Pan Yong: Achieving Chinese-Style Modernization Requires Discourse Innovation
Conceptual innovation is the fundamental logical starting point of Chinese-path modernization. The profound advancement of modernization must begin with a deep transformation of basic concepts. A transition in behavior inevitably originates in a revolution of concepts; without a revolutionary conceptual breakthrough, there is no way to achieve a fundamental metamorphosis in the logic of action. For any country to achieve modernization, it must modernize its own conceptual system. General Secretary Xi Jinping pointed out at the Symposium on Work in Philosophy and Social Sciences:
"Every major leap in human society and every major development of human civilization cannot be separated from the knowledge transformation and intellectual guidance of philosophy and social science." "This is an era that needs theory and is certainly capable of producing theory; this is an era that needs thought and is certainly capable of producing thought." Both social sciences and natural sciences can advance the process of modernization, but with different emphases. The former lies in contributing new discourse, new thoughts, and new concepts, while the latter mainly lies in discovering new knowledge, new technologies, and new equipment. Bringing forth the new from the old [1] in concepts and knowledge allows the power of thought to break through the shackles of old ideas, releasing the powerful material and spiritual force required for modernization construction. Currently, as the comprehensive deepening of reform enters a new stage, the times call for great masters of the era who possess both profound vision and innovative concepts, as well as excellent scholars with deep thinking and high aspirations, to engage in discourse innovation and produce numerous new thoughts to guide practice.
Discourse Innovation: An Inevitable Requirement of Chinese-Path Modernization
The "discourse innovation" discussed in this article is a pragmatic communicative act based on "Chinese problems" and created within specific contexts; it is simultaneously novel, fresh, and profound, and rich in practical ideological significance. The external form of "discourse" is manifested in "keywords," "central sentences," or "brilliant passages." From the perspective of pragmatic units, it includes both independent grammatical units with complete structures, clear meanings, and full functions, as well as units of meaning in specific contexts that lack a complete grammatical structure but possess independent connotations and unique functional uses—even pragmatic works larger than a sentence. Regarding its pragmatic nature, the core of the "discourse" referred to here is logically rigorous, academic pragmatic behavior. From the perspective of the pragmatic subject, the discourse here includes both the political discourse of leaders that represents the national will and signals the direction of China's reform and development, as well as the academic expressions of researchers in various fields and disciplines of philosophy and social sciences within the constitutional framework and in line with the supreme interests of the state.
"Being the first to voice thought" is the earnest expectation General Secretary Xi Jinping has for philosophy and social science workers with ideals and ambitions. The budding of thought precedes the expression of discourse; first comes the germination of thought, which is then externalized into specific linguistic forms and solidified into materialized symbolic forms. After repeated consideration and refinement, it forms a mature, stable, and standardized expression that possesses both form and spirit. Every era has pressing tasks that urgently need to be solved. As the New Era marches toward lofty goals and all undertakings achieve comprehensive prosperity, there is an even greater need for landmark "brilliant discourse" that can resolve real-world anxieties, command public respect, and manifest the height of future development. Creating such Chinese discourse is not only a highly conscious responsibility of the Chinese intellectual and theoretical circles but also an indispensable "soft power" for national development.
The more deeply new discourse, stamped with the mark of the era, integrates into the social practice of the masses, the more profoundly it can refresh people's cognition of changing reality. The unique charm and innovative thinking manifested as this discourse takes root in various fields can inject strong impetus into the construction of socialism with Chinese characteristics. The core requirement of discourse innovation is to highly consciously and actively "create new concepts, new categories, and new formulations that are easy for the international community to understand and accept." Among these, refining "new concepts" is the start of forming new formulations and constructing new thinking; it is also the core content and logical prerequisite of "discourse innovation" in the context of this article.
Discourse innovation must be a unique and concise expression that fits the "Chinese context." Against the academic background where discourse research tends toward multi-disciplinary integration and "discoursology" is emerging as a new comprehensive theoretical discipline, "discourse" itself has been endowed with an increasingly rich multicultural hue, becoming an important spiritual asset in the contest of cultural soft power in the era of globalization. In the academic field, refining new concepts and formulations with Chinese characteristics is increasingly becoming an "academic fashion" promoting progress in various fields of thought.
Chinese discourse in the New Era takes many forms and has deep connotations. Whether originating from political leaders or academic elites, it is full of a sense of intimacy with the times and intellectual wisdom. Chinese discourse that is rich in new qualities and continuously demonstrates value must possess the inclusive qualities of both locality and universality, containing an internal character where reality, foresight, and developmental potential are interconnected. Discourse innovation in professional fields has a direct or indirect far-reaching influence on all walks of life, especially in promoting "soft changes" in the spiritual production of human beings—changes that are invisible yet perceptible.
The problem raised by the famous scientist Qian Xuesen [2] has been sublimated into the classic discourse of the "Qian Xuesen Question" due to its thought-provoking core. Using a rhetorical form that asks without answering—where the answer lies within the question—it has triggered continuous reflection and possesses immense value for the era. The "Ideas Growth Model" places thought—a factor of productive forces that transcends intuitive forms such as capital, resources, and materials—at the core position, profoundly demonstrating the important driving role of intellectual power on the development of productive forces.
Thinking China: A Distinctive Characteristic of Chinese-Path Modernization
Only by achieving the modernization of the thoughts of the entire nation can we aggregate majestic intellectual power and actively transform it into a strong impetus for the country's modernization. In all matters, thought comes first and concepts are paramount. The modernization of concepts is the primary task of national modernization and relates to every aspect of the cause of modernization.
The "Thinking China" (思想中国) referred to in this article is a spiritual state in which the people's thoughts are active, precursors of thought continuously emerge, and innovative wisdom bursts forth following the opening of national concepts. This state can be directly transformed into material productive forces and is a visible manifestation of the level of development of the intellectual power of all citizens. "Thinking China" and "Material China" complement each other; there is a positive correlation between intellectual power and the cause of modernization. Historically, the "Contention of a Hundred Schools of Thought" among the pre-Qin scholars and the cultural prosperity of the Tang and Song dynasties were close to such paradigms of intellectual development. However, it is only in the New Era of reform and opening up that we can truly usher in a whole new stage of intellectual zenith.
The conditions of the era play a much larger role in promoting intellectual development than individual aptitude. Individual aptitude is endowed by life and given by the uniqueness of the family. The conditions of the era, however, possess a universal guiding quality and are more capable of driving discourse innovation during an individual’s growth.
First, an enlightened and open cultural atmosphere. This is the kind of enlightened cultural aura advocated by the "Let a hundred flowers bloom, and a hundred schools of thought contend" [3] policy proposed by Comrade Mao Zedong—one that accepts dissenting views, welcomes blunt advice, and features an appreciative systemic mechanism that welcomes new insights and continuous creativity. This is the most suitable soil for the growth of thought. Throughout history, any enlightened and open period was inevitably a peak stage of intellectual tolerance and contention among various schools. Comrade Deng Xiaoping's vivid "Cat Theory" [4] provided philosophically rich enlightenment at a critical moment, wisely resolving practical problems in development and pushing forward the great cause of Chinese-path modernization.
Second, staying close to the new practices and problems of socialism in the New Era. Chinese-path modernization is a brand-new great undertaking based on China's national conditions and characterized by the features of the times. General Secretary Xi Jinping pointed out: "The starting point of theoretical thinking determines the result of theoretical innovation. Theoretical innovation can only begin with problems." Theoretical innovation and practical innovation must resonate at the same frequency; the innovation of the superstructure must be deeply integrated with the practice of reform and opening up, and the typical problems of the era are the source that catalyzes innovation. Since the New Era began, the important discourses proposed by General Secretary Xi Jinping, such as the "Chinese Dream," the "Two Mountains Theory" [5], the "Button Theory" [6], and the "Shoe Theory" [7], have become widely known and far-reaching, serving as guiding ideologies for various industries. We need the original thoughts of masters and leaders like Marx and Engels, but we also need the innovative discourse of classic masters in various industries and academic disciplines, as well as experts and professional teachers spread across all fields.
Third, building platforms for a wide range of talents to undertake tasks and demonstrate their brilliance. In building a "Thinking China," the state must do everything possible to create opportunities for talents from all walks of life to display their strengths and fully realize their potential. It is especially important to encourage talents to dare to discover and deeply explore problems, cultivating the good habit of paying attention to and researching problems. Marx pointed out: "A problem is the slogan of the times, the most practical cry expressing its state of spirit." Although Qian Xuesen was a physicist, he possessed deep humanistic literacy; precisely because he was good at discovering and raising questions, he achieved the classic "Qian Xuesen Question," leaving behind excellent discourse and typical problems worthy of the era's reflection.
Among all the wealth of human society, great new thoughts are the most precious; they are a spiritual wealth unique to humanity. Currently, cultivating "intellectual power" has become a core strategic task of national development and is an inevitable requirement for Chinese-path modernization. Education is the birthbed for cultivating "thought." The People's Educator Yu Yi [8] once pointed out with distress that what current teachers lack most is not teaching skills, but depth of thought and critical thinking. Due to the lack of thought, the rote copying of discourse has become a universal phenomenon. When sensory consumption becomes a fashion, it naturally requires the younger generation to strengthen their self-reliant, vanguard, and innovative intellectual cultivation. Only when there are new thoughts, and when the land of China is filled with bursting new thinking, will the conditions of the era for the birth of new discourse be met.
Philosophy and social science workers in the New Era can only create intellectual fruits that fit the times and serve the people if they take root in the rich practice of the country’s reform and opening up, deeply extending and cultivating their exquisite intellectual sensibilities within it. Only then can they contribute excellent thoughts and outstanding intellectual power to Chinese-path modernization.