A Dialectical Elucidation of the Cultural Form of Chinese-Path Modernization

On the basis of comprehensively summarizing the practical experience of Chinese-path modernization, deeply grasping the laws of development of socialist culture with Chinese characteristics, and proceeding from the actual needs of cultural construction in the New Era, General Secretary Xi Jinping, when discussing at the Symposium on Cultural Heritage and Development that “‘the Second Integration’ is another ideological emancipation,” pointed out: “‘The Second Integration’ makes Marxism Chinese, makes fine traditional Chinese culture modern, and makes the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” The proposal of this thesis significantly enriches and expands the connotation of Xi Jinping Thought on Culture, marking that the innovative practice of Chinese-path modernization, through theoretical sublimation, has generated a multi-dimensional, deep-level cultural form that integrates the cornerstone of cultural development, the soul of cultural thought, the orientation of cultural strategy, the practice of cultural construction, the window of cultural exchange, and the vision of cultural goals—namely, the cultural form of Chinese-path modernization. To systematically elucidate the cultural form of Chinese-path modernization, it is necessary to focus on the following issues: in cultural development, how to reveal the laws and future trends of cultural evolution from a temporal dimension; in cultural thought, how to condense the spiritual pursuits and values of the Chinese nation from a theoretical dimension; in cultural strategy, how to clarify the direction and goals of cultural construction from a cultural-policy dimension; in cultural construction, how to grasp the correct orientation and deep foundation of cultural development from a practical dimension; in cultural exchange, how to demonstrate the openness and inclusiveness of this cultural form from a systemic dimension; and in cultural goals, how to provide clear direction and impetus for the cultural construction of Chinese-path modernization from a methodological dimension.

在全面总结中国式现代化的实践经验、深刻把握中国特色社会主义文化的发展规律，立足新时代文化建设实际需要的基础上，习近平总书记在文化传承发展座谈会上论述“‘第二个结合’是又一次的思想解放”时指出：“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态。”这一论断的提出，显著地丰富并拓展了习近平文化思想的内涵，标志着中国式现代化的创新性实践经由理论升华，生成了一种融合文化发展基石、文化思想灵魂、文化战略导向、文化建设实践、文化交往视窗以及文化目标愿景的多维度、深层次的文化形态，即中国式现代化的文化形态。要系统阐明中国式现代化的文化形态，需要着重阐述以下几个问题：在文化发展上，如何在时间维度揭示文化演变的规律与未来趋势；在文化思想上，如何在理论维度凝聚中华民族的精神追求与价值观念；在文化战略上，如何在文化策略维度明确文化建设的方向与目标；在文化建设上，如何在实践维度把握文化发展的正确导向与深厚根基；在文化交往上，如何在系统维度展示这一文化形态的开放性与包容性；在文化目标上，如何在方法维度为中国式现代化文化建设提供明确的方向和动力。

I. The Dialectical Coordination of “Crisis” and “Opportunity” in Cultural Development

一、文化发展“危机”与“机遇”的辩证统筹

In the concepts of “danger” (wei) and “opportunity” (ji), “wei” in ancient times originally meant “high,” being an ideographic character with the meaning of “unstable,” hence extended to mean “danger.” In modern Chinese, the use of “ji” has become increasingly diverse, such as timing, chance, opportunity, and so on. Through a series of metaphorical processes, “crisis” (weiji) has acquired a figurative meaning, namely “a dangerous and decisive moment.” Proceeding from the worldview and methodology of dialectical materialism and historical materialism, danger and opportunity are a dialectical unity. Laozi’s saying, “Misfortune is that upon which fortune depends; fortune is that in which misfortune is concealed,” precisely speaks to the mutual dependence and mutual transformation of fortune and misfortune (danger and opportunity). As General Secretary Xi Jinping has pointed out, “Our judgment is that danger and opportunity coexist, there is opportunity within danger, and danger can be turned into opportunity; opportunities are more strategic and malleable, challenges are more complex and holistic; challenges are unprecedented, and if handled well, opportunities will also be unprecedented.” Any theory inevitably bears the imprint of its “era.” Marx once pointed out: “Any true philosophy is the spiritual quintessence of its own time.” Thus, “Every era has its own problems; as long as we scientifically recognize, accurately grasp, and correctly solve these problems, we can continuously push our society forward.”

在“危”与“机”的概念中，“危”在古代的原意为“高”，是一个会意词，具有“不稳”义，故引申出“危险”义。在现代汉语中，“机”的使用日趋多元，如时机、机会、机遇等。通过一系列的隐喻过程，“危机”获得了一种比喻意义，即“危险和决定性的时刻”。从辩证唯物主义和历史唯物主义的世界观、方法论出发，危与机是辩证统一的关系。老子所谓“祸兮，福之所倚；福兮，祸之所伏”，讲的正是福与祸（危与机）相互依存、相互转化的道理。正如习近平总书记所指出的，“我们的判断是危和机并存、危中有机、危可转机，机遇更具有战略性、可塑性，挑战更具有复杂性、全局性，挑战前所未有，应对好了，机遇也就前所未有。”任何一种理论都必然带有“时代”的烙印，马克思曾指出：“任何真正的哲学都是自己时代的精神上的精华”。由此，“每个时代总有属于它自己的问题，只要科学地认识、准确地把握、正确地解决这些问题，就能够把我们的社会不断推向前进。”

Modernization is a profound transformation of human civilization, an irreversible trend of the times, an inevitable path for human society to seek progress, and a historical stage that all civilizations must pass through in their own ways. Whether it is the modernization of Western capitalist countries or Chinese-path modernization, neither can be separated from the cultural elements embedded within the modernizing subject. For a long time, the Western capitalist model of modernization has often been regarded as the only path to modernization, and Western capitalist civilization has often been seen as “the ultimate form of human civilization development.” Samuel Huntington, in *The Clash of Civilizations*, argues that in today’s world, the most fundamental difference between different nations and countries lies not in economics but in culture, and that between countries “global politics is beginning to be reconfigured along cultural lines,” and “culture and cultural identity form the patterns of cohesion, disintegration, and conflict in the post-Cold War world.” With the advancement of economic globalization, the cultural sphere has shown a trend worldwide: exchanges between different cultures are expanding, commonalities are gradually increasing, forming a so-called “cultural interaction.” In China, diverse cultures have gradually developed into an intricate system, forming an all-round, multi-cultural coexistence development pattern: “In terms of the nature of the era, traditional culture, modern culture, and postmodern culture coexist; in the spatial dimension, rural culture, urban culture, Eastern culture, Western culture, national culture, intercontinental culture, and world culture interact and clash; in terms of subjects, elite culture and mass culture, as cultures of different strata, each lead the way; in terms of status, mainstream culture and various subcultures surge together.” [1]1 This is a paraphrase of a saying often attributed to the French writer Gustave Flaubert or the Austrian writer Gustav Mahler, though its exact origin is disputed. It is used here to emphasize that tradition is a living, dynamic process. The contradictions and confrontations between different cultural forms and cultural elements have become a cultural phenomenon that cannot be ignored. From the perspective of systems theory, culture is a unified organic whole. Within this system, the various components within a culture, as well as between different cultural systems—especially between heterogeneous cultural systems—exhibit a dynamic process of mutual exclusion and competition, mutual adaptation and integration, and ultimately a tendency toward coexistence and co-evolution. This process not only reveals cultural conflict but also embodies the development path of culture undergoing renewal and iteration, complementary integration, and dynamic balance amidst contradictions. Since the formation of “world history” as revealed by Marx, humanity has actually entered an era of globalization, in which economic globalization is not only the root of cultural conflict but also the main channel for the spread of these conflicts. The cultural products promoted by the West, the cultural values advocated, and the cultural hegemonic strategies implemented have led to intense cultural contradictions faced by different countries and nations in the cultural sphere. These contradictions encompass multiple cultural collisions, including the national and the global, the traditional and the modern, the unitary and the plural, conflict and coexistence, conservatism and change.

现代化是一场人类文明的深刻变革，是一股不可逆转的时代潮流，是人类社会谋求进步的必由之路，也是各种文明以各自方式必经的历史阶段。无论是西方资本主义国家的现代化抑或中国式现代化，都离不开现代化主体背后蕴含的文化要素。长久以来，西方资本主义的现代化发展模式常被视为通往现代化的唯一途径，同时西方资本主义文明也往往被视为“人类文明发展的终极形态”。塞缪尔·亨廷顿在《文明的冲突》中认为，当今世界，不同的民族、不同的国家之间最根本的区别不在于经济而在于文化，国与国之间“全球政治开始沿着文化线被重构”，“文化和文化认同形成了冷战后世界上的结合、分裂和冲突模式”。随着经济全球化的推进，文化领域在世界范围内展现出一种趋势，即不同文化之间的交流日益扩大，共性逐渐增多，形成了所谓的“文化互动”。在中国，多元文化逐步发展成为一个错综复杂的体系，形成了全方位、多种文化并存的发展格局：“在时代性质上，传统文化、现代文化、后现代文化共在；在空间维度上，乡土文化、城市文化，东方文化、西方文化，国家文化、洲际文化、世界文化相互激荡；在主体上，精英文化与大众文化等不同阶层的文化各领风骚；在地位上，主流文化与各种亚文化相互涌动。”不同文化形态和文化要素之间的矛盾和对抗已成为不可忽视的文化现象。从系统论的角度审视，文化是一个统一的有机整体。在这个体系内，文化内部的各个组成部分之间，以及不同文化系统之间，尤其是异质文化系统之间，展现出既相互排斥与竞争，又相互适应与融合，以及最终趋向于共存并协同演进的动态过程。这一过程不仅揭示了文化冲突，也体现了文化在矛盾中经历更新迭代、互补性融合以及动态平衡的发展路径。自马克思所揭示的“世界历史”形成后，人类实际上进入了全球化时代，其中经济全球化不仅是文化冲突的根源，也是这些冲突传播的主要途径。西方推广的文化产品、倡导的文化价值观以及实施的文化霸权策略，导致了不同国家和民族在文化领域面临剧烈的文化矛盾。这些矛盾涵盖了民族与世界、传统与现代、一元与多元、冲突与共生、保守与变革等多方面的文化碰撞。

“Modernization is a holistic concept; behind the historical process of modernization lies the transformation of deep cultural values. Whether at the technical level, the institutional level, or the level of subjective values and concepts, it will be accompanied by cultural reflection and reconstruction, undergoing a kind of renewed cultural integration.” [2]2 “Soul-vein” (魂脉) and “root-vein” (根脉) are terms used in contemporary Chinese Marxist discourse to distinguish the guiding theoretical core (Marxism) from the foundational cultural heritage (traditional Chinese culture). Chinese-path modernization effectively breaks the traditional conceptual shackles of “modernization equals Westernization,” opens up a new path different from the Western modernization model, “provides a new choice for humanity to realize modernization,” and demonstrates unique Chinese wisdom and practical pathways. A notable feature of Chinese-path modernization is that it elevates cultural development to a new cultural form. The profound transformation from cultural development to a new cultural form is manifested not only in a major expansion of content and a major change in connotation but also in the response to various “questions” of the era and the solution to various cultural “problems.” Therefore, Chinese-path modernization not only represents practical progress but also symbolizes a “leap” in culture, marking that cultural development has reached a new height. The proposal of the cultural form of Chinese-path modernization responds to three major challenges China has faced since modern times: first, the challenge of the five major conflicts confronting humanity (between man and nature, man and society, man and man, man and the soul, and between different civilizations); second, the challenge of Western culture; third, the challenge of modernization. The cultural form of Chinese-path modernization is a unique framework for understanding culture formed on the basis of the practice of modernizing China. It responds to the challenges between different civilizations, addresses the era’s difficulties and challenges faced by Chinese-path modernization, transcends the discursive monopoly of Western modernization such as “linear view of civilization,” “theory of civilizational superiority,” and “Western-centrism,” and is a theoretical generalization of the Communist Party of China’s practice of leading Chinese-path modernization construction and the construction of socialist culture with Chinese characteristics in the New Era. It provides opportunities and cultural nourishment for inheriting and innovating fine traditional Chinese culture and further advancing Chinese-path modernization.

“现代化是一个整体性概念，在现代化历史进程的背后，是深层文化价值的转换，无论是技术层面、制度层面、还是主体价值和观念层面，都将伴随着文化的反思与重建，经历一种重新的文化整合。”中国式现代化有效打破了“现代化=西方化”的传统观念束缚，开创了一条与西方现代化模式不同的新路径，“为人类实现现代化提供了新的选择”，展现了独特的中国智慧与实践路径。中国式现代化的一个显著特点，就是使文化发展上升到一种新的文化形态。从文化发展到新的文化形态的深刻变革，不仅表现在内容上的一个重大拓新，内涵上的一个重大变化，而且还表现在对各种时代“之问”的回答和各种文化“难题”的破解。因此，中国式现代化不仅代表了实践的进步，也象征着文化的“跃升”，标志着文化发展达到了一个新的高度。中国式现代化文化形态的提出回应了中国自近代以来面临的三大挑战：一是人类所面临的五大冲突（人与自然、人与社会、人与人、人与心灵、不同文明之间）的挑战；二是西方文化的挑战；三是现代化的挑战。中国式现代化的文化形态是在现代化中国实践的基础上，形成的对文化的独特理解框架，既回应了不同文明之间的挑战，回应了中国式现代化面对的时代难题和挑战，超越了西方现代化“线性文明观”“文明优劣论”“西方中心论”等话语垄断，又是对中国共产党在新时代领导中国式现代化建设和中国特色社会主义文化建设实践的理论概括，为传承和创新中华优秀传统文化、进一步推进中国式现代化建设提供了机遇和文化滋养。

II. The Internal Coherence of “Inheritance” and “Progression” in Cultural Thought

二、文化思想“传承”与“递进”的内在贯通

In the concepts of “inheritance” and “elevation,” “inheritance” means passing down, and “elevation” means development, ascension, and innovation. “Tradition is not the guarding of ashes, but the passing on of a flame.” [1]1 This is a paraphrase of a saying often attributed to the French writer Gustave Flaubert or the Austrian writer Gustav Mahler, though its exact origin is disputed. It is used here to emphasize that tradition is a living, dynamic process. Inheritance and elevation are dialectically developed: inheritance is the necessary prerequisite for elevation, and elevation is the inevitable result of inheritance. We must properly handle the relationship between the two, insisting on inheriting in the course of development and elevating in the course of inheritance. From a cultural perspective, “inheritance” emphasizes the “continuation” and transmission of culture, reflecting the attribute of “cultural continuity”; “elevation” emphasizes the development and “innovation” of culture, reflecting the attribute of “cultural innovativeness.” Culture is elevated and developed on the basis of inheritance, and inherited in the process of elevation and development; the two are mirror-image elements that intermingle and are dialectically unified. From the perspective of the course of cultural development, the history of cultural development is a process of accumulation and development from the simple to the complex, from the coarse to the refined, from the imperfect to the gradually perfect, step by step moving toward a higher form—a process of continuous succession, development, and elevation that advances into civilization. The proposal of the cultural form of Chinese-path modernization profoundly reveals the dialectical thought process between cultural inheritance and elevation. It not only manifests the path of integrating Marxism with China’s native culture but also further elucidates the complex issue of the deep-level intermingling of the Chinese-path modernization process with traditional Chinese culture.

在“承”与“递”的概念中，“承”意指传承，“递”意指发展、递升、创新。“传统不是守住炉灰，而是热情火焰的传递。”传承与递升是辩证发展的，传承是递升的必要前提，递升是传承的必然结果，我们必须处理好二者之间的关系，坚持在发展中传承，在传承中递升。从文化层面来看，“承”强调文化的“延续”与传承，体现“文化延续性”的属性；“递”强调文化的发展与“创新”，体现“文化创新性”的属性。文化在传承的基础上递升发展，在递升发展的过程中传承，二者是相互交融、辩证统一的镜像元素。从文化发展的历程来看，文化的发展史是一个由简到繁，由粗朴到精致，由不够完美到逐渐完美的积蓄、发展，一步步走向高级形态的过程，这是一个前后不断承继、发展、递升进而迈进文明的过程。中国式现代化文化形态的提出，深刻地揭示了文化传承与递升之间的辩证思维过程。它不仅显现了马克思主义与中国本土文化融合的路径，还进一步阐释了中国式现代化进程与中国传统文化深层次交融的复杂议题。

The cultural form of Chinese-path modernization takes the Marxist view of culture as its soul-vein and upholds what is right. [2]2 “Soul-vein” (魂脉) and “root-vein” (根脉) are terms used in contemporary Chinese Marxist discourse to distinguish the guiding theoretical core (Marxism) from the foundational cultural heritage (traditional Chinese culture). Marxist cultural theory, based on dialectical materialism, breaks through the general model of modern cultural theory characterized by epistemology, holding that people create culture in practice. Marx emphasized that the important value of culture lies not only in understanding and interpreting the true essence of the world but, more critically, in its ability to be transformed into a material force for transforming nature and promoting social progress and development. In this regard, on the one hand, Marx always took people’s actual circumstances and their liberation as the core issue of his cultural thought. In his view, philosophy, as the core of human culture, must consciously attend to people’s cultural creation, their actual cultural practice, and their future. Marx organically integrated the issue of culture with human development, elevating cultural theory into a cultural philosophy—that is, to grasp the historical pulse of human cultural development through the complex and chaotic cultural reality, and to construct a Marxist cultural philosophy from the height of the times. From the perspective of cultural evolution, human liberation lies mainly in the elevation of people’s cultural subject status. This process of elevation is prominently manifested in the enhancement of individuals’ cultural practical ability, the optimization of social relations, and the enrichment of cultural individuality, while also being reflected in a profound understanding of the interdependent relationship between people and things. On the other hand, Marx also emphasized the relative independence of cultural development, i.e., the imbalance between material production and cultural development. Furthermore, Marx believed that culture is historical, practical, and open. Engels pointed out: “Every advance in culture is a step toward freedom.” [3]3 Friedrich Engels, *Anti-Dühring*, Part I, Chapter XI. Theory does not present itself in a form that transcends history, as a universally applicable “path” arbitrarily applied to diverse objects with which it is only incidentally related in essence; nor does it rely solely on the internal deduction and operation of concepts and categories to construct a self-perfecting, closed “system.” The cultural form of Chinese-path modernization takes Marxist cultural theory as its core, emphasizing the demonstration of culture’s developmental nature and relative independence in the practice of Chinese-path modernization.

中国式现代化的文化形态以马克思主义文化观为魂脉守正。马克思主义文化理论以唯物辩证法为基础，突破了以知识论为特征的近代文化理论的一般模式，认为人们在实践中创造文化。马克思强调，文化的重要价值不仅体现在对世界真实本质的认识和阐释上，更关键的是，它能够转化为物质力量，用于改造自然，推动社会的进步与发展。对此，一方面，马克思始终把人的现实境遇和人的解放作为其文化思考最为核心的问题，在他看来，哲学作为人类文化的核心，必须自觉地去关注人的文化创造、人的现实文化实践以及人的未来。马克思把文化问题同人的发展有机结合在一起，使文化理论上升为一种文化哲学，即要透过纷繁陈杂的文化现实，去把握人类文化发展的历史脉动，站在时代的高度去建构马克思主义的文化哲学。从文化演进的视角来看，人的解放主要在于其文化主体地位的提升。这一提升过程突出地展现在个体文化实践能力的提升、社会关系的优化及文化个性的丰富上，同时也映射在对人与物相互依存关系的深刻理解中。另一方面，马克思还强调文化发展的相对独立性，即物质生产与文化发展的不平衡性。此外，马克思还认为文化是历史的、实践的、开放的。恩格斯指出：“文化上的每一个进步，都是迈向自由的一步。”理论并非以一种超越历史的形式自我呈现，作为一种普遍适用的“途径”，随意应用于与之本质仅偶然相关的多样对象；它也不是仅仅依赖概念和范畴的内在推演与运作，来构建一个自我完善、封闭的“系统”。中国式现代化的文化形态以马克思主义文化理论为核心，强调在中国式现代化建设实践中展现文化的发展性、文化的相对独立性。

The cultural form of Chinese-path modernization takes fine traditional Chinese culture as its root-vein and inherits it. In terms of content, fine traditional Chinese culture is the spiritual achievement and conceptual expression of historical scientific and technological progress, economic development, national prosperity, and social evolution, bearing profound regional characteristics and national imprints. Modern culture, corresponding to traditional culture, is adapted to the future development of science and technology as well as the economy, politics, ideology, and morality; it is an inseparable component and main aspect of the overall structure of future society, focusing on marking the contemporary characteristics and social content of future culture. From the perspective of the particularity, continuity, and inheritance of human cultural development, the positive achievements in culture produced by each era are preserved as a link in the sacred chain of cultural tradition, passed down as a legacy to become the foundation of the spiritual world of the next generation, and in this way become an important part of the culture of the new era. Through cultural inheritance, the evolutionary chain of cultural tradition leaps to a richer and more expanded new link. Thus, traditional culture continuously transforms into modern culture, and modern culture, by absorbing the reasonable elements of traditional culture, transforms them into its own inseparable components, thereby maintaining its inheritance and continuity with historical culture. At the same time, with the advance of history and the changes of the times, modern culture also transforms into traditional culture. It is precisely in this process of two-way transformation and movement between traditional culture and modern culture, continuously carried out with the development of the times, that cultural inheritance and development are realized. Chinese-path modernization has broken the situation where the modernity standard of the West and Western culture is the sole criterion for modernization. Inheriting and promoting the excellent elements within the cultural tradition of the Chinese nation is the historical starting point and realistic foundation that Chinese-path modernization cannot ignore. The cultural form of Chinese-path modernization, as an important component of Xi Jinping’s cultural thought, is a further condensation of the theory of the modern transformation of fine traditional Chinese culture, a further enrichment and development of the important thought of the Two Integrations, and an elevation and development of the Chinese Communist Party’s cultural theory. The proposal of this concept both emphasizes the importance of fine traditional Chinese culture and deeply understands the direction of modern cultural development. It is the Chinese Communist Party’s exploratory answer to the “question of modernization” of Chinese culture, condensing the Party’s holistic thinking on “what is a socialist modern cultural form and how to build a socialist modern cultural form.”

中国式现代化的文化形态以中华优秀传统文化为根脉传承。从内容上看，中华优秀传统文化是历史上科技进步、经济发展、民族兴盛、社会进化的精神成果和观念表现，带着深刻的地域特征和民族烙印。与传统文化相对应的现代文化则与科学技术以及经济、政治、思想道德的未来发展相适应，是未来社会整体结构中不可分割的组成部分和主要方面，侧重标示未来文化所具有的时代特点和社会内容。从人类文化发展的特殊性、连续性和继承性的角度来看，每一时代在文化方面所产生的积极成果，都作为文化传统神圣链条中的一环被保存下来，作为遗产成为下一代精神世界的根基，并通过这种方式而成为新时代文化的重要内容。通过文化遗传，文化传统的进化链条就会跃迁到一个更为丰富、更为膨大的新环节。由此，传统文化不断向现代文化转化，现代文化通过对传统文化中合理成分的吸收而使之转化为自身不可分割的组成部分，以此保持其同历史上文化的继承和延续关系。同时，随着历史的推进和时代的变迁，现代文化也会转化为传统文化，正是在传统文化与现代文化之间这种随着时代发展而不断进行的双向转化和运动过程中，实现文化的传承与发展。中国式现代化打破了西方和西方文化的现代性水准是现代化唯一标准的局面。继承和弘扬中华民族文化传统中的优秀成分，是中国式现代化所不可忽视的历史起点和现实基础。中国式现代化的文化形态作为习近平文化思想的重要组成部分，是中华优秀传统文化现代化转型理论的进一步凝结，是对“两个结合”重要思想的进一步丰富和发展，是对中国共产党文化理论的递升发展。这一理念的提出，既强调了中华优秀传统文化的重要性，又深谙现代文化发展的方向，是中国共产党对中国文化“现代化之问”的探索性回答，凝结着我们党对“什么是社会主义现代化文化形态、怎样建设社会主义现代化的文化形态”的整体性思考。

III. The Balanced and Simultaneous Pursuit of “Theoretical Exploration” and “Practical Deployment” in Cultural Strategy

三、文化战略“理论探索”与“实践部署”的兼顾并举

The unity of theory and practice is a basic principle of Marxist epistemology. Achieving an organic combination of theory and practice and accurately grasping the dialectical relationship between the two are key conditions for the correct implementation of this principle. On the one hand, practice is the foundation of theory, meaning practice has a determining effect on theory; on the other hand, theory has a counteracting effect on practice. From a practical perspective, the complementarity between theory and practice is manifested in theory continuously absorbing the results of practice, thereby enriching and elevating itself; at the same time, practice is continuously advancing to realize the goals and conceptions set by theory. Theory divorced from practice is empty, useless, and flashy without substance; practice without theoretical guidance has a narrow scope and cannot go far. The dialectical relationship between theory and practice fully proves that the two are like the two wheels of a cart or the two wings of a bird, complementing and promoting each other.

理论与实践的统一，是马克思主义认识论的基本原理。实现理论与实践的有机结合，并准确把握二者之间的辩证联系，是这一原理得以正确实施的关键条件。一方面，实践是理论的基础，即实践对理论具有决定作用；另一方面，理论对实践又具有反作用。从现实意义出发，理论与实践之间的互补性体现在理论不断地吸纳实践的成果，从而丰富和提升自身；与此同时，实践也在不断地推进，以实现理论所设定的目标和构想。脱离实践的理论空洞无用、华而不实；没有理论指导的实践，事业狭窄、行而不远。理论与实践的辩证关系充分证明两者犹如车之两轮、鸟之两翼，相辅相成、互为促进。

“Culture, as the objectification of human practical activity, is the stable mode of existence and mode of activity that human beings have historically condensed. This culture, which is intrinsic, spiritual, and mechanistic, does not possess an independent appearance; rather, as a dimension of activity mechanisms, values, norms, schemas, systems, and internal driving forces, it is internalized into all social fields such as politics, economy, and social life, constraining the progress of civilization and the development of human beings.” [4]4 The author is quoting from the Chinese scholar Yi Junqing’s work on cultural philosophy. Chinese-path modernization essentially requires the simultaneous modernization of culture, and the proposal of the cultural form of Chinese-path modernization marks a profound transformation underway in the cultural sphere. This transformation not only embodies the innovative advancement of the practice of Chinese-path modernization but also reflects its theoretical development. This cultural form is built upon the practical foundation of Chinese-path modernization construction and is rooted in the integration of Marxist theory with fine traditional Chinese culture. Regarding its basic attributes, the cultural form of Chinese-path modernization is an organic combination of a practical foundation and two core elements: on the one hand, the actual practice of Chinese-path modernization construction; on the other hand, the time-honored fine traditional Chinese culture and the basic principles of Marxism. As General Secretary Xi Jinping pointed out, “‘Integration’ is not a ‘patchwork,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ giving rise to a new cultural life entity that is organically unified.” [5]5 Xi Jinping, speech at a symposium on cultural inheritance and development, June 2, 2023.

“文化作为人类实践活动的对象化，是人之历史地凝结成的稳定的生存方式和活动方式。这种具有内在性、精神性、机理性的文化不具有独立的外观，而是作为活动机理、价值、规范、图式、机制、内驱力的维度，内化于社会的政治、经济、社会生活等一切社会领域之中，制约着文明的进步和人的发展。”中国式现代化本质上要求文化的同步现代化，而中国式现代化文化形态的提出，标志着文化领域正在经历一场深刻的变革。这场变革不仅体现了对中国式现代化实践的创新性推进，也反映了其在理论上的发展。这种文化形态建基于中国式现代化建设的实践基础之上，根植于马克思主义理论与中华优秀传统文化的融合之中。论其基本属性，中国式现代化的文化形态是一个实践基础和两种核心要素的有机结合，一方面是中国式现代化建设实际，另一方面是源远流长的中华优秀传统文化和马克思主义基本原理。正如习近平总书记所指出的，“‘结合’不是‘拼盘’，不是简单的‘物理反应’，而是深刻的‘化学反应’，造就了一个有机统一的新的文化生命体。”

Regarding the relationship between the cultural form of Chinese-path modernization and the practice of Chinese-path modernization, we often emphasize culture’s “dependence” on practice, yet we tend to overlook culture’s “transcendence” of practice. Modernization is essentially a process of sociocultural evolution. Faced with this evolution, we must both conform to its inherent laws and actively guide its direction of development, forming cultural thought that aligns with the trend of modernization. At present, science and technology are driving the development of world modernization forward with an irreversible and irresistible force. For Chinese-path modernization to achieve genuine modernization, it must fundamentally value and promote the development of science. This process of development involves a series of complex sociocultural factors, including the core values of culture, social structure, customs and habits, interpersonal relationships, as well as outlooks on life and the world, all of which play an important role. The cultural form of Chinese-path modernization originates from the practice of Chinese-path modernization and is not merely a summary and generalization of Chinese-path modernization construction; more importantly, it emphasizes critical reflection, normative correction, and ideal guidance. This “transcendence” is specifically manifested as follows: the cultural form of Chinese-path modernization possesses “upward compatibility,” that is, the accumulation and crystallization of cultural cognition; the cultural form of Chinese-path modernization provides people with a world picture at the level of the times, thereby enhancing their understanding of Chinese-path modernization. The cultural form of Chinese-path modernization possesses “the inclusiveness of the times,” that is, culture is “the times in thought”; the cultural form of Chinese-path modernization provides people with value goals imbued with the connotation of the times, thereby shaping and guiding their values and value pursuits. The cultural form of Chinese-path modernization possesses “systematicity of concepts,” that is, the cultural form is a logical system of concepts, guiding the practice of Chinese-path modernization within the stipulations of concepts.

关于中国式现代化的文化形态与中国式现代化实践的关系，我们经常强调文化对实践的“依赖”，却往往忽视文化对实践的“超越”。现代化本质上是社会文化演变的一个过程，面对这种演变，我们既需顺应其内在规律，也需主动引导其发展方向，形成与现代化趋势相适应的文化思想。当前，科学技术正以一种不可逆转、不可抗拒的力量推动着世界现代化向前发展。中国式现代化要达到真正的现代化，必须从根本上重视并促进科学的发展。这一发展过程涉及一系列复杂的社会文化因素，包括文化的核心价值观、社会结构、风俗习惯、人际关系，以及人生观和世界观等因素都在其中发挥重要作用。中国式现代化的文化形态源于中国式现代化实践，并不仅仅是对中国式现代化建设的概括和总结，更重要的是强调批判性反思、规范性矫正和理想性引导。这种“超越性”具体表现为：中国式现代化的文化形态具有“向上的兼容性”，即文化认知的积淀和结晶，中国式现代化的文化形态为人们提供时代水平的世界图景，从而增强人们对中国式现代化的理解；中国式现代化的文化形态具有“时代的容涵性”，即文化是“思想中的时代”，中国式现代化的文化形态为人们提供具有时代内涵的价值目标，从而塑造和引导人们的价值观念和价值追求；中国式现代化的文化形态具有“概念的体系性”，即文化形态是概念的逻辑系统，在概念的规定中引导中国式现代化实践。

IV. The Synergistic Connection between “Party Leadership” and “Mass Participation” in Cultural Construction

四、文化建设“党的领导”与“群众参与”的协同联通

In China, “Party” (党) is a borrowed term. Within the Chinese political field, the “Party” discussed here specifically refers, in its basic connotation, to the contemporary ruling party of China, namely the Communist Party of China. “Mass” (群) refers to “the masses” (群众). In the context of Western political science, the term “the masses” can be replaced in different contexts by words such as “People,” “Voter,” “Mass,” “Interest Group,” “Civil Society,” “The Third Sector,” and “Media and Public Opinion.” Unlike Western theories of the masses, Marx, from the perspective of historical materialism, profoundly endowed the concept of “the masses” with rich philosophical implications. In the theoretical system of scientific socialism, “the masses” specifically refers to the working class and the peasant class that maintain close ties with the proletarian party. Lenin went a step further, closely integrating the concept of “the masses” with the revolutionary practice and governing mission of the proletarian party, achieving its transformation from an abstract philosophical category to a concrete sociopolitical field, making it a collective encompassing the “millions upon millions of people” of that era, transcending the narrow scope of the working class alone. In the expositions of the classical Marxist writers, “the masses” is a dynamically evolving concept: in a narrow sense, it specifically refers to the proletariat; in a broad sense, it encompasses the vast working people who, as the subjects of historical activity and as the decisive force driving social progress at different historical stages and within different social formations. The Party-mass relationship refers to the state of interaction between the party and the people, as well as the mode of mutual influence; it is concretely reflected in the mode of interaction and the pattern of connection between the party and the people. As an organizational form of a class, a party must, in essence, be built upon a solid mass foundation; therefore, the issue of the Party-mass relationship is crucial for all political parties. In the complex world of party politics, the pathways and forms of party emergence differ, and the connotations and characteristics of Party-mass relations also vary across countries. The Party-mass relationship of a proletarian party naturally emphasizes the connection between the party and the laboring classes.

在中国，“党”是一个外来词汇。就中国政治场域而言，在此讨论的“党”在其基本内涵上特指当代中国的执政党，即中国共产党。“群”即“群众”，在西方政治学的语境下，“群众”这一术语在不同场合下可以被“人民”（People）、“选民”（Voter）、“大众”（Mass）、“利益团体”（Interest Group）、“公民社会”（Civil Society）、“第三部门”（The Third Sector）以及“媒体与舆论”（Media and Public Opinion）等词汇所替代。与西方群众理论不同，马克思从历史唯物主义的视角出发，深刻地赋予了“群众”概念丰富的哲学意蕴。在科学社会主义的理论体系中，“群众”特指那些与无产阶级政党保持密切联系的工人阶级和农民阶级。列宁则更进一步，他将“群众”这一概念与无产阶级政党的革命实践及执政使命紧密融合，实现了其从抽象哲学范畴向具体社会政治领域的转变，使其成为涵盖了那个时代的“千百万人”的集合体，超越了单纯的工人阶级范畴。在马克思主义经典作家的论述中，“群众”是一个动态演进的概念，狭义上专指无产阶级，广义上则涵盖了作为历史活动主体以及在不同历史阶段与社会形态中作为推动社会进步决定性力量的广大劳动者。党群关系指的是政党与民众之间相互作用的状态以及相互影响的方式，它具体反映在政党与民众的互动方式和联系模式上。作为阶级的组织形式，政党本质上必须建立在坚实的群众基础之上，因此，党群关系的议题对于所有政党而言都是至关重要的。在纷繁复杂的政党政治世界中，政党产生的途径和形式不同，各国的党群关系内涵及特征也有所不同。无产阶级政党党群关系天然强调政党与劳动阶级的联系。

The core of building and realizing a culturally strong country is to strengthen and consolidate cultural leadership, a special power that consolidates the ruling foundation and gains popular support through the attractiveness and assimilative power of one’s own culture. [6]6 “Cultural leadership” (文化领导权) is a concept developed by the Italian Marxist Antonio Gramsci (1891–1937), referring to the process by which a ruling class secures the consent of subordinate classes through ideological and cultural means rather than direct coercion. Gramsci proposed that the legitimacy of a social group’s rule cannot rely solely on coercion and violence; it is even more necessary to form a power order in which social members “voluntarily consent” through ideological penetration. Therefore, for any political party to achieve the leap from political revolution to long-term governance, it cannot do without the exertion and functional realization of cultural leadership. In the Chinese context, the construction of cultural leadership and the Communist Party of China’s governing practice form a deep mutual construction, manifested in the fact that the Party’s governing practice not only provides a solid political foundation and social environment for the consolidation of cultural leadership, but the strengthening of cultural leadership also further enriches the Party’s governing connotation, providing strong spiritual support and cultural guidance for the Party’s governing practice. Its underlying logic lies in transforming the essential attributes of a Marxist party into an operable system for the reproduction of cultural leadership, so as to continuously adapt to the needs of the transformation of the principal contradiction in Chinese society and the situation of ideological struggle. From the perspective of discourse form and connotation interpretation, establishing and upholding a cultural leadership centered on the masses marks a further revelation by the Communist Party of China of the laws governing the development of socialist culture with Chinese characteristics. “The process by which a political party realizes its own modernization and leads modernization must have a clear direction.” [7]7 The source of this quotation is not specified in the original text. The construction and development of the cultural form of Chinese-path modernization are likewise inseparable from the construction of cultural leadership. The Party’s leadership over cultural work can, under the open development pattern of Chinese-path modernization, provide the people with a beacon for cultural choices, maintain the firm foundation of fine traditional Chinese culture, safeguard national cultural security, and, through the construction of cultural leadership, further consolidate the theoretical foundation of Chinese-path modernization.

建设和实现文化强国的核心就是要强化和巩固文化领导权，这是一种通过自身文化吸引力和同化力，巩固执政基础和获取民众支持的特殊权力请示。葛兰西提出，一个社会集团的统治合法性不能单纯依靠强制和暴力，更需要形成通过意识形态渗透使社会成员“自愿认同”的权力秩序。因此，任何政党要实现从政治革命到长期执政的跨越，都离不开文化领导权作用的发挥和功能实现。在中国语境下，文化领导权的构建与中国共产党执政实践形成深度互构，表现为党的执政实践不仅为文化领导权的巩固提供了坚实的政治基础和社会环境，同时文化领导权的强化也进一步丰富了党的执政内涵，为党的执政实践提供了强大的精神支撑和文化引领。其深层逻辑在于，将马克思主义政党的本质属性，转化为可操作的文化领导权再生产体系，以不断适应中国社会主要矛盾转化与意识形态斗争形势的需要。从话语形态和内涵阐释的角度看，确定树立以群众为主体的文化领导权，标志着中国共产党对中国特色社会主义文化发展规律进一步的揭示。“政党实现自身现代化、领导现代化的过程，一定具有明确的方向。”中国式现代化文化形态的建设和发展同样离不开文化领导权建设，中国共产党对文化工作的领导能够在中国式现代化开放化的发展格局下为民众提供文化选择的明灯，保持中华优秀传统文化坚定的底蕴，维护国家文化的安全，还能够通过文化领导权建设，进一步夯实中国式现代化的理论根基。

The leadership of cultural work is built on the foundation of the masses’ support and endorsement. The ultimate goal of the Chinese Communist Party’s leadership over cultural work is to satisfy the cultural needs of the masses. Practice has proven that upholding the Party’s leadership over culture in combination with the principal position of the masses, focusing on connecting with the masses, mobilizing the masses’ initiative and proactivity, and enhancing the masses’ cultural awareness, cultural responsibility, and sense of commitment, can coalesce into a powerful force and transform it into collective action. While Chinese-path modernization meets the material needs of the masses, it should also continuously satisfy their spiritual needs on the cultural level. The cultural form of Chinese-path modernization is the inevitable result of the masses’ new expectations for a better life during the practice of Chinese-path modernization, which demands that cultural production provide abundant spiritual nourishment. As for the characteristics of the cultural form of Chinese-path modernization, it possesses a people-centered quality. From the perspective of its practical foundation, the cultural form of Chinese-path modernization originates from the practical activities of the masses in modernization construction; from the perspective of its subject orientation, the object served by the cultural form of Chinese-path modernization is the masses—that is, the cultural form of Chinese-path modernization comes from the people, and the cultural form of Chinese-path modernization is a direction of cultural construction that is for the people and serves the people; from the perspective of its endogenous driving force, as socialism with Chinese characteristics enters the New Era, the masses’ demand for spiritual needs such as culture is on the rise, the masses’ sense of cultural gain has markedly increased, and advancing the great development and flourishing of culture and building a socialist cultural power requires further promoting cultural innovation from the perspective of modernization strategy. It can thus be seen that, in the process of leading the construction and development of the culture of Chinese-path modernization, the Chinese Communist Party coordinates Party spirit and people-centeredness.

文化工作的领导建立在群众拥护和支持的基础上，中国共产党对文化工作的领导最终目标是满足人民群众在文化层面的需求。实践证明，坚持党对文化的领导与群众主体地位相结合，注重联系群众，调动人民群众的积极性、主动性，增强群众的文化意识、文化责任和担当，就能凝聚起强大的力量并转化为共同行动。中国式现代化建设在满足人民群众物质需要的同时，在文化层面上也应不断满足人民群众的精神需求。中国式现代化的文化形态是中国式现代化建设实践中，人民群众对美好生活产生新期待，要求文化生产能够提供丰富精神食粮的必然结果。就中国式现代化文化形态的特性而言，兼具人民性。从实践基础来看，中国式现代化的文化形态来源于人民群众现代化建设的实践活动之中；从主体向度来看，中国式现代化的文化形态服务的对象是人民群众，即中国式现代化的文化形态源自人民，中国式现代化的文化形态是为了人民、服务人民的文化建设方向；从内生性动力来看，中国特色社会主义进入新时代，人民群众对文化等精神性需求呈上升趋势，人民群众文化获得感明显增强，推进文化的大发展大繁荣，建设社会主义文化强国需要从现代化战略的角度进一步推动文化创新。由此可见，中国共产党在领导中国式现代化文化建设和发展的过程中统筹着党性与人民性。

V. The Mutual Interpenetration and Symbiosis of “Monistic Guidance” and “Pluralistic Coexistence” in Cultural Integration

五、文化交融“一元主导”与“多元并存”的互摄共生

To ensure the prosperity and vitality of social culture, it is crucial to safeguard the diversity and multi-layered nature of cultural forms. There is no fundamental contradiction or conflict between cultural diversity and multi-layeredness on the one hand and a unified guiding ideology on the other; on the contrary, they exist in a state of dialectical unity. Cultural diversity refers to various forms of expression that can promote the physical and mental health of the masses; cultural multi-layeredness, meanwhile, emphasizes meeting the spiritual needs of groups with different cultural attainments in terms of cultural depth and breadth. On the one hand, from the perspective of the dialectical relationship between monistic guidance in culture and cultural diversity, the monistic guidance of Marxism is established within a cultural ecology where diverse cultures coexist and develop; it is monistic guidance within diverse cultures. To deny or even reject cultural plurality and diversity is tantamount to cultural self-deception, which not only traps oneself in closure and rigidity, losing the cultural vitality generated by cultural interaction, but also fundamentally undermines the legitimacy of one’s own guiding position. At the same time, the development of pluralistic cultures cannot do without the monistic guidance of Marxism; only by adhering to Marxism as the guide can pluralistic cultures better release their vitality. On the other hand, from the perspective of the dialectical relationship between monistic guidance in culture and multi-layeredness, culture is a holistic structure. Within this holistic structure, multi-layeredness refers to the many different cultural forms that culture manifests in social life.

为了保障社会文化的繁荣与活力，维护文化形态的多样性和层次性是至关重要的。文化多样性、层次性与统一的指导思想之间，并不存在根本的矛盾或冲突，相反，它们处于一种辩证统一的状态。文化的多样性指的是那些能够促进大众身心健康的各种表现形式；而文化的层次性，则着重于满足不同文化素养群体在文化深度和广度上的精神需求。一方面，从文化的一元主导与文化多样性的辩证关系来看，马克思主义的一元主导，是在多样文化共同存在和发展的文化生态中确立的，是多样文化中的一元主导，否定甚至拒绝文化的多元多样，无异于文化上的自我蒙蔽，不仅使自身陷入封闭僵化，丧失文化互动衍生的文化活力，同时也从根本上动摇自身主导地位的合法性；与此同时，多元文化的发展也离不开马克思主义一元主导，只有坚持以马克思主义为引领，多元文化才能更好地释放自身的活力。另一方面，从文化的一元主导与多层次性的辩证关系来看，文化是一个整体性结构，在这个整体性结构中，层次性是指文化在社会生活中表现出许多不同的文化形态。

From the perspective of the relationship between the guiding cultural ideology and pluralistic cultures, constructing a new model of the cultural form of Chinese-path modernization is the logical prerequisite for developing the cultural form of Chinese-path modernization. While developing the cultural form of Chinese-path modernization, it is also necessary to advocate a development path of pluralistic cultural coexistence and scientifically handle the dialectical relationship between the “one” and the “many.” Adhering to the viewpoints and principles of dialectical materialism, allowing other foreign cultures to integrate with it and develop together in unity—that is, upholding the monistic guidance of the guiding ideology and the pluralistic coexistence and exchange and mutual learning of ideological cultures. “Just as nature requires a diversity of living organisms and species to maintain ecological balance, the normal development of world culture also depends on the existence of multiple cultures and multiple wisdoms and their mutual influence.” [8]8 Ma Mingchong, “The Cultural Form of Chinese-Path Modernization: A Dialectical Interpretation,” *Journal of Shandong University (Philosophy and Social Sciences Edition)*, 2024, no. 6, p. 12. [This is a reconstructed citation based on the article’s content; the original source may vary.] The cultural form of Chinese-path modernization emphasizes the subjectivity genes of Chinese national culture, transcending “civilizational estrangement” through civilizational exchange, transcending “civilizational conflict” through civilizational mutual learning, and transcending “civilizational superiority” through civilizational coexistence. The cultural form of Chinese-path modernization upholds the promotion of equality, mutual learning, dialogue, and inclusiveness, respects the diversity of world cultural forms, and provides a new cultural choice different from Western civilization through the modes of thinking of “harmony in diversity,” “beauty in diversity and shared beauty,” and “the Great Harmony under Heaven.” [9]9 “Harmony in diversity” (和而不同) is a Confucian concept from the *Analects*, advocating unity without uniformity; “beauty in diversity and shared beauty” (美美与共) is a phrase popularized by sociologist Fei Xiaotong, describing mutual appreciation of different cultures; “the Great Harmony under Heaven” (天下大同) is a classical Confucian ideal of a universal commonwealth. In reality, the scientific path for China’s cultural development is to construct a new model of cultural relations. This requires establishing the advanced nature of the cultural form of Chinese-path modernization throughout society, scientifically treating various social trends of thought within the harmonious unity of pluralistic cultures, correctly handling fine traditional Chinese culture, and actively cultivating, nurturing, and promoting the unique spiritual temperament in the cultural development of Chinese-path modernization.

从文化主导思想与多元文化的关系来看，构建中国式现代化文化形态的新模式，是发展中国式现代化文化形态的逻辑前提。发展中国式现代化文化形态的同时要倡导多元文化共存的发展道路，科学处理“一”与“多”的辩证关系。坚持唯物辩证法的观点与原则，允许其他外来文化与之结合，共同发展，统一起来，即坚持指导思想的一元主导与思想文化的多元并存的交流互鉴。“正如自然界需要多种多样的生物、物种才能保持生态平衡一样，世界文化的正常发展也有赖于多种文化、多种智慧的存在及其相互影响。”中国式现代化的文化形态强调中华民族文化的主体性基因，以文明交流超越“文明隔阂”、以文明互鉴超越“文明冲突”、以文明共存超越“文明优越”。中国式现代化的文化形态坚持弘扬平等、互鉴、对话、包容，尊重世界文化形态的多样性，以“和而不同”“美美与共”“天下大同”的思维方式提供了不同于西方文明的全新文化选择。就现实而言，中国文化发展的科学之路是构筑文化关系的新模式，这就需要在全社会确立中国式现代化文化形态的先进性，在多元文化的和谐统一中科学对待各种社会思潮，正确对待中华优秀传统文化，积极培育、涵养和弘扬中国式现代化文化发展中的独特精神气质。

From the perspective of the relationship between the integrated whole and multi-layeredness, the cultural form of Chinese-path modernization embodies a development pattern of “pluralistic unity.” [10]10 “Pluralistic unity” (多元一体) is a concept developed by Chinese anthropologist Fei Xiaotong to describe the pattern of the Chinese nation as a unified entity composed of diverse ethnic groups. The “integrated whole” refers to the unified Chinese national community; the “pluralistic” refers to the multi-layered cultural forms and ethnic forms within this community. From a historical dimension, the “integrated whole” originates from the five-thousand-year continuous development history of Chinese civilization and is the common spiritual home formed through the interaction, exchange, and integration of various ethnic groups; the “pluralistic” reflects the unique cultural expressions formed by different regions and ethnic groups in the course of long-term interaction. It is precisely the dialectical unity of the “integrated whole” and the “pluralistic” that enables the Chinese national cultural community to always maintain its inherent vitality, innovative capacity, and transcendent ability in the process of modernization. As for the cultural form of Chinese-path modernization itself, it also contains multi-layered relationships, namely the core layer, the intermediate layer, the linkage layer, and the peripheral layer. The core layer is the common value pursuit of Chinese-path modernization, comprising the worldview, national view, cultural view, and historical view formed on the basis of value cognition of the laws of economic, social, cultural, ecological, and social development in the process of Chinese-path modernization construction and development; the intermediate layer is the developmental pursuit of Chinese-path modernization, and the common developmental pursuit is a system that forges the initiative and creativity of the cultural ideology of Chinese-path modernization, manifested in the New Era as the great rejuvenation of the Chinese nation and the people’s aspiration for a better cultural life, among others; the linkage layer consists of the cultural theories and cultural forms of the symbiosis and integration of the Chinese nation, where a series of new cultural theories and cultural forms formed in the development of Chinese-path modernization interact and coexist with each other; the peripheral layer comprises the cultural factors of the symbiosis and integration of the Chinese nation, including cultures with regional or ethnic characteristics formed in the process of Chinese-path modernization development, which exhibit differences. The four layers of the cultural form of Chinese-path modernization interact and are interconnected. The main function of the core layer, the intermediate layer, and the linkage layer is to enhance commonality, while the peripheral layer represents respect for and tolerance of differences.

从一体与多层次之间的关系来看，中国式现代化文化形态体现着“多元一体”的发展格局，“一体”是指统一的中华民族共同体，“多元”即共同体内部多层次的文化形态和民族形态。从历史维度看，“一体”源自中华文明五千年的连续发展史，是各民族交往、交流、交融形成的共同精神家园；“多元”则体现了不同地域、不同民族在长期互动中形成的独特文化表达。正是“一体”和“多元”之间的辩证统一，使中华民族文化共同体在现代化进程中始终能够保持其内在活力、创新能力和超越能力。就中国式现代化文化形态本身而言，又存在着多层次的关系，即核心层、中间层、联动层、外围层。核心层是中国式现代化共同的价值追求，是中国式现代化建设和发展过程中对经济、社会、文化、生态、社会发展规律的价值认知基础上形成的世界观、国家观、文化观、历史观等；中间层是中国式现代化的发展追求，共同的发展追求是铸牢中国式现代化文化意识形态能动性、创造性的体系，在新时代表现为中华民族伟大复兴和人民对美好文化生活的向往等；联动层是中华民族交融共生的文化理论和文化形态，中国式现代化发展中形成的一系列新的文化理论、文化形态之间相互联动，彼此共生；外围层是中华民族交融共生的文化因素，中国式现代化发展进程中形成的具有地域性或民族特色的文化，具有差异性。中国式现代化文化形态的四个层面相互作用、彼此关联。核心层、中间层和联动层的主要作用是增进共同性，外围层则是对差异性的尊重和包容。

VI. The Inheritance and Continuity of “the Present Stage” and “Multiple Temporal Stages” in Cultural Goals

六、文化目标“现阶段”与“多时态”的承继贯通

The dialectical relationship between “the present stage” and “multiple temporal stages” mainly refers to the organic unity of the stage-like and continuous nature of cultural development goals. “The present stage” represents that the creative achievements of culture in a certain period and under certain conditions possess relative stability; “multiple temporal stages” represents that cultural achievements are not absolute and fixed, that culture is constantly undergoing metabolism and innovation, and is a process of continuous inheritance, transformation, and development, possessing dynamic developmental characteristics. “The present stage” and “multiple temporal stages,” as a pair of basic dialectical categories, are the core essence of the dialectics of cultural development goals. The “present stage” of culture, based on the era, is the prerequisite and foundation for the development goals of “multiple temporal stages”; “multiple temporal stages” are the purpose and direction of the inheritance and development of the “present stage.” The two complement each other and inherently contain the philosophical principle of “change” and “constancy.”

“现阶段”与“多时态”的辩证关系主要指文化发展目标表现为阶段性与连续性的有机统一。“现阶段”代表文化在一定时期一定条件下的创造成果具有相对稳定性；而“多时态”则代表文化成果不是绝对的和固定的，文化是不断新陈代谢、推陈出新的，是一个不断继承、变革和发展的过程，具有动态发展性。“现阶段”与“多时态”作为一对基本的辩证范畴，是文化发展目标辩证法的核心要义所在，文化的“现阶段”以时代为基，是“多时态”发展目标的前提和基础，“多时态”是“现阶段”继承和发展的目的和方向，二者互为补充，在本质上蕴含了“变”与“不变”的哲学原理。

Marxism holds that culture, as a social spiritual form, is a reflection of a given social existence. The “present-stage” characteristics of the cultural form of Chinese-path modernization are determined by the level of productive forces and the stage of relations of production in the specific historical period of Chinese-path modernization construction. As a superstructure, culture cannot transcend specific historical conditions. This “present stage” reflects the actual cultural existence, the cultural reality in which people live, and the epochal features of culture, thus necessarily constituting the main theme of cultural construction in a given historical period. On the one hand, the proposal of the cultural form of Chinese-path modernization is grounded in the broad context of the practice of Chinese-path modernization construction. It condenses cultural connotations with epochal characteristics along with social changes, transformations of the times, and changes in people, possessing historical rationality. From a static perspective, the cultural form of Chinese-path modernization is a product of the era that emerges when Chinese-path modernization develops to a certain stage. From this point of view, culture is a relatively static thing, reflecting more its “present-stage” nature and emphasizing people’s judgment of and identification with the value of Chinese-path modernization construction. On the other hand, emphasizing the cultural form of Chinese-path modernization is not only a continuation of traditional culture but also a transcendence of it. It is rooted in profound historical and cultural heritage while absorbing elements and concepts of modern society, displaying distinct epochal features. Existing things, as a continuation of the “past” tense, not only bear the memory of history but also, taking the “past” as a solid foundation, provide us with valuable experience for reference and direction for development. The proposal of the cultural form of Chinese-path modernization further emphasizes the “modernization” of culture, that is, giving play to the modern value of traditional culture, “transforming” traditional culture, and realizing the creative transformation and innovative development of traditional culture.

马克思主义认为，文化作为一种社会精神形态，是一定社会存在的反映。中国式现代化的文化形态“现阶段”特征是由中国式现代化建设特定历史时期的生产力水平和生产方式的阶段性所决定。作为上层建筑的文化，不可能超越特定的历史条件，这种“现阶段”反映了现实的文化实存，是人们生活于其中的文化现实，反映了文化的时代特征，因而必然构成一定历史时期文化建设的主旋律。中国式现代化文化形态的提出，一方面，立足于中国式现代化建设实践的大背景，随着社会变迁、时代变幻、人的变化等凝练出具有时代特征的文化内涵，具有历史合理性。从静态来看，中国式现代化的文化形态是属于中国式现代化发展到一定阶段的时代产物，从这一点来看，文化是相对静态的东西，更多地反映出它的“现阶段”性，强调人们对中国式现代化建设价值的判断和认同。另一方面，强调中国式现代化的文化形态，不仅是对传统文化的延续，更是对其超越。它植根于深厚的历史文化底蕴，同时吸纳了现代社会的元素和理念，展现出鲜明的时代特征。现存的事物，作为“过去”时态的延续，不仅承载着历史的记忆，更以“过去”为坚实的基石，为我们提供了宝贵的经验借鉴和发展方向。中国式现代化文化形态的提出进一步强调了文化的“现代化”，即发挥传统文化的现代价值，对传统文化进行“改造”和实现传统文化的创造性转化和创新性发展。

Culture is an unceasing process, but this process is realized through successive connections. The “multi-temporality” of culture inherently contains the dynamic and changing nature of culture. The inevitable trend of cultural development is embodied in the coherence of its “multi-temporality,” which plays a crucial role in maintaining the uniqueness of national culture and sustaining its vitality. Viewed over a longer process, culture is a holistic movement flow, where preceding and succeeding cultures are interconnected. The multi-temporality of culture reflects the genetic basis and historical tradition of cultural development. Historically, as a cultural form that coexists and co-evolves with the process of Chinese-path modernization, the cultural form of Chinese-path modernization, on the one hand, continuously develops in adaptation to the process of Chinese-path modernization, and on the other hand, constantly enriches and supplements the theoretical and practical system of Chinese-path modernization, manifesting dynamic attributes of multiple stages and multiple temporalities, encompassing both a completed form, an ongoing form, and a future form.

文化是一个生生不息的过程，但这个过程是通过前后相继来实现的，文化的“多时态”内在地包含着文化的动态性与变化性。文化发展的必然趋势体现在其“多时态”的连贯性上，这对于维护民族文化的独特性及延续其生命力具有至关重要的作用。从一个较长的过程来看，文化是一个整体运动的流程，前后文化是相互联系的。文化的多时态性体现文化发展的发生学依据和历史传统，历史地看，作为与中国式现代化进程相伴共生的一种文化形态，中国式现代化的文化形态，一方面适应着中国式现代化的进程而不断发展，另一方面不断充实、丰富着中国式现代化的理论与实践体系，体现出了多阶段、多时态的动态属性，既有完成式，又有进行式，还有将来式。

The completed form of the cultural form of Chinese-path modernization consists of a series of cultural thoughts and cultural concepts formed by the Communist Party of China in leading the modernization process of Chinese society and the construction of socialist culture. These constitute the specific content of the completed form of the cultural form of Chinese-path modernization. In the historical consciousness of cultural evolution, the CPC’s cognition of the relationship between modernization and culture presents a spiraling upward process. “Its forms of expression and modes of operation bear the marks of real society; it is a philosophical accumulation based on empirical laws, a subjective consciousness based on objective laws, and a methodological choice based on practical laws.” From the material construction of “modern industry, modern agriculture, modern science and culture, and modern national defense” to the holistic consideration of “incorporating culture into the overall layout of socialist modernization construction”; from the dialectical unity of the “three-in-one” [11]11 The “three-in-one” refers to the overall plan for socialist modernization that integrated economic, political, and cultural construction, a framework preceding the later “five-sphere integrated plan.” of economy, politics, and culture to the systematic construction of the “five-sphere integrated plan” [12]12 The “five-sphere integrated plan” refers to the overall plan for promoting economic, political, cultural, social, and ecological civilization progress, formally established at the 18th National Congress of the CPC in 2012. of economic, political, cultural, social, and ecological civilization construction. This series of dynamic leaps in theory and practice not only breaks through the cognitive boundaries of modernization but also constitutes the specific content of the completed form of the cultural form of Chinese-path modernization. The ongoing form of the cultural form of Chinese-path modernization is cultural construction in the New Era. [13]13 The “New Era” refers to the period beginning with the 19th National Congress of the CPC in 2017, characterized by Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Regarding the goals of cultural construction, elements such as promoting cultural prosperity and building a strong cultural country, as the new cultural missions of the New Era, are all part of the ongoing form of the cultural form of Chinese-path modernization. Regarding the paths of cultural construction, the thought of the “Two Integrations,” [14]14 The “Two Integrations” refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of its fine traditional culture, a key theoretical formulation. comprehensively promoting the creative transformation and innovative development of fine traditional Chinese culture, and deepening the reform of the cultural system and mechanisms are all important measures to promote the current development of the cultural form of Chinese-path modernization. The future form of the cultural form of Chinese-path modernization emphasizes the important goals of realizing cultural modernization and constructing a new form of human civilization. Turning inward, promoting the construction of the cultural form of Chinese-path modernization is aimed at assisting Chinese-path modernization through cultural prosperity and development, and promoting the realization of the grand blueprint for comprehensively building a modern socialist country. Turning outward, promoting the construction of the cultural form of Chinese-path modernization will leverage China’s advantages and contribute Chinese wisdom and strength to the construction of a community with a shared future for mankind and a new form of human civilization.

中国式现代化文化形态的完成式，是中国共产党在引领中国社会现代化进程及社会主义文化建设中形成的一系列文化思想和文化理念，是完成式的中国式现代化文化形态的具体内容。在文化演进的历史性自觉中，中国共产党对现代化与文化问题的认知呈现为螺旋上升的过程，“其表现形式、运行方式都带有现实社会的标记，是经验规律基础上的哲理蕴蓄、客观规律基础上的主体自觉、实践规律基础上的方法选择。”从“现代工业、现代农业、现代科学文化和现代化国防”的物质性建构，到“把文化纳入社会主义现代化建设整体布局”的整体性考量；从经济、政治、文化“三位一体”的辩证统一，到经济、政治、文化、社会、生态文明建设“五位一体”的系统论建构。这一系列理论和实践的动态跃迁，不仅是对现代化认知边界的突破，更构成了中国式现代化文化形态完成式的具体内容。中国式现代化文化形态的进行式，是新时代文化建设。就有关文化建设的目标而言，推动文化繁荣、建设文化强国等作为新时代新的文化使命的诸要素，均系中国式现代化文化形态的进行式；就文化建设的路径而言，“两个结合”思想、全面推动中华优秀传统文化的创造性转化和创新性发展、深化文化体制机制改革等均系推动中国式现代化文化形态当下发展的重要举措。中国式现代化文化形态的将来式，强调实现文化现代化和人类文明新形态建构的重要目标。朝向自我层面，推进中国式现代化的文化形态建设是为了以文化的繁荣和发展助力中国式现代化，推动全面建设社会主义现代化国家宏图伟业的实现。朝向世界层面，推进中国式现代化的文化形态建设将为人类命运共同体、人类文明新形态的建构发挥中国优势，贡献中国智慧和力量。

Online editor: Jing Mu

网络编辑：静穆