritual characteristics and developmental forms of Chinese civilization, and to promote knowledge innovation and theoretical innovation. For example, Renmin University of China has initiated the new compilation of *A History of Chinese Civilization* and *A History of World Civilizations*, and conducted research on *The Theory of Harmonious Civilizations* and *The End of the Clash of Civilizations* [n11]; the publication of *Annotated Commentary on the Chinese Civil Code (Ten Volumes)* and *The Complete Collection of Chinese Excavated Bronze Vessels (Twenty Volumes)* is a deep exploration of this system. Only by re-revealing the historical logic of cultural evolution, fully presenting the actual context of culture, history, and theory, and forming a systematic and specialized academic system and disciplinary system can we, on the basis of cultural confidence and confidence in the theory, let the world understand China’s wisdom, China’s values, and China’s solutions. As General Secretary Xi Jinping pointed out, “We must not only let the world know about ‘China on the tip of the tongue,’ but also let the world know about ‘China in academia’ and ‘China in theory.’” [n12]

文化自信强调在阐释中华文明的同时，要强化民族的文化认同和归属。周代官学“六艺”、先秦子学、两汉经学、魏晋玄学、隋唐佛学等连绵不断、浩如烟海的传统文化，为构建自主知识体系提供了坚定的文化自信、丰富的价值养分与厚重的历史资源。若要构建中华文明现代形态自主知识体系，就要提供一整套关乎中华文明精神特质和发展形态的知识体系，推进知识创新与理论创新。比如中国人民大学启动《中国文明史》和《世界文明史》新编，开展《文明和谐论》和《文明冲突终结论》的研究 ，《中国民法典释评（十卷本）》《中国出土青铜器全集（20卷本）》的出版就是这一体系的深入探索。只有重新揭示文化演变的历史逻辑，完整呈现文化、历史与理论的现实语境，形成系统化、专业化的学术体系、学科体系，才能在文化自信、理论自信的基础上让国际了解中国的智慧、中国的价值、中国的方案。正如习近平总书记指出的，“我们不仅要让世界知道‘舌尖上的中国’，还要让世界知道‘学术中的中国’‘理论中的中国’”。

II. Taking the “Two Integrations” as the Direction, Highlighting Originality

二、以“两个结合”为方向，突出原创性

General Secretary Xi Jinping pointed out: “Opening up and developing socialism with Chinese characteristics on the deep foundation of over five thousand years of Chinese civilization, and integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, is the only way.” [n13] The “Two Integrations” are precisely the key to our profound understanding of China’s essential characteristics. They are original theories based on socialism with Chinese characteristics, providing not only the fundamental guidance for the construction of Chinese civilization but also pointing out the forward direction for constructing the autonomous knowledge system of the modern form of Chinese civilization.

习近平总书记指出 ：“在五千多年中华文明深厚基础上开辟和发展中国特色社会主义，把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合是必由之路。” “两个结合”正是我们深刻理解中国本质特色的关键所在，是基于中国特色社会主义的原创理论，不仅为中华文明的建设提供了根本遵循，更是为构建中华文明现代形态自主知识体系指明了前进方向。

(I) Deepening the Theoretical Innovation of the Autonomous Knowledge System through the “First Integration”

（一）以“第一个结合”深化自主知识体系的理论创新

The “First Integration,” that is, “integrating the basic tenets of Marxism with China’s specific realities,” has laid the practical foundation and realistic needs of the autonomous knowledge system, pointed out the direction for constructing the modern autonomous knowledge system of the Chinese nation, and also constitutes the original theory and original system of the autonomous knowledge system.

“第一个结合”，即“马克思主义基本原理同中国具体实际相结合”，奠定了自主知识体系的实践基础与现实需要，为构建中华民族现代自主知识体系指明了方向，同时也构成了自主知识体系的原创理论与原创体系。

Marx pointed out, “The real content of all epoch-making systems arises from the needs of the period that produced them.” [14]14 Karl Marx, “The German Ideology,” in Marx and Engels Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 36. The translation here follows the Chinese source text’s rendering. The traditional Chinese knowledge system, based on the social formation and developmental needs of feudal society, gradually formed a complete knowledge structure and form through the “Six Arts” [15]15 The “Six Arts” (六艺) of the Zhou dynasty were rites, music, archery, charioteering, calligraphy, and mathematics. of the Zhou dynasty that regulated political order and behavioral morality, Confucius’s “Six Classics” [16]16 The “Six Classics” (六经) traditionally attributed to Confucius are the Book of Songs, Book of Documents, Book of Rites, Book of Changes, Spring and Autumn Annals, and the lost Classic of Music. in the Spring and Autumn period for transmitting the Way, imparting knowledge, and resolving doubts, the 38 types of knowledge in book editions of the Han dynasty, and the Tang dynasty’s classification of books into the four categories of classics, history, masters, and collections. But in modern times, the traditional Chinese knowledge system encountered the impact of the Western knowledge system from without, experiencing the abolition of the imperial examinations in the Qing dynasty, the replacement of classical Chinese, and the criticism of orthodox Confucianism. Its value system and cultural foundation became “Chinese learning as the substance, Western learning for practical use” and “the arts by which various states achieve wealth and power.” [17]17 “Chinese learning as the substance, Western learning for practical use” (中体西用) was a late-19th-century reform slogan advocating selective adoption of Western technology while preserving Confucian values. “The arts by which various states achieve wealth and power” (诸国富强之术) refers to Western methods of national enrichment and military strength. Due to the lack of scientific theoretical guidance and an advanced ideological system, the modern intellectuals’ efforts to save the nation from subjugation and ensure its survival, as well as the construction of a knowledge system that interpreted the Chinese path through Western disciplines, had many shortcomings. They not only fragmented the integrity and systematicity of the traditional knowledge system but also severed the continuity and inclusiveness of cultural traditions and value orientations. The integration of Marxism with China’s concrete realities reversed this passive situation and opened the prelude to constructing an independent knowledge system for the modern form of Chinese civilization. On the one hand, Marxism was used to “transform” China: the Marxist worldview and methodology were employed to study China’s questions, grasp the specific logic of China as a special object, and thereby elevate abstract universality into the specific particularity of China’s practical problems. On the other hand, China was used to “transform” Marxism: that is, to deeply grasp the principal contradictions and essential characteristics of different historical periods in China, continuously enrich and expand the Chinese characteristics and Chinese content of Marxism, and constantly strengthen the powerful vitality of the Marxist worldview and methodology. The guidance of Marxism, the leadership of the Communist Party of China, and China’s concrete realities determine that we cannot copy the Western path to modernization, cannot replicate Western modern civilization, and still less can we imitate the establishment of a Western knowledge system. Adhering to the integration of Marxism with China’s concrete realities and continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times requires us to take an independent path of socialist modernization with Chinese characteristics and create a modern civilization of the Chinese nation. This social content and national characteristics have also become the realistic foundation for constructing an independent knowledge system of the Chinese nation, embodying the “originality” of its system.

马克思指出，“一切划时代的体系的真正的内容都是由于产生这些体系的那个时期的需要而形成起来的” 。中国传统知识体系基于封建社会的社会形态与发展需要，经历了周代规范政治秩序与行为道德的“六艺”，春秋孔子“六经”的传道授业解惑，汉代38种知识类型的图书版本，唐代以经、史、子、集划分图书类别，逐渐形成了完整的知识结构和形态。但到了近代社会，中国传统知识体系对外遭遇西方知识体系的冲击，经历了清朝废科举、文言文被取代、正统儒学被批判，其价值体系与文化基础也变成了“中体西用”“诸国富强之术”。由于缺乏科学的理论指导与先进的思想体系，近代知识分子的救亡图存与以西方学科阐释中国道路的知识体系构建存在诸多弊端，不仅割裂了传统知识体系的整体性与系统性，也切断了文化传统与价值取向的连续性与包容性。马克思主义与中国具体实际相结合，扭转了这种被动局面，开启了构建中华文明现代形态自主知识体系的序幕。一方面，以马克思主义来“化”中国，用马克思主义的世界观、方法论来研究中国之问，把握中国作为特殊对象的特殊逻辑，进而将抽象的普遍性上升为中国实际问题的特殊具体性；另一方面，以中国来“化”马克思主义，即深刻把握中国不同历史时期的主要矛盾及本质特性，不断丰富和拓展马克思主义的中国特色和中国内容，不断增强马克思主义世界观与方法论的强大生命力。马克思主义的指导和中国共产党的领导以及中国的具体实际，决定了我们无法照搬西方的现代化道路，无法复制西方的现代文明，更无法模仿建立西方的知识体系。坚持把马克思主义同中国具体实际相结合，不断推进马克思主义中国化时代化，要求我们走独立自主的中国特色社会主义现代化道路，创造中华民族现代化文明，这一社会内容和民族特色也成为构建中华民族自主知识体系的现实基础，凝聚了其体系的“原创性”的特质。

The most important thing in constructing an original independent knowledge system for the modern form of Chinese civilization is to adhere to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, deeply understand its status as the Marxism of contemporary China, the Marxism of the 21st century, and the essence of the times of Chinese culture and the Chinese spirit; deeply comprehend its essential essence of upholding the people-centered principle, self-confidence and self-reliance, upholding fundamental principles and breaking new ground, problem-orientation, systems thinking, and embracing the world; and deeply study the rich connotations of its “Ten Clarifications,” “Fourteen Perseverances,” and “Thirteen Areas of Achievement.” [18]18 The “Ten Clarifications” (十个明确), “Fourteen Perseverances” (十四个坚持), and “Thirteen Areas of Achievement” (十三个方面成就) are key components of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, summarizing its core principles, basic policies, and historical accomplishments since the 18th National Congress of the CPC. This logically rigorous and organically unified ideological whole provides a powerful worldview and methodology for constructing a modern independent knowledge system of the Chinese nation, as well as a scientific system framework, practical requirements, and value guidelines. Constructing a modern independent knowledge system of the Chinese nation means profoundly summarizing the historical path and practical significance of integrating the basic principles of Marxism with China’s realities, and running the entire scientific system of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era through the construction of the disciplinary system, academic system, and discourse system of the independent knowledge system of the modern form of Chinese civilization. It is dedicated to building Chinese disciplines, prospering Chinese academic research, innovating and developing Chinese theory, and constructing and disseminating Chinese discourse, so as to further theorize, academically express, and systematically construct the Chinese path, Chinese experience, and Chinese practice.

构建原创性的中华文明现代形态自主知识体系，最重要的就是坚持以习近平新时代中国特色社会主义思想为指导，深刻认识其作为当代中国马克思主义、21世纪马克思主义、中华文化和中国精神的时代精华的地位 ；深刻领悟其坚持人民至上、自信自立、守正创新、问题导向、系统观念、胸怀天下的精髓要义 ；深入研究其“十个明确”“十四个坚持”和“十三个方面成就”的丰富内涵。这一逻辑严密、有机统一的思想整体为构建中华民族现代自主知识体系提供了强大的世界观与方法论，提供了科学的体系框架、实践要求以及价值遵循。构建中华民族现代自主知识体系就是要深刻总结马克思主义基本原理同中国实际相结合的历史道路和现实意义，将习近平新时代中国特色社会主义思想的整套科学体系贯穿、贯彻于中华文明现代形态自主知识体系的学科体系、学术体系与话语体系的构建当中，致力中国学科建设、繁荣中国学术研究、创新发展中国理论、构建传播中国话语，对中国道路、中国经验、中国实践作进一步的学理化阐释、学术化表达与体系化构建。

(II) Opening Up a New Theoretical Space for Interpretation of the Independent Knowledge System through the “Second Integration”

（二）以“第二个结合”开辟自主知识体系的全新理论阐释空间

The “Second Integration,” namely “the integration of the basic principles of Marxism with the best of traditional Chinese culture,” has opened up a new cultural space, theoretical space, and ideological space for constructing an independent knowledge system for the modern form of Chinese civilization, highlighting the spiritual temperament of the Chinese nation and its cultural self and civilizational self in the process of modernization. Constructing an independent knowledge system requires continuously excavating the common elements of the two, perfecting the theoretical paradigm of their discourse system, and persistently promoting the theorized development of culture.

“第二个结合”，即“马克思主义基本原理同中华优秀传统文化相结合”，为构建中华文明现代形态自主知识体系开辟了全新的文化空间、理论空间与思想空间，彰显了中华民族的精神气质以及在现代化进程中的文化自我、文明自我。构建自主知识体系，就是要不断挖掘二者的共同元素，构建完善其话语体系的理论范式，持续推动文化的学理化发展。

Deeply excavate common elements and promote theorized development. The premise of integrating the basic principles of Marxism with the best of traditional Chinese culture is their mutual compatibility, and the result of their mutual integration is mutual achievement. Deeply excavating their common elements can fundamentally provide theoretical basis and ideological guidance for the “originality” of the modern independent knowledge system of the Chinese nation, and in the process of mutual achievement, create an organic living body of the modern form of Chinese civilization, thereby providing a new cultural foundation for the independent knowledge system and promoting its theorized development. There is considerable heterogeneity in the historical backgrounds, social formations, and ideological sources from which Marxism and the best of traditional Chinese culture emerged, but there is a high degree of compatibility between them. The fundamental reason lies in the fact that Chinese civilization, due to its unique cultural pursuits, is consistent with the value pursuits of Marxism. We must trace back to the more than 5,000-year history of Chinese civilization to excavate its common ground and integration with the basic principles of Marxism and the Marxist knowledge system. We should connect the traditional idea of “the people as the foundation of the state” with Marx’s people-centered stance on “for whom,” excavating the people-centered view of the people and the mass historical view; organically combine “when the people are prosperous, the state is stable,” “moderate prosperity,” and “fairness” with the ideal of “communism,” excavating the practical view and development view of the concept of “common prosperity”; combine the ideas of “Great Harmony” and “harmony among all nations” with the world history theory of “liberating humanity,” exploring the cosmology and civilizational view of “a community with a shared future for mankind”; and combine “unity under the nine provinces” and “shared customs across the six directions” with “the system of the proletarian party,” elucidating the democratic view and governance view of “whole-process people’s democracy” and “a community of social governance.” Only by deeply excavating their common elements and creating original discourse expressions and scientific conceptual systems that integrate the essence of Marxist thought with the civilizational style of the Chinese nation can we accurately perceive the rich connotations, essential characteristics, and developmental laws of the modern form of Chinese civilization, continuously provide fresh and abundant cultural materials and traditional foundations for constructing the independent knowledge system of the modern form of Chinese civilization, and fundamentally provide theoretical basis and ideological guidance for constructing the independent knowledge system.

深入挖掘共通元素，推动学理化发展。马克思主义基本原理同中华优秀传统文化相结合的前提是彼此契合，相互结合的结果是互相成就。深入挖掘二者的共同元素，可以从根本上为构建中华民族现代自主知识体系的“原创性”提供理论依据和思想引领，并在互相成就的过程中造就中华文明现代形态的有机生命体，从而为自主知识体系提供新的文化基础，推动其学理化发展。马克思主义和中华优秀传统文化所形成的时代背景、社会形态、思想来源存在着较大的异质性，但彼此存在着高度的契合性。其根本原因在于中华文明因其自身的独特的文化追求与马克思主义的价值追求相一致。我们要溯源到中华民族五千多年的文明史中，去挖掘其与马克思主义基本原理、马克思主义知识体系的共融共通。将传统中“民为邦本”的思想与马克思“为什么人”的人民立场进行贯通，挖掘“以人民为中心”的人民观与群众史观 ；将“民富则安”“小康”“公平”与“共产主义”理想有机结合，挖掘“共同富裕”理念的实践观与发展观 ；将“大同思想”“协和万邦”与“为人类求解放”的世界历史理论进行结合，探寻“人类命运共同体”的宇宙观与文明观；将“九州共贯”“六合同风”与“无产阶级政党制度”相结合，阐释“全过程人民民主”“社会治理共同体”的民主观和治理观。只有深入挖掘二者的共通元素，打造会通马克思主义思想精髓与中华民族文明风格的原创话语表达与科学概念体系，才能准确透视中华文明现代形态的丰富内涵、本质特性及发展规律，才能不断为中华文明现代形态自主知识体系构建提供鲜活与丰富的文化素材与传统底蕴，从根本上为构建自主知识体系提供理论依据和思想引领。

(III) Shaping the Complete Structure of the Independent Knowledge System through the Innovative Theory of the “Two Integrations”

（三）以“两个结合”的创新理论型塑自主知识体系的完整结构

The “Two Integrations” endow Chinese theory with a space for original development, promote the formation and development of a paradigm for the theoretical interpretation of Chinese experience, and provide advantages for strengthening the explanatory power of the independent knowledge system of the modern form of Chinese civilization by converging into new theories, new concepts, and new discourses.

“两个结合”赋予了中国理论的原创性发展空间场域，助推中国经验理论解释范式的形成与发展，为强化中华文明现代形态自主知识体系的阐释力提供了聚变为新理论、新概念、新话语的优势。

Create conceptual paradigms characteristic of modern Chinese civilization. These concepts must not only possess the universal value paradigm of modern civilization but also have an original conceptual system architecture, achieving the integration of universality and particularity. This requires us, on the one hand, to focus on China’s local practical direction, to discover and screen problems, and to further enhance the theoretical guidance and insight for exploring civilizational development. On the other hand, we must be adept at reflecting on and condensing Chinese practice at the theoretical level. For example, we should conceptually condense, academically explore, and theoretically promote the practical path and value purport of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, further strengthen academic research and enhance disciplinary content. While providing intellectual wisdom and an academic think tank for the overall strategy of the great rejuvenation of the Chinese nation, we should also provide reference-worthy theoretical resources and knowledge achievements for the accelerated evolution of the changes unseen in a century.

创造中华现代文明特质的概念范式。这一概念不仅要具有现代性文明的普遍价值范式，也要具备原创性的概念体系架构，实现普遍性与特殊性的结合。这就要求我们一方面要着眼于中国本土的实践方向，发现问题、筛选问题，进一步提升探索文明发展的理论指引和洞察能力 ；另一方面要善于对中国实践进行学理化层面的思考与凝练。譬如要将中国式现代化全面推进中华民族伟大复兴的实践路径、价值旨趣等方面进行概念凝练、学术探讨、理论推广，进一步加强学术研究和提升学科内容，在为中华民族的伟大复兴战略全局提供思想智慧、学术智库的同时，也为世界未有之大变局的加速演进提供可资借鉴的理论资源与知识成果。

Constructing a perfected theoretical explanatory paradigm for Chinese experience. Theory originates from practice and guides practice; the autonomous knowledge system of the modern form of Chinese civilization must be an original theory developed on the basis of summarizing and refining experience. This theory, in the process of explaining China’s social development, responding to China’s questions, and solving China’s problems, adheres to and develops the Marxist worldview and methodology, forming a new theoretical explanatory paradigm that takes the basic theories of Marxism as its “soul vein” and fine traditional Chinese culture as its “root vein.” This is not only the development direction and trend of China’s philosophy and social sciences but also the future form of the autonomous knowledge system of the modern form of Chinese civilization. Only by basing itself on China’s actual conditions, putting forward original theoretical viewpoints, constructing the academic system among each discipline in practice, and strengthening the benign interaction between various disciplines in theory, can synergy be formed, generating an autonomous theory that responds to the questions of the times, explains China’s achievements, and solves world problems.

构建完善中国经验的理论解释范式。理论来源于实践并指导实践，中华文明现代形态的自主知识体系必然是在总结提炼经验基础上发展而来的原创理论。这一理论是在解释中国社会发展、回应中国之问、破解中国难题的过程中，坚持和发展马克思主义世界观和方法论，形成以马克思主义基本理论为“魂脉”、中华优秀传统文化为“根脉”的新的理论解释范式，这不仅是中国哲学社会科学的发展方向和发展趋势，更是中华文明现代形态自主知识体系的未来样态。只有立足于中国实际，提出原创性的理论观点，在实践中构建每个学科之间的学术体系，在理论中加强各个学科间的良性互动，才能形成合力，生成回应时代之问、阐释中国成就、解答世界问题的自主理论。

To construct an autonomous knowledge system of the modern form of Chinese civilization, it is necessary to take Marxism as the fundamental guide for each discipline to analyze and solve problems, to integrate the rich heritage of traditional culture, the conceptual markers of modern Chinese civilization, and the advanced elements of world civilization into disciplinary construction, to provide research content, research ideas, and value standards for the research of each discipline, and to build a completely new autonomous knowledge system of the modern form of Chinese civilization. This will thereby change the vague and marginalized state of Chinese theory in the international community, breaking the predicament where Chinese theoretical voices and academic voices “have reason but cannot express it, and once expressed, cannot spread it.”

构建中华文明现代形态自主知识体系，就是要把马克思主义作为各学科分析问题、解决问题的根本遵循，将传统文化的丰厚底蕴、中华现代文明中的概念标识、世界文明中的先进元素融入学科建设当中，为各学科的研究提供研究内容、研究思路及价值标准，构建起全新的中华文明现代形态自主知识体系，从而改变中国理论在国际社会空泛化、边缘化的状态，打破中国理论声音、学术声音“有理说不出、说了传不开”的困境。

III. Upholding a “people-centered” approach and adhering to the people’s character

三、秉持以“人民为中心”，坚守人民性

Contemporary China is undergoing the largest-scale modernization construction in terms of population in the world. Our cause relies on the people for construction and shares its fruits with the people. Our civilization is a new form of human civilization that solves the problem of “for whom” and is committed to realizing “the comprehensive and free development of the human person.” Always insisting that the masses of the people are the creators of history is an inherent requirement and practical necessity for constructing the autonomous knowledge system of the modern form of Chinese civilization.

当代中国正在经历着全世界人口规模最大的现代化建设，我们的事业建设依靠人民、成果由人民共享，我们的文明是解决“为什么人”的问题，是致力于实现“人全面而自由发展”的全新的人类文明新形态。始终坚持人民群众是历史的创造者，是构建中华文明现代形态自主知识体系的应有之义和现实需要。

(I) “People-centered” approach manifests the research standpoint for constructing the autonomous knowledge system

（一）“以人民为中心”彰显构建自主知识体系的研究立场

“Adhering to a people-centered approach” endows the construction of the autonomous knowledge system of the modern Chinese nation with its inherent meaning and value standpoint. The masses of the people are the creators of history, not only the creators of material civilization but also the creators of cultural-ethical progress. Therefore, the practical orientation of its knowledge system must be realized from the “people-centered” research direction.

“坚持以人民为中心”为构建中华民族现代自主知识体系赋予了应有之义和价值立场。人民群众是历史的创造者，不仅是物质文明的创造者，也是精神文明的创造者，所以要从“以人民为中心”的研究导向实现其知识体系的实践指向。

Western modernization takes “capital as its logic” and liberal culture as its foundation, while Chinese-path modernization is “people-centered” and takes fine traditional culture as its foundation. To construct the autonomous knowledge system of the modern form of Chinese civilization, it is necessary to comply with this historical inevitability and the objective laws of social development, forging a value concept of doing scholarship for the people. Specifically, this means discovering social problems, conducting in-depth investigation and research, grasping the ideological trends and value concepts of the people, being adept at summarizing new practices that are regular and people-oriented, and refining new theories that are academically sound and problem-oriented. In the face of the infiltration of Western hedonism, liberalism, money worship, and nihilism, it is necessary to research, explain, and put forward correct value concepts and ideological guidance; in the face of the risk of value deconstruction brought about by trends such as “lying flat,” “Buddhist-style,” and “giving up,” it is necessary to provide the people with theoretical guidance and practical paths for establishing correct values and a view of happiness; in the face of the rise of online vulgar cultures such as “fan circles,” “Zu’an,” and “Heijie,”[n] it is necessary to provide theoretical and methodological innovation for improving people’s digital literacy, creating high-quality cultural products, and fostering a positive and upward online culture.

西方现代化“以资本为逻辑”、以自由主义文化为根基，中国式现代化则是“以人民为中心”、以优秀传统文化为根基。构建中华文明现代形态的自主知识体系，要遵从这一历史必然性和社会发展的客观规律，打造为人民做学问的价值理念。具体来看，就是要发现社会问题，深入调查研究，把握人们的思想动态与价值观念，要善于概括有规律性且以人民为导向的新实践、提炼出有学理性且具有问题导向的新理论。面对西方的享乐主义、自由主义、拜金主义、虚无主义的渗透，要研究阐释提出正确的价值理念与思想引导 ；面对躺平、佛系、摆烂思潮带来的价值解构风险，要为人民提供树立正确的价值观与幸福观的理论指导与实践路径 ；面对饭圈、祖安、黑界等兴起的网络恶俗文化，要为提升人们的数字素养打造优质文化产品、营造向善向上的网络文化提供理论创新和方法创新。

In short, constructing the autonomous knowledge system of the modern Chinese nation must closely link academic exploration, disciplinary research, and discourse systems with the cause of the Party and the people, “summarizing fresh experience from the people’s creative practice, elevating it to rational knowledge, refining new theoretical achievements, and striving to let the Party’s innovative theories penetrate deeply into the hearts of hundreds of millions of people, becoming theories that are grounded, gather people’s wisdom, conform to people’s will, and win people’s hearts.” Only in this way can we continuously improve the cultural quality of the people, establish a healthy and civilized modern lifestyle, enhance the level of civilization of the entire society, and promote the free and comprehensive development of people.

质言之，构建中华民族现代自主知识体系必须将学术探索、学科研究、话语体系与党和人民的事业紧紧联系在一起，“从人民的创造性实践中总结新鲜经验，上升为理性认识，提炼出新的理论成果，着力让党的创新理论深入亿万人民心中，成为接地气、聚民智、顺民意、得民心的理论”。唯有如此，才能不断提高人民群众的文化素质，确立健康文明的现代生活方式，才能提升整个社会的文明程度，推动人们自由而全面的发展。

(II) Reconstructing the value identity and value orientation of the “people’s collective memory”

（二）重构“人民集体记忆”的价值认同与价值取向

The most important thing in constructing the autonomous knowledge system of the modern Chinese nation is to deeply infuse the power of culture into the spirit and wisdom of the Chinese nation. By creating unique iconic concepts, symbolic markers, and creative achievements, it strengthens people’s identification with Chinese culture and Chinese national civilization, deepens the Chinese nation’s collective memory of the modern civilization system, thereby consolidating the sense of community of the Chinese nation and building a shared spiritual home for the Chinese nation.

构建中华民族现代自主知识体系最重要的是将文化的力量深深注入中华民族的精神与智慧之中，通过打造特有的标示性概念、标志性符号、创造性成果强化人们对中华文化、中华民族文明的认同，加深中华民族对现代文明体系的集体记忆，从而铸牢中华民族的共同体意识，构筑中华民族共有的精神家园。

“The essence of man is no abstraction inherent in each single individual. In its actuality it is the ensemble of the social relations.”[n] People do not exist in isolation; they are social, historical, cultural, and national beings. This determines that an individual’s life experience and lifestyle are closely linked to social reality, national development, and national spirit. As an important way for humans to understand themselves and the world, memory is also constrained and influenced by personal experience, group frameworks, and social environment. Personal memory, collective memory, and social memory are inseparable. Among them, collective memory differs from personal memory, which is based on factors such as an individual’s own experience, feelings, and imagination in recalling past events and behaviors; it also differs from social memory, which is a formal or scientific record of history. Collective memory is the shared recollection of past events and behaviors by a social group, composed of the common memories of countless individuals, and it continuously deconstructs and reconstructs the content of personal memory. Collective memory not only originates from individuals’ deep understanding of shared beliefs, values, and experiences, but it in turn further influences the persistence patterns of personal memory and the deeper understanding of spiritual concepts. This dual effect is determined by a series of factors such as the group’s values, interests, cultural views, and beliefs. Therefore, constructing the autonomous knowledge system of the modern form of Chinese civilization means forging the value beliefs, value norms, and value orientation of the Chinese nation by creating a collective memory of the modern form of Chinese civilization, and building a shared spiritual home for the Chinese nation.

“人的本质不是单个人所固有的抽象物，在其现实性上，它是一切社会关系的总和。”人不是孤立存在的，是社会的、历史的、文化的、国家的存在。这就决定了个体的人生经历、生活方式是与社会现实、国家发展、民族精神紧密联系的。作为人类认识自己、认识世界的重要方式，记忆同样也受到个人经验、群体框架、社会环境的制约与影响。个人记忆、集体记忆与社会记忆，三者密不可分。其中，集体记忆不同于基于个人自身经验、感受、想象等因素对过去发生事件与行为回忆的个人记忆 ；也不同于作为对历史的正式或科学阐述记载的社会记忆。集体记忆是社会群体对过去发生的事件与行为的共同回忆，是由无数个人共同记忆所构成的，并不断解构重构个人记忆的内容。集体记忆不仅来源于个人对共享的信念、价值、经验的深层次理解，它反过来又进一步影响个人记忆持存样态及对精神理念的更深层次理解。这一双重效应是由群体的价值观、利益观、文化观、信仰观等一系列因素所决定的。因此，构建中华文明现代形态自主知识体系，就是要通过打造中华文明现代形态的集体记忆来形成中华民族的价值信念、价值规范和价值导向，构筑中华民族共有的精神家园。

In terms of content, the collective memory of the modern form of Chinese civilization is created through the methods of “repeated elaboration” and “deconstruction and reconstruction.” “Repeated elaboration” refers to repeatedly presenting to people of all ethnic groups important nodes, historical elements, intangible cultural heritage events, or information of the modern form of Chinese civilization through ceremonies, books and historical records, cultural and creative souvenirs, etc., grafting symbolic markers and concepts onto specific events, thereby forming a lasting memory and impression. For example, the ritualized dissemination of important events such as the National Day military parade and the Beijing Olympics allows people to deepen their memory while watching, revisiting the historical memory and glorious achievements of national development. “Deconstruction and reconstruction” means that the Chinese nation, facing the world, must select, delete, modify, or supplement memories that have been distorted, one-sided, or inconsistent with the facts by the West, changing the passive position of being led or guided by the West in collective memory, and, based on the excavation and research of historical materials, explain, accurately restore, and correctly interpret those neglected or erased, objective and comprehensive Chinese history and collective memory that are beneficial to national interests and national sentiments. For example, external promotional films such as *This Is Me, the People’s Republic of China* and *Jincheng Dongfang*[n] have established an image communication symbol library centered on the common values of all mankind, integrating the common values of the Chinese people, such as “mutual benefit and win-win” and “harmony and inclusiveness,” into the narrative of visual expression. While shaping the national community, they also respond to a series of Western discourse traps such as the “China threat theory” and “China hegemony theory,” continuously gaining discursive power in the international environment and promoting the transformation of Chinese national discourse into world discourse.

在内容上通过“重复阐释”与“解构重构”的方式打造中华文明现代形态的集体记忆。“重复阐述”是指可以通过仪式盛典、书籍史册、文创纪念等方式向各族人民不断重复中华文明现代形态的重要节点、历史元素、非遗文化等事件或信息，将标示性符号、概念与具体事件进行嫁接，进而形成一种持久的记忆与印象。比如将国庆阅兵、北京奥运会等重要事件进行仪式化传播，让人们在观看过程中不断加深记忆，重温国家发展的历史记忆与辉煌成就。“解构重构”是指中华民族要面向世界，对被西方歪曲的、片面的、不符合事实的记忆进行选择、删减、修改或补充，改变由西方主导或引导集体记忆的被动地位，并根据史实资料的挖掘与研究去阐释、准确还原、正确解读那些被忽视或抹去、有利于国家利益和民族情感的、客观全面的中华历史与集体记忆。比如《这就是我，中华人民共和国》《锦程东方》等对外宣传片建立了以全人类共同价值为主旨的影像传播符号库，将“互利共赢”“和谐包容”等中国人民的共同价值融入视觉表达的叙事当中，在型塑民族共同体的同时，也回应了西方一系列的“中国威胁论”“中国争霸论”等话语陷阱，不断在国际环境中掌握自身话语权，助推中华民族话语的世界话语转化。

In formal terms, it constructs a sense of family-country and a shared ideal through the shaping of collective memory. The autonomous knowledge system for the modern form of Chinese civilization concerns the formation and development of the modern form of Chinese civilization; it is the concentrated presentation and expression of all rational and perceptual knowledge, including conceptual theories, spiritual values, ideological essences, and ways of life. Its concrete path is embodied in the following three aspects: First, continuously updating academic classics to increase historical identity. The state intensifies efforts to compile and construct academic works in the fields of philosophy and sociology that concern the academic history, intellectual history, civilizational history, and philosophical history of the modern form of Chinese civilization, while simultaneously building high-quality textbooks. It embodies the value positions, basic theories, conceptual categories, and logical reasoning involved in the autonomous knowledge system for the modern form of Chinese civilization in the form of knowledge principles within textbooks, thereby cultivating outstanding research talent. Second, integrating cultural resource databases to increase cultural identity. It integrates intangible cultural heritage and various museum resources, creating a series of digital museums and digital experience halls, transforming textual narratives into visual narratives and narratives of cultural and creative products. It creates various perceptible and visible immersive experience scenarios, shortening the perceptual distance between cultural relics and heritage and modern people, allowing people to strengthen collective identity and identity cognition through participation. Third, producing spiritual and cultural products to increase collective identity. Constructing the autonomous knowledge system for the modern form of Chinese civilization requires not only rational written symbols and abstract concepts but also the creation of a series of vivid, perceptual, and easily disseminated visual symbols and concrete cultural products. Through visual rhetoric, it integrates the elements of the modern form of Chinese civilization with the abstract theories of the autonomous knowledge system, embedding them into collective memory. For example, the 2024 Spring Festival Gala’s “Mountains and Rivers, Poetry and Chang’an” [22]22 The 2024 Spring Festival Gala (Chunwan), a widely watched annual televised variety show broadcast on Chinese New Year’s Eve, featured a segment titled “Mountains and Rivers, Poetry and Chang’an” that used augmented reality to blend traditional cultural elements with contemporary performance. combined the IP of traditional Hanfu, poetry and song, and historical architecture with augmented reality technology and the blanket coverage traffic of the Spring Festival Gala, gathering dispersed audiences in the same space of meaning. It allowed them to share experiences and emotions in the flow of information, constructing an imagined space for the national community. Such cultural products help awaken the national memory and national spirit within the cultural core, forming new collective memories in the process of appreciation and forging a common cultural community.

在形式上通过集体记忆的塑造来构筑家国情怀与共同理想。中华文明现代形态自主知识体系是关于中华文明现代形态形成与发展的，是概念理论、精神价值、思想精髓、生活方式等全部理性、感性知识的集中呈现与表达。其具体路径体现为以下三个方面 ：一是不断更新学术经典，增加历史认同。国家加大力度对关涉中华文明现代形态学术史、思想史、文明史、哲学史等哲学社会学领域的学术著作的编撰与建设，同时持续建设精品教材，将涉及中华文明现代形态自主知识体系的价值立场、基本理论、概念范畴、逻辑推理等内容以知识原理的方式体现在教材之中，培养杰出研究人才。二是整合文化资源库，增加文化认同。将非物质文化遗产、各类博物馆资源进行整合，打造一系列数字博物馆、数字体验馆，将文字叙述转化为影像叙事、文创产品叙事，营造各种可感、可看的沉浸式体验场景，缩短文物、遗产与现代人的感知距离，让人们在参与中加强集体认同和身份认知。三是制作精神文化产品，增加集体认同。构建中华文明现代形态自主知识体系，不仅需要理性的文字符号与抽象概念，还需要打造一系列生动、感性且易传播的视觉符号与具体的文化产品，通过视觉修辞将中华文明现代形态的元素与自主知识体系的抽象理论共融共通，并嵌入到集体记忆之中。譬如2024年春晚的《山河诗长安》，将传统汉服、诗词歌赋、历史建筑的IP与现实增强技术和春晚的地毯覆盖式流量相结合，将分散的受众聚集在同一意义空间，让他们在信息的流动中共享经验、共享情绪，构建了民族共同体的想象空间。这种文化产品，有助于唤醒文化内核中的民族记忆、民族精神，在欣赏的过程中形成新的集体记忆，铸牢共通的文化共同体。

(3) Manifesting the global vision of constructing an autonomous knowledge system for the modern form of Chinese civilization through “a community with a shared future for mankind”

（三）以“人类命运共同体”彰显构建中华文明现代形态自主知识体系的世界视野

Constructing an autonomous knowledge system for the modern form of Chinese civilization also requires entering the global field of human problems, gaining insight into human issues, and using a scholarly theoretical system to explain, predict, and evaluate a series of theoretical propositions concerning “a community with a shared future for mankind.” Constructing an autonomous knowledge system for the modern form of Chinese civilization must possess both a Chinese standpoint and a global vision. It must be both “people-centered” and concerned with “where humanity is heading”; it must be both grounded in domestic realities and attentive to global trends; it must be both concerned with the independence and autonomy of the national spirit and with the common values of all humanity.

构建中华文明现代形态的自主知识体系，还需要进入全球人类性的问题场域，洞察人类问题，用学理体系去阐释、预测、评价关乎“人类命运共同体”的一系列理论命题。构建中华文明现代形态自主知识体系要兼具中国立场和世界视野，既要以“人民为中心”，也要关注“人类向何处去”；既要立足国内现实，也要观照世界走向 ；既要关注民族精神独立自主，也要关注全人类共同价值。

The theoretical proposition of “a community with a shared future for mankind” proposed by contemporary China not only embodies China’s response to and reflection on global issues but also serves as the criterion and direction for constructing an autonomous knowledge system for the modern form of Chinese civilization. Constructing an autonomous knowledge system for the modern form of Chinese civilization must start from the basic point of “real people and historical development,” strive to explore the epochal proposition of humanity’s future, take the realization of the “common values of all humanity”—“peace, development, fairness, justice, democracy, and freedom”—as the highest criterion and theoretical thread, continuously and creatively reveal the laws of development of human society, propose effective academic categories and epochal propositions for analyzing world problems, and at the same time provide scientific theoretical support for the construction of the Chinese-path modernization [23]23 Chinese-path modernization (中国式现代化) is the official term for China’s model of modernization, presented as distinct from Western models, emphasizing socialist characteristics, cultural heritage, and harmony with nature. road. It must provide regularive theoretical guidance for the realization and transformation of the new form of human civilization, provide scholarly explanation and methodological guidance for revealing the cosmology, worldview, and outlook on life of the common values of all humanity, and contribute Chinese wisdom to the harmonious coexistence and inclusiveness of diverse world civilizations.

当代中国提出的“人类命运共同体”这一理论命题不仅凝聚着中国对世界问题的回应与思考，也是构建中华文明现代形态自主知识体系的准则与方向。构建中华文明现代形态自主知识体系要从“现实的人及历史发展”这一基本点出发，努力探索人类前途的时代命题，以实现“和平、发展、公平、正义、民主、自由”这一“全人类共同价值”为最高准则与理论脉络，不断创造性地揭示人类社会的发展规律，提出解析世界问题的有效学术范畴和时代命题，同时为中国式现代化道路建设提供科学的理论支撑，为人类文明新形态的实现与变革提供规律性的理论指引，为揭示全人类共同价值的宇宙观、世界观、人生观提供学理阐释及方法引导，为世界多元文明的和谐相处、兼容并包贡献中国智慧。

4. Adhering to the guiding role of Marxism, manifesting scientificity

四、坚持马克思主义的指导地位，彰显科学性

General Secretary Xi Jinping emphasizes, “Adhering to the guidance of Marxism is the fundamental hallmark that distinguishes contemporary Chinese philosophy and social sciences from other philosophy and social sciences.” [24]24 Xi Jinping, “Speech at the Symposium on Philosophy and Social Sciences,” May 17, 2016. Taking Marxism as theoretical navigation and practical guidance is not only the fundamental hallmark distinguishing it from other Western knowledge systems but also the fundamental principle for constructing an autonomous knowledge system for the modern form of Chinese civilization. Since the 18th National Congress of the CPC [25]25 The 18th National Congress of the CPC, held in November 2012, marked the beginning of Xi Jinping’s leadership and the launch of the “New Era” of socialism with Chinese characteristics., centering on China’s national conditions and major problems facing the world, guided by Marxism, navigated by the Marxist worldview and methodology, adhering to the cultural standpoint of the Chinese nation, and integrating academic thought resources from both ancient and modern times beyond China, innovating theoretical issues of the New Era has become an academic self-awareness. Constructing an autonomous knowledge system for the modern form of Chinese civilization means taking Marxism as the guide, taking problems as the orientation, deeply researching and responding to the questions of the times, the world, China, and the people, and deriving new theories and new methods to solve problems.

习近平总书记强调，“坚持以马克思主义为指导，是当代中国哲学社会科学区别于其他哲学社会科学的根本标志”。以马克思主义为理论引航和实践指导，既是区别于西方其他知识体系的根本标志，也是构建中华文明现代形态自主知识体系的根本遵循。党的十八大以来，围绕我国国情和世界面临的重大问题，以马克思主义为指导，以马克思主义的世界观方法论为领航，坚持中华民族的文化立场，会同古今融通之外的学术思想资源，创新新时代的理论问题，已经成为一种学术自觉。构建中华文明现代形态自主知识体系，就是要以马克思主义为指导，以问题为导向，深入研究、回应时代之问、世界之问、中国之问和人民之问，得出解决问题的新理论与新方法。

(1) Expanding the horizon of scientific theory through practical problems

（一）以现实问题拓展科学理论视域

Marx pointed out: “Problems are the maxim of the times, the most actual voice expressing the inner state of the times themselves.” [26]26 Karl Marx, “The Leading Article in No. 179 of the *Kölnische Zeitung*,” 1842. Constructing an autonomous knowledge system for the modern form of Chinese civilization requires in-depth research into the meta-question of “where humanity is heading” and the practical problems of the development of contemporary Chinese society. Only by profoundly grasping the times, taking root in the earth, and diagnosing problems can one transcend the external appearance of problems and reach their essential determination; only then can one propose theoretical summaries that are both universal and particular, guiding world practice and Chinese practice, and continuously supply powerful momentum and broad space for theoretical creation and academic prosperity.

马克思指出 ：“问题是时代的格言，是表现时代自己内心状态的最实际的呼声。”构建中华文明现代形态自主知识体系需要深入研究“人类向何处去”的元问题、当代中国社会发展的实践问题。只有深刻把握时代、扎根大地、把脉问题，才能超越问题的外在表象，达及问题的本质规定；才能提出对世界实践、中国实践有指导性的、融普遍性与特殊性为一体的理论化总结，持续供给理论创造、学术繁荣以强大的动力和广阔的空间。

Based on an international perspective, deeply exploring the meta-questions concerning “where the world is heading” and “where humanity is heading” is an important direction for constructing an autonomous knowledge system for the modern form of Chinese civilization. The international situation is turbulent and unstable. Western hegemonism led by the United States and national interest groups stubbornly propagate an international order based on the value norms of modern Western civilization and discursive traps such as “hegemonic stability theory” and “the China collapse theory,” [27]27 “Hegemonic stability theory” and “the China collapse theory” are Western academic and political discourses that, respectively, argue that a single hegemon ensures global stability and that China’s political wantonly infiltrating Western value ideological discourse and arbitrarily interfering in the internal affairs of other countries. Constructing an autonomous knowledge system for the modern form of Chinese civilization means taking Marxism as the guide, adhering to a global vision, not only paying attention to domestic conditions and practical problems but also identifying and refining a large number of urgent meta-questions for the resolution of international contradictions and changes in the world situation. To provide theoretical responses and path guidance for the different levels and dimensions involved in these meta-questions, it is necessary to deeply study the fundamental achievements of the Chinese-path modernization road, the historical experience of shared development, and its world significance. China’s experience and achievements provide Chinese wisdom and Chinese solutions for solving world problems, exploring the reference value and applicability of China’s development path. At the same time, great importance must be attached to strengthening global agenda-setting and issue orientation, actively guiding “topics concerning China.” Strengthen international academic theoretical exchange and cooperation, actively respond to the practical problems of concern to the people of various countries, establish narrative content that conforms to the value systems of the people of different countries, and enhance the professionalism, foresight, and credibility of Chinese discourse. More importantly, the theoretical achievements and practical experience formed by socialism with Chinese characteristics in pioneering the Chinese-path modernization road and the modern form of Chinese civilization can provide entirely new choices for other developing countries to follow a modernization path suited to their own national conditions and form a modern civilization, thereby elevating the particularity of individual theories to the universality of conceptual systems, and thus creating a theoretical system for solving world problems.

立足国际视野，深入探讨关乎“世界向何处去”“人类向何处去”的元问题，这是构建中华文明现代形态自主知识体系的重要指向。国际局势动荡不安，以美国为首的西方霸权主义和国家利益集团顽固宣扬以西方现代文明的价值规范和“霸权稳定论”“中国崩溃论”等话语陷阱为基础的国际秩序，大肆渗透西方价值意识形态话语，肆意干涉他国内政。构建中华文明现代形态的自主知识体系就是要以马克思主义为指导，坚持胸怀天下，不仅关注国内情况与现实问题，也为国际矛盾的化解与世界局势的变动甄别提炼大量亟待解决的元问题。而对这一元问题所涉及的不同层面、不同维度提供理论回应与路径指引，就需要深入研究中国式现代化道路的根本成就、共享发展的历史经验和世界意义。中国的经验成就为解决世界问题提供中国智慧、中国方案，探讨中国发展道路的借鉴性与参考性。同时要高度重视加强全球性的议程设置与议题导向，积极引导“涉中议题”。加强国际学术理论的交流与合作，积极回应各国人民关切的现实问题，建立符合不同国家人民的价值观叙事内容，增强中国话语的专业性、前瞻性与公信力。更重要的是，中国特色社会主义开创中国式现代化道路、中华文明现代形态所形成的理论成果和实践经验可以为其他发展中国家走符合自己国情的现代化道路、形成现代化文明提供全新的选择，使其个别理论的特殊性上升为概念体系的普遍性，从而创建解决世界问题的理论体系。

Rooted in domestic realities and conducting in-depth research on the practical issues of contemporary Chinese social development is the theoretical foundation for constructing an independent knowledge system of the modern form of Chinese civilization. The construction of an independent knowledge system of the modern form of Chinese civilization is a proposition of the times formed and created through the practice of the Party leading the people in their century-long struggle. It is a theoretical achievement and methodological innovation that creatively applies the basic principles of Marxism to solve the practical problems of contemporary China in the face of social change, and it conforms to the fundamental interests of the broadest majority of the people. General Secretary Xi Jinping emphasized, “Problems are the voice of the times; answering and guiding the resolution of problems is the fundamental task of theory.” [28]28 Xi Jinping, “Speech at the Conference Commemorating the 200th Anniversary of the Birth of Karl Marx” (May 4, 2018). Problems are the starting point of practice, and practice provides powerful momentum and broad space for theoretical research. Theoretical research is an independent theory based on practice and is the essence of the times. The construction of an independent knowledge system of the modern form of Chinese civilization must take root in the motherland’s soil, profoundly answer the major questions on the path of modernization, deeply grasp the changes and transformations in the structure of modern knowledge, and achieve theoretical and methodological innovation by fully absorbing the intellectual resources of both the past and the present.

立足国内现实，深入研究当代中国社会发展的实践问题，是构建中华文明现代形态自主知识体系的理论基础。构建中华文明现代形态自主知识体系是在党领导人民百年奋斗历程的实践中创造形成的时代命题，是我们面对社会变革创造性运用马克思主义基本原理解决当代中国现实问题的理论成果与方法创新，符合最广大人民的根本利益。习近平总书记强调，“问题是时代的声音，回答并指导解决问题是理论的根本任务”。问题是实践的起点，实践为理论研究提供了强大的动力和广阔的空间，理论研究是在实践基础上的自主理论，是时代的精华。中华文明现代形态自主知识体系的构建要扎根祖国大地，深刻回答现代化道路上的重大问题，深入把握现代知识结构的变化转型，在充分吸收古今思想资源中实现理论创新与方法创新。

(II) Enriching and Deepening the Scientific Connotation through Social Practice

（二）以社会实践丰富与深化科学内涵

The modern form of Chinese civilization is formed in the practice of cultural construction under Chinese-path modernization. Delving into social practice and exploring the pathways and forms of constructing a knowledge system is the concrete path to solving the construction of an independent knowledge system of the modern form of Chinese civilization.

中华文明现代形态是在中国式现代化的文化建设实践中形成的，深入社会实践，探索知识体系构建的途径和形式，是破解构建中华文明现代形态自主知识体系的具体路径。

On the one hand, build a systematic, high-level platform for cultivating research talent. Rely on the subjective initiative of scholars from various disciplines to enhance the think tank’s capacity for policy advisory services. Closely follow the new needs of cultural development, keep pace with the new round of technological revolution and industrial transformation, pool more forces to jointly tackle major national theoretical and technological governance challenges, and conduct original, forward-looking, and reserve research. Combine the world’s technological frontiers and cultural achievements with major national strategic deployments, economic development, people’s needs, and cultural goals. Use the Marxist stance, viewpoint, and method to coordinate frontier development and the theoretical issues abstracted from major disciplinary research. By creating high-quality academic research results, advance the modernization of the national governance system and governance capacity, and enhance the country’s soft power.

一方面，打造体系化、高层次的研究人才培养平台。依靠各学科学者的主观能动性，提升智库咨政服务能力。紧扣文化发展新需要，紧跟新一轮科技革命和产业变革，凝聚更多力量联合开展对国家重大理论和科技治理难题的攻关 ，开展原创性、前瞻性、储备性研究，把世界科技前沿、文化成果同国家重大战略部署和经济发展、人民需求、文化目标结合起来，用马克思主义的立场、观点、方法，统筹前沿发展和重大学科研究中抽象出的理论问题，通过打造高质量学术研究成果，推进国家治理体系和治理能力现代化，提升国家软实力。

On the other hand, build a systematic knowledge content and construct a systematic theoretical paradigm. The independent knowledge system of the modern form of Chinese civilization, based on a problem-oriented approach, should refine ideological viewpoints through practical problems, and then summarize academic categories, theoretical methods, and discursive concepts that grasp the essential ideas, internal structure, and value concepts of the modern civilizational system. This should construct a framework system encompassing “factual knowledge, explanatory knowledge, predictive knowledge, countermeasure knowledge,” and value knowledge. [29]29 The five types of knowledge (factual, explanatory, predictive, countermeasure, and value) are a classification framework proposed by the authors to structure the content of the independent knowledge system. Factual knowledge must involve the established objective facts of the modern form of Chinese civilization, such as its historical traditions, spiritual origins, evolutionary process, and value ideals. Explanatory knowledge must interpret and elucidate the generative logic, mechanism of action, evolutionary path, and value principles of the modern form of Chinese civilization, including causal relationships and internal laws. Predictive knowledge must forecast the potential risks and development trends facing the realization of the great rejuvenation of the Chinese nation, and scientifically assess the challenges and barriers to solving the common problems of all humanity. Countermeasure knowledge must involve the practical paths and response measures for realizing the modern form of Chinese civilization and a community with a shared future for mankind from the dimensions of institutions, policies, value concepts, and technical methods. Value knowledge must involve the family-country sentiment and ideals and beliefs within the bloodline of the Chinese nation, fusing and integrating the ideological connotations and spiritual power of national development and individual values from the aspects of thought, emotion, attitude, and value. Only by constructing a new systematic theoretical paradigm from these five dimensions can we respond to and solve China’s major practical issues, step onto the international stage with an independent and self-reliant posture, and thereby reverse the “other-shaping” of China’s image towards “self-shaping.” [30]30 “Other-shaping” (他塑) and “self-shaping” (自塑) refer to the phenomenon where China’s international image has historically been defined by external actors (especially Western media and academia) rather than by Chinese actors themselves.

另一方面，打造体系化的知识内容，构建系统的理论范式。基于问题导向的中华文明现代形态自主知识体系，应通过现实问题提炼思想观点，进而概括出把握现代文明体系思想要义、内在结构、价值理念的学术范畴、理论方法和话语概念，构建涵盖“事实性知识、解释性知识、预测性知识、对策性知识”和价值性知识的框架体系。事实性知识体系要涉及中华文明现代形态的历史传统、精神溯源、演进历程、价值理想等既定存在的客观事实 ；解释性知识要阐释、解读中华文明现代形态的生成逻辑、作用机理、演进路径、价值原理等因果联系与内在规律 ；预测性知识要预测实现中华民族伟大复兴所面临的潜在风险与发展趋势，科学评判解决全人类共同问题面临的挑战壁垒 ；对策性知识要涉及从制度政策、价值理念、技术方法等维度实现中华文明现代形态与人类命运共同体的实践路径与应对措施 ；价值性知识是要涉及中华民族血脉里的家国情怀与理想信念，从思想、情感、态度、价值等方面熔铸融合国家发展与个人价值观的思想内涵与精神力量。唯有从以上五个维度构建新的系统理论范式，才能回应和解决中国的重大现实课题，以独立自主的姿态步入国际视野，进而扭转中国形象的“他塑”而走向“自塑”。

(III) Using Scientific Methods to Absorb Civilizational Achievements and Promote the Academic Community

（三）以科学方法吸纳文明成果助推学术共同体

The construction of an independent knowledge system of the modern form of Chinese civilization requires absorbing the essence of all outstanding civilizational achievements, drawing on the knowledge systems of the international community, taking the creation of an “academic community” as the driving force for development, and building multi-level, multi-platform academic cooperation mechanisms to provide intellectual support with international legitimacy, global outcomes, and academic systematicity for the exchange and cooperation of the global academic system.

中华文明现代形态的自主知识体系构建需要吸纳一切优秀文明成果精华，借鉴国际社会的知识体系，以打造“学术共同体”为发展动力，构建多层次、多平台的学术合作机制，为全球学术体系的交流合作提供国际合法性、成果全球性与学术系统性的智力支撑。

The independent knowledge system of the modern form of Chinese civilization is a critical reflection, deconstruction, and reconstruction after full exchange with world civilizations. On the one hand, we must deeply study the reasonable components and ideological essence of other civilizations’ knowledge systems, adhere to “making it serve our own use,” and transform a batch of conceptual markers suitable for the Chinese context. As General Secretary Xi Jinping pointed out, “Civilizations become rich through exchange, learn from each other through exchange, and develop through mutual learning.” [31]31 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations” (May 15, 2019). Different countries, regions, nationalities, and ethnic groups, due to factors such as historical origins, human customs, and geographical environments, have formed diverse and coexisting paths of human development and patterns of civilizational development, thereby promoting the renewal and improvement of their own civilizations. The independent knowledge system of the modern form of Chinese civilization must absorb and draw on the philosophical and social science resources formed by other civilizational systems. It must take the Chinese standpoint and Chinese values as the criteria for selection, analyze, differentiate, and critique the theories, concepts, categories, and discourses of foreign civilizations, and achieve a contextual transformation for Sinicization. Especially when conflicts arise with Western theoretical models, we must break free from the shackles of the Western knowledge system, accelerate the formation of classic theoretical summaries and condensations of China’s economic and social development experiences, path models, characteristic advantages, and civilizational forms—such as ecological civilization construction, the socialist market economy, and poverty alleviation—and continuously enhance the openness, inclusiveness, and global nature of our own knowledge system within the world’s repository of human knowledge. On the other hand, we must deeply grasp the characteristic advantages, standpoints, and concepts of other civilizations’ knowledge systems, and create a batch of conceptual symbols and theoretical categories suitable for understanding by the international community, in order to resolve the conflicts and contradictions between cognitive systems and discursive systems. The ideological discourse of Western “universal values,” the differences and biases between Chinese and Western cultures, the communication pattern of the West being strong and the East being weak—especially the United States and other countries that, by virtue of their early modernization development advantages, dominate the international community’s discursive system and academic system, monopolizing the power to set rules, interpret discourse, and exercise academic autonomy globally. [32]32 The phrase “West being strong and the East being weak” (西强我弱) is a standard Chinese formulation describing the perceived imbalance in global discursive power and media influence. Faced with this powerful pressure, we must further explore contemporary issues that align with the value orientation of China-West exchange, create narrative discourses that are easily accepted by the West, refine iconic concepts with Chinese characteristics, Chinese style, and global influence, and continuously export the knowledge system of Chinese academia and Chinese theory. We must elaborate on the path advantages, theoretical advantages, institutional advantages, and cultural advantages of socialism with Chinese characteristics from multiple dimensions such as real society, scientific theory, political system, and cultural forms, and transform these advantages into discursive advantages in the international community, promoting the academization of political discourse, the scientization of theoretical discourse, the theorization of cultural discourse, and the internationalization of Chinese discourse.

中华文明现代形态的自主知识体系是与世界文明充分交流后的批判反思与解构重构。一方面要深刻学习其他文明知识体系中的合理成分和思想精髓，坚持“为我所用”，转化一批适合中国语境的概念标识。正如习近平总书记所指出的那样，“文明因多样而交流，因交流而互鉴，因互鉴而发展” 。不同国家、不同地区、不同民族、不同种族因历史渊源、人文习俗、地理环境等诸因素形成了多元并存的人类发展道路和文明发展格局，并进而促进自身文明的更新与完善。中华文明现代形态自主知识体系要吸收和借鉴其他文明体系所形成的哲学社会科学资源，要以中国立场、中国价值为取舍标准，对国外文明的理论、概念、范畴、话语进行分析鉴别与批判，实现中国本土化的语境转换。特别是当与西方理论模型发生冲突时，要跳出西方知识体系的桎梏，加快形成对诸如生态文明建设、社会主义市场经济、脱贫攻坚等一系列中国经济社会发展经验、道路模式、特征优势、文明形态的经典理论概括与凝练，在世界人类知识的资源库中持续增强自身知识体系的开放性、包容性与世界性。另一方面要深入把握其他文明知识体系的特点优势与立场观念，打造一批适合国际社会理解的概念符号与理论范畴，以化解认知体系与话语体系的矛盾冲突。西方“普世价值”的意识形态话语、中西方文化的差异与偏见、西强我弱的传播格局，尤其是以美国为首的国家凭借早期的现代化发展优势主导着国际社会的话语体系和学术体系，垄断着全球范围内的规则制定权、话语解释权 、学术自主权。面对这一强大的挤压，我们要进一步挖掘符合中西方交流价值取向的时代议题，打造西方易于接受的叙事话语，提炼具有中国特色、中国气派、世界影响的标示性概念，持续输出中国学术、中国理论的知识体系，从现实社会、科学理论、政治制度、文化样态等多方面阐述中国特色社会主义的道路优势、理论优势、制度优势、文化优势，并将这一优势转化为国际社会的话语优势，推动政治话语学术化、理论话语科学化、文化话语学理化、中国话语国际化。

While engaging in critical reflection, deconstruction and reconstruction, we must strive to build a series of “academic communities,” strengthen exchanges with international scholarship, and expand the scope of academic dissemination of the autonomous knowledge system of the modern form of Chinese civilization. Constructing an academic community means forming a research paradigm within the academic system, reaching academic consensus within that research paradigm, and establishing normative evaluation within that consensus. This not only helps to further promote the renewal and expansion of the knowledge system, but also constitutes an important driving force for constructing the autonomous knowledge system of the modern form of Chinese civilization, and can further provide international legitimacy for global exchange and cooperation. To this end, we must both emphasize the global and systematic nature of the academic community, starting from aspects such as institutional establishment, basic research, academic norms, think tank construction, and talent cultivation, and commit to solving common problems faced by China and the world; and we must insist on resource sharing in the research process, mutual benefit from research results, and exchange and cooperation in talent mobility. Specifically, on the one hand, we should pool foreign academic forces to achieve joint construction, consultation, and sharing of academic resources. In terms of organizational structure, establish relevant international cooperative research associations, create an open and inclusive academic ecosystem, and actively promote academic exchanges and dialogue on results. For example, build academic communities such as “the Belt and Road Initiative” and “a community with a shared future for mankind,” and conduct research on related topics in conjunction with different issues in different countries and regions. In terms of research content, carry out interdisciplinary research, promote cross-disciplinary research among Chinese and foreign scholars in different fields, and strive to expand academic consensus. For instance, regarding the topic of “a community with a shared future for mankind,” break down the barriers between related disciplines such as communication studies, history, and sociology, and conduct research and discussion from aspects such as communication narratives, historical contexts, and social systems, exploring development models suited to the actual conditions of different countries. In terms of the composition of researchers, bring together political, academic, industrial, financial, and media circles at home and abroad to coordinate and advance, constructing academic theories and practical paths that conform to the actual conditions of all parties. In terms of research objectives, both enrich the construction of Chinese and foreign think tanks to serve national government decision-making, and cultivate a large number of outstanding academic talents from China and abroad to continuously provide intellectual support for research. On the other hand, it is necessary to continuously advance discipline construction through cooperation between different countries. For example, “Belt and Road Studies” is a systematic theoretical paradigm and conceptual system condensed and summarized based on the large-scale, wide-ranging international cooperation of the Belt and Road Initiative. It both explains the objective laws of development of the Belt and Road Initiative and serves the theoretical system construction of the Initiative, achieving innovative breakthroughs in the autonomous knowledge system of the modern form of Chinese civilization on a larger scale. In this sense, multi-disciplinary construction based on international cooperation projects will greatly contribute to the overall innovation and prosperous development of China’s autonomous knowledge system.

在批判反思与解构重构的同时，要致力于打造一系列“学术共同体”，加强与国际学术的交流，扩大中华文明现代形态自主知识体系的学术传播范围。构建学术共同体是要在学术体系中形成研究范式，在学术研究范式中形成学术共识，在学术共识中建立规范评价。这不仅有助于进一步推进知识体系的更新和扩展，也是构建中华文明现代形态自主知识体系的重要发展动力，更可为全球交流合作提供国际合法性。为此，我们既要注重学术共同体的全球性与系统性，从机制建立、基础研究、学术规范、智库建设、人才培养等方面着手，致力于解决中国与世界面临的共同难题 ；又要坚持研究过程的资源共享、研究成果的互惠互利、人才流动的交流合作。具体来说，一方面要汇聚国外学术力量，实现学术资源共建共商共享。在组织结构上，成立相关国际合作研究会，打造开放、包容的学术生态圈，积极推进学术交流与成果对话。比如打造“一带一路”“人类命运共同体”等学术共同体，结合不同国家、不同区域的不同问题，展开相关议题研究。在研究内容上，开展交叉学科研究，推进不同领域中外学者的跨学科研究，努力扩大学术共识。比如针对“人类命运共同体”的议题，打破传播学、历史学、社会学等相关学科的壁垒，从传播叙事、历史脉络、社会制度等方面进行研究探讨，探究符合不同国家实际的发展方式。在研究人员构成上，汇集国内外政界、学术界、产业界、金融界、传媒界等协同推进，构建符合各方实际的学术理论与实践路径。在研究目的上，既要丰富中外智库建设，服务于国家的政府决策，也要培养一大批中外优秀学术人才，为研究持续提供智慧保障。另一方面是不断推进不同国家合作的学科建设。比如“一带一路”学，是基于“一带一路”的大规模、宽领域的国际合作而凝练概括的系统化理论范式与概念体系，既阐释了“一带一路”的客观发展规律，也服务于其理论的体系建设，从更大范围实现了中华文明现代形态自主知识体系的创新突破。从这个意义上说，基于国际合作项目的多学科建设将会大大有助于实现我国自主知识体系的整体创新与繁荣发展。

V. Conclusion

五、结语

The modern form of Chinese civilization is the modern form of Chinese civilization, one that has gradually developed, continuously updated, and been perfected in the process of Chinese-path modernization comprehensively advancing the great rejuvenation of the Chinese nation. The modern form of Chinese civilization must inevitably create a series of autonomous knowledge systems that are compatible with it and are in a state of constant change and development. We must deeply grasp the five prominent characteristics of the modern form of Chinese civilization [33]33 The five prominent characteristics of Chinese civilization, as articulated by Xi Jinping: continuity, innovativeness, unity, inclusiveness, and peaceful nature., strive to construct an autonomous knowledge system for the modern form of Chinese civilization that possesses subjectivity, originality, scientificity, and people-centeredness, research fundamental, critical, and practical issues concerning the people, the nation, and the globe, propose academic categories, signature concepts, and theoretical paradigms for analyzing China’s questions and the questions of the era, explore discourse systems, disciplinary systems, and academic systems for analyzing the world’s questions and the people’s questions, manifest the civilizational traits, ideological self, and value ideals of the Chinese nation, and highlight a new knowledge system, a new view of civilization, and a new value system that conform to the path of modernization and the progress of human civilization.

中华文明现代形态是中华文明的现代形态，是在中国式现代化全面推进中华民族伟大复兴进程中逐渐发展、持续更新完善的。中华文明现代形态必然要创造出与之相适应的且处于不断变化发展的一系列自主知识体系。我们要深刻把握中华文明现代形态的五大突出特性，努力构建具有主体性、原创性、科学性和人民性的中华文明现代形态自主知识体系，研究事关人民、事关国家、事关全球的根本性、关键性、现实性问题，提出解析中国之问、时代之问的学术范畴、标识概念、理论范式，探究解析世界之问、人民之问的话语体系、学科体系与学术体系，展现中华民族的文明特质、思想自我、价值理想，彰显符合现代化道路和人类文明进步的全新知识体系、全新文明观与全新价值观。

(Author bios: Ma Junfeng, Professor at the School of Marxism, Northwest Normal University; Zhao Haiyun, Doctoral Candidate at the School of Marxism, Northwest Normal University)

（作者简介：马俊峰，西北师范大学马克思主义学院教授；赵海蕴，西北师范大学马克思主义学院博士研究生）

Online editor: Jing Mu

网络编辑：静穆