A Theoretical Exploration of the Modern Civilization of the Chinese Nation

Chinese culture has a long and continuous history, and Chinese civilization is extensive and profound. At the Symposium on Cultural Heritage Development, General Secretary Xi Jinping put forward a new cultural mission at a new starting point: “to promote cultural prosperity, build a culturally strong nation, and build the modern civilization of the Chinese nation,” requiring us to base ourselves on the historical foundation and contemporary practice of the Chinese nation and strive to create a new culture belonging to our era. This sets a goal and points the way forward for us to build a new culture and create a new civilization in the New Era. “The modern civilization of the Chinese nation” is a new expression that requires deepened understanding and scientific grasp; building the modern civilization of the Chinese nation is a new thesis that requires active promotion and effective implementation. In-depth exploration of a series of basic issues concerning the modern civilization of the Chinese nation, including its essential meaning, morphological characteristics, practical tasks, and construction pathways, is both a cognitive necessity and a practical requirement. “The study of philosophy is not for the satisfaction of curiosity, but for the transformation of the world.” [1]1 This is a paraphrase of a well-known statement by Karl Marx, originally from his “Theses on Feuerbach” (1845): “The philosophers have only interpreted the world, in various ways; the point is to change it.” Profound understanding aids conscious action, and clarity of ideas can promote practical development. Studying the modern civilization of the Chinese nation from a theoretical perspective is precisely aimed at properly integrating the basic tenets of Marxism with China’s fine traditional culture, properly cultivating and creating the socialist culture with Chinese characteristics for the New Era, and properly building the modern civilization of the Chinese nation.

中国文化源远流长，中华文明博大精深。习近平总书记在文化传承发展座谈会上，提出在新的起点上“推动文化繁荣、建设文化强国、建设中华民族现代文明”的新的文化使命，要求我们立足中华民族的历史基础和当代实践，努力创造属于我们这个时代的新文化。这为我们在新时代建设新文化、创造新文明，提出了奋斗目标，指明了前进方向。“中华民族现代文明”是一个新表述，需要深化理解、科学把握；建设中华民族现代文明是一个新论断，需要积极推进、有效践行。深入探析有关中华民族现代文明的一系列基本问题，包括内涵要义、形态特征、现实任务、建设路径等，既是认识上的需要，更是实践中的要求。“哲学的研究不是为着满足好奇心，而是为改造世界。”深刻的理解助益自觉的行动，理念清醒才能促进实践发展。从学理上研究中华民族现代文明，正是着眼于把马克思主义基本原理同中华优秀传统文化结合好，把新时代中国特色社会主义文化培育创造好，把中华民族现代文明建设好。

I. Civilization and Chinese Civilization

一、文明与中华文明

In the long historical process of development, human society has created a rich variety of cultural forms and formed diverse types of civilization. Their static classification includes several summaries, such as the four major systems (Chinese culture, Indian culture, Arab culture, and Euro-American culture) and the eight cultural circles (Chinese and East Asian culture, European culture, North American culture, Latin American and Caribbean culture, Arab culture, African culture, Russian and Eastern European culture, and Indian and South Asian culture). In ordinary usage, civilization and culture are close in meaning, and are sometimes used interchangeably or as substitutes for each other, as in the case of the various cultural types mentioned above, which can all be referred to as “civilizations.” But upon careful examination, civilization and culture have many differences. In a comparative sense, culture is mainly manifested externally, while civilization is mainly contained internally; culture often points to concrete existence, while civilization often points to a state; culture is often linked to knowledge and learning, while civilization is often linked to behavior and ritual. From a diachronic perspective, it is generally believed that culture precedes civilization, while civilization is born after culture. The basic relationship between the two is that culture is the prerequisite and foundation of civilization, and civilization is the accumulation and crystallization of culture. The research results of major projects such as the Chinese Civilization Origins Project “have empirically verified China’s one-million-year history of humanity, ten-thousand-year history of culture, and five-thousand-year history of civilization.” [2]2 This refers to the official findings of the “Chinese Civilization Origins Project” (中华文明探源工程), a major multidisciplinary research initiative launched by the Chinese government in the early 2000s to trace the origins of Chinese civilization. This means that when humanity emerged from nature (from among the animals), in the process of interacting with the external natural world and with others of their own kind, humans left cultural imprints and began the process of cultural creation. The formation of civilization came later, generally when production developed, the population increased, and cities emerged; when social division of labor and social differentiation intensified, and classes emerged; when power was continuously strengthened, and sovereignty and the state emerged—only then did human society enter a state of civilization, reaching a civilized era that eliminated ignorance and broke away from barbarism. In Engels’ view: “The period of civilization is the period of learning to further process natural products, the period of true industry and art.” [3]3 This is a quotation from Friedrich Engels’ *The Origin of the Family, Private Property and the State* (1884), Chapter 9, “Barbarism and Civilization.” Thus, we basically confirm that the state of civilization is separated from the state of barbarism, and the era of civilization is distinct from the era of barbarism.

人类社会在漫长的历史发展进程中，创造了丰富多彩的文化样式，形成了各式各样的文明形态。其静态分类有多种概括，如四大体系（中华文化、印度文化、阿拉伯文化、欧美文化）、八个文化圈（中国及东亚文化、欧洲文化、北美洲文化、拉丁美洲与加勒比地区文化、阿拉伯文化、非洲文化、俄罗斯和东欧文化、印度和南亚文化）等。在通常的意义上，文明与文化在涵义上接近，甚或时有通用并互为替代，像上述各种文化类型皆可“文明”称之。但若仔细查究，文明与文化具有诸多差异。在互为比较的意义上，文化主要显于外，文明主要寓于内；文化多指向实存，文明多指向状态；文化常与知识、学问相联，文明常与行为、礼仪相关。若从时序发展角度看，一般认为文化先于文明而存在，文明则诞生在文化之后。二者的基本联系为，文化是文明的前提与基础，文明是文化的积累与结晶。中华文明探源工程等重大工程的研究成果“实证了我国百万年的人类史、一万年的文化史、五千多年的文明史”。这意味着，当人类从自然界（从动物中）脱颖而出之际，人类在与外部自然、与族群同类打交道的过程中，就留下了文化印记，就开始了文化的创造历程。而文明的形成要晚一些，一般是在生产发展，人口增加，出现城市；社会分工和社会分化加剧，出现阶级；权力不断强化，出现主权和国家之际，人类社会才进入到文明状态，达至一个去除愚昧、脱离野蛮的文明时代。在恩格斯看来：“文明时代是学会对天然产物进一步加工的时期，是真正的工业和艺术的时期。”由此，我们基本确认，文明状态脱离于野蛮状态，文明时代与野蛮时代相分。

The world is vast, and civilizations are diverse; history develops, and civilizations are continuous. Although civilizations from different regions and periods each have their own merits (which differs from culture, which can be divided into essence and dross), some civilizations are admired for their long duration and profound heritage, and are praised for their unique charm and deep influence. Chinese civilization is such a civilization. Chinese civilization, with its “dignified appearance and awe-inspiring prestige, customs of filial piety and brotherly respect, and conduct guided by ritual and righteousness,” [4]4 This is a classical Chinese phrase, originally from the *Zhenguan Politician* (贞观政要), a Tang dynasty text recording the governance of Emperor Taizong, describing the ideal of a civilized society. ordering the cosmos and illuminating all directions, has written an important chapter in the history of human civilization and is a brilliant pearl in the treasure house of human civilization. Chinese civilization is both unique and extraordinary—unique in being the only one of its kind in the world, and extraordinary in being incomparable.

世界是广大的，文明是多样的；历史是发展的，文明是承续的。尽管不同区域、不同时期的文明各有千秋（这与文化可区分为精华与糟粕不同），却总有一些文明因其存续长久、底蕴深厚而令人景仰，因其别具风韵、深有影响而为人称道。中华文明就是这样的文明。中华文明“衣冠威仪，习俗孝悌，居身礼义”，经天纬地，照临四方，书写了人类文明史上的重要篇章，是人类文明宝库中的璀璨明珠。中华文明既是独特的，又是非凡的，独特在于世界唯一，非凡在于无可比拟。

First, Chinese civilization has a long history and has never been interrupted. Chinese civilization, together with ancient Egyptian civilization, ancient Babylonian civilization, and ancient Indian civilization, is known as one of the four great civilizations of the world. These four civilizations correspond to the main cradles of civilization in the Yellow River Valley, the Nile River Valley, the Tigris-Euphrates River Valley, and the Indus River Valley, representing the cultural heights and levels of civilization achieved by human society in its early stages. Regrettably, the other three ancient civilizations were later interrupted or perished due to reasons such as internal and external wars, religious conflicts, and national division. The languages and scripts they once created were not passed down, and the texts and ideas recording their cultural creations were not transmitted to later generations. Only Chinese civilization has continued along its path without interruption. The characters created by our ancestors thousands of years ago are still in use today, and the vast historical and cultural texts of ancient China have been handed down to the present. For over five thousand years, the cultural lineage has been continuous; for over five thousand years, civilization has been unbroken. Chinese civilization is like a magnificent long river of history, surging forward without ever drying up or running dry. This long river of history has irrigated and nourished the land of China, bringing the Chinese nation from ancient times into the modern era. Hegel said: “Only the Chinese Empire, through which the Yellow River and the Yangtze River flow, is the only enduring state in the world.” [5]5 This is a reference to a statement by G.W.F. Hegel in his *Lectures on the Philosophy of History* (1837), where he discusses the unique continuity of Chinese civilization. Russell believed: “China is more a civilization than a political entity—the only civilization that has continued from antiquity to the present.” [6]6 This is a reference to a statement by Bertrand Russell in his *The Problem of China* (1922), where he contrasts China as a civilization with Western nation-states. Second, Chinese civilization has a profound heritage and is ever-renewing. Taking civilization as a complex that includes material civilization, institutional civilization, and spiritual civilization, Chinese civilization displays a thousand forms of civilizational achievements and reflects a colorful cultural landscape in many aspects, such as the creation of material products, the establishment of political systems, and innovation in spiritual culture. For example, in the institutional aspect of ritual civilization, the Chinese nation not only attaches great importance to it, emphasizing that “without learning ritual, one cannot establish oneself” [7]7 This is a quotation from the *Analects* (论语), Book 16, Chapter 13, attributed to Confucius. and believing that “what makes humans superior to beasts is that they have ritual,” [8]8 This is a classical Chinese saying, often attributed to the *Book of Rites* (礼记), emphasizing the role of ritual in distinguishing humans from animals. but also permeates a series of ritual norms and requirements into all aspects of social life, so that the people use them daily without being aware of it. If we delve into the achievements of spiritual civilization, the treasure house of Chinese civilization is even more breathtaking. Not to mention the rich and diverse types of civilization such as Chinese martial arts, opera, clothing, calligraphy and painting, ceramics, cuisine, and medicine, just in terms of the extant texts and classics, their scale and quantity are as numerous as the sands of the Ganges and fill a house to the rafters. The *Siku Quanshu* [Complete Library of the Four Treasuries] alone amounts to 80,000 volumes and 800 million characters. [9]9 The *Siku Quanshu* is a massive compilation of Chinese texts commissioned by the Qianlong Emperor of the Qing dynasty in the 18th century, containing over 3,000 works in 36,000 volumes (often cited as 80,000 volumes in different editions). According to statistics, China preserves approximately 50 million ancient books, a number exceeding the total of all other countries combined. The vast array of historical and cultural texts handed down in China is as vast as the ocean, and no other country can match their richness, diversity, and systematic completeness. This is not only an extremely precious historical treasure of the Chinese nation but also a unique and significant hallmark of Chinese civilization.

首先，中华文明历史悠久且未曾中断。中华文明与古埃及文明、古巴比伦文明、古印度文明一起，被称为世界四大文明。这四大文明分别对应着黄河流域、尼罗河流域、两河流域、印度河流域几个主要文明发源地，代表着人类社会发展在早期所达到的文化高度和文明程度。遗憾的是，其他三个古代文明因内外战乱、宗教纷争、国家分裂等原因，后来都中断或消亡了，它们曾经创造的语言文字未能承续下来，记载它们的文化创造的典籍与理念未能传予后人。唯有中华文明一路走来、延续未绝，我们的祖先在几千年前创造的文字至今仍在使用，古老中国浩如烟海的历史文化典籍一直流传至今。五千多年文脉接续，五千多年文明贯通。中华文明如同一条波澜壮阔的历史长河，一路奔涌前行，从未断流干涸。这条历史长河浸润浇灌着华夏大地，使中华民族从远古走进现代。黑格尔说：“只有黄河、长江流过的那个中华帝国是世界上惟一持久的国家。”罗素认为：“与其说中国是一个政治实体，不如说中国是一个文明——从古延续至今的唯一文明。”其次，中华文明底蕴深厚且历久弥新。以文明是一个包括物质文明、制度文明、精神文明等在内的综合体来论，中华文明在物质产品创造、政治制度创建、精神文化创新等诸多方面，展示出千姿百态的文明成就，映现出绚丽多彩的文化气象。如制度层面的礼仪文明，中华民族不仅高度重视，强调“不学礼，无以立”，认为“凡人之所以贵于禽兽者，以有礼也”，而且将一系列有关礼仪的规范要求，渗透于社会生活的方方面面，百姓日用而不觉。若深入到精神层面的文明成果之中，中华文明这座宝库更是让人叹为观止。且不说中华武术、戏曲、服饰、书画、陶瓷、饮食、医药等丰富多样的文明种类，仅就保存至今的文献典籍来说，其规模与数量已是恒河沙数、汗牛充栋，一部《四库全书》达8万卷之多、8亿字之巨。有统计说，我国保存的古书约5000万册，数量之多超过所有其他国家的数量总和。我国流传下来的各种历史文化典籍浩如烟海，其丰富多样和系统完备程度没有任何一个国家能够与之相比。这既是中华民族无比珍贵的历史财富，也是中华文明独具且显著的重要标识。

Third, Chinese civilization has distinct characteristics and excellent qualities. Mao Zedong once said: “If a nation can survive in the world for a very long time, there is a reason for it, namely that it has its strengths and characteristics.” [10]10 Mao Zedong, “Speech at the Enlarged Meeting of the Political Bureau of the Central Committee” (March 1956), in *Selected Works of Mao Zedong*, vol. 7 (Beijing: People’s Publishing House, 1999), p. 60. The continuous endurance of Chinese civilization benefits not only from the powerful cohesion and centripetal force that the Chinese nation, which has thrived on the land of China since ancient times, has possessed from antiquity to the present, but also demonstrates the outstanding characteristics and distinct qualities of Chinese civilization, which are rooted in “harmonious coexistence and inclusiveness,” pursue “peace and harmony among all nations and a commonwealth for all under heaven,” and aspire to “unity under heaven and peace across the four seas.” [11]11 These are classical Chinese political ideals. “Harmonious coexistence and inclusiveness” (和合共生、兼收并蓄) refers to the Confucian and Daoist emphasis on harmony and synthesis. “Peace and harmony among all nations and a commonwealth for all under heaven” (协和万邦、天下大同) is from the *Book of Documents* and the *Book of Rites*, envisioning a world of universal peace. “Unity under heaven and peace across the four seas” (天下一统、四海靖宁) reflects the traditional aspiration for a unified and tranquil realm. General Secretary Xi Jinping points out: “Fine traditional Chinese culture contains many important elements, such as the social ideal of a world for the common good and a commonwealth for all under heaven, the governance philosophy of the people as the foundation of the state and ruling with virtue, the tradition of great unity under a single system with diverse components across the nine provinces, the family-nation sentiment of cultivating oneself, regulating the family, governing the state, and pacifying the world, with a sense of responsibility for the rise and fall of the nation, the spiritual pursuit of embracing all things with virtue and promoting morality, the economic ethics of enriching the people, ensuring their well-being, and balancing righteousness and profit, the ecological concept of harmony between humanity and nature and the coexistence of all things, the philosophical thought of seeking truth from facts and integrating knowledge and action, the thinking method of grasping both extremes and using the mean, maintaining the mean to achieve harmony, and the way of interaction based on good faith, harmony, and good-neighborliness. These together shape the outstanding characteristics of Chinese civilization.” [12]12 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Inheritance” (June 2, 2023), in *Qiushi* 2023, no. 13. The “nine provinces” (九州) is a classical term for the territories of ancient China. He summarizes and generalizes the five outstanding characteristics of Chinese civilization—continuity, innovativeness, unity, inclusiveness, and peacefulness—providing an ideological guide for our in-depth understanding of Chinese civilization. These five outstanding characteristics manifest the bloodline genes and cohesive consciousness of the Chinese nation, and mark the enterprising spirit and distinct image of the Chinese nation. “Why has the Chinese nation been able to thrive, pass down its heritage from generation to generation, and develop tenaciously over thousands of years of history? A very important reason is that the Chinese nation has a consistent spiritual pursuit, spiritual traits, and spiritual lineage.” The firm beliefs and pursuits of the Chinese nation and the Chinese people—that the territory must not be divided, the state must not be thrown into chaos, the nation must not be scattered, and civilization must not be broken—the excellent qualities of the Chinese nation and the Chinese people of upholding the right path without being conservative, respecting antiquity without restoring the old, and the open-mindedness to embrace world civilizations and allow the coexistence of multiple religious beliefs, have played a fundamental role in shaping the outstanding characteristics of Chinese civilization, supporting Chinese civilization as it advances and continuously innovates.

再次，中华文明特性鲜明且品质优秀。毛泽东说过：“一个民族能在世界上在很长的时间内保存下来，是有理由的，就是因为有其长处及特点。”中华文明延续不息，既得益于在华夏大地上繁衍生息的中华民族从古至今所具有的强大凝聚力和向心力，同时也彰显了中华文明立足“和合共生、兼收并蓄”、追求“协和万邦、天下大同”、期待“天下一统、四海靖宁”的突出特性与鲜明品格。习近平总书记指出：“中华优秀传统文化有很多重要元素，比如，天下为公、天下大同的社会理想，民为邦本、为政以德的治理思想，九州共贯、多元一体的大一统传统，修齐治平、兴亡有责的家国情怀，厚德载物、明德弘道的精神追求，富民厚生、义利兼顾的经济伦理，天人合一、万物并育的生态理念，实事求是、知行合一的哲学思想，执两用中、守中致和的思维方法，讲信修睦、亲仁善邻的交往之道等，共同塑造出中华文明的突出特性。”他总结概括出中华文明连续性、创新性、统一性、包容性、和平性这五大突出特性，为我们深入认识中华文明提供了思想指南。五大突出特性彰显出中华民族的血脉基因与凝聚意识，标示出中华民族的进取精神与鲜明形象。“为什么中华民族能够在几千年的历史长河中生生不息、薪火相传、顽强发展呢？很重要的一个原因就是中华民族有一脉相承的精神追求、精神特质、精神脉络。”中华民族和中国人民坚定的国土不可分、国家不可乱、民族不可散、文明不可断的信念追求，中华民族和中国人民守正不守旧、尊古不复古的优秀品质，对世界文明兼收并蓄、让各宗教信仰多元并存的开放胸怀，对中华文明突出特性的塑造起到了根本性作用，支撑着中华文明一路前行并不断创新。

Finally, Chinese civilization has a wide reach and a profound influence. About 5,000 years ago, with the Central Plains region of the Yellow River basin as the representative, various regions of the land of China successively entered the era of civilization. The more mature civilization formed in the Central Plains gradually enhanced its influence and radiated outward in all directions, making Chinese civilization the source of output for East Asian and Southeast Asian civilizations. “China and Southeast Asia are connected by mountains and rivers, with blood ties, and a recorded history of exchanges spanning over 2,000 years. Chinese civilization and Southeast Asian civilizations have learned from each other and coexisted for millennia. Since ancient times, China has advocated harmony without uniformity and good-neighborliness, deeply aligning with Southeast Asian cultures.” [13]13 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations” (May 15, 2019), in *People’s Daily*, May 16, 2019. Chinese civilization not only influenced neighboring regions but also spread to distant Western Europe. Voltaire once said: “When you, as a philosopher, seek to understand this world, you should first turn your gaze to the East. The East is the cradle of all arts, and the East has given the West everything.” [14]14 Voltaire, *Essay on the Manners and Spirit of Nations* (1756), chapter 1. The East Voltaire referred to is China. In archaeological artifacts unearthed from the ancient Greek city-state of Athens, Chinese silk fabrics dating back to before the Common Era have been discovered; the Silk Road connecting China to the Western Regions, the westward transmission and influence of the Four Great Inventions, etc., enabled Chinese civilization to spread far and wide to Western European society, profoundly influencing the Eurasian continent, and continuously expanding and deepening cultural exchanges between China and the West. Marx once regarded China’s gunpowder, compass, and printing press as “the three great inventions that heralded the arrival of bourgeois society.” [15]15 Karl Marx, “Economic Manuscripts of 1861–63,” in *Marx and Engels Collected Works*, vol. 33 (Moscow: Progress Publishers, 1989), p. 347. Chinese civilization is not only an entity that has long had a significant external influence in history but also, in the process of exchange and interaction with foreign cultures, has displayed a distinct character of openness and inclusiveness and a strong capacity for digestion and absorption. For example, Buddhism was introduced to China from India around the Common Era, eventually forming a Buddhism and Buddhist studies with Chinese national characteristics; the “transmission of Chinese learning to the West” and the “eastward spread of Western learning” initiated by European missionaries who entered China from the 16th to the 18th centuries became a historical portrayal of mutual exchange and learning between Chinese and Western cultures. “Since ancient times, Chinese civilization has been known for its openness and inclusiveness, constantly renewing its vitality through exchange and mutual learning with other civilizations.” [16]16 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations” (May 15, 2019), in *People’s Daily*, May 16, 2019. The unique and extraordinary Chinese civilization contains infinite wisdom and rich values, possessing excellent qualities and full charm. “Archaeological discoveries have revealed the historical context of the origin and development of Chinese civilization, demonstrated the brilliant achievements of Chinese civilization, and shown the significant contributions of Chinese civilization to world civilization. For a long time, Chinese civilization has exchanged needed goods and learned from other civilizations, contributing profound ideological systems, rich scientific, technological, cultural, and artistic achievements, and unique institutional creations to the world, profoundly influencing the course of world civilization.” [17]17 Xi Jinping, “Letter to the 50th Anniversary of the Discovery of the Terracotta Warriors” (September 10, 2023), in *People’s Daily*, September 11, 2023. Contemporary China is the continuation of historical China, and the contemporary world is the unfolding of human history and civilization. Chinese civilization is not only the spiritual support of the Chinese nation but also an important civilizational driving force for humanity. When humanity faces a series of new challenges in today’s world and seeks ways to solve them, it often turns its gaze to Chinese civilization, seeking wisdom from fine traditional Chinese culture, which shows the enduring and profound influence of Chinese civilization. Chinese civilization is not only the great creation of the Chinese nation through over five thousand years of arduous pioneering and enterprising efforts but also a historical reflection of humanity’s turbulent advance and vigorous improvement. Chinese civilization is not only a precious treasure of the Chinese nation but also a precious asset of all humanity. Chinese civilization has not only had a profound impact on China’s development but has also made significant contributions to the progress of human civilization.

最后，中华文明辐射广泛且影响深远。距今约5000多年前，以黄河流域的中原地区为代表，华夏大地各地区陆续进入文明时代，中原地区形成的更为成熟的文明则逐渐增强影响力并向四方辐射，中华文明成为东亚、东南亚文明的输出源头。“中国和东南亚山水相连，血脉相通，有文字可考的交往史长达2000多年。中华文明和东南亚文明千年互鉴共生。中国自古讲求和而不同、敦亲睦邻，同东南亚文化深度契合。”中华文明不只是影响到周边地区，更传播到遥远的西欧。伏尔泰曾说：“当您以哲学家身分去了解这个世界时，您首先应把目光朝向东方，东方是一切艺术的摇篮，东方给了西方一切。”伏尔泰所说的东方，指的就是中国。在古希腊城邦雅典的考古出土文物中，曾发现属于公元前的中国丝织物；中国通往西域的丝绸之路，四大发明的西传影响等，使中华文明远播西欧社会、深刻影响亚欧大陆，中西文化交流由以不断拓展深化。马克思曾把来自中国的火药、指南针、印刷术，看作是“预告资产阶级社会到来的三大发明”。中华文明不仅是历史上长期具有重要外溢影响的存在，而且在与异域文化进行交流交往的过程中，还显示出鲜明的开放包容特质和强大的消化吸收能力。譬如，公元纪年前后佛教由印度传入中国，最终形成了具有中华民族特色的佛教和佛学；16世纪至18世纪由欧洲入华的传教士所开启的“中学西传”与“西学东渐”，成为中西文化互通互鉴的历史写照。“中华文明自古就以开放包容闻名于世，在同其他文明的交流互鉴中不断焕发新的生命力。”独特而非凡的中华文明，蕴含无穷的智慧、丰厚的价值，具有卓越的品质、十足的魅力。“考古发现展示了中华文明起源和发展的历史脉络，展示了中华文明的灿烂成就，展示了中华文明对世界文明的重大贡献。长期以来，中华文明同世界其他文明互通有无、交流借鉴，向世界贡献了深刻的思想体系、丰富的科技文化艺术成果、独特的制度创造，深刻影响了世界文明进程。”当代中国是历史中国的承续，当代世界是人类历史文明的展开。中华文明既是中华民族的精神支撑，也是人类前行的重要文明动力。人类在当今世界面对一系列新的难题并探求解困之道时，常常将目光投聚于中华文明身上，从中华优秀传统文化中寻求智慧，足见中华文明历久弥新的深远影响。中华文明既是中华民族五千多年筚路蓝缕、开拓进取的伟大创造，也是整个人类跌宕前行、奋发提升的历史映照。中华文明既是中华民族的宝贵财富，也是全人类的珍贵财产。中华文明不仅对中国发展产生了深刻影响，而且对人类文明进步作出了重大贡献。

II. The Proposal of “Modern Civilization of the Chinese Nation”

二、“中华民族现代文明”的提出化

Grasping Chinese civilization is the prerequisite for grasping the modern civilization of the Chinese nation, and the foundation for clarifying the proposal of the concept of “modern civilization of the Chinese nation” and understanding the essential meaning of the modern civilization of the Chinese nation. The everyday use of “Chinese civilization” is usually endowed with two levels of meaning: first, it refers to traditional Chinese civilization or ancient Chinese civilization, connected in content with traditional Chinese culture and fine traditional Chinese culture; second, it refers to the civilizational creations and cultural achievements of the Chinese nation from ancient times to the present, encompassing the ancient civilization, modern civilization, and contemporary civilization of the Chinese nation. The former is a narrow understanding, a specific reference with targeted implications; the latter is a broad understanding, a holistic expression as a comprehensive concept. Whether it is a specific reference or a comprehensive expression, “Chinese civilization” has a natural and inseparable connection with the “modern civilization of the Chinese nation.” It is precisely based on the implications and direction of “Chinese civilization” that the concept of “modern civilization of the Chinese nation” is logically proposed and elaborated. It can be said that the progression in concept from “Chinese civilization” to “modern civilization of the Chinese nation,” and the deepening in practice from “inheriting Chinese civilization” to “building the modern civilization of the Chinese nation,” is an inevitability of logical thinking and an inevitability of practical advancement.

把握中华文明，是把握中华民族现代文明的前提，是明晰“中华民族现代文明”概念提出、理解中华民族现代文明内涵要义的基础。“中华文明”的日常使用，通常被赋予两个层面的涵义：一是指中华传统文明或中国古代文明，与中华传统文化、中华优秀传统文化在内容上联通；二是指中华民族从古至今的文明创造和文化成就，包括中华民族古代文明、近代文明、现代文明于一身。前者是狭义理解，是具有针对性意蕴的特指；后者是广义理解，是作为一个全称概念的整体性表达。而无论是特指理解还是全称表达，“中华文明”都与“中华民族现代文明”具有天然的不可分割的联系。正是立足于“中华文明”的意蕴与指向，“中华民族现代文明”这一概念才被合乎逻辑地提出与阐发。可以说，在理念上由“中华文明”进展到“中华民族现代文明”，在践行中由“传承中华文明”深化至“建设中华民族现代文明”，是思维逻辑的必然，是实践推进的必然。

Since the birth of Chinese culture and the formation of Chinese civilization, every generation of successors has had to face the ideas and concepts of their ancestors, the cultural creations of their forebears, and the civilizational traditions of those who came before. They have had to adopt some attitude, employ some methods and practices to pass them on and develop them, and on this basis further integrate and manifest their own actions and creations. Engels pointed out: “The ideological ideologists of history (history here is a simple generalisation for politics, law, philosophy, theology — in short, for all spheres belonging to society and not merely to nature) have in every scientific field a definite body of material which is formed independently from the thinking of earlier generations and has gone through an independent course of development in the brains of these successive generations.” [18]18 Engels, letter to Franz Mehring, July 14, 1893. Looking solely at the transmission of spiritual levels and spiritual achievements, the major stages experienced by the development of Chinese culture and the continuation of Chinese civilization — the pre-Qin masters, the classical studies of the Han, the Neo-Daoism of the Wei and Jin, the Buddhism of the Sui and Tang, the Neo-Confucianism of the Song and Ming, the evidential scholarship of the Qing [19]19 These are conventional periodizations of Chinese intellectual history: pre-Qin masters (诸子百家, c. 6th–3rd c. BCE), Han classical studies (两汉经学, 2nd c. BCE–2nd c. CE), Wei-Jin Neo-Daoism (魏晋玄学, 3rd–4th c.), Sui-Tang Buddhism (隋唐佛学, 6th–10th c.), Song-Ming Neo-Confucianism (宋明理学, 10th–17th c.), and Qing evidential scholarship (清代朴学, 17th–19th c.). — all unfolded on two levels: “inheriting and transmitting” and “developing and creating.” One must both take up what came before and pass it on, and also engage in new creation and new development based on present realities. This is the basic path of the development of human thought, and also the objective law of cultural creation and civilizational transmission. As Mao Zedong said: “To clear up the development process of ancient culture, to discard its feudal dross and absorb its democratic essence, is a necessary condition for developing a new national culture and enhancing national self-confidence.”

自中华文化诞生、中华文明形成以来，每一时代的后继者都要面对祖先的思想理念、先辈的文化创造、前人的文明传统，都要采取某种态度、运用某种方式和某些做法予以传承发展，进而在此基础上进一步融入并彰显自身的作为与创造。恩格斯指出：“历史方面的意识形态家（历史在这里应当是政治、法律、哲学、神学，总之，一切属于社会而不是单纯属于自然界的领域的简单概括）在每一科学领域中都有一定的材料，这些材料是从以前的各代人的思维中独立形成的，并且在这些世代相继的人们的头脑中经过了自己的独立的发展道路。”仅从精神层面及精神成果传承看，中华文化发展、中华文明承续所经历的先秦子学、两汉经学、魏晋玄学、隋唐佛学、宋明理学、清代朴学等主要阶段，无一不是在“继承传扬”和“发展创造”两个层面上展开，既要把前人的东西接过来、传下去，又要立足现实进行再创造、新发展。这是人类思维发展的基本路径，也是文化创造与文明传承的客观规律。正如毛泽东所说：“清理古代文化的发展过程，剔除其封建性的糟粕，吸收其民主性的精华，是发展民族新文化提高民族自信心的必要条件”。

Under the new historical conditions of contemporary China, how to pass on and promote Chinese civilization, how to continue the bloodline of Chinese civilization and innovate and develop it in accordance with the requirements of the times — this is a new课题 [20]20 The Chinese term 课题 (kètí) means a research topic, task, or subject of study., a major historical mission for the Chinese Communists who have long been in power. Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has adhered to the Party’s consistent attitude and basic stance of correctly treating Chinese civilization and actively promoting fine traditional Chinese culture. On the basis of summing up experience and drawing lessons, and proceeding from the new historical juncture and the requirements of the times, it has begun a new journey of building a new culture and creating a new civilization with a new posture and new methods. General Secretary Xi Jinping attaches great importance to promoting the creative transformation and innovative development of fine traditional Chinese culture, and to promoting the integration of the basic tenets of Marxism with fine traditional Chinese culture. He has put forward a series of new ideas, new viewpoints, and new judgments, and made a series of strategic deployments and long-term plans, enabling Chinese civilization and fine traditional Chinese culture to be continuously carried forward, and enabling the ideas, concepts, moral wisdom, and national spirit deeply embedded in Chinese civilization and fine traditional Chinese culture to radiate new vitality and vigor.

在当代中国新的历史条件下，怎样传承弘扬中华文明，如何延续中华文明的血脉并结合时代要求去创新发展，这是一个新的课题，是处于长期执政地位的中国共产党人的重大历史使命。党的十八大以来，以习近平同志为核心的党中央坚持我们党正确对待中华文明、积极弘扬中华优秀传统文化的一贯态度和基本立场，在总结经验、汲取教训的基础上，从新的历史方位和时代要求出发，以一种新的姿态和新的方式开启了建设新文化、创造新文明的新的历程。习近平总书记高度重视推进中华优秀传统文化创造性转化、创新性发展，高度重视推进马克思主义基本原理同中华优秀传统文化相结合，提出一系列新思想新观点新论断，作出一系列战略部署和长远规划，使中华文明、中华优秀传统文化得以不断发扬光大，使深蕴于中华文明、中华优秀传统文化中的思想理念、道德智慧和民族精神焕发出新的生机与活力。

The broadening of horizons, the elevation of realms, together with the intensification of work efforts and the accumulation of practical results, inevitably bring about deepening understanding and innovation in thinking. In October 2022, when inspecting the Yinxu ruins in Anyang, Henan, General Secretary Xi Jinping said: “This visit is to gain a deeper study and understanding of Chinese civilization, to make the past serve the present, and to provide reference for better building the modern civilization of the Chinese nation.” [21]21 Xi Jinping, remarks during an inspection tour in Henan, October 28, 2022. This was the earliest proposal of the concept of “modern civilization of the Chinese nation” and the proposition of “building the modern civilization of the Chinese nation.” In June 2023, after inspecting the China National Archives of Publications and Culture and the Chinese Academy of History, General Secretary Xi Jinping systematically expounded on major issues such as Chinese civilization, fine traditional Chinese culture, and the integration of the basic tenets of Marxism with fine traditional Chinese culture at the Symposium on Cultural Heritage and Development. He solemnly put forward the major thesis of “building the modern civilization of the Chinese nation” and profoundly elucidated “our new cultural mission in the New Era.” [22]22 Xi Jinping, speech at the Symposium on Cultural Heritage and Development, June 2, 2023. This is undoubtedly an elevation of understanding, the result of mature deliberation on the modern civilization of the Chinese nation. He emphasized: “Only by comprehensively and deeply understanding the history of Chinese civilization can we more effectively promote the creative transformation and innovative development of fine traditional Chinese culture, more forcefully advance the construction of socialist culture with Chinese characteristics, and build the modern civilization of the Chinese nation.” Building the modern civilization of the Chinese nation is an inevitable requirement for advancing Chinese-path modernization and an important component of the construction of socialist cultural-ethical progress.

视域上的开拓，境界上的提升，连同工作力度的加大、实践成效的积累，必然带来认识上的深化与思维上的创新。2022年10月，习近平总书记在河南安阳考察殷墟遗址时说：“这次来是想更深地学习理解中华文明，古为今用，为更好建设中华民族现代文明提供借鉴。”这是最早提出“中华民族现代文明”概念和“建设中华民族现代文明”命题。2023年6月，习近平总书记在考察中国国家版本馆和中国历史研究院之后，在文化传承发展座谈会上系统阐发中华文明、中华优秀传统文化、马克思主义基本原理同中华优秀传统文化相结合等重大问题，郑重提出“建设中华民族现代文明”重大论断，深刻阐明“我们在新时代新的文化使命”。这无疑是认识发展的提升，是对中华民族现代文明深思熟虑的结果。他强调：“只有全面深入了解中华文明的历史，才能更有效地推动中华优秀传统文化创造性转化、创新性发展，更有力地推进中国特色社会主义文化建设，建设中华民族现代文明。”建设中华民族现代文明是推进中国式现代化的必然要求，是社会主义精神文明建设的重要内容。

The proposal of the concept of “modern civilization of the Chinese nation” is derived from “Chinese civilization” and contains rich connotations; the elucidation of the proposition of “building the modern civilization of the Chinese nation” develops from “inheriting Chinese civilization” and reveals the lofty perspective of the subject. Viewed from a complete system of thought, if concepts (categories) are the “knots” in the theoretical net, then propositions (theses) are the “threads” in the theoretical net. The “knots” and the “threads” interconnect, each serving to fix and consolidate the other, together weaving a theoretical net. Lenin pointed out that concepts “are not empty shells, but reflections of the objective world,” and are “fixed in human consciousness in the form of logical categories after billions of repetitions of human practice.” [23]23 Lenin, “Conspectus of Hegel’s *Science of Logic*,” in *Collected Works*, vol. 38. Although concepts are basic forms of thought, they are the mental condensation of the essence and laws of the object. Concepts themselves are the unity of universality and particularity, the unity of abstraction and concreteness. General Secretary Xi Jinping, moving from focusing on Chinese civilization to contemplating the modern civilization of the Chinese nation, clearly proclaims the mission of the times to build the modern civilization of the Chinese nation. This is of far-sighted vision and provides scientific guidance for our deepening understanding of Chinese civilization and the modern civilization of the Chinese nation, and for our profound grasp of a series of fundamental issues concerning the modern civilization of the Chinese nation.

“中华民族现代文明”概念的提出，由“中华文明”导引而来，蕴含着丰富内涵；“建设中华民族现代文明”命题的阐发，由“传承中华文明”发展而至，透现出主体视界的高远。从一个完整的思维体系看，如果说概念（范畴）是理论之网上的“结”，那么命题（论断）就是理论之网上的“线”，“结”与“线”相互联通，互为对方起到固定、固守的作用，共同织就了一张理论之网。列宁指出，概念“不是空洞的外壳，而是客观世界的反映”，是“人的实践经过亿万次的重复，在人的意识中以逻辑的式固定下来”。概念虽是思维的基本形式，却是对象之本质与规律的思维凝结。概念本身是共性与个性的统一，是抽象性与具体性的统一。习近平总书记从关注中华文明到思考中华民族现代文明，明确昭示建设中华民族现代文明的时代使命，高屋建瓴、高瞻远瞩，对于我们深化理解中华文明、中华民族现代文明，深刻把握中华民族现代文明的一系列基本问题，给予了科学指引。

The proposal and elucidation of the “modern civilization of the Chinese nation” have important theoretical value and clear practical orientation. First, it focuses on the modern requirements and contemporary responsibilities of the Chinese nation in advancing civilizational development. Dividing and distinguishing the continuous and unbroken Chinese civilization according to historical periods and social formations is a need for thought to move from the abstract to the concrete, and an inherent requirement for a deeper and more precise grasp of Chinese civilization. The holistic dimension and systematic description of “Chinese civilization” are certainly necessary and essential, but based on the current state of civilization and civilizational construction, we must make it concrete and contemporary, linking it with the “modern” and the “immediate.” Proposing the “modern civilization of the Chinese nation” is a natural development, and clarifying the contemporary task of “building the modern civilization of the Chinese nation” is logical. Second, it highlights the value and significance of modern civilization for national development and national rejuvenation. The historical brilliance of a nation is certainly commendable and respectable, but continuing that historical brilliance and achieving new innovation and creation is more urgent and realistic, as it concerns the nation’s bloodline transmission, historical direction, and future destiny. The unparalleled culture and civilization created by the Chinese nation in history need to be verified through contemporary value realization and role exertion, and need to be continued and carried forward through a more sufficient and stronger modern civilization. Modern civilization not only carries the pursuits and hopes of traditional civilization but also shoulders the historical responsibility for national development and national rejuvenation. “At the new historical starting point, continue to promote cultural prosperity, build a strong cultural country, build the modern civilization of the Chinese nation, continuously promote exchanges and mutual learning among human civilizations, and inject strong spiritual strength into building a strong country and achieving national rejuvenation.” [24]24 Xi Jinping, speech at the Symposium on Cultural Heritage and Development, June 2, 2023. The modern civilization of the Chinese nation is not only an inherent part of national development but also an internal requirement and fundamental support for national rejuvenation. Third, it marks the historical status of the modern civilization of the Chinese nation as the “latest form.” The modern civilization of the Chinese nation focuses on the most realistic demands of Chinese civilization. It is the modern manifestation of Chinese civilization under new historical conditions, the modern creation of Chinese civilization under new social formations. As the latest manifestation form of Chinese civilization, the modern civilization of the Chinese nation embodies the new features and new demands of the current era, reflects the new changes and new situations of contemporary practice. It must inevitably be a civilizational renewal that condenses the distinctive features of historical civilization while simultaneously shaping new qualities, a civilizational creation built on the basis of inheritance and reference that transcends both traditional Chinese civilization and capitalist civilization. The modern civilization of the Chinese nation is not only a contemporary expression of Chinese civilization but also a new sample among the diverse civilizations of the world.

“中华民族现代文明”的提出与阐发，具有重要的理论价值和明确的实践指向。一是聚焦中华民族推进文明发展的现代要求和现实责任。将一脉贯通、绵延承续的中华文明，依据历史时期和社会形态发展予以划分与区别，是思维运行由抽象到具体的需要，是更深刻、更精准把握中华文明的内在要求。“中华文明”的整体性向度、系统化描述固然是必要、必须的，但立足于当下的文明状态与文明建设，我们务必要使之具体化、时代化，使之与“现代”“即时”联通起来。提出“中华民族现代文明”水到渠成，明晰“建设中华民族现代文明”时代任务顺理成章。二是彰显现代文明对于民族发展与民族复兴的价值和意义。一个民族的历史辉煌固然可喜可敬，但延续历史辉煌并实现新的创新创造，则更为现实和紧迫，这关系到民族的血脉传承、历史走向和前途命运。中华民族在历史上创造的无与伦比的文化与文明，需要以当代的价值实现和作用发挥予以印证，需要以更充足、更强盛的现代文明来延续和发扬光大。现代文明既承载着传统文明的追求与希望，更肩负着民族发展与民族复兴的历史责任。“在新的历史起点上继续推动文化繁荣、建设文化强国、建设中华民族现代文明，不断促进人类文明交流互鉴，为强国建设、民族复兴注入强大精神力量。”中华民族现代文明既是民族发展的题中应有之义，更是民族复兴的内在要求和根本支撑。三是标注中华民族现代文明“最新形态”的历史地位。中华民族现代文明专注中华文明最现实的吁求，是中华文明在新的历史条件下的现代呈现，是中华文明在新的社会形态下的现代创造。作为中华文明的最新表现形态，中华民族现代文明体现着当今时代的新特征、新诉求，反映着当代实践的新变化、新情况，必然是凝结着历史文明的鲜明特征、同时又塑造出崭新品质的文明更新，必然是在继承与借鉴基础上构建起的、既超越中华传统文明又超越资本主义文明的文明创造。中华民族现代文明不仅是中华文明的时代表达，也是多样性世界文明中的崭新样本。

III. The Essential Meaning of the Modern Civilization of the Chinese Nation

三、中华民族现代文明的内涵要义

From the foundational perspective of Chinese civilization, grounded in the great practice of socialism with Chinese characteristics, and focusing on the cultural creation and civilizational needs of Chinese-path modernization, we can arrive at the following basic understanding of the modern civilization of the Chinese nation: it is a civilization created by the Chinese nation on the basis of the socialist system, while adhering to and opening up the path of socialism with Chinese characteristics, rooted in the great historical and contemporary practice of the Chinese nation, and advanced in the process of promoting Chinese-path modernization; it is a civilization that fully manifests the outstanding characteristics of Chinese civilization, promotes the creative transformation and innovative development of fine traditional Chinese culture, realizes the integration of the basic tenets of Marxism with fine traditional Chinese culture, and enables Marxism and fine traditional Chinese culture to mutually achieve each other; it is a civilization that expands the cultural foundation of the path of socialism with Chinese characteristics, endows Chinese-path modernization with profound substance, advances the cultural construction of socialism with Chinese characteristics, promotes cultural prosperity, and builds a culturally strong nation; it is a civilization that creates a new, organically unified cultural life-form, forms the cultural form of Chinese-path modernization, creates a new culture belonging to our era, and fully manifests and exerts its cohesive, centripetal, and influential force. The modern civilization of the Chinese nation is both superior to capitalist civilization and free from the fetters of “traditional” socialism; its essence is socialist modern civilization. Under the strong leadership of the Communist Party of China, jointly built by the people of all ethnic groups across the country, the modern civilization of the Chinese nation is now being constructed and created with a posture of continuing the historical cultural lineage and upholding fundamental principles while breaking new ground, and is developing and perfecting with a vibrant appearance of firm cultural confidence and open inclusiveness.

从中华文明的基础视域出发，立足中国特色社会主义伟大实践，着眼于中国式现代化的文化创造和文明需要，我们对中华民族现代文明的理解，可以作出这样的基本把握：中华民族现代文明是中华民族在社会主义制度基础上、坚守并开拓中国特色社会主义道路、立足中华民族伟大历史实践和当代实践、在推进中国式现代化过程中创造的文明；是充分彰显中华文明的突出特性、推动中华优秀传统文化创造性转化创新性发展、实现马克思主义基本原理同中华优秀传统文化相结合、让马克思主义和中华优秀传统文化互相成就的文明；是拓展中国特色社会主义道路文化根基、赋予中国式现代化以深厚底蕴、推进中国特色社会主义文化建设、推动文化繁荣并建设文化强国的文明；是造就有机统一的新的文化生命体、形成中国式现代化的文化形态、创造属于我们这个时代的新文化、充分彰显并发挥其凝聚力、向心力和影响力的文明。中华民族现代文明既领先于资本主义文明，又摆脱“传统”社会主义的羁绊，其实质是社会主义现代文明。中华民族现代文明在中国共产党坚强领导下，由全国各族人民合力共为，正以赓续历史文脉、坚持守正创新的昂扬姿态在建设创造之际，正以坚定文化自信、秉持开放包容的鲜活面貌在发展完善之中。

Such an understanding allows us to see clearly: at the cognitive level, the logical structure of the modern civilization of the Chinese nation takes the “Chinese nation” as its subject, “modern” as its historical temporal orientation, and “culture” as its form of manifestation. These three layers of meaning are interconnected, jointly interpreting the belonging, location, and condition of the modern civilization of the Chinese nation. Moving to the practical level, the construction of the modern civilization of the Chinese nation takes the Communist Party of China as its leadership core, the hundreds of millions of people as its relying force, and is guided in direction by socialism with Chinese characteristics and advanced socialist culture. These three elements jointly define the basic attributes and inner essence of the modern civilization of the Chinese nation, setting its correct path and laying the fundamental guarantee for its success. The three layers of meaning at the cognitive level and the three elements at the practical level respectively clarify the belonging “subject,” the temporal “orientation,” and the manifest “form,” and respectively indicate the leadership core, the relying force, and the directional guidance. Together, they reveal the scientific connotation and spiritual essence of the modern civilization of the Chinese nation from one aspect, and to a certain extent, they interpret its contemporary value and historical status.

这样的把握，让我们清晰地看到：中华民族现代文明在认识层面上的逻辑结构是，以“中华民族”为主体，以“现代”为历史方位，以“文化”为表现形态。此三方面意蕴互为联结，共同诠释了中华民族现代文明的所属、所在、所状。进展到实践层面看，建设中华民族现代文明以中国共产党为领导核心，以亿万人民为依靠力量，由中国特色社会主义和社会主义先进文化予以方向引领。此三方面要素共同规定着中华民族现代文明的基本属性和内在本质，为之设定正确道路并奠定其走向成功的根本保障。认识层面上的三方面意蕴与实践层面上的三方面要素，分别明确归属“主体”、时序“方位”与表现“形态”，分别昭示领导核心、依靠力量与方向遵循，都从一个面向揭示中华民族现代文明的科学内涵与精神实质，都在一定程度上诠释中华民族现代文明的时代价值与历史地位。

First, the belonging “subject” of the modern civilization of the Chinese nation. A nation has territorial and racial attributes, but primarily cultural attributes. The Chinese nation is essentially a community of people formed on the basis of blood ties, territory, and language, bound together by shared modes of production and life, shared emotions and thinking, and shared cultural concepts. From the perspective of textual research, although the concept of the “Chinese nation” first appeared in Liang Qichao’s 1902 essay “On the General Trend of Changes in Chinese Academic Thought,” in reality, the Chinese nation as a national entity has existed for thousands of years. The civilization formed by the Chinese nation through long-term practice in production and life has a far-reaching reputation and profound influence; the modern civilization the Chinese nation is now creating is equally noteworthy and significant. Clarifying and highlighting the belonging “subject” of the modern civilization of the Chinese nation helps to address issues at two levels. First, the modern civilization we are building and living within is the civilization of the Chinese nation; it is a civilization integrated with concrete realities, national conditions, and actual circumstances; it is a civilization embodying the profound practice, contemporary pursuits, and value positions of the Chinese people; it is a civilization with Chinese style, Chinese manner, and Chinese spirit. Such a civilization does not sever history or bid farewell to tradition, but is deeply rooted in historical tradition, achieving innovative development on the basis of continuing past cultural achievements and civilizational accomplishments. Second, this modern civilization, which belongs to the Chinese nation and bears its national imprint, is precisely an urgent need for the development of world civilization and a positive contribution to it. Marx said: “What a nation does as a nation, it does for human society.” [25]25 This is a paraphrase of a statement by Marx, often cited in Chinese Marxist discourse to emphasize the universal significance of national contributions. The nation is connected to the world, and national civilization is closely linked to world civilization. “Only what is national can be global; only by leading the times can one go global.” The modern civilization of the Chinese nation is both Chinese and global. The “subject” status of the Chinese nation endows the modern civilization of the Chinese nation with distinct subjective identity and dynamic characteristics.

第一，中华民族现代文明的归属“主体”。民族具有地域属性、人种属性，但主要还是文化属性。中华民族在本质上是以血缘、地域、语言为基础，以共同的生产生活方式、共同的情感思维、共同的文化理念为纽带而形成的人群共同体。从文献考据看，“中华民族”概念虽然最早见于梁启超1902年所撰《论中国学术思想变迁之大势》，而在实际上，中华民族作为一个民族实体，几千年来早已存在。中华民族在长期生产生活实践中形成的文明，声誉远播，影响深远；中华民族正在创建的现代文明，同样备受关注，意义非凡。明确并凸显中华民族现代文明的归属“主体”，有助于处理好两个层面上的问题。一是我们正在建设并身处其中的现代文明是中华民族的文明，是融入具体实际、国情特色、现实状态的文明，是体现中国人民厚重实践、时代追求、价值立场的文明，是具有中国风格、中国气派、中国精神的文明。这样的文明，不会隔断历史，不是告别传统，而是深深植根于历史传统之中，在赓续以往文化成果和文明成就基础上的创新发展。二是这种属于中华民族、打上民族烙印的现代文明，恰是世界文明发展的迫切需要，是对世界文明发展作出的积极贡献。马克思说：“凡是民族作为民族所做的事情，都是他们为人类社会而做的事情”。民族与世界联通，民族文明与世界文明紧密相连。“只有民族的才是世界的，只有引领时代才能走向世界”，中华民族现代文明既是中国的，也是世界的。中华民族的“主体”地位，赋予中华民族现代文明以鲜明的主体性标识和能动性特征。

Second, the temporal “orientation” of the modern civilization of the Chinese nation. The historical temporal orientation of “modern” connects the entire historical development of Chinese civilization, highlights the spatiotemporal conditions and practical demands of the “modern,” and endows the modern civilization of the Chinese nation with actuality and contemporaneity. In a comparative and connective sense, the modern civilization of the Chinese nation is relative to the traditional civilization of the Chinese nation. Modern civilization corresponds to traditional civilization, emphasizing the development of civilization from the past to the present, and the connection and distinction between the modern and the traditional. To this end, we must both emphasize that “over thousands of years of historical evolution, the Chinese nation created a splendid ancient civilization and formed rich ideas on state systems and state governance,” and necessarily require “combining historical classics with contemporary books, combining traditional civilization with modern civilization, and combining the dissemination of Chinese culture with drawing on the beneficial cultures of other countries around the world.” [26]26 These are paraphrased formulations commonly used in Chinese political discourse to advocate for a balanced approach to tradition and modernity, and to cultural exchange. The temporal orientation of “modern” marks the contemporary demands and realistic features of the modern civilization of the Chinese nation.

第二，中华民族现代文明的时序“方位”。“现代”的历史方位，联结起整个中华文明的历史发展，突出“现代”的时空条件和现实要求，赋予中华民族现代文明以现实性和时代性。在比较与联通的意义上，中华民族现代文明是相对于中华民族传统文明的。现代文明与传统文明相对应，是强调由过去到现代的文明发展，强调现代与传统的联系与区别。为此，我们既要强调“在几千年的历史演进中，中华民族创造了灿烂的古代文明，形成了关于国家制度和国家治理的丰富思想”，又必然要求“坚持历史典籍与当代书籍相结合、传统文明与现代文明相结合、传播中华文化与借鉴世界各国有益文化相结合”。“现代”的时序方位，标注出中华民族现代文明的时代要求和现实风貌。

Third, the “forms” in which the modern civilization of the Chinese nation manifests itself. Insofar as humanity has emerged from a state of barbarism and attained a certain level of wisdom and ritual propriety, the connotative definition of civilization tends to be abstract rather than concrete, ideational rather than perceptual. Yet even so, we cannot rely solely on reason to apprehend civilization; we should strive to make civilization something that can be explained, reflected, even seen, read, and touched — something that can be presented in objectified form. For example, ritualized social interaction (礼仪交往), an important component of civilization, cannot remain merely a set of codified norms; it must necessarily be embodied in the conduct of individuals and groups, in their dealings with others and in the process of cooperation and shared work. Given the close connection between civilization and culture — especially the relationship between cultural-ethical progress (精神文明) [n27] (cultural-ethical progress is a component of the civilizational system and the most representative element within it; although civilization includes material, political, cultural-ethical, social, and ecological dimensions, it is often used to refer specifically to the spiritual dimension, hence the broad and narrow understandings of the connotation of civilization) and culture at the spiritual level — the modern civilization of the Chinese nation can, to a certain extent, be represented as advanced socialist culture and manifested in the various expressions of advanced socialist culture. In this sense, we can roughly say that civilization resides within, while culture takes form without; modern civilization settles as the core, while advanced culture accumulates as the pattern; the modern civilization of the Chinese nation is the inner essence of advanced socialist culture, and advanced socialist culture is the manifest form of the modern civilization of the Chinese nation. It is precisely in this sense that we can deeply grasp why General Secretary Xi Jinping has proposed and elaborated “continuing to promote cultural prosperity, build a strong cultural country, and build the modern civilization of the Chinese nation” as “our new cultural mission in the New Era.” [n28] Viewed in this way, when we build the modern civilization of the Chinese nation, in terms of main content and fundamental meaning, we are promoting the creative transformation and innovative development of fine traditional Chinese culture, realizing the integration of the basic tenets of Marxism with fine traditional Chinese culture; we are advancing the construction of a socialist culture with Chinese characteristics and building a strong cultural country; we are forming the cultural form of Chinese-path modernization and creating a new, organically unified cultural life entity. In this process, we need to “use Chinese principles to summarize Chinese experience and elevate Chinese experience into Chinese theory,” “make Marxism Chinese and make fine traditional Chinese culture modern,” and only thus can we “give the path of socialism with Chinese characteristics a broader and deeper historical depth, expand the cultural foundation of the path of socialism with Chinese characteristics,” and only thus can we consolidate cultural subjectivity and give cultural confidence a fundamental foundation. This dialectically unified, mutually supporting connection allows us both to verify and observe modern civilization in the form of “culture” and to pursue the ideal goals of culture and the ideal realm of civilization in the integrated process of cultural construction and civilizational development.

第三，中华民族现代文明的表现“形态”。以人类脱离野蛮状态、达到一定智慧水平和礼仪程度而言，文明的内涵规定往往是抽象的而非具体的、是理念化的而非感性的。但即便如此，我们也不能只是靠理性去悟识文明，而应当力求使文明成为可说明、可映照甚至可视阅、可触摸的存在，使之能够对象化地呈现出来。如文明的重要内容——礼仪交往，就不能只停留在规范要求的条条上，而必然在个体、群体及其待人接物行为与合作共事过程中体现。以文明与文化的紧密联系、特别是精神文明（精神文明是文明体系中的一个组成部分，是其中最具代表性的内容。文明虽然包括物质文明、政治文明、精神文明、社会文明、生态文明多方面，但也常被着重指称精神层面的文明，故有关于文明内涵的广义与狭义理解。）与精神层面的文化之密切关系看，中华民族现代文明在一定程度上可表征为社会主义先进文化，呈现于社会主义先进文化的各种表现之中。就此而论，我们大致可以说，文明寓于内，文化形于外；现代文明沉淀为内核，先进文化累积为样式；中华民族现代文明是社会主义先进文化的内在精髓，社会主义先进文化是中华民族现代文明的表现形态。也正是在这样一种意义上，我们才能够深切把握习近平总书记把“继续推动文化繁荣、建设文化强国、建设中华民族现代文明”作为“我们在新时代新的文化使命”予以提出并阐述。如此来看，我们建设中华民族现代文明，在主要内容和根本意义上，就是推动中华优秀传统文化创造性转化创新性发展、实现马克思主义基本原理同中华优秀传统文化相结合，就是推进中国特色社会主义文化建设、建设文化强国，就是形成中国式现代化的文化形态、造就有机统一的新的文化生命体。在这样一个过程中，我们需要“用中国道理总结好中国经验，把中国经验提升为中国理论”，“让马克思主义成为中国的，中华优秀传统文化成为现代的”，由此也才能“让中国特色社会主义道路有了更加宏阔深远的历史纵深，拓展了中国特色社会主义道路的文化根基”，也才能巩固文化主体性，使文化自信具有根本依托。这样一种辩证统一、相互支撑的联系，既可让我们在“文化”形态上印证并察看现代文明，又可使我们在文化建设和文明发展的一体化进程中追求文化的理想目标和文明的理想境界。

IV. The Historical Process of the Modern Civilization of the Chinese Nation

四、中华民族现代文明的历史进程

The theoretical thought of every epoch “is a historical product,” and “consciousness can never be anything else than conscious existence.” [n29] The proposal of “the modern civilization of the Chinese nation” and the elucidation of the epochal task of “building the modern civilization of the Chinese nation” are not subjective fabrications of the mind; they necessarily have a deep foundation and sufficient conditions. They are embedded in social practice and social life and can only be sought in the real economic base and the process of social development. From the perspective of the “modern” spatiotemporal dimension in which the Chinese nation finds itself, the deep foundation and sufficient conditions for proposing “the modern civilization of the Chinese nation” and planning to advance its construction are the practice of building socialism with Chinese characteristics and its great achievements, as well as the continuous deepening and advancement of Chinese-path modernization.

每一时代的理论思维“都是一种历史的产物”，“意识在任何时候都只能是被意识到了的存在”。“中华民族现代文明”的提出与“建设中华民族现代文明”时代任务的阐发，不是头脑中的主观臆造，必然有其深厚基础和充足条件。它蕴存于社会实践活动和社会生活之中，只能在现实的经济基础和社会发展进程中去寻找。从中华民族所处的“现代”时空维度看，提出“中华民族现代文明”、谋划推进中华民族现代文明建设的深厚基础和充足条件，是中国特色社会主义的建设实践及其伟大成就，是中国式现代化的持续深化推进。

The historical starting point of the modern civilization of the Chinese nation is the birth of modern Chinese society. For a civilization, a civilization of a particular nature, or a civilization of a particular historical period, what determines its commencement and development is the transformation of social forms and the construction of institutions, because “the mode of production of material life conditions the general process of social, political and intellectual life.” [n30] Civilization is not an independently operating entity; even if it is closely linked to material entities including the economy, institutions, and culture and reflects their essential characteristics and inner requirements, it is still an existence that must be displayed through people and in their behavioral interactions. And people are social beings; people and the civilization they create and display are deeply influenced, conditioned, and determined by the social form and social system in which they live, hence the distinction between feudal civilization, capitalist civilization, and socialist civilization. The Chinese nation, continuing the arduous explorations of modern China for national salvation and survival, relying on the theoretical guidance of Marxism and the strong leadership of the Communist Party of China, embarked on the correct path toward independence and a bright future. Through the arduous and extraordinary New Democratic Revolution, it overthrew the “three great mountains” [n31] and then, marked by the founding of New China, entered modern society. What is called modern Chinese society is a society in which the Chinese nation has shaken off its semi-colonial and semi-feudal state, a society that has established a socialist system, taken the socialist road, and undergone earth-shaking changes. It is precisely by standing on the solid foundation of socialist society, benefiting from the support of the socialist system and the socialist road, that we have begun the history of building a new socialist culture and creating a new socialist civilization. “In this new society and new state, there will be not only a new politics and a new economy, but also a new culture.” “We must not only transform a China that is politically oppressed and economically exploited into a China

中华民族现代文明的历史起点，是中国现代社会的诞生。一种文明、一种性质的文明或一个历史时期的文明，对于它的启程与发展，起决定作用的是社会的形态更替和制度构建，因为“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程”。文明不是独立运行的实体，即便与包括经济、制度、文化等物质实体紧密联系并映现其本质特征和内在要求，它仍然是必须通过人并在人的行为交往中才能得以展示的存在。而人是社会的存在物，人与他所创造、展现的文明深受所处社会形态和社会制度的影响、制约和决定，故有封建主义文明、资本主义文明、社会主义文明之别。中华民族承续近代中国为救亡图存而进行的艰难探索，依靠马克思主义的理论指引和中国共产党的坚强领导，才踏上了朝向独立自主、奔赴光明未来的正确路径，通过艰苦卓绝的新民主主义革命推翻“三座大山”，进而以新中国建立为标志而迈入到现代社会。所谓中国现代社会，即中华民族摆脱了半殖民地半封建状态的社会，是建立起社会主义制度、走上社会主义道路而发生翻天覆地巨变的社会。正是立足于社会主义社会的坚实基地，得益于社会主义制度、社会主义道路的支撑，我们才开启了建设社会主义新文化、创建社会主义新文明的历史。“在这个新社会和新国家中，不但有新政治、新经济，而且有新文化。”“我们不但要把一个政治上受压迫、经济上受剥削的中国，变为一个政治上自由和经济上繁荣的中国，而且要把一个被旧文化统治因而愚昧落后的中国，变为一个被新文化统治因而文明先进的中国。”（同上）社会主义新中国使中华民族进入现代社会的同时，也使中华文明跨入现代文明的新的发展阶段。这个新的发展阶段，就是中华民族现代文明启程与创建的新阶段。

The historical development of the modern civilization of the Chinese nation has traversed a course of exploration and progress spanning more than 70 years since the founding of New China. Through the socialist revolution and construction marked by self-reliance and hard struggle, the reform and opening up and socialist modernization characterized by ideological emancipation and enterprising spirit, and the New Era of socialism with Chinese characteristics defined by confidence, self-reliance, upholding fundamental principles and breaking new ground, the modern civilization of the Chinese nation has accumulated rich fruits and achieved substantial progress. On the foundation of the historic transformations brought about by New China and socialism, hundreds of millions of people, under the leadership of the Communist Party of China, have fully unleashed their wisdom and strength, creatively developed socialist economy, politics and culture, and built a new type of socialist civilization with high spirits. The Chinese nation has not only completely shed the label of the "sick man of East Asia" imposed by Western powers and thoroughly bid farewell to the "profound crisis of civilizational continuity," but has also enabled "China to move from disunity and a heap of loose sand to high unity and ethnic solidarity, from poverty, weakness and utter destitution to moderate prosperity in all respects and prosperity and strength, from being bullied and humiliated to independence, autonomy and firm confidence." [27]27 The quotations in this sentence are from Xi Jinping's speech at the ceremony marking the centenary of the Communist Party of China on July 1, 2021. Through arduous exploration and unremitting struggle, we have emerged from the dogmatic socialist model that had fallen behind the times, blazed a new path of socialism with Chinese characteristics, advanced socialism with Chinese characteristics into the New Era, created the twin miracles of rapid economic growth and enduring social stability, and laid a solid foundation and created sufficient conditions for the construction of a new type of socialist civilization. We have promoted the adaptation of Marxism to the Chinese context and the needs of the times, inherited and carried forward fine traditional Chinese culture, advocated and practiced the core socialist values, developed a socialist advanced culture that is national, scientific and popular and oriented toward modernization, the world and the future, adhered to mutual respect among cultures and mutual learning among civilizations, and fully absorbed all outstanding achievements of human civilization, thereby providing solid cultural support for the cause of socialism with Chinese characteristics and bringing about a flourishing situation for the modern civilization of the Chinese nation. Over the more than 70 years since the founding of New China, the Chinese nation has radiated an unprecedented historical initiative and historical creativity, painted a magnificent picture in the history of human development in socialist China, kept socialist advanced culture on the correct track, and taken solid and steady steps in building the modern civilization of the Chinese nation.

中华民族现代文明的历史发展，走过新中国成立以来70多年探索发展的历程。历经自力更生、发愤图强的社会主义革命和建设，解放思想、锐意进取的改革开放和社会主义现代化建设，自信自强、守正创新的中国特色社会主义新时代，中华民族现代文明正积累起丰硕成果，取得了长足进步。在新中国和社会主义带来的历史巨变基础上，亿万人民在中国共产党领导下充分迸发智慧和力量，创造性地发展社会主义经济、政治和文化，意气风发地建设新型的社会主义文明。中华民族不仅彻底摘掉了被西方列强辱为“东亚病夫”的标签，彻底告别了“文明难以赓续的深重危机”，而且让“中国从四分五裂、一盘散沙到高度统一、民族团结，从积贫积弱、一穷二白到全面小康、繁荣富强，从被动挨打、饱受欺凌到独立自主、坚定自信”。我们历经艰难探索和不懈奋斗，从落后于时代的社会主义教条模式中走出来，开创了中国特色社会主义新道路，推进中国特色社会主义进入新时代，创造了经济快速发展和社会长期稳定的奇迹，为新型的社会主义文明建设打下了坚实基础、创造了充足条件。我们推进马克思主义中国化时代化，传承弘扬中华优秀传统文化，倡导并践行社会主义核心价值观，发展面向现代化、面向世界、面向未来的民族的科学的大众的社会主义先进文化，坚持文化相互尊重和文明交流互鉴，充分吸收人类创造的一切优秀文明成果，为中国特色社会主义事业提供了坚实的文化支撑，使中华民族现代文明呈现繁荣局面。新中国成立70多年来，中华民族焕发出前所未有的历史主动精神、历史创造精神，在社会主义中国绘就了人类发展史上的壮美画卷，使社会主义先进文化沿着正确轨道前进，中华民族现代文明建设迈出扎实而稳健的步伐。

In the historical development of the modern civilization of the Chinese nation, General Secretary Xi Jinping's important speech at the Symposium on Cultural Heritage and Development [28]28 The Symposium on Cultural Heritage and Development was held in Beijing on June 2, 2023. holds landmark and pioneering significance. On the one hand, the series of new ideas, new viewpoints and new judgments put forward in this important speech profoundly reveal the inherent laws and practical requirements of the development of Chinese civilization, systematically summarize the historical development and practical experience of the modern civilization of the Chinese nation, place Chinese civilization and the modern civilization of the Chinese nation in an unprecedented prominent position, and fully demonstrate the importance and urgency of cultural construction and civilizational creation in the New Era. The formation of new concepts and the expression of new ideas are by no means a momentary accidental emergence, but an innovation after looking back at historical practice and engaging in deep reflection, encompassing the theoretical preparation and accumulation, as well as the practical momentum and exploration, that had long preceded them. As Marx said, "the theoretical scheme requires a great accumulation of practical experience before it can be perfected." [29]29 Karl Marx, *Capital*, Volume 1, Preface to the First German Edition. On the other hand, the deepening of understanding and the elevation of thinking on the issue of the modern civilization of the Chinese nation are not limited to the proposal of iconic concepts or the expression of key terms; the more fundamental significance lies in the fact that it has enabled us to achieve theoretical consciousness and practical initiative on the modern civilization of the Chinese nation and its construction, giving us an increasingly clear understanding of the basic tasks and direction of effort, and a more adequate planning for advancing practice and implementing measures. Engels held that the driving force of human action "must pass through his brain, must be transformed into the motives of his will, before he can act." [30]30 Friedrich Engels, *Ludwig Feuerbach and the End of Classical German Philosophy*. Hegel held that human impulse lies in "achieving oneself (knowing oneself) through practical activity," that man "realizes himself in the external things directly presented before him, and in this practical process he knows himself. Man achieves this goal by changing external things, imprinting the inner life of his own mind upon these external things." [31]31 G.W.F. Hegel, *Aesthetics: Lectures on Fine Art*, Volume 1. Ideas always retain the impulse toward objectified presentation, and cognition must inevitably be transformed into practical action. Our cognition of Chinese civilization and our understanding of the modern civilization of the Chinese nation are grounded in the construction of the modern civilization of the Chinese nation. For the leading core (the Communist Party of China) and the relying force (hundreds of millions of people) in building the modern civilization of the Chinese nation, this is a process of subjective initiative that projects the subjective onto the objective, thereby strengthening the subject's responsibility and subject's commitment, and further "carrying forward the historical lineage and writing a contemporary chapter with the integrity and courage to uphold fundamental principles and break new ground." [32]32 Xi Jinping, speech at the Symposium on Cultural Heritage and Development, June 2, 2023. What is clearly visible to us is that the power of thought, together with the power of practice, is driving the modern civilization of the Chinese nation to advance in depth and breadth.

在中华民族现代文明的历史发展进程中，习近平总书记在文化传承发展座谈会上的重要讲话，具有标志性和开拓性意义。一方面，这一重要讲话提出的一系列新思想新观点新论断，深刻揭示中华文明发展的内在规律和现实要求，系统总结中华民族现代文明的历史发展和实践经验，将中华文明、中华民族现代文明置于前所未有的突出地位，充分彰显出新时代文化建设、文明创造的重要性和紧迫性。新概念的形成和新思想的表达，绝非一时的偶然萌发，而是回望历史实践并进行深度思考后的创新，包含了此前长时期在理论上的准备与积累、在实践上的蓄势与探求，正如马克思所说，“理论的方案需要通过实际经验的大量积累才臻于完善”。另一方面，在中华民族现代文明问题上的认识深化和思维提升，绝不限于标识性概念的提出、关键性词语的表达，更为根本的意义在于，它使我们在中华民族现代文明及其建设问题上，达到了理论上的自觉，进展至实践上的主动，使我们对基本任务、努力方向有了愈加清晰的认识，在推进实践、落实措施方面有了更为充分的谋划。恩格斯认为，人的行动的动力，“一定要通过他的头脑，一定要转变为他的意志的动机，才能使他行动起来”。黑格尔认为，人的冲动在于“通过实践的活动来达到为自己（认识自己）”，人“要在直接呈现于他面前的外在事物之中实现他自己，而且就在这实践过程中认识他自己。人通过改变外在事物来达到这个目的，在这些外在事物上面刻下他自己内心生活的烙印”。理念始终保持着对象化呈现的冲动，认识必然要转化为实际的行动。我们认知中华文明、理解中华民族现代文明，立足点是建设中华民族现代文明。这对于建设中华民族现代文明的领导核心（中国共产党）和依靠力量（亿万人民）来说，则是一个以主观见之于客观的主体自觉过程，并由以强化主体责任和主体担当，进而“以守正创新的正气和锐气，赓续历史文脉、谱写当代华章”。让我们清晰可见的是，思想的力量连同实践的力量，正推动中华民族现代文明向深度和广度加力进发。

The historical process of the modern civilization of the Chinese nation is not a single-track advance; it has always developed within the magnificent cause of socialist construction and reform, and has always deepened and expanded in tandem with and integrated into the practice of Chinese-path modernization. Modern civilization is generated in the movement of modernization, and the modern civilization of the Chinese nation accumulates and grows in the process of Chinese-path modernization. The report of the 20th National Congress of the CPC [33]33 The 20th National Congress of the Communist Party of China was held in Beijing in October 2022. points out: "On the basis of long-term exploration and practice since the founding of New China, especially since reform and opening up, and through theoretical and practical innovations since the 18th National Congress, our Party has successfully advanced and expanded Chinese-path modernization." It can be said that Chinese-path modernization and the modern civilization of the Chinese nation both commenced with the founding of New China, both experienced long-term exploration, and both achieve innovation and breakthroughs on a common practical foundation. Chinese-path modernization is a socialist modernization led by the Communist Party of China. It is not a copy of the modernization of other countries, nor is it a product of the rupture of Chinese civilization; rather, it is a modernization that continues the ancient Chinese civilization, grows out of the Chinese soil, and is a modernization with cultural continuity, civilizational renewal, and the characteristics of the times and Chinese features. "Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of progress of human civilization, presents a new picture different from the Western model of modernization, and is a completely new form of human civilization." [34]34 Xi Jinping, speech at the Symposium on Cultural Heritage and Development, June 2, 2023. Chinese-path modernization contains a unique worldview, values, historical outlook, civilizational outlook, democratic outlook, ecological outlook, and their great practice. It must both consolidate the material foundation of modernization and vigorously develop socialist advanced culture, inherit Chinese civilization, and promote the comprehensive enrichment of material things and the all-round development of human beings. Closely linked with Chinese-path modernization, the modern civilization of the Chinese nation inherits the qualities of fine traditional Chinese culture, upholds the outstanding characteristics of Chinese civilization, embodies the essential requirements and development laws of Chinese-path modernization, and is a civilization that marks the temporal characteristics and the spirit of the times of Chinese-path modernization. The modern civilization of the Chinese nation and Chinese-path modernization are dialectically connected and internally unified. "Chinese-path modernization endows Chinese civilization with modern power, while Chinese civilization endows Chinese-path modernization with profound depth." [35]35 Xi Jinping, speech at the Symposium on Cultural Heritage and Development, June 2, 2023. Chinese-path modernization builds a practical stage for the modern civilization of the Chinese nation, and the modern civilization of the Chinese nation becomes an important achievement and civilizational crystallization of Chinese-path modernization.

中华民族现代文明的历史进程不是单一推进的，它始终在波澜壮阔的社会主义建设、改革事业中发展，始终伴随并融会到中国式现代化实践中深化拓展。现代文明在现代化运动中生成，中华民族现代文明在中国式现代化进程中累积成长。党的二十大报告指出：“在新中国成立特别是改革开放以来长期探索和实践基础上，经过十八大以来在理论和实践上的创新突破，我们党成功推进和拓展了中国式现代化。”可以说，中国式现代化与中华民族现代文明共同启程于新中国成立，共同经历了长期探索，在共同的实践基础上去实现创新和突破。中国式现代化是中国共产党领导的社会主义现代化，不是照搬照抄其他国家的现代化，不是中华民族文明断裂的产物，而是赓续中华古老文明、从中华大地上生长出来的现代化，是文化承续、文明更新并具有时代特征和中国特色的现代化。“中国式现代化，深深植根于中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的发展方向，展现了不同于西方现代化模式的新图景，是一种全新的人类文明形态。”中国式现代化蕴含独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，既要厚植现代化的物质基础，又要大力发展社会主义先进文化，传承中华文明，促进物的全面丰富和人的全面发展。与中国式现代化紧密联结，中华民族现代文明继承中华优秀传统文化品质，秉持中华文明突出特性，体现中国式现代化本质要求和发展规律，是标注中国式现代化时代特征和时代精神的文明。中华民族现代文明与中国式现代化辩证联结、内在统一。“中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴。”中国式现代化为中华民族现代文明搭建起实践舞台，中华民族现代文明成为中国式现代化的重要成就和文明结晶。

As the cultural form of Chinese-path modernization, the modern civilization of the Chinese nation contains the essence of Chinese-path modernization, condenses the achievements of the innovative practice and innovative theory of socialism with Chinese characteristics, and accumulates the essence of the Chinese experience, Chinese solutions, and Chinese wisdom created by the Party and the people. As a new form of the modern development of Chinese civilization, the modern civilization of the Chinese nation follows the general laws of civilizational development, manifests the national conditions and practical needs of civilizational construction in China, and both endows “socialist China” with the concreteness and uniqueness of civilization and imbues it with the scientificity and universality of advanced human culture. The modern civilization of the Chinese nation must draw nourishment from the achievements and experience, opportunities and challenges, and advancement and development of Chinese-path modernization, and deeply root the foundation of modern civilizational construction in practice and in the soil of reality. The modern civilization of the Chinese nation becomes the civilizational foundation of contemporary China’s development, providing spiritual strength for promoting the prosperity and progress of the Party and the state’s undertakings. The construction of the modern civilization of the Chinese nation, integrated into the practice of Chinese-path modernization, must rely on the grand theme and broad fields of Chinese-path modernization, continuously manifest its own value and role, and achieve resonance with Chinese-path modernization; it must closely follow the actual process of Chinese-path modernization construction and its major achievements, continuously enrich its own elements and content, and achieve joint efforts and shared accomplishments with Chinese-path modernization.

作为中国式现代化的文化形态，中华民族现代文明内蕴着中国式现代化的精髓，凝结着中国特色社会主义创新实践和创新理论的成果，积淀着党和人民创造的中国经验、中国方案和中国智慧的精华。作为中华文明现代发展的崭新形态，中华民族现代文明遵循着文明发展的一般规律，显现出文明建设的中国国情和现实需要，既赋予“社会主义中国”文明的具体性和独特性，又使之深蕴人类先进文化的科学性和普适性。中华民族现代文明务必从中国式现代化的成就与经验、机遇与挑战、推进与发展中汲取养料，将现代文明建设的根基深深扎在实践之中、深深扎在现实土壤之中。中华民族现代文明成为当代中国发展的文明底色，为推动党和国家事业兴旺发达提供精神力量。汇入到中国式现代化建设实践中的中华民族现代文明建设，要依托中国式现代化的宏阔主题与宽广领域，不断彰显自身的价值与作为，实现与中国式现代化的同频共振；要紧贴中国式现代化建设的现实进程及其重大成就，不断丰富自身的要素与内容，实现与中国式现代化的合力共为。

Author: Shang Zhixiao, professor and doctoral supervisor at the School of Marxism, Shandong Normal University, director of the Institute of Contemporary Chinese Marxism at Shandong Universities, concurrently vice-chairman of the Teaching Steering Committee for Marxist Theory Majors under the Ministry of Education, president of the Shandong Philosophical Society, president of the Shandong Marxist Research Society, etc.

作者：商志晓，山东师范大学马克思主义学院教授、博士生导师，山东省高校当代中国马克思主义研究院院长，兼任教育部马克思主义理论类专业教学指导委员会副主任委员，山东省哲学学会会长、山东省马克思主义研究会会长等

Online editor: Jin Qiu

网络编辑：金秋