Establishing a New Culture of the Chinese Nation

I. Introduction

一、导言

The Chinese nation is a resilient nation. Chinese culture has a long history, has flourished without decline, is open and inclusive, and is adept at absorbing all excellent cultures and advanced technologies, continuously internalizing, innovating, and developing them. While maintaining cultural subjectivity, it contributes to the richness and diversity of human culture. Historically, many civilizations have disappeared due to factors such as geographical change, climate change, military conflict, and cultural invasion. Chinese civilization, with its distinct subjectivity, accompanied by a relatively stable geographical space, a unified political entity, a prosperous and diverse ethnic composition, and belief in the Chinese state, has been passed down to the present day. Regarding the characteristics of Chinese civilization, General Secretary Xi Jinping has summarized them as continuity, innovation, unity, inclusiveness, and peacefulness. [1]1 All-under-Heaven (天下): A traditional Chinese concept of a world order centered on the Chinese emperor, implying universal rule and a hierarchical but inclusive political and cultural sphere. This precise summary also profoundly explains the inherent endowments that enable Chinese civilization to possess a resilient growth state of long-term flourishing, unity and unification, inclusiveness and innovation, and harmonious coexistence. These inherent endowments also constitute the resilient characteristics of Chinese civilization.

中华民族是具有韧性的民族，中华文化源远流长、长盛不衰、开放包容，善于汲取一切优秀的文化、先进的技术，并不断内化、创新、发展。在保持文化主体性的同时，为人类文化的丰富性、多样性作出贡献。历史上有很多文明，因为地理变迁、气候变化、军事冲突、文化入侵等因素而消失，中华文明则以鲜明的主体性，伴之以相对稳定的地理空间、统一的政治体、繁盛多元的民族、对中国国家的信仰等因素而传承至今。对于中华文明的特性，习近平总书记以连续性、创新性、统一性、包容性、和平性做出了概括。这一精准的概括也深刻阐释了中华文明为何具有长盛不衰、团结统一、包容创新、和合共生之韧性生长状态的内在禀赋，这些内在禀赋也构成了中华文明的韧性特质。

However, the late feudal society period became the stage when Chinese civilization faced its greatest impact, with "the nation subjected to humiliation, the people subjected to suffering, and civilization subjected to dust." [2]2 Westernization Movement (洋务运动, c. 1861–1895): A late Qing dynasty reform effort to adopt Western military technology and industrial methods while preserving Confucian values. Since Western capitalism launched global overseas colonization, the world pattern has undergone drastic changes. The early-developing capitalist countries, through colonial aggression and cultural invasion, altered the development process of many nations. On the one hand, their original cultural systems and traditional social structures were damaged; on the other hand, their endogenous path of independently developing modern industry and moving towards a modern state was also changed.

然而，封建社会末期成为历史上中华文明受到最大冲击的阶段，“国家蒙羞、人民蒙难、文明蒙尘”。自西方资本主义在全球发动对外殖民起，世界格局发生急剧变化，先发的资本主义国家通过殖民侵略、文化入侵等改变了很多民族的发展进程。一方面，使其原有的文化体系、传统的社会结构受到破坏；另一方面，也改变了其内生性地发展现代工业、走向现代国家的自主道路。

In previous theoretical research on the Chinese national community, academia fully studied and summarized how the Communist Party of China, guided by Marxist ethnic theory, deeply understood the reality of China's ethnic issues, and found a correct path with Chinese characteristics for solving ethnic problems. However, there has been less discussion on how the CPC used the Two Integrations [3]3 Hundred Days’ Reform (戊戌变法, 1898): A failed 103-day reform program under Emperor Guangxu aimed at modernizing China’s political, educational, and military systems. to promote the Chinese nation's path to modernization, especially the generative logic of the crucial "new culture" of Chinese national modernity. "Marxism brought advanced ideological theory to China," and how "it activated the genes of Chinese civilization with the light of truth," and how excellent traditional Chinese culture enriched the cultural life of Marxism, still require in-depth exploration from the internal mechanisms, logic, and evolutionary process of the Two Integrations. This article selects relevant paths of ideological change, combining an examination of the resilience of Chinese civilization, the Marxist view of civilization, and the philosophical connotations of modernity, to explore and discuss the early process of establishing a "new culture" and promoting "civilizational progress" during the self-consciousness process of the Chinese nation. Overall, regarding the construction of a new culture, a new society, and a new state for the Chinese nation, the CPC has a clear and firm mission and has carried out the great practice of establishing a new culture of the Chinese nation through the Second Integration. [4]4 Xinhai Revolution (辛亥革命, 1911–1912): The revolution that overthrew the Qing dynasty and established the Republic of China.

在以往的中华民族共同体理论研究中，学界充分研究总结了中国共产党以马克思主义民族理论为指导，深刻认识中国民族问题的实际，走出了一条具有中国特色解决民族问题的正确道路，而对于中国共产党如何以“两个结合”促进中华民族走向现代化之路，尤其是其中十分重要的中华民族现代性“新文化”的生成逻辑较少论述。“马克思主义把先进的思想理论带到中国”，如何“以真理之光激活了中华文明的基因”，中华优秀传统文化又如何充实了马克思主义的文化生命，还需要从“两个结合”的内在机制、逻辑和演进过程中深入挖掘。本文选取相关思想变迁路径，以中华文明韧性、马克思主义文明观、现代性哲学内涵结合考察，对中华民族自觉过程中建立“新文化”、推进“文明进步”的早期过程进行探源论述。总体上，对于建设中华民族新文化、新社会、新国家，中国共产党具有清晰坚定的使命，并且进行了以“第二个结合”建立中华民族新文化的伟大实践。

II. The Modernity Transformation and Rejuvenation Mission of Civilizational Resilience

二、文明韧性的现代性转型与复兴使命

Modernity is a philosophical concept containing complex content, and it also largely embodies the characteristics commonly generated by human society since entering modern history. Because the Industrial Revolution, modern science and technology, and capitalism originated in the West, modernity has been stamped with a Western imprint. Western philosophers have conducted extensive research on it. In fact, with the global development of modernization, modernity has developed rich connotations globally, including in the East. This makes it necessary for us to understand modernity from two aspects: first, the commensurability of modernity; second, the plurality of modernity. The dialectical unity of the commensurability and plurality of modernity conforms to the principles of Marxist dialectical materialism and historical materialism. Marx and Engels very early on explained that the modernization of Western countries would inevitably move towards global modernization, revealed the drawbacks and crises of modernity determined by the inherent attributes of capitalist society, and demonstrated that human society would inevitably move towards socialism and communism amidst high material prosperity and large-scale socialized production. "Marx's thought on modernity is a comprehensive theory of modern society, which mainly examines the generation, contradictions, and transcendence of modernity through the logic of capital, and opens the path for constructing socialist modernity by criticizing and transcending capitalism." [5]5 New Culture Movement (新文化运动, c. 1915–1920s): An intellectual and cultural movement that criticized traditional Confucian values and promoted Western ideas like science and democracy. Marx believed that only at the stage of a social community based on "the free individuality of people" could people truly achieve the unity of certainty and freedom from the "association of free individuals." This, to a certain extent, reflects the ideal state where human society can both achieve modernization and construct complete modernity while摆脱 the drawbacks of modernity.

现代性是一个包含着复杂内容的哲学概念，也很大程度地凝聚着人类社会进入现代历史以来所共同生成的特性。由于工业革命、现代科学技术和资本主义源起于西方，因此，现代性被打上了西方的烙印。西方的哲学家对其作出了丰富的研究。实际上，随着现代化在全球的发展，现代性在全球，包括东方都发展出丰富的内涵。这使得我们有必要从两个方面认识现代性。一是现代性的通约性，二是现代性的多元性。现代性的通约性与多元性的辩证统一符合马克思主义辩证唯物主义和历史唯物主义原理。马克思、恩格斯很早就对西方国家的现代化必将走向世界的现代化做出了说明，对于资本主义社会自身属性所决定的现代性弊端和危机进行了揭示，并论证了人类社会必将在高度的物质繁荣与社会化大生产中走向社会主义和共产主义。“马克思的现代性思想是一种总体性的现代社会理论，主要通过资本逻辑来审视现代性的生成、矛盾与超越问题，通过批判和超越资本主义来开启社会主义现代性建构的路径。”马克思认为，只有到了建立在“人的自由个性”基础上的社会共同体阶段，人们才能从“自由人的联合体”真正达到确定性与自由的统一。这一定程度上反映了人类社会既能够实现现代化，又能够构建完整的现代性，并摆脱现代性弊端的理想状态。

China's socialist modernization has achieved great success, which demonstrates the civilizational diversity of modernity and the value of constructing socialist modernity. How did China shape a modernity belonging to Chinese civilization? How is the generative mechanism of the Two Integrations in cultural philosophy manifested? In existing theoretical discourse, there is very little research from the perspective of modernity. This prevents us from deeply understanding the contribution of Chinese-path modernization to modernity. [6]6 Great transformation of three thousand years (三千年大变局): A phrase often used to describe the unprecedented scale of change China faced in the 19th and early 20th centuries, breaking from its long imperial tradition. Especially since modernity represents a kind of cultural discourse power, China cannot "hand it over to others." [7]7 “The Situation Map” (时局图): A famous political cartoon published in 1898 showing China being carved up by foreign powers (e.g., Britain, Russia, Germany, France, Japan). Instead, it must deeply explore how the Marxist thought on modernity is inherited and how the new culture of the Chinese nation, containing the resilience of Chinese civilization, is generated. This concerns China's current cultural self-consciousness and also the new development of Chinese civilization.

中国的社会主义现代化建设取得巨大成功，这说明了现代性的文明多样性以及社会主义的现代性建构的价值。中国是如何塑造属于中华文明的现代性的？“两个结合”在文化哲学上的生成机制是如何表现的？在既有的理论话语中，从现代性角度切入的研究很少，这使得我们无法深刻理解中国式现代化对于现代性的贡献，尤其是现代性作为一种文化话语权，中国不能“拱手让与人”，而是要深入探讨继承马克思主义现代性思想，以及包含中华文明韧性的中华民族新文化是如何生成的，这关系着中国当下的现代文化自觉，也关系着中华文明的新发展。

From the perspective of historical materialism, it must be acknowledged that modernization has both early-development and late-development characteristics. Late-developing modern countries, in their modernization exploration initiated through imitation and catch-up, face the historical challenge of not only achieving national independence, self-strengthening, and national modernization but also maintaining their own civilizational resilience and transforming it into the systemic resilience of modernization. Especially for a "great historical nation" with a long civilization, its deep-seated mission rationality is to achieve modernization in the sense of "civilizational rejuvenation." This also means that the country's modernization must transform from imitation to constructiveness and creativity in order to proceed steadily and far.

从历史唯物主义角度看，必须承认现代化具有先发性和后发性。后发现代性国家在以模仿性、追赶性启动的现代化探索中，面临着既要实现民族独立自强和国家现代化，还要保持自身文明韧性，并将其转化为现代化系统韧性的历史难题，尤其是作为具有悠久文明的“伟大的历史民族”其深层的使命理性是在“文明复兴”的意义上实现现代化。这也意味着国家的现代化要从模仿性转变为建构性和创造性，才能行稳致远。

(I) The Late-Development and National Character of the Cultivation of Modernity in Chinese Society

（一）中国社会现代性培育的后发性与民族性

The deep connotations and value implications of the construction of Chinese modernity, besides its own characteristics, undoubtedly also possess a certain commensurability with the modernity of other countries and regions in the world, including Western countries and regions. This commensurability is manifested in two aspects: first, the transformation from traditional civilization to modern civilization, including both material and spiritual levels; second, the transformation from a traditional subject state to a modern nation-state, or people's state.

中国现代性构建的深层内涵和价值意蕴，除了自身的特性，无疑也具有与世界其他国家和地区，包括西方国家和地区现代性一定的通约性。这一通约性表现有二：一是传统文明向现代文明的转化，既包括物质层面又包括精神层面；二是传统的臣民国家向现代的民族国家或者说人民国家转变。

However, as a late-developing modern country, like most developing countries in the world, China's beginning of modernity was neither spontaneous nor endogenous, nor was it a copy of the West. Instead, it started from imitative construction under the impact of Western modernity and ultimately moved towards creative generation. The civilizational transformation of late-developing modern countries is caught in a crisis situation of external pressure. The sources of modern thought are obtained by intellectual elites through translation and introduction from the outside and then disseminated from top to bottom in society; while the people's resistance to the dark reality of semi-colonial and semi-feudal society forms a revolutionary impetus from bottom to top. Therefore, all developing countries face the paradox of having to "learn the superior technologies of the barbarians to control the barbarians," [8]8 “Strong ships and effective guns” (船坚炮利): A common Chinese phrase from the 19th century referring to Western military and technological superiority. needing both to learn advanced Western science, technology, systems, and ideas, and to face the situation of being dominated by colonizers while seeking national liberation. Overall, the path of late-developing modern countries towards a modern nation is extremely arduous. Some developing countries have experienced a process of radical Westernization followed by a return to tradition in their choice of systems, after which the two repeatedly struggled and eventually reached balance and adjustment.

但是，中国作为后发性现代国家，与世界上大多数发展中国家一样，其现代性的开端并不是自发和内生的，同时也不是复制西方的，而是在西方现代性的冲击下从模仿性建构开始并最终走向创造性生成的。后发性现代国家的文明转型处于外部压力危局之中，现代性思想的来源呈现知识精英从外部译介获取，并且自上而下地向社会传布；而民众对于半殖民地半封建社会黑暗现实的反抗则形成自下而上的革命动力。因此，所有发展中国家都面临着不得不“师夷长技以制夷”的悖论，既要学习西方的先进科学技术和制度思想，又要面临被殖民者宰制而寻求民族解放的局面。总体而言，后发性现代国家的现代民族之路是十分艰辛的。一些发展中国家在制度的选择上都经历过激进西化与回归传统，之后二者反复博弈，最终平衡调适的过程。

(II) The Mission and Path Exploration of the Rejuvenation of Chinese Civilization

（二）中华文明复兴的使命与路径探索

As discussed above, as a late-developing modern country, although China already possessed the sprouts of capitalism and a commodity economy, it was still under external force that it broke through its autonomous political and social systems, and only then consciously sought the path of modernization. China’s list of tasks for modernity shares some aspects with the West, but also has its uniqueness. After the Opium War, China moved from the world order of All-under-Heaven [1]1 All-under-Heaven (天下): A traditional Chinese concept of a world order centered on the Chinese emperor, implying universal rule and a hierarchical but inclusive political and cultural sphere. and feudal dynasties, passively entering a world order dominated by Western capitalism. The Chinese nation transformed from being in-itself to being for-itself; this being for-itself includes the establishment of a modern rational spirit. Western rational spirit emphasizes the individual, whereas the East, especially China, emphasizes collective rationality. With the successive unfolding of the “Westernization Movement,” [2]2 Westernization Movement (洋务运动, c. 1861–1895): A late Qing dynasty reform effort to adopt Western military technology and industrial methods while preserving Confucian values. the “Hundred Days’ Reform,” [3]3 Hundred Days’ Reform (戊戌变法, 1898): A failed 103-day reform program under Emperor Guangxu aimed at modernizing China’s political, educational, and military systems. the “Xinhai Revolution,” [4]4 Xinhai Revolution (辛亥革命, 1911–1912): The revolution that overthrew the Qing dynasty and established the Republic of China. and the “New Culture Movement,” [5]5 New Culture Movement (新文化运动, c. 1915–1920s): An intellectual and cultural movement that criticized traditional Confucian values and promoted Western ideas like science and democracy. within the self-consciousness of collective rationality, China shifted from the self-sufficiency and self-consistency of a traditional ethical state to exploring the major questions of its own civilization’s survival, direction, and rejuvenation within the new world order, thereby forming a modern rational reflection. This can be summarized generally in the following aspects.

如上所述，作为后发性现代国家，中国虽然已经具有了资本主义、商品经济的萌芽，但依然是在外力推动下打破自主的政治体系和社会体系，然后才自觉地寻求现代化道路。中国的现代性任务清单既有与西方相同的一面，亦有其独特性。鸦片战争后，中国从天下秩序、封建王朝，被动进入西方资本主义主导的世界秩序，中华民族从自在到自觉，这种自觉，包含着现代理性精神的确立。西方的理性精神偏重于个体，而东方尤其是中国偏重于集体理性。随着“洋务运动”“戊戌变法”“辛亥革命”“新文化运动”等的相继开展，在集体理性的自觉中，中国从传统伦理性国家的自足自洽转向探索自身文明在新的世界秩序中的生存、走向和复兴的重大问题，从而形成现代理性反思。总体上可总结为以下几个方面。

1. The reconstruction of the relationship between civilizational resilience and the construction of Chinese modernity. China did not spontaneously undergo a relatively long period of endogenous capitalist development to form the awakening of modernity, but rather made a rapid adjustment under external pressure. Therefore, the relational rationality of Chinese modernity is manifested in two aspects: first, the re-cognition of external relations under the change of new spatiotemporal perspectives; second, the rethinking and integration of internal relations under the cognition of the new external situation. Facing the crisis of Chinese civilization, the nation, and the state amid the great transformation of three thousand years, [6]6 Great transformation of three thousand years (三千年大变局): A phrase often used to describe the unprecedented scale of change China faced in the 19th and early 20th centuries, breaking from its long imperial tradition. the Chinese people emerged from the dream of the spatiotemporal perspective and order of the All-under-Heaven system, rediscovered their relationship with the world, and formed a rational cognition and reconstruction of their own position. In 1898, Xie Zuantai created the cartoon “The Situation Map,” [7]7 “The Situation Map” (时局图): A famous political cartoon published in 1898 showing China being carved up by foreign powers (e.g., Britain, Russia, Germany, France, Japan). which vividly depicted China’s perilous environment surrounded by the great powers. Because of the confidence and strength forged by the brilliant achievements of Chinese civilization in history, although the cognition of the Western colonizers’ “strong ships and effective guns” [8]8 “Strong ships and effective guns” (船坚炮利): A common Chinese phrase from the 19th century referring to Western military and technological superiority. and leading industrial technology highlighted China’s own lag and gap, forming a profound impact on national self-esteem, the national spirit produced by this civilizational resilience enabled the Chinese people, even when clearly recognizing the crisis they faced, to always maintain the perspective of their own civilization. Therefore, after the “opening of the eyes to see the world” [9]9 “Opening of the eyes to see the world” (睁眼看世界): A phrase associated with early 19th-century Chinese reformers like Lin Zexu, who sought to study the West. at the beginning of modernity, aside from a minority’s pessimistic theories and theories of civilizational extinction, China’s people of insight positioned themselves in terms of “Chinese cultural revival” and “Chinese civilizational revival.” There is no doubt that “revitalizing China” and “national rejuvenation” have been the most fervent dreams of the people of all ethnic groups in China since modern times. From Sun Yat-sen’s proposal of “revitalizing China” in 1894, to Liang Qichao’s “The Young China” in 1900, to Li Dazhao’s “Resurrection of the Chinese Nation” around the time of the May Fourth Movement, [10]10 May Fourth Movement (五四运动, 1919): A student-led protest against the Treaty of Versailles and traditional culture, often seen as a key moment in China’s modern intellectual and political history. countless people with lofty ideals have striven unremittingly for this. This shows that when the Chinese nation was in the low ebb of internal and external troubles, it was all the more necessary to rebuild national self-esteem and draw inexhaustible strength from China’s excellent traditional culture and civilizational characteristics. This civilizational confidence and resilience empowered the establishment of China’s relational rationality at that time, enabling the Chinese people to fully recognize that externally they must strive to become strong and rise up, maneuver skillfully in international relations, and safeguard the living space of the Chinese nation, while internally they must promote the united struggle of all ethnic groups, all strata, and all political parties.

1.文明韧性与中国现代性建构的关系重建。中国并不是自发经历较长时段的内生性资本主义发展而形成现代性的觉醒，而是在外部压力下的急速调整。因此，中国现代性的关系理性体现在两个方面：一是新时空观变化下外部关系的重新认知；二是在新的外部局势认知下内部关系的重新思考与整合。在三千年大变局下面对中华文明、民族和国家危机，中国人从天下体系的时空观、秩序观的迷梦中走出来，重新发现自己与世界的关系，并对自身定位形成理性认知与重新建构。1898年，谢缵泰创造的漫画《时局图》形象地描述了当时中国处于列强环伺的险恶环境。由于中华文明在历史上的辉煌成就所铸就的自信与强大，虽然对西方殖民者“船坚炮利”工业科技领先性的认知凸显了自身的滞后与差距，形成了对民族自尊心深刻的冲击，但这种文明的韧性所产生的民族精神使得中国人即使在清醒地认识到所处的危机时，也始终保持着自身文明的视野。因此，现代性开端的“睁眼看世界”后，除了少数人的悲观论、文明灭亡论外，中国的有识之士是以“中华文化复兴”“中华文明复兴”进行自我定位的。毫无疑问，“振兴中华”“民族复兴”是中国各族人民近代以来最炽烈的梦想。从1894年孙中山提出“振兴中华”，到1900年梁启超提出“少年中国说”，再到“五四运动”前后李大钊提出“中华民族之复活”，等等，无数仁人志士都为之不懈奋斗。这说明在中华民族处于内忧外患的低潮阶段，更需要从中华优秀传统文化、文明特质中重建民族自尊，汲取不竭动力。这一文明的自信与韧性赋能当时中国的关系理性建立，使中国人充分认识到对外必须努力自强崛起，在国际关系中要纵横捭阖，维护中华民族的生存空间，对内要促进各民族、各阶层、各党派人士的团结奋斗。

2. The collective reshaping of civilizational resilience and the construction of Chinese modernity. From its very beginning, the construction of Chinese modernity possessed a strong collective rationality, or rather, Chinese modernity was produced in the form of collective self-consciousness. Behind this is a direct connection to the unity, continuity, and inclusiveness of Chinese civilization. The belief in the continuity and unity of one’s own civilization, the sense of responsibility of Confucian culture, collectivist ethics, and the holistic concern for and sense of mission regarding the fate of the family, the state, and All-under-Heaven all meant that the modernity of the Chinese nation did not manifest itself more as the rationality of individualism and individual freedom, but rather had a strong collectivist tendency. This can also explain why, under the impact of modernization and colonialism, although people of insight from all walks of life responded with different paths and concepts, political party organizations seeking the path of modernization based on the integrity of the nation and the state grew rapidly and received a strong response from the people. This also constituted the foundation of civilizational resilience that enabled the Chinese nation, as a modern community, to possess self-consciousness and stability. However, the construction of this “national” collective consciousness also had different theoretical paths. Imitating the Western model of one nation, one state to construct national collective rationality proved in practice to be incompatible with the resilience of Chinese civilization.

2.文明韧性与中国现代性建构的集体重塑。中国现代性的建构从开端起就具有强烈的集体理性，抑或说，中国的现代性是以集体自觉的形式产生的。在此背后，是与中华文明的统一性、连续性、包容性等直接相关的。对于自身文明的连续性、统一性的信仰，儒家文化的责任感、集体主义伦理、家国天下的整体性命运观照和使命感，都使得中华民族的现代性没有更多地体现为个人主义、个体自由的理性，而是具有强烈的集体主义倾向。这也可以解释为何在现代化和殖民主义的冲击下，虽然社会各界仁人志士以不同的路径、观念回应，但是以民族、国家的整体性寻求现代化之路的政党组织迅速成长并得到了民众强烈的回应。这也构成了中华民族作为一个现代共同体得以拥有自觉和稳固的文明韧性基础。但是，这一“民族”集体意识的构建，也具有不同的理论路径。模仿西方国家的一族一国而构建民族集体理性，这在事实上证明并不符合中华文明的韧性。

3. The mission-driven renewal of civilizational resilience and the construction of Chinese modernity. The reason Chinese civilization has flourished for a long time and possesses outstanding continuity is that over thousands of years of history, a strong Chinese identity and Chinese faith have been formed. This is also manifested as a strong sense of mission. This sense of mission is expressed in two aspects: first, the defense of “culture cannot be broken, territory cannot be divided, the nation cannot be dispersed” and “great unity”; [11]11 Great unity (大一统): A traditional Chinese political ideal of territorial and cultural unification under a single sovereign. second, a sense of mission based on the people-oriented thought of “pleading for the people” and “saving the people from fire and water.” [12]12 “Pleading for the people” (为民请命) and “saving the people from fire and water” (救民于水火): Classical Chinese idioms expressing the duty of officials or intellectuals to speak for and rescue the common people. The mission rationality of Chinese modernity is concentratedly embodied in the strong missions of “saving the nation and preserving the race” [13]13 “Saving the nation and preserving the race” (救国保种): A late Qing and early Republican slogan reflecting the dual threat of national subjugation and racial extinction under imperialism. and “the rise of China.” “The slogan ‘revitalize China’ was first proposed by Sun Yat-sen in 1894 in the ‘Manifesto of the Revive China Society.’ [14]14 Revive China Society (兴中会): The first revolutionary organization founded by Sun Yat-sen in 1894, dedicated to overthrowing the Qing dynasty and modernizing China. From then on, most patriots regarded this as their lifelong goal. It can be said that from then on, all revolutionary struggles in China were for the sake of revitalizing the Chinese nation; all progress and achievements made were driven and inspired by it.”

3.文明韧性与中国现代性建构的使命维新。中华文明之所以长盛不衰且具有突出的连续性，是因为在几千年的历史中已形成强烈的中国认同、中国信仰。这也体现为一种强烈的使命感。这种使命感表现在两个方面：一是对“文化不可断、国土不可分、民族不可散”“大一统”的维护；二是一种“为民请命”“救民于水火”的民本思想的使命感。中国现代性的使命理性集中体现为“救国保种”“中华之崛起”等强烈的使命，“振兴中华的口号是孙中山先生于1894年在《兴中会宣言》中最早提出来的。从那以后，大多数爱国志士无不以此为终生奋斗的目标。可以说，中国自此之后的一切革命斗争，无一不是为了振兴中华民族；所取得的一切进步和成就，无一不是受它的催动和鼓舞”。

4. The cultural transformation of civilizational resilience and the construction of Chinese modernity. As a country with a strong humanistic character, China’s shaping of modernity was also accompanied by a re-reflection on its own cultural system and the generation of new cultural content. The construction of Chinese modernity combined the existing characteristics of Chinese civilization, presenting the indigenous civilizational features of Chinese modernity. For example, Chinese modernity continued to exhibit the collectivity and sense of mission of traditional Chinese civilization, which is in fact closely related to the characteristics of unity, continuity, and inclusiveness of traditional Chinese civilization. This can also explain why the modernity of the Chinese nation is more characterized by collective self-consciousness, and the modern construction of the Chinese nation thus became the core content and carrier of the generation of Chinese modernity. This is reflected not only in the generation of the modern concept of the Chinese nation, but also, under the guidance of Marxist theory, in the active exploration and positioning of a new culture of the Chinese nation. The strong national community consciousness of “saving the nation and preserving the race,” the collectivist spirit of mission, and the civilizational resilience of inclusively innovating and internalizing new foreign ideas provided spiritual motivation and philosophical fertile ground for the national character of Chinese modernity and the modern development of Chinese civilization.

4.文明韧性与中国现代性建构的文化转型。中国作为一个具有强烈人文主义色彩的国家，其现代性的塑造还伴随着对自身文化体系的重新反思以及新文化内容的生发。中国的现代性构建结合了中华文明既有特性，呈现出中国现代性的本土文明特征，例如，中国的现代性继续呈现出中国传统文明的集体性、使命感，这实际上与中国传统文明的统一性、连续性、包容性等特性密切相关。由此也可以解释，为何中华民族的现代性更具有集体自觉的特点，中华民族的现代构建由此成为中国现代性生成的最核心内容与载体。这不仅体现在中华民族的现代概念的生成上，还体现在马克思主义理论指导下，对中华民族新文化的主动探索与定位。“救国保种”的强烈民族共同体意识、集体主义使命精神，包容创新外来新思想并内化于自身发展等文明韧性，为中国现代性的民族性生成和中华文明的现代发展提供了精神动力与哲学沃土。

3. The New Culture Movement Promotes a New Civilizational Awakening of the Chinese Nation with the Marxist View of Civilization

三、新文化运动以马克思主义的文明观推进中华民族的文明新觉

Although the Westernization Movement, the Reform Movement, and the Xinhai Revolution were dedicated to leading China toward modernization, they could not change China’s semi-colonial and semi-feudal social nature. The imitation of Western capitalism, from technology to institutions to culture, was never able to bring about an ideological breakthrough capable of achieving national liberation and rejuvenation. It was not until the October Revolution brought Marxism that the New Culture Movement was led toward a transformation of Chinese thought and a new awakening of civilization.

虽然洋务运动、维新运动、辛亥革命致力于中国走向现代化，但无法改变中国半殖民地半封建的社会性质，对西方资本主义从技术、制度到文化的模仿始终不能带来一种能够实现民族解放与复兴的思想突破。直到十月革命送来了马克思主义，将新文化运动引向中华民族思想的变革与文明的新觉。

(1) The New Culture Movement and the Introduction of the Marxist View of Civilization

（一）新文化运动与马克思主义文明观的引入

The New Culture Movement was an ideological liberation movement initiated by progressive Chinese intellectuals in the early twentieth century to oppose feudalism. Its basic slogans were to uphold “Mr. Democracy” and “Mr. Science,” that is, to advocate democracy and science. The proponents of the New Culture Movement, drawing on the theory of evolution and the idea of individual liberation, vigorously promoted new morality in opposition to old morality, and advocated new literature in opposition to classical Chinese. “The salvos of the October Revolution brought us Marxism-Leninism.” In its later period, the New Culture Movement entered a new phase of propagating the October Revolution and Marxism. The cultural and revolutionary baptism of the New Culture Movement and the May Fourth Movement gradually set the correct direction for the modern development of the Chinese nation. Li Dazhao was the first to raise the banner of Marxism on Chinese soil, writing articles such as “The Victory of the Common People” and “My Marxist Views.” The New Culture Movement, influenced by the May Fourth Movement, further spread Marxist doctrine widely among intellectual circles and intellectuals. Among these, the Marxist view of civilization clarified the relationship between modern civilization and bourgeois civilization, pointed the way for the national character of modernity in developing countries, and dispelled ideological confusion for the construction of modern civilization of the Chinese nation, indicating the correct direction. This is of great significance for the construction of China’s modern civilization.

新文化运动（the New Culture Movement）是20世纪初中国一些先进知识分子发起的反对封建主义的思想解放运动，其基本口号是拥护“德先生”（Democracy）和“赛先生”（Science），也就是提倡民主和科学。新文化运动的倡导者以进化论观点和个性解放思想，大力提倡新道德、反对旧道德，提倡新文学、反对文言文。“十月革命一声炮响，给中国送来了马克思列宁主义。”新文化运动后期进入了宣传十月革命和马克思主义的新阶段。新文化运动、五四运动的文化与革命洗礼，逐渐为中华民族现代性发展确立了正确的方向。李大钊第一个在中国的大地上举起了马克思主义大旗，撰写了《庶民的胜利》《我的马克思主义观》等文章。在“五四”影响下的新文化运动，更是令马克思主义学说在思想界和知识分子中得到广泛传播。其中，马克思主义的文明观厘清了现代文明与资产阶级文明的关系，为发展中国家现代性的民族性指明了道路，也为中华民族的现代文明建设拨开了思想迷雾，指明了正确方向，对于中国现代文明的建设意义重大。

First, from Marx’s discussion of civilization, he recognized civilization in a broad sense. All material and spiritual culture created by humanity at different historical stages after the stage of savagery is called civilization: “The greatest division of material and mental labour is the separation of town and country. The antagonism between town and country begins with the transition from barbarism to civilization, from tribe to state, from locality to nation, and runs through the whole history of civilization to the present day.” [n] On this basis, he emphasized the full development of commodity production based on division of labor and exchange as an element of the “epoch of civilization”: “Civilization is the stage of social development at which the division of labour, the exchange which arises from it, and the commodity production which combines both, come to full development and revolutionise the whole of previous society.” [n]

首先，从马克思关于文明的论述来看，他承认了广义的文明。对于蒙昧阶段之后，历史上人类不同阶段所创造的物质文化和精神文化都称之为文明，“物质劳动和精神劳动的最大的一次分工，就是城市和乡村的分离。城乡之间的对立是随着野蛮向文明的过渡、部落制度向国家的过渡、地域局限性向民族的过渡而开始的，它贯穿着文明的全部历史直至现在”。在此基础上，强调了以分工、交换为基础的商品生产的充分发展作为“文明时代”的要素，“文明时代是社会发展的这样一个阶段，在这个阶段上，分工，由分工而产生的个人之间的交换，以及把这两者结合起来的商品生产，得到了充分的发展，完全改变了先前的整个社会”。

Second, Marx fully affirmed the enormous transformation of the world by capitalist industrial civilization, highly evaluating its significance in breaking through and revolutionizing productive forces and relations of production, and its historical progressive significance: “It is only capital which creates the bourgeois society, and the universal appropriation of nature as well as of the social bond itself by the members of society. Hence the great civilising influence of capital.” [n]

其次，马克思充分肯定资本主义工业文明对世界的巨大改变，高度评价其对生产力与生产关系的突破性变革意义和历史进步意义，“只有资本才创造出资产阶级社会，并创造出社会成员对自然界和社会联系本身的普遍占有。由此产生了资本的伟大的文明作用”。

Third, Marx also profoundly criticized the predatory nature of bourgeois civilization: “All progress of civilisation, or in other words every increase in social productive forces, in the productive forces of labour itself — such as results from science, inventions, division and combination of labour, improved means of communication, creation of the world market, machinery, etc. — enriches not the worker but rather capital; hence it only magnifies again the power that dominates labour; it increases only the productive power of capital. Since capital is the antithesis of the worker, this progress only increases the objective power standing over labour.” [n] Here “civilization” undoubtedly refers specifically to bourgeois civilization. Marx also pointed out: “When we turn our gaze from the home country of bourgeois civilization to the colonies, the hypocrisy of bourgeois civilization stands revealed in all its shamelessness. In its home country it assumes a respectable form, but in the colonies it goes quite naked.” [n] This criticizes the essential hypocrisy and barbarism that bourgeois civilization reveals in the colonies.

再次，马克思对于资产阶级文明的掠夺性也进行了深刻的批判，“文明的一切进步，或者换句话说，社会生产力（也可以说劳动本身的生产力）的任何增长，——例如科学、发明、劳动的分工和结合、交通工具的改善、世界市场的开辟、机器等等，——都不会使工人致富，而只会使资本致富，也就是只会使支配劳动的权力更加增大，只会使资本的生产力增长。因为资本是工人的对立面，所以文明的进步只会增大支配劳动的客体的权力”。此处的“文明”无疑是特指资产阶级文明。马克思还指出，“当我们把目光从资产阶级文明的故乡转向殖民地的时候，资产阶级文明的极端伪善和它的野蛮本性就赤裸裸地呈现在我们面前，它在故乡还装出一副体面的样子，而在殖民地它就丝毫不加掩饰了”，批判了资产阶级文明在殖民地展现出其本质上的伪善和野蛮。

In summary, it can be seen that “civilization” in the classical works of Marxism has both a broad meaning and a specific reference to bourgeois civilization. It affirms the historical progressive significance of bourgeois civilization while profoundly criticizing its barbarism, hypocrisy, and exploitative nature.

综上可知，马克思主义经典著作中的“文明”既有广义的含义，也有特指的资产阶级文明。对于资产阶级文明的历史进步意义进行了肯定，对其野蛮性、伪善性、剥削性进行了深刻的批判。

(II) Guided by the Marxist View of Civilization, Establishing a Modernity That Contains the Resilience of Chinese Civilization

（二）以马克思文明观为指导建立包含中华文明韧性的现代性

First, Marxist theory provides the Communist Party of China with theoretical guidance for establishing a profound relational rationality. [n] Facing the international order dominated by modern Western capitalist countries and its underlying logic, the CPC, based on the Marxist view of civilization, has a clear understanding of the nature of Western bourgeois civilization and a deeper recognition of the contradictions faced by the Chinese nation in its internal and external relations. Guided by Marxist theory and closely integrating the characteristics of Chinese civilization, such as its unity and continuity, the CPC formulated the policy for China’s revolutionary path: it must completely abandon all illusions about imperialism and recognize the weakness of the bourgeoisie; rely on the proletariat, unite the people of all ethnic groups within the country, and overthrow imperialism, feudalism, and bureaucratic capitalism, so that the Chinese nation can achieve complete liberation and embark on an independent path of modernization. The formation and maturation of the relational rationality of Chinese modernity is also a process of the gradual maturation of the concept and theory of the Chinese nation. This is manifested in the fact that when discussions such as “the Chinese nation is one” were deepening and the intellectual community urgently needed theoretical consensus, the CPC, with Comrade Mao Zedong at its core, proposed the theory of the Chinese nation under the guidance of Marxist ethnic theory and on the basis of long-term in-depth investigation of China’s ethnic issues. The CPC’s concept of the Chinese nation — that “China is a great nation-state” and “the Chinese nation is composed of various ethnic groups” — represents the establishment of a profound modern ethnic relational rationality that conforms to the characteristics of Chinese civilization.

第一，马克思主义理论为中国共产党提供了建立深刻的关系理性的理论指导，面对现代西方资本主义国家主导的国际秩序及深层逻辑，中国共产党基于马克思主义文明观，对西方资产阶级文明的本质有着清醒的认知，对中华民族内外关系中所面临的矛盾有着更深刻的认识，以马克思主义理论为指导，紧密结合中华文明的统一性、连续性等特性制定中国革命道路的方针，即必须彻底放弃对帝国主义的一切幻想，认识到资产阶级的软弱性；依靠无产阶级，团结国内各族人民，推翻帝国主义、封建主义、官僚资本主义，才能使中华民族彻底走向解放，走向独立自主的现代化之路。中国现代性的关系理性的形成与成熟，也是中华民族概念和理论逐步成熟的过程，体现为从“中华民族是一个”等讨论等深入展开，思想界急需理论共识的时候，以毛泽东同志为核心的中国共产党，在马克思主义民族理论指导下，在长期对中国民族问题实际深入调研的基础上，提出了中华民族的理论。中国共产党关于“中国是一个伟大的民族国家”“中华民族是由各民族组成的”之中华民族观念，代表着深刻的、符合中华文明特性的现代民族关系理性的建立。

Second, in the West, the modern construction of the “nation” is a historical path for a state to move toward modernity and a carrier for the emergence of collective rationality. In a large Eastern country with a long civilization and a history as a unified multi-ethnic state, the transformation and construction of a traditional ethnic group into a modern “nation” bears the composite function of continuing and evolving traditional collective identity and constructing modern collective rationality. Its prominent manifestations are the modern rational transformation of the “great unity” (大一统) tradition [n] and the replacement of Western “nationalist movements” with national liberation movements. Guided by Marxist theory, the CPC inherits the “great unity” tradition and the inclusive tradition of Chinese civilization, and is committed to building a genuine Chinese national community with the masses as the main body and with equality and unity among all ethnic groups, rather than a national community dominated by the bourgeoisie. Under the leadership of the CPC, the modern transformation of the “great unity” tradition has gone through stages such as all ethnic groups uniting equally to carry out the New Democratic Revolution, promoting the Anti-Japanese National United Front, implementing the system of regional ethnic autonomy, and establishing a unified modern multi-ethnic state. The CPC’s path for the modern construction of the collective rationality of the Chinese nation is a national liberation movement, not a nationalist movement. The “Resolution on the National Revolutionary Movement” adopted at the Fourth National Congress of the CPC [n] pointed out that although nationalist movements have the revolutionary character of “resisting the aggression of other nations against one’s own nation,” they also “oppress the domestic proletariat in the name of safeguarding national interests” and “oppress weaker and smaller nations in the name of defending the glory of one’s own nation.” In contrast, a national liberation movement has both a class character and a global character; the CPC was to participate in a national liberation movement, not a nationalist movement. Qu Qiubai [n] once pointed out that the Kuomintang’s policy “was to use patriarchal feudal methods to unite China’s gentry, landlords, and bourgeoisie into a nation-state, in the name of promoting the spirit of nationalism and inherent patriarchal morality,” and its essence lay in “assimilating the four ethnic groups — Mongols, Manchus, Hui, and Tibetans — into the Han nationality, to create the nation-state of the Republic of China.” Since ancient times, China has had a tradition of people-centered thinking; Chinese civilization has an inclusive character; and Marxism also contains the idea of ethnic equality. The collective rationality constructed through the path of a national liberation movement is more in line with the resilience of Chinese civilization, laying a solid foundation of civilizational resilience and a broad prospect for rejuvenation for the construction of modernity of the Chinese nation.

第二，在西方，“民族”（nation）的现代建构是国家走向现代性的历史路径，也是集体理性生发的载体，在具有悠久文明和统一的多民族国家历史的东方大国，传统民族向现代“民族”的转型和建设，担负着延续、演进传统集体认同，以及建构现代集体理性的复合性功能，其突出表现就是对“大一统”的现代理性转化，以及以民族解放运动取代西方的“民族主义运动”。中国共产党以马克思主义理论为指导，承继中华文明的“大一统”传统、包容性传统，致力于构建以人民大众为主体的、各民族平等团结的真正的中华民族共同体，而不是资产阶级为主导的民族共同体。在中国共产党的领导下，“大一统”传统的现代性转化形式经历了各民族平等团结进行新民主主义革命、促进抗日民族统一战线、施行民族区域自治制度、建立统一的多民族现代国家等阶段。中国共产党对于中华民族集体理性的现代建构路径是民族解放运动而不是民族主义运动，中共“四大”通过的《对于民族革命运动之决议案》指出，虽然民族主义运动具有“反抗帝国主义的他民族侵略自己的民族”的革命性，但是也“以对外拥护民族利益的名义压迫本国无产阶级”，“以拥护自己民族光荣的名义压迫较弱小的民族”；而民族解放运动兼具阶级性和世界性，中国共产党要参加的是民族解放运动而非民族主义运动。瞿秋白就曾点明，国民党的政策“就是用宗法封建的方法，结合成中国豪绅、地主、资产阶级的国族，以提倡民族主义精神及固有的宗法道德为名”，其精义在于“将蒙、满、回、藏四民族，同化于汉族，以造成中华民国的国族”。中国自古以来就具有民本思想，中华文明具有包容性，马克思主义也具有民族平等思想。以民族解放运动为路径而建构的集体理性更符合中华文明韧性，为中华民族的现代性建设奠定深厚的文明韧性基础与宽阔的复兴前景。

Third, the modern mission rationality of the Communist Party of China has continuously emerged, matured, and converged on “the great rejuvenation of the Chinese nation.” The early Marxist Li Dazhao, in his 1916 essay “The Mission of the Morning Bell” and his 1917 essay “New Chinese Nationalism,” already proposed “the reconstruction of the Chinese state” and “the revival of the Chinese nation.” These were the earliest slogans of national rejuvenation put forward by the Communist Party of China. In terms of mission rationality, the Communist Party of China has the firm mission of national independence, people’s liberation, and the great rejuvenation of the Chinese nation. This is embodied in its thoroughness in opposing imperialism, which was already clear when the Communist Party of China first used the term “nation” (民族). Article 9 of the November 1921 “Program of the Chinese Women’s Federation” states: “On the grounds of the right to national survival, we must struggle against the aggression of foreign imperialists.” General Secretary Xi Jinping, in his review and summary, stated: “From the moment it was founded, the Communist Party of China made seeking happiness for the Chinese people and rejuvenation for the Chinese nation its original aspiration and founding mission. Over the past hundred years, all the struggles, sacrifices, and creations the Communist Party of China has united and led the Chinese people in carrying out can be summed up in one theme: realizing the great rejuvenation of the Chinese nation.” In October 2017, the report of the 19th National Congress of the CPC pointed out that from its founding, the Party “shouldered without hesitation the historical mission of realizing the great rejuvenation of the Chinese nation.”

第三，中国共产党的中华民族现代使命理性不断生发、成熟而聚焦为“中华民族伟大复兴”。早期的马克思主义者李大钊在1916年发表的《晨钟之使命》和1917年发表的《新中华民族主义》就提出“中华国家之再造”和“中华民族之复活”，这是中国共产党最早提出关于民族复兴的话语口号。在使命理性方面，中国共产党具有民族独立、人民解放和中华民族伟大复兴的坚定使命。这体现在其反帝国主义的彻底性，这一点在中国共产党最早使用“民族”一词时就已经明确。1921年11月的《中华女界联合会纲领》第九条指出：“在民族生存权的理由上，我们须与外国帝国主义者之侵略奋斗。”习近平总书记回顾总结，“中国共产党一经诞生，就把为中国人民谋幸福、为中华民族谋复兴确立为自己的初心使命。一百年来，中国共产党团结带领中国人民进行的一切奋斗、一切牺牲、一切创造，归结起来就是一个主题：实现中华民族伟大复兴”。2017年10月，党的十九大报告指出，党一经成立就“义无反顾肩负起实现中华民族伟大复兴的历史使命”。

Fourth, in terms of cultural transformation, the New Culture Movement promoted cultural popularization and the Vernacular Chinese Movement, advancing the popularization of culture and transforming the refined, small-scale culture of the feudal aristocracy into a mass culture loved by the people. The early leaders of the Communist Party of China developed a comprehensive understanding of culture. Qu Qiubai pointed out: “So-called ‘culture’ is all of humanity’s ‘doings’ (所作). First, the state of productive forces; second, the economic relations achieved on the basis of this state; third, the social and political organizations formed on the basis of these economic relations; fourth, the social psychology determined on the basis of the economy and social and political organizations, and the various systems of thought reflecting this social psychology—all of these are humanity’s ‘doings’ in a given time and a given space. This sequence is objectively necessary. … If one studies culture and only knows lofty and abstruse thought, it is no different from the posture of ‘standing on one’s head’ (竖蜻蜓), turning everything upside down, and one will surely become dizzy and blind.” Compared with the “lofty and abstruse” view of culture revered by the ruling class of the feudal era, Qu Qiubai’s understanding of culture already approached it from the perspective of the entire nation and the entire society, possessing the comprehensive significance of “civilizational achievement,” providing a cognitive foundation for Chinese culture’s “transition from tradition to modernity.” The Vernacular Chinese Movement was an important path for advancing the establishment of a new cultural rationality, embodied in three aspects: first, as a channel for disseminating the new culture; second, as a medium for the new spirit of the Chinese nation; third, as a “catalyst” for the emotional communication, ideological cohesion, and united action necessary to broadly unite the people of all ethnic groups in the struggle against feudalism, bureaucratic capital, and imperialism. In sum, the new cultural rationality promoted the construction of a new society of the Chinese nation with the people of all ethnic groups as its main body.

第四，在文化转型方面，新文化运动提倡文化普及与白话文运动，推进了文化的大众化，将封建贵族小众的、精致的文化转变为大众的、人民群众喜闻乐见的文化。中国共产党早期领导人对文化进行了全面的认识，瞿秋白指出：“所谓‘文化’，是人类之一切‘所作’。一、生产力之状态，二、根据于此状态而成就的经济关系，三、就此经济关系而形成的社会政治组织，四、依据经济及社会政治组织而定的社会心理，反映此种社会心理的各种思想系统，凡此都是人类在一定的时间、一定的空间中之‘所作’，这种程序是客观上当有的。……若是研究文化，只知道高尚玄妙的思想，无异乎‘竖蜻蜓’之首足倒置的姿势，必定弄得头晕眼暗”。相比于封建时代统治阶级崇尚的“高尚玄妙”的文化观，瞿秋白对于文化的认识，已经从全民族、全社会的角度认识而具有“文明成就”的综合意义，为中华文化“从传统走向现代”提供了认知基础。而白话文运动则是推进新文化理性建立的重要路径，体现在：一是作为新文化的传播渠道；二是成为中华民族新精神的媒介；三是作为广泛团结全国各族人民反封建、反官僚资本、反帝国主义所必需的情感沟通、思想凝聚和团结行动的共同体“催化剂”。总之，新的文化理性推动构建了以各族人民为主体的中华民族的新社会。

In summary, on the basis of profound civilizational resilience, during the critical historical period of life and death for Chinese civilization, the Chinese people arduously explored ways to continue the civilization and seek the rebirth of the nation in adversity. The Chinese Communists, with the philosophical outlook of historical materialism and dialectical materialism, inherited the tradition of “upholding justice, promoting harmony, and seeking common ground” (崇正义、尚和合、求大同), and committed themselves to the reconstruction of relations, the reshaping of the collective, the renewal of the mission, and the transformation of culture of the Chinese nation. These constituted the deep foundation of the beginning of Chinese modernity. Consequently, the national character of this modernity was centrally expressed in patriotism and progressivism as its core content. Under the leadership of the Communist Party of China, highlighting the inclusive and innovative characteristics of Chinese civilization, creatively combining the Marxist view of modern civilization with the deep layers of Chinese culture, China has forged a national path of modernity.

综上，以深厚的文明韧性为基础，在中华文明生死存亡的关键历史时期，国人为赓续文明、寻求民族逆境重生而艰辛探索。中国共产党人以历史唯物主义和辩证唯物主义哲学观，继承“崇正义、尚和合、求大同”的传统，致力于中华民族的关系重建、集体重塑、使命维新、文化转型，构成了中国现代性开端的深层底蕴，因而这一现代性的民族性也集中表现为以爱国主义、进步主义为核心内容。在中国共产党的领导下，凸显中华文明的包容性、创新性特性，创造性地将马克思主义现代文明观与中华文化深层结合，走出了中国现代性的民族之路。

IV. The Communist Party of China’s Shaping of a New Culture of the Chinese Nation

四、中国共产党对于中华民族新文化的塑造

Since modern times, the most central question has been what kind of new society and new state the Chinese nation should build, and what kind of modern China should be built. The Communist Party of China inherited the thought of Marxist classical writers on civilization and, on this basis, engaged in profound reflection on how to construct a new culture for modern China. The Communist Party of China is committed to transforming China, which was politically oppressed and economically exploited, into a China that is politically free and economically prosperous. Therefore, establishing a new culture of the Chinese nation is determined and required by the establishment of a new China; it is the goal of establishing a new China in the cultural sphere. Guided by historical materialism and dialectical materialism, it affirms the continuity of modern China with historical China and the historical civilization of the Chinese nation. At the same time, it promotes social revolution and cultural innovation, firmly believing that an ignorant and backward China is ruled by an old culture, while a civilized and advanced China will inevitably be ruled by a new culture that is “national, scientific, and popular” (民族的、科学的、大众的).

近代以来最核心的问题就是中华民族建设一个怎样的新社会、新国家，以及建设一个怎样的现代中国。中国共产党继承了马克思主义经典作家关于文明的思想，并在此基础上对于怎样构建现代中国的新文化进行了深刻思考。中国共产党致力于把政治上受压迫、经济上受剥削的中国，变为一个政治上自由和经济上繁荣的中国，因此，建立中华民族的新文化是建立新中国所决定和要求的，是建立新中国在文化领域中的目的。在历史唯物主义和辩证唯物主义指导下，肯定现代中国对于历史中国、中华民族历史文明的延续性，另外，推动社会革命、文化创新，坚信愚昧落后的中国是被旧文化统治，文明先进的中国必将被“民族的、科学的、大众的”新文化统治。

(I) Under the “Two Integrations,” the Communist Party of China Establishes the Modernity Goal of a “Civilized and Advanced New China”

（一）“两个结合”下中国共产党确立“文明先进的新中国”之现代性目标

Since the Revolution of 1911, creating a modern China has been a common pursuit of both the Kuomintang and the Communist Party, as well as people of insight. How to transition from an ancient civilization to a modern civilization required transformation and reconstruction in terms of state institutions, modes of production, and national culture. The bourgeois revolutionary faction largely transplanted or imitated Western capitalist nation-states in terms of political institutions, modes of production, and ideology and culture. The Communist Party of China had a different understanding from the bourgeois revolutionary faction of how to build a new state and a new society. This is because the Communist Party of China, guided by Marxist theory, could objectively, dialectically, and comprehensively understand bourgeois modern civilization, acknowledging its historical progressiveness while also having a profound understanding of its exploitative and barbaric nature. Guided by Marxist theory, the Communist Party of China chose socialist theory, combined it with the characteristics of Chinese civilization, and constructed China’s modernity through the reconstruction of relations, the reshaping of the collective, the renewal of the mission, and the transformation of culture. This gradually led China onto a path with Chinese characteristics, different from Western nation-states. Among these, the compatibility and organic integration of Marxist theory and socialist thought with the resilience of Chinese civilization formed the meaning and value of the new development of Chinese national civilization, constituting the theoretical consciousness of the Chinese nation and the philosophical foundation and value core of the subjectivity path of the Chinese national community. It is precisely because it is guided by Marxist theory that the Communist Party of China has a clear understanding of the reality and future of the Chinese nation and Chinese civilization, and a profound understanding of the incompleteness of the bourgeois revolution. This determined that its revolutionary policy and revolutionary goal were to establish a new society and a new state of the Chinese nation different from capitalist countries. In particular, it also held firm views on the new culture required by such a state.

辛亥革命以来，创造一个现代的中国是国共两党及有识之士的共同追求，如何从古代文明转向现代文明，无论是国家制度、生产方式，还是民族文化都需要实现转型与再造。资产阶级革命派更多地从政治制度、生产方式、思想文化等方面移植或模仿西方资本主义民族国家。中国共产党对于如何建立新国家、新社会有着不同于资产阶级革命派的认识。这是因为，中国共产党能够以马克思主义理论为指导，客观、辩证、全面地认识资产阶级现代文明，既承认其历史进步性，又对其剥削、野蛮的本质有着深刻的认知。中国共产党以马克思主义理论为指导，选择社会主义理论，结合中国的文明特质，从关系重建、集体重塑、使命维新、文化转型构建中国的现代性，使得中国逐渐走向了与西方民族国家不同的具有中国特色的道路。其中，马克思主义理论、社会主义思想与中华文明韧性的契合性及其有机结合，形成了中华民族文明新发展的意蕴与价值，构成了中华民族的理论自觉、中华民族共同体的主体性之路的哲学底蕴和价值内核。正是由于以马克思主义理论为指导，中国共产党对于中华民族、中华文明的现实与未来有着清醒的认知，对于资产阶级革命的不彻底性有着深刻的认识。由此决定了其革命方针、革命目标是建立一个不同于资本主义国家的中华民族的新社会和新国家，尤其是对于这样一个国家所需要的新文化也有着坚定的主张。

The Communist Party of China, together with other political parties and people from all walks of life, recognized that the Chinese nation was in a situation of semi-colonial and semi-feudal oppression. At the same time, under the guidance of Marxist theory, it also recognized that the Chinese nation, like many other oppressed small and weak countries, was under the oppression of the global colonial system. Domestically, all ethnic groups composing the Chinese nation were likewise situated within this system; therefore, it was necessary to unite and ally all forces to oppose imperialism. On the path of national revolution, the CPC acknowledged ethnic equality and the right to ethnic autonomy, enabling all ethnic groups to become resolute and self-reliant forces, thereby carrying out national revolution on the basis of the great unity of the Chinese nation. After the outbreak of the War of Resistance Against Japan, the CPC’s rational summation of the internal and external relations of the Chinese nation at once established the correct connotation of the modern Chinese nation. The combination of Marxism with the resilient civilizational characteristics formed in the history of the Chinese nation—characterized by “continuity,” “unity,” and “inclusiveness”—was reflected in certain consensuses, such as: “Today’s China is a development of historical China; we are Marxist historicists, and we must not cut off history”; China is a country with a vast population formed by the union of multiple ethnic groups, and is also one of the earliest civilized countries in the world; “the Chinese nation is a nation with a glorious revolutionary tradition and an excellent historical heritage.” This demonstrated the inheritance of China’s history as a unified multi-ethnic country and its excellent cultural heritage, a firm and thorough opposition to imperialism externally in pursuit of national liberation, and the implementation of a policy of ethnic equality and ethnic unity internally. The CPC did not transplant the modern nation-building approach of Western nation-states; instead, it profoundly constructed the internal and external relations, collective consciousness, mission, and cultural form of the Chinese nation on the basis of civilizational resilience, laying the foundation for the modernity of the Chinese nation. As General Secretary Xi Jinping stated: “The Chinese nation has its own unique history. To analyze the history of the Chinese nation, one cannot simply apply Western theories of ethnicity. To construct a theoretical system for the community of the Chinese nation, we must base ourselves on the long history of the Chinese nation and integrate Marxist ethnic theory with China’s specific realities and with the excellent traditional Chinese culture.”

中国共产党不但与其他党派和社会各界人士认识到中华民族处于半殖民地半封建的处境，同时在马克思主义理论指导下，认识到中华民族是与很多被压迫的弱小国家一样处于全世界殖民体系的压迫之中的。从国内来讲，组成中华民族的各民族同样处于这一体系之中，因此必须团结并联合一切力量反对帝国主义。在民族革命的路线上，中国共产党承认民族平等、民族自治权利，使得各民族能成为坚定的、自强的力量，从而在中华民族大团结基础上开展民族革命。抗日战争爆发后，中国共产党对于中华民族内外关系的理性概括更是一举奠定了现代意义上中华民族的正确内涵。以马克思主义结合中华民族历史上形成的“连续性”“统一性”“包容性”兼具的文明韧性特质，体现在一些共识中，例如，“今天的中国是历史中国的一个发展；我们是马克思主义的历史主义者，我们不应当割断历史”，中国是一个由多民族结合而成的拥有广大人口的国家，也是世界文明发达最早的国家之一，“中华民族又是一个有光荣的革命传统和优秀的历史遗产的民族”，展现出继承中国统一的多民族国家的历史和优秀文化遗产，对外坚定彻底地反对帝国主义、追求民族解放，对内实施民族平等、民族团结的方针。中国共产党没有移植西方民族国家的现代民族构建方式，以文明韧性为基础深刻构建中华民族的内外关系、集体意识、使命追求、文化形态，为中华民族的现代性奠定了基础。正如习近平总书记所说：“中华民族有自身独特的历史，解析中华民族的历史，就不能套用西方那一套民族理论。构建中华民族共同体理论体系，必须立足中华民族悠久历史，把马克思主义民族理论同中国具体实际相结合、同中华优秀传统文化相结合。”

Regarding what kind of new culture, new society, and new country of the Chinese nation to build, the CPC also had a clear and firm mission. Mao Zedong pointed out: “We want not only to change a China that is

建设一个怎样的中华民族新文化、新社会、新国家，中国共产党也具有清晰坚定的使命。毛泽东指出：“我们不但要把一个政治上受压迫、经济上受剥削的中国，变为一个政治上自由和经济上繁荣的中国，而且要把一个被旧文化统治因而愚昧落后的中国，变为一个被新文化统治因而文明先进的中国。一句话，我们要建立一个新中国。建立中华民族的新文化，这就是我们在文化领域中的目的。”

(2) Building a National, Scientific, and Mass New Culture of the Chinese Nation

（二）建立民族的、科学的、大众的中华民族的新文化

The May Fourth Movement was the critical period in which the new culture of the Chinese nation found its correct direction. Since the Opium War, China’s intellectual and political circles, based on relational rationality, collective rationality, and mission-oriented rationality, had put forward the goal of “revitalizing China,” striving to construct a new culture and find the correct path for the Chinese revolution. Whether it was the Westernization faction, the reformist faction, or the restorationist faction, none found a real way out. Qu Qiubai said: “Since the twentieth century, material civilization has developed to the point where a hundred ills have arisen. The ‘question of civilization’ is no longer merely discussed in books; it is actually being resolved in practice by the socialist movement of the proletariat.” He also said: “Only through world revolution can the Eastern nations escape the calamity of colonialism, can they properly apply science for the benefit of the majority of the laboring poor, in order to break the vestiges of the patriarchal clan system and the feudal system. Only then can they achieve genuine cultural development.” “Therefore, it is necessary to use the correct methods of social science and natural science, for the benefit of the laboring poor, and apply them to practical movements.” “Only in this way is it the path toward a new culture.”

五四运动是中华民族新文化找到正确方向的关键时期。鸦片战争以来，中国的思想界、政治界基于关系理性、集体理性、使命理性提出“振兴中华”目标，力图构建新文化，寻找中国革命的正确道路。无论是洋务派、改良派、复古派，都没有找到真正的出路。瞿秋白说：“二十世纪以来，物质文明发展到百病丛生。‘文明问题’就已经不单在书本上讨论，而且有无产阶级的社会主义运动实际上来求解决了。”他还说：“只有世界革命，东方民族方能免殖民地之祸，方能正当的为大多数劳动平民应用科学，以破宗法社会封建制度的遗迹。方能得真正文化的发展”，“所以必须以正确的社会科学的方法，自然科学的方法，为劳动平民的利益，而应用之于实际运动”，“如此，方是行向新文化的道路”。

Therefore, Mao Zedong concluded, “On the cultural front or the ideological front, the period before and after the May Fourth Movement constitutes two different historical eras.” The modern Chinese culture that began with the May Fourth Movement “can only be led by the cultural ideology of the proletariat, i.e., communist ideology; the cultural ideology of any other class cannot lead it.”

因此，毛泽东总结，“在中国文化战线或思想战线上，‘五四’以前和‘五四’以后，构成了两个不同的历史时期”。从五四运动发轫的中国现代文化，“只能由无产阶级的文化思想即共产主义思想去领导，任何别的阶级的文化思想都是不能领导了的”。

Mao Zedong also profoundly, systematically, and clearly expounded on the need to build a national, scientific, and mass new culture. He explicitly pointed out: “This new-democratic culture is national. … It unites with the socialist and new-democratic cultures of all other nations, establishing relations of mutual absorption and mutual development, jointly forming a new world culture; but it must never unite with the imperialist reactionary cultures of any other nation, for our culture is a revolutionary national culture. China should absorb large quantities of progressive foreign culture as raw material for its own cultural food; this work has been insufficiently done in the past. … Chinese culture should have its own form, which is the national form. The national form, with new-democratic content — this is our new culture today.” “This new-democratic culture is scientific. It opposes all feudal and superstitious ideas, advocates seeking truth from facts, advocates objective truth, and advocates the unity of theory and practice.” “This new-democratic culture is mass-based, and hence it is democratic. It should serve the toiling masses of workers and peasants, who constitute over ninety percent of the entire nation, and gradually become their culture. … Revolutionary culture is a powerful weapon for the masses of the people. … All progressive cultural workers, during the War of Resistance Against Japan, should have their own cultural army; this army is the masses of the people. A revolutionary cultural worker who does not approach the masses is a ‘commander without an army,’ and his firepower cannot defeat the enemy. To achieve this goal, written language must be reformed under certain conditions, and spoken language must be close to the masses; it must be understood that the masses are the inexhaustible source of revolutionary culture.”

毛泽东还深刻、系统、明确地论述了要建设民族的、科学的、大众的新文化，他明确指出：“这种新民主主义的文化是民族的。……它同一切别的民族的社会主义文化和新民主主义文化相联合，建立互相吸收和互相发展的关系，共同形成世界的新文化；但是决不能和任何别的民族的帝国主义反动文化相联合，因为我们的文化是革命的民族文化。中国应该大量吸收外国的进步文化，作为自己文化食粮的原料，这种工作过去还做得很不够。……中国文化应有自己的形式，这就是民族形式。民族的形式，新民主主义的内容——这就是我们今天的新文化”。“这种新民主主义的文化是科学的。它是反对一切封建思想和迷信思想，主张实事求是，主张客观真理，主张理论和实践一致的。”“这种新民主主义的文化是大众的，因而即是民主的。它应为全民族中百分之九十以上的工农劳苦民众服务，并逐渐成为他们的文化。……革命文化，对于人民大众，是革命的有力武器。……一切进步的文化工作者，在抗日战争中，应有自己的文化军队，这个军队就是人民大众。革命的文化人而不接近民众，就是‘无兵司令’，他的火力就打不倒敌人。为达此目的，文字必须在一定条件下加以改革，言语必须接近民众，须知民众就是革命文化无限丰富的源泉。”

Mao Zedong incisively summarized, “A national, scientific, and mass culture — this is the culture of the people’s masses against imperialism and feudalism, this is the new-democratic culture, this is the new culture of the Chinese nation.” The line for the new Chinese culture during the New Democratic Revolution became the general policy for cultural construction under the leadership of the Communist Party of China, and also became the guiding ideology for the literary and artistic front. In 1942, Mao Zedong delivered his “Talks at the Yan’an Forum on Literature and Art,” proposing that literature and art should serve the broad masses of the people, pointing out that the life of the people is the inexhaustible source of literary and artistic creation, and emphasizing that literary and artistic creation must not be divorced from the masses but must reflect reality and serve the revolutionary reality. This talk “became a programmatic document for China’s literary and artistic construction from the 20th century to the present, changing the direction of Chinese art in the latter half of the century.”

毛泽东精辟地总结，“民族的科学的大众的文化，就是人民大众反帝反封建的文化，就是新民主主义的文化，就是中华民族的新文化”。新民主主义革命时期对于中华新文化的路线，成为中国共产党领导的文化建设总方针，也成为文艺战线的指导思想。1942年，毛泽东发表《在延安文艺座谈会上的讲话》，提出了文艺要为广大民众服务，指出人民生活是文艺创作取之不尽、用之不竭的源泉，强调文艺创作不能脱离群众，要反映现实、服务革命现实。这次讲话“成为20世纪至今中国文艺建设的纲领性文件，改变了后半叶中国艺术的走向”。

After the founding of the People’s Republic of China, great achievements were made in the construction of socialist culture. The national, scientific, and mass culture proposed by the Party’s first generation of collective leadership, represented by Comrade Mao Zedong, has always been the principle followed in cultural construction. After reform and opening up, Western culture and various types of cultural products from countries and regions around the world entered China on an unprecedented scale. The cultures of various regions and ethnic groups also became more prosperous, with higher frequency and deeper levels of exchange and interaction. The cultural industry within the socialist market economy experienced unprecedented prosperity. The state has always adhered to the correct leadership and management of cultural development and the direction of literature and art by the Party. This has both enlivened the cultural market, meeting the spiritual needs of the broad masses for cultural products, and maintained the subjectivity of Chinese culture, reflecting the positive significance of promoting cultural construction for the construction of socialist cultural-ethical progress.

中华人民共和国成立后，社会主义文化建设取得了巨大成就，以毛泽东同志为代表的党的第一代领导集体所提出的民族的、科学的、大众的文化始终是文化建设遵循的原则。改革开放后，西方文化、世界各个国家和地区各种类型的文化产品以空前的规模进入中国，各地区、各民族的文化也更加繁荣，交往交流的频率更高、程度更深。社会主义市场经济中的文化产业呈现空前的繁荣。国家始终坚持党对文化发展、文艺方向的正确领导与管理，既繁荣了文化市场、满足了广大民众对文化产品的精神需要，又保持着中华文化的主体性，体现了推动文化建设对于社会主义精神文明建设的积极意义。

V. Conclusion

五、结语

Over the past century, the Communist Party of China has forged ahead with determination and continuous innovation, transforming the face of the country and society while also shaping a new culture of the Chinese nation. China’s modernization drive has achieved great successes, but today it also faces new challenges. The new culture of the Chinese nation has achieved great accomplishments, yet it remains on the journey of the new development of Chinese civilization. The new development of Chinese civilization is both a historical necessity whereby the Chinese nation, along with the development of Chinese-path modernization, endows modernity with Chinese wisdom, and it also encompasses the complexity and exploratory nature of establishing a modern theory, discourse, and practical rationality for the Chinese nation in the face of international competition. “Changes unseen in three thousand years” and “changes unseen in a century” indicate the current historical juncture. From the perspective of the Chinese nation’s modernity, it once again finds itself amid new challenges of upheaval in the categories of relationships, collectivity, mission, and culture, requiring further development.

百年来，中国共产党锐意进取、不断创新，改变了国家和社会的面貌，也塑造了中华民族的新文化。中国的现代化建设取得了巨大成就，但当今也面临着新的挑战。中华民族的新文化取得了巨大成就，但是依然处于中华文明新发展的征程中。中华文明的新发展既是中华民族伴随中国式现代化发展而赋予现代性以中国智慧的历史必然，也包含着面对国际竞争，建立中华民族现代性理论、话语、实践理性的复杂性和探索性。“三千年未有之大变局”，“百年未有之大变局”，说明了当下所处的历史方位，从中华民族的现代性发展而言，从关系、集体、使命、文化等范畴又一次处于风云激荡的新挑战之中，需要进一步发展。

At this new historical juncture, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and its practice have strengthened the construction of internal and external relations of the Chinese nation, the forging of collective consciousness, the mobilization of the rejuvenation mission, and the enhancement of cultural identity. This process has advanced the construction of Chinese-path modernization and deepened the enrichment and development of the connotation of modernity by Chinese culture. First, constructing a new-era relational consciousness: from the perspective of changes unseen in a century, it deeply analyzes the current internal and external environment of the Chinese nation; internally, it proposes strengthening the “Five Identities” [21]21 The “Five Identities” (五个认同) refer to identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics. and a series of viewpoints centered on the Chinese national community, advancing the construction of the Chinese national community, and enhancing the cohesion of the Chinese nation and social solidarity; externally, through the Belt and Road Initiative, it provides international public goods, extensively promotes mutually beneficial cultural exchanges and economic and trade cooperation, proposes and implements the concept of a community with a shared future for mankind, and shapes the image of a responsible major country. Second, constructing a new-era collective consciousness of the Chinese nation: it proposes taking the forging of a sense of community for the Chinese nation as the main line to promote high-quality development of ethnic work, forging a sense of community for the Chinese nation throughout society, and advancing the construction of the Chinese national community. Third, constructing a new-era mission map for the Chinese nation: it proposes realizing the great rejuvenation of the Chinese nation through Chinese-path modernization. Finally, constructing a new-era blueprint for the development of Chinese culture: it promotes a new consciousness of civilization and new development of civilization. General Secretary Xi Jinping has put forward a series of important discourses on cultural development and civilization construction, profoundly elucidating the significance of socialist culture with Chinese characteristics, which is composed of fine traditional Chinese culture, revolutionary culture, and advanced socialist culture. He points out that “cultural identity is the deepest form of identity,” proposes building a shared spiritual home for the Chinese nation, and advocates advancing the modernization of culture through creative transformation and innovative development. General Secretary Xi Jinping has successively delivered important speeches at conferences on ethnic and religious work, the united front, philosophy and social sciences, ideological and propaganda work, and cultural heritage and development. This series of important discourses has become the guiding thought for the new development of contemporary Chinese civilization.

在新的历史方位，习近平新时代中国特色社会主义思想与实践加强了中华民族的内外关系构建、集体意识铸牢、复兴使命动员、文化认同提升。这一过程推进了中国式现代化建设，深化了中华文化对于现代性内涵的丰富与发展。首先，构建新时代关系自觉，从百年未有之大变局深刻分析中华民族当前所处的内外环境，对内提出加强“五个认同”，以及以中华民族共同体为核心的一系列观点，推进中华民族共同体建设，增强了中华民族凝聚力和社会凝聚力；对外，通过“一带一路”倡议，提供国际社会公共产品，广泛推动互惠互利的文化交流与经贸合作，提出并践行人类命运共同体理念，塑造负责任的大国形象。其次，构建新时代中华民族集体意识，提出要以铸牢中华民族共同体意识为主线推动新时代民族工作高质量发展，在全社会铸牢中华民族共同体意识，推进中华民族共同体建设。再次，构建新时代中华民族的使命新图，提出要以中国式现代化实现中华民族伟大复兴。最后，构建新时代中华文化发展蓝图，推动文明新自觉和文明新发展。习近平总书记对于文化发展、文明建设提出了一系列重要论述，深刻阐明了由中华优秀传统文化、革命文化、社会主义先进文化作为组成部分的中国特色社会主义文化的重要意义，指出“文化认同是最深层次的认同”，提出要建设中华民族共有精神家园；提出要通过创造性转化和创新性发展推进文化的现代化建设。习近平总书记先后在民族宗教工作、统一战线、哲学社会科学、思想宣传工作、文化传承发展等会议上发表重要讲话，这一系列重要论述成为当代中华民族文明新发展的指导思想。

As early as the period of the New Democratic Revolution, Chinese Communists made it clear that China’s modern culture could only be led by the proletarian cultural thought, namely communist thought. The Second Integration elucidates the most solid civilizational genes, philosophical foundations, and developmental logic of Chinese-path modernization. From the perspective of civilizational resilience, along the path of the Two Integrations, the Communist Party of China has not only led the Chinese people in building a new China and a new society of the Chinese nation but has also established a new culture of the Chinese nation, continuously shaping a more “civilized and progressive” modern China. The progress of this civilization lies in its modernity, national character, people-centeredness, democracy, and innovativeness.

中国共产党人早在新民主主义革命时期就明确，中国现代文化只能由无产阶级的文化思想即共产主义思想去领导；“第二个结合”阐释了中国式现代化最牢固的文明基因、哲学根基和发展理路。从文明韧性的角度考察，在“两个结合”的路径下，中国共产党不仅带领中国人民建设了一个新中国、一个中华民族的新社会，还建立了中华民族的新文化，不断地在塑造一个更“文明进步”的现代中国。这个文明之进步，在于其现代性、民族性、人民性、民主性和创新性。

From the perspective of the Two Integrations, the subjectivity of Chinese culture has always been affirmed in modern China. In the course of reform and opening up, modernization, and mutual learning among civilizations, it will not move toward Western-style modernization and cultural Westernization, nor will it move toward “revivalism.” Instead, it always takes the new culture of the Chinese nation that is “national, scientific, and popular” [22]22 The formulation “national, scientific, and popular” (民族的、科学的、大众的) was first used by Mao Zedong in his 1940 essay “On New Democracy” to describe the character of the new culture of the Chinese nation. as its essential characteristic, continuously carrying out creative transformation and innovative development of culture, constantly endowing modernity with the wisdom of Chinese civilization, and providing new forms for the development of human civilization.

“两个结合”视域下，中华文化的主体性在现代中国始终确认，在改革开放、现代化、文明交流互鉴中不会走向西方式的现代化和文化西化，更不会走向“复古主义”，而是始终以“民族的、科学的、大众的”中华民族新文化为本质特性，不断进行文化的创造性转化和创新性发展，不断赋予现代性以中华文明智慧，为人类文明发展提供新形态。

Online editor: Jing Mu

网络编辑：静穆