Wei Zhiqi: Research on Chinese Modernization Enhancing the Power of Ideological Discourse

I. The Ideological Significance of the Discourse of Chinese-path Modernization

1. The Ideological Value of Discourse and Discursive Innovation

The theoretical origins of discourse lie in linguistics. Language is a tool through which people reflect their demands, express their desires, and transmit consciousness. Its characteristic as "practical consciousness" endows discourse not only with instrumental rationality but also with rich value rationality. From a Marxist perspective, the function of discourse is not merely an intellectual tool for describing the world; more importantly, it is used in different ways to interpret and change the world. Concepts such as "language is the immediate actuality of thought," "theory grips the masses," and the "weapon of criticism" are profound expressions of the ideological agency of discourse. It is clear that ideology and discourse are natural "partners." Discourse is the outward manifestation of ideology, as the expression, dissemination, and practice of ideology are accomplished through the description, definition, and interpretation provided by discourse; conversely, "behind discourse lie thought and the Dao ^[1]," and ideology constitutes the intellectual core and internal essence of discourse. Ideology is a highly linguistically mediated form of ideas guided by politics. Only through symbolic discursive expression can it find a path toward real society. Ideology in social life usually appears in the form of discourse, and whether ideological propositions can be accepted by the public depends largely on discursive capacity.

Marx believed that "the growth of productive forces, the destruction of social relations, and the formation of ideas are in constant movement." Innovation is the lifeblood of discourse. Only through continuous discursive innovation can a comprehensive discourse system be formed and a stable right to speak be acquired. Discursive innovation is inherent in ideological innovation. For ideology to adapt to changes in the economic base, it must also be realized through discursive innovation. The process of ideological discursive innovation—through the "renewal, reconstruction, defense, and revision" of discourse—is a process of ideological self-adjustment, allowing ideology to continuously reflect and interface with reality. Engels noted: "Every new aspect of a science involves a revolution in the technical terms of that science." Following the emergence of new theories and concepts, various fields mark and transplant them through different means (creation or borrowing), thereby simultaneously producing new discourse. This is an important method for the production and reproduction of discourse. It is generally held that new discourse more easily attains a discursive advantage and is more conducive to occupying the commanding heights of the right to speak.

2. The Ideological Metaphors of Modernization Theory

Modernization refers to the rapid transformations human society has undergone since the Industrial Revolution; it is a global transition from traditional agrarian society to modern industrial society. While the concept of modernization appeared early on a global scale, its emergence as a globally popular "modernization theory" occurred after World War II. As a theory for describing and explaining global change, it primarily describes the economic, political, and social transformations experienced by Western Europe from the 17th to the 19th centuries, which later spread from Western Europe to other European nations, and further expanded to Asia, South America, and Africa after the 20th century. For a long period, the modernization movement and the capitalist movement were viewed as two sides of the same coin in the process of human historical development. The capitalist mode of production and its institutions were deeply embedded in the modernization movement, thereby "drawing the most barbarian and semi-barbarian nations into civilization... making nations of peasants admitted to nations of bourgeois, the East to the West." Modern Western social scientists generally believed the impetus for this global change came from the Industrial Revolution in Western Europe and the resulting science, democracy, and rationalism. The global expansion of capitalism since the late 19th century convinced people that non-Western societies must inevitably be "Westernized." Classic modernization theory was born in this context. After World War II, the United States leaped to the center and leadership of Western capitalism and began to treat modernization as a political research project. In their view, modernization was a universal, historical, and global evolutionary model, where traditional societies would follow a gradual and linear trajectory toward a rational economy, a democratic order, and a free society. During the height of the Cold War, the struggle for the Third World and the pursuit of hegemonic interests drove the inclusion of non-Western countries into the capitalist world system, further intensifying this ideological coloring.

From this, we can see that whether in the proto-modernization theories of the late 19th century or the classic modernization theories after World War II, ideological factors have been hidden within a historical view characterized by the binary opposition of tradition versus modernity and a singular, linear progression. Modernization was presented as a universal process without divergence in paths or distinctions in "isms." However, the cognitive inertia and discursive narratives brought by classic modernization theory are permeated with capitalist ideology. First, modernization itself contains connotations of pursuing progress, development, change, and civilization; it possesses a dimension of value ideals, harboring values concerning social change and the world picture, and reflecting class and national interests. Second, the revolutionary changes in human civilization articulated by classic modernization theory are based on the description and interpretation of the origins of Euro-American modernization practice. Consequently, the ideological coloring of "Western-centrism" is very thick: as a process of development, modernization is the transition from traditional to modern civilization, implicitly suggesting that Western civilization is modern civilization; as a state of development, modernization represents the levels already achieved by Western capitalist developed nations. Particularly after WWII, the concepts of "modernization" and "development" became deeply yoked together, gradually becoming a dominant discourse influencing the modernization processes of countries worldwide. Finally, classic modernization theory has, consciously or unconsciously, become a tool for promoting Western hegemony. As the pioneering experimenters of human modernization, Western modernization theories, concepts, and discourse appeared in a universalist guise upon their creation. The inherent sense of institutional superiority, moral high ground, and universal values—along with the subsequent Cold War political agenda—left almost no space for the survival of the cultural traditions and political uniqueness of Third World countries. In a world system dominated by Western nations, the direction of Western modernization represented a "universal civilization" for humanity, culminating in the "End of History."

3. Chinese-path Modernization as Ideological Discourse

Chinese-path modernization is our new concept. It is a concentrated summary of the "major achievement attained by our Party leading the people of all ethnic groups through long-term exploration and practice, enduring countless hardships and paying a massive price." It highly refines the successful development of socialism with Chinese characteristics and its world significance through an ideological discourse brimming with the spirit of the times. From the dual dimensions of theoretical and discursive innovation, it provides a new growth point for consolidating the ideological right to speak and enhancing the supply of ideological discourse.

Theoretical innovation constructs the intellectual source of the discourse of Chinese-path modernization. Looking across the history of human modernization, there has never been a country with such a massive population as China that has shifted its position in the world economic and political system so dramatically in just a few decades; nor has there ever been a country whose modernization involved the simultaneous transition of social structure and economic system, with different developmental stages superimposed upon one another. This dictates that the developmental experience, theoretical framework, and explanatory logic of Chinese-path modernization must be distinct. Therefore, in the sense of theoretical innovation, Chinese-path modernization is a profound elaboration of the internal regularities and evolutionary process of the greatest organic social practice in human history. The theoretical innovation of Chinese-path modernization lies not only in the construction of new concepts but, more importantly, in the unique outlooks on the world, values, history, civilization, democracy, and ecology it contains. It has changed existing global perceptions of modernization theory. Its theoretical structure, basic cognitive methods, the direction of social progress it depicts, the ideal vision for humanity, and the core values reflected behind these all possess the significance of a "revolution in thought." Ideological discourse is essentially the discourse of thought; the height of the ideological right to speak is determined by the height of the thought itself. Chinese-path modernization adheres to a Chinese standpoint, summarizes Chinese experience, and answers human problems. It adds a completely new system of knowledge and theoretical framework to human modernization. It "returns" to the basic questions of Marxism with contemporary theory and "transcends" the theoretical framework of capitalist modernization with innovative criticism. This innovative theory produces new discourse from the deep layers of ideological theoretical construction.

Discursive functions present the basic profile of the ideological discourse of Chinese-path modernization. Ideological discourse manifests its ideological attributes through the exercise of discursive description, evaluation, and interpretation. First, from the perspective of discursive description, the discourse of Chinese-path modernization describes the historical process of a backward country like China catching up with and surpassing early-mover modernized countries across multiple fields. It narrates the fact that nearly one-fifth of the world's population is entering modernization, demonstrating the discursive value of promoting all of humanity toward modernization. Second, from the perspective of discursive evaluation, Chinese-path modernization is an original achievement of persisting in "taking one's own path," condensing the unique historical mission and trajectory of China's modernization. The discourse of Chinese-path modernization successfully links socialism with modernization, highlighting the vigor and vitality of scientific socialism. Chinese-path modernization is the "living source" for the "subjectivity" and "originality" of an independent knowledge system, involving deep-seated issues of cultural confidence and spiritual independence. Finally, from the perspective of discursive interpretation, Chinese-path modernization has constructive significance for explaining "why the CPC can," "why socialism with Chinese characteristics is good," and "why Marxism works." Simultaneously, it is a powerful intellectual weapon for refuting erroneous fallacies such as the "End of History," the "Clash of Civilizations," and "Western-centrism." Thus, as an ideological discourse integrating critical, constructive, and leading functions, the discourse of Chinese-path modernization not only recounts the specific historical facts of the Chinese-path modernization process but also expresses the basic logic of the Chinese path, Chinese theory, and Chinese system. It builds a profound foundation for the Chinese spirit, Chinese values, and Chinese strength. It is of immense constructive significance for better consolidating the common ideological basis for the Party and the people of all ethnic groups to strive in unity. Upon its emergence, it occupied the core field of the mainstream socialist ideology.

II. The Discursive Interpretation of Chinese-path Modernization

As an ideological discourse, Chinese-path modernization must use the form of discourse to answer major theoretical and practical questions in our modernization development, explain the secret of the success of the great practice of China's modernization, and verify the advanced nature of our modernization. This gathers intellectual and moral strength to achieve the goal of building a great modern socialist country in all respects.

1. The Discourse of "Socialist Modernization"

Chinese-path modernization is, first and foremost, socialist modernization. In the early period of the People's Republic of China, our Party successfully explored the objective laws of combining the establishment of the socialist system with industrial practice. This laid both the preliminary material foundation for the exploration of Chinese-path modernization and the socialist institutional foundation for the path of Chinese-path modernization. It was precisely on the basis of the dual goals of building a socialist country and achieving modernization that the CPC proposed expressions such as "building China into a great socialist country," defining socialism and modernization jointly and interactively. This elevated the combination of socialism and modernization to the level of national ideological construction. After the start of reform and opening up, our Party truly integrated modernization and socialism dialectically, achieving a deep fusion and essential sublimation of socialist modernization theory and practice. When summarizing the lessons of imitating the "Western model" in modern history, indiscriminately copying the "Soviet model" after the founding of the PRC, and the capitalist modernization paths taken by some developing countries, Deng Xiaoping pointed out clearly: "In pursuing modernization, China must rely on socialism, not capitalism." "What we are pursuing now are the Four Modernizations, and they are socialist Four Modernizations, not anything else." Subsequently, phased modernization goals such as "solving the problem of food and clothing—attaining a comfortable life (xiaokang)—attaining an overall xiaokang society—attaining a moderately prosperous society in all respects" pushed forward the historical development of the theory and practice of socialist modernization. In this process, from a beautiful vision to a choice of reliance, and from the establishment of the path to the guarantee of the Party's leadership, the essential attributes of socialism in relation to modernization were gradually verified. Socialist modernization theory continuously developed, and the ideological discourse of socialist modernization was progressively established.

The discourse of "socialist modernization" not only describes the integration of modern construction with the socialist path, but also confirms and develops the source of the advanced nature of Chinese-path modernization, marking its essential difference from Western modernization. In our country, the target discourse of "socialist modernization" and "a great modern socialist country" has long since become a holistic concept integrating national goals and value pursuits; it frequently appears as a commanding collective concept among the many terms within the theory of socialism with Chinese characteristics. Within this concept, socialism’s "value discipline" and "mode of interpretation" regarding modernization profoundly contain an ideological metaphor: the unification of the superiority of socialism with the beauty of modernization. As a symbol of political discourse, "socialist modernization" is both an inevitable historical trend fully proven by historical practice and an emotional identity and value judgment shared by the Chinese people today. It is promoting a sublimation from the sentiment that "socialism is good, and the status of the people in socialist countries is high" to "socialism is good, and the people in a modern socialist country benefit greatly." Socialist modernization takes a new scientific worldview as its theoretical foundation; adhering to the mainstay status of public ownership, distribution according to work, and the pursuit of common prosperity are all socialist principles we must resolutely implement and achieve. From a practical perspective, every step forward for socialist modernization is a step forward for the common prosperity of the entire people and the free and comprehensive development of individuals. Whether it is the great human feat of historically completing the elimination of absolute poverty, or the powerful capacity for national good governance reflected in our ability to concentrate resources to accomplish large undertakings ^[8], these are all essential attributes and latent strengths bestowed by socialism upon our country’s modernization process.

2. The discourse of "independent and self-reliant modernization" Chinese-path modernization is a theoretical generalization of the independent exploration of the path to modernization; independence and self-reliance are the powerful spiritual drivers for exploring Chinese-path modernization. General Secretary Xi Jinping has pointed out that to advance Chinese-path modernization, we must persist in independence, self-reliance, and self-strength, and insist on placing the development of the country and the nation on the basis of our own strength. Independence and self-reliance are fine traditions of the Chinese nation and important principles for our Party and our country's standing. Throughout the long historical development and evolution of the concept of Chinese-path modernization, independence and self-reliance have always been the historical logic and practical principle running through it. For a large Eastern country like ours that was once backward, there were no precedents to follow for how to build socialist modernization, nor were there ready-made experiences to draw upon. From "carrying out construction independently" to "relying on the heroic struggle of the Chinese people ourselves," from "following our own path and building socialism with Chinese characteristics" to "following our own path is the footing of all the Party's theory and practice," Chinese-path modernization has profoundly answered the major question of how a backward country can rely on its own independence to achieve the great leap from "standing up" to "becoming prosperous," finding a modernization path suited to itself through autonomy, self-confidence, and self-strength. The discourse of "independent and self-reliant modernization" reflects our national character—resolutely refusing to be a vassal of other countries or live at the mercy of others. It demonstrates our clear understanding that only by shifting from "passively importing modernization" to "independently exploring modernization" can we stand tall in the world with a new posture. It reflects our firm determination to keep our path unchanged and our will unswerving even in the face of various blockades, containment, and extreme pressure. It reflects our firm confidence in achieving modernization through self-reliance and hard struggle.

To always proceed from our own national conditions and maintain autonomy and independence in the exploration of the modernization path is the practical basis for the generation of Chinese-path modernization; it is also the profound meaning of the modifier "Chinese-path." General Secretary Xi Jinping pointed out: "The great social transformation of contemporary China is not a simple continuation of the master plate of our country’s history and culture, nor a simple application of the template envisioned by classical Marxist writers, nor a reprint of the socialist practices of other countries, nor a reproduction of the modernization development of foreign countries." Looking at its original practice, Chinese-path modernization is rooted in basic national conditions. Through reform and innovation, it combines the advantages of the socialist system with the advantages of market economy resource allocation. It creatively solved the problem of the lack of vitality in the traditional planned economy and the inability of the market economy to overcome the basic contradictions of capitalism, thereby shattering the "End of History" ^[9] thesis. It correctly handles the relationship between reform, development, and stability, as well as the relationship between order and vitality, realizing the organic combination of modernization take-off with the maintenance of long-term social stability, thus moving beyond the "Huntington Paradox" ^[10]. It persists in combining the basic principles of Marxism with China's specific reality and with fine traditional Chinese culture, overcoming the "cultural crisis" dilemma. It persists in the organic combination of self-reliance and arduous entrepreneurship with opening up to the outside world, solving the problem of "dependent development" ^[11]. Looking at its distinct internal characteristics, whether it is the grasp of the national condition of "modernization of a huge population," or the understanding of the essential characteristic of "modernization of common prosperity for all," whether it is the grasp of the unique laws of the rejuvenation of Eastern civilization reflected in "comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization," or the grasp of the laws of human social development reflected in "creating a new form of human civilization," these are all important manifestations of the historical consciousness of independently exploring the path of modernization. They are important manifestations of the historical initiative to "hold the fate of the country and the nation in our own hands," constituting the vivid hallmarks of the "Chinese-path" in modernization.

3. The discourse of "modernization that comprehensively advances the great rejuvenation of the Chinese nation" "Comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization" clarifies the narrative meaning of national rejuvenation within the discourse of Chinese-path modernization. Realizing the great rejuvenation of the Chinese nation has been the great dream of the Chinese people since modern times. The profound pain of the country being "humiliated, the people suffering, and civilization being covered in dust" since the Opium War ^[12] not only forced China into the tide of modernization but also began the difficult history of exploration to save the nation from peril and achieve national revitalization. This unique historical logic gives the discourse of modernization and the discourse of national rejuvenation a shared origin. The process of the great rejuvenation of the Chinese nation and the process of socialist modernization are also concomitant. In the pursuit of national rejuvenation, we gradually realized that it was precisely because of the country's backward industrialization since modern times that the nation remained in a passive position and vulnerable to attack. To ensure national independence has "a solid guarantee, industrialization is necessary"; "whether we can achieve the Four Modernizations ^[13] determines the fate of our country and the fate of our nation." Since the start of reform and opening up, socialist modernization and the great rejuvenation of the Chinese nation have achieved a deep construction and essential connection in their paths and goal pursuits; the two are unified in theory and practice within the general task of socialism with Chinese characteristics. General Secretary Xi Jinping pointed out: "The history of the Communist Party of China uniting and leading the Chinese people in the pursuit of national rejuvenation for over 100 years is also a history of continuously exploring the path to modernization." Its dialectical significance lies in two aspects: on the one hand, the Party takes national rejuvenation as its original aspiration and founding mission, bearing the theoretical and practical fruits of Chinese-path modernization in the process of leading the people in national modernization construction to realize the great rejuvenation of the Chinese nation; on the other hand, it is precisely the theoretical and practical exploration of Chinese-path modernization that has sketched the outline of rejuvenation—"standing up, becoming prosperous, and becoming strong"—for the Chinese nation. The victory of the New Democratic Revolution marked the turning point from national decline to national independence; the pioneering development of Chinese-path modernization in the new period of reform and opening up enabled the Chinese nation to enter the historical stage of "becoming prosperous"; and the innovative breakthroughs of Chinese-path modernization in the New Era have brought the Chinese nation to the rejuvenation stage of "becoming strong." The landmark nodes of the great rejuvenation of the Chinese nation are closely linked and resonate with the evolutionary logic of modernization in China, finally forming the historical logic where "comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization" emerges as the central task of the Communist Party of China on the new journey.

The discourse of "modernization to realize the great rejuvenation of the Chinese nation" narrates the inherent uniqueness, multiplicity of mission, and extraordinary significance of modernization in China. First, regarding uniqueness: unlike "original endogenous" modernization, China's modernization originated from the Opium War and surged within the tide of national salvation and national rejuvenation. It is a "late-developing exogenous" modernization that began to catch up after being forcibly broken open by external forces. This modernization contains a unique historical destiny, the century-long aspirations of the Chinese people, the effort and desire to rid themselves of semi-colonial and semi-feudal status, and the "particularity" of seeking to pass on and continue 5,000 years of Chinese civilization. Second, regarding mission: China's modernization is a historical response to the poverty and weakness of the country and the decline of the nation in modern times; the demand for the great rejuvenation of the Chinese nation constitutes the mission pursuit of Chinese-path modernization. Chinese-path modernization not only has the universal demand for transition from an agricultural society to an industrial society but also shoulders the historical task of the great rejuvenation of the nation, becoming the practical carrier of national rejuvenation. Third, it is precisely within the propositions and ideas of the great rejuvenation of the Chinese nation that the Communist Party of China expressed its thoughts and theories on achieving modernization. General Secretary Xi Jinping pointed out: "Chinese-path modernization is the answer we have given to the major historical question of how to awaken the 'sleeping lion' and achieve national rejuvenation." Whether it is "catching up with advanced countries," "realizing national prosperity and industrial modernization," or combining the great rejuvenation of the Chinese nation with the "three-step" strategy ^[14], it can be said to a certain extent that Chinese-path modernization is the essence of the excellent theories manifested in the ideas of national rejuvenation expounded by the Communist Party of China in different periods. Fourth, regarding significance: the exploration of Chinese-path modernization has resulted in a successful path for advancing the great rejuvenation of the Chinese nation. The successful practice of Chinese-path modernization has not only explored a new way for human modernization but has also gradually turned the great historical wish for the rejuvenation of the Chinese nation into a reality. Fifth, the great rejuvenation of the Chinese nation bestows moral power upon Chinese-path modernization. As "the greatest dream of the Chinese nation since modern times," the realization of the great rejuvenation of the Chinese nation carries the common value identity of the sons and daughters of China who are unafraid of sacrifice, who fight and struggle, and who look forward to the future. The realistic actions and future blueprints for the great rejuvenation of the Chinese nation are deeply cast into the discourse of Chinese-path modernization. This can better enhance the interpretative power, persuasiveness, and appeal of Chinese-path modernization discourse, prompting us to use the discourse of national rejuvenation to tell the story of Chinese-path modernization well. Conversely, the huge achievements made, the successful experience accumulated, and the narrative of the goal of becoming a great modern power also constitute important content of the discourse of national rejuvenation; telling the story of national rejuvenation well is likewise inseparable from the discourse of Chinese-path modernization. The above constitutes the "metanarrative" framework of the discourse of "modernization that comprehensively advances the great rejuvenation of the Chinese nation."

4. The discourse of "modernization that creates a new form of human civilization" Creating a new form of human civilization through Chinese-path modernization elevates modernization to the level of civilization and extends the modernization path to the height of a form of human civilization. The basic theoretical logic contained in this discourse is as follows: first, it clarifies that Chinese-path modernization constitutes the practical origin and generative basis of a new form of human civilization. Second, the connection between modernization and the new form of civilization fundamentally confirms the leading nature of Chinese-path modernization. As General Secretary Xi Jinping pointed out, Chinese-path modernization is "deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all the outstanding achievements of human civilization, and represents the developmental direction of human civilization's progress." Third, this discourse reflects a transcendence of Western modernization, clarifying that Chinese-path modernization has directly faced the problems of original modernization and provided answers different from those of Western modernization, achieving a civilizational exploration of "humanity-wide" issues.

This advanced, leading, and transcendent nature is primarily reflected in the following aspects. First, Chinese-path modernization insists that the essence of modernization is the modernization of people, taking the free and well-rounded development of individuals as its teleological value. General Secretary Xi Jinping has emphasized: "The essence of modernization is the modernization of people." Chinese-path modernization adheres to the Marxist historical materialist view, taking the principal status of the people, the pioneering spirit of the people, the happiness of the people, and the people's needs for a better life as the core discourse of modernization. It not only scientifically answers theoretical propositions such as "who am I, who do I rely on, and for whom" in modernization, but also effectively realizes the maximum richness of "real individuals," pushing human development to a higher historical stage. Persisting in and developing whole-process people's democracy, pursuing common prosperity, enriching the spiritual world of the people, and the harmonious coexistence between humanity and nature are all proposed around the free and well-rounded development of people; they are "the true appropriation of the human essence through and for man." ^[15]

Second, the transcendence of Chinese-path modernization over Western modernization is not an external or superficial revision, but a fundamental transcendence of the essence of capitalist modern civilization. Modernization driven by capitalism is established on the laws of capital. The movement and logic of capital created a new world and civilization for the bourgeoisie; it not only made the pursuit of profit maximization the value standard of Western society, but also inherently determined its inability to solve social dilemmas such as the vast gap between rich and poor and intensifying polarization. "Although the capitalist road brought modern civilization, for the majority of humanity, it is not a truly humane, democratic, harmonious, fair, just, prosperous, and happy form of civilization." Chinese-path modernization treats capital as a means rather than an end. While fully utilizing capital to "create the various elements of a superior new form" and fully appropriating all the positive achievements created by capitalism, it emphasizes the governance and regulation of capital. By setting "traffic lights" ^[16] for capital, it prevents its unordered expansion into political, social, and spiritual-cultural fields, and prevents capital behavior from deviating from the direction of socialist development, embodying the unity of utilizing capital and overcoming its defects. Socialist modernization adheres to the "two unswervinglys," ^[17] allowing the "socialism" in the market economy to act as the "finishing touch that brings the dragon to life." ^[18] It insists that production should have the fundamental goal of meeting the needs of all members of society, develops economic and social relations of a socialist nature, and explores the establishment of production and lifestyles most conducive to the development of the human community. In essence, it is a socialist civilization with Chinese characteristics.

Third, Chinese-path modernization creates an all-factor civilization. Western modernization, driven by industrialization, marketization, and capitalization, and centered on the core values of individualism and liberalism, can only endogenously produce "one-dimensional culture," ^[19] "reified culture," and "capital culture." However, modernization is not merely material civilization, nor is it simply a totem of Gross Domestic Product; it is multi-faceted. Chinese-path modernization is an all-factor civilization that emphasizes the coordination of material, political, spiritual, social, and ecological civilizations. In our country's socialist modernization construction, we progressed from "grasping with both hands, and both hands must be firm" ^[20] regarding material and spiritual civilizations, to the "Five-Sphere Integrated Plan," to the formation of five major civilizational fields, and finally to promoting the coordinated development of these five civilizations to create a new form of human civilization, constituting a completely new holistic civilization.

Fourth, Chinese-path modernization reshapes the new pattern of world civilization. Western civilization follows the "clash of civilizations" logic, writing a civilizational history based on the binary opposition of "civilization versus barbarism." The Western binary philosophical view endogenously produces single-win conflicts, predatory expansion, unilateralism, and a unipolar world, as well as the forced imposition of a single civilization and a single path, leaving the world in chaos and trapped in conflict. However, human civilization essentially pursues the development and progress of "humanity" as a whole, which implies the prerequisites of equality, inclusiveness, diversity, and mutual learning among civilizations. Chinese-path modernization creatively transforms traditional Chinese concepts such as "the world belongs to the public" (tiān xià wéi gōng), "harmony between humanity and nature" (tiān rén hé yī), and "harmony without uniformity" (hé ér bù tóng). It has created a world modernization theory with "national conditions," "civilizational coordination," and "peaceful development" at its core. This has become a new discourse redefining the global economic and political order, opening a new civilizational era that transcends the "clash of civilizations" with mutual learning, transcends "Western-centrism" with civilizational coexistence, and replaces zero-sum games with win-win cooperation.

III. The Enhancement of Ideological Discourse Power by Chinese-Path Modernization Discourse

As seen above, the discourse of Chinese-path modernization carries profound ideological significance and rich ideological functions. By fully exerting the critical, constructive, and leading functions of this discourse, the principles, theories, and philosophies of Chinese-path modernization can be transformed into ideological constructive power. The theoretical strength and intellectual wisdom of Chinese-path modernization can be converted into ideological leading power, thereby comprehensively enhancing China's ideological discourse power.

1. Critical Enhancement: Strengthening Ideological Critique Through Discourse Innovation

Critical enhancement aims to defend and expand the "protective belt" of one's own ideology through discursive countering. For a long time, the general understanding was that late-developing countries had no choice but to follow the path of capitalist modernization if they wanted to achieve modernization; the Soviet Union's attempt to achieve modernization through socialism failed, leading to rhetoric such as the "China collapse theory." The critical enhancement of the Chinese-path modernization discourse lies in the fact that it has achieved an autonomous summarization of China's modernization practice while presenting an alternative "modernization model," thereby realizing a proactive response to and realistic transcendence of Western modernization's discursive hegemony.

First, it breaks the discursive hegemony of Western modernization. Relying on the first-mover advantage of the modernization movement, as well as the support of strong hard power and cultural soft power, Western countries have long monopolized the power to define and evaluate modernization. This formed a discursive hegemony manifested in: first, the myth of "Western modernization," which holds that Western liberal democracy, industrialization, and marketization promoted the greatest progress in the history of human modernization and world civilization, leading to a sense of "civilizational superiority" and resulting in ethnic discrimination, value vilification, and various forms of "democratic transformation" against late-developing nations; second, the myth that "modernization equals Westernization," which defines modernization based on Western-centrism, the Western democratic model, and the Western narrative of modernity, while providing forced "misaligned" and "overreaching" ^[21] explanations of other countries' modernization models. The unique practice and original theory of Chinese-path modernization present the world with comprehensive and accurate Chinese systematic knowledge that transcends Western explanatory frameworks and the interpretive capacity of mainstream Western theories. In particular, the term "Chinese-path" elevates Chinese culture, Chinese characteristics, and Chinese traits into a "Chinese paradigm," clearing away the Western ideological mist and historical arrogance shrouding modernization theory. It proves that Western overreaching or deficient explanations of China are incorrect. At the same time, it dispels the "Western" myth regarding the choice of modernization, breaking the dogma that "modernization = capitalization" or "modernization = Westernization." Chinese-path modernization demonstrates to the world that there is more than one road to modernization. It proves that the so-called "laws of modernization" based on "Western-centrism" are essentially Western narrative modes under specific spatial and temporal conditions. it shows that as long as other developing countries choose a path consistent with their own national conditions, they will also find a viable path to modernization, setting a model for the modernization of the vast number of developing countries.

Second, it directly confronts the discursive "encirclement and suppression" ^[22] of Western modernization. Ideological discourse represents the cognition, dialogue, and contestation between countries and nations regarding realistic events. One aspect is directly confronting discourse attacks on socialism with Chinese characteristics. After the dissolution of the Soviet Union and the drastic changes in Eastern Europe, the world socialist movement hit a low ebb. The West continuously advocated that "rigid, centralized socialism" was destined to fail. Rhetoric such as the "China collapse theory," "China threat theory," and "China unsustainability theory"—derived from the "Marxism is obsolete theory" and the "end of history theory"—once ran rampant, constantly criticizing the feasibility and civilizational nature of the Chinese path in an attempt to completely negate socialist civilization. The discourse of Chinese-path modernization narrates the "two miracles," ^[23] bringing a new face to modernization distinct from Western capitalism. Furthermore, it is creating a completely new form of civilization, becoming a powerful tool to refute erroneous arguments such as the "end of history," the "failure of socialism," and the "clash of civilizations." Another aspect is confronting Western distortions of China's modernization path and model. For a period, China's solutions and path to modernization were distorted by the West as "state capitalism," "crony capitalism," "Confucian socialism," or "market socialism," thereby denying the essential connection between "socialism with Chinese characteristics" and modernization. Chinese-path modernization and its inherent laws of development reveal the value rationality and ethical necessity (Sollen) of Chinese-path modernization, correcting various distortions and proving that China's modernization is socialist modernization.

Third, it breaks the binary opposition of discursive logic. Western discourse is accustomed to using the binary opposition of "good versus evil" as its narrative logic, defining things through various "-isms" and deliberately distinguishing modernization through the opposition and division of "civilized versus barbaric," "open versus closed," and "superior versus inferior." The discursive logic and methodology inherent in the Chinese-path modernization discourse are: the modernization model should be rooted in national characteristics and match national conditions; balance should be sought between tradition and modernity rather than "overthrowing everything" or simply importing foreign culture; independent modernization paths should be encouraged rather than total copying; and modernization should be cognized through multi-dimensional considerations, where economic, political, cultural, social, and ecological fields develop coordinately rather than through "one-dimensional development." Compared to Western discourse, the discourse of Chinese-path modernization possesses distinct inclusive characteristics, reshaping the thinking logic and value concepts of modernization discourse, and providing the world with a new axiology, epistemology, and methodology for modernization.

2. Constructive Enhancement: Increasing Ideological Explanatory Power Through Discursive Increment

Constructive enhancement aims to consolidate the theoretical core of one's own ideology through the enrichment and development of discourse. As a brand-new discursive increment, Chinese-path modernization provides multi-dimensional discursive resources. It has constructed a new core ideological discourse regarding why the Communist Party of China "can" (is capable), why socialism with Chinese characteristics is "good," why Marxism "works," and why the Sinicized and modernized Marxism "works," ^[24] further confirming the way to success for the practice of Chinese-path modernization.

First, it provides a new construction of "why the Communist Party of China can." General Secretary Xi Jinping pointed out that the fundamental reason why the Chinese people were able to reverse their historical destiny in modern times and explore the path of Chinese-path modernization lies in the Party's leadership. "The Party's leadership directly relates to the fundamental direction, future destiny, and ultimate success or failure of Chinese-path modernization." Chinese-path modernization was formed and developed within the Party's governing practice, deeply rooted in the Party's original aspiration and founding mission to seek happiness for the people, rejuvenation for the nation, and the common good for the world. The advanced nature of the CPC is the fundamental guarantee for Chinese-path modernization to lead the trend; the Party always represents the fundamental interests of the broadest masses of the people and does not represent any interest group. The Party's use of self-revolution to lead social revolution is the fundamental guarantee for the nature and direction of Chinese-path modernization and the power leader promoting its development. The CPC's political leadership, ideological guidance, mass organization, and social mobilization provide a strong political guarantee, scientific ideological guide, and deep mass foundation for Chinese-path modernization. Practice has proved that only a mission-oriented party like the CPC, which has been chosen by history, can persistently uphold its original aspiration of seeking happiness and rejuvenation. Driven by unwavering conviction and a lofty mission, Chinese-path modernization can continue to be promoted and expanded in a relay form. The discourse of Chinese-path modernization not only reconfirms that the leadership of the CPC is the most essential feature of socialism with Chinese characteristics and the greatest advantage of the system of socialism with Chinese characteristics, but also constructively proposes the major proposition that the leadership of the CPC is the fundamental experience of the formation and development of Chinese-path modernization and the fundamental guarantee for its steady and long-term progress.

Second, a new construction of "why socialism with Chinese characteristics is good." Chinese-path modernization is a modernization that adheres to the principles of scientific socialism; it is a modernization that integrates the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. Its essence is the modernization of socialism with Chinese characteristics. The transition from the New Democratic Revolution to socialism, and from comprehensive large-scale socialist construction to the creation of socialism with Chinese characteristics, demonstrates not only that only socialism can develop China, but also that the Chinese paradigm of modernization and the Chinese characteristics of socialism are complementary and inherently unified. Since the Reform and Opening-up, it is precisely on the basis of persisting in and developing socialism with Chinese characteristics—neither departing from the basic national condition that our country remains in the primary stage of socialism for a long period, nor hesitating to stand at the new starting point of building a modern socialist country in all respects to continue our development—that we have successfully charted a new path to modernization for a country with backward economy and culture to move toward comprehensive prosperity and development. The report to the 19th National Congress of the CPC pointed out that the entry into the New Era of socialism with Chinese characteristics means that the path, theory, system, and culture of socialism with Chinese characteristics have continued to develop, expanding the pathways for developing countries to achieve modernization. The theoretical innovations and breakthroughs in Chinese-path modernization originate from the innovative exploration of the path of socialism with Chinese characteristics, the innovative development of its theory, the self-perfection of its system, and the flourishing development of its culture. The practical essence of Chinese-path modernization is also reflected in the historical practice of socialism with Chinese characteristics: the economic construction of a modernized economic system and the promotion of high-quality development; the political development of whole-process people's democracy in all respects; the cultural construction to better satisfy the people's spiritual and cultural lives; the social persistence in ensuring and improving people's livelihoods through development; and the ecological commitment to the harmonious coexistence between humanity and nature. Together, these constitute the path of Chinese-path modernization, characterized by multi-dimensional simultaneous advancement.

Third, a new construction of "why Marxism adapted to the Chinese context and the needs of the times ^[25] works." Chinese-path modernization was formed through the historical process of "shooting the arrow of Marxism at the target of China" ^[26]. Possessing the guidance of scientific Marxist theory is the fundamental basis for opening up a new realm of Chinese-path modernization. The reason why "Chinese-path modernization" exists on the map of human modernization lies primarily in the integration of the basic principles of Marxism with China's specific realities and with the fine traditional Chinese culture. The creative practice of Chinese-path modernization is precisely the result of a critical and transcendent construction based on a reflection of the problems of capitalist modernization; the scientific nature and truth of Marxism are fully embodied in the formation and development of Chinese-path modernization. General Secretary Xi Jinping pointed out: "We have continuously deepened our understanding, created Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and achieved a new leap in the Sinicization and modernization of Marxism, providing the fundamental follow-through for Chinese-path modernization." Guiding practice with innovative theory and sublimating theory within new practice is the secret of the success of the innovative breakthroughs in Chinese-path modernization. Since the 18th National Congress of the CPC, Chinese-path modernization has achieved innovative breakthroughs in both theory and practice. The Party Central Committee with Comrade Xi Jinping at its core has systematically explained and comprehensively constructed the Chinese characteristics, essential requirements, major principles, and major relationships in the advancement of Chinese-path modernization, forming the theoretical system of Chinese-path modernization. The theory of Chinese-path modernization is a major original and landmark achievement of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The discourse of Chinese-path modernization further declares, both theoretically and practically, that "Marxism adapted to the Chinese context and the needs of the times works." It powerfully demonstrates the power of truth and the practical might of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, further strengthening the determination to condense the soul with the power of thought and to lead the course with the light of theory.

3. Transcendent Elevation: Enhancing Ideological Leadership Through Discourse Remodeling Transcendent elevation aims to consolidate the moral and charismatic power of ideology through breakthroughs and leaps in discourse. The discourse of Chinese-path modernization transcends the capital-centered approach, transcends the spontaneous generation model, transcends material forces, and constructs spiritual independence and self-reliance. All of these reflect the intrinsic charm and moral power of the mainstream ideology, achieving an enhancement of its leadership.

First, transcending the capital-centered approach to achieve a people-centered approach. Through a displacement of orientation from capital-centeredness to society-centeredness and people-centeredness, Chinese-path modernization converts the Western modernization logic of capital-seeking valuation into a socialist development logic aimed at meeting the people's needs for a better life. By governing capital and utilizing the "civilizing aspects of capital" ^[27] to promote comprehensive social progress and well-rounded human development, it achieves an essential transcendence of Western modernization. Reflected in discourse narrative, the discourse of Chinese-path modernization adheres to the essential provision of "seeking interests for the vast majority of people." In pursuing a dynamic balance between individual and social development, it transcends the capitalist concept of individualism, constituting the moral basis for socialist civilization to transcend capitalist civilization. The discourse of Chinese-path modernization uses the "human-centered logic" to transcend the "object-centered logic" and "capital logic" of Western modernization, demonstrating its ideological value as a transcendent form of civilization. This highlights both the moral and civilizational advantages of socialism with Chinese characteristics, as well as the strong realistic appeal and value-leading power of the Chinese-path modernization discourse.

Second, transcending spontaneous generation to achieve historical initiative. Unlike the spontaneous generation and bottom-up, incremental evolutionary development of Western modernization, Chinese-path modernization is a path of development created by the Chinese People under the leadership of the Communist Party of China with a strong spirit of historical initiative. Upon its birth, the CPC believed that to achieve self-reliance, it must achieve industrialization; it took industrialization as a vital mission to escape national decline and gradually designed a blueprint for building a new country. The CPC has continuously positioned and adjusted the historical coordinates and developmental stages of our modernization, clarified central tasks for each stage, led social transformation, and fostered the growth of endogenous drivers for modernization. From the "step-by-step and stage-by-stage resolution of national industrialization" at the beginning of the founding of New China to the new and old "three-step" modernization development strategies ^[28] after Reform and Opening-up, and from the "period of strategic opportunity in the first twenty years of the 21st century" to the coordinated promotion of the Five-Sphere Integrated Plan, Chinese-path modernization has been successfully developed and advanced through strategic planning, overall layout, and step-by-step implementation. This reflects both the initiative and purposefulness in seizing opportunities to "overtake on the curve" ^[29], as well as the directionality and planned nature of strategic initiatives. The discourse of historical initiative proclaims to us that the so-called "endogenous change" model of Western modernization is not the only model. For late-developing countries to achieve modernization, political parties and governments can play a major driving role. The discourse of historical initiative not only clarifies the inexhaustible source of power for the development of Chinese-path modernization but also provides leading strength for continuing to promote its steady and long-term progress with the spirit of historical initiative.

Third, transcending political and economic independence to achieve spiritual independence. In the process of pursuing and exploring Chinese-path modernization, political and economic independence fundamentally changed the face of China. Without political independence, the independence, freedom, democracy, and unity of the country would be out of the question; without economic independence, it is also difficult to maintain political independence and national dignity. Both are prerequisites for Chinese-path modernization. At the same time, as General Secretary Xi Jinping pointed out: "The modern socialist power we want to build must be strong not only materially, but also spiritually. To be strong spiritually is more lasting, deeper, and more powerful." "If we lack our own spiritual independence, then our independence in politics, thought, culture, and systems will have its foundation pulled out from under it ^[30]." In the collisions and contests between Chinese and Western civilizations in modern times, Chinese people fell into a state of passivity, blind followership, and inferiority; some advocated cultural archaism, while others advocated total Westernization. The introduction of Marxism enabled the Chinese people to gradually escape this state of spiritual passivity. Chinese-path modernization has solved the problem of our independence in terms of political systems, value propositions, and development paths within the broad perspective of modernization transitions. As a late-developing modernizing country, the fundamental reason we did not fall into a "dependency trap" is that we possess our own guiding ideology, fundamental systems, cultural direction, and development goals. Chinese-path modernization concentrates the intellectual pursuit of the "Chinese path, Chinese governance, and Chinese logic ^[31]," and is saturated with the suffering, struggle, and hope of the nation, constituting the shared spiritual home of the country and the people. General Secretary Xi Jinping pointed out: "Based on the great historical practice and contemporary practice of the Chinese nation, we must use Chinese logic to summarize Chinese experience, elevate Chinese experience into Chinese theory, and achieve spiritual independence and self-reliance." Only by using independent Chinese concepts, theories, and discourse to refine and summarize the great practical changes of contemporary China can we fundamentally escape the "state of apprenticeship." Chinese-path modernization elevates the practical experience of our modernization exploration into Chinese theory and Chinese discourse, solving the problem of the "explanatory absence" of Chinese theory regarding Chinese practice. It has formed landmark concepts truly originating from the local context, providing powerful support for the construction of an independent knowledge system. This is a hallmark achievement of our country transcending political and economic independence to achieve spiritual independence. It can be seen that Chinese-path modernization is the result of the pursuit of spiritual independence and a symbol of its realization. On the new journey of modernization, the discourse of Chinese-path modernization will continue to have significant and far-reaching guiding significance for firmly grasping the initiative of development, for cultivating the spiritual momentum for building a strong country and national rejuvenation, and for better responding to the political power and cultural hegemony of Western countries.