"Chinese path to modernization" means that China's modernization practice has reached its "self-awareness" at a specific historical turning point, that is, it has decisively realized its own foothold - that it must combine the universal task of modernization with China's specific social conditions, historical environment and cultural traditions, so as to make it a kind of modernization that is truly based on itself. When such a modernization practice based on itself is fully carried out, the upper fields based on this practice will also undergo corresponding changes, that is, while forming an independent and independent cultural spirit, constructing independent and independent academic, ideological, theoretical, cultural and artistic fields, and so on. The independent cultural spirit does not come into being out of thin air. It is rooted in the process of Chinese path to modernization and in a historical practice that is itself independent. One author: Wu Xiaoming (a senior professor of arts and philosophy in Fudan University, this paper is a phased achievement of the major project of the National Social Science Fund "Research on the New Road of Chinese path to modernization and the New Form of Human Civilization" [21ZD012]). Modernization is a real universality, and it is an inevitable and universal historical fate for any nation. The reason for this is because the absolute power of modernity at a specific stage has for the first time opened up "world history", thus ending the previous regional or national history and making it an integral part of the entire "world history". Marx and Engels pointed out that "the self-sufficiency and isolation of places and ethnic groups in the past have been replaced by the mutual exchanges and interdependence of various ethnic groups." However, the vast "world history" is not a homogeneous space, nor a stage where any ethnic group can freely perform, because it is also a power structure, A basic dominant subordinate relationship. As pointed out in the Communist Manifesto, subjecting uncivilized and semi civilized countries to civilized countries, subjecting the nation of farmers to the nation of the bourgeoisie, and subjecting the East to the West. In this basic framework of world history, any nation will inevitably enter the historical process of modernization. The bourgeoisie, due to the rapid improvement of all means of production and the extremely convenient transportation, has brought all nations, even the most barbaric, into civilization. In this sense, modernization is undoubtedly a universal and universal historical fate that no nation can avoid. How should we understand and grasp this universality? Popular views often view modernization (its principles or principles) as an abstract universality and apply this universality to - and impose on - any object or content. But since Hegel and Marx, this vulgar view has been a mistake of the times. If the abstract universality truly had practical validity, then the modern world would have long become a homogeneous and homogeneous world. However, we see that the process of modernization is quite significant in the Christian world, the Islamic world, East and South Asia, the Americas, and Africa