The Signature Concepts of an Independent Knowledge System

The “independence” of a knowledge system is “marked” by its signature concepts. The “signature concepts” of an independent knowledge system are not only original concepts with new ideological connotations, contemporary connotations, and civilizational connotations, but also the “interpretive principles” that construct the system, the “all-illuminating light” that shines upon the system, and the “living soul” that develops the system. To accelerate the construction of an independent knowledge system for Chinese philosophy and social sciences, its “soul” lies in refining “signature concepts.” This is an extremely serious academic task, and also an extremely arduous academic task.

知识体系的“自主性”是以其标识性概念为“标识”的。自主知识体系的“标识性概念”不仅是具有新的思想内涵、时代内涵、文明内涵的原创性概念，而且是构建该体系的“解释原则”、照亮该体系的“普照的光”、发展该体系的“活的灵魂”。加快构建中国哲学社会科学自主知识体系，其“灵魂”是提炼出“标识性概念”。这是极其严肃的学术工作，也是极其艰巨的学术工作。

The “Interpretive Principles” for Constructing an Independent Knowledge System

构建自主知识体系的“解释原则”

A knowledge system is a logical system of concepts. Each concept within a knowledge system is not isolated or self-determining, but rather gains its self-determination within a specific conceptual framework and through the mutual determination of concepts. The construction of a knowledge system is first and foremost the construction of a holistic conceptual framework, and the subjectivity, originality, and paradigmatic nature of this holistic conceptual framework fundamentally depend on the basic ideas and interpretive principles that construct it. The true significance of “signature concepts” lies in their concentrated, concise, and distinct embodiment of the knowledge system’s “interpretive principles.”

知识体系是逻辑化的概念系统。知识体系中的每一个概念，都不是孤立自在的，都不是自我规定的，而是在特定的概念框架中、在概念的相互规定中获得自我规定。知识体系的构建，首先是整体性的概念框架的构建，而整体性的概念框架的主体性、原创性及其范式性，则从根本上取决于构建这个概念框架的基本理念和解释原则。“标识性概念”的真正意义，就在于它集中地、凝练地、鲜明地体现了知识体系的“解释原则”。

“Practice,” as the “signature concept” of Marxist philosophy, is not only the “core category” of Marxist philosophy but also the “basic idea” and “interpretive principle” through which Marx interprets the entire history of philosophy, answers all philosophical questions, and constitutes the system of Marxist philosophy. In the *Theses on Feuerbach*, Marx, starting from the fundamental idea and interpretive principle that “all social life is essentially practical,” proposed that “all mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.” It is precisely by taking “practice” as the fundamental “interpretive principle” that Marx profoundly revealed the “chief defect” of “all previous materialism”—“that things, reality, sensuousness are conceived only in the form of the *object*, or of *contemplation*”—and also profoundly revealed the fundamental flaw of all “idealism”—that it “develops” the “active side” of human beings only “abstractly.” He further revealed the common essence of both: they view the relationship between humans and the world, and answer the question of the relationship between thinking and being, apart from “practice,” i.e., “sensuous human activity.” Therefore, all previous philosophy “only *interpreted* the world in various ways” and thus became “mysteries which lead theory to mysticism.” On the basis of criticizing all previous philosophy with “practice” as the interpretive principle, Marx profoundly elucidated the relationship of the negative unity between humans and the world from the standpoint of practical thinking. He not only revealed the root of all contradictions between humans and the world but also revealed the realistic basis for the negative unity of humans and the world, thereby realizing a philosophical revolution in the history of philosophy from “interpreting the world” to “changing the world,” and creating Marxist philosophy with “practice” as its “signature concept.”

“实践”作为马克思主义哲学的“标识性概念”，不只是马克思主义哲学的“核心范畴”，而且是马克思阐释全部哲学史、回答全部哲学问题、构成马克思主义哲学体系的“基本理念”和“解释原则”。在《关于费尔巴哈的提纲》中，马克思从“全部社会生活在本质上是实践的”这一根本理念和解释原则出发，提出“凡是把理论引向神秘主义的神秘的东西，都能在人的实践中以及对这个实践的理解中得到合理的解决”。正是以“实践”作为根本的“解释原则”，马克思既深刻地揭示了“从前的一切唯物主义”的“主要缺点”——“只是从客体的或者直观的形式”去看待人与世界的关系，又深刻地揭示了全部“唯心主义”的根本弊端——只是“抽象地发展了”人的“能动的方面”，并深刻地揭示了二者的共同本质——离开“实践”即“感性的人的活动”去看待人与世界的关系、去回答思维和存在的关系问题，因此全部的旧哲学“只是用不同的方式解释世界”，并因此成为“把理论引向神秘主义的神秘的东西”。在以“实践”为解释原则批判全部旧哲学的基础上，马克思以实践观点的思维方式深刻地阐释了人对世界的否定性统一关系，既揭示了人与世界之间的全部矛盾的根源，又揭示了人与世界否定性统一的现实基础，实现了哲学史上从“解释世界”到“改变世界”的哲学革命，创建了以“实践”为“标识性概念”的马克思主义哲学。

“Capital,” as the “signature concept” of Marx’s great lifelong work *Capital*, is likewise not only the “core category” of *Capital* but also the basic idea and interpretive principle through which Marx “dissects” capitalist society, “discovers” the laws of motion of capitalism, and “constitutes” the conceptual system of *Capital*. Marx proposed that “capital is not a thing, but a definite social relation of production belonging to a definite historical social formation, which is embodied in a thing and gives this thing a specific social character.” Revealing the “specific social character” of “capital” is the “revolution in terminology” [1]1 The phrase “普照的光” (light that illuminates) is a metaphor used by Marx in the *Grundrisse* to describe how a dominant relation (e.g., capital) colors all other relations in a social formation. that Marx achieved in his “critique of political economy,” and it is also the deepest ideological connotation of “capital” as the “signature concept” of *Capital*. Marx proposed that “the commodity form and the value relation of the products of labor within which it appears, have absolutely no connection with the physical nature of the commodity and the material relations arising out of this. It is nothing but the definite social relation between men themselves which assumes here, for them, the fantastic form of a relation between things.” In his “critique of political economy,” Marx profoundly revealed the “definite social relation between men themselves” concealed by “the fantastic form of a relation between things,” and devoted himself to revealing “the relation between men” from within “the relation between things.” The “revolution in terminology” of “capital” is not merely about endowing “capital” with new ideological connotations; it is about revealing the laws of development of human society, revealing the historical forms of human civilization and their transformation, and revealing the future prospects and ideal pursuits of humanity, through revealing “a complex social form,” i.e., the capitalist social form. This is the subjectivity and originality of *Capital* with “capital” as its signature concept, the immense civilizational value and world significance of *Capital*, and the brilliant model that *Capital* provides for us in constructing an independent knowledge system and refining signature concepts.

“资本”作为马克思毕生研究的伟大成果《资本论》的“标识性概念”，同样不只是《资本论》的“核心范畴”，而且是马克思“解剖”资本主义社会、“发现”资本主义运动规律、“构成”《资本论》概念体系的基本理念和解释原则。马克思提出，“资本不是物，而是一定的、社会的、属于一定历史社会形态的生产关系，后者体现在一个物上，并赋予这个物以独特的社会性质”。揭示“资本”的“独特的社会性质”，这是马克思在其“政治经济学批判”中所实现的“术语的革命”，也是“资本”作为《资本论》的“标识性概念”的最深刻的思想内涵。马克思提出，“商品形式和它借以得到表现的劳动产品的价值关系，是同劳动产品的物理性质以及由此产生的物的关系完全无关的。这只是人们自己的一定的社会关系，但它在人们面前采取了物与物的关系的虚幻形式”。马克思在其“政治经济学批判”中，深刻地揭示了以“物与物的关系的虚幻形式”掩盖的“人们自己的一定的社会关系”，并致力于从“物和物的关系”中揭示出“人和人的关系”。“资本”的“术语的革命”，并不仅仅是赋予“资本”以新的思想内涵，而且是通过揭示“一个复杂的社会形式”即资本主义社会形式，实现了对人类社会发展规律的揭示，对人类文明的历史形态及其变革的揭示，对人类的未来前景和理想追求的揭示。这是以“资本”为标识性概念的《资本论》的主体性和原创性，是《资本论》的巨大的文明价值和世界意义，也是《资本论》为我们构建自主知识体系和提炼标识性概念所提供的光辉典范。

The “All-Illuminating Light” That Shines Upon the Independent Knowledge System

照亮自主知识体系的“普照的光”

As a “signature concept” serving as an “interpretive principle,” it is the “all-illuminating light” that shines upon the entire independent knowledge system. In the *Introduction to a Contribution to the Critique of Political Economy*, Marx proposed: “In all forms of society there is one specific kind of production which predominates over the rest, whose relations thus assign rank and influence to the others. It is a general illumination which bathes all the other colors and modifies their particularity.” “Capital,” as the “signature concept” of *Capital* and the “interpretive principle” for analyzing capitalist society, is precisely because “capital” is “the economic power which dominates everything in bourgeois society,” the economic power that determines all social relations in capitalist society, and precisely because “capital” is the “general illumination which bathes all the other colors and modifies their particularity.” Taking “capital” as the “signature concept” and “interpretive principle” illuminates the entire conceptual system of *Capital*, from examining “the production process of capital” to examining “the circulation process of capital” and then to examining “the total process of capitalist production,” thereby making this great theoretical work a “concrete concept” revealing the “concentration of many determinations” and “unity of the diverse” of capitalism, and a “complete work of art” of which Marx was proud.

作为“解释原则”的标识性概念，它是照亮整个自主知识体系的“普照的光”。马克思在《〈政治经济学批判〉导言》中提出：“在一切社会形式中都有一种一定的生产决定其他一切生产的地位和影响，因而它的关系也决定其他一切关系的地位和影响。这是一种普照的光，它掩盖了一切其他色彩，改变着它们的特点。”“资本”作为《资本论》的“标识性概念”、作为剖析资本主义社会的“解释原则”，就在于“资本”是“资产阶级社会的支配一切的经济权力”，是决定资本主义社会全部社会关系的经济权力，就在于“资本”是“掩盖了一切其他色彩”“改变着它们的特点”的“普照的光”。以“资本”作为“标识性概念”和“解释原则”，照亮了《资本论》从考察“资本的生产过程”到考察“资本的流通过程”再到考察“资本主义生产的总过程”的整个概念系统，从而使《资本论》这部理论巨著成为揭示资本主义的“许多规定的综合”和“多样统一”的“理性的具体”，成为马克思为之自豪的“完整的艺术品”。

The reason why a signature concept is the “light that illuminates” an independent knowledge system is that any genuinely autonomous knowledge system is not, as Hegel criticized, a “loose totality,” but rather, as Hegel identified, the unity of “the freedom of the whole” and “the necessity of the moments.” The so-called “freedom of the whole” refers to the basic idea and interpretive principle that constructs the system, and the “signature concept” that centrally, concisely, and vividly embodies this basic idea and interpretive principle; it is the “light that illuminates” the entire knowledge system. In an autonomous knowledge system, the basic idea and interpretive principle embodied in the signature concept endow each concept, as a moment, with specific ideological connotations, contemporary connotations, and civilizational connotations. Each concept as a moment is saturated with, runs through, realizes, and develops the basic idea and interpretive principle contained in the signature concept, thereby achieving the unity of the “freedom of the whole” and the “necessity of the moments” of the knowledge system. “Capital,” as the “light that illuminates,” takes as its basic idea and interpretive principle the revelation of “relations between people” from “relations between things and things,” and analyzes the “duality” of the “relations of things” and “relations of people” in a series of concepts such as “commodity,” “labor,” “money,” and “capital.” From analyzing the duality of the use-value and exchange-value of the “commodity,” to analyzing the duality of “labor” in creating use-value and constituting exchange-value, to analyzing the duality of “money” as a “special commodity that is fixedly used as a universal equivalent,” to analyzing the duality of “capital” as both a thing and not a thing, “the distinction between money as money and money as capital,” Marx profoundly revealed the “historical form of humanity” in capitalist society, “human independence based on dependence on things,” endowed the entire system of *Capital* with new ideological connotations, contemporary connotations, and civilizational connotations, formed a series of “terminological revolutions,” and thereby created the doctrinal system of *Capital* with subjectivity, autonomy, and paradigmatic character. The “light that illuminates” this independent knowledge system is the signature concept of *Capital* — “capital.”

标识性概念之所以是照亮自主知识体系的“普照的光”，是因为任何真正的具有自主性的知识体系，都不是黑格尔所批评的“散漫的整体性”，而是黑格尔所指认的“全体的自由性”与“环节的必然性”的统一。所谓“全体的自由性”，就是构建该体系的基本理念和解释原则，就是集中地、凝练地、鲜明地体现这个基本理念和解释原则的“标识性概念”，它是照亮整个知识体系的“普照的光”。在具有自主性的知识体系中，标识性概念所体现的基本理念和解释原则，赋予作为环节的每个概念以特定的思想内涵、时代内涵、文明内涵，作为环节的每个概念无不浸透着、贯穿着、实现着、发展着标识性概念所蕴含的基本理念和解释原则，从而实现了知识体系的“全体的自由性”与“环节的必然性”的统一。“资本”作为“普照的光”，它是以从“物和物的关系”中揭示出“人和人的关系”为基本理念和解释原则，对“商品”“劳动”“货币”“资本”等一系列概念的“物的关系”与“人的关系”的“二重性”的剖析。从剖析“商品”的使用价值与交换价值的二重性，到剖析“劳动”创造使用价值与构成交换价值的二重性，再到剖析“货币”作为“固定地充当一般等价物的特殊商品”的二重性，再到剖析“资本”的既是物又不是物的“作为货币的货币和作为资本的货币的区别”，马克思深刻地揭示了资本主义社会“以物的依赖性为基础的人的独立性”的“人的历史形态”，赋予《资本论》的整个系统以新的思想内涵、时代内涵和文明内涵，形成了一系列的“术语的革命”，从而创建了具有主体性、自主性、范式性的《资本论》的学说体系。照亮这个自主知识体系的“普照的光”，就是《资本论》的标识性概念——“资本”。

As the “interpretive principle” and “light that illuminates” of an independent knowledge system, a signature concept possesses a high degree of generality and ideational quality. To refine the signature concepts of an independent knowledge system, one must employ the insight, generalization, imagination, speculative power, and intellectual force of theoretical thinking to capture, discover, and raise genuine theoretical questions; to summarize, condense, and elevate a series of theoretical propositions; to discriminate, interpret, and expound a series of theoretical viewpoints; and to creatively form theoretical ideas with new ideological connotations, contemporary connotations, and civilizational connotations. Refining a signature concept requires turning names into concepts, endowing concepts with new ideological connotations; turning listings into generalizations, forming a series of propositions with ideological connotations; turning narration into argumentation, interpreting the basic ideas and interpretive principles contained in the concept; and turning explanation into thought, highlighting the “light that illuminates” of the signature concept as an “interpretive principle.”

标识性概念作为自主知识体系的“解释原则”和“普照的光”，具有高度的概括性和思想性。提炼自主知识体系的标识性概念，必须运用理论思维的洞察力、概括力、想象力、思辨力、思想力，捕捉、发现和提出真实的理论问题，总结、凝练和升华出一系列的理论命题，辨析、阐释和论述一系列的理论观点，创造性地形成具有新的思想内涵、时代内涵、文明内涵的理论思想。提炼标识性概念就要把名称变为概念，赋予概念以新的思想内涵；把罗列变为概括，形成具有思想内涵的系列命题；把叙述变为论证，阐释概念所蕴含的基本理念和解释原则；把解说变为思想，凸显标识性概念作为“解释原则”的“普照的光”。

The “Living Soul” of the Development of an Independent Knowledge System

发展自主知识体系的“活的灵魂”

The “signature concept” of an independent knowledge system is not only the “interpretive principle” and “light that illuminates” that constructs and illuminates the system, but also the “living soul” that realizes the continuous development of the independent knowledge system — it not only constructs and provides the intellectual operational platform of the independent knowledge system, but also expands and deepens its theoretical space.

自主知识体系的“标识性概念”，不仅是构建和照亮该体系的“解释原则”和“普照的光”，而且是实现自主知识体系不断发展的“活的灵魂”——它不仅构建和提供了自主知识体系的思想操作平台，而且拓展和深化了自主知识体系的理论空间。

Every concept in a knowledge system possesses specific ideological connotations, contemporary connotations, and civilizational connotations. In a “synchronic” sense, concepts are “knots on the net” of humanity’s “net of concepts” for grasping the world; the ideological connotations of each concept are inseparable from the overall “net of concepts.” In a “diachronic” sense, concepts are the “steps” and “supporting points” of human cognition; the ideological connotations of each concept are “accumulations of civilization” and “reservoirs of culture,” inherently containing specific contemporary and civilizational connotations. The “signature concept,” as the “interpretive principle” and “light that illuminates” of an independent knowledge system, endows the entire conceptual system with new ideological connotations, contemporary connotations, and civilizational connotations, and provides a new intellectual operational platform for the expansion and deepening of this conceptual system. Since reform and opening up, contemporary Chinese philosophical research has taken “practice” as the signature concept of Marxist philosophy. This has not only constructed a new intellectual operational platform for philosophical research but also expanded and deepened its new theoretical space: First, taking “practice” as the basic idea and interpretive principle, using the mode of thinking of the practical viewpoint to examine the entire history of philosophy and reflect on all philosophical problems, and constructing an intellectual operational platform for philosophical research based on humanity’s practical relationship of negative unity with the world. Second, taking “practice” as the basic idea and interpretive principle, using the mode of thinking of the practical viewpoint to reflect on the contradictory relationship between subject and object, specifically and deeply studying the practical, cognitive, value, and aesthetic relations between subject and object, and re-examining humanity’s historical activities and the objective laws of history, the premises and results of historical activities, the standards and choices of historical activities, and the trends and future of history from the perspective of “civilization,” endowing all philosophical categories such as “philosophy,” “truth,” “value,” “freedom,” and “being” with new ideological connotations, contemporary connotations, and civilizational connotations, continuously expanding and deepening the theoretical space of philosophical research. Third, taking “practice” as the basic idea and interpretive principle, using the mode of thinking of the practical viewpoint to capture, discover, raise, and respond to major epochal practical problems and the major theoretical problems they contain, especially focusing on, emphasizing, and concentrating on “Chinese-path modernization” and “the new form of human civilization” as the focal points of philosophical research, and at the new starting point of theoretical thinking, continuously “refining new theories with academic rationality” and “summarizing new practices with regularity,” thereby, in the process of “using Chinese principles to summarize Chinese experience,” “elevating Chinese experience into Chinese theory.” This philosophical research, which “activates theory with reality” and “illuminates reality with theory,” demonstrates the “light that illuminates” of “practice” as the signature concept of Marxist philosophy, and shows that this signature concept of “practice” is the “living soul” for constructing a Marxist philosophy adapted to the Chinese context and the needs of the times.

知识体系中的任一概念都具有特定的思想内涵、时代内涵、文明内涵。在“同时态”的意义上，概念是人类把握世界的“概念之网”上的一个个“网上纽结”，每个概念的思想内涵都离不开整体的“概念之网”；在“历时态”的意义上，概念是人类认识的“阶梯”和“支撑点”，每个概念的思想内涵都是“文明的积淀”和“文化的水库”，都内蕴着特定的时代内涵和文明内涵。“标识性概念”作为自主知识体系的“解释原则”和“普照的光”，它赋予整个概念系统以新的思想内涵、时代内涵、文明内涵，并为这个概念系统的拓展和深化提供了新的思想操作平台。改革开放以来，当代中国的哲学研究以“实践”为马克思主义哲学的标识性概念，不仅构建了哲学研究的新的思想操作平台，而且拓展和深化了哲学研究的新的理论空间：一是以“实践”为基本理念和解释原则，用实践观点的思维方式审视全部哲学史和反思全部哲学问题，以人对世界否定性统一的实践关系为基础构建哲学研究的思想操作平台；二是以“实践”为基本理念和解释原则，用实践观点的思维方式反思主体和客体的矛盾关系，具体地、深入地研究主体与客体之间的实践关系、认知关系、价值关系、审美关系，并以“文明”的观点重新审视人的历史活动与历史的客观规律、历史活动的前提与结果、历史活动的标准与选择、历史的趋势与未来，赋予“哲学”“真理”“价值”“自由”“本体”等全部哲学范畴以新的思想内涵、时代内涵、文明内涵，不断地拓展和深化了哲学研究的理论空间；三是以“实践”作为基本理念和解释原则，用实践观点的思维方式捕捉、发现、提出和回应时代性的重大现实问题及其所蕴含的重大理论问题，特别是以“中国式现代化”和“人类文明新形态”为哲学研究的聚焦点、着重点、着力点，在理论思维的新起点上，不断地“提炼出有学理性的新理论”和“概括出有规律性的新实践”，从而在“用中国道理总结好中国经验”的过程中“把中国经验提升为中国理论”。这种“用现实活化理论”又“用理论照亮现实”的哲学研究，显示了“实践”作为马克思主义哲学标识性概念的“普照的光”，显示了“实践”这个标识性概念是构建中国化时代化马克思主义哲学的“活的灵魂”。

As the “universal light” and “living soul” of an independent knowledge system, the signature concept concentrates, condenses, and distinctly characterizes the spirit of the new era through its ideological, epochal, and civilizational connotations, and demonstrates its civilizational value and world significance in shaping a new form of human civilization. “Chinese-path modernization” is the fundamental marker of the great practice of socialism with Chinese characteristics and also the signature concept of China’s independent knowledge system, which takes this great practice as its theoretical source. It “marks” the great practice of socialism with Chinese characteristics and the independent knowledge system grounded in this great practice, “not as a simple continuation of the master copy of our historical culture, not as a simple application of the template envisioned by classical Marxist writers, not as a reprint of the socialist practices of other countries, and not as a copy of foreign modernization development,”[6]6 Xi Jinping, “Speech at the Conference Celebrating the 95th Anniversary of the Founding of the Communist Party of China” (July 1, 2016), in *Selected Readings of Xi Jinping’s Works*, Vol. 2, Beijing: Foreign Languages Press, 2023, p. 286. but as opening a new historical chapter in realizing the great rejuvenation of the Chinese nation and transforming the form of human civilization. The independent knowledge system of China, with “Chinese-path modernization” as its signature concept, is a multi-level conceptual system covering all social life and all disciplinary fields, possessing extremely rich ideological, epochal, and civilizational connotations: the “new development concept” with innovation, coordination, greenness, openness, and sharing as its content; the “new-era view of civilization” with the coordinated development of material civilization, political civilization, cultural-ethical progress, social civilization, and ecological civilization; the “new worldview” with the common interests of all humanity, the common values of all humanity, and the building of a community with a shared future for mankind as its basic concepts; and the ideal pursuit firmly rooted in confidence in the path, confidence in the theory, confidence in the system, and confidence in the culture. The ideological, epochal, and civilizational connotations of “Chinese-path modernization” possess the problematics of humanity and the universality of thought, highlighting the epochal themes of human problems and the epochal connotations of universal thought, providing Chinese wisdom and Chinese solutions for solving human problems and constructing universal thought, and embodying the civilizational value and world significance of “Chinese-path modernization.” Only by adhering to “Chinese-path modernization” as the “universal light” and “living soul,” and endowing the conceptual systems of various disciplines in philosophy and social sciences with new ideological, epochal, and civilizational connotations, can we accelerate the construction of a vibrant, independent knowledge system of Chinese philosophy and social sciences with subjectivity and originality.

标识性概念作为自主知识体系的“普照的光”和“活的灵魂”，它的思想内涵、时代内涵、文明内涵，集中地、凝练地、鲜明地表征了新的时代精神，并显示了它的塑造文明新形态的文明价值和世界意义。“中国式现代化”是中国特色社会主义伟大实践的根本标识，也是以中国特色社会主义伟大实践为理论源泉的中国自主知识体系的标识性概念。它“标识”中国特色社会主义的伟大实践和以这个伟大实践为理论源泉的自主知识体系，“不是简单延续我国历史文化的母版，不是简单套用马克思主义经典作家设想的模板，不是其他国家社会主义实践的再版，也不是国外现代化发展的翻版”，而是开创了实现中华民族伟大复兴和人类文明形态变革的历史新篇章。以“中国式现代化”为标识性概念的中国自主知识体系，是涵盖全部社会生活和各个学科领域的多层次的概念系统，具有极其丰富的思想内涵、时代内涵和文明内涵：以创新、协调、绿色、开放、共享为内涵的“新发展理念”；以物质文明、政治文明、精神文明、社会文明、生态文明协调发展的“新时代文明观”；以全人类共同利益、全人类共同价值和构建人类命运共同体为基本理念的“新世界观”；以道路自信、理论自信、制度自信、文化自信为坚实根基的理想追求。“中国式现代化”的思想内涵、时代内涵、文明内涵，具有问题的人类性和思想的普遍性，凸显了人类性问题的时代主题和普遍性思想的时代性内涵，提供了解决人类性问题和构建普遍性思想的中国智慧和中国方案，体现了“中国式现代化”的文明价值和世界意义。只有坚持以“中国式现代化”为“普照的光”和“活的灵魂”，赋予哲学社会科学各学科的概念系统以新的思想内涵、时代内涵和文明内涵，才能加快构建具有主体性、原创性的生机勃勃的中国哲学社会科学自主知识体系。

(Author: Sun Zhengyu, Professor at the Center for Fundamental Theory of Philosophy, Jilin University)

（作者：孙正聿，系吉林大学哲学基础理论研究中心教授）