The Foundations in Chinese Civilization and World Significance of the New Development Philosophy

In his speech at the Symposium on Cultural Heritage and Development, Xi Jinping elevated the “integration of the fundamental tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture” to the theoretical height of “the only way to open up and develop socialism with Chinese characteristics.” On this basis, he further pointed out that the Second Integration “shows that our Party’s understanding of the Chinese path, theory, and system has reached a new height.” The New Development Philosophy is a product of the movement laws of the Second Integration, manifesting the theoretical consciousness of the Communist Party of China in upholding the “correctness” of Marxism and creating the “newness” of the best of traditional Chinese culture. In the report to the 20th National Congress of the CPC, Xi Jinping presented the New Development Philosophy as both a historical experience of the great transformations of the CPC in the first decade of the New Era and one of the “five only ways” for China’s development in the New Era, thereby clarifying its theoretical positioning. Xi Jinping pointed out: “Implementing the New Development Philosophy is the only way for China to grow and prosper in the New Era,” and further emphasized that this is “a crucial law-based understanding we have gained through long-term practice.” This important exposition profoundly reveals the theoretical rationality and historical inevitability of implementing the New Development Philosophy. The New Development Philosophy not only marks the theoretical achievements of Chinese-path modernization in the history of human social development, but also, in a more complete sense, demonstrates the significance of China’s development theory for the development of world history, fully displaying the broad vision of the CPC in “looking at China from outside China” and “looking at the world from outside China.”

习近平在文化传承发展座谈会上的讲话中，把“马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合”上升到“开辟和发展中国特色社会主义的必由之路”的理论高度，在此基础上进一步指出，“第二个结合”“表明我们党对中国道路、理论、制度的认识达到了新高度”，新发展理念是“第二个结合”运动规律下的成果形态，彰显了中国共产党守马克思主义之“正”、创中华优秀传统文化之“新”的理论自觉。习近平在党的二十大报告中将新发展理念作为中国共产党新时代十年伟大变革的历史经验和新时代我国发展的“五个必由之路”提出，明确了新发展理念的理论定位。习近平指出：“贯彻新发展理念是新时代我国发展壮大的必由之路”，并进一步强调这是“我们在长期实践中得出的至关紧要的规律性认识”。这一重要论述深刻揭示了贯彻新发展理念的理论合理性和历史必然性。新发展理念不仅标注着中国式现代化在人类社会发展史上的理论成就，并且在更为完整的意义上论证了中国发展理论之于世界历史发展的重要意义，充分展现了中国共产党“站在中国之外看中国”“站在中国之外看世界”的广阔视野。

I. The “Root” and “Soul” of the New Development Philosophy

一、新发展理念的“根”与“魂”

Development is a fundamental category of contemporary Chinese Marxism and Marxism in the 21st century. In the concrete unfolding of the “historical destiny” of Chinese-path modernization, the CPC has always taken “seeking happiness for the people and rejuvenation for the nation” as its unchanging original aspiration and founding mission. In the most essential and profound sense, “seeking happiness for the people and rejuvenation for the nation” constitutes the “root” and “soul” of the New Development Philosophy. In the report to the 20th National Congress of the CPC, Xi Jinping clearly stated that to continue theoretical innovation on the basis of practice, we must first adhere to and apply the standpoint, viewpoint, and method of “must uphold putting the people first.” Without the realistic power manifested by the practical subject of “the people” itself, and without the value logic of “putting the people first” that breaks the illusion of capitalist modernity, the New Development Philosophy would have no theoretical fulcrum. In this sense, the New Development Philosophy distinguishes Chinese-path modernization from Western capitalist modernization from the perspective of the essential opposition of core values, profoundly interpreting the epochal questions of “for whom development is carried out,” “on whom development relies,” and “by whom the effectiveness of development is tested.”

发展是当代中国马克思主义、21世纪马克思主义的基本范畴。中国共产党在现实地展开中国式现代化的“历史性命运”时，始终把“为人民谋幸福、为民族谋复兴”作为不变的初心和使命，而“为人民谋幸福、为民族谋复兴”在最本质、最深刻的意义上构成了新发展理念的“根”和“魂”。习近平在党的二十大报告中明确提出，继续推进实践基础上的理论创新，首先要坚持好、运用好“必须坚持人民至上”的立场观点方法。离开“人民”这一实践主体本身所展现的现实性力量，离开“人民至上”这一打破资本主义现代性幻象的价值逻辑，新发展理念就没有理论支点。在此意义上，新发展理念从核心价值观本质对立的角度区别了中国式现代化和西方资本主义现代化，深刻诠释了“发展为了谁”“发展依靠谁”“发展成效由谁检验”的时代课题。

The New Development Philosophy adheres to “development for the people” in axiology. It responds to the perceptual needs of “real individuals”—that is, the people’s aspiration for a better life. Xi Jinping once pointed out: “The ultimate goal of our efforts to promote economic and social development is to continuously meet the people’s needs for a better life.” This “need” endows China’s modernization exploration with a clear purpose and sustained driving force. Under the guidance of the New Development Philosophy, China’s modernization has successively achieved “not a single person should be left behind on the road to moderate prosperity,” completing a key step in the great rejuvenation of the Chinese nation; “not a single person should be left out in the fight against poverty,” historically resolving absolute poverty; and “not a single person should be abandoned in epidemic prevention and control,” maximizing the protection of people’s lives, health, and safety. This fully demonstrates that the CPC has always taken “development for the people” as its fundamental value orientation in upholding and developing socialism with Chinese characteristics, and also vividly confirms the “people-centered” nature of the New Development Philosophy. As a theoretical innovation of contemporary Chinese Marxism and Marxism in the 21st century, the value orientation of the New Development Philosophy must be to enable “man to appropriate his comprehensive essence in a comprehensive way,” displaying and developing the essential forces of man, “as a complete man.” If historical materialism understands all social forms as a phased process of pursuing “the free and comprehensive development of man,” then the historical task manifested in implementing the New Development Philosophy is to continuously pursue modernization for the people’s better life, thereby infinitely approaching the ultimate goal of “the free and comprehensive development of man.” The New Development Philosophy adheres to “development relying on the people” in the theory of the subject. In his speech at the 200th anniversary of Marx’s birth, Xi Jinping highly summarized the people-centered character of Marxist theory, pointing out that this theory “is rooted among the people and points out the right path for advancing history by relying on the people,” thereby characterizing Marxism as “the theory of the people.” Following historical materialism, “real individuals” engaged in “material production” are the premise and destination of all theory and practice. A philosophical interpretation of the subjective forces of Chinese-path modernization based on “real individuals” is a logical re-demonstration of the entire content and basic connotations of the New Development Philosophy from a theoretical height. Marx believed that the process by which the masses produce the means to satisfy “eating, drinking, shelter, clothing, and other things” constitutes the “first historical act” of human society, “namely, the production of material life itself.” This is the foundation for the existence and development of human society and the primary driving force of historical development. In the history of the Chinese nation, the masses have always been the main force of social change. The CPC once mobilized national strength to launch a “great social revolutionary movement” and also relied on “the great union of the masses” to complete social transformation. Without the “realistic power” exerted by the people as the “real subject” in a given society, there would be no great achievements of socialism with Chinese characteristics, no great creation of a new form of human civilization, no bright path of Chinese-path modernization, and even less the historical aspiration for the great rejuvenation of the Chinese nation. Since the New Era, the CPC has profoundly grasped the subjective logic of putting the people first. On the methodological basis of confidence and self-reliance, upholding fundamental principles and breaking new ground, it has led the people to create two pioneering and historic “miracles”—the miracle of rapid economic development and the miracle of long-term social stability—powerfully demonstrating the “inevitability” of the great rejuvenation of the Chinese nation, which is deeply embedded in the many “possibilities” of human history.

新发展理念在价值论上坚持“发展为了人民”。新发展理念回应了“现实的人”的感性需要——即人民对美好生活的向往。习近平曾指出：“我们推动经济社会发展，归根到底是为了不断满足人民群众对美好生活的需要。”这种“需要”赋予了我国现代化探索明确的目的指向和持久的动力支持。在新发展理念的引领下，我国现代化接续实现了从“小康路上一个都不能掉队”，完成中华民族伟大复兴的关键一步、到“脱贫攻坚一个也不能少”，历史性地解决绝对贫困问题、再到“疫情防控一个都不能放弃”，最大限度保护人民生命安全和身体健康，充分表明中国共产党在坚持和发展中国特色社会主义中始终把“发展为了人民”作为根本价值指向，也生动确证了新发展理念的“人本”属性。作为当代中国马克思主义、21世纪马克思主义理论创新成果，新发展理念的价值指向必然是使“人以一种全面的方式”，展示和发展人的本质力量，“作为一个完整的人，占有自己的全面的本质。”如果说唯物史观将一切社会形态都理解为追求“人的自由全面发展”的阶段性过程，那么贯彻新发展理念所展现的历史性任务就是为了人民的美好生活不断追求现代化，从而实现对“人的自由全面发展”这一终极目标的无限逼近。 新发展理念在主体论上坚持“发展依靠人民”。习近平在马克思诞辰200周年大会上的讲话中高度概括马克思主义理论的人民性特征，指出这一理论“根植人民之中，指明了依靠人民推动历史前进的人间正道”，由此将马克思主义定性为“人民的理论”。依循唯物史观，从事“物质生产”的“现实的人”是一切理论与实践的前提和归宿，基于“现实的人”对中国式现代化主体力量的哲学阐释，是从理论高度对新发展理念的全部内容及其基本内涵的逻辑再证。马克思认为，人民群众生产满足“吃喝住穿以及其他一切东西”的资料的过程，构成了人类社会的“第一个历史活动”，“即生产物质生活本身”，这是人类社会得以存在和发展的基础，也是推动历史发展的第一动力。在中华民族发展史上，人民群众始终是社会变革的主力军，中国共产党曾通过凝聚民族力量掀起“伟大社会革命运动”，也曾依靠“民众的大联合”完成社会改造。没有人民这一“实在主体”在既定社会中发挥“现实性力量”，就不会有中国特色社会主义的巨大成就，就不会有人类文明新形态的伟大创造，就不会有中国式现代化道路的光明之路，更不会有中华民族伟大复兴的历史宏愿。新时代以来，中国共产党深刻把握人民至上的主体逻辑，在自信自强、守正创新的方法论基础上，带领人民创造了具有开创性和历史性的“两大奇迹”——经济快速发展奇迹和社会长期稳定奇迹，有力论证了深蕴于人类历史诸多“可能性”中中华民族伟大复兴的“必然性”。

The New Development Philosophy adheres to “development effectiveness tested by the people” in epistemology. When analyzing the bourgeois revolution, Marx and Engels discovered that historical development is a process in which social forms are continuously changed and replaced through revolutionary practice with the people as the subject. The reason why socialism, as the lower stage of communist society, is considered the most advanced social system to date is not only because it has created a richer material foundation and spiritual wealth than any previous social form, but also because this social system highlights the subjective status of the people as masters of the country on a broader and higher level. This “subjective status” is reflected in the CPC’s consistent adherence to “whether the people support it, approve it, are satisfied with it” as the fundamental criterion for measuring all gains and losses, and always taking “whether the people have truly benefited, whether their lives have truly improved, and whether their rights and interests have truly been guaranteed” as the highest evaluation standard, because “the people have always been the sole judge of which authors are ‘qualified’ and which are ‘unqualified.’” The essential attribute of socialism with Chinese characteristics is socialism, so the essential attribute of the New Development Philosophy must be a socialist development philosophy. This determines that this philosophy cannot be confined within current modernity; its development direction must be socialism, and further, communism. Entering the new stage of development, the people’s criteria for evaluating a better life after building a moderately prosperous society in all respects are increasingly focused on whether the fruits of development can benefit all people more and more fairly. This heralds the theoretical possibility of the New Development Philosophy attending to the actual survival of humanity in the 21st century, and by historically unifying the dream of national prosperity and strength, the dream of national rejuvenation, and the dream of the people’s better life, it continuously transforms this theoretical possibility into practical inevitability. Thus, development effectiveness tested by the people is an inherent requirement of the New Development Philosophy.

新发展理念在认识论上坚持“发展成效由人民检验”。马克思恩格斯在对资产阶级革命进行剖析时发现，历史的发展就是通过以人民为主体的革命实践推动社会形态不断演变更迭的过程。社会主义作为共产主义社会的低级阶段，之所以被认为是迄今为止最为先进的社会制度，不仅因为它创造出了比以往任何社会形态都更为丰富的物质基础和精神财富，还因为这一社会制度在更为广泛、更高层次上凸显了人民当家作主的主体地位。这种“主体地位”体现在中国共产党坚持把“人民群众拥护不拥护、支持不支持、满意不满意”作为衡量一切得失的根本标准，始终把“人民是否真正得到实惠，人民生活是否真正得到改善，人民权益是否真正得到保障”作为最高评价标准，因为“人民历来就是什么样的作者‘够资格’和什么样的作者‘不够资格’的唯一判断者”。中国特色社会主义的本质属性是社会主义，那么新发展理念的本质属性就必然是社会主义发展理念，这就决定了这一理念不可能囿于当前的现代性之内，其发展方向必定是社会主义，进而共产主义的。进入新发展阶段，人民对于全面建成小康社会之后的美好生活的评判标准，更加聚焦在发展成果能否更多更公平地惠及全体人民上，昭示着新发展理念关照21世纪人类的现实生存的理论可能性，并且通过将国家富强发展之梦、民族伟大复兴之梦和人民美好生活之梦历史地统一起来，不断地将这种理论可能性转变为现实必然性。由此，发展成效由人民检验是新发展理念的题中应有之义。

II. The “Source” and “Flow” of the New Development Philosophy

二、新发展理念的“源”与“流”

II. The “Source” and “Flow” of the New Development Philosophy

在马克思唯物史观视域下，文化本身就作为一种社会性、历史性范畴而存在，任何一种文化的产生都是“在直接碰到的、既定的、从过去承继下来的条件下创造”，《为作为社会存在的观念或理论提供直接的文明滋养。新发展理念之所以“新”，最重要的就是形成机制之“新”，体现在“马克思主义基本原理同中华优秀传统文化相结合”创造了“一个有机统一的新的文化生命体”。这一文化形态使新发展理念的整体逻辑链条中处处投射着中华优秀传统文化对“人类社会或社会的人类”的深切关怀。新发展理念不仅仅停驻于对“古老的文明本身”的承继，同时也超越了特定历史时期的中华文明本身，是中华优秀传统文化经由“结合”而呈现出的当代转化形态。由此，中华优秀传统文化的内在基因及其同马克思主义基本原理从自发的“相互契合”到自觉的“有机结合”，构成新发展理念的“源”与“流”。

From the perspective of Marx’s historical materialism, culture itself exists as a social and historical category; the emergence of any culture is “created under conditions directly encountered, given, and inherited from the past,”[2]2 A quotation from the Legalist text *Hanfeizi*, chapter “Wudu” (五蠹, “Five Vermin”), attributed to Han Fei (c. 280–233 BCE). providing direct civilizational nourishment for ideas or theories that exist as social beings. What makes the New Development Philosophy “new” is above all the “newness” of its formation mechanism, embodied in the fact that “the integration of the basic tenets of Marxism with China’s fine traditional culture” has created “a new cultural life form that is organically unified.”[3]3 A core concept in Chinese philosophy, particularly associated with Confucian and Daoist thought, emphasizing the harmonious unity of the natural world and human society. This cultural form ensures that the entire logical chain of the New Development Philosophy is permeated by the profound concern of China’s fine traditional culture for “human society or social humanity.” The New Development Philosophy does not merely rest on the inheritance of “the ancient civilization itself”; it also transcends Chinese civilization as it existed in specific historical periods, representing the contemporary transformed form of China’s fine traditional culture as presented through “integration.” Thus, the inner genes of China’s fine traditional culture and their spontaneous “mutual compatibility” with the basic tenets of Marxism, evolving into a conscious “organic integration,” constitute the “source” and “flow” of the New Development Philosophy.

（一）新发展理念之“源”

(I) The “Source” of the New Development Philosophy

中华优秀传统文化奠定了新发展理念的文化根基。毛泽东同志曾说过：“今天的中国是历史的中国的一个发展。”中华优秀传统文化是理解“古代中国”之所以能够成为“现代中国”的密匙。新发展理念诞生于“历史的中国”与“今天的中国”的时空交汇处，没有中华优秀传统文化，就无法历史地理解今天的中国，也就无法从源头上理解新发展理念。因此，中华优秀传统文化在更为广泛而深远的意义上标注着新发展理念对于我国社会主义现代化的根本意义，也是我们从更深层次、更广阔视野考察和把握人类社会发展的重要维度，在此意义上中华优秀传统文化构成新发展理念的源头活水。

China’s fine traditional culture has laid the cultural

当代中国是历史中国的沿革，新发展理念是历史发展理念的当代转化。新发展理念之所以区别于全部人类历史中的一切发展理念，就在于其呈现出与中华优秀传统文化一脉相承的底蕴气质。党的二十大报告在“两个结合”重大论断的基础上进一步提出，“把马克思主义思想精髓同中华优秀传统文化精华贯通起来、同人民群众日用而不觉的共同价值观念融通起来”，标志着中国共产党人对中国自身历史文化传统的基础性地位和文明向度有了更深刻的理解。习近平在文化传承发展座谈会上指出：“‘第二个结合’是又一次的思想解放，让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来的理论和制度创新。”那么，中华优秀传统文化何以同马克思主义“并列”并“结合”？按照唯物史观的基本观点，存在并贯穿于中华民族不同历史时期的文化资源必然生成于其赖以存在的经济基础和社会结构，在与马克思主义基本原理相结合后，成为现代的作为一种历史性的真实存在“蕴藏着解决当代人类面临的难题的重要启示”。早在20世纪90年代，就有学者指出，“儒教文化中的人文价值与道德规范的丰富内涵……完全可能在超越现代化的阶段中推陈出新，恢复活力，为全球性多元化的社会新整合做出重大贡献。”如今，人类社会的纵向推进与横向整合已然加快了全球化进程，新发展理念正在使这样的状态逐渐明晰。

Fine traditional Chinese culture laid the ideological foundation for the New Development Philosophy. Since the Industrial Revolution brought unprecedented prosperity of productive forces to Western capitalist countries, capitalist countries, relying on their first-mover advantage and discursive hegemony, have trumpeted their own values and institutional models as “universal values” applicable everywhere. Behind these so-called “universal values,” however, lies in essence a “sacred encirclement and suppression” of socialism by capitalist ideology and social systems. Such “encirclement and suppression” precisely confirms the prisoner’s fate of “the inevitable doom of capitalism.” The myriad maladies afflicting human society today, or the crisis of modernity in Western society, are at root a developmental straitjacket on a world scale. The way out of this crisis lies in adopting a new development philosophy that provides universally significant ultimate grounds for all human orders and forms of life. The real-world version of this development philosophy is precisely the New Development Philosophy, which takes fine traditional Chinese culture as its ideological foundation.

中华优秀传统文化奠定了新发展理念的思想基础。自从工业革命为西方资本主义国家带来生产力的空前繁荣以来，资本主义国家凭借其先发优势和话语霸权，将自身的价值观与制度模式鼓吹成放之四海而皆准的“普世价值”，而所谓的“普世价值”背后，实质上是资本主义意识形态及社会制度对社会主义的“神圣的围剿”，这样的“围剿”恰恰印证了“资本主义必然灭亡”的囚徒命运。今日人类社会百病丛生或西方社会的现代性危机究其根本是世界范围内的发展桎梏，而化解危机的出路就在于以一种新的发展理念，为一切人类秩序和生活样式提供具有普遍性意义的终极依据，这一发展理念的现实版本正是以中华优秀传统文化为思想基础的新发展理念。

Fine traditional Chinese culture centrally expresses the relationships and their transformations between man and nature, between man and society, and between man and man. It contains naive materialist thought and dialectical thinking. The New Development Philosophy as a whole inherits the dialectical thinking of fine traditional Chinese culture. For example, the Legalist school holds that “therefore the sage does not seek to emulate antiquity, nor does he take constant practices as models; he examines the affairs of the age and makes preparations accordingly,” [2]2 A quotation from the Legalist text *Hanfeizi*, chapter “Wudu” (五蠹, “Five Vermin”), attributed to Han Fei (c. 280–233 BCE). meaning that conventional routines are not immutable standards, emphasizing innovative thinking about change and transformation. The concept of “unity of heaven and man” [3]3 A core concept in Chinese philosophy, particularly associated with Confucian and Daoist thought, emphasizing the harmonious unity of the natural world and human society. proposed by Confucianism, Daoism, Buddhism, and other schools reveals the interrelationship and harmonious state between man and nature. The Confucian idea of “harmony among all nations” [4]4 An ideal from the Confucian classic *The Book of Documents* (《尚书》), envisioning peaceful and harmonious relations among different states or peoples. clarifies the basic principles of ethnic relations and paints a harmonious picture of a world commonwealth. The Confucian saying “thrive in adversity and perish in comfort” [5]5 A saying from the Confucian classic *Mencius* (《孟子》), chapter “Gaozi, Part II” (告子下). contains a mode of thinking about the mutual transformation between dwelling in safety and being mindful of danger, holding that a sense of crisis is a necessary prerequisite for settling down and getting on with life. It is not difficult to see that “harmony” is the main thread running through this naive materialist thought, manifesting the ancient people’s beautiful longing for an era of peace and prosperity. The five subsystems of the New Development Philosophy are interdependent and coupled with one another. Nourished by the philosophical wisdom contained in fine traditional Chinese culture, they constitute a dynamically balanced organic system that jointly promotes the dynamic equilibrium and stable development of society.

中华优秀传统文化集中表达了人与自然、人与社会、人与人的关系及其转化，蕴含着朴素唯物主义思想和辩证法思维，新发展理念在整体上继承了中华优秀传统文化的辩证思维。例如，法家认为“是以圣人不期修古，不法常可，论世之事，因为之备”，意在说明常规惯例并非一成不变的准则，强调变革和变化的创新思维；儒家、道家和释家等诸家提出的“天人合一”揭示了人与自然之间的相互关系与和谐状态；儒家提出的“协和万邦”明确了民族关系的基本原则，绘就了世界大同的和谐画卷；儒家所说的“生于忧患而死于安乐”蕴含了居安和思危之间相互转化的思维方式，认为忧患意识是安身立命的必要前提。不难发现，“和”是贯穿这种朴素唯物主义思想的主线，彰显了古代人民对于太平盛世的美好向往。新发展理念的五个子系统之间相互依存、相互耦合，在中华优秀传统文化蕴含的哲学智慧的滋养中，构成了一个动态平衡的有机系统，共同促进社会的动态平衡和稳定发展。

(II) The “Flow” of the New Development Philosophy

（二）新发展理念之“流”

Just as the homeland of Marxism is in Europe, yet its theoretical vision encompasses the whole of human society, so the homeland of fine traditional Chinese culture is in China, yet its cultural horizon likewise “goes beyond China” and “faces the world.” This “mutual compatibility” provides a theoretical entry point for the “Second Integration,” [6]6 The “Second Integration” (第二个结合) refers to the combination of the basic tenets of Marxism with fine traditional Chinese culture, as distinct from the first integration of Marxism with the concrete realities of the Chinese revolution and construction. thereby constituting the formation mechanism of the New Development Philosophy. Following this logical path, the “flow” of the New Development Philosophy is not fine traditional Chinese culture itself, but rather a cultural form that has been infused with the scientific and rational spirit of Marxism and is compatible with modern society, or alternatively, “a new culture formed through ‘integration.’” In other words, the New Development Philosophy both originates from fine traditional Chinese culture and differs from it. “Originates from” indicates that the New Development Philosophy walks on the genetic track of Chinese civilization; “differs from” indicates that the New Development Philosophy is an innovative development of fine traditional Chinese culture.

正如马克思主义的故乡在欧洲，但其理论视野放眼整个人类社会，中华优秀传统文化的故乡在中国，但其文化视域同样“走出中国”“面向世界”。这样的“彼此契合”为“第二个结合”提供了理论切入点，进而构成了新发展理念的形成机制。按照这一逻辑进路，新发展理念的“流”不是中华优秀传统文化本身，而是被马克思主义注入科学理性精神的、与现代社会相协调的文化形态，亦或“经由‘结合’而形成的新文化”。换言之，新发展理念既来源于中华优秀传统文化，又不同于中华优秀传统文化。“来源于”说明新发展理念走在中华文明的基因行列上，“不同于”说明新发展理念是对中华优秀传统文化的创新性发展。

The perspective of shared destiny in the New Development Philosophy is a modern inheritance of the great-power responsibility of “the world is for all” [7]7 “The world is for all” (天下为公, tiānxià wéi gōng) is a Confucian ideal from the *Book of Rites* (《礼记》), describing a utopian society where public spirit prevails and resources are shared. from fine traditional Chinese culture. In fine traditional Chinese culture, the family-nation sentiment of “taking the world as the world,” the sense of responsibility of “taking the world as one’s own duty,” and the coexisting order of “the world as one family” are all unified in the supreme ideal of “the world is for all.” Over the five-thousand-year historical river of Chinese civilization, China’s social formations have passed through primitive society, slave society, feudal society, semi-colonial and semi-feudal society, and socialist society, and fine traditional Chinese culture has likewise achieved its own progress and innovation amid the succession of social formations. The depiction of an ideal social formation and the esteem for a rational order of existence embodied in “the world is for all,” when refracted through the lens of historical materialism, evolves into a trans-epochal political rationality with a communist character, and a world conception and a civilizational idea of inclusive mutual learning grounded in human society as a whole. It thereby becomes a Chinese expression and a new interpretation on the international stage of a development philosophy led by the New Development Philosophy. As Xi Jinping has said, “In the process of its formation and development, traditional culture is inevitably constrained and influenced by the level of people’s understanding, the conditions of the times, and the limitations of the social system at that time, and therefore inevitably contains elements that are outdated or have become dross.” [8]8 Xi Jinping, speech at a forum on literature and art, 2014. Certain factors that do not conform to the development of the times will inevitably undergo a degree of extinction and replacement; this is an objective law inherent in the development of any culture, independent of human will.

新发展理念的命运与共视角是对中华优秀传统文化中“天下为公”大国担当的现代传承。中华优秀传统文化中“以天下为天下”的家国情怀、“以天下为己任”的责任意识、“天下一家”的共存秩序统一于“天下为公”的至高理想。在五千多年的中华文明历史长河中，我国社会形态历经了原始社会、奴隶社会、封建社会、半殖民地半封建社会、社会主义社会，中华优秀传统文化也在社会形态的更迭中实现了自身的进步与革新。“天下为公”这一对于理想社会形态的描绘和合理生存秩序的崇尚，在唯物史观的映射下，演化为一种具有共产主义性质的跨时代的政治理性，和立足整个人类社会的世界构想和包容互鉴的文明理念：从而成为以新发展理念引领的发展思想在国际舞台的中国表达和全新演绎。正如习近平所说，“传统文化在其形成和发展过程中，不可避免会受到当时人们的认识水平、时代条件、社会制度的局限性的制约和影响，因而也不可避免会存在陈旧过时或已成为糟粕性的东西。”某些不符合时代发展的因素必然会出现一定程度的消亡和更替，这是任何一种文化在发展中必须遵循的内在的不以人的意志为转移的客观规律。

The ideological implications of the New Development Philosophy represent a temporal innovation of the essential connotations within fine traditional Chinese culture. As the world-historical trend of “modernization” has brought about transformations in cultural modernity, ideological cultures such as “abolishing the old and establishing the new,” [9]9 “Abolishing the old and establishing the new” (革故鼎新, gé gù dǐng xīn) is a Chinese idiom originating from the *Book of Changes* (《易经》), meaning to discard the outdated and set up the new. “valuing harmony and esteeming the mean,” [10]10 “Valuing harmony and esteeming the mean” (贵和尚中, guì hé shàng zhōng) is a Confucian principle emphasizing harmony and the doctrine of the mean (moderation). “the unity of heaven and humanity,” [11]11 “The unity of heaven and humanity” (天人合一, tiān rén hé yī) is a core concept in Chinese philosophy, particularly in Daoism and Confucianism, describing the harmonious relationship between nature and human beings. “harmonizing all nations,” [12]12 “Harmonizing all nations” (协和万邦, xié hé wàn bāng) is a phrase from the *Book of Documents* (《尚书》), expressing the ideal of peaceful relations among all states. and “the great harmony under heaven” [13]13 “The great harmony under heaven” (天下大同, tiānxià dàtóng) is a Confucian vision of a universal, harmonious society, closely related to “the world is for all.” have gradually shed their specific historical contexts. Through concrete application and evolution, they have abstracted general implications and universal connotations, thereby refining the spiritual substance behind traditional culture and, in a new context, combining it with the concrete realities of the present, transforming it from a traditional form into a modern form. In the deep integration of the historical logic of cultural development and the practical logic of contemporary China, the New Development Philosophy has achieved a “dialectical synthesis” and “organic integration” of fine traditional Chinese culture. This is manifested in the following ways: the innovation-driven development concept expands the extended form of the traditional thought of “abolishing the old and establishing the new,” which in contemporary China takes the forms of theoretical innovation, institutional innovation, technological innovation, and cultural innovation. The coordinated development concept deepens the ideological essence of “valuing harmony and esteeming the mean,” reflected in the pursuit of the overall coordinated development of things and the adherence to systematic thinking and dialectical developmental methods to solve problems such as regional disparities, urban-rural gaps, and income inequality. The green development concept revolutionizes the worldview of “the unity of heaven and humanity,” transforming the relationship between humanity and nature from binary opposition to harmonious coexistence, thereby giving rise to the ecological development view that “lucid waters and lush mountains are invaluable assets.” [14]14 “Lucid waters and lush mountains are invaluable assets” (绿水青山就是金山银山, lǜshuǐ qīngshān jiùshì jīnshān yínshān) is a famous The open development concept innovates the discursive expression of “harmonizing all nations,” which in contemporary China is mainly manifested in the great vision of a community with a shared future for mankind. The shared development concept transcends the great harmony ideal of “the world is for all,” correcting the thought of “equalizing wealth and poverty” [15]15 The “five essential paths” (五个必由之路) were proposed by Xi Jinping at the 20th National Congress of the CPC in 2022, referring to five necessary paths for upholding and developing socialism with Chinese characteristics. with “common prosperity.” The New Development Philosophy transforms traditional culture through creative thinking rather than ordinary thinking. The concepts of innovation, coordination, green development, openness, and sharing are mutually coupled and interdependent, jointly revealing objective laws such as the purpose, driving force, mode, and path of social development. They transcend the simple materialist thinking methods of fine traditional Chinese culture and extend “harmony” into a dynamic equilibrium of social development. In this sense, the New Development Philosophy is neither a “reproduction of thought” from fine traditional Chinese culture nor the “original face” of fine traditional Chinese culture as a historical existence. Rather, it is a “creation of thought” that transcends the traditional category of “China of China” and operates within the dimension of “China of the world,” “indicating that our Party has reached a new height in its consciousness of promoting cultural innovation while inheriting fine traditional Chinese culture.” [16]16 “Two civilizations” (两个文明) refers to material civilization and spiritual civilization, a concept from the early reform and opening-up period.

新发展理念的思想蕴涵是对中华优秀传统文化中精髓内涵的时代创新。随着“现代化”的世界历史走向带来的文化现代性的变革，“革故鼎新”“贵和尚中”“天人合一”“协和万邦”“天下大同”等思想文化逐渐摆脱特定的历史语境，在具体运用和演化中抽象出一般性意蕴和普遍性内涵，从而提炼出传统文化背后的精神实质，在新的语境中与当下的具体实际相结合，使之从传统形态转化为现代形态。新发展理念在文化发展的历史逻辑与当代中国的实践逻辑深度融合中，实现了对中华优秀传统文化的“辩证综合”和“有机融合”，表现在创新发展理念拓展了“革故鼎新”传统思想的外延样态，在当代中国表现为理论创新、制度创新、科技创新、文化创新等创新形态。协调发展理念深化了“贵和尚中”的思想精髓，体现在追求事物的整体协调发展，坚持用系统观念、辨证发展的方法解决地区差距、城乡差距、收入差距等问题。绿色发展理念革新了“天人合一”的世界观，使人与自然的关系从二元对立发展为和谐共生，进而衍生出“绿水青山就是金山银山”的生态发展观。开放发展理念创新了“协和万邦”的话语表达形式，在当代中国主要表现为人类命运共同体伟大构想。共享发展理念超越了“天下为公”的大同理想，以“共同富裕”矫正“均贫富”的思想。 新发展理念以创造性思维而不是一般性思维对传统文化进行转化。创新、协调、绿色、开放、共享发展理念相互耦合、相互依赖，共同揭示了社会发展目的、动力、方式、和路径等客观规律，超越了中华传统文化中朴素唯物主义思维方法，将“和”延伸为社会发展的一种动态平衡。在此意义上，新发展理念不是中华优秀传统文化的“思想再现”，也不是中华优秀传统文化作为一种历史性存在的“本来面目”，而是在超越“中国之中国”的传统范畴、在“世界之中国”的维度前提下的“思想创造”，“表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度”。

III. The “China” and the “World” of the New Development Philosophy

三、新发展理念的“中国”与“世界”

Admittedly, the birthplace of the New Development Philosophy is China. Logically speaking, this development philosophy is first and foremost a development philosophy for China. However, the theoretical horizon of the New Development Philosophy is not limited to China, its theoretical orientation is not limited to China, and its theoretical value is not limited to China. Rather, it is the unity of “China” and the “world.” While providing a completely new worldview and methodology for realizing the goal of the “second centenary” [17]17 “Three in one” (三位一体) refers to the coordinated development of economic, political, and cultural construction. and achieving the great rejuvenation of the Chinese nation, the New Development Philosophy also provides a worldview and methodology of universal significance for humanity’s creation of a new civilization. The New Development Philosophy points out a new direction for the future development of human civilization, namely, the unity of the New Development Philosophy with the common values of all humanity, the unity of the New Development Philosophy with a community with a shared future for mankind, and the unity of the New Development Philosophy with a new form of human civilization.

诚然，新发展理念的故乡在中国，从逻辑上讲，这一发展理念首先是中国的发展理念。但是，新发展理念的理论视野不局限于中国，理论指向不局限于中国，理论价值不局限于中国，而是“中国”与“世界”的统一。新发展理念在为实现“第二个百年”奋斗目标、实现中华民族伟大复兴提供一个全新的世界观和方法论的同时，也为人类新的文明创造提供了一个具有普遍性意义的世界观和方法论。新发展理念指明了人类文明未来发展的新方向，即新发展理念与全人类共同价值的统一，新发展理念与人类命运共同体的统一，新发展理念与人类文明新形态的统一。

(I) The Significance of the New Development Philosophy for China

（一）新发展理念的中国意义

At present, viewed from the changes on the demand side of China’s principal social contradiction, the people’s needs have shifted from the sphere of “material and cultural” to “a better life,” raising diverse, multi-tiered, and multi-faceted demands in the economic, political, cultural, social, and ecological spheres. The New Development Philosophy clarifies the specific path for China to advance from a major developing country to a great modern socialist country, manifesting the practical requirements of contemporary China. 1. The New Development Philosophy is the essential path for China to achieve development and growth in the New Era. One of the “five essential paths” proposed by Xi Jinping at the 20th National Congress of the CPC[1]1 The “five only ways” (五个必由之路) are a set of five principles Xi Jinping outlined in his report to the is to implement the New Development Philosophy. This represents the “rational sublimation” of the “perceptual knowledge” gained by the CPC in promoting the development of socialism with Chinese characteristics, and is a concrete form in which “Chinese experience” is elevated to “Chinese theory.” The historical achievements since the New Era have profoundly tested and proven that the New Development Philosophy is the CPC’s timely adaptation to and scientific grasp of the comprehensive launch of building a modern socialist country at the strategic-ideological level. Facing the “deep coupling” of Chinese-path modernization with world modernization and the “overlap of contradictions” between modernization paths under two social systems, Xi Jinping explicitly proposed “upholding innovation’s core position in the overall situation of China’s modernization,” highlighting innovation’s engine role in building a modern socialist country. Looking back at the trajectory of modern world history, the scientific and technological innovations spawned by three industrial revolutions have brought milestone changes to modes of production, lifestyles, and social structures, providing the most direct tools for humanity to understand and transform the world. However, the trend of de-globalization is spreading, especially in Western countries, and the dynamic role of traditional factors of production is gradually declining, no longer fully meeting the driving needs of human social progress. Therefore, it is necessary to create an innovation ecosystem, using multi-dimensional forms such as theory, institutions, science and technology, and culture as driving forces to lead social progress and the all-round development of people. 2. The New Development Philosophy is the inevitable choice for upholding and developing socialism with Chinese characteristics in the New Era. The New Development Philosophy inherits and innovates the development thinking of the CPC in different historical periods, evolving from the coordinated development concept of “two civilizations”[2]2 A quotation from the Legalist text *Hanfeizi*, chapter “Wudu” (五蠹, “Five Vermin”), attributed to Han Fei (c. 280–233 BCE). to the sustainable development concept of “three in one”[3]3 A core concept in Chinese philosophy, particularly associated with Confucian and Daoist thought, emphasizing the harmonious unity of the natural world and human society. to the scientific development concept of “four in one,”[4]4 An ideal from the Confucian classic *The Book of Documents* (《尚书》), envisioning peaceful and harmonious relations among different states or peoples. and then forming the New Development Philosophy of the “five-sphere integrated plan”[5]5 A saying from the Confucian classic *Mencius* (《孟子》), chapter “Gaozi, Part II” (告子下). that includes ecological progress. The logical chain and overall layout of the development outlook of socialism with Chinese characteristics have been continuously improved, and “Chinese-path modernization” and “socialism with Chinese characteristics” have been constantly endowed with new civilizational and ideological connotations. The CPC has consistently used innovative development concepts to guide China’s revolution, construction, and reform, and with the latest achievements of the Sinicized Marxist development outlook, has profoundly answered the major question of “how to uphold and develop socialism with Chinese characteristics in the New Era.” The New Development Philosophy systematically explains the internal logic and methodological guidance of the CPC leading the people to create a new form of human civilization and a modernization path that conforms to the laws of social formation evolution, reflecting the CPC’s precise grasp of the fundamental principle of overall planning and balanced consideration. Therefore, the implementation of the New Development Philosophy marks the emergence of Marxist development thought as a mature theoretical system in the practical field of contemporary China, and is the theoretical, logical, and historical necessity for upholding and developing socialism with Chinese characteristics. 3. The New Development Philosophy is the inherent requirement for resolving China’s principal social contradiction. If Marx, based on historical materialism, began the philosophical journey of exploring “the true essence of man” and sketched the ideal blueprint for a future human society, then the CPC, guided by the New Development Philosophy as a methodology, has created concrete forms of “a better life” for humanity in real “perceptual objective activity,” confirming “the true essence of man.” There are many contradictions between “a better life” and development, mainly reflected in issues such as development momentum, unbalanced development, harmony between man and nature, internal and external linkages in development, and social fairness and justice. The New Development Philosophy does not remain a theoretical expression in a general sense; rather, it intervenes in human reality to influence human society, truly becoming a perceptual activity of humanity and transforming into practical wisdom for resolving China’s principal social contradiction. Marxism holds that “the way individuals manifest their lives… is consistent both with what they produce and with how they produce,” and the mode of production largely determines the mode of life. The New Development Philosophy promotes the creation and transformation of the mode of production from five different dimensions, driving deep changes in the mode of life by promoting the development of productive forces, so as to construct a “better life” that meets the actual needs of the people and responds to their universal demands. In a methodological sense, it builds a bridge for “a better life” from “ideal” to “reality,” enabling China’s development to “not only overcome its own obstacles but also simultaneously overcome the obstacles faced by modern countries.”

当前，从我国社会主要矛盾需求侧的变化来看，人民需要从“物质文化”领域聚焦到“美好生活”，对经济、政治、文化、社会、生态领域都提出多样化、多层次、多方面的要求。新发展理念明确了由发展中大国迈向社会主义现代化强国的具体路径，彰显了当代中国现实的实践要求。 1.新发展理念是新时代引领我国发展壮大的必由之路 习近平在党的二十大报告中提出的“五个必由之路”之一就是贯彻新发展理念，这是中国共产党在推动中国特色社会主义发展中获得的“感性认识”的“理性升华”，是“中国经验”上升为“中国理论”的具体形态。新时代以来的历史成就，深刻检验并证明了新发展理念是中国共产党在战略思想上对全面开启建设社会主义现代化国家的及时适应和科学把握。面对中国式现代化与世界现代化的“深度耦合”和两种社会制度下现代化道路的“矛盾叠加”，习近平明确提出“坚持创新在我国现代化建设全局中的核心地位”，突出了创新对于建设社会主义现代化国家的引擎作用。回望近代以来的世界历史轨迹，三次工业革命孕育的科学技术创新使生产生活方式和人类社会结构发生里程碑式变革，为人类认识世界、改变世界提供了最直接的工具。但是，逆全球化风潮正在世界各国尤其是西方国家呈现泛滥之势，传统类型生产要素的动能作用逐渐衰退，已经不能完全满足人类社会前进的动力需求，因而需要营造一个创新生态系统，用理论、制度、科技、文化等多维度立体形态作为驱动力，引领社会进步和人的全面发展。 2.新发展理念是新时代坚持和发展中国特色社会主义的必然选择 新发展理念继承和创新了中国共产党不同历史时期的发展思想，从“两个文明”的协调发展理念、到“三位一体”的持续发展理念、再到“四位一体”的科学发展理念，进而形成包括生态文明建设在内的“五位一体”的新发展理念，中国特色社会主义发展观的逻辑链条和总体布局得以不断完善，“中国式现代化”和“中国特色社会主义”被不断赋予新的文明内涵和思想内涵。中国共产党人坚持以不断创新的发展理念引领中国的革命、建设和改革，以中国化的马克思主义发展观的最新成果深刻回答了“新时代怎样坚持和发展中国特色社会主义”的重大问题。新发展理念系统阐释了中国共产党带领人民创造符合社会形态演进规律的人类文明新形态及现代化道路的内在逻辑及其方法论指导，体现了中国共产党对总揽全局、统筹兼顾根本原则的精准把握，因而新发展理念的贯彻标志着马克思主义发展思想作为一种成熟理论体系在当代中国实践场域的出场，是坚持和发展中国特色社会主义的理论必然、逻辑必然和历史必然。 3.新发展理念是解决我国社会主要矛盾的内在要求 如果说马克思以历史唯物主义为基础，开启了探索“人的真正本质”的哲学之旅，擘画了人类未来社会理想蓝图，那么中国共产党则以新发展理念为方法论指导，在现实的“感性对象性活动”中创造了人类“美好生活”的具体形态，确证了“人的真正本质”。“美好生活”与发展之间存在着诸多矛盾，主要体现在发展动力问题、发展不平衡问题、人与自然和谐问题、发展内外联动问题、社会公平正义问题等。新发展理念不是停留在一般意义上的理论表达，而是要通过介入人类现实而影响人类社会，真正成为人类的感性活动，转化为解决我国社会主要矛盾的实践智慧。马克思主义认为，“个人怎样表现自己的生命……既和他们生产什么一致，又和他们怎样生产一致”，而生产方式在很大程度上决定着生活方式。新发展理念从五个不同维度推动生产方式的创造与变革，通过促进生产力发展来推动生活方式的深层变革，以构建一种满足人民实际需要、回应人民普遍诉求的“美好生活”，在方法论意义上搭建了“美好生活”从“理想”通往“现实”的桥梁，使我国发展“不仅越过自己本身的障碍，而且同时越过现代各国面临的障碍”。

(II) The World Significance of the New Development Philosophy

（二）新发展理念的世界意义

From the perspective of historical materialism, any particular contains the commonality of its kind. Therefore, once the New Development Philosophy emerges, it inevitably contains some universal significance, just as Marx said: “Whatever a nation does as a nation, it does for human society.” The CPC has achieved theoretical innovation in the New Development Philosophy while coordinating the overall strategy of the great rejuvenation of the Chinese nation and the changes unseen in a century in the world, indicating that the vision of this theoretical system is itself global. If the “root” and “soul” of the New Development Philosophy are “seeking happiness for the people and rejuvenation for the nation,” then the “people” here are the people in the broad sense, including both the Chinese people and the people of the world. 1. The New Development Philosophy provides theoretical guidance for the development of human society. The New Development Philosophy is a theoretical creation nurtured within the matrix of Chinese civilization and born on Chinese soil, reflecting the CPC’s theoretical consciousness of world historical development and the progress of human civilization, with distinct national and particular characteristics. At the same time, the New Development Philosophy also contains theoretical innovations that explore the general laws of human social development. It is applicable not only to China but also to the world, possessing generality and universality, and is a unity of universality and particularity. “Solving the national problem well gives stronger ability to solve the world problem.” The New Development Philosophy has already demonstrated strong vitality in the practice of socialism with Chinese characteristics in the New Era and will inevitably provide theoretical guidance for the development of human society.

从历史唯物主义来看，任何个别均包含着同类事物的共性，因而新发展理念一经出场就必然内在地蕴含某种普遍性的意义，正如马克思所言：“凡是民族作为民族所做的事情，都是他们为人类社会而做的事情。”中国共产党在统筹中华民族伟大复兴战略全局和世界百年未有之大变局中实现新发展理念的理论创新，说明这一理论体系的视野本身就是世界性的。如果说新发展理念的“根”与“魂”是“为人民谋幸福，为民族谋复兴”，那么这里的“人民”是大写的人民，既包括中国人民，也包括世界人民。 1.新发展理念为人类社会发展提供理论引领 新发展理念是孕育于中华文明母体之中，产生于中华大地之上的理论创造，体现了中国共产党对世界历史发展和人类文明进步的理论自觉，具有鲜明的民族性和特殊性。同时新发展理念也是包含探索人类社会发展一般规律的理论创新，不仅适用于中国，更适用于世界，具有一般性和普遍性，是普遍性与特殊性的统一。“解决好民族性问题，就有更强能力去解决世界性问题”，新发展理念已经在中国特色社会主义新时代实践中彰显出强大的生命力，必将为人类社会发展提供理论引领。

The New Development Philosophy transcends Western development theories. Western development theories that emerged after World War II claimed to provide theoretical guidance for the modernization of countries around the world, especially underdeveloped countries. However, the “‘subsequent’ modernizers” did not find the key to modernization on the path of modernization laid out by Western countries; instead, they fell into “new shackles.” The reason is that Western development theories follow the logic of productive forces serving capital, inevitably leading them down a modernization path centered on capital, polarization, materialistic expansion, and external expansion and plunder. The New Development Philosophy is based on the great practice of socialism with Chinese characteristics and the grand field of the changes unseen in a century in the world. Starting from the concrete reality of China’s modernization and following the development logic of putting the people first, it achieves a comprehensive transcendence of Western modernization theories centered on capital.

新发展理念超越了西方发展理论。二战以后兴起的西方发展理论自诩为世界各国，特别是为不发达国家的现代化发展提供了理论指引，然而，“‘后继的’现代化推动者们”并没有在西方国家铺陈的现代化之路中找到现代化的密钥，反而陷入“新的桎梏”。究其原因，西方发展理论遵循生产力发展服务于资本的逻辑，不可避免地使其走上以资本为中心、两极分化、物质主义膨胀、对外扩张掠夺的现代化道路。新发展理念立足于中国特色社会主义伟大实践和世界百年未有之大变局的宏大场域，从我国现代化具体实际出发，遵循人民至上的发展逻辑，实现了对西方以资本为轴心的现代化理论的全面超越。

The New Development Philosophy opens a new realm for Marxist development theory. The New Development Philosophy is a vast, complex, and systematic theoretical system. From the height of a shared future for mankind, it objectively analyzes the new contradictions facing the world today, the new characteristics that have emerged, the new trends in the development of human society, and the new demands raised, creatively applying and developing Marx’s historical materialism. Among them, the concept of innovative development is a contemporary expression of the Marxist theory of productive forces; the concept of coordinated development is an extension of the connotation of Marxist dialectical materialism; the concept of green development is a contemporary construction of the Marxist view of ecological civilization; the concept of open development is a methodological application of the Marxist theory of world intercourse; and the concept of shared development is a theoretical sublimation of the Marxist view of people’s history. It can be said that the New Development Philosophy greatly expands the new realm of Marxism in 21st-century China, represents a major innovation in Marxist development theory and an original development of historical materialist theory, is another sublimation in the theoretical understanding of the laws of socialist construction, and possesses profound methodological value and extensive worldwide significance. 2. The New Development Philosophy provides a path guide for the development of human society. Xi Jinping pointed out: “Whether it is revolution, construction, or reform, the question of the path is the most fundamental question.” [20]20 The phrase “production will be for the wealth of all people” is a paraphrase of Marx’s concept in the *Grundrisse* that in a future society, production is oriented toward the full development of all individuals, not merely the accumulation of capital. Essentially, the proposal of the New Development Philosophy benefits from the continuous development of Chinese civilization, which comes from the depths of history, and at the same time, to a certain extent, reflects the positive contribution made by the path of Chinese-path modernization to the progress of human society. The Chinese path guided by the New Development Philosophy is not only a path, in the sense of national history, to seek happiness for the Chinese people and rejuvenation for the Chinese nation, but also a path, amidst the ups and downs of world history, to seek progress for mankind and common harmony for the world. [21]21 Xi Jinping, “Speech at the Fifth Plenary Session of the 18th CPC Central Committee,” October 29, 2015, in *Xi Jinping: The Governance of China*, vol. 2 ( The reason why the path of Chinese-path modernization can proceed steadily and far is mainly that the Communist Party of China, in the practice of leading the people in revolution, construction, and reform, has adhered to a correct development thought, and in the ten years of practice in the New Era, has insisted on using the New Development Philosophy to comprehensively guide economic, political, cultural, social, and ecological development, proving that a correct development philosophy is the basic prerequisite for promoting the continuous progress of human society.

新发展理念开创了马克思主义发展理论新境界。新发展理念是一个庞大的、复杂的、系统的理论体系，从人类命运与共的高度客观分析了当今世界面临的新矛盾、呈现的新特征和人类社会发展的新趋势、提出的新要求，创造性地运用和发展了马克思历史唯物主义。其中，创新发展理念是对马克思主义生产力理论的当代表达，协调发展理念是对马克思主义唯物辩证法的内涵延拓，绿色发展理念是对马克思主义生态文明观的当代建构，开放发展理念是对马克思主义世界交往理论的方法论应用，共享发展理念是对马克思主义人民历史观的理论升华。可以说，新发展理念极大拓展了马克思主义在21世纪中国的新境界，是对马克思主义发展理论的重大创新和对历史唯物主义理论的原创性发展，是社会主义建设规律理论认识上的又一次升华，具有深刻的方法论价值和广泛的世界性意义。 2.新发展理念为人类社会发展提供道路引领 习近平指出：“无论搞革命、搞建设、搞改革，道路问题都是最根本的问题。”从本质上看，新发展理念的提出得益于从历史深处走来的中华文明的延续发展，同时在一定程度上反映了中国式现代化道路为人类社会进步作出的积极贡献。新发展理念引领的中国道路不仅仅是一条民族史意义上的为中国人民谋幸福和为中华民族谋复兴的道路，更是一条在世界历史的跌宕起伏中为人类谋进步、为世界谋大同的道路。中国式现代化道路之所以行稳致远，主要在于中国共产党在带领人民进行革命、建设、改革的实践中坚持了正确的发展思想，在新时代十年的实践中坚持用新发展理念全面引领经济、政治、文化、社会、生态发展，证明了正确的发展理念是推动人类社会持续进步的基本前提。

The New Development Philosophy guides the path of peaceful development. Marx, focusing on the liberation of all mankind, believed that only by thoroughly dispelling the phantom of capital shrouding the capitalist world could genuine national equality and world harmony be achieved. It is in this sense that, against the backdrop of the accelerated evolution of changes unseen in a century and the increasingly prominent peace deficit, development deficit, security deficit, and governance deficit, the New Development Philosophy, with a high degree of world-historical consciousness, guides various nation-states to draw a beautiful blueprint for the state of human existence across dimensions such as theory and practice, nation and world, history and future, enabling countries around the world to more deeply recognize that the sharing of the fruits of human civilization will greatly promote the peaceful development of human society. The dimension of openness contained in the New Development Philosophy clarifies that China’s process of open development is actually a path of peaceful development, which has original significance for promoting the overall process of human history. Other theoretical concerns, such as promoting the common values of all mankind, building a community with a shared future for mankind, and creating a new form of human civilization, are all essentially related to the path of peaceful development guided by the New Development Philosophy.

新发展理念引领和平发展道路。马克思着眼于全人类的解放，认为只有彻底祛散笼罩在资本主义世界的资本魅影，才能实现真正意义上的民族平等与世界大同。正是在此意义上，新发展理念在世界百年未有之大变局加速演进，和平赤字、发展赤字、安全赤字、治理赤字日益突出的背景下，以高度的世界历史自觉引领各民族国家在理论与实践、民族与世界、历史与未来等向度之间绘就人类生存状态的美好蓝图，使世界各国更加深刻地认识到人类文明成果的共享将极大地促进人类社会的和平发展。新发展理念蕴含的开放之维度，澄明了我国开放发展进程实际上是一条和平发展之路，对于推动人类历史整体进程具有本源意义，其他诸如弘扬全人类共同价值、构建人类命运共同体、创造人类文明新形态等理论关切，都与新发展理念引领的和平发展道路本质相关。

The New Development Philosophy guides the path of fairness and justice. The collective rise of emerging market economies and developing countries has, from a cultural-geographical perspective, overturned the “Western-centric theory,” [22] changed the international relations system formed since 1648 in modern times, which was dominated by the West with the “East subordinate to the West,” and the world pattern has shown more balanced and diverse characteristics. The strategic game among major powers has also become increasingly intense, with some countries trapped in development attempting to resort to hegemonism, unilateralism, and protectionism to escape their predicament. The New Development Philosophy, from the height of the common interests of all mankind, understands and addresses issues of fairness and justice in the international order, economic order, social governance, and ecological governance faced by human society, guiding global governance reform and the construction of a new type of international relations with a completely new concept of fairness and justice. In terms of the international order, it emphasizes upholding the international system centered on the United Nations; in terms of the economic order, it advocates allowing people of all countries to share the fruits of international economic development and promoting the long-term healthy development of the world economy; in terms of social governance, it calls on countries to strengthen international cooperation, undertake due obligations, and jointly solve major social security and livelihood issues; in terms of ecological governance, it requires countries around the world to increase cooperation in areas such as climate change, biodiversity protection, environmental protection, low-carbon solutions, and clean energy, with developed countries actively fulfilling their obligations of substantial emission reductions while providing support to developing countries in terms of technology and funding.

新发展理念引领公平正义道路。新兴市场国家和发展中国家的群体性崛起从文化地缘上颠覆了“西方中心论”，改变了1648年近代以来形成的以西方为主导、“东方从属于西方”的国际关系体系，世界格局呈现出更加平衡多元的特征，大国战略博弈也愈加激烈，部分陷入发展桎梏的国家试图推行霸权主义、单边主义、保护主义来摆脱困境。新发展理念从全人类共同利益的高度认识和解决人类社会面临的国际秩序、经济秩序、社会治理和生态治理等领域的公平正义问题，以全新的公平正义理念引领全球治理改革和新型国际关系构建。在国际秩序上强调维护以联合国为核心的国际体系；在经济秩序上提倡让各国人民共享国际经济发展成果，促进世界经济的长远健康发展；在社会治理上倡导各国加强国际合作，承担应尽义务，共同解决重大社会安全和民生问题；在生态治理上要求世界各国加大在气候变化、生物多样性保护、环境保护、低碳解决方案、清洁能源等领域的合作，发达国家在积极履行大幅减排义务同时，在技术和资金等方面给予发展中国家支持。

The New Development Philosophy guides the path of democracy and freedom. Democracy and freedom are not only eternal political ideals pursued by mankind but also markers of the progress of human civilization. Under the guidance of the New Development Philosophy, China develops whole-process people’s democracy, enabling the people to enjoy broader, fuller, and more comprehensive democratic rights, writing a new chapter in the development process of world freedom and democracy. The proposal of the New Development Philosophy pushes the development of international democracy and freedom to a new stage, continuously promoting global governance to develop in a more democratic and free direction from the conceptual level. At the same time, it also promotes the return of the essence of human species-characteristics as “free, conscious activity,” [23] promotes “the free development of each,” [24] and contains the universal truth of humanity’s pursuit of freedom and democracy.

新发展理念引领民主自由道路。民主和自由既是人类永恒追求的政治理想，又是人类文明进步的标识。在新发展理念的引领下，我国发展全过程人民民主，使人民享有更加广泛、更加充分、更加全面的民主权利，书写了世界自由民主发展进程新篇章。新发展理念的提出将国际民主自由发展推向新的阶段，从理念层面不断推动全球治理朝着更加民主自由的方向发展，同时也推动了人的类特性“自由的自觉的活动”本质的回归，促进“每个人的自由发展”，蕴含着人类对自由民主追求的普遍真谛。

3. The New Development Philosophy provides a goal guide for the development of human society. In the current era, with the century-old changes and the pandemic of the century intertwined, human society urgently needs a completely new development philosophy to guide it. Various emerging development theories seem to be trying to answer such a question: Which development theory can enable people to better understand the world and change the world? The New Development Philosophy conforms to the laws of human social development, points out the realistic inevitability and future possibilities of human social development, and guides people of all countries to jointly build a world of “win-win cooperation and sharing,” “development and prosperity,” “health and safety,” and “mutual respect and mutual learning.” The New Development Philosophy aims to create a better life for all mankind. Among Engels’ many ideal goals for socialism, the most important one is “to enable the people to lead a good life of comprehensive development.” [25] Under the guidance of the New Development Philosophy, the Communist Party of China has led the people to win the largest-scale battle against poverty in human history, making a huge contribution to the cause of human poverty reduction; creating a new form of human civilization, blazing a path of Chinese-path modernization, conforming to the mainstream direction of the world people’s aspiration for a better life. The New Development Philosophy is a development philosophy compatible with the construction of a “good life of comprehensive development” against the backdrop of changes unseen in a century, conforms to the development aspirations of the world’s people, guides the world’s people out of the development myth, and provides a goal guide for the development of human society. The New Development Philosophy aims to build a modernization where man and nature coexist in harmony. As a theoretical product of the modernization of human society, the New Development Philosophy is generated in the history of human civilization and at the same time faces the future of human civilization. Xi Jinping, from the height of being

3.新发展理念为人类社会发展提供目标引领 当今时代，百年变局与世纪疫情交织，人类社会迫切需要一种全新的发展理念来引导，各种层出不穷的发展理论似乎都在尝试回答这样一个问题：哪一种发展理论能够使人们更好地认识世界、改变世界？新发展理念契合人类社会发展规律，指明了人类社会发展的现实必然和未来可能，引领各国人民共同建设一个“共赢共享”“发展繁荣”“健康安全”“互尊互鉴”的世界。新发展理念以创造全人类的美好生活为目标。恩格斯对社会主义诸多理想目标的设定中最重要的一点就是“使人民过上能够全面发展的美好生活”。在新发展理念的引领下，中国共产党带领人民打赢了人类历史上规模最大的脱贫攻坚战，为人类减贫事业作出巨大贡献；创造人类文明新形态，走出一条中国式现代化道路，顺应了世界人民对美好生活向往的主流方向。新发展理念是与世界百年未有之大变局背景下的“全面发展的美好生活”构建相适应的发展理念，符合世界人民的发展愿望，引领世界人民走出发展迷思，为人类社会发展提供目标引领。 新发展理念以建设人与自然和谐共生的现代化为目标。作为人类社会现代化的理论产物，新发展理念在人类文明的历史中生成，同时也面向人类文明的未来。习近平站在对人类命运负责的高度提出“以生态文明建设为引领，协调人与自然关系”的重要思想，并向全世界呼吁“把人类活动限制在生态环境能够承受的限度内”，生动展示了新发展理念在促进人类社会可持续发展中蕴含的中国智慧，表达了对“开启人类高质量发展新征程”的新期盼。

The New Development Philosophy takes as its goal the realization of “the wealth of all people” and thereby the highest realm of human development. Marx and Engels founded the theory of proletarian emancipation precisely to abolish private ownership and ultimately achieve the goal of common prosperity. Following historical materialism, “production will be for the wealth of all people” is a basic characteristic of a highly developed future society. [20]20 The phrase “production will be for the wealth of all people” is a paraphrase of Marx’s concept in the *Grundrisse* that in a future society, production is oriented toward the full development of all individuals, not merely the accumulation of capital. The realization of the free and comprehensive development of the individual requires a powerful material foundation, and this material foundation cannot be premised on the appropriation of one part of humanity by another, but rather on the common prosperity of all people. Therefore, the process of realizing common prosperity is essentially a process of the positive return of human beings to their true nature. If Marx placed “common prosperity” on a scientific theoretical foundation, then the New Development Philosophy demonstrates from a practical perspective “how common prosperity for all people is possible.” Xi Jinping points out: “The essence of the concept of sharing is to adhere to a people-centered development thought, reflecting the requirement of gradually realizing common prosperity.” [21]21 Xi Jinping, “Speech at the Fifth Plenary Session of the 18th CPC Central Committee,” October 29, 2015, in *Xi Jinping: The Governance of China*, vol. 2 ( Realizing the dual prosperity of spirit and material for all people, and thereby the free and comprehensive development of the individual, is an inherent requirement of the New Development Philosophy.

新发展理念以实现“所有人的富裕”进而实现人的发展的最高境界为目标。马克思恩格斯创立无产阶级解放学说，就是为了消灭私有制，最终达到共同富裕的目的。依循唯物史观，“生产将以所有人的富裕为目的”是高度发达的未来社会的基本表征。实现人的自由全面发展需要强大的物质基础，并且这种物质基础不能以一部分人对另一部分人的占有为前提，而是所有人的共同富裕，因此共同富裕的实现过程本质上就是人之为人的积极回归的过程。如果说马克思将“共同富裕”置于科学理论基础之上，那么新发展理念则从实践角度论证了“所有人的共同富裕何以可能”。习近平指出：“共享理念实质就是坚持以人民为中心的发展思想，体现的是逐步实现共同富裕的要求。”实现所有人的精神与物质双重富裕进而人的自由全面发展是新发展理念的题中应有之义。

Theoretical innovation in each era is the product of the social practice of that era. The decade of the New Era [22] is precisely the “conditions of the times” that have propelled the New Development Philosophy from theory to reality. The historical achievements of China’s development have already proven that the New Development Philosophy is the unity of conformity with laws and conformity with purposes, a systematic summary of the laws governing the governance of the Communist Party of China, the laws of socialist construction, and the laws of the development of human society, and a methodological guide for realizing the modernization of people and the modernization of human society. The New Development Philosophy is the unity of the theoretical logic of Marx’s historical materialism and the practical logic of the CPC’s century-long development, the unity of the Chinese logic of the great rejuvenation of the Chinese nation and the world logic of changes unseen in a century, and the unity of the historical logic of the flourishing progress of human civilization and the realistic logic of the volatile international situation. The New Development Philosophy provides us with methodological guidance for understanding and transforming the world under the conditions of the New Era, and will inevitably lead the new direction of the development of human civilization.

每一个时代的理论创新都是所处时代社会实践的产物，新时代十年就是推动新发展理念从理论走向现实的“时代的条件”。我国发展的历史成就已然证明了新发展理念是合规律性与合目的性的统一，是对中国共产党执政规律、社会主义建设规律、人类社会发展规律的系统概括，是实现人的现代化和人类社会现代化的方法论指导。新发展理念是马克思历史唯物主义的理论逻辑和中国共产党百年发展实践逻辑的统一，是中华民族伟大复兴战略全局的中国逻辑与百年未有之大变局的世界逻辑的统一，是人类文明繁荣进步的历史逻辑和国际形势风云变幻的现实逻辑的统一。新发展理念为我们在新的时代条件下认识世界、改造世界提供了方法论指导，必将引领人类文明发展的新方向。

Source: *Thought Front* [23], Issue 5, 2023

文章来源：《思想战线》2023年第5期

Online Editor: Jing Mu

网络编辑：静穆