What Is Distinctive about the Distinctive Worldview Embodied in Chinese-Path Modernization

General Secretary Xi Jinping has pointed out: “The distinctive worldview, values, view of history, view of civilization, view of democracy, view of ecology, and the great practice embodied in Chinese-path modernization represent a major innovation in the theory and practice of world modernization.” If the distinctive worldview embodied in Chinese-path modernization occupies a leading position and plays a decisive role among the “six views,” then wherein lies the distinctiveness of this distinctive worldview, what are the roots of its generation, and what great significance does it carry? In-depth research into these questions is of great practical significance and far-reaching historical importance for answering the “question of world modernization” and, at a new crossroads in the development of human civilization, historically resolving the epochal issue of “where world modernization is heading.”

习近平总书记指出：“中国式现代化中蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，是对世界现代化理论和实践的重大创新。”如果说中国式现代化中蕴含的独特世界观在“六观”中居于主导地位、发挥决定性作用，那么，这一独特世界观的独特性究竟体现在哪里，其生成根源何在，又具有怎样的重大意义？对这些问题进行深入研究，对于回答“世界现代化之问”，并在人类文明发展新的十字路口历史性地破解“世界现代化向何处去”的时代课题，具有十分重要的现实意义和深远的历史意义。

The distinctive worldview embodied in Chinese-path modernization is, in essence, the general and fundamental view formed during the process of constructing the theoretical system of Chinese-path modernization concerning the modern world picture, the path of modernization development, and the general laws of modernization. Looking back at the historical process of human modernization, from the modernization thought of classical Marxist writers to the innovative development of modernization theory by contemporary Marxism with Chinese characteristics and Marxism of the twenty-first century, humanity’s understanding of modernization has continuously deepened, forming a multi-layered, multi-dimensional, and diverse theoretical spectrum. It is precisely through such historical comparison and practical testing that the distinctive worldview embodied in Chinese-path modernization stands out, demonstrating clear advantages over existing modernization theories, especially Western modernization theories, and has become a major innovation in the theory and practice of world modernization, heralding the broad prospects for the future development of world modernization.

中国式现代化中蕴含的独特世界观，本质上是中国式现代化理论体系在形成过程中，关于现代世界图景、现代化发展道路、现代化一般规律的总的和根本的看法。回顾人类现代化的历史进程，从马克思主义经典作家的现代化思想，到当代中国马克思主义、二十一世纪马克思主义对现代化理论的创新发展，人类关于现代化的认识不断深化，形成了多层次、多维度、多样化的理论谱系。正是在这样的历史比较和现实检验中，中国式现代化中蕴含的独特世界观脱颖而出，展现出超越既有现代化理论尤其是西方现代化理论的鲜明优势，成为世界现代化理论与实践的重大创新，昭示着世界现代化未来发展的广阔前景。

I. Adhering to the Unity of Universality and Particularity in the Choice of Modernization Path

一、在现代化道路的选择上坚持普遍性与特殊性相统一

General Secretary Xi Jinping has pointed out: “Achieving modernization has been the relentless pursuit of the Chinese people in modern times, and it is also the common pursuit of the people of all countries in the world.” World modernization is not the historical proposition of a few countries, nor is it the arbitrary application of a fixed model; it is a major epochal issue to which humanity must provide answers in different historical contexts. From the perspective of a grand view of history, the fundamental reason modernization possesses universality is that it conforms to the objective trend of human social development and responds to the common aspiration of people to escape poverty, move toward prosperity, and achieve progress.

习近平总书记指出：“实现现代化是近代以来中国人民的不懈追求，也是世界各国人民的共同追求。”世界现代化不是少数国家的历史命题，也不是某一种固定模式的随意套用，而是人类在不同历史语境中必须交出答卷的重大时代课题。从大历史观视野看，现代化之所以具有普遍性，根本原因就在于其顺应了人类社会发展的客观趋势，回应了人民摆脱贫困、走向富强、实现进步的共同愿望。

Since modern times, with the continuous development of productive forces and the deepening division of labor in society, human society has continuously broken through closed, conservative, and backward states of development, evolving toward higher levels, greater efficiency, and more civilized forms. No matter how different national conditions or how varied the circumstances, any country moving toward modernization must conform to the objective requirements of social development and progress, continuously advancing the processes of industrialization, informatization, urbanization, and agricultural modernization. What modernization reveals is precisely the general trend of human society moving from closure to openness, from backwardness to progress, and from lower to higher levels, representing a form of civilizational development with universal significance for the world.

近代以来，伴随生产力持续发展和社会分工不断深化，人类社会不断突破封闭、保守和落后的发展状态，朝着更高水平、更高效率、更加文明的方向演进。无论国情如何不同、条件如何各异，只要迈向现代化，都要顺应社会发展进步的客观要求，不断推进工业化、信息化、城镇化、农业现代化进程。现代化所昭示的，正是人类社会从封闭走向开放、从落后走向进步、从低级走向高级的总体发展趋势，代表着一种具有世界普遍意义的文明发展形态。

In response to this historical trend, in the choice of modernization path, the distinctive worldview embodied in Chinese-path modernization does not simply reject modernity or fundamentally deny the universal elements within modernity. Rather, it concerns itself with how to reinterpret Western modernization concepts, terms, and paradigms within one’s own history, culture, and national conditions; how to reconstruct the interrelationship between these concepts, terms, and paradigms and one’s own historical and cultural traditions; it opposes equating modernization simplistically with Westernization or capitalization, or treating a particular development model as the “sole standard” applicable everywhere; it opposes copying the experiences of other countries without regard for one’s own national conditions, thereby falling into the historical error of path dependence. Modernization, as the historical process of human society transitioning from traditional to modern forms, while exhibiting distinctive practical patterns in different countries, overall still displays certain common features and follows certain common laws. This universality of modernization development ultimately stems from the internal logic of human social development.

因应这种历史发展大势，在现代化道路选择上，中国式现代化中蕴含的独特世界观并不是简单拒绝现代性或者根本否认现代性中具有的普遍性要素，而是如何在自己的历史、文化、国情中重新诠释西方现代化的概念、术语、范式，重新建构这些概念、术语、范式同自己历史、文化传统的相互关系，反对把现代化简单等同于西方化、资本主义化，奉某一种发展模式为放之四海而皆准的“唯一标准”，反对脱离本国国情、照搬照抄别国经验，陷入路径依赖的历史误区。现代化作为人类社会由传统形态向现代形态转变的历史进程，尽管在不同国家呈现出各具特色的实践样态，但总体上仍展现出一定的共同特征，并遵循一定的共同规律。这一现代化发展的普遍性，归根结底源于人类社会发展的内在逻辑。

Modernization is not a single-choice question. What path of modernization a country takes is ultimately determined by multiple factors, including its historical traditions, social system, development conditions, and external environment. Historical traditions determine the cultural foundation and value底色 of a country’s modernization development; the social system influences the methods and mechanisms of modernization advancement; development conditions constrain the starting point, process, and key tasks of modernization; and the external environment profoundly affects the strategic space and practical conditions for choosing a modernization path.

现代化不是单选题。一个国家走什么样的现代化道路，归根到底是由其历史传统、社会制度、发展条件和外部环境等多重因素共同决定的。历史传统决定着一个国家现代化发展的文化根基和价值底色，社会制度影响着现代化推进方式和运行机制，发展条件制约着现代化的起点、进程和重点任务，外部环境则深刻影响着现代化道路选择的战略空间和现实条件。

The question of the modernization path is, in the final analysis, not a matter of choosing between general laws and concrete realities, but of their integration; not a matter of opposition between abstract principles and practical conditions, but of their unity. It is precisely on this major issue that the distinctive worldview embodied in Chinese-path modernization has provided a scientific answer and established a model of ideological and theoretical thought.

现代化道路问题，归根到底不是一般规律与具体实际的取舍问题，而是二者的贯通问题；不是抽象原则与现实条件的对立问题，而是二者的统一问题。正是在这一重大问题上，中国式现代化中蕴含的独特世界观作出了科学回答，树立了思想理论典范。

The fundamental reason Chinese-path modernization has been able to continuously open up new realms of development is that it has always been grounded in the general laws of human social modernization development while resolutely rejecting the simple imitation of Western modernization models and the development paths of other countries. Chinese-path modernization insists on closely combining the universal logic of modernization with China’s specific realities, forging a path that both follows the general laws of modernization construction and possesses distinctive Chinese characteristics. Only by unifying adherence to laws with grounding in reality, by unifying the learning from the beneficial achievements of human civilization with adherence to one’s own developmental foundations, and by unifying an orientation toward the world with deep roots in the native soil, can modernization gain a solid foundation, profound底蕴, and lasting momentum, and can it continuously open up new realms for the development of human civilization.

中国式现代化之所以能够不断开辟发展新境界，根本原因在于它始终立足人类社会现代化发展的一般规律，同时坚决摒弃对西方现代化模式和别国发展路径的简单模仿。中国式现代化坚持把现代化普遍逻辑同中国具体实际紧密结合，走出了一条既遵循现代化建设一般规律、又具有鲜明中国特色的现代化道路。只有把遵循规律与立足实际统一起来，把借鉴人类文明有益成果与坚守自身发展根基统一起来，把面向世界与扎根本土统一起来，现代化才能获得坚实基础、深厚底蕴和持久动力，才能不断开辟人类文明发展新境界。

II. Adhering to the Unity of Historicity and Contemporaneity in the Logic of Modernization Evolution

二、在现代化演进的逻辑上坚持历史性与时代性相统一

Modernization is a dynamic process of development that accumulates momentum through historical inheritance and opens up new prospects through epochal transformation. No country moving toward modernization can escape its own historical “entanglement” and epochal conditions. Marxism holds that “men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.” Modernization is a product of historical development; any country moving toward modernization has its own history and logical starting point, and it unfolds new explorations upon the accumulated achievements of existing civilizations, gradually forming a modern shape in the process of continuing historical inheritance. History, culture, and tradition are not superfluous burdens that can be casually discarded, but are important foundations upon which a nation and its people depend for their existence and identity.

现代化是一个在历史传承中积厚成势、在时代变革中开创新局的动态发展过程。任何国家走向现代化，都不可能摆脱自身的历史“纠缠”和时代条件。马克思主义认为，“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造”。现代化是历史发展的产物，任何国家走向现代化，都有其自身的历史和逻辑起点，都是在既有文明积淀之上展开的新探索，在延续历史传承过程中逐步形成的现代形态。历史、文化、传统不是可以随意丢弃的多余包袱，而是一个国家和民族安身立命的重要依托。

Hegel once said: “The activity of thought initially appears as historical facts, as something past, seemingly outside our present reality. But in fact, we are what we are because of our history.” The “past” is precisely what determines what we are today. The distinctive worldview embodied in Chinese-path modernization is rooted in historical materialism, always grasping, interpreting, and creating modernization within the continuity of the historical process. In its theoretical perspective, the development issues a country faces today can often find deep roots and developmental genes in its long-term historical evolution. The path of modernization a nation chooses today is always closely linked to its existing cultural traditions and spiritual world. History not only preserves the experience, wisdom, and spiritual strength of a nation as it moves toward modernity but also, through subtle influence, affects the actual process of its own modernization, defines the cognitive boundaries of its path choices, shapes the internal logic of its institutional growth, and manifests the appropriate form of its civilizational development.

黑格尔说过：“思想的活动，最初表现为历史的事实，过去的东西，好像是在我们的现实之外。但事实上，我们之所以是我们，乃是由于我们的历史。”“过去”乃是规定现在我们之所以为我们的东西。中国式现代化中蕴含的独特世界观以历史唯物主义为根基，总是在历史过程的连续性中把握、解释和创造现代化。在其理论视野中，一个国家今天所面对的发展课题，往往都能在其长期历史演进中找到深层根源和发展基因。一个民族今天所选择的现代化道路，总是与其既有的文化传统和精神世界紧密相连。历史不仅保存着一个民族走向现代的经验、智慧和精神力量，而且在潜移默化中影响着自己现代化的现实进程，规定着道路选择的认知边界，塑造着制度生长的内在逻辑，彰显着文明发展的应有形态。

General Secretary Xi Jinping has stressed: "A nation that abandons or betrays its own history and culture will not only fail to develop but may well stage one historical tragedy after another." Tradition and modernity are not two worlds that are cut off from each other or absolutely opposed; rather, they form an organic whole in which they are interconnected, interpenetrating and mutually transformative in the course of historical development. There is no pure modernity that has broken away from tradition, nor is there any tradition that is frozen and completely closed. Modernization itself is a process that ceaselessly discards old traditions while simultaneously generating new ones — a process in which the old and the new, change and continuity, are constantly being converted through complex interaction. Engels pointed out that "all successively superseding historical states are only temporary stages in the infinite process of development of human society from the lower to the higher. Each stage is necessary and therefore has its reason for existence for the epoch and the conditions in which it occurs." At different historical periods, the core tasks, practical emphases and concrete forms of modernization are not the same. During the rise of the industrial revolution, modernization was manifested more as the accelerated advance of industrialization and urbanization; in the stage of deepening economic globalization, modernization increasingly appeared as the continuous elevation of levels of informatization, marketization and internationalization, as the upgrading of industrial systems, the deepening of the social division of labor and the strengthening of the capacity to allocate global resources; and in the current context of the accelerated evolution of changes unseen in a century and the world entering a new period of turbulence and transformation, modernization has been endowed with even more complex and profound connotations for the times. It must now answer not only questions of economic growth and material accumulation, but also a series of major practical problems such as unbalanced and inadequate development, tightening ecological and environmental constraints, widening polarization between rich and poor, mutual learning among civilizations, and the disorder of global governance. Modernization has shifted from a single-dimensional economic proposition to a systemic historical process that encompasses the coordinated advance of multiple fields: economic construction, political development, cultural flourishing, social progress and ecological civilization building.

习近平总书记强调：“一个抛弃了或者背叛了自己历史文化的民族，不仅不可能发展起来，而且很可能上演一幕幕历史悲剧。”传统与现代并不是彼此割裂、绝对对立的两个世界，而是在历史发展中相互联系、相互渗透、相互转化的有机整体。没有脱离传统的纯粹现代，也没有凝固不变、完全封闭的传统。现代化本身就是一个不断扬弃旧传统、同时又不断生成新传统的过程，是旧与新、变与常在复杂互动中持续实现转换的过程。恩格斯指出，“一切依次更替的历史状态都只是人类社会由低级到高级的无穷发展进程中的暂时阶段。每一个阶段都是必然的，因此，对它发生的那个时代和那些条件说来，都有它存在的理由”。在不同历史时期，现代化的核心任务、实践重点和表现形式并不相同。工业革命兴起时期，现代化更多体现为工业化、城市化的加速推进；进入经济全球化深入发展阶段，现代化则越来越表现为信息化、市场化、国际化水平的不断提高，表现为产业体系升级、社会分工深化以及全球资源配置能力增强；而在当今世界百年未有之大变局加速演进、世界进入新的动荡变革期的背景下，现代化又被赋予了更加复杂而深刻的时代内涵，不仅要回答经济增长和物质积累问题，而且要回答发展不平衡不充分、生态环境约束趋紧、贫富分化加剧、文明交流互鉴、全球治理失序等一系列重大现实问题。现代化已经从单维度的经济命题，转变为涵盖经济建设、政治发展、文化繁荣、社会进步、生态文明建设等多领域协同推进的系统性历史进程。

Chinese-path modernization has not started from scratch by abandoning Chinese civilization; rather, it has emerged from the long-established civilizational traditions of the Chinese nation, opening up a modern development path while inheriting the historical cultural lineage. A civilization history of more than five thousand years of unbroken continuity has laid a deep foundation for China's modernization and has also endowed China with a distinctive cultural character and spiritual pursuit. The worldview of Chinese-path modernization that has grown out of this always understands modernization from the historical thread of the continuous development of Chinese civilization, insists on advancing modernization from within that continuous development, and opens up modernity from within the profound historical traditions of the Chinese nation, so that modernization is deeply rooted in China's own civilizational roots.

中国式现代化没有离开中华文明另起炉灶，而是从中华民族长期形成的文明传统中走来，在传承历史文脉中开辟现代发展道路。五千多年连绵不断的文明史，为中国的现代化奠定了深厚基础，也赋予中国独特的文化性格和精神追求。由此生长出来的中国式现代化世界观，总是从中华文明延续发展的历史脉络中理解现代化，坚持从中华文明的连续发展中推进现代化，从中华民族深厚的历史传统中开辟现代性，使现代化深深扎根于中国自身的文明根脉之中。

Whether examined vertically or horizontally, the distinctive worldview embedded in Chinese-path modernization always grasps the laws of development of modernization in the interplay between its historicity and its contemporaneity, grasps the trends of modernization from the unity of inheritance and development, and on the one hand takes the deep foundation of the continuous development of human civilization as its basis for grasping the actual direction of modern human civilization, while on the other hand keeping its eye on the practical tasks and future tendencies of the modernization process. In this way, by unifying historical depth with concern for present realities, it offers a different possibility for understanding modernization from the Western "rupture-style" path of development.

无论从纵向还是从横向考察，中国式现代化中蕴含的独特世界观总是在现代化的历史性与时代性交织互动中把握其发展规律，从承继性和发展性中把握现代化发展趋势，既立足于人类历史文明绵延发展的深厚基础把握人类现代文明的实际走向，也着眼现代化进程中的现实课题和未来趋向，从而在历史纵深与现实关怀的统一中，为理解现代化提供了不同于西方“断裂式”发展道路的另一种可能。

III. Upholding the Unity of Autonomy and Inclusiveness in the Creation of Modernization Models

三、在现代化模式的创造上坚持自主性与包容性相统一

Because modernization paths and modernization evolution always display both differences within similarities and similarities within differences, the process of human modernization is inevitably accompanied throughout by the mutual entanglement of "self" and "other" — that is, by the comparison, differentiation, difference and collision of different concrete development models. From the perspective of the Western modernization worldview, the capitalist modernization path and model are the only choice for human modernization, and therefore modernization is "exclusive." The distinctive worldview embedded in Chinese-path modernization holds, by contrast, that modernization paths are plural and diverse, and that the autonomy and inclusiveness of modernization are unified.

由于现代化道路、现代化演进总是呈现异中之同和同中之异，因此，人类现代化进程中必然始终伴随“自我”与“他者”的相互纠缠，亦即不同的具体发展模式的比较、鉴别、差异和碰撞。在西方现代化世界观视野中，资本主义现代化道路、现代化模式是人类现代化的唯一选择，因而现代化是“排他”的。中国式现代化中蕴含的独特世界观则认为，现代化道路是多元、多样的，现代化的自主性与包容性是统一的。

Autonomy is the inner basis for the creation of a modernization model. Fundamentally, modernization is a form of subjective practice. By the subjectivity of modernization is meant that a country can, on the basis of its own realities, independently answer the major questions of its own development, independently set development goals that suit its own realities, independently choose a development path that fits its own national conditions, and in this process continuously strengthen its capacity for self-adjustment, self-renewal and self-perfection. Without subjectivity, modernization loses its core force and can hardly become a genuine creation of a modernization model. For "creation" means raising, analyzing, responding to and solving problems from the starting point of the country's own realities; it means exploring, in the unity of history and the present, a new path of modernization that unifies conformity with laws and conformity with purposes.

自主性是现代化模式创造的内在根据。从根本上看，现代化是一种主体性实践。所谓现代化的主体性，就是一个国家能够立足自身实际，独立回答本国发展的重大课题，独立确立符合自身实际的发展目标，独立选择适合自身国情的发展道路，并在这一过程中不断增强自我调适、自我更新、自我完善的能力。没有主体性，现代化便失去内核力量，就难以成为真正意义上的现代化模式创造。因为“创造”即意味着从本国现实出发提出问题、分析问题、回应问题并解决问题，意味着在历史与现实的结合中探索出一条合规律性与合目的性相统一的现代化新道路。

On the one hand, the creation of a modernization model must be built on a profound grasp of the country's own realities and on an active exploration of the country's own laws of development. What development path a country chooses, what institutional arrangements it adopts, what development rhythm it maintains, and what form of modernization it takes — all of these must, in the final analysis, be decided by the people of that country on the basis of their own realities.

一方面，现代化模式的创造，必须建立在对本国实际的深刻把握之上，建立在对本国发展规律的主动探索之上。一个国家选择什么样的发展道路、采取什么样的制度安排、把握什么样的发展节奏、形成什么样的现代化形态，归根到底都应当由这个国家的人民依据本国实际来决定。

On the other hand, self-reliance is the starting point of struggle for a nation to stand on its own among the nations of the world. For a modernization model to truly stand firm, be workable and go far, it must be built on the foundation of independence, self-reliance and self-strengthening. Under the contemporary conditions of the deepening development of world modernization, for a country to gain a firm foothold, win development and open up a future in the turbulent currents of world change, the key still lies in whether it can grasp the initiative in modernization development. Only by placing the development of the country and the nation on the basis of its own strength, its own history, its own culture and its own national conditions, and by firmly holding the initiative in modernization in its own hands, can it effectively respond to external risks and challenges, continuously strengthen the stability of development, and truly form a modernization model with sustained vitality.

另一方面，自力更生是一个民族自立于世界民族之林的奋斗基点，现代化模式要真正立得住、走得通、走得远，必须建立在独立自主、自立自强的基础之上。在世界现代化深入发展的时代条件下，一个国家要在激荡变革的世界潮流中站稳脚跟、赢得发展、开辟未来，关键还在于能否把握现代化发展的主动权。只有把国家和民族发展放在自己力量、自己历史、自己文化、自己国情的基点上，把现代化主动权牢牢掌握在自己手中，才能有效地应对外部风险挑战，才能不断增强发展的稳定性，才能真正形成具有持续生命力的现代化模式。

Inclusiveness is an essential requirement for the creation of a modernization model. World history is the product of the modern world; modernization is the process of transformation from national history to world history. Only the modern world presents itself as universal world history. Therefore, modernization is by nature oriented toward the world and toward openness. No genuine modernization can be completed in a state of isolation from the rest of the world; it can only advance continuously through sustained contact, exchange, collision and integration with the external world. It can even be said that different modernization models are both the background of modernization and the result of modernization development, and moreover constitute the broad space for modernization development. Upholding the inclusiveness of modernization models, with the diversity of modernization models as its premise, means respecting the autonomy of different countries in exploring modernization paths on the basis of their own historical traditions, social conditions and practical needs. What inclusiveness demands is precisely an open, equal and rational attitude toward the objective existence of such differences, opposition to using a single standard to tailor the rich diversity of modernization practices, and opposition to absolutizing or sanctifying any one modernization experience and imposing it on other countries. Blowing out another's lamp will not make one's own any brighter; blocking another's path will not make one's own go any further.

包容性是现代化模式创造的本质要求。世界历史是现代世界的产物，现代化是民族史向世界史的转化过程，只有现代世界才将自身展现为普遍的世界历史。因此，现代化天然具有面向世界、走向开放的属性。任何真正意义上的现代化，都不可能在与世隔绝的状态下完成，而只能是在同外部世界持续接触、交流、碰撞和融合中不断向前推进。甚至可以这样说，不同的现代化模式既是现代化的背景，又是现代化发展的结果，更是现代化发展的广阔空间。坚持现代化模式的包容性，以现代化模式的多样性为前提，意味着尊重不同国家依据自身历史传统、社会条件和现实需求探索现代化道路的自主性。包容性所要求的，正是以开放、平等和理性的态度看待这种差异的客观存在，反对以单一标准裁剪丰富多样的现代化实践，反对将某一种现代化经验绝对化、神圣化，并强加于其他国家。吹灭别人的灯，并不会让自己更加光明；阻挡别人的路，也不会让自己行得更远。

On the one hand, upholding inclusiveness means understanding modernization as an open learning process, a continuous process of absorbing civilization, and a constant process of self-renewing innovation. The more a society moves toward modernization, the more it needs to break through the cognitive boundaries of self-centeredness and strengthen its capacity to learn from and absorb the experiences, advanced technologies, institutional achievements and civilizational wisdom of others. All kinds of civilizational achievements created in the long-term development of human society, regardless of which country, which system or which cultural tradition they originate from, can become important resources for advancing modernization as long as they meet the needs of social progress and the development of the people. Only by broadening horizons through exchange, learning from each other's strengths through mutual reference, stimulating innovation through openness, and continuously correcting one's own development direction through comparison can the modernization path become broader and more stable.

一方面，坚持包容性，意味着把现代化理解为一个开放的学习过程、持续的文明吸纳过程和不断自我更新的创新过程。一个社会越是走向现代化，就越需要打破以自我为中心的认知边界，增强对他者经验、先进技术、制度成果和文明智慧的借鉴和吸纳能力。人类社会在长期发展中创造的各类文明成果，不论产生于何种国家、何种制度、何种文化传统，只要符合社会进步和人民发展的需要，都可以成为推进现代化的重要资源。只有在交流中拓宽视野，在互鉴中取长补短，在开放中激发创新，在比较中不断校正自身发展方向，现代化道路才能越走越宽、越走越稳。

On the other hand, upholding inclusiveness means that the fruits of modernization should benefit more countries and nations, and be transformed on a larger scale into a real force driving the common development of the world. As an important practice in the historical process of the world, the value of modernization lies not only in promoting the development of productive forces in one country, but also in advancing the realization of common human progress. If modernization is expressed merely as the long-term monopoly of capital, technology, and rules by a few countries, or even as the establishment of their own development on the squeezing of the development space of other countries, then such modernization deviates from the correct direction of modern civilization's development and violates the basic logic of world historical development.

另一方面，坚持包容性，意味着现代化成果应当惠及更多国家和民族，并在更大范围内转化为推动世界共同发展的现实力量。现代化作为世界历史进程中的重要实践，其价值不仅在于推动一国生产力发展，更在于促进人类共同进步的实现。如果现代化只是表现为少数国家对资本、技术、规则的长期垄断，乃至将自身发展建立在对其他国家发展空间的挤压之上，那么这样的现代化就偏离了现代文明发展的正确方向，也违背了世界历史发展的基本逻辑。

The distinctive worldview embedded in Chinese-path modernization focuses on the overall process of the mutual generation and mutual shaping of modernization and world history. It insists on understanding modernization through the universal interconnections of world history, grasping modernization through the diversity of national development paths, and advancing modernization based on the objective reality of the shared future of humanity. It neither sacrifices subjectivity to integrate into the world, nor maintains subjectivity by rejecting the world. Instead, it consolidates the capacity for independent development through deep interaction and expands the space for common development through open cooperation. Upholding autonomy means being oriented toward the world, rooted in one's own conditions, and actively shaping the conditions for development. Upholding inclusiveness means, on the basis of respecting each country's right to independent choice, promoting the peaceful coexistence, mutual learning, and common development of different civilizations, different systems, and different paths. As General Secretary Xi Jinping pointed out: "Chinese-path modernization is the answer we have given to the major historical question of how to awaken the 'sleeping lion' and achieve national rejuvenation. It is about choosing our own path and doing our own things. We have no intention of exporting Chinese-path modernization or the 'Chinese model,' but Chinese-path modernization has set an example for developing countries to independently and autonomously advance toward modernization, and it will inevitably be drawn upon by some developing countries." China has always insisted on independently and autonomously advancing modernization, both unswervingly walking its own path and consistently respecting the right of all countries to independently choose their development path, without exporting models or imposing its will on others. However, this does not mean that the world significance of Chinese-path modernization stops at China itself. On the contrary, the experience accumulated, the path blazed, and the real achievements demonstrated by Chinese-path modernization in its long-term practice have already provided important inspiration and useful reference for developing countries exploring modernization paths suited to their national conditions.

中国式现代化中蕴含的独特世界观着眼于现代化与世界历史相互生成、相互塑造的总体进程，坚持从世界历史的普遍联系中理解现代化、从各国发展道路的多样性中把握现代化、从人类前途命运与共的客观现实中推进现代化。它既不是以牺牲主体性为代价融入世界，也不是以拒斥世界为方式维护主体性，而是在深度互动中巩固自主发展的能力，在开放合作中拓展共同发展的空间。坚持自主性，是面向世界、立足自身、积极塑造发展条件的自主；坚持包容性，是在尊重各国自主选择权基础上，推动不同文明、不同制度、不同道路和平共处、交流互鉴、共同发展的包容。正如习近平总书记指出的：“中国式现代化，是我们为如何唤醒‘睡狮’、实现民族复兴这个重大历史课题所给出的答案，是选择自己的道路、做自己的事情。我们无意也没有输出中国式现代化、‘中国模式’，但中国式现代化为广大发展中国家独立自主迈向现代化树立了典范，必然会为一些发展中国家所借鉴。”中国始终坚持独立自主推进现代化，既坚定不移走自己的路，也始终尊重各国自主选择发展道路的权利，不输出模式，不强加于人。但这并不意味着中国式现代化的世界意义仅仅止于中国自身。恰恰相反，中国式现代化在长期实践中所积累的经验、所开辟的道路、所展现出的现实成就，已经为广大发展中国家探索符合本国国情的现代化道路提供了重要启示和有益借鉴。

It is in this sense that the distinctive worldview embedded in Chinese-path modernization transcends the traditional logic that places autonomy and openness, national self-determination and world development in a tense or even antagonistic relationship. It opens up a new cognitive path regarding the relationship between modernization and the world, creates a new principle of modernization distinct from Western-centric narratives, expands the practical space and intellectual horizon for developing countries to move toward modernization, and provides new intellectual resources and support for humanity's exploration of diverse modernization paths.

正是在这一意义上，中国式现代化中蕴含的独特世界观，超越了将自主与开放、民族自决与世界发展置于紧张甚至对立关系中的传统逻辑，开辟出一条关于现代化与世界关系的全新认识路径，创制了一种有别于西方中心主义叙事的新的现代化原则，拓展了发展中国家走向现代化的实践空间和思想视野，为人类探索多样现代化道路提供了新的思想资源和智力支撑。

IV. Upholding the Unity of Progressiveness and Advancedness in Grasping the Essence of Modernization

四、在现代化本质的把握上坚持进步性和先进性相统一

Modernization is a profound and enduring historical transformation of the mode of production and way of life of "pre-modern society." Viewed from the general trend of human civilization's evolution, this is undoubtedly an irreversible great process. Various modernization theories formed in modern times have reached a full consensus on the historical premise that modernization is a necessary stage of human social development. However, on the question of the essence of modernization, the understandings of different theories diverge.

现代化是对“前现代社会”生产生活方式的一场深刻而持久的历史性变革。从人类文明演进的历史大势来看，这无疑是一个不可逆转的伟大进程。近代以来形成的各种现代化理论，就现代化作为人类社会发展必经阶段这一历史性前提，已达成充分共识。然而，在现代化的本质问题上，不同理论的理解却分殊有别。

From the perspective of Marxist philosophy, the so-called progressiveness of the distinctive worldview embedded in Chinese-path modernization means that this worldview conforms to the basic laws of the evolution and development of human civilization. It is a "newborn" thing in the intellectual history of human modernization, being neither a simple continuation of the master copy of our country's historical culture, nor a replica of foreign modernization development. Its positions, viewpoints, and methods all exhibit鲜明的时代特点 [n1] and, through its全新的历史叙事 [n2], realize a terminological revolution in the worldview of modernization. The so-called advancedness of the distinctive worldview embedded in Chinese-path modernization is relative. It is not a reprint of the socialist practice of other countries, but rather the combination of the basic principles of Marxism with China's concrete realities and with the excellent traditional culture of China, creating a new form of human civilization. This new form of civilization is neither the old capitalist modernization path of capital supremacy, nor the Western evil path of wild market growth and social失控 [n3], nor the rigid old path of sticking to conventions and一刀切 [n4] the market to death. Its fundamental落脚点 [n5] is the path of socialism with Chinese characteristics.

从马克思主义哲学视角考察，所谓中国式现代化蕴含的独特世界观的进步性，就是指这种世界观符合人类文明发展演进的基本规律，在人类现代化思想史上是“新生”事物，既不是简单延续我国历史文化的母版，更不是国外现代化发展的翻版。其立场、观点、方法都呈现了鲜明时代特点，并以其全新的历史叙事实现了现代化世界观的术语革命。所谓中国式现代化蕴含的独特世界观的先进性是相比较而言的，不是其他国家社会主义实践的再版，而是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，创造了人类文明新形态。这种新的文明形态既不是资本至上的资本主义现代化老路，不是市场野蛮生长、社会失控的西方邪路，也不是墨守成规、把市场一刀切死的僵化老路，其根本落脚点是中国特色社会主义道路。

The Chinese-path modernization worldview is grounded in the fundamental Marxist position on the free and comprehensive development of the human person. It places the "real person" at the core of the definition of the essence of modernization, emphasizing that modernization is not only the modernization of "things" but also the modernization of "people," and that the essence of modernization lies in the modernization of people.

中国式现代化世界观立足于马克思主义关于人的自由全面发展的根本立场，将“现实的人”置于现代化本质规定的核心，强调现代化不仅是“物”的现代化，更是“人”的现代化，而且现代化的本质在于人的现代化。

The distinctive worldview embedded in Chinese-path modernization profoundly answers the fundamental question of the position of "for whom" the cause of modernization is undertaken. Development for the people is the fundamental position of Marxism and the most鲜明 [n1] and essential value orientation of Chinese-path modernization. Marx believed that "man, as the constant precondition of human history, is also the constant product and result of human history, and man becomes a precondition only as his own product and result." People are the precondition and purpose of social development, the ultimate measure of the cause of modernization. Modernization is, in the final analysis, the modernization of "people." All practices of modernization should be subordinate to the development of people, serve the development of people, and be implemented in the development of people. In measuring the success or failure of modernization, one should not only look at how much economic aggregate has grown, how much technological level has improved, or how much urban scale has expanded, but more importantly, whether the主体地位 [n6] of people has been truly established, whether human dignity has been upheld, whether human needs have been responded to, whether human potential has been released, and whether the comprehensive development of people has gained broader real space and more substantial real conditions. Without this fundamental precondition and fundamental criterion, modernization will deviate from the correct direction and even become alienated into a real force that oppresses people.

中国式现代化中蕴含的独特世界观，深刻回答了现代化事业“为了谁”的根本立场问题。发展为了人民，是马克思主义的根本立场，也是中国式现代化最鲜明、最本质的价值指向。马克思认为，“人，作为人类历史的经常前提，也是人类历史的经常的产物和结果，而人只有作为自己本身的产物和结果才成为前提”。人是社会发展的前提和目的，是现代化事业的最终尺度。现代化归根到底是“人”的现代化，现代化的一切实践都应当服从于人的发展、服务于人的发展、落实于人的发展。衡量现代化成败得失，不能仅仅看经济总量增长了多少、技术水平提高了多少、城市规模扩张了多少，更要看人的主体地位是否真正确立、人的尊严是否得到维护、人的需要是否得到回应、人的潜能是否得到释放、人的全面发展是否获得了更为广阔的现实空间和更为充实的现实条件。离开了这一根本前提和根本判据，现代化就会偏离正确方向，甚至异化为压迫人的现实力量。

The distinctive worldview embedded in Chinese-path modernization profoundly answers the question of the main force "relied upon" for advancing modernization. The question of the essence of modernization inherently includes the question of the source of modernization's动力 [n7]. Western modernization theories usually explain the动力 [n7] mechanism of modernization mainly from dimensions such as knowledge growth, institutional change, and technological innovation,主张 [n8] that modernized society brings new knowledge, new technology, and new institutions, thereby historically evading the question of the fundamental source of动力 [n7] for modernization development, which lies in the complete liberation of people, the real needs of people, and the free and comprehensive development of people.

中国式现代化中蕴含的独特世界观，深刻回答了现代化推进“依靠谁”的主体力量问题。现代化的本质问题，内在包含着现代化的动力来源问题。西方现代化理论通常主要从知识增长、制度变迁、技术创新等维度来解释现代化的动力机制，主张现代化社会新知识、新技术、新制度，从而历史地规避了人的彻底解放、人的现实需要、人的自由全面发展的现代化发展的根本动力源泉问题。

The distinctive worldview embedded in Chinese-path modernization profoundly answers the question of the value落点 [n9] of "who shares" the fruits of modernization. Looking back at the world modernization process, it is not difficult to find that "who shares" has never been merely an economic issue, but a serious political issue; not a "distribution issue" that appears incidentally after modernization is achieved, but one of the fundamental questions that runs through the entire process of modernization and determines its nature and direction of development. The level of modernization of a country depends not only on how much social wealth it has created and how high a development efficiency it has formed, but more importantly, on who ultimately owns, who benefits from, and who is served by these development成果 [n10]. "Some developed countries have been industrialized for hundreds of years, but due to their social system, the problem of common prosperity has still not been resolved to this day, and the problem of the gap between rich and poor has instead become increasingly serious." If modernization cannot effectively resolve the problem of sharing成果 [n10], it will accumulate sharp contradictions beneath a seemingly prosperous surface and bury the隐患 [n11] of social crisis, ultimately背离 [n12] the civilizational purpose that modernization should have.

中国式现代化中蕴含的独特世界观，深刻回答了现代化成果“由谁共享”的价值落点问题。回顾世界现代化进程不难发现，“由谁共享”从来不仅是经济问题，而是严肃的政治问题；不是现代化实现以后附带出现的“分配问题”，而是贯穿现代化全过程、决定现代化性质和发展方向的根本问题之一。一个国家的现代化水平，不仅取决于其创造了多少社会财富、形成了多高的发展效率，更取决于这些发展成果最终归属于谁、惠及谁、服务于谁。“一些发达国家工业化搞了几百年，但由于社会制度原因，到现在共同富裕问题仍未解决，贫富悬殊问题反而越来越严重。”现代化如果不能有效解决成果共享问题，就会在看似繁荣的表象之下积累尖锐矛盾、埋下社会危机的隐患，最终背离现代化应有的文明旨归。

The unique worldview embedded in Chinese-path modernization is precisely built on a profound grasp of the people’s position as the subject of history. Within the horizon of this worldview, the people are not passive recipients of the fruits of modernization but are participants, practitioners and creators of the modernization enterprise. As General Secretary Xi Jinping pointed out in his report to the 20th National Congress of the CPC: “To build a modern socialist country in all respects, it is essential to give full play to the creative power of the billion-strong masses of the people.” The source of strength for modernization lies in the people, its foundation lies in the people, and its success or failure also depends on the people. Only by consistently relying on the people, respecting their subject status and pioneering spirit, fully unleashing the initiative, enthusiasm and creativity latent in the masses, and concentrating the wisdom and strength of all quarters into the work of modernization, can we form an indestructible and inexhaustible driving force for development, providing the deepest, most enduring and most reliable support of strength for comprehensively advancing the cause of building a strong nation and the great rejuvenation of the Chinese nation.

中国式现代化中蕴含的独特世界观，正是建立在对人民历史主体地位的深刻把握之上。在这一世界观的视野中，人民不是被动接受现代化成果的对象，而是现代化事业的参与者、实践者和创造者。正如习近平总书记在党的二十大报告中指出的：“全面建设社会主义现代化国家，必须充分发挥亿万人民的创造伟力。”现代化的力量源泉在人民、根基在人民、成败也取决于人民。只有始终坚持依靠人民，尊重人民主体地位和首创精神，把人民群众中蕴藏的积极性、主动性、创造性充分激发出来，把各方面智慧和力量凝聚到现代化建设中来，才能形成无坚不摧、源源不断的发展动力，为全面推进强国建设、民族复兴伟业提供最深厚、最持久、最可靠的力量支撑。

Marx and Engels pointed out in the *Communist Manifesto* that the future society should be “an association in which the free development of each is the condition for the free development of all.” This classic thesis profoundly reveals the fundamental purpose of future social development, namely that social progress cannot be built on the basis of a minority monopolising the development opportunities and social development fruits of the majority, but must be built on the basis of all members of society jointly enjoying development conditions, jointly participating in the development process, jointly sharing the fruits of development, and jointly moving towards free and all-round development.

马克思恩格斯在《共产党宣言》中指出，未来社会应当是“这样一个联合体，在那里，每个人的自由发展是一切人的自由发展的条件”。这一经典论断深刻揭示了未来社会发展的根本旨趣，即社会进步不能建立在少数人占有多数人发展机会和社会发展成果的基础之上，而必须建立在全体社会成员共同享有发展条件、共同参与发展进程、共同分享发展成果、共同迈向自由全面发展的基础之上。

Modernisation involves not only the question of “making the cake bigger” but also the question of “dividing the cake well.” That the fruits of modernisation are shared by all the people constitutes, in this sense, the value prescription inherent in modernisation itself, and constitutes the legitimate right that the people, as the subject of society, should enjoy. Only when the fruits of modernisation are genuinely realised for all the people, enabling the masses to obtain fuller, more secure and more sustainable benefits in education, employment, income, medical care, housing and old-age support, does modernisation possess universal legitimacy and truly manifest its essential attribute of civilisational progress.

现代化不仅包含“做大蛋糕”的问题，也包含“分好蛋糕”的问题。现代化成果为全体人民所共享，正是在这一意义上构成了现代化本身应有的价值规定，构成了人民作为社会主体所应享有的正当权利。只有当现代化成果真正落实到全体人民身上，使人民群众在教育、就业、收入、医疗、住房、养老等方面获得更加充实、更有保障、更可持续的利益，现代化才具有普遍的正当性，才真正体现出其文明进步的本质属性。

The unique worldview embedded in Chinese-path modernisation insists on clearly anchoring the value destination of the fruits of modernisation to all the people, elevating the criteria for evaluating modernisation from a logic of growth that pursues sheer speed and scale to a higher realm where efficiency and fairness are unified, development and sharing are coordinated, and the comprehensive enrichment of things and the all-round development of people promote each other. This fully demonstrates the “newness” of the new form of human civilisation, and fully embodies the progressiveness and advanced nature of the unique values embedded in Chinese-path modernisation.

中国式现代化中蕴含的独特世界观，坚持把现代化成果的价值落点明确锚定于全体人民，把现代化的评价标准，从单纯追求速度和规模的增长逻辑，提升到效率与公平相统一、发展与共享相协调、物的全面丰富和人的全面发展相促进的更高境界，充分展现了人类文明新形态之“新”，充分体现了中国式现代化中蕴含的独特价值观所具有的进步性和先进性。

The deep predicament of Western capitalist modernisation lies precisely in treating means as ends, equating capital accumulation with development itself. Under the capitalist mode of production, the value of human beings is compressed into the value of factors of production, and human existence is reduced to a link in the chain of capital accumulation. This growth of productivity governed by the logic of capital, although it drove a rapid leap in productive forces over a certain period and accumulated vast material wealth, has not fundamentally overcome the alienated relationship between humans and labour, humans and society, and humans and themselves; it is, in its “effect on the free development of human needs and abilities, destructive.” [13]13 This is a paraphrase of Marx’s critique of the alienating effects of capitalist machinery, drawn from his writings in the mid-19th century, particularly the *Grundrisse* and *Capital*. Modernisation whose sole purpose is capital accumulation not only has no real possibility of solving the problem of human emancipation, but will, under new modernisation conditions, intensify the alienation of humans at a deeper level. The advanced and progressive nature of the unique worldview embedded in Chinese-path modernisation lies in the fact that, from the very beginning, it places the people at the centre of the logic of modernisation, takes the realisation of the people’s aspiration for a better life as its goal of struggle, and takes the developmental needs of human beings as the fundamental basis for modernisation practice. This people-first logic of modernisation is not only a presupposed goal of modernisation practice, but also the fundamental basis for why modernisation is established, why it is legitimate, and thus why the new form of human civilisation is “new.”

西方资本主义现代化的深层困境恰恰在于将手段当成目的，将资本增殖等同于发展本身。在资本主义生产方式中，人的价值被压缩为生产要素的价值，人的存在被简化为资本增殖链条中的一个环节。这种受资本逻辑支配的生产率增长，虽然在一定时期内推动了生产力迅速跃升，也积累了庞大的物质财富，但并没有从根本上克服人与劳动、人与社会、人与自我之间的异化关系，其“对于人的需要和才能的自由发展是破坏性的”。单纯以资本增殖为目的的现代化，不但没有可能真正解决人的解放问题，反而会在新的现代化条件下加剧更深层次的人的异化。中国式现代化中蕴含的独特世界观所呈现的先进性和进步性，即在于从一开始就把人民置于现代化逻辑的中心位置，把实现人民对美好生活的向往作为奋斗目标，把人的发展需要作为现代化实践的根本依据。这种人民至上的现代化逻辑，不仅是现代化实践的目标前设，而且是现代化何以成立、因何正当，从而是人类文明新形态之所以“新”的根本依据。

From the standpoint of historical materialism, any modernisation enterprise is a historical product of the long-term practice, continuous creation and constant accumulation of the broad masses of the people. The masses are not only the main creators of society’s material and cultural-ethical wealth, but also the decisive force driving social change and civilisational progress. The development of society’s productive forces, the transformation of social relations of production, the evolution of institutional forms, and the innovation of cultural forms all ultimately depend on the practical activity of the masses, on the exploration and creation of the people in real life. Therefore, the deeper modernisation advances, the more it needs to rely on the innovative practice of the masses, and the more it needs, on the basis of respecting practice, respecting creation and respecting the subject, to continuously transform the immense wisdom and strength latent in the masses into new kinetic energy for real development.

从历史唯物主义的立场来看，任何现代化事业皆是广大人民群众长期实践、持续创造、不断积累的历史产物。人民群众不仅是社会物质财富和精神财富的创造主体，也是推动社会变革和文明进步的决定性力量。社会生产力的发展、社会关系的变革、制度形态的演变、文化形态的创新，归根到底都离不开人民群众的实践活动，离不开人民在现实生活中的探索与创造。因此，现代化越是向纵深推进，越需要依靠人民群众的创新实践，越需要在尊重实践、尊重创造、尊重主体的基础上，把人民群众中蕴藏的巨大智慧和力量不断转化为现实发展的新动能。

V. Upholding the Unity of Reflectiveness and Transcendence in the Construction of the Modernisation Ideal

五、在现代化理想的构建上坚持反思性与超越性相统一

To re-cognise previous cognition is reflection. Reflection is the precondition for transcendence; without a profound and thorough reflection on existing paths of modernisation, it is impossible to achieve theoretical breakthroughs and practical innovations in the true sense. Transcendence is the purpose of reflection; the value of reflection lies precisely in opening up new historical horizons, blazing new civilisational paths, and transforming the logic of development. In the dialectical unity of reflectiveness and transcendence, the unique worldview embedded in Chinese-path modernisation profoundly examines the civilisational crisis triggered by capital-dominated modernisation, actively explores and creates a new form of human civilisation different from Western capitalist civilisation, continuously deepens the scientific understanding of the future ideal of modernisation, and, by advocating common values for all humanity and promoting the building of a community with a shared future for mankind, scientifically answers the world’s question of “what kind of world to build and how to build this world.”

对以往的认识进行再认识即为反思。反思是超越的前提，没有对既有现代化道路深刻而彻底的反思，就不可能实现真正意义上的理论突破和实践开新；超越是反思的目的，反思的价值正在于打开新的历史视野、开辟新的文明道路、转变新的发展逻辑。在反思性和超越性的辩证统一中，中国式现代化中蕴含的独特世界观，深刻检视资本主导的现代化所引发的文明危机，积极探索和创造不同于西方资本主义文明的人类文明新形态，不断深化对现代化未来理想的科学认识，并以倡导全人类共同价值、推动构建人类命运共同体科学回答“建设一个什么样的世界、如何建设这个世界”的世界之问。

As early as the 1850s, Marx pointed out regarding the paradox of capitalist modernisation: “All our invention and progress seem to result in endowing material forces with intellectual life, and degrading human life into a material force.” [14]14 This passage is from Marx’s speech “On the Question of Free Trade” (1848) or similar contemporary texts; the exact phrasing is a composite of Marx’s well-known critiques of capitalist modernity. Marx’s profound critique of the paradox of capitalist modernity not only provides the unique worldview embedded in Chinese-path modernisation with an important methodology for reflecting on capitalist modernisation, but also gives us the ideological impetus for “reconstructing society.”

马克思早在19世纪50年代就曾经针对资本主义现代化悖论指出，“机器具有减少人类劳动和使劳动更有成效的神奇力量，然而却引起了饥饿和过度的疲劳。财富的新源泉，由于某种奇怪的、不可思议的魔力而变成贫困的源泉。技术的胜利，似乎是以道德的败坏为代价换来的。随着人类愈益控制自然，个人却似乎愈益成为别人的奴隶或自身的卑劣行为的奴隶。甚至科学的纯洁光辉仿佛也只能在愚昧无知的黑暗背景上闪耀。我们的一切发明和进步，似乎结果是使物质力量成为有智慧的生命，而人的生命则化为愚钝的物质力量”。马克思对资本主义现代性悖论的深刻批判，不仅为中国式现代化中蕴含的独特世界观提供了反思资本主义现代化的重要方法论，而且让我们获得了“重建社会”的思想动力。

Needless to say, capitalist modernisation was long regarded as a self-evident, unquestionable unilinear process of development. However, the history and reality of capitalist modernisation have not confirmed this simple linear expectation. While enabling humanity to transform nature, create wealth and expand intercourse in unprecedented ways and with unprecedented capacities, it has also continuously generated new contradictions, new problems and new risks, even bringing human civilisation to a new crossroads. This history, in which progress and decline coexist and wealth and crisis are interwoven, eloquently proves that the understanding of modernisation cannot stop at empirical description and surface-level judgment; it must penetrate superficial prosperity to examine its underlying logic, and engage in deeper theoretical reflection and value inquiry.

毋庸讳言，资本主义现代化曾长期被视为一种理所当然、毋庸置疑的单线发展进程。然而，资本主义现代化的历史和现实并未印证这种简单的线性期待，它在使人类以前所未有的方式、能力改造自然、创造财富、拓展交往的同时，也不断催生出新的矛盾、新的问题、新的风险，甚至使人类文明走到了新的十字路口。这种进步与衰颓并存、财富与危机交织的历史雄辩地证明，对现代化的认识不能停留于经验描述和表层判断，而必须透过表面繁荣深入其底层逻辑，展开更深刻的理论反思与价值追问。

According to historical materialism, modernization is a process of continuous adjustment and transformation in the relations between humanity and nature, between humanity and society, and between humanity and itself. Capitalist modernization cannot genuinely harmonize these relations. In the relation between humanity and nature, the relentless pursuit of efficiency, growth, and expansion constantly breaches ecological carrying capacity, reducing nature to an object of unrestrained extraction and domination. In the relation between humanity and society, the logic of capital penetrates deep into social life, so that relations among people become increasingly dominated by interests, and human social ties are to a certain extent alienated into “relations among things.” In the relation between humanity and itself, human subjectivity is steadily eroded by endless utilitarian pursuit and the expansion of desire; the spiritual world grows hollow, and the meaning of life becomes ever more lost. In a word, “actual individuals” have always lived under the dual oppression of nature and society.

根据唯物史观，现代化是人与自然、人与社会、人与自身关系不断调整和变革的过程。资本主义现代化不能真正协调好人与自然、人与社会、人与自身之间的关系。在人与自然关系上，对效率、增长和扩张的持续追逐不断突破生态承载边界，导致自然日益成为被无节制索取和支配的对象；在人与社会关系上，资本逻辑渗透到社会生活的深处，使人与人之间的关系逐渐被利益关系所主导，人的社会联系在一定程度上异化为“物的关系”；在人与自身关系上，人的主体性也在无止境的功利追逐和欲望扩张中被不断侵蚀，精神世界趋于空洞，生命意义愈发失落。一句话，“现实的个人”一直在自然和社会的双重压迫中生存。

Since modern times, in the process of driving the formation of a world market, capitalism has broken down the relatively closed state among regions, nations, and civilizations, establishing unprecedented connections among countries on economic, political, cultural, and other levels. From the perspective of world history, this was a major leap for human society from fragmentation toward integration, from closure toward openness, marking the point at which human history began to unfold in a more universal and more tightly linked manner. Yet the modern world system took shape under the dominance of the logic of capital, so that efficiency first, competition above all, and the profit-seeking of capital became key principles governing the world. The all-round development of the human person is squeezed, social fairness and justice are eroded, the development rights of the vast number of developing countries are constrained, and the fruits of modernization cannot be fairly shared by all people. Especially under the interweaving of capital expansion and power politics, the old logics of zero-sum games, the law of the jungle, and hegemonic domination repeatedly reassert themselves; the global development gap continues to widen; various risks and challenges compound one another; and world peace and common development face severe tests. Promoting the common values of all humanity and building a community with a shared future for mankind provide a creative answer to the “question of the world.”

近代以来，资本主义在推动世界市场形成的过程中，打破了地域、民族和文明之间相对封闭的状态，使世界各国在经济、政治、文化等层面建立起前所未有的联系。从世界历史的视野看，这是人类社会由分散走向整体、由封闭走向开放的重要跨越，标志着人类历史开始以更加普遍、更加紧密的方式展开。然而，现代世界体系是在资本逻辑主导下逐步形成的，效率优先、竞争至上、资本逐利成为支配世界运行的重要原则。人的全面发展受到挤压，社会公平正义受到侵蚀，广大发展中国家的发展权利受到制约，现代化成果难以公平惠及全体人民。尤其是在资本扩张与强权政治相互交织的条件下，零和博弈、丛林法则、霸权支配等旧逻辑反复显现，全球发展鸿沟持续拉大，各类风险挑战相互叠加，世界和平与共同发展面临严峻考验。弘扬全人类共同价值，构建人类命运共同体，创造性地回答了“世界之问”。

General Secretary Xi Jinping has pointed out: “The greatest defect of Western modernization is that it is centered on capital rather than on the people, pursuing maximum returns on capital rather than serving the interests of the vast majority, leading to a large gap between rich and poor and serious polarization.” “Although the capitalist system and the Western modernization model have been evolving, their core nature of capital supremacy, the strong preying on the weak, polarization, and霸道强权[n] has not changed at all, and their defects are becoming ever more evident.” “Today, Western countries are increasingly mired in difficulties, and one important reason is their inability to curb the greedy nature of capital and their inability to resolve such chronic ills as the膨胀 of materialism and spiritual impoverishment.” The worldview of Chinese-path modernization, precisely on the basis of this profound reflection, has formed a new grasp of the value orientation of modernization. The transcendence it achieves lies fundamentally in a new definition of the ideal of modernization, so that modernization is no longer understood as a development process centered on capital accumulation and efficiency expansion, but is instead endowed with the value content of promoting the all-round development of the human person and realizing overall social progress. This dual transcendence in theory and practice is not merely an adjustment of development goals; it is a fundamental correction of the inner logic and civilizational orientation of modernization. It means that modernization must rebuild the practical principles of development at a higher level, reshape the order of relations between humanity and nature, humanity and society, and humanity and itself, and thereby, with a new modernization worldview, redefine the ideal of modernization, driving modernization toward a historical return that is truly people-centered.

习近平总书记指出：“西方现代化的最大弊端，就是以资本为中心而不是以人民为中心，追求资本利益最大化而不是服务绝大多数人的利益，导致贫富差距大、两极分化严重。”“尽管资本主义制度和西方现代化模式也在不断演变，但其骨子里的资本至上、弱肉强食、两极分化、霸道强权的本性没有任何改变，其弊端愈益明显。”“今天，西方国家日渐陷入困境，一个重要原因就是无法遏制资本贪婪的本性，无法解决物质主义膨胀、精神贫乏等痼疾。”中国式现代化世界观，正是在这种深刻反思基础上，形成了对现代化价值旨归的重新把握。其所实现的超越，根本上在于对现代化理想作出了新的规定，使现代化不再被理解为以资本增殖和效率扩张为核心的发展过程，而是被赋予促进人的全面发展、实现社会整体进步的价值内涵。这种理论和实践的双重超越，不仅是发展目标的调整，更是对现代化内在逻辑和文明取向的根本纠正，意味着现代化必须在更高层次上重建发展的实践原则，重塑人与自然、人与社会、人与自身的关系秩序，从而以新的现代化世界观重新定义现代化理想，推动现代化真正实现以人民为中心的历史回归。

The distinctive worldview embedded in Chinese-path modernization elevates the question of modernization from a general development issue to a major epochal proposition concerning the direction of human civilization, manifesting a profound historical self-awareness, historical initiative, and historical confidence. The deep reflection on capitalist modernization is not a denial of the modern civilizational achievements it has created; rather, it seeks, through a thorough examination of its inner logic and civilizational consequences, to find ways to break through the existing modernization model and, in the course of civilizational comparison, to recalibrate the value yardstick and practical direction of the modernization ideal. This is expressed not only in the reflection on and transcendence of capitalist modernization itself, thereby creating and developing a new form of human civilization, but also in the shaping of the common values of all humanity and the building of a community with a shared future for mankind. The modern world is a world without a world government or a world society; therefore, it is necessary, starting from the objective reality of the accelerated evolution of the century-old global transformation, to be inspired by the common values of all humanity — peace, development, fairness, justice, democracy, and freedom — and to promote the building of a community with a shared future for mankind. This is a major original idea put forward by the worldview of Chinese-path modernization on the basis of a profound reflection on the course of human social development and the future of the world; it is a fundamental transcendence of the modern world system dominated by capitalism, and a Chinese answer to the epochal question of “what kind of world to build and how to build it.”

中国式现代化中蕴含的独特世界观，将现代化问题由一般的发展问题提升为关乎人类文明走向的重大时代命题，彰显出深沉的历史自觉、历史主动、历史自信。对资本主义现代化的深刻反思，并不是要否定它所创造的现代文明成果，而是试图在深入考察其内在逻辑和文明后果的过程中，寻找突破既有现代化模式的可能，并在文明比较中重新校准现代化理想的价值尺度和实践方向。这不仅表现在对资本主义现代化本身的反思和超越，从而创造和发展人类文明新形态上，而且表现在对全人类共同价值的塑造、对人类命运共同体的构建上。现代世界是一个没有世界政府和世界社会的世界，因此，必须从世界百年变局加速演进的客观实际出发，在和平、发展、公平、正义、民主、自由这一全人类共同价值感召下，推动构建人类命运共同体。这是中国式现代化世界观在深刻反思人类社会发展进程和世界前途命运基础上提出的重大原创性思想，是对资本主义主导的现代世界体系的根本性超越，也是对“建设一个什么样的世界、如何建设这个世界”这一时代课题给出的中国答案。

Building a community with a shared future for mankind deeply grasps the basic trend of the times that peace, development, cooperation, and win-win remain the mainstream; deeply grasps the universal expectation of peoples everywhere for peaceful development, fairness and justice, and cooperation and win-win; and clearly sets forth the goals of lasting peace, universal security, common prosperity, openness and inclusiveness, and a clean and beautiful environment, thereby establishing for world modernization a value coordinate system that conforms to the common interests of humanity and embodies the direction of historical progress. Viewed from the height of world history and the development of human civilization, the breakthrough achieved by building a community with a shared future for mankind is directional, comprehensive, and fundamental. It not only expands human society’s understanding of the laws of development of international relations and deepens the grasp of all countries regarding the direction of global governance reform, but also provides an answer with an overall vision and long-term perspective to the question of where the modern world should go. Building a community with a shared future for mankind does not mean replacing one social system with another, nor replacing one civilization with another; rather, it unites different countries, different systems, different civilizations, and different stages of development under common values, common responsibilities, and a common mission, thoroughly breaking with the narrow worldview of the law of the jungle, zero-sum games, and power politics, and replacing it with a new world picture in which the peoples of the world share weal and woe and develop hand in hand.

构建人类命运共同体深刻把握了和平、发展、合作、共赢仍然是时代潮流的基本大势，深刻把握了各国人民对和平发展、公平正义、合作共赢的普遍期待，明确提出了持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的目标追求，为世界现代化确立了符合人类共同利益、体现历史进步方向的价值坐标。从世界历史和人类文明发展的高度来看，构建人类命运共同体所实现的突破，是方向性的、全局性的、根本性的。它不仅拓展了人类社会对国际关系发展规律的认识，深化了世界各国对全球治理变革方向的把握，而且对现代世界应当走向何方作出了具有整体视野和长远眼光的回答。构建人类命运共同体，不是用一种社会制度替代另一种社会制度，不是用一种文明取代另一种文明，而是把不同国家、不同制度、不同文明、不同发展阶段的制度、文明统一到共同价值、共同责任、共同使命之中，彻底打破了丛林法则、零和博弈、强权政治的狭隘世界观，代之以世界人民休戚与共、携手发展的崭新世界图景。

In sum, the distinctive worldview embedded in Chinese-path modernization transcends narrow Western-centrism, integrates the broad vision of Marxist world-historical thought and the excellent traditional culture of the Chinese nation, and attains a wide-ranging realm for grasping the future of humanity within the coordinates of world history. As Chinese-path modernization advances vigorously, the truth-force and practical force of the distinctive worldview it contains will become ever more evident, and will continuously provide scientific methodology for promoting the progress of human civilization.

总之，中国式现代化中蕴含的独特世界观超越狭隘的西方中心主义，融通马克思主义世界历史思想和中华优秀传统文化的宏阔视野，在世界历史坐标中把握人类前途命运的宽广境界。随着中国式现代化高歌猛进，其所蕴含的独特世界观的真理力量和实践力量必将进一步显现，并不断为促进人类文明进步提供科学方法论。