Revision Notes on *Chinese Marxism and the Contemporary Era* (2024 Edition)

Although this textbook revision comes only a little over two years after the 2021 edition, it spans the period before and after the 20th National Congress of the CPC, a time of extraordinary significance. As the saying goes, “stand high and see far”; whether in doing a good job of revising the textbook or in making good use of the newly revised edition, the first task is to strive to raise one’s political standpoint. The Sixth Plenary Session of the 19th Central Committee of the CPC explicitly set forth the political standpoint of the “Two Establishments” [n1]: “The Party has established Comrade Xi Jinping’s core position on the Party Central Committee and in the Party as a whole, and established the guiding position of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. This reflects the common will of the entire Party, the entire military, and all ethnic groups across the country, and is of decisive significance for the development of the cause of the Party and the state in the New Era and for advancing the historical process of the great rejuvenation of the Chinese nation.” [1]1 The "two overall situations" (两个大局) refers to the overall situation of the great rejuvenation of the Chinese nation and the overall situation of changes unseen in a century in the world.(P26) The great significance and theoretical elucidation of the “Two Establishments” constitute the political standpoint that we must continuously and consciously elevate in revising and using the textbook.

这次教材修订距2021年版教材修订尽管才时隔两年多，但这是跨越党的二十大前后的岁月，意义极不平凡。所谓站得高看得远，不论是做好教材修订工作还是用好新修订的教材，首先都要努力提高政治站位。党的十九届六中全会明确提出了“两个确立”的政治站位：“党确立习近平同志党中央的核心、全党的核心地位，确立习近平新时代中国特色社会主义思想的指导地位，反映了全党全军全国各族人民共同心愿，对新时代党和国家事业发展、对推进中华民族伟大复兴历史进程具有决定性意义。”[1](P26)对于“两个确立”的重大意义和理论阐发，是我们修订和使用教材需要不断自觉提升的政治站位。

As far as our course is concerned, the third historical resolution [n2] adopted by the Sixth Plenary Session of the 19th Central Committee of the CPC explicitly defined “Marxism for contemporary China,” which is of particularly great significance. It states: “Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is Marxism for contemporary China, Marxism for the 21st century, and the essence of Chinese culture and the Chinese spirit of the times. It has achieved a new leap in adapting Marxism to the Chinese context.” [1]1 The "two overall situations" (两个大局) refers to the overall situation of the great rejuvenation of the Chinese nation and the overall situation of changes unseen in a century in the world.(P26) This is the theoretical standpoint that all teaching activities in our course must consciously uphold. Marxism for contemporary China is the guiding ideology through which we scientifically grasp the relationship between contemporary China and the world. The worldview and methodology it contains are the adherence to and application of dialectical materialism and historical materialism in the contemporary era, enabling us to view the world with a “global vision” and cultivate in students a “global vision” for walking the path of life well.

就我们这门课而言，党的十九届六中全会通过的第三个历史决议明确界定了“当代中国马克思主义”，意义特别重大。它指出：“习近平新时代中国特色社会主义思想是当代中国马克思主义、二十一世纪马克思主义，是中华文化和中国精神的时代精华，实现了马克思主义中国化新的飞跃。”[1](P26)这是我们课程全部教学活动必须自觉坚持的理论立场。当代中国马克思主义是我们科学把握当代中国与世界关系的指导思想，其中蕴含的世界观方法论，是辩证唯物主义和历史唯物主义在当代的坚持运用，使我们能以“天下胸怀”观天下，培育学生“胸怀天下”走好人生路。

In accordance with the work deployment of the Central Propaganda Department and the Ministry of Education, and under the direct leadership of the Office of the Marxist Theory Research and Construction Project, the textbook group for *Chinese Marxism and the Contemporary Era* has completed the revision work for the 2024 edition. Below is a brief explanation of the revision situation and teaching suggestions for the new edition, for reference in using the textbook.

根据中央宣传部、教育部工作部署，在马克思主义理论研究和建设工程办公室的直接领导下，《中国马克思主义与当代》课题组完成了2024年版的修订工作。现就新版教材的修订情况及教学建议做简要说明，供教材使用参考。

I. The Soul of the Textbook Revision: Organic Integration of the Latest Achievements in Adapting Marxism to the Chinese Context and the Needs of the Times

一、教材修订的灵魂：马克思主义中国化时代化最新成果有机融入

The 20th National Congress of the CPC systematically elucidated the latest achievements in adapting Marxism to the Chinese context and the needs of the times, which have been concentratedly embodied in Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era since the 18th National Congress. It scientifically proved that “the reason why the Communist Party of China can succeed and why socialism with Chinese characteristics works is, ultimately, because Marxism works, especially Marxism that has been adapted to the Chinese context and the needs of the times.” It systematically summarized the historical experience and practical achievements since the founding of the Party a century ago, especially in the decade since the New Era and the five years since the 19th National Congress. It put forward the “Three Imperatives” [n3] to be remembered in carrying forward the great founding spirit of the Party: that all Party comrades must remain true to our original aspiration and founding mission, must remain modest, prudent, and hardworking, and must have the courage to struggle and be adept at struggle. It profoundly revealed the historical laws of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, inaugurated the new journey toward the Party’s second centenary goal, and deeply mapped out the grand blueprint of building China into a great modern socialist country in all respects by the middle of this century, in two steps. Organically integrating the spirit of the 20th National Congress of the CPC and the latest achievements in adapting Marxism to the Chinese context and the needs of the times into the textbook is the overall approach and main task of this revision.

党的二十大系统阐明了党的十八大以来，集中体现在习近平新时代中国特色社会主义思想的马克思主义中国化时代化最新成果，科学证明了“中国共产党为什么能，中国特色社会主义为什么好，归根到底是马克思主义行，是中国化时代化的马克思主义行”；系统总结了建党百年尤其是进入新时代以来十年、党的十九大以来五年的历史经验和实践成效，提出了弘扬伟大建党精神要牢记的“三个务必”，即全党同志务必不忘初心、牢记使命，务必谦虚谨慎、艰苦奋斗，务必敢于斗争、善于斗争；深刻揭示了以中国式现代化全面推进中华民族伟大复兴的历史规律，开启了党的第二个百年奋斗目标的新征程，深入擘画了分两步走、在本世纪中叶建成社会主义现代化强国的宏伟蓝图。把党的二十大精神及马克思主义中国化时代化最新成果有机融入教材，是本次修订的总体思路和主要任务。

This overall approach is reflected in the following aspects of the textbook revision: First, taking the relationship between contemporary China and the world as the focal point, systematically and deeply study and comprehend the latest achievements of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is a complete scientific system, a clearly layered organic whole including practical experience, governance strategies, and theoretical essence. However, for the purposes of this textbook, comprehensively and accurately grasping Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era does not mean grasping it only from the perspective of its ideological system; rather, it is mainly reflected through the concrete application of scientific theory, achieving “using key points to drive the whole picture.” [n4] The so-called “key points” are the entry points and focal points, that is, through the lens of the laws governing the mutual relationship between contemporary China and the world, to deeply comprehend Xi Jinping Thought’s theoretical innovations concerning the era, the trends of the era, and the spirit of the era. The so-called “whole picture” means starting from these entry points to comprehensively grasp the spiritual essence of adapting Marxism to the Chinese context and the needs of the times, which takes historical laws as its core, and to grasp the worldview and methodology of this thought system and the characteristics of its systematic innovation. Consistently adhering to the perspective of the relationship between contemporary China and the world to elucidate Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era can not only avoid repetition and overlap with similar textbooks but also promote the deep internalization of this scientific system in the minds and hearts of students through the integration of learning, thinking, and application, and the unity of knowledge, belief, and action.

这一总体思路体现在教材修订的以下方面：第一，以当代中国与世界的关系为着眼点，系统深入学习领悟习近平新时代中国特色社会主义思想的最新成果。习近平新时代中国特色社会主义思想是一个完整的科学体系，是包括实践经验、治国方略和理论精髓在内的层次分明的有机整体。但全面准确把握习近平新时代中国特色社会主义思想，就本教材而言，不等于只从思想体系上把握，主要还是从科学理论的具体运用上去体现，做到“以点带面”。所谓“点”，就是切入点、聚焦点，就是通过当代中国与世界相互关系规律的透视，深入领悟习近平新时代中国特色社会主义思想关于时代、时代潮流和时代精神的理论创新。而所谓“面”，就是从这一切入点出发，全面把握以历史规律为内核的马克思主义中国化时代化的精神实质，把握这一思想体系的世界观方法论及其体系化创新的特色。始终坚持从当代中国与世界的关系视角，去阐发习近平新时代中国特色社会主义思想，不仅可以避免同类教材的重复、雷同，更可以从学思用贯通、知信行统一上推进这一科学体系的入脑入心。

To thoroughly integrate the positions, viewpoints, and methods of observing China and the world through the lens of Marxism for contemporary China, it is necessary to accurately grasp the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and the positions, viewpoints, and methods that run through it. This requires earnestly studying and comprehending the spirit of Xi Jinping’s important speeches since the “July 1st Speech” in 2021, especially his series of new ideas, new judgments, and new elucidations concerning the relationship between contemporary China and the world, and taking these as the ideological soul of the entire book’s revision. On the basis of thoroughly understanding the report of the 20th National Congress of the CPC and the latest central spirit, achieve a thorough integration in ideological understanding and a natural incorporation in written expression. In the “Introduction” and all chapters of the book, strive to implement the following spirit: take Xi Jinping’s major judgment on the synchronous interweaving and mutual stirring of the “Two Overall Situations” [n5] in response to the “questions of the era” as the standpoint for observing the relationship between contemporary China and the world; take Xi Jinping’s important exposition on “using Marxism to observe the era, grasp the era, and lead the era, and continue to develop Marxism for contemporary China and Marxism for the 21st century” and “constantly write new chapters in adapting Marxism to the Chinese context and the needs of the times” as the supporting points for theoretical elucidation; take Xi Jinping’s concept of promoting the common values of all humanity and “holding high the banner of a community with a shared future for mankind” as the starting point for responding to “where is the world headed” and “where is humanity headed”; take Xi Jinping’s important expositions on “only by leading the era can one go global,” “building the modern civilization of the Chinese nation,” and “using the Party’s self-revolution to lead social revolution” as the entry points for presenting and interpreting Chinese wisdom and Chinese solutions.

贯通以当代中国马克思主义观察中国与世界的立场、观点和方法，就要准确把握习近平新时代中国特色社会主义思想的世界观和方法论及贯穿其中的立场、观点、方法，认真研读领会习近平自2021年“七一讲话”以来的重要讲话精神，特别是习近平关于当代中国与世界关系的一系列新思想新论断新阐发，将其作为全书修订的思想灵魂。在领会吃透党的二十大报告和中央最新精神的基础上，实现思想认识上的融会贯通、文字表达上的自然融入。在“导论”及全书各章中，努力贯彻以下精神：把习近平关于应对“时代之问”的“两个大局”同步交织、相互激荡的重大论断，作为观察当代中国与世界关系的立足点；把习近平关于“用马克思主义观察时代、把握时代、引领时代，继续发展当代中国马克思主义、二十一世纪马克思主义”“不断谱写马克思主义中国化时代化新篇章”的重要论述作为理论阐发的支撑点；把习近平关于弘扬全人类共同价值和“高举人类命运共同体旗帜”的理念作为回应“世界向何处去”“人类向何处去”的出发点；把习近平关于“只有引领时代才能走向世界”“建设中华民族现代文明”“以党的自我革命引领社会革命”的重要论述作为展现和解读中国智慧、中国方案的切入点。

Second, implement the principle of balancing necessary and timely updates with maintaining the relative stability of the textbook, highlighting the theoretical characteristics of ideological and political courses. Any course is a knowledge system aimed at imparting recognized truths and has relative stability. However, ideological and political courses impart a knowledge system with a high degree of unity between scientificity and ideological nature, have a closer relationship with reality, and face more urgent demands for timely content updates. To balance both considerations, we have followed the following principles:

第二，贯彻必要及时的更新和保持教材相对稳定性兼顾的原则，突出思政课的理论特色。任何课程都是以公认的真知传授为目的的知识体系，具有相对稳定性。但思政课传授的是科学性与意识形态性高度统一的知识体系，与现实的关系更紧密，对于内容及时更新的要求也更紧迫。我们为了统筹兼顾两者，遵循了以下原则：

First, in updating major theoretical viewpoints, adhere to the unity of inheritance and innovation. On the basis of clearly explaining the continuity of lineage, explain innovation; never start from scratch or discuss innovative viewpoints abstractly and in isolation. That is to say, the adherence to “upholding fundamental principles and breaking new ground” [n6] must be implemented in the updating of major theoretical viewpoints in the textbook. This is our basic guideline in the textbook revision for elucidating a series of latest major theoretical viewpoints, including: “the reason why the Communist Party of China can succeed and why socialism with Chinese characteristics works is, ultimately, because Marxism works, especially Marxism that has been adapted to the Chinese context and the needs of the times”; “only by integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, and by consistently applying dialectical materialism and historical materialism, can we correctly answer the major questions posed by the times and practice, and can we always maintain the vibrant vitality and robust dynamism of Marxism”; “comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization”; and “building the modern civilization of the Chinese nation.”

一是在重大理论观点的更新上，坚持继承和创新相统一，在讲清楚一脉相承基础上讲创新性，决不搞另起炉灶，抽象、孤立地讲创新观点。就是说，必须把坚持“守正创新”，落实到教材重大理论观点的更新上。这是我们在教材修订中阐述“中国共产党为什么能，中国特色社会主义为什么好，归根到底是马克思主义行，是中国化时代化的马克思主义行”“只有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，坚持运用辩证唯物主义和历史唯物主义，才能正确回答时代和实践提出的重大问题，才能始终保持马克思主义的蓬勃生机和旺盛活力”“以中国式现代化全面推进中华民族伟大复兴”“建设中华民族现代文明”等一系列最新重大理论观点的基本遵循。

The aim is to ensure that the latest achievements in adapting Marxism to the Chinese context and the needs of the times are “organically” integrated into the textbook. By “organic,” we mean avoiding the mere labeling of new viewpoints and theses, and instead striving to make them a natural deepening of the relevant sections of the textbook. For example, in the “Introduction,” the ideological positioning and guiding significance of the latest achievements in adapting Marxism to the Chinese context and the needs of the times for observing contemporary China and the world have been further condensed and summarized; additions have been made on the Chinese characteristics, strategic coordination, and global significance of Chinese-path modernization, as well as on promoting the common values of all humanity. In Chapter 2, “Contemporary World Politics,” an exposition of the major concept of “whole-process people’s democracy” has been supplemented. In Chapter 3, “Contemporary World Culture,” based on Xi Jinping’s new theses on the “Second Integration”[n] and building the modern civilization of the Chinese nation, as articulated at the Symposium on Cultural Heritage and Development, a new elaboration on the direction of contemporary world culture has been provided. In Chapter 5, “Contemporary Ecology and Environment,” based on the spirit of Xi Jinping’s important speech at the National Conference on Ecological and Environmental Protection in July 2023, the practical experience of China’s efforts to build a Beautiful China over the past decade of the New Era and Xi Jinping’s Thought on Ecological Civilization have been rewritten. In Chapter 6, “Contemporary Science and Technology,” in accordance with the spirit of the report to the 20th National Congress of the CPC, the strategic supporting role of education, science and technology, and talent has been elaborated in depth from the perspective of building an innovative country.

切实做到把马克思主义中国化时代化的最新成果“有机”融入教材。所谓“有机”，就是防止把相关新观点、新论断做标签式贴入，而是力求使之成为教材相关部分顺理成章的深化的内容。例如，在“导论”中，对马克思主义中国化时代化最新成果对于观察当代中国与世界的思想定位和指导意义，作了进一步概括凝练；增补了中国式现代化的中国特色、战略统筹和世界意义，以及弘扬全人类共同价值等内容。在第二章“当代世界政治”中，补充了对“全过程人民民主”重大理念的阐述。在第三章“当代世界文化”中，根据习近平在文化传承发展座谈会上关于“第二个结合”和建设中华民族现代文明的新论断，对当代世界文化的走向作了新阐发。在第五章“当代生态环境”中，根据习近平2023年7月在全国生态环境保护大会上的重要讲话精神，对新时代十年我国推进美丽中国建设的实践经验和习近平生态文明思想作了改写。在第六章“当代科学技术”中，依据二十大报告精神，对发挥教育科技人才的战略支撑作用等，从创新型国家方面作了深入阐述。

Second, in the overall layout of the basic content, we adhere to maintaining continuity, preserving the original appearance of the textbook as much as possible in terms of problem-setting, logical structure, analytical framework, content development, cross-chapter coherence, and narrative style. Therefore, although this revision, based on the precise optimization of the overall framework, organically integrates new content from recent years, with the overall scope of revision exceeding one-third, it still maintains coherence with the 2021 edition, facilitating stability in textbook use and teaching continuity.

二是在基本内容的整体布局上坚持一脉相承，在问题设置、逻辑结构、分析框架、内容展开、章节呼应、叙事方式等方面尽量保持教材的原来面貌。因此，尽管这次修订教材在总体框架精准优化的基础上，有机融入了近年来的新内容，总体修改幅度在三分之一以上，却仍然保持了和2021年版教材的连贯性，有利于在教材使用和教学衔接上的稳定性。

Using contemporary Chinese Marxism to observe contemporary China and the world is not only the main problem addressed in the “Introduction” but also a main thread running through the entire textbook. Centered on this theme and main thread, the textbook adopts an approach that starts from problems, proceeds through various discussions, and ultimately arrives at Chinese wisdom and Chinese solutions. The general logical thread of Chapters 1 through 6 is as follows: Section 1 mainly addresses “What is happening to this world?”—summarizing the new problems and challenges facing the contemporary world, reflecting a global perspective; Section 2 mainly addresses “What are countries around the world doing?”—analyzing the responses of various countries to new problems and challenges, reflecting China’s propositions; Section 3 mainly addresses “China’s answer to the question of the era”—summarizing China’s tremendous achievements, accumulated successful experiences, and outstanding contributions to the world in various fields. Chapters 7 and 8, on contemporary capitalism and contemporary socialism, break with the previous convention of treating each as a self-contained system with separate discussions. Instead, they incorporate the prominent problems each faces and their interrelations into the overarching perspective of contemporary China and the world, unfolding through the “synchronous interweaving” of the strategic overall situation of the great rejuvenation of the Chinese nation and the changes unseen in a century. That is to say, the problems and laws of contemporary capitalism and contemporary socialism are no longer discussed in isolation but are concretely analyzed within the developmental trends of contemporary China and the world.

用当代中国马克思主义观察当代中国与世界，这不仅是“导论”部分主要解决的问题，也是贯穿整部教材的一条主线。围绕着这一主题、主线，教材的编写采取从问题出发，通过各种讨论，最后落脚到中国智慧、中国方案。其中第一至六章的总体逻辑思路是：第一节主要讲的是“这个世界怎么了”，即概括当代世界面临的新问题新挑战，体现世界眼光；第二节主要讲的是“世界各国怎么做”，即剖析世界各国对新问题新挑战的应对，反映中国主张；第三节主要讲的是“时代之问”的“中国之答”，即总结中国在各个领域取得的巨大成就、积累的成功经验、对世界的突出贡献。第七章、第八章讲当代资本主义和当代社会主义，打破了以往自成体系、各说各话的惯例，而将其各自面临的突出问题及其相互关系，全部纳入当代中国与世界的总视角，通过中华民族伟大复兴战略全局和世界百年未有之大变局“同步交织”展开。也就是说，不再孤立叙述当代资本主义和当代社会主义的问题和规律，而是将其置于当代中国与世界的发展趋势中具体分析。

Third, serving the unified goal of fostering virtue through education, transforming thinking, improving theoretical quality, and exercising theoretical thinking. In this regard, we adhere to the actual needs of doctoral education and teaching, raising and striving to answer the “real questions” of the course that are of common concern to doctoral students. Around these questions, we strive to thoroughly explain the principles, profoundly analyze the theoretical reasoning, clearly elucidate the philosophical logic, and make the ideas understandable, thereby breaking through the “last mile” of ideological and political education for doctoral students in a way that makes the profound accessible. We hope to truly embody the distinctive feature of the ideological and political theory textbook for doctoral students: a step-by-step elevation in ideological stance and a layer-by-layer deepening of theoretical analysis. We focus on guiding students, on the basis of a deep grasp of the latest theoretical achievements in adapting Marxism to the Chinese context and the needs of the times, to profoundly understand the vigorously developing contemporary China and the contemporary world full of variables, and from this to comprehend the theoretical essence of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. We focus on, while correctly grasping the political direction, strengthening theoretical and academic rigor—not simply presenting viewpoints, but working hard on theoretical argumentation, ideological inspiration, and practical relevance. We focus on, in linking theory with practice, summarizing the experiences of the extraordinary and arduous great practice of socialism with Chinese characteristics over the past two years and more, recognizing the complexity and volatility of the international situation and the increase in uncertain and unpredictable factors, and strengthening strategic resolve.

第三，服务立德树人、转变思想和提高理论素质、锻炼理论思维的有机统一的育人目标。在这方面，我们坚持面向博士研究生教育教学的实际需求，提出并努力回答博士生共同关注的课程“真问题”。围绕问题尽量做到把道理讲彻底，把学理讲深刻，把哲理讲通透，把思想讲明白，在深入浅出中打通博士生思想政治教育的最后一公里。我们希望真正体现博士生思政课教材思想站位步步高、理论剖析层层深的鲜明特色：注重在引导深入把握马克思主义中国化时代化最新理论成果的基础上，深刻认识蓬勃发展的当代中国和充满变数的当代世界，从中领悟习近平新时代中国特色社会主义思想的理论精髓；注重在把握好政治方向的同时，强化学理性和学术性，不是简单摆观点，而是在理论论证、思想启示、现实针对性上下功夫；注重在理论联系实际中总结近两年多来中国特色社会主义极不平凡伟大实践的经验，认清国际形势的复杂多变、不确定难预料因素增多，加强战略定力。

Strengthening the summary of the practical experience of the great practice of socialism with Chinese characteristics in the New Era, highlighting Chinese wisdom and Chinese solutions from the contrast of “China’s governance versus the West’s chaos,” and strengthening historical confidence from the historical trend of the “rise of the East and decline of the West” and the collective rise of the “Global South.” The main points are: Chapter 1’s summary of China becoming the main engine of world economic development and the global significance of Chinese experience in addressing new challenges in economic globalization; Chapter 2’s exposition of China’s political development path and its contribution to the development of human political civilization; Chapter 3’s explanation of China as an advocate and practitioner of the common values of all humanity; Chapters 4 and 5’s summary of China’s practice in social governance and ecological civilization construction and its global significance; Chapter 6’s explanation of China’s new progress in science and technology, achieving high-level self-reliance and self-strengthening in science and technology through innovation, and the contemporary connotation of improving the new nationwide system for mobilizing resources; Chapter 7’s analysis of the systemic crisis of capitalism, especially its institutional crisis; Chapter 8’s narrative of how pioneering Chinese-path modernization provides new choices for humanity’s realization of modernization and how creating a new form of human civilization opens new space for the development of contemporary human civilization.

加强对新时代中国特色社会主义伟大实践经验的总结，从“中治西乱”的对比中彰显中国智慧、中国方案，从“东升西降”、“全球南方”群体性崛起的历史趋势中坚定历史自信。主要是：第一章对中国成为世界经济发展主要引擎和中国经验在应对经济全球化面临新挑战中的世界意义的概括；第二章对中国政治发展道路及其对人类政治文明发展的贡献的阐述；第三章对我国成为全人类共同价值的倡导者、践行者的阐释；第四章、第五章对社会治理、生态文明建设的中国实践及其世界意义的总结；第六章对中国在科技领域的新进展、以创新实现高水平科技自立自强和健全新型举国体制的时代内涵的阐释；第七章对资本主义系统性危机特别是其制度危机的分析；第八章对开创中国式现代化为人类实现现代化提供新选择、创造人类文明新形态为当代人类文明发展开辟新空间的叙述等。

II. The Key to Teaching the Textbook Well: Working Hard on the Theoretical Systematization of Marxism

二、讲好教材的关键：在马克思主义学理化上下功夫

Ideological and political theory courses are established not only in China’s primary and secondary schools but also at the university level, with separate courses for undergraduates, master’s students, and doctoral students. Therefore, how to minimize content overlap with other textbooks and reflect the distinctive features of this textbook’s compilation and course is an important issue that must be addressed. We firmly grasp one angle: “China and the World.” Whether raising, analyzing, discussing, or solving problems, we always focus on the “relationship” between the two—that is, their historical and concrete unity—rather than discussing any aspect in isolation, let alone listing viewpoints. This unique, broad perspective effectively avoids overlap with related textbooks for undergraduates and master’s students while better reflecting the overall goal of compiling a textbook for doctoral students at a higher and deeper theoretical level.

思政课不仅在我国的大中小学均设立，而且在大学，本专科生、硕士生、博士生还分别设立。因此，如何尽量减少与其他教材的内容重复，体现本教材编写和课程特色是必须面对的重要问题。我们紧紧抓住一个角度，即“中国与世界”。无论是提出问题、分析和论述问题还是解决问题，都着眼于两者的“关系”，即历史的、具体的统一，而不孤立地讲某个方面，更不是罗列观点。这个独特的宏大视域，较为有效地避免了与本科生、硕士生相关教材的重复，又较好体现了博士生教材编写在学理层面要更高更深的总目标。

However, the fundamental way to improve the teaching of the course “Chinese Marxism and the Contemporary Era” lies in being able to theoretically and systematically explain how contemporary Chinese Marxism provides scientific guidance for correctly observing and solving the relationship between contemporary China and the world. Essentially, as a scientific system, Marxism is characterized by the thoroughness of its theory. “To be thorough is to grasp the root of the matter.”[2]2 The "Ten Clarifications" (十个明确), "Fourteen Perseverances" (十四个坚持), and "Thirteen Areas of Achievement" (十三个方面成就) are the three main components summarizing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, as outlined in the report of the 20th National Congress of the CPC.(P11) Therefore, the organic unity of revolutionary and scientific character, and the adherence to and advancement of truth, are the theoretical qualities of Marxism. In this sense, theoretical systematization is a universal requirement for the dissemination of Marxism. The difference lies only in the varying requirements of theoretical systematization for different forms of theoretical dissemination. For example, propaganda-style theoretical dissemination is popularization aimed at the masses; it does not require lengthy expositions or systematicity, only the need to thoroughly explain the slogans that mobilize the masses. “Long works are read by a few specialists. How can the masses read them? Requiring everyone to read big tomes is formalism and cannot be done.”[3]3 Mao Zedong, “Oppose Book Worship,” in *Selected Works of Mao Zedong*, vol. 1, p. 382.(P382) For research-oriented theoretical dissemination, however, it is different. Its target audience is professionals with higher knowledge levels, so it is necessary to clarify the logic, thoroughly explain the theory, and make the argumentation complete.

但是，搞好“中国马克思主义与当代”课的教学，根本出路在于能够学理化地讲清楚当代中国马克思主义如何为我们正确观察和解决当代中国与世界的关系提供了科学指导。本来，马克思主义作为科学体系，其特点就是理论的彻底性。“所谓彻底，就是抓住事物的根本。”[2](P11)因此，革命性和科学性的有机统一，坚持和推进真理，是马克思主义的理论品格。从这个意义上说，学理化对于马克思主义传播而言，是个普遍的要求。区别仅在于，不同理论形式的传播，学理化要求有所不同。比如，宣传式的理论传播，是面向大众的普及化，不要求长篇大论和系统性，只需要深入浅出把动员群众的口号讲透。“长篇的东西是少数搞专业的人读的，群众怎么读？要求都读大本子，那是形式主义的，办不到。”[3](P382)而对于研究式的理论传播则不然。它的对象是知识素养较高的专业人士，因而必须把逻辑厘清，把理论讲透，把论证做足。

Ideological and political theory courses in universities have a dual nature, combining propaganda and research. Especially the public theory course for doctoral students, which has a significant research-oriented component, requires a specific discussion on how to approach its theoretical systematization. As a research-oriented form of theoretical learning, theoretical systematization has three important links: first, the problem-orientation of theoretical systematization; second, the theoretical argumentation of theoretical systematization; third, the theoretical generalization of theoretical systematization. Below, I will offer some views on these issues.

高校思政课兼有宣传和研究双重性质。尤其是博士生的公共理论课，研究型的比重很大，需要专门谈谈其如何学理化的问题。作为研究型理论学习的学理化，有三个重要环节：一是学理化的问题导向；二是学理化的理论论证；三是学理化的理论概括。下面就这些问题讲几点看法。

First, the extraction of theoretical problems and their value. So-called theoretical problems refer to issues that are difficult to answer at the empirical level or may even lead to misjudgment, and they often involve the core of Marxist theory. The law-based understandings founded on historical materialism and the theory of surplus value are not results of empirical observation. Therefore, not only does answering such problems require theoretical thinking, but raising them also demands a high degree of theoretical discernment. For ideological and political courses, the primary theoretical problem is the question of the scientific nature of socialism and theoretical consciousness. Modern Western liberal scholars repeatedly play up the contrast between capitalism as "natural" and socialism as "artificial design," thereby attacking socialism as having departed from the mainstream of human civilization. The hypocrisy of this claim can be exposed by the West's own centuries-long "Enlightenment": since capitalism was supposedly "naturally grown," why was it necessary to go to such trouble to carry out an "Enlightenment"? But to truly refute this fallacy, one must start from the difficulty and special requirements of recognizing historical laws: on the one hand, the development of world history and corresponding social currents since modern times have all converged on "historical laws"; on the other hand, the genuine revelation of historical laws requires special subjective and objective conditions. From this follows the contribution and limitations of capitalism as a "world-historical existence," as well as the modern proletariat as another "world-historical existence" distinct from capitalism and its world-historical mission.

第一，学理化问题的提炼及其价值。所谓学理化问题，是指从经验层面难以回答甚至可能发生误判的问题，往往涉及马克思主义理论的内核。以唯物史观和剩余价值学说为基础的规律性认识，都不是经验观察的结果。因此，不仅回答这类问题需要理论思维，提出这类问题也要有很高的理论鉴别力。对于思政课，首要的学理化问题就是社会主义的科学性与理论自觉问题。现代西方自由派学者总是反复地在资本主义“自然”，社会主义“人为设计”上做文章，以攻击社会主义脱离了人类文明的主流。这种说法的虚伪性可以用西方长达数百年的“思想启蒙”去揭露：既然资本主义是“自然成长”，又何须大费周折搞“思想启蒙”呢？但要真正驳倒这一谬误，还要从认识历史规律的艰难和特殊要求着手：一方面，近代以来的世界历史发展及相应的社会思潮，都聚焦到了“历史规律”上，另一方面，历史规律的真正揭示又需要特殊的主客观条件；由此引申出资本主义作为“世界历史性存在”的贡献及其局限性，以及现代无产阶级作为有别于资本主义的又一“世界历史性存在”及其世界历史使命。

In summary, the extraction of theoretical problems comes from three sources. First, the exploration of the deep-level theory of Marxism and its achievements in adapting it to the Chinese context and the needs of the times. Take Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as an example. It has made a series of original contributions to Marxism, and each of its major theses involves the entry point of a theoretical problem. For instance, the synchronous interweaving and mutual agitation of the "two overall situations"[1]1 The "two overall situations" (两个大局) refers to the overall situation of the great rejuvenation of the Chinese nation and the overall situation of changes unseen in a century in the world. is a new positioning of the relationship between contemporary China and the world. But to explain this relationship clearly cannot be resolved by relying solely on some statistical figures and empirical facts. One must engage in deep theoretical elaboration on the objective basis for judging major historical turning points, the contradictory dynamics of international relations, the mainstream essence of the changes unseen in a century, and the historical process of the great rejuvenation of the Chinese nation, in order to thoroughly clarify the issue. Another example: in today's world, although "deglobalization," unilateralism, and "Cold War mentality" constantly stir up waves, and dangerous situations of surging turbidity and high winds and towering waves appear from time to time, economic globalization, world multipolarization, and civilizational diversity remain irresistible historical trends. At a time when the West represented by the United States remains powerful, relying solely on "empirical facts" clearly cannot answer "where the world is heading"; one can only resort to a correct view of history and dialectical thinking.

概括地说，学理化问题的提炼来自三个方面：一是对于马克思主义及其中国化时代化成果深层理论的探寻。以习近平新时代中国特色社会主义思想为例，它对于马克思主义作出了一系列原创性贡献，其中的重大论断都包含学理化问题的切入。比如，“两个大局”同步交织、相互激荡是对当代中国与世界关系的新定位，但要把这个关系说清楚，却不是单靠一些统计数字、经验事实就能解决的。必须从判断历史重大转折的客观依据、国际关系的矛盾态势、世界百年变局的主流本质、中华民族伟大复兴的历史进程等进行深入的理论阐发，才能把问题讲透彻。又比如，在当今世界，尽管“逆全球化”、单边主义、“冷战思维”不断兴风作浪，不时出现浊浪排空、风高浪急的险情，但经济全球化、世界多极化、文明多元化依然是不可抗拒的历史潮流。在以美国为代表的西方依然强势的今天，单凭“经验事实”显然回答不了“世界向何处去”，而只能诉诸正确的历史观和辩证思维。

Second, the in-depth analysis of the "rational" questioning by hostile ideologies. Although hostile ideologies all fundamentally negate Marxism, their methods of attack can be broadly divided into two types: "abusive" and "theoretical." The latter type is an important source from which we extract "theoretical problems." There is no need to pay too much attention to "abusive" attacks, because abuse is not a struggle and cannot stir up much trouble. "Theoretical" attacks, however, are different; they can infiltrate people's minds and control public opinion through "rational" means, so we must take them seriously. Western "theoretical" attacks do not truly resort to theoretical thinking; instead, they use instinct, experience, and common sense to peddle their wares. Their common characteristic is playing with non-historical and non-dialectical concepts. On value issues such as "human nature," Western ideology often relies on "instinct," disguising the selfishness that embodies capitalist reified relations as human "natural nature," thereby attacking Marxism for negating human nature. On subject issues such as "the people," it often relies on "common sense," using the "aggregate of individuals" to dilute the people, negating that the people are "actual humanity," and attacking the Marxist theory of the people as the subject of history. On historical judgments about the future, it often relies on "experience," using probabilities based on acknowledging the "existing" to negate the objective laws of history and attacking the scientific nature of the communist ideal, and so on. Refuting the seemingly "theoretical" attacks of hostile ideologies on theoretical grounds is an important driving force for the continuous deepening of Marxist theoretical research.

二是对于敌对意识形态“理性”质疑的深入剖析。尽管敌对意识形态都根本否定马克思主义，但从攻击手法上却大体可以分为“谩骂式”和“学理式”两类，后一类就是我们从中提炼“学理化问题”的重要来源。对于“谩骂式”的攻击，不必过多理会，因为谩骂不是战斗，掀不起太大的风浪。“学理式”攻击则不然，它能够借“理性”手法渗入人心，控制舆论，因此我们必须认真对待。西方“学理式”攻击并非真正诉诸理论思维，而是借助本能、经验、常识等贩卖私货，其共同特点是玩弄非历史、非辩证的观念。西方意识形态在“人性”等价值问题上往往依托“本能”，把体现资本主义物化关系的自私自利伪装成人的“自然本性”，借此攻击马克思主义否定人性；在“人民”等主体问题上往往依托“常识”，以“单个人的集合体”虚化人民，否定人民是“现实的人类”，攻击马克思主义的人民历史主体论；在关于未来的历史判断上往往依托“经验”，以承认“现存”为根据的概率否定历史的客观规律，攻击共产主义理想的科学性；等等。从学理上驳倒敌对意识形态貌似“学理化”的攻击，是马克思主义理论研究不断深化的重要驱动力。

Third, problems extracted for the purpose of guiding students to deepen their ideological understanding and to resolve doubts and clarify confusion. The integration of theory and practice in ideological and political courses most importantly involves integrating with the actual thinking of students, improving their theoretical literacy by resolving doubts and clarifying confusion. Therefore, in addition to the confused questions spontaneously raised by students, it is necessary to consciously guide students to delve deeper into relevant theoretical issues. The extraction of this type of problem mainly focuses on demarcating major theoretical boundaries. For example, why is Marxist theoretical innovation "innovation on the basis of upholding the fundamentals" (守正创新), rather than the "creative destruction" defined by Schumpeter? Marxism, as a scientific faith, has broken the monopoly of religious faith. Its scientific nature is both consistent with the natural sciences and greatly expands the boundaries of scientificity. How is a scientific faith possible? The people are not an aggregate of individuals, but a historical organism bound together by the mode of production, led by the advanced class, and based on the working masses. Why are the will of the people, the interests of the people, and the people's role as the subject of history not products of imagination but historical reality? Such theoretical problems are what our textbook revisions and all teaching activities must focus on.

三是为引导学生思想认识深化、起释疑解惑作用而提炼的问题。思政课的理论联系实际，最重要的是联系学生的思想实际，通过释疑解惑，提高他们的理论素养。因此，除了学生自发地提出一些困惑的问题外，有意识地引导学生深入探讨有关理论问题很有必要。这类问题的提炼主要着眼于重大理论边界的划分。例如，马克思主义的理论创新为什么是“守正创新”，而不是熊彼特所定义的“毁灭性创造”？马克思主义作为科学信仰，突破了宗教信仰的一统天下，其科学性既与自然科学相一致，又极大拓展了科学性的界限，科学信仰是如何可能的？人民不是单个人的集合体，而是以生产方式为纽带，以先进阶级为引领，以劳动群众为基础的历史有机体，人民的意志、人民的利益、人民的历史主体性为什么不是想象的产物，而是历史的真实？这类学理性问题，是我们的教材修订和全部教学活动所必须关注的。

Second, the value and difficulty of theoretical argumentation. To engage in theoretical study and research on the theoretical achievements of the new leap in adapting Marxism to the Chinese context and the needs of the times, one cannot merely excerpt and memorize conclusions, merely summarize and generalize ideological content, or merely understand "what is said." One must have full theoretical argumentation, ideological elaboration and logical deduction, and deeply understand "why it is said this way" and "how it should be said." There is no doubt that theoretical study and research require relatively solid professional knowledge support, continuous theoretical thinking that expands from the known to the unknown, and the innovative power to speak new words and say what others have not yet said.

第二，学理化理论论证的价值及其困难。对马克思主义中国化时代化新飞跃的理论成果作学理化的学习研究，就不能只摘录和背诵结论，只概括和归纳思想内容，只了解“说了什么”，而必须有充分的理论论证，有思想的阐发和逻辑演绎，深入了解“为什么这么说”“应该怎么说”。毫无疑问，学理化的学习研究需要较厚实的专业知识支撑，需要不断地从已知向未知拓展的理论思考，需要讲新话、发人之未发的创新力。

Where do the difficulties lie in conducting theoretical argumentation on the new achievements of adapting Marxism to the Chinese context and the needs of the times? First, the difficulty lies in grasping the internal generative logic of the new leap in adapting Marxism to the Chinese context and the needs of the times, and in making a theoretical grasp of the scientific system that has been formed. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era covers all aspects of reform, development, and stability; domestic, foreign, and national defense; and governance of the Party, the state, and the military, forming a complete scientific system. The report of the 20th National Congress of the CPC clearly states: "'The Ten Clarifications,' 'the Fourteen Perseverances,' and 'the Thirteen Areas of Achievement' summarize the main content of this thought." [4]4 "Upholding fundamental principles while breaking new ground" (守正创新) is a key concept in contemporary Chinese Marxist discourse, emphasizing the need to maintain core theoretical tenets while adapting and innovating in practice.[n] (P17) This scientific system was formed in the process of innovative development, reflecting the laws of formation of a scientific system; at the same time, it is a clearly layered organic whole that includes practical experience, governance strategies, and theoretical essence. "The Thirteen Areas of Achievement" constitute the practical basis and empirical foundation of the scientific thought system, presenting a panoramic display of the concepts, achievements, and experience of the governance of the Party Central Committee with Comrade Xi Jinping at its core under the guidance of the new thought. "The Fourteen Perseverances" constitute the action program of the scientific thought system, forming the basic strategy and action guide for upholding and developing socialism with Chinese characteristics in the New Era. "The Ten Clarifications" constitute the theoretical essence of the scientific thought system, serving as the theoretical pillars supporting the theoretical edifice of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The relationship among the three profoundly reveals the internal generative logic of the Party's innovative theory, namely: the era is the mother of thought, and practice is the source of theory. Based on the basic strategy and historical achievements, following the logic from practice to theory, from the era to thought, from the concrete to the abstract, and from the particular to the general, the law-based understanding of "the Ten Clarifications" has been elevated and formed. Therefore, to clearly explain any major theoretical innovation viewpoint, one must delve into the internal generative logic of this theoretical innovation and make a holistic theoretical grasp of the scientific system, which is extremely difficult.

对马克思主义中国化时代化新成果进行学理化论证的困难在哪里？一是难在对马克思主义中国化时代化新飞跃的内在生成逻辑的把握，对形成的科学体系做学理化把握。习近平新时代中国特色社会主义思想内容涵盖改革发展稳定、内政外交国防、治党治国治军等方方面面，构成一个完整的科学体系。党的二十大报告明确指出：“‘十个明确’、‘十四个坚持’、‘十三个方面成就’概括了这一思想的主要内容。”[4](P17)这一科学体系是在创新发展中形成的，体现了科学体系的形成规律；同时它又是包括实践经验、治国方略和理论精髓在内的层次分明的有机整体。“十三个方面成就”是科学思想体系的实践依据和经验基础，全景展示了在新思想指导下，以习近平同志为核心的党中央治国理政的理念、成就和经验。“十四个坚持”是科学思想体系的行动纲领，构成了新时代坚持和发展中国特色社会主义的基本方略和行动指南。“十个明确”是科学思想体系的理论精髓，是支撑习近平新时代中国特色社会主义思想这座理论大厦的理论支柱。三者的关系深刻揭示了党的创新理论的内在生成逻辑，即：时代是思想之母，实践是理论之源。基于基本方略和历史成就，遵循从实践到理论、从时代到思想、从具体到抽象、从个别到一般的逻辑，提升概括形成了“十个明确”的规律性认识。因此，要讲清楚任何一个重大的理论创新观点，都要深入这一理论创新的内在生成逻辑，对科学体系做整体的学理性把握，十分不易。

Second, the difficulty lies in the need to be familiar with the history of Marxism and its laws, in order to complete the demonstration of the "original contributions" of innovative thought. The path of innovation in Marxist theory is "upholding fundamental principles while breaking new ground" (守正创新). This means another prerequisite for theoretical demonstration is not only familiarity with the theoretical contributions of the classical Marxist writers, familiarity with the achievements of adapting Marxism to the Chinese context and their historical experience, but also familiarity with the ideological opponents of each period in the development of Marxism, and familiarity with the relevant social trends of thought and the works that represent them. This is a goal that every conscientious teacher of ideological-political courses should constantly strive to approach. However, the requirement at the level of knowledge is merely the foundation; what is more important is the standpoint, viewpoint, and method permeating it. Whether reading classics, savoring famous works, discussing history, or examining reality, one must obtain truthful understanding through restoring historical reality. Therefore, scientific demonstration lies not only in comprehensively possessing materials, but even more in selecting the standpoint, viewpoint, and method within the materials. As Mao Zedong pointed out, "Materials should be collected as much as possible, but one must grasp the key points or characteristics (the dominant aspect of the contradiction). When Marx studied capitalism and Lenin studied imperialism, they both collected a great deal of statistics and materials, but they did not adopt all of them; they only adopted the part that best expressed the characteristics." [5]5 Mao Zedong, "On Contradiction," *Selected Works of Mao Zedong*, Vol. 1, p. 382. The citation refers to Mao's discussion of the method of analysis in dialectical materialism.(P382) This shows that while professional knowledge reserves are certainly important, what is even more crucial for scientific demonstration is political direction and method of thinking.

二是难在要熟悉马克思主义发展史及其规律，才能完成对创新思想“原创性贡献”的论证。马克思主义理论的创新之道是“守正创新”，这意味着学理化论证的又一前提性要求，就是不仅要熟悉马克思主义经典作家的理论贡献，熟悉马克思主义中国化的成就及其历史经验，还要熟悉马克思主义发展每一个时期的思想对手，熟悉相关的社会思潮及其代表的著作。这是每一个力求称职的思政课教师都应不断努力靠近的目标。但是，知识层面的要求还仅仅是基础，更重要的是渗透其中的立场观点方法。无论是读经典、品名篇、讲历史、看现实，都要通过还原历史真实获得真理性认识。因此，科学论证不仅在于全面占有材料，更在于筛选材料中的立场观点方法。正如毛泽东指出的，“材料是要搜集得愈多愈好，但一定要抓住要点或特点（矛盾的主导方面）。马克思研究资本主义，列宁研究帝国主义，都是收集了很多统计和材料，但并不是全部采取，而只是采取最能表现特点的一部分。”[5](P382)这说明专业知识储备固然很重要，但科学论证更为关键的是政治方向和思维方法。

Third, the difficulty lies in the fact that only by being familiar with the history of human civilization and the history of thought and culture can one fully explore the human cultural value of Marxist theoretical innovation. Marxism is an organic unity of class nature and human nature, embodying the trend of the duality of spiritual culture. The duality of culture originates from conceptual culture as a reflection of social existence: it directly reflects the requirements of the socio-economic formation and the state system, thus possessing class nature, and indirectly reflects the universal requirements of the social productive forces hidden behind them, thus possessing human nature. In class society, the human nature of culture is always refracted through class nature; there is no pure human nature. The deliberate propagation of supra-class human nature is precisely the work of the exploiting class as the ruling class, which indicates the decisive role of class nature within it. Nevertheless, Marx still believed that the outstanding cultural achievements of class society possess "eternal charm" because they perfectly express the characteristics of a certain stage of human development. For example, the fact that ancient Greek art still gives us artistic enjoyment today proves this. "Why should the childhood of human history, where it developed most perfectly, not exert an eternal charm as an unrepeatable stage?" [6]6 Karl Marx, *Grundrisse der Kritik der politischen Ökonomie*, *Marx-Engels Collected Works*, Vol. 30, p. 36. The passage discusses the "eternal charm" of Greek art as an example of the enduring value of cultural products from earlier stages of human development.(P36) However, Marxism differs from ordinary works of class society. As a phenomenon of thought and culture, it naturally also has the two aspects of class nature and human nature. Its class nature is the nature of the working class centered on the people; the two aspects are internally unified and ultimately tend towards consistency with the development of socialism. We should be clear that among the existing classes, only the class consciousness of the working class is to eliminate classes, eliminate exploitation, achieve common prosperity, and realize the free and comprehensive development of every individual. Therefore, the theoretical achievements of Marxism inevitably simultaneously possess the characteristics of a new type of social system and a new type of civilization. Exploring the value of Marxism for human civilization is a requirement for theoretical research.

三是难在只有熟悉人类文明史、思想文化史，才能充分发掘马克思主义理论创新的人类文化价值。马克思主义是阶级性和人类性的有机统一，体现了精神文化两重性的趋势。文化的两重性根源于作为社会存在反映的观念文化，既直接反映了社会经济形态和国家制度体系的要求，因而具有阶级性，又间接反映了深藏其后的社会生产力的普遍要求，因而具有人类性。在阶级社会，文化的人类性都经过了阶级性的折射，不存在纯粹的人类性，而蓄意宣传超阶级人性的，恰恰是作为统治阶级的剥削阶级，这表明了阶级性在其中的决定作用。尽管如此，马克思依然认为，阶级社会的优秀文化成果由于完美表现了人类发展某个阶段的特点而具有“永久的魅力”，例如古希腊艺术在今天仍然给我们以艺术享受就证明了这点。“为什么历史上的人类童年时代，在它发展得最完美的地方，不该作为永不复返的阶段而显示出永久的魅力呢？”[6](P36)但是，马克思主义与阶级社会的一般作品不同。它作为思想文化现象，自然也具有阶级性、人类性的两面，而它的阶级性是以人民为中心的工人阶级性，两面性内在统一并随着社会主义的发展最终趋于一致。我们应当明确，在现存的阶级中，只有工人阶级的阶级意识是消灭阶级、消灭剥削、实现共同富裕和每一个人的自由全面发展。因此，马克思主义的理论成果必然同时具有新型社会制度和新型文明形态的特点。发掘马克思主义的人类文明价值，是学理化研究的需要。

Third, the direction and characteristics of theoretical generalization in the academic sense. The academic study and research of Marxism must scientifically generalize the achievements of theoretical innovation. However, this cannot be achieved through abstract verbal generalization or logical patchwork; rather, it requires reproducing the achievements of theoretical innovation at a deep level, that is, from the level of historical laws. Historical laws are the highest form of grasping the truth of historical things, "a decisive advance in studying the great connections between individual facts, namely, generalizing these connections into laws." [7]7 Friedrich Engels, "Ludwig Feuerbach and the End of Classical German Philosophy," *Marx-Engels Collected Works*, Vol. 26, p. 313. Engels discusses the generalization of connections into laws as a decisive step in scientific understanding.(P313) Discovering historical laws is not easy, and it is also not easy to reproduce historical laws and carry out theoretical generalization through in-depth exposition.

第三，学理化理论概括的方向及其特点。学理化的马克思主义学习、研究，必须对理论创新成果进行科学的概括。但这不是抽象的文字概括或逻辑拼凑所能奏效的，而是要深层次地，也就是从历史规律的层面再现理论创新成果。历史规律是把握历史事物真相的最高形式，“在研究单个事实之间的重大联系方面的决定性进步，即把这些联系概括为规律”。[7](P313)发现历史规律不易，通过深入阐发再现历史规律、进行理论概括也不容易。

First, reproducing the achievements of understanding laws must be elevated to the height of worldview and methodology, which imposes requirements on the researcher's cultivation of worldview. It is necessary to face a fact: before the birth of Marxism, thousands of years of human civilization history nurtured the continuous growth of science and technology. Since modern times, a knowledge system of natural science has been initially formed, revealing several major laws in the natural realm. In contrast, the field of social history has always been dominated by idealist conceptions of history; human understanding of the laws of social and historical development is almost zero. It is somewhat inconceivable, but it is a fact. Engels discussed that natural laws operate in the form of external necessity, while social history and the laws of thought need to be applied in a conscious manner. This difference indicates that human understanding of natural laws can, under the premise that the worldview has not yet reached a scientific level, gradually unfold through empirical and positivist methods, from phenomena, parts, and quantitative changes. It can also achieve seeing the essence through phenomena and make some achievements in understanding laws. However, the understanding of social and historical laws is different. Since social history is an organic whole, without a scientific grasp of the world as a whole, the ontology of existence, and historical trends, relying solely on empirical observation and positivist methods, it is impossible to penetrate specific social phenomena to form an understanding of laws, let alone form a scientific knowledge system in the field of social history. That is to say, without the consciousness of worldview, without breaking through the limitations of empirical and positivist methods, one cannot understand social and historical laws.

一是再现规律性认识成果必须上升到世界观方法论高度，对研究者提出了世界观涵养的要求。需要正视一个事实，即马克思主义诞生之前，几千年的人类文明史，孕育了科学技术的不断成长，近代以来还初步形成了自然科学的知识体系，揭示了自然领域的若干重大规律。而与此相反，社会历史领域却始终是唯心史观的一统天下，人类关于社会历史发展规律方面的认识几乎为零。有点不可思议，但这是事实。恩格斯谈到过自然规律是以外部必然性的方式作用，而社会历史和思维规律则需要以自觉的方式去应用。这一差别说明，人类对于自然规律的认识，可以在世界观还达不到科学的前提下，通过经验和实证的方式，从现象、局部、量变逐渐展开，也可以做到透过现象看本质，在规律的认识上有所建树。而社会历史规律的认识则不然。由于社会历史是一个有机的整体，如果没有对于世界整体、存在本体和历史趋势的科学把握，单凭经验的观察和实证的方法，就不可能透过具体的社会现象形成规律性的认识，更不可能形成社会历史领域的科学知识体系。这就是说，没有世界观的自觉，不突破经验的、实证的方法局限，就无法认识社会历史规律。

Where is the difficulty in understanding historical laws? The difficulty lies in the fact that "only in the long river of the entire development of human history can one see through the essence of historical movement and the direction of the development of the times." [8]8 Xi Jinping, "Speech at the Conference Commemorating the 200th Anniversary of the Birth of Marx," *Qiushi*, 2018, No. 10, p. 7. The quote emphasizes the need to view history from a long-term perspective to discern its essence.(P7) Therefore, the objective prerequisite for understanding historical laws is that large-scale socialized production dominates and human society enters the process of "world history," while the subjective condition is to truly stand on the standpoint of all humanity and realize a fundamental transformation of worldview on the basis of absorbing all the outstanding intellectual achievements of humanity. Marx created historical materialism through a great philosophical transformation, forming a scientific worldview and methodology. The difficulty of this is self-evident, and its epoch-making significance for the study of human history cannot be overestimated. Similarly, to reproduce the achievements of innovative theory from the level of laws, one must deeply understand all the subjective and objective conditions supporting these innovative achievements, and must strive to approach the standpoint, viewpoint, and method running through them. Only by continuously improving one's political standing and theoretical quality can one "hold up the historical telescope to look back at the past, summarize historical laws, look forward to the future, and grasp the general trend of historical progress." [9]9 Xi Jinping, "Speech at the Central Conference on Work Related to the United Front," *Xi Jinping: The Governance of China*, Vol. 3, Foreign Languages Press, 2020, p. 177. The metaphor of a "historical telescope" is used to describe the method of analyzing historical trends.(P177)

认识历史规律难在哪里？难在“只有在整个人类发展的历史长河中，才能透视出历史运动的本质和时代发展的方向”。[8](P7)因此，认识历史规律的客观前提是社会化大生产主导、人类社会进入“世界历史”过程，而主观条件则是真正站在全人类的立场上，在吸收人类全部优秀思想成果基础上实现世界观的根本变革。马克思通过伟大的哲学变革，创立了唯物史观，形成了科学的世界观方法论，其艰难性不言而喻，而其对于人类历史研究的划时代意义无论如何评价都不为过。同样，从规律层面再现创新理论成果，也必须深入了解支撑这些创新成果的全部主客观条件，必须努力向贯穿其中的立场观点方法靠拢。只有不断提高自己的政治站位和理论素质，才能“端起历史望远镜回顾过去、总结历史规律，展望未来、把握历史前进大势”。[9](P177)

Second, reproducing the achievements of understanding laws requires breaking through isolated viewpoints and grasping them within a system of laws. Whether general laws or specific laws, the discovery of historical laws has completeness. The worldview with historical laws as its core can become the foundation of a scientific system of thought precisely because the historical laws it reveals constitute a system of laws including objective logic, subjective logic, and realistic logic. Take the *Communist Manifesto*, which marks the birth of the new Marxist worldview, as an example. It includes the laws of the movement of the basic social contradiction and class struggle, revealing the objective logic of the inevitable demise of capitalism and the inevitable victory of communism. It also includes the fundamental guidelines for the working class and its party to maintain their advanced nature and integrity, revealing their subjective consciousness of having no selfish interests for a single party or individual, representing advanced productive forces and the lofty ideal of human liberation. It also includes a scientific revolutionary program and an internationalist vision, revealing the realistic logic of socialist revolution and construction.

二是再现规律性认识成果要突破孤立的观点，将其置于规律体系中把握。无论一般规律还是具体规律，历史规律的发现都具有完整性。以历史规律为内核的世界观，之所以能够成为科学思想体系的基础，就在于它揭示的历史规律是一个包括客观逻辑、主观逻辑和现实逻辑在内的规律体系。以标志马克思主义新世界观问世的《共产党宣言》为例，它既包括社会基本矛盾运动及阶级斗争规律，揭示了资本主义必然灭亡和共产主义必然胜利的客观逻辑，又包括了工人阶级及其政党保持先进性、纯洁性的根本遵循，揭示了其没有一党一己之私，代表先进生产力和人类解放崇高理想的主观自觉，还包括了科学的革命纲领和国际主义胸怀，揭示了社会主义革命和建设的现实逻辑。

The theoretical innovations of the new leap in adapting Marxism to the Chinese context and the needs of the times also embody the characteristic of completeness as a system of laws: they include both the universal law of the historical evolution of the contemporary world during its transitional period, the specific law of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, and the special logic of the CPC’s law of self-revolution, all of which we must grasp comprehensively. That is to say, the study of the theoretical system of Marxist innovative theory must not only penetrate to the level of worldview but also be excavated from the perspective of the systematic whole of laws within the scientific system. In other words, we must avoid fragmentary quotations, seize the spiritual essence, and grasp the systematic whole of laws.

马克思主义中国化时代化新飞跃的理论创新成果也体现了规律体系这一完整性的特点：既包括当代世界转型过渡期的历史演变规律这一普遍规律，也包括以中国式现代化全面推进中华民族伟大复兴这一具体规律，还包括中国共产党自我革命规律这一特殊逻辑，需要我们全面地加以领悟。这就是说，马克思主义创新理论的学理化研究，不仅要深入世界观层面，而且要从科学体系的规律整体上加以发掘。这就是说，不搞只言片语，抓住精神实质，把握科学体系的规律整体。

III. The Purpose of Teaching: Cultivating Socialist “New Era Talents” with a Global Vision

三、搞好教学的目的：培养胸怀天下的社会主义“时代新人”

The course “Chinese Marxism and the Contemporary Era” is the only ideological and political theory course offered to doctoral students nationwide, and it is highly ideological, academic, and practical. Implementing the strategic deployment and specific requirements of the Party Central Committee for graduate education, especially doctoral education, the fundamental task of this course is to use Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era—this “global vision”—to observe and understand contemporary China and the world, and to cultivate a contingent of high-quality specialized socialist talents who “embrace the world.” China’s practice of doctoral education shows that high-quality doctoral students generally value both the study of professional knowledge, mastering profound specialized skills, and the cultivation of theoretical quality and moral integrity, caring about the fate of the nation and the people, and striving to grow into New Era talents whom the Party and the people can trust, who are patriotic and dedicated, and who can shoulder the great task of national rejuvenation. Only by growing into such New Era talents, who possess both profound specialized knowledge and high political quality, can they truly see further, do better, and walk more steadily in their future career development.

“中国马克思主义与当代”课是全国博士研究生唯一开设的思想政治理论课，思想性、学术性和现实性都很强。贯彻党中央关于研究生特别是博士研究生教育的战略部署和具体要求，本课程根本任务就是要用习近平新时代中国特色社会主义思想这一“天下胸怀”，观察和认识当代中国与世界，培养“胸怀天下”的社会主义高素质专业化人才队伍。我国的博士研究生培养实践表明，高素质的博士研究生一般都既重视专业知识的学习，掌握精深的专业技能；又重视理论素质、道德素养的培育，心系国家和民族的命运，努力成长为党和人民放心、爱国奉献、能够担当起民族复兴大任的时代新人。成长为这样既掌握精深专业知识又拥有较高政治素质的时代新人，才能够在今后的事业发展中真正看得更远、干得更好、走得更稳。

First, place the cultivation of worldview in a prominent position. It must be acknowledged that in the process of doctoral education, there has long been a widespread tendency to emphasize professional knowledge learning while neglecting ideological and political education, and to prioritize the quantity of papers over the quality of research. Although this has improved somewhat in recent years, it has still not been fundamentally reversed. The principle that “one must learn to be a person before doing things” is not recognized by some. At the same time, as the division of disciplines becomes increasingly fine, especially at the doctoral stage, the specialization and increasingly refined requirements for professional skills, while necessary, can easily lead to students having relatively narrow academic horizons, relatively weak theoretical innovation ability, and especially simplistic and one-sided thinking methods, even a tendency to despise the Marxist worldview and methodology. Practice shows that the worldview is a fundamental issue; observing and understanding real social problems does not depend on the ability of a particular specialized discipline, but on standpoint, viewpoint, and method. To achieve the unity of specialized research and comprehensive development, and to enhance the theoretical literacy of doctoral students, Marxism is the most scientific theoretical bridge, and ideological and political theory courses are the most effective path with Chinese characteristics. It is necessary to seriously study the classic works of Marxism and make reading a way of life.

第一，把世界观的培养放在突出的位置。必须承认，在博士研究生培养过程中，长期普遍存在重专业知识学习轻思想政治教育、重论文数量轻研究质量等倾向，虽然近年来有所改观，但仍然没有从根本上得以扭转。做事先做人，并没有得到一些人的认可。同时，由于各个学科领域划分越来越细，尤其是博士研究生阶段，专业分工和对专业技能的要求越来越精细化，虽然必要，也容易导致学生的学术视野比较狭隘、理论创新能力比较弱，尤其是思想方法较为简单片面，甚至存在鄙视马克思主义世界观方法论的倾向。实践表明，世界观问题是一个根本的问题，观察和认识社会现实问题不取决于某个专业学科的能力，而取决于立场观点方法。实现专业研究与全面发展的统一，提升博士研究生的理论素养，马克思主义是最科学的理论桥梁，思想政治理论课是最具中国特色的有效途径。必须认真研读马克思主义经典著作，把读书当成一种生活方式。

For students to learn this course well, they must first have a sense of mission. To become talents of the motherland capable of shouldering great responsibilities, it is absolutely impossible without a global perspective and a sense of national identity. Therefore, do not regard ideological and political theory courses as something “external to oneself,” let alone as a burden. Only when one recognizes them from the heart and develops an interest can it be possible to truly learn. If one gains something from learning and develops an interest, then one may truly master the course. Of course, the minimum requirement for students is to be familiar with the textbook and study it carefully; they cannot attend class without the textbook—this is a learning discipline. We hope that through the teaching of this course, doctoral students can truly internalize the Party’s innovative theory in their minds and hearts, and then transform it into a scientific method of thinking, into an intrinsic core competence, and into a powerful spiritual force for actively engaging in the great cause of socialism with Chinese characteristics, making it the spiritual source for various types of specialized socialist talents.

学生要学好这门课程，首先要有使命感。成为堪当大用的祖国人才，没有世界眼光、家国情怀是绝无可能的。因此，不要把思想政治理论课视为“身外之物”，更不要将其视为累赘。只有从内心认可了，有兴趣了，才有可能学进去。如果在学习中有了收获，萌生了兴趣，那就可能真正学好这门课。当然，对学生的起码要求是熟悉教材，研读教材，不能脱离教材上课，这是学习纪律。我们希望，通过这门课的教学，能够真正使博士研究生对党的创新理论入耳入脑入心，进而转化为科学的思想方法，转化为内在的看家本领，转化为积极投身中国特色社会主义伟大事业中来的强大精神力量，使之成为社会主义各类专业人才的精神源泉。

For teachers to teach this course well, they must directly face the fundamental issue of how to accurately grasp the interpretation of the relationship between contemporary China and the world by contemporary Chinese Marxism with theoretical thoroughness, and gain broad recognition from doctoral students. This requires a high level of Marxist theoretical literacy, relevant professional background knowledge, corresponding teaching artistry, and the ability to handle the relationship between ideology and academic nature. We certainly need to raise and solve problems from the needs of socialist ideological construction, but not through empty slogans and policy annotations; rather, we must do so through a rigorous and truth-seeking academic approach. The key here is that we can neither mechanically copy and remain at the level of some publicly propagated content, nor can we flaunt so-called “academic freedom” in a “de-ideologized” manner to seek cheap popularity; instead, we must conduct in-depth theoretical argumentation on the basis of comprehensive comparative analysis, using Marxist academic discourse to achieve ideological guidance. As the ideological and political theory course at the highest level of education, it must enhance the depth of academic research on the basis of a clear ideological orientation, striving to achieve a high degree of unity between Party spirit and scientificity. We bear not only the responsibility of ideological guidance but also the responsibility of innovating and disseminating Marxist academic discourse. It is not difficult to see that this course places higher demands on teachers to be “politically strong, deeply passionate, innovative in thinking, broad in vision, strict in self-discipline, and upright in character.”

教师要上好这门课，必须直面如何以理论的透彻性，精准把握当代中国马克思主义对于当代中国与世界关系的解读，并获得博士生们的广泛认同这一根本问题。这需要有较高的马克思主义理论素养，同时具有相关的专业背景知识，以及相应的授课艺术，处理好意识形态性和学术性的关系。我们当然要从社会主义意识形态建设的需要来提出问题、解决问题，但不是以空洞口号和政策注解的方式，而是以严谨求是的学术方式。这里的关键是，我们既不能照搬和停留在一些公开宣传的内容上，更不能以“非意识形态化”的方式彰显所谓的“学术自由”而哗众取宠，而要在综合比较分析的基础上进行深层次的理论论证，用马克思主义的学术话语实现意识形态的思想引领。作为最高教育层次的思想政治理论课，必须要在鲜明的意识形态导向基础上提高学术研究的深度，努力做到党性和科学性的高度统一。我们不仅担负着思想引导的责任，而且担负着马克思主义学术话语创新和传播的责任。不难看出，这门课对教师“政治强、情怀深、思维新、视野广、自律严、人格正”有更高的要求。

Second, the essence of course teaching. Regarding the use of this textbook, we suggest focusing on the following three aspects: First, firmly grasp the characteristics of the present era, which is the foothold of all our teaching content. It is not difficult to see that the interweaving of the two overall situations (the strategic overall situation of the great rejuvenation of the Chinese nation and the changes unseen in a century in the world), the convergence of two histories (the world entering a period of turbulence and transformation and the great rejuvenation of the Chinese nation entering an irreversible historical process), and the overlapping of two major matters (development and security) constitute the prominent characteristics of the era. This first determines that, no matter how many disturbances and difficulties exist today, the trend of the times is firm and irresistible; it determines that, no matter how many risks and twists and turns exist, our country is still in a period of strategic development where opportunities and challenges coexist. The realization of the great rejuvenation of the Chinese nation is now at a critical juncture. Although the closer we get to the goal, the more complex the situation becomes, the more uncertain factors increase, and the more arduous the task, the path has been opened, the foundation has been laid, and the layout has been formed. In fact, there is no force that can stop us from moving toward this goal.

第二，课程教学的要义。就本教材的使用，我们建议在以下三个方面着力：一是牢牢把握当今的时代特征，这是我们全部讲授内容的立脚点。不难发现，两个大局（中华民族伟大复兴战略全局和世界百年未有之大变局）交织、两个历史（世界进入动荡变革期和中华民族伟大复兴进入了不可逆转的历史进程）交汇、两件大事（发展与安全）交叠，就是突出的时代特征。它首先决定了今天无论存在着多少干扰和艰难险阻，时代潮流是确定不移、不可抗拒的；决定了无论存在着多少风险和曲折反复，我国仍处在机遇与挑战并存的战略发展期。实现中华民族伟大复兴今天正处于关键时期。虽然越是接近目标，越是形势复杂，越是不确定因素增加，越是任务艰巨，但道路已经开辟，基础已经奠定，布局已经形成。事实上已经没有任何力量可以阻挡我们迈向这一目标。

Second, focus on elucidating the historical inevitability of Chinese-path modernization, which is the goal of all our teaching content. Chinese-path modernization is a scientific generalization. Its achievements and development show that modernization is by no means limited to Western modernization; each country’s modernization must take its own path. However, the West does not recognize this. The historical and theoretical basis for “modernization equals Westernization” can be traced back to the idea that there is only one type of industrialization. Raymond Aron, one of the founders of the theory of “industrial society,” proposed as early as 1953 that, as industrialization and modernization lead universally into “industrial society,” people will eventually discover that socialism “and capitalism are merely two varieties of the same type, or two forms of the same social type (i.e., the progressive industrial society),” and that regarding the two as opposing poles is nothing but “ideological dogmatism.”[10]10 Raymond Aron, *Dix-huit leçons sur la société industrielle* (Eighteen Lectures on Industrial Society), Paris: Gallimard, 1962.(p.86) This is also the common view expressed in different ways by Western “industrial society” theory and futurology schools, including Daniel Bell, John Kenneth Galbraith, and others.

二是着力阐发中国式现代化的历史必然性，这是我们全部讲授内容的目标。中国式现代化是个科学的概括。它的成果开辟表明，现代化绝不止于西方现代化，各国现代化必须走自己的路。但是，西方对此并不认同。“现代化即西方化”的历史和理论根据可以归结到只有一种工业化。“工业社会”理论的创立者之一雷蒙·阿隆于1953年就提出，随着工业化、现代化的进程而普遍地进入“工业社会”以后，人们终将发现社会主义“和资本主义只是同一类的两个品种，或者是同一社会类型（即进步工业社会）的两个形式”，而把两者视为对立的两极不过是“意识形态教条主义”。[10](P86)这也是包括丹尼尔·贝尔、约翰·肯尼思·加尔布雷斯等在内的西方“工业社会”理论和未来学派，以不同方式所表达的共同见解。

It must be pointed out that a correct understanding of the statement "Chinese-path modernization is socialist modernization led by the Communist Party of China, which contains both the common features of modernization in all countries and the Chinese characteristics based on China's own national conditions" is extremely crucial. One must not interpret the common features shared by modernization in all countries as homogenization at the level of productive forces, while treating Chinese characteristics merely as particularities at the level of relations of production or even ideology. Such an interpretation cannot establish the historical positioning of Chinese-path modernization as fundamentally distinct from Western modernization, and it fails to escape the myth that there is only one type of modernization, namely, modernization equals Westernization. The elucidation of the historical inevitability and world significance of Chinese-path modernization is an issue that must remain a constant focus in the teaching of this course.

需要指出，对“中国式现代化，是中国共产党领导的社会主义现代化，既有各国现代化的共同特征，更有基于自己国情的中国特色”正确理解极为关键。不能将各国现代化具有的共同特征，解读在生产力层面上的同质化，而中国特色只是生产关系甚至只是意识形态层面的特殊性。这种解读不能确立中国式现代化是根本区别于西方现代化的历史定位，并没有跳出只有一种现代化，现代化即西方化的迷思。对中国式现代化的历史必然性及其世界意义的阐发，是本课程教学必须始终关注的问题。

Third, strive to excavate the theoretical innovations of contemporary Chinese Marxism, for this is the source of the ideological power of all our teaching content. Marxism must develop with the evolution of the times, practice, and science. Contemporary Chinese Marxism is Marxism that continuously develops in accordance with the development of contemporary China and the world. However, the basic standpoints, viewpoints, and methods of Marxism remain the root and source, still possessing universal guiding significance across eras. The original achievements of socialism with Chinese characteristics for a New Era are, in essence, still the adherence to and application of dialectical materialism and historical materialism, and represent the latest progress in integrating the basic tenets of Marxism with China's specific realities. Only by scientifically grasping the relationship between Marxism and contemporary Chinese Marxism can we reveal where the power of Marxism as truth lies. Facts have proven that today, the more we continuously open up new horizons for adapting Marxism to the Chinese context and the needs of the times, the more we can demonstrate the contemporary value of these achievements, and the more it will continuously show that the living fruits of adapting Marxism to the Chinese context and the needs of the times belong not only to China but also to the world.

三是努力发掘当代中国马克思主义的理论创新，这是我们全部讲授内容的思想力量所在。马克思主义必须随着时代、实践、科学的发展而发展，当代中国马克思主义就是依据当代中国和世界的发展而不断发展的马克思主义。但是，马克思主义的基本立场观点方法仍然是根和源，仍然具有跨时代的普遍指导意义；新时代中国特色社会主义的原创性成果，本质上依然是对辩证唯物主义和历史唯物主义的坚持运用，是马克思主义基本原理与中国具体实际相结合的最新进展。科学把握马克思主义和当代中国马克思主义的关系，才能揭示马克思主义作为真理的力量所在。事实证明，在今天，越是不断开辟马克思主义中国化时代化的新境界，就越是能够显示这一成果的时代价值，就越能不断表明，马克思主义中国化时代化的鲜活成果不仅属于中国，也属于世界。

Third, master the dialectic that "a nation prospers when its youth prosper." In every period of the Chinese revolution, construction, and reform, the Communist Party of China has always attached great importance to youth, cared for youth, and trusted youth, placing ardent hopes on the younger generation, regarding young people and adolescents as the future of the country and the hope of the nation. At the new historical starting point where socialism with Chinese characteristics has entered a New Era, our Party observes the issue of youth within a broader temporal and spatial scope of the historical stage, giving greater attention and higher expectations to youth, and making the major judgment that "a nation prospers when its youth prosper, and a nation is strong when its youth are strong."

第三，掌握“青年兴则国兴”的辩证法。在中国革命、建设、改革各个时期，中国共产党始终高度重视青年、关怀青年、信任青年，对青年一代寄予殷切期望，把青少年看作祖国的未来、民族的希望。在中国特色社会主义进入新时代的历史新起点，我们党把青年问题放在历史舞台更为广阔的时空范围观察，对于青年给予了更大的关注和更高的期望，作出“青年兴则国家兴，青年强则国家强”的重大判断。

First, the responsibility of China and the responsibility of the era. Under the new historical conditions where China's development is fully integrated into world development, the mission and responsibility of our country's youth have already exceeded the scope of a single nation. Therefore, they must establish their historical mission from the comprehensive relationship between China and the world, and from the trends and demands of the era. Although the historical mission of youth has always been closely linked to world trends and the call of the times, in the past this was only an indirect and circuitous reflection. Only today, when China and the world are so comprehensively integrated and inseparable, is it necessary for our country's youth to directly define their historical mission from the relationship between China and the world.

一是中国之担当与时代之担当。在中国发展全面融入世界发展的新的历史条件下，我国青年的使命担当已经超出了一国的范围，因而必须从中国和世界的全面关系上、从时代潮流和时代要求上确立自己的历史使命。虽然青年的历史使命历来和世界潮流、时代召唤紧密联系，但以前这只是一种间接曲折的反映。只有在今天，中国和世界如此全面地相互融合、不可分割，才需要我国青年直接地从中国和世界的关系上定位自己的历史使命。

The unity of historical mission and the responsibility of the era requires our country's youth to have higher aspirations and career pursuits. Precisely based on this requirement, Xi Jinping emphasized the need to "correctly understand Chinese characteristics and international comparisons, comprehensively and objectively understand contemporary China and view the external world; correctly understand the responsibility of the era and the historical mission, using the Chinese Dream to inspire the youth dream, lighting the lamp of ideals for students and illuminating the path forward, encouraging students to consciously integrate their personal ideals and pursuits into the cause of the country and the nation, bravely becoming strivers and pioneers at the forefront of the times." [11]11 Xi Jinping, *Excerpts from Xi Jinping's Discussions on Educating and Cultivating Socialist Builders and Successors with Core Socialist Values*, Central Party Literature Press, 2023 edition. The page numbers refer to this edition.(P378) Today, integrating personal ideals into the cause of the country and the nation requires not only sharing the same breath with the motherland and its people but also sharing a common destiny with the people of the world.

历史使命和时代责任的统一，需要我国青年有更高的志向和事业追求。正是基于这一要求，习近平强调，要“正确认识中国特色和国际比较，全面客观认识当代中国、看待外部世界；正确认识时代责任和历史使命，用中国梦激扬青春梦，为学生点亮理想的灯、照亮前行的路，激励学生自觉把个人的理想追求融入国家和民族的事业中，勇做走在时代前列的奋进者、开拓者”。[11](P378)在今天，个人理想融入国家和民族的事业，不仅要和祖国人民同呼吸，而且要和世界人民共命运。

The unity of historical mission and the responsibility of the era requires our country's youth to have a broader vision and a more open mind. They must establish a community consciousness that "when the world is good, China will be good; when China is good, the world will be even better"; set the lofty aspiration of serving the Chinese people wholeheartedly while also serving the people of all countries; and form an entrepreneurial spirit where the foundation of one's career lies in China but the development of the career extends globally.

历史使命和时代责任的统一，需要我国青年有更开阔的眼界和胸怀。要树立“世界好、中国才会好，中国好、世界会更好”的共同体意识；确立全心全意为中国人民服务、同时也为世界各国人民服务的远大志向；形成自己事业的根基在中国但事业的发展在全球的创业精神。

Second, the youthfulness of China and the youthfulness of youth. The youthfulness of a country, a nation, and a cause lies in whether it possesses youth. A country that has endless, vigorous, and energetic youth is bound to be vibrant and youthful; a cause that has generation after generation of youth devoted to it is bound to remain forever young. Youthfulness for an individual is not simply a matter of biological age, but the passionate blossoming of life's vitality and creativity. This requires breaking the narrow "small self" and shaping a "greater self" where the youthfulness of the motherland extends the youthfulness of the individual. Therefore, the youthfulness of China and the youthfulness of youth are inseparable.

二是青春之中国与青春之青年。青春于国家、民族和事业，在于是否拥有青年。拥有生生不息、朝气蓬勃的青年的国家必然青春勃发；拥有一代又一代青年为之投身的事业必定永葆青春。青春于个人，不是简单的自然年龄，而是生命的活力和创造力的激情绽放。这就必须打破狭隘之小我，塑造以祖国之青春延续青年之青春的大我。因此，青春之中国与青春之青年不可分割。

To achieve a youthful China, it is necessary to create a favorable social environment for the healthy growth of youth. Ensure broad space for youth to become talented, grow, and advance, and create a good learning environment for youth to become youthful youth. It is essential to firmly grasp the key of tempering worldview, outlook on life, and values, helping youth to "fasten the first button of life and take the first step on the ladder of life well." [11]11 Xi Jinping, *Excerpts from Xi Jinping's Discussions on Educating and Cultivating Socialist Builders and Successors with Core Socialist Values*, Central Party Literature Press, 2023 edition. The page numbers refer to this edition.(P355) "If one does not learn the correct worldview and methodology during the student stage, and does not lay a solid knowledge foundation, it will be difficult to shoulder heavy responsibilities in the future." [11]11 Xi Jinping, *Excerpts from Xi Jinping's Discussions on Educating and Cultivating Socialist Builders and Successors with Core Socialist Values*, Central Party Literature Press, 2023 edition. The page numbers refer to this edition.(P345) The continuous emergence of successive generations of youth with ideals, skills, and a sense of responsibility is an important guarantee for a youthful China.

要成就青春之中国，就要为青年的健康成长创造良好的社会环境。确保青年成才、成长和升迁的广阔空间，为青年成为青春之青年创造良好的学习环境。要紧紧抓住世界观、人生观、价值观的磨炼这一关键，帮助青年“扣好人生的第一粒扣子，迈好人生的第一个台阶”。[11](P355)“如果在学生阶段没有学会正确的世界观、方法论，没有打下扎实的知识基础，将来就难以担当重任。”[11](P345)生生不息的有理想、有本领、有担当的青年不断涌现，是青春之中国的重要保障。

The power of youth lies in transcending the brevity and finiteness of life. This can only be achieved by unifying personal development with social progress, and integrating personal value with the development of the country. The more accurately a person grasps the development trends of human society, the more profoundly they recognize the fundamental characteristics of the era, the more deeply they understand the laws of historical evolution, and the more closely they align with the common ideals of the people, the more brilliant their personal youth will be, and the more splendid the value of their life. When an individual's ideal pursuits are in step with the great tide of the times, that is precisely the day when the individual can truly become a trendsetter of the era.

青春的力量，就在于超越生命的短暂和有限，只有把个人的发展与社会的进步统一起来，把个人的价值与国家的发展统一起来才能做到。一个人，对人类社会发展趋势把握越准确，对时代根本特征认识得越深刻，对历史演进规律体会越深入，与人民的共同理想越契合，那么，个人的青春就越灿烂、生命的价值就越绚丽。当个人的理想追求与时代发展大潮合拍之时，也是个人能够真正成为时代弄潮儿之日。

Third, the beauty of personality and the truth of capability. The foundation of establishing oneself as a person lies in moral integrity, and the key to moral integrity lies in self-cultivation. Shaping a perfect personality is the first required course for youthful youth. Xi Jinping pointed out: "Morality has fundamental significance for both the individual and society. The first priority in being a person and doing things is to uphold morality and cultivate virtue. This is why our standard for employing people is to have both moral integrity and professional competence, with moral integrity taking precedence. Because virtue is primary and directional. Only when a person understands great virtue, observes public virtue, and strictly adheres to private virtue can their talent be used properly." [12]12 Xi Jinping, *Xi Jinping: The Governance of China*, Volume 1, Foreign Languages Press, 2018 edition, p. 173.(P173) Great virtue is political direction and ideals and beliefs, the highest realm of moral cultivation; public virtue is the explicit moral image and basic moral quality, the fundamental requirement of moral cultivation; private virtue is the implicit moral character and moral cultivation in private life, the difficult point and key point of moral cultivation. Only by cultivating all three virtues simultaneously and promoting each other can one continuously shape a perfect personality.

三是人格之美与本领之真。立人之本在立德，立德之要在修身。塑造完美之人格是青春之青年的第一必修课。习近平指出：“道德之于个人、之于社会，都具有基础性意义，做人做事第一位的是崇德修身。这就是我们的用人标准为什么是德才兼备、以德为先，因为德是首要、是方向，一个人只有明大德、守公德、严私德，其才方能用得其所。”[12](P173)大德是政治方向、理想信念，是立德修身的最高境界；公德是显性的道德形象、基本的道德素质，是立德修身的基本要求；私德是隐性的道德品质、私生活的道德素养，是立德修身的难点和重点。三德兼修，互相促进，才能不断塑造完美之人格品质。

To bear the historical mission carrying the responsibility of the era, a perfect personality alone is insufficient; one must also cultivate solid and genuine capabilities. Learning is the necessary path for youth to achieve capability, and social practice is the means to realize capability. True capability must be forged in practice. Only by actively participating in the great practice of socialism with Chinese characteristics, in the crucible of reform and opening up, and in the great school of society, persistently applying what one has learned, can one master true capability.

承载着时代责任的历史使命，仅有完美的人格还不足以担当，还必须练就过硬的本领。学习是青年成就本领的必经之路，社会实践是成就本领的实现途径。真本领要在实践中练就。只有积极投身中国特色社会主义的伟大实践，在改革开放的大熔炉中，在社会的大学校里，坚持学以致用，才能掌握真本领。

The beauty of personality lies in perfecting oneself and resisting corruption and preventing degeneration. Only by forging an indestructible body can one maintain eternal youth. The truth of capability lies in forging ahead, breaking new ground, and making contributions. By cultivating invincible capability, one not only creates a career but also transcends oneself. The combination of "beauty" and "truth" creates truly beautiful youth.

人格之美，在于完善自我、拒腐防变。练就金刚不坏之身，才能永葆青春。本领之真，在于开拓前行、建功立业。练就无坚不摧的本领，不仅开创了事业，也超越了自我。“美”“真”的结合，造就真美青年。

Fourth is the distance of ideals and the proximity of practical work. “An ideal is an ideal because it is lofty; a conviction is a conviction because it is steadfast.” [11]11 Xi Jinping, *Excerpts from Xi Jinping's Discussions on Educating and Cultivating Socialist Builders and Successors with Core Socialist Values*, Central Party Literature Press, 2023 edition. The page numbers refer to this edition.(P35) The distance of ideals does not mean aiming too high, but rather standing high and seeing far; it does not mean seeking the distant while neglecting the near, but rather accumulating small steps to reach the distance. The proximity of practical work does not mean blind practice, like the blind men groping the elephant, but rather keeping one’s feet on the ground and leaving a mark where one steps; it does not mean picking up the sesame seeds while losing the watermelon, but rather starting from small matters and starting from oneself. Without the distance of ideals, there is no far-sighted vision, broad-mindedness, clear-headedness, or firm will; without the proximity of practical work, there are no foundation bricks for building a high tower, no streams to gather into rivers and seas, and no first step in undertaking a cause. The dialectical unity of the distance of ideals and the proximity of practical work constitutes a colorful life in which “the scenery is different from near and far, high and low.” [13]13 A line from the Tang-dynasty poet Su Shi’s poem “Written on the Wall of West Forest Temple,” describing how Mount Lu presents different views from different perspectives, here used to evoke the varied richness of life.

四是理想之远与实干之近。“理想因其远大而为理想，信念因其执着而为信念。”[11](P35)理想之远，非好高骛远，乃登高望远；非舍近求远，乃跬步致远。实干之近，非盲目实践，盲人摸象，乃脚踏实地、抓铁有痕；非捡了芝麻丢了西瓜，乃从小事做起，从自己做起。没有理想之远，就没有目光远大、胸怀宽广、头脑清醒、意志坚定；没有实干之近，就没有砌高楼的底砖、汇江海的溪流、创事业的第一个台阶。理想之远和实干之近的辩证统一，构成了“远近高低各不同”的多彩人生。

The distance of ideals and the proximity of practical work are unified in the spirit of arduous struggle. The perseverance and forging ahead embodied in arduous struggle manifest the lofty ambition of the swan that aims high. As Mao Zedong pointed out: “Arduous struggle is our political本色.” [13]13 A line from the Tang-dynasty poet Su Shi’s poem “Written on the Wall of West Forest Temple,” describing how Mount Lu presents different views from different perspectives, here used to evoke the varied richness of life.(P162) The fine ideals of humanity cannot be realized without carrying forward the spirit of arduous struggle. Since modern times, our country and nation have moved step by step from poverty and weakness to today’s development and prosperity, relying precisely on the tenacious struggle of generation after generation, and relying precisely on the spirit of arduous struggle and unremitting self-improvement of the Chinese nation. The reason why the Communist Party of China has won the heartfelt support of the Chinese people also relies on the spirit of arduous struggle of “eating tree bark and grass roots.”

理想之远和实干之近，统一于艰苦奋斗的精神。艰苦奋斗所体现的坚忍不拔、砥砺前行，表现了志存高远的鸿鹄之志。正如毛泽东指出的：“艰苦奋斗是我们的政治本色。”[13](P162)人类的美好理想，离不开艰苦奋斗精神的发扬。近代以来，我们的国家和民族从积贫积弱一步一步走到今天的发展繁荣，靠的就是一代又一代人的顽强拼搏，靠的就是中华民族艰苦奋斗、自强不息的精神。中国共产党之所以获得了中国人民的衷心拥护，靠的也是“吃树皮草根”的艰苦奋斗精神。

Today, as socialism with Chinese characteristics enters the New Era, young people must actively respond to the new challenges they face, effectively resolve the new contradictions they encounter, and truly write the song of youth for the New Era; they must still rely on the spirit of arduous struggle. Advancing bravely toward the ideal is the path to a brilliant life.

今天，随着中国特色社会主义进入新时代，青年要积极应对面临的新挑战，有效解决遭遇的新矛盾，真正谱写新时代的青春之歌，还要依靠艰苦奋斗的精神。朝着理想勇敢前进，是出彩人生之道。

(Author’s brief introduction: Hou Huiqin, Distinguished Professor at Tianjin Normal University, Dean of the New Era Institute of Marxism, Director of the Research Center for National Cultural Security and Ideological Construction at the Chinese Academy of Social Sciences, and Chief Expert of the research group for *Chinese Marxism and the Contemporary Era (2024 Edition)*.)

（作者简介：侯惠勤，天津师范大学资深教授、新时代马克思主义研究院院长，中国社会科学院国家文化安全与意识形态建设研究中心主任，《中国马克思主义与当代（2024年版）》课题组首席专家）

Online editor: Tongxin

网络编辑：同心