The Rich Connotation and Theoretical Contribution of the Humanistic Economics of the New Era

Achieving modernization is a common pursuit of all countries. How to correctly grasp the relationship between economy and culture, and between the material and the spiritual, is a major issue universally faced by countries in the process of moving toward modernization. General Secretary Xi Jinping attaches great importance to the mutual integration and mutual promotion of economy and culture, and has made scientific and systematic expositions on the mutual integration and mutual promotion of economy and culture around promoting high-quality economic and social development and the all-round development of people. During the 2023 Two Sessions [1]1 The "Two Sessions" (两会) refers to the annual plenary meetings of the National People's Congress (NPC) and the Chinese People's Political Consultative Conference (CPPCC), China's top legislative and advisory bodies., the General Secretary, taking the Suzhou-Hangzhou region as an example, emphasized that "places with highly developed culture can still have their economy in the lead. The humanistic economics behind this can be studied." [2]2 This is a direct quotation from Xi Jinping's remarks during the 2023 The major theoretical proposition of the humanistic economics of the New Era, rooted in the fertile soil of Chinese-path modernization, deepens the understanding of the interactive laws between economic development and cultural construction, provides scientific guidance for promoting the coordinated development of material civilization and cultural-ethical progress in the process of Chinese-path modernization, and has great theoretical and practical significance.

实现现代化是世界各国的共同追求。如何正确把握经济与文化、物质与精神之间的关系，是世界各国走向现代化进程中普遍面临的重大课题。习近平总书记高度重视经济与文化的互融共促作用，围绕推动经济社会高质量发展和人的全面发展对经济与文化的互融共促作用作出了科学系统的论述。2023年全国两会期间，总书记以苏杭地区为例，强调“文化很发达的地方，经济照样走在前面。可以研究一下这里面的人文经济学”。新时代人文经济学这一重大理论命题，植根于中国式现代化丰沃土壤，深化了对经济发展与文化建设之间的互动规律的认识，为在中国式现代化进程中推动物质文明和精神文明协调发展提供了科学指引，具有重大理论和实践意义。

I

一

Looking back at history, after the mid-to-late 18th century, Western capitalist countries, relying on the strong impetus brought by the Industrial Revolution, took the lead in embarking on the path of modernization, achieving a leap in social productive forces. However, the modernization initiated by the West presented two faces in its development: on one side, material abundance and wealth accumulation; on the other, loss of faith and rampant materialism. The proliferation of the logic of capital led to the pursuit of "things" surpassing the care for "people." Correspondingly, mainstream Western economic theories, summarized based on Western practical experience, also simplified the comprehensive, real, multi-dimensionally needy person into a one-sided, fully rational "rational economic man" who only pursues the maximization of material interests. Especially after the "marginal revolution," mainstream Western economics gradually abandoned the humanistic tradition of classical political economy. Based on the basic assumption of the "rational economic man," it constructed a set of theoretical paradigms using mathematical models to analyze and deduce economic growth. The focus of research mainly centered on abstract market equilibrium and individual optimization problems, rather than inquiries into issues of value, justice, and happiness. The lack of humanistic spirit has left mainstream Western economics struggling to explain and respond to systemic and structural challenges such as the polarization between rich and poor, ecological crises, and spiritual impoverishment. Regarding this defect of mainstream Western economics, many scholars have reflected. Nobel laureate in economics Ronald Harry Coase and others pointed out that the discipline of economics has transformed from a moral science of human wealth creation into a cold logic of resource allocation, with the loss of human depth and richness being the most significant cost. Modern economics is no longer a discipline studying humanity; it has lost its foundation and deviated from the economic reality.

回顾历史，18世纪中后期以后，西方资本主义国家凭借工业革命带来的强劲动力，率先走上现代化道路，社会生产力飞跃发展。然而，西方开启的现代化在发展中却呈现出两副面孔，一面是物质丰裕、财富积累，另一面是信仰缺失、物欲横流，资本逻辑的泛滥导致对“物”的追求超过了对“人”的关怀。与之相应，基于西方实践经验总结而成的西方主流经济学理论，也将全面的、真实的、有着多向度需求的人简化为片面的、完全理性的、仅追求物质利益最大化的“理性经济人”。特别是在“边际革命”之后，西方主流经济学逐渐抛弃了古典政治经济学的人文传统，基于“理性经济人”这一基本假设，构建起一套以数学模型来分析和推演经济增长的理论范式，研究的重点主要聚焦于抽象的市场均衡和个体最优问题，而不是对价值、正义、幸福等问题的追问。人文精神的缺失，导致西方主流经济学在解释和应对贫富两极分化、生态危机、精神贫乏等系统性、结构性挑战时，显得捉襟见肘。对于西方主流经济学的这一缺陷，不少学者进行了反思，诺贝尔经济学奖得主罗纳德·哈里·科斯等人指出，经济学科从人类创造财富的道德科学变为资源配置中的冷酷逻辑，人性深度和丰富度的损失是最显著的代价。现代经济学不再是研究人类的学科，已经失去了根基，偏离了经济现状。

People-centeredness is the most distinctive character of Marxism. The Communist Party of China, as a loyal believer and steadfast practitioner of Marxism, has always adhered to the Marxist thought on the free and all-round development of people, placing human development at the core of economic and social development, coordinating economic construction and cultural construction with a dialectical, comprehensive, and balanced perspective, and promoting the coordinated development of material civilization and cultural-ethical progress. Since the 18th National Congress of the CPC [3]3 “Grasping both aspects with both hands and making both aspects firm” (两手抓、两手硬) is a policy formulation originating from Deng Xiaoping, referring to the simultaneous and equally forceful pursuit of material progress and cultural-ethical progress., under the strong leadership of the Party Central Committee with Comrade Xi Jinping at its core, we have continuously enriched the material foundation of modernization, continuously consolidated the material conditions for the people's happy life, while vigorously developing advanced socialist culture, promoting revolutionary culture, inheriting and developing the excellent traditional Chinese culture, deeply exploring cultural resources, innovating cultural expression forms, promoting the deep integration of culture with other economic forms. Cultural undertakings and cultural industries are flourishing, the spiritual world of the people is constantly enriched, cultural confidence is significantly enhanced, and the spiritual outlook is more vigorous and uplifting. Practice has proven that advancing economic work around the all-round development of people, fully leveraging the role of culture in empowering economic and social development, promoting cultural prosperity to advance in tandem with a sound economy and society, is an important method for promoting high-quality development and advancing Chinese-path modernization.

人民性是马克思主义最鲜明的品格。作为马克思主义的忠诚信仰者和坚定实践者的中国共产党，始终坚持马克思主义关于人的自由全面发展思想，将人的发展置于经济社会发展的核心位置，以辩证全面平衡的观点统筹经济建设和文化建设，推动物质文明和精神文明协调发展。党的十八大以来，在以习近平同志为核心的党中央坚强领导下，我们不断厚植现代化的物质基础，不断夯实人民幸福生活的物质条件，同时大力发展社会主义先进文化，弘扬革命文化，传承发展中华优秀传统文化，深入挖掘文化资源、创新文化表现形态、推动文化与其他经济业态深度融合，文化事业和文化产业蓬勃发展，人民群众的精神世界不断丰富，文化自信明显增强，精神面貌更加奋发昂扬。实践证明，围绕人的全面发展推进经济工作，充分发挥文化赋能经济社会发展的功能作用，促进文化繁荣与经济社会向好齐头并进，是推动高质量发展、推进中国式现代化建设的重要方法。

Currently, the world is undergoing changes unseen in a century accelerating in intensity, and global economic development is facing difficulties such as insufficient momentum, lagging governance, and imbalanced development. The causes of the current development predicament in the world are complex and diverse, but a very important point is that traditional development models and theories following the "logic of things" are no longer viable. Constructing new theories with greater explanatory and guiding power is an urgent need of the times. Facing increasingly prominent development issues, in recent years, the call for returning humanistic spirit and humanistic care to economic theory has been growing louder. The humanistic economics of the New Era, formed and developed from the practice of Chinese-path modernization, profoundly explains the dialectical relationship between humanity and economy, fully reveals the important role of humanistic spirit and humanistic resources for economic development, injects profound humanistic depth into economic development, and provides important theoretical inspiration for the world to cope with development difficulties and jointly advance modernization that is materially affluent and spiritually rich. As General Secretary Xi Jinping pointed out: "To meet common challenges and move towards a better future, we need not only economic and technological strength, but also cultural and civilizational strength."

当前，世界百年变局加速演进，全球经济发展正面临动能不足、治理滞后、发展失衡等难题。造成当今世界发展困境的原因复杂多样，但很重要的一点就是，遵循“物的逻辑”的传统发展模式和发展理论已经行不通了。构建新的更具解释力和指导性的理论，已经是时代发展的迫切需要。面对日益突出的发展问题，近年来让人文精神和人文关怀回归经济学理论的呼声越来越高。从中国式现代化实践中形成和发展起来的新时代人文经济学，深刻阐释了人文和经济之间的辩证关系，充分揭示了人文精神、人文资源对于经济发展的重要作用，为经济发展注入了深厚人文底蕴，为当今世界应对发展困境，携手推进物质富足、精神富有的现代化建设提供了重要理论启示。正如习近平总书记指出的：“应对共同挑战、迈向美好未来，既需要经济科技力量，也需要文化文明力量。”

II

二

Culture carries the Way, and culture transforms people. Regarding the relationship between economy and culture, Comrade Xi Jinping conducted in-depth thinking and profound explanations during his work in local areas. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has profoundly grasped the changes in China's development historical position and the principal contradiction in society, focused on the people's growing needs for a better life, and further deepened the understanding of economic development, cultural development, human development, and their internal relationships through a series of new ideas, new viewpoints, and new judgments. As the theoretical crystallization of the organic unity of Xi Jinping's Economic Thought and Xi Jinping's Cultural Thought, the humanistic economics of the New Era adheres to integrating the basic tenets of Marxism with China's specific realities and with the excellent traditional Chinese culture, emphasizes that culture endows economic development with profound humanistic value, advocates promoting the integration and mutual generation of humanity and economy, greatly enriches and develops the theory of humanistic economics, and is a major innovative achievement in adapting Marxist political economy to the Chinese context and the needs of the times.

文以载道，文以化人。关于经济与文化的关系，习近平同志在地方工作期间就进行了深入思考和深刻阐释。党的十八大以来，习近平总书记深刻把握我国发展所处的历史方位和社会主要矛盾的变化，着眼人民日益增长的美好生活需要，以一系列新思想新观点新论断进一步深化了对经济发展、文化发展、人的发展及其内在关系的认识。作为习近平经济思想和习近平文化思想有机统一的理论结晶，新时代人文经济学坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，强调文化赋予经济发展以深厚人文价值，倡导促进人文与经济交融互生，极大丰富和发展了人文经济理论，是马克思主义政治经济学中国化时代化的重大创新成果。

Social material wealth is created by people. The main object of economic research should be the relationship between people, not things. However, just as Western modernization is essentially a modernization centered on capital and things, mainstream Western economics is essentially an economics centered on capital regarding economic growth and material wealth accumulation, with "seeing things but not people" as its notable feature. Practice tells us that once economic development is limited to the mere pursuit of economic growth, problems such as the gap between rich and poor and environmental pollution will follow, ultimately harming sustained and healthy economic development. If the humanistic dimension and ethical value of economic activities are ignored, then economic theory will find it difficult to propose effective response plans. How to understand the issue of "people" in economic development? During his work in Zhejiang, Comrade Xi Jinping pointed out: "People, in essence, are cultural people, not 'materialized' people; they are active, comprehensive people, not rigid, 'one-dimensional' people. Humanity not only pursues material conditions and economic indicators, but also pursues a 'happiness index'; not only pursues the harmony of the natural ecology, but also pursues the harmony of the 'spiritual ecology'; not only pursues efficiency and fairness, but also pursues harmony in interpersonal relations and the enrichment of spiritual life, pursuing the meaning of life." Since the 18th National Congress of the CPC, General Secretary Xi Jinping has emphasized that "the essence of modernization is the modernization of people"; "the ultimate goal of modernization is to realize the free and all-round development of people. Whether a modernization path can ultimately work and be stable depends on whether it adheres to a people-centered approach. Modernization depends not only on paper-based indicators and data, but more importantly on the people's happiness and well-being." The most distinctive feature of the humanistic economics of the New Era is adhering to the people-centered development thought, placing "people" at the core of development, emphasizing that economic development itself is a means rather than an end, and that the free and all-round development of people is the ultimate pursuit of economic development. This will inevitably and powerfully promote the "humanistic return" of economics.

社会物质财富是由人所创造的，经济学研究的主要对象理应是人和人的关系，而不是物。然而正如西方现代化在本质上是以资本为中心的物的现代化一样，西方主流经济学在本质上也是以资本为中心的关于经济增长和物质财富积累的经济学，“见物不见人”是其显著特点。实践告诉我们，经济发展一旦局限于单纯追求经济增长，贫富分化、环境污染等问题就会随之而来，最终也会损害经济持续健康发展。如果忽视经济活动的人文维度和伦理价值，那么经济理论也就难以提出有效的应对方案。经济发展中如何认识“人”的问题？在浙江工作期间，习近平同志就指出，“人，本质上就是文化的人，而不是‘物化’的人；是能动的、全面的人，而不是僵化的、‘单向度’的人。人类不仅追求物质条件、经济指标，还要追求‘幸福指数’；不仅追求自然生态的和谐，还要追求‘精神生态’的和谐；不仅追求效率和公平，还要追求人际关系的和谐与精神生活的充实，追求生命的意义”。党的十八大以来，习近平总书记强调，“现代化的本质是人的现代化”；“现代化的最终目标是实现人自由而全面的发展。现代化道路最终能否走得通、行得稳，关键要看是否坚持以人民为中心。现代化不仅要看纸面上的指标数据，更要看人民的幸福安康”。新时代人文经济学最鲜明的特征就是坚持以人民为中心的发展思想，将“人”置于发展的核心位置，强调经济发展本身是手段而不是目的，人的自由全面发展才是经济发展的最终追求，这必将有力推动经济学的“人文回归”。

After material abundance, will people’s spiritual world and moral sentiments improve? This is a question repeatedly explored in the process of modernization. In the 1930s, the British economist John Maynard Keynes, looking ahead to human society a hundred years later, held this view: when we reach that state of economic affluence, certain of the most unassailable principles of traditional virtue can regain true importance; then there will no longer be the phenomenon of putting the cart before the horse, and importance will be attached to ends rather than means, and the contention will be not over what is useful, but over what is good. Reality has turned out quite differently. Although the Western developed countries of today possess immense material wealth, the problems of distorted values, spiritual emptiness, and loss of faith are becoming increasingly prominent. In contrast, in the process of leading and advancing Chinese-path modernization, the Communist Party of China not only insists on liberating and developing the social productive forces and promoting sustained and rapid economic growth, but also emphasizes that cultural-ethical progress is an inherent part of socialism with Chinese characteristics. General Secretary Xi Jinping has clearly pointed out: “Chinese-path modernization is the modernization of material and cultural-ethical progress coordinated together. Material abundance and cultural-ethical enrichment are the fundamental requirements of socialist modernization”; “When tall buildings stand everywhere across our land, the edifice of the Chinese national spirit should also stand tall and majestic”; “We must adhere to grasping both aspects with both hands and making both aspects firm, promoting the mutual coordination and mutual promotion of material progress and cultural-ethical progress.” [3]3 “Grasping both aspects with both hands and making both aspects firm” (两手抓、两手硬) is a policy formulation originating from Deng Xiaoping, referring to the simultaneous and equally forceful pursuit of material progress and cultural-ethical progress. The humanistic economics of the New Era advocates a view of modernization in which material civilization and spiritual civilization are coordinated, emphasizing that material civilization requires deep cultural accumulation and the assistance of spiritual civilization, while spiritual civilization also needs the support of a strong economic base, effectively resolving the “humanistic paradox” of economic development.

物质丰裕后，人们的精神世界、道德情操是否会提高？这是现代化进程中反复探讨的问题。20世纪30年代，英国经济学家约翰·梅纳德·凯恩斯在展望100年后的人类社会时这样认为，当我们达到了那个经济富裕的境地时，传统品质中某些最确切不移的原则，就可以重新获得真正重视；那时将不再有本末倒置的现象，将重视目的，甚于手段，所争的将不在于是否有用，而在于是否善良。现实却大相径庭。今天的西方发达国家虽然物质财富极大丰富，但价值观扭曲、精神空虚、信仰缺失的问题却日益凸显。而中国共产党在领导开创和推进中国式现代化进程中，不仅坚持解放和发展社会生产力、促进经济持续快速增长，而且强调精神文明是中国特色社会主义的题中应有之义。习近平总书记鲜明指出，“中国式现代化是物质文明和精神文明相协调的现代化。物质富足、精神富有是社会主义现代化的根本要求”；“当高楼大厦在我国大地上遍地林立时，中华民族精神的大厦也应该巍然耸立”；“要坚持两手抓、两手硬，促进物质文明和精神文明相互协调、相互促进”。新时代人文经济学主张物质文明和精神文明相协调的现代化观，强调物质文明需要深厚的文化积淀和精神文明助力，而精神文明也需要强大的经济基础支撑，有效地破解了经济发展的“人文悖论”。

Economic activity is human activity, and human behavior is deeply influenced by culture. How should we understand the impact of culture on economic activity and economic development? When Comrade Xi Jinping was working in Zhejiang, he pointed out: the power of culture is the “booster” of economic development; “fundamentally, culture is determined by the economy, and economic forces provide the material platform for cultural forces to exert their effectiveness. However, any economy is inseparable from the support of culture”; culture endows economic development with “profound humanistic value,” “extremely high organizational efficiency,” and “stronger competitiveness”; “once advanced culture is combined with the most active human factor in the productive forces, the quality of the labor force will be greatly improved, the breadth and depth of the objects of labor will be greatly expanded, and the capacity and quantity of human beings to transform nature and obtain wealth will increase geometrically.” Entering the New Era, General Secretary Xi Jinping pointed out: “To promote high-quality development, culture is an important fulcrum.” In reality, it can also be found that regions such as Suzhou and Hangzhou, which are culturally developed, are also at the forefront economically. An important reason is that the cultural spirit of striving for excellence, being honest and trustworthy, being open and enterprising, and pursuing win-win cooperation, accumulated over thousands of years in these regions, is highly compatible with the requirements of the socialist market economy. The humanistic economics of the New Era insists on treating people as the most dynamic, most proactive, and most creative main element in economic and social development, emphasizing the use of culture to educate people and cultivate people, thereby stimulating the huge driving role of advanced culture in high-quality development.

经济活动是人的活动，而人的行为又深受文化的影响。如何认识文化对经济活动和经济发展的影响？习近平同志在浙江工作时指出，文化的力量是“经济发展的‘助推器’”；“从根本上说，文化是由经济决定的，经济力量为文化力量提供发挥效能的物质平台。然而，任何经济又离不开文化的支撑”；文化赋予经济发展以“深厚的人文价值”、“极高的组织效能”、“更强的竞争力”；“先进文化与生产力中的最活跃的人的因素一旦结合，劳动力素质会得到极大地提高，劳动对象的广度和深度会得到极大的拓展，人类改造自然、取得财富的能力与数量会成几何级数增加”。进入新时代，习近平总书记指出：“推动高质量发展，文化是重要支点”。现实中也可以发现，文化很发达的苏杭等地区经济照样走在前面，一个重要原因就在于这些地区千百年来积淀形成的精益求精、诚实守信、开放进取、合作共赢等文化精神，与社会主义市场经济的要求高度契合。新时代人文经济学坚持把人当作经济社会发展中最具活力、最具能动性、最具创造性的主体要素，强调以文化人、以文育人，从而激发先进文化对高质量发展的巨大推动作用。

As a typical form of integration between culture and economy, the cultural industry is the practical carrier of humanistic economics. The cultural industry has the characteristics of high added value, low pollution, and low energy consumption, and has the advantages of strong innovation, strong integration, and strong plasticity. Developing the cultural industry is an effective measure to stimulate domestic demand, promote employment, and activate the market. At the same time, a high-level cultural industry can revitalize historical and cultural heritage, contributing to cultural inheritance and protection. General Secretary Xi Jinping pointed out: “The cultural industry is a sunrise industry”; “Empower economic and social development with culture”; “Explore effective mechanisms for the integration of culture and technology, accelerate the development of new cultural business forms, and form more new growth points for the cultural industry.” China has a huge population, rich cultural resources, and strong demand for cultural consumption, possessing good conditions for vigorously developing the cultural industry. In 2024, the added value of China’s culture and related industries was 6.2094 trillion yuan, accounting for 4.61% of GDP, and it has become an important engine for high-quality development. The humanistic economics of the New Era advocates empowering economic and social development with culture, cultivating more new cultural business forms, new models, and new scenarios, optimizing the supply of cultural products and services, transforming the advantages of cultural resources into new economic growth points, and achieving a positive interaction between cultural prosperity and economic development.

作为文化与经济相互融合的典型业态，文化产业是人文经济学的实践载体。文化产业具有高附加值、低污染、低能耗等特点，具有创新性强、融合性强、可塑性强等优势，发展文化产业是拉动内需、促进就业、活跃市场的有效措施。同时，高水平的文化产业能够活化历史文化遗产，有助于文化传承和保护。习近平总书记指出，“文化产业是一个朝阳产业”；“以文化赋能经济社会发展”；“探索文化和科技融合的有效机制，加快发展新型文化业态，形成更多新的文化产业增长点”。我国人口规模巨大，文化资源丰富，文化消费需求旺盛，具备大力发展文化产业的良好条件。2024年，我国文化及相关产业增加值为62094亿元，占国内生产总值的比重为4.61%，已成为高质量发展的重要引擎。新时代人文经济学提倡以文化赋能经济社会发展，培育更多的文化新业态、新模式、新场景，优化文化产品和服务供给，把文化资源优势转化为新的经济增长点，实现文化繁荣与经济发展的良性互动。

Three

三

During the “15th Five-Year Plan” period, [4]4 The “15th Five-Year Plan” (2026–2030) is China’s next five-year national economic and social development plan, succeeding the 14th Five-Year Plan (2021–2025). with the economic and social development of our country and the improvement of people’s living standards, the people’s spiritual and cultural needs are increasing day by day, and the requirements for the quality, taste, and style of cultural products will also become higher and higher. The development of practice urgently requires guidance from new scientific theory. General Secretary Xi Jinping put forward the epochal proposition of humanistic economics, profoundly revealing the internal logic of the integration and interaction between culture and economy in the process of Chinese-path modernization, providing a fundamental guideline for stimulating the new vitality of cultural resources, shaping new advantages in development, and promoting the high-quality development of cultural construction. We must deeply study and comprehend the rich connotations of the humanistic economics of the New Era, fully tap into humanistic resources, activate the cultural lineage, release cultural potential, inject new momentum into high-quality development, and gather a majestic spiritual force for Chinese-path modernization.

“十五五”时期，随着我国经济社会发展和人民生活水平提高，人民群众的精神文化需求与日俱增，对文化产品的质量、品位、风格等的要求也将越来越高。实践的发展迫切需要新的科学理论指导。习近平总书记提出人文经济学时代命题，深刻揭示了中国式现代化进程中文化与经济融合互动的内在逻辑，为激发文化资源新活力、塑造发展新优势、推动文化建设高质量发展提供了根本遵循。我们要深入学习领会新时代人文经济学的丰富内涵，充分挖掘人文资源，激活文脉，释放文化潜力，为高质量发展注入新动能，为中国式现代化凝聚磅礴精神力量。

In recent years, researchers of humanistic economics in our country have put forward many valuable theoretical insights, but overall it is still in its initial stage. There is an urgent need to further strengthen systematic and theoretical research and interpretation, and accelerate the construction of an independent knowledge system of humanistic economics. We must adhere to the Marxist stance, viewpoint, and method, and reveal the basic laws of the interaction, integration, and integrated development of culture and economy under the conditions of the New Era. We must fully tap into and absorb the nutrients of fine traditional Chinese culture, allowing the cultural genes of the Chinese nation, such as enriching the people and valuing life, balancing righteousness and benefit, and emphasizing trust and harmony, to be integrated into humanistic economics. We must take root in the vivid practice of Chinese-path modernization, deeply study the humanistic economic samples of Chinese-path modernization, sort out and summarize typical experiences, rise from the individual to the general, from the concrete to the abstract, refine China’s economic path and China’s economic governance into China’s economic principles, and answer the questions of the world and the questions of the times.

近年来，我国人文经济学研究者提出了不少有价值的理论见解，但总体还处于起步阶段，亟须进一步加强体系化学理化研究阐释，加快构建人文经济学自主知识体系。要坚持马克思主义的立场观点方法，揭示新时代条件下文化与经济交融互动、融合发展的基本规律。要充分挖掘和汲取中华优秀传统文化的养分，让富民厚生、义利兼顾、讲信修睦等中华民族的文化基因融入人文经济学。要扎根中国式现代化生动实践，深入研究中国式现代化的人文经济样本，梳理概括典型经验，从个别上升到一般，从具体上升到抽象，将中国经济之路、中国经济之治提炼为中国经济之理，回答好世界之问、时代之问。

Theory originates from practice and is applied to practice. The fundamental purpose of studying humanistic economics is to serve the high-quality development of the economy and society. To give play to the guiding role of the humanistic economics of the New Era in high-quality development, we must establish a correct view of development and take adhering to the people-centered principle as the fundamental principle that must be followed. We must stand at the historical juncture of the New Era, based on the new changes in the principal contradiction in our society, and while promoting the growth of material wealth, place meeting the people’s spiritual and cultural needs in a more prominent position. We must anchor the new coordinates of high-quality development, give play to the important fulcrum role of culture in high-quality development, continuously promote the integration of culture and economy, and empower economic and social development with culture. We must grasp the general trend of digitalization, networking, and intelligent development, explore effective mechanisms for the integration of culture and technology, and realize the digital empowerment and information-based transformation of cultural construction. Promoting the close integration of improving people’s livelihoods and boosting consumption, and investing in things and investing in people, profoundly reflects the essential requirements of the humanistic economics of the New Era. We must strengthen the development of human resources and investment in the all-round development of people, and continuously guarantee and improve people’s livelihoods in the course of development.

理论来源于实践又应用于实践。研究人文经济学的根本目的在于服务经济社会高质量发展。发挥新时代人文经济学对高质量发展的引领作用，要树立正确发展观，把坚持人民至上作为必须遵循的根本原则。要站在新时代历史方位，基于我国社会主要矛盾新变化，在推动物质财富增长的同时，将满足人民的精神文化需求摆在更加突出的位置。要锚定高质量发展新坐标，发挥文化对高质量发展的重要支点作用，不断推进文化与经济相融合，以文化赋能经济社会发展。要把握数字化网络化智能化发展大势，探索文化和科技融合的有效机制，实现文化建设数字化赋能、信息化转型。推进惠民生和促消费、投资于物和投资于人紧密结合，深刻反映了新时代人文经济学的本质要求。要加强人力资源开发和人的全面发展投资，在发展中持续保障和改善民生。

The flourishing cultural industry is not only a vivid manifestation of culture empowering the economy but also helps to promote cultural prosperity through economic development. During the period of the 14th Five-Year Plan [5]5 The 14th Five-Year Plan refers to China's national development plan for 2021–2025, outlining economic and social goals., China will transition from a middle-income country to a high-income country. Based on historical experience, this stage is precisely a period of rapid development for the cultural industry. It is necessary to deepen the reform of the cultural system and mechanisms, strengthen policy support, make good use of technological support, vigorously develop the cultural industry, and focus on promoting the integration of culture and tourism, cultivating the cultural industry and tourism into pillar industries. It is essential to adhere to the combination of an effective market and a competent government, fully leverage the market's role in resource allocation, and enhance the vitality and efficiency of the cultural industry; better play the government's role by building inclusive public cultural platforms and creating a high-quality humanistic environment to nurture and incubate the cultural industry. It is necessary to adhere to the mutual promotion of technological innovation and cultural creativity, using the dual drivers of technological innovation and cultural creativity to activate the vitality of traditional culture, transforming heritage on the land, words in ancient texts, and artifacts in museums into perceptible, interactive, and shareable modern experiences for residents. It is necessary to adhere to the unity of inheritance, development, protection, and utilization, ensuring that culture gains color without losing it in the market economy, and consolidates its foundation without losing it in innovative development, becoming a lasting force that drives economic growth, promotes social harmony, and empowers a better life.

蓬勃发展的文化产业，既是文化赋能经济的生动体现，也有助于以经济发展助推文化繁荣。“十五五”时期我国将由中等收入国家迈向高收入国家，从历史经验看，这个阶段正是文化产业快速发展的时期。要深化文化体制机制改革，强化政策支持，用好科技支撑，大力发展文化产业，着力推进文旅融合，把文化产业、旅游业培育成支柱产业。要坚持有效市场和有为政府相结合，充分发挥市场的资源配置作用，提升文化产业的活力和效率；更好发挥政府作用，搭建普惠性公共文化平台，营造优质人文环境滋润和孵化文化产业。要坚持科技创新与文化创意相促进，通过科技创新与文化创意双轮驱动，激活传统文化生命力，将大地上的遗产、古籍里的文字、博物馆里的文物转化为可感知、可互动、可分享的现代居民体验对象。要坚持传承发展和保护利用相统一，让文化在市场经济中增色不失色，在创新发展中固本不失本，成为推动经济发展、促进社会和谐、赋能美好生活的持久力量。

Author: Executive Dean and Distinguished Professor of the Institute of Humanistic Economics, Soochow University

作者：苏州大学人文经济学研究院执行院长、特聘教授