Advancing the Construction of Modern Civilization of the Chinese Nation through the Continuity of Chinese Civilization

General Secretary Xi Jinping pointed out at the Symposium on Cultural Heritage and Development: “Chinese civilization has a prominent continuity. Chinese civilization is the only great civilization in the world that has continued unbroken and developed in the form of a state to this day. This fully demonstrates that Chinese civilization possesses cultural subjectivity and vigorous vitality for self-development, responding to challenges, and creating new prospects… If China is not understood from its long-standing historical continuity, it is impossible to understand ancient China, nor modern China, and even less future China.” [1]1 Wang Wei, "The Origin and Early Development of Chinese Civilization," *Social Sciences in China* (《中国社会科学》), 2023, no. 3. This judgment both reminds us to understand China’s past from the long-standing Chinese civilization, to establish cultural confidence, and to unswervingly follow the independent path of civilizational development in a continuous line, and also enlightens us to absorb the wisdom of Chinese civilization’s survival, to uphold fundamental principles and break new ground, to advance the construction of modern civilization of the Chinese nation, and to provide spiritual impetus and methodological thinking for creating a new form of civilization.

习近平总书记在文化传承发展座谈会上指出：“中华文明具有突出的连续性。中华文明是世界上唯一绵延不断且以国家形态发展至今的伟大文明。这充分证明了中华文明具有自我发展、回应挑战、开创新局的文化主体性与旺盛生命力……如果不从源远流长的历史连续性来认识中国，就不可能理解古代中国，也不可能理解现代中国，更不可能理解未来中国。”这个论断既提醒我们要从源远流长的中华文明来认识中国的过去，树立文化自信，一脉相承地走好文明发展的独立自主道路，又启迪我们要吸取中华文明的存续智慧，守正创新，推进中华民族现代文明建设，为开创文明新形态提供精神动力和思想方法。

I. The Rich Connotations of the Continuity of Chinese Civilization

一、中华文明连续性的丰富内涵

Continuity refers to the state characteristic of things being uninterrupted and sustained. The continuity of civilization discussed by Xi Jinping refers first to the long-standing nature of the

连续性，是指事物持续不间断的状态特性。习近平所谈的文明的连续性，一是指中华文明起源的源远流长性，二是指中华文明发展过程的不断传承性，三是指中华文明发展理念的守正创新性。要参透以中华文明的连续性推进中华民族现代文明建设的秘诀，首先需要厘清中华文明连续性的丰富内涵。考古学研究表明，在五千多年的中华文明形成之前，在中国这片广袤的土地上还存续过两百万年的人类史和上万年的中华文化史，这些源远流长的历史为中华文明的孕育形成准备了条件，也为中华文明注入了源远流长、不断传承、守正创新的历史基因。

(I) A Long History

（一）源远流长

From the perspective of the history of human origins, Chinese civilization is a "primary civilization" that developed independently. "Primary civilization," also referred to as "originating civilization" or "initial culture," means a civilization that originates and has its source in itself, one that does not rely on the influence or input of external civilizations but can self-iterate locally and develop toward higher forms of civilization. Archaeological discoveries show that China has a history of human activity spanning over a million years. "In Xiaolongtan, Kaiyuan County, Yunnan, and Shihuiba, Lufeng County, Yunnan, fossils of Ramapithecus dating back more than 8 million years have been successively discovered"; "In Jianshi County, Hubei, Badong County, Hubei, and Nanning City, Guangxi, tooth fossils possibly belonging to Australopithecus have been found." These discoveries indicate that China was an important region where ancient apes lived, survived, and ultimately completed their evolution into humans. Archaeologists have also found that the Wushan Man (dating back 2.04 million to 2.01 million years) used chipped stone tools, and the Yuanmou Man in Yunnan (dating back about 1.7 million years) not only used stone tools but also knew how to make fire artificially. The use of fire "for the first time enabled man to command a natural force, thereby finally separating man from the animal kingdom." [1]1 Wang Wei, "The Origin and Early Development of Chinese Civilization," *Social Sciences in China* (《中国社会科学》), 2023, no. 3. After comparing the changes in teeth, facial bones, skulls, cranial capacity, and limb bones, as well as the changes in the stone tools used, among ape-men represented by Yuanmou Man in Yunnan (about 1.7 million years ago) and Lantian Man in Shaanxi (800,000 to 650,000 years ago); "ancient men" (early Homo sapiens) represented by Maba Man in Guangdong (about 200,000 years ago) and Xujiayao Man in Shanxi (over 100,000 years ago); and "new men" (late Homo sapiens) represented by Ordos Man in Inner Mongolia (50,000 to 35,000 years ago), Upper Cave Man in Beijing (about 18,000 years ago), and Ziyang Man in Sichuan (about 7,000 years ago), archaeologists believe that the "primitive form of humans weakened from strong," and that "the cranial capacity, an important indicator of the degree of human intellectual development, increased from 900 cubic centimeters to 1,400 cubic centimeters." After millions of years of arduous evolution, humans achieved a distinction from other animals, laying the foundation for the gestation of Chinese civilization.

从人类起源史角度看，中华文明是独立发展起来的“原生文明”。“原生文明”，也称作“源生文明”“初级文化”图片，即文明的起源、本源之意，不需要依靠外来文明的影响和输入，就能在本地自我迭代和向更高的文明形式发展的文明。考古发现，中国拥有百万年以上的人类活动史。“在中国云南开远县小龙潭、禄丰县石灰坝等地，先后发现距今800万年以上的腊玛古猿化石”；在“湖北建始县、湖北巴东县、广西南宁市都曾发现可能属于南方古猿的牙齿化石”。这些发现表明，中国是古猿生存栖息并最终完成向人类演进的重要地区。考古人员还发现巫山人（距今204万年—201万年）会用打制石器，云南元谋人（距今约170万年）不仅会用石器，还会人工取火。火的使用，“第一次使人支配了一种自然力，从而最终把人同动物界分开”。考古人员在比较了以云南元谋人（距今约170万年）、陕西蓝田人（距今80万年—65万年）为代表的猿人，以广东马坝人（距今约20万年）、山西许家窑人（距今约10余万年）为代表的“古人”（早期智人），以内蒙河套人（距今5万年—3.5万年）、北京山顶洞人（距今约1.8万年）、四川资阳人（距今约7千年）为代表的“新人”（晚期智人）的牙齿、面骨、头盖骨、脑容量以及四肢骨骼等方面的变化、生活使用过的石器工具的变化后，认为人类的“原始形态由强转弱”，“标志人类智能发展程度的重要指数颅容量，由900立方厘米增加到1400立方厘米”。经过上百万年的艰难进化，实现了人类对于其他动物类的区分，为中华文明的孕育打下了基础。

From the perspective of cultural history, Chinese civilization originates from the diverse Chinese cultures that emerged over ten thousand years ago. The "culture" in Chinese civilization means "the transformation of the world through human cultivation and enlightenment" (人文化成), reflecting the relationship between humans and nature. The Book of Changes states: "Observing the patterns of humanity, one transforms and completes the world." [2]2 Wang Wei, "The Origin and Early Development of Chinese Civilization." Stone arrowheads unearthed from Paleolithic cultural sites in Shuozhou and Qinshui, Shanxi, indicate that Chinese ancestors as early as 28,000 years ago could use bows and arrows for hunting. "The bow and arrow was for the age of savagery... a decisive weapon." [3]3 Xi Jinping, "Speech at the Symposium on Cultural Heritage" (《在文化遗产座谈会上的讲话》), *People's Daily* (《人民日报》), September 29, 2020. Starting from about 7,000 years ago, Chinese ancestors entered the Neolithic Age. Across all current provincial-level administrative regions in China, seven to eight thousand Neolithic cultural sites have been discovered. Typical examples include the Yangshao culture (5000–3000 BCE, Henan), the Hongshan culture (roughly contemporary with Yangshao, Liaoning), the Majiabang culture (4750–3700 BCE, Zhejiang), the Dawenkou culture (4500–2500 BCE, Shandong), and the Liangzhu culture (3300–2250 BCE, Zhejiang). A large number of pottery, stone tools, and bone implements have been unearthed from these cultural sites. Pottery was a common daily utensil in the Neolithic Age, a product of the habit of eating cooked food. In addition to material cultural artifacts, some artifacts and works related to spiritual culture have also been discovered, such as clay sculptures of pig heads, painted pottery with fish patterns, clay xun (ocarinas), clay bells, bone flutes, dragon-shaped stone carvings, shell ornaments, rock carvings, nude clay figurines, and totemic painted symbols. These unearthed artifacts, corroborated by records in ancient texts, attest to the existence of primitive art and primitive religious culture. On Neolithic rock paintings at Jiangjun Cliff in Lianyungang City, Jiangsu, Gong County in Sichuan, and Ningming County in Guangxi, there are clear images of the sun god; exquisite goddess statues and groups of clay female figures have been excavated from the Niuheliang Temple and Dongshanzui Altar sites of the Hongshan culture in Liaoning; a pottery phallus was unearthed from an early Longshan culture site in Hua County, Shaanxi, and a pottery jar with a nude male figure was found at Liuwan in Haidong City, Qinghai; on artifacts from the Liangzhu culture in Wu County, Jiangsu, not only are fish, bird, and animal figures carved, but there is also a dragon-shaped interlocking pattern, which analysis suggests is related to the dragon totem worship of the ancient Yue people. These archaeological artifacts and rock paintings reveal the rich cultural life of ancient ancestors scattered across the country, including scenes of expressing the joy of labor, dancing to celebrate harvests, praying to heaven for safety and protection, and offering sacrifices to ancestors to convey the longing of later generations.

从文化史角度看，中华文明源自上万年以前多元发生的中华文化。中华文明中的“文化”是“人文化成”的意思，体现的是人与自然的关系。《易经》有云：“观乎人文，以化成天下。”山西朔州、沁水等地旧石器文化遗址出土的石镞表明，距今两万八千多年前的中华先民已经能使用弓箭进行狩猎活动。“弓箭对于蒙昧时代……乃是决定性的武器。”从距今七千年开始，中华先民进入新石器时代。在遍及现今全国所有省级行政区内，已发现新石器文化遗址达七八千处。比较典型的有仰韶文化（公元前5000年—前3000年，河南）、红山文化（大致与仰韶文化同期，辽宁）、马家浜文化（公元前4750年—前3700年，浙江）、大汶口文化（公元前4500年—前2500年，山东）、良渚文化（公元前3300年—前2250年，浙江）。文化遗址出土了大量陶器、石器、骨器。陶器是新石器时代常见的生活用具，是熟食习惯养成的产物。除了物质文化器物，还发现了一些有关精神文化的器物和作品，如陶塑猪头、鱼纹陶绘、陶埙、陶钟、骨笛、龙形石雕、贝类饰物、石刻岩画、裸体泥像以及图腾符绘等。这些出土的文物与典籍中的记述互相印证了原始艺术、原始宗教文化的实存。在江苏连云港市将军崖、四川珙县、广西宁明县的新石器时代岩画上，有清晰的太阳神形象；辽宁红山文化牛河梁神殿、东山嘴祭坛遗址发掘出精美女神像和泥塑妇女群像；陕西华县早期龙山文化遗址出土陶祖、青海海东市柳湾发现裸体男像陶罐；江苏吴县良渚文化器物上不仅刻有鱼、鸟、兽的形象，还有一种龙形勾连花纹，据分析与古越人龙图腾崇拜有关。这些考古文物、岩画展现出散布于全国各地的上古先民丰富的文化生活情况，既有表达劳动快乐、庆祝丰收翩翩起舞的，也有祈求上天护佑平安的，还有祭祀祖先、寄托后人眷念的场景。

From the perspective of civilizational history, Chinese civilization began "approximately 5,800 years ago, when various regions exhibited relatively clear social differentiation, marking the acceleration phase of the origins of civilization in each area." [1]1 Wang Wei, "The Origin and Early Development of Chinese Civilization," *Social Sciences in China* (《中国社会科学》), 2023, no. 3. The term "civilization" (文明) already appears in the *Book of Changes* (《易经》) in the phrase "the dragon appears in the field, and all under heaven is civilized" (见龙在田，天下文明). Kong Yingda of the Tang Dynasty interpreted "civilization" here as "possessing literary brilliance and radiance" (有文章而光明). Thus, in ancient China, the word "civilization" carried the meaning of "literary brilliance and light." In modern times, scholars used "civilization" to translate "Civilization," signifying the progressive state of human society, as opposed to "barbarism." "Civilization" derives from the Latin "Civis," meaning an inhabitant of a city. In archaeology, civilization is closely linked to cities; both domestic and international academic circles once used "city sites, metal smelting, and writing" as criteria for judging civilization. However, with deeper research, some scholars have questioned this. Engels proposed the view that "the state is the summary of civilization." This view linked "civilization" and "the state," leading some scholars to argue that "civilization is culture after entering the state." Chinese and foreign scholars have gradually reached a new consensus: "the emergence of the state marks entry into the age of civilization." For China, this civilizational process underwent a development from "ancient states" (古国) to "kingdoms" (王国) and then to "empires" (帝国). In ancient China, the character for "state" (国) was written in bronze inscriptions as "或" (or). The *Explaining Simple Graphs and Analyzing Compound Characters* (《说文解字》) explains: "或 means a fief. It consists of 'mouth' (围) and 'halberd' (戈) to guard 'one' (一). 'One' means land." Some scholars point out: "Building a city is the mark of establishing a state." When building a city, a moat was dug outside, often connected to an outer river for defense against raids by external tribes. Currently, the earliest city site discovered archaeologically on Chinese soil is the first-phase site at Pengtoushan in Li County, Hunan, in the middle reaches of the Yangtze River, dating back approximately 6,000 years. "Within the city walls is called the state; within the four borders is called the fief" (城郭之内曰国，四境之内曰邦) (*Six Categories of Characters: Works and Affairs* 《六书故·工事二》). The city, together with surrounding rural settlements, constituted the "fief" (邦), with the city as its center. Fief societies generally had a defined territory, a certain scale of population, specialized social division of labor, the ability to concentrate surplus materials, clear social class differentiation, formed state and government organizations, public buildings such as temples, palaces, granaries, and irrigation canals, long-distance trade activities, the emergence of "ritual vessels" and writing, and the budding of abstract sciences like arithmetic, astronomy, and geometry. The era of the Five Emperors (五帝时代), dating back 5,000 to 4,000 years, was a period of the formation of capital states, belonging to the Chalcolithic Age, with numerous ancient states standing side by side, historically called the "ten thousand fiefs" (万邦). During this period, political entities at multiple levels—"tribes," "chiefdoms," and "states"—coexisted. The *Book of Documents: Canon of Yao* (《尚书·尧典》) praises Emperor Yao for "harmonizing the ten thousand fiefs" (协和万邦); "Yu assembled the feudal lords at Mount Tu, and those bearing jade and silk came from ten thousand states" (禹合诸侯于涂山，执玉帛者万国) (*Zuo Commentary, Seventh Year of Duke Ai* 《左传·哀公七年》) both describe the situation of this era. Alongside the proliferation of fiefs, there was also the political landscape of confederations of clan-fiefs in the Central Plains. The "abdication theory" (禅让说) of Yao, Shun, and Yu, as well as the "usurpation theory" (逼宫说) (Han Feizi: On Suspicions 《韩非子·说疑》), should be interpretations from different angles of the power transfer process within these clan-fief confederations. This reflects that Yao, Shun, and Yu were simultaneously lords of their own fiefs, patriarchs, and leaders of the clan-fief confederation, or "rulers of states" (国君), becoming the supreme leaders integrating family and state. The clan-fief confederations prepared the political ground for the dynastic states of the Xia, Shang, and Zhou. The feudal dynastic states of the Xia, Shang, and Zhou also differed from the "great unity" (大一统) of the Qin Empire under the prefectural-county system. "Over 100 years of archaeological discoveries and research achievements in our country" and the "Project to Trace the Origins of Chinese Civilization" have "clarified the historical脉络 from the emergence of ancient states over 5,000 years ago, to the rise of kingdoms around 4,000 years ago, and then to the formation of the Qin-Han state over 2,000 years ago, revealing the developmental pattern of Chinese civilization from diversity to integration." [2]2 Wang Wei, "The Origin and Early Development of Chinese Civilization."

从文明史角度看，中华文明大约“从距今5800年开始，各个区域出现较为明显的社会分化，标志着各地区相继进入文明起源的加速阶段”。“文明”一词，早在《易经》中已有“见龙在田，天下文明”的句子。唐代孔颖达对这里的“文明”解释为“有文章而光明”。由此可见，古代中国“文明”一词，有“文采、光明”的意思。近代以来，学者们用“文明”来翻译“Civilization”，意指人类社会进步状态，与“野蛮”相对。“Civilization”源于拉丁文“Civis”，意思是城市的居民。在考古中，文明与城市密切相关，国内外学界曾以“城址、金属冶炼和文字”作为判断文明的标志。但随着研究的深入，一些学者对此提出了质疑。恩格斯曾提出“国家是文明社会的概括”的观点。这一观点将“文明”和“国家”联系了起来，有学者认为“文明是进入国家之后的文化”。中外学者逐渐达成了新的共识：“出现国家就进入了文明时代。”对于中国而言，这一文明过程经历了从“古国”到“王国”再到“帝国”的发展过程。中国古代，“国”的金文写作“或”字，《说文解字》解释为：“或，邦也。从口、从戈以守一。一，地也。”有学者指出：“建城是立国的标志。”建城，城外挖有环壕，水道常与外河相通，这是为了防御外来部落的抢夺。目前考古发现中华大地上最早的城址处于长江中游湖南澧县彭头山第一期城址，距今约6000年。“城郭之内曰国，四境之内曰邦。”（《六书故·工事二》）城与周围的乡村聚落共同构成了“邦”，城是邦的中心。城邦社会一般都有一定的范围、一定规模的人口，社会分工专业化，生产剩余物资能够集中，社会阶级分化明显，国家和政府组织成型，有公共建筑，如神庙、宫殿、仓库、灌溉沟渠等，有远程的贸易活动，出现“礼器”和文字，算术、天文、几何等抽象科学开始萌芽。五帝时代，处于都邑国家形成阶段，距今5000—4000年，属于铜石并用时代，多个古国林立，史称“万邦”，这一时期“部落”“酋邦”“国家”多个层次政治实体并存。《尚书·尧典》赞美尧帝“协和万邦”；“禹合诸侯于涂山，执玉帛者万国”（《左传·哀公七年》）都是讲述这一时代的情况。在邦国林立的同时，还存在中原地区族邦联盟的政治景观，尧舜禹“禅让说”以及“逼宫说”（《韩非子·说疑》）应该是从不同角度诠释族邦联盟的权力交接过程。这反映了当时尧舜禹既是一邦之君、家长，又是族邦联盟盟主，或曰“国君”，成为家国一体的共主。族邦联盟为夏商周三代王朝国家做好了政治准备。封建制的夏商周王朝国家与郡县制的秦帝国“大一统”也是有区别的。“100多年以来我国考古发现和研究成果”以及“中华文明探源工程”已经“厘清了从5000多年前古国产生，到距今4000年左右王国崛起，再到距今2000多年秦汉国家产生的历史脉络，揭示了中华文明由多元到一体的发展格局”。

(II) Continuous Inheritance

（二）不断传承

Looking at the origins and development of Chinese civilization, the million-year history of humanity, the ten-thousand-year history of culture, and the five-thousand-year history of civilization are both long-standing and continuous. The key to why Chinese civilization has endured without interruption, thrived, and been transmitted to the present day lies in the continuous inheritance of three aspects: its cultural spirit, its science and technology, and its organizational and management systems. The inheritance of cultural spirit transmits the core value concepts and cultural genes of Chinese civilization; the inheritance of science and technology provides the material foundation and source of impetus for the continuation of Chinese civilization; the inheritance of organizational and management systems provides institutional guarantees and behavioral norms for the continuation of Chinese civilization.

纵观中华文明的起源和发展，百万年人类史、万年文化史、五千年文明史既源远流长，又一脉相承。中华文明之所以绵延不绝、生生不息并传承至今，关键在于其文化精神、科学技术和组织管理制度三方面的不断传承。文化精神传承了中华文明的核心价值理念和文化基因，科学技术的传承为中华文明的延续提供了物质基础和动力来源，组织管理制度的传承为中华文明的延续提供了制度保障和行为规范。

First, the continuous inheritance of cultural spirit. Cultural spirit is the ideological consciousness and value concepts that a nation adheres to over the long term and passes down from generation to generation. It both manifests the nation's unique spiritual temperament and presents its overall character, serving as the gene for the transmission of civilization. The reason Chinese civilization has been able to survive and develop over a history of more than five thousand years is due to its "unbroken spiritual pursuit, spiritual characteristics, and spiritual lineage." [3]3 Xi Jinping, "Speech at the Symposium on Cultural Heritage" (《在文化遗产座谈会上的讲话》), *People's Daily* (《人民日报》), September 29, 2020. From its inception, Chinese civilization focused on the harmonious coexistence between humans and nature. When utilizing natural resources tens of thousands of years ago, the ancestors always avoided practices like "draining the pond to catch all the fish" (竭泽而渔). When resources and the environment became harsh or tense, they were adept at changing their way of life to adapt to the natural environment. For example, Chinese ancestors gradually transitioned from gathering and hunting to farming, from nomadic and shifting cultivation to settled and rotational agriculture, and controlled population and migration to improve the intensity of geographical spatial resource use. These life experiences of the primitive ancestors gradually developed into pre-Qin ideas such as "the Dao follows what is natural" (道法自然), "harmonious coexistence" (和谐共生), "distinguishing categories and emphasizing nurturing" (辨类重养), and "restraining consumption and cherishing resources" (节物惜用). By the Han Dynasty, the cosmological view of "the unity of Heaven and humanity" (天人合一) gradually matured, became fixed, and has been transmitted to the present day. In the era of the Five Emperors, social harmony ideas and ethics such as "manifesting bright virtue to bring harmony to the nine clans" (克明俊德，以亲九族), "distinguishing and ordering the hundred surnames" (平章百姓), and "harmonizing the ten thousand fiefs" (协和万邦) emerged. During the Spring and Autumn and Warring States periods, these were further inherited, developed, and fixed into Confucian ideas of "benevolence" (仁爱) and "benevolent governance" (仁政), which have been transmitted to the present day and become the source of contemporary ideas such as "people-centered" (以人民为中心).

其一，文化精神的连续传承。文化精神是一个民族长期坚持的思想意识和价值观念，并且代代相传，既彰显民族独特的精神气质，也呈现出这个民族的整体风貌，是文明代代相传的基因。中华文明之所以能在五千多年历史长河中生存发展，得益于其“一脉相承的精神追求、精神特质、精神脉络”。中华文明形成初始就关注人与自然的和谐共生关系，万年前的先民在利用自然资源时，总是避免采取“竭泽而渔”的做法，当资源环境趋于严酷、紧张状态时，善于改变自己的生活方式以适应自然环境，例如，中华先民从采集渔猎方式逐渐过渡到农耕方式，从游牧游耕方式向定耕、轮耕农业方式转变，通过控制人口和移民迁徙改善地理空间资源利用强度等，原始先民的这些生活经验逐渐发展成先秦时代“道法自然”“和谐共生”“辨类重养”“节物惜用”等思想，到汉代“天人合一”的宇宙观逐渐成熟定型并传承至今。在五帝时代就产生了“克明俊德，以亲九族”“平章百姓”“协和万邦”等社会和谐思想和伦理道德，到了春秋战国时代进一步传承发展定型为儒家的“仁爱”“仁政”思想并传承至今，成为当今“以人民为中心”等思想的源头。

Second, the continuous inheritance of science and technology. The continuous inheritance of Chinese civilization is inseparable from the support of science and technology passed down from generation to generation. Results from the Project to Trace the Origins of Chinese Civilization show that as early as approximately 7,000 years ago, a pattern of agricultural development—"millet in the north, rice in the south" (北粟南稻)—had formed around the Yellow River and Yangtze River basins, with "different rice farming models coexisting symbiotically with early complex social structures." [4]4 Lü Houyuan et al., "Rice Agriculture and the Origin of Civilization in the Yangtze River Basin," *Journal of the Chinese Academy of Sciences* (《中国科学院院刊》), 2022, no. 2. Centered on human production and life, science and technology were continuously inherited and advanced, driving the sustained development of Chinese civilization. In terms of astronomy and agricultural seasons, as early as the era of Yao and Shun, specialized astronomical officials were established, responsible for "observing celestial phenomena to confer the seasons" (观象授时). By the Xia Dynasty, a calendar already existed. The Shang Dynasty had a lunisolar calendar and the use of the Heavenly Stems and Earthly Branches (干支) for recording days. During the Spring and Autumn period, the method of inserting seven intercalary months in 19 years appeared. In the Warring States period, the quarter-remainder calendar (四分历) began to be used, and by the end of the Warring States period, the twenty-four solar terms (二十四节气) were produced. Down to the present day, the calendars and solar terms passed down through generations serve as the scientific basis for guiding agricultural cultivation. In terms of farming tools and methods, the Flame Emperor Shennong "cut wood to make the plowshare (耜) and bent wood to make the plow handle (耒)." In the Shang Dynasty, ancestors invented the "plow" (犁) based on the lei and si. In the late Western Zhou Dynasty, iron plows appeared. During the Spring and Autumn and Warring States periods, irrigation facilities such as Dujiangyan and the Zhengguo Canal were built. In the Western Han Dynasty, the straight-shaft plow (直辕犁) and the seed drill (耧车) for sowing appeared. In the Sui and Tang Dynasties, the curved-shaft plow (曲辕犁) emerged. In the Song Dynasty, dragon-bone water lifts (龙骨车) and noria (筒车) for lifting irrigation water appeared. Wang Zhen's *Book of Agriculture* (《农书》) of the Yuan Dynasty and Xu Guangqi's *Complete Treatise on Agriculture* (《农政全书》) of the Ming Dynasty provided relatively detailed and comprehensive summaries of ancient farming techniques. In the Qing Dynasty, further developments were made in cultivation, fertilization, and irrigation. Down to the present day, optimized breeding, the construction of irrigation canals and dams, and the widespread, modern application of agricultural machinery have greatly increased grain yields and reduced the labor intensity of farming. Besides agricultural science and technology, Chinese ancestors also continuously inherited and developed mathematics, medicine, chemistry, phenology, astronomy, geography, as well as construction techniques, metallurgy, manufacturing, ceramics, textiles, water conservancy, and written information transmission technologies, collectively contributing to the continuity of Chinese civilization.

其二，科学技术的连续传承。中华文明的连续传承，离不开代代相传的科学技术的支撑。中华文明探源工程结果显示，早在距今约7000年，围绕黄河、长江流域就形成了“北粟南稻”的农耕发展格局，“不同的稻作农业模式与早期复杂社会结构存在共生关系”。围绕人类生产生活，科学技术不断传承进步，推动了中华文明持续向前发展。在天文农时方面，早在尧舜时代，就设立了专职天文官，负责“观象授时”；到了夏代，已经有了历法；商代有了阴阳合历，出现了干支记日法；春秋时期出现了19年闰7个月的方法；战国时代开始使用四分历，战国末期产生了二十四节气。及至今日，代代相传的历法和节气都是指导农业耕作的科学依据。在农耕工具和方法方面，炎帝神农“斫木为耜，揉木为耒”；商代，先民在耒耜基础上发明了“犁”；西周晚期，出现了铁犁；春秋战国时期修建了都江堰、郑国渠等农田灌溉水利设施；西汉出现了直辕犁和播种用的耧车；隋唐时期出现了曲辕犁；宋代出现了龙骨车和筒车等汲水灌溉工具；元代王祯的《农书》、明代徐光启的《农政全书》对古代农耕技术做了较为详细、全面的总结；清代在耕种、施肥、灌溉等方面有了进一步发展。及至今日，优化育种、水利渠坝建设以及农机具大面积、普遍的现代化运用，极大提高了粮食产量，减轻了农作的劳动强度。除了农业科学技术，中华先民在数学、医学、化学、物候学、天文学、地理学以及建筑技术、冶金技术、制造技术、陶瓷技术、纺织技术、水利技术、文字信息传播技术等方面也是不断传承发展，共同成就了中华文明的连续性。

Third, the continuous transmission of organizational management systems. Before entering civilized society, clan and tribal societies, in order to maintain the unity of the ethnic group organization, adopted an economic system of equal distribution and adjustment within the group, and a spiritual system of belief in a shared totem. When city-states formed, humanity entered a city-state feudal society stratified within the same territory. Chinese civilization implemented a feudal system for organizational management across the country during the Xia, Shang, and Zhou dynasties. The so-called "enfeoffment system" (封建) meant that the victor in inter-state wars, as the "common sovereign" (共主) of the conquered lands, enfeoffed vassals, established states, and granted lands and people; the vassals then allocated the enfeoffed resources to ministers and grand masters, thus forming a system of family-state integration with land as the pivot and multi-level delegated governance. The "common sovereign" could demand tribute and service from the vassals but did not interfere in the internal affairs of the states. Thus, from the Son of Heaven to the vassals, and then to the ministers, grand masters, and even the common people, a pyramidal feudal hierarchy was formed. After the Western Zhou dynasty, the patriarchal clan system (宗法制度) emerged, and the ritual and music system (礼乐制度) of loyalty, filial piety, benevolence, and righteousness gradually matured. After the Qin and Han dynasties, the entire society moved from a "society stratified within the same territory" to an "integrated society across different territories"; the feudal system was replaced by the system of prefectures and counties (郡县制). While inheriting the system of hereditary power, autonomous systems in remote areas (such as the tribute-trade system and the native chieftain system) were appropriately retained, and the imperial examination system for upward mobility and channels for personnel circulation were added. Throughout the history of Chinese civilization, the organizational management system of centralized unified management, strengthening moral and ethical education, and promoting loyalty to the state and responsibility to the family has been transmitted to the present day, demonstrating the extremely strong continuity of Chinese civilization.

其三，组织管理制度的连续传承。在进入文明社会之前，氏族部落社会为了维持族群组织的团结，在经济上采取的是群内均等调剂的分配制度，在精神上采取的是共有图腾的信仰制度。当城邦国家形成之后，人类进入同域分层的城邦封建社会。中华文明在夏、商、周三代实行封建制度对全国进行组织管理。所谓“封建”，就是邦国战争的胜利者，作为被征服土地的“共主”，分侯建国、授土授民，诸侯再将所封资源分给卿大夫，于是形成了以土地为枢纽、多级委托治理的家国一体制度。“共主”可以要求诸侯纳贡、服役，但不干预邦国内部事务。于是从天子到诸侯，再到卿大夫以至庶民，形成了金字塔形封建等级制度。西周以后出现了宗法制度，忠孝仁义的礼乐制度逐渐成熟。秦汉以后，整个社会从“同域分层社会”走向“异域整合社会”，封建制度被郡县制所取代；在传承权力世袭制基础上，适当保留边远地区的自治制度（如贡赐体系制度、土司制度），增加了科举升层制度与人员流通渠道。纵观中华文明史，中央统一管理，强化道德人伦教育，提倡对国家的忠诚、对家庭的责任的组织管理制度传承至今，展现了中华文明极强的连续性。

(III) Upholding Fundamental Principles and Breaking New Ground (守正创新)

（三）守正创新

In its development process, Chinese civilization has not only focused on inheriting civilizational traditions but has also been adept at standing at the forefront of the times and daring to innovate. This is precisely the key to Chinese civilization's continuation for over five thousand years from ancient times to the present. Here, we analyze and discuss this from three perspectives: institutional innovation, cultural innovation, and innovation in values.

中华文明在其发展历程中既注重传承文明传统，也善于挺立时代潮头勇于创新，这正是中华文明从古至今延续五千多年的关键所在。这里仅仅从制度创新、文化创新、价值观念创新三个角度进行分析论述。

First, upholding the fundamental principle of unity and creating new institutions. Starting from the period of the Five Emperors, ancient monarchs began to emphasize the central rule over the four directions. To maintain unity, the royal power of the Xia and Shang dynasties was, to a certain extent, limited by the royal clan and even clan nobles, essentially belonging to a clan noble monarchy. To strengthen unity, the Western Zhou dynasty introduced the systems of enfeoffment, patriarchal clan, and well-field land (井田制), strengthening the interdependence and mutual restraint between the Zhou Son of Heaven and the clan nobles. At the same time, it implemented autonomous enfeoffed states under central leadership in the vast areas outside the royal domain, achieving for the first time the grand unified governance pattern of "using the vassal states to shield the Zhou." During the Warring States period, rulers of various states, in order to mobilize national resources for self-defense, implemented reforms, initially forming a system of autocratic centralization with a monarch, and establishing supporting systems for official appointment and dismissal, seals and tallies, salaries, and prefectures and counties. After Qin unified the country, it abolished enfeoffment and established prefectures and counties, standardized writing, carriage tracks, weights and measures, and social customs, while also paying attention to institutional innovation, creating a precedent for the establishment of a unified, autocratic, centralized state. The Western Han dynasty learned from the historical lessons of the Qin dynasty's fall, focused on recuperation and rehabilitation, and Emperor Wu of Han strengthened centralization, enhanced imperial power, and restricted the power of the chancellor. Throughout the dynasties, there were persistent contradictions between monarchical power and ministerial power, and between centralization and local decentralization. Later dynasties, on the one hand, absorbed the governing experience of previous dynasties, and on the other hand, avoided repeating their institutional mistakes, continuously engaging in institutional innovation, thereby maintaining the continuity of Chinese civilization.

其一，守统一之正，创制度之新。从五帝时期开始，古代君王就开始注重中央对四方的统治。为了维护统一，夏、商王权在一定程度上受王族乃至氏族贵族的限制，实质上属于氏族贵族君主制。西周为了强化统一，出台分封制、宗法制、井田制，强化了周天子与宗族贵族之间的依存和制约关系，同时，对王畿之外的广阔地区实行中央领导下的封国自治，首次实现了“以藩屏周”的大一统治理格局。战国时期，各国国君为了能调动一国资源以防卫自保，纷纷变法，初步形成君主专制中央集权制度，与之配套地创立了官员任免制度、玺符制、俸禄制、郡县制。秦统一全国后，废分封、置郡县，书同文、车同轨、量同衡、行同伦，同时注意制度创新，为统一的专制主义中央集权国家的建立开创了制度先河。西汉吸取秦朝灭亡的历史教训，注重休养生息，汉武帝加强中央集权，提高皇权，限制丞相权力。历朝一直存在君权与相权、中央集权与地方分权之间的矛盾，后朝一方面吸取前朝统治经验，另一方面避免重蹈前朝制度失误的覆辙，不断进行制度创新，保持了中华文明的连续性。

Second, upholding the fundamental principle of ritual and music and creating new culture. Although the ritual and music system matured in the Western Zhou dynasty, ritual and music culture can be traced back to the origins of Chinese civilization. Not only did the Xia and Shang dynasties produce the earliest ritual and music systems, with a large number of pottery, bronze ritual vessels, and musical instruments unearthed, but even earlier, in the Hongshan culture of Liaoning, the Niuheliang ritual sacrificial building "Goddess Temple" and stone mound tomb complex were discovered, and in the Liangzhu culture of the Yangtze River and Taihu Lake basin, the Yaoshan sacrificial altar site was found. The bone flute unearthed in Henan is the earliest musical instrument discovered in China, dating back over 7,800 years. These archaeological discoveries powerfully prove the long history of the actual existence of Chinese ritual and music culture. According to historical records, the ritual and music systems of the Xia, Shang, and Zhou dynasties were not identical; each dynasty had changes and innovations compared to its predecessor. The ritual and music of the Xia and Shang still had strong elements of primitive shamanism and religious culture, while the Western Zhou ritual and music placed greater emphasis on humans, forming a set of complex and rigorous cultural etiquette systems for the aristocratic class, effectively maintaining royal power. Confucius commented on this: "The Shang dynasty followed the ritual system of the Xia; what was added and what was omitted can be known. The Zhou dynasty followed the ritual system of the Shang; what was added and what was omitted can be known" (The Analects, "Wei Zheng"). The Western Zhou ritual and music system was "ritual does not extend down to the common people." After being transformed by Confucius's doctrine of benevolence and ritual, ritual became the code of conduct for the entire society, initiating the historical process of "ritual extending down to the common people," becoming a cultural treasure that "orders the state, stabilizes the altars of state, regulates the people, and benefits posterity" (Zuo Zhuan, 11th Year of Duke Yin). If the "fundamental principle of ritual and music" lies in maintaining "harmony and order" in the world, then its cultural innovation is embodied in the gradual evolution from "entertaining the spirits and pacifying the mind" to regulate the relationship between heaven and man, to "ordering the state and regulating social relations" to regulate state governance and social human relations. The upholding of fundamental principles and breaking of new ground in Chinese ritual and music culture across dynastic changes demonstrates its outstanding characteristics of continuity and innovation from a cultural perspective. The cultural upholding of fundamental principles and breaking of new ground has laid a solid foundation for the continuous development of civilization, while also endowing Chinese civilization with the characteristics of discarding the old and embracing the new and continuous development.

其二，守礼乐之正，创文化之新。礼乐制度的成熟虽然在西周，然而礼乐文化却可以上溯到中华文明起源之时。不仅夏、商时期已经产生了最初的礼乐制度，出土了大量陶器，青铜的礼器、乐器，而且在此之前的辽宁红山文化，发现了牛河梁礼仪祭祀性建筑“女神庙”与积石冢群遗址，在长江太湖流域良渚文化发现了瑶山祭坛遗址。出土于河南的骨笛，是我国发现最早的乐器，距今有7800多年。这些考古发现有力证明了中华礼乐文化实存的悠久历史。从历史典籍记载看，夏、商、周三朝礼乐制度也不尽相同，每一朝较前朝都有所变化和创新。夏、商礼乐还带有较浓的原始巫术、宗教文化色彩，西周礼乐更加重视人，形成了针对贵族阶级的一整套繁琐而严谨的文化礼仪制度，有效维护了王权。孔子曾对此评价说：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。”（《论语·为政》）西周礼乐制度是“礼不下庶人”的，经过孔子仁礼学说的改造，礼成为全社会的典章，开启了“礼下庶人”的历史进程，成为“经国家，定社稷，序民人，利后嗣”（《左传·隐公十一年》）的文化重器。如果说“礼乐之正”在于保持世间“和谐有序”的话，其文化创新就体现在从“娱神安心”调节天人关系逐渐演化为“经国序伦”调节国家治理与社会人伦关系。中华礼乐文化跨越王朝更迭的守正创新，从文化角度展现了其突出的连续性和创新性特征。文化的守正创新，为文明的连续发展奠定了厚实的基础，同时也使得中华文明具备了革故鼎新、连续发展的特征。

Third, upholding the fundamental principle of the Mean and Harmony (中和) and creating new values. The so-called "Mean" (中) means being impartial, following the correct path, grasping the appropriate limits, and being in accord with the true nature. The so-called "Harmony" (和) means the coexistence of differences, mutual generation and mutual assistance, mutual opposition and mutual completion, and the unity of opposites. The Doctrine of the Mean states: "Before the feelings of pleasure, anger, sorrow, and joy are aroused, it is called the Mean; when they are aroused and each attains its due measure and degree, it is called Harmony." An important reason why Chinese civilization has lasted for over five thousand years is precisely its adherence to the value concept of the Mean and Harmony, its ability to tolerate differences, to hold to the middle way, not to go to extremes, and to always pay attention to the appropriate degree in all matters. For example, in the relationship between humans and nature, it emphasizes respecting the laws of nature, developing and utilizing nature within limits, protecting the natural ecology, and maintaining a balanced relationship between humans and nature, because "harmony in diversity" is a worldview of the mutual opposition, interdependence, and contradictory unity of all things in the universe, a methodology for integrating value differences and seeking value consensus, and a value concept of the coexistence of differences. In the relationship between people, it emphasizes mutual respect and the coexistence of differences, which is the harmonious relationship advocated by Confucius: "The gentleman seeks harmony but not conformity; the petty person seeks conformity but not harmony" (The Analects, "Zilu"). In the relationship between a person and themselves, one must both adhere to one's inherent nature, maintain a true heart, and also be adept at accepting new elements that are different from oneself; only in this way can one continuously develop and strengthen oneself. The ancients long recognized that "harmony generates things, but sameness leads to no continuation" (Guoyu, "Zhengyu"). Only by maintaining a state of "harmony" among various different viewpoints is it conducive to innovation. In summary, the value concept of the "Mean and Harmony" has shaped Chinese civilization, which "values harmony and holds to the Mean" while also being "ceaselessly striving for self-improvement," forging the spiritual temperament of Chinese civilization, which has a long history and continuously innovates and moves forward.

其三，守中和之正，创价值观念之新。所谓“中”，就是不偏不倚，正道而行，把握适当限度，合于本真。所谓“和”，就是差异共存，相生相济，相反相成，对立统一。《中庸》有云：“喜怒哀乐之未发，谓之中；发而皆中节，谓之和。”中华文明之所以绵延五千多年，一个重要原因就在于秉持中和的价值理念，能够包容差异性，持守中道，不走极端，凡事都注重合宜的程度。例如，在人与自然之间的关系上，讲求尊重自然规律，有限度地开发利用自然，保护自然生态，保持人与自然的平衡关系，因为“和而不同”是宇宙万物对立相生、互依互存、矛盾统一的世界观，是统合价值差异、寻求价值共识的方法论，是一种差异共存的价值观；在人与人之间的关系上，讲求互相尊重，差异共存，此所谓孔子所倡导的“君子和而不同，小人同而不和”《论语·子路》的和谐关系；在人与自身之间的关系上，既要恪守本性，保持本真之心，也要善于接纳异己的新要素，只有这样才能不断发展自我、壮大自我。古人早就有“和实生物，同则不继”（《国语·郑语》）的认识，只有保持各种不同的观点“和”的状态，才有利于创新。总之，“中和”的价值理念成就了“贵和持中”而又“自强不息”的中华文明，铸就了中华文明源远流长而又不断创新前行的精神气质。

II. The Internal Logic of Promoting the Construction of Modern Civilization of the Chinese Nation through the Continuity of Chinese Civilization

二、以中华文明的连续性推进中华民族现代文明建设的内在逻辑

The continuity of Chinese civilization can promote the construction of modern civilization of the Chinese nation mainly for three reasons. First, from the perspective of the geographical environment of civilization construction, the stable and unique geographical environment provides development conditions for the construction of modern civilization of the Chinese nation. Second, from the perspective of the values of civilization construction, the cultural value concept of the "Mean and Harmony" establishes the core values for the construction of modern civilization of the Chinese nation. Third, from the perspective of the structural characteristics of civilization, the diverse and integrated pattern of civilizational development forges the distinctive style for the construction of modern civilization of the Chinese nation.

中华文明的连续性之所以能推进中华民族现代文明建设，主要有三个方面的原因，一是从文明建设的地理环境看，稳定独特的地理环境为中华民族现代文明建设提供了发展条件；二是从文明建设的价值观看，“中和”的文化价值理念为中华民族现代文明建设确立了核心价值；三是从文明的结构特征看，多元一体的文明发展格局为中华民族现代文明建设熔铸了特色风格。

(I) Stable and Unique Geographical Environment: Development Conditions for the Construction of Modern Civilization of the Chinese Nation

（一）稳定独特的地理环境：中华民族现代文明建设的发展条件

From the perspective of the continuity of civilizational development, modern civilization of the Chinese nation and Chinese civilization have a relationship of temporal continuity and consistency in patterns. Although modern civilization of the Chinese nation, due to the different era in which it is situated, differs from the ancient civilization of the Chinese nation in terms of specific civilizational features, cultural content, and development methods, the interdependent relationship, interactive patterns, and principles of symbiosis between civilization and the geographical environment share commonalities.

从文明发展的连续性角度看，中华民族现代文明与中华文明具有时段上的延续性、规律上的一致性关系。虽然中华民族现代文明因为所处的时代不同，而与中华民族古代文明在文明的具体特征、文化内容、发展方式上有所不同，但是文明与地理环境之间的依存关系、互动规律、共生原则却是有着共通之处的。

First, no previous stage of human development has been separable from a stable geographical environment, and the future development of human civilization is likewise inseparable from the exploration and understanding of the geographical environment. From the experience of past Chinese civilization and human civilization, the higher the level of human civilization, the deeper the understanding of the geographical environment and the broader the development and utilization of resources. Engels held: "Our entire domination of nature consists in the fact that, unlike all other living beings, we are capable of recognizing and correctly applying the laws of nature." The five-thousand-year continuity of Chinese civilization is precisely the accumulation formed through successive generations of the Chinese people's exploration, practice, and understanding of the geographical environment in which they live. These practical experiences and understandings will be the valuable experience and prerequisite conditions for our construction of modern Chinese civilization. Therefore, the construction of modern Chinese civilization is also inseparable from the exploration and understanding of the geographical environment.

首先，人类既往的任何发展阶段都离不开稳定的地理环境，人类未来文明发展也离不开对地理环境的探索和认识。从以往的中华文明和人类文明发展经验看，人类文明程度越高，对地理环境的认识越深刻、开发利用资源越广泛。恩格斯认为：“我们对自然界的整个支配作用，是在于我们比其他一切生物强，能够认识和正确运用自然规律。”中华文明五千多年的连续性正是中华民族对生活的这片地理环境一代代探索、实践、认识所积累形成的，这些实践经验和认识将是我们建设中华民族现代文明的宝贵经验和前提条件，因此，建设中华民族现代文明也离不开对地理环境的探索和认识。

Second, a stable and unique geographical environment has provided the conditions for the survival and continuation of Chinese civilization. China has a vast territory, abundant resources, and a suitable climate. The high mountains in the west, deserts in the north, plains in the east, and jungles in the south enclose the land of China within a relatively closed geographical environment. These unique natural geographical conditions have created barrier conditions for the continuous development of Chinese civilization. Of course, with the development of human civilization, modern science and technology can already break through these obstacles. Nevertheless, China's national territory is large, possessing considerable strategic depth. Resources such as land, minerals, fresh water, and grain can be self-sufficient. The high mountains in the west and the crisscrossing hills and mountains provide both a safe haven and the basic conditions for stable development for the construction of modern Chinese civilization.

其次，稳定、独特的地理环境为中华文明的存续提供了条件。中国幅员辽阔，资源丰富，气候适宜，西部高山、北部荒漠、东部平原、南部丛林将中华大地围成了一个相对封闭的地理环境，独特的自然地理条件为中华文明的连续发展创造了屏障条件。当然，随着人类文明的发展，现代科技已经可以突破这些障碍，但毕竟我国国土面积大，有较大的战略纵深，土地矿藏、淡水及粮食等资源能够自给自足，西部高山以及纵横交错的丘陵山脉为建设中华民族现代文明既提供了安全的庇护所，也提供了稳定发展的基础条件。

Finally, the current geographical environment and spatial layout of China leave ample room for development in the construction of modern Chinese civilization. China's current population and developed cities and transportation networks are mainly concentrated in the eastern plains. The high mountains in the west, the deserts in the north, and the southern sea areas still await further development and utilization, and this precisely leaves sufficient development space for the construction of modern Chinese civilization. The northern deserts and southern coastal areas have stable geology and sparse populations, making it possible to further develop the aerospace industry and the nuclear energy industry. At the same time, deserts also have the potential to be transformed into fertile farmland suitable for cultivation, while the high mountains provide conditions for us to preserve the energy of civilization, carry out data storage, build national defense security barriers, and resist the impact of nuclear war. The densely populated eastern regions can further develop the low-altitude economy. The western regions of Xinjiang and Tibet still have large amounts of land and mineral resources awaiting development. With the further advancement of the joint construction of the Belt and Road Initiative [14]14 The Belt and Road Initiative (一带一路) is a global infrastructure and economic development strategy proposed by Xi Jinping in 2013, encompassing the Silk Road Economic Belt and the 21st Century Maritime Silk Road., the potential for China's production and construction will be further released. High-speed rail, highways, and aviation will further extend westward, providing a broader space for the construction of modern Chinese civilization.

最后，中国当前地理环境和空间布局为建设中华民族现代文明留足了发展余地。我国当前人口和发达的城市、交通网主要集中在东部平原地区，西部高山、北部荒漠和南部海域还有待于进一步开发利用，而这正好为建设中华民族现代文明留足了发展空间。北部荒漠和南部沿海地质稳定、人烟稀少，可以进一步发展航天事业、核能事业，同时，荒漠也有被改造成适宜种作的良田的可能，而高山也为我们存续文明的能量、开展数据存储、构建国防安全屏障、抗击核战争侵害等提供了条件。东部人口稠密地区可以进一步发展低空经济，西部新疆、西藏还有大量土地、矿藏资源有待开发。随着共建“一带一路”进一步推进，我国生产建设潜能将进一步释放，高铁、公路、航空将进一步向西部延伸，建设中华民族现代文明有了更广阔的空间。

(II) The Cultural Value Concept of "Zhonghe" (Central Harmony): The Core Value of the Construction of Modern Chinese Civilization

（二）“中和”的文化价值理念：中华民族现代文明建设的核心价值

The construction of modern Chinese civilization requires continuing to uphold the cultural value concept of "zhonghe" (central harmony) [15]15 "Zhonghe" (中和), often translated as "central harmony" or "the mean and harmony," is a core concept in classical Chinese philosophy, particularly associated with the Confucian tradition of the "Doctrine of the Mean" (中庸), emphasizing balance, appropriateness, and harmony. of Chinese civilization. In economic construction, maintain a reasonable pace of development; in political construction, maintain stability in domestic and international political situations, and advocate peaceful development, cooperation, and mutual benefit; in ecological, social, and cultural construction, advocate harmonious coexistence between humans and nature, between humans and society, and between humans and their own inner minds, and advocate the coordinated development of material civilization and cultural-ethical progress.

建设中华民族现代文明，需要继续秉持中华文明“中和”的文化价值理念。在经济建设方面保持合理的发展速度；在政治建设方面保持国内外政局稳定，倡导和平发展、合作共赢；在生态、社会和文化建设方面，倡导人与自然、人与社会、人与本心和谐共处，倡导物质文明与精神文明协调发展。

The value concept of "zhonghe" in Chinese civilization enlightens people to be "just right" in conducting themselves and handling affairs, avoiding the two errors of "excess" and "deficiency," while also paying attention to tolerating differences, achieving pluralistic coexistence, pluralistic integration, openness, and inclusiveness. This value concept of "zhonghe" is not only the core reason supporting the five-thousand-year continuity of Chinese civilization but also the fundamental reason leading modern Chinese civilization to the world and into the future. As "the only great civilization in the world that has continued unbroken and developed to the present day in the form of a state," the most important reason for Chinese civilization lies in the value concept of "zhonghe," and this is precisely what must be upheld in the construction of modern Chinese civilization. The value concept of "zhonghe" involves all aspects of the value philosophy, thinking methods, and principles of conduct and dealing with affairs that we uphold. For example, in the value philosophy of constructing modern Chinese civilization, it is necessary to coordinate and handle opposing factors well, achieving "being generous yet stern, gentle yet resolute, willing yet respectful, capable of managing disorder yet reverent, malleable yet firm, straightforward yet gentle, simple yet incorruptible, strong yet restrained, forceful yet righteous" (The Book of Documents, "The Counsels of Gao Yao") [16]16 The Book of Documents (尚书) is one of the Five Classics of Confucianism, a collection of speeches and documents from ancient Chinese rulers. "The Counsels of Gao Yao" (皋陶谟) is a chapter within it.; in the thinking methods and value choices of constructing modern Chinese civilization, pursue a suitable ideal state, eliminate extreme states, achieving "straightforward but not arrogant, bending but not yielding" (The Commentary of Zuo, the 29th Year of Duke Xiang) [17]17 The Commentary of Zuo (左传) is a historical commentary on the Spring and Autumn Annals, traditionally attributed to Zuo Qiuming. Duke Xiang (襄公) reigned from 572 to 542 BCE., "dignified but not proud" (The Analects, "Zilu") [18]18 The Analects (论语) is a collection of sayings and ideas attributed to Confucius and his disciples. "Zilu" (子路) is a chapter named after one of Confucius's disciples., "broad-minded but not partisan" (The Analects, "Wei Zheng") [19]19 "Wei Zheng" (为政) is a chapter in The Analects, meaning "Governing" or "On Governance.", "awe-inspiring but not fierce" (The Analects, "Shu Er") [20]20 "Shu Er" (述而) is a chapter in The Analects, meaning "Transmitting" or "Narrating."; in the practical conduct of constructing modern Chinese civilization, pay attention to balancing the interests and demands of all parties, avoiding extremes, achieving "without partiality, without partisanship," "without deviation, without one-sidedness" (The Book of Documents, "The Great Plan") [21]21 "The Great Plan" (洪范) is a chapter in The Book of Documents, outlining a cosmological and political framework for good governance..

中华文明“中和”的价值理念，启迪人们在做人、做事方面要“恰到好处”，避免“过”和“不及”的两种错误，同时要注意包容差异，做到多元共存、多元并济、开放包容。这种“中和”的价值理念不仅是支撑中华文明五千多年连续性的核心原因，而且是引领中华民族现代文明走向世界、走向未来的根本原因。中华文明作为“世界上唯一绵延不断且以国家形态发展至今的伟大文明”，最重要的原因就在于“中和”的价值理念，这也正是建设中华民族现代文明所要坚持的。“中和”价值理念涉及我们所崇尚的价值哲学、思维方法和为人处事准则的方方面面。例如，在建设中华民族现代文明的价值哲学方面，要协调处理好对立性因素，做到“宽而栗，柔而立，愿而恭，乱而敬，扰而毅，直而温，简而廉，刚而塞，强而义”（《尚书·皋陶谟》）；在建设中华民族现代文明的思维方法和价值选择方面，追求适宜的理想状态，杜绝极端化的状态，做到“直而不倨，曲而不屈”（《左传·襄公二十九年》）、“泰而不骄”（《论语·子路》）、“周而不比”（《论语·为政》）、“威而不猛”（《论语·述而》）；在建设中华民族现代文明的处事实践方面，注意兼顾各方利益诉求，不走极端，做到“无偏无党”“无反无侧”（《尚书·洪范》）。

The value concept of "zhonghe" in Chinese civilization enlightens people to actively advocate the value concept of "peace" in international relations. In the New Era, the value concept of "zhonghe" means advocating peaceful development, mutually beneficial cooperation, negotiation to settle disputes, opposing hegemony, and building a community with a shared future for mankind. In March 2013, Xi Jinping first proposed the concept of a "community with a shared future" in a speech in Moscow. In September 2015, Xi Jinping expounded the connotation of building a community with a shared future for mankind at the United Nations, the core spirit of which is "inclusiveness and mutual benefit" promoting "harmony in diversity," and for the first time proposed "the common values of all mankind" headed by "peace." This extended and expanded the value concept of "zhonghe" of Chinese civilization to the world level, providing inspiration for solving global problems. In October 2017, the report of the 19th National Congress of the CPC proposed "building a community with a shared future for mankind and building a world of lasting peace, universal security, common prosperity, openness, inclusiveness, clean and beautiful," which transformed the concept of a community with a shared future for mankind from an abstract form into a national will and concrete measures, and also demonstrated the inheritance and continuation of the value concept of "zhonghe" of Chinese civilization.

中华文明“中和”的价值理念，启迪人们在国际关系上积极倡导“和平”的价值理念。在新时代，“中和”的价值理念就是倡导和平发展、互利合作、谈判息争、反对霸权，构建人类命运共同体。2013年3月，习近平在莫斯科的演讲中首次提出了“命运共同体”的概念。2015年9月，习近平在联合国向世界阐明了构建人类命运共同体的内涵，其核心精神就是“包容互惠”促进“和而不同”，并首次提出了以“和平”为首的“全人类的共同价值”，这就将中华文明“中和”的价值理念延伸拓展到世界层面，为解决世界性难题提供了启迪。2017年10月，党的十九大报告提出“构建人类命运共同体，建设持久和平、普遍安全、共同繁荣、开放包容、清洁美丽的世界”，这就将人类命运共同体理念从抽象形态转化为国家意志和现实举措，也彰显了对中华文明“中和”的价值理念的传承和延续。

(III) The Development Pattern of Diversity in Unity: The Distinctive Style of the Construction of Modern Chinese Civilization

（三）多元一体的文明发展格局：中华民族现代文明建设的特色风格

The development pattern of a pluralistic and integrated civilization is a distinctive feature of Chinese civilization, and it also shapes the future form for constructing a modern Chinese national civilization. The more than five thousand years of Chinese civilization’s history is precisely “the history of the convergence and integration of all ethnic groups into a pluralistic and integrated Chinese nation, the history of all ethnic groups jointly creating, developing, and consolidating the unified great motherland.” [22]22 Xi Jinping, “Speech at the National Conference on Commending Model Units for Ethnic Unity and Progress,” People’s Daily, September 28, 2019. In 2019, Xi Jinping, at the National Conference on Commending Model Units for Ethnic Unity and Progress, theoretically and profoundly elucidated the formation history of Chinese civilization from the perspective of the “four commonalities” [23]23 The “four commonalities” (四个共同) refer to the shared territory, shared history, shared culture, and shared national spirit jointly created by all ethnic groups of China. that shape the historical view of the nation. First, China’s vast territory was jointly开拓ed by all ethnic groups over the five-thousand-year history of civilization. Since ancient times, the ancestors of all ethnic groups in China have blazed trails and jointly developed the country’s splendid landscape. Since the Qin dynasty, there have been both Han people settling border areas and border peoples migrating inward, undergoing several major ethnic integrations, and jointly expanding the vast territory of the motherland. Second, the long history of China was jointly written by all ethnic groups. The Qin dynasty “initiated the development process of China as a unified multi-ethnic state.” [24]24 The State Council Information Office of the People’s Republic of China, “The Unification of China: A Multi-Ethnic State,” in The Historical and Cultural Development of China, September 2019. Through long-term interaction, exchange, and integration, the Chinese nation gradually formed a political and cultural identity with the unified multi-ethnic state. Thereafter, no matter which ethnic group ruled the Central Plains, they all took unifying the realm as their mission and jointly wrote the history of Chinese civilization together with other ethnic groups. Third, the splendid Chinese culture was jointly created by all ethnic groups. The various ethnic groups of our country have created great works such as the Book of Songs, the Songs of Chu, Tang and Song poetry, Yuan opera, and Ming and Qing novels; passed down great epics like Manas, Gesar, and Jangar; constructed great projects such as the Grand Canal, the Karez irrigation system, the Zhengguo Canal, the Dujiangyan irrigation system, the Great Wall, the Potala Palace, the Forbidden City, and the Summer Palace; and invented numerous world-renowned great inventions, including Chinese characters, millet cultivation, rice cultivation, porcelain, gunpowder, papermaking, the compass, printing, bronze smelting and casting, traditional Chinese medical diagnosis and treatment, canals and ship locks, tea cultivation and preparation, the decimal place-value notation, counting rods, the abacus, Chinese cooking techniques, Chinese wooden architecture, the armillary sphere, the celestial globe, the simplified armillary sphere, artemisinin, and hybrid rice. All ethnic groups have complemented each other culturally, learned from and integrated with one another, and jointly created Chinese culture. Finally, the great national spirit was jointly cultivated by all ethnic groups. In the historical process of more than five thousand years of Chinese civilization, the spiritual traits of bravery, vigor, skill in song and dance, and warm-heartedness expressed by the grassland nomadic civilization; the spiritual traits of diligence, simplicity, reverence for propriety and benevolence, and attachment to the land expressed by the Central Plains agricultural civilization; and the spiritual traits of openness, innovation, inclusiveness, and daring to strive for success expressed by the maritime civilization have together forged a great national spirit with patriotism at its core, characterized by “profound family-nation sentiment and deep historical consciousness.” [25]25 Xi Jinping, “Speech at the National Conference on Commending Model Units for Ethnic Unity and Progress,” People’s Daily, September 28, 2019. The “four commonalities” shape the form of a pluralistic and integrated, jointly developing civilization for the modern Chinese national civilization.

多元一体的文明发展格局是中华文明独具一格的特色，也为建设中华民族现代文明形塑了未来形态。中华文明五千多年历史，就是“各民族交融汇聚成多元一体中华民族的历史，就是各民族共同缔造、发展、巩固统一的伟大祖国的历史”。2019年，习近平在全国民族团结进步表彰大会上，从民族历史观形成的“四个共同”的角度，从理论上深刻阐释了中华文明的形成历史。首先，中国辽阔的疆域是各民族在五千多年文明历史上共同开拓的。自古以来，中华各族先民披荆斩棘，共同开发了祖国锦绣河山。自秦代以来，既有汉民屯边，也有边民内迁，经历了数次民族大融合，共同开拓了祖国辽阔的疆域版图。其次，悠久的中国历史是各民族共同书写的。秦朝，“开启了中国统一的多民族国家发展的历程”，中华民族在长期的交往交流交融中，逐渐形成了对统一的多民族国家的政治认同和文化认同，此后，无论哪个民族入主中原，都以统一天下为己任，都与其他民族一道共同书写中华文明历史。再次，灿烂的中华文化是各民族共同创造的。我国各民族创作了诗经、楚辞、唐宋诗词、元曲、明清小说等伟大作品，传承了《玛纳斯》《格萨尔》《江格尔》等伟大史诗，建设了大运河、坎儿井、郑国渠、都江堰、长城、布达拉宫、故宫、颐和园等伟大工程，发明了汉字、粟作、稻作、瓷器、火药、造纸术、指南针、印刷术、青铜冶铸术、中医诊疗术、运河与船闸、茶的栽培和制备、十进位值计数法、筹算、珠算、中式烹调术、中式木结构建筑术、圆仪、浑仪、简仪、青蒿素、杂交水稻等诸多享誉世界的伟大发明。各民族在文化上交相辉映、互鉴融通，共同造就了中华文化。最后，伟大的民族精神是各民族共同培育的。在五千多年的中华文明历史进程中，草原游牧文明所表现出的勇猛刚健、能歌善舞、热情奔放精神特质，中原农耕文明所表现出的勤劳质朴、崇礼尚仁、安土重迁精神特质，海洋文明所表现出的开放创新、海纳百川、敢拼会赢精神特质共同熔铸了以爱国主义为核心、具有“深厚的家国情怀和深沉的历史意识”的伟大民族精神特质。“四个共同”为中华民族现代文明形塑了多元一体、共同发展的形态。

Constructing a modern Chinese national civilization must not forget the history of Chinese civilization as a pluralistic and integrated entity; it requires all ethnic groups across the country to unite as one and accomplish it together. The development pattern of a pluralistic and integrated Chinese civilization was formed historically, passed down through generations by all ethnic groups sharing hardships, passing on the torch, and inheriting it from generation to generation. Some scholars believe: “The mainstream of the pluralistic and integrated Chinese nation… is a pluralistic unity formed from numerous originally scattered and isolated ethnic units, through contact, mixing, connection, and fusion, as well as division and extinction, creating a process of ‘you come and I go, I come and you go, I am in you, you are in me, yet each retains its own individuality.’” [26]26 Fei Xiaotong, The Pattern of Pluralistic Integration of the Chinese Nation (Beijing: Central University for Nationalities Press, 1999), p. 3. For example, during the Sui and Tang dynasties, the Chinese nation experienced a stage of multi-ethnic pluralistic integration and unprecedented prosperity. Politically, the political order of “a common lord under heaven” was reestablished, forming a grand unification pattern combining agriculture and animal husbandry with ethnic integration. Through governing according to local customs, protectorates and over eight hundred Jimi prefectures [27]27 Jimi prefectures (羁縻州府) were administrative units established in border regions during the Tang dynasty, allowing local ethnic leaders to govern under loose central oversight. were established in border areas, incorporating the Turkic, Khitan, Uyghur, Mohe, Nanzhao, Tuyuhun, and others into a unified political entity. A bureaucratic system employing both Han and non-Han officials was implemented, gathering talented individuals from all ethnic groups under heaven into the governance system of the grand unification dynasty, integrating the “institutions” of the Northern Dynasties with the “rites and music” of the Southern Dynasties. Economically, through road systems such as the Maritime and Overland Silk Roads, the Tea Horse Road, the Tang-Tibet Ancient Road, and the Yingzhou-Bohai Road, a vast trade network centered on the Central Plains and radiating to surrounding ethnic groups and even East Asia, Central Asia, and West Asia was established. Tea-horse and silk-horse trade integrated the agricultural and pastoral economies, and the Grand Canal connected the northern and southern economies. Socially and culturally, extensive ethnic mobility, migration, intermarriage, and cohabitation shaped a social landscape of “shared customs across the four seas,” “no separation between Chinese and non-Chinese,” and “one family of Han and non-Han.” The tolerance of religious cultures such as Nestorianism, Zoroastrianism, Manichaeism, and Islam, along with the mutual learning and exchange of cultural arts like dance, music, clothing, and painting, gave rise to a period of cultural prosperity in Chinese history, forming a Chinese civilization circle covering East Asia and a world cultural system radiating to Southeast Asia, Central Asia, and West Asia. This is both the wisdom of Chinese civilization and its long history, pointing the way for the construction of a modern Chinese national civilization toward unity and common development among all ethnic groups.

建设中华民族现代文明不能忘记中华文明多元一体的历史，需要全国各民族团结一致、共同完成。中华文明多元一体的发展格局是历史形成的，是各民族同舟共济、薪火相传、代代传承而来的。有学者认为：“中华民族多元一体……的主流是由许许多多分散孤立存在的民族单位，经过接触、混杂、联结和融合，同时也有分裂和消亡，形成一个你来我去、我来你去，我中有你、你中有我，而又各具个性的多元统一体。”例如，中华民族在隋唐时期经历了多民族多元一体、空前繁荣的发展阶段。在政治上，重建了“天下共主”的政治秩序，形成了农牧结合与族群交融的大一统格局。通过因俗而治，在边疆地区设立都护府以及八百多个羁縻州府，将突厥、契丹、回纥、靺鞨、南召、吐谷浑等纳入统一政治体内。实施胡汉兼用的官僚体制，将天下各族英才汇聚到大一统王朝治理体制之中，合北朝“制度”与南朝“礼乐”于一体。在经济上，通过陆海丝绸之路、茶马古道、唐蕃古道、营州—渤海道等道路系统，建立起以中原为中心，辐射周边族群以至东亚、中亚、西亚的庞大贸易网。茶马、绢马贸易使农牧经济得到统合，大运河贯通南北经济。在社会和文化上，广泛的族群流动、迁徙、通婚、混居塑造了“四海同风”“无隔华夷”“胡汉一家”的社会风貌。宗教文化对景教、祆教、摩尼教、伊斯兰教等异域宗教文化的包容，舞蹈、音乐、服饰、绘画等文化艺术的互鉴交流，催生了中国历史上的文化繁荣期，形成了覆盖东亚的中华文明圈与辐射东南亚、中亚、西亚的世界性文化体系。这既是中华文明的智慧，也是悠久的历史，为中华民族现代文明建设指明了多民族团结一致、共同发展的道路。

III. The Practical Path for Advancing the Construction of Modern Chinese National Civilization through the Continuity of Chinese Civilization

三、以中华文明的连续性推进中华民族现代文明建设的现实进路

The continuity of Chinese civilization both witnesses the historical development of Chinese civilization and heralds the future. It enlightens us to properly handle four sets of relationships: between humanity and nature, between the material and the spiritual, between tradition and modernity, and between China and the world. To construct a modern Chinese national civilization, we must adhere to the harmonious coexistence of humanity and nature, insist on the coordinated development of material civilization and cultural-ethical progress, uphold the unity of inheriting Chinese traditions and absorbing modern wisdom, and persist in the mutual learning and exchange between the new form of human civilization and world civilizations.

中华文明的连续性既见证了中华文明的历史发展，也昭示着未来。它启示我们，要处理好人与自然、物质与精神、传统与现代、中国与世界四重关系。建设中华民族现代文明，必须坚持人与自然和谐共生，必须坚持物质文明与精神文明协调发展，必须坚持传承中华传统与吸纳现代智慧相统一，必须坚持人类文明新形态与世界文明交流互鉴。

(I) Adhering to the Harmonious Coexistence of Humanity and Nature

（一）坚持人与自然和谐共生

The continuity of Chinese civilization tells us that, in constructing a modern Chinese national civilization, we must adhere to the harmonious coexistence of humanity and nature. Historically, there have been instances where deforestation, indiscriminate logging, and blind irrigation led to desert expansion and the decline or disappearance of local civilizations, such as “the spread of the Taklamakan Desert, which buried the once-prosperous Silk Road; the expansion of the desert in the Hexi Corridor, which destroyed the ancient city of Dunhuang”; “the decline of the ancient city of Loulan due to land reclamation and blind irrigation, which caused the Kongque River to change course”; and “the Weichang hunting grounds in northern Hebei, once a vast sea of forests with abundant water and grass, but from the Tongzhi reign period onward, the opening of lands for reclamation nearly wiped out the thousand-mile pine forests, leaving hundreds of thousands of mu of barren mountains and bare ridges.” [28]28 These examples are cited from Xi Jinping’s discussions on ecological civilization; see Xi Jinping, The Governance of China, vol. 1 ( There was a time when people rejoiced in the increased grain output from deforestation and land reclamation, and the draining of lakes for farmland, reveling in humanity’s conquest of nature. Engels long ago pointed out: “Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us.” [29]29 Guanzi (管子) is a foundational text of Chinese political philosophy, traditionally attributed to Guan Zhong (c. 720–645 BCE), a statesman of the Qi state. The passage “仓廪实而知礼节，衣食足而知荣辱” is a classical expression of the relationship between material sufficiency and moral order. The continuity of Chinese civilization tells us that humanity is born of nature, and that humanity and nature share a symbiotic and interdependent relationship. If the laws of nature are not respected, it will lead to the decline and extinction of civilizations. Only by respecting the laws of nature and adhering to the harmonious coexistence of humanity and nature can we successfully construct a modern Chinese national civilization.

中华文明的连续性告诉我们，建设中华民族现代文明，必须坚持人与自然和谐共生。在历史上，也曾出现过毁林开荒、乱砍滥伐、盲目灌溉导致沙漠扩张，局部地区文明衰败、消失的事例，如“塔克拉玛干沙漠的蔓延，湮没了盛极一时的丝绸之路。河西走廊的沙漠扩展，毁坏了敦煌古城”，“楼兰古城因屯垦开荒、盲目灌溉，导致孔雀河改道而衰落”，“河北北部的围场，早年树海茫茫、水草丰美，但从同治年间开围放垦，致使千里松林几乎荡然无存，出现了几十万亩的荒山秃岭”。曾几何时，人们还欣喜于毁林开荒、围湖造田所带来的粮食增收，陶醉于人类对自然的征服。恩格斯早就指出：“我们不要过分陶醉于我们人类对自然界的胜利。对于每一次这样的胜利，自然界都对我们进行报复。”中华文明的连续性告诉我们，人因自然而生，人与自然是一种共生共存的关系，如果不尊重自然规律，就会导致文明衰败和湮灭，只有尊重自然规律，坚持人与自然和谐共生，才能建设好中华民族现代文明。

(II) Adhering to the Coordinated Development of Material Civilization and Cultural-Ethical Progress

（二）坚持物质文明与精神文明协调发展

The continuity of Chinese civilization tells us that in building a modern civilization of the Chinese nation, we must insist on the coordinated development of material civilization and cultural-ethical progress. Material and spirit are not a relationship of either-or or one rising while the other falls, but a relationship of mutual supplementation and mutual dependence. From the perspective of the interrelationship between material civilization and cultural-ethical progress, on the one hand, material civilization is the foundation of existence for the entire society; if cultural-ethical progress is to continue, it must be based on a solid material civilization. On the other hand, the healthy development of material civilization also cannot be separated from the powerful impetus provided by cultural-ethical progress. Guanzi said: “When granaries are full, the people know propriety and moderation; when food and clothing are sufficient, they know honor and disgrace.” (Guanzi, “Shepherding the People”) [29]29 Guanzi (管子) is a foundational text of Chinese political philosophy, traditionally attributed to Guan Zhong (c. 720–645 BCE), a statesman of the Qi state. The passage “仓廪实而知礼节，衣食足而知荣辱” is a classical expression of the relationship between material sufficiency and moral order. This saying tells people that the progress of material civilization can provide the basic conditions for the development of cultural-ethical progress; with a solid foundation of material civilization, it is favorable for building a high-level cultural-ethical progress; without the support of material civilization, the construction of cultural-ethical progress would be unsustainable. But one must also note that it is not the case that as material civilization advances, cultural-ethical progress can develop in sync automatically. The phenomenon of “moral decline” that emerged during the practice of reform and opening up also warns people that although material civilization has developed, if “the construction of cultural-ethical progress is not strengthened, the construction of material civilization will also be damaged and take detours,” [30]30 This quotation is from Deng Xiaoping’s speech “Uphold the Four Cardinal Principles” (坚持四项基本原则), delivered on March 30, 1979. and “if the social atmosphere deteriorates, what significance does economic success have? It will change in nature on the other side, and in turn affect the entire economy to change in nature; if it develops, it will form a world rife with corruption, theft, and bribery.” [31]31 This quotation is from Deng Xiaoping’s speech during his southern tour (南巡讲话) in 1992, warning against the neglect of cultural-ethical progress in the course of economic reform. The report of the 20th National Congress of the CPC also emphasizes: “Chinese-path modernization is a modernization in which material civilization and cultural-ethical progress are coordinated. Material abundance and spiritual enrichment are the fundamental requirements of socialist modernization. Material poverty is not socialism, nor is spiritual impoverishment socialism.” [32]32 This is a direct quotation from the report of the 20th National Congress of the CPC, delivered by Xi Jinping on October 16, 2022. Only by maintaining the coordinated development of material civilization and cultural-ethical progress, and jointly advancing the common prosperity of all people in both material and spiritual aspects, can we achieve true common prosperity and create a new form of human civilization. From this it can be seen that in building a modern civilization of the Chinese nation, we must insist on the coordinated development of material civilization and cultural-ethical progress.

中华文明的连续性告诉我们，建设中华民族现代文明，必须坚持物质文明与精神文明协调发展。物质与精神不是非此即彼、此消彼长的关系，而是相辅相成、相依相生的关系。从物质文明与精神文明的相互关系看，一方面，物质文明是整个社会的存在基础，精神文明要想延续，必须以坚实的物质文明为基础；另一方面，物质文明的健康发展，也离不开精神文明所提供的强大动力。管子云：“仓廪实而知礼节，衣食足而知荣辱。” （《管子·牧民》）这句话告诉人们，物质文明的进步可以为精神文明发展提供基础条件，有了物质文明的雄厚基础，才有利于建设高水平的精神文明，如果没有物质文明的支撑，精神文明的建设就难以为继。但也要注意，并不是随着物质文明的进步，精神文明就能同步发展好了的。改革开放实践过程中出现的“道德滑坡”现象也警示人们，物质文明虽然发展了，如果“不加强精神文明的建设，物质文明的建设也要受破坏，走弯路” ， “风气如果坏下去，经济搞成功又有什么意义？会在另一方面变质，反过来影响整个经济变质，发展下去会形成贪污、盗窃、贿赂横行的世界”。党的二十大报告也强调：“中国式现代化是物质文明和精神文明相协调的现代化。物质富足、精神富有是社会主义现代化的根本要求。物质贫乏不是社会主义，精神贫乏也不是社会主义。”只有保持物质文明和精神文明协调发展，协同推进全体人民物质共同富裕和精神共同富裕，才能实现真正的共同富裕，才能创造人类文明新形态。由此可见，建设中华民族现代文明，必须坚持物质文明与精神文明协调发展。

(3) Insisting on the Unity of Inheriting Chinese Tradition and Absorbing Modern Wisdom

（三）坚持传承中华传统与吸纳现代智慧相统一

The continuity of Chinese civilization tells us that in building a modern civilization of the Chinese nation, we must insist on the unity of inheriting Chinese tradition and absorbing modern wisdom. Chinese civilization has continued unbroken for several thousand years, enduring repeated hardships without decline, accumulating the deepest spiritual pursuits of the Chinese nation, and maintaining unique cultural individuality and national characteristics through inheritance and innovation, becoming a solid foundation for building a modern civilization of the Chinese nation. “Only by not forgetting the past can we open up the future; only by being good at inheriting can we be good at innovating.” [33]33 This is a quotation from Xi Jinping’s speech at the commemoration of the 2,565th anniversary of Confucius’s birth and the opening of the International Confucian Association, delivered on September 24, 2014. The continuity of Chinese civilization encompasses both tradition and connects to modernity; it is a unity of traditional factors and innovative factors. Traditional factors enable Chinese civilization to maintain relative stability, thereby highlighting the charm and characteristics of Chinese civilization; innovative factors enable Chinese civilization to forever retain the vitality of the times, preventing it from solidifying and becoming rigid, thereby displaying the vitality and dynamism of Chinese civilization. Therefore, inheriting Chinese tradition and absorbing modern wisdom maintains the continuity of Chinese civilization, and promotes Chinese civilization moving from the past to the present, and from the present to the future. The process of building a modern civilization of the Chinese nation is precisely the process of Chinese civilization inheriting tradition, absorbing modern wisdom, and thereby promoting the creative transformation and innovative development of fine traditional Chinese culture.

中华文明的连续性告诉我们，建设中华民族现代文明，必须坚持传承中华传统与吸纳现代智慧相统一。中华文明历经数千年而绵延不绝，迭遭忧患而经久不衰，积淀着中华民族最深沉的精神追求，在继承与创新中始终保持着独特的文化个性和民族特色，成为建设中华民族现代文明的坚实基础。“不忘历史才能开辟未来，善于继承才能善于创新。”中华文明的连续性既涵纳了传统，又连接了现代，是传统因素与创新因素的统一。传统因素能使中华文明保持相对的稳定，从而彰显中华文明的魅力与特色；创新因素能使中华文明永葆时代的生命力，不致凝固而僵化，从而展现中华文明的生机与活力。因此，传承中华传统与吸纳现代智慧，也就保持了中华文明的连续性，也就推动了中华文明从过去走到现在、由现在走向未来。建设中华民族现代文明的过程就是中华文明传承传统、吸纳现代智慧，从而推动中华优秀传统文化创造性转化、创新性发展的过程。

(4) Insisting on the Exchange and Mutual Learning between the New Form of Human Civilization and World Civilizations

（四）坚持人类文明新形态与世界文明交流互鉴

The continuity of Chinese civilization tells us that in building a modern civilization of the Chinese nation, we must insist on the exchange and mutual learning between the new form of human civilization and world civilizations. From the perspective of the relationship between the national character and the global character of civilization, the new form of human civilization is an important component of world civilization, developing through equal exchange with other civilizations of the world, and making a unique contribution with Chinese characteristics to the development of world civilization. On the one hand, the new form of human civilization pioneered by Chinese-path modernization is a civilizational form of socialism with Chinese characteristics, a modern form of Chinese civilization, a new form of modern human civilization, an important component of world civilization, and provides new options and new directions for the development path of human society. The new form of human civilization advocates the development principle of putting the people first, transcending the Western logic of capital, and establishing new principles of civilizational development; the new form of human civilization pursues extensive consultation, joint contribution, and shared benefits, actively participates in global governance, insists on promoting the building of a community with a shared future for mankind, abandons “one’s own country first,” “deglobalization,” and “narrow nationalism,” and opens up a new path of civilizational development; the new form of human civilization changes the unbalanced state of “the East being subordinate to the West,” reverses the imbalanced pattern between Western and non-Western civilizations, changes the confrontational pattern of “one part of humanity opposing another part,” and initiates a cooperative pattern of “all people benefiting all people”; the new form of human civilization, through China’s path of peaceful development, breaks the Western theory that “a strong country is bound to seek hegemony,” leaps out of the “Thucydides trap,” [34]34 The “Thucydides trap” is a term popularized by political scientist Graham Allison, referring to the tendency for a rising power to come into conflict with an established hegemon, derived from the ancient Greek historian Thucydides’ account of the Peloponnesian War. and leads a new realm of world civilizational development. On the other hand, while promoting the stability, peace, and progress of world civilization, the new form of human civilization also promotes the development and progress of Chinese civilization; the world status of Chinese civilization has been further elevated, making the development path of Chinese civilization broader and broader, and the more it develops, the more friends it gains. Civilizations become rich and colorful through exchange, and become profound and stable through mutual learning. Human society has created various rich and colorful civilizations, and these civilizations contain many beneficial components that are conducive to our development; towards these, we should boldly learn from and absorb them, integrating them into the building of a modern civilization of the Chinese nation.

中华文明的连续性告诉我们，建设中华民族现代文明，必须坚持人类文明新形态与世界文明交流互鉴。从文明的民族性与世界性关系看，人类文明新形态是世界文明的重要组成部分，与世界其他文明在平等交流中获得发展，为世界文明的发展做出了具有中国特色的独特贡献。一方面，中国式现代化开创的人类文明新形态，是中国特色社会主义的文明形态，是中华文明的现代形态，是人类现代文明的新形态，是世界文明的重要组成部分，为人类社会发展道路提供了新的选项和新的发展方向。人类文明新形态倡导人民至上的发展原则，超越了西方资本逻辑，创立了文明发展新原则；人类文明新形态奉行共商共建共享，积极参与全球治理，坚持推动构建人类命运共同体，摒弃“本国优先”“逆全球化”“狭隘民族主义”，开辟了文明发展新路径；人类文明新形态改变了“东方从属于西方”的不平衡状态，扭转了西方文明与非西方文明的失衡格局，改变了“一部分人反对另一部分人”的对抗格局，开启了“所有人造福所有人”的合作格局；人类文明新形态通过中国和平发展道路打破了西方“国强必霸论”，跳出了“修昔底德陷阱”，引领了世界文明发展新境界。另一方面，人类文明新形态在推进世界文明稳定、和平、进步的同时，也促进了中华文明的发展进步，中华文明的世界地位得到了进一步提升，使得中华文明的发展道路越走越宽、越走朋友越多。文明因交流而丰富多彩，文明因互鉴而厚重稳定。人类社会创造了各种丰富多彩的文明，这些文明有许多有利于我们发展的有益成分，对此我们应大胆学习、吸纳，将其融入建设中华民族现代文明。

IV. Conclusion

四、结语

The continuity of Chinese civilization is an important value for China in maintaining its own cultural identity on the international stage, vividly embodying the continuation and development of historical China, as well as the inheritance and sublimation of Chinese traditional thought and culture. The stable and unique geographical environment of the Chinese nation, the cultural value concept of “the Mean and Harmony” (中和), and the developmental pattern of unity in diversity (多元一体) of civilization have constructed the profound internal logic of advancing the building of a modern civilization of the Chinese nation through the continuity of Chinese civilization. Building a modern civilization of the Chinese nation is our new cultural mission in the New Era; we must, on the path of Chinese-path modernization, continue and inherit traditional civilization, actively conform to the general trend of the Chinese nation moving from tradition to modernity, realize the creative transformation and innovative development of fine traditional Chinese culture, forge a unique path that conforms to China’s national conditions, fits the distinctive features of Chinese civilization, and is in line with world modern civilization, and continuously enrich and develop the new form of human civilization.

中华文明的延续性是中国在国际舞台上维护自身文化身份认同的重要价值，生动体现了历史中国的延续和发展，以及中国传统思想文化的传承和升华。中华民族稳定独特的地理环境、“中和”的文化价值理念和多元一体的文明发展格局建构了以中华文明的连续性推进中华民族现代文明建设的深刻内在逻辑。建设中华民族现代文明，是我们在新时代新的文化使命，必须在中国式现代化的道路上接续与传承传统文明，主动顺应中华民族从传统走向现代的大趋势，实现中华优秀传统文化的创造性转化和创新性发展，走出一条符合中国国情、契合中华文明鲜明特色，并与世界现代文明接轨的独特道路，不断丰富和发展人类文明新形态。

(Author’s biography: Li Zheng, professor and doctoral supervisor at the School of Marxism, China University of Geosciences (Beijing))

（作者简介：李征，，中国地质大学（北京）马克思主义学院教授、博士生导师）

(Fund project: This article is a phased result of the National Social Science Fund university ideological and political research special project “Research on the Effectiveness of Integrating the Centenary Red Gene of the Communist Party of China into University Ideological and Political Theory Courses” (project number: 21VSZ017))

（基金项目：本文系国家社科基金高校思政研究专项“中国共产党百年红色基因融入高校思想政治理论课有效性研究”（项目编号：21VSZ017）的阶段性成果）

Online editor: Tongxin

网络编辑：同心