Over the past 25 years since Macao's return to the motherland, the practice of “one country, two systems” with Macao characteristics has achieved remarkable success, garnering worldwide attention. Macao has experienced leapfrog economic development and made comprehensive progress across various sectors, achieving the best ever development in history. It has embarked on a path that continues to serve as a “window, bridge, and international channel” for Chinas opening to the world, while leveraging its “traditional characteristics” and “geographical advantages” as a “super contact person”. Macao has also comprehensively promoted appropriately diversified and sustainable economic development with the goal of building “one center, one platform, and one base”. This represents a new path of economic development that ensures sustained prosperity and stability, advancing the practice of “one country, two systems” with Macao characteristics in an innovative and steady manner. The theoretical and practical innovations of “one country, two systems” have been continuously enriched and deepened, offering rich and profound historical experiences and practical insights that merit careful review and reflection. 

The proposition of “upholding the Party's leadership over cultural work” in the new era demonstrates the proactive grasp from the Communist Party of China (CPC) of the historical experience of leading the work of public communication and culture, its proactive consideration of the value of our times and its proactive planning of practical advancement, which contains profound logic of proactivity. In the historical dimension, the proposition reflects the CPC's profound insight into and proactive adherence to the historical laws of cultural development; it is an important conclusion drawn by the Party in conforming to the historical trend, summarizing historical experience, seizing historical opportunities and fulfilling its historical mission, and reflects solid proactive logic of history. In the value dimension, the proposition embodies the CPCs positive attention and proactive exploration of the value significance of “upholding leadership over cultural work” in strengthening the “authority” of the proletarian political party, building a strong modern socialist country, enriching the form of Chinese modern culture and shaping a new development paradigm of world civilization, which demonstrates a distinct proactive logic of value. In the practical dimension, the proposition implies the CPCs proactive actions to uphold and strengthen its leadership over cultural work by setting the direction, grasping the orientation, building the content, managing the position and strengthening the team, which shows profound proactive logic of practice.

The construction of an independent knowledge system for the discipline of Chinese Communist Party history and Party building is necessary for the development of the discipline of Chinese Communist Party history and Party building and of philosophy and social sciences, the enhancement of national cultural strength and the construction of a country with a strong socialist culture, the accumulation of Chinese civilization and the development of human civilization, and the telling of Chinas stories and the spread of Chinas experience to the global community. From a macro perspective, the inner structure of the discipline of Chinese Communist Party history and Party building can be grasped in three dimensions, ie. systems for fields of study, academia, and discourse; from a micro perspective, it can be investigated from the specific issues of Chinese Communist Party history and Party building. The main features of the independent knowledge system for the discipline of Chinese Communist Party history and Party building are the organic unity of politics and academics, the past and the present, inheritance and innovation, and nationality and universality. In order to build an independent knowledge system for the discipline of Chinese Communist Party history and Party building, it is necessary to follow the standpoints, viewpoints and methods of Marxism and absorb the relevant knowledge accumulated in the history of the Party, as well as to be based on Chinas specific realities, fully explore the resources of fine traditional Chinese culture, and draw inspiration from all of human civilizations outstanding achievements. The ability to think theoretically is most important for the construction of an independent knowledge system for the discipline of Chinese Communist Party history and Party building.

The late development of the Chinese revolution determines that the construction of an independent academic system for the discipline of Chinese Communist Party history and Party building starts from the revision of symbolic concepts, or propositions. With the deepening of reform and opening up and socialist modernization, the Communist Party of China (CPC) has created a series of original symbolic concepts, which have become the new materials for the construction of an autonomous academic system. To cope with the problems and challenges in the construction of the academic system for the discipline of Chinese Communist Party history and Party building, it is necessary to find the logic of interpreting the world from the logic of transforming the world, that is, the structure of the academic system, which requires the construction of a possible analytical framework starting from the organization, agenda (goal), event, system and process. In specific, organization is the main body of political life and the core element of construction of the academic system. Under the guidance of the agenda (goal), the CPC has been promoting the growth of the system with major events for a long period of time, and then the system gradually replaced the events as the major force to promote the development of the cause. This is not only the fundamental theme that runs through the CPCs own growth and the development of all areas of endeavor, but also the basic framework for the construction of the academic system for the discipline; the political process running through it is more creative, and more reflective of the characteristics of the academic system for the discipline of Chinese Communist Party history and Party building. 

To construct an independent knowledge system for Chinese Communist Party building in China, we need to answer basic questions such as what is an independent knowledge system for the discipline of Party building in China, and why and how should we construct the independent knowledge system. The independent knowledge system for the discipline of Party building is a systematic knowledge system, including hierarchical structures such as conceptual categories, propositional judgments, and principle paradigms, revealing the essence and laws of the leadership and construction of the Communist Party of China. Its independence is mainly reflected in the aspects of theories, practices and subjects. Constructing an independent knowledge system for the discipline of Party building in China is an important part of the theoretical interpretation, academic expression, and systematic construction of the Partys innovative theoretical achievements. It is an urgent need to solve the major practical problems of the Communist Party of China in exercising selfsupervision and selfgovernance and governing the country; it is also an inherent requirement to contribute Chinese wisdom and solutions to the knowledge production of political party governance in the world. To construct an independent knowledge system for the discipline of  Party building in China, we must integrate the original, the foreign and the future, further strengthen the core position of the Partys innovative theoretical achievements and the fundamental position of the rich practice of the Partys selfsupervision and selfgovernance, and take the position of fine traditional Chinese culture as the source and the role of party theories overseas as reference in the construction of the independent knowledge system for the discipline of Party building.  

The “domination of Nützlichkeit” since the Enlightenment movement has triggered a reflection on Enlightenment rationalism and opened up the critique of modernity based on the critique of Nützlichkeit.The critique of Nützlichkeit from Hegel to young Marx follows the theoretical model of “splitintegration” of modernity under the binary relationship of “subjectobject”, integrating the split of modernity through the selfrestoration movement of “originpurpose” of a selfconscious subject. Constrained by the binary paradigm of “subjectobject”, the critique of instrumental reason of the Frankfurt School inherently defines the depth and limitation of the critique of Nützlichkeit. In this regard, it is necessary to reexamine the critique of political economy of Marxs Das Kapital and its manuscripts, and reconstruct the “critique of Nützlichkeit and subjectobject alienation” into the structured version of capital logic, integrating the dual dimensions of “critique of Nützlichkeit and subjectobject alienation” and “the critique of the intersubjective Versachlichung”, breaking through the subjectivity dilemma of the critique of Nützlichkeit, and expanding the contemporary perspective of the critique of modernity. Furthermore, on the basis of transcending the critique of Nützlichkeit in the Enlightenment, it is necessary to look forward to the “new Nützlichkeit” of future society from a structured perspective of dividing the realm of necessity and the realm of freedom, and explore the future direction of the new relationship between the subject and Nützlichkeit.

The public spirituality centered on morality in classical political philosophy and that based on contracts in modern political philosophy are the general background against which historical materialism looks into public spirituality. The public spirituality centered on morality is a spiritual form that corresponds to the form of existence and mode of activity in a traditional society of community, and it represents the spirit of recognition and belonging of individuals to the mandatory value norms pursued by the traditional community. The public spirituality based on contracts refers to the spirit of identification with and respect for contractual rules formed on the basis of universal consensus, which emphasizes that the purpose of individual particularity can only be realized through the support and guarantee of universal contractual rules. The practical viewpoint of historical materialism integrates all spiritual forms, including the public spirituality, into the practice of sensual production and the socialhistorical process for a dialectical understanding, which reveals the roots, qualities, forms of existence and transcendental paths of the public spirituality. The public spirituality from the perspective of historical materialism achieves dual transcendence of the public spirituality centered on morality, which is devoid of individual subjectivity, and that based on contracts, which is rooted in individual subjectivity. It implies a redefinition of the form of the public spirituality, which intrinsically calls for fundamental change in the basis of practice, in social relations and in the way of thinking.

Against the backdrop of the development of digital economy, China still insists on advancing new industrialization, promoting the highend, intelligent and green development of manufacturing industry, and moving faster to boost the countrys strength in manufacturing. In order to make a rational and systematic interpretation, it is necessary to understand Marxs theory of industrial capital, fully draw on the theory and practical experience of the development of manufacturing industry in the West, especially the advanced manufacturing industry, consider the specific practices of the Chinese path to modernization, and adapt Marxs theory of industrial capital to the Chinese context and the needs of our times. Marxs theory of industrial capital based on the perspective of manufacturing industry reveals that industrial capital is productive capital, the basic form of capital, and clarifies the general principle that the manufacturing industry plays a fundamental role in the industrial capital sector. Theories summarized by Western scholars based on the experience of Western developed countries in developing manufacturing industries further validate the scientific nature of Marxs theory of industrial capital, and make new theoretical explanations and empirical examinations. They conclude that the strong manufacturing industry under the digital economy is still the foundation of economic development and growth, as well as the important source of scientific and technological innovation, providing broad application scenarios and data advantages for the development of digital economy. The Party continues to take measures of new industrialization, that is, focus on the real economy, accelerate the development of digital economy, promote the deep integration of digital economy and real economy, insist that the manufacturing industry forms the foundation for building the country and boosting its strength, and maintain the stability of the proportion of manufacturing industry in the economy, which are the inheritance and development of Marxs theory of industrial capital, thus promoting the adaptation of Marxist economics to the Chinese context and becoming an important part of Chinas independent economic knowledge system.

This paper provides a systematic analysis of the theory of realism represented by Robert Gilpin on the development dynamics and transformation logic of the international system, and compares it with Marxist international relations theory. This paper argues that both realism and Marxism are theories that emphasize the primacy of substance and hold many similar views on the development dynamics and transformation logic of the international system. Both theories emphasize that economic growth and military innovation caused by technological revolutions are the fundamental driving forces for the transformation of the international system. Furthermore, both theories believe that the transformation logic of the international system is the incompatibility between the economic base and the superstructure, and that changes in the international balance of power will eventually lead to struggles around and changes in the international order. However, compared with realism, Marxist international relations theory has a broader perspective. The neglect of the nature of the state and the lack of criticism of the inequality of the international system are the shortcomings of realist international relations theory, which also leads to their differences in terms of the direction and possibility of change in the international system. Marxist theory can provide a powerful explanation for the profound changes that are taking place at all levels of the international system, especially on why China proposes to build a new type of international relations and a community with a shared future for mankind.

The dependency theory, as a strong theoretical tool that profoundly criticizes the widening gap between the rich and the poor and the unfair international economic system dominated by the West during the Cold War, has attracted widespread attention and aroused heated discussion. However, due to the limitations of the theory itself and the fact of the rise of emerging economies, the dependency theory once lost its theoretical influence. In the new era, with the widening NorthSouth gap under the influence of economic globalization and the suppression of the legitimate development rights of the “Global South” by developed countries, the dependency theory has been revitalizing itself into the neodependency theory, a theoretical tool for late developing countries to achieve economic rise, providing a critique of economic globalization led by the West and a reflection on the regional integration process in those late developing countries. China is one of the main research focuses of the neodependency theory, although scholars have disputes over the role that the country has been playing in the process.

The advent of the digital economy has made the characteristics of digitization of society increasingly visible. In order to understand the socialism in the digital economy, we need to apply the concept of digital socialism, which corresponds to digital capitalism. For a correct interpretation of digital socialism, we must return to the Marxist materialist conception of history, recognize the overlap between “socialism” and “digital society” based on the perspective of integration of economic and technological social forms, and then further understand its connection and fundamental differences with digital capitalism on this basis. The development of socialism and capitalism in the three previous scientific and technological revolutions highlights the historical inevitability of the realization of digital socialism and the reality of the integration of digital technology into capitalism and socialism, and demonstrates the realistic possibility of realizing digital socialism. Investigating digital socialism and its realization from the materialist historical perspective is conducive to our understanding of the characteristics of contemporary socialism in our times and the exploration of its development path in the era of digital economy.