The Value Essence, Value Composition and Value Orientation of Chinese-Path Modernization

Chinese-path modernization, as a socialist modernization led by the Communist Party of China, is the only correct path for building a strong country and achieving national rejuvenation. More fundamentally, it is a reference, exploration and transcendence of modernizations in various countries from the perspective of all humanity. General Secretary Xi Jinping pointed out: “The unique world view, values, historical view, civilization view, democratic view, ecological view and other views contained in Chinese-path modernization, along with its great practice, represent a major innovation in world modernization theory and practice.” By continuously deepening their understanding of the connotation and essence of Chinese-path modernization, Chinese Communists have shifted their focus from regional or partial modernization to a modernization that cares for and concerns itself with the mode of existence, real life and value activities of all humanity. This has fundamentally established the important position of Chinese-path modernization in the world modernization process and expanded the development model of modernization. It can be seen that Chinese-path modernization is itself the value practice through which Chinese Communists continuously understand and transform the world. Therefore, clarifying the essential implication, content composition and future orientation of Chinese-path modernization from a value perspective is an inevitable choice for manifesting the unique world view, values, etc., that it contains. It is conducive to achieving the dialectical unity of the general laws and special attributes of the modernization process, thereby constructing value pursuits that conform to the common interests of all humanity, and enriching and developing the common values of all mankind.

中国式现代化作为中国共产党领导的社会主义现代化，是强国建设、民族复兴的唯一正确道路，更是立足全人类视角对各国现代化的借鉴、探索与超越。习近平总书记指出：“中国式现代化蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，是对世界现代化理论和实践的重大创新”。中国共产党人通过不断深化对中国式现代化内涵和本质的认识，将目光从区域式、局部式的现代化转至对全人类生存方式、现实生活、价值活动关切关怀的现代化，根本确立了中国式现代化在世界现代化进程中的重要地位，拓展了现代化的发展模式。可见，中国式现代化就是中国共产党人不断认识世界、改造世界的价值实践本身。因此，从价值视野来厘清中国式现代化的本质意蕴、内容构成与未来指向，是彰显其所蕴含的独特世界观、价值观等的必然选择，有利于实现现代化进程一般规律和特殊属性的辩证统一，进而构建符合全人类共同利益的价值追求，丰富和发展全人类共同价值。

I. The Value Essence of Chinese-Path Modernization

一、中国式现代化的价值本质

As a theoretical achievement that continuously deepens the laws governing the Communist Party’s governance, the laws of socialist construction, and the laws of human social development, Chinese-path modernization fundamentally realizes the unity of Chinese Communists’ cognition and practice as class subjects, affirms the unity of humans and society, and humans and nature, and manifests as the identical existence of multiple structural relationships.

中国式现代化作为不断深化共产党执政规律、社会主义建设规律、人类社会发展规律的理论成果，从根本上实现了中国共产党人作为类主体的认识与实践活动的统一，肯定了人与社会、人与自然的统一，表现为多重结构式关系的同一存在。

(A) Chinese-Path Modernization is Essentially the Satisfaction of Humans’ Modernization Needs

（一）中国式现代化本质上是对人的现代化需要的满足

In a general sense, the Industrial Revolution is the beginning of modernization. In this process, “the capitalist system connects people through the exchange of commodities among them; individuals’ social status, their living standards, the satisfaction of their needs, their freedom and their rights are all determined by the value of commodities.” The subject understands and transforms the object precisely to satisfy certain needs and achieve certain purposes. The Western modernization process did indeed endow things with the attribute of commodity value to the greatest extent through elements such as technology, capital, and culture. However, it neglected “sensuous activity,” the value premise constituting human social history, and alienated the relationship of satisfying the subject’s needs. Its essence is to satisfy the real production and life of a minority through brutal primitive capital accumulation and capital expansion, placing the majority in a capital trap of forced needs, forced satisfaction and forced feedback. It fundamentally manifests as the need for “capital” and the satisfaction of the needs of the bourgeoisie. In contrast, Chinese-path modernization breaks free from the context where modernization equals “Westernization,” shifting its focus from a minority to satisfying the needs of the majority, even all people, especially their needs for modernized values. As a value narrative representing profound changes in human society, the essence of modernization cannot be separated from the specific practical relationship between the subject’s needs and the object. It provides certain utility and meaning to the subject through targeted transformation of the object. In this relationship, as the subject, only modernized humans can shoulder the heavy responsibility of modernization construction; as the goal, only realizing the modernization of humans can truly reflect the value of modernization. From “industrialization” and the “Four Modernizations” to the “Chinese-style Four Modernizations,” Chinese-path modernization has never deviated from the important value principle that “the root of humans is humans themselves.” It has broken the operational practice template of so-called satisfying the need for “capital” from the commanding height of the truth of historical materialism, concluding the basic orientation that the essence of modernization is the modernization of humans. It points to a profound concern for humans’ own mode of existence and the development circumstances of their real life, manifesting the value concept of “people-centeredness.” Humans are “the indispensable and important object for manifesting and confirming their essential powers.” Adhering to a people-centered approach means respecting humans’ own creativity and autonomy, and resetting the value of Chinese-path modernization as a modernization that represents the interests of the Chinese people and conforms to their aspirations and needs. Thus, all human value activities are activities that satisfy needs. The process of human modernization also includes this basic value practice activity, thereby opening the Chinese path for the value reconstruction of human civilization.

从一般意义来讲，工业革命是现代化的开端，在这个过程中“资本主义制度通过人们之间的相互交换的商品把人们相互联系起来，个体的社会地位、他们的生活水平、需要的满足，他们的自由和他们的权力等都是由商品的价值所决定的”。主体之所以认识客体、改造客体就是为了满足某种需要、达到某种目的，西方现代化进程确实通过技术、资本、文化等要素最大程度地赋予了物以商品价值的属性，但却忽视了“感性活动”这一构成人的社会历史的价值前提，异化了对主体需要的满足关系，其本质是通过野蛮的原始资本积累和资本扩张，满足少数人的现实生产生活，将多数人置身于被迫需要、被迫满足与被迫反馈的资本陷阱中，根本表现为对“资本”的需要、资产阶级需要的满足。与之相反的是，中国式现代化跳出了现代化就是“西方化”的语境，将目光从少数人转至满足多数人甚至是全部人的需要，尤其是满足其现代化价值需要。现代化作为代表人类社会深刻变化的价值叙事，其本质必然脱离不开主体需要与客体之间的特定实践关系，并通过对客体的针对性改造为主体提供一定的效用、意义，在这种关系中，作为主体，只有现代化的人才能担当现代化建设重任；作为目标，只有实现人的现代化才能真正体现现代化的价值。从“工业化”、“四个现代化”到“中国式的四个现代化”，中国式现代化始终没有脱离“人的根本就是人本身”这一重要价值原则，并以唯物史观的真理制高点打破了所谓满足“资本”需要的运行实践模版，总结出现代化的本质是人的现代化这一基本定向，指向人自身的存在方式与现实生活发展境遇的深刻关照，彰显了“以人民为中心”的价值理念。人是“表现和确证他的本质力量所不可缺少的、重要的对象”，坚持以人民为中心就是坚持尊重人自身的创造性与自主性，就是将中国式现代化的价值重置为代表中国人民利益、符合中国人民愿望与需要的现代化。由此可见，人的一切价值活动都是满足需要的活动，人的现代化过程也包含了这一基本价值实践活动，并以此开启了人类文明价值重构的中国之路。

(B) Chinese-Path Modernization is Essentially an Affirmation of the Objectification of Humans’ Essential Powers

（二）中国式现代化本质上是对人的本质力量对象化的肯定

Humans become humans because “man knows how to produce according to the measure of any species and knows how to apply the inherent measure to the object everywhere.” Labor originates from the “intrinsic measure” of human productive activity and exists within specific social relations, social structures, and social formations. Modernization, as “an integrated whole with interconnected economic, cultural and political transformations,” is a further prominent manifestation of humans’ subject status and leading role, and cannot be separated from the important activity of the objectification of humans’ essential powers.

人之所以成为人，是因为“人却懂得按照任何一个种的尺度来进行生产，并且懂得处处都把固有的尺度运用于对象”，劳动就起源于人的生产活动的“内在尺度”，存在于具体的社会关系、社会结构、社会形态中。现代化作为“经济、文化和政治转型有着内在联系的整体”，是人的主体地位、主导作用的进一步突出体现，脱离不开人的本质力量对象化这一重要活动。

Modernization takes human existence and development as its premise. It not only forms the personality, virtue and quality of modernized humans but also shapes their value ability to understand and transform the external objective world. From the perspective of the methods, pathways and purposes of the objectification of humans’ essential powers in the modernization process, modernization can be divided into two basic types: capitalist modernization and socialist modernization. Capitalist modernization, based on private ownership of the means of production, promoted globalization and created and accumulated enormous productive forces and social wealth through brutal means of plundering, enslaving, autocratically ruling over, and expanding against the people. However, its transformation of the objectification of humans’ essential powers is mostly manifested as the oppression of capital power and the enslavement of science and technology, turning productive labor into infinitely repetitive mechanical movements and forced practical activities for countless laborers. Free and conscious practice is ruthlessly suppressed by evil social reality, greatly eroding the creativity, consciousness and freedom of humans in exerting their essential powers. In contrast, the socialist modernization led by the Communist Party of China is a late-developing modernization, one surrounded by the world capitalist modernization system. “The country endured humiliation, the people suffered, and civilization was covered in dust” [1]1 This phrase refers to the period of national decline and foreign aggression in China from the mid-19th to early 20th centuries, often called the “century of humiliation.” was its starting point. Although early explorations of modernization models such as the “Westernization Movement,” [2]2 The Westernization Movement (c. 1861–1895) was a self-strengthening reform program by Qing dynasty officials to adopt Western military and industrial technology while preserving Confucian values. the “Hundred Days’ Reform,” [3]3 The Hundred Days’ Reform (1898) was a failed 103-day period of political, educational and institutional reforms initiated by Emperor Guangxu and reformist scholars. and the “New Culture Movement” [4]4 The New Culture Movement (c. 1915–1920s) was a cultural and intellectual movement that promoted modern values, vernacular literature, and critical re-evaluation of Confucian tradition, paving the way for the May Fourth Movement. were undertaken, none broke free from the shackles of the heavy encirclement and strict blockade of capitalist modernization. It was not until the October Revolution brought Marxism that China’s modernization gained correct directional guidance. After reform and opening up, it rapidly integrated into the trend of world modernization, generating a unique value practice path of Chinese-path modernization. Socialist modernization affirms humans’ essential powers, respects the people’s pioneering spirit, and reunifies in the practice of the Chinese revolution and construction the value structure that capitalist modernization had split between the people and thought. The people truly become the subjects of history, endowed with the environment and ability to enjoy labor and create value. It transforms the so-called “humans approaching things” relationship of capitalist modernization into an objectifying transformation relationship of “things approaching humans,” truly applying the results of objectification to the existence and development of humans themselves, promoting the coordinated symbiosis of human modernization and social modernization. Therefore, only the socialist modernization led by the Communist Party of China, that is, Chinese-path modernization, can provide humans with the space and conditions to exert their essential powers, fully expand humans’ practical and spiritual forces, and achieve the organic unity of the two.

现代化以人的存在和发展为前提，既形成现代化的人格、德性与素质，又塑造其认识、改造外在客观世界的价值能力。从现代化过程中人的本质力量对象化的方式途径与目的来看，可以将现代化分为资本主义现代化与社会主义现代化两大基本类型。资本主义现代化以生产资料私有制为基础，通过不断对人民掠夺、奴役、独裁与扩张的暴虐手段，推动实现了全球化，创造积累了巨大的生产力和社会财富，但其对人的本质力量对象化的转换多表现为资本强权的压迫、科学技术的奴役，使生产劳动成为无限重复的机械运动，成为无数劳动者被迫的实践活动，自由自觉实践被罪恶的社会现实无情地压制，极大消磨了人发挥本质力量的创造性、自觉性与自由性。中国共产党领导的社会主义现代化则是后发的现代化，是被资本主义世界现代化体系包围的现代化，“国家蒙辱、人民蒙难、文明蒙尘”是其发展开端，虽说进行了“洋务运动”、“戊戌变法”、“新文化运动”等早期现代化模式的探索，但都未曾挣脱资本主义现代化重重包围和严密封锁的枷锁，直至十月革命送来马克思主义，中国的现代化才有了正确的方向指引，并在改革开放之后迅速融入世界现代化的潮流，生成了独特的中国式现代化价值实践道路。社会主义现代化肯定人的本质力量，尊重人民首创精神，将资本主义人民与思想割裂的价值结构在中国革命与建设实践中重新统一起来，人民真正成为历史的主体，被赋予享受劳动、创造价值的环境与能力，将资本主义现代化所谓“人趋近物”的关系变为“物趋近人”的对象化转换关系，将对象化的结果真正运用于人的存在发展本身，推动人的现代化与社会的现代化协同共生。因此，只有中国共产党领导的社会主义现代化也就是中国式现代化才能给予人发挥本质力量的空间和条件，才能充分拓展人的实践力和精神力并完成二者的有机统一。

(C) Chinese-Path Modernization is Essentially a Chinese Interpretation of the Value Meaning of Humans’ Free and Comprehensive Development

（三）中国式现代化本质上是对人之自由全面发展价值意义的中国阐释

Value requires the subject and object to maintain a stable and enduring functional relationship to exist continuously. Only by following this logic and interacting with the people as the subject can Chinese-path modernization have continuous practical meaning. The accurate interpretation of this meaning is humans’ free and comprehensive development. In the process of Chinese-path modernization, the degree of new development and change in social cognition, social formation, and social life is synchronized with humans’ free development. The infinite pursuit of the communist ideal is the process of humans infinitely approaching freedom.

价值需要主体与客体维持一种稳定、恒久的作用关系才能持续存在，中国式现代化也只有依此理路与人民主体相互作用才有持续不断的现实意义，对这种意义的准确阐释就是人的自由全面发展。中国式现代化进程中社会认识、社会形态、社会生活的新发展变化程度与人的自由发展相同步，无限追求共产主义理想的过程就是人无限接近自由的过程。

The process of human pursuit of freedom occurs mainly in two aspects: on the one hand, breaking free from the shackles of nature, striving for the status of the subject, and realizing the value freedom of abundance; on the other hand, breaking free from the shackles of social relations such as class relations and economic intercourse, enhancing people’s consciousness of justice, and realizing the value freedom of social justice. “Man is a part of nature”; breaking free from the shackles of nature does not mean conquering and plundering nature, but affirming and respecting nature, acknowledging the harmonious relationship between man and nature while recognizing man’s subjectivity. From a social perspective, man’s free and comprehensive development lies in the initiative exercised within the limits of the laws of human development, liberating from social relations while also respecting the collective characteristics and consensus on spiritual values of society, restoring as far as possible the independent autonomy and objective sociality required by the subject. Looking back at the current process of modernization, Western modernization uses limited resources to obtain more surplus value, treating nature merely as an object that can be infinitely exploited to realize modernization, thereby achieving the value of happiness possessed by a minority. At the social level, it also treats people as objects of infinite exploitation, ignoring the existence of the purposes, will, and consciousness of the vast majority. The freedom and democracy it advocates are nothing but the freedom and democracy of capital, forcibly regulating people’s modes of interaction. For thoughts that are difficult to control, it “regulates the production and distribution of the ideas of its age,” [5]5 A paraphrase of a statement by Marx and Engels in *The German Ideology*: “The ideas of the ruling class are in every epoch the ruling ideas... The class which has the means of material production at its disposal, has control at the same time over the means of mental production.” forcing them to choose identification or submission. Chinese-path modernization, as a comprehensive modernization centered on the modernization of people, follows basic economic, moral, and legal principles, attributing freedom to an extended understanding and adaptive transformation of nature, emphasizing the achievement of infinite freedom of the spiritual world in the exhaustive engagement with nature, and the realization of material freedom detached from economic production in the endless development of practice. It insists that “only in the community does the individual obtain the means to develop his capacities in all directions; that is, only in the community is personal freedom possible.” [6]6 A quotation from Marx and Engels, *The German Ideology*. Therefore, the value of abundance realized by Chinese-path modernization is not only a transformation of the object-relation between man and nature; more importantly, its characteristic is the creation and civilizational resetting of the value of abundance with the broad masses of the people as the main body. It not only pursues a stable state of co-existence and co-development between man and nature, but also pursues the unity and coordination between people at the social level, resetting the value essence of Chinese-path modernization as the value-meaning relationship of man’s free and comprehensive development.

人追求自由的过程主要在两个方面：一方面是挣脱自然的束缚，争取主体的地位，实现富裕价值自由；另一方面是挣脱阶级关系、经济交往等社会层面的束缚，提高人的自觉公正意识，实现社会公正价值自由。“人是自然界的一部分”，挣脱自然的束缚并不是指征服与掠夺自然，而是肯定与尊重自然，在承认人的主体性的同时承认人与自然的和谐关系。从社会角度来讲，人的自由全面发展在于遵循人的发展规律限度内的能动性，从社会关系之中解放的同时也尊重社会的集体特征和精神价值共识，尽可能还原主体需要的独立自主性和客观社会性。反观当前的现代化进程，西方现代化利用有限的资源获取更多的剩余价值，将自然仅仅视为实现现代化的一种可以无限剥削的对象，实现了少数人占有的幸福价值。并在社会层面上，将人也作为无限剥削的对象，忽视了大多数人的目的、意志、意识的存在，其所论的自由民主也只不过是资本的自由、资本的民主，强硬地规制了人的交往方式，对于难以控制的思想，则通过“调节着自己时代的思想的生产和分配”，使其被迫选择认同或服从。中国式现代化作为以人的现代化为中心的全面现代化，在遵循基本经济、道德、法律原则的前提下，将自由归属为对自然的延展性认识与适应性改造，强调在与自然的穷尽相处中实现精神世界的无限自由、在实践的无尽发展中实现脱离经济生产的物质自由，并坚持“只有在共同体中，个人才能获得全面发展其才能的手段，也就是说，只有在共同体中才可能有个人自由”。因此，中国式现代化所实现的富裕价值不仅是对人与自然客体关系的改造，更重要的特质是对以广大人民群众为主体的富裕价值的创造和文明重置；不仅追求人与自然共同存在、共同发展的平稳状态，同时也追求社会层面的人与人之间的统一与协调，将中国式现代化的价值本质重置为人的自由全面发展的价值意义关系。

II. The Value Composition of Chinese-Path Modernization

二、中国式现代化的价值构成

From the dimension of value composition, the value subject is always the core of the value structure, running through the entire process of value generation and functioning. Value activity is precisely the process in which the value subject, based on certain value facts and value goals, guided by value principles, stimulates a series of value dynamics, makes a series of value choices, and ultimately realizes value. Among these, the value fact is the starting point of value practice and an important prerequisite for establishing value goals, value principles, and value dynamics, and for making value choices. The subject formulates and adapts value goals, value principles, and value dynamics based on its own nature, needs, and standards, and makes value choices through a correct grasp of the relationship between value subject and value object. The value composition of Chinese-path modernization also follows this logic, taking the satisfaction of the value subject’s needs as the core requirement and ultimate purpose of all value practice, thereby resetting a series of value goals, value principles, value dynamics, and value choices.

从价值构成的维度来看，价值主体始终是价值结构的核心，贯穿价值生成、作用的整个过程。价值活动正是价值主体基于一定的价值事实和价值目标，在价值原则的引导下，激发系列价值动力、进行系列价值选择，最终实现价值的过程。其中价值事实是价值实践的起点，是确立价值目标、价值原则和价值动力，进行价值选择的重要前提。主体以自我本性、需要和尺度来制定、适应价值目标、价值原则和价值动力，并通过对价值主客体关系的正确把握进行价值选择。中国式现代化的价值构成也是依据此理路，将满足价值主体的需要作为一切价值实践的核心要求和最终旨归，进而借此重置系列价值目标、价值原则、价值动力与价值选择。

(I) Value Fact: Chinese-Path Modernization Is the Modernization of a Huge Population

（一）价值事实：中国式现代化是人口规模巨大的现代化

Facts are the objective roots that determine the existence and development of things. Value facts are objective existences that can reflect certain value concepts, and are the inherent attributes and basic functions of value objects. Therefore, promoting Chinese-path modernization must consider the basic levels, forms of life, and structures of contemporary social existence, taking the basic national condition of China’s huge population as the value fact, and through regular analysis, comprehensively and effectively understand the interactive relationship between subject and object inherent in Chinese-path modernization.

事实是决定事物存在、发展的客观根源，价值事实是能够反映某种价值观念的客观存在，是价值客体的固有属性和基本功能。因此，推进中国式现代化必须考虑当今社会存在的基本层次、生活样态和结构，以人口规模巨大的中国基本国情为价值事实，通过规律性分析来完整有效地理解中国式现代化蕴含的主客体相互作用关系。

Before judging the occurrence of a relationship between subject and object, value rationality already exists within the subject. Man is the subject of all value, the foundation, standard, and destination of all value generation. The understanding and critique of all value must proceed from man, that is, from the basic state, characteristics, and laws of man in his concrete historical living conditions and developmental fate. The huge population size is China’s basic national condition, an objective value grasp of the basic state of man. It also implies the infinite abundance of man’s essential forces. By continuously including and expanding individual value into collective value, it further manifests as the enlargement, advantage, and scaling of man’s reproductive and creative capacities. Especially under appropriate population structures, resource allocation, and economic systems, it can fundamentally exert man’s essential forces. First, regarding the value of man’s material life: life is man’s basic activity capacity, an important element for man’s continuous survival and development, ensuring the inheritance and transformation of man’s essential forces, ensuring the sustainable development of man’s ability to understand and transform the world. When combined with the condition of a huge scale, it displays and consolidates the unique and enormous advantage of the subject’s power possessed by Chinese-path modernization, demonstrating infinite vitality and dynamism distinct from Western modernization. Second, regarding the value of man’s collective existence: a huge population size is conducive to uniting man’s productive forces and creative capacities into an organic, coordinated, and integrated whole—a real, living collective that creates itself and society. It is an important value reconstruction of the systematic, holistic, and synergistic nature of “concentrating resources to accomplish major tasks,” [7]7 A common Chinese political slogan referring to the socialist system’s ability to mobilize resources for large-scale undertakings. creating a rich cultural and civilizational foundation through man’s diverse productive practical activities, and providing a deep motivational basis for socialist modernization, creating a favorable ecology for the coordinated coexistence of man’s individuality and commonality. Third, focusing on the return of man’s object value: the value fact of a huge population size unites man’s effect on others into a value-based objective existence, making man himself an object that man needs and relies on for satisfaction, and through others, understands and reflects self-value, thereby completing the important return of man’s object value in the respect and recognition of others. All this requires the prerequisite condition of a huge population size and the infinite accumulation of man’s essential forces, proving that only the existence of man as a united, collective, and unified entity can generate concrete and powerful subject forces, and can complete the macroscopic transformation of nature, society, and the world.

在判断主客体发生关系之前，价值理性就已经在主体之中存在，而人是一切价值的主体，是一切价值产生的根基、标准和归宿，对一切价值的认识批判都必须从人出发，也就是从历史具体的生存境遇和发展命运中人的基本状态、特征、规律出发。人口规模巨大是我国的基本国情，是对人的基本状态的客观价值把握，同时也意味着人的本质力量的无限充裕，通过不断包容、扩充个人价值为集体价值，将其进一步体现为人的再生产能力、再创造能力的巨大化、优势化和规模化，尤其在合适的人口结构、资源配置与经济体制之下，可以根本发挥人的本质力量。首先，就人的物质生命价值来讲，生命是人的基本活动能力，是人不断生存发展的重要元素，保证了人的本质力量的传承与转化，保证了人认识世界、改造世界能力的可持续性发展，附之以规模巨大的条件，则显示和凝聚了中国式现代化所拥有的人的主体力量的独特巨大优势，展现着有别于西方现代化的无限生机与活力。其次，从人的群体价值来讲，人口规模巨大有益于将人的生产力、创造力集结为一个有机团结、协调发展的整体，一个现实的、活生生的、创造着自己和社会的集合体，是对“集中力量办大事”的系统性、整体性、协同性的重要价值重构，以人的多样的生产实践活动创造了丰厚的文化底蕴与文明底蕴，给予了社会主义现代化发展的深厚动力基础，创造了人的个性与共性协调共生的良好生态。再次，着眼于人的客体价值的回归，人口规模巨大的价值事实将人对他者的效应集结为一种价值性的客观存在，使人本身成为人需要和赖以获得满足的对象，并通过他人来认识和反映自我价值，从而在他者的尊重与承认中完成人的客体价值的重要回归。这一切都需要人口规模巨大、人的本质力量无限累积的前提条件，证成了只有联合性、集体性、统一性的人的存在，才能生成具体的、强大的主体力量，才能完成对自然、社会、世界的宏观改造。

(II) Value Goal: Chinese-Path Modernization Is the Modernization of Common Prosperity for All People

（二）价值目标：中国式现代化是全体人民共同富裕的现代化

The value goal is the premise and orientation of value practical activity. It is a rational demand put forward by the subject based on a truthful grasp of objective laws and a correct understanding of the subject’s interests. It plays a directional guiding and motivating role for value practice. Achieving common prosperity for all people is a value goal put forward by the Communist Party of China based on China’s current basic national conditions and the fundamental interests of the broadest masses of the people—that is, the basic attributes of the value object and the fundamental needs of the value subject. It embodies the unity of the subject’s interests and objective laws in terms of foresight and practicality in the process of Chinese-path modernization.

价值目标是价值实践活动的前提和取向，是主体出于对客观规律的真理性把握、对主体利益的正确认识而提出的理性需求，对于价值实践有着方向引导和激励作用。实现全体人民共同富裕是中国共产党根据我国现阶段基本国情和最广大人民的根本利益——即价值客体的基本属性和价值主体的根本需要而提出的价值目标，体现了中国式现代化进程中主体利益与客观规律的前瞻性、现实性的统一。

In the process of socialist production and daily life improving human existence and development, there must necessarily be more positive modes of production and relations of production that affirm human subjectivity and personal dignity, that is, as “the development of social productive forces will be so rapid that production will take the enrichment of all people as its purpose.” [1]1 This phrase refers to the period of national decline and foreign aggression in China from the mid-19th to early 20th centuries, often called the “century of humiliation.” As for the modernization of a huge population, it in itself breaks the absolute form of atomized and isolated individuals, ensuring to a certain degree direct interpersonal communication and connection in the course of concrete production and daily life. Because “the existence of people is their actual life process,” [2]2 The Westernization Movement (c. 1861–1895) was a self-strengthening reform program by Qing dynasty officials to adopt Western military and industrial technology while preserving Confucian values. people’s actual life is also an important space for social interaction, carrying out basic social practices such as production, consumption, and distribution, which are a priori permeated with certain value orientations and value goals. In increasingly close and diverse social interactions, there must be unified standards to manifest the self-awareness and uniqueness of human value, which requires the creation of specifically human social relations and social structures through modern elements such as fairness, equality, and justice. Therefore, common prosperity is an important value goal of Chinese-path modernization. On the one hand, those engaged in social production are actual people, people with basic life needs; hence, the interests of some cannot be sacrificed to satisfy the needs of others. Common prosperity aims to eliminate poverty, reduce disparities, and return to people a fully stable state of existence, enabling all people’s abilities to be fully developed and guaranteed in the process of infinitely approaching common prosperity. On the other hand, people are the subjects of practice, and practice simultaneously shapes people themselves. As a relatively ideal value pursuit, common prosperity contains people’s own value examination of themselves; it is the de-capitalized presentation of socialist modernization in economic life, focusing on stripping away the influence and alienation of capital, surplus value, and the like on human value and human survival and development in Western modernization, restoring people’s pure, autonomous personality qualities.

在社会主义生产生活改善人的存在与发展的过程中，必然存在着更为积极的肯定人的主体性与人格尊严的生产方式与生产关系，也就是随着“社会生产力的发展将如此迅速……生产将以所有的人富裕为目的”。就人口规模巨大的现代化来讲，本身就打破了人的原子化、孤立化的绝对形态，在进行具体的生产生活时一定程度保证了人与人之间的直接交往联系。因为“人们的存在就是他们的现实生活过程”，人的现实生活亦是人的社会交往的重要空间，进行着生产、消费、分配等基本社会实践活动，先验地渗透着一定的价值取向与价值目标。在日益密切、多样的社会交往中，必然要有统一的标准来彰显人的价值的自觉与独特，这就需要通过公平、平等和正义等现代性元素来创造属人的特有的社会关系与社会结构。因此，共同富裕是中国式现代化的重要价值目标，一方面，从事社会生产的是现实的人，是有着基本生活需求的人，因此，不能牺牲一些人的利益来满足另一些人的需要。共同富裕旨在消除贫困、减小差距，返还人以充分稳定的存在状态，在无限接近共同富裕的过程中，使所有人的能力都得到充分的发挥和保障。另一方面，人是实践的主体，同时实践也塑造着人本身，共同富裕作为相对理想的价值追求，蕴含着人对自身的价值审视，是社会主义现代化在经济生活中的去资本化呈现，重点在于剖去西方现代化中资本、剩余价值等对人的价值、人的生存发展的影响与异化，还原人的纯粹的、自在的人格品质。

(3) Value Principle: Chinese-Path Modernization Is a Modernization in Which Material Civilization and Cultural-Ethical Progress Are Coordinated

（三）价值原则：中国式现代化是物质文明和精神文明相协调的现代化

Human value runs through all value-practical activities; establishing value principles must follow human value needs. The path of Chinese-path modernization consistently follows the basic logic that “all value is value for people, and the material value and spiritual value created by people both express people’s creative value,” [3]3 The Hundred Days’ Reform (1898) was a failed 103-day period of political, educational and institutional reforms initiated by Emperor Guangxu and reformist scholars. taking human survival and development as the benchmark to grasp the relationship between material civilization and cultural-ethical progress, promoting their dialectical high-quality development so that they remain in a constant state of generation and perpetual “unfinished” process, thereby realizing a modernization in which material civilization and cultural-ethical progress are coordinated.

人的价值贯穿在全部价值实践活动之中，确立价值原则必须遵循人的价值需要。中国式现代化道路始终遵循“一切价值都是对人的价值，人所创造的物质价值和精神价值都表现了人的创造价值”的基本理路，以人的生存发展为基准把握物质文明和精神文明的关系，推动二者辩证式的高质量发展，使之始终处于不断生成、永在途中的“未完成”状态，实现物质文明和精神文明相协调的现代化。

A major inherent drawback of modernization in some developed Western countries is that the material foundation and means of subsistence are extremely abundant, materialism is grossly inflated, and consumerism and hedonism run rampant, forming an “affluent society” and “one-dimensional man.” [4]4 The New Culture Movement (c. 1915–1920s) was a cultural and intellectual movement that promoted modern values, vernacular literature, and critical re-evaluation of Confucian tradition, paving the way for the May Fourth Movement. Marx regarded civilization as the value achievement of human history based on the mode of production, holding that material civilization is the unified presentation of the conformity of relations of production to productive forces with both regularity and purposiveness, while cultural-ethical progress depends on “people’s material conditions of life” [5]5 A paraphrase of a statement by Marx and Engels in *The German Ideology*: “The ideas of the ruling class are in every epoch the ruling ideas... The class which has the means of material production at its disposal, has control at the same time over the means of mental production.” and is embodied in stable thoughts, ideas, and consciousness. In actual life, material production and spiritual production influence each other, often manifested as “the economic base determines the superstructure” and “the superstructure reacts upon the economic base”; therefore, material civilization and cultural-ethical progress are also inseparable, coherent, and integrated. First, material civilization provides the necessary material premises and conditions for the development of cultural-ethical progress, because “the mode of production of material life conditions the overall process of social, political, and spiritual life,” [6]6 A quotation from Marx and Engels, *The German Ideology*. that is, the process of enhancing human value, providing the foundation and guarantee for people’s sustainable survival and development, and embodying the logical stipulation of common prosperity concerning people’s actual life and production. However, “although the material mode of existence is the primary cause, this does not preclude the ideological sphere from reacting in turn upon the material mode of existence”; [7]7 A common Chinese political slogan referring to the socialist system’s ability to mobilize resources for large-scale undertakings. the human initiative and creativity stimulated by cultural-ethical progress have an active reaction on material civilization, enabling the creation of more material wealth and the enhancement of the value of material civilization on the basis of accurately understanding, grasping, and applying social laws. Mao Zedong pointed out in *On Practice*: “The struggle of the proletariat and the revolutionary people to transform the world includes the fulfillment of the following tasks: to transform the objective world, and also to transform their own subjective world.” [8]8 Mao Zedong, *On Practice* (1937), *Selected Works of Mao Zedong*, Vol. 1, p. 296. Therefore, “material poverty is not socialism, nor is spiritual emptiness socialism.” [9]9 Xi Jinping, speech at the conference celebrating the 95th anniversary of the founding of the Communist Party of China (1 July 2016). This is the unique value principle of Chinese-path modernization: by coordinating material civilization and cultural-ethical progress, it fully leverages the advantage of a huge population, dialectically unifies material abundance and cultural enrichment at the national level with material sufficiency and spiritual satisfaction at the individual level, and concretizes the people’s pursuit and aspiration for a better life into a self-sufficient state of the spiritual world, thereby promoting the comprehensive enrichment of things. At the same time, adhering to “coordinating material civilization and cultural-ethical progress” also emphasizes the unity of people’s material existence and spiritual existence, returning to the essence of human modernization that Chinese-path modernization points to through people’s “comprehensive appropriation” of their own essence.

一些西方发达国家现代化发展固有的一个重大弊端就是，物质基础和生活资料极大丰富，物质主义极度膨胀，消费主义、享乐主义尘嚣至上，形成“富裕的社会”和“单向度的人”。马克思把文明视为以生产方式为基础的人类历史的价值成果，认为物质文明是生产关系适应生产力的合规律性和合目的性的统一呈现，精神文明则取决于“人们的物质生活条件”，体现为稳定的思想、观念、意识。在现实生活中，物质生产与精神生产相互影响，多体现为“经济基础决定上层建筑”、“上层建筑反作用于经济基础”，因此物质文明与精神文明也是密不可分、连贯融通的。首先，物质文明为精神文明的发展提供必要的物质前提和条件，因为“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程”，也就是提高人的价值的过程，提供了人可持续生存发展的基础和保障，体现了共同富裕关于人的现实生活生产的逻辑规定。然而，“物质存在方式虽然是始因，但是这并不排斥思想领域也反过来对物质存在方式起作用”，精神文明所激发的人的主动性、创造性对物质文明有能动的反作用，在准确认识、把握与运用社会规律的基础上，能创造出更多的物质财富，促进物质文明的价值提升。毛泽东在《实践论》中指出：“无产阶级和革命人民改造世界的斗争，包括实现下述的任务：改造客观世界，也改造自己的主观世界”，因此“物质贫乏不是社会主义，精神空虚也不是社会主义”，这是中国式现代化特有的价值原则，通过物质文明与精神文明相协调来充分发挥人口规模巨大的优势，辩证统一国家层面的物质充裕、文化富裕与民众层面的生活富足、精神满足，将人民对美好生活的追求与向往辩证地具化为精神世界自给自足的完满状态，进而促进物的全面丰富。同时，遵循“物质文明与精神文明相协调”也强调了人的物质存在与精神存在的统一性，通过人对自己本质的“全面占有”回归到中国式现代化指向的人的现代化本质。

(4) Value Driving Force: Chinese-Path Modernization Is a Modernization in Which Humanity and Nature Live in Harmony

（四）价值动力：中国式现代化是人与自然和谐共生的现代化

As science and technology have increasingly and excessively and unreasonably transformed nature, the relationship between humanity and nature has gradually become estranged; science and technology have even leapt to become a derivative existence of human thinking and practical ability, thereby causing “the relationship between humanity and nature to once again become a focus of human reflection, in order to complete humanity’s self-criticism and self-repositioning on the basis of practice.” [10]10 Source not provided in the original text; the quotation appears to be from a contemporary Chinese philosophical discussion on the relationship between humanity and nature. In view of this, General Secretary Xi Jinping has put forward the concept of “a community of life for humanity and nature,” [11]11 Xi Jinping, speech at the United Nations Summit on Biodiversity (30 September 2020). starting from the value origin of humanity and nature, combining immediate interests with long-term interests and partial interests with overall interests, constructing a modernization in which humanity and nature live in harmony, and constructing a value driving force that conforms to the laws of development of subject and object.

随着科学技术对自然愈发过度的、不合理的改造，人与自然的关系逐渐疏远，科学技术甚至一跃成为人的思维与实践能力的衍生存在，进而使“人与自然的关系重新成为人类思考的一个焦点，以完成人类在实践基础上进行的自我批判、重新自我定位”。鉴于此，习近平总书记提出“人与自然生命共同体”理念，从人与自然的价值本源出发，把眼前利益与长远利益、局部利益与整体利益相结合，构建人与自然和谐共生的现代化，构建符合主客体发展规律的价值动力。

The modernization of harmony between humanity and nature is an inheritance and development of Marxist ecological values. Marxist ecological values proceed from the holistic value of the ecosystem, stand at the height of the dialectical unity of subject and object, reveal the essential relationship between humanity and nature and the correct way for humans to understand and transform the world, achieve a transcendence of both anthropocentrism and ecocentrism, and complete the mutual construction of the two from the perspective of the unified relationship between humanity and nature, thereby making nature a stable environment for human survival, development and continuous continuation. At the same time, productive labor, as the intermediary in the material exchange between humanity and nature, is the starting point for the formation and development of human social relations: it is in the labor of processing nature that people form relations between people — relations of production — and from this develop complex social relations such as ethnic, class and family relations. Engels pointed out in *Anti-Dühring*: “Man himself is a product of nature, which has been developed in and together with his environment.” [12]12 Friedrich Engels, *Anti-Dühring*, in *Marx Engels Collected Works*, vol. 25 (Moscow: Progress Publishers, 1987), p. 35. [Translation adjusted to match standard Chinese Communist Party usage.] Specifically, this value concept requires proceeding from the overall interests of human development, effectively grasping the inherent laws and attributes of nature, and treating ecological issues as a profound and comprehensive social development issue. While acknowledging nature as the object upon which humans exert their subjective initiative, it treats respecting nature and protecting nature as a task constrained by the laws of nature — that is, the conquest and plunder of nature is no longer the prerequisite for the realization and development of human self-integrity. This fusion of人道主义 [13]13 The Chinese term *rendaozhuyi* (人道主义) is rendered here as “humanitarianism” in the sense of a philosophical humanism, distinct from the Western concept of humanitarian aid. and naturalism at a higher level enables the genuine resolution of contradictions between humanity and nature and between humans themselves, achieving not only a reconciliation between humanity and nature but also a reconciliation of humans with themselves. Productive forces are the key element for correctly understanding humanity and nature, that is, “it is not what is produced, but how it is produced, by what instruments of labor it is produced.” [14]14 Karl Marx, *Capital*, vol. 1, in *Marx Engels Collected Works*, vol. 35 (Moscow: Progress Publishers, 1996), p. 200. Chinese-path modernization of harmony between humanity and nature embodies the Chinese Communist Party’s adherence to the human development concept of ecological well-being. In the process of respecting, conforming to and protecting nature, it creates more material and cultural-ethical wealth to meet people’s basic needs, coordinates the partial interests of material development with the overall interests of human civilization, eases the value conflict between humanity and nature, and continuously promotes the realization of Chinese-path modernization from the height of a community of life in which humanity and nature coexist harmoniously.

人与自然和谐共生的现代化是对马克思主义生态价值观的继承与发展。马克思生态价值观从生态系统的整体价值出发，站在主体与客体辩证统一的高度，揭示了人与自然的关系本质及人类认识世界、改造世界的正确方式，实现了对人类中心主义与自然中心主义思想的超越，以人与自然统一的关系视角完成二者的互构，从而使自然成为人生存发展和不断延续的稳定环境。同时，作为人与自然物质交换过程中介的生产劳动，是人类社会关系形成和发展的起点：人们在加工自然的劳动中，才结成了人与人的关系——生产关系，并由此形成民族的、阶级的、家庭的等复杂的社会关系。恩格斯在《反杜林论》中指出：“人本身是自然界的产物，是在自己所处的环境中并且和这个环境一起发展起来的”。具体而言，这一价值观念要求从人类发展的整体利益出发，对自然的固有规律和属性进行有效把握，将生态问题看作一个深刻而全面的社会发展问题。在承认自然作为人类发挥主观能动性的对象的同时，将尊重自然、保护自然作为一项接受自然规律制约的任务，即对自然的征服和掠夺不再是人自我完整性实现与发展的前提，这种人道主义和自然主义在更高层次上的融合使得人与自然界之间以及人与人之间的矛盾得以真正解决，不仅达成了人与自然的和解，更是人与自身的和解。生产力是正确认识人与自然的关键要素，即“不在于生产什么，而在于怎样生产，用什么劳动资料生产”，人与自然和谐共生的中国式现代化体现了中国共产党坚持生态良好的人类发展理念，在尊重自然、顺应自然、保护自然的过程中，创造更多物质财富和精神财富来满足人的基本需要，协调物质发展的局部利益与人类文明的整体利益，缓和了人与自然之间的价值冲突，以人与自然和谐共生的生命共同体高度不断推动实现中国式现代化。

(5) Value Choice: Chinese-Path Modernization Is a Modernization of the Path of Peaceful Development

（五）价值选择：中国式现代化是走和平发展道路的现代化

Value choice is the scientific cognition and judgment of the future development path formed by integrating the needs of the subject, the functions of the object and the laws of development of things. In this sense, the ultimate goal of the value practice of Chinese-path modernization is to satisfy the needs of the value subject to the greatest extent, realize the freedom of the value subject, and place the subject within the framework of all humanity and the entire world. Through a forward-looking, holistic grand perspective and vision, it makes the value choice of taking the path of peaceful development, taking this as a new starting point for the value development of Chinese-path modernization and a new beacon for reshaping the value concepts and value orientations of all humanity.

价值选择是综合主体需要、客体功能及事物发展规律所形成的对未来发展道路的科学认知与判断。在此意义上，中国式现代化价值实践的最终旨归是最大程度地满足价值主体需要、实现价值主体自由，并将主体放于全人类、全世界的格局之下，通过前瞻式、全局式的宏大视角与胸怀做出走和平发展道路的价值选择，以此作为中国式现代化价值发展的新的起始点、重塑全人类价值观念与价值取向新的航向标。

“The first premise of all human history is undoubtedly the existence of living human individuals.” [15]15 Karl Marx and Friedrich Engels, *The German Ideology*, in *Marx Engels Collected Works*, vol. 5 (Moscow: Progress Publishers, 1976), p. 31. Therefore, “practical human beings” should be taken as the subject of investigation, and the concrete process of labor and interaction of practical human beings should be taken as important content reflecting the common needs of humanity. Under capitalism, “the commodity form reflects the social character of people’s own labor, in the eyes of people, as the objective character of the products of labor themselves, as the natural social attributes of these things, thereby reflecting the social relationship of the producers to the total labor as a social relationship existing outside them, between things.” [16]16 Karl Marx, *Capital*, vol. 1, in *Marx Engels Collected Works*, vol. 35, p. 82. On the basis of his critique of this, Marx constructed the ideal organizational form as “a social form whose fundamental principle is the full and free development of each individual,” [17]17 Karl Marx, *Capital*, vol. 1, in *Marx Engels Collected Works*, vol. 35, p. 605. aiming to attend to the common value pursuits of all humanity and build a “free association of individuals” [18]18 The term “free association of individuals” (自由人联合体) is Marx’s description of communist society in *Capital*, vol. 1. that conforms to the production methods and interaction laws of all humanity, promoting stable and comprehensive human development through stable and comprehensive order. “The destiny of the world is in the hands of the people of all countries, and the future of humanity hinges on their choices.” [19]19 Xi The degree of realization of the “free association of individuals” depends on the degree to which it meets the actual needs of different countries. Setting aside differences in the nature of countries and the degree of economic structure, peace, development, fairness, justice, democracy and freedom are the common value needs of all humanity, transcending relatively narrow geopolitical relations and emphasizing more general universal value standards. “Without peace, nothing is possible. Peace is our greatest common interest and the greatest common aspiration of people of all countries.” [20]20 Xi Jinping, “Speech at the Opening Ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting,” March 15, 2023. Chinese-path modernization integrates its own development with world development, constituting a subject-object value satisfaction relationship recognized worldwide. The breadth of human subjects’ needs, while determining the diversity of value choices, also verifies the convergence of value choices through the common laws of human social development. On this basis, it constructs a community with a shared future for mankind that takes into account both the destiny of the Chinese nation and the future development of human society, leading global value trends from a perspective that transcends single social development. It puts forward the directional outlook of Chinese-path modernization on the overall development pattern of humanity, promoting the modernization of all countries to realize the full and free development of all humanity through the value consensus of the community.

“全部人类历史的第一个前提无疑是有生命的个人的存在”，因此，应该将“实践的人”作为考察的主体，将实践的人的具体劳动交往过程作为反映人类共同需求的重要内容。资本主义的“商品形式在人们面前把人们本身劳动的社会性质反映成劳动产品本身的物的性质，反映成这些物的天然的社会属性，从而把生产者同总劳动的社会关系反映成存在于生产者之外的物与物之间的社会关系”，马克思在对此批判的基础上所构建的理想的组织形式是“以每一个个人的全面而自由的发展为基本原则的社会形式”，旨在关照全人类的共同价值追求，构建符合全人类生产方式与交往规律的“自由人联合体”，以稳定、全面的秩序推动稳定、全面的人的发展。“世界命运握在各国人民手中，人类前途系于各国人民的抉择”，“自由人联合体”的实现程度取决于其满足不同国家现实的需要的程度，抛开不同国家性质与经济结构的差异程度，和平、发展、公平、正义、民主、自由是全人类的共同价值需要，超越了较为狭隘的地缘关系，强调更为一般性的普遍价值标准。“没有和平，一切都无从谈起。和平是我们最大的共同利益，也是各国人民最大的共同期盼”，中国式现代化把自身发展与世界发展结合起来，构成了世界范围内认同的主客体价值满足关系。人类主体需求的广泛性在决定了价值选择多样性的同时，也以共同的人类社会发展规律验证了价值选择的融合性，就此构建兼顾中华民族前途命运与人类社会未来发展的人类命运共同体，以超越单一社会发展的视角引领全球价值走向，提出了中国式现代化对人类整体发展格局的方向展望，推动各国现代化以共同体的价值共识实现全人类的自由全面发展。

III. The Value Orientation of Chinese-Path Modernization

三、中国式现代化的价值指向

As a completely new path of modernization development, Chinese-path modernization “has broken the myth that ‘modernization equals Westernization’ and presented another picture of modernization.” [21]21 Xi Jinping, “Speech at the Opening Ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting,” March 15, 2023. The development achievements of New China have opened up a new realm of scientific socialism. In the process of deconstructing the Western single linear narrative model and the absolute universalist narrative logic, Chinese-path modernization resets the value concepts and value models of China’s modernization development, provides new choices for other countries seeking independent development, contributes Chinese wisdom and solutions, and is an important value-practice orientation for promoting the progress of human civilization.

中国式现代化作为现代化发展的全新道路，“打破了‘现代化=西方化’的迷思，展现了现代化的另一幅图景”，新中国的发展成就开辟了科学社会主义的新境界，中国式现代化在解构西方单一线性叙事模式和绝对普遍主义叙事逻辑的过程中，重置中国现代化发展的价值观念和价值模式，为世界上其他谋求自主发展的国家提供了新的选择，贡献了中国智慧和方案，是推动人类文明进步的重要价值实践定向。

(1) The Realistic Orientation of Realizing the Great Rejuvenation of the Chinese Nation and Building a Great Modern Socialist Country

（一）实现中华民族伟大复兴、建设社会主义现代化强国的现实导向

“From now on, the central task of the Chinese Communist Party is to unite and lead the people of all ethnic groups across the country to comprehensively build a great modern socialist country, realize the Second Centenary Goal, and comprehensively promote the great rejuvenation of the Chinese nation through Chinese-path modernization.” [22]22 Samuel P. Huntington, Political Order in Changing Societies (New Haven: Yale University Press, 1968), p. 55. Building a prosperous, strong, democratic, culturally advanced, harmonious and beautiful great modern socialist country and realizing the great rejuvenation of the Chinese nation have been the greatest dream of the Chinese people since the Opium War, embodying the overall value pursuit and spiritual consensus of the Chinese nation. The formation and development of Chinese-path modernization is precisely the process of the Chinese nation’s continuous struggle and progress. The truth and methods it contains reveal the basic laws of social development, point the correct direction for realizing the great rejuvenation of the Chinese nation, and provide important guidance.

“从现在起，中国共产党的中心任务就是团结带领全国各族人民全面建成社会主义现代化强国、实现第二个百年奋斗目标，以中国式现代化全面推进中华民族伟大复兴。”建设富强民主文明和谐美丽的社会主义现代化强国与实现中华民族伟大复兴，是鸦片战争以来中国人民最伟大的梦想，蕴含着中华民族的整体价值追求和精神共识。中国式现代化的形成与发展正是中华民族不断奋斗前进的过程，其所蕴含的真理、方法揭示了社会发展的基本规律，为实现中华民族伟大复兴指明了正确方向，提供了重要遵循。

The Communist Party of China, as the leading core, has explored and advanced the development of Chinese-path modernization. The great achievements of the CPC in leading the Chinese people through the New Democratic Revolution, the socialist revolution and construction, reform and opening up and socialist modernization, and the construction of socialism with Chinese characteristics in the New Era have become important historical and practical foundations for the value composition of Chinese-path modernization, deeply imprinting upon it the value orientation of realizing the great rejuvenation of the Chinese nation. From the perspective of modernization, Chinese-path modernization, as a process in which the systems and social functions of various fields such as the economy, politics, culture, society and ecology continuously and rapidly change to adapt to the needs of the times, has greatly expanded China’s productive forces and total output. Alongside important modernization nodes such as industrialization and informatization, it has accumulated the successful experience and advanced examples of the Chinese nation’s century-long struggle, integrating the essential characteristics of socialism with Chinese characteristics and the great historical practice and temporal exploration of the CPC into the value construction of Chinese-path modernization. By providing the social conditions, material foundation and spiritual support for realizing the great rejuvenation of the Chinese nation through new social orders and value norms, it has universally influenced the real life and productive interactions of the people, making “comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization” a scientific value judgment on China’s development path under the new temporal orientation and a scientific guide for building a great modern socialist country. Therefore, China adheres to the path of Chinese-path modernization, always remains people-centered, and always promotes the comprehensive development of the individual and the overall progress of society in the exploration of the modernization path. Through the rich value composition of Chinese-path modernization, it jointly realizes the great dream of the rejuvenation of the Chinese nation and the people’s beautiful expectations for a happy life.

中国共产党作为领导核心，探索、推动了中国式现代化的发展。中国共产党领导中国人民进行新民主主义革命、社会主义革命和建设、改革开放和社会主义现代化建设、新时代中国特色社会主义建设所取得的伟大成就，成为中国式现代化价值构成的重要历史实践依据，给中国式现代化深刻烙印了实现中华民族伟大复兴的价值指向。从现代化视角来看，中国式现代化作为经济、政治、文化、社会和生态等各个领域体制、社会功能不断迅速变化以适应时代发展的过程，极大地拓展了中国社会的生产力与生产总量，伴随着工业化、信息化等重要的现代化节点，积累了中华民族百年奋斗的成功经验与先进范例，把中国特色社会主义的本质特征与中国共产党的伟大历史实践、时代探索融入中国式现代化的价值建设之中，以新的社会秩序和价值规范提供实现中华民族伟大复兴的社会条件、物质基础与精神支撑，进而普遍影响人民的现实生活与生产交往，使“以中国式现代化全面推进中华民族伟大复兴”成为新的时代方位之下对中国发展道路的科学价值判断、建设社会主义现代化强国的科学指南。因此，我国坚持中国式现代化道路，始终以人民为中心，始终在现代化道路的探索中推进人的全面发展、社会的全面进步，以中国式现代化丰富的价值构成，来共同实现中华民族复兴的伟大梦想和人民群众对幸福生活的美好期望。

(II) The Ideological Orientation of Developing 21st-Century Marxism and Expanding the Theoretical Landscape of Modernization

（二）发展21世纪马克思主义、开拓现代化理论图景的思想定向

“There is no single modernization model that is set in stone, nor is there a universal modernization standard that applies everywhere.” [20]20 Xi Jinping, “Speech at the Opening Ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting,” March 15, 2023. On the basis of affirming the temporal value of the histories and cultures of various countries, Chinese-path modernization, with its unique practical wisdom and value concepts, has completed a re-recognition and rethinking of the laws governing the development of human society. It has expanded the theoretical connotation and practical significance of scientific socialism, supplemented the modes of thinking and important principles for practicing modernization, provided new choices for humanity to realize modernization, and offered a value orientation for advancing the path of modernization development.

“世界上既不存在定于一尊的现代化模式，也不存在放之四海而皆准的现代化标准。”中国式现代化在肯定各国历史文化的时代价值基础上，以其独有的实践智慧与价值理念完成了对人类社会发展规律的再认识与再思考，拓充了科学社会主义的理论内涵与现实意义，补充了践行现代化的思维方式和重要原则，为人类实现现代化提供了新的选择，为推动现代化发展道路提供了价值指向。

As a theoretical product of historical activity, Chinese-path modernization relies on the joint participation of the masses of the people, comprehensively considers value ideals and value pursuits oriented toward the future, and insists on dialectically viewing problems in development with a systematic perspective, coordinating and integrating the various complex factors of social development. Through the cultural value concepts, belief systems and practical methods of a specific era, it has shaped a new theoretical landscape of modernization, redefining the core issues and decisive forces in the process of modernization. On the one hand, Chinese-path modernization returns to the core issues of the modernization process, directly confronting the inherent drawbacks of Western social modernization and the many difficulties in the development of human society. It continuously deepens the self-understanding and liberation of “real individuals,” taking the realization of the people’s value aspiration for a better life as the starting point and ultimate goal of modernization construction. Thus, it is able to integrate various aspects of human practical activity within a larger structure and explore a new coordinate origin for the values of the modernization process. On the other hand, Chinese-path modernization takes Marx’s thought on modernization as its theoretical source, revealing in essence the driving force of civilizational change, and constructs a new picture of civilizational order based on relations of production as the ontology.

中国式现代化作为历史活动的理论产物，依赖于人民群众的共同参与，全面思考面向未来的价值理想和价值追求，并坚持以系统观念来辩证地看待发展中的问题，协调、整合社会发展的各种复杂因素，通过特定时代的文化价值观念、信仰体系和实践方法塑造了现代化的新理论图景，重新定义现代化过程中的核心问题和决定力量。一方面，中国式现代化回归了现代化进程中的核心问题，直面西方社会现代化发展的固有弊端、人类社会发展的诸多难题，不断深化“现实的人”的自我认识与解放，将实现人民对美好生活的价值向往作为现代化建设的出发点和落脚点，进而得以在更大的结构体中整合人的实践活动的各个方面，探寻出现代化进程的新的价值坐标原点。另一方面，中国式现代化以马克思现代化思想为其理论源头，从本质上揭示文明变迁的动力源泉，以生产关系为本体构筑文明秩序新图景。

(III) The Future Development Direction for Developing Countries to Realize Modernization and Explore Social Systems

（三）发展中国家实现现代化、探索社会制度的未来发展方向

“For a country to move toward modernization, it must not only follow the general laws of modernization but also, more importantly, conform to its own actual conditions and have its own characteristics.” [21]21 Xi Jinping, “Speech at the Opening Ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting,” March 15, 2023. During its formation and development, Chinese-path modernization has provided Chinese wisdom for solving the “questions of the world,” especially how developing countries can successfully take the path of modernization. It has scientifically consolidated the modernization momentum of developing countries and provided a value orientation for humanity to explore better social systems.

“一个国家走向现代化，既要遵循现代化一般规律，更要符合本国实际，具有本国特色。”中国式现代化在形成发展过程中，为解决“世界之问”尤其是发展中国家如何走好现代化道路提供了中国智慧，科学凝聚了发展中国家的现代化动力，为人类探索更好社会制度提供了价值指向。

The path of Chinese-path modernization is a “new civilizational path of socialist modernization,” with the characteristics of pursuing independence, autonomy, harmony and development. To a certain extent, it leads the modernization process of other developing countries. “The vast differences in the achievements of various societies are attributed to their traditional institutional legacies rather than to the policies of modernization leadership.” [22]22 Samuel P. Huntington, Political Order in Changing Societies (New Haven: Yale University Press, 1968), p. 55. Although historical events have the characteristic of being unrepeatable, historical experience can be drawn upon and inherited. The universally effective inspiration that Chinese-path modernization brings to developing countries for modernization development lies in enabling them to gather the epistemological achievements of their own civilizations, refine their inherent excellent traditional value structures and cultural spirits, and study the transformation and interaction between the foundational and derivative activities of human history. In this sense, the primary prerequisite for developing countries to learn from Chinese-path modernization in order to explore better social systems is to respect cultural subjectivity and insist on using dialectical materialism and historical materialism to analyze the modernization elements contained in traditional culture and the consistent subjective value paradigm. Developing countries should take their traditional culture and traditional values as the keynote. When facing common dilemmas such as the conflict between tradition and modernity, material and culture, economy and politics, and development and order, they should absorb the historical experience of Chinese-path modernization of “taking its own path,” transform their own cultural advantages into civilizational manifestations of modernization, construct a development model that conforms to their actual national conditions, and through changes in the economic and cultural fields, guide the fundamental restructuring of the entire country’s social structure. They should complete the value integration of their own historical development laws with the laws of modernization development, and independently choose a modernization development path suitable for themselves.

中国式现代化道路是“社会主义现代化之文明新道路”，有着追求独立自主、和谐发展的现代化特点，在一定程度上引领着其他发展中国家的现代化进程。“各个社会在成就上的千差万别归因于它们传统的体制遗产而不是现代化领导的政策”，虽然历史事件有着无法重复的特点，但历史经验是可以借鉴与传承的，中国式现代化给发展中国家带来的普遍有效的现代化发展启示，重在使其汇集自身文明的认识论成果，凝练固有的优秀传统价值结构与文化精神，研究人的历史的基础性活动和派生性活动之间的转化、相互作用。从这个意义上讲，发展中国家借鉴学习中国式现代化以探索更好的社会制度的首要前提是尊重文化主体性，坚持运用辩证唯物主义和历史唯物主义剖析传统文化所包含的现代化元素和一以贯之的主体性价值范式。发展中国家应以其传统文化、传统价值观为基调，在面对传统与现代、物质与文化、经济与政治、发展与秩序冲突等普遍困境时，吸纳中国式现代化“走自己的路”的历史经验，把自身文化优势变成现代化的文明表现形态，构建符合实际国情的发展模式，通过经济和文化领域的变革，引导整个国家根本上的社会结构重组，完成本国历史发展规律与现代化发展规律的价值性融合，自主选择适合自身的现代化发展道路。

(IV) The Existential Orientation of Constructing a New Form of Human Civilization and Leading the Direction of Human Civilizational Progress and Development

（四）构建人类文明新形态、引领人类文明进步发展方向的生存面向

“Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of human civilizational progress and development, and presents a new picture different from the Western modernization model. It is a completely new form of human civilization.” [23]23 Xi Jinping, “Speech at the Opening Ceremony of the CPC in Dialogue with World Political Parties High-Level Meeting,” March 15, 2023. Chinese-path modernization opens up a new existential dimension in the “value examination” of the human subject. Its value purpose is to realize the return of humanity itself to the master of its own destiny, becoming a constructive force that manifests global civilizational concepts and value forms.

“中国式现代化，深深植根于中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的发展方向，展现了不同于西方现代化模式的新图景，是一种全新的人类文明形态。”中国式现代化在人类主体的“价值审视”中开辟了新的生存向度，价值目的在于实现人类自身向自己命运主宰者的回归，成为彰显全球文明观念和价值形态的建构性力量。

The common values of humanity contained in Chinese-path modernization can meet the practical needs of the common interests of people of all countries in the current era, the value needs of humanity’s long-term survival, and simultaneously satisfy the needs of communities at different levels, promoting the reconstruction of the value orientation of human civilization. The “all humanity” in the common values of all humanity contained in Chinese-path modernization represents a transcendence of “non-all humanity,” understanding all humanity as a structured and historical whole. Based on the “greatest common divisor” of the value concepts of various nation-states, it completes the respect and affirmation of human value, while also highlighting the ultimate value purpose of pursuing a better life and a happy life on the basis of human existence. Rooted in the current trends of human development, Chinese-path modernization stands at the height of reflecting on and criticizing Western modernization theory, focusing on constructing a community with a shared future for mankind based on a common civilizational form representing the direction of human progress. It realizes the ideological realm of “supremacy of the public welfare of humanity,” transcending the narrow and isolated values of Western modernization. Centering on responding to the common concerns of the world’s people, it insists on creating and developing a new form of civilization that can adapt to the times through the value resetting of “cultural humans, active humans, and real humans.” This fundamentally embodies the advanced nature of scientific socialism, thereby directing Chinese-path modernization toward a new realm of leading the progress and development of human civilization and reconstructing the common values of all humanity.

中国式现代化所蕴含的人类共同价值能够满足当前世界各国人民共同利益的现实需要、人类长期生存的价值需要，并同时满足不同层面的共同体需要，推动人类文明的价值取向重构。中国式现代化所蕴含的全人类共同价值中的“全人类”是对“非全人类”的超越，将全人类理解为结构化、历史化的整体，基于诸民族国家价值理念的“最大公约数”完成对人的价值的尊重与肯定，又凸显了在人的存在基础上追求美好生活和幸福生活的终极价值目的。立足于当今人类发展趋势，中国式现代化站在对西方现代化理论反思、批判的高度，着眼于建构以代表人类进步方向的共同文明形态为基础的人类命运共同体，实现“人类公共福祉至上”的思想境界，超越了西方现代化狭隘、孤立的价值观。它以回应世界人民共同关切的问题为核心，坚持围绕“文化的人、能动的人、现实的人”的价值重置，来创造发展能够适应时代的文明新形态，根本体现了科学社会主义的先进本质，进而使得中国式现代化指向引领人类文明发展进步、重构全人类共同价值的新境界。

(Author’s biography: Yao Chong, Doctor of Philosophy, Professor at the School of Marxism, Northwestern Polytechnical University)

（作者简介：姚崇，哲学博士，西北工业大学马克思主义学院教授）

Online editor: Tongxin

网络编辑：同心