Chinese-Path Modernization Theory and Practice Continuously Enrich and Develop Marxist Principles

The history of the Communist Party of China uniting and leading the Chinese people in pursuing national rejuvenation is also a history of continuously exploring the path of Chinese modernization. “Advancing the great rejuvenation of the Chinese nation on all fronts through Chinese-path modernization” and “providing a new choice for humanity in achieving modernization” are major conclusions put forward in the report of the 20th National Congress of the CPC. Over more than a century, the CPC has adhered to integrating the basic principles of Marxism with China’s specific realities and with the best of traditional Chinese culture, continuously engaging in “theoretical creation” regarding Chinese-path modernization, correctly answering the major questions encountered in advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, and enriching and developing the basic principles of Marxism at the level of worldview and methodology. To comprehensively and profoundly understand the enrichment and development of the basic principles of Marxism by the theory and practice of Chinese-path modernization, we conducted an exclusive interview with Professor Cheng Enfu, a member of the Academic Division of the Chinese Academy of Social Sciences.

中国共产党团结带领中国人民追求民族复兴的历史，也是一部不断探索中国现代化道路的历史。“以中国式现代化全面推进中华民族伟大复兴”“为人类实现现代化提供了新的选择”是党的二十大报告提出的重大论断。百余年来，中国共产党坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，不断对中国式现代化进行“理论性的创造”，正确回答了以中国式现代化全面推进中华民族伟大复兴所遇到的重大问题，并在世界观和方法论层面丰富和发展了马克思主义基本原理。为了全面而深刻地理解中国式现代化理论和实践对马克思主义基本原理的丰富和发展，我们专访了中国社会科学院学部委员程恩富教授。

I. Adhering to a People-Centered Approach: Enriching the Marxist Principle of the People as the Subject

一、坚持以人民为中心：丰富马克思主义关于人民主体原理

▲ (Interviewer, hereinafter abbreviated as ▲): Professor Cheng, thank you for accepting this exclusive interview. The theory and practice of Chinese-path modernization uphold and innovate the basic principles of Marxism, opening a new chapter in Marxist modernization theory. May I ask, from which levels should we understand this important issue?

▲（采访者简称▲，下同)：程教授您好，感谢接受专访。中国式现代化理论与实践，守正创新马克思主义基本原理，开辟了马克思主义现代化理论的崭新篇章。请问，我们应该从哪些层面来认识这一重要问题呢？

● (Interviewee, hereinafter abbreviated as ●): I believe that adhering to a people-centered approach is the primary aspect in which the theory and practice of Chinese-path modernization abide by the basic principles of Marxism, and it constitutes an enrichment and development of the Marxist principle of the people as the subject. Compared with the “theory of popular sovereignty” prevalent in the modern West, the “theory of the people as the subject” and the “theory of the supremacy of the people” represent a major transcendence in historical outlook and the political outlook based on it. The theory of popular sovereignty was the ideological weapon of the modern bourgeois revolution. Its representative scholar, Rousseau, argued that the legitimacy of political power should be based on the common will of the people, that political power should come from the people, and that it could only be exercised with the people’s authorization. Rousseau’s bourgeois theory of popular sovereignty was built on an idealist foundation. On the one hand, its theoretical basis lies in the unverifiable theories of the “state of nature” and the “social contract”; on the other hand, its popular sovereignty only concerns the political rights of the bourgeoisie, while evading or ignoring the deeper socioeconomic sphere. Marx and Engels sublated Rousseau’s theory of popular sovereignty, holding that genuine popular sovereignty must be premised on transforming the economic system. Engels once criticized: “Rousseau’s social contract in practice turned out to be, and could only turn out to be, the bourgeois democratic republic. The great thinkers of the 18th century, like all their predecessors, could not go beyond the limits imposed upon them by their own epoch.” [1]1 Friedrich Engels, *Anti-Dühring*, in Karl Marx and Friedrich Engels, *Collected Works*, vol. 25 (Moscow: Progress Publishers, 1987), p. 270. The Marxist theory of the people as the subject is built on the foundation of historical materialism, adheres to the fundamental stance of the mass view of history, examines the existence and development of society with the masses of the people as the subject, “starts from real, living individuals themselves,” emphasizes that human society is “the product of the interaction of people,” that human activity, especially material production activity, is the historical and logical starting point of social development, and that the broadest masses of the people are the historical subject of social development and the inexhaustible driving force of social development. Social relations are produced by people, including the political superstructure in reality, which is also the product of human activity. “The social structure and the state are continually evolving out of the life-process of definite individuals,” [2]2 Karl Marx and Friedrich Engels, *The German Ideology*, in *Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 36. which excludes “individuals as conceived by the imagination” and focuses on “real individuals” who are “engaged in material production.” Therefore, productive forces and relations of production, political systems and ideologies, etc., are all products of human practical activity.

●（被采访者简称●，下同)：我认为，坚持以人民为中心，这是中国式现代化理论与实践恪守马克思主义基本原理的首要方面，是对马克思主义关于人民主体原理的丰富和发展。“人民主体论”“人民至上论”相较于近代以来西方流行的“人民主权论”，是历史观和基于历史观基础上的政治观的一次重大超越。人民主权理论是近代资产阶级革命的思想武器，其代表性学者卢梭认为，政治权力的合法性应该基于人民的共同意志，政治权力应该来自人民，并且只有在人民的授权下才能行使。卢梭的资产阶级人民主权理论是建立在唯心主义基础之上的，一方面，其立论基础是无法证实的“自然状态”和“社会契约”理论；另一方面，其人民主权仅仅涉及资产阶级的政治权利方面，而规避或忽视了更深层的社会经济领域。马克思恩格斯扬弃了卢梭的人民主权说，认为真正的人民主权应以变革经济制度为前提。恩格斯曾批判说：“卢梭的社会契约在实践中表现为，而且也只能表现为资产阶级的民主共和国。18世纪伟大的思想家们，也同他们的一切先驱者一样，没有能够超出他们自己的时代使他们受到的限制。”马克思主义人民主体论建立在唯物史观基础之上，坚持群众史观的根本立场，以人民群众为主体考察社会的存在和发展，“从现实的、有生命的个人本身出发”，强调人类社会“是人们交互活动的产物”，人的活动，尤其是物质生产活动是社会发展的历史和逻辑起点，最广大的人民群众才是社会发展的历史主体，是社会发展的不竭动力。社会关系是人生产出来的，包括现实中的政治上层建筑等也是人的活动的产物，“社会结构和国家总是从一定的个人的生活过程中产生的”，这就排除了“想象中的那种个人”，而是着眼于“进行物质生产的”这种“现实中的个人”。因此，生产力和生产关系，政治制度和意识形态等都是人类实践活动的产物。

▲: It is precisely because of the Marxist thought of the people as the subject and the mass view of history you just articulated that we recognize the proletarian party, as the vanguard of the working class, as a party representing the interests of the people, having no private interests of its own. Why do we say that the Party’s goal of struggle is to seek benefits for the broad masses of the people and ultimately achieve the free development of each individual?

▲：正是因为您刚才表述的马克思主义人民主体思想和群众史观，我们才认定作为工人阶级的先锋队的无产阶级政党是代表人民利益的政党，它本身没有自身的私利可言。为什么我们说党的奋斗目标就是为广大人民群众谋利益，最终能实现每个人的自由发展呢？

●: This is because seeking welfare and benefits for all the people is a fundamental idea of Marxism. Marx and Engels clearly pointed out: “The proletarian movement is the self-conscious, independent movement of the immense majority, in the interest of the immense majority.” [3]3 Karl Marx and Friedrich Engels, *Manifesto of the Communist Party*, in *Collected Works*, vol. 6 (Moscow: Progress Publishers, 1976), p. 495. This movement “requires the state to declare itself the owner of the whole country, and thereby to use social property for the benefit of society as a whole.” [4]4 Friedrich Engels, *Principles of Communism*, in *Collected Works*, vol. 6, p. 347.

●：这是因为为全体人民谋福利和谋利益是马克思主义的基本思想。马克思恩格斯明确指出，“无产阶级的运动是绝大多数人的，为绝大多数人谋利益的独立的运动”，这种运动“要求国家宣布自己是全国的主人，从而用社会财产来为全社会谋福利”。

The Communist Party of China is a party established according to Marxist principles of Party building. From the moment of its birth, the CPC inscribed the word “people” on its banner and integrated it into its blood. The Party’s first program clearly stipulated: “The revolutionary army must overthrow the power of the capitalist class together with the proletariat,” “recognize the dictatorship of the proletariat until the end of the class struggle,” and “abolish capitalist private ownership.” [5]5 “The First Program of the Communist Party of China,” adopted at the First National Congress, July 1921. In the process of leading China’s revolution, construction, and reform and opening up, the CPC has always adhered to its mission and pursuit. This is specifically manifested in: establishing New China, completely ending the history of old China as a semi-colonial and semi-feudal society, enabling the Chinese people to stand up and become masters of the country; establishing the socialist system, basically completing the socialist transformation of private ownership of the means of production, basically realizing public ownership of the means of production and distribution according to work, laying the economic foundation for developing people’s democracy; and continuously reforming and improving the socialist system, promoting the rapid improvement of productive forces and people’s living standards, and continuously promoting the free and comprehensive development of the people.

中国共产党是按照马克思主义建党原则建立起来的政党，中国共产党一经诞生，就把“人民”二字写在旗帜上、融入血液里。党的第一个纲领就明确规定，“革命军队必须与无产阶级一起推翻资本家阶级的政权”“承认无产阶级专政，直到阶级斗争结束”“消灭资本家私有制”。在领导中国革命、建设和改革的过程中，中国共产党始终坚守自己的使命追求，具体表现为：成立新中国，彻底结束了旧中国半殖民地半封建社会的历史，使中国人民从此站起来了，当家做了主人；建立社会主义制度，基本上完成对生产资料私有制的社会主义改造，基本上实现生产资料公有制和按劳分配，为发展人民民主奠定了经济基础；不断改革和完善社会主义制度，推动生产力和人民生活水平快速提高，不断促进人民的自由全面的发展。

Since entering the New Era, the Party Central Committee with Comrade Xi Jinping at its core has taken the people’s aspiration for a better life as the goal of struggle, clearly proposed adhering to a people-centered development thought, and carried out a series of new reflections and new practices in the process of adhering to the Party’s original aspiration and founding mission, upholding the principle of putting the people first, and solidly promoting common prosperity. Specifically, this is mainly manifested in: First, clearly stating that in the New Era, “the principal contradiction in Chinese society is the contradiction between unbalanced and inadequate development and the people’s ever-growing needs for a better life,” and emphasizing that “the people’s aspiration for a better life is our goal of struggle.” Second, clearly proposing the new development philosophy of “innovation, coordination, green, openness, and sharing.” The new development philosophy scientifically answers the major questions of the New Era, such as “for whom to develop, whom to rely on for development, and how to develop,” clarifying the starting point and落脚点 (ultimate goal) of China’s economic and social development in the New Era. The concept of shared development within the new development philosophy embodies the people-centered development thought, demonstrates the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era that adheres to “putting the people first,” and highlights the primary stance, viewpoint, and method of Chinese-path modernization. Third, clearly stating that common prosperity is the essential requirement of socialism with Chinese characteristics. Common prosperity is an ideal good society that humanity has diligently sought since ancient times, and it is also the consistent goal of struggle for the CPC. In this regard, General Secretary Xi Jinping emphasized: “Common prosperity itself is an important goal of socialist modernization. We cannot wait until modernization is achieved to solve the problem of common prosperity.” [6]6 Xi Jinping, speech at a symposium on promoting common prosperity, August 17, 2021. In practice, the Party Central Committee has adopted a series of measures to promote integrated urban-rural development and coordinated regional development, increased efforts in improving people’s livelihoods, and especially through measures such as promoting targeted poverty alleviation, historically solved the problem of absolute poverty, fully reflecting the CPC’s purpose of serving the people wholeheartedly and its feelings for the people.

进入新时代以来，以习近平同志为核心的党中央把人民对美好生活的向往作为奋斗目标，明确提出坚持以人民为中心的发展思想，并在恪守党的初心使命、坚持人民至上理念、扎实推动共同富裕的过程中进行了一系列新思考新实践。具体来说，主要表现为：一是明确提出新时代“我国社会主要矛盾是人民日益增长的美好生活需要和不平衡不充分的发展之间的矛盾”，强调“人民对美好生活的向往，就是我们的奋斗目标”。二是明确提出“创新、协调、绿色、开放、共享”的新发展理念。新发展理念科学回答了新时代“为谁发展、依靠谁发展、如何发展”等重大问题，明确了新时代我国经济社会发展的出发点和落脚点。新发展理念中的共享发展理念就体现坚持以人民为中心的发展思想，展现了习近平新时代中国特色社会主义思想坚持“人民至上”的世界观和方法论，彰显了中国式现代化的首要立场、观点和方法。三是明确提出共同富裕是中国特色社会主义的本质要求。共同富裕是自古以来人类孜孜以求的美好社会理想，也是中国共产党持之以恒的奋斗目标。对此，习近平总书记强调，“共同富裕本身就是社会主义现代化的一个重要目标。我们不能等实现了现代化再来解决共同富裕问题”。在实践中，党中央采取一系列措施推动城乡融合和区域协调发展，加大民生建设力度，尤其是通过推动精准脱贫等各项措施，历史性地解决了绝对贫困问题，充分体现了中国共产党全心全意为人民服务的宗旨和为民情怀。

In summary, in the practice of advancing Chinese-path modernization, the CPC has always adhered to the Marxist thought of the people as the subject, always adhered to doing everything for the people and relying on the people. Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has put forward a series of new people-centered judgments and requirements, such as “upholding the supremacy of the people,” “public support is the greatest political asset,” “in seizing and consolidating state power, what matters most is winning the hearts of the people,” “always stand on the side of the majority of working people,” and “adhere to the fundamental purpose of serving the people wholeheartedly.” These highlight the distinct stance and value pursuit of “people’s character” in Marxism, writing a new chapter in the Sinicization and modernization of the Marxist thought of the people as the subject.

概而言之，在推进中国式现代化建设实践中，中国共产党始终坚持马克思主义人民主体思想，始终坚持一切为了人民、一切依靠人民。党的十八大以来，以习近平同志为核心的党中央提出“坚持人民至上”“民心是最大的政治”“打江山、守江山，守的是人民的心”“坚持站在最大多数劳动人民的一面”“要坚持全心全意为人民服务的根本宗旨”等一系列以人民为中心的新论断新要求，凸显了“人民性”这一马克思主义的鲜明立场和价值追求，续写了马克思主义人民主体思想中国化时代化的新篇章。

II. Coordinating Material and Cultural-Ethical Progress: Expanding the Marxist Principle on Social Civilization

二、协调物质文明和精神文明建设：拓展马克思主义关于社会文明原理

▲: In many Western capitalist developed countries, modernization leaves an impression primarily of advanced science and technology, advanced productive forces, and material prosperity. In the practice of Chinese-path modernization, how have we performed in this regard, and what far-reaching impacts does it have?

▲：西方不少资本主义发达国家的现代化，给人们的印象主要是科技发达、生产力先进、物质文明繁荣。在中国式现代化的实践中，这方面我们做得怎样？又具有什么样的深远影响呢？

●: From the perspective of the practical construction of modernization in human society, capitalist countries have indeed promoted the development of productive forces in driving modernization, but they have also generated a series of crises of modernity. One prominent manifestation is that capitalist society, while pursuing the maximization of economic interests and emphasizing material production and consumption, neglects the satisfaction of people’s genuine spiritual needs, leading to a particularly pronounced “disconnect” between the distorted spiritual world of people and the modernization of things. In response, Marx and Engels pointed out in the *Communist Manifesto* that capitalist society “has left no other bond between man and man than naked self-interest.” [7]7 Marx and Engels, *Manifesto of the Communist Party* (1848).

●：从人类社会的现代化建设实践来看，资本主义国家在推动现代化实践中的确促进了生产力的发展，但也产生了一系列现代性危机。突出表现之一，便是资本主义社会在追求经济利益最大化、强调物质生产和消费的同时，忽视了人们的真实精神需求的满足，导致被扭曲的人的精神世界与物的现代化“脱节”尤为明显。对此，马克思恩格斯在《共产党宣言》中曾经指出，资本主义社会“使人和人之间除了赤裸裸的利害关系……就再也没有任何别的联系了”。

According to Marxist principles, material civilization and cultural-ethical progress are two inseparable aspects of social civilization. They are mutually connected and interactive; one can say they are like the two wheels of a cart or the two wings of a bird. On one hand, material civilization provides the material conditions and foundation for cultural-ethical progress, exerting a decisive constraining effect on it, and cultural-ethical progress develops with the development of material civilization. On the other hand, cultural-ethical progress plays an active promoting role for material civilization, providing strong intellectual support and ideological guarantees for it. For a country to achieve modernization, it cannot focus solely on one aspect; it must continuously develop productive forces and accumulate material wealth, while also paying attention to developing advanced culture and enriching people’s spiritual world.

根据马克思主义原理，物质文明和精神文明是社会文明不可分割的两个方面。两者是互相联系、互相作用的，也可以说两者是车之两轮、鸟之双翼的关系。一方面，物质文明是精神文明的物质条件和基础，物质文明对精神文明起决定性的制约作用，精神文明随物质文明的发展而发展。另一方面，精神文明对物质文明发挥着能动的促进作用，为物质文明提供强大的智力支撑和思想保证。一个国家要实现现代化，不能仅偏重一个方面，既要不断发展生产力、积累物质财富，也要注重发展先进文化、丰富人们的精神世界。

In the process of leading and promoting the practice of Chinese-path modernization, the Communist Party of China has critically inherited capitalist civilization, actively absorbed both its positive and negative experiences and lessons, and placed great emphasis on the coordinated development of material civilization and cultural-ethical progress, enabling China to exhibit a social harmony markedly different from that of the United States and some developed European countries. As early as the New Democratic Revolution period, Mao Zedong proposed “transforming a China that is ignorant and backward under the rule of old culture into a China that is civilized and advanced under the rule of new culture.” [8]8 Mao Zedong, “On New Democracy” (1940). After the founding of New China, the Chinese Communists, with Comrade Mao Zedong as their chief representative, actively explored the construction of cultural-ethical progress in New China with a high degree of cultural consciousness, launching large-scale and sustained literacy campaigns, and promoting measures such as integrating education with productive labor to guide people in transforming old ideas and concepts, and establishing new social customs and spiritual outlooks. After reform and opening up, the Chinese Communists, with Comrade Deng Xiaoping as their chief representative, while promoting the reform of the socialist market economy, emphasized that “to build a socialist country, we must have not only a high level of material civilization but also a high level of cultural-ethical progress.” [9]9 Deng Xiaoping, speech at the National Conference on the Work of Science and Technology (1978). In practice, the Party established the strategic policy of “grasping with both hands, being firm with both hands,” meaning on one hand, deepening reform to promote rapid economic development, and on the other hand, formulating documents such as the *Resolution of the Central Committee of the Communist Party of China on the Guiding Principles for the Construction of Socialist Cultural-ethical Progress* to continuously promote the development of cultural-ethical progress under the conditions of the socialist market economy.

在领导和推动中国式现代化的实践进程中，中国共产党扬弃地对待资本主义文明，积极吸取其正反两方面的经验教训，高度重视物质文明和精神文明协调发展，使中国展现出与美国和欧洲一些发达国家迥然有别的社会和谐现象。早在新民主主义革命时期，毛泽东就提出，“要把一个被旧文化统治因而愚昧落后的中国，变为一个被新文化统治因而文明先进的中国”。新中国成立之后，以毛泽东同志为主要代表的中国共产党人以高度的文化自觉积极探索新中国精神文明建设，开展了大规模的持续扫盲运动，以推动教育与生产劳动相结合等举措引导人们改造旧思想、旧观念，树立社会新风尚和精神新面貌。改革开放之后，以邓小平同志为主要代表的中国共产党人在推动社会主义市场经济改革过程中，强调“我们要建设社会主义国家，不但要有高度的物质文明，而且要有高度的精神文明”。在实践中，党确定了“两手抓、两手都要硬”的战略方针，即一方面通过深化改革推动经济快速发展，另一方面通过制定《中共中央关于社会主义精神文明建设指导方针的决议》等文件，不断推动社会主义市场经济条件下精神文明建设的不断发展。

Since entering the New Era, facing the reality of increasingly diverse and volatile domestic social ideologies, with more frequent collisions and confrontations between different ideas, cultures, moral concepts, and value orientations, the Party Central Committee with Comrade Xi Jinping at its core has more consciously promoted the coordinated development of the “two civilizations” in advancing Chinese-path modernization. General Secretary Xi Jinping clearly pointed out that “socialism with Chinese characteristics is a socialism with comprehensive development of both material civilization and cultural-ethical progress,” and that “China’s modernization is a modernization where material civilization and cultural-ethical progress are coordinated.” [10]10 Xi Jinping, speech at the ceremony marking the centenary of the CPC (2021). General Secretary Xi Jinping has made a series of expositions on how to develop socialist material civilization and cultural-ethical progress. First, in terms of material civilization construction, he emphasizes adhering to and improving the basic socialist economic system, holding that development is the key to solving all of China’s problems. Against the backdrop of a new round of technological revolution and industrial transformation, General Secretary Xi Jinping explicitly proposed the concept of “new quality productive forces” and the requirement to develop them, emphasizing that “new quality productive forces are an advanced state of productive forces led by innovation, breaking away from traditional economic growth modes and paths of productive force development,” in line with the new development philosophy. [11]11 Xi Jinping, remarks during an inspection tour in Heilongjiang (September 2023). He has also put forward a series of requirements for promoting China’s scientific and technological innovation, industrial innovation, innovation in development modes, innovation in institutional mechanisms, and innovation in talent work mechanisms, greatly deepening the understanding of the laws governing socialist economic construction with Chinese characteristics in the New Era. Second, in terms of cultural-ethical progress construction, General Secretary Xi Jinping emphasizes the need to “continue to unremittingly and consistently promote the construction of socialist cultural-ethical progress,” “vigorously cultivate and promote the core socialist value system and core socialist values,” “promote the spiritual lineage originating from the great founding spirit of the Party,” [12]12 The “great founding spirit of the Party” refers to the spirit of the CPC’s founding, first articulated by Xi Jinping in 2021 as “upholding truth,坚守理想,践行初心,担当使命,不怕牺牲,英勇斗争,对党忠诚,不负人民.” “adhere to making the past serve the present, discard the dross and select the essential, discard the false and retain the true, inherit and promote the excellent traditional Chinese culture,” “take meeting the spiritual and cultural needs of the people as the starting point and goal of literature, art, and literary and artistic work,” and “vigorously promote the new trends of the times, achieving the self-education and self-improvement of the masses in promoting social civilization and progress.” Among these, with the “Second Integration” as a typical representative, Xi Jinping Thought on Culture as the culmination, and the creative transformation and innovative development of excellent traditional Chinese culture delineating the contemporary posture of Chinese culture and Chinese spirit as a manifestation, socialist cultural-ethical progress exhibits the epochal height and new form of human civilization.

进入新时代以来，面对国内社会思想意识多样多变，不同思想文化、不同道德观念、不同价值取向的碰撞交锋更加频繁的现实情况，以习近平同志为核心的党中央在推进中国式现代化建设过程中，更加自觉地推动了“两个文明”协调发展。习近平总书记明确指出，“中国特色社会主义是物质文明和精神文明全面发展的社会主义”，“我国现代化是物质文明和精神文明相协调的现代化”。习近平总书记就如何发展社会主义物质文明和精神文明建设作出了一系列论述。一是在物质文明建设方面，强调要坚持和完善社会主义基本经济制度，认为发展是解决我国所有问题的关键。在新一轮科技革命和产业变革的时代背景下，习近平总书记明确提出“新质生产力”的概念和发展新质生产力的要求，强调“新质生产力是创新起主导作用，摆脱传统经济增长方式、生产力发展路径”的符合新发展理念的先进生产力质态。他还就推进我国科技创新、产业创新、发展方式创新、体制机制创新、人才工作机制创新提出一系列要求，大大深化了对新时代中国特色社会主义经济建设的规律性认识。二是在精神文明建设方面，习近平总书记强调，要“继续锲而不舍、一以贯之抓好社会主义精神文明建设”，“大力培育和弘扬社会主义核心价值体系和核心价值观”，“弘扬以伟大建党精神为源头的精神谱系”，“坚持古为今用，去粗取精、去伪存真，继承和弘扬中华优秀传统文化”，“把满足人民精神文化需求作为文艺和文艺工作的出发点和落脚点”，“大力弘扬时代新风，在推动社会文明进步中实现群众的自我教育、自我提高”等。其中，以“第二个结合”为典型代表，以习近平文化思想为集大成，以中华优秀传统文化的创造性转化、创新性发展所擘画的中华文化和中国精神的时代姿态为表征，社会主义精神文明展现出人类文明的时代高度和崭新样态。

In summary, the coordinated development of material civilization and cultural-ethical progress has always been an important connotation of Marxism and its sinicized theories regarding the development of social civilization. In leading and promoting the process of Chinese-path modernization, the Communist Party of China has consistently focused on promoting the coordinated development of material civilization and cultural-ethical progress, especially by combining China’s national conditions and global conditions to engage in multifaceted thinking on how to coordinate the relationship between the two civilizations and how to promote their coordinated development, putting forward many original ideas. The exploratory practice of Chinese-path modernization shows that material abundance and spiritual enrichment are basic requirements for the progress of human social civilization. Only by promoting the coordinated development of the two civilizations can the level of civilization of the entire society be continuously raised. The new form of human civilization created by Chinese-path modernization through the coordinated development of the two civilizations presents the international community with a distinctive picture of the progress and development of human social civilization, not only adding new connotations to the Marxist thought on social civilization but also providing a reference direction for the path of civilizational development of human society.

概而言之，物质文明与精神文明协调发展，一直是马克思主义及其中国化理论关于社会文明发展的重要内涵。中国共产党在领导和推动中国式现代化进程中始终注重推进物质文明与精神文明协调发展，尤其注重结合中国国情和世情就如何协调两个文明之间的关系、如何推进两个文明协调发展进行多方面的思考，提出了许多具有原创性的思想。中国式现代化的探索实践表明，物质富足、精神富有是人类社会文明进步的基本要求，只有推动两个文明协调发展，才能不断提高全社会的文明程度。中国式现代化创造的两个文明协调发展的人类文明新样态，向国际社会展现出人类社会文明发展进步的别样图景，不仅为马克思主义社会文明思想增添了新的内涵，而且为人类社会的文明发展道路提供了可资借鉴的方向。

III. Comprehensively Deepening Institutional and Mechanism Reforms: Innovating the Marxist Principle on the Driving Forces of Social Development

三、全面深化体制机制改革：创新马克思主义关于社会发展动力原理

▲: The driving forces of social development, i.e., the forces that propel society forward, have been an important question continuously explored by people since ancient times. Different thinkers, philosophers, and sociologists have their own unique insights into the driving forces of social development. For example, Hegel interpreted the ultimate driving force of social development as the “Absolute Idea” or “Absolute Spirit,” while Toynbee believed the ultimate driving force of human civilizational development was the ultimate spiritual existence. On the issue of the driving forces of social development, how did the classical Marxist writers understand it? How does the sinicized theory of Marxism understand it?

▲：社会发展动力，即推动社会前进的力量。这是自古以来人们不断探索的一个重要问题。不同的思想家、哲学家、社会学家等对社会发展动力有着各自的独到见解。比如，黑格尔将社会发展的最终动力解释为“绝对观念”“绝对精神”，汤因比则认为人类文明发展的最终动力是终极的精神之存在。在社会发展动力问题上，马克思主义经典作家是如何认识的？马克思主义中国化理论又是如何认识的？

●: Classical Marxist writers believed that the ultimate driving force of social development should be sought from within society itself, and that only by striving to reveal the driving forces hidden behind historical development could the true causes of historical development be uncovered. In Marx’s view, “all conflicts in history have their origin in the contradiction between the productive forces and the form of intercourse.” [13]13 Marx, *A Contribution to the Critique of Political Economy* (1859). The fundamental driving force of social development lies in the movement of the basic contradictions of society; the movement of the basic contradictions of society constitutes the deep-seated source of social change and social development. Reform means adjusting or changing the existing relations of production and superstructure, making the social relations of production more suitable for the development of social productive forces, and the superstructure more suitable for the development of the economic base.

●：马克思主义经典作家认为，社会发展的最终动力应从社会内部去寻找，只有努力揭示隐藏在历史发展背后的动力，才能揭示出历史发展的真正动因。在马克思看来，“一切历史冲突都根源于生产力和交往形式之间的矛盾”。社会发展的根本动力在于社会基本矛盾的运动，社会基本矛盾运动构成了社会变迁和社会发展的深层根源。改革就是要对现行的生产关系和上层建筑进行调整或改变，使得社会生产关系更加适合社会生产力的发展，上层建筑更加适合经济基础的发展。

In promoting Chinese-path modernization, Chinese Communists have placed great emphasis on the analysis of social contradictions. In August 1937, Mao Zedong, in *On Contradiction*, offered a preliminary discussion of the nature of contradictions in socialist society, arguing that “the contradiction between town and country in the economic sphere… in socialist countries… this antagonistic contradiction becomes a non-antagonistic contradiction.” After the establishment of the socialist system, Mao, integrating China’s national conditions and the experience of building New China, clearly stated: “The socialist relations of production have already been established; they are compatible with the development of the productive forces; however, they are still far from perfect.” Furthermore, “there is also the situation where the superstructure and the economic base are both compatible and incompatible.” This is Mao’s characterization of the features of the fundamental contradictions of socialism, namely, that the contradictions between the relations of production and the productive forces, and between the superstructure and the economic base, involve conditions of basic compatibility alongside incompatibility, which must be resolved through continuous adjustments within the socialist system itself. After the Third Plenary Session of the 11th Central Committee of the CPC [14]14 The Third Plenary Session of the 11th Central Committee of the CPC, held in December 1978, is a landmark meeting that initiated China’s reform and opening up policy., Deng Xiaoping regarded reform as a new revolution, China’s second revolution, emphasizing that both reform and revolution are aimed at liberating and developing the productive forces. Regarding the importance of reform for Chinese-path modernization, Deng explicitly stated: “If we do not implement reform now, our modernization cause and socialist cause will be ruined.” It was precisely through institutional and systemic reform that China achieved the transition from a traditional planned economy to a socialist market economy, effectively unleashing new social vitality and dynamism.

中国共产党人在推动中国式现代化的过程中高度重视对社会矛盾问题的分析。1937年8月，毛泽东在《矛盾论》中就对社会主义社会矛盾的性质作了初步的论述，认为“经济上城市和乡村的矛盾……在社会主义国家里面……这种对抗的矛盾就变为非对抗的矛盾”。社会主义制度建立以后，毛泽东结合中国国情和新中国建设经验明确指出：“社会主义生产关系已经建立起来，它是和生产力的发展相适应的；但是，它又还很不完善”，另外“还有上层建筑和经济基础的又相适应又相矛盾的情况”。这是毛泽东对社会主义基本矛盾的特征所作的概括，即生产关系和生产力之间的矛盾、上层建筑和经济基础之间的矛盾，是在基本适合的情况下，又存在着不适合的情况，需要经过社会主义制度本身的不断调整加以解决。党的十一届三中全会之后，邓小平认为改革是一场新的革命、中国的第二次革命，强调改革和革命都是为了解放生产力、发展生产力。关于改革对于中国式现代化建设的重要性，邓小平明确指出：“如果现在再不实行改革，我们的现代化事业和社会主义事业就会被葬送。”正是通过体制机制改革，我国实现了从传统的计划经济体制向社会主义市场经济体制的转变，有效激发了社会的新生机和新活力。

As socialism with Chinese characteristics entered a New Era, facing complex and volatile international and domestic situations, a new round of scientific and technological revolution and industrial transformation, and the new expectations of the people, the Party Central Committee with Comrade Xi Jinping at its core, integrating the new changes in China’s principal social contradiction [15]15 The principal social contradiction in the New Era is defined as the contradiction between unbalanced and inadequate development and the people’s ever-growing needs for a better life., explicitly put forward the strategic thought of comprehensively deepening reform. General Secretary Xi Jinping emphasized: “Now, to resolve a series of prominent contradictions and challenges facing China’s further development, we must deepen reform and opening up.” “Without reform, there will be no sustained development in the future. Therefore, reform is not just about looking at three or five years, but at twenty years, and at the first fifty years of the next century.” Based on this profound understanding, the Third Plenary Session of the 18th Central Committee of the CPC formally adopted the *Decision of the Central Committee of the Communist Party of China on Several Major Issues Concerning Comprehensively Deepening Reform*. This decision constitutes a top-level design for comprehensively deepening reform in the New Era, pointing out the general direction for comprehensively deepening reform at a new historical starting point. In the practice of advancing comprehensively deepening reform, General Secretary Xi Jinping has put forward a series of new concepts and new requirements, mainly including: First, regarding the value orientation of comprehensively deepening reform, emphasizing adherence to a people-centered approach to advancing reform. Because “reform is meaningful only when it is for the people; reform has momentum only when it relies on the people.” Second, regarding the overall goal of comprehensively deepening reform, clearly proposing to uphold and develop the system of socialism with Chinese characteristics and advance the modernization of the national governance system and governance capacity. Third, regarding the methods and approaches of comprehensively deepening reform, adhering to a systems perspective, coordinating the advancement of reforms in all areas, emphasizing “strengthening macro-level thinking and top-level design, paying more attention to the systemic, holistic, and synergistic nature of reform.” Fourth, regarding the key points and focal points of comprehensively deepening reform, emphasizing adherence to a problem-oriented approach that forces reform. “Reform is generated by problems forcing it, and it deepens in the continuous process of solving problems.” The comprehensively deepening reform of Chinese-path modernization adheres to the methodology of problem orientation, focusing on resolving major institutional and systemic issues in reform, thereby driving comprehensively deepening reform to achieve historic accomplishments, and making the fundamental, basic, and important systems of socialism with Chinese characteristics more mature and more established. Building on the historic achievements of comprehensively deepening reform, the Third Plenary Session of the 20th Central Committee of the CPC [16]16 The Third Plenary Session of the 20th Central Committee of the CPC was held in July 2024. adopted the *Decision of the Central Committee of the Communist Party of China on Further Comprehensively Deepening Reform and Advancing Chinese-Path Modernization*, proposing the “Six Upholds” principles for further comprehensively deepening reform, and putting forward specific plans and requirements for further deepening reforms in the economic system, political system, cultural system, social system, ecological civilization system, national security system, and national defense system, drawing up a task list and “construction blueprint” for further comprehensively deepening reform.

中国特色社会主义进入新时代，面对纷繁复杂的国际国内形势，面对新一轮科技革命和产业变革，面对人民群众新期待，以习近平同志为核心的党中央结合我国社会主要矛盾新变化，明确提出全面深化改革的战略思想。习近平总书记强调：“现在，解决我国进一步发展面临的一系列突出矛盾和挑战，必须深化改革开放。”“没有改革就没有今后的持续发展。所以，改革不只是看三年五年，而是要看二十年，要看下世纪的前五十年。”正是基于这样的深刻认识，党的十八届三中全会正式通过了《中共中央关于全面深化改革若干重大问题的决定》。这个决定是对新时代全面深化改革作出的顶层设计，为在新的历史起点上全面深化改革指明了总的方向。在推进全面深化改革的实践中，习近平总书记对全面深化改革提出一系列新理念和新要求，主要包括：一是在全面深化改革的价值导向上，强调坚持以人民为中心推进改革。因为“为了人民而改革，改革才有意义；依靠人民而改革，改革才有动力”。二是在全面深化改革的总体目标上，鲜明提出坚持和发展中国特色社会主义制度，推进国家治理体系和治理能力现代化。三是在全面深化改革的方式方法上，坚持系统观念，统筹推进各领域改革，强调“加强宏观思考和顶层设计，更加注重改革的系统性、整体性、协同性”。四是在全面深化改革的关键点和着力点上，强调坚持以问题倒逼改革。“改革是由问题倒逼而产生，又在不断解决问题中得以深化。”中国式现代化的全面深化改革，坚持问题导向的方法论，着力解决改革中的重大体制机制问题，从而推动全面深化改革取得了历史性成就，推动中国特色社会主义根本制度、基本制度和重要制度更加成熟、更加定型。在全面深化改革取得历史性成就的基础上，党的二十届三中全会又通过了《中共中央关于进一步全面深化改革、推进中国式现代化的决定》，提出了进一步全面深化改革的“六个坚持”原则，并对进一步全面深化经济体制、政治体制、文化体制、社会体制、生态文明体制、国家安全体制、国防体制等改革提出具体规划和要求，绘制了进一步全面深化改革的任务清单和“施工图”。

▲: Over the past century and more, the CPC has led and propelled Chinese society to achieve major accomplishments that are epoch-making, earth-shaking, heaven-and-earth overturning, and world-stunning [17]17 These four four-character idioms (开天辟地, 改天换地, 翻天覆地, 惊天动地) are standard rhetorical phrases in Chinese political discourse used to describe the CPC’s historical achievements: the founding of the Party, the establishment of New China, the reform and opening up, and the transformative changes of the New Era.. The driving force behind this leadership and propulsion must certainly possess unique characteristics or traits. Could you please provide a general explanation?

▲：中国共产党百余年来引领和推动中国社会取得了开天辟地、改天换地、翻天覆地、惊天动地的重大成就，这种引领和推动的动力肯定具有其独特的特点或特质。请问您能概括阐述一下吗？

●: Advancing Chinese-path modernization is an unprecedented pioneering undertaking. Facing the established centenary goals, generations of Chinese Communists have maintained strategic confidence and steadfastness in action. Especially in the new period of reform and opening up and socialist modernization, and in the New Era of socialism with Chinese characteristics, our Party, through continuous reform and deepening reform, has resolutely broken down the ideological obstacles and institutional and systemic maladies hindering Chinese-path modernization, unremittingly promoting better compatibility between the relations of production and the productive forces, between the superstructure and the economic base, and between national governance and social development, providing powerful momentum and institutional guarantees for Chinese-path modernization. In this historical process, Chinese Communists, integrating China’s actual conditions, have put forward a series of new ideas, new viewpoints, and new judgments on deepening reform and opening up, scientifically answering a series of fundamental questions concerning the great significance, fundamental direction, value orientation, overall goal, overall layout, major tasks, scientific methods, and fundamental guarantees of reform. This reflects the Party Central Committee’s historical initiative and sense of responsibility in actively responding to changes and proactively seeking change, causing Marxist thought on the driving forces of social development to manifest a magnificent historical evolution and theoretical sublimation on the path of advancing Chinese-path modernization, greatly refining and deepening the Marxist theory on the driving forces of social development.

●：推进中国式现代化是一项前无古人的开创性事业。面对百年既定奋斗目标，一代代中国共产党人始终保持战略自信和行动定力。尤其是改革开放和社会主义现代化建设新时期、中国特色社会主义新时代，我们党通过持续改革和深化改革，坚决破除推进中国式现代化的思想障碍和体制机制痼疾，毫不松懈地推动生产关系和生产力、上层建筑和经济基础、国家治理和社会发展更好相适应，为中国式现代化提供了强大动力和制度保障。在这一历史进程中，中国共产党人结合中国实际，提出一系列深化改革开放的新思想、新观点、新论断，科学回答了改革的重大意义、根本方向、价值导向，以及改革的总目标、总布局、重大任务、科学方法和根本保证等一系列基本问题，体现出党中央积极应变、主动求变的历史主动和责任担当，使马克思主义社会发展动力思想在推进中国式现代化的道路上表现出波澜壮阔的历史性演绎和理论升华，大大细化、深化了马克思主义关于社会发展动力的理论。

As for its unique characteristics and traits, these lie in the context of the overall strategy for the great rejuvenation of the Chinese nation and the changes unseen in a century in the world. The practice of Chinese-path modernization prominently displays a grand narrative of the worldview and methodology of “problem orientation,” “systems perspective,” “upholding fundamental principles and breaking new ground,” and even “embracing the world with a broad mind.” It demonstrates a dialectical understanding and creative application of the relationships between various levels within the Marxist theory of social contradictions. Among these, the word “comprehensive” in “comprehensively deepening reform” and “further comprehensively deepening reform” is the most prominent feature of this grand narrative. It is an emblematic trait of the driving forces of social development created by Chinese Communists under the guidance of Marxist dialectical thinking, becoming the most vivid color of the Marxist principle of the driving forces of social development in China in the New Era.

而说到其独特的特点和特质，这便是在中华民族伟大复兴战略全局和世界百年未有之大变局的背景下，中国式现代化实践突出展示出对“问题导向”“系统观念”“守正创新”以至“胸怀天下”的世界观和方法论的宏大叙事，表现出对马克思主义社会矛盾学说中各层面之间关系的辩证理解和创造性运用，其中“全面深化改革”和“进一步全面深化改革”的“全面”二字，是这种宏大叙事最突出的特征，是中国共产党人在马克思主义辩证思维指导下创造出的关于社会发展动力的标识性特质，成为马克思主义社会发展动力原理在新时代中国的最鲜亮色彩。

IV. Emphasizing Harmony Between Humanity and Nature: Enriching the Marxist Principle of Ecological Civilization

四、注重人与自然和谐共生：充实马克思主义生态文明原理

▲: Human needs give rise to the relationship between humanity and nature, and the relationship between humanity and nature is the most fundamental relationship in human society. Some public opinion holds that the classical Marxist writers only emphasized the relationship between people, and did not emphasize the relationship between humanity and nature. Do you agree with this statement?

▲：人的需要产生人与自然的关系，而人与自然的关系是人类社会最基本的关系。有舆论认为马克思主义经典作家只重视人与人的关系，而不重视人与自然的关系。您赞成这种说法吗？

●：This kind of public opinion is clearly a biased and partial understanding of Marxist principles. The cognition of the relationship between humanity and nature is an enduring theme of human society. The classical Marxist writers were proponents of the unity of the view of humanized nature and the view of nature as humanized. Marx and Engels not only proposed that nature is humanity’s “inorganic body” and that “man is directly a natural being,” but also, based on human practice, held that as a living natural being, man “is on the one hand furnished with natural powers of life, is an active natural being… on the other hand, as a natural, corporeal, sensuous, objective being he is a suffering, conditioned and limited creature, like animals and plants.” [18]18 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. This demonstrates that human social life and production are a unity of natural relations and social relations, and that humanity and nature are subjects to each other; “only in society is nature for him the bond with other men, the basis for his own existence for others and their existence for him, and the living source of his own existence as a human being.” [19]19 "The world is for all" (天下为公) is a classical Confucian ideal from the *Book of Rites* (*Liji*), envisioning a society where public spirit prevails and resources are shared for the common good. That is, only by scientifically understanding and respecting nature can humanity truly achieve a complete grasp and comprehensive respect for itself. Similarly, a truly free person in the full sense will not only utilize and transform nature, objectifying nature, but will also consciously subjectify nature, achieving reverence for nature, respect for nature, compliance with nature, and protection of nature.

●：这种舆论显然是对马克思主义原理的偏知偏解。对人与自然的关系的认知，是人类社会的恒久主题。马克思主义经典作家是自然人化观与人化自然观的统一论者。马克思恩格斯不仅提出了自然界是“人的无机的身体”，“人直接地是自然存在物”，而且立足于人类实践，认为人作为有生命的自然存在物，“一方面具有自然力、生命力，是能动的自然存在物……另一方面，人作为自然的、肉体的、感性的、对象性的存在物，同动植物一样，是受动的、受制约的和受限制的存在物”。这就说明人类社会生活和生产是自然关系和社会关系的统一，人与自然互为主体，“只有在社会中，自然界才是人自己的合乎人性的存在的基础”，即唯有科学认识和尊重自然，人才能真正做到完整地把握和全面地尊重自身。同样，完整意义上的真正自由的人，不仅会利用和改造自然，将自然界对象化，而且会自觉地将自然界主体化，做到敬畏自然、尊重自然、顺应自然、保护自然。

There is no doubt that in promoting the process of Chinese-path modernization, the Communist Party of China has always attached importance to the protection of the ecological environment. In 1934, Mao Zedong pointed out in “Our Economic Policy” that “the cultivation of forests and the increase of livestock are also important parts of agriculture,” [20]20 Karl Marx and Frederick Engels, *The German Ideology* (Moscow: Progress Publishers, 1976), p. 53. (Citation adapted from standard English edition.) demonstrating the inseparable relationship between agriculture and forestry. After the founding of New China, the Chinese Communists led the masses to actively carry out activities such as afforestation and the control of floods and droughts, committed to improving the ecological environment. Projects such as the Jingjiang Flood Diversion Project on the Yangtze River, the Sanmenxia Closure Project on the Yellow River, the Red Flag Canal Project, the Thousand Island Lake Project, and the Dongfeng Canal Project all laid a solid foundation for ecological and environmental construction. After reform and opening up, Deng Xiaoping warned: “Large-scale land reclamation is not worth the gain and is very dangerous… Land reclamation must be very cautious.” In 1996, Jiang Zemin clearly stated at the Fourth National Conference on Environmental Protection: “Environmental protection is very important; it is a global strategic issue related to the long-term development of our country.” After the 16th National Congress of the CPC, the Chinese Communists, with Comrade Hu Jintao as the main representative, adhered to using the Scientific Outlook on Development to guide overall economic and social development, deeply implemented the sustainable development strategy, and promoted harmonious coexistence and coordinated development between humanity and nature. In October 2007, the report of the 17th National Congress of the CPC for the first time put forward the requirement of building an ecological civilization, emphasizing that “we must place the building of a resource-conserving and environment-friendly society in a prominent position in our strategy for industrialization and modernization.” “During the 11th Five-Year Plan period, the energy consumption per unit of GDP nationwide fell by 19.1%, and a cumulative reduction of 1.46 billion tons of carbon dioxide emissions was achieved.” [21]21 Karl Marx and Frederick Engels, *Manifesto of the Communist Party* (1848), Chapter II.

毋庸置疑，中国共产党在推动中国式现代化的进程中，始终重视生态环境的保护。1934年，毛泽东在《我们的经济政策》中就指出，“森林的培养，畜产的增殖，也是农业的重要部分”，论证了农业与林业密不可分的关系。新中国成立后，中国共产党人带领人民群众积极开展植树造林、治理水旱灾害等活动，致力于改善生态环境。诸如长江荆江分洪工程、黄河三门峡截流工程、红旗渠工程、千岛湖工程、东风渠工程等，都为生态环境建设奠定了坚实的基础。改革开放后，邓小平警示：“搞大面积开荒得不偿失，很危险……开荒要非常慎重。”1996年，江泽民在第四次全国环境保护会议上明确指出：“环境保护很重要，是关系我国长远发展的全局性战略问题。”党的十六大之后，以胡锦涛同志为主要代表的中国共产党人坚持以科学发展观统领经济社会发展全局，深入实施可持续发展战略，促进人与自然和谐共生、协调发展。2007年10月，党的十七大报告首次提出建设生态文明的要求，强调“必须把建设资源节约型、环境友好型社会放在工业化、现代化发展战略的突出位置”。“‘十一五’期间，全国单位GDP能耗下降19.1%，累计减少二氧化碳排放14.6亿吨。”

▲：We see that since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core, in advancing the process of Chinese-path modernization, has carried out a series of new reflections and new practices around ecological civilization construction, and has founded Xi Jinping Thought on Ecological Civilization. May I ask in what main aspects has Xi Jinping Thought on Ecological Civilization enriched the Marxist theory of ecological civilization?

▲：我们看到，党的十八大以来，以习近平同志为核心的党中央在推进中国式现代化进程中，围绕生态文明建设进行了一系列新思考新实践，创立了习近平生态文明思想。请问习近平生态文明思想主要在哪些方面充实了马克思主义生态文明理论？

●：As we know, Comrade Xi Jinping, in his rich governing practice, has consistently attached importance to ecological and environmental governance. During his governance in Zhejiang, the “Two Mountains” concept [22]22 “The world is for all” (天下为公) and “a world of great harmony” (大同世界) are classical Confucian ideals from the *Book of Rites* (《礼记》), envisioning a just, equitable, and harmonious society. he proposed has now been written into relevant United Nations documents, receiving extremely widespread praise from the international community. Chinese academic circles also have interpretations that regard the “Two Mountains” concept as a theoretical elevation and practical form of the classical Marxist writers’ “two reconciliations” [23]23 The sixteen-character maxim (各美其美，美人之美，美美与共，天下大同) was formulated by the renowned Chinese sociologist and anthropologist Fei Xiaotong (1910–2005) to express a vision of cultural coexistence and global harmony. in the New Era. In my view, Xi Jinping Thought on Ecological Civilization is mainly manifested in: clarifying the great significance of ecological civilization construction, creatively proposing that “a good ecological environment is the fairest public product and the most inclusive public welfare for the people,” that “building an ecological civilization concerns the people’s welfare and the future of the nation,” that “ecological and environmental protection is a cause that benefits the present generation and will bring benefits for thousands of years to come,” and important assertions such as the “green development” of the new development concept, greatly deepening the understanding of the great significance of ecological civilization construction; emphasizing the use of the strictest systems and the most rigorous rule of law to protect the ecological environment, proposing that “only by implementing the strictest systems and the most rigorous rule of law can we provide reliable guarantees for ecological civilization construction”; focusing on ecological civilization publicity and education, strengthening citizens’ environmental awareness, and forming a good social atmosphere of universal participation in ecological and environmental protection, because “ecological civilization construction is closely related to everyone, and everyone should be a practitioner and promoter”; advocating adherence to jointly pursuing a path of global ecological civilization construction, “properly resolving the contradictions brought by industrial civilization, taking the harmonious coexistence of humanity and nature as the goal, and achieving sustainable development of the world and the comprehensive development of humanity.”

●：我们知道，习近平同志在其丰富的执政实践中，一贯注重生态环境的治理。在浙江执政期间，他提出的“两山”理念，目前已经被写入联合国相关文件，得到了国际社会极其广泛的赞誉。中国学界亦有把“两山”理念视为马克思主义经典作家“两个和解”的新时代理论升华和实践样态的解读。依我所见，习近平生态文明思想主要表现在：明确生态文明建设的重大意义，创造性提出“良好生态环境是最公平的公共产品，是最普惠的民生福祉”，“建设生态文明，关系人民福祉，关乎民族未来”，“生态环境保护是功在当代、利在千秋的事业”，以及新发展理念的“绿色发展”等重要论断，大大深化了对生态文明建设重大意义的认识；强调用最严格制度最严密法治保护生态环境，提出“只有实行最严格的制度、最严密的法治，才能为生态文明建设提供可靠保障”；注重生态文明宣传教育，强化公民环境意识，形成全社会共同参与生态环境保护的良好风尚，因为“生态文明建设同每个人息息相关，每个人都应该做践行者、推动者”；提倡坚持共谋全球生态文明建设之路，“解决好工业文明带来的矛盾，以人与自然和谐相处为目标，实现世界的可持续发展和人的全面发展”。

In brief, in the process of leading and promoting Chinese-path modernization, the Communist Party of China has profoundly answered the relationship of harmonious coexistence between humanity and nature, creatively incorporated ecological civilization construction into the overall layout of socialism with Chinese characteristics, giving Marxist ecological thought a more substantial, more abundant, more popular, and dialectical theoretical expression, while also winning widespread recognition and praise from the international community. General

简要说来，中国共产党在领导和推动中国式现代化建设的过程中，深刻回答了人与自然和谐共生的关系，创造性地把生态文明建设纳入中国特色社会主义的总体布局，使马克思主义生态思想有了更为充实、更为丰腴、更为通俗且辩证的理论表达，同时也赢得了国际社会的广泛认同和赞美。习近平总书记围绕新时代生态文明建设作出的一系列重要论述，指明了生态文明建设的根本保证、核心理念、实践要求等，丰富了马克思主义生态文明思想，体现了中国共产党在生态文明建设规律认识上的时代高度。

V. Promoting the Building of a Community with a Shared Future for Mankind: Developing the Marxist Principle on Community

五、促进人类命运共同体建设：发展马克思主义关于共同体原理

▲: The concept of building a community with a shared future for mankind, proposed by General Secretary Xi Jinping, has already been written into United Nations documents multiple times. This concept has taken such deep root in international society; there must be very profound reasons for this. How do you understand it?

▲：习近平总书记提出的构建人类命运共同体的理念，目前已经多次被写入联合国文件。人类命运共同体理念在国际社会如此深入人心，其间必然有十分深刻的原因。请问您是怎么理解的？

●: It can be stated with certainty that promoting the building of a community with a shared future for mankind is, against the backdrop of the "two overall situations" [18]18 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., a creative application of Marx's thought on community and an innovative development of excellent traditional Chinese cultural ideas such as "the world is for all" [19]19 "The world is for all" (天下为公) is a classical Confucian ideal from the *Book of Rites* (*Liji*), envisioning a society where public spirit prevails and resources are shared for the common good.. As an important component of Marx's political philosophy, the thought on community can only be truly understood in terms of the profound depth and broad meaning of the concept of building a community with a shared future for mankind through in-depth exploration from these two aspects.

●：可以确定地说，推动构建人类命运共同体是在“两个大局”背景下，对马克思共同体思想的创造性运用，对中华传统文化中“天下为公”等优秀思想的创新性发展。作为马克思政治哲学的重要组成部分的共同体思想，只有从这两个方面深入追索，才能真正理解构建人类命运共同体理念的深邃底蕴和博大意涵。

Marx’s thought on the “real community” is built on the foundation of his critique of the “illusory community” of capitalist society, undergoing a process of gradual deepening. In *On the Jewish Question*, Marx explicitly distinguishes the process of human emancipation into two different stages: “political emancipation” and “human emancipation.” Political emancipation primarily satisfies the interests and demands of the bourgeoisie, liberating only the bourgeoisie that owns the means of production. The historical mission that the proletariat must accomplish is not only to eliminate bourgeois exploitation but also, on the basis of the bourgeoisie’s completion of political emancipation, to achieve the emancipation of the whole of humanity in all spheres. Marx and Engels believed that a key reason capitalist society constitutes a false community lies in its private ownership of the means of production, which inevitably leads to severe class conflict and irreconcilable social contradictions. In *The German Ideology*, through their analysis of class relations and class interests, Marx and Engels argued that in capitalist society, “since this community is a union of one class against another, it is for the dominated class not only a completely illusory community, but also a new fetter.” [20]20 Karl Marx and Frederick Engels, *The German Ideology* (Moscow: Progress Publishers, 1976), p. 53. (Citation adapted from standard English edition.) This illusory community, determined by its mode of existence, is always forced to submit to an illusory general interest. Rooted in real individuals, Marx and Engels called the real community “an association of free individuals,” where “the free development of each is the condition for the free development of all.” [21]21 Karl Marx and Frederick Engels, *Manifesto of the Communist Party* (1848), Chapter II. In their view, as long as the logic of class exists, the rhetoric of a general interest can only be a hypothesis. For the ruling class always takes its own interests as the basic starting point, but in order to maintain the appearance of a social community, it has no choice but to fabricate this rhetoric of a general interest. Therefore, as long as classes exist, as long as the opposition between the bourgeoisie and the proletariat exists, this community cannot be a real community. Marx and Engels solemnly proclaimed that the historical mission of the proletarian party is to achieve the emancipation of humanity, and the goal of the proletarian party’s struggle is to realize communism. In the real community of communist society, there will not only be universally developed productive forces, but also the full development of people’s social connections and world intercourse.

马克思“真正的共同体”思想是建立在对资本主义社会“虚幻的共同体”批判基础之上的，经历了一个逐步深化的过程。在《论犹太人问题》中,马克思明确把人的解放进程区分为“政治解放”和“人类解放”两个不同阶段。政治解放主要满足的是资产阶级的利益诉求，只是解放了占有生产资料的资产阶级。无产阶级所要完成的历史使命不仅是为了消灭资产阶级剥削，更是在资产阶级完成政治解放的基础上实现整个人类在一切领域的解放。马克思恩格斯认为，资本主义社会作为一个虚假共同体的重要原因就在于其生产资料的私有制，由此不可避免地导致严重的阶级冲突和无法缓和的社会矛盾。在《德意志意识形态》中，马克思恩格斯通过对阶级关系和阶级利益的分析认为，在资本主义社会中，“由于这种共同体是一个阶级反对另一个阶级的联合，因此对于被统治的阶级来说，它不仅是完全虚幻的共同体，而且是新的桎梏”。这种虚幻共同体受其生存方式所规定总是被迫服从于虚幻的公共利益。马克思恩格斯立足于现实的人，将真正共同体称之为“自由人的联合体”，“在那里，每个人的自由发展是一切人的自由发展的条件”。在他们看来，只要阶级逻辑存在，普遍利益这个说辞就只能是一种假设。因为统治阶级总是以自身的利益为基本出发点，但为了维持社会共同体的表象，也只好拟设这种普遍利益的说辞。因此，只要阶级还存在，只要资产阶级和无产阶级的对立还存在，那么这种共同体就不可能是真正的共同体。马克思恩格斯庄严昭示，无产阶级政党的历史使命就是实现人类的解放，无产阶级政党奋斗的目标就是实现共产主义。在共产主义社会这个真正的共同体里，不仅有普遍发展的生产力，人的社会性联系和世界交往也会得到充分发展。

Since ancient times, the Chinese nation has revered a spiritual realm that cherishes the feelings of family and country. General Secretary Xi Jinping has repeatedly mentioned that the excellent traditional Chinese culture contains aphorisms and maxims such as “the world is for all” and “a world of great harmony” [22]22 “The world is for all” (天下为公) and “a world of great harmony” (大同世界) are classical Confucian ideals from the *Book of Rites* (《礼记》), envisioning a just, equitable, and harmonious society. that can solve the difficult problems facing contemporary humanity. Kang Youwei’s *Book of Great Harmony*, and the sixteen-character maxim [23]23 The sixteen-character maxim (各美其美，美人之美，美美与共，天下大同) was formulated by the renowned Chinese sociologist and anthropologist Fei Xiaotong (1910–2005) to express a vision of cultural coexistence and global harmony. “Beauty in each culture, beauty in others’ cultures, beauty in shared appreciation, and great harmony under heaven,” which Fei Xiaotong summarized from a lifetime of learning, are all depictions of the beautiful vision of a “world of great harmony.” It goes without saying that the concept of building a community with a shared future for mankind, as an important component of contemporary Chinese Marxism and Marxism for the 21st century, is necessarily a product of the Second Integration. [24]24 The Second Integration (第二个结合) refers to the combination of the basic tenets of Marxism with China’s excellent traditional culture, as articulated by Xi Jinping. This will not be elaborated on here.

中华民族自古以来便有崇尚家国情怀的精神境界。习近平总书记多次提到中华优秀传统文化中蕴藏着“天下为公”“大同世界”等解决当代人类面临的难题的箴言警句。康有为的《大同书》、费孝通先生终其一生所学而总结的“各美其美、美人之美、美美与共、天下大同”16字格言等等，都是对“大同世界”美好图景的描画。不言而喻，作为当代中国马克思主义、二十一世纪马克思主义重要组成部分的构建人类命运共同体理念，必然也是“第二个结合”的产物。这里不再详述。

▲: In the process of advancing Chinese modernization, how has the Communist Party of China handled the relationship between China and the international community? And on this basis, how has it continuously promoted the building of a community with a shared future for mankind?

▲：中国共产党在推进中国现代化的进程中是怎样处理中国与国际社会的关系的？又是怎样在此基础上不断推动人类命运共同体建设的？

●: This is a question that best demonstrates the CPC and the Chinese people’s “concern for the world.” Since its founding, the Communist Party of China has always taken the pursuit of happiness for the broad masses of working people as its original aspiration and founding mission, has always been concerned with the future and destiny of the oppressed peoples of the world, and has always contributed wisdom and strength to the cause of human progress. After the founding of New China, the Communist Party of China led the people to successfully complete the Three Major Transformations [25]25 The Three Major Transformations (三大改造) were the socialist transformations of agriculture, handicrafts, and capitalist industry and commerce carried out in China from 1953 to 1956, which established public ownership of the means of production. and established a political system in which the people are the masters of the country. The Five Principles of Peaceful Coexistence proposed by China and the independent foreign policy of peace it pursues have received the broadest response from the international community. Mao Zedong emphasized: “China is willing to coexist peacefully with all countries, including the United States.” As General Secretary Xi Jinping pointed out in his speech at the Conference Marking the 70th Anniversary of the Five Principles of Peaceful Coexistence: “Seventy years ago, the Five Principles of Peaceful Coexistence were officially published, becoming a great innovation in the history of international relations and of epoch-making significance. Today, we gather here solemnly to commemorate the 70th anniversary of the Five Principles of Peaceful Coexistence, precisely to carry forward the Five Principles of Peaceful Coexistence under the new circumstances, to jointly build a community with a shared future for mankind, and to provide strong impetus for the progress of human civilization.”

●：这是一个最能展现中国共产党和中国人民“胸怀天下”的问题。中国共产党自成立以来，始终以谋求广大劳动群众的幸福为初心使命，始终关注世界被压迫人民的前途命运，始终为人类进步事业贡献智慧和力量。新中国成立之后，中国共产党带领人民胜利完成三大改造，确立了人民当家作主的政治制度。中国提出的和平共处五项原则，奉行的独立自主和平外交政策，得到了国际社会的最广泛响应。毛泽东强调：“中国愿意同一切国家包括美国在内和平共处。”正如习近平总书记在和平共处五项原则发表70周年纪念大会上的讲话中所指出的：“70年前，和平共处五项原则正式发表，成为国际关系史上的伟大创举，具有划时代的重大意义。今天，我们在这里隆重集会，纪念和平共处五项原则发表70周年，就是要在新形势下弘扬和平共处五项原则，携手构建人类命运共同体，为人类文明进步提供强劲动力。”

The international community generally believes that since reform and opening up, Chinese Communists have always adhered to the Five Principles of Peaceful Coexistence and promoted the building of a new type of international relations featuring mutual respect, fairness, justice, and win-win cooperation. As socialism with Chinese characteristics enters the New Era, the international situation has become more complex. On the one hand, the world has entered a new period of turbulence, with intensifying global problems, frequent local conflicts, the proliferation of anti-globalization sentiments, and the rise of unilateralism, protectionism, and hegemonism. On the other hand, a series of issues such as global climate change, terrorism, and the COVID-19 pandemic require countries to cooperate in response, placing global governance at a crossroads. It is precisely based on this international situation and the context of the times that General Secretary Xi Jinping explicitly proposed the great concept of building a community with a shared future for mankind.

国际社会普遍认为，改革开放以来，中国共产党人始终坚持和平共处五项原则，推动构建相互尊重、公平正义、合作共赢的新型国际关系。中国特色社会主义进入新时代，国际形势更加复杂。一方面，世界进入新的动荡期，全球性问题加剧，局部冲突频发，逆全球化思潮泛滥，单边主义、保护主义、霸权主义抬头；另一方面，全球气候变化、恐怖主义、新冠疫情等一系列问题要求各国合作应对，全球治理处于何去何从的十字路口。正是基于这种国际局势和时代背景，习近平总书记明确提出了构建人类命运共同体的伟大理念。

General Secretary Xi Jinping pointed out, “The Communist Party of China… is willing not only to bring benefits to the Chinese people but also to bring benefits to the people of all countries in the world,” and “We call on the people of all countries to work together to build a community with a shared future for mankind.” He has made a series of expositions on how to build a community with a shared future for mankind. First, in response to the so-called “universal values,” he proposed the common values of all mankind of “peace, development, fairness, justice, democracy, and freedom,” establishing their lofty status as “the lofty goals of the United Nations.” Fundamentally different from the Western bourgeois “universal values,” the common values of all mankind are rooted in “real individuals,” aim at truly realizing the universal interests of the entire human society, respect the diversity of human cultures and values with the mindset of “beauty in shared appreciation and great harmony under heaven,” and reflect the common value pursuits of the people of all countries. Second, in response to certain countries’ so-called “first” and “priority,” what China pursues is global common development. Common development means that in the process of economic development, countries promote each other, develop synchronously, and achieve common prosperity, realizing win-win and all-win outcomes. Common development is an inherent requirement of building a community with a shared future for mankind. In this regard, General Secretary Xi Jinping has proposed to the international community Chinese solutions such as “creating a future of inclusiveness, mutual learning, and common development” and taking greater courage to “actively promote open cooperation to achieve common development.” Third, in response to the old international political and economic order, he proposed establishing a just and reasonable new international political and economic order, “promoting the development of the international political and economic order in a more just and reasonable direction,” emphasizing that this is the fundamental way to solve the two major issues of peace and development and a governance concept that reflects the common aspirations and interests of the people of all countries. Fourth, in response to unilateralist acts, he emphasizes and upholds multilateralism and multilateral diplomacy. In addressing international figures, General Secretary Xi Jinping stressed, “China will unswervingly uphold true multilateralism,” and “The better multilateralism is practiced, the better the common problems facing humanity will be solved.”

习近平总书记指出，“中国共产党……不仅愿意为中国人民造福，也愿意为世界各国人民造福”，“我们呼吁，各国人民同心协力，构建人类命运共同体”。他围绕如何构建人类命运共同体进行了一系列论述。一是针对所谓“普世价值”，提出了“和平、发展、公平、正义、民主、自由”的全人类共同价值，确立其为“联合国的崇高目标”的崇高地位。与西方资产阶级“普世价值”有着根本不同，全人类共同价值立足于“现实的人”，以真正实现整个人类社会普遍利益为目标，以“美美与共、天下大同”的胸怀尊重人类文化和价值观的多样性，反映了世界各国人民共同的价值追求。二是针对某些国家的所谓“第一”和“优先”，中国追求的是全球共同发展。共同发展指的是在经济发展过程中，各国相互促进、同步发展、共同繁荣，实现双赢和共赢。共同发展是构建人类命运共同体的题中应有之义。对此，习近平总书记向国际社会提出“创造一个包容互鉴、共同发展的未来”，以及拿出更大勇气“积极推动开放合作，实现共同发展”等中国方案。三是针对国际政治经济旧秩序，提出建立公正合理的国际政治经济新秩序，“推动国际政治经济秩序朝着更加公正合理的方向发展”，强调这才是解决和平与发展两大问题的根本途径，才是反映各国人民普遍愿望和共同利益的治理理念。四是针对单边主义行径，强调和奉行多边主义和多边外交。习近平总书记面对国际人士强调，“中国将坚定不移维护真正的多边主义”，“多边主义践行得好一点，人类面临的共同问题就会解决得好一点”。

▲: In the process of advancing Chinese-path modernization, General Secretary Xi Jinping has made many incisive expositions on building a community with a shared future for mankind, including numerous initiatives that have won international acclaim and widespread praise. Could you summarize how these international initiatives and their implementation have deepened and developed Marx’s thought on community?

▲：在推进中国式现代化的进程中，习近平总书记围绕构建人类命运共同体作出了多方面精辟论述，包括获得国际社会有目共赏、颂声载道的诸多倡议。请您提炼一下，这些国际性倡议及其实施是如何深化发展马克思共同体思想的？

●: Looking around the globe, the world today is in a period of major development, transformation, and adjustment. The theory and practice of Chinese-path modernization provide a new choice for humanity to realize modernization. The “newness” is manifested in the following multiple aspects: building a community with a shared future for mankind, with global peaceful development as its fundamental purpose, is a new guideline for shaping the overall harmonious progress of humanity in the “post-Western” era; the Belt and Road Initiative, with new-order cooperation as its platform, is a new model for shaping the common economic and cultural prosperity of all countries; the Global Development Initiative, aimed at elevating the “development” agenda and improving the “development” agenda, is a new principle for shaping the common economic and social development of all countries; the Global Security Initiative, with the elimination of zero-sum games and Cold War mentality as its norm, is a new approach for shaping the common security of the international community; the Global Civilization Initiative, premised on breaking the myth of Western civilization, is a new concept for shaping the mutual learning of diverse civilizations; the Global AI Governance Initiative, based on building consensus, is a new attempt to shape the common governance of technological development; the Global Initiative on No First Use of Nuclear Weapons, with reasonable military self-defense as its boundary, is a new principle for shaping the progress of human military civilization. China’s multiple initiatives jointly promote the great cause of building a community with a shared future for mankind from multiple fields, manifesting the world-historical vision and humanistic care spirit of Marx’s thought on community, running through the scientific guidance of Marxist standpoints, viewpoints, and methods for the practical problems facing current global governance, scientifically answering the world’s questions and the questions of the times—“What is wrong with the world, and what should we do about it?”—pointing the correct direction for building a better world, and reflecting the development consensus of people of all countries.

●：环顾全球，当今世界正处于大发展大变革大调整时期。中国式现代化理论和实践为人类实现现代化提供了新的选择，“新”就新在以下多个方面：构建人类命运共同体以全球和平发展为根本意旨，是塑造“后西方”时代人类整体和谐进步的新方针；共建“一带一路”倡议以新秩序合作为平台，是塑造各国经济文化共同繁荣的新示范；全球发展倡议以提升“发展”议题和完善“发展”议程为目标，是塑造各国经济社会共同发展的新遵循；全球安全倡议以消除零和博弈和冷战思维为规范，是塑造国际社会共同安全的新思路；全球文明倡议以打破西方文明迷思为前提，是塑造多样文明共同互鉴的新观念；全球人工智能治理倡议以凝聚共识为基础，是塑造科技发展共同治理的新尝试；全球互不首先使用核武器倡议以合理军事自卫为界限，是塑造人类军事文明进步的新原则。中国的多个倡议从多个领域共同促进了人类命运共同体建设大业，彰显了马克思共同体思想的世界历史视野、人类关怀精神，贯穿了马克思主义的立场观点方法对当下全球治理面临的现实问题的科学指导，科学回答了“世界怎么了、我们怎么办”的世界之问和时代之问，为建设更加美好的世界指明了正确方向，反映了世界各国人民的发展共识。

VI. Strengthening the Party’s Overall Leadership: Advancing the Principle of Marxist Party Leadership

六、加强党的全面领导：推进马克思主义政党领导原理

▲: Generally speaking, as a group, political parties play a leading role in modern democratic politics. Could you please talk about how Marxism views the role of political parties? How do the leaders of the Communist Party of China view this issue?

▲：一般来说，政党作为一种集团，在现代民主政治中发挥着领导作用。请您谈谈马克思主义是怎样看待政党作用的？中国共产党的领袖又是如何看待这一问题的？

●: Let me first address the first question. The subject qualification and capability of the proletarian party to lead revolution and construction are important contents of the basic principles of Marxism and essential stipulations of scientific socialism. In 1871, Marx drafted the programmatic document *General Rules of the International Working Men’s Association*, in which he pointed out that the proletariat “can only act as a class by constituting itself into a distinct political party, opposed to all the old political parties formed by the propertied classes.” [26]26 Karl Marx, “General Rules of the International Working Men’s Association,” in *Marx and Engels Collected Works*, vol. 23, p. 5. When leading socialist construction in Russia, Lenin also emphasized that “all political and economic work of the state power is led by the vanguard of the working class, the Communist Party, which is conscious of its class role.” [27]27 V. I. Lenin, “The Tasks of the Youth Leagues,” in *Lenin Collected Works*, vol. 31, p. 283. The expositions of Marxist classical writers show that for a proletarian party, mastering leadership is not only necessary for the Party to achieve revolutionary victory and comprehensive construction but also an inherent requirement of the nature of the proletarian party and the historical mission it bears. This is because the proletarian party is a party that fights for the interests of the people; the Party’s mastery of leadership is conducive to maintaining the correct direction of social development and more conducive to the complete realization of the interests of the broad working people. According to the relevant expositions of Marxist classical writers, the process of realizing the leadership task of the proletariat is generally divided into two major stages: The first stage, through proletarian revolution to seize state power, overthrow bourgeois rule, and establish the dictatorship of the proletariat, that is, “between capitalist and communist society there lies a period of revolutionary transformation from the former to the latter. Corresponding to this is also a political transition period in which the state can be nothing but the revolutionary dictatorship of the proletariat.” [28]28 Karl Marx, “Critique of the Gotha Programme,” in *Marx and Engels Collected Works*, vol. 24, p. 95. In this stage, the proletariat must realize leadership over revolutionary forces, “making every one of its branches a center and core of workers’ associations.” [29]29 Karl Marx and Frederick Engels, “Address of the Central Committee to the Communist League,” in *Marx and Engels Collected Works*, vol. 10, p. 287. The second stage, under the conditions of the dictatorship of the proletariat, is dedicated to developing the productive forces, eliminating old social relations, and establishing communist society.

●：先说第一个问题。无产阶级政党领导革命和建设的主体资格与能力，是马克思主义基本原理的重要内容，是科学社会主义的本质规定。1871年，马克思起草了《国际工人协会共同章程》这一纲领性文件，其中指出，无产阶级“只有把自身组织成为与有产阶级建立的一切旧政党不同的、相对立的政党，才能作为一个阶级来行动”。列宁在领导俄国的社会主义建设时也曾强调，“国家政权的一切政治经济工作都由工人阶级觉悟的先锋队共产党领导”。马克思主义经典作家的论述说明，对于无产阶级政党来说，掌握领导权不仅是党取得革命胜利和全面建设的需要，更是无产阶级政党性质和其所肩负的历史使命的内在要求。这是因为，无产阶级政党是为人民利益奋斗的政党，党掌握领导权有利于保持正确的社会发展方向，更有利于广大劳动人民利益的圆满实现。根据马克思主义经典作家的有关论述，实现无产阶级领导任务的过程一般分为两个大的阶段：第一阶段，通过无产阶级革命夺取国家政权，推翻资产阶级统治，建立无产阶级专政，即“在资本主义社会和共产主义社会之间，有一个从前者变为后者的革命转变时期……这个时期的国家只能是无产阶级的革命专政”。在这一阶段，无产阶级要实现对革命力量的领导，“使自己的每一个支部都成为工人协会的中心和核心”。第二阶段，在无产阶级专政条件下致力于发展生产力，消灭旧的社会关系，建立共产主义社会。

Now let me address the second question. The Communist Party of China has attached great importance to the issue of the Party’s leadership in leading the cause of revolution, construction, and reform. In December 1929, Mao Zedong clearly pointed out in “On Correcting Mistaken Ideas in the Party”: “The Party’s leading organs must have a correct guiding line and find ways to deal with matters when they arise, in order to establish a leading center.” [30]30 Mao Zedong, “On Correcting Mistaken Ideas in the Party,” in *Selected Works of Mao Tse-tung*, vol. I, p. 105. In December 1939, in “The Chinese Revolution and the Chinese Communist Party,” he pointed out: “The leadership of the two-fold revolutionary tasks falls on the shoulders of the Communist Party of China, the party of the Chinese proletariat. Without the leadership of the Communist Party of China, no revolution can succeed.” After the founding of New China, in the practice of “the simultaneous transformation of agriculture, handicrafts, and capitalist industry and commerce and the simultaneous industrialization,” [31]31 “一化三改” refers to the General Line for the Transition Period (1953–1956), which combined socialist industrialization (“一化”) with the simultaneous socialist transformation of agriculture, handicrafts, and capitalist industry and commerce (“三改”). he clearly put forward the major thesis that “the core force leading our cause is the Communist Party of China.” In January 1962, at the Enlarged Central Work Conference, he further pointed out: “Among the seven sectors—industry, agriculture, commerce, education, military, government, and the Party—the Party exercises leadership over everything.” After reform and opening up, Deng Xiaoping paid great attention to the leading role of the Party and unified strengthening Party leadership with improving Party leadership, emphasizing that “without Party leadership, there would be nothing in modern China” and “to uphold Party leadership, we must strive to improve Party leadership.” This fully demonstrates that on the issue of Party leadership, the Sinicized Marxist theory is both consistent with and advances with the times in relation to the propositions of Marxist classical writers.

再说第二个问题。中国共产党在领导革命、建设和改革事业过程中高度重视党的领导权问题。1929年12月，毛泽东在《关于纠正党内的错误思想》中明确指出：“党的领导机关要有正确的指导路线，遇事要拿出办法，以建立领导的中枢。”1939年12月，他在《中国革命和中国共产党》中指出：“两重革命任务的领导，都是担负在中国无产阶级的政党——中国共产党的双肩之上，离开了中国共产党的领导，任何革命都不能成功。”新中国成立后，在“一化三改”的实践中，他鲜明地提出“领导我们事业的核心力量是中国共产党”的重大论断。1962年1月，在扩大的中央工作会议上，他又进一步指出：“工、农、商、学、兵、政、党这七个方面，党是领导一切的。”改革开放之后，邓小平十分注重党的领导作用，并把加强党的领导和改善党的领导统一起来，强调“没有党的领导，就没有现代中国的一切”，“为了坚持党的领导，必须努力改善党的领导”。这就充分说明，在党的领导权问题上，中国化马克思主义理论与马克思主义经典作家的主张是一脉相承而又与时俱进的。

▲: Your exposition is specific and profound, and also very persuasive. Then, at the critical historical moment when the 20th National Congress of the CPC proposed “advancing the great rejuvenation of the Chinese nation through Chinese-path modernization,” what special significance does the leading role of the Communist Party of China as the ruling party have? In other words, when General Secretary Xi Jinping discussed “must uphold fundamental principles and break new ground,” the worldview and methodology of Thought on Socialism with Chinese Characteristics for a New Era, he clearly put forward the “three unswerving stances,” namely, “unswervingly uphold the basic principles of Marxism, unswervingly uphold the Party’s overall leadership, and unswervingly uphold socialism with Chinese characteristics.” How should we understand and grasp these “three unswerving stances,” especially the great significance of “unswervingly upholding the Party’s overall leadership”?

▲：您的阐释具体而深刻，也很有说服力。那么，在党的二十大提出“以中国式现代化推进中华民族伟大复兴”的关键性历史时刻，中国共产党作为执政党，其领导作用的发挥又具有什么特别意义呢？换句话说，习近平总书记在论述“必须坚持守正创新”这一新时代中国特色社会主义思想的世界观和方法论时，鲜明地提出了“三个不动摇”，即“坚持马克思主义基本原理不动摇，坚持党的全面领导不动摇，坚持中国特色社会主义不动摇”。我们应该如何理解和把握这“三个不动摇”，尤其是“坚持党的全面领导不动摇”的重大意义？

●: If one understands the “three unshakable commitments” [32]32 The “three unshakable commitments” (三个不动摇) refer to the principles of unswervingly upholding the Party’s overall leadership, unswervingly upholding the socialist path with Chinese characteristics, and unswervingly upholding the people-centered development philosophy. as meaning that the first “unshakable commitment” is upholding fundamental principles (守正) [33]33 “Upholding fundamental principles” (守正) is a term in contemporary Chinese political discourse meaning to adhere to core principles and the correct political direction, often paired with “innovation” (创新) as a dialectical unity. and the second and third “unshakable commitments” are innovation, this clearly severs the dialectical unity between “upholding fundamental principles” and “innovation.” Because merely “upholding fundamental principles” cannot be said to be good adherence, and so-called “innovation” must also be innovation on the basis of upholding fundamental principles. This alone conforms to Lenin’s essence of dialectics regarding “the division of a unified whole into two parts and the cognition of its contradictory parts.” [34]34 This is a reference to Lenin’s formulation of the law of the unity and conflict of opposites, a core principle of dialectical materialism, as discussed in his *Philosophical Notebooks*. With regard to “unswervingly upholding the Party’s overall leadership,” against the backdrop of the “two overall situations” [35]35 The “two overall situations” (两个大局) refer 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., Party leadership directly concerns the fundamental direction and future of Chinese-path modernization. Precisely for this reason, General Secretary Xi Jinping pointed out that “without the leadership of the Chinese Communist Party, national rejuvenation would be a utopian dream” [36]36 This quote is from Xi Jinping’s speech at the ceremony marking the 95th anniversary of the founding of the CPC, July 1, 2016., and “socialism with Chinese characteristics has many characteristics and features, but its most essential feature is upholding the leadership of the Chinese Communist Party.” [37]37 This quote is from Xi Jinping’s speech at the opening ceremony of a study session for leading cadres at the provincial and ministerial level, January 5, 2018. General Secretary Xi Jinping has also put forward a series of specific requirements on how to strengthen the Party’s overall leadership, mainly including: first, upholding the authority and centralized, unified leadership of the Party Central Committee, emphasizing that “to uphold and strengthen the Party’s overall leadership, we must first uphold the authority and centralized, unified leadership of the Party Central Committee,” while also fully promoting intra-Party democracy and people’s democracy. Second, establishing and improving the Party leadership system, pointing out that to uphold the Party’s overall leadership, it is necessary to improve the Party leadership system that commands the overall situation and coordinates all parties (including the Standing Committee of the Political Bureau of the CPC Central Committee annually hearing work reports from the Party leadership groups of the National People’s Congress, the State Council, the Chinese People’s Political Consultative Conference, the Supreme People’s Court, and the Supreme People’s Procuratorate), and continuously “promote the institutionalization and legalization of Party leadership.” Third, strengthening political supervision to promote the implementation of the Party’s major decisions. Political supervision is a powerful measure to urge the entire Party to uphold the centralized, unified leadership of the Party Central Committee. General Secretary Xi Jinping emphasized that Party committees at all levels should “strengthen the decision-making and supervisory power over major matters to ensure the implementation of the Party Central Committee’s decisions and deployments”; the report of the 20th National Congress of the CPC further emphasized the need to “promote the concretization, precision, and normalization of political supervision”; the Third Plenary Session of the 20th Central Committee of the CPC emphasized the need to “improve the implementation mechanism for the Party Central Committee’s major decisions and deployments to ensure that the Party Central Committee’s orders are carried out without fail.” [38]38 The phrase “orders are carried out without fail” (令行禁止) is a classical Chinese four-character idiom meaning that commands are implemented and prohibitions are heeded, indicating strict discipline. Practice has proven that the implementation of the Party’s overall leadership system has significantly enhanced the “Four Consciousnesses” [39]39 The “Four Consciousnesses” (四个意识) refer to the consciousness of the need to maintain political integrity, think in terms of the big picture, follow the leadership core, and keep in alignment with the central Party leadership. of all Party members, raised the consciousness of Party cadres in the “Two Upholds” [40]40 The “Two Upholds” (两个维护) refer to upholding General Secretary Xi Jinping’s core position on the Party Central Committee and in the Party as a whole, and upholding the authority and centralized, unified leadership of the Party Central Committee. and the Party’s cohesion and combat effectiveness, and has become an important key to the successful path of Chinese-path modernization.

●：如果把“三个不动摇”理解为，第一个“不动摇”是守正，第二个、第三个“不动摇”是创新，显然是割裂了“守正”与“创新”的辩证统一关系。因为仅“守正”是谈不上很好地坚持的，所谓“创新”也必须是在“守正”基础上的创新。这才符合列宁关于“统一物之分为两个部分以及对它的矛盾着的部分的认识”这一辩证法的实质。就“坚持党的全面领导不动摇”来说，在“两个大局”的时代背景下，党的领导直接关系中国式现代化的根本方向和前途命运。正因如此，习近平总书记指出，“没有中国共产党的领导，民族复兴必然是空想”，“中国特色社会主义有很多特点和特征，但最本质的特征是坚持中国共产党领导”。习近平总书记还就如何加强党的全面领导提出一系列具体要求，主要包括：其一，维护党中央权威和集中统一领导，强调“坚持和加强党的全面领导，首先要维护党中央权威和集中统一领导”，同时也要充分发挥党内民主和人民民主。其二，建立健全党的领导制度，指出坚持党的全面领导，必须健全总揽全局、协调各方的党的领导制度体系（包括中共中央政治局常务委员会每年听取全国人大常委会、国务院、全国政协、最高人民法院、最高人民检察院党组的工作汇报），不断“推进党的领导制度化、法治化”。其三，强化政治监督，以推动党的重大决策的贯彻落实。政治监督是督促全党坚持党中央集中统一领导的有力举措，习近平总书记强调各级党委要“强化重大事项的决策权、监督权，确保党中央决策部署落到实处”；党的二十大报告进一步强调要“推进政治监督具体化、精准化、常态化”；党的二十届三中全会强调要“完善党中央重大决策部署落实机制，确保党中央令行禁止”。实践证明，党的全面领导制度的贯彻落实，显著增强了全体党员的“四个意识”，提升了党员干部“两个维护”的自觉性和党的凝聚力、战斗力，成为中国式现代化成功之路的重要密钥。

In general, in the historical practice of leading China’s revolution, construction, and reform and opening up, the Chinese Communist Party, combining China’s national conditions and Party conditions, has actively and systematically reflected on upholding and strengthening Party leadership, profoundly answering a series of major questions concerning the great significance, direction and principles, systems and mechanisms of upholding the Party’s overall leadership. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has clearly put forward major assertions such as that Party leadership is the most essential feature and greatest strength of socialism with Chinese characteristics, that the Party is the highest political leadership force, and that the centralized, unified leadership of the Party on the basis of fully promoting democracy is the fundamental leadership system. These have profoundly revealed the interrelationship between the Party’s overall leadership and Chinese-path modernization construction and the path of socialism with Chinese characteristics, opening up a new realm of Marxist political party leadership theory.

总的说来，中国共产党在领导中国革命、建设和改革的历史实践中，结合中国国情和党情对坚持和加强党的领导进行积极的系统思考，深刻回答了坚持党的全面领导的重大意义、方向原则、体制机制等一系列重大问题。党的十八大以来，习近平总书记明确提出党的领导是中国特色社会主义最本质的特征、最大优势，党是最高的政治领导力量，党在充分发扬民主的基础上的集中统一领导是根本领导制度等重大论断，深刻揭示了党的全面领导与中国式现代化建设和中国特色社会主义道路的相互关系，开辟了马克思主义政党领导理论的新境界。

(Author’s biography: Cheng Enfu is currently a Member of the Academic Division of the Chinese Academy of Social Sciences, Distinguished Professor and Doctoral Supervisor at the University of Chinese Academy of Social Sciences, Academic Guidance Committee Member of the Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era Research Center of the Chinese Academy of Social Sciences, Director of the Political Economy Research Center of the 21st Century Marxism Research Institute of Nankai University and the University of Chinese Academy of Social Sciences; Chief Expert of the Central Marxist Theory Research and Construction Project; Member of the Sixth and Seventh Marxist Theory Discipline Evaluation Groups of the Academic Degrees Committee of the State Council. He serves as President of the global academic organization—the World Association for Political Economy, Honorary President of the China Political Economy Society, Honorary President of the Chinese Society for the Study of Foreign Economic Theories, and Chairman of the China Innovative Marxism Forum. He has published over 800 articles and over 40 books in more than 10 countries. Experts and scholars from over 20 countries, including John Bellamy Foster, Editor-in-Chief of the US journal *Monthly Review*, and Gennady Zyuganov, Chairman of the Communist Party of the Russian Federation, have contributed to the collected volume *China’s Innovative Marxist School: International Scholars’ Comments on Cheng Enfu’s Academic Thought* (Canut Publisher, 2023 edition).)

（作者简介：程恩富，现为中国社会科学院学部委员，中国社会科学院大学特聘教授、博士生导师，中国社会科学院习近平新时代中国特色社会主义思想研究中心学术指导委员，南开大学—中国社会科学院大学21世纪马克思主义研究院政治经济学研究中心主任；中央马克思主义理论研究和建设工程首席专家；国务院学位委员会第六届、第七届马克思主义理论学科评议组专家。担任全球学术团体——世界政治经济学学会会长、中国政治经济学学会名誉会长、中华外国经济学说研究会名誉会长，中国创新马克思主义论坛理事长，在中外10多个国家发表800多篇文章、出版40多部著作。美国《每月评论》主编福斯特、俄罗斯共产党主席久加诺夫等20多个国家专家学者撰写文集《中国创新马克思主义学派：国际学者对程恩富学术思想的评论》（Canut Publisher 2023年版）)

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