Chen Shuguang: The World-Historical Significance of Chinese Modernization
Abstract: The achievements of Chinese-path modernization belong not only to China but also to the world; they hold great significance not only in the history of the rejuvenation of the Chinese nation but also in the history of the development of human society. The creation of the theory of Chinese-path modernization has ended the monopoly of Western modernization theory, achieving a paradigmatic reconstruction and a "revolution in terminology" for modernization theory. The laying of the foundation for the cause of Chinese-path modernization has changed the modernization landscape and the global historical pattern in which "the East is subordinate to the West," announcing to the world that the era of the "Europeanization of humanity and the Earth" has ended. The opening of the road of Chinese-path modernization has changed the historical fate of developing countries—the dilemma of "either dependency or decoupling"—and has inspired the vast number of developing countries to pursue a new path of independent modernization. The formation of the Chinese-path modernization model provides a new path for late-developing countries to avoid the Western "paradox of modernization" and the "trauma of modernity," opening a new vision of modernization that is healthier and more sustainable. The emergence of Chinese-path modernization as a civilization, while absorbing the positive achievements of modern civilization, has created a new form of human civilization characterized by the stature of a major power, an Oriental temperament, and a socialist nature.
Keywords: Chinese-path modernization; theoretical paradigm of modernization; revolution in terminology
In his report to the 20th National Congress of the CPC, Xi Jinping pointed out: "Building on long-term exploration and practice since the founding of the People’s Republic in 1949, and especially since the launch of reform and opening up in 1978, and through theoretical and practical innovations and breakthroughs since the 18th National Congress [in 2012], our Party has successfully promoted and expanded Chinese-path modernization." The achievements of Chinese-path modernization belong not only to China but also to the world; they hold great significance not only in the history of the rejuvenation of the Chinese nation but also in the history of the development of human society. In the era of economic globalization, as a major economic power, China’s modernization has already generated massive spillover effects, profoundly influencing the course of world history across multiple dimensions: theory, global landscape, path, model, and civilization.
I. The creation of the theory of Chinese-path modernization has ended the monopoly of Western modernization theory, achieving a paradigmatic reconstruction and a revolution in terminology for modernization theory.
Since the first Industrial Revolution, Western countries were the first to complete the tasks of modernization, forming a Western formula for modernization and constructing a Western paradigm of modernization theory. Western modernization theory attributes Western success to science, democracy, secularism, and rationalism—arguing that progress in science and technology provided the primary motive force for the takeoff of Western countries, that Western-style liberal democracy provided the fundamental institutional guarantee for this takeoff, and that the spirit of capitalism provided the internal ideological drive. Simultaneously, Western modernization theory divides the development of human society into two stages: civilization and barbarism. It posits that Western modern states reside in the stage of civilization while non-Western countries remain in the stage of barbarism; that Western modern civilization is the advanced and completed form of human civilization, while non-Western civilizations are lower, incomplete forms. It suggests that non-Western countries must take Western countries as their model to transition toward the advanced stage of human society, and that non-Western civilizations must use Western modern civilization as a template to evolve toward the completed form of human civilization. Generally speaking, Western modernization theory is capitalist in nature, dominated by the bourgeoisie, and modeled after Western countries. It possesses strong Western characteristics and styles and has dominated the shaping of the modern world since the Industrial Revolution. The creation of the theory of Chinese-path modernization has ended the monopoly of Western modernization theory, marking a solid step forward for Chinese philosophy and social sciences in moving away from a state of "apprenticeship" toward academic autonomy. While the modernization of every country shares similarities, each possesses its own modern civilization, its own developmental logic, its own value propositions, and its own pursuit of goals. Xi Jinping has pointed out: "The unique worldview, values, outlook on history, civilization, democracy, and ecology [1] contained within Chinese-path modernization and its great practice represent a major innovation in global modernization theory and practice." The theory of Chinese-path modernization is not a simple continuation of the "master copy" of China’s historical culture, nor a simple application of the "template" envisioned by classical Marxist authors, nor a "reprint" of other countries' socialist modernization practices, nor a "version" of Western modernization theory. No ready-made textbook for it exists.
The theory of Chinese-path modernization has achieved a paradigmatic reconstruction and a revolution in terminology regarding the nature, characteristics, overall layout, essential requirements, methodology, forms of civilization, and ultimate goals of modernization. In terms of its fundamental nature, Chinese-path modernization is socialist modernization led by the Communist Party of China. In terms of Chinese characteristics, it is the modernization of a huge population, of common prosperity for all, of material and cultural-ethical advancement, of harmony between humanity and nature, and of peaceful development. In terms of its overall blueprint, the composition of Chinese-path modernization includes five aspects: "achieving high-quality development, developing whole-process people's democracy, enriching the people’s cultural-ethical world, achieving common prosperity for all, and promoting harmony between humanity and nature." In terms of major principles, advancing Chinese-path modernization must persist in and strengthen the Party’s overall leadership, persist in the path of socialism with Chinese characteristics, persist in the people-centered development philosophy, persist in deepening reform and opening up, and persist in carrying forward the spirit of struggle. In terms of methodology, advancing Chinese-path modernization is a systematic project that requires "correctly handling a series of major relationships, such as those between top-level design and practical exploration, strategy and tactics, upholding the fundamentals and breaking new ground, efficiency and equity, vitality and order, and self-reliance and opening up to the outside world." In terms of the form of civilization, Chinese-path modernization is a new form of human civilization. In terms of the ultimate goal, the "final objective of Chinese-path modernization is to achieve the free and well-rounded development of the individual."
The theory of Chinese-path modernization has absorbed the positive fruits of Western modernization theory; it may appear "very Western" on the surface, but in reality, it is "exceptionally Chinese." This is because we have our own unique elements; we have never changed our underlying hue, nor have we ever abandoned our "old capital" [2]. For example, the core leadership position of the CPC has not changed, the guiding status of Marxism has not changed, the political stance of the supremacy of the people has not changed, the dominant position of public ownership has not changed, the dominant position of distribution according to work [3] has not changed, the socialist nature of the market economy has not changed, the goal of common prosperity has not changed, the ultimate goal of achieving the free and well-rounded development of every person has not changed, and the lofty ideal of Communism has not changed. As some scholars have noted, "The founding of the Communist Party of China decisively marked the establishment of an essential link between China’s modernization process and Marxism." The "exceptionally Chinese" aspect is primarily manifested in the fact that China’s modernization process is simultaneously the process of the Sinicization of Marxism; the formation of the theory of Chinese-path modernization is simultaneously the development of the Sinicization of Marxism. No matter how it evolves, the fundamental nature of Chinese-path modernization as "socialist modernization led by the Communist Party of China" will never change. To decode Chinese-path modernization, one must see both "modernization in general" and the "exceptionally Chinese" side; only by seeing both can one grasp the complete picture.
II. The laying of the foundation for the cause of Chinese-path modernization has changed the modernization landscape and the global historical pattern in which "the East is subordinate to the West," announcing to the world that the era of the "Europeanization of humanity and the Earth" has ended.
Western countries were the first to embark on the journey of modernization, becoming the discoverers of world geography and the initiators of world history. This status as "first-movers" allowed Western countries to consciously act as the dominant force in the world's historical process and the planners of the blueprint for human development. They shaped human society according to their own will, constructed world history in their own image, and dominated global interactions to serve their own interests, creating a modernization landscape and a world historical pattern where "the East is subordinate to the West."
The process of "history turning into world history" was simultaneously a process of a single-track evolution in which Western modern civilization expanded into "human civilization" and thus dominated world history. This is what Heidegger called the "Europeanization of humanity and the Earth." In the process of world history, Western countries have dominated the global political, economic, and security agendas; they have dominated the interpretive power and discourse power over global issues; and they have dominated the construction of human civilization and values. For instance, the French scholar Edgar Morin pointed out that the process of globalization to date has a dual nature: first, the globalization of predation, enslavement, and colonization by Western countries; and second, the globalization of Western values—namely "humanitarianism, human rights, the principles of liberty, equality, and fraternity, the idea of democracy, the right to national survival, and the development and promotion of internationalism throughout the world." Simultaneously, he noted that "the world today already possesses a world civilization, rooted in Western civilization... the product of the interaction of its science, technology, industry, and capitalism, which contains some universal values." Human civilization in the era of traditional globalization was the product of a conspiracy between "power" and "capital" of the great Western powers. Cultural elements and civilizational concepts from other regions were powerless to participate in the construction of a consensual human civilization or to contribute to the building of the rules of world civilization. Marx once criticized how the bourgeoisie promotes its so-called civilized system everywhere, attempting to create a world in its own image and striving to "draw all, even the most barbarian, nations into civilization." As the designers, dominators, and promoters of "how world history should develop," the West incorporated non-Western countries into a unified roadmap of historical evolution and a civilizational pedigree. The goal was to deconstruct non-Western civilizations using Western civilization and to attempt to construct a unified civilized world in the image of the West. It is in this sense that the era of world history since the Industrial Revolution has merely been the era of the "Europeanization of humanity and the Earth."
Chinese-path modernization persists in the leadership of the CPC, the persistence and development of socialism with Chinese characteristics, and the coordinated development of material, political, cultural-ethical, social, and ecological civilizations. It has created "China's miracle" of rapid economic development and long-term social stability, driving the "wheels of history" for a mega-state "toward a bright goal." Chinese-path modernization has completely rewritten the spatial layout and geographic map of global modernization. it announces to the world that the era of "remaking the world in the image of the West" has ended. It announces that developing countries finally have the hope of escaping the control of Western modern logic, escaping the long-standing path dependency of "modern society equals Western society," and embarking on a new road of independent modernization. Xi Jinping has highly affirmed the world-historical significance of Chinese-path modernization, noting: "Chinese-path modernization has shattered the myth that 'modernization equals Westernization,' presented another picture of modernization, expanded the path choices for developing countries to modernize, and provided a Chinese solution for humanity's exploration of better social systems." On one hand, the success of Chinese-path modernization demonstrates the historical progressiveness, practical rationality, and immense superiority of the Chinese path. it provides important inspiration for those countries and peoples currently experiencing economic stagnation, national division, and political turmoil. It provides a stern warning to those nations that blindly worship Western systems and fantasize about "gathering scriptures from the West" [4]. It also serves as a sobering dose of reality for those countries and governments keen on exporting systems and instigating "color revolutions" everywhere. On the other hand, the success of Chinese-path modernization announces to the world the end of the era of the "Europeanization of humanity and the Earth." Western-centrism, the "end of history" thesis, civilizational superiority theories, and "universal values" are now bankrupt. Humanity will no longer bind its future and destiny to a single, monolithic modernization model. The world today is undergoing "profound changes unseen in a century"; time and momentum are on our side. World history has reached a major turning point characterized by the "rise of the East and the decline of the West." As contemporary China enters a new stage of development, the contest between the two modernization models on a global scale has undergone a profound shift in our favor. The world has henceforth entered a new stage where Eastern and Western modernization models compete on the same stage and develop together, where the dominance of the Western modernization model draws to a close, and where Chinese-path modernization demonstrates its superiority.
III. The opening of the road of Chinese-path modernization has changed the historical fate of developing countries—the dilemma of "either dependency or decoupling"—and has inspired the vast number of developing countries to pursue a new path of independent modernization.
Modernization is a common cause for all humanity, and the pursuit of modernization is a shared dream of all nations. Where lies the path for humanity toward modernization? Is there a singular path dependency? These are major theoretical and political questions that have long troubled the vast number of developing countries. "Classical modernization theory" advocates for Westernization in terms of the modernization model and expresses total confidence in the Third World following the Western path. This theory holds that modernization equals Westernization, suggesting that the modernization process for humanity is merely a process of developing countries aligning themselves with developed countries—a transition from the East to the West. For developing countries to achieve modernization, they must Westernize not only their "hardware" but also their "software"; they must not only introduce Euro-American development models and modern technology in their entirety but also replicate Euro-American social systems and values. "The West" becomes the sole standard for measuring whether the paths, systems, cultures, and values of developing countries possess legitimacy. The developmental differences between East and West are distorted into binary oppositions of tradition versus modernity, ignorance versus civilization, and backwardness versus advancement. However, actual development has not proceeded as smoothly as this theory envisioned. Many developing countries that imitated the Western modernization model failed to achieve their expected success; for example, the modernization movement in Latin American countries has lasted for over a century, yet they remain deeply mired in the "Latin American trap," [5] and the path to modernization for African countries has been fraught with difficulties. In truth, whether it is the Euro-American models—such as the Anglo-Saxon model represented by Britain and the US, or the Rhine model represented by continental European countries—or the models of other continents, such as the East Asian model represented by Japan or the urban modernization model represented by Singapore, none possess universal significance. Therefore, adopting a strategy of "borrowism" [6] is unwise.
Chinese-path modernization has expanded the channels for developing countries to move toward modernization, "providing a new choice for humanity to achieve modernization." Modernization is an unfinished cause and the universal fate of every nation; the vast number of developing countries are still traveling the road toward it. Since the dawn of the modern era, the modernization paths of almost all developing countries have been unable to escape the dilemma of "dependency" versus "decoupling." Faced with the powerful inertia of the logic of Western modernity, the dominant capital power of Western modernized nations, and the enticing material fruits of Western modernization construction, developing countries have had to choose between dependent development or post-decoupling poverty. "Dependency" can bring development but results in the loss of autonomy; "decoupling" can provide autonomy but results in the loss of development. Must developing countries truly have no other choice but dependency or decoupling? Through its actual actions, China has told the world that it has neither "decoupled" from the West nor become dependent on it; it has chosen to integrate into the international community without sliding onto the Western track of development; and it has boldly drawn on capitalist factors without losing its autonomy. Otherwise, China could not have repeatedly evaded the economic crises of the capitalist world, could not have consistently "maintained its own integrity" [7] amidst the frequent economic, political, and social crises in the West, and could not have successfully avoided the fate of a "vassal" during more than 40 years of leaping forward, catching up, and rapidly rising. That Chinese-path modernization is viable and stable proves it is the only correct path for building a strong country and achieving national rejuvenation. Xi Jinping pointed out: "Chinese-path modernization sets a point of reference for developing countries to move toward modernization independently and provides them with a brand-new choice." The successful opening of the path of Chinese-path modernization has injected confidence into developing countries exploring their own paths to autonomous modernization, established "Chinese subjectivity" in the global tide of modernization, provided a Chinese model for developing countries to break their path dependency on "modernization = Westernization," and offered Chinese experience for them to create modernization paths consistent with their own realities. Of course, as a cause representing the universal destiny of the world, modernization can fundamentally only be a practice with national characteristics, relying on the independent exploration of each nation and state to blaze its own trail. China does not import foreign modernization models, nor does it export the Chinese-path modernization route, and it will not require other developing countries to replicate China's practices.
IV. The success of the Chinese-path modernization model provides a new choice for late-developing countries to evade the Western "modernization paradox" and the "wounds of modernity," opening a healthier and more sustainable new vision of modernization.
Western-style modernization created a modern world of material abundance, but it also contains an unavoidable "modernization paradox" and "wounds of modernity." Throughout the history of Western modernization, it seems to have always been entangled in either-or binaries such as tradition versus modernity, center versus periphery, the masses versus the elite, affirmation versus negation, emotion versus reason, technology versus the humanities, humanity versus nature, and the individual versus the community—never able to escape its own vicious circle. Whether the Anglo-Saxon model, the Rhine model, the East Asian model, or the Latin American model, all are fundamentally different versions of the Western modernization model and cannot leap beyond the Western law of modernization where "fortune and misfortune are intertwined." [8]
The paradox of Western modernization is prominently manifested in this intertwining of fortune and misfortune. On one hand, the Western road to modernization promoted the development and progress of human civilization. Marx and Engels gave full credit to this point. The Communist Manifesto points out that the bourgeoisie has drawn all nations into civilization, forcing them to adopt the bourgeois mode of production, forcing them to introduce bourgeois civilization, forcing the production and consumption of all countries to be integrated into the world market, and forcing barbarian and semi-barbarian countries to be dependent on civilized ones. "The bourgeoisie, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all preceding generations together." Western colonization of the world was driven entirely by base interests, but the social revolution it caused "was the unconscious tool of history," meaning that subjective evil led to objective good. To date, the first three technological revolutions were dominated and driven by the West, and the main force of the fourth technological revolution and industrial revolution still comes from the West; this is a historical fact that cannot be erased. The process of Western modernization constructed a magnificent and kaleidoscopic material world. However, on the other hand, the Western path to modernization also brought immense problems to the process of human civilization—the so-called "wounds of modernity." For instance, in the ecological sphere, Western modernization brought issues of sustainability characterized by "mass production, mass consumption, and mass waste"; in the social sphere, it brought the problem of "alienation" where humans depend on things caused by the logic of capital, as well as deepening polarization; in the sphere of spiritual belief, it brought the "existential anxiety of the unbearable lightness of being" caused by a crisis of faith and "choices without standards," alongside spreading extremist tendencies; and in the field of international relations, it brought the threat posed by hegemonism and power politics to the shared values for all humanity of "peace and development." The problems of modernization in the process of world history urgently demand the opening of new modernization paths and the creation of a new form of human civilization.
Chinese-path modernization is by no means a replica of the Western modernization model, nor is it a mere "other" of the West. Compared to modernization models such as the Anglo-Saxon, Rhine, East Asian, or Latin American models, the Chinese-path modernization model possesses distinct Chinese characteristics, obvious institutional advantages, and a powerful capacity for self-improvement; it is a great creation entirely different from the past practices of humanity. If Chinese-path modernization shares any similarities with the Western path, they are primarily external rather than internal, formal rather than fundamental. As Xi Jinping pointed out, the path of Chinese-path modernization is an "unprecedented undertaking that has solved many difficult problems in the development of human society, discarded the old Western path of modernization centered on capital, polarized modernization, modernization of bloated materialism, and the modernization of external expansion and plunder, expanded the ways for developing countries to move toward modernization, and provided a Chinese solution for humanity's exploration of better social systems." In the historical process of promoting modernization, China has not made either-or choices between different values of modernity and modernization models. We promote the growth of material wealth, but not at the expense of spiritual poverty; we demand the satisfaction of sensory happiness, but simultaneously uphold the moral high ground; we persist in promoting the scientific spirit while focusing on cultivating the humanistic spirit; we emphasize instrumental rationality while focusing on value rationality; we acknowledge the significance of grand narratives without rejecting micro-narratives and the sphere of daily life; we emphasize the discovery of essence, commonality, and laws while also tolerating difference, individuality, and the periphery; we advocate for the collective value of the state and society while also respecting individual value; we persist in the idea that development is the top priority while balancing fairness and justice; we affirm the role of the market while also valuing the role of the government; we persist in developing the economy while also focusing on protecting the ecological environment. In short, we realize that everything is a unity of opposites, and seemingly contradictory concepts are rationally integrated into the practice of Chinese-path modernization. The world significance of Chinese-path modernization lies precisely in the fact that, on the basis of evading the pains of Western modernization, it has blazed a healthier, more sustainable, and broader path of Chinese-path modernization.
V. The emergence of Chinese-path modernized civilization, while absorbing the positive achievements of modern civilization, has created a new form of human civilization with a great-power bearing, Oriental temperament, and socialist nature.
Accompanying the successful opening of the Western path to modernization, the Western form of modernized civilization emerged. The "Western-ness" of Western modernization and the "American-ness" of American modernization are not defined by the New York subway, Manhattan skyscrapers, spider-web-like highways, or speeding Cadillac cars, but rather by the Western modernized civilization of so-called Western modernity, Enlightenment values, the Washington Consensus, the Protestant ethic, and the spirit of capitalism.
Western modernized civilization is a totalizing concept covering economic, political, and cultural spheres as well as concepts of international interaction: First, the form of material civilization. The logic of capital constitutes the dominant logic of Western society; the basic economic system of the West is based on private ownership and wage labor, advocating for privatization, marketization, and liberalization. Second, the form of political civilization. This is expressed in political theory as the doctrine of natural rights and the doctrine of checks and balances, and in party systems as the two-party or multi-party system. Third, the form of spiritual civilization. Capitalist ideology has individualism or egoism as its core content; Christianity builds the Western spiritual home, advocating so-called universal values of freedom, democracy, and human rights. Fourth, concepts of international interaction. In the field of international interaction, Western modern concepts have completely torn off their mask of hypocrisy, manifesting the aggressive and offensive nature of Western civilization. For example, in international economic interaction, it follows a logic of linear evolutionary development and the law of the jungle of zero-sum games; in international politics, it pursues power politics and hegemonism; in terms of global culture and values, it pursues West-centrism, "universal values," the theory of civilizational superiority, and the "end of history" [9]; in global governance, it follows a logic of one country dominating or a few countries co-governing; in global security, it follows the logic of "democratic peace," an exclusive view of security, and the logic that "a strong country must seek hegemony." [10] The legitimacy of the Western modernization model and civilizational form comes from the successful practices of the West; it is a basic fact that all countries that successfully achieved modernization in the past 300 years were Western countries. Precisely because of this, the Western solution for modernization and the Western form of modern civilization have exceeded geographical boundaries and expanded into a global form of civilization. The West seemingly holds the only key to the door of modernization, and "following the Western road" has become an irresistible temptation for many developing countries.
Chinese-path modernization is both a path and a civilization; it is the unity of the two, two sides of the same coin. Xi Jinping pointed out, "Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all fine achievements of human civilization, represents the developmental direction of human civilization's progress, presents a new picture different from the Western modernization model, and is a brand-new form of human civilization." While absorbing the positive achievements of modern civilization, Chinese-path modernization is creating a brand-new form of human civilization. There is an essential connection between Chinese-path modernization and the new form of human civilization: the process of creating Chinese-path modernization is also the process of constructing this new form of human civilization. Chinese-path modernization has not become a fixed, static model, and the new form of human civilization is likewise still in development.
This new form of human civilization is entirely different from the Western form of modern civilization—that is, the traditional human civilization with Western civilization as its primary palette. It is a new type of civilization with a socialist character, which has achieved a paradigmatic restructuring and transcendence in terms of material, political, spiritual, social, and ecological civilizations, as well as in the rules of international exchange. It has inaugurated a new type of human civilization possessing an Oriental temperament and the majestic spirit [11] of a major power. Specifically, this new type of civilization includes: a material civilization characterized by the socialist market economy, the basic socialist economic system, the new development philosophy, and high-quality development; a political civilization characterized by the Party as the supreme force of political leadership, whole-process people's democracy, the people's democratic dictatorship, and socialist consultative democracy; a spiritual civilization characterized by core socialist values, fine traditional Chinese culture, and an enriched spiritual world; a social civilization characterized by common prosperity for all people and a new social governance pattern of joint contribution, shared governance, and shared benefits; an ecological civilization characterized by the community of life for man and nature, the harmonious coexistence of man and nature, and the principle that "lucid waters and lush mountains are invaluable assets"; and a vision of international exchange rationality and international order characterized by a community with a shared future for humanity, the common values of all humanity, and a new type of international relations. In short, this new form of human civilization is a holistic civilizational landscape that takes both China and the world as its object.
Chinese-path modernization has not departed from the main highway of human civilizational development. It reflects both the laws of socialist construction and the laws of human social development, contributing Chinese wisdom and Chinese solutions to the overall development and progress of humanity. For instance, it emphasizes that practice comes first, that "solid work rejuvenates the nation" [12], and avoids empty disputes; it emphasizes confidence in our path and strategic resolve, refusing to "toss and turn" [13] or engage in fruitless reversals; it emphasizes the mass viewpoint and the supremacy of the people, refusing to deviate from the center; it emphasizes the criterion of practice and the criterion of the people’s interests, letting the facts speak for themselves; it emphasizes emancipating the mind and seeking truth from facts, proceeding from reality; it emphasizes domestic reform to eliminate deep-seated ailments [14] while maintaining political resolve; it emphasizes opening up to the outside world and integrating into the world without losing oneself; and it emphasizes independence, self-reliance, and following one's own path. These are all universal development wisdoms.
Our modernization is the most magnificent undertaking in human history. For a long time, the so-called axiom that "modernization = Westernization" has shackled the modernization dreams of the world's people, who have long looked forward to a choice beyond the West. Today, the historical and spatial narratives of modernization are being reconstructed by China; the academic discourse and theoretical terminology of modernization are being rewritten by China. The glorious history of modernization has been recorded in the annals of Western civilization, but the brilliant future of modernization places its hopes in the East, and the hope of the East lies in China. A modern China was not built in a day, but it is certainly being built day by day. By the middle of the 21st century, when our country has comprehensively built a great modern socialist country, it will inevitably and thoroughly redraw the world map of modernization. It will inevitably expand the pathways for humanity toward modernization, further enrich and develop the new form of human civilization characterized by the spirit of a major power and a socialist nature, and make even greater Chinese contributions to the cause of development, justice, and peace for all humanity.