Liu Zhuohong and Li Bin: Promoting the Mutually Constitutive Logic of Chinese Modernization and the Development of Chinese Civilization
In June 2023, General Secretary Xi Jinping clearly pointed out at the Meeting on Cultural Inheritance and Development: "Chinese-path modernization endows Chinese civilization with modern power, while Chinese civilization endows Chinese-path modernization with profound depth." The Outline for the Study of Xi Jinping Thought on Culture proposed the important thesis of "the development of Chinese civilization" and emphasized "endowing the great rejuvenation of the Chinese nation with more profound cultural connotations and broader dimensions of civilization." This profoundly answers the fact that advancing Chinese-path modernization and the development of Chinese civilization are the two major missions and tasks for creating a new form of human civilization in the New Era, and represent a new subject facing contemporary Chinese Communists. Chinese-path modernization possesses rich civilizational and progressive qualities; it holds the basic characteristics of socialist civilization, serves as the Chinese-civilizational mode of socialist modernization, constitutes the modern civilization that drives the restoration of glory to Chinese civilization, and acts as the fundamental driving force for Chinese civilization to become a new form of human civilization. At the same time, the realization of the development of Chinese civilization is inseparable from Chinese-path modernization. Chinese-path modernization is a process of adhering to the Marxist view of civilization as a guide within the modernization process, integrating modern civilization with Chinese civilization, and continuously injecting elements of the times while carrying out innovative development. Advancing Chinese-path modernization and the development of Chinese civilization together manifest a "civilizational nature" (文明性). The core essence of this civilizational nature lies in the critique and transcendence of the "Other"; it is rooted in the reflection upon and reshaping of traditional civilization, utilizes the integration of modern civilization and the active absorption of the achievements of others as its path, and is marked by the generation of a new cultural community through creative transformation and innovative development [1]. Conducting research on the mutually constitutive logic of Chinese-path modernization and the development of Chinese civilization as "two sides of the same coin" from the perspective of civilizational nature is a research topic of great theoretical value at present.
I. Literature Review and Problem Statement
Modernization is a new model of social development that relies on advanced science and technology, is guided by modern civilizational concepts, and undergoes cultural and social change. Fundamentally speaking, modernization is the product of epochal change and the replacement of the old by the new; it is the inevitable result of the transition of human civilization from tradition to modernity. The academic community has engaged in heated discussions regarding the basic connotations, distinct characteristics, people-centered foundations, and civilizational depth of Chinese-path modernization. Meanwhile, within the cultural construction of the New Era—which emphasizes promoting cultural innovation and strengthening cultural self-confidence—theoretical propositions on how to realize the innovative development of Chinese civilization through creative transformation and innovative development have increasingly drawn academic attention.
First, the academic community has conducted preliminary explorations into the civilizational nature of Chinese-path modernization. Some scholars believe that Chinese-path modernization is essentially a pluralistic view of civilization, distinguishing itself from the "singular view of civilization" of "Western-centrism"; this constitutes the "civilizational existence" of Chinese-path modernization. Some scholars point out that Chinese-path modernization insists on combining the values and propositions of scientific socialism with fine traditional Chinese culture, achieving the creative inheritance and development of the ideological concepts, practical essentials, and value systems of fine traditional Chinese culture in both theory and practice. Chinese-path modernization is also related to modern thought; it is a product with modern civilizational characteristics that transcends the value concept of "capital supremacy" with the value concept of "people first." By taking the human being as the subject, purpose, and destination of modernization, the promotion of well-rounded human development and all-around social progress serves as the value orientation of Chinese-path modernization. Other scholars argue that in the early stages of modernization's generation, its civilizational nature displays more universal and common characteristics, but as modernization develops—and specifically as cultural factors become more prominent and guiding—it increasingly presents unique characteristics. This reveals that modernization is a diverse formation, demonstrating that Chinese-path modernization possesses a "Chinese background color" distinct from general modernization.
Second, the academic community has focused on discussing the civilizational nature of Chinese civilization and the question of how Chinese civilization empowers Chinese-path modernization, providing it with powerful ideological resources and spiritual momentum. Some scholars believe that emphasizing the national characteristics of Chinese-path modernization means emphasizing that Chinese civilization best embodies the prominent traits of the Chinese nation. These prominent traits and distinct characteristics in turn give Chinese-path modernization significant national advantages, constituting the "national existence" of Chinese-path modernization. Clearly, it has gradually become an academic consensus that Chinese civilization provides enlightenment for resolving the so-called "paradox of modernization."
Third, the academic community has focused on the relationship between Chinese-path modernization and the modernization of other countries. Some scholars argue that highlighting the Chinese characteristics of Chinese-path modernization is not an artificial setting of differences between Chinese and Western modernization, but rather an examination of Chinese-path modernization within the broad horizon of human civilization to highlight Chinese features and advantages. At the same time, understanding the important role played by different national cultures in advancing modernization and realizing civilizational development from the perspective of the coexistence of Western civilization and world cultural diversity can provide valuable resources and feasible paths for the modernization of all countries. Chinese-path modernization advocates for exchange and mutual learning between different civilizations, because through such exchange, civilizations can learn from each other's strengths to offset weaknesses, realizing the state where "each appreciates its own beauty" while "appreciating the beauty of others," ultimately reaching the state where "all beauties are shared" [2].
Fourth, the academic community has grasped the relationship between Chinese-path modernization and Chinese civilization from the perspective of a "new form of human civilization." Some scholars pointed out that regarding the advancement of Chinese-path modernization and the realization of Chinese civilization's development as a new form of human civilization requires focusing on highlighting the civilizational nature of the Chinese national spirit, because the civilizational mechanism of Chinese-path modernization is specifically implemented as "Chinese characteristics based on our own national conditions." Chinese-path modernization not only embodies the global consciousness (天下意识) and national responsibility of Chinese civilization but also represents a modern world-historical consciousness oriented toward a new civilization, reflecting that modern China has always possessed a strong sense of world-historical consciousness and mission. Some scholars believe that Chinese-path modernization takes civilizational equality as the basic premise for clearing away civilizational prejudice, which both achieves a direct response to "Western-centrism" and builds a bridge for equal interaction between different civilizations. Other scholars have conducted research around the civilizational nature of Chinese-path modernization and Chinese civilization, arguing that Chinese-path modernization advocates for a rational connection between tradition and modernity, both continuing the Chinese cultural lineage and receiving the rich nourishment of modern civilization. This is the key to creating a brand-new form of human civilization and the traditional cultural foundation for successfully avoiding the "trap" of Western modernization.
Fifth, the academic community has analyzed the relationship between Chinese-path modernization and Chinese civilization from the perspective of a "new cultural organic body" (新的文化生命体). Some scholars have proposed that the mission and tasks of the Communist Party of China on the new journey of the New Era focus on comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization, and the new cultural mission has formed corresponding construction requirements. Other scholars have emphasized that the new cultural organic body is the cultural expression of the historical renewal of Chinese civilization, injecting powerful spiritual strength into the modern reshaping of Chinese civilization and the development and progress of human civilization.
In short, the academic community has attended to the relational issues between Chinese-path modernization and the development of Chinese civilization from multiple dimensions, attempting to deepen the study of the new form of human civilization through research on this theme. This article focuses on the shared civilizational nature of Chinese-path modernization and the development of Chinese civilization as an entry point, conducting research from the civilizational connotation of Chinese-path modernization, the civilizational characteristics inherent in Chinese civilization, and the paths for realizing civilizational development, so as to provide beneficial theoretical reflection for the "Chinese solution" in creating a new form of human civilization.
II. The Civilizational Connotations of Chinese-path Modernization
Different from Western modernization, Chinese-path modernization is socialist modernization led by the Communist Party of China. It not only possesses the general characteristics of modernization but is, more importantly, a modernization based on Chinese national conditions and endowed with Chinese characteristics; it is a new form of socialist civilization with distinct features of modern human civilization and the traits of the Chinese nation. Chinese-path modernization not only "establishes oneself" and "achieves for oneself"—seeking happiness and development for its own people, advancing the construction of a great modern socialist country, and promoting the realization of the Chinese Dream of the great rejuvenation of the Chinese nation—but also "establishes others" and "achieves for others" (立人、达人) [3]. It seeks peace and progress for all humanity, advocates for and builds a community with a shared future for humanity, and actively promotes human society toward a better future. Chinese-path modernization has injected unprecedented new connotations and expressions into the story of human civilization; it is not only the premise and foundation for creating a new form of human civilization but also an important component of realizing world peace and development.
(i) Liberating and developing productive forces is the civilizational "background color" of Chinese-path modernization.
Western modernization, characterized by the capitalist mode of production, "has created more massive and more colossal productive forces than have all preceding generations together" over several centuries, finding a path for humanity to move from traditional agrarian civilization to modern civilization. Although the capitalist civilization shaped by Western modernization was the first to escape the backwardness and ignorance of traditional agrarian society, it simultaneously brought enormous problems to the development of both the West itself and the countries of the world. Fundamentally, the formation and development of Western civilization are inseparable from the massive role of capital; from the day it landed on earth, capital has exhibited a duality of civilization and barbarism. As a mode of modern civilization, capital—with its proactive endogenous drive within society—not only accelerated the development of productive forces and, to a certain extent, facilitated the establishment and consolidation of social relations and the creation of various elements required for a higher-level new form, but also accelerated the expansion of enterprises and the formation of domestic and international markets, completing the modernization process in the shortest possible time. However, the essence of capital is to obtain profit. The expansive nature of capital makes production become "production based on capital," drawing all nations and peoples into capitalist civilization through a state of disorderly expansion.
This indicates that the "civilizational nature" of capital has both a positive and a negative side. On one hand, capital enables the bourgeoisie to create a modern civilized society according to the needs of its own development. On the other hand, capital is highly deceptive and hypocritical; the power of capital in exploiting the surplus value of workers becomes a tool for a few capitalists to seize interests. The barbaric acts and cruel methods of capital expansion are cloaked in the mantle of "civilization." Marx pointed out when exposing the attributes of capital that due to its inherent "man-eating" nature, combined with the fact that Western modernization based on the private ownership of the means of production possesses inherent limitations that it cannot overcome, it was determined that capitalist civilization based on Western modernization would inevitably move toward the opposite of civilization over time. In short, when Western modernization stamps the mark of capital upon the productive forces and renders them appendages and victims of capital, the limitations of Western modernization are exposed, making Western civilization unable to solve various problems in the modernization process and ultimately unable to escape the predicament of modernity. Fundamentally, productive forces are a civilizational mode of existence based on sociality, aimed at achieving comprehensive social growth, and characterized by the realization of equal labor relations. The social attribute of productive forces is the primary mark of modern civilization. Only by allowing the productive forces to truly release their social nature—achieving the regulation and limitation of capital's disorderly expansion and controlling the negativity of capital's ravages—can productive forces truly become the fundamental driving force for the development of social civilization, rather than degenerating into a plaything and tool in the hands of the bourgeoisie.
The fall of one civilization is often accompanied by the rise of another. Diametrically opposed to Western modernization, Chinese-path modernization is established on the basis of socialist civilization. It is a process of ensuring that the social attributes of productive forces are fully unfolded through the continuous adjustment and improvement of the relations of production. Marx pointed out the connection between civilization and social productive forces—that is, the growth of productive forces plays a decisive role in the progress of human civilization, and the social attribute of productive forces is the main mark determining whether social civilizational nature is manifested. In China, Deng Xiaoping provided the historic answer that "liberating and developing the productive forces, eliminating exploitation, eliminating polarization, and ultimately achieving common prosperity" is the essential definition of socialism. Through more than 40 years of Reform and Opening-up, the Communist Party of China has consistently prioritized the development of productive forces, liberating and developing them to the greatest extent possible, and allowing their social attributes to be fully released. This not only highlights the civilizational foundation of the system of socialism with Chinese characteristics but also proves that Chinese-path modernization possesses a distinct civilizational substrate.
(ii) Taking the people as the subject of value is the essential requirement of Chinese-path modernization.
Modern civilization contains the values and ideals of the free and well-rounded development of the individual. However, Western modernization is a modernization aimed at the self-expansion of capital and dominated by the logic of capital; in its essence, it is a modernization in which a bourgeoisie representing the minority exploits and oppresses the majority. Western modernization has not only failed to achieve the "reconciliation of humanity with nature and the reconciliation of humanity with itself" and satisfy the needs of the free and well-rounded development of the individual, it has instead triggered numerous crises and conflicts. This has led to the swelling of materialism and the ever-deepening polarization between rich and poor, allowing intensifying social contradictions to obstruct the progress of human civilization. Marx summarized capitalist social relations as being based on objective dependency [4], where "social relations between individuals are transformed into social relations between objects, and the capacities of individuals into the capacities of objects." [5] In Marx’s view, the relationship between people and objects, as well as between people themselves in capitalist civilization, all manifest as relations between objects; "alienation" has become the norm of capitalist society. While one cannot deny that the development of capitalism can satisfy human material needs to a significant extent, the operation of the logic of capital keeps people confined solely to the satisfaction of material needs. By ignoring the diverse needs of the human being as the subject of civilization, it ultimately results in the distortion of human development, producing "one-dimensional" man [6].
Chinese-path modernization is people-centered; it persists in the Marxist standpoint of the people, firmly establishes the principal status of the people, takes the satisfaction of the people’s ever-growing needs for a better life as its goal of struggle, and adopts the realization of the free and well-rounded development of the individual as its main thread. First, the people are the subjective force for advancing Chinese-path modernization and driving historical progress and social development; the practical activities of the people are the source of living water for Chinese-path modernization. Second, the diverse needs of the people are the endogenous power driving Chinese-path modernization continuously forward. From the 8th National Congress of the CPC clearly proposing the "need to establish an advanced industrial country and the need for rapid economic and cultural development," to the Sixth Plenary Session of the 11th CPC Central Committee summarizing it as "ever-growing material and cultural needs," to the 19th National Congress of the CPC proposing "ever-growing needs for a better life," the close attention and high priority given to the changes in the people’s needs demonstrate that the Communist Party of China, in advancing Chinese-path modernization, has always succeeded in making the people the subject. This is a modernization that responds to the people’s concerns, embodies the people’s will, and realizes the people’s needs. Finally, Chinese-path modernization is a modernization that benefits the people; its fundamental goal is that "development is for the people, development relies on the people, and the fruits of development are shared by the people." This is essentially different from Western modernization. Fundamentally speaking, Chinese-path modernization takes the people as the subject and the realization of the free and well-rounded development of the individual as its aim, fully displaying the civilizational substrate of Chinese-path modernization.
(3) Persisting in independence and self-reliance is the civilizational path for advancing Chinese-path modernization
The existence of every civilization is related to a country's history and traditional civilization; each is formed by the continuation of the spiritual lifeblood of a country and a nation. "Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past." When a country and a nation choose which mode of modernization to use to drive their own development, the attitude they adopt toward their own national and ethnic historical traditions, social conditions, and intellectual culture is of critical importance. Consistently persisting in national identity and the country's historical traditions determines that a state can make the correct choice when facing the arrival of modernization with an independent posture.
One cannot deny that Western modernization underwent intellectual and cultural transformations that broke feudal shackles and dispelled religious superstition, laying the intellectual and cultural foundation for Western modernization through humanism and scientism. Through the European bourgeois revolutions, feudal autocratic rule was overthrown and a political system adapted to capitalist economic development was established, providing a powerful political guarantee for the advancement of Western modernization. The First Industrial Revolution accelerated the modernization process of Western countries' transition from agricultural societies to industrial societies; these transformations represent the historical characteristics of the development of Western modern civilization. Starting from the 1840s, China was passively dragged into the Western-dominated modernization process for over a hundred years. "In a semi-colonial, semi-feudal, and fragmented China, many people dreamed for many years of developing industry, building national defense, benefiting the people, and seeking national prosperity and strength, but all these dreams were shattered." [7] The founding of the People's Republic of China established the basic institutional conditions for China's modernization; the period of socialist revolution and construction established an independent and self-reliant industrial system for China's modernization and initiated an active exploration of socialist modernization construction. Deng Xiaoping's proposal of "Chinese-style modernization" [8] at the beginning of reform and opening up was a component of his exploration of the theory of "socialism with Chinese characteristics" and the idea of "building a moderately prosperous society" (xiǎokāng shèhuì); it was a modernization development goal that combined China's reality with the "Three-Step" strategy. In the New Era of socialism with Chinese characteristics, General Secretary Xi Jinping has made important expositions on a series of fundamental issues—such as the leadership force, core themes, essential characteristics, and developmental path of Chinese-path modernization—allowing the proposition of "Chinese-path modernization" to be truly established. Through 30 years of preliminary exploration in New China and more than 40 years of immense development through reform and opening up, the CPC has successfully advanced and expanded the great practice of Chinese-path modernization, carving out a successful path for it.
Chinese-path modernization originates from the long-term exploration and practice of socialism with Chinese characteristics. It is the "Chinese experience" of modernization verified through repeated practice; it is the embodiment of a social development logic that insists on the unification of the "abundance of things" and the "development of people"; and it is a paradigm of the success of socialism with Chinese characteristics through persisting in independence and self-reliance. One cannot deny that Western modernization is, to a certain extent, a pattern of modernization that has been historically verified and realized in the West. Following Western historical circumstances and cultural traditions, it traveled a path of "serial" development through the sequential progression of industrialization, urbanization, agricultural modernization, and informatization. Proceeding from China's national conditions and holding fast to its own historical traditions and national cultural foundation, Chinese-path modernization has carved out a path different from the West, using a "parallel" development model to drive the simultaneous development of industrialization, urbanization, agricultural modernization, informatization, and greenification. This is a modernization path that the Chinese nation has walked independently and self-reliantly; it transcends Western modernization with the most vital model of modernization.
III. The Development of Chinese Civilization Endows Chinese-path Modernization with Profound Cultural Underpinnings
Civilization is the symbol of the forward development of human society. As the result of human inventions and creations in material, spiritual, and institutional aspects, civilization centrally displays the existential state and development level of human society at a certain historical stage. Although civilizations that were once at the height of their power have appeared in the long river of world history, the vast majority have drifted into oblivion after a brief period of brilliance; only Chinese civilization has been passed down to the present day. It is precisely because Chinese civilization possesses an innate and excellent character of "weeding through the old to bring forth the new" [9], consistently merging with the times and actively absorbing rational elements during interactions with the world's diverse cultures, that it has been able to continuously innovate and sublimate on the path of civilizational development. The civilizational substrate of constant innovation in the development of Chinese civilization continuously provides Chinese-path modernization with the precious intellectual essence and inexhaustible spiritual power of fine traditional Chinese culture; it also creates infinite vitality for Chinese civilization to continuously develop and regain its glory amidst the changes of the times.
(1) The development of Chinese civilization deeply plants the cultural roots of Chinese-path modernization
Chinese civilization provides intellectual wisdom and a source of strength for the continuous advancement of Chinese-path modernization. The development of Chinese civilization originates from the accumulation and continuous creation of more than 5,000 years of the Chinese nation's long history. It is both an inheritance of fine traditional Chinese culture and a development that actively integrates elements of the era and the essence of modern civilization; inheritance and innovation constitute the two main threads of the development of Chinese civilization. Because of this, the development of Chinese civilization not only injects profound cultural connotations into the advancement of Chinese-path modernization in the New Era, but also provides inexhaustible developmental momentum for the long-standing and flourishing Chinese civilization.
Fine traditional Chinese culture is the concentrated manifestation of Chinese civilization; it endows Chinese-path modernization with powerful cultural kinetic energy. The people-based (mínběn) thought of "the people are the foundation of the state; when the foundation is solid, the state is at peace" [10] both manifests the Chinese nation's broad-mindedness in concerning itself with the common people and the world, and embodies the grand vision of "modernization of a huge population." The governing concepts of "the people are indeed overworked, perhaps they can achieve a bit of small prosperity (xiǎokāng)" [11] and "the way to govern the country begins with enriching the people" reflect the thousand-year aspiration of the Chinese nation for a strong country and a wealthy people, and point toward the goal of "modernization of common prosperity for all the people." The view of righteousness and profit expressed in "being wealthy yet loving the rites" and "education following wealth" [12] reveals the Chinese nation's profound understanding of material interests and spiritual pursuits, providing value support for realizing "modernization that coordinates material and spiritual civilizations." The natural concepts of "the unity of heaven and humanity" and "the Dao follows nature" highlight the Chinese nation's value orientation of esteeming and conforming to nature, while demonstrating the unremitting pursuit of "modernization of harmony between humanity and nature." The principles of interaction such as "being kind to one's neighbors" and "coordinating all nations" [13] manifest the Chinese nation's spiritual quality of loving peace and valuing harmony, while initiating the development model of "modernization taking the path of peaceful development."
The reason Chinese-path modernization is able to break the myth that modernization can only be realized by following the Western path and eliminate the misunderstanding that there is only one feasible plan for modernization is closely related to the fact that Chinese civilization contains many intellectual insights and cultural concepts that coincide with modernization. The alignment of Chinese civilization and Chinese-path modernization proves that modernization is a diversified development model with distinct Chinese national cultural characteristics. The success of Chinese-path modernization not only benefits from the leadership of the CPC but also, as the old saying goes, "one who seeks the growth of a tree must firm its roots; one who desires a long-flowing stream must dredge its source," [14] Chinese-path modernization also originates from the roots of Chinese civilization. Chinese civilization can provide intellectual nourishment, methods of thinking, and practical wisdom for the generation and development of Chinese-path modernization, playing an important role in constructing this new form of human civilization that is uniquely Chinese. This indicates that the development of civilization is a process: on one hand, through historical transitions and the development of the times, ancient civilizations will eventually be replaced by modern civilizations, and the civilizational achievements created by countries and nations are constantly being transcended in the process of civilization. On the other hand, the transcendence of civilization is merely a continuation of time and an alternation of civilizations; it does not come at the cost of destroying the original civilization or causing a civilizational rupture. The generation of a new civilization begins with the nurturing of the original civilization and is inherited and developed through the discernment of the original civilization. Clearly, the development of Chinese civilization not only injects rich intellectual elements and cultural connotations into Chinese-path modernization, but its distinct national characteristics, deep historical background, and rich modern elements also engrave a unique hallmark upon the development of Chinese civilization.
(2) The development of Chinese civilization provides spiritual support for Chinese-path modernization
Chinese civilization has not only nurtured a resplendent Chinese culture, but has also constructed a shared spiritual home for the Chinese nation and forged its unique spiritual qualities, providing powerful spiritual support for advancing Chinese-path modernization in the New Era. "The great national spirit nurtured, inherited, and developed by the Chinese people during their long-term struggle has provided a powerful spiritual drive for China's development and the progress of human civilization." Using Chinese-path modernization to comprehensively advance the great rejuvenation of the Chinese nation is both a great project of continuing the cultural lineage and remaking civilization, and an important sign of Chinese civilization's movement from tradition to modernity. In the process of advancing Chinese-path modernization, the active promotion of the modern transformation of Chinese civilization is inseparable from the inherent need of Chinese civilization to continuously forge ahead and achieve self-transcendence. Only by always maintaining reverence for fine traditional Chinese culture and achieving development through inheritance and innovation could we have the inevitable result of the continuous development of Chinese civilization today.
First, the spiritual tradition of "reforming the old to establish the new" (gé gù dǐng xīn) in Chinese civilization manifests the great creative spirit of the Chinese nation. The Chinese people have continuously created a resplendent Chinese civilization over more than 5,000 years, forming a history of civilizational development that continuously innovates while maintaining a single lineage.
Second, the Chinese nation has undergone numerous hardships yet persisted in unremitting struggle, creating a brilliant history of Chinese social development. This signifies that Chinese civilization will never fear difficulty or settle for temporary peace and stagnation; it possesses an active, enterprising, and indomitable spiritual character, which drives the Chinese nation to always struggle tirelessly on the difficult road ahead. This is also the fundamental reason why Chinese civilization is the only one among the world's four great ancient civilizations to have continued to this day without interruption.
Third, Chinese civilization emphasizes unity and advocates a sense of community, manifesting the great spirit of solidarity of the Chinese nation. Through long historical accumulation, Chinese civilization has formed a spirit of solidarity that is "diverse yet integrated," possessing centripetal force and cohesion. This is the spiritual pillar for realizing Great Harmony (dà tóng) [15] based on unity, and the concentrated expression of the Chinese people's strong sense of "family-country sentiment" (jiā guó qíng huái).
Fourth, distinct from the Western value orientation of the supremacy of individual interests and the pursuit of egoism, the Chinese nation possesses a collectivist spirit of dedication. This collectivist spirit is not only conducive to forging a strong sense of community for the Chinese nation—binding all ethnic groups into a community of shared destiny that weathers honor and disgrace together—but also enables hundreds of millions of people to coalesce into a majestic force to comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization.
Fifth, the spiritual realm of Chinese civilization, characterized by the phrase "taking the dream as one's horse and beginning the long journey from the steps at hand," [16] manifests the great "dream-spirit" of the Chinese nation. This is the spiritual force leading the Chinese nation to march forward with courage and the fundamental motivation supporting the nation’s arduous struggle. It inspires the Chinese nation toward continuous development and, through the power of practice, transforms the great rejuvenation of the Chinese nation from a dream into reality.
(3) The development of Chinese civilization accumulates practical wisdom for Chinese-path modernization
Chinese-path modernization is a great practical exploration by the Chinese people to solve Chinese problems independently. As the crystallization of the Chinese people's great practical spirit, Chinese civilization plays an important role therein, providing rich practical wisdom for advancing Chinese-path modernization. On the one hand, fine traditional Chinese culture contains a wealth of practical wisdom worth drawing upon. "Long did I sigh and wipe away my tears, grieving for the many hardships of the people's lives" [17] manifests a compassionate heart for the destiny of the people and a concern for their joys and sorrows. "The people's livelihood lies in diligence, and with diligence there is no want" [18] provides the answer that the foundation of the people's life lies in hard work. "Be the first to worry about the world's worries and the last to enjoy the world's joys" [19] reflects the noble sentiment of worrying about the country and the people, while "I will be selfless and live up to the people" [20] serves as a response focused on the people and their well-being. "When those in office follow the law, high and low will be at peace" [21] emphasizes that fairness and justice come from performing public duties according to the law, while "the essential way to govern a country lies in fairness and integrity" [22] reveals that the foundation of governance lies in ensuring that laws and policies are impartial and selfless. These pieces of practical wisdom are summarized from the concrete practices of the masses and are accumulated and sublimated into theory through continuous practice, becoming the ideological guidance and action manual for advancing Chinese-path modernization.
On the other hand, fine traditional Chinese culture contains important insights for solving the difficult problems of contemporary human social development, providing feasible schemes for global development. "When the Great Way prevails, the world is shared by all" [23] advocates that the world belongs to everyone, while "a community with a shared future for humanity" emphasizes that the future and destiny of every nation and every country are closely linked. "The reason a state is a state is because it has people" [24] expresses that the people are the foundation of the country, while "the landscape is the people, and the people are the landscape" [25] elucidates that the success of the Party and the state's cause depends on the people, and that winning or losing the people's support is a matter of life and death for the Party. "A country is called wealthy when its people are prosperous" [26] means that national strength lies in the wealth of the people, reflecting Marx and Engels’ concept that "production will be aimed at the prosperity of all." "Heaven and Earth were born with me, and all things are one with me" [27] refers to the "harmonious coexistence between man and nature," which not only presents Marx and Engels’ thought that "circumstances make men just as much as men make circumstances," but also provides a useful reference for contemporary China's efforts to achieve the coordinated development goals of the "Five Civilizations." [28] In short, the inheritance and development of Chinese civilization not only provides precious cultural nourishment and practical experience for Chinese-path modernization, but also provides invaluable intellectual wealth and a continuous spiritual engine for achieving the development of Chinese civilization through "Two Creatives" [29] in the New Era.
IV. Promoting the Development of Chinese Civilization within the Practice of Chinese-path Modernization
Engels proposed the view that "civilization is a practice, a social quality," answering the relationship between civilization and the practice of social material production from the perspective of historical materialism, expressing the practical attributes and social essence of civilization. Civilization is always linked to specific social productive practices and is a generalization and summary of human social practice at a certain stage. Once formed, civilization can become a relatively independent historical form, leading practice and assisting social development through its unique cultural methods. This indicates that to foster innovation in the development of Chinese civilization, one must rely on the practice of Chinese-path modernization; to speak of the development of Chinese civilization apart from Chinese-path modernization would be empty talk. At the same time, the fruits of the development of Chinese civilization must be integrated into the modernization process, making it a spiritual force that carries social practical activities and plays a role in advancing the development of Chinese-path modernization. Usefully, advancing Chinese-path modernization and developing Chinese civilization always achieve and promote each other on the new journey of the great rejuvenation of the Chinese nation. The deep integration and mutual interaction between the two not only accelerate the pace of Chinese social development but also create a new cultural lifeform, contributing to the creation of a new form of human civilization.
(1) The "Second Integration" is the methodology for adhering to cultural tradition while integrating with modern civilization
As Mao Zedong pointed out, "Marxism must be integrated with the specific characteristics of our country and realized through a certain national form." The "Two Integrations" follow one another in a continuous line. They both initiate and continuously advance Chinese-path modernization and create a new cultural lifeform for Chinese civilization—a new cultural community in which Marxism and fine traditional Chinese culture merge and coexist. "Integration" is a process in which two subjects interact because of an existing fit, forming a new subjective state. The "First Integration" solved the problem of the Sinicization of Marxism, fulfilling the fundamental requirement that Marxism can only be realized through a national form. The "Second Integration" solves the problem of the cultural foundation of Marxism, addressing the issue that Marxism must be rooted in the fertile soil of a country’s and nation’s own history and culture to take root and win the hearts of the people. It reveals that incorporating the essence of fine traditional Chinese culture is the key to ensuring that Marxism has long-lasting vitality in China. Obviously, only the mutual integration of civilizations can enable Chinese civilization to move from tradition to modernity, allow Marxism to take root in Chinese soil, and create a new form of human civilization in the tide of the times.
The "Second Integration" is another liberation of thought for contemporary Chinese Marxism. Besides exploring cultural construction, theoretical innovation, and institutional design to provide a broader cultural space for the Chinese nation, more importantly, it provides a highly valuable methodology for the development of Chinese civilization. On the one hand, adhering to traditional culture is intended to preserve the ideological essence of national culture; on the other hand, only by placing traditional culture within the perspective of the times and integrating it with elements of modern civilization can the modern development of traditional culture be promoted. This methodology inherently contains the logic of realizing the combination of advanced culture with a country's own culture. It not only possesses significant meaning for China but also provides important methodological enlightenment for nations and peoples worldwide on how to realize the integration of their own cultures into modernization theories.
First, the "Second Integration" reveals that any culture is national; only by first becoming a national culture can it potentially become a world culture. The nationality of culture highlights its uniqueness and reflects its subjectivity (zhǔtǐ xìng), which is the marker and value system of every nation's culture. Second, the "Second Integration" reveals that no civilization form is isolated or exclusive; it always establishes certain connections through exchange and mutual learning. At the same time, any civilization form is a manifestation of history and the times—generated by history and developed by the times. In China, Chinese civilization has never been interrupted or severed due to changes in dynasties or social shifts; instead, it has continuously been reborn and moved toward the future amidst the rise and fall of the state. Facing the changes of the times, Chinese civilization must incorporate the vivid connotations of the era, allowing the centuries-old tradition of Chinese civilization to radiate vitality in the new era. Third, the "Second Integration" is both the inheritance and innovation of fine traditional Chinese culture and the summary of Marxist cultural innovation. Summarizing the five characteristics of Chinese civilization—continuity, innovativeness, unity, inclusiveness, and peacefulness—provides a useful perspective for developing countries in their modernization process to comprehensively understand the characteristics of their own national cultures and reflect on how to combine their cultures with modern civilizational thought. Finally, through the understanding of the laws of Chinese social development, the "Second Integration" achieves a profound understanding and mastery of the Chinese path, Chinese systems, and Chinese schemes from the perspective of the unity of history and reality. The scientific spirit of the subject of practice in socialism with Chinese characteristics—maintaining firm cultural confidence, upholding historical initiative, and actively exploring the laws of social development—provides a feasible path to success for developing countries. The core "code" of this successful path can be expressed as follows: the key to achieving success in a country's modernization development is not to rely on external forces but to activate the internal vitality of its own culture, shaping a new cultural lifeform that can manifest distinct national characteristics and making it the endogenous driving force for the country's modernization. Thus, taking the "Second Integration" as the methodology for adhering to cultural tradition and developing modern civilization can provide useful inspiration for countries worldwide, especially developing ones, to explore how their own cultures and civilizations can face and integrate into modernization, while also providing methodological guidance for human society’s collective exploration of the path to modern civilization.
(2) Firming up cultural confidence is the endogenous power for fortifying national foundations and building social civilization
Culture is the soul of a nation and the foundation of its existence; cultural confidence is the fundamental motivation for a nation to remain steadfast in its identity and develop itself. As General Secretary Xi Jinping pointed out: "Without a high degree of cultural confidence and the prosperity of culture, there will be no great rejuvenation of the Chinese nation." Since the 18th CPC National Congress, facing the undercurrents in the domestic socio-ideological and cultural fields and the complex, volatile international public opinion environment, the CPC Central Committee with Comrade Xi Jinping at its core has consistently and earnestly responded to the impacts of various social trends of thought and ideological infiltration. It has resolutely opposed cultural hegemonism and the Western "clash of civilizations" theory, repeatedly emphasizing cultural confidence and making a series of strategic deployments around issues such as why we must be confident in our culture and how to achieve that confidence. From the 18th National Congress proposing to "establish a high degree of cultural consciousness and cultural confidence and march toward the grand goal of building a strong socialist cultural power," through the 19th National Congress proposing to "firm up cultural confidence and promote the prosperity of socialist culture," to the important discourse of the 20th National Congress on "advancing cultural confidence and self-strength and creating new brilliance for socialist culture," it fully demonstrates that the CPC's understanding of the significance of culture and cultural confidence is continuously deepening. It also proves the great significance of firming up cultural confidence.
Firming up cultural confidence is a steadfast belief in the vitality of one's own culture; it is the spiritual support for a nation's rebirth. In China, firming up cultural confidence is the spiritual force for advancing Chinese-path modernization, the endogenous power for the innovative development of Chinese civilization, the "Chinese backbone" for realizing national rejuvenation, and the foundation of national dignity and cohesion for any nation facing complex situations and challenges. Culture is the most fundamental, profound, and lasting spiritual force of a country. Cultural confidence stems from profound history and a brilliant culture. It is precisely this profound history and brilliant culture that have created the spiritual character and confident quality of the Chinese nation—"as Heaven's movement is ever vigorous, so must a person of virtue strive unceasingly for self-improvement" [30]—inspiring the Chinese nation to continuously create world-renowned Chinese civilization.
Where does cultural confidence come from? General Secretary Xi Jinping pointed out: "Cultural confidence comes from our cultural subjectivity." Cultural subjectivity is the foundation of cultural confidence; it is the concentrated expression of the Chinese nation’s adherence to the independence and autonomy of its own culture, as well as its open and inclusive attitude toward foreign cultures. Adhering to the independent and autonomous development of the national culture is the main connotation of subjectivity. It is the fundamental guarantee that Chinese civilization can pass from one generation to the next, while assimilating foreign cultures in an eclectic manner, thus achieving self-transcendence based on the "self" of Chinese civilization. Adhering to cultural subjectivity is inseparable from cultural innovativeness. The creative transformation Bureau of fine traditional Chinese culture is an inherent requirement for continuing the Chinese cultural lineage and inheriting Chinese genes; the innovative development of fine traditional Chinese culture is the requirement of the times to promote the integration of traditional culture and the culture of the era, thereby creating a new cultural lifeform.
Identifying with and actively accepting the nourishment of fine traditional Chinese culture on the basis of adhering to the "Second Integration," and taking the promotion of the transformation and continuous innovative development of Chinese civilization as the main content of cultural confidence, reflects the internal characteristics of Chinese civilization and is the manifestation of the Chinese national spirit from the inside out. Cultural confidence stems from the adherence to Chinese cultural subjectivity and the unremitting persistence of the "self" subject in innovation. Firming up cultural confidence is conducive to enhancing the country’s cultural soft power, promoting the cohesion of the Chinese nation, advancing social civilizational progress, and responding to the impact of foreign cultures. It is the endogenous power and spiritual pillar for realizing the great rejuvenation of the Chinese nation. It is precisely through adhering to the "self" of the civilizational subject and persisting in cultural "innovation" that the epochal resonance of Chinese-path modernization—advancing the coordinated development of the "Five Civilizations" and assisting the realization of Chinese civilization's development with a resolute cultural subjectivity—can occur.
(3) Mutual learning and exchange among civilizations is the only way to promote interaction between Chinese civilization and the diverse cultures of the world. The development of civilizations possesses both continuity and interactivity: the former occurs because a nation's "results generated through productive practice and interpersonal social interaction, as well as its unique methods, exert a significant influence on the subsequent process of civilization"; the latter occurs through opening up to the outside world, using foreign civilizations as a mirror for self-reflection and adopting their strengths, thereby promoting the continuous renewal and perfection of one’s own civilization from the outside. Clearly, development through inheritance is an inevitable requirement for maintaining the "self" of a civilization, while selective adoption through exchange serves as a beneficial supplement to one’s own civilization. Both methods are crucial for promoting civilizational development. What they share in common is an objective and rational attitude toward the achievements of different civilizations, scrutinizing them from a comprehensive and dialectical perspective to weigh pros and cons and select the best elements.
It is an indisputable fact that civilizations exhibit diversity, as "every civilization is rooted in its own soil of survival; it encapsulates the extraordinary wisdom and spiritual pursuits of a country or a nation, and each has its own value of existence." While the diverse civilizations of the world possess their own unique characteristics, they also share a common vision for progress and a desire to achieve development through civilizational interaction. However, the uneven development of social productive forces and the varying levels of economic and cultural development across countries dictate that differences and imbalances exist between different civilizations. Since the dawn of the modern era, the historical process of modernization initiated by Western countries has demonstrated a certain degree of efficacy; their use of the market economy to promote productive forces and thus drive rapid economic and cultural development offers certain points of reference. Nevertheless, one must remain vigilant against the uncivilized behaviors that appeared during the process of Western civilization, such as exploitation, plunder, slaughter, and colonization. At present, globalization has linked the people of all countries ever more closely together. Differences in national conditions and culture may lead to conflicts during daily cultural exchanges due to divergent values and multicultural perspectives. Adhering to the concepts of mutual learning, win-win cooperation, and common development, Chinese civilization has always maintained "openness and inclusiveness" [31] and "inclusivity" [32] within a global vision. This not only benefits the development of Chinese-path modernization but also allows Chinese civilization to radiate vitality through its exchanges with the diverse cultures of the world.
Marxist philosophy maintains that connection is a fundamental attribute of things and the basis upon which they exist and continuously develop. Since the beginning of the modern era, the history of the tortuous and arduous explorations in the development of Chinese society has shown that it is impossible for a country or nation to achieve success by isolating itself or becoming complacent and conservative [33], attempting to fight a lone battle. Closing the country to the outside world is no different from "viewing the sun through a window" or "looking at the sky from the bottom of a well" [34]; it ultimately leads to the drying up of the civilization’s flow. The world is a closely linked whole; different countries and nations, with their unique characteristics and advantages, possess a rationality for existence within this global whole. Only by positioning oneself within this whole, maintaining contact with other countries and nations through opening up, and realizing mutual learning and exchange in the process of advancing civilization can one draw on the strengths of others, temper oneself, and achieve the goal of both win-win cooperation and common development. Chinese civilization contains concepts such as "stones from other hills may serve to polish the jade" [35], "select and follow what is good, and correct what is not good," "aim to equal the virtuous when seeing them, and turn inward to examine oneself when seeing those who are not," and "the nature of a gentleman is no different from others, but he is good at making use of external things." Every one of these reflects the importance of mutual learning and exchange among civilizations. Currently, we must apply the Marxist view of connection to understand the essence of global interconnectedness and the significant theoretical and practical value of the vision to build a community with a shared future for humanity. Furthermore, we must actively promote the interaction between Chinese civilization and world multiculturalism through action, adopting a proactive stance to develop ourselves by "collecting stones from other hills to polish the jade, and absorbing the strengths of a hundred schools to enrich oneself." We must always believe that firm cultural confidence is not "Yelang-style arrogance" [36], and upholding cultural interconnectedness is certainly not a loss of the self. At the same time, during exchange and mutual learning, we should take the initiative to offer the fruitful results of the development of Chinese civilization to the world. The Chinese spirit, Chinese values, and Chinese strength are precisely the new achievements of human civilization created by the Chinese nation for world development on the path toward great rejuvenation.
V. Conclusion
This article has systematically explained the interactive relationship between the promotion of Chinese-path modernization and the development of Chinese civilization, which move in the same direction and promote each other; they are "two sides of the same coin" in the creation of a new form of human civilization. On one hand, Chinese-path modernization is an important component of the development of Chinese civilization, advancing its progress through a distinct civilizational character. From a historical dimension, as a vital part of modern civilization, Chinese-path modernization has enabled Chinese civilization to achieve the transformation from traditional to modern; it is the practical impetus for promoting the transformation of fine traditional Chinese culture from the traditional to the modern and from being "national" to being "world-oriented." From a developmental dimension, Chinese-path modernization is the fundamental path by which the Communist Party of China leads all people in creating a new form of human civilization; it is the modern civilizational foundation upon which Chinese civilization regains its glory and the basic guarantee for promoting Chinese civilization to become a renewed, new form of human civilization. From a cultural dimension, Chinese-path modernization is the realistic force actively promoting the creative transformation and innovative development of the essence of Chinese civilization, continuously pushing it to develop through inheritance and innovate through development. From a practical dimension, the characteristics of Chinese-path modernization—being people-centered, comprehensive development, innovation-driven, coordinated progress, and peaceful development—ensure the smooth progression of the development of Chinese civilization.
On the other hand, the development of Chinese civilization provides extremely rich intellectual resources and spiritual wealth for Chinese-path modernization. The "Second Combination" [37] has created a new, organically unified cultural lifeform—the cultural form of Chinese-path modernization. With its power, vigor, and vitality, it provides rich ideological content, injects abundant spiritual nourishment, and constructs a strong cultural foundation for Chinese-path modernization, giving it a distinct "Chinese character." The reason Chinese-path modernization differs from Western modernization and transcends it with a brand-new form lies precisely in its distinct Chinese characteristics. The core of these characteristics lies in upholding Marxism and Sinicized Marxism to ensure the correct direction of Chinese-path modernization, while the perennially new Chinese civilization provides valuable historical experience, intellectual support, and spiritual momentum. In summary, in the New Era of socialism with Chinese characteristics, it is precisely the interaction and mutual promotion of these "two sides of the same coin"—the promotion of Chinese-path modernization and the development of Chinese civilization—that has not only allowed the Chinese nation to truly forge a brand-new path to modernization distinct from the West but has also provided the whole of humanity with an effective "China Solution" for constructing a new form of human civilization.