On the Pathways to Enhancing the International Discourse Power of the Communist Party of China — Reflections Based on the New Form of Human Civilization

As an important dimension of national soft power and the international influence of the Communist Party of China (CPC), the international discourse power of the CPC concerns the acceptance and recognition of China’s development path, institutional model, and values within the international community, while also profoundly influencing the shaping of global governance rules, the setting of development agendas, and the dynamics of ideological struggle. The construction of the CPC’s international discourse power is closely linked to the process of the great rejuvenation of the Chinese nation, the future and destiny of socialism, and even the direction of the evolution of human civilization.

作为国家软实力与中国共产党国际影响力的重要维度，中国共产党的国际话语权事关中国发展道路、制度模式与价值理念在国际社会的接受度与认同感，同时深刻影响全球治理规则塑造、发展议程设置以及意识形态领域斗争态势。中国共产党的国际话语权建设，与中华民族伟大复兴进程、社会主义前途命运乃至人类文明演进方向紧密相连。

The new form of human civilization is committed to resolving the deep-seated contradictions between production and distribution, humans and society, humans and nature, and nations under the logic of capital domination. It pursues the coordinated development of material abundance, cultural-ethical enrichment, political clarity, social harmony, and ecological well-being, and promotes the building of a community with a shared future for mankind. It embodies a discourse system and value standards different from Western-centric narratives. The critical transcendence of capitalist modernization and the exploration of a better social system inherent in the new form of human civilization provide theoretical resources and practical fulcrums for the CPC to break free from passive responses, seize narrative initiative, and construct and enhance its international discourse power in international ideological struggle. Its core characteristics, such as people-centeredness, peaceful development, win-win cooperation, and a shared future, not only constitute the value foundation of the CPC’s international discourse power but also determine the CPC’s unique perspective and strategic choices when analyzing the dilemmas of discourse power and constructing pathways for its enhancement. How to effectively transform the power of truth, morality, and practice contained within it into an international discourse with strong persuasiveness, appeal, and leadership, thereby gaining greater initiative in the international ideological sphere, has become a contemporary issue of both theoretical value and practical urgency.

人类文明新形态致力于破解资本逻辑主导下生产与分配、人与社会、人与自然、国家与国家之间的深层矛盾，追求物质富足、精神富有、政治清明、社会和谐、生态良好的协同发展，推动构建人类命运共同体，蕴含着一套不同于西方中心主义叙事的话语体系与价值标准。人类文明新形态对资本主义现代化的批判性超越和对更美好社会制度的探索，为中国共产党在国际意识形态斗争中摆脱被动回应、掌握叙事主动、构建和增强国际话语权提供了理论资源与实践支点。它所蕴含的人民至上、和平发展、合作共赢、命运与共等核心特质，不仅构成了中国共产党国际话语权的价值基石，而且决定了中国共产党在分析话语权困境、构建提升路径时的独特视角与战略选择。如何将蕴藏于其中的真理力量、道义力量和实践力量有效转化为具有强大说服力、感召力和引领力的国际话语，从而在国际意识形态领域赢得更大主动权，成为一个兼具理论价值与实践紧迫性的时代课题。

I. The Supporting Role of the New Form of Human Civilization for the CPC’s International Discourse Power

一、人类文明新形态对中国共产党国际话语权的支撑作用

General Secretary Xi Jinping profoundly pointed out, “The international public opinion landscape is one where the West is strong and we are weak; major Western media control world public opinion. We often have reasons but cannot articulate them, or we articulate them but they do not spread.” [1]1 Xi Jinping, *Xi Jinping: The Governance of China*, Vol. 1, Foreign Languages Press, 2014, p. 162. This indicates that China’s developmental advantages and comprehensive strength have not yet been transformed into discursive advantages. Through the unremitting efforts of several generations, the problems of “being beaten” and “being starved” have been resolved, but the problem of “being scolded” has not yet been fundamentally resolved. General Secretary Xi Jinping pointed out: “Winning international discourse power is a major issue we must resolve well.” [2]2 Xi Jinping, *Xi Jinping: The Governance of China*, Vol. 2, Foreign Languages Press, 2017, p. 443. This important assertion clarifies the urgency of enhancing the CPC’s international discourse power. The new form of human civilization provides the most solid, unique, and transcendent value core for the CPC’s international discourse narrative. Only by deeply understanding and systematically explaining the internal logic and core characteristics of the CPC’s international discourse narrative can a narrative system with strong persuasiveness be established in the international public opinion arena.

习近平总书记深刻指出，“国际舆论格局是西强我弱，西方主要媒体左右着世界舆论，我们往往有理说不出，或者说了传不开”。这说明我国发展优势和综合实力还没有转化为话语优势。经过几代人不懈奋斗，“挨打”和“挨饿”问题已经得到解决，但“挨骂”问题还没有得到根本解决。习近平总书记指出：“争取国际话语权是我们必须解决好的一个重大问题。”这一重要论断明确了提升中国共产党国际话语权的紧迫性。人类文明新形态为中国共产党的国际话语叙事提供了最坚实、最独特、最具超越性的价值内核。只有深刻理解和系统阐释中国共产党国际话语叙事的内在逻辑与核心特质，才能在国际舆论场中建立起具有强大说服力的叙事体系。

1. The Theoretical Foundation of the New Form of Human Civilization

1.人类文明新形态的理论根基

Historical materialism profoundly reveals the general laws of the evolution of human social formations, scientifically critiques the historical progress and inherent contradictions of capitalist civilization, and envisions the prospect of a communist society centered on the free and comprehensive development of the individual. Historical materialism holds that the mode of production of material life conditions the overall process of social, political, and spiritual life. Social being determines social consciousness. This provides scientific guidance for understanding the evolution of civilizational forms. The new form of human civilization is not a partial improvement of a regional civilization but a new type of civilization with integrity and transcendence, created through the Chinese-path modernization under the guidance of Marxist scientific theory, drawing on the essence of fine traditional Chinese culture. It is a great achievement of the Chinese Communists in adhering to and developing Marxism under new historical conditions and upholding the Two Integrations. [3]3 The Two Integrations (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of its fine traditional culture.

唯物史观深刻揭示了人类社会形态演进的一般规律，对资本主义文明的历史进步性及其固有矛盾进行了科学批判，展望了以人的自由而全面的发展为核心的共产主义社会远景。唯物史观认为，物质生活的生产方式制约着社会生活、政治生活和精神生活的整个过程。社会存在决定社会意识。这为理解文明形态演进提供了科学指引。人类文明新形态并非地域性文明的局部改良，而是在马克思主义科学理论指引下，汲取中华优秀传统文化精华，通过中国式现代化道路创造的一种具有整体性、超越性的新文明类型，是中国共产党人在新的历史条件下坚持和发展马克思主义、坚持“两个结合”的伟大成果。

“Why the Communist Party of China can succeed and why socialism with Chinese characteristics is good is, in the final analysis, because Marxism works!” [4]4 Xi Jinping, Speech at the celebration of the centenary of the founding of the Communist Party of China, July 1, 2021. This important assertion profoundly reveals the theoretical foundation of the new form of human civilization. The concepts advocated by Chinese-path modernization, such as common prosperity for all people, coordination between material and cultural-ethical progress, harmony between humans and nature, and seeking mutually beneficial win-win outcomes through cooperation in development, are precisely the dialectical unity of the theoretical logic of scientific socialism and the historical logic of contemporary Chinese social development. General Secretary Xi Jinping pointed out: “We adhere to and develop socialism with Chinese characteristics, promote the coordinated development of material, political, cultural-ethical, social, and ecological civilization, create a new path of Chinese-path modernization, and create a new form of human civilization.” [5]5 Xi Jinping, Speech at the celebration of the centenary of the founding of the Communist Party of China, July 1, 2021. The CPC, uniting and leading the Chinese people, has proven through the successful practice of socialism with Chinese characteristics that the path to modernization and a higher form of civilization is not the capitalist path proclaimed by the “end of history” thesis. The socialist form of civilization not only possesses historical inevitability but also demonstrates practical feasibility and significant superiority.

“中国共产党为什么能，中国特色社会主义为什么好，归根到底是因为马克思主义行！”这一重要论断深刻揭示了人类文明新形态的理论根基。中国式现代化所倡导的全体人民共同富裕、物质文明和精神文明相协调、人与自然和谐共生、合作发展中谋求互利共赢等理念，正是科学社会主义理论逻辑和当代中国社会发展历史逻辑的辩证统一。习近平总书记指出：“我们坚持和发展中国特色社会主义，推动物质文明、政治文明、精神文明、社会文明、生态文明协调发展，创造了中国式现代化新道路，创造了人类文明新形态。”中国共产党团结带领中国人民用中国特色社会主义的成功实践证明：通往现代化和更高阶文明的道路并非“历史终结论”所宣称的资本主义道路，社会主义文明形态不仅具有历史的必然性，更具有现实的可行性与显著的优越性。

From the developmental trajectory of the Marxist view of civilization, the new form of human civilization achieves a historical transcendence over the capitalist form of civilization. In the *Communist Manifesto*, Marx and Engels revealed that while capitalist civilization creates enormous productive forces, it also causes human alienation, ecological destruction, and the exploitative expansion of the world market. The new form of human civilization is precisely proposed to address these ills. People-centeredness, common prosperity, harmony between humans and nature, pursuing a path of peaceful development, and building a community with a shared future for mankind constitute the core discourse narrative of the new form of human civilization. “Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of human civilizational progress, and presents a new picture different from the Western modernization model. It is a completely new form of human civilization.” [6]6 Xi Jinping, Speech at the opening ceremony of the CPC in Dialogue with World Political Parties High-level Meeting, March 15, 2023. This continuity and innovation enable the CPC to stand at the height of human morality and the laws of historical development, fundamentally deconstructing the Western myth of so-called “universal values” and laying a scientific and historically rational foundation for its own discourse system. It is this profound response to the predicament of Western civilization that endows the discourse narrative of the new form of human civilization with transcendent value, because it is not only about telling China’s story but also about providing an alternative solution to the developmental dilemmas of capitalism.

从马克思主义文明观的发展脉络看，人类文明新形态实现了对资本主义文明形态的历史性超越。马克思恩格斯在《共产党宣言》中揭示了资本主义文明在创造巨大生产力的同时，也造成了人的异化、生态环境的破坏和世界市场的剥削性扩张。人类文明新形态正是针对这些弊端而提出的。以人民为中心、共同富裕、人与自然和谐共生、走和平发展道路、构建人类命运共同体等构成人类文明新形态的核心话语叙事。“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。”这种承续与创新，使得中国共产党站在人类道义和历史发展规律的高度，从根本上解构西方所谓的“普世价值”神话，为自身话语体系奠定科学的、历史的合理性基础。正是这种对西方文明困境的深刻回应，使得人类文明新形态的话语叙事具备了超越性价值，因为它不仅是在讲述中国故事，更是在为资本主义的发展困境提供替代性方案。

2. Comprehensive Transcendence of the Predicament of Capitalist Modernization

2.对资本主义现代化困境的全面超越

The “newness” of the new form of human civilization lies centrally in a series of its characteristics that achieve a systematic transcendence over capitalist modernization, which is characterized by capital-centeredness, expansion, and plunder, thereby presenting a civilizational paradigm with greater inclusiveness, sustainability, and humanistic care. This transcendence is not a partial patch but a holistic reconstruction, involving multiple dimensions such as value concepts, development paths, ethics of interaction, and global governance. Understanding these characteristics is not only to elucidate the connotation of the new form of human civilization but also to reveal its unique role in the construction of the CPC’s international discourse power.

人类文明新形态之“新”,核心在于其一系列特质实现了对以资本为中心、以扩张和掠夺为特征的资本主义现代化的系统性超越，展现出一种更具包容性、可持续性和人文关怀的文明范式。这种超越不是局部修补，而是整体性重构，涉及价值理念、发展路径、交往伦理和全球治理等多个维度。理解这些特质，不仅是为了阐明人类文明新形态的内涵，更是为了揭示其在中国共产党国际话语权建设中能够发挥的独特作用。

First, the value core of people-centeredness.

第一，人民至上的价值内核。

The new form of human civilization abandons the hegemonic logic of prioritizing capital accumulation and interest groups, and adheres to the people-centered development thought. “The people are the creators of history; the masses are the true heroes. The masses are the source of our strength.” [7]7 Xi Jinping, *Xi Jinping: The Governance of China*, Vol. 1, Foreign Languages Press, 2014, p. 5. This is not only reflected in the fundamental political stance that “the country is the people, and the people are the country,” but also runs through the practice of whole-process people’s democracy, the social security system covering all citizens, the completion of building a moderately prosperous society in all respects, and the solid promotion of common prosperity. General Secretary Xi Jinping emphasized: Common prosperity is the essential requirement of socialism with Chinese characteristics. We must strive to maintain and promote social fairness and justice, promote common prosperity for all people, and resolutely prevent polarization. [8]8 Xi Jinping, Report to the 20th National Congress of the Communist Party of China, October 16, 2022. This stands in stark contrast to Western political polarization, social fragmentation, and the vast gap between rich and poor. The people-centered value orientation answers the fundamental question of “for whom is China’s development?” It constitutes the deepest source of strength for the CPC’s discourse system and lays the logical starting point for providing international public goods, practicing this value orientation, and winning international discourse power.

人类文明新形态摒弃了资本增殖至上、利益集团优先的霸权逻辑，坚持以人民为中心的发展思想。“人民是历史的创造者，群众是真正的英雄。人民群众是我们力量的源泉。”这不仅体现在“江山就是人民，人民就是江山”的根本政治立场上，更贯穿于全过程人民民主的实践、覆盖全民的社会保障体系、全面建成小康社会、扎实推进共同富裕等具体实践中。习近平总书记强调：共同富裕是中国特色社会主义的本质要求，要着力维护和促进社会公平正义、促进全体人民共同富裕，坚决防止两极分化。这与西方政治极化、社会撕裂、贫富悬殊形成鲜明对比。以人民为中心的价值取向，回答了“中国的发展为了谁”这一根本问题，构成了中国共产党话语体系最深厚的力量源泉，为提供国际公共产品践行这一价值取向、赢得国际话语权奠定了逻辑起点。

Second, the civilizational path of peaceful development.

第二，和平发展的文明道路。

The new form of human civilization has broken the traditional Western model in which a strong country is bound to seek hegemony and national development relies on colonial plunder and war expansion. China’s pursuit of the path of peaceful development is a conclusion drawn from an objective judgment of history, reality, and the future, and it represents an organic unity of ideological confidence and practical consciousness. Chinese-path modernization adheres to the path of peaceful development, achieving development through its own hard work, reform and opening up, and innovation-driven growth, while committing to providing new opportunities for the world through China’s new development. China has always been a builder of world peace, a contributor to global development, and a defender of the international order. Against the current backdrop of a turbulent and intertwined international landscape, the path of peaceful development that China upholds forcefully refutes prejudices and slanders such as the “China threat theory” and the notion that “a strong country is bound to seek hegemony.” In the struggle for international discourse power, the Communist Party of China must take “peaceful development” as a core narrative element and use practical achievements to prove that China’s development is an opportunity for the world, not a threat.

人类文明新形态打破了“国强必霸”、依靠殖民掠夺与战争扩张实现国家发展的西方传统模式。中国走和平发展道路，是从对历史、现实、未来的客观判断中得出的结论，是思想自信和实践自觉的有机统一。中国式现代化坚持走和平发展道路，通过自身艰苦奋斗、改革开放与创新驱动实现发展，并致力于以中国的新发展为世界提供新机遇。中国始终是世界和平的建设者、全球发展的贡献者、国际秩序的维护者。在当前变乱交织的国际背景下，中国所坚持的和平发展道路有力驳斥了“中国威胁论”“国强必霸”等偏见与污蔑。中国共产党在国际话语权斗争中，需将“和平发展”作为核心叙事要素，用实践成果证明中国的发展对世界来说是机遇而非威胁。

Third, the ethics of interaction based on win-win cooperation.

第三，合作共赢的交往伦理。

The new form of human civilization transcends zero-sum game thinking and Cold War mentality, advocating and practicing a global governance and development concept of extensive consultation, joint contribution, and shared benefits. General Secretary Xi Jinping has pointed out: “The Chinese people not only hope to live a good life themselves, but also hope that people of all countries can live a good life.” From proposing the Belt and Road Initiative to promoting the building of a community with a shared future for mankind, from advocating a correct view of righteousness and benefit to calling for the construction of a new type of international relations, the Communist Party of China has always emphasized mutual respect, win-win cooperation, openness, and inclusiveness. This stands in stark contrast to the anti-globalization actions of some countries that engage in unilateralism, protectionism, and “small yard, high fence.” The ethics of interaction based on win-win cooperation demonstrate that when expanding its discursive space, the Communist Party of China does not seek to establish a new discursive hegemony, but rather to promote the establishment of a more equal, pluralistic, and inclusive system of international dialogue.

人类文明新形态超越了零和博弈和冷战思维，倡导并践行共商共建共享的全球治理观和发展观。习近平总书记指出：“中国人民不仅希望自己过得好，也希望各国人民过得好。”从提出“一带一路”倡议到推动构建人类命运共同体，从主张正确义利观到呼吁构建新型国际关系，中国共产党始终强调相互尊重、合作共赢、开放包容。这与一些国家大搞单边主义、保护主义、“小院高墙”的逆全球化行为截然不同。合作共赢的交往伦理展现了中国共产党在拓展话语空间时，不是寻求建立新的话语霸权，而是促进更加平等、多元、包容的国际对话体系的建立。

Fourth, global responsibility based on a shared future.

第四，命运与共的全球责任。

Facing global challenges that transcend national borders, such as climate change, the pandemic of the century, and cybersecurity, the Communist Party of China upholds the concept of a community with a shared future for mankind, proposing that in the face of common challenges, humanity has no other way out but to work together in solidarity and pursue harmony and coexistence. It emphasizes joint efforts and cooperative responses, transcending the narrow concept of putting national interests above all else, and reflects a responsible commitment to the common future of all humanity. This endows the international discursive narrative of the Communist Party of China with a unique appeal.

面对气候变化、世纪疫情、网络安全等跨越国界的全球性挑战，中国共产党秉持人类命运共同体理念，提出面对共同挑战，人类只有和衷共济、和合共生这一条出路，强调同舟共济、合作应对，超越了狭隘的民族国家利益至上观念，体现了对全人类共同未来负责任的担当。这赋予了中国共产党国际话语叙事独特的感召力。

3. The organic unity of Party leadership, national rejuvenation, and civilizational innovation

3.党的领导、民族复兴与文明创新的有机统一

In its external narrative, the Communist Party of China is the leading core and driving force that deeply integrates the advanced nature of the Party, the miracle of national development, and the innovation of civilizational forms. General Secretary Xi Jinping’s assertion that “the most essential characteristic of socialism with Chinese characteristics is the leadership of the Communist Party of China, the greatest strength of the socialist system with Chinese characteristics is the leadership of the Communist Party of China, and the Party is the highest political leadership force” provides the core logic for the Party’s external narrative. “Without the Communist Party of China, how could there be a socialist China? How could there be socialism with Chinese characteristics? How could there be the great rejuvenation of the Chinese nation?” These “three how could there be” profoundly reveal the internal logic between the leadership of the Communist Party of China, national rejuvenation, and civilizational creation. Telling China’s story to the outside world is, at a deep level, telling the story of how the Communist Party of China, as a Marxist political party, has led the rejuvenation of Chinese civilization under contemporary conditions, how it has effectively governed a super-large country and created a new type of modernization and civilizational model. This narrative, which closely integrates the organizational advantages of the Communist Party of China, the effectiveness of national governance, and the achievements of civilizational innovation, possesses powerful logical persuasiveness and factual support, and constitutes the most weighty narrative core for enhancing the Party’s international discourse power.

在对外叙事中，中国共产党是将政党先进性、国家发展奇迹与文明形态创新深度融合的领导核心与驱动力量。习近平总书记关于“中国特色社会主义最本质的特征是中国共产党领导，中国特色社会主义制度的最大优势是中国共产党领导，党是最高政治领导力量”的论断，为党的对外叙事提供了核心逻辑。“没有中国共产党，哪有社会主义中国?哪有中国特色社会主义?哪有中华民族伟大复兴?”这“三个哪有”深刻揭示了中国共产党的领导与民族复兴、文明创造之间的内在逻辑。对外讲述中国故事，在深层次上就是讲述中国共产党作为马克思主义政党，如何引领中华文明在当代条件下实现复兴，如何在一个超大规模国家进行有效治理并创造出新型现代化与文明模式的故事。这种将中国共产党的组织优势、国家治理效能与文明创新成果紧密融合的叙事，具有强大的逻辑说服力和事实支撑力，是提升党的国际话语权最有分量的叙事内核。

At the same time, this narrative core is also reflected in the fact that the Communist Party of China, as the world’s largest Marxist ruling party, always maintains a spirit of self-revolution that turns the blade inward. The courage to engage in self-revolution is the most distinctive quality of the Communist Party of China and also its greatest strength. This enables the Communist Party of China to continuously maintain its advanced nature and integrity, persistently promote innovation in theory, practice, institutions, science and technology, and culture, and thus continuously lead the development and improvement of the new form of human civilization. This unique Party culture and political character explains why the Communist Party of China can continuously transcend itself and lead civilizational innovation, providing internal logical support for shaping an image of a Party that keeps pace with the times and is open and confident, and constitutes the most distinctive and persuasive content in the Party’s external narrative.

同时，这一叙事内核还体现在中国共产党作为世界上最大的马克思主义执政党，始终保持着刀刃向内的自我革命精神。勇于自我革命，是中国共产党最鲜明的品格，也是我们党最大的优势。这使得中国共产党能够持续保持先进性和纯洁性，不断推进理论、实践、制度、科技和文化等各方面创新，从而能够持续引领人类文明新形态的发展和完善。这种独特的政党文化和政治品格，解释了中国共产党为什么能不断超越自身、引领文明创新，为塑造与时俱进、开放自信的政党形象提供了内在逻辑支撑，构成了党的对外叙事中最具特色和说服力的内容。

II. Structural Obstacles to Enhancing the International Discourse Power of the Communist Party of China

二、中国共产党国际话语权提升的结构性障碍

Relying on the significant theoretical and practical advantages of the new form of human civilization, the international discursive landscape presents a trend of “the East rising and the West declining.” However, the Communist Party of China still faces severe challenges in enhancing its discourse power within the complex international public opinion arena. Accurately recognizing and analyzing these challenges is a prerequisite for formulating effective coping strategies.

依托人类文明新形态显著的理论与实践优势，国际话语格局呈现“东升西降”态势，但中国共产党要在复杂的国际舆论场中提升话语权，仍面临严峻挑战。准确认识和分析这些挑战，是制定有效应对策略的前提。

1. Systemic encirclement by Western discursive hegemony

1.西方话语霸权的体系性围堵

The basic situation of the current international discursive landscape, where “the West is strong and the East is weak,” has not yet undergone a fundamental reversal. The Western developed capitalist countries, led by the United States, rely on their economic, technological, and military advantages to firmly control the vast majority of global media, academic journal databases, humanities and social science evaluation systems, large social media platforms, and network infrastructure. They have constructed and meticulously maintained a discursive system that serves their political, economic interests and ideological hegemony, packaging the Western path of modernization, political system, and values as the “end of history” and the “only correct option,” and using their discursive hegemony to systematically denigrate, stigmatize, and contain non-Western development models and values.

当前国际话语格局“西强我弱”的基本态势尚未发生根本性逆转。以美国为首的西方发达资本主义国家，凭借其经济、科技、军事优势，牢牢掌控着全球绝大多数媒体、学术期刊数据库、人文社科评价体系、大型社交媒体平台和网络基础设施。它们构建并精心维护着一套服务于其政治经济利益和意识形态霸权的话语体系，将西方现代化道路、政治制度、价值观念包装成“历史的终点”和“唯一正确选项”,并利用其话语霸权对非西方的发展模式和价值观进行系统性贬抑、污名化和遏制。

The ideological biases and discursive filtering mechanisms of the United States and the West, implicit in the international power structure and communication system, seriously interfere with the international community’s objective, rational, and comprehensive understanding of China, becoming the most stubborn external structural barrier to enhancing the international discourse power of the Communist Party of China. The reason this suppression is particularly stubborn lies fundamentally in the fact that the core characteristics of the new form of human civilization—such as people-centeredness, peaceful development, and win-win cooperation—pose a fundamental challenge and provide an alternative to the Western hegemonic discursive system, whose underlying logic is capital supremacy, the notion that a strong country is bound to seek hegemony, and zero-sum game thinking. Western discursive hegemony instinctively engages in a systemic encirclement of this civilizational narrative, which could potentially shake its dominant position. Regarding the new form of human civilization pioneered under the leadership of the Communist Party of China and its successful practices, mainstream Western public opinion and academic discourse habitually employ methods such as selective neglect and conceptual substitution to distort and attack them. To change this situation, it is necessary to base efforts on the truthfulness and moral righteousness of the new form of human civilization itself.

暗含于国际权力结构和传播体系中的美西方意识形态偏见与话语过滤机制，严重干扰了国际社会对中国客观、理性、全面的认知，成为中国共产党提升国际话语权最顽固的外部结构性屏障。这种压制之所以格外顽固，根本原因在于人类文明新形态所展现的人民至上、和平发展、合作共赢等核心特质，对以资本至上、国强必霸、零和博弈为底层逻辑的西方霸权话语体系构成了根本性挑战与替代性选择。西方话语霸权本能地对这种可能动摇其统治地位的文明叙事进行体系性围堵。对中国共产党领导开创的人类文明新形态及其成功实践，西方主流舆论和学术话语惯常采取选择性忽视、偷换概念等手段进行扭曲和攻击。要改变这一现状，必须立足于人类文明新形态自身的真理性和道义性。

2. Cross-cultural translation and comprehension gaps of civilizational concepts

2.文明理念的跨文化翻译与理解鸿沟

Many core concepts and values embedded in the new form of human civilization, such as whole-process people’s democracy, common prosperity, and a community with a shared future for mankind, possess both a distinct Marxist theoretical foundation and deep roots in China’s historical and cultural traditions and contemporary governance practices. Precisely translating and explaining these concepts to international audiences with different historical and cultural backgrounds, political system frameworks, modes of thinking, and linguistic expressions presents enormous interpretive tension and comprehension gaps.

人类文明新形态所蕴含的许多核心概念与价值理念，如全过程人民民主、共同富裕、人类命运共同体等，既具有鲜明的马克思主义理论底色，又深深植根于中国的历史文化传统和当代治理实践之中。将这些概念精准地翻译并阐释给具有不同历史文化背景、政治制度框架、思维习惯和语言表达方式的国际受众，存在着巨大的解释性张力与理解鸿沟。

Western understanding of China is often constrained by an obsession, namely, the attempt to use ready-made Western categories to frame Chinese experience, rather than to understand its internal logic. This perception exacerbates the interpretive tension. For example, how can concepts embedded in fine traditional Chinese culture, such as uniting the masses to help one another and the unity of heaven and humanity, engage in effective dialogue and communication with the Western cognitive framework that emphasizes individual rights and competitive gamesmanship? This tests the depth and skill of discursive transformation.

西方对中国的理解往往受制于一种执念，即试图用现成的西方范畴去框定中国经验，而不是去理解其内在逻辑。这种认知加剧了解释性张力。比如，中华优秀传统文化中蕴含的合群济众、天人合一等理念，如何与西方强调个体权利、竞争博弈的认知框架进行有效对话与沟通，考验着话语转换的深度与技巧。

3. The modern challenge of international communication capacity and narrative system

3.国际传播能力与叙事体系的现代化挑战

General Secretary Xi Jinping has profoundly pointed out that there exists an “imbalance” in the flow of information in and out of China on the international stage, a “disparity” between China’s true image and the subjective impression of the West, and a “gap” between China’s soft power and hard power. These “three disparities” reveal the shortcomings in China’s international communication capacity.

习近平总书记深刻指出，我们在国际上存在着信息流进流出的“逆差”、中国真实形象和西方主观印象的“反差”、软实力和硬实力的“落差”。这“三差”现象，揭示了中国在国际传播能力方面存在的不足。

First, the narrative system needs optimization and integration.

第一，叙事体系需要优化整合。

At present, external narratives sometimes exhibit tendencies such as “emphasizing statements of achievement while neglecting the elucidation of ideas,” “focusing on grand narratives while overlooking micro-level presentations,” and “prioritizing official formulations while downplaying diverse expressions.” There is insufficient explanation of the unique political-economic logic, historical-cultural genes, and institutional innovation details behind China’s developmental achievements, and a lack of a three-dimensional narrative framework that can run through history, the present, and the future, and integrate values, institutions, and practices.

当前对外叙事有时存在“重成就陈述、轻理念阐释”“重宏大叙事、轻微观呈现”“重官方口径、轻多元表达”的倾向。对于中国发展成就背后独特的政治经济学逻辑、历史文化基因、制度创新细节等阐释不足，缺乏能够贯穿历史、现实与未来，融通价值、制度与实践的立体化叙事框架。

Second, the influence of communication channels and platforms needs to be expanded.

第二，传播渠道与平台影响力需要拓展。

Although Chinese mainstream media have made considerable progress in building their international communication networks, there are still very few media brands worldwide, especially in mainstream Western societies, that possess credibility and influence comparable to CNN, BBC, or *The New York Times*. In the global social media public opinion arena, there remains significant room for improvement in the penetration, agenda-setting capacity, leading power, and shaping power of the Chinese voice.

虽然中国主流媒体的国际传播网络建设取得了长足进步，但在世界范围内，尤其在西方主流社会，具有与CNN、BBC、《纽约时报》等相当的公信力、影响力的媒体品牌仍很少。在全球社交媒体舆论场上，中国声音的渗透力、议题设置能力、引领力和塑造力仍有较大提升空间。

Third, methods and techniques of discourse expression need innovation.

第三，话语表达方式与技巧需要创新。

Currently, some external communication content remains accustomed to the language of policy documents and a one-way indoctrination model. There is insufficient in-depth research into the information reception habits, psychological expectations, and discourse styles of international audiences, lacking closeness, interactivity, and a sense of dialogue.

当前部分对外传播内容仍习惯于政策文件式语言和单向灌输模式，对国际受众的信息接收习惯、心理期待、话语风格研究不够深入，缺乏贴近性、互动性和对话感。

Fourth, there is a shortage of high-end, versatile international communication talent.

第四，高端复合型国际传播人才匮乏。

There is an urgent need for a large number of internationalized talents who are not only proficient in Marxist theory and familiar with the Party’s and the state’s principles and policies, but also possess a broad international perspective, foreign language proficiency, and familiarity with international rules.

急需一大批既精通马克思主义理论、熟悉党和国家方针政策，又具有广阔国际视野、精通外语、熟悉国际规则的国际化人才。

III. Strategies for Enhancing the CPC’s International Discourse Power Based on the New Form of Human Civilization

三、基于人类文明新形态提升中国共产党国际话语权的策略

Facing the above challenges, it is necessary to seek theoretical foundations and practical resources from the height of the new form of human civilization and its core characteristics, constructing a systematic enhancement pathway integrating four dimensions: value leadership, practical support, communication innovation, and a win-win pattern.

面对上述挑战，需从人类文明新形态的高度及其核心特质中寻找理论依据和实践资源，构建一条价值引领、实践支撑、传播创新、共赢格局四位一体的系统性提升路径。

1. Deepening the Cross-Linguistic Production of Core Concepts

1.深化核心概念的跨语际生产

To address the inadequacy in excavation and interpretation, it is necessary to transcend the passive pattern of “interpreting China through Western frameworks” and achieve the cross-linguistic production of core concepts. This means not only expressing Chinese concepts in foreign languages but also making Chinese concepts a theoretical paradigm that the international academic community must confront and study. Expand the intensity and breadth of the outward radiation of the Chinese language, establish a Chinese language communication ecosystem commensurate with China’s international status, and help consolidate and enhance the CPC’s international discourse power.

针对挖掘阐释能力不足的问题，必须超越“以西释中”的被动格局，实现核心概念的跨语际生产。不仅是用外语表达中国概念，更是让中国概念成为国际学术界需要直面和学习的理论范式。扩大汉语对外辐射的力度和广度，建立与中国国际地位相称的汉语传播生态格局，助力中国共产党国际话语权巩固提升。

First, promote a methodological revolution from “*geyi*” to “reverse *geyi*.” [10]10 *Geyi* (格义) refers to a traditional Chinese method of using indigenous concepts to analogize and interpret foreign ideas, particularly Buddhist scriptures. “Reverse *geyi*” here denotes the opposite approach: using Chinese concepts as the primary framework to interpret Western or global phenomena.

第一，推动从“格义”到“反向格义”的方法论革命。

For a long time, Sino-Western academic dialogue has often followed the *geyi* model — using Western conceptual frameworks to explain Chinese experience. This has led to Chinese experience being forced into Western categories when entering the international discourse system. The uniqueness of the new form of human civilization requires establishing a “reverse *geyi*” mechanism, that is, establishing a self-oriented cultural value coordinate system to examine and explain Western experience and world changes.

长期以来，中西学术对话往往遵循“格义”模式——用西方概念框架来解释中国经验。这导致中国经验在进入国际话语体系时，总是被削足适履地纳入西方范畴。人类文明新形态的独特性要求建立“反向格义”机制，即建立以我为主的文化价值坐标系，以此审视和解释西方经验与世界变迁。

Second, implement a cross-linguistic reconstruction project for core concepts.

第二，实施核心概念的跨语际再造工程。

To address the explanatory tension, efforts should be concentrated on the deep cross-linguistic reconstruction of core concepts of the new form of human civilization. This means not merely literal translation, but delving into the underlying Chinese civilizational底色 and Marxist theoretical roots, and through comparative research with related Western concepts, elucidating their uniqueness, superiority, and universal value in solving common human problems. For example, in the cross-linguistic interpretation of whole-process people’s democracy, it is necessary not only to explain its procedural characteristics of a full chain, all-encompassing scope, and full coverage, but also to reveal its theoretical contribution in responding to the core dilemmas of capitalist democratic governance.

针对解释性张力，应集中力量对人类文明新形态的核心概念进行深度跨语际再造。这意味着不能仅仅进行直译，而是要深入挖掘其背后的中华文明底色和马克思主义理论根源，在与西方相关概念的比较研究中，阐明其独特性、优越性和解决人类共同问题的普遍价值。如在全过程人民民主的跨语际阐释中，不仅要说明其全链条、全方位、全覆盖的程序特征，更要揭示其在回应资本主义民主治理核心困境方面的理论贡献。

Third, build an independent knowledge system.

第三，构建自主知识体系。

The deep foundation of discourse power lies in the self-consistency and originality of the knowledge system. General Secretary Xi Jinping emphasizes: “We must accelerate the construction of a Chinese discourse and Chinese narrative system, use Chinese theory to explain Chinese practice, and use Chinese practice to elevate Chinese theory, creating new concepts, categories, and expressions that integrate China and the world, more fully and more clearly presenting Chinese stories and the ideological and spiritual power behind them.” The process of constructing this knowledge system is a strategic move to fundamentally break free from the passive situation of being “defined” and “interpreted.”

话语权的深层根基在于知识体系的自洽性与原创性。习近平总书记强调：“要加快构建中国话语和中国叙事体系，用中国理论阐释中国实践，用中国实践升华中国理论，打造融通中外的新概念、新范畴、新表述，更加充分、更加鲜明地展现中国故事及其背后的思想力量和精神力量。”这一知识体系的构建过程，是从根本上摆脱“被定义”“被解读”被动局面的战略举措。

Fourth, establish a mechanism for proactive agenda setting.

第四，建立主动议题设置机制。

Proactively deliver deeply interpreted Chinese concepts to the international academic and intellectual communities, guiding international academia to engage in serious, rational research. China must take the initiative to grasp the power to define and interpret core concepts, further strengthen “organized research” and “systematic study,” and through hosting high-end international academic forums, publishing multilingual theoretical readers, and cooperating with top international scholars, gradually shift from being “defined” and “interpreted” to “I define” and “co-interpret.”

主动向国际学术界、思想界输送经过深度阐释的中国概念，引导国际学术界展开严肃、理性的研究。中国要主动掌握核心概念的定义权和阐释权，进一步强化“有组织攻关”“体系化研究”,通过主办高端国际学术论坛、出版多语种理论读本、与国际顶尖学者合作研究等，逐步从“被定义”“被解读”转向“我定义”“共阐释”。

2. An Efficiency Leap from “Supply of Public Goods” to “Leading Development Paradigms”

2.从“公共产品供给”到“发展范式引领”的效能跃升

The ultimate establishment of international discourse power cannot be separated from success stories verified by practice and tangible contributions benefiting the world. We must not only show what China has done, but also elucidate the development logic and governance philosophy embodied in China’s practice, which differs from the Western modernization paradigm.

国际话语权的最终确立，离不开被实践验证的成功故事和惠及世界的切实贡献。我们不仅要展示中国做了什么，更要阐明中国实践所体现的、不同于西方现代化范式的发展逻辑与治理哲学。

First, upgrade the narrative from “project effectiveness” to “paradigm transformation.”

第一，从“项目成效”叙事升级为“范式转型”叙事。

The joint construction of the Belt and Road Initiative, centered on connectivity, takes infrastructure “hard connectivity” as an important direction, rules and standards “soft connectivity” as an important support, and the “heart-to-heart connectivity” of people in partner countries as an important foundation, becoming the broadest and largest international cooperation platform in the world today. This is not only an economic cooperation project but also a concrete display of the characteristics of peaceful development and win-win cooperation within the new form of human civilization. Currently, the narrative focus needs to shift from “how much investment, how many projects” to the “development philosophy embodied” — the connectivity-oriented development concept represented by the Belt and Road Initiative forms a fundamental contrast with the dependency-oriented development concept represented by the Western-dominated “Washington Consensus.” [11]11 The Washington Consensus refers to a set of neoliberal economic policy prescriptions (including fiscal discipline, trade liberalization, privatization, and deregulation) promoted by Washington-based institutions like the IMF and World Bank in the late 20th century, often criticized for prioritizing capital interests over local development. The former emphasizes activating the endogenous development momentum of partner countries through infrastructure connectivity, while the latter emphasizes achieving capital expansion in central countries through market liberalization and privatization. Their relative merits are clear at a glance.

共建“一带一路”围绕互联互通，以基础设施“硬联通”为重要方向，以规则标准“软联通”为重要支撑，以共建国家人民“心联通”为重要基础，成为当今世界范围最广、规模最大的国际合作平台。这不仅是经济合作项目，更是对人类文明新形态中和平发展、合作共赢特质的具象化展示。当前需要将叙事重点从“多少投资、多少项目”转向“所体现的发展哲学”——“一带一路”所代表的互联互通发展观，与西方主导的“华盛顿共识”所代表的依附发展观形成根本性对照。前者强调通过基础设施互联互通激活共建国家内生发展动力，后者强调通过市场自由化和私有化实现中心国家资本扩张，其优劣高下立判。

Second, construct a verifiable narrative system of “development effectiveness.”

第二，构建“发展效能”的可验证叙事体系。

In response to the Western discourse’s habitual “presumption of guilt-style questioning,” a narrative system of “development effectiveness” must be established based on empirical data, third-party evaluations, and international comparisons. These empirical data from authoritative international institutions are more persuasive than unilateral claims. Use language and data that the international community can understand and trust to transform the governance effectiveness of the new form of human civilization into a verifiable logic of facts.

针对西方话语惯用的“有罪推定式质疑”,必须建立基于实证数据、第三方评估和国际比较的“发展效能”叙事体系。这些来自国际权威机构的实证数据，比单方面宣称更具说服力。要用国际社会听得懂、信得过的语言和数据，将人类文明新形态的治理效能转化为可验证的事实逻辑。

Third, shift from a “Chinese solution” narrative to the production of “common knowledge.”

第三，从“中国方案”叙事转向“共同知识”生产。

The proposal of the Global Development Initiative, the Global Security Initiative, the Global Civilization Initiative, and the Global Governance Initiative should not merely be narrated as “China providing public goods,” but should be transformed into “common knowledge” for the international community, meaning that the ideas, principles, and methods embedded in these initiatives are being adopted, internalized, and reinterpreted by an increasing number of countries and international organizations.

全球发展倡议、全球安全倡议、全球文明倡议和全球治理倡议的提出，不能仅仅作为“中国提供公共产品”的叙事，而应着力将其转化为国际社会的“共同知识”,即：这些倡议所蕴含的理念、原则和方法，正在被越来越多的国家和国际组织采纳、内化和再阐释。

Fourth, shape “rule discourse power” in emerging governance fields.

第四，在新兴治理领域塑造“规则话语权”。

In emerging fields such as climate change, the digital economy, and artificial intelligence governance, rules are still being formed. This provides a rare historical opportunity for the concepts of the new form of human civilization to be transformed into international rules. China should actively propose rule initiatives based on the concepts of the new form of human civilization, reflecting the common aspirations of the international community, especially developing countries. For example, in the field of AI governance, China’s proposed concept of “people-centered and AI for good” is consistent with the “people-first” characteristic of the new form of human civilization and is becoming an important principle for global AI governance. Transforming conceptual advantages into rule advantages is the highest form of enhancing international discourse power.

在气候变化、数字经济、人工智能治理等新兴领域，规则尚在形成之中。这为人类文明新形态的理念转化为国际规则提供了难得的历史机遇。中国应积极提出基于人类文明新形态的理念、反映国际社会特别是发展中国家普遍诉求的规则倡议。如在人工智能治理领域，中国提出的“以人为本、智能向善”理念，与人类文明新形态“人民至上”的特质一脉相承，正在成为全球人工智能治理的重要原则。将理念优势转化为规则优势，是提升国际话语权的最高形态。

3. Spatial Expansion from “Issue Alliances” to “Consensus Communities”

3.从“议题联盟”到“共识共同体”的空间拓展

Enhancing discourse power is not about establishing a new discourse hegemony, but about promoting more equal, pluralistic, and inclusive international dialogue. Facing problems such as the uneven distribution of discourse power and cross-cultural understanding barriers, we should uphold the “win-win cooperation” ethics of communication and the “shared future” global responsibility inherent in the new form of human civilization, moving from the tactical level of “issue alliances” to the strategic construction of “consensus communities.”

提升话语权不是为了建立新的话语霸权，而是为了促进更加平等、多元、包容的国际对话。面对话语权分配不均衡、跨文化理解障碍等问题，应秉持人类文明新形态所蕴含的“合作共赢”交往伦理和“命运与共”全球责任，从“议题联盟”的战术层面走向“共识共同体”的战略建构。

First, build “development-oriented” issue alliances.

第一，构建“发展导向型”的议题联盟。

Traditional issue-based coalitions are often built on value identification or security concerns, and they easily fall into the rut of ideological confrontation. The development concepts embodied in the new form of human civilization provide a unique approach to constructing new types of issue-based coalitions, namely, using shared development needs as a bond to transcend ideological differences. We should proactively promote the establishment of a Global South development community, focusing on issues of concern to developing countries such as poverty reduction, food security, industrialization, the digital economy, and public health, and transform the concepts of the new form of human civilization into an actionable and assessable framework for development cooperation.

传统的议题联盟多基于价值认同或安全关切，容易陷入意识形态对抗的窠臼。人类文明新形态所蕴含的发展理念，为构建新型议题联盟提供了独特思路，即以共同发展需求为纽带，超越意识形态分歧。应主动推动建立全球南方发展共同体，聚焦减贫、粮食安全、工业化、数字经济、公共卫生等发展中国家关切的议题，将人类文明新形态的理念转化为可操作、可评估的发展合作框架。

Second, establish a multi-layered dialogue mechanism for “transforming consensus.”

第二，建立“共识转化”的多层对话机制。

The greatest difficulty in cross-cultural dialogue is that deep-seated consensus is often obscured by surface-level disagreements. A multi-layered dialogue mechanism should be established that moves “from practical consensus to value consensus”: at the foundational level, pragmatic cooperation should be carried out around issues with a high degree of consensus, such as climate change and public health, forming a “practical consensus”; at the intermediate level, through jointly participated development projects and collaborative research, identification with development concepts and governance methods should be cultivated, forming a “methodological consensus”; at the deep level, through sustained civilizational dialogue and philosophical exchange, a correct understanding of the common values of all humanity should be gradually achieved, forming a “value consensus.” This progressive, layer-by-layer dialogue mechanism can effectively dissolve the barriers to understanding between different cultures.

跨文化对话的最大难题在于，深层共识往往被表层分歧所遮蔽。应建立“从实践共识到价值共识”的多层对话机制：在基础层，围绕气候变化、公共卫生等具有高度共识基础的议题开展务实合作，形成“实践共识”;在中层，通过共同参与的发展项目、联合研究，培育对发展理念、治理方法的认同，形成“方法共识”;在深层，通过持续的文明对话、哲学交流，逐步达成对全人类共同价值的正确理解，形成“价值共识”。这种层层递进的对话机制，能够有效消解不同文化之间的理解障碍。

Third, cultivate “translating-type intellectual elites.”

第三，培育“转译型知识精英”。

The international dissemination of discourse requires a group of “translators” who can move between different civilizational systems. They must be deeply versed in the core concepts of Chinese civilization while also being proficient in Western academic discourse and modes of thinking. We should vigorously cultivate “translating-type intellectual elites,” including Chinese scholars with international academic competitiveness, overseas sinologists, and foreign scholars in China, and support them in using language that the international academic community can understand and trust—in international academic journals, mainstream media, and high-end forums—to explain the theoretical logic and practical wisdom of the new form of human civilization.

话语的国际传播需要一批能够穿梭于不同文明体系之间的“转译者”。他们既深谙中华文明的核心理念，又精通西方的学术话语和思维方式。应大力培养具有国际学术竞争力的中国学者、海外汉学家、在华外国学者等“转译型知识精英”,支持他们在国际学术期刊、主流媒体、高端论坛上，用国际学术界听得懂、信得过的语言，阐释人类文明新形态的理论逻辑和实践智慧。

Fourth, build institutionalized platforms for a “consensus community.”

第四，建设“共识共同体”的制度化平台。

The effective expansion of discursive space ultimately relies on the support of institutionalized platforms. We should promote the establishment of normalized mechanisms such as the “International Research Network on the New Form of Human Civilization,” the “Global South Thought Forum,” and the “World Civilization Dialogue Conference,” integrating scattered dialogues and exchanges into institutionalized platforms for consensus production. Through the construction of institutionalized platforms, the concepts of the new form of human civilization can be transformed into “common knowledge” within the international intellectual community, and the enhancement of discourse power can be built on a solid institutional foundation.

话语空间的有效拓展，最终需要依托制度化的平台支撑。应推动建立“人类文明新形态国际研究网络”“全球南方思想论坛”“世界文明对话大会”等常态化机制，将分散的对话交流整合为制度化的共识生产平台。通过制度化平台建设，将人类文明新形态的理念转化为国际思想界的“共同知识”,将话语权的提升建立在坚实的制度基础之上。

Conclusion

结 语

The process of creating and practicing the new form of human civilization is also a process of transforming a civilizational concept and its institutional practices—one that has been tested in practice and possesses greater vitality and appeal—into an intellectual force, a discursive force, and a normative force capable of winning broad recognition and respect from the international community. This process is by no means smooth sailing; it is a protracted struggle conducted in a complex environment marked by structural obstacles and cultural barriers. From the methodological revolution of “Geyi” [12]12 *Geyi* (格义) refers to a method used in early Chinese Buddhism of using indigenous Chinese philosophical concepts (primarily from Daoism and Neo-Daoism) to translate and interpret Buddhist terms. Here, “reverse Geyi” implies a methodological shift where Chinese concepts are no longer merely translated into Western frameworks but are used to interpret and potentially challenge Western categories. to “reverse Geyi,” from the leap in efficacy from “supplying public goods” to “leading development paradigms,” and from the spatial expansion from “issue-based coalitions” to “consensus communities,” the enhancement of our side’s international discourse power is no longer merely a technical issue of “telling China’s story in a language the world understands,” but has been upgraded into a matter of civilizational interaction. The truth-force of the new form of human civilization will ultimately be manifested through deep dialogue and mutual enrichment with the various civilizations of the world.

人类文明新形态的创造与实践过程，也是将一种经过实践检验、更具生命力和吸引力的文明理念及其制度实践，转化为能够赢得国际社会广泛认同与尊重的思想力量、话语力量和规则力量的过程。这一过程绝非一帆风顺，而是在具有结构性障碍、文化隔阂的复杂环境中进行的持久博弈。从“格义”到“反向格义”的方法论革命，从“公共产品供给”到“发展范式引领”的效能跃升，从“议题联盟”到“共识共同体”的空间拓展，我方国际话语权提升不再是“用世界听得懂的语言讲中国故事”的技术问题，而是升级为文明交往问题。人类文明新形态的真理性力量，最终要在与世界各种文明的深度对话和相互滋养中得以彰显。

We must fully, accurately, and comprehensively implement General Secretary Xi Jinping’s important expositions on enhancing the Party’s international discourse power, discard fragmented tactical thinking, and shift towards a long-term, systematically planned strategic layout. We must comprehensively enhance the international discourse power of the Communist Party of China, strengthen the communication power, influence, and shaping power of Chinese civilization, and contribute to the great cause of building a strong country and the rejuvenation of the Chinese nation. At the same time, we must make China’s contribution to humanity’s response to common challenges, exploration of better social systems, and creation of a future of peace, development, cooperation, and win-win outcomes.

必须完整准确全面贯彻习近平总书记关于增强党的国际话语权的重要论述，摒弃零敲碎打的战术思维，转向立足长远、系统谋划的战略布局，全面提升中国共产党国际话语权，增强中华文明传播力、影响力和塑造力，助力强国建设、民族复兴伟业，同时为人类应对共同挑战、探索更好社会制度、开创和平发展合作共赢的未来作出中国贡献。