The Report to the 20th National Congress of the Communist Party of China (CPC) is an action plan for the CPC to rally and lead the people to uphold and develop socialism with Chinese characteristics on the new journey of the new era. It gives a rational answer to the philosophical question of “Where is socialism with Chinese characteristics headed on the new journey of the new era” that underlies in the development course of this country, and contains strategic thinking that is forward-looking, big-picture, and pioneering. From a strategic perspective, the Report to the 20th National Congress points out a scientific path for China’s future development, clarifies phased tasks, and defines specific strategic choices, reflecting the forwardlooking strategic vision of planning the cause of socialism with Chinese characteristics. Based on the viewpoint of holistic, developing, and universal connection, it aims to achieve the unity between local and overall interests in strategic deployment, the unity between the present and the future in strategic objectives, and the unity between domestic and international development in strategic vision. It highlights the principles of scientific socialism as upholding the guidance of Marxism, the overall leadership of the CPC, and the people’s decisive role in history, pioneering a new frontier in adapting Marxism to the Chinese context and the needs of the times.

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.

The concept of the shared values of humanity, embodying the spirit of putting people first and solving real-life problems, is of great significance for constructing a new global order and building a human community with a shared future. The shared values of humanity respect the differences in understanding and realization paths of different civilizations, and seek common grounds with an inclusive and open attitude. The core socialist values are an embodiment and an extension of the shared values of humanity. The fine traditional Chinese culture has also laid a profound cultural basis for the pursuit of the shared values of humanity, enabling us to make up a better scheme for building a human community with a shared future from the perspective of civilization.

On the basis of recognizing the diversity of cultures and civilizations in the world and the existence of different values among people of different nations, regions, and countries, the shared values of humanity pursue after the largest common ground and greatest convergence of values of all mankind. Shared values of humanity are the deep cultural structure of a human community with a shared future, and value and ethical consensus is necessary to form at the global level to promote the building of a human community with a shared future. Shared values of humanity embody the public good of all peoples and countries in the world in the fields of common interests, needs, and development, serve as the ethical guidelines for reconstructing the rules for interaction and order of communication of the international society in the era of globalization, and represent the ethical vision for the development of a human community with a shared future. Shared values of humanity lay the ethical foundation for promoting the construction of a human community with a shared future. Specifically, peace and development represent the ethical consensus on the survival of the community; fairness and justice advocate the new ethical consensus on international relations formed within the framework of the community; and democracy and freedom demonstrate the political-ethical consensus of the community.

Marx’s thought of community has experienced three stages in logic and is rooted in the social fundamental contradictions between productive forces and universal communication in content. It reflects the evolution of history into world history and human’s free and all-round development tending towards the unity of individuals and communities. Faced with the profound changes never seen in a century, the thought of building a human community with a shared future inherits and carries forward Marx’s idea of community in three aspects, i.e., the practice of building a social community, the ultimate focus on human destiny, and the grand vision of promoting historical development in human society. In addition, under the historical context of socialism and capitalism coexisting, the thought of building a human community with a shared future creates and shows a new state of Marx’s idea of community in three aspects, namely, dimension remodeling, path reshaping, and value reinterpretation. It presents a new model for historical significance and human civilization of a world of openness, probability and promise to promote the transformation from the modern society to a human society.

Artificial intelligence (AI) is a revolutionary and overwhelming technology that is yet to immature. While profoundly changing and shaping people and society, AI also splits into its own opposites and develops into a new external alien force. As the basic technical support of the entire society, intelligent technology entails the overt or covert domination of human beings, who are becoming the “vassals” and “slaves” of this high-speed intelligent social system. Various intelligent systems are constantly replacing human work, so that the “digital poor” gradually lose the opportunities and values offered by labor and hence are excluded by the global economic and social system, rendering their existence empty and absurd. The rapid development of intelligent robots has blurred the boundary between humans and machines and had a strong impact on the nature of man and his position as a conscious agent, making “What is man?” and the human-machine relationship prominent issues for our times, challenging the commonplaces of philosophy. We must face up to the existing or imminent risk of alienation, expand our theoretical horizons, innovate theories of alienation in the era of intelligence, take constructive action in terms of the construction of an ideal society and the evolution of man himself, build an ecological system for the joint evolution and growth of human beings and intelligent machines, and achieve liberty of man and the all-round and free development.

General Secretary Xi Jinping deeply grasps the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a hundred years, and forms the important thought of carrying forward the shared values of humanity of peace, development, fairness, justice, democracy, and freedom and promoting the building of a human community with a shared future. The shared values of humanity provide value basis for the community, confirm the morality of the community, and lay the foundation of value recognition for building the community. A human community with a shared future is the practice area for the shared values of humanity, providing it with a real subject and delimiting the boundaries of the times. The shared values of humanity and a human community with a shared future complement each other, and are dialectically unified in the planning and grasp of the “two overall situations,” i.e., the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a century．

The Chinese path to modernization features socialist modernization with Chinese characteristics. It not only adheres to scientific socialism with Chinese characteristics but is also the Chinese road of development during global modernization, the path to realizing the great rejuvenation of the Chinese nation, and the creation of a new model for human advancement. Through the Chinese path to modernization, Chinese civilization with a long history now displays a brand-new form and its unique values and significance on the global stage. This paper probes into the vicissitudes of the Chinese nation in modern times, and reveals the leapfrog development of the great national rejuvenation to highlight the significance of the Chinese modernization by solving the “mystery of figures” ; explores the Chinese nation’s ideological progress during modernization since modern times to show the thought development that Chinese modernization achieved by analyzing the “mystery of thought” ; elaborates on the value orientation of the great national rejuvenation to demonstrate the guidance on values provided by Chinese modernization by explaining the “mystery of values” ; and studies the great rejuvenation of the Chinese nation from a strategic perspective to tap into the rich significance and institutional underpinnings of Chinese modernization by unraveling the “mystery of characteristics.” The Chinese Communists have conducted comprehensive theoretical explorations and pioneered practical innovations in the above aspects, which formed its powerful guidance in ideas and values, the underpinnings of the systematic structures and institutions, and created the Chinese path to modernization. The Chinese path to modernization pushes forward the leapfrog development of the Chinese nation towards modernization, advances the national rejuvenation along the right track, builds a new form of Chinese civilization, and shape the development course of contemporary human culture.

From a macro-historical perspective, the distinctive characteristics, substantive content, and world significance of Chinese modernization lie in that it is not a replica of foreign models of modernization, but rather a uniquely Chinese path to modernization that takes Marxism as its guide and adheres to the principle of socialism with Chinese characteristics, creating a new model for human civilization. The premise of Chinese modernization is that the Chinese nation achieved independence and stood up in the world landscape of “the East being subordinate to the West.” It is a modernization based on the reality that the Chinese nation has grown prosperous and become strong in the innovative practice of reform and opening up. It is a modernization with the historical mission of creating a new model for human civilization in upholding and developing socialism with Chinese characteristics. Chinese modernization is a new path to build a modernized society that promotes allround social progress and well-rounded human development.

The sudden onslaught of the COVID-19 pandemic brought people the most serious global public health emergency since the end of World War II. Posing a threat to human survival and development, the pandemic has given prominence to global issues concerning life safety and ecological security and triggered studies on their integrated advancement. Only by fully understanding the importance and urgency of the life-ecology integrated security and establishing the new idea, new strategy, new plan, and basic path can we survive deadly emergencies, build a community with a shared future and health for all, and jointly contribute to and share the benefits of a safe, healthy and beautiful world with common prosperity, long-lasting peace and stability of humanity.

While receiving widespread attention, the fundamental issues in the research of artificial intelligence (AI) ethical risk prevention need to be probed and articulated. Although the relevant research is still at an initial stage with long-term tasks, it has a very important social significance. The strategic goals of AI ethical risk prevention research are clarifying ethical risks, taking flexible and effective measures, and providing ethical support for the development of AI technology. This paper argues that key tasks must be of the top priority, such as broadening the theoretical foundation, evaluating ethical risks, realizing ethical design and solving core ethical risks. Therefore, the research of AI ethical risk prevention can be substantially promoted.

Since modern times, the comparison of Chinese and Western philosophy has been a fundamental context for all philosophical research in China. Currently, the construction of a contemporary form of Chinese philosophy is currently an urgent task facing the field of Chinese philosophy. Rather than solely focusing on a narrow or direct comparative study of Chinese and Western philosophy, it is important to consider the systematic introduction of Western philosophy and the adaptation of Marxist philosophy to the Chinese context, alongside the extensive study of the history of Chinese philosophy over a century. This historical experience merits further attention and examination. The comparative study of Chinese and Western philosophies has been expanding in-depth, but it is facing a growing predicament. The goal of constructing a contemporary form of Chinese philosophy, incorporating three traditions of Chinese, Western, and Marxist philosophies, has at times appeared to move further away rather than closer. Furthermore, at the turn of the 21st century, it faced the challenge of establishing the “legitimacy” of Chinese philosophy. The crux of the problem lies in questioning the “Chinese characteristics” of the historiography of Chinese philosophy, as well as questioning the “philosophical nature” of Chinese philosophical traditions. To promote meaningful progress in comparison of Chinese and Western philosophies, it is imperative to overcome the dual obsessions of “China-non-philosophy” and “philosophy-non-China,” based on truly grasping the essence of the Western philosophical tradition. Additionally, it is equally important to realize the contemporary development of Marxist philosophical interpretation while engaging in critical dialogue with the latest developments in contemporary Western philosophy and reenact the true spirit of ancient Chinese philosophical traditions in a modern discourse style on the basis of maintaining an appropriate awareness of “distance” between “we” and cultural traditions. This requires looking at and organizing the historical changes in Chinese social life and philosophical trends since modern times, with a future China that has achieved a state of modernization as the reference framework. The development of contemporary Chinese philosophy cannot be accomplished by relying upon a single academic school alone. Rather, it requires a holistic renewal of the academic ecosystem, an inevitable unfolding of the spirit of the new era in all cultural and intellectual domains.

Harmony without uniformity is the wisdom of Chinese civilization. Its connotation remains not only an ethical virtue, a state of being, or a capacity for inclusiveness, but also a methodology of profound philosophical significance. Harmony without uniformity provides us with a Confucian perspective to observe everything, the necessary tools to deal with various complex situations, and a practical path to making moral choices in various situations. Harmony without uniformity contains the cultural genetic code concerning why and how the shared values of humanity are possible, which is one of the significant reasons for the shared values to be actually realized. Harmony without uniformity recognizes inherent differences in the world, diverse demands of cultural forms, and different styles of individuals and communities in beliefs and practices. However, the recognition of differences serves only as one part of the process. Under no circumstances is harmony without uniformity limited to the recognition of “differences” or “diversity.” It also seeks common ground while reserving differences, pursues coexistence and common growth, and contributes to the flourishing of all cultures through coordination, negotiation, and cooperation, thus providing a practical and feasible path for the reconstruction of the shared values of humanity in the new era.

The centennial exploration of the Chinese road started with the founding of the Communist Party of China (CPC). This road is essentially characterized by modernization and adapting Marxism to the Chinese context. The fundamental correlation between China’s modernization and Marxism lies in the fact that China must go through a thorough social revolution to lay the foundation for its modernization cause, which charted a historical course from new democracy to socialism. However, only adapting Marxism to the Chinese context can help China’s modernization, because it is this philosophy that is intrinsically related to China’s practice in revolution, construction and reform. The contemporary form of adapting Marxism to the Chinese context is socialism with Chinese characteristics, which holds great significance for both the Chinese nation and international socialism and the overall development of human society in the new historical phase. This is a kind of “significance for world history” because the great rejuvenation of the Chinese nation lies not only in its own development into a modern power, but also in the fact that it is actively opening up the possibility of a new type of civilization besides completing the modernization mission and obtaining achievements from modern civilization.

The COVID-19 pandemic has raged around the world over the recent years, raising the global community’s awareness of the interconnection of human civilizations and urging the reconsideration of the humannature relationship. The escalating worldwide ecological crises are putting human survival and development at risk. The phenomenon has aroused the awareness of “ecological rationality,” consciousness of “economic value” and appeal for “ecological justice” in the universal sense. The endeavor of promoting ecological civilization has been included as part of the fivesphere integrated plan for building socialism with Chinese characteristics since the 18th National Congress of the Communist Party of China (CPC). General Secretary Xi Jinping’s thought on ecological civilization has fully manifested the value and goal of comprehensively promoting ecological civilization and adhering to the Chinese path to modernization. The Chinese path to modernization, which has reflected on and outclassed the Westernstyle logic for modernization, shows a unique horizon and independent wisdom. Focusing on addressing the uncertainties facing human survival in the New Era and aiming at embracing the future, the Chinese path to modernization has shifted the mindset from economic rationality to ecological rationality, abandoned anthropocentrism, and firmly upheld and fulfilled the code of conduct for rational “economic man.” The endeavor of building an eco-friendly society and an ecological community has showcased the favorable institutional practice in Chinese modernization and China’s wisdom, demonstrated rational planning, prudential design and effective implementation for the prospect of mankind and highlighted a progressive trend in human civilization.

The relation between particularity and universality provides an important perspective to understand a new form of human advancement and the shared values of humanity, as well as their relations. On the one hand, as a unique state of civilization, a new form of human advancement is universal to a principle extent. China is moving closer to the center of the world; it will only give its particularity only if it can create universality since human universality is the essential attribute of socialism. A new form of human advancement also addresses universal problems facing mankind, embraces existing cultures, and coexists with them in harmony. On the other hand, as a reference to universal value, the shared values of humanity are precisely based on the particularity of “realistic man.” The difference is a premise that fundamentally defines how common is possible. Humanity is in the complex relationship between various groups and individual subjects, whose common values have the nature of good means to serve the universal purpose, and whose essence is the public value in the international community. Both a new form of human advancement and the shared values of humanity highlight the principal position of China. The connotation of the shared values of humanity constitutes the fundamental component of the core values of a new form of human advancement which in turn implements the shared values of humanity. Carrying forward the shared values of humanity poses higher requirements for China to develop a new form of human advancement.

Equilibrium and harmony elevate human emotions like pleasure, anger, sorrow, and joy to the highest ontological level. We are puppets of our emotions and feelings, without the possibility of parole. By implanting complex emotional reactions in the operating system of sex robots, we have created a virtual relationship that mimics human intimacy. In this way, a thing—in this case, a machine—takes on human characteristics. This could be called the humanization of things. Not only can things be humanized, humans can also be reified. If, by imitating neural networks and deep learning, intelligent robots are to make great strides in their ability to think, they may come into the possession of emotions and feelings. In traditional Chinese culture, equilibrium and harmony form the highest and most pervasive principle, value, and morality for nature, society, and life. The state of equilibrium (zhong 中 ) and harmony (he 和 ) is the fundamental root from which springs the world and the universal path that it must pursue. When we view emotional equilibrium and harmony in light of the theoretical doctrine of harmony and cooperation, the emotional lives of humans and machines are integrated and combined with the state of equilibrium and harmony to achieve the greatest good. Moreover, this can resolve all kinds of crises amid the emotions and feelings of humanoids created by humans, notably by leveraging the outstanding intelligence of humans to maintain the emotions of humanoids in a state of equilibrium and harmony. To this end, we must perform regulatory actions in several aspects. First, we must modulate emotions and feelings. Second, we must achieve a state of equilibrium, which can put all things in the right positions, allowing them to be nourished and flourish. Third, we must strive for mutual empathy between humans and machines, which can pave the way for collaborative creation in harmony, as well as their integration, camaraderie, emotional understanding, mutual respect and harmonious love.

Since the 20th century, Chinese philosophy has not only exhibited worldwide significance but also, in a certain sense, participated in the worldwide contention of various schools of thought. The polemics over science and metaphysics of the 1920s, in particular, reflected the ongoing debate between modern Western scientism and humanism. The emergence of systematic philosophical frameworks during this period further exemplified these tendencies from an internal perspective. These philosophical systems not only presented themselves in a modern form but also offered critical perspectives on Western civilization and Western philosophy from various angles, embodying a wide-ranging worldwide significance and providing unique responses to philosophical debates worldwide. From the polemics over science and metaphysics to the personalized philosophical construction of philosophers, from the dominance of Marxism to the dialogue between Chinese philosophy, Western philosophy, and Marxist philosophy, from diverse and relative approaches to the integration of unity and multiplicity, modern Chinese philosophy has surpassed its regional confines and gained worldwide significance. Furthermore, for a more profound engagement in the worldwide contention of various schools of thought, it is crucial to concretely embrace the rejection of abstraction and dogmatism, as well as the fusion of diversity and relativism with unity and multiplicity. By undertaking practical and constructive work that enables systematic contemplation of relevant issues, Chinese philosophy offers a tangible means of participating in this discourse.

The emergence of artificial intelligence (AI) technology renders the issue of the cognitive subject in epistemology a prominent one. It challenges the epistemological consensus that humankind is the only cognitive subject. With the development from weak AI to strong AI, the significance of humankind being the cognitive subject will undergo new changes. At present, AI technology does not possess the cognitive ability that humans do. As a result, considering the existing AI technology, the issue related to the cognitive subject to which we must give more attention ultimately concerns the epistemological labor division between human and machine. This division of labor requires the foundation that the technical possibility is governed by the value orientation. From the value perspective of regarding human beings as the purpose, machine intelligence, and the direction and limit of the power that technology brings to cognitive subjects will be clarified. This will let the information technology do what it is meant to do, while people will always be able to reserve the subject status for themselves.

Post-Gettier contemporary epistemology is different from traditional epistemology in the sense that the former is concerned more with the normative dimension of knowledge, while the latter is concerned more with how knowledge is actually formed. Due to the cultural differences concerning how to understand key epistemological terms like “knowledge,” “belief,” and “justification,” the Chinese-speaking philosophical world, analytic thinkers precluded, has long been unable to appreciate the fruits of the post-Gettier epistemology. Two intermediate moves are proposed to take for filling the gap between post-Gettier epistemology and the Chinesespeaking intellectual community: Firstly, the fusion of AI and epistemology is encouraged, hence, such a move would provide a chance to double-check the putative universal applicability of specific conclusions of the post-Gettier epistemology from an engineering perspective; secondly, an algorithmoriented reconstruction of the Confucian theory of the rectification of names is also encouraged to bring new life to some traditional Chinese-based thoughts on the process of epistemic justification.

The new development of contemporary Chinese philosophy research falls into six categories. The first is the restoration of Chinese philosophical research in an academic sense. The second is that identification with Chinese culture promotes a sympathetic understanding of Chinese philosophy. The third is the wealth of knowledge that has been gained on early Chinese philosophy from the abundance of excavated literature. The fourth is the reflection on the pursuit of methodology intrinsic to Chinese philosophy. The fifth concerns the convergence of the studies of classics and masters and the “turn to classics studies.” The sixth involves probing into historical research to explore and develop new principles and reasons for Chinese philosophy. Chinese philosophy is forming a more virtuous cycle of interpretation through the interaction between academic and political, tradition and modernity, commensurability and difference, studies of classics passed down through the ages and excavated literature, studies of classics and masters, as well as philosophy and its history.

Over the course of a century of endeavor, the Communist Party of China (CPC) has integrated Marxist philosophy with China’s specific realities and fine traditional culture, and taken it as the fundamental guideline for the creative application and development of Marxist philosophy, which is both a theoretical principle and a practical principle. The Sixth Plenary Session of the 19th CPC Central Committee held in 2021 put an emphasis on upholding historical and dialectical materialism and looking back on the CPC’s endeavors over the past century to help us see why we were successful and how we can continue to succeed in the future and better develop socialism with Chinese characteristics. The development of today’s Chinese Marxist philosophy is intertwined with China’s modernization process. It always emphasizes the combination of theory and practice, thus requiring a problem-oriented attitude in terms of academic consciousness in seeking innovative development of Marxist philosophy. This dialogue centers on academic consciousness and the century-long exploration of developing Marxist philosophy in China. It can be seen that modern Chinese Marxist philosophers need to think deeply about the internal mechanism of adapting Marxism to China’s fine traditional culture and strengthen problem-oriented philosophical studies, so as to contribute to the prosperity and development of philosophy and social sciences.

As a significant exposition, promoting the “two adaptions” of the basic tenets of Marxism holistically relates to the essence of Marxism. In the realistic dimension, adapting the basic tenets of Marxism to China’s specific realities is essentially to enable Marxism to blossom and bear fruits in China, which include seeking a right path for China to solve the principal contradiction facing Chinese society and the fundamental issues and advance its development and progress, as well as pursuing innovation of Marxism. In the historical dimension, adapting the basic tenets of Marxism to China’s fine traditional culture is essentially to help Marxism take root in China, and to use Marxist standpoints, viewpoints, and methods to transform and develop traditional Chinese culture in a creative and innovative manner. In the theoretical dimension, the “two adaptions,” which are fundamental to pursuing innovation of Marxism, have created Marxism adapted to the Chinese context. To advance the “two adaptions,” it is necessary to systematically and thoroughly sum up and adhere to the experience of “two adaptions,” draw the essence of China’s fine traditional culture, combine “advantage combination” with “functional complementation,” and grasp the connotation of China’s specific realities from the perspective of “historical juncture,” “principal social contradiction,” “fundamental issues” and “Chinese path.”

With the great cause in mind and after a century of arduous struggles, the Communist Party of China abides by its aspirations and strives to lead the whole people on the road of socialism with Chinese characteristics in the new era and works to create new glories in realizing national rejuvenation. Summarizing the experience behind this century of success, the most fundamental one is that the Communist Party of China has always been great at adapting the basic tenets of Marxism to China’s specific realities, adapting Marxism and Marxist philosophy to the Chinese context, and consciously applying them to guide China’s practice.

The essence of human civilization is the organizational forms for production, life, and other social activities. These organizational forms usually change according to historical development and pattern. According to Marx’s theory of three social forms including personal dependence, dependence on things, and free and full development of man, human civilization can be divided into three forms, namely pre-civilization, internally divided civilization, and civilization featuring free and full development of man, of which the second one can be further divided into slavery, serfdom, capitalist civilization, etc. A new form of human advancement created in modern China is a future form of civilization in concept and direction, and a realistic form of civilization in foundation and structure.

Chinese philosophical studies, in the last hundred years, have gone through three main periods: the Republican period, the period from 1949 to the late 1980s, and the period from 1990 to date. During the Republican period, Chinese philosophical studies remained within the self-conscious scope of “philosophy,” characterized by the works of the history of Chinese philosophy. The period from 1949 to the late 1980s signified the ideologization phase of Chinese philosophical studies, consisting of two parts in succession, the former belonging to Zhdanov’s model and the latter to Lenin’s model. The ideological openness of Leninism and the political environment of reform and opening up jointly contribute to the pluralism of Chinese philosophical studies in the 1980s. From a more macroscopic view, Chinese philosophical studies before the late 1980s were of the “prototype-imitation” type in general, an imitation of the so-called general “philosophical” ideas using Western philosophy as the reference frame. The “prototype-imitation” type of Chinese philosophical writing and research features blind application and mechanical construction, lacking independence of thought and autonomy of action. However, Chinese philosophical studies have changed dramatically since 1990. To be more specific, by seeking and recognizing its particularity, Chinese philosophy has established its subjectivity. Because of the “craze” for Chinese culture and ancient civilization and the “enthusiasm” for the study of Confucian classics and excavated literature, the subjectivity of Chinese philosophy has been constantly enhanced. Its subjectivity construct, on is mainly manifested in the following aspects: proposing a methodology from particularity to subjectivity; conducting self-affirmation in the mind-nature theory, value theory, and way of thinking, establishing a selfconsistent, self-supporting, and selfgenerating discourse system; basing Chinese philosophical studies on its problems, concepts, propositions, and classics; the rise of philosophical study of Confucian classics; the re-construction on the pre-Qin philosophy; the further research on SongMing philosophy; and the establishment of fundamental threshold for the studies of Chinese philosophy. The establishment of Chinese philosophical subjectivity makes The Search for Subjectivity: Chinese Philosophical Studies in the Last Hundred Years and Its Contemporary Orientation* DING Sixina https://doi.org/10.3868/s030-012-023-0009-2 * Translated from 天津社会科学 (Tianjin Social Sciences), 2023 (1): 71-83. a School of Humanities, Tsinghua University, Beijing 100084, ChinaJune 2023 Volume 18 Number 2 149 both Chinese philosophy and Western philosophy truly adding word philosophies. Contemporary Chinese philosophical research should go beyond the overreliance and emphasis on particularity, thus breaking through its exclusiveness, developing an active dialogue on the universality of philosophy, and further improving its subjectivity.

The Communist Party of China (CPC) has always been focused on the thought and practice of adapting Marxism to the Chinese context and the needs of the times. Historical practice has shown that different patterns of transplantation and grafting determine whether or not the adaption is successful. Adapting Marxism to the Chinese context and the needs of the times does not mean mechanically transplanting the basic tenets of Marxism to China physically and locationally. Instead, we should graft them in the way that chemical reaction is produced, thus adapting the basic tenets of Marxism to China’s specific realities. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, as a landmark result of the CPC’s ten-year theoretical innovation on adapting Marxism to the Chinese context and the needs of the times, is the product of adapting the basic tenets of Marxism to China’s specific realities and its fine traditional culture (“two adaptions”). This theoretical innovation formed by the “two adaptions” marks a new leap in the adaption of Marxism to the Chinese context and the needs of the times. To realize the Second Centenary Goal of building China into a great modern socialist country in all respects and to advance the rejuvenation of the Chinese nation on all fronts through a Chinese path to modernization, we must continue opening new chapters in adapting Marxism to the Chinese context and the needs of the times.

In the context of the profound changes never seen in a century, China is in urgent need of the guidance of Marxism adapted to the Chinese context in order to modernize its governance capacity and develop a new form of human advancement. The research on value philosophy in China synchronizes with minds emancipation and reform and opening up. It fully demonstrates the value dimension of Marxist philosophy and has led to fruitful research results. How to turn these achievements from knowledge to wisdom and get them integrated into the transformation of people’s thoughts and the shaping of values is of great significance for adapting Marxism to the Chinese context. In the process of such transformation in thought, what really matters is the accurate understanding and proper use of the concept of value in order to clear up misunderstandings in theory, which we cannot ignore.

The philosophy of science and technology and the dialectics of nature enjoy a profound historical origin. The spread and development of dialectics of nature in China have created conditions for discipline institutionalization of the philosophy of science and technology in China. Gradually reaching maturity in the course of reform and opening up, this discipline serves as an important provider of new thinking about China’s social development and a participant in China’s social changes. So far, it has become one of the disciplines with a farreaching impact on contemporary Chinese society and thought. This paper aims at providing a brief and vivid presentation of the history and present situation of Chinese philosophy of science and technology, its development in China, its norms and pluralism as a second-level discipline of philosophy, and some existing problems.

China’s choice of Marxism can be attributed to both historical inevitability and cultural factors. It is crucial to examine the cultural reasons, as Marxism exhibits certain ideological correspondence with Confucianism, a cornerstone of traditional Chinese culture. One notable aspect is the alignment of historical perspectives between Marxism and Confucianism, along with their deep convergence on the concept of freedom. These similarities offer potential cultural possibilities for adapting Marxism to the Chinese context