Several Issues Requiring In-Depth Reflection in the Study of Adapting Marxism to the Chinese Context and the Needs of the Times

Xi Jinping profoundly pointed out in the report to the 20th National Congress of the CPC: “Why the Communist Party of China can succeed and why socialism with Chinese characteristics can work is, in the final analysis, because Marxism works, especially because Marxism adapted to the Chinese context and the needs of the times works.” [1]1 The Sixth Plenary Session of the Sixth Central Committee of the CPC was held in Yan’an from September to November 1938. It was a key meeting that affirmed Mao Zedong’s leadership and set the Party’s line of persisting in the War of Resistance against Japan and the united front.(P16) Since its founding, the Communist Party of China has regarded Marxism as a universal truth and has engraved it as its guiding ideology on its own banner. The Party’s more than one hundred years of struggle practice have repeatedly proven the scientific truth of Marxism and repeatedly proven that Marxism works. Then, why is the emphasis placed on “Marxism adapted to the Chinese context and the needs of the times works”? To study and answer this question, it is necessary to deeply understand the scientific connotations of the two key words “adaptation to the Chinese context” and “adaptation to the needs of the times,” and to profoundly grasp the internal logic between them.

习近平在党的二十大报告中深刻指出：“中国共产党为什么能，中国特色社会主义为什么好，归根到底是马克思主义行，是中国化时代化的马克思主义行。”[1](P16)中国共产党自成立起就将马克思主义视为普遍真理，并将其作为指导思想镌刻在自己的旗帜上。党的百余年奋斗实践也一再证明马克思主义的科学真理性，一再证明马克思主义行。那么，为什么重点强调“中国化时代化的马克思主义行”呢？研究和回答这个问题，必须深入理解“中国化”和“时代化”两个关键词的科学内涵，深刻把握两者之间的内在逻辑。

I. What is adapting Marxism to the Chinese context? Why must Marxism be adapted to the Chinese context?

一、什么是马克思主义中国化？为什么要将马克思主义中国化？

The major proposition of “adapting Marxism to the Chinese context” was first put forward by Mao Zedong in October 1938 at the Sixth Plenary Session of the Sixth Central Committee of the CPC. [1]1 The Sixth Plenary Session of the Sixth Central Committee of the CPC was held in Yan’an from September to November 1938. It was a key meeting that affirmed Mao Zedong’s leadership and set the Party’s line of persisting in the War of Resistance against Japan and the united front. At this session, Mao Zedong delivered a long report entitled “On the New Stage,” in which, when discussing how Chinese Communists should approach study, he specifically addressed issues such as why it is necessary to study theory and how to view Marxist theory, focusing on the importance and necessity of adapting Marxism to the Chinese context. Mao Zedong pointed out: “For a political party that guides a great revolutionary movement, it is impossible to achieve victory without revolutionary theory, without historical knowledge, and without a profound understanding of the actual movement.” [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s.(P533) It is not difficult to see that when Mao Zedong discussed the importance of theory, he did so not abstractly but concretely; not emptily but in connection with “history” and “reality.” While affirming that Marxism is a theory that “is universally applicable,” he emphatically stressed that “we should not treat their theory as a dogma, but as a guide to action,” [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s.(P533) and that “the great power of Marxism-Leninism lies precisely in its connection with the concrete revolutionary practice of each country… For Communists who have become an integral part of the great Chinese nation and are flesh and blood with this nation, to talk about Marxism apart from Chinese characteristics is merely abstract, empty Marxism. Therefore, to make Marxism concrete in China, so that in every one of its manifestations it possesses the necessary Chinese characteristics, that is, to apply it according to Chinese characteristics, has become a problem that the whole Party urgently understands and must solve.” [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s.(P534) In this exposition, Mao Zedong not only answered why “adapting Marxism to the Chinese context” must be achieved, but also answered how to achieve it. In short, it means to endow Marxist theory with “Chinese characteristics” and to apply it according to “Chinese characteristics.”

“马克思主义中国化”这一重大命题是1938年10月毛泽东在党的六届六中全会上最早提出的。在这次会议上毛泽东作了《论新阶段》的长篇报告，其中在谈到中国共产党人如何对待学习时专门论及了为什么要学习理论，以及如何看待马克思主义理论等问题，他重点论述了马克思主义中国化的重要性和必要性。毛泽东指出：“指导一个伟大的革命运动的政党，如果没有革命理论，没有历史知识，没有对于实际运动的深刻的了解，要取得胜利是不可能的。”[2](P533)不难看出，毛泽东在谈及理论的重要性时，不是抽象地谈，而是具体地谈；不是空洞地谈，而是联系“历史”和“实际”谈。他在肯定马克思主义是“放之四海而皆准”的理论的同时，着重强调“不应当把他们的理论当作教条看待，而应当看作行动的指南”，[2](P533)“马克思列宁主义的伟大力量，就在于它是和各个国家具体的革命实践相联系的……成为伟大中华民族的一部分而和这个民族血肉相联的共产党员，离开中国特点来谈马克思主义，只是抽象的空洞的马克思主义。因此，使马克思主义在中国具体化，使之在其每一表现中带着必须有的中国的特性，即是说，按照中国的特点去应用它，成为全党亟待了解并亟须解决的问题”。[2](P534)在这段论述中，毛泽东不仅回答了为什么要实现“马克思主义中国化”，而且回答了怎样做才算实现了马克思主义中国化。简而言之，就是要使马克思主义理论具有“中国的特性”，要按照“中国的特点”去应用它。

Mao Zedong’s important exposition on adapting Marxism to the Chinese context in “On the New Stage” is completely consistent with the expositions of the classical Marxist writers on the truth of Marxism. In the 1872 German edition preface to the *Communist Manifesto*, Marx and Engels pointed out: “The general principles of this Manifesto, as a whole, are still entirely correct today,” and “the practical application of these principles will depend, as the Manifesto itself states, everywhere and at all times, on the historical conditions existing at the time.” [3]3 The Yan’an Rectification Movement (1942-1945) was a Party-wide campaign to study Marxism-Leninism and correct subjectivist, sectarian, and stereotypical writing styles, aiming to unify ideology and consolidate Mao Zedong’s leadership.(P3) Clearly, the “everywhere and at all times” and “historical conditions existing at the time” mentioned by Marx and Engels emphasize that the application of Marxism can truly reflect its truth only when it changes and develops according to the time, place, and actual circumstances. The reason Mao Zedong emphasized that Marxism must be adapted to the Chinese context was entirely based on the summary of the “historical conditions existing at the time” of the Chinese revolution and practical experience. In the seventeen years from the founding of the CPC to the convening of the Sixth Plenary Session of the Sixth Central Committee, the CPC had come through struggles against erroneous lines of “Left” and Right opportunism. [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s. “Left” and Right opportunism had brought great harm to the Chinese revolution. Although the specific manifestations of these erroneous lines differed, the root of their errors was the same: they all violated the “historical conditions existing at the time” and failed to adapt Marxism to the Chinese context, thus bringing one setback after another to the Chinese revolution. Therefore, at the Sixth Plenary Session of the Sixth Central Committee, Mao Zedong loudly called for “foreign stereotyped writing must be abolished, empty and abstract tunes must be sung less, and dogmatism must be laid to rest, to be replaced by a fresh and lively Chinese style and Chinese manner that the common people of China love to see and hear,” [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s.(P534) and he called the Sixth Plenary Session of the Sixth Central Committee, which advocated adapting Marxism to the Chinese context, a meeting that “determined the destiny of China,” because this session for the first time theoretically clarified the direction of adapting Marxism to the Chinese context, which sounded the clarion call for later purging the “Left” and Right opportunism within the Party. In January 1940, in *On New Democracy*, Mao Zedong reiterated the important viewpoint of “adapting Marxism to the Chinese context,” emphasizing: “It is necessary to completely and appropriately unify the universal truth of Marxism with the concrete practice of the Chinese revolution, that is, to combine it with the characteristics of the nation and give it a certain national form before it can be useful; it must never be applied subjectively and formulacally.” [2]2 “Left” opportunism refers to dogmatic and adventurist lines within the CPC, such as the Wang Ming line in the early 1930s, which mechanically applied Marxist formulas and ignored China’s actual conditions. Right opportunism refers to conciliatory or capitulationist lines, such as Chen Duxiu’s line in the late 1920s.(P707) Subsequently, during the Yan’an Rectification Movement, [3]3 The Yan’an Rectification Movement (1942-1945) was a Party-wide campaign to study Marxism-Leninism and correct subjectivist, sectarian, and stereotypical writing styles, aiming to unify ideology and consolidate Mao Zedong’s leadership. Mao Zedong advocated adapting Marxism to the Chinese context even more unequivocally, organizing a far-reaching educational movement within the whole Party on adapting Marxism to the Chinese context, which effectively rectified the style of study, the style of work, and the style of writing, greatly accelerating the process of adapting Marxism to the Chinese context.

毛泽东在《论新阶段》中关于马克思主义中国化的重要论述，与马克思主义经典作家关于马克思主义真理性的论述完全相符。马克思、恩格斯在《共产党宣言》1872年德文版序言中指出，“这个《宣言》中所阐述的一般原理整个说来直到现在还是完全正确的”，“这些原理的实际运用，正如《宣言》所说的，随时随地都要以当时的历史条件为转移”。[3](P3)显然，马克思、恩格斯所说的“随时随地”和“当时的历史条件”，就是强调马克思主义的应用只有因时因地因实而有所变化、有所发展，才能真正体现其真理性。毛泽东之所以强调马克思主义必须中国化，也完全是基于对中国革命“当时的历史条件”和实践经验的总结。从中国共产党成立到六届六中全会召开这十七年，中国共产党是在同“左”右倾机会主义错误路线斗争中走过来的。“左”倾和右倾机会主义给中国革命带来过极大危害，这些错误路线的具体表现形式不同，但它们错误的根源是相同的，都是有违“当时的历史条件”，不能使马克思主义中国化，因而给中国革命带来一次又一次的挫折。所以毛泽东在党的六届六中全会上大声疾呼“洋八股必须废止，空洞抽象的调头必须少唱，教条主义必须休息，而代之以新鲜活泼的、为中国老百姓所喜闻乐见的中国作风和中国气派”，[2](P534)并把倡导马克思主义中国化的六届六中全会称为“决定中国之命运的”会议，因为这次会议首次从理论上明确了马克思主义中国化的方向，这为后来清算党内“左”倾和右倾机会主义吹响了战斗的号角。1940年1月毛泽东在《新民主主义论》中又重申了“马克思主义中国化”的重要观点，他强调：“必须将马克思主义的普遍真理和中国革命的具体实践完全地恰当地统一起来，就是说，和民族的特点相结合，经过一定的民族形式，才有用处，决不能主观地公式地应用它。”[2](P707)随后在延安整风时期，毛泽东更加旗帜鲜明地倡导马克思主义中国化，在全党组织开展了一场意义深远的马克思主义中国化教育运动，有力整顿了学风、党风和文风，极大加快了马克思主义中国化进程。

The Party Constitution adopted at the Seventh National Congress of the CPC in 1945 fully confirmed Mao Zedong’s outstanding contributions in promoting the adaptation of Marxism to the Chinese context. In his report on the revision of the Party Constitution, Liu Shaoqi pointed out: “Due to the great particularity of China’s social and historical development, as well as conditions such as China’s underdeveloped science, to systematically adapt Marxism to the Chinese context, to transform Marxism from a European form into a Chinese form, that is, to use the Marxist stand, viewpoint, and method to solve various problems in the modern Chinese revolution… this is a special and difficult undertaking… It was none other than our Comrade Mao Zedong who brilliantly and successfully carried out this specially difficult undertaking of adapting Marxism to the Chinese context,” [4]4 The “Two Integrations” (两个结合) here refers to Mao Zedong’s early formulation of integrating Marxism-Leninism with China’s concrete reality in two stages: first, the revolutionary stage (the New Democratic Revolution), and second, the socialist construction stage. This is distinct from the later, more formalized concept of the “Two Integrations” (the integration of Marxism’s basic principles with China’s specific realities and with the best of traditional Chinese culture) associated with Xi Jinping.(P335-336) and “Mao Zedong Thought is the thought that unifies the theory of Marxism-Leninism with the practice of the Chinese revolution; it is China’s communism, China’s Marxism.” [4]4 The “Two Integrations” (两个结合) here refers to Mao Zedong’s early formulation of integrating Marxism-Leninism with China’s concrete reality in two stages: first, the revolutionary stage (the New Democratic Revolution), and second, the socialist construction stage. This is distinct from the later, more formalized concept of the “Two Integrations” (the integration of Marxism’s basic principles with China’s specific realities and with the best of traditional Chinese culture) associated with Xi Jinping.(P333) Liu Shaoqi’s evaluation of Mao Zedong was objective, fair, and completely in line with historical facts. Mao Zedong was not only the originator of the great proposition of “adapting Marxism to the Chinese context,” but also the pioneer of the grand practice of adapting Marxism to the Chinese context. The series of theoretical achievements formed in his practice, namely Mao Zedong Thought, represent the first historic leap in adapting Marxism to the Chinese context and are the key magic weapon guiding the Chinese revolution to victory.

1945年党的七大通过的党章充分确认了毛泽东在推动马克思主义中国化方面所作出的卓越贡献。刘少奇在关于修改党章的报告中指出，“由于中国社会、历史的发展有其极大的特殊性，以及中国的科学还不发达等条件，要使马克思主义系统地中国化，要使马克思主义从欧洲形式变为中国形式，就是说，要用马克思主义的立场与方法来解决现代中国革命中的各种问题……这乃是一件特殊的、困难的事业……不是别人，正是我们的毛泽东同志，出色地成功地进行了这件特殊困难的马克思主义中国化的事业”，[4](P335-336)“毛泽东思想，就是马克思列宁主义的理论与中国革命的实践之统一的思想，就是中国的共产主义，中国的马克思主义”。[4](P333)刘少奇对毛泽东的评价是客观的、公正的、完全符合历史事实的。毛泽东不仅是“马克思主义中国化”这一伟大命题的首创者，也是马克思主义中国化这一宏伟实践的开拓者。他在实践中形成的系列理论成果即毛泽东思想，是马克思主义中国化的第一次历史性飞跃，是指引中国革命走向胜利的关键法宝。

Practice has proven that the power of Marxist truth can only be exerted and manifested in the process of combining theory with practice, and in the process of the dialectical unity of universality and particularity. That is to say, only when the basic principles of Marxism are organically combined with China’s specific reality can the great power of Marxist truth be highlighted in China. Specifically, only when we flexibly apply the Marxist stand, viewpoint, and method to carefully observe Chinese problems, analyze Chinese problems in detail, and concretely solve Chinese problems, forming a theory that the Chinese people love to see and hear, are willing to accept, easy to grasp, practical, and effective, can the scientific truth of Marxism be established in China. Only then can it be said that the process of adapting Marxism to the Chinese context has been smoothly advanced, and the theoretical achievements formed in this process are truly Marxism adapted to the Chinese context.

实践证明，马克思主义真理力量的发挥必须也只能体现在理论与实践结合的过程中，体现在普遍性与特殊性辩证统一的过程中。这就是说，只有当马克思主义基本原理同中国具体实际有机结合时，马克思主义的真理伟力方能在中国凸显出来。具体说来，只有当我们灵活运用马克思主义立场、观点、方法来仔细观察中国问题、详细分析中国问题、具体解决中国问题，形成中国人喜闻乐见、愿意接受、易于掌握、务实管用的理论时，马克思主义的科学真理性方能在中国确立起来。而此时才能说顺利推进了马克思主义中国化的过程，在这一过程中所形成的理论成果才是真正的中国化的马克思主义。

Practice has no end, and the process of adapting Marxism to the Chinese context likewise has no end. The Chinese Communists with Comrades Deng Xiaoping, Jiang Zemin

实践没有止境，马克思主义中国化的过程也没有止境。以邓小平、江泽民、胡锦涛同志为主要代表的中国共产党人进一步继承发展了毛泽东关于“马克思主义中国化”的重要思想，不断推进马克思主义与中国具体实际相结合。1982年邓小平在党的十二大开幕式上指出：“把马克思主义的普遍真理同我国的具体实际结合起来，走自己的道路，建设有中国特色的社会主义，这就是我们总结长期历史经验得出的基本结论。”[5](P3)他号召“世界各国共产党根据自己的特点去继承和发展马克思主义，离开自己国家的实际谈马克思主义，没有意义”。[5](P191) 2001年江泽民在庆祝中国共产党成立80周年大会上的讲话中指出：“八十年的实践启示我们，必须始终坚持马克思主义基本原理同中国具体实际相结合，坚持科学理论的指导，坚定不移地走自己的路。这是总结我们党的历史得出的最基本的经验。”[6](P270) 2003年胡锦涛在纪念毛泽东诞辰110周年座谈会上指出：“我们必须始终坚持解放思想、实事求是、与时俱进，继续在新的时代条件下把马克思主义基本原理同中国具体实际相结合，不断推进马克思主义中国化。”[7](P138)邓小平等中国共产党领导人的极力倡导与躬身实践，推动马克思主义在中国焕发出蓬勃生机，形成了中国特色社会主义理论体系，实现了马克思主义中国化新的飞跃。

Since the 18th National Congress of the CPC, Xi Jinping has creatively enriched and developed the thought on "adapting Marxism to the Chinese context." At the ceremony marking the centenary of the founding of the Communist Party of China, he proposed to "integrate the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture."[8]8 The Ten Major Relationships (十大关系) refers to Mao Zedong’s 1956 report analyzing ten key pairs of contradictions in China’s socialist construction, emphasizing balanced development. This has enhanced the cultural tension of "China's realities," broadened the historical perspective, highlighted Chinese characteristics, and made the path of adapting Marxism to the Chinese context clearer. The important discourse on the "Two Integrations" has greatly expanded and deepened the scientific connotation of adapting Marxism to the Chinese context. In the report to the 20th National Congress of the

党的十八大以来，习近平创造性地丰富和发展了关于“马克思主义中国化”的思想。他在庆祝中国共产党成立100周年大会上提出要“把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合”。[8]这就使“中国实际”增强了文化的张力，开阔了历史的视野，突出了中国的特色，使马克思主义中国化的路径更加清晰。“两个结合”的重要论述极大拓展并深化了马克思主义中国化的科学内涵。在党的二十大报告中习近平再次强调只有坚持“两个结合”，“才能正确回答时代和实践提出的重大问题，才能始终保持马克思主义的蓬勃生机和旺盛活力”。[1](P17)习近平新时代中国特色社会主义思想是在牢牢把握“两个结合”的基础上的重大理论创新，实现了马克思主义中国化新的飞跃，是指引中华民族走向伟大复兴的明灯。

From the above, it is clear that without adapting Marxism to the Chinese context, there would have been no formation and development of the CPC’s series of innovative theories, and no great achievements of the CPC’s century-long struggle to date. History has repeatedly proven that adapting Marxism to the Chinese context is an important guarantee for the great success of China’s revolution, construction, and reform. When the adaptation of Marxism to the Chinese context is upheld well, China’s revolution, construction, and reform can advance smoothly; once it is not upheld well, revolution, construction, and reform will encounter setbacks, or even fail or regress. In short, Marxism must be adapted to the Chinese context—this is a winning path repeatedly verified by the positive and negative experiences of the CPC over more than a century.

综上可知，没有马克思主义中国化，就没有中国共产党一系列创新理论的形成和发展，就没有迄今为止中国共产党百年奋斗的伟大成就。历史一再证明，马克思主义中国化是促使中国革命、建设、改革获得巨大成功的重要保证。当马克思主义中国化坚持得好，中国革命、建设、改革就能顺利推进；而一旦坚持得不好，革命、建设、改革就会遭遇挫折，甚至失败或倒退。简而言之，马克思主义必须中国化，这是中国共产党百余年来正反两方面经验反复验证了的一条制胜之道。

II. What is adapting Marxism to the needs of the times? Why is adapting Marxism to the needs of the times emphasized?

二、什么是马克思主义时代化？为什么强调马克思主义时代化？

Adapting Marxism to the needs of the times means that Marxism should develop forward in response to the changes of the times and embody the character of the times. Specifically, it means taking Marxism as a guide, observing the times, constantly responding to the calls of the times, constantly answering the questions of the times, constantly solving new issues raised by the times, and constantly leading the progress of the times. In this process, Marxism is endowed with new contemporary connotations, forming a Marxism adapted to the needs of the times. The essence of adapting to the needs of the times is that the theoretical connotations of Marxism must keep pace with the times, always maintain advanced nature, and always be full of vitality and vigor.

马克思主义时代化是指马克思主义要顺应时代之变向前发展，体现时代性。具体说来，就是要以马克思主义为指导，观察时代，不断回应时代呼唤，不断回答时代之问，不断解决时代提出的新课题，不断引领时代进步。在这个过程中马克思主义被赋予新的时代内涵，形成时代化的马克思主义。时代化的实质就是马克思主义理论内涵要与时俱进，始终保持先进性，始终充满生机和活力。

Mao Zedong expounded on the idea of adapting Marxism to the needs of the times very early on. He explicitly proposed carrying out the “Two Integrations” of the basic principles of Marxism-Leninism with China’s concrete reality. The First Integration refers to integrating with the reality of China’s New Democratic Revolution to open up the correct revolutionary path; the Second Integration refers to finding the path for how to build socialism in China. The Two Integrations occurred in different eras, reflecting Mao Zedong’s view of Marxism from a contemporary perspective, holding that Marxism should keep pace with the times. Especially in the 1950s, facing the new situation of socialist construction, Mao Zedong emphasized: “Marxism must certainly move forward; it must develop with the development of practice and cannot stagnate. If it stagnates, always remaining the same set, it will have no life.” [9]9 “One center, two basic points” (一个中心、两个基本点) is the core of the Party’s basic line since 1987: economic construction as the center, and adherence to the Four Cardinal Principles and to reform and opening up as the two basic points.(P281) Deng Xiaoping also particularly emphasized that Marxism must be adapted to the needs of the times. In 1989, when meeting with Gorbachev, Deng Xiaoping focused on the relationship between Marxism and the times. He pointed out: “We absolutely cannot demand that Marx provide ready-made answers to problems that arose a hundred or several hundred years after his death. Lenin likewise cannot be tasked with providing ready-made answers to problems that arose fifty or a hundred years after his death. True Marxists-Leninists must, based on the current situation, understand, inherit, and develop Marxism-Leninism.” [5]5 The “three leaps” refer to the formation of Mao Zedong Thought, the system of theories of socialism with Chinese characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as successive theoretical achievements in adapting Marxism to the Chinese context.(P291) These important expositions all highlight one point: Marxism must develop with the development of the times. In 1992, when the 14th National Congress of the CPC discussed the “theory of building socialism with Chinese characteristics,” it pointed out that “it is the product of the integration of the basic principles of Marxism-Leninism with the reality of contemporary China and the characteristics of the times.” [10]10 The “three-step” strategy (三步走战略) was Deng Xiaoping’s plan for China’s modernization: first, doubling the 1980 GNP by 1990; second, quadrupling it by 2000; third, reaching the level of moderately developed countries by the mid-21st century.(P221) In 1997, the 15th National Congress of the CPC further pointed out that Deng Xiaoping Theory “integrates Marxism with the practice of contemporary China and the characteristics of the times.” [11]11 The seven types of thinking (七种思维) refer to Xi Jinping’s emphasis on strategic thinking, historical thinking, dialectical thinking, systematic thinking, innovative thinking, rule-of-law thinking, and bottom-line thinking.(P9) Both congresses emphasized that the formation of the Party’s innovative theories is inseparable from Chinese practice and the characteristics of the times. In 2001, at the celebration of the 80th anniversary of the founding of the CPC, Jiang Zemin clearly stated that “Marxism has the theoretical quality of keeping pace with the times.” [6]6 The three leaps refer to the formation of Mao Zedong Thought (established at the 7th National Congress in 1945), the theory of socialism with Chinese characteristics (initiated at the 12th National Congress in 1982 and developed through subsequent congresses), and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era (enshrined at the 19th National Congress in 2017).(P282) In his report to the 16th National Congress of the CPC, he again emphasized, “Keeping pace with the times means that all the Party’s theory and work must embody the character of the times, grasp the laws, and be full of creativity.” [6]6 The three leaps refer to the formation of Mao Zedong Thought (established at the 7th National Congress in 1945), the theory of socialism with Chinese characteristics (initiated at the 12th National Congress in 1982 and developed through subsequent congresses), and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era (enshrined at the 19th National Congress in 2017).(P537) Hu Jintao explicitly proposed that “we must adhere to emancipating the mind, seeking truth from facts, and keeping pace with the times, and vigorously promote the Sinicization, modernization, and popularization of Marxism.” [12]12 The “three worlds” (三个世界) theory was Mao Zedong’s 1974 geopolitical framework: the First World (the US and USSR), the Second World (other developed countries), and the Third World (developing countries, including China).(P528-529) Since the 18th National Congress of the CPC, Xi Jinping’s elaboration on the connotations of adapting Marxism to the needs of the times has become more profound. In September 2017, when presiding over the 43rd collective study session of the Political Bureau of the 18th Central Committee, Xi Jinping pointed out: “We must base ourselves on the characteristics of the times, promote the modernization of Marxism, better use Marxism to observe the times, interpret the times, and lead the times, truly understand the contemporary issues facing us, and deeply grasp the context and direction of world history.” [13]13 The “four modernizations” (四个现代化) refers to the historical goal of modernizing agriculture, industry, national defense, and science and technology, first formally proposed in 1964.(P286)

关于马克思主义时代化的思想，毛泽东很早就阐述过。他曾明确提出把马列主义的基本原理与中国具体实际进行“两次结合”，第一次结合，是指与中国新民主主义革命实际相结合，以开辟正确的革命道路；第二次结合，是指要找出在中国怎样建设社会主义的道路。两次结合处于不同时代，反映出毛泽东以时代眼光看待马克思主义，认为马克思主义应该与时俱进。特别是20世纪50年代，面对社会主义建设的新形势，毛泽东强调：“马克思主义一定要向前发展，要随着实践的发展而发展，不能停滞不前。停止了，老是那么一套，它就没有生命了。”[9](P281)邓小平也特别强调马克思主义必须时代化，1989年邓小平在会见戈尔巴乔夫时，重点谈到了马克思主义和时代的关系。他指出：“绝不能要求马克思为解决他去世之后上百年、几百年所产生的问题提供现成答案。列宁同样也不能承担为他去世以后五十年、一百年所产生的问题提供现成答案的任务。真正的马克思列宁主义者必须根据现在的情况，认识、继承和发展马克思列宁主义。”[5](P291)这些重要论述均突出一点，即马克思主义必须随着时代发展而发展。1992年党的十四大在论及“建设有中国特色社会主义的理论”时，指出“它是马克思列宁主义基本原理与当代中国实际和时代特征相结合的产物”。[10](P221)1997年党的十五大进一步指出邓小平理论把“马克思主义同当代中国实践和时代特征相结合起来”。[11](P9)两次大会都强调党的创新理论的形成离不开中国实践和时代特征。2001年江泽民在庆祝中国共产党成立80周年大会上旗帜鲜明指出“马克思主义具有与时俱进的理论品质”，[6](P282)在党的十六大报告中他又再次强调，“与时俱进，就是党的全部理论和工作要体现时代性，把握规律性，富于创造性”。[6](P537)胡锦涛明确提出“必须坚持解放思想、实事求是、与时俱进，大力推进马克思主义中国化时代化大众化”。[12](P528-529)党的十八大以来，习近平对马克思主义时代化的内涵的阐述更加深入。2017年9月习近平在主持十八届中央政治局第四十三次集体学习时指出：“要立足时代特点，推进马克思主义时代化，更好运用马克思主义观察时代、解读时代、引领时代，真正搞懂面临的时代课题，深刻把握世界历史的脉络和走向。”[13](P286)

Why does the Communist Party of China place such emphasis on adapting Marxism to the needs of the times? Because the times are constantly changing and developing; different times have different characteristics and face different epochal tasks. If Marxist theory cannot keep pace with the times, it will be unable to correctly answer and resolve the new contradictions, new problems, and new tasks that emerge in each era. If thinking becomes rigid and stagnant, mechanically applying isolated conclusions drawn by the classical writers of Marxism decades or centuries ago, and using them unchanged to solve newly emerging problems, this is no different from "looking for a sword from the marks on a moving boat." [5]5 The “three leaps” refer to the formation of Mao Zedong Thought, the system of theories of socialism with Chinese characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as successive theoretical achievements in adapting Marxism to the Chinese context. The "boat" of the times has long since surged forward with the rolling river; searching for the "sword" by following the "old marks" will ultimately come to nothing. Facing the changes unseen in a century in the world, and facing the New Era of socialism with Chinese characteristics, Marxism cannot stand still. It must closely follow the pulse of the times and enrich itself with new epochal connotations in order to better guide new practice. If we continue to use the old ways, we will be unable to seize new opportunities, unable to meet new challenges, unable to fulfill new historical missions, and our cause will very likely stagnate, or even suffer mistakes and regression. At a seminar for leading cadres at the provincial and ministerial level on studying and implementing the spirit of the Sixth Plenary Session of the 19th Central Committee of the CPC in January 2022, Xi Jinping profoundly pointed out: "Our cause is advancing. We cannot simply apply what Marx, Engels, and Lenin said in their time to today's Chinese reality, nor can we simply apply some specific theoretical viewpoints and the specific policy measures derived from them that the Party put forward in the past to today's work. If we must see what was said over a hundred years ago or decades ago for everything, and cannot step beyond the bounds of convention, only following slavishly, then how can we advance?! That is not genuine Marxism." [14]14 “The two forms of civilization” (两个文明) refers to material civilization and cultural-ethical progress (精神文明), a key concept in Chinese socialist development theory.

为什么中国共产党如此重视、强调马克思主义时代化？因为时代是不断变化发展的，不同的时代有不同的时代特征，面临不同的时代课题。如果马克思主义理论不能与时俱进，就不能正确回答和解决时代出现的新矛盾、新问题、新任务。如果思想僵化、停滞不前，生搬硬套马克思主义经典作家在几十年前、上百年前所作的个别结论，原封不动地搬来解决新出现的问题，无异于刻舟求剑。时代之“舟”早已随着滔滔江水奔腾向前，循着“老记号”去找寻“宝剑”到头来只能是一场空。面对世界百年未有之大变局，面对中国特色社会主义新时代，马克思主义不能停滞不前，必须紧扣时代脉搏，充实新的时代内涵，才能更好地指导新的实践。如果继续沿用老一套，我们就无法利用新机遇，无法应对新挑战，无法完成新的历史使命，我们的事业就很有可能裹足不前，甚至发生失误和倒退。2022年1月在省部级主要领导干部学习贯彻党的十九届六中全会精神专题研讨班上，习近平深刻指出：“事业在前进，我们不能简单拿马克思、恩格斯、列宁当年所说的话来套今天的中国实际，也不能简单拿党过去提出的一些具体理论观点和由此产生的具体政策举措来套今天的工作。什么事情都要看一百多年前是怎么说的、几十年前是怎么说的，不能越雷池一步，只能亦步亦趋，那还怎么前进？！那不是真正的马克思主义。”[14]

Xi Jinping's above discussion hits the nail

习近平上面的论述一语中的，深刻揭示了马克思主义时代化的极端重要性和紧迫性。马克思主义是历史的产物，马克思主义经典作家不可能对未来社会发展开出具体的药方。当前，世界百年未有之大变局正加速演进，世界之变、时代之变、历史之变前所未有。中华民族伟大复兴进入了不可逆转的历史进程，前进道路上面临重重风险挑战，矛盾与问题相互交织、叠加呈现，形势极其错综复杂，这些均超出了马克思主义经典作家当年的设想，希冀从经典作家的本本中找出解决当下中国问题的现成答案显然是不切实际的，也会徒劳无功。只有立足时代之变，将马克思主义基本原理与时代特征紧密结合起来，扎根时代生动实践，不断根据新时代的新事实作出新的理论概括，才能解决新的时代课题。概而言之，只有不断推进马克思主义时代化，不断形成新的时代化的马克思主义，才能更好地指导新时代中国特色社会主义伟大实践。

It must be noted that in the process of adapting to the needs of the times, the basic principles, basic standpoints, basic views, and basic methods of Marxism do not change. However, due to changes in the times, basic principles will emphasize different aspects in different eras. And as the times advance, certain specific conclusions drawn from applying the basic principles of Marxism based on previous historical conditions may be replaced by new conclusions because they are no longer applicable to the new era. This does not mean that Marxism has been overthrown; on the contrary, it shows that Marxism is a science of development and change, a theory that advances with the times. It continuously develops and enriches its theoretical connotations by summarizing new experiences to meet the needs of the times. This is an important reason why Marxism, nearly 200 years after its birth, still possesses strong vitality.

需要注意的是，在时代化的过程中，马克思主义基本原理、基本立场、基本观点、基本方法是不会改变的。但因时代的变化，基本原理在不同的时代会侧重强调不同方面。而随着时代的前进，依据以前的历史条件运用马克思主义基本原理得出的个别具体结论可能会因不再适用新的时代而被新的结论取代。这些并不说明马克思主义被推翻了，恰恰相反，它说明马克思主义是发展变化的科学，是与时俱进的理论，它通过概括新经验不断发展丰富其理论内涵，以符合时代之需，这是马克思主义诞生至今近200年依然具有强大生命力的一个重要原因。

III. The Adaptation of Marxism to the Chinese Context and the Adaptation to the Needs of the Times Are Two Dimensions Integrated as One, Like Milk Mingled with Water

三、马克思主义中国化和时代化是水乳交融的两维一体

The adaptation of Marxism to the Chinese context and its adaptation to the needs of the times are both distinct and interconnected, forming an inseparable organic whole. Adaptation to the Chinese context emphasizes from a spatial dimension that Marxism must be tailored to local conditions, so that it “suits the Chinese soil”; adaptation to the needs of the times emphasizes from a temporal dimension that Marxism must be adjusted to the conditions of the times, so that it “meets the needs of the era.” China is a constantly changing and developing China; any specific Chinese reality occurs in a specific era of China and is the reality of that era—a reality detached from the era does not exist. Conversely, any specific era of China corresponds to the specific Chinese reality of that time; there is no abstract era. Therefore, the integration of Marxism with China’s specific realities necessarily includes its integration with the characteristics of different Chinese eras, and vice versa. Adaptation to the Chinese context cannot occur without the temporal dimension, because Chinese reality changes over time; similarly, adaptation to the needs of the times cannot be examined without the spatial dimension, because changes in China’s era are measured by changes in China’s reality. Hence, adaptation to the Chinese context and adaptation to the needs of the times form an internally unified whole; they coexist, are intermingled like milk and water, inseparable, and integrated as two dimensions in one.

马克思主义中国化和时代化，既有区别，又有联系，是不可分割的有机整体。中国化是从空间维度强调马克思主义需因地制宜，以使其“适应中国水土”；时代化是从时间维度强调马克思主义需因时制宜，以使其“适应时代之需”。中国是不断变化发展的中国，任何中国的具体实际，都是发生在中国某个具体的时代，都是那个时代的实际，脱离时代的实际是不存在的；而任何中国的某个具体时代，都对应着当时中国的具体实际，没有抽象的时代。因此，马克思主义与中国具体实际相结合，必然包括与中国不同时代特征相结合，反之亦然。中国化不能脱离时间维度而发生，因为中国实际是随着时间推移而变化的；同样，时代化不能离开空间维度去考察，因为中国时代之变是用中国实际之变来度量的。所以说，中国化和时代化是一个内在统一的整体，两者相伴相生、水乳交融、不可分割、两维一体。

Therefore, those views that discuss which is more important, adaptation to the Chinese context or adaptation to the needs of the times, or which is primary and which secondary, violate the principle of wholeness. Adaptation to the Chinese context and adaptation to the needs of the times each have their own emphasis and positioning, complementing each other; neither can be neglected. Adaptation to the Chinese context focuses on the spatial development of Marxism, that is, its innovative development on Chinese soil, emphasizing that Marxism must embody national character; only by embodying national character can Marxism take firm root, blossom, and bear fruit in China. Adaptation to the needs of the times focuses on the temporal development of Marxism, that is, its innovative development amid the succession of eras, emphasizing that Marxism must embody the character of the times; only by embodying the character of the times can Marxism remain ever vibrant and full of vitality in China. Adaptation to the Chinese context and adaptation to the needs of the times together embody the unity of theory and practice, the unity of history and reality. They are the general laws that Marxism must follow in playing its guiding role in China, and also the scientific attitude of Chinese Communists toward Marxism. The major theoretical achievements formed through the three leaps in the adaptation of Marxism to the Chinese context—namely, Mao Zedong Thought, the system of theories of socialism with Chinese characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era—are the significant accomplishments of Chinese Communists in creatively developing Marxism by upholding fundamental principles and breaking new ground, based on the specific Chinese realities of different eras such as revolution, construction, and reform. These major theoretical achievements scientifically answered the different epochal questions facing China, endowed Marxism with distinct national and temporal characteristics, and enabled Marxism to radiate vigorous vitality in China. Therefore, they are well-deserved Marxism adapted to the Chinese context and also well-deserved Marxism adapted to the needs of the times.

因此，那些讨论中国化和时代化孰轻孰重、孰主孰次的观点是有违整体性原则的。中国化和时代化各有侧重、各有定位、相辅相成，两者不可偏废。中国化侧重强调马克思主义的空间发展，即在中国大地上的创新发展，强调马克思主义要体现民族性，只有体现民族性才能使马克思主义在中国大地牢牢扎根、开花结果；时代化侧重强调马克思主义的时间发展，即在时代更迭中创新发展，强调马克思主义要体现时代性，只有体现时代性才能使马克思主义在中国始终生机盎然、充满活力。中国化和时代化集中体现了理论与实践的统一、历史与现实的统一，它们是马克思主义在中国发挥指导作用必须遵循的一般规律，也是中国共产党人对待马克思主义的科学态度。马克思主义中国化的三次飞跃形成的重大理论成果，即毛泽东思想、中国特色社会主义理论体系、习近平新时代中国特色社会主义思想，就是中国共产党人立足中国革命、建设、改革等不同时代的中国具体实际，坚持守正创新从而创造性地发展马克思主义所取得的重大成就。这些重大理论成果科学回答了中国面临的不同时代课题，赋予了马克思主义鲜明的民族特性和时代特性，使马克思主义在中国焕发出蓬勃生机与活力。因此，它们是当之无愧的中国化的马克思主义，也是当之无愧的时代化的马克思主义。

IV. Basic Principles to Be Followed in Continuing to Advance the Adaptation of Marxism to the Chinese Context and the Needs of the Times in the New Era

四、新时代继续推进马克思主义中国化时代化应遵循的基本原则

As practice continuously develops and the times constantly progress, the adaptation of Marxism to the Chinese context and the needs of the times must also be continuously deepened. Continuing to advance the adaptation of Marxism to the Chinese context and the needs of the times in the great practice of the New Era requires adherence to the following principles.

实践不断发展，时代不断进步，马克思主义中国化时代化也必须不断深入。在新时代的伟大实践中继续推进马克思主义中国化时代化，需要遵循以下原则。

First, we must always adhere to the basic principles of Marxism and advance the adaptation of Marxism to the Chinese context and the needs of the times through clarifying origins and consolidating foundations. Marxism is the banner, the direction, the soul, and the foundation of our Party; it must never be abandoned at any time, for to abandon it is to lose our way. No matter how the times change, how society develops, or how contradictions shift, the basic principles of Marxism remain irrefutable scientific truths and powerful ideological weapons guiding us to correctly understand, scientifically analyze, and effectively solve problems. Adhering to the basic principles of Marxism is the logical prerequisite for innovating and developing Marxism and the precondition for adapting Marxism to the Chinese context and the needs of the times. The major theoretical achievements formed through the three leaps in the Sinicization of Marxism [6]6 The three leaps refer to the formation of Mao Zedong Thought (established at the 7th National Congress in 1945), the theory of socialism with Chinese characteristics (initiated at the 12th National Congress in 1982 and developed through subsequent congresses), and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era (enshrined at the 19th National Congress in 2017). are successive forms of Marxism adapted to the Chinese context and the needs of the times precisely because the "sinews" and "red thread" of the basic principles of Marxism run through them throughout. To continue advancing the adaptation of Marxism to the Chinese context and the needs of the times in the New Era, we must grasp the origin and source, preserve the root and soul, and must never deviate from, distort, or violate the basic principles of Marxism. The view that denies the basic principles of Marxism on the pretext of special national conditions or changes in the conditions of the times is untenable; the erroneous trends of thought that, under the banner of developing Marxism, tamper with, dismember, or distort Marxism and advocate historical nihilism must be analyzed and criticized; the erroneous propositions that promote Western so-called "universal values," neoliberalism, democratic socialism, "constitutional democracy," and other such fawning over foreign things must be exposed. In a word, the foundation of adapting Marxism to the Chinese context and the needs of the times is the basic principles of Marxism; any Marxism that deviates from the basic principles is not genuine Marxism.

第一，必须始终坚持马克思主义基本原理，在正本清源和固本培元中推进马克思主义中国化时代化。马克思主义是我们党的旗帜、是方向、是灵魂、是根本，任何时候都不能丢，丢了就会迷失方向。不管时代如何变化、社会如何发展、矛盾如何转换，马克思主义基本原理始终是颠扑不破的科学真理，始终是指导我们正确认识问题、科学分析问题、有效解决问题的强大思想武器。坚持马克思主义基本原理是创新发展马克思主义的逻辑前提，是马克思主义中国化时代化的先决条件。马克思主义中国化的三次飞跃所形成的重大理论成果之所以是一脉相承的中国化时代化的马克思主义，就是因为马克思主义基本原理这根“筋脉”和“红线”始终贯穿其中。新时代继续推进马克思主义中国化和时代化必须把握本和源、守好根和魂，绝不能偏离甚至违背、歪曲马克思主义基本原理。那种借口国情特殊、时代条件变化而否定马克思主义基本原理的观点是站不住脚的；那些打着发展马克思主义的旗号篡改、肢解、扭曲马克思主义、鼓吹历史虚无主义的错误思潮是必须加以分析批判的；那些宣扬西方所谓“普世价值论”、新自由主义、民主社会主义、“宪政民主”观等各种崇洋媚外的错误主张是必须予以揭露的。一句话，马克思主义中国化时代化的基础是马克思主义基本原理，偏离基本原理的马克思主义都不是真正的马克思主义。

Second, we must always adhere to the Two Integrations and advance the adaptation of Marxism to the Chinese context and the needs of the times by grasping reality and inheriting tradition. Marxism is an action guide that "teaches one to fish," not a rigid dogma that "gives one a fish"; it provides a scientific standpoint, viewpoint, and method, not a panacea for all ills. China's development over more than 5,000 years has accumulated its own unique national conditions, history, and cultural traditions; China has its own path to follow. Guiding China's path forward and solving the various problems encountered along that path cannot succeed by mechanically applying specific Marxist conclusions or the experiences of other countries; the Two Integrations must be achieved to make Marxism concrete, nationalized, more targeted, and more directional. This is an essential requirement of Marxism and an inevitable requirement for Marxism to take root in China, be rooted among the people, and penetrate people's hearts. If we depart from the Two Integrations, ignore China's actual conditions, and disregard the excellent traditional Chinese culture, the application of Marxism in China will inevitably suffer setbacks, and adapting Marxism to the Chinese context and the needs of the times will become an empty slogan. Looking back at the Party's history, whenever the Two Integrations were well upheld, the adaptation of Marxism to the Chinese context and the needs of the times achieved great successes; whenever they were not well integrated, the adaptation would "fail to take shape" and encounter setbacks. To continue promoting the adaptation of Marxism to the Chinese context and the needs of the times in the New Era, we must always adhere to the Two Integrations, base ourselves on China's concrete reality, focus on the practical issues of the new journey of the New Era, and seek truth from facts to provide theoretical answers that conform to China's actual conditions; at the same time, we must integrate the excellent traditional Chinese culture and the values commonly observed by the people, so that the adaptation of Marxism to the Chinese context and the needs of the times manifests historical depth, radiates national characteristics, and wins popular recognition.

第二，必须始终坚持“两个结合”，在把握现实与承继传统中推进马克思主义中国化时代化。马克思主义是“授人以渔”的行动指南，不是“授人以鱼”的僵硬教条，它提供的是科学的立场观点方法，不是包治百病的药方。中国5000多年的发展积淀了自己独特的国情和历史文化传统，中国有自己的道路要走。指引中国前行之路，解决前行之路上面临的种种问题，不是生搬硬套马克思主义具体结论或他国经验就可以成功的，必须做到“两个结合”，使马克思主义具体化、民族化，更有针对性、指向性。这是马克思主义的本质要求，也是马克思主义扎根中国、植根人民、深入人心的必然要求。如果脱离“两个结合”，罔顾中国实际、无视中华优秀传统文化，马克思主义在中国的运用必然遭受挫折，马克思主义中国化时代化也就是一句空洞的口号。纵观党的历史，什么时候“两个结合”坚持得好，马克思主义中国化时代化就取得巨大成就；什么时候结合得不好，马克思主义中国化时代化就会“化而不成”、遭遇挫折。新时代继续推动马克思主义中国化时代化，必须始终坚持“两个结合”，立足中国具体实际，着眼新时代新征程中的实际问题，实事求是作出符合中国实际的理论回答；同时要融通中华优秀传统文化和人民群众共同遵守的价值观念，使马克思主义中国化时代化彰显历史底蕴、焕发民族特色、赢得群众认可。

Third, we must always keep pace with the times and advance the adaptation of Marxism to the Chinese context and the needs of the times by grounding ourselves in the era and leading the era. Marxism is not a closed and rigid doctrine but a scientific theory that keeps pace with the times. It never claims to be the ultimate truth; on the contrary, it constantly enriches and perfects itself amid changes in the times, thereby bringing itself closer to objective truth. If Marxism were regarded as the ultimate truth, there would have been no victory of the Russian October Socialist Revolution, no victory of China's New Democratic Revolution, and certainly no New Era of socialism with Chinese characteristics; "adapting Marxism to the Chinese context and the needs of the times" would be impossible to discuss. In fact, Marx and Engels devoted their entire lives to developing and innovating theory, keeping theory in step with changes in the times and more fully reflecting the characteristics of the era. If it fails to keep pace with the times, Marxism loses its vitality and vigor and will move from stagnation to rigidity. Therefore, adapting Marxism to the Chinese context and the needs of the times must uphold the theoretical character of keeping pace with the times, base itself on the foundation of the era, grasp the changes of the era, and answer the questions of the era, so that Marxism always stands at the forefront of the times, leads the currents of the times, is bold and adept at grasping new changes in the world pattern and new coordinates of China's development, corrects old conclusions that are unsuitable for the new practices of the New Era, puts forward new viewpoints that meet the requirements of the times and practice, and makes new theoretical generalizations, so that Marxism forever retains its vigorous vitality.

第三，必须始终坚持与时俱进，在立足时代和引领时代中推进马克思主义中国化时代化。马克思主义不是封闭僵化的学说，而是与时俱进的科学理论。它从不自诩为终极真理，相反，它总是在时代变化中不断丰富自己、完善自己，从而使自己更接近客观真理。如果用终极真理来看待马克思主义，那就不会有俄国十月社会主义革命的胜利，就不会有中国新民主主义革命的胜利，更不会有中国特色社会主义新时代，“马克思主义中国化时代化”就无从谈起。事实上，马克思、恩格斯一生都致力于发展理论、创新理论，使理论紧跟时代变化，更加体现时代特征。如果不能与时俱进，马克思主义就失去了生机和活力，就会从停滞走向僵化。因此，马克思主义中国化时代化必须秉持与时俱进的理论品格，立足时代之基、把握时代之变、回答时代之问，使马克思主义始终站在时代最前沿，引领时代发展之潮流，勇于和善于把握世界格局新变化、中国发展新坐标，纠正不适用新时代新实践的旧结论，提出符合时代和实践要求的新观点，作出理论新概括，使马克思主义永葆旺盛生命力。

Fourth, we must always adhere to putting the people first and advance the adaptation of Marxism to the Chinese context and the needs of the times by relying on the people and serving the people. Marxism is the theory of the people; putting the people first is the most distinctive character of Marxism. Since its founding, the Communist Party of China has taken seeking happiness for the Chinese people and rejuvenation for the Chinese nation as its original aspiration and founding mission, and has never changed. The CPC's foundation is in the people, its bloodline is in the people, and its strength is in the people. In the process of adapting Marxism to the Chinese context and the needs of the times, the CPC has always taken putting the people first as its value orientation and practical destination, doing everything for the people and relying on the people in everything. It is precisely for this reason that Marxism adapted to the Chinese context and the needs of the times has won broad recognition and heartfelt support from the masses. On the new journey to continue advancing the adaptation of Marxism to the Chinese context and the needs of the times, we must always adhere to putting the people first, without any ambiguity whatsoever. Proceed from the people's standpoint in everything, take seeking benefits for the people as the fundamental purpose of adapting Marxism to the Chinese context and the needs of the times, and take satisfying the people's inner needs as the fundamental driving force of this adaptation. At the same time, fully respect the people's creativity, taking the people's creative practice as the fundamental support for adapting Marxism to the Chinese context and the needs of the times; extensively pool the people's wisdom, taking the people's intelligence as the intellectual source of this adaptation. The people's practice is the starting point, the end point, and the growth point of Marxist theory. Only by putting the people first, never forgetting the people, deeply rooting ourselves among the people, closely relying on the people, and effectively benefiting the people can we truly form a Marxism adapted to the Chinese context and the needs of the times that the masses sincerely love and identify with; only when the masses sincerely love, identify with, and practice it can this Marxism exert its powerful truth force.

第四，必须始终坚持人民至上，在依靠人民和服务人民中推进马克思主义中国化时代化。马克思主义是人民的理论，坚持人民至上是马克思主义最鲜明的品格。中国共产党自诞生之日起，就把为中国人民谋幸福、为中华民族谋复兴作为自己的初心，从未改变。中国共产党根基在人民、血脉在人民、力量在人民，在推进马克思主义中国化时代化过程中，中国共产党始终把人民至上作为价值引领和实践归宿，一切为了人民，一切依靠人民。正因如此，中国化时代化的马克思主义获得了人民群众的广泛认同和衷心拥护。新的征程上继续推进马克思主义中国化时代化，必须始终坚持人民至上，绝不能有丝毫含糊。一切从人民立场出发，把为人民谋利益作为马克思主义中国化时代化的根本目的，把满足人民的内在需求作为马克思主义中国化时代化的根本动力。同时充分尊重人民创造，把人民的创造性实践作为马克思主义中国化时代化的根本依托；广泛集中人民智慧，把人民的聪明才智作为马克思主义中国化时代化的智力源泉。人民实践是马克思主义理论的出发点、落脚点、生长点，只有把人民放在首位，须臾不忘人民、深深植根人民、紧紧依靠人民、切实造福人民，才能真正形成人民群众发自内心喜爱、认同的中国化时代化的马克思主义；只有人民群众发自内心喜爱、认同并践行，才能使中国化时代化的马克思主义发挥强大的真理威力。

Fifth, we must always adhere to confidence and self-reliance, advancing the adaptation of Marxism to the Chinese context and the needs of the times through theoretical confidence and practical confidence. Confidence is the spiritual foundation of self-reliance, and self-reliance is the practical orientation of confidence. As Xi Jinping said, “The successful path of the Party’s century-long struggle was blazed by the Party leading the people through independent exploration, and the Chinese chapter of Marxism was written by Chinese Communists relying on their own strength.” [1]1 The Sixth Plenary Session of the Sixth Central Committee of the CPC was held in Yan’an from September to November 1938. It was a key meeting that affirmed Mao Zedong’s leadership and set the Party’s line of persisting in the War of Resistance against Japan and the united front. (P19) That is to say, the successful practice of the Chinese Communist Party in leading China’s revolution, construction, and reform cannot be separated from confidence and self-reliance, nor can the formation of the Chinese Communist Party’s innovative theories. The three leaps in the adaptation of Marxism to the Chinese context are the great theoretical achievements of the Chinese Communist Party in adhering to confidence and self-reliance. They all proceed from China’s basic national conditions, independently explore and answer China’s questions, and thus form Chinese theories that guide Chinese practice. Past history enlightens us that continuing to advance the adaptation of Marxism to the Chinese context and the needs of the times in the New Era must continue to adhere to confidence and self-reliance, so as to make new contributions to the development of 21st-century Marxism with a historical initiative spirit and practical consciousness. Only with confidence and self-reliance can we actively practice and innovate, overcome static and rigid views, avoid the two erroneous tendencies of “marking the boat to find the sword” [7]7 “Marking the boat to find the sword” (刻舟求剑) is a Chinese idiom from the Lüshi Chunqiu (Spring and Autumn Annals of Master Lü), referring to a rigid, dogmatic approach that ignores changing circumstances., closed-door rigidity, and mechanical copying without digestion, harness the surging tides of the times with a historical initiative spirit, truly develop Marxism, and push Chinese practice forward.

第五，必须始终坚持自信自立，在理论自信和实践自信中推进马克思主义中国化时代化。自信是自立的心灵根基，自立是自信的实践取向。正如习近平所说，“党的百年奋斗成功道路是党领导人民独立自主探索开辟出来的，马克思主义的中国篇章是中国共产党人依靠自身力量实践出来的”。[1](P19)也就是说，中国共产党领导中国革命、建设、改革的成功实践离不开自信自立，中国共产党创新理论的形成离不开自信自立。马克思主义中国化的三次飞跃就是中国共产党坚持自信自立的伟大理论成果。它们都是从中国基本国情出发，独立自主探索解答中国问题，从而形成的指导中国实践的中国理论。以往的历史启迪我们，新时代继续推进马克思主义中国化时代化必须继续坚持自信自立，方能以历史主动精神和实践自觉为发展二十一世纪马克思主义作出新的贡献。因为只有自信自立，才能主动实践、积极创新，才能克服静止、僵化的观点，才能避免刻舟求剑、封闭僵化和照抄照搬、食洋不化两种错误倾向，才能以历史主动精神驾驭奔腾不息的时代浪潮，才能真正发展马克思主义，把中国实践推向前进。

Sixth, we must always adhere to a problem-oriented approach, advancing the adaptation of Marxism to the Chinese context and the needs of the times by confronting and solving problems. Problems are the voice of the times; confronting and solving problems is the fundamental task of theory. The adaptation of Marxism to the Chinese context and the needs of the times has been continuously advanced in the process of answering and solving problems. Over the past century and more, the Chinese Communist Party has used the basic principles of Marxism to study and analyze various problems encountered in the practice of China’s revolution, construction, and reform, answering and solving a series of epochal questions concerning the future and destiny of the Chinese nation. The Chinese nation has achieved a great leap from standing up and growing rich to becoming strong, opening up new horizons for the adaptation of Marxism to the Chinese context and the needs of the times. Historical experience shows that problems are the driving force of theoretical innovation. The process of adapting Marxism to the Chinese context and the needs of the times is precisely the process of continuously discovering problems, carefully studying them, deeply answering them, and practically solving them. To continue advancing the adaptation of Marxism to the Chinese context and the needs of the times in the New Era, we must always adhere to a problem-oriented approach, confront the questions of China, the questions of the world, the questions of the people, and the questions of the times, and provide scientific answers. In the current period and for a considerable historical period to come, we must continuously strengthen our problem awareness, enhance foresight and acuity, pre-judge various possible problems, carefully discover and analyze various deep-seated problems, and focus on prominent problems related to the national economy and people’s livelihood, and the overall situation of reform, development, and stability. We must deeply analyze the deep-seated causes behind complex and multifarious problems, find the crux, propose methods to solve the problems, and develop Marxism in the process of solving problems.

第六，必须始终坚持问题导向，在直面问题和解决问题中推进马克思主义中国化时代化。问题是时代的声音，直面问题、解决问题是理论的根本任务。马克思主义中国化时代化就是在回答和解决问题中不断向前推进的。百余年来，中国共产党运用马克思主义基本原理研究分析中国革命、建设、改革实践中遇到的种种问题，回答和解决了关系中华民族前途命运的系列时代课题，中华民族迎来了从站起来、富起来到强起来的伟大飞跃，开辟了马克思主义中国化时代化新境界。历史经验表明，问题是理论创新的动力。马克思主义中国化时代化的过程，就是不断发现问题、仔细研究问题、深入回答问题、切实解决问题的过程。新时代继续推进马克思主义中国化时代化，必须始终坚持问题导向，直面中国之问、世界之问、人民之问、时代之问，作出科学回答。在当前和今后相当长历史时期，我们要不断强化问题意识，提升预见性和敏锐性，提前预判各种可能问题，仔细发现、分析各种深层次问题，重点聚焦关系国计民生、关系改革发展稳定大局等方面的突出问题。深入分析纷繁复杂问题背后的深层次原因，找到症结所在，提出解决问题的方法，在解决问题中发展马克思主义。

Seventh, we must always adhere to a systems perspective, advancing the adaptation of Marxism to the Chinese context and the needs of the times by grasping laws and making overall plans. A systems perspective is a systematic thinking method centered on dialectical materialism. It is based on the fundamental view of the universal interconnection, development and change, and unity of opposites of things, focusing on seeing stillness through motion, seeing essence through phenomena, and viewing the interrelationships between the whole and the part, the present and the long-term, the macro and the micro, the principal contradiction and the secondary contradiction, and particularity and generality from the perspective of the unity of opposites, thereby accurately grasping the laws of development of things. Grasping a systems perspective allows one to grasp scientific thinking methods and effective working methods. During the periods of the New Democratic Revolution and socialist revolution and construction, Mao Zedong’s analysis of the classes in Chinese society, his analysis of contradictions among the people, and his analysis of the Ten Major Relationships [8]8 The Ten Major Relationships (十大关系) refers to Mao Zedong’s 1956 report analyzing ten key pairs of contradictions in China’s socialist construction, emphasizing balanced development. are examples of adhering to a systems perspective, using scientific thinking methods for theoretical generalization, thereby advancing the adaptation of Marxism to the Chinese context and the needs of the times. After reform and opening up, the basic line of “one center, two basic points” [9]9 “One center, two basic points” (一个中心、两个基本点) is the core of the Party’s basic line since 1987: economic construction as the center, and adherence to the Four Cardinal Principles and to reform and opening up as the two basic points. and the “three-step” strategy [10]10 The “three-step” strategy (三步走战略) was Deng Xiaoping’s plan for China’s modernization: first, doubling the 1980 GNP by 1990; second, quadrupling it by 2000; third, reaching the level of moderately developed countries by the mid-21st century. proposed by the Chinese Communists with Comrade Deng Xiaoping as their main representative, the 12 major relationships that must be properly handled in the process of advancing socialist modernization proposed by the Chinese Communists with Comrade Jiang Zemin as their main representative, and the emphasis on comprehensive, coordinated, and sustainable development by the Chinese Communists with Comrade Hu Jintao as their main representative, are all manifestations of adhering to a systems perspective. Since the 18th National Congress of the CPC, the “Five-Sphere Integrated Plan” for socialism with Chinese characteristics and the “Four-Pronged Comprehensive Strategy” proposed by the Chinese Communists with Comrade Xi Jinping as their main representative all embody a systems perspective. Advancing the adaptation of Marxism to the Chinese context and the needs of the times must always adhere to a systems perspective. Xi Jinping creatively summarized the systems perspective into seven types of thinking [11]11 The seven types of thinking (七种思维) refer to Xi Jinping’s emphasis on strategic thinking, historical thinking, dialectical thinking, systematic thinking, innovative thinking, rule-of-law thinking, and bottom-line thinking.; such a summary builds a smooth bridge for refining the systems perspective into thinking methods and working methods, providing a new ideological tool for the adaptation of Marxism to the Chinese context and the needs of the times.

第七，必须始终坚持系统观念，在把握规律与统筹兼顾中推进马克思主义中国化时代化。系统观念是以唯物辩证法为核心的系统思维方法。系统观念立足于事物普遍联系、发展变化、对立统一的根本看法，着眼于通过动态看静止、透过现象看本质，以对立统一观点看待全局与局部、当前与长远、宏观与微观、主要矛盾与次要矛盾、特殊性与一般性的相互关系，从而准确把握事物发展规律。把握系统观念，就能把握科学的思想方法和有效的工作方法。在新民主主义革命和社会主义革命、建设时期，毛泽东对中国社会各阶级的分析、对人民内部矛盾的分析、对十大关系的分析等，是坚持系统观念运用科学思维方法进行理论概括从而推进马克思主义中国化时代化的范例。改革开放后，以邓小平同志为主要代表的中国共产党人提出的“一个中心、两个基本点”的基本路线、“三步走”战略，以江泽民同志为主要代表的中国共产党人提出的在推进社会主义现代化建设过程中必须处理好的12个重大关系，以胡锦涛同志为主要代表的中国共产党人强调的全面协调可持续发展等，都是坚持系统观念的体现。党的十八大以来，以习近平同志为主要代表的中国共产党人提出的中国特色社会主义“五位一体”总体布局、“四个全面”战略布局等都蕴含着系统观念。推进马克思主义中国化时代化必须始终坚持系统观念，习近平把系统观念创造性地概括为七种思维，这样的概括，就为系统观念细化为思维方法和工作方法架起了通畅的桥梁，为马克思主义中国化时代化提供了新的思想利器。

Eighth, we must always adhere to a global vision, advancing the adaptation of Marxism to the Chinese context and the needs of the times by broadening horizons and pursuing harmony and coexistence. Marxism possesses a broad international perspective and a profound global sentiment. A Marxism adapted to the Chinese context and the needs of the times naturally will not deviate from this tenet. The world is a whole; China is China within the world. China’s development inevitably affects the world, and the world’s development cannot be separated from China’s development. Since its founding, the Chinese Communist Party has upheld the Marxist worldview and values, adhered to a global vision, always paid attention to the future and destiny of humanity, always stood on the side of truth and justice, on the side of human progress, and joined hands with all like-minded forces in the world to advance together. A global vision is an important reason why the Chinese Communist Party has won historical initiative and created historical achievements, and it is also an important experience of the Chinese Communist Party in advancing the adaptation of Marxism to the Chinese context and the needs of the times. Over the past century and more, the Chinese Communist Party, with a world perspective and a global mindset, has continuously contributed wisdom and strength to the progress of human civilization. From Mao Zedong’s division of the “three worlds” [12]12 The “three worlds” (三个世界) theory was Mao Zedong’s 1974 geopolitical framework: the First World (the US and USSR), the Second World (other developed countries), and the Third World (developing countries, including China). and support for the Third World, to the formulation of Deng Xiaoping’s basic national policy of reform and opening up, to the proposal of strategic thoughts such as Xi Jinping’s “Belt and Road Initiative” and “building a community with a shared future for mankind,” a Marxism adapted to the Chinese context and the needs of the times not only sets the direction and draws a grand blueprint for China’s development but also provides Chinese wisdom and solutions for world peace, development, and progress. To continuously advance the adaptation of Marxism to the Chinese context and the needs of the times in the New Era, we must adhere to a global vision. On the one hand, we must expand our world perspective, deeply observe the major trends of human development and the major changes in the world pattern, actively explore major issues concerning the future and destiny of humanity, and make theoretical contributions to answering the common concerns of people of all countries. On the other hand, we must learn from and draw upon the intellectual achievements created by the people of all countries in the world today with a broad mind that embraces all rivers and does not reject small streams, drawing on the strengths of others, so that a Marxism adapted to the Chinese context and the needs of the times radiates even more brilliant rays of truth.

第八，必须始终坚持胸怀天下，在开阔视野与和合共生中推进马克思主义中国化时代化。马克思主义具有宽阔的国际视野和博大的天下情怀。中国化时代化的马克思主义当然不会偏离这一宗旨。世界是一个整体，中国是世界的中国，中国发展必然影响世界，世界的发展也离不开中国的发展。中国共产党自成立以来就秉持马克思主义的世界观、价值观，坚持胸怀天下，始终关注人类前途命运，始终站在真理和道义的一边，站在人类进步的一边，携手世界上一切志同道合者共同前进。胸怀天下是中国共产党赢得历史主动创造历史伟业的重要原因，也是中国共产党推进马克思主义中国化时代化的重要经验。百余年来，中国共产党以世界眼光、天下胸怀，不断为人类文明进步贡献智慧和力量。从毛泽东关于“三个世界”的划分以及对第三世界的支援，到邓小平改革开放基本国策的制定，再到习近平“一带一路”“构建人类命运共同体”等战略思想的提出，中国化时代化的马克思主义不仅为中国发展把关定向制定宏伟蓝图，也为世界的和平发展进步提供中国智慧和方案。新时代不断推进马克思主义中国化时代化，必须坚持胸怀天下，一方面要拓展世界眼光，深刻洞察人类发展大潮流、世界变化大格局，积极探索关系人类前途命运的重大问题，为解决各国人民普遍关切作出理论贡献；另一方面要以海纳百川不择细流的宽广胸襟，学习借鉴当今世界各国人民创造的智慧成果，博采众长，使中国化时代化的马克思主义绽放出更加灿烂的真理光芒。

V. The Theory of Chinese-Path Modernization is a Major Theoretical Innovation Achievement in Adapting Marxism to the Chinese Context and the Needs of the Times

五、中国式现代化理论是马克思主义中国化时代化的重大理论创新成果

The 20th National Congress of the CPC comprehensively elaborated on “Chinese-path modernization,” erecting the “beams and pillars” of the theoretical system of Chinese-path modernization. Xi Jinping pointed out at the opening ceremony of the seminar on studying and implementing the spirit of the 20th National Congress of the CPC: “Summarizing and deeply elaborating the theory of Chinese-path modernization is a major theoretical innovation of the 20th National Congress of the CPC and the latest major achievement of scientific socialism.” [15] This important statement positions and clarifies the direction of the theory of Chinese-path modernization, namely, that the theory of Chinese-path modernization belongs to the category of scientific socialism, that it is a modernization theory guided by Marxism and not by any other doctrine, and that it is a major theoretical innovation achievement in adapting Marxism to the Chinese context and the needs of the times.

党的二十大对“中国式现代化”进行了全面阐述，架构了中国式现代化理论体系的“梁柱”。习近平在学习贯彻党的二十大精神研讨班开班式上指出：“概括提出并深入阐述中国式现代化理论，是党的二十大的一个重大理论创新，是科学社会主义的最新重大成果。”[15]这一重要论述为中国式现代化理论定位明向，即中国式现代化理论属于科学社会主义的范畴，它是以马克思主义而不是其他什么主义为指导的现代化理论，是马克思主义中国化时代化的重大理论创新成果。

The theory of Chinese-path modernization is a development and innovation based on the inheritance of the theory of socialist modernization. As early as the period of the New Democratic Revolution, the theory of socialist modernization began to germinate. Mao Zedong thought early on about how to realize modernization in a semi-colonial and semi-feudal China. In 1945, at the Seventh National Congress of the CPC, Mao Zedong profoundly pointed out: “The task of the Chinese working class is not only to struggle for the establishment of a new-democratic state, but also to struggle for China’s industrialization and the modernization of agriculture.” [16](P1081) After the founding of New China, Mao Zedong began to systematically and comprehensively consider what kind of modernized China to build. In 1956, in his opening address to the Eighth National Congress of the CPC, he proposed “to transform a backward agricultural China into an advanced industrialized China”; [16](P117) in 1957, in *On the Correct Handling of Contradictions Among the People*, Mao Zedong further proposed to “build our country into a socialist state with modern industry, modern agriculture, and modern science and culture”; [9]9 “One center, two basic points” (一个中心、两个基本点) is the core of the Party’s basic line since 1987: economic construction as the center, and adherence to the Four Cardinal Principles and to reform and opening up as the two basic points.(P207) in *Talks on Reading the Soviet Union’s “Political Economy Textbook”*, Mao Zedong added again: “Building socialism originally required the modernization of industry, the modernization of agriculture, and the modernization of science and culture; now we must add the modernization of national defense.” [17](P116) This was the initial expression of the theory of the “four modernizations.” [13]13 The “four modernizations” (四个现代化) refers to the historical goal of modernizing agriculture, industry, national defense, and science and technology, first formally proposed in 1964. Subsequently, the goal of the “four modernizations” was clearly put forward at the First Session of the Third National People’s Congress in 1964, namely, building “modern agriculture, modern industry, modern national defense, and modern science and technology.” After reform and opening up, the Chinese Communists with Comrade Deng Xiaoping as their main representative clearly proposed a “Chinese-style path of modernization.” In March 1979, in *Uphold the Four Cardinal Principles*, Deng Xiaoping pointed out: “In the past, when we carried out the democratic revolution, we had to suit the Chinese conditions and take the path of surrounding the cities from the countryside, which Comrade Mao Zedong opened up. Now, in construction, we must also suit the Chinese conditions and blaze a Chinese-style path of modernization.” [18](P163) He also clearly stated: “For China to achieve modernization, it can only rely on socialism, not capitalism. Historically, some people wanted to practice capitalism in China, but it never worked. Although we made mistakes in practicing socialism, on the whole, it has changed China’s face.” [5]5 The “three leaps” refer to the formation of Mao Zedong Thought, the system of theories of socialism with Chinese characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as successive theoretical achievements in adapting Marxism to the Chinese context.(P229) What are the connotations and standards of Chinese-path modernization? On this question, when meeting with then Japanese Prime Minister Masayoshi Ohira in 1979, Deng Xiaoping pointed out: “The four modernizations we want to achieve are Chinese-style four modernizations. Our concept of the four modernizations is not like your concept of modernization, but rather a ‘moderately prosperous society.’ By the end of this century, even if China’s four modernizations achieve certain goals, our per capita gross national product level will still be very low. To reach the level of a relatively affluent country in the Third World, for example, a per capita GNP of one thousand US dollars, we will still have to make great efforts.” [18](P237) The Chinese Communists with Comrade Xi Jinping as their main representative have continuously achieved theoretical and practical innovations and breakthroughs, summarized and put forward, and deeply elaborated the theory of Chinese-path modernization. This indicates that the CPC’s understanding of socialist modernization has gradually deepened, and the development of the theory of socialist modernization has gradually matured.

中国式现代化理论是在对社会主义现代化理论继承基础上的发展与创新。早在新民主主义革命时期，社会主义现代化理论就开始萌发。毛泽东很早就思考半殖民地半封建的中国如何实现现代化的问题。1945年毛泽东在党的七大上深刻指出：“中国工人阶级的任务，不但是为着建立新民主主义的国家而斗争，而且是为着中国的工业化和农业近代化而斗争。”[16](P1081)新中国成立后，毛泽东开始系统全面地思考要建设一个什么样的现代化中国。1956年在党的八大开幕词中他提出“要把一个落后的农业的中国改变成为一个先进的工业化的中国”；[16](P117) 1957年在《关于正确处理人民内部矛盾的问题》中毛泽东进一步提出要“将我国建设成为一个具有现代工业、现代农业和现代科学文化的社会主义国家”；[9](P207)在《读苏联〈政治经济学教科书〉的谈话》中毛泽东再次补充道：“建设社会主义，原来要求是工业现代化，农业现代化，科学文化现代化，现在要加上国防现代化。”[17](P116)这是“四个现代化”理论的最初表述。此后“四个现代化”目标在1964年全国人大三届一次会议上被明确提出，即建设“现代农业、现代工业、现代国防和现代科学技术”。改革开放以后，以邓小平同志为主要代表的中国共产党人明确提出“中国式的现代化道路”。1979年3月邓小平在《坚持四项基本原则》中指出：“过去搞民主革命，要适合中国情况，走毛泽东同志开辟的农村包围城市的道路。现在搞建设，也要适合中国情况，走出一条中国式的现代化道路。”[18](P163)他还明确指出：“中国搞现代化，只能靠社会主义，不能靠资本主义。历史上有人想在中国搞资本主义，总是行不通。我们搞社会主义虽然犯过错误，但总的说来，改变了中国的面貌。”[5](P229)中国式现代化的内涵和标准是什么呢？对于这个问题，邓小平在1979年会见时任日本首相大平正芳时指出：“我们要实现的四个现代化，是中国式的四个现代化。我们的四个现代化的概念，不是像你们那样的现代化的概念，而是‘小康之家’。到本世纪末，中国的四个现代化即使达到了某种目标，我们的国民生产总值人均水平也还是很低的。要达到第三世界中比较富裕一点的国家的水平，比如国民生产总值人均一千美元，也还得付出很大的努力。”[18](P237)以习近平同志为主要代表的中国共产党人不断实现理论和实践上的创新突破，概括提出并深入阐述中国式现代化理论，这表明中国共产党对社会主义现代化建设的认识逐渐走向深入，社会主义现代化理论的发展逐渐走向成熟。

The theory of Chinese-path modernization is a correction and transcendence based on the analysis and differentiation of Western modernization theory. For a long time, especially in modern and contemporary times, there has been a misunderstanding that there is only one type of modernization in the world, and Western modernization is the benchmark for modernization. However, Chinese-path modernization has achieved a powerful transcendence over Western modernization. First, from the perspective of the leading force, the CPC embraces the world, has far-sighted vision, unites and strives, is wholeheartedly for the people, enjoys high prestige, and is good at achieving success; Western bourgeois parties only seek private interests, have narrow vision, engage in partisan infighting and internal attrition, only care about votes, find it difficult to establish prestige, and often break promises. Second, from the perspective of guiding ideology, “Chinese-path modernization” is guided by the scientific theory of Marxism adapted to the Chinese context and the needs of the times, advancing steadily and getting better with development; “Western-style modernization” lacks scientific theoretical guidance and sinks into decline amidst the turbulence of various Western ideological trends. Third, from the perspective of the political system, the Chinese system can concentrate resources to accomplish major tasks, and “Chinese-path modernization” frequently reports successes and achieves great undertakings; the Western democratic system has checks and balances of power but low efficiency, and “Western-style modernization” staggers along, its halo fading. Fourth, from the perspective of the development stance, “Chinese-path modernization” follows the principle of “people-centered,” everything is for the people, and thus it can always grasp the historical initiative; “Western-style modernization” follows the logic of capital, disregards the interests of the people, and will ultimately be abandoned by history. Fifth, from the perspective of the essential requirements of development, “Chinese-path modernization” coordinates “the two forms of civilization” [14]14 “The two forms of civilization” (两个文明) refers to material civilization and cultural-ethical progress (精神文明), a key concept in Chinese socialist development theory. for balanced development, ensuring the country develops healthily, stably, and orderly; “Western-style modernization” has an imbalance between “the two forms of civilization,” with moral decay in society everywhere. Sixth, from the perspective of sustainable development, “Chinese-path modernization” coordinates the relationship between humanity and nature, and between the present and the long term, emphasizing ecological protection, which is conducive to sustainable development; the process of “Western-style modernization” has caused very serious damage to the ecological environment, a lesson that is very profound. Seventh, from the perspective of development morality, “Chinese-path modernization” adheres to peaceful development, win-win cooperation, and has gained widespread welcome in the world; “Western-style modernization” started by relying on war and plunder, is full of bloodshed, hegemony, and bullying, and has attracted widespread opposition in the world. Eighth, from the perspective of cultural heritage, Chinese-path modernization is rooted in the fertile soil of fine traditional Chinese culture, advocates collectivism, feelings for family and country, fairness and justice, harmony and amity, draws on the strengths of various schools, has lofty goals, and has created a new form of human civilization; “Western-style modernization” believes in individualism, money worship, and the law of the jungle, bullies the weak, is arrogant and conceited, practices fraud, is solely profit-seeking, selfish and narrow-minded, and is bound to become the “past tense” of the forms of human civilization.

中国式现代化理论是在对西方现代化理论辨析基础上的修正与超越。长期以来，特别是近现代以来，存在一种认识误区，以为世界上只有一种现代化，西方现代化就是现代化的标杆。但是，中国式现代化已经实现了对西方现代化的有力超越。一是从领导力量来看，中国共产党胸怀天下、目光远大、团结奋斗、一心为民、威望崇高、善作善成；西方资产阶级政党只谋私利、目光狭隘、党争内耗、只为选票、威信难树、多失承诺。二是从指导思想来看，“中国式现代化”以中国化时代化马克思主义科学理论为指导，行稳致远、越发展越好；“西方式现代化”没有科学的理论指导，在各种西方思潮的颠簸中走向沉沦。三是从政治制度来看，中国制度能集中力量办大事，“中国式现代化”捷报频传成就伟业；西方民主制度权力制衡，效率低下，“西方式现代化”步履蹒跚光环不再。四是从发展立场来看，“中国式现代化”遵循“人民至上”，一切为了人民，因而能始终把握历史的主动权；“西方式现代化”遵循资本逻辑，无视人民利益，最终必然被历史抛弃。五是从发展本质要求来看，“中国式现代化”“两个文明”相协调，国家健康稳定有序发展；“西方式现代化”“两个文明”失衡，社会道德沦丧比比皆是。六是从可持续发展来看，“中国式现代化”统筹人与自然、当前和长远，强调生态保护，有利于永续发展；“西方式现代化”过程对生态环境的破坏非常严重，教训十分深刻。七是从发展道义来看，“中国式现代化”坚持和平发展、合作共赢，获得世界普遍欢迎；“西方式现代化”依靠战争掠夺起家，充满血腥霸凌，招致世界普遍反对。八是从文化底蕴来看，中国式现代化植根于中华优秀传统文化沃土，崇尚集体主义、家国情怀、公平正义、和合友善，博采众家，目标高远，创造了人类文明新形态；“西方式现代化”信奉个人主义、拜金主义、丛林法则，恃强凌弱、傲慢自大、弄虚作假、唯利是图、自私狭隘，必将成为人类文明形态的“过去式”。

It is evident that the theory of Chinese-path modernization has broken the long-standing monopoly pattern of “Western-centrism.” It focuses on the practice of socialism with Chinese characteristics, is rooted in the fertile soil of Chinese culture, fits China’s national conditions, conforms to the people’s aspirations, and embodies the fundamental requirements and advanced nature of scientific socialism. At the same time, it integrates all outstanding achievements of human civilization, highlighting the openness of scientific socialism. It is not only a major theoretical innovation achievement in adapting Marxism to the Chinese context and the needs of the times but also represents the latest height of world modernization theory. The theory of Chinese-path modernization provides solid theoretical support for building a new form of human civilization and offers a new choice for developing countries to independently move towards modernization. It not only has great theoretical and practical significance but also possesses great value for the times and far-reaching world significance.

显而易见，中国式现代化理论打破了长期以来“西方中心论”的垄断格局。它聚焦中国特色社会主义实践、植根中华文化沃土、切合中国国情、符合人民愿望，体现了科学社会主义的根本要求和先进本质。同时它又融通一切人类优秀文明成果，彰显了科学社会主义的开放性。它不仅是马克思主义中国化时代化的重大理论创新成果，也体现了世界现代化理论的最新高度。中国式现代化理论为建设人类文明新形态提供了坚实的理论支撑，为广大发展中国家独立自主走向现代化提供了全新选择，它不仅具有重大的理论意义和实践意义，也具有伟大的时代价值和深远的世界意义。

(Author bios: Zhang Guozuo, Professor at the School of Marxism, Hunan University, Director of the Research Center for China’s Cultural Soft Power; Zhou Xiaomei, Doctoral Candidate at the School of Marxism, Hunan University, Associate Professor at Hunan Industry Polytechnic)

（作者简介：张国祚，湖南大学马克思主义学院教授、中国文化软实力研究中心主任；周小枚，湖南大学马克思主义学院博士研究生、湖南工业职业技术学院副教授）

Online editor: Tongxin

网络编辑：同心