firm Adhering to a correct view of righteousness and interests—placing righteousness first while balancing righteousness with interests—is an important guiding principle for promoting the healthy development of the cause of socialism with Chinese characteristics. In this new era and on this new journey, as we comprehensively advance the building of a strong country and the great rejuvenation of the Chinese nation through Chinese-style modernization, and continue to navigate well the new “exam” ahead, everyone should cultivate a correct view of righteousness and interests and become an active practitioner and powerful promoter of such a view.

The important significance of consciously practicing the correct view of justice and benefit.

No matter how big or small the matter may be, it always involves both righteousness and interest. The accelerated pace of modernization further highlights the issue of interests and underscores the importance of adopting a correct view of righteousness and interest. Consciously practicing a correct view of righteousness and interest is an ethical obligation that every Chinese citizen cannot shirk—and it is also an intrinsic requirement for advancing China’s path to modernization.

First, we must harness ethical strength to advance the great cause of national rejuvenation and prosperity. In this new era and on this new journey, fully promoting the building of a strong nation and the great cause of national rejuvenation hinges fundamentally on rallying the ethical power of shared identity. The fragmentation and disunity that characterized modern China were precisely the root causes of its weakness and failure; it is precisely through unity and collective struggle that our Party has achieved the momentous accomplishments over the past century. The “strength” required for national rejuvenation encompasses both hard power and soft power. To transform our enormous population into a mighty force driving Chinese-style modernization, we must rely not only on the ethical self-awareness of all members of the Chinese nation but also on the realization of their common interests.

Second, it lays the value foundation for building a modern Chinese civilization. In this new era and on this new journey, to better advance the construction of a modern Chinese civilization, the key lies in firmly upholding the correct value orientation. Throughout the course of human civilization’s development, there has always been a fundamental conflict between the values of “people” and “things.” Capitalist modernization, with its pursuit of capital as its core value, has become the root cause of losing one’s soul and extinguishing human nature—and is also the primary culprit behind global problems and international conflicts. “Righteousness is the proper path for humanity.” Material abundance and spiritual richness are the fundamental requirements of Chinese-style modernization, forming the value foundation for building a modern Chinese civilization. Only when everyone consciously practices the correct view of righteousness and interests, adhering to the principle of “balancing righteousness and interests, with righteousness taking precedence,” can we continuously create a better life that is conducive to the free and all-round development of individuals.

Third, we must firmly promote common prosperity by establishing a fair social order. In this new era and on this new journey, the key to steadily advancing common prosperity lies in building a fair economic and social order. Common prosperity is neither “egalitarianism” nor “robbing the rich to help the poor.” Rather, it represents a shared aspiration—a goal toward which all people strive—achieved through institutional innovation that fosters a lasting, equitable ethical order. Guided by the correct view of justice and benefit oriented toward common prosperity, everyone can attain happiness through their own labor; such labor embodies a productive and equitable system that guarantees each person’s livelihood. While striving to make the “cake” bigger, we must also ensure its fair distribution—this rational allocation constitutes an ethically equitable approach to regulating common prosperity. Those who become prosperous first not only create more wealth but also help those who are less fortunate; providing assistance to the elderly, the weak, the sick, and the disabled through charitable means represents a virtuous form of equity that plays a complementary role.

The content dimension of consciously practicing the correct view of justice and benefit.

Do what ought to be done, and the distinction between righteousness and self-interest will naturally become clear. On this new journey, consciously practicing the correct view of righteousness and self-interest means correctly recognizing, grasping, and handling the relationship between righteousness and self-interest as we dedicate ourselves to the cause of Chinese-style modernization, thereby addressing the fundamental questions of who I am, for whom I am working, and on whom I rely.

First, in the relationship between public and private interests, maintaining a clear distinction between public and private is a fundamental moral principle, while putting the public interest above personal gain represents an elevated state of moral integrity. Chinese-style modernization is socialist in nature, and it is essential to properly manage the relationship between “public” and “private.” As the saying goes, “When the public interest prevails, the world will be at peace.” To comprehensively advance Chinese-style modernization, we must uphold the “great righteousness” of the public interest, cultivate correct values, views on power, and perspectives on career, and ensure that we clearly distinguish between public and private interests, practice self-discipline and dedication to the public good, and maintain strict self-discipline.

Second, in terms of the relationship between the group and the individual, we must both foster the well-being of the group and achieve personal fulfillment. Chinese-style modernization is a collaborative endeavor driven by collective action, and it is essential to properly balance the relationship between “the group” and “the individual.” The broad masses of the people actively participate in the cause of Chinese-style modernization; in their pursuit of the great rejuvenation of the Chinese nation, they are also continuously striving toward and realizing their own better lives. Chinese-style modernization is a cause that belongs to hundreds of millions of people themselves. It hinges on fully harnessing everyone’s talents and putting those talents to good use through division of labor and cooperation—this embodies the unity of the group and the individual, as well as the integration of righteousness and self-interest. It means appreciating the beauty in others while also celebrating one’s own unique beauty. Chinese-style modernization adheres to a people-centered approach: only when each individual demonstrates initiative and creativity can we pool together the wisdom of the people, lay solid foundations for long-term development, and create world-class achievements, ensuring that everyone shares in the benefits and finds their rightful place. Therefore, the modern relationship between the group and the individual must not only strengthen the foundation of shared interests but also firmly establish a common basis for innovation and creation.

Finally, regarding the relationship between mind and body, we must cultivate a righteous heart while establishing a firm footing in life. The ultimate goal of Chinese-style modernization is to achieve the free and comprehensive development of individuals. To this end, we must properly balance the relationship between “body” and “mind.” As the saying goes, “To act with righteousness—that is what it means to be human.” At its core, Chinese-style modernization is about the modernization of the individual: only by becoming independent, self-reliant, and mutually equal individuals can we collectively propel the comprehensive construction of a modern socialist country. If modern people are to pursue and enjoy a better life, they must transcend their dependence on material things and achieve the unity of righteousness and interest in the relationship between body and mind. Otherwise, the “body” will become enslaved by material possessions, and the “mind” will likewise be objectified. Therefore, modern individuals must consciously practice a correct view of righteousness and interest, resisting the erosion of the “mind” by “material things.”

A Long-Term Path for Consciously Practicing the Correct View of Justice and Benefit

There is no such thing as shallow or profound learning; what matters most is discerning between righteousness and self-interest. On this new journey, consciously practicing the right view of righteousness and self-interest hinges on “knowing,” rests fundamentally on “believing,” focuses primarily on “regulating,” and crucially depends on “acting.” We must continuously explore long-term approaches for consciously putting the right view of righteousness and self-interest into practice.

First, we must launch a mobilization driven by the principle of establishing trust through action. To consciously put into practice the correct view of righteousness and interests, we need a mobilization that originates from within and radiates outward. When our thinking is clear in theory, our actions will naturally be clear as well. “Act in accordance with reason” and “trust leads to righteous action.” The correct view of righteousness and interests is both broad and subtle; only by deeply comprehending it can we achieve a seamless integration of learning, thinking, and practice. Only through a profound grasp of its essence can we ensure that knowledge, belief, and action are unified, truly internalizing it in our hearts and externalizing it in our conduct. The correct view of righteousness and interests is both brilliant and enduring. We must recognize its scientific nature from a directional perspective, appreciate its superiority through comparative analysis, and understand its significance in practical terms, thus becoming individuals who “respect first and then act sincerely.” We must firmly master the Marxist stance, viewpoint, and methodology, consciously practice the core socialist values, and from the depths of our minds, solidify the source of motivation for building trust and acting accordingly.

Second, we must set an example by adhering to the rule of law. To consciously practice the correct view of justice and interests, we need role models from top to bottom. Those in positions of authority are themselves the ones who wield power. When those at the top exercise their power strictly according to the law, those below will clearly distinguish between justice and personal gain. As the saying goes, “If the ruler acts justly, all will act justly; if the ruler is upright, all will be upright.” It is crucial that the key few exercise their power rigorously and in accordance with the law—only then can the vast majority of cadres follow suit and ensure that private interests do not prevail. We must take the law as the foundation for exercising power, promoting the comprehensive governance of the country according to law in a meticulous, detailed, and practical manner, ensuring that every stage, every aspect, and every link in the exercise of power is governed by law. We must rely on the law to guide the exercise of power: drawing clear boundaries, issuing timely warnings, and firmly rejecting improper transactions—thus safeguarding the safety, interests, and future prospects of those who exercise power legitimately. Above all, we must imbue the exercise of power with the spirit of the law: genuinely respecting it, deeply identifying with it, and clearly understanding its implications—so that those wielding power can restrain their private interests, greed, and emotions, and never allow personal gain to override public duty.

Third, we must promote the practice of proper principles of justice and benefit through institutional mechanisms. To consciously uphold the right view of justice and benefit, we need institutional safeguards and impetus. “If there is no sense of justice between superiors and subordinates, chaos will ensue.” Before anything is done, it must be properly regulated; only when guided by rules can tasks be accomplished successfully, and it is precisely through these rules that “justice” is put into action. Every undertaking has both the legitimacy of “justice” and the feasibility of pursuing “benefit.” This holds true for public affairs, social matters, and administrative affairs alike. The key lies in designing institutions that take into account the people’s interests in order to realize their “justice,” thereby ensuring that modernization of national governance truly proceeds along institutional tracks and, in turn, influences and inspires the entire society to adopt a correct view of justice and benefit that is grounded in compliance with established rules.

Fourth, moral initiative arises from the boundary defined by the realm. To consciously practice the correct view of righteousness and benefit, one must cultivate moral initiative that starts from the bottom and ascends step by step. Benefit becomes “righteousness” precisely because it is restrained by moral precepts; the boundary itself emerges from the “realm.” Through unconscious awareness, external awareness, conscious self-awareness, and enlightened wisdom, one’s moral horizon steadily rises, inspiring people to uphold righteousness in their actions and pursue endeavors that harmonize righteousness with benefit, thus ensuring a fulfilling life. “The establishment of morality serves the common good.” Chinese-style modernization is a modernization characterized by the common prosperity of all the people. Pursuing both material affluence and spiritual richness embodies the moral character of modernity; promoting fairness and justice and fostering co-construction and shared benefits represent the moral principles of modernity; resisting commodification and rejecting the worship of capital constitute the moral precepts of modernity. Striving tirelessly to create greatness requires invigorating the moral ethos of labor as the source of happiness, enhancing our moral capacity to resist being manipulated by capital, guarding against moral corruption caused by prioritizing profit over righteousness, and ensuring that great virtue, public virtue, private virtue, and professional virtue become the universal moral consciousness of contemporary Chinese people.