【深入學習貫徹習近平新時代中國特色社會主義思想】

　　作者：沈湘平(ping)（北京市習近(jin)平(ping)新時代(dai)中(zhong)國特色社會主義思想研究(jiu)中(zhong)心研究(jiu)員(yuan)、實(shi)現實(shi)踐北京師范大學哲學學院教授(shou)）

　　現代化是有原人類文明進步的重要標志。中國式現代化既有各國現代化的則高共同特征，更有基于自己國情的文明中國特色，蘊含著文明的實現實踐自覺，彰顯著當代中國的有原文(wen)明(ming)(ming)(ming)(ming)立場(chang)與(yu)文(wen)明(ming)(ming)(ming)(ming)主張(zhang)。正(zheng)如恩格斯指出(chu)的(de)(de)(de)則(ze)(ze)高(gao)，“文(wen)明(ming)(ming)(ming)(ming)是(shi)文(wen)明(ming)(ming)(ming)(ming)實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)的(de)(de)(de)事情”。中(zhong)國式(shi)現代(dai)化，實(shi)(shi)(shi)(shi)現實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)事實(shi)(shi)(shi)(shi)上就是(shi)有原當代(dai)中(zhong)國的(de)(de)(de)文(wen)明(ming)(ming)(ming)(ming)實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)。與(yu)此同時(shi)，則(ze)(ze)高(gao)無(wu)論是(shi)文(wen)明(ming)(ming)(ming)(ming)建設(she)中(zhong)華民族現代(dai)文(wen)明(ming)(ming)(ming)(ming)，還是(shi)實(shi)(shi)(shi)(shi)現實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)創造人類文(wen)明(ming)(ming)(ming)(ming)新形(xing)態，都(dou)不(bu)是(shi)有原一般的(de)(de)(de)實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)，而是(shi)則(ze)(ze)高(gao)有原則(ze)(ze)高(gao)度的(de)(de)(de)實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)。只有將中(zhong)國式(shi)現代(dai)化理(li)(li)解(jie)為有原則(ze)(ze)高(gao)度的(de)(de)(de)文(wen)明(ming)(ming)(ming)(ming)實(shi)(shi)(shi)(shi)踐(jian)(jian)(jian)(jian)，才能理(li)(li)解(jie)其(qi)本質，理(li)(li)解(jie)其(qi)在全球語(yu)境中(zhong)的(de)(de)(de)文(wen)明(ming)(ming)(ming)(ming)角色和世界歷史意義。

　　馬克思“實現有原則高度的實踐”的思想具有普遍意義

　　“實現有原則高度的實踐”是馬克思在《〈黑格爾法哲學批判〉導言》中就當時的德國提出的“解決辦法”、實踐任務——實現有原則高度的實踐，即實現一個不但能把德國提高到現代各國的正式水準，而且提高到這些國家最近的將來要達到的人的高度的革命。從這一論述我們可以得出如下結論：實踐是有高下層次之分的，馬克思突出和倡導的是有原則高度的實踐；有原則高度的實踐本質上是一種革命，是對現存世界的批判與變革；資本主義“現代國家”的實踐未曾達到這樣的原則高度；這個原則高度說到底乃是人的高度，以“人是人的最高本質這個理論為立足點”；這個原則高度并非思辨的邏輯推演或應該確立的狀態，它具有現實的必(bi)然性，是現代國家“最近的(de)(de)將來(lai)要達(da)到”的(de)(de)現實。

　　毫無疑問，馬(ma)克思當(dang)年提(ti)出(chu)的(de)(de)“人(ren)(ren)的(de)(de)高(gao)(gao)度(du)(du)”受到(dao)(dao)費(fei)爾巴(ba)哈人(ren)(ren)本(ben)主(zhu)義的(de)(de)深刻影響。但是，馬(ma)克思思想(xiang)成熟(shu)后并沒有改變對實(shi)(shi)踐的(de)(de)原則(ze)高(gao)(gao)度(du)(du)的(de)(de)規定，而是將當(dang)時還(huan)比較抽象地理解的(de)(de)“人(ren)(ren)”推進(jin)到(dao)(dao)唯物(wu)史觀(guan)(guan)的(de)(de)“現(xian)實(shi)(shi)的(de)(de)人(ren)(ren)”；把“人(ren)(ren)是人(ren)(ren)的(de)(de)最高(gao)(gao)本(ben)質這(zhe)個(ge)(ge)理論(lun)為立足點(dian)”改造為“新(xin)唯物(wu)主(zhu)義的(de)(de)立腳點(dian)則(ze)是人(ren)(ren)類社(she)會(hui)或社(she)會(hui)化的(de)(de)人(ren)(ren)類”；使“人(ren)(ren)的(de)(de)高(gao)(gao)度(du)(du)”具體落實(shi)(shi)到(dao)(dao)人(ren)(ren)的(de)(de)自由全面發展：未(wei)來社(she)會(hui)將是“一(yi)個(ge)(ge)更高(gao)(gao)級的(de)(de)、以每(mei)一(yi)個(ge)(ge)個(ge)(ge)人(ren)(ren)的(de)(de)全面而自由的(de)(de)發展為基本(ben)原則(ze)的(de)(de)社(she)會(hui)形式”。綜觀(guan)(guan)馬(ma)克思的(de)(de)論(lun)述(shu)，其“實(shi)(shi)現(xian)有原則(ze)高(gao)(gao)度(du)(du)的(de)(de)實(shi)(shi)踐”不僅強調人(ren)(ren)的(de)(de)高(gao)(gao)度(du)(du)，還(huan)突(tu)出(chu)一(yi)種世界歷史或全人(ren)(ren)類的(de)(de)視野，具有不朽的(de)(de)普遍意義。

　　眾(zhong)所周知，中(zhong)(zhong)國近代(dai)(dai)以(yi)降(jiang)是以(yi)文(wen)明蒙塵為代(dai)(dai)價而開(kai)始進(jin)入(ru)現代(dai)(dai)文(wen)明的(de)(de)(de)。時至今日，我們可以(yi)運(yun)用馬(ma)克思的(de)(de)(de)觀(guan)點(dian)說，作(zuo)(zuo)為中(zhong)(zhong)國共產黨領導的(de)(de)(de)社(she)會主義現代(dai)(dai)化，中(zhong)(zhong)國式現代(dai)(dai)化的(de)(de)(de)文(wen)明實(shi)(shi)(shi)踐要使我國的(de)(de)(de)文(wen)明程度(du)達(da)到世界發達(da)國家(jia)迄今未能達(da)到的(de)(de)(de)高(gao)(gao)度(du)，進(jin)而從整體上引領人類文(wen)明進(jin)步。中(zhong)(zhong)國式現代(dai)(dai)化具(ju)有(you)實(shi)(shi)(shi)現有(you)原則高(gao)(gao)度(du)的(de)(de)(de)文(wen)明實(shi)(shi)(shi)踐的(de)(de)(de)高(gao)(gao)度(du)自覺，并(bing)將(jiang)之作(zuo)(zuo)為當代(dai)(dai)中(zhong)(zhong)國文(wen)明實(shi)(shi)(shi)踐的(de)(de)(de)本質性規定(ding)。

　　中華優秀傳統文化對“文明”的獨特理解具有“原則高度”

　　習近平總書記深刻指出，“溯歷史的源頭才能理解現實的世界，循文化的根基才能辨識當今的中國”。在中國，近代以來人們對“文明”的理解與日本學者借用這兩個漢字翻譯、指稱英文“civilisation”（美式英語為civilization）一詞有關。該詞詞根“civil”意謂“城市(shi)的”“公民的”，衍(yan)生(sheng)出“開(kai)化的”“進步的”等意，與“野蠻”相對(dui)。當中(zhong)國人(ren)自然而然地接受這一翻(fan)譯(yi)、指稱并用以展開(kai)自己(ji)的敘(xu)事時，會(hui)因漢語思維的“前見”而蘊含著中(zhong)國傳統文化對(dui)文明的獨(du)特(te)理(li)解。我們有必要回到(dao)傳統典籍中(zhong)，將(jiang)這種“前見”和獨(du)特(te)理(li)解彰顯出來(lai)。

　　“文(wen)(wen)(wen)(wen)(wen)(wen)(wen)”在(zai)中(zhong)(zhong)國(guo)(guo)古代有(you)(you)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)字、文(wen)(wen)(wen)(wen)(wen)(wen)(wen)采和(he)紋理(li)（規則）之(zhi)意；“明(ming)(ming)(ming)(ming)(ming)”有(you)(you)、照亮、智(zhi)慧之(zhi)意。“文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)”合用，在(zai)傳(chuan)統典籍中(zhong)(zhong)有(you)(you)四處(chu)值得(de)特別(bie)注(zhu)意。一是(shi)《周(zhou)(zhou)易》說(shuo)：“剛柔交錯(cuo)，天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)也(ye)(ye)；文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)以止，人(ren)(ren)(ren)(ren)(ren)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)也(ye)(ye)。觀(guan)乎天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，以察時變(bian)；觀(guan)乎人(ren)(ren)(ren)(ren)(ren)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，以化(hua)(hua)(hua)(hua)成(cheng)天(tian)(tian)(tian)(tian)下(xia)(xia)。”這里(li)強(qiang)調(diao)人(ren)(ren)(ren)(ren)(ren)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)效法(fa)天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，人(ren)(ren)(ren)(ren)(ren)道效法(fa)天(tian)(tian)(tian)(tian)道，在(zai)人(ren)(ren)(ren)(ren)(ren)類(lei)與(yu)自然(ran)萬(wan)物(wu)發生(sheng)關(guan)系(xi)的(de)(de)(de)(de)過程(cheng)中(zhong)(zhong)產生(sheng)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)，文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)即是(shi)要遵天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)之(zhi)時律，行(xing)其(qi)(qi)所當行(xing)，止其(qi)(qi)所當止，內(nei)修文(wen)(wen)(wen)(wen)(wen)(wen)(wen)德(de)以化(hua)(hua)(hua)(hua)成(cheng)天(tian)(tian)(tian)(tian)下(xia)(xia)。二(er)是(shi)《尚書(shu)》稱贊(zan)舜帝：“浚哲文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)，溫(wen)恭允塞。”唐(tang)代孔穎達對(dui)“文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)”二(er)字注(zhu)疏曰：“經緯天(tian)(tian)(tian)(tian)地曰文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，照臨四方曰明(ming)(ming)(ming)(ming)(ming)。”這從圣人(ren)(ren)(ren)(ren)(ren)美德(de)的(de)(de)(de)(de)角度強(qiang)調(diao)了(le)(le)把握與(yu)自然(ran)萬(wan)物(wu)的(de)(de)(de)(de)關(guan)系(xi)以照拂、教(jiao)化(hua)(hua)(hua)(hua)天(tian)(tian)(tian)(tian)下(xia)(xia)生(sheng)民之(zhi)意旨(zhi)。三是(shi)《周(zhou)(zhou)易》有(you)(you)“見龍在(zai)田，天(tian)(tian)(tian)(tian)下(xia)(xia)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)”之(zhi)說(shuo)。既是(shi)對(dui)萬(wan)物(wu)初煥光彩、文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)初現的(de)(de)(de)(de)描摹(mo)，后也(ye)(ye)引申為(wei)一種(zhong)理(li)想的(de)(de)(de)(de)天(tian)(tian)(tian)(tian)下(xia)(xia)愿景。四是(shi)《禮記》提出“君子反情(qing)(qing)以和(he)其(qi)(qi)志，廣樂以成(cheng)其(qi)(qi)教(jiao)……是(shi)故情(qing)(qing)深而文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)”。這里(li)強(qiang)調(diao)在(zai)推行(xing)禮樂教(jiao)化(hua)(hua)(hua)(hua)時，情(qing)(qing)感越(yue)是(shi)深厚就(jiu)越(yue)會鮮明(ming)(ming)(ming)(ming)(ming)動人(ren)(ren)(ren)(ren)(ren)——重(zhong)情(qing)(qing)是(shi)中(zhong)(zhong)華文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)的(de)(de)(de)(de)重(zhong)要特質。可見，在(zai)中(zhong)(zhong)國(guo)(guo)傳(chuan)統文(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)中(zhong)(zhong)，因(yin)(yin)人(ren)(ren)(ren)(ren)(ren)而文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，因(yin)(yin)人(ren)(ren)(ren)(ren)(ren)而明(ming)(ming)(ming)(ming)(ming)，因(yin)(yin)人(ren)(ren)(ren)(ren)(ren)有(you)(you)止而文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)，因(yin)(yin)人(ren)(ren)(ren)(ren)(ren)之(zhi)性、情(qing)(qing)、德(de)而文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)，而且這樣的(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)一開始(shi)就(jiu)有(you)(you)著(zhu)照臨四方、協和(he)天(tian)(tian)(tian)(tian)下(xia)(xia)的(de)(de)(de)(de)理(li)想。也(ye)(ye)就(jiu)是(shi)說(shuo)，中(zhong)(zhong)華民族基于生(sheng)命實(shi)踐對(dui)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)作了(le)(le)人(ren)(ren)(ren)(ren)(ren)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)秩序(xu)(xu)的(de)(de)(de)(de)初始(shi)理(li)解，并在(zai)這種(zhong)人(ren)(ren)(ren)(ren)(ren)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)秩序(xu)(xu)中(zhong)(zhong)彰顯人(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)智(zhi)慧、道德(de)、情(qing)(qing)感和(he)天(tian)(tian)(tian)(tian)下(xia)(xia)視野，體現出以人(ren)(ren)(ren)(ren)(ren)為(wei)本(ben)、天(tian)(tian)(tian)(tian)下(xia)(xia)大同的(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)明(ming)(ming)(ming)(ming)(ming)觀(guan)。

　　這(zhe)種(zhong)鮮明的人文(wen)(wen)(wen)(wen)(wen)精(jing)神(shen)(shen)和(he)天下情(qing)懷，成(cheng)為(wei)中(zhong)(zhong)(zhong)(zhong)華(hua)(hua)(hua)文(wen)(wen)(wen)(wen)(wen)明區別于其(qi)他文(wen)(wen)(wen)(wen)(wen)明的重(zhong)要標(biao)識。西(xi)方(fang)學(xue)者韋伯和(he)帕森斯都指認，西(xi)方(fang)文(wen)(wen)(wen)(wen)(wen)明側重(zhong)于理(li)性(xing)地控(kong)制世(shi)界，中(zhong)(zhong)(zhong)(zhong)華(hua)(hua)(hua)文(wen)(wen)(wen)(wen)(wen)明則意(yi)味著(zhu)理(li)性(xing)地適應世(shi)界。心理(li)學(xue)家榮格揭示了中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)“金花的秘密”，指出(chu)(chu)中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)人總(zong)能(neng)在(zai)(zai)對立雙(shuang)方(fang)中(zhong)(zhong)(zhong)(zhong)保持平(ping)衡，這(zhe)是(shi)(shi)(shi)“高等文(wen)(wen)(wen)(wen)(wen)化(hua)的標(biao)志”；相反，西(xi)方(fang)文(wen)(wen)(wen)(wen)(wen)明突出(chu)(chu)片(pian)面性(xing)，雖(sui)然總(zong)能(neng)提供動(dong)力(li)，卻是(shi)(shi)(shi)“野(ye)蠻的標(biao)志”。英國(guo)(guo)(guo)哲學(xue)家羅素(su)以(yi)其(qi)中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)之(zhi)行的親身經驗指出(chu)(chu)，“西(xi)方(fang)文(wen)(wen)(wen)(wen)(wen)明建立在(zai)(zai)這(zhe)樣的假設之(zhi)上，用心理(li)學(xue)家的話(hua)來說(shuo)是(shi)(shi)(shi)精(jing)力(li)過剩的合理(li)化(hua)……西(xi)方(fang)人向來崇尚效(xiao)率，而不考慮這(zhe)種(zhong)效(xiao)率是(shi)(shi)(shi)服(fu)務于何種(zhong)目的”；“若不借(jie)鑒一向被我們(men)輕視的東方(fang)智慧(hui)，我們(men)的文(wen)(wen)(wen)(wen)(wen)明就沒有指望了”。辜(gu)鴻銘也指出(chu)(chu)，“歐(ou)洲并未在(zai)(zai)發現(xian)和(he)理(li)解(jie)真正的文(wen)(wen)(wen)(wen)(wen)明、文(wen)(wen)(wen)(wen)(wen)明的基(ji)礎、意(yi)義上下多少功夫，而是(shi)(shi)(shi)傾(qing)全力(li)于增加文(wen)(wen)(wen)(wen)(wen)明利器”，他認為(wei)中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)語(yu)言中(zhong)(zhong)(zhong)(zhong)“文(wen)(wen)(wen)(wen)(wen)明”從其(qi)文(wen)(wen)(wen)(wen)(wen)字構(gou)成(cheng)來看，是(shi)(shi)(shi)由(you)“美好(hao)和(he)智慧(hui)”組合而成(cheng)，“即美好(hao)和(he)智慧(hui)的東西(xi)就是(shi)(shi)(shi)文(wen)(wen)(wen)(wen)(wen)明”，又說(shuo)“在(zai)(zai)中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)古(gu)代(dai)(dai)經典(dian)里，‘文(wen)(wen)(wen)(wen)(wen)明’的真正含義在(zai)(zai)于‘秩序與發展’”。還有眾(zhong)多中(zhong)(zhong)(zhong)(zhong)外思想家闡述了中(zhong)(zhong)(zhong)(zhong)華(hua)(hua)(hua)文(wen)(wen)(wen)(wen)(wen)明重(zhong)情(qing)的特(te)(te)質，例(li)如梁漱溟就認為(wei)，與西(xi)方(fang)重(zhong)物理(li)不同，中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)人突出(chu)(chu)的是(shi)(shi)(shi)情(qing)理(li)，“倫理(li)情(qing)誼，人生向上”是(shi)(shi)(shi)中(zhong)(zhong)(zhong)(zhong)華(hua)(hua)(hua)民(min)族獨特(te)(te)的民(min)族精(jing)神(shen)(shen)。在(zai)(zai)“祛魅(mei)”的西(xi)方(fang)現(xian)代(dai)(dai)文(wen)(wen)(wen)(wen)(wen)明映襯下，中(zhong)(zhong)(zhong)(zhong)華(hua)(hua)(hua)文(wen)(wen)(wen)(wen)(wen)明這(zhe)些特(te)(te)質恰(qia)恰(qia)能(neng)賦予中(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)式現(xian)代(dai)(dai)化(hua)以(yi)獨特(te)(te)底(di)蘊和(he)魅(mei)力(li)。

　　習近(jin)平總書記指出，“中國優秀傳(chuan)(chuan)統(tong)文(wen)化中蘊藏(zang)著解決當代人(ren)類(lei)面臨的(de)難題的(de)重(zhong)要啟(qi)示(shi)”。中華優秀傳(chuan)(chuan)統(tong)文(wen)化對(dui)文(wen)明(ming)(ming)(ming)理(li)解的(de)核心之(zhi)處在于(yu)：基于(yu)人(ren)的(de)生命實踐，以人(ren)、天(tian)下為(wei)原則，以行有所止(zhi)的(de)理(li)性智慧(hui)追求美好(hao)生活。對(dui)“人(ren)”的(de)領悟就(jiu)是(shi)“仁”，而(er)天(tian)下乃是(shi)由仁而(er)化的(de)天(tian)下，美好(hao)生活則是(shi)生命的(de)理(li)想狀態。從(cong)當今人(ren)類(lei)文(wen)明(ming)(ming)(ming)面臨危機的(de)角度(du)看，中華優秀傳(chuan)(chuan)統(tong)文(wen)化對(dui)文(wen)明(ming)(ming)(ming)的(de)獨特理(li)解恰(qia)恰(qia)是(shi)有原則高度(du)的(de)，具有跨越時空的(de)永恒價值。

　　以“第二個結合”推進當代中國有原則高度的文明實踐

　　馬(ma)克(ke)思主(zhu)(zhu)義(yi)和中(zhong)(zhong)(zhong)華(hua)(hua)優(you)秀傳統文(wen)(wen)化(hua)(hua)來(lai)(lai)源不同，但彼此(ci)高度契(qi)合。中(zhong)(zhong)(zhong)國(guo)(guo)共產(chan)黨以馬(ma)克(ke)思主(zhu)(zhu)義(yi)真(zhen)理之(zhi)光激活(huo)了(le)中(zhong)(zhong)(zhong)華(hua)(hua)文(wen)(wen)明的(de)(de)(de)基因，中(zhong)(zhong)(zhong)華(hua)(hua)優(you)秀傳統文(wen)(wen)化(hua)(hua)則充實了(le)馬(ma)克(ke)思主(zhu)(zhu)義(yi)的(de)(de)(de)文(wen)(wen)化(hua)(hua)生命，在兩者(zhe)的(de)(de)(de)相(xiang)互成就中(zhong)(zhong)(zhong)發展(zhan)出(chu)(chu)中(zhong)(zhong)(zhong)華(hua)(hua)文(wen)(wen)明的(de)(de)(de)現(xian)(xian)(xian)代形態(tai)。馬(ma)克(ke)思主(zhu)(zhu)義(yi)和中(zhong)(zhong)(zhong)華(hua)(hua)優(you)秀傳統文(wen)(wen)化(hua)(hua)是中(zhong)(zhong)(zhong)國(guo)(guo)式(shi)現(xian)(xian)(xian)代化(hua)(hua)的(de)(de)(de)魂脈(mo)和根脈(mo)，中(zhong)(zhong)(zhong)國(guo)(guo)式(shi)現(xian)(xian)(xian)代化(hua)(hua)的(de)(de)(de)文(wen)(wen)明實踐(jian)因此(ci)展(zhan)現(xian)(xian)(xian)出(chu)(chu)不同于西方文(wen)(wen)明的(de)(de)(de)新圖景，代表著人類(lei)文(wen)(wen)明進(jin)步的(de)(de)(de)發展(zhan)方向(xiang)，彰顯(xian)了(le)當(dang)代中(zhong)(zhong)(zhong)國(guo)(guo)文(wen)(wen)明實踐(jian)的(de)(de)(de)原則高度。這種原則高度在中(zhong)(zhong)(zhong)國(guo)(guo)式(shi)現(xian)(xian)(xian)代化(hua)(hua)的(de)(de)(de)中(zhong)(zhong)(zhong)國(guo)(guo)特色、本質要求中(zhong)(zhong)(zhong)體(ti)現(xian)(xian)(xian)出(chu)(chu)來(lai)(lai)，在建設中(zhong)(zhong)(zhong)華(hua)(hua)民族(zu)現(xian)(xian)(xian)代文(wen)(wen)明和創造(zao)人類(lei)文(wen)(wen)明新形態(tai)的(de)(de)(de)具體(ti)實踐(jian)中(zhong)(zhong)(zhong)體(ti)現(xian)(xian)(xian)出(chu)(chu)來(lai)(lai)。

　　一(yi)是人(ren)(ren)(ren)(ren)民至(zhi)(zhi)上(shang)的(de)(de)(de)(de)文(wen)(wen)明(ming)本(ben)質(zhi)。在中國共產黨(dang)人(ren)(ren)(ren)(ren)看來，“現(xian)代(dai)化(hua)(hua)(hua)的(de)(de)(de)(de)本(ben)質(zhi)是人(ren)(ren)(ren)(ren)的(de)(de)(de)(de)現(xian)代(dai)化(hua)(hua)(hua)”，西(xi)方現(xian)代(dai)化(hua)(hua)(hua)的(de)(de)(de)(de)最(zui)大弊端(duan)就是以(yi)資本(ben)為中心(xin)，見物不見人(ren)(ren)(ren)(ren)。作(zuo)為中國式(shi)現(xian)代(dai)化(hua)(hua)(hua)指(zhi)導思想(xiang)(xiang)的(de)(de)(de)(de)習(xi)近(jin)平新時代(dai)中國特(te)色社會主義(yi)思想(xiang)(xiang)將(jiang)“必須堅持(chi)(chi)人(ren)(ren)(ren)(ren)民至(zhi)(zhi)上(shang)”作(zuo)為世界觀和(he)方法論的(de)(de)(de)(de)第一(yi)條，并提出(chu)和(he)堅持(chi)(chi)以(yi)人(ren)(ren)(ren)(ren)民為中心(xin)的(de)(de)(de)(de)發(fa)展(zhan)(zhan)思想(xiang)(xiang)，突出(chu)現(xian)代(dai)化(hua)(hua)(hua)的(de)(de)(de)(de)人(ren)(ren)(ren)(ren)民性。習(xi)近(jin)平總書記還特(te)別(bie)強調“從五千多(duo)年文(wen)(wen)明(ming)史的(de)(de)(de)(de)角度來看中國”，“展(zhan)(zhan)現(xian)中華(hua)文(wen)(wen)明(ming)的(de)(de)(de)(de)悠久歷史和(he)人(ren)(ren)(ren)(ren)文(wen)(wen)底(di)蘊”，明(ming)確(que)人(ren)(ren)(ren)(ren)民至(zhi)(zhi)上(shang)、生命至(zhi)(zhi)上(shang)的(de)(de)(de)(de)價(jia)值追(zhui)求。歸根結底(di)，文(wen)(wen)明(ming)是人(ren)(ren)(ren)(ren)的(de)(de)(de)(de)文(wen)(wen)明(ming)，“現(xian)代(dai)化(hua)(hua)(hua)道路最(zui)終能否走得(de)通(tong)、行(xing)得(de)穩，關(guan)鍵要看是否堅持(chi)(chi)以(yi)人(ren)(ren)(ren)(ren)民為中心(xin)”，“中國式(shi)現(xian)代(dai)化(hua)(hua)(hua)的(de)(de)(de)(de)出(chu)發(fa)點(dian)和(he)落腳點(dian)是讓14億多(duo)中國人(ren)(ren)(ren)(ren)過上(shang)更加美好(hao)的(de)(de)(de)(de)生活”。

　　二是(shi)文(wen)(wen)(wen)明(ming)(ming)(ming)以止(zhi)(zhi)的(de)(de)(de)(de)人(ren)文(wen)(wen)(wen)秩(zhi)序。西(xi)方(fang)(fang)以資(zi)本(ben)為中(zhong)(zhong)(zhong)(zhong)心、兩極(ji)分化(hua)(hua)、物(wu)(wu)質(zhi)(zhi)主(zhu)義(yi)膨(peng)脹(zhang)、對外(wai)擴張掠奪的(de)(de)(de)(de)現(xian)代化(hua)(hua)老路(lu)之(zhi)所以行(xing)不(bu)通，就在(zai)于其文(wen)(wen)(wen)明(ming)(ming)(ming)是(shi)“無(wu)止(zhi)(zhi)”的(de)(de)(de)(de)文(wen)(wen)(wen)明(ming)(ming)(ming)。中(zhong)(zhong)(zhong)(zhong)國(guo)式現(xian)代化(hua)(hua)的(de)(de)(de)(de)文(wen)(wen)(wen)明(ming)(ming)(ming)實(shi)踐(jian)則是(shi)有止(zhi)(zhi)的(de)(de)(de)(de)實(shi)踐(jian)，這(zhe)集中(zhong)(zhong)(zhong)(zhong)體現(xian)在(zai)“中(zhong)(zhong)(zhong)(zhong)國(guo)特(te)色”的(de)(de)(de)(de)規范之(zhi)中(zhong)(zhong)(zhong)(zhong)。人(ren)口(kou)規模巨大要(yao)求(qiu)我們從實(shi)際(ji)國(guo)情、人(ren)口(kou)特(te)點出發(fa)；全(quan)體人(ren)民共(gong)同(tong)富裕要(yao)求(qiu)防(fang)止(zhi)(zhi)兩極(ji)分化(hua)(hua)；物(wu)(wu)質(zhi)(zhi)文(wen)(wen)(wen)明(ming)(ming)(ming)和(he)精(jing)(jing)神(shen)文(wen)(wen)(wen)明(ming)(ming)(ming)相(xiang)協調(diao)要(yao)求(qiu)防(fang)止(zhi)(zhi)物(wu)(wu)質(zhi)(zhi)主(zhu)義(yi)膨(peng)脹(zhang)；人(ren)與自然(ran)和(he)諧共(gong)生反對無(wu)止(zhi)(zhi)境地向(xiang)自然(ran)索取甚至破(po)壞自然(ran)；走(zou)和(he)平發(fa)展道(dao)路(lu)要(yao)求(qiu)不(bu)走(zou)一些國(guo)家(jia)通過戰爭(zheng)、殖(zhi)民、掠奪等方(fang)(fang)式實(shi)現(xian)現(xian)代化(hua)(hua)的(de)(de)(de)(de)老路(lu)。習(xi)近平總書記指出：“親仁(ren)善鄰、協和(he)萬邦是(shi)中(zhong)(zhong)(zhong)(zhong)華文(wen)(wen)(wen)明(ming)(ming)(ming)一貫(guan)的(de)(de)(de)(de)處世之(zhi)道(dao)，惠(hui)民利民、安(an)民富民是(shi)中(zhong)(zhong)(zhong)(zhong)華文(wen)(wen)(wen)明(ming)(ming)(ming)鮮明(ming)(ming)(ming)的(de)(de)(de)(de)價值導(dao)向(xiang)，革故鼎新、與時俱進是(shi)中(zhong)(zhong)(zhong)(zhong)華文(wen)(wen)(wen)明(ming)(ming)(ming)永恒的(de)(de)(de)(de)精(jing)(jing)神(shen)氣質(zhi)(zhi)，道(dao)法(fa)自然(ran)、天人(ren)合一是(shi)中(zhong)(zhong)(zhong)(zhong)華文(wen)(wen)(wen)明(ming)(ming)(ming)內在(zai)的(de)(de)(de)(de)生存(cun)理念。”這(zhe)些都(dou)是(shi)由(you)人(ren)民至上(shang)的(de)(de)(de)(de)文(wen)(wen)(wen)明(ming)(ming)(ming)本(ben)質(zhi)(zhi)所決定的(de)(de)(de)(de)人(ren)文(wen)(wen)(wen)秩(zhi)序與規范。

　　三(san)是(shi)人(ren)的(de)(de)全面發(fa)展(zhan)的(de)(de)文明(ming)(ming)目標。中國式現(xian)代化的(de)(de)文明(ming)(ming)實(shi)踐不(bu)僅(jin)(jin)追求物的(de)(de)極(ji)大(da)豐富(fu)，更(geng)追求人(ren)的(de)(de)全面發(fa)展(zhan)。人(ren)是(shi)“能動的(de)(de)、全面的(de)(de)人(ren)，而(er)不(bu)是(shi)僵化的(de)(de)、‘單向度(du)’的(de)(de)人(ren)”。全體(ti)人(ren)民共同(tong)富(fu)裕不(bu)僅(jin)(jin)包括物質生(sheng)活(huo)上的(de)(de)共同(tong)富(fu)裕，而(er)且包括精(jing)神(shen)(shen)生(sheng)活(huo)上的(de)(de)共同(tong)富(fu)裕；物質文明(ming)(ming)和(he)精(jing)神(shen)(shen)文明(ming)(ming)相協調就是(shi)既(ji)要(yao)物質財富(fu)極(ji)大(da)豐富(fu)，也要(yao)精(jing)神(shen)(shen)財富(fu)極(ji)大(da)豐富(fu)、在思想文化上自(zi)信自(zi)強，讓全體(ti)人(ren)民始(shi)終擁有(you)團結奮斗(dou)的(de)(de)思想基礎、開拓(tuo)進取的(de)(de)主動精(jing)神(shen)(shen)、健康向上的(de)(de)價值追求，而(er)物質文明(ming)(ming)和(he)精(jing)神(shen)(shen)文明(ming)(ming)建設的(de)(de)最終目的(de)(de)就是(shi)要(yao)促進人(ren)的(de)(de)全面發(fa)展(zhan)。

　　四是(shi)文(wen)(wen)明(ming)(ming)交流互鑒的(de)(de)天下胸懷(huai)。中(zhong)(zhong)(zhong)國(guo)共(gong)(gong)產黨(dang)不僅為人(ren)(ren)(ren)民謀幸福、為民族謀復興(xing)，而且為人(ren)(ren)(ren)類謀進步(bu)、為世界(jie)(jie)(jie)謀大同(tong)；不僅以(yi)海納(na)百川的(de)(de)寬闊胸襟借(jie)鑒吸收人(ren)(ren)(ren)類一(yi)切優秀文(wen)(wen)明(ming)(ming)成果，而且強調立己達人(ren)(ren)(ren)，增強現代化(hua)成果的(de)(de)普(pu)惠性，與世界(jie)(jie)(jie)各國(guo)共(gong)(gong)享(xiang)機(ji)遇。中(zhong)(zhong)(zhong)國(guo)共(gong)(gong)產黨(dang)直面世界(jie)(jie)(jie)之(zhi)問(wen)、時(shi)代之(zhi)問(wen)，提(ti)出(chu)弘揚全(quan)人(ren)(ren)(ren)類共(gong)(gong)同(tong)價值(zhi)、推動構(gou)建人(ren)(ren)(ren)類命運(yun)共(gong)(gong)同(tong)體等中(zhong)(zhong)(zhong)國(guo)方案、中(zhong)(zhong)(zhong)國(guo)智慧(hui)，提(ti)出(chu)全(quan)球(qiu)發(fa)展倡議(yi)(yi)、全(quan)球(qiu)安全(quan)倡議(yi)(yi)、全(quan)球(qiu)文(wen)(wen)明(ming)(ming)倡議(yi)(yi)等，強調和(he)踐(jian)行以(yi)文(wen)(wen)明(ming)(ming)交流超越(yue)文(wen)(wen)明(ming)(ming)隔閡、文(wen)(wen)明(ming)(ming)互鑒超越(yue)文(wen)(wen)明(ming)(ming)沖突、文(wen)(wen)明(ming)(ming)包(bao)容超越(yue)文(wen)(wen)明(ming)(ming)優越(yue)，始終站(zhan)在歷史正確的(de)(de)一(yi)邊、站(zhan)在人(ren)(ren)(ren)類文(wen)(wen)明(ming)(ming)進步(bu)的(de)(de)一(yi)邊。中(zhong)(zhong)(zhong)國(guo)的(de)(de)文(wen)(wen)明(ming)(ming)實(shi)踐(jian)，正是(shi)馬克(ke)思所期許的(de)(de)“真正的(de)(de)普(pu)遍(bian)的(de)(de)文(wen)(wen)明(ming)(ming)”的(de)(de)生動體現。我(wo)們有(you)(you)理由(you)堅信，擁有(you)(you)中(zhong)(zhong)(zhong)國(guo)式(shi)現代化(hua)這樣“有(you)(you)原則高度的(de)(de)文(wen)(wen)明(ming)(ming)實(shi)踐(jian)”，中(zhong)(zhong)(zhong)國(guo)會(hui)更加(jia)美好，人(ren)(ren)(ren)類會(hui)更加(jia)美好。

　　《日(ri)報》（2024年(nian)03月22日(ri)?11版）