Ma Junfeng and Zhao Haiyun: Practical Logic for Constructing an Independent Knowledge System for the Modern Form of Chinese Civilization
Continuing the major historical task of promoting cultural prosperity and building a leading country in culture [1] from a new historical starting point embodies the epochal shift of Chinese civilization and announces the cultural mission of the Communist Party of China (CPC) in the New Era. Domestically, we face a civilizational narrative and theoretical system that is not yet fully refined; internationally, we face the discursive hegemony of Western civilization, the monopoly of its ideological systems, and differences in cultural perception between China and the West. Given this, China’s right to explain its own discourse and its communicative influence have yet to break free from the theoretical predicament and communicative pattern of being "unable to explain its rationale clearly" and "having no one listen even when it is spoken."
Linking the construction of the modern form of Chinese civilization with the building of China’s independent knowledge system possesses both profound historical significance and practical value for the great rejuvenation of the Chinese nation. Furthermore, it sets a theoretical paradigm and provides conceptual identifiers for the shaping of a "new form of human civilization." [2] The independent knowledge system for the modern form of Chinese civilization is an original theoretical system created by the CPC leading the people of all ethnic groups. It takes the actual conditions of China—the national, social, and popular realities—as its starting point; it takes the guidance of Marxism as its "root vein" and the continuity, innovativeness, unity, inclusiveness, and peaceful nature of Chinese civilization as its "soul vein"; and it is capable of deciphering the "questions of China, the questions of the times, and the questions of the world." From "accelerating the construction of a system of disciplines, academic systems, and discourse systems for philosophy and social sciences with Chinese characteristics" to accelerating the "construction of China’s independent knowledge system," General Secretary Xi Jinping’s important expositions have pointed the way forward, provided the basic principles, and clarified the strategic tasks for building an independent knowledge system for the modern form of Chinese civilization.
I. Taking "Two Transformations" [3] as the Foundation to Consolidate Subjectivity
Creating cultural identifiers with subjectivity is the core essence of building an independent knowledge system for the modern form of Chinese civilization. This subjectivity was pioneered on the soil of China by the CPC leading the people of all ethnic groups. It is neither the "Western substance, Chinese application" [4] of the Western civilizational knowledge system, nor a "piecemeal grafting" of traditional Eastern knowledge systems. Rather, it is a new, organic cultural life-form that is grounded in Chinese reality, explains China's current situation, solves Chinese problems, adheres to a firm cultural stance, follows the laws of cultural development, and continuously promotes the creative transformation and innovative development of fine traditional Chinese culture. This life-form adheres to unique cultural genes, ideological essences, practical paths, and values. It constructs a system of iconic civilizational discourse that embodies the power of national subjectivity, continuously driving the Chinese nation’s cultural confidence and cultural self-reliance to achieve the independence of the Chinese national spirit.
The creative transformation and innovative development of fine traditional Chinese culture provide a deep foundation for the subjective construction of the modern independent knowledge system of the Chinese nation. The contemporary "two transformations" of fine traditional culture highlight the cultural attributes of Chinese-path modernization and consolidate the inner substance and cultural characteristics of China's independent knowledge system. General Secretary Xi Jinping pointed out: "Chinese culture has a long history, accumulating the deepest spiritual pursuits of the Chinese nation; it represents the unique spiritual identification of the Chinese nation and has provided rich nourishment for the nation’s continuous growth and development." Over thousands of years, the Chinese nation has created and sustained an excellent traditional culture. Its broad and profound ideological system and long-standing cultural core constitute the spiritual lifeblood and cultural genes of the Chinese nation. These endow Chinese civilization with modern power and form the "root vein" and "source" for building the independent knowledge system for the modern form of Chinese civilization. This means that building China’s independent knowledge system must be rooted in Chinese civilization and must involve a profound grasp of its special character and qualities. Elements such as governance thought, the "family-country sentiment" [5], economic ethics, ecological concepts, and cognitive methods within fine traditional Chinese culture have collectively shaped the prominent characteristics of Chinese civilization. General Secretary Xi Jinping summarized these as prominent continuity, innovativeness, unity, inclusiveness, and peacefulness. These five prominent characteristics essentially reveal the cultural meaning and value of the Chinese nation's subjectivity; they explain that the modern form of Chinese civilization is a form of socialist civilization with Chinese characteristics aimed at the well-rounded and free development of the individual; they fundamentally point out the deep foundation and inherent requirements for building China's independent knowledge system; and they practically dictate that the Chinese nation must follow the path of Chinese-path modernization.
Building an independent knowledge system for the modern form of Chinese civilization requires the integrated co-creation of discourse and ideological systems, the fusion of the ancient and the modern, and the creative transformation and innovative development of fine traditional Chinese culture to shape the spiritual independence of the Chinese nation. To this end, it is necessary to deeply mine ideological essences in terms of content, thereby enriching the terminology database of the knowledge system. In terms of form, we must use technological empowerment to innovate the modern expression of traditional culture, expanding the presentation paths of the knowledge system and creating a systemic framework that combines traditional cultural essentials with modern practice. Meanwhile, through cultural stance, cultural confidence, and cultural self-reliance, we must strengthen cultural identity and create a series of landmark theoretical and academic achievements. We must refine and process traditional culture into a modernized form based on the "historical-cultural master-plate," incorporating it into the modern knowledge and ideological systems while promoting its scholarly development.
(1) Taking the Enrichment of the Terminology Database as the Content Orientation of the Independent Knowledge System
We must continuously and deeply mine the elements of fine traditional Chinese culture and transform various ideological essences to enrich the terminology database of the independent knowledge system. Discourse originates from concepts; only by refining and extracting concepts so that they rise to the level of "iconic concepts" can we promote the integration of ideological and discourse systems. The social ideal of an "age of supreme virtue" or "Great Unity" (Datong) [6]; the spiritual pursuit of "illustrating virtue and grandly propagating the Way" [7] and being "vigorous and promising"; the existential philosophy of "following the Way of Nature" and "ceaseless self-improvement"; and the way of interaction characterized by "being close to the virtuous and friendly to neighbors" and "harmony among all nations"—these constitute the gene pool of Chinese civilization. They provide a continuous flow of rich historical resources for the modern form of Chinese civilization and lay the deep foundation for an independent knowledge system. Deeply mining this foundation means continuously refining conceptual symbols and expanding the academic linguistic database regarding the autonomy and nationality of the Chinese nation.
The purpose of refining conceptual symbols is not the concepts themselves, but rather to better utilize the theoretical system to guide practice. This requires us to integrate the deeply transformed linguistic resources of fine traditional culture into modern social practice, performing a path-transformation between the traditional and the modern. Some scholars have proposed continuing the millennium-old traditional knowledge system "based on the 'Six Arts' and guided by the Rites (Li) [8]." In my view, while this system developed during the period of agrarian civilization, within the new horizon of modern civilization, we must take the concepts from the traditional cultural database—those exploring the relationship between the individual and the world (tianxia), the individual and society, the individual and the self, and the individual and others—and update them into values, outlooks on life, and worldviews that regulate and guide the consciousness, behavior, and cognitive attitudes of the Chinese nation. At the same time, these values must be reconstructed using a discourse system that is generally accepted and welcomed by the masses in modern society, giving cultural identifiers new conceptual applications. For instance, the unified tradition of "all regions under one rule" (jiuzhou gongguan) and "diversity within unity" should be integrated into the modern mission of the Chinese nation's united struggle and the forging of a sense of community for the Chinese nation. The "family-country sentiment" of "cultivating the self, regulating the family, governing the state, and bringing peace to the world" [9] should be integrated into the patriotic dedication of the Core Socialist Values and the realization of the Chinese Dream. Ancient economic ethics such as "enriching the people and supporting their livelihoods" and "balancing righteousness and profit" [10] should be embedded into modern market economic practices to form values of honesty, trustworthiness, and fair competition. Only through historical mining and modern transformation based on traditional culture can we provide the deep cultural foundation and solid resource support for the terminology database of the independent knowledge system for the modern form of Chinese civilization.
(2) Taking Technological Empowerment as the Narrative Expression of the Independent Knowledge System
We must use technological empowerment to develop and innovate the modern narrative expression of traditional culture, continuously expanding the discourse presentation paths of the independent knowledge system. By expanding the artistic expression of traditional culture, we can fuse traditional cultural "IPs"—such as historical figures, ancient books, cultural relics, and classic works—with 5G, the Internet of Things (IoT), Virtual Reality (VR), and holographic projection. This achieves a fusion of "ideological concepts + traditional culture + technological aesthetics," creating cultural works adapted to audience reception. For example, the Henan Spring Festival Gala's blockbuster hit Wing Chun used cinematic techniques such as long takes, 360° panoramic shots, and frame-dropping to tell the complete story of the Wing Chun master Ip Man standing his ground in Hong Kong. In terms of content, it showcased the vigorous and fluid Chinese martial arts including Wing Chun, Tai Chi, and Mantis Boxing. In terms of scenery, it displayed traditional Lingnan architecture and the intangible cultural heritage craft of xiangyunsha (gambiered silk). In terms of language, the ancestral precepts of Wing Chun—"cultivate upright qi, refrain from senseless strife" and "assist the weak, use martial arts to aid benevolence"—were shouted in Cantonese. This both promoted the national spirit of using Chinese martial arts to bring peace to the world, settle the mind, and prevent harm, and conveyed the peacefulness and diversity of traditional Chinese culture. It demonstrated the values and aesthetic preferences of the Chinese nation, achieved the "two transformations" of Lingnan culture, and expanded the space for innovative expression in the discursive construction of the Chinese nation’s independent knowledge system.
Furthermore, we must break down barriers between disciplinary systems and industries, vigorously promoting the digitalization and digital sharing of various academic, relic, and cultural resources to achieve integrated development. In terms of disciplinary construction, we should promote the digital preservation and presentation of "cold-gate" or endangered fields (lengmen juexue) [11], such as Oracle Bone inscriptions, bamboo and wooden slips, and the study of minority languages and histories (Tibetology, Mongolology, Tangutology, etc.). In 2023, the National Social Science Fund of China approved 93 projects for endangered fields, encouraging scholars to use new theories, technologies, and methods for interdisciplinary research on historical texts, grotto temple protection, and major historical sites. Regarding cultural relic resources, we should explore modern presentations, such as the Dunhuang Mogao Caves digital dome theater, the "Digital Dunhuang" immersive cultural interaction project, and the Naxi Dongba Ancient Books Literature Museum, using modern technology and discourse to find an innovative fusion of relics and tourism. In terms of cultural promotion, we should promote the "grafting" of traditional Chinese poetry and songs with modern pop music and variety shows—such as the Guoxue (National Learning) Spring Festival Gala, the "Intangible Cultural Heritage Night," and the music show Everlasting Classics. By merging the "extremely old" with the "extremely new," we satisfy the needs of audiences of different ages and improve the reach of cultural communication.
(3) Taking Cultural Stance and Cultural Confidence as the Inherent Requirements of the Independent Knowledge System
Upholding a firm cultural stance and strengthening cultural confidence are inherent requirements for constructing the subjectivity of the modern independent knowledge system of the Chinese nation. Cultural confidence is a "more fundamental, broader, and deeper confidence"; it pertains to cultural prosperity, the great rejuvenation of the Chinese nation, and the cultural dimension of the independent knowledge system. This requires us to be guided by a "Big View of History" [12], refining the essence of over 5,000 years of Chinese civilization, condensing the historical and theoretical research of Chinese civilization, and outputting it as theories, discourse, and concepts with a Chinese style to further explain Chinese practice and summarize Chinese experience.
A cultural stance emphasizes maintaining spiritual independence and national subjectivity during the process of cultural integration, exchange, mutual learning, and prosperity between China and the world. This requires that when we explore the historical logic and spiritual origins of the Chinese nation’s civilizational development, we must not adopt historical nihilism to totally negate traditional culture or overturn existing traditional knowledge systems; nor can we return to historical revivalism (retrogressivism) by uncritically accepting all of traditional culture; and even less can we blindly follow various forms of dogmatism or completely graft on the thinking patterns and knowledge systems of Western modernization. We must critically inherit and develop fine traditional culture, while melting and casting it together with "Red Culture," revolutionary culture, and advanced socialist culture. This will form the unique spiritual and cultural values of the Chinese nation, build the spiritual home of the national community, break through the discourse system of "Western civilizational superiority," and always maintain the discursive status of the independent spirit and autonomous consciousness of Chinese civilization.
Cultural confidence emphasizes that while interpreting Chinese civilization, it is necessary to strengthen the nation's cultural identity and sense of belonging. The continuous and vast expanse of traditional culture—from the "Six Arts" [13] of the Zhou Dynasty official schools and the Hundred Schools of Thought in the pre-Qin period to the Han Dynasty scholasticism of the classics, the Wei-Jin "Profound Learning" (玄学 xuánxué), and the Buddhism of the Sui and Tang—provides firm cultural confidence, rich value nutrients, and heavy historical resources for constructing an independent knowledge system. To construct an independent knowledge system for the modern form of Chinese civilization, we must provide a complete set of knowledge structures concerning the spiritual character and developmental patterns of Chinese civilization, thereby advancing knowledge and theoretical innovation. For example, Renmin University of China has launched new editions of A History of Chinese Civilization and A History of World Civilization, conducted research on "The Theory of Civilizational Harmony" and "The End of the Clash of Civilizations," and published the ten-volume Commentary on the Civil Code of the People's Republic of China and the 20-volume Complete Collection of Chinese Unearthed Bronzes. These represent in-depth explorations of this system. Only by re-revealing the historical logic of cultural evolution, completely presenting the realistic context of culture, history, and theory, and forming systematized and professionalized academic and disciplinary systems can we—on the basis of cultural confidence and theoretical confidence—enable the international community to understand China's wisdom, China's values, and China's solutions. As General Secretary Xi Jinping pointed out, "We must not only let the world know 'China on the tongue' [14], but also let the world know 'China in academia' and 'China in theory.'"
II. Taking the "Two Combinations" as the Direction, Highlighting Originality
General Secretary Xi Jinping pointed out: "Opening up and developing socialism with Chinese characteristics on the profound foundation of more than 5,000 years of Chinese civilization, and combining the basic tenets of Marxism with China's specific realities and with China's fine traditional culture, is the path we must take." The "Two Combinations" are precisely the key to our deep understanding of China's essential characteristics; they are original theories based on socialism with Chinese characteristics. They not only provide the fundamental guidance for the construction of Chinese civilization but also point out the way forward for constructing an independent knowledge system for the modern form of Chinese civilization.
(1) Deepening theoretical innovation of the independent knowledge system through the "First Combination"
The "First Combination"—the combination of the basic tenets of Marxism with China's specific realities—establishes the practical foundation and realistic necessity of the independent knowledge system. It points the direction for constructing a modern independent knowledge system for the Chinese nation while simultaneously constituting the original theory and system within it.
Marx pointed out that "the real content of all epoch-making systems is formed by the needs of the period in which these systems arose." The traditional Chinese knowledge system was based on the social forms and developmental needs of feudal society. It underwent a process of gradual structural formation: from the "Six Arts" of the Zhou Dynasty which regulated political order and moral behavior, to Confucius’s teaching of the "Six Classics" during the Spring and Autumn period, to the 38 types of knowledge categories in Han Dynasty bibliography, and the Tang Dynasty’s division of books into the four categories of Classics, History, Philosophy, and Belles-lettres (经、史、子、集 jīng, shǐ, zǐ, jí). However, in modern times, the traditional Chinese knowledge system encountered the impact of Western knowledge systems. This involved the abolition of the imperial examination system during the Qing Dynasty, the replacement of classical Chinese with the vernacular, and the critique of orthodox Confucianism; its value system and cultural foundation shifted toward "Chinese learning for substance, Western learning for application" [15] and "the techniques of various nations for wealth and power." Due to the lack of scientific theoretical guidance and an advanced ideological system, the efforts of modern intellectuals to save the nation from extinction—and their attempts to construct knowledge systems that interpreted China’s path using Western disciplines—existed with many drawbacks. These not only severed the integrity and systematic nature of the traditional knowledge system but also cut the continuity and inclusivity of cultural traditions and value orientations.
The combination of Marxism with China's specific realities reversed this passive situation and initiated the prelude to constructing an independent knowledge system for the modern form of Chinese civilization. On one hand, it involves using Marxism to "transform" (hua) China—using the Marxist worldview and methodology to study the "China Question," grasping the specific logic of China as a particular object, and thereby elevating abstract universality into the specific concreteness of China’s actual problems. On the other hand, it involves using China to "transform" (hua) Marxism—that is, profoundly grasping the primary contradictions and essential characteristics of China in different historical periods, continuously enriching and expanding the Chinese characteristics and Chinese content of Marxism, and strengthening the powerful vitality of the Marxist worldview and methodology.
Marxist guidance, the leadership of the Communist Party of China, and China’s specific realities determine that we cannot indiscriminately copy the Western path to modernization, replicate Western modern civilization, nor imitate the establishment of Western knowledge systems. Persistence in combining Marxism with China's specific realities and continuously advancing the Sinicization and modernization of Marxism requires us to follow an independent path of modernization of socialism with Chinese characteristics and create a modern civilization for the Chinese nation. This social content and national character have become the realistic basis for constructing the Chinese nation's independent knowledge system and embody the "originality" of that system.
In constructing an original independent knowledge system for the modern form of Chinese civilization, the most important task is to persist in taking Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as guidance. We must profoundly recognize its status as the Marxism of contemporary China and the 21st century, and as the essence of Chinese culture and the Chinese spirit in our times. We must deeply comprehend its core essence: upholding the supremacy of the people, maintaining self-confidence and self-reliance, upholding the fundamentals and breaking new ground, remaining problem-oriented, applying systems thinking, and maintaining a global vision. We must conduct in-depth research into the rich connotations of the "Ten Clarifications," "Fourteen Perseverances," and "Thirteen Achievements" [16]. This logically rigorous and organically unified theoretical whole provides a powerful worldview and methodology, a scientific framework, practical requirements, and value guidelines for constructing the modern independent knowledge system of the Chinese nation. Constructing this system means profoundly summarizing the historical path and realistic significance of combining the basic tenets of Marxism with China's reality, and integrating the entire scientific system of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era into the construction of the disciplinary, academic, and discourse systems of the modern form of Chinese civilization. We must strive to build Chinese disciplines, flourish Chinese academic research, innovate and develop Chinese theory, and construct and disseminate Chinese discourse, providing further theoretical explanation, academic expression, and systematic construction of the Chinese path, Chinese experience, and Chinese practice.
(2) Opening a new space for theoretical interpretation of the independent knowledge system through the "Second Combination"
The "Second Combination"—the combination of the basic tenets of Marxism with China's fine traditional culture—has opened a brand-new cultural, theoretical, and ideological space for constructing an independent knowledge system for the modern form of Chinese civilization. It highlights the spiritual temperament of the Chinese nation and its cultural and civilizational self-awareness in the process of modernization. Constructing an independent knowledge system requires continuously excavating the common elements between the two, constructing and perfecting the theoretical paradigm of its discourse system, and continuously promoting the academic development of culture.
Deeply excavating common elements and promoting academic development: The prerequisite for the combination of the basic tenets of Marxism with China's fine traditional culture is their mutual compatibility; the result of this combination is mutual realization. Deeply excavating the common elements between the two can fundamentally provide a theoretical basis and ideological guidance for the "originality" of the Chinese nation's modern independent knowledge system. In the process of mutual realization, it creates an organic living entity of the modern form of Chinese civilization, thereby providing a new cultural foundation for the independent knowledge system and promoting its academic development.
Although Marxism and China's fine traditional culture differ significantly in their historical backgrounds, social forms, and ideological sources, they possess a high degree of compatibility. The fundamental reason is that Chinese civilization’s unique cultural pursuits are consistent with the value pursuits of Marxism. We must trace back 5,000 years of Chinese civilizational history to excavate its integration and commonality with the basic tenets and knowledge system of Marxism. We must connect the traditional idea that "the people are the foundation of the state" (民为邦本 mín wéi bāng běn) with Marx’s standpoint of "for whom" the people are served, excavating a view of the people and a materialist conception of history that is "people-centered." We must organically combine ideas like "wealth for the people brings peace," "moderate prosperity" (小康 xiǎokāng), and "fairness" with the ideal of "communism," excavating the practical and developmental views of the concept of "common prosperity." We must combine the "Great Unity" (大同 dàtóng) and "harmony among all nations" with the world-historical theory of "seeking liberation for all humanity," exploring the cosmic and civilizational views of a "community with a shared future for humanity." We must combine the tradition of "unified central administration" (九州共贯 jiǔ zhōu gòng guàn) and "uniform customs across the land" with the "proletarian party system," explaining the democratic and governance views of "whole-process people's democracy" and a "social governance community." Only by deeply excavating the common elements of the two and creating original discourse expressions and scientific conceptual systems that merge the essence of Marxist thought with the civilizational style of the Chinese nation can we accurately perceive the rich connotations, essential characteristics, and developmental laws of the modern form of Chinese civilization. This will continuously provide fresh and rich cultural materials and traditional foundations for the construction of the independent knowledge system.
(3) Shaping the complete structure of the independent knowledge system through the innovative theory of the "Two Combinations"
The "Two Combinations" grant a field for the original development of Chinese theory, boost the formation and development of theoretical explanatory paradigms for Chinese experience, and provide the advantage of converging into new theories, new concepts, and new discourse to strengthen the explanatory power of the independent knowledge system of the modern form of Chinese civilization.
Creating a conceptual paradigm for the characteristics of modern Chinese civilization: This concept must not only possess the universal value paradigm of modern civilization but also an original conceptual framework, achieving a combination of universality and particularity. This requires us, on one hand, to focus on the practical direction of China's soil, discovering and screening problems to further enhance our theoretical guidance and insight into civilizational development. On the other hand, we must be adept at thinking about and refining Chinese practice at the academic level. For example, we must refine concepts, conduct academic discussions, and promote theories regarding the practical paths and values of using Chinese-path modernization to comprehensively advance the great rejuvenation of the Chinese nation. While providing ideological wisdom and academic "think tanks" for the strategic overall situation of the great rejuvenation of the Chinese nation, we also provide theoretical resources and knowledge results for reference in the accelerating evolution of the "changes unseen in a century" [17].
Constructing and perfecting a theoretical explanatory paradigm for Chinese experience: Theory originates from practice and guides practice. The independent knowledge system of the modern form of Chinese civilization is inevitably an original theory developed on the basis of summarizing and extracting experience. This theory is formed in the process of explaining China's social development, responding to the "China Question," and solving China's problems. By persisting in and developing the Marxist worldview and methodology, it forms a new theoretical explanatory paradigm with the basic theory of Marxism as its "soul-vein" (hunmai) and China's fine traditional culture as its "root-vein" (genmai). This is not only the direction and trend of development for Chinese philosophy and social sciences but also the future form of the independent knowledge system of the modern form of Chinese civilization. Only by rooting ourselves in China's reality, proposing original theoretical viewpoints, constructing academic systems between disciplines in practice, and strengthening healthy interaction between disciplines in theory can we form a synergy to generate independent theories that respond to the questions of the times, explain China's achievements, and answer world problems.
Constructing an independent knowledge system for the modern form of Chinese civilization means taking Marxism as the fundamental guideline for all disciplines to analyze and solve problems. It means integrating the rich heritage of traditional culture, the conceptual markers of modern Chinese civilization, and the advanced elements of world civilization into disciplinary construction. This provides research content, ideas, and value standards for various disciplines, building a brand-new independent knowledge system for the modern form of Chinese civilization. This in turn will change the hollowed-out and marginalized status of Chinese theory in the international community and break the predicament where China's theoretical and academic voices are "unable to speak the truth effectively, and unable to spread the truth even when spoken."
III. Upholding "People-Centeredness" and Maintaining the People-Oriented Nature
Contemporary China is undergoing the world's largest-scale modernization. Our undertaking relies on the people, and its results are shared by the people. Our civilization addresses the question of "for whom" and is a brand-new form of human civilization dedicated to realizing the "well-rounded and free development of the individual." Always persisting in the view that the masses are the creators of history is an inherent requirement and realistic necessity for constructing an independent knowledge system for the modern form of Chinese civilization.
(1) "People-centeredness" manifests the research standpoint of the independent knowledge system
"Persisting in a people-centered approach" grants the necessary meaning and value standpoint for constructing the Chinese nation's modern independent knowledge system. The masses are the creators of history—not only of material civilization but also of spiritual civilization. Therefore, we must implement the practical orientation of the knowledge system through a "people-centered" research orientation.
Western modernization is "capital-logic oriented" and rooted in liberal culture, whereas Chinese-path modernization is "people-centered" and rooted in fine traditional culture. To construct an independent knowledge system for the modern form of Chinese civilization, we must follow this historical necessity and the objective laws of social development, fostering a value orientation of "scholarship for the people." Specifically, this means discovering social problems, conducting in-depth investigation and research, and grasping the intellectual trends and value concepts of the masses. We must be adept at generalizing new, law-governed, and people-oriented practices and distilling new theories that are academically rigorous and problem-oriented. In the face of the infiltration of Western hedonism, liberalism, money worship, and nihilism, we must research, explain, and propose correct value concepts and ideological guidance. Facing the risks of value deconstruction brought about by trends such as "lying flat" [18], "Buddha-like" [19], and "letting it rot" [20], we must provide the people with theoretical guidance and practical paths for establishing correct outlooks on values and happiness. In the face of the emerging vulgar online cultures like "fandom circles" [21], "Zu'an" [22], and the "Dark World" [23], we must provide theoretical and methodological innovations to improve people's digital literacy, create high-quality cultural products, and foster a wholesome and upward-striving internet culture.
In essence, constructing a modern independent knowledge system for the Chinese nation must tightly link academic exploration, disciplinary research, and discourse systems with the cause of the Party and the people. We must "summarize fresh experiences from the people's creative practices, elevate them into rational knowledge, distill new theoretical achievements, and strive to let the Party’s innovative theories sink deep into the hearts of hundreds of millions of people, becoming theories that are grounded [24], gather the wisdom of the masses, follow the will of the people, and win the hearts of the people." Only in this way can we continuously improve the cultural quality of the masses, establish healthy and civilized modern lifestyles, enhance the level of civilization of the entire society, and promote the free and comprehensive development of human beings.
(2) Reconstructing the Value Identity and Orientation of "People’s Collective Memory"
The most important aspect of constructing a modern independent knowledge system for the Chinese nation is to deeply inject the power of culture into the spirit and wisdom of the Chinese nation. By creating unique identifying concepts, hallmark symbols, and creative achievements, we can strengthen people's identification with Chinese culture and the civilization of the Chinese nation, deepen the collective memory of the modern civilization system, and thereby forge a sense of community for the Chinese nation and build a shared spiritual home.
"The essence of man is no abstraction inherent in each single individual. In its reality, it is the ensemble of the social relations." Individuals do not exist in isolation; they are social, historical, cultural, and national beings. This determines that an individual's life experience and lifestyle are closely linked to social reality, national development, and the national spirit. As an important way for human beings to know themselves and the world, memory is similarly constrained and influenced by personal experience, group frameworks, and the social environment. Personal memory, collective memory, and social memory are inseparable. Among them, collective memory differs from personal memory, which is based on an individual's own experiences, feelings, and imagination of past events. It also differs from social memory, which serves as a formal or scientific record and exposition of history. Collective memory is the shared recollection of past events and behaviors by a social group; it is composed of the collective memories of countless individuals and continuously deconstructs and reconstructs the content of personal memory. Collective memory not only originates from an individual's deep understanding of shared beliefs, values, and experiences, but also conversely influences the persistence of personal memory and the deeper understanding of spiritual concepts. This dual effect is determined by a series of factors, including the group's values, views on interests, culture, and faith. Therefore, constructing an independent knowledge system for the modern form of Chinese civilization is about forming the value beliefs, norms, and orientations of the Chinese nation through the creation of a collective memory of the modern form of Chinese civilization, thereby building a shared spiritual home for the Chinese nation.
Regarding content, collective memory for the modern form of Chinese civilization should be created through "repetitive interpretation" and "deconstruction and reconstruction." "Repetitive interpretation" means that through grand ceremonies, historical records, and cultural-creative commemorations, we can repeatedly emphasize important milestones, historical elements, and intangible cultural heritage to the people of all ethnic groups. By grafting identifying symbols and concepts onto specific events, we form a lasting memory and impression. For example, by ritualistically broadcasting major events such as National Day military parades and the Beijing Olympics, people's memories are continuously deepened, allowing them to relive the historical memory and brilliant achievements of national development. "Deconstruction and reconstruction" means that the Chinese nation must face the world and select, delete, modify, or supplement memories that have been distorted, partial, or factualized by the West. We must change our passive position where the West dominates or guides collective memory, and use the excavation and research of historical materials to explain, accurately restore, and correctly interpret that objective and comprehensive Chinese history and collective memory which has been ignored or erased but is beneficial to national interests and national sentiment. For example, external publicity films such as This is Me, the People’s Republic of China and The Golden Journey to the East have established an image communication symbol library centered on the common values of all humanity. They integrate shared values of the Chinese people, such as "mutual benefit and win-win" and "harmony and inclusiveness," into visual narratives. While shaping the national community, these works also respond to Western discourse traps such as the "China Threat Theory" and "China Hegemony Theory," continuously gaining the initiative in the international discourse environment and promoting the transformation of Chinese national discourse into world discourse.
In terms of form, the shaping of collective memory should be used to build a sense of family-state patriotism and shared ideals. The independent knowledge system for the modern form of Chinese civilization concerns the formation and development of this modern form; it is a concentrated presentation and expression of all rational and perceptual knowledge, including conceptual theories, spiritual values, intellectual essences, and lifestyles. The specific path is reflected in three aspects: First, continuously updating academic classics to increase historical identity. The state should increase efforts to compile and construct academic works in the fields of philosophy and sociology related to the academic history, intellectual history, history of civilization, and history of philosophy of the modern form of Chinese civilization. Simultaneously, it should continue to develop high-quality textbooks, incorporating the value positions, basic theories, conceptual categories, and logical reasoning of the independent knowledge system into textbooks as knowledge principles to train outstanding researchers. Second, integrating cultural resource databases to increase cultural identity. By integrating intangible cultural heritage and various museum resources, a series of digital museums and digital experience halls can be created, transforming textual descriptions into visual narratives and cultural-creative product narratives. This creates various perceptible and visible immersive experience scenes, shortening the sensory distance between cultural relics/heritage and modern people, and strengthening collective identity and status recognition through participation. Third, producing spiritual and cultural products to increase collective identity. Constructing this independent knowledge system requires not only rational textual symbols and abstract concepts but also a series of vivid, perceptual, and easily transmissible visual symbols and specific cultural products. Through visual rhetoric, the elements of the modern form of Chinese civilization can be integrated with the abstract theories of the independent knowledge system and embedded into collective memory. For example, the 2024 Spring Festival Gala segment Poetic Chang'an combined traditional Hanfu, poetry, and historical architecture IPs with augmented reality technology and the massive traffic of the Gala. This gathered a dispersed audience in the same semantic space, allowing them to share experiences and emotions in the flow of information, constructing an imaginary space for the national community. Such cultural products help awaken the national memory and spirit at the cultural core, forming new collective memories during the appreciation process and forging a common cultural community.
(3) Using "A Community with a Shared Future for Humanity" to Manifest the World Perspective of the Modern Form of Chinese Civilization's Independent Knowledge System
To construct an independent knowledge system for the modern form of Chinese civilization, it is also necessary to enter the global field of human-wide issues, gain insight into human problems, and use a theoretical system to explain, predict, and evaluate a series of theoretical propositions concerning "a community with a shared future for humanity." Constructing this system requires both a Chinese standpoint and a world perspective; it must be "people-centered" while also focusing on "where humanity is headed." It must be based on domestic reality while also observing world trends, and focus on both the independent spirit of the nation and the common values of all humanity.
The theoretical proposition of "a community with a shared future for humanity" proposed by contemporary China not only crystallizes China's response and reflection on world issues but also serves as the criterion and direction for constructing the independent knowledge system of the modern form of Chinese civilization. We must start from the fundamental point of "real individuals and historical development," striving to explore the epochal themes of humanity's future. Taking the realization of the "common values of all humanity"—peace, development, equity, justice, democracy, and freedom—as the highest criterion and theoretical thread, we should continuously and creatively reveal the laws of development of human society. We must propose effective academic categories and epochal themes for analyzing world problems, while providing scientific theoretical support for the construction of the path of Chinese-path modernization. Furthermore, we must provide law-governed theoretical guidance for the realization and transformation of new forms of human civilization, offer theoretical explanations and methodological guidance for the cosmic, world, and life views that reveal the common values of all humanity, and contribute Chinese wisdom to the harmonious coexistence and inclusiveness of the world's diverse civilizations.
IV. Adhering to the Guiding Position of Marxism to Manifest Scientific Rigor
General Secretary Xi Jinping emphasized, "Adhering to the guidance of Marxism is the fundamental hallmark that distinguishes contemporary Chinese philosophy and social sciences from other philosophy and social sciences." Taking Marxism as the theoretical pilot and practical guide is not only the fundamental mark that distinguishes it from other Western knowledge systems but also the fundamental principle for constructing the independent knowledge system for the modern form of Chinese civilization. Since the 18th Party Congress, it has become an academic self-consciousness to take Marxism as guidance and use the Marxist worldview and methodology as a pilot to center on China's national conditions and the major problems facing the world. This involves adhering to the cultural standpoint of the Chinese nation, integrating academic resources from home and abroad, both ancient and modern, and innovating theoretical issues for the New Era. Constructing this independent knowledge system means taking Marxism as the guide and problems as the orientation, deeply studying and responding to the "questions of the times, the world, China, and the people" to derive new theories and methods for problem-solving.
(1) Expanding the Scope of Scientific Theory Through Real-World Problems
Marx noted: "Problems are the slogans of the times, the most practical cry expressing the inner state of the time itself." Constructing an independent knowledge system for the modern form of Chinese civilization requires in-depth research into the "meta-problems" of where humanity is headed and the practical problems of contemporary China's social development. Only by profoundly grasping the era, rooting ourselves in the land, and taking the pulse of the problems can we transcend the external appearance of issues to reach their essential definitions. Only then can we propose theoretical summaries that integrate universality and particularity to guide both world practice and Chinese practice, providing powerful momentum and vast space for continuous theoretical creation and academic prosperity.
Based on an international perspective, deeply exploring the meta-problems of "where the world is headed" and "where humanity is headed" is an important objective of this knowledge system. The international situation is turbulent and unstable. Western hegemonism and national interest groups, led by the United States, stubbornly promote an international order based on the value norms of Western modern civilization and discourse traps such as "hegemonic stability theory" and "China collapse theory." They brazenly infiltrate Western value-ideological discourse and wantonly interfere in the internal affairs of other countries. Constructing an independent knowledge system for the modern form of Chinese civilization means taking Marxism as a guide and maintaining a global vision, focusing not only on domestic conditions and real-world problems but also identifying and distilling a large number of urgent meta-problems for resolving international conflicts and navigating changes in the world situation. Providing theoretical responses and path guidance for the different levels and dimensions involved in these meta-problems requires in-depth research into the fundamental achievements, shared historical experiences of development, and world significance of the path of Chinese-path modernization. China's experience and achievements provide Chinese wisdom and Chinese solutions for solving world problems, exploring the referential and exemplary nature of China's development path. Simultaneously, we must attach great Importance to strengthening global agenda-setting and topic orientation, actively guiding "China-related topics." We should strengthen international academic exchange and cooperation, actively respond to the real-world problems that concern people of all countries, and establish value narratives that resonate with people of different nations, thereby enhancing the professionalism, foresight, and credibility of Chinese discourse. More importantly, the theoretical achievements and practical experiences formed by Socialism with Chinese Characteristics in creating the path of Chinese-path modernization and the modern form of Chinese civilization can provide brand-new choices for other developing countries to pursue modernization paths and civilizations that suit their own national conditions. This allows the particularity of individual theories to rise into the universality of a conceptual system, thereby creating a theoretical system for solving world problems.
Based on domestic reality, conducting in-depth research into the practical problems of contemporary Chinese social development constitutes the theoretical foundation for constructing an independent knowledge system for the modern form of Chinese civilization. Constructing this independent knowledge system is a proposition of the era created and formed through the practice of the Party leading the people in their century-long struggle; it is a theoretical achievement and methodological innovation in which we creatively apply the basic principles of Marxism to solve the practical problems of contemporary China while facing social transformation, and it accords with the fundamental interests of the broadest masses of the people. General Secretary Xi Jinping has emphasized that "problems are the voice of the times; answering and guiding the solution of problems is the fundamental task of theory." [25] Problems are the starting point of practice, and practice provides a powerful impetus and vast space for theoretical research. Theoretical research is an independent theory based on practice and is the essence of the era. The construction of an independent knowledge system for the modern form of Chinese civilization must take root in the soil of the motherland, profoundly answer major questions on the path to modernization, deeply grasp the transformations in the structure of modern knowledge, and achieve theoretical and methodological innovation while fully absorbing ideological resources from both ancient and modern times.
(II) Enriching and Deepening Scientific Connotations through Social Practice
The modern form of Chinese civilization was formed during the practice of cultural construction within Chinese-path modernization. Immersing oneself in social practice to explore the channels and forms of knowledge system construction is the concrete path for breaking through in the creation of an independent knowledge system for the modern form of Chinese civilization.
On the one hand, we must create systematic, high-level platforms for cultivating research talent. By relying on the subjective initiative of scholars across various disciplines, we must enhance the advisory and service capabilities of think tanks. Closely following the new needs of cultural development and keeping pace with the new round of technological revolution and industrial transformation, we must mobilize more forces to jointly tackle major national theoretical and technological governance challenges. We should carry out original, forward-looking, and reserve-oriented research, integrating the frontiers of global technology and cultural achievements with major national strategic deployments, economic development, people’s needs, and cultural goals. Utilizing the Marxist standpoint, viewpoint, and method, we must coordinate the theoretical issues abstracted from frontier developments and major disciplinary research. By producing high-quality academic research results, we will advance the modernization of the national governance system and governance capacity and enhance national soft power.
On the other hand, we must create systematic knowledge content and construct a systematic theoretical paradigm. An independent knowledge system for the modern form of Chinese civilization based on a problem-oriented approach should refine ideological viewpoints through real-world problems. From there, it should summarize academic categories, theoretical methods, and discourse concepts that grasp the essential ideological elements, internal structure, and value concepts of the modern system of civilization. This will involve constructing a framework system encompassing "factual, explanatory, predictive, and strategic (countermeasure) knowledge," as well as evaluative (value-based) knowledge. The factual knowledge system should involve objective facts such as the historical traditions, spiritual origins, evolutionary processes, and value ideals of the modern form of Chinese civilization. Explanatory knowledge should clarify and interpret the generative logic, functional mechanisms, evolutionary paths, and principles of value—including causal links and internal laws—of the modern form of Chinese civilization. Predictive knowledge must forecast the potential risks and development trends faced in achieving the great rejuvenation of the Chinese nation and scientifically evaluate the challenges and barriers to solving the common problems of all humanity. Strategic knowledge should involve the practical paths and response measures for realizing the modern form of Chinese civilization and a community with a shared future for humanity across dimensions such as institutions, policies, value concepts, and technical methods. Evaluative knowledge pertains to the "attachment to home and country" [26] and the ideals and beliefs inherent in the bloodline of the Chinese nation, forging the ideological connotations and spiritual strength that integrate national development with individual values in terms of thought, emotion, attitude, and values. Only by constructing a new systematic theoretical paradigm from these five dimensions can we respond to and solve China's major practical issues, step into the international field of vision with an independent posture, and subsequently reverse the "other-shaped" image of China to move toward a "self-shaped" one.
(III) Absorbing Civilizational Achievements via Scientific Methods to Boost the Academic Community
Constructing an independent knowledge system for the modern form of Chinese civilization requires absorbing the essence of all excellent civilizational achievements, drawing lessons from the knowledge systems of the international community, and taking the creation of an "academic community" as the driving force for development. This involves building multi-level, multi-platform academic cooperation mechanisms to provide intellectual support characterized by international legitimacy, global applicability of results, and academic systematicity for the exchange and cooperation of the global academic system.
The independent knowledge system of the modern form of Chinese civilization is a product of critical reflection, deconstruction, and reconstruction after full exchange with world civilizations. On the one hand, we must profoundly learn from the rational components and ideological essence of other civilizational knowledge systems, adhering to the principle of "making the past serve the present and foreign things serve China" [27] while transforming a batch of conceptual markers suitable for the Chinese context. As General Secretary Xi Jinping pointed out, "civilizations are diverse, which allows for exchange; exchange leads to mutual learning, and mutual learning leads to development." Different countries, regions, nations, and races have formed diverse and coexisting paths of human development and civilizational patterns due to factors such as historical origins, cultural customs, and geographical environments, which in turn promote the renewal and improvement of their own civilizations. The independent knowledge system for the modern form of Chinese civilization must absorb and draw lessons from the resources of philosophy and social sciences formed by other civilizational systems. It must use China's standpoint and values as the criteria for selection, analyzing, identifying, and critiquing the theories, concepts, categories, and discourses of foreign civilizations to achieve a localized contextual transformation in China. Particularly when conflicts arise with Western theoretical models, we must break free from the shackles of the Western knowledge system. We must accelerate the formation of classic theoretical summaries and refinements of China's unique economic and social development experiences—such as the construction of ecological civilization, the socialist market economy, and the battle against poverty—thereby continuously enhancing the openness, inclusiveness, and worldliness of our own knowledge system within the global resource pool of human knowledge. On the other hand, we must deeply grasp the characteristics, advantages, standpoints, and concepts of other civilizational knowledge systems, creating a batch of conceptual symbols and theoretical categories suitable for the international community’s understanding to resolve the contradictions and conflicts between cognitive and discourse systems. The ideological discourse of Western "universal values," the differences and prejudices between Chinese and Western cultures, and the communication pattern where "the West is strong and we are weak"—specifically the fact that countries led by the United States dominate the international discourse and academic systems by virtue of their early modernization advantages—allow them to monopolize global rulemaking power, the power of discourse interpretation, and academic autonomy. Facing this powerful pressure, we must further excavate contemporary topics that align with the value orientations of Chinese-Western exchange, create narrative discourses that are easily accepted by the West, refine landmark concepts with Chinese characteristics, Chinese style, and world influence, and continuously export the knowledge system of Chinese academia and theory. We must expound the advantages of the path, theory, system, and culture of socialism with Chinese characteristics from the perspectives of real society, scientific theory, political systems, and cultural forms, transforming these advantages into international discourse advantages, and promoting the academicization of political discourse, the scientization of theoretical discourse, the theorization of cultural discourse, and the internationalization of Chinese discourse.
While engaging in critical reflection and deconstruction/reconstruction, we must strive to build a series of "academic communities," strengthen exchanges with international academia, and expand the academic reach of the independent knowledge system of the modern form of Chinese civilization. Building an academic community means forming research paradigms within the academic system, reaching academic consensus within those paradigms, and establishing normative evaluations within that consensus. This not only helps further the renewal and expansion of the knowledge system but also serves as an important driving force for constructing the modern form of Chinese civilization and provides international legitimacy for global cooperation. To this end, we must emphasize the global and systematic nature of the academic community, starting from mechanism establishment, basic research, academic norms, think tank construction, and talent cultivation, dedicated to solving common problems faced by China and the world. Simultaneously, we must persist in resource sharing during the research process, mutual benefit in research results, and exchange and cooperation in talent mobility. Specifically, on the one hand, we should aggregate international academic forces to achieve the joint construction, consultation, and sharing of academic resources. In terms of organizational structure, we should establish relevant international cooperative research associations to create an open and inclusive academic ecosystem and actively promote academic exchange and dialogue on results. For example, by creating academic communities centered on the "Belt and Road" and "a community with a shared future for humanity," we can conduct research on relevant topics by integrating the different problems of various countries and regions. Regarding research content, we should carry out interdisciplinary research, promoting cross-disciplinary studies between Chinese and foreign scholars in different fields to expand academic consensus. For instance, regarding the topic of "a community with a shared future for humanity," we should break down the barriers between disciplines such as communication studies, history, and sociology, exploring development methods that suit the realities of different countries through research into communication narratives, historical contexts, and social systems. In terms of research personnel, we should bring together representatives from domestic and international political, academic, industrial, financial, and media circles to collaboratively advance the construction of academic theories and practical paths that fit the realities of all parties. As for research objectives, we should both enrich the construction of Chinese and foreign think tanks to serve national government decision-making and cultivate a large number of outstanding Chinese and foreign academic talents to provide intellectual guarantees for sustained research. On the other hand, we must continuously promote the development of disciplines based on cooperation between different countries. For example, "Belt and Road Studies" is a systematic theoretical paradigm and conceptual system refined and summarized based on large-scale, wide-ranging international cooperation under the "Belt and Road" initiative. It explains the objective laws of the "Belt and Road" development while serving its theoretical system construction, achieving an innovative breakthrough in the independent knowledge system of the modern form of Chinese civilization on a larger scale. In this sense, multi-disciplinary construction based on international cooperation projects will greatly contribute to the overall innovation and prosperous development of our country's independent knowledge system.
V. Conclusion
The modern form of Chinese civilization is the contemporary manifestation of Chinese civilization, gradually developing and continuously being updated and perfected during the process of comprehensively promoting the great rejuvenation of the Chinese nation through Chinese-path modernization. The modern form of Chinese civilization will inevitably create a series of independent knowledge systems that are compatible with it and subject to constant change and development. We must profoundly grasp the five prominent characteristics of the modern form of Chinese civilization [28], strive to construct an independent knowledge system that possesses subjectivity, originality, scientific rigor, and a people-centered nature. We must study fundamental, crucial, and practical issues concerning the people, the country, and the world; propose academic categories, landmark concepts, and theoretical paradigms that analyze the "questions of China and the times"; and explore discourse, disciplinary, and academic systems that resolve the "questions of the world and the people." In doing so, we will manifest the civilizational qualities, ideological self-identity, and value ideals of the Chinese nation, highlighting a brand-new knowledge system, a brand-new view of civilization, and a brand-new set of values that conform to the path of modernization and the progress of human civilization.