Abstract: Since modern times, a tremendous challenge faced in the global process of world modernization has been the loss of the “community” once serving as the profound foundation for the survival of traditional society. In this process, bourgeois civil society and the political state representing its fundamental interests achieved absolute dominance and control. Bourgeois society and capitalist civilization, according to their own logic, established a new narrative regarding civilization, community, and the relationship between the two. Bourgeois society is a society of atomized individuals, representing alienation from, betrayal of, and opposition to community. The era in which the theory of historical materialism was conceived and born faced the reality of traditional communities being deconstructed by the powerful logic of bourgeois civil society and the political state; it faced the reality where the ontological basis, the subject, and the value-meaning of history were rewritten and distorted by the bourgeois view of industrial civilization. Marxists, in such contexts, have consistently adhered to the original aspiration and stance of “viewing development through the lens of survival”, “viewing history through the lens of community”, and “viewing community through the lens of civilization” and they have consistently taken “real individuals” as the foothold, emphasizing a social logic of existence and life centered on the holistic well-being of humanity and the standard of public practical value. Their aim is to reconstruct a new logic of “community” and “civilization” with transcendent significance so as to provide a legitimate and appropriate rational basis for the emergence of a new form of social history. Historically, it constitutes the normative logical foundation for the creative practice of Chinese modernization and the new form of human civilization.

Key words: historical materialism, community with a shared future for mankind, human civilizational values, Chinese modernization