Three Dimensions of Ideological and Political Education from the Perspective of the Modernization of the Person

Modernization is not only a phenomenon of development manifested in the realm of economic and technological revolution, but also a profound transformation of human society from tradition to modernity. “The essence of modernization is the modernization of the person”[1]1 Xi Jinping, *Selected Works of Xi Jinping*, vol. 3, Beijing: Foreign Languages Press, 2020, p. 594. The original Chinese text reads: “现代化的本质是人的现代化.” (p. 594). The modernization of the person is not a natural by-product after the completion of the modernization process; on the contrary, it is a prerequisite condition for the success of modernization and an important component of the transformation of human society from tradition to modernity. It is both the subjective dimension of modernization and the core meaning of modernization. In a general sense, the modernization of the person refers to the transformation of people’s ideas, ways of thinking, and modes of behavior from tradition to modernity, signifying the development, transcendence, and perfection of people’s lifestyles and states of existence. Its most central content is the modernization of people’s ideas or spiritual world. From the perspective of Marxism, the subject of the development of human society is “the real person.” “The real person” is the integration of individual existence, social existence, and species existence. The process of development of “the real person” is internally consistent with the process of the modernization of the person, and its ultimate goal is the free and comprehensive development of the person. The development of ideological and political education is rooted in the developmental demands of the person. From the perspective of the modernization of the person, ideological and political education presents three dimensions: the individual, the social, and the species.

现代化是一场不仅表现在经济技术革命领域的发展现象，同时也是一场人类社会由传统到现代转型的深刻变革。“现代化的本质是人的现代化”[1]（P594），人的现代化并非现代化过程结束后的自然副产品，相反却是现代化取得成功的先决性条件，是人类社会由传统向现代转型的重要构成，它既是现代化的主体向度，更是现代化的核心要义。从一般意义上而言，人的现代化指人的思想观念、思维方式、行为方式等实现从传统向现代的转变，表征着人的生活方式与存在状态的发展、超越与完善，其最为核心的内容是人的思想观念或精神世界的现代化。在马克思主义的视野下，人类社会发展的主体是“现实的人”，“现实的人”是个体性存在、社会性存在和人类性存在的统合，“现实的人”的发展过程与人的现代化过程具有内在一致性，其终极目标是人的自由而全面的发展。思想政治教育的发展植根于人的发展诉求之中，在人的现代化视域下，思想政治教育呈现个体性、社会性和人类性的三重向度。

I. The Logical Connection between the Modernization of the Person and Ideological and Political Education

一、人的现代化与思想政治教育的逻辑关联

Incorporating the modernization of the person into the educational horizon of ideological and political education stems from the objectively existing internal connection between the two. Ideological and political education is committed to realizing the modernization of the person in its value horizon, can promote the modernization of the person in its function, and its own development and evolution should respond to the new demands of the modernization of the person.

将人的现代化纳入思想政治教育的育人视域源于二者之间客观存在的内在关联。思想政治教育在价值视界上致力于实现人的现代化，在功能上能够推动人的现代化，而其自身的发展与演进又应当回应人的现代化新要求。

First, ideological and political education contains the value horizon of the modernization of the person. As a form of social practice, the academic community has described and interpreted ideological and political education through diverse frameworks such as the “anthropological paradigm,” the “sociological paradigm,” the “practical paradigm,” and the “cultural paradigm,” highlighting different theoretical and practical orientations of ideological and political education. However, regardless of which paradigm ideological and political education is classified under, an undeniable fact is that ideological and political education embodies strong humanistic concern and humanistic value. In the process of disseminating and reproducing mainstream ideology, ideological and political education cultivates people’s ideological and political qualities and constructs their spiritual home. As “an educational practice that ultimately opens up infinite space for the free and comprehensive development of ‘real individuals,’”[2]2 The Chinese term “落脚点” (luòjiǎo diǎn) literally means “foothold” or “point of landing,” and in political discourse it refers to the ultimate goal or point of implementation. Here it is rendered as “落脚点” in parentheses following the English translation to preserve the original phrasing. it demonstrates the value of serving and building people. Ideological and political education always revolves around and serves people’s existence and development, possessing the inherent prescriptiveness of “forming the person” and “establishing the person,” and pointing toward the generation, development, perfection, and liberation of the person. The process of the generation, development, perfection, and liberation of the person is precisely the process of the modernization of the person. In the activities of ideological and political education, the modernization of the person is not a marginal value theme but is embedded as a fundamental value purport and value horizon in all practices of ideological and political education.

第一，思想政治教育蕴含人的现代化的价值视界。作为一种社会实践活动，学界对思想政治教育有“人学范式”“社会学范式”“实践范式”和“文化范式”等多元化的描述与解读，彰显出思想政治教育不同的理论与实践面向。但是，无论将思想政治教育归于何种范式，一个不容忽视的事实是思想政治教育内蕴强烈的人文关怀和人文价值。思想政治教育在主流意识形态的传播与再生产过程中培育人的思想政治素质、构建人的精神家园，作为“最终为‘现实的个人’的自由全面发展敞开无限空间的教育实践”[2]呈现出服务人、建设人的价值性。思想政治教育始终围绕并服务于人的存在与发展，具有“成人”“立人”的内在规定性，指向人之生成、人之发展、人之完善、人之解放，而人之生成、发展、完善、解放的过程就是人的现代化的过程。在思想政治教育活动中，人的现代化并不是边缘化的价值主题，而是作为根本的价值旨趣和价值视界嵌置于思想政治教育的全部实践。

Second, ideological and political education constitutes a methodological possibility for the modernization of the person. The modernization of the person cannot be separated from certain conditions; it requires not only certain material conditions but also certain spiritual conditions. The modernization of ideas is the soul of the modernization of the person; the modernization of the person is constrained, dominated, and guided by the modernization of ideas. “Modern dominant values, when generated, accumulated, and embodied in people, constitute people’s modernity. The modernization of the person refers to the actual activities in which people’s modern characteristics emerge and develop, including the transformation of people’s values, morals, knowledge structure, work and lifestyle from tradition to modernity, and the transformation from traditional people to modern people.”[3]3 The Second Centenary Goal (第二个百年奋斗目标) refers to the goal of building China into a great modern socialist country that is prosperous, strong, democratic, culturally advanced, harmonious, and beautiful by the middle of the 21st century, the centenary of the founding of the People’s Republic of China. (p. 11) As a form of spiritual production practice, ideological and political education can construct and cultivate people’s ideological and political qualities, correct and orient people’s moral and value orientations, guide and develop people’s spiritual needs and pursuits, and promote the transformation and creation of people’s knowledge and thinking. In summary, it can act on people’s spiritual dimension and world of meaning in the process of ideological interaction and spiritual communication. By disseminating spiritual content and elements such as modern ideas, concepts, morals, and values, it outlines the conceptual blueprint of the modernization of the person, continuously endowing people with “modern” conceptual elements, aligning people’s ideas with modern society and the developmental requirements of modern people, and completing the transformation from “traditional people” to “modern people.”

第二，思想政治教育构成人的现代化的方法可能。人的现代化离不开一定的条件，不仅离不开一定的物质条件，还离不开一定的精神条件。观念的现代化是人的现代化的灵魂，人的现代化受到观念现代化的制约、支配和指导。“现代主导性价值观，生成、积淀、体现在人身上，就是人的现代性。而人的现代化，就是指人的现代特性发生、发展的现实活动，包括人的价值观念、思想道德、知识结构、工作和生活方式由传统向现代性的转变，由传统人向现代人的转变。”[3]（P11）思想政治教育作为一种精神生产实践，能够建构与培育人的思想政治素质，纠偏与定向人的道德与价值取向，引领与发展人的精神需要与追求，促进人的知识与思维的转化和创造。概而言之，能够在思想互动与精神交往的过程中作用于人的精神向度和意义世界，通过传播现代化的思想、观念、道德、价值观等精神性内容和元素勾画人的现代化的观念蓝图，不断赋予人“现代化”的观念要素，使人的观念与现代社会、现代人的发展要求相协调，完成“传统人”向“现代人”的转换。

Third, ideological and political education should respond to the new demands of the modernization of the person. The development of ideological and political education is rooted in the developmental demands of society and the person. The proposition that ideological and political education supports and promotes the modernization of the person is not a conclusion reached without reflection; in fact, the establishment of this thesis has a necessary prerequisite, namely that the activities of ideological and political education are activities that conform to objective laws. “The modernization of the person requires a kind of ideological and political education that matches it.”[4]4 The term "species dimension" (类向度) draws on Marx's concept of "species-being" (Gattungswesen), referring to the universal, human-generic aspect of existence that transcends individual or national particularity. Ideological and political education needs to follow objective historical laws, and, in line with the trend of historical development and the overall goals of human development, seek theoretical and practical forms of modernization that meet the inherent requirements of the modernization of the person. “Under the new conditions of the times, the direction and needs of the modernization of the person inevitably require ideological and political education to undergo a corresponding modern transformation.”[5]5 "Species-being" (类存在物) is Marx's term from the Economic and Philosophic Manuscripts of 1844, denoting humans as beings whose essence lies in conscious, universal productive activity. The modernization of the person raises new demands for ideological and political education. Only by exploring educational directions that can be applied to and actively promote the modernization of the person can ideological and political education respond to and meet the needs of the modernization of the person and the development of social modernization; otherwise, it will lose its scientific nature and become trapped in a traditional, backward, and conservative state. Responding to and promoting the modernization of the person is a practical proposition posed to ideological and political education by changes in time and space. It creates the modern educational context of ideological and political education and is an objective requirement and logical necessity for ideological and political education to seek renewal and change. In the process of ideological and political education promoting the modernization of the person, ideological and political education also absorbs and obtains elements of internal growth, realizing its own modern construction.

第三，思想政治教育应当回应人的现代化新要求。思想政治教育的发展植根于社会与人的发展诉求之中，思想政治教育支持、推动人的现代化这一进程不是一个不假思索就能得出的结果，事实上这个论断的成立有一个必要的前提，即思想政治教育活动是合规律性的活动。“人的现代化需要一种与之相匹配的思想政治教育”[4]，思想政治教育需要遵循客观的历史法则，在符合历史发展趋势与人类总体发展目标下，寻求合乎人的现代化内在要求的现代化理论与实践形态。“在新的时代条件下，人的现代化方向和需要必然要求思想政治教育作出相应的现代化转型。”[5]人的现代化向思想政治教育提出了新的要求，思想政治教育只有探索能够适用于并积极促成人的现代化的育人方向，才能回应和满足人的现代化及社会现代化发展的需要，否则就会丧失科学性而困顿于一种传统的、落后的、保守的状态之中。回应和促进人的现代化是时空变化向思想政治教育提出的实践命题，它制造了思想政治教育的现代育人语境，是思想政治教育求新求变的客观要求和逻辑必然。在思想政治教育促进人的现代化的过程中，思想政治教育也汲取和获得了内在生长的要素，实现自身的现代性构建。

II. The Individual Dimension of Ideological and Political Education from the Perspective of the Modernization of the Person

二、人的现代化视域下思想政治教育的个体性向度

Examining human modernization from the standpoint of historical materialism, grounded in individual development and the individual existence of the human person, reveals an important law of its evolution: a process from the imbalance of the material and the spiritual to their coordinated development. Marx proposed three forms of society closely related to the development of human modernization, and examined the process of human development through the development of these social forms. Marx pointed out: “Relations of personal dependence (entirely spontaneous at the outset) are the first social forms, in which human productive capacity develops only to a slight extent and at isolated points. Personal independence founded on objective [sachlicher] dependence is the second great form, in which a system of general social exchange of matter, universal relations, all-sided needs and universal capacities is formed for the first time. Free individuality, based on the universal development of individuals and the subordination of their communal, social productivity as their social wealth, is the third stage. The second stage creates the conditions for the third.”[6]6 "Greater self" (大我) is a term in Chinese political culture, often contrasted with the "small self" (小我) of individual interests, referring to the collective or national self that embodies broader social responsibilities.(P104) Marx believed that in the social forms preceding capitalist society, humanity was in a relational form of “personal dependence,” where individuals existed only as prescribed members subordinate to the whole, lacking individual independence within various relations of dependency, and lacking the foundation for individual material and spiritual development. In the capitalist commodity society, humanity entered a relational form of “dependence on things.” Although individuals, through the movement of “things” and “capital,” achieved universal intercourse and established all-sided connections, they were simultaneously dominated by things such as money and wealth. Controlled by “things,” they fell into a state of “reification,” developing in a one-sided, deformed, and alienated manner amid the imbalance of the material and the spiritual. From a practical perspective, in the capitalist commodity society, capital holds absolute dominance; human development is disciplined by the logic of capital. All of a person’s disposable social time is used to serve the valorization of capital. By controlling time, capital forms a one-dimensional domination over people. Under capital’s clamp and discipline, people lose the time needed for the all-sided development of their own spirit, becoming persons with only material desires and no soul. In the future communist stage, humanity sheds the constraints of “personal dependence” and “dependence on things.” Free leisure time for spiritual creation and spiritual enjoyment increases. Labor and intercourse driven by the necessities of survival give way to higher-level activities of spiritual enjoyment and spiritual realization, and human modernization is truly realized. Therefore, in the process of human modernization, material production is certainly a component of human life existence and modernization, but human spiritual production and intercourse are the movement of humanity’s highest realm, capable of promoting the practical unfolding of the human being as a subject of life. Human modernization is dependent on things yet transcends them; it is a process of achieving “self-confirmation” and “manifesting one’s own true individuality” on the basis of the coordinated and harmonious development of the material and the spiritual.

立足于个体的发展和人的个体性存在，以历史唯物主义的立场考察人的现代化，可以发现其演进的一个重要规律体现为由物质与精神的失衡发展到物质与精神的协调发展的过程。马克思曾提出三种与人的现代化发展紧密相关的社会形态，并从社会形态的发展中考察人的发展过程。马克思指出：“人的依赖关系（起初完全是自然发生的），是最初的社会形态，在这种形态下，人的生产能力只是在狭窄的范围内和孤立的地点上发生着。以物的依赖性为基础的人的独立性，是第二大形态，在这种形态下，才形成普遍的物质交换，全面的关系，多方面的需要以及全面的能力的体系。建立在个人全面发展和他们共同的社会生产能力成为他们的社会财富这一基础上的自由个性，是第三个阶段。第二个阶段为第三个阶段创造条件。”[6]（P104）马克思认为，在资本主义社会之前的社会形态中，人处于“人的依赖”的关系形态，人只作为某种规定的个体从属于整体，在各种依附关系中没有个体的独立性，没有个体物质和精神发展的基础。到了资本主义商品社会，人进入到“物的依赖”的关系形态，人虽然在“物”和“资本”的运动中得以普遍交往、建立全面的联系，但是同时也被金钱、财富等物支配，人受到“物”的控制，呈现“物化”状态，在物质与精神的失衡中形成了片面、畸形和异化的发展。从现实来看，在资本主义商品社会中，资本具有绝对统摄地位，人的发展受资本逻辑规训，人全部可供支配的社会时间都用以为资本增殖服务，资本通过控制时间形成对人的单向度支配，人在资本的钳制和规训下丧失以供自身精神全面发展的时间，成为只有物欲而没有灵魂的人。在未来的共产主义阶段，人摆脱“人的依赖”和“物的依赖”的限制，可以进行精神创造和精神享受的自由闲暇时间增多，迫于生存需要的劳动和交往让位于人的精神享受和精神实现的高级活动，人的现代化真正实现。因此，在人的现代化过程中，物质生产固然是人的生命存在及现代化的组成部分，但人的精神生产及交往是人最高境界的运动，可以促进人作为主体生命的实践展开。人的现代化是依赖于物而又超越于物的，是在物质与精神协调发展、和谐发展基础上实现“自我确证”和“表现本身的真正个性”的过程。

The human being is a real person unified in material existence and spiritual existence. They engage in material production under the compulsion of physical needs, and also create spiritual production not governed by physical needs, developing their connections, capacities, and essence through production. The essence of this process is the process of modernization. Compared with material production, the diversity and transcendence of spiritual production enable people to no longer be confined to the domination of one-sided subsistence activities. Spiritual production turns human life activity into an object of the human being’s own will and consciousness, thereby becoming the innermost core of life activity. When material production is abundant to a certain degree, the importance of spiritual production becomes even more prominent, and may even, at a certain stage, act as a leading factor guiding and driving human modernization. With the development of the modern economy and society, people’s spiritual needs increasingly manifest and gradually become an important component of a better life. The development of the human spirit cannot lag behind material development. Modern people cannot merely pursue the increase of personal wealth and the improvement of the quality of their personal material life. Instead, they must untie the bonds of “dependence on things,” use the great enrichment of cultural-ethical progress to coordinate and guide material development, and promote spiritual development on the basis of material satisfaction.

人是统一于物质性存在和精神性存在的现实的人，既进行着在肉体需要支配下的物质生产，也创造着不受肉体需要支配的精神生产，并在生产中发展自己的联系、本质和能力，这一过程的实质就是现代化的过程。相较于物质生产，精神生产的多样性和超越性能够使人不再局限于片面的谋生活动的支配。精神生产把人的生命活动变成人自身的意志和意识对象，从而成为生命活动的最内在核心。当物质生产丰富到一定程度，精神生产的重要性就更加凸显，甚至会在一定阶段作为先行因素引领和推动人的现代化。随着现代经济社会的发展，人的精神需要日益显现并逐渐成为人们美好生活的重要构成，人的精神的发展不能滞后于物质的发展，现代人也不能只追求个人财富的增加和个人物质生活品质的提升，而要解开“物的依赖”对人的捆绑，以精神文明的极大丰富协调并引领物质的发展，促进人在物质满足基础上的精神发展。

From the perspective of human modernization, ideological and political education has its necessary individual narrative: ideological and political education must attend to the relationship between the individual’s body and mind, flesh and soul, material and spirit, and guide people to pursue spiritual richness on the basis of material abundance. Spiritual richness refers to a high-quality state of spiritual life, including spiritual needs and spiritual intercourse. As the level of China’s social productive forces continuously improves, the replacement of social modernity has brought with it diverse trends of thought, value clashes, and other conditions that give rise to spiritual problems such as money worship, hedonism, confusion, and loss. Spiritual need “is a historical movement constantly tending toward ‘richness’ and ‘all-sidedness.’”[7] Ideological and political education must strive to elevate people’s spiritual needs, establish and correct the value coordinates of spiritual needs for people through value guidance and ideological mediation, guide people’s spiritual needs to develop from low to high levels, from material and ought-to-be to creative and transcendent, and guide people to form a positive spiritual state, healthy spiritual tastes, lofty spiritual pursuits, and elevated spiritual realms. In terms of spiritual intercourse, ideological and political education must not only focus on expanding the scope of people’s spiritual intercourse, promoting the unity of individual real intercourse and virtual intercourse, self-intercourse and social intercourse, national intercourse and world intercourse, and improving phenomena such as individual spiritual depletion and communication anxiety; it must also elevate the level of individual spiritual intercourse, criticize the value orientation of materialism and utilitarianism, promote deep interaction of thought, value, and belief among subjects, enable individuals to form a spiritual consensus on the core socialist values and the common values of all humanity, establish the scientific belief of Marxism, the common ideal of socialism with Chinese characteristics, and the lofty ideal of communism, and strengthen confidence in realizing the great rejuvenation of the Chinese nation.

在人的现代化视域下，思想政治教育有其必然的个体性叙事，即思想政治教育必须关注个体身与心、肉体与灵魂、物质与精神的关系问题，并引导人在物质富足的基础上追求精神富有。精神富有指精神生活的高质量状态，包括精神需要和精神交往。伴随我国社会生产力水平不断提高，社会现代性更迭伴生的多元思潮、价值碰撞等现状导致拜金主义、娱乐主义、迷茫失落等精神问题出现。精神需要“是一个不断趋向‘丰富性’和‘全面性’的历史运动”[7]，思想政治教育要着力提升人的精神需要，在价值引领和思想疏导中为人确立和匡正精神需要的价值坐标，引导人的精神需要从低层次向高层次发展，从物质性、应然性向创造性、超越性提升转化，引导人形成积极的精神状态、健康的精神情趣、远大的精神追求、崇高的精神境界。在精神交往方面，思想政治教育既要注重拓展人精神交往的范围，促进个体现实交往和虚拟交往、自我交往和社会交往、民族交往和世界交往的统一，改善个体精神内耗、交往焦虑等现象；还要提升个体精神交往的水平，批判物质主义和功利主义的价值取向，推动主体间思想、价值、信念的深层互动，使个体对社会主义核心价值观、全人类共同价值形成精神共识，树立马克思主义的科学信仰、中国特色社会主义共同理想、共产主义远大理想，增强对实现中华民族伟大复兴的信心。

III. The Social Dimension of Ideological and Political Education from the Perspective of Human Modernization

三、人的现代化视域下思想政治教育的社会性向度

Human modernization is not a historical process that can be realized through the imagination of the mind; it is a real process situated in specific coordinates of time and space, under specific temporal conditions and spatial conditions. “Man is no abstract being squatting outside the world. Man is the world of man, the state, society.”[8](P3) In the process of building socialism with Chinese characteristics, human modernization is closely intertwined with Chinese-path modernization.

人的现代化不是经由头脑的想象便可实现的历史过程，而是处于一定时空经纬，在一定的时间条件和空间条件中的现实过程。“人不是抽象的蛰居于世界之外的存在物。人就是人的世界，就是国家，社会。”[8]（P3）在中国特色社会主义建设进程中，人的现代化与中国式现代化紧密交织。

Chinese-path modernization provides comprehensive conditions for human modernization and can powerfully nourish and promote human modernization. This is because Chinese-path modernization contains a value mainline that drives human modernization, and is essentially different in practice from human modernization in the Western capitalist process. Western capitalist modernization is a modernization dominated by the capital logic of “the valorization of things.” Although capital has the civilizing effect of liberating people from natural and local narrowness of development, in the process of the valorization of things, the devaluation of the human person is exposed as a simultaneous result. People become alienated beings for the valorization and monopoly of capital; the proletariat becomes the exploited of the bourgeoisie; and there is sharp antagonism between people and between people and society. In contrast, the core essence and important goal of Chinese-path modernization is human modernization based on the logic of the human person. General Secretary Xi Jinping has repeatedly pointed out that “Chinese-path modernization is the modernization of common prosperity for all the people,” “we must take the realization of the people’s aspiration for a better life as the starting point and落脚点 of modernization,” “the ultimate goal of modernization is the realization of people’s free and all-sided development,” and “whether a modernization path can ultimately be taken smoothly and steadily depends on whether it adheres to a people-centered approach.” These statements fully and clearly indicate that the value mainline of Chinese-path modernization is the promotion of human modernization. Chinese-path modernization consistently adheres to the people-centered value foundation and value orientation, upholds the socialist value pursuit in human modernization, promotes common prosperity while promoting the growth of material wealth, uses a reasonable distribution system to let the fruits of economic development benefit all the people, and provides social-dimensional support for human modernization.

中国式现代化提供了人的现代化的全面条件，能够有力滋养和促进人的现代化。因为中国式现代化蕴含推动人的现代化的价值主线，与西方资本主义进程中人的现代化在实践上有着本质区别。西方资本主义现代化是以“物的增值”的资本逻辑为主导的现代化，尽管资本具有把人从自然的、地方性的狭隘性发展中解放出来的文明作用，但是在物的价值的增值过程中，人的价值的贬值作为同时性的结果暴露出来，人成为资本增殖与垄断的被异化者，无产阶级成为资产阶级的被剥削者，人与人之间、人与社会之间尖锐对立。而中国式现代化的核心要义和重要目标是以人本逻辑为基础的人的现代化，习近平总书记多次指出，“中国式现代化是全体人民共同富裕的现代化”“坚持把实现人民对美好生活的向往作为现代化建设的出发点和落脚点”“现代化的最终目标是实现人自由而全面的发展”“现代化道路最终能否走得通、行得稳，关键要看是否坚持以人民为中心”，这些均充分而清晰地表明了中国式现代化的价值主线是推动人的现代化。中国式现代化始终坚持以人民为中心的价值基点和价值导向，在人的现代化中坚持社会主义的价值追求，在促进物质财富增长的同时促进共同富裕，通过合理的分配制度让经济发展成果惠及全体人民，为人的现代化提供了社会向度的支持。

To understand, grasp and advance the modernization of the human person, it is necessary to proceed in conjunction with Chinese-path modernization and to promote the modernization of the human person in the course of advancing Chinese-path modernization. Thus, the dual discursive relationship between the individual existence and social existence of the human person, between the individualization and socialization of the human person — or, in other words, between the individual and the collective or the state — becomes a key pair of relations in the process of the modernization of the human person. Within the specific perspective of Chinese-path modernization, the human person exists both as the “small self” (小我) in the form of individual existence and as the “great self” (大我) in the form of collective, state and social existence; the human person is both a separate individual and a social member of socialism with Chinese characteristics, an individual who should integrate personal dreams into the Chinese Dream of national prosperity and national rejuvenation. The human person is the precondition and driving force of Chinese-path modernization and of the modernization of the human person itself. If the individual cannot unify the dual forms of existence of the “small self” and the “great self,” and severs the relationship between self-development and social development, then Chinese-path modernization and the modernization of the human person itself cannot be truly realized. On the one hand, “in the entire process of a country’s development toward modernization, the human person is a basic factor. A country can truly be called a modernized country only when its people are modern people, when its citizens have transformed into a modern personality in both psychology and behavior, and when the personnel in its political, economic and cultural management institutions have all acquired a certain modernity compatible with modernization development” [9] (p. 8). On the other hand, if the individual cannot obtain the positive factors for their own modernization within society, they will fall into an isolated, one-dimensional state of development. “Promoting the comprehensive development of the human person and realizing the modernization of the human person are essentially consistent in the process of Chinese-path modernization; promoting the comprehensive development of the human person is gradually realized in the overall process of Chinese-path modernization.” [10] Therefore, one must recognize and conform to the specific stipulations and constructions that Chinese-path modernization imposes on the modernization of the human person. Chinese-path modernization is modernization under the conditions of the socialist system. The human person exists not only as an individual person but also as a social person. The relationship between persons is not one of mutual exclusion, conquest and subjugation, nor is the relationship between the person and society an external or antagonistic one; rather, it is a relationship of common development and mutual benefit. Only by integrating into the practice of Chinese-path modernization and combining oneself with the state, the collective and the nation can the individual achieve modernized development within a reasonable external environment. The human person “should avoid re-establishing ‘society’ as an abstraction opposed to the individual” [11] (p. 188). Therefore, the individual needs to integrate into and participate in Chinese-path modernization, promote national prosperity and national rejuvenation, create comprehensive social relations within Chinese-path modernization, take possession of their own social essence, and fully realize the combination of individual personality and sociality.

理解、把握和推进人的现代化，必须结合中国式现代化开展，在推动中国式现代化的过程中推动人的现代化。于是，人的个体性存在与社会性存在、人的个性化与社会化，或者说个人与集体、国家的双向论域关系成为人的现代化过程中的一对重要关系。在中国式现代化的特定视域中，人既是个体存在形态的“小我”，又是集体、国家社会存在形态的“大我”，既是单独个体的存在，又是中国特色社会主义的社会成员，是应将个人梦想融入国家富强、民族复兴中国梦的个体。人是中国式现代化和人自身现代化的前提和动力，如果个人不能统合“小我”与“大我”的双重存在形态，割裂自身发展和社会发展之间的关系，中国式现代化和人自身的现代化就难以真正实现。一方面，“在整个国家向现代化发展的进程中，人是一个基本因素。一个国家只有当它的人民是现代人，它的国民从心理和行为上都转变为现代的人格，它的政治、经济和文化管理机构中的工作人员都获得了某种与现代化发展相适应的现代性，这样的国家才可真正称之为现代化的国家”[9]（P8）。另一方面，个人如果无法在社会中获得自身现代化的积极因素，会陷入孤立的、单向度的发展状态。“在中国式现代化进程中促进人的全面发展与实现人的现代化本质上是一致的；促进人的全面发展是在中国式现代化总体进程中逐渐实现的。”[10]因而，要看到并顺应中国式现代化对人的现代化特殊的规定和建构。中国式现代化是社会主义制度条件下的现代化，人不仅作为个体的人而存在，也作为社会的人而存在，人和人之间不是相互排斥、征服与被征服的关系，人与社会也不是外在的、对立的关系，而是共同发展、相得益彰的关系。个人只有融入中国式现代化的实践，将自己与国家、集体和民族结合起来，才能够在一个合理的外部环境中得到现代化的发展，人“应当避免重新把‘社会’当作抽象的东西同个体对立起来”[11]（P188）。因此，个人需要融入、参与中国式现代化，并推动国家富强、民族复兴，在中国式现代化中创造全面的社会关系，占有自己的社会本质，充分实现人的个性与人的社会性相结合。

Since the modernization of the human person and Chinese-path modernization proceed in the same direction and complement each other, and since Chinese-path modernization lays down the value foundation and world of meaning for the modernization of the human person, stipulating and constructing it, ideological and political education must also have its social dimension — that is, guiding social members to focus on the mutual promotion of self-development and social development, and guiding people to assume the mission of the “great self” in the process of developing the “small self.” General Secretary Xi Jinping points out: “Young people may have different life goals and different career choices, but only by integrating one’s small self into the great self of the motherland and the great self of the people, keeping pace with the times and sharing the destiny with the people, can one better realize the value of life and elevate the realm of life.” [12] (p. 392) Ideological and political education should guide social members to correctly understand the mission of the “great self,” to position themselves within the coordinate system of the state and the era, and to anchor the direction of their own development. At present, Chinese-path modernization is situated in the historical juncture of comprehensively building a modern socialist country, realizing the Second Centenary Goal [3]3 The Second Centenary Goal (第二个百年奋斗目标) refers to the goal of building China into a great modern socialist country that is prosperous, strong, democratic, culturally advanced, harmonious, and beautiful by the middle of the 21st century, the centenary of the founding of the People’s Republic of China., and realizing the great rejuvenation of the Chinese nation. It should guide individuals to adhere to the value pursuit of socialism and collectivism, to deeply understand the changes unseen in a century and the strategic overall situation of the great rejuvenation of the Chinese nation, to comprehensively understand the strategic deployment of Chinese-path modernization, and to transform the heavy responsibility of the family and the state into their own mission and tasks. Ideological and political education should also guide social members to deeply practice the mission of the “great self.” The human person possesses subjectivity and initiative; ideological and political education should value and stimulate the power of the “small self,” calling on social members to integrate the goal of building a strong socialist modernized country into their own career choices and development.

既然人的现代化与中国式现代化同向而行、相辅相成，中国式现代化铺设人的现代化的价值基础和意义世界，规定和建构人的现代化，那么，思想政治教育也必然有其社会性向度，即引导社会成员注重自我发展与社会发展的互促，引导人在“小我”发展的过程中担当“大我”使命。习近平总书记指出：“青年的人生目标会有不同，职业选择也有差异，但只有把自己的小我融入祖国的大我、人民的大我之中，与时代同步伐、与人民共命运，才能更好实现人生价值、升华人生境界。”[12]（P392）思想政治教育要引导社会成员正确认识“大我”使命，在国家与时代的坐标体系中定位自己，锚定自身发展方向。当前，中国式现代化正处于全面建设社会主义现代化国家、实现第二个百年奋斗目标、实现中华民族伟大复兴的时代方位，应当引导个人坚持社会主义、集体主义的价值追求，深刻认识世界百年未有之大变局和中华民族伟大复兴的战略全局，全面了解中国式现代化的战略部署，将家国重任转化为自身的使命、任务。思想政治教育还要引导社会成员深刻践行“大我”使命。人具有主体性、能动性，思想政治教育要重视和激发“小我”力量，号召社会成员将社会主义现代化的强国目标融入自身的职业选择与发展中。

IV. The Human Dimension of Ideological and Political Education from the Perspective of the Modernization of the Human Person

四、人的现代化视域下思想政治教育的人类性向度

Modernization is the process of human society’s transition from traditional society to modern society; it is a worldwide movement and wave. The modernization of the human person is a concrete, developmental historical process unfolding within the broad picture of the modernization of human society, and is closely linked to the historical process of the modernization of human society. After the bourgeoisie “chased [the bourgeoisie] all over the globe. It must settle everywhere, develop everywhere, establish connections everywhere” [13] (p. 35), the commodity economy and the world market “made the production and consumption of all countries cosmopolitan” [14] (p. 35), and also made “the old local and national self-sufficiency and isolation replaced by the mutual intercourse and mutual dependence of all nations in all respects … the one-sidedness and limitations of nations increasingly become impossible” [15] (p. 35). In the universal development of productive forces and the universality of intercourse, the scope of human interaction continuously expands, moving from a closed state to an open state. The human person also acquires a certain degree of independent personality and free individuality in commodity exchange activities and market economic activities, continuously undergoing modernization. Along with the development of the modernization of human society, human society gradually moves from the “realm of necessity” to the “realm of freedom,” and the modernization of the human person is most thoroughly realized in the “true community.” The modernization of the human person is the process of the continuous liberation of the human person. In the historical materialist grasp of the laws of the historical process of human society, the liberation of the human person and the liberation of humanity have an inner unity; the liberation of the human person is realized in the liberation of humanity. The liberation of “each individual” and “all individuals” is a necessary condition for the liberation of the human person. The development of one person depends on the development of all other persons with whom they are directly or indirectly in contact. “Only in community does the individual obtain the means to develop their capacities in all respects; that is, only in community is individual freedom possible. … Under the conditions of the true community, individuals gain their freedom in and through their association.” [16] (pp. 570-571) Therefore, the process of the modernization of the human person depends not only on the degree of individual development and the specific socio-historical context in which the individual is situated, but also on the overall pattern of the modernization of human society. Only in the true community, when the human person moves toward the unity and association of humanity, can they establish truly human social relations, fully take possession of their essence in the unified development of the “individual person” and the “human person as species-being,” and complete the modernization of the human person.

现代化是人类社会由传统社会转向现代社会的发展过程，是一个世界性的运动和浪潮。人的现代化是在人类社会现代化的广阔图景中进行的一个具体的、发展的历史过程，与人类社会现代化的历史进程紧密相关。在资产阶级“奔走于全球各地。它必须到处落户，到处开发，到处建立联系”[13]（P35）之后，商品经济和世界市场“使一切国家的生产和消费都成为世界性的了”[14]（P35），也使得“过去那种地方的和民族的自给自足和闭关自守状态，被各民族的各方面的互相往来和各方面的互相依赖所代替了……民族的片面性和局限性日益成为不可能”[15]（P35）。在生产力的普遍发展和交往的普遍性发展中，人的交往范围不断扩大，从封闭状态走向开放状态，人也在商品交换活动和市场经济活动中获得了一定程度上的独立人格和自由个性，不断进行着现代化。伴随人类社会现代化的发展，人类社会逐步从“必然王国”走向“自由王国”，人的现代化也就在“真正的共同体”中获得最彻底的实现。人的现代化就是人不断解放的过程，在唯物史观对人类社会历史进程的规律性把握中，人的解放与人类的解放具有内在统一性，人的解放是在人类的解放中实现的，“每个人”与“一切人”的解放是人的解放的必要条件。一个人的发展取决于和他直接或间接进行交往的其他一切人的发展，“只有在共同体中，个人才能获得全面发展其才能的手段，也就是说，只有在共同体中才可能有个人自由。……在真正的共同体的条件下，各个人在自己的联合中并通过这种联合获得自己的自由”[16]（P570-571）。因此，人的现代化过程不仅取决于个人的发展程度及其所处的特定社会历史背景，还取决于人类社会现代化的整体格局，只有在真正的共同体中，人走向人类的统一与联合，才能建立属于人的真正的社会关系，在“个人的人”与“类人的人”的统一发展中全面占有自己的本质，完成人的现代化。

Grasping human modernization within the process of modernizing human society is not only a scientific conclusion drawn by historical materialism, but also the necessary answer contained in Chinese-path modernization. Chinese-path modernization unfolds in interaction with the world, bearing the ultimate goal of "seeking progress for humanity and common prosperity for the world" and the liberation of all humanity. "What position a nation occupies in the developmental stage of world history is determined not by the height of its external achievements, but by the spirit it embodies, by which stage of the world spirit the nation manifests." [17] (P58) Chinese-path modernization does not pursue modernization that only benefits itself, but rather correctly understands and handles its relationship with the external world from the perspective of the great currents of human development, the overall pattern of world change, and the great history of China's development. It places China's modernization within the trend of human development and progress, bearing the dual mission of national rejuvenation and human progress. It seeks its own modernization while firmly safeguarding the modernization of human society, and in turn promotes a world modernization of peaceful development, mutually beneficial cooperation, and shared prosperity through its own modernization. Chinese-path modernization concerns itself with the future and destiny of humanity. In the course of its development, it promotes the construction of the Belt and Road Initiative, puts forward the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative, promotes the common values of all humanity, and actively works to build a community with a shared future for mankind. Indeed, human modernization cannot be separated from the realization of Chinese-path modernization, but neither can it be separated from the modernization of human society as a whole. Human modernization is a modernization with a species dimension [n4], bearing the important characteristics of modern world civilization.

将人的现代化放置于人类社会现代化的过程中来把握，不仅是唯物史观给出的科学结论，也是中国式现代化包含的应然答案。中国式现代化在与世界互动的过程中铺展，有着“为人类谋进步、为世界谋大同”，解放全人类的终极归宿。“一个民族在世界历史的发展阶段中究竟占据着什么样的位置，不在于这个民族外在成就的高低，而在于这个民族所体现出的精神，要看该民族体现了何种阶段的世界精神。”[17]（P58）中国式现代化追求的不是独善其身的现代化，而是从人类发展大潮流、世界变化大格局、中国发展大历史中正确认识和处理同外部世界的关系，把中国的现代化发展置于人类发展进步的时代潮流之中，担负民族复兴和人类进步的双重使命，在坚定维护人类社会现代化中谋求自身现代化，又以自身现代化促进和平发展、互利合作、共同繁荣的世界现代化。中国式现代化关注人类前途命运，在发展过程中通过推动“一带一路”建设，提出全球发展倡议、全球安全倡议、全球文明倡议，弘扬全人类共同价值，积极推动构建人类命运共同体等。诚然，人的现代化无法离开中国式现代化的实现，但人的现代化也无法离开人类社会现代化而实现，人的现代化是具有类向度的现代化，具有世界现代文明的重要特征。

To promote human modernization is to promote the modernization of human society from capitalist society to socialist society and communist society. Through activities that transform the objective world and nature in the course of historical development, humans become a special species-being [n5], thereby embodying all the essences that make humans human in conscious, purposeful labor and practical activities, and creating all the conditions that make humans human. However, capitalist ideology and the capitalist mode of production have, in their transformation of nature and society, touched the bottom line of human survival. They alienate humans' free and conscious productive labor through the exploitation and monopoly of capital, and endanger human existence through events such as the destruction of natural resources and violent warfare. "The species-being of man, both nature and his spiritual species-capacity, is transformed into an essence alien to him, into a means for maintaining his individual existence." [18] (P163) The absence and obscuring of the species-subject is the root cause of the profound contradiction and antagonism between humans and nature, and between the individual and the species. Therefore, realizing human modernization should not be confined solely to the relations of existing society, but should also become a constitutive element of future human society. It is necessary, through the modernization of human species-consciousness and species-essence, to bridge the split between the logic of capital and the logic of humanity, to overcome the unfreedom of alienated passivity, to move toward free and comprehensive development, to cultivate humans' capacity to liberate all spheres, and thereby to realize human modernization and human liberation.

促成人的现代化，就要促成人类社会从资本主义社会到社会主义社会和共产主义社会的现代化。人在历史发展过程中依靠改造对象世界和改造自然界的活动成为特殊的类存在物，从而在有意识、有目的的劳动和实践活动中体现着人之为人的一切本质，创造着人之为人的一切条件。而资本主义意识形态和生产方式对自然和社会的改造已经触及人类生存的底线，在资本的剥削和垄断中异化人自由自觉的生产劳动，在破坏自然资源、暴力战争等事件中危及人类生存。“人的类本质，无论是自然界，还是人的精神的类能力，都变成了对人来说是异己的本质，变成了维持他的个人生存的手段。”[18]（P163）类主体的缺位与遮蔽是造成人与自然、个体与类深刻矛盾和对抗的根源。因此，实现人的现代化，就不应该只单纯局限于现有社会的关系，还应当成为未来人类社会的一个构成因素。应当通过人的类意识和类本质的现代化，弥合资本逻辑与人的逻辑的分裂，克服异化受动的不自由性，迈向自由而全面的发展，培养人解放一切领域的能力，从而实现人的现代化和人的解放。

Human modernization unfolds within the process of modernizing human society; therefore, ideological and political education should possess a human-universal dimension. Ideological and political education needs to guide people to pay attention to the unified relationship between social existence and species-existence, to stimulate people's awareness of being a species-subject, and to guide members of society to build a human-universal sentiment on the basis of loyalty to the nation. The modernization of human species-consciousness and species-essence does not mean binding human development to the measure of the "species," nor does it mean weakening or negating human individuality and sociality; rather, it means developing the dimension of the human "species-subject." At present, the nation-state is the basic unit of the world system and the basic form of world civilization. Human survival and development depend on the guarantee and support of the nation-state. Guiding members of society to establish loyalty to the nation and to shoulder the mission of the "greater self" [n6] is a matter of due course. However, national loyalty without a human-universal sentiment is narrow. Only by guiding members of society to build a human-universal sentiment on the basis of loyalty to the nation does it acquire social, historical, and national rationality. Ideological and political education should guide educatees to cultivate a global consciousness and global thinking, to strengthen education on world and national conditions, to guide educatees to identify in consciousness with the interdependence of human survival and the commonality of development, to establish a community ethics and ecological outlook, to combine in thinking the spirit of patriotism with the expansion of opening up, to dialectically view the relationship between the local and the global, between the nation-state system and the global system, to understand and respect the cultures of different countries and nations, and to seek wisdom from different civilizations with an open, inclusive, and broad-minded attitude. Ideological and political education should also guide educatees to identify with the concept of a community with a shared future for mankind, to promote the building of such a community, to guide educatees to pay attention to global risks and challenges such as global environmental pollution, resource consumption, and cybersecurity, to develop cross-cultural expression, communication, and collaboration skills and competence in participating in global affairs, to engage in diverse dialogues and exchanges at international conferences and global forums, to provide Chinese solutions and Chinese wisdom for world development, to intern and work in major intergovernmental international organizations and influential non-governmental international organizations, to participate in the construction of the Belt and Road Initiative and international cooperation projects, to participate in global governance in the interaction between China and the world, to promote peaceful development for humanity, and to jointly advance the progress of human civilization.

人的现代化是在人类社会现代化的过程中展开的，因此思想政治教育应当具有人类性向度。思想政治教育需要引导人关注社会性存在与类存在间的统一关系，激发人的类主体觉知，引导社会成员在对国家忠诚的基础上构筑人类情怀。人的类意识和类本质的现代化，并不是把人的发展束缚在“类”的尺度，也不是淡化和否定人的个体性和社会性，而是发展人的“类主体”维度。当前，国家是世界体系的基本单元和世界文明的基本形态，人的生存和发展依赖于国家的保障和支持，引导社会成员树立国家忠诚，担当“大我”使命是应有之义。但是，没有人类情怀的国家忠诚是狭隘的，引导社会成员在对国家忠诚的基础上构筑人类情怀才具有社会的、历史的、民族的合理性。思想政治教育要引导受教育者树立全球意识和全球思维，增强世情国情教育，引导受教育者在意识上认同人类的生存依赖性和发展共同性，树立共同体伦理观和生态观，在思维上将爱国主义精神与扩大对外开放结合起来，辩证地看待地域与全球、民族国家体系与全球体系的关系，了解和尊重不同国家和民族的文化，以开放包容和博观约取的心态从不同的文明中寻求智慧。思想政治教育还要引导受教育者认同人类命运共同体理念，推动构建人类命运共同体，引导受教育者关注全球环境污染、资源消耗、网络安全等全球性风险与挑战，发展跨文化表达、沟通、协作能力和参与全球事务的胜任力，在国际会议和全球论坛上进行多元化对话交流，为世界发展提供中国方案和中国智慧，在主要的政府间国际组织和具有重要影响力的非政府间国际组织实习工作，参与“一带一路”建设与国际合作项目，在中国与世界的互动中参与全球治理，促进人类和平发展，共同推动人类文明进步。

From the perspective of human modernization, the focus of ideological and political education is directed toward human modernization, whose ultimate goal is the comprehensive and free development of the individual, and thereby generates three dimensions: individuality, sociality, and human-universality. Whether in theory or in practice, ideological and political education is an activity related to human beings. Humans are the clearly visible and profoundly evident theme, purpose, method, and standard that shuttle and wander through ideological and political education. Ideological and political education should also continuously renew and construct itself in order to promote human modernization, thereby achieving its own affirmation and transcendence.

在人的现代化视域下，思想政治教育的目光指向以人的全面自由发展为终极目标的人的现代化，并因此生成个体性、社会性和人类性的三重向度。无论在理论还是实践中，思想政治教育是关联着人的活动，人是穿梭游走于思想政治教育之中清晰可见的、深刻著明的主题、旨趣、方法与标准，思想政治教育也应当为促成人的现代化而持续地更新自己、建构自己，从而实现对自身的肯认与超越。

Online editor: Tongxin

网络编辑：同心