General Secretary Xi Jinping pointed out that "Chinese style modernization endows Chinese civilization with modern strength, and Chinese civilization endows Chinese style modernization with profound heritage." "Without the 5000 year Chinese civilization, where would there be Chinese characteristics? If it were not for Chinese characteristics, where would there be the successful path of socialism with Chinese characteristics that we have today?" Chinese style modernization is not like water without a source or a tree without roots, but rather has its own origin and a long history. The Chinese civilization created by the Chinese nation in more than 5000 years of historical development, with the excellent traditional Chinese culture as an important carrier, has shaped the distinctive characteristics of Chinese path to modernization and endowed Chinese path to modernization with profound cultural heritage and strong spiritual strength. The governing philosophy of 'putting the people first'. The people, their sentiments, and their livelihoods are important factors in the nurturing and development of traditional agricultural civilization and the stable operation of state power. The coordinated evolution of people-oriented thinking and population governance almost runs through the entire history of Chinese civilization. Starting from the "Song of the Five Sons" in the Book of Documents, it is mentioned that "the people are the foundation of the nation, and the nation is stable and peaceful." It regards the people of the world as the foundation of governing the country; In the Western Han Dynasty, Jia Yi emphasized the importance of respecting and relying on the people in national governance, stating that "the people are the foundation. The state is the foundation, the ruler is the foundation, and the officials are the foundation; From Tang Taizong's Li Shimin's "The vastness of heaven and earth is based on the Li Yuan", which regards the common people as the foundation of the country... Ancient Chinese thinkers and politicians have always attached great importance to the fundamental position of the people in the state. China has always been a country with a large population base, and the people are the basic constituent elements and important entities of the country. In history, each dynasty and each generation used the land system to balance the relationship between population change and land distribution, to achieve the overall management of population quantity, distribution and structure by improving the registered residence system, and to formulate flexible tax policies based on population size. They have rich institutional practice and experience in social governance. The ruling concept and action of "people first" in Chinese civilization have provided an important historical mirror for today's "massive population modernization" of national governance, and deeply inspired Chinese path to modernization to take "people first" as the anchor, transform the regulatory pressure into the development momentum through systematic institutional innovation, and condense the people's power into the great power of civilization. The ethical pursuit of "enriching the people and balancing them". The Chinese nation attaches great importance to social harmony, fair distribution, and people's well-being, regards common prosperity as a high-level social ideal, and is committed to building a "Great Harmony Society" where the world belongs to all. The book "Guanzi: Governing the Country" states that "the way to govern a country must first enrich the people," emphasizing the crucial role of achieving prosperity for the people in the overall society. Subsequently, ideas such as Xunzi's "wealth for both the upper and lower levels", Fu Xuan's "peace for the people", and Liu An's "sufficient use for the people" further elaborated on the concept of "enriching the people" and promoted political actions by rulers to achieve prosperity for the people and the country. The cruel reality of the rich getting richer and the poor getting poorer often appeared in ancient society. To achieve common prosperity, we need to both "enrich the people" and "balance". Confucius' idea of fair distribution, which is not about scarcity but about inequality, and not about poverty but about insecurity, Xunzi's ideal of justice, which emphasizes equality in status, differences in age, and equal distribution of wealth and poverty, and the fact that Li Gou, a reformer in the Northern Song Dynasty, emphasized the importance of narrowing the gap between the rich and the poor and the unequal distribution of land, where the rich continue to grow and the poor continue to shrink, all convey the ethical demands of narrowing the gap between the rich and the poor and achieving fair distribution. However, in the context of excellent traditional Chinese culture, "equality" is not egalitarianism that flattens the upper and lower levels. Its original intention is to use "etiquette" as a measure to enable society to have its own place and share. "Achieving common prosperity for all people", as the essential requirement of Chinese path to modernization, is the contemporary expression of the concept of common prosperity passed down from generation to generation by the Chinese nation for thousands of years, and it shows the value pursuit of the new form of human civilization. The value tradition of 'teaching through wealth'. The exploration of the relationship between "material" and "spiritual" by ancient sages not only includes dialectical thinking that emphasizes both material and spiritual abundance, but also emphasizes the orderliness and systematicity of prioritizing economic foundation, which is condensed into the value logic of "wealth and education". Guan Zhong proposed the idea of "knowing etiquette when the granaries are abundant, and knowing honor and disgrace when the food and clothing are sufficient", emphasizing the need to promote material wealth and moral education simultaneously, and taking material wealth as a prerequisite for moral education. Confucius devoted his entire life to teaching. When Zigong proposed the concept of "wealth without arrogance", Confucius regarded "not being poor but enjoying oneself, and being rich but being courteous" as a higher level of cultivation that should be achieved after achieving material wealth. Xunzi proposed from a lateral perspective that "if the state is disrespectful, it will not be peaceful", pointing out that if the state excessively pursues material interests and neglects social norms and spiritual education, it will be difficult to sustain development. In terms of spiritual education, Chinese sages have always adhered to the concept of "combining righteousness and benefit, with righteousness as the priority". Confucianism advocates "sacrificing one's life for righteousness", Taoism advocates "embracing simplicity and simplicity", and Mohism advocates "loving both righteousness and benefit", all of which emphasize the need to pursue legitimate material interests while emphasizing morality and promoting the enrichment of the spiritual world. The "modernization of material civilization and spiritual civilization in harmony" is deeply rooted in the Chinese nation's "rich and educated" civilization gene. This value tradition transcends the binary opposition between material expansion and spiritual alienation in the process of western modernization with the philosophical wisdom of dialectical unity, and provides ideological guidance for Chinese path to modernization to build a civilization with both culture and beauty. The cosmic concept of "unity of heaven and man". The concept of "unity of heaven and man" embodies the Chinese nation's understanding of the entire universe and the relationship between humans and nature. With the integrity of the universe, the supremacy of natural laws, and the moderation of human activities as its core, it has constructed a unique ecological ethics system of Chinese civilization. Zhuangzi proposed in his "Qi Wu Lun" that "heaven and earth coexist with me, and all things are one with me", expressing the basic cognition that humans and all things in nature have identity on the ontological level. Dong Zhongshu elaborated on the idea of "correspondence between heaven and man" based on this, emphasizing that heaven and man are a whole, and that the will of heaven and human affairs can be coordinated and corresponded. Zhang Zai of the Northern Song Dynasty proposed the concept of "unity of heaven and man" in his "Zhengmeng: Qian Zheng", which was further elaborated by Cheng Hao's "there is no duality between heaven and man", Zhu Xi's "there is only one principle between heaven and man", and Wang Yangming's "unity of heaven and man". The idea of "unity of heaven and man" reached its peak. How to achieve the ideal state of "harmony between heaven and man"? The most important thing is to respect nature and follow the laws. The Tao Te Ching states: "Man follows the earth, the earth follows the sky, the sky follows the Tao, and the Tao follows nature." Here, "Tao" refers to the objective laws of "nature" in the universe. All things are born from the Tao, and only by imitating or following the Tao of nature can we achieve harmonious coexistence and life communication among "heaven, earth, people, things, and myself". The ideas of "praising the cultivation of heaven and earth" in "The Doctrine of the Mean" in "The Book of Rites" and "following the natural order and measuring the benefits of the land" in "The Essential Techniques of Qi Min" express the ecological concept of actively participating in the transformation of nature rather than passively conforming, and thus achieving the coordinated coexistence between humans and nature. To achieve the unity of heaven and man, we must also adhere to the principle of "conserving and loving things", and achieve "taking with moderation and using with moderation". The exposition and expression of the relationship between man and nature by ancient philosophers provide profound ecological wisdom for scientifically handling the relationship between man and nature and solving ecological crises. The modernization of harmonious coexistence between humans and nature that we are pursuing today is a modern transformation and ideological advancement of the traditional cosmology of "harmony between man and nature". The global pattern of "harmony, cooperation, and coexistence". In the tradition of Chinese civilization, there has always been a commitment and pursuit of peace, harmony, and harmony from ancient times to the present. The "harmony" culture is the core idea of traditional Chinese political philosophy. The term "harmony" first appeared in Zuo Qiuming's "Guoyu · Zhengyu" during the Spring and Autumn Period, which stated that "the business contract can harmonize the five religions to protect the people". It aimed to achieve a harmonious and harmonious state of the five ethical concepts, educate the people, and ultimately achieve social harmony and stability. Among them, "harmony" emphasizes the harmony and coordination between different things, while "harmony" focuses on the integration and unity of things. The two are intrinsically interlinked and jointly convey the profound connotation of "harmonious coexistence, integration and complementarity" of different elements. Harmony is the foundation of symbiosis, and symbiosis is the ultimate goal of harmony, aiming to unify different things into an interdependent community. On this basis, the excellent traditional Chinese culture has further developed the social concept of "harmony in diversity", the diplomatic ideology of "harmony among all nations", and the tradition of "friendly and benevolent neighbors". These values reflect the basic attitude and principled stance of the Chinese nation towards the norms of the Great Harmony world order, as well as the beautiful long cherished wish of pursuing continuous progress, diverse integration, and mutual benefit. Adhering to the modernization path of peaceful development is a practical and cultural continuation of the traditional Chinese way of harmony. In today's increasingly deepening global exchanges, the international community has become a community with a shared future where you and I are intertwined. The Chinese nation's "peaceful coexistence" in the world pattern further demonstrates its rich practical significance and contemporary value. It can be seen that the "Chinese characteristics" of Chinese path to modernization is not only a profound grasp and insight into China's reality and basic national conditions, but also a modern extension and contemporary expression of the unique cultural resources and spiritual foundation of the Chinese nation. Based on the profound heritage of more than 5000 years of Chinese civilization, we have created, promoted and expanded Chinese path to modernization, created a new form of human civilization, and promoted the life renewal and modern transformation of Chinese civilization. In a word, Chinese path to modernization is the old and new destiny of Chinese civilization, and will certainly promote the rejuvenation of Chinese civilization. (New Society)