Ma Mingchong: A Dialectical Interpretation of the Cultural Forms of Chinese Modernization
On the basis of comprehensively summarizing the practical experience of Chinese-path modernization, profoundly grasping the laws governing the development of socialist culture with Chinese characteristics, and rooting ourselves in the actual needs of cultural construction in the New Era, General Secretary Xi Jinping discussed "the 'second integration' as another ideological liberation" at the Meeting on Cultural Inheritance and Development. He pointed out: "The 'second integration' allows Marxism to become Chinese, and the excellent traditional Chinese culture to become modern, allowing the new culture formed through this 'integration' to become the cultural form of Chinese-path modernization." The proposal of this judgment significantly enriches and expands the connotations of Xi Jinping Thought on Culture. It marks the sublimation of the innovative practice of Chinese-path modernization into theory, generating a multi-dimensional and deep-seated cultural form that integrates the cornerstone of cultural development, the soul of cultural thought, the orientation of cultural strategy, the practice of cultural construction, the window of cultural exchange, and the vision of cultural goals—namely, the cultural form of Chinese-path modernization. To systematically clarify this cultural form, it is necessary to focus on the following issues: in terms of cultural development, how to reveal the laws of cultural evolution and future trends in the temporal dimension; in terms of cultural thought, how to condense the spiritual pursuits and values of the Chinese nation in the theoretical dimension; in terms of cultural strategy, how to clarify the direction and goals of cultural construction in the strategic dimension; in terms of cultural construction, how to grasp the correct orientation and profound roots of cultural development in the practical dimension; in terms of cultural exchange, how to demonstrate the openness and inclusiveness of this cultural form in the systemic dimension; and in terms of cultural goals, how to provide clear direction and impetus for the cultural construction of Chinese-path modernization in the methodological dimension.
I. The Dialectical Coordination of "Crisis" and "Opportunity" in Cultural Development
Within the concepts of "crisis" (wei) and "opportunity" (ji), [1] the original meaning of wei (危) in ancient times was "high." It is an associative compound character meaning "unstable," which led to the extended meaning of "danger." In modern Chinese, the use of ji (机) has become increasingly diverse, appearing in terms like "timing" (shiji), "chance" (jihua), and "opportunity" (jiyu). Through a series of metaphorical processes, "crisis" (weiji) has acquired a figurative meaning: "a dangerous and decisive moment." Proceeding from the worldview and methodology of dialectical materialism and historical materialism, crisis and opportunity exist in a relationship of dialectical unity. As Laozi said, "Misfortune is that upon which fortune leans; fortune is that in which misfortune hides," [2] referring precisely to the principle that misfortune and fortune (crisis and opportunity) are interdependent and transform into one another. As General Secretary Xi Jinping pointed out: "Our judgment is that crisis and opportunity coexist; there is opportunity within crisis, and crisis can be transformed into opportunity. Opportunities are more strategic and plastic, while challenges are more complex and global. The challenges are unprecedented; if handled well, the opportunities will also be unprecedented." Any theory necessarily bears the imprint of its "era." Marx once noted: "Any true philosophy is the spiritual essence of its own time." Consequently, "every era always has its own problems; as long as we scientifically understand, accurately grasp, and correctly solve these problems, we can continuously push our society forward."
Modernization is a profound transformation of human civilization, an irreversible trend of the times, the only path for human society to seek progress, and a historical stage that various civilizations must pass through in their own ways. Whether it is the modernization of Western capitalist countries or Chinese-path modernization, neither can be separated from the cultural elements inherent in the subjects of modernization. For a long time, the modernization model of Western capitalism was often regarded as the only path to modernization, while Western capitalist civilization was often seen as the "ultimate form of human civilization development." Samuel Huntington argued in The Clash of Civilizations that in today's world, the most fundamental difference between different nations and countries lies not in economics but in culture. Between nations, "global politics started to be reconfigured along cultural lines," and "culture and cultural identities are shaping the patterns of cohesion, disintegration, and conflict in the post-Cold War world." With the advancement of economic globalization, the cultural sphere has shown a global trend where exchanges between different cultures are expanding, commonalities are gradually increasing, and a so-called "cultural interaction" has formed. In China, diverse cultures have gradually developed into a complex system, forming a multi-dimensional pattern where multiple cultures coexist: "In terms of epochal nature, traditional, modern, and postmodern cultures exist together; in the spatial dimension, rural and urban, Eastern and Western, national, continental, and world cultures surge against each other; in terms of subjects, the cultures of different strata such as elite culture and mass culture each have their day; in terms of status, mainstream culture and various subcultures surge forward together." The contradictions and confrontations between different cultural forms and elements have become a cultural phenomenon that cannot be ignored.
Viewed from the perspective of systems theory, culture is a unified organic whole. Within this system, between the various components of a culture and between different cultural systems—especially heterogeneous cultural systems—there is a dynamic process of mutual exclusion and competition, mutual adaptation and integration, and a final trend toward coexistence and co-evolution. This process not only reveals cultural conflict but also reflects the developmental path where culture undergoes iterative renewal, complementary integration, and dynamic equilibrium amidst contradictions. Since the formation of "world history" as revealed by Marx, humanity has effectively entered the era of globalization. Economic globalization is not only the root of cultural conflicts but also the primary channel through which these conflicts spread. The cultural products promoted by the West, the cultural values they advocate, and the strategies of cultural hegemony they implement have caused different countries and nations to face intense cultural contradictions. These contradictions cover cultural collisions across multiple dimensions, including the national versus the global, traditional versus modern, monism versus pluralism, conflict versus symbiosis, and conservatism versus reform.
"Modernization is a holistic concept. Behind the historical process of modernization lies a transformation of deep-seated cultural values. Whether at the technical, institutional, or subjective level of value and concept, it will be accompanied by cultural reflection and reconstruction, undergoing a process of cultural reintegration." Chinese-path modernization has effectively broken the traditional conceptual shackles of "modernization = Westernization" and opened a new path distinct from the Western modernization model, "providing a new choice for humanity to achieve modernization" and demonstrating unique Chinese wisdom and practical approaches. A prominent feature of Chinese-path modernization is the elevation of cultural development into a new cultural form. The profound transformation from "cultural development" to a "new cultural form" is not only manifested in a major expansion of content and a significant change in connotation but also in its answers to the "questions of the times" and its resolution of various cultural "difficulties." Therefore, Chinese-path modernization represents not only progress in practice but also a "leap" in culture, marking a new height in cultural development. The proposal of the cultural form of Chinese-path modernization responds to three major challenges China has faced since the modern era: first, the challenge of the five major conflicts facing humanity (between man and nature, man and society, man and man, man and soul, and between different civilizations); second, the challenge of Western culture; and third, the challenge of modernization. The cultural form of Chinese-path modernization is a unique conceptual framework of culture formed on the basis of China's modernization practice. It responds to the challenges between civilizations and the epochal dilemmas faced by Chinese-path modernization. It transcends the discourse monopolies of Western modernization, such as the "linear view of civilization," the "theory of superior and inferior civilizations," and "Western centrism." Furthermore, it is a theoretical generalization of the Communist Party of China's leadership in the construction of Chinese-path modernization and socialist culture with Chinese characteristics in the New Era, providing opportunities and cultural nourishment for inheriting and innovating excellent traditional Chinese culture and further advancing Chinese-path modernization.
II. The Intrinsic Connection Between "Inheritance" and "Progression" in Cultural Thought
Within the concepts of "inheritance" (cheng) and "progression" (di), cheng (承) refers to inheritance, while di (递) refers to development, progression, and innovation. "Tradition is not the guarding of ashes, but the passing on of the fire." Inheritance and progression develop dialectically: inheritance is the necessary prerequisite for progression, and progression is the inevitable result of inheritance. We must properly handle the relationship between the two, insisting on inheriting through development and progressing through inheritance. At the cultural level, cheng emphasizes the "continuation" and inheritance of culture, reflecting the attribute of "cultural continuity"; di emphasizes the development and "innovation" of culture, reflecting the attribute of "cultural innovativeness." Culture progresses and develops on the basis of inheritance, and inherits in the process of progressive development; the two are intermingled, dialectically unified "mirror elements." From the perspective of the historical process of cultural development, the history of culture is an accumulation and development from simple to complex, from crude to sophisticated, and from imperfect to increasingly perfect—a process of moving toward higher forms. This is a process of continuous succession, development, and progression, thereby advancing into civilization. The proposal of the cultural form of Chinese-path modernization profoundly reveals the dialectical thinking process between cultural inheritance and progression. It not only manifests the path of integration between Marxism and indigenous Chinese culture but also further elucidates the complex issues regarding the deep-level fusion of the Chinese-path modernization process with traditional Chinese culture.
The cultural form of Chinese-path modernization "upholds the fundamentals" [3] with the Marxist view of culture as its "soul-vein." Marxist cultural theory, based on materialist dialectics, broke through the general model of modern cultural theory characterized by epistemology, arguing instead that people create culture through practice. Marx emphasized that the important value of culture is reflected not only in the cognition and interpretation of the true essence of the world but, more crucially, in its ability to be transformed into a material force used to transform nature and promote social progress and development. In this regard, on the one hand, Marx always took the actual situation of human beings and human liberation as the core concern of his cultural thinking. In his view, philosophy, as the core of human culture, must consciously pay attention to human cultural creation, actual cultural practice, and the human future. Marx organically combined the issue of culture with the development of human beings, elevating cultural theory into a cultural philosophy—that is, grasping the historical pulse of human cultural development through the complex reality of culture and constructing a Marxist cultural philosophy from the height of the era. From the perspective of cultural evolution, human liberation lies primarily in the elevation of one's status as a cultural subject. This elevation process is prominently displayed in the improvement of individual cultural practice capabilities, the optimization of social relations, and the enrichment of cultural personality; it is also reflected in a profound understanding of the interdependence between humans and objects. On the other hand, Marx also emphasized the relative independence of cultural development, specifically the imbalance between material production and cultural development. Furthermore, Marx believed that culture is historical, practical, and open. Engels pointed out: "Every step forward in culture is a step toward freedom." Theory does not present itself in a trans-historical form, as a universally applicable "path" to be applied at will to diverse objects with which its essence is only accidentally related; nor does it rely solely on the internal deduction and operation of concepts and categories to construct a self-perfecting, closed "system." The cultural form of Chinese-path modernization takes Marxist cultural theory as its core and emphasizes the manifestation of cultural developmentalism and cultural relative independence within the practice of Chinese-path modernization.
The cultural form of Chinese-path modernization takes the fine traditional Chinese culture as its root and lineage. In terms of content, the fine traditional Chinese culture represents the spiritual achievements and conceptual manifestations of historical scientific and technological progress, economic development, national prosperity, and social evolution; it bears profound regional characteristics and national imprints. Conversely, the modern culture corresponding to traditional culture adapts to the future development of science, technology, economics, politics, ideology, and morality. It is an inseparable component and primary aspect of the overall structure of future society, focusing on highlighting the epochal characteristics and social content inherent in future culture. From the perspectives of the particularity, continuity, and inheritance of human cultural development, the positive cultural achievements produced in every era are preserved as links in the sacred chain of cultural tradition. They serve as a legacy forming the foundation of the spiritual world of the succeeding generation, and in this manner, become significant content for the culture of the New Era. Through cultural heredity, the evolutionary chain of cultural tradition leaps toward a richer and more expansive new link. Consequently, traditional culture continuously transforms into modern culture, while modern culture—by absorbing rational elements from traditional culture—transforms them into its own inseparable components, thereby maintaining a relationship of inheritance and continuity with historical culture. Meanwhile, with the advancement of history and the changing of the times, modern culture also transforms into traditional culture. It is precisely within this two-way transformation and movement between traditional and modern culture, unfolding continuously alongside temporal development, that cultural inheritance and development are realized. Chinese-path modernization has broken the situation where Western standards and the modernity of Western culture were considered the sole criteria for modernization. Inheriting and carrying forward the fine elements of the Chinese nation's cultural tradition is a historical starting point and a realistic foundation that cannot be ignored by Chinese-path modernization. As an important constituent part of Xi Jinping Thought on Culture, the cultural form of Chinese-path modernization represents a further crystallization of the theory concerning the modern transformation of fine traditional Chinese culture. It is a further enrichment and development of the important thought of the "Two Combinations" [4], and an escalating development of the Communist Party of China's (CPC) cultural theory. The introduction of this concept both emphasizes the importance of fine traditional Chinese culture and demonstrates a profound understanding of the direction of modern cultural development. It is the CPC's exploratory answer to the "Question of Modernization" for Chinese culture, condensing the Party's holistic reflection on "what is the cultural form of socialist modernization, and how to build the cultural form of socialist modernization."
III. Advancing the "Theoretical Exploration" and "Practical Deployment" of Cultural Strategy in Parallel
The unity of theory and practice is a fundamental principle of Marxist epistemology. Realizing the organic integration of theory and practice, and accurately grasping the dialectical connection between the two, is the key condition for the correct implementation of this principle. On one hand, practice is the foundation of theory; that is, practice plays the decisive role in relation to theory. On the other hand, theory exerts a counter-active force on practice. From a perspective of practical significance, the complementarity between theory and practice is manifested in theory’s continuous absorption of the fruits of practice to enrich and elevate itself; simultaneously, practice continuously advances to realize the goals and blueprints set by theory. Theory divorced from practice is hollow and useless, mere grandiosity without substance; practice without theoretical guidance is narrow in scope and cannot go far. The dialectical relationship between theory and practice fully proves that the two are like the two wheels of a cart or the two wings of a bird—complementing and promoting each other.
"Culture, as the objectification of human practical activity, is a stable mode of existence and activity historically condensed by human beings. This culture, characterized by interiority, spirituality, and mechanism, does not possess an independent appearance; rather, it exists as a dimension of activity mechanisms, values, norms, schemas, structures, and internal drives, internalized within all social spheres such as politics, economy, and social life, constraining the progress of civilization and human development." Chinese-path modernization essentially requires the simultaneous modernization of culture. The introduction of the cultural form of Chinese-path modernization marks a profound transformation occurring within the cultural sphere. This transformation not only reflects the innovative advancement of the practice of Chinese-path modernization but also reflects its development in theory. This cultural form is established upon the practical foundation of the construction of Chinese-path modernization and is rooted in the fusion of Marxist theory and fine traditional Chinese culture. Regarding its basic attributes, the cultural form of Chinese-path modernization is an organic combination of one practical foundation and two core elements: on one side is the reality of constructing Chinese-path modernization, and on the other are the long-standing fine traditional Chinese culture and the basic tenets of Marxism. As General Secretary Xi Jinping pointed out, "The 'combination' is not a 'platter' [5], nor a simple 'physical reaction,' but a profound 'chemical reaction' that has created a new, organically unified cultural lifeform."
Regarding the relationship between the cultural form of Chinese-path modernization and the practice of Chinese-path modernization, we often emphasize the "dependence" of culture on practice, yet often overlook the "transcendence" of culture over practice. Modernization is essentially a process of socio-cultural evolution. Faced with this evolution, we must both conform to its internal laws and actively guide its developmental direction to form cultural ideas compatible with modernization trends. Currently, science and technology are driving world modernization forward with an irreversible and irresistible force. For Chinese-path modernization to achieve true modernization, it must fundamentally value and promote the development of science. This developmental process involves a series of complex socio-cultural factors, including core cultural values, social structures, customs and habits, interpersonal relationships, and outlooks on life and the world, all of which play important roles. The cultural form of Chinese-path modernization originates from the practice of Chinese-path modernization; it is not merely a summary and distillation of the construction of Chinese-path modernization. More importantly, it emphasizes critical reflection, normative correction, and idealistic guidance. This "transcendence" is specifically manifested in the following: the cultural form of Chinese-path modernization possesses "upward compatibility"—the accumulation and crystallization of cultural cognition—providing people with a world-picture at a contemporary level of sophistication, thereby enhancing their understanding of Chinese-path modernization. The cultural form of Chinese-path modernization possesses "epochal inclusiveness"—culture is the "era captured in thought"—providing people with value goals containing contemporary connotations, thereby shaping and guiding their values and value pursuits. The cultural form of Chinese-path modernization possesses "conceptual systematicity"—the cultural form is a logical system of concepts, guiding the practice of Chinese-path modernization through conceptual definitions.
IV. Synergistic Connectivity of "Party Leadership" and "Mass Participation" in Cultural Construction
In China, "Party" (dang) was originally a loanword. Within the context of the Chinese political field, the "Party" discussed here specifically refers in its basic connotation to the contemporary ruling party of China, namely the Communist Party of China. "The masses" (qun) refers to the "people" (qunzhong). In the context of Western political science, the term "masses" can be replaced in various circumstances by terms such as "the people," "voters," "the public," "interest groups," "civil society," "the third sector," or "media and public opinion." Unlike Western mass theory, Marx profoundly endowed the concept of "the masses" with rich philosophical meaning from the perspective of historical materialism. Within the theoretical system of scientific socialism, "the masses" specifically refers to the working class and peasantry who maintain close ties with the proletarian party. Lenin went further, integrating the concept of "the masses" with the revolutionary practice and governing mission of the proletarian party, realizing its transformation from an abstract philosophical category to a concrete socio-political field, making it a collective encompassing the "millions upon millions" of that era, surpassing the scope of the working class alone. In the discourse of classical Marxist writers, "the masses" is a dynamically evolving concept; in a narrow sense, it refers specifically to the proletariat, while in a broad sense, it encompasses the vast laboring population as the subjects of historical activity and the decisive force driving social progress in different historical stages and social formations. The Party-mass relationship refers to the state of interaction and the mode of mutual influence between the political party and the populace; it is concretely reflected in the interaction methods and connection models between the party and the people. As the organizational form of a class, a political party must essentially be built upon a solid mass foundation; therefore, the issue of the Party-mass relationship is vital for all political parties. In the complex world of party politics, the origins and forms of political parties differ, as do the connotations and characteristics of Party-mass relations in different countries. The Party-mass relationship of a proletarian party naturally emphasizes the connection between the party and the laboring classes.
The core of building and achieving a cultural powerhouse [6] is to strengthen and consolidate cultural leadership (hegemony) [7]. This is a special form of power that consolidates the foundation of governance and gains public support through the party's own cultural attraction and assimilative power. Gramsci proposed that the legitimacy of a social group's rule cannot rely solely on coercion and violence, but requires the formation of a power order through ideological penetration that makes members of society "voluntarily identify" with it. Therefore, for any political party to achieve the leap from political revolution to long-term governance, it cannot dispense with the exercise of cultural leadership and the realization of its functions. In the Chinese context, the construction of cultural leadership and the CPC's governing practice form a deep mutual constitution. This is manifested in that the Party's governing practice not only provides a solid political foundation and social environment for the consolidation of cultural leadership, but also in that the strengthening of cultural leadership further enriches the connotation of the Party's governance, providing powerful spiritual support and cultural guidance for the Party's governing practice. Its underlying logic lies in transforming the essential attributes of a Marxist party into an operational system for the reproduction of cultural leadership to continuously adapt to the transformation of the principal contradiction in Chinese society [8] and the needs of the situation in the ideological struggle. From the perspective of discourse forms and the interpretation of connotations, establishing a cultural leadership centered on the masses marks the further revelation by the CPC of the laws governing the development of socialist culture with Chinese characteristics. "The process by which a political party realizes its own modernization and leads modernization must have a clear direction." The construction and development of the cultural form of Chinese-path modernization is likewise inseparable from the construction of cultural leadership. The CPC's leadership over cultural work can provide a beacon for the people’s cultural choices within the open development pattern of Chinese-path modernization, maintain the firm foundation of fine traditional Chinese culture, and safeguard national cultural security. Furthermore, through the construction of cultural leadership, it can further solidify the theoretical foundations of Chinese-path modernization.
Leadership over cultural work is established on the basis of mass support and endorsement; the ultimate goal of the CPC's leadership over cultural work is to satisfy the cultural needs of the masses. Practice has proven that by adhering to the combination of Party leadership over culture with the principal status of the masses—focusing on connecting with the masses, mobilizing their enthusiasm and initiative, and enhancing their cultural awareness, responsibility, and commitment—a powerful force can be gathered and transformed into collective action. While satisfying the material needs of the masses, the construction of Chinese-path modernization should also continuously satisfy their spiritual needs on a cultural level. The cultural form of Chinese-path modernization is the inevitable result of the masses' new expectations for a better life arising during the practice of construction, which requires cultural production to provide rich "spiritual food." Regarding its characteristics, the cultural form of Chinese-path modernization possesses a "people-centered" nature (renminxing). From a practical basis, it originates from the masses' practical activities in modernization construction; from a subjective dimension, the object it serves is the masses—that is, it originates from the people and is a direction of cultural construction intended for and serving the people. From the perspective of endogenous drive, as socialism with Chinese characteristics enters the New Era, the masses' demand for culture and other spiritual needs is on an upward trend, and their sense of cultural gain has significantly increased. Promoting the great development and prosperity of culture and building a strong socialist cultural country requires further promoting cultural innovation from the perspective of modernization strategy. It can be seen that the CPC coordinates "Party character" (dangxing) and "people-centeredness" in the process of leading the cultural construction and development of Chinese-path modernization.
V. Mutual Absorption and Symbiosis of "Unitary Dominance" and "Pluralistic Coexistence" in Cultural Integration
To ensure the prosperity and vitality of social culture, it is crucial to maintain the diversity and multi-layered nature of cultural forms. There is no fundamental contradiction or conflict between cultural diversity, multi-layeredness, and a unified guiding ideology; on the contrary, they exist in a state of dialectical unity. Cultural diversity refers to the various expressions that promote the physical and mental health of the masses, while the multi-layered nature of culture focuses on satisfying the spiritual needs of groups with different levels of cultural literacy in terms of depth and breadth. On one hand, regarding the dialectical relationship between a single cultural dominant [9] and cultural diversity, the monistic leadership of Marxism is established within a cultural ecosystem where diverse cultures coexist and develop. It is a monistic dominance within cultural diversity. To negate or even reject cultural plurality and diversity is tantamount to cultural self-blindness; it not only causes one to fall into closed stagnation and lose the cultural vitality derived from cultural interaction, but also fundamentally shakes the legitimacy of one's own dominant position. At the same time, the development of pluralistic cultures cannot be divorced from the monistic leadership of Marxism. Only by adhering to Marxism as a guide can pluralistic cultures better release their own vitality. On the other hand, from the perspective of the dialectical relationship between monistic dominance and multi-layeredness, culture is a holistic structure in which multi-layeredness means that culture manifests as many different cultural forms in social life.
From the perspective of the relationship between the dominant cultural ideology and pluralistic culture, constructing a new model for the cultural form of Chinese-path modernization is the logical prerequisite for its development. While developing the cultural form of Chinese-path modernization, it is necessary to advocate a path of development where pluralistic cultures coexist and to scientifically handle the dialectical relationship between "the One" and "the Many." This requires adhering to the viewpoints and principles of materialist dialectics, allowing other foreign cultures to integrate and develop together in unity—that is, insisting on the monistic dominance of the guiding ideology alongside the coexistence, exchange, and mutual learning of pluralistic thoughts and cultures. "Just as the natural world requires a diverse variety of organisms and species to maintain ecological balance, the normal development of world culture also depends on the existence and mutual influence of multiple cultures and diverse wisdoms." The cultural form of Chinese-path modernization emphasizes the subjective genetic makeup of the Chinese national culture. It seeks to transcend "civilization estrangement" through civilization exchange, transcend "civilization conflict" through mutual learning between civilizations, and transcend "civilization superiority" through the coexistence of civilizations. The cultural form of Chinese-path modernization persists in promoting equality, mutual learning, dialogue, and inclusiveness; it respects the diversity of world cultural forms and provides a brand-new cultural choice distinct from Western civilization through the mindsets of "harmony without uniformity" [10], "appreciating the beauty of others to achieve shared beauty" [11], and "Great Harmony under Heaven" [12]. In reality, the scientific path for China's cultural development is to construct a new model of cultural relations. This requires establishing the advanced nature of the cultural form of Chinese-path modernization throughout society, scientifically treating various social trends within the harmonious unity of pluralistic cultures, correctly treating fine traditional Chinese culture, and actively nurturing, cultivating, and promoting the unique spiritual character inherent in the development of Chinese-path modernization.
From the perspective of the relationship between the "Integral Whole" and "Multi-layeredness," the cultural form of Chinese-path modernization embodies a developmental pattern of "diversity within unity." The "unity" refers to the unified community of the Chinese nation, while "diversity" refers to the multi-layered cultural and ethnic forms within that community. From a historical dimension, "unity" originates from the 5,000-year history of continuous development of Chinese civilization and is the shared spiritual home formed through the interaction, exchange, and integration of all ethnic groups. "Diversity" reflects the unique cultural expressions formed by different regions and ethnic groups over long-term interaction. It is precisely the dialectical unity between "unity" and "diversity" that enables the cultural community of the Chinese nation to maintain its internal vitality, innovative capacity, and ability to transcend throughout the process of modernization. Regarding the cultural form of Chinese-path modernization itself, there exists a multi-layered relationship: the core layer, the middle layer, the linkage layer, and the peripheral layer. The core layer consists of the common value pursuits of Chinese-path modernization, including the worldviews, national views, cultural views, and historical views formed on the basis of value cognitions regarding the laws of economic, social, cultural, ecological, and social development during the process of modernization. The middle layer consists of the developmental pursuits of Chinese-path modernization; these shared pursuits constitute an active and creative system for forging the ideological consciousness of Chinese-path modernization, manifested in the New Era as the great rejuvenation of the Chinese nation and the people’s aspiration for a better cultural life. The linkage layer consists of the cultural theories and forms of the Chinese nation’s inclusive symbiosis, where a series of new cultural theories and forms interact and coexist. The peripheral layer consists of cultural factors of inclusive symbiosis, representing cultures with regional or ethnic characteristics formed during the process of Chinese-path modernization, which possess distinct differences. These four layers interact and relate to each other. The primary role of the core, middle, and linkage layers is to enhance commonality, while the peripheral layer represents respect and tolerance for difference.
VI. The Inheritance and Interconnection of Cultural Goals between the "Present Stage" and "Multi-temporality"
The dialectical relationship between the "present stage" and "multi-temporality" primarily refers to the organic unity of phased progress and continuity in cultural development goals. The "present stage" represents the relative stability of cultural creative achievements under certain periods and conditions, while "multi-temporality" represents the fact that cultural achievements are not absolute or fixed; culture is constantly undergoing metabolism—replacing the old with the new—and is a process of continuous inheritance, transformation, and development characterized by dynamic growth. As a pair of basic dialectical categories, the "present stage" and "multi-temporality" constitute the core essence of the dialectics of cultural development goals. The cultural "present stage" is grounded in the era and serves as the prerequisite and foundation for "multi-temporal" development goals. "Multi-temporality" is the purpose and direction of the inheritance and development of the "present stage." The two complement each other and essentially embody the philosophical principle of "change" versus "constancy."
Marxism holds that culture, as a social spiritual form, is a reflection of a certain social existence. The "present stage" characteristics of the cultural form of Chinese-path modernization are determined by the specific historical level of productive forces and the phased nature of the mode of production. As part of the superstructure, culture cannot transcend specific historical conditions. This "present stage" reflects the actual cultural existence and the cultural reality in which people live; it reflects the characteristics of the times and thus inevitably constitutes the "main melody" of cultural construction in a given historical period. The proposal of the cultural form of Chinese-path modernization is, on the one hand, based on the broad context of the practice of Chinese-path modernization. As society changes, eras transition, and people evolve, cultural connotations with contemporary characteristics are distilled, possessing historical rationality. Viewed statically, the cultural form of Chinese-path modernization is a product of its time, belonging to a certain stage of development; from this perspective, culture is relatively static, reflecting its "present stage" quality and emphasizing people's judgment of and identification with the values of Chinese-path modernization. On the other hand, emphasizing the cultural form of Chinese-path modernization is not merely a continuation of traditional culture but a transcendence of it. It is rooted in deep historical and cultural foundations while absorbing elements and concepts of modern society, exhibiting distinct contemporary features. Existing things, as a continuation of the "past" tense, not only carry historical memory but also take the "past" as a solid foundation, providing us with valuable experience and direction. The proposal of the cultural form of Chinese-path modernization further emphasizes the "modernization" of culture—that is, exerting the modern value of traditional culture, "reforming" it, and achieving the creative transformation and innovative development [13] of fine traditional Chinese culture.
Culture is a ceaseless process, but this process is realized through successive stages. The "multi-temporality" of culture inherently contains dynamism and change. The inevitable trend of cultural development is reflected in the coherence of its "multi-temporality," which is crucial for maintaining the uniqueness of national culture and extending its vitality. Viewed over a long process, culture is a holistic flow of motion where preceding and succeeding cultures are interconnected. Multi-temporality reflects the genetic basis and historical tradition of cultural development. Historically, as a cultural form that coexists with the process of Chinese-path modernization, the cultural form of Chinese-path modernization adapts to and develops with the modernization process on one hand, while continuously enriching the theoretical and practical system of Chinese-path modernization on the other. it exhibits a dynamic attribute of multiple stages and multiple tenses, including the perfect tense, the progressive tense, and the future tense.
The "perfect tense" of the cultural form of Chinese-path modernization consists of a series of cultural thoughts and concepts formed by the Communist Party of China (CPC) while leading the modernization of Chinese society and socialist cultural construction. In this historical self-consciousness of cultural evolution, the CPC’s cognition of modernization and culture has presented a spiral upward process. "Its forms of expression and modes of operation bear the marks of actual society, representing a philosophical accumulation based on empirical laws, subjective consciousness based on objective laws, and methodological choices based on practical laws." This ranges from the material construction of the "Four Modernizations" (modern industry, agriculture, science and technology, and national defense) to the holistic consideration of "incorporating culture into the overall layout of socialist modernization"; from the dialectical unity of the "three-in-one" (economy, politics, and culture) to the systematic construction of the "Five-Sphere Integrated Plan" (economic, political, cultural, social, and ecological civilization construction). This series of dynamic leaps in theory and practice not only breaks through the cognitive boundaries of modernization but also constitutes the concrete content of the "perfect tense" of the cultural form of Chinese-path modernization. The "progressive tense" refers to cultural construction in the New Era. Regarding the goals of cultural construction, elements such as promoting cultural prosperity and building a leading cultural nation (文化强国) as part of the new cultural mission in the New Era are all in the progressive tense. Regarding the path of cultural construction, the "Two Combinations," [14] the comprehensive promotion of the creative transformation and innovative development of fine traditional Chinese culture, and the deepening of reform of the cultural system and mechanisms are all important measures promoting current development. The "future tense" emphasizes the vital goals of achieving cultural modernization and constructing a new form of human civilization. Inwardly, advancing the cultural form of Chinese-path modernization aims to facilitate modernization through cultural prosperity and support the realization of the grand blueprint of comprehensively building a modern socialist country. Outwardly, it will leverage China’s advantages and contribute Chinese wisdom and strength to the construction of a community with a shared future for humanity and a new form of human civilization.
(The author’s affiliation: School of Marxism, Shandong University) Source: Academic Circles (学术界), Issue 3, 2025 Online Editor: Jing Mu