Jiang Shuzhuo Marxism is the mainstream ideology in contemporary China, but it is necessary to "make Marxism concrete in China so that it has the necessary Chinese characteristics in each of its expressions." Selected Works of Mao Zedong, vol. 2, People's Publishing House, 1991 edition, p. 533. What cannot be avoided in the process of Sinicization of Marxism is the issue of "identity." "Identity is the Source of People's Meaning and Experience", Manuel Custer: The Power of Identity, translated by Xia Zhujiu and Huang Liling, Social Science Academic Press, 2003, p. 2. It is a key factor for citizens to achieve a change from thought to behavior. Only when citizens have a sense of identification with the theory rationally and emotionally can they consciously practice and develop it. Identity construction can be carried out in different fields, and the identity of each field will have a subtle promotion effect on human development. First, in the field of identity, cultural identity is the basic identity deeply rooted in history and civilization. Cultural change is an important reason for identity change, and cultural identity will also profoundly affect the pattern of economic identity, political identity, social identity and so on. "The cohesion of collective identity can only be maintained over the years, through collective memory, through shared traditions, and through the recognition of common history and heritage." David Morley and Kevin Robbins, The Space of Identity: Global Media, Electronic World Landscapes, and Cultural Boundaries, translated by Si Yan, Nanjing University Press, 2001, p. 98. The production of cultural identity is not only related to the cohesion and persuasion of culture, but also to the transmission and penetration of culture, which is the combination of internal and external forces of cultural identity continuity. From the perspective of cultural cohesion and persuasion, culture in a narrow sense refers to the spiritual civilization of society in different historical stages, including the civilization of values. The core of culture is values, and different values are transmitted or expressed through multiple cultural forms. Values are the spiritual product of human beings looking at themselves and society, and they have an intrinsic driving force for self and social development. The influence of values comes from their impact on people and society, that is, the inherent guiding ability of values. Cultural identity is based on the cohesion and persuasiveness of values, presenting its intrinsic appeal and appeal. In addition, the spread and penetration of culture is done in the process of social exchange. "Communication takes place with the help of gestures in the process of social experience." George S. H. Mead: Mind, Self and Society, translated by Zhao Yueser, Shanghai Translation Press, 1992, p. 44. The more frequent the social exchange, the more active the cultural communication; The more diverse the social interaction, the more widely the culture penetrates. The transmission and penetration of culture is related to both social formation and technological development. The more advanced the social form, the faster the cultural spread; The faster the technological development, the more widespread the cultural penetration. Cultural identity is expanded by the transmission and penetration of culture, and the stronger the communication penetration, the more obvious the durability of cultural identity. So, how can we continuously enhance the cohesion, persuasiveness, dissemination and penetration of culture? First, the dominance of culture. Any national culture will gradually form mainstream culture and non-mainstream culture in its long-term development. The influence of mainstream culture on society is higher than that of non-mainstream culture, and it dominates social values, ways of thinking, and communication characteristics. Mainstream culture needs to be consciously cultivated, not only with cultural foundation and accumulation, but also with ideological guidance and shaping. In the dominance of culture, the issue of core values is particularly important. "The traditional Chinese self is seen as a role configuration in relation to meaningful others, and in a way defined by dominant cultural values, the orientation of the self is primarily inclined towards meaningful others." A. Marcelle et al.: Culture and Self, translated by Ren Ying et al., Zhejiang People's Publishing House, 1988, p. 269. Only when social groups have internalized core values can they control the social scale and bottom line. Only when individuals possess core values can they develop their strengths and strengths. The presentation of social spiritual heritage requires the support and development of core values. The dominant essence of culture lies in the dominance of core values, which comes from its accurate grasp and reflection of the spiritual needs of society. The dominance of core values is based on the economic form, political system, cultural model and social development of a certain society, which is a high-level summary and condensation of the spiritual needs of the social development stage, and can deeply reflect the ideological contradictions and problems that society needs to solve. Second, cultural diversity. Cultural identity requires not only cultural dominance, but also cultural diversity. Its essence refers to socio-cultural inclusion. Only when the mainstream culture has the characteristics of tolerance can it present a prosperous picture and situation of culture. Cultural pluralism is the inevitable result of economic globalization and political multipolarization, and in order to integrate into the wave of globalization, the tolerance of mainstream culture to the real social trend must continue to increase, and diversity can be diverse, and diversity can prosper. Cultural diversity requires cultural dialogue, and only in dialogue can cultures be inclusive and develop in synergy. Cultural dialogue is a necessary path to cultural identity. Through cultural dialogue, cultural subjects not only accept cultural diversity emotionally, but also distinguish cultural heterogeneity through rationality, further highlight their advantages in comparison, make up for shortcomings, and constantly strengthen their own dynamic adaptability. Cultural dialogue is accomplished through certain intermediaries, including government agencies, social organizations, experts and scholars, citizens themselves, etc. Different subjects play different functions in cultural dialogue. The role of the government is to open the door to cultural dialogue and exchange, accommodate the "blooming of a hundred flowers and a hundred schools of thought" of culture, and build a diversified cultural exchange platform and mechanism. The role of social organizations is to convey cultural connotations through cultural products, communicate whether they are available, and build diversified channels for cultural dialogue. The role of experts and scholars is to contribute the power of ideological innovation, interpret cultural traditions, explore cultural characteristics, and create cultural future. The role of citizens themselves is to bring cultural dialogue to life through the words and deeds of individuals. Only through different forms of cultural dialogue can cultural diversity remain alive and increase the attractiveness of cultural identity. Third, the epochality of culture. Cultural identity has value in different eras, and only culture that fully reflects the characteristics of the times has appeal. The epochality of culture is inseparable from the specific stages of the nation-state and social development. Different nation-states have different basic national conditions, and their cultures rely on multiple factors such as history, religion, ethics, and institutions, reflecting the continuity of culture. Social development goes through different stages, and the Chinese at each stage will clearly reflect the characteristics of the times. National culture should not only maintain its own cultural traditions, but also be in line with the characteristics of the times. Cultural globalization is the trend of the times that accompanies economic globalization, bringing two cultural consequences. One is the mutual growth and coexistence and co-prosperity of cultures, and the other is the clash and confrontation of cultures. Whether it is cultural symbiosis or confrontation, it depends on the compatibility of the two cultural values. A highly compatible culture can coexist peacefully with a wider range of cultures and develop together. On the contrary, cultural clashes and confrontations are inevitable, and there will be chain effects of economic, political and social consequences. Cultural informatization is the requirement of the times brought about by the information age, and the cultural exchange of informationization is more convenient, more diverse in form and more extensive. "New information technologies will loosen power networks and decentralize power, effectively breaking the centralized logic of one-way structure and vertical surveillance." Manuel Custer: The Power of Identity, translated by Xia Zhujiu and Huang Liling, Social Science Academic Press, 2003, p. 346. The cultural identity perspective of the information age is information-based production, and heterogeneous cultures blend and clash on the same technological platform. In the era of secularization, culture gradually becomes a captive or vassal of the economy, and culture will lose the light and observation of the intrinsic value of culture by showing its existence only through economic forces. Cultural identity should not only adapt to the secular cultural existence, but also highlight the value orientation and pursuit of cultural subjects. Fourth, cultural transcendence. "Culture is an intellectual activity, an acceptance of beauty and noble emotions." Whitehead: The Purpose of Education, translated by Xu Ruzhou, Life, Reading, and New Knowledge, 2002, p. 1. The transcendence of culture means that culture is not only a realistic reflection of social life, but also able to transcend reality and lead the development of reality to a certain extent. Because culture is a self-motivated creation, man is able to realistically construct the future in his own world of thought. The real society is constantly evolving, and cultural identity cannot rely solely on tradition and reality, but must have a vision and vision of the future to provide people with vision and expectations. How can cultural transcendence be achieved? The key is cultural criticism. "Doubt, the characteristic of the universality of modern critical reason, pervades everyday life and philosophical consciousness and forms a general existential dimension of the contemporary social world." Anthony Giddens: Modernity and Self-Identity, translated by Zhao Xudong and Fang Wen, Life, Reading, and New Knowledge, 1998, p. 3. Culture is born of tradition, but it is necessary to criticize tradition in order to transcend tradition. Cultural criticism is both a critique of tradition and a critique of reality. This critique comes mainly from the spirit of reason. Only rationality can overcome the dependence of emotions on reality and tradition, and can we start from reality and conceive the future. The cultivation of the spirit of cultural rationality requires a long-term process, which requires not only the country's enlightened and open cultural strategy, but also the enlightenment and cultivation of civic consciousness. From the perspective of cultural strategy, it is necessary to elevate the status of cultural soft power to the same important position as economic development, that is, the establishment and formation of cultural consciousness, self-examination and self-construction ideas. At the same time, it is also necessary to clarify the rational direction of cultural values, that is, where cultural values come from and what to pursue. Cultural rationality is not only a national strategic design, but also a civic consciousness. The micro-subject of culture is citizens, and the progress and backwardness of civic consciousness are directly related to the soil and foundation of cultural rationality. Second, the practice of cultural identity is carried out in a certain nation-state, and national identity is the deep evolution and sublimation of cultural identity. The so-called national identity refers to the emotional and intellectual cognition, evaluation and action of citizens towards the state as a political community. National identity emphasizes more on identity and belonging in the political sense, while cultural identity emphasizes the evaluation of psychological attitudes towards social culture. Cultural identity is the premise and foundation of national identity, and cultural identity strengthens national identity and provides psychological support for national identity. National identity is of great significance in the era of economic globalization, political multipolarization, cultural pluralism and social informatization. First, national identity is a basic requirement for ideological strife. The conflict between Eastern and Western values in the contemporary world has not disappeared, ideological disputes and confrontations still exist, and ideological security issues are becoming more and more important. Ignoring ideological differences and infiltration can lead to the fall of regimes and the disintegration of states. The shaping of national identity has practical value for consolidating ideological dominance and strengthening ideological security. Second, national identity is a guarantee of confidence in the independent development of nation-states. Historical experience shows that the lasting development of any country must be based on independence. This independence is not only the independence of the regime, but also the independence of the development path. No country in the world has the same national conditions, which determines that no country's development path is suitable for all countries. If we want the nation to rise, the country to be prosperous and strong, and the people to be happy, we need to find a firm confidence in our own country's development path psychologically. Third, national identity is an important sign of the maturity of a citizen's personality. "Only in the community can individuals acquire the means to fully develop their talents, that is, only in the community can there be individual freedom." The Collected Works of Marx and Engels, vol. 1, People's Publishing House, 2009, p. 570. The characteristics of human group survival are remarkable, and no one can achieve their own complete personality traits without the group. Since modern times, the nation-state has emerged as a new type of social community and has become the basic field for citizens to survive and develop. There is a growing interdependence between citizens and the State, and only in the State can citizens have access to means of subsistence, knowledge and information, social support, development opportunities, etc. In turn, a state that loses its civic identity loses the basis of its political legitimacy. Then, how can we build a national identity in the contemporary world, shape a benign model of communication between citizens and the state, and realize the modernization of national governance? First, the sustainability of national roads. National identity is a long-term dynamic formation process, which has both historical elements of cultural traditions and practical reasons for national paths. The choice of national path directly determines the sustainable existence of national identity. "Complete isolation from the outside world was the primary condition for preserving old China, and when this isolation was broken by violence through Britain, a process of disintegration inevitably followed." The Complete Works of Marx and Engels, vol. 12, People's Publishing House, 1998, p. 115. The sustainability of national roads has a combination of internal and external factors, and the fundamental factor is the country's own factors. National roads should have a systematic top-level design from top to bottom and from front to back, focus on the overall situation, focus on the long term, make comprehensive arrangements, focus on promotion, constantly improve the guiding ideology in theory, and constantly revise the practical plan from the perspective of reality to ensure that the national road advances in an orderly and orderly manner. The design of national roads should have a full and solid foundation of national conditions, focus on itself, focus on reality, open up the way, pool the wisdom of the people, correct the relationship between state power and citizens' rights from the ideological point of view, put the interests of the people in the first place in action, and lay the bottom pillar of the national road. At the same time, we must not be paranoid and narrow-minded and cling to our own interests, but must have human feelings that are open and open-minded, look at the world, focus on mankind, focus on nature, achieve mutual benefit and win-win results, help each other, enhance the sense of responsibility of a major country from the point of understanding, and reflect the image of a major country from the point of exchange. The national road and the national identity promote and check each other. National identity is the spiritual support of the national road, and the national road is the practical embodiment of national identity. Second, the growth of national strength. The national road must ensure the continuous growth of national strength and the continuous rise of national status, in order to enhance the probability of national identity. The growth of national strength has rich meanings, not only the continuous consolidation of material foundation, but also the continuous guidance of spiritual strength; It is necessary to pay attention to the innovation and change of technological production, and also pay attention to the improvement of the quality of social life; It is necessary not only to unite people's hearts internally, but also to influence externally. National strength has become the decisive factor of national status in the era of globalization, international competition as a whole drives social progress and development, prompts countries to meet challenges, and becomes participants and promoters of the times, but it may also trigger the scattered effect of national identity, and pluralistic, diverse and changeable social trends bring great impact and threat to national cohesion. "The new power consists in the symbols of information and the imagery of representation, according to which society organizes its institutions, according to which people shape their lives and determine their behavior. The base of this power is the hearts of people. Manuel Custer: The Power of Identity, translated by Xia Zhujiu and Huang Liling, Social Science Academic Press, 2003, p. 415. In order to maintain the concentration of national identity in global competition, it is necessary to construct identity space from multiple aspects, levels and dimensions such as economic strength, institutional strength, cultural strength and technological strength. Economic strength is the foundation, and the structural adjustment and in-depth optimization of the level of contemporary China's economic strength is the direction of development. Institutional strength is the key, how to show the superiority of the national road, how to share the fruits of national development, mainly through the creation and improvement of the effective system. Cultural strength is to improve, and the style of a great country is not only material wealth, but also through cultural literacy to soften the world and reflect national values. Technical strength is innovation, in the national competition in the information age, technology has become the core element of the leading era, to have the concept and strength of technology development, to ensure the technological advantage of national competition. Third, the cohesion of state ideology. There is intersection between ideology and culture, but the two are not completely equivalent. Culture focuses more on the social dimension, and ideology is more about state power. Cultural influence is not equal to ideological appeal, and in order to achieve national identity, more discussion and research on ideological cohesion is needed. Ideological cohesion is manifested in the advanced nature of ideology itself, the modernity of ideological functions, and the changeability of ideological development. First of all, the advanced nature of ideology itself. Although ideologies serve different regimes, there are many differences in their own theoretical characteristics. The advanced nature of ideology presents the difference between history and the country, and the capitalist ideology is more advanced than the feudal ideology because it is consistent with the historical development trend. Socialist ideology is more advanced than capitalist ideology because it is consistent with the future of mankind and compatible with China's national conditions. Blindly copying the ideology of other countries regardless of historical trends and types of national conditions cannot reflect the advanced nature of ideology, let alone talk about cohesion. Secondly, the modernity of the ideological function. The advanced nature of ideology is not once and for all, its cohesion is reflected not only in its nature, but also in the modernity of its function. The function of ideology cannot be limited to the field of defending state power, but must expand its social function, that is, to give play to the role and value of ideology in the social field. Third, the changeability of ideological development. Ideology is not static, it must change its corresponding discourse system with social changes, reflecting the strong explanatory and persuasive power of ideology for the development of real society. Fourth, the adaptability of the national system. The key to the establishment of a benign communication channel between citizens and the state is the adaptability of the system. A good system can build a smooth communication platform between citizens and the state, alleviate social emotions, release social pressure, and maintain the normal operation and order of society. The adaptability of the system is mainly manifested in the rationalization, control, fairness and development of the system. The rationalization of the system means that the construction of the national system needs to follow the principle of rationality, comprehensively consider various factors such as historical tradition, economic situation, social nature, political system, etc., reflect the intrinsic fit ability of the system, and arrange social relations through the system, so as to maximize the benefits of the system. The control power of the system refers to the coordination ability of the national system to society, which requires not only rigid regulation, but also flexible influence. That is to say, the humanistic concept of the system, people-oriented, starting from people's needs and development for system design, so as to obtain people's emotional recognition and support. The fairness of the system is the key to the credibility of the system. The expectations of contemporary society for fairness and justice even exceed the needs of interests to some extent. If the country wants to achieve long-term peace and stability, it needs to balance the demands of all social strata and groups, and take care of the practical expectations of many parties as much as possible in terms of system. The development of the system means that the national system should not only maintain stability in a certain historical period to achieve the purpose of cohesion, gathering resources and integrating society, but also adjust in time with the development of the times, realize the modernization of the system, and improve the governance level of the national system. "The fundamental self-identity of a nation must be combined with its efforts to safeguard its social and political ideals. Zhang Xudong, Cultural Identity in the Age of Globalization: A Historical Critique of Western Universalist Discourse, Peking University Press, 2006, p. 66. Whether it is cultural identity or national identity, it is necessary to clarify where its fundamental direction is. The goal of identity has two aspects, on the one hand, the progress and development of the country as a whole, and on the other hand, the promotion and development of the person himself. The two aspects complement each other, national development provides a realistic and favorable environment and conditions for human development, and human development enhances the stamina and opportunities for national development in the long run. Identity is human identity, and its ultimate return is still human development. The proposition of human development runs through the thinking of Chinese and foreign thinkers in ancient and modern times, and will become an eternal proposition with the existence of man. Human development has different manifestations in different eras, and in addition to its basic problems, including the development of human intelligence, physical strength, and quality, there is also a wide range of expanded connotations. The development of people in the contemporary world is the development realized in the nation-state, which cannot be separated from certain cultural traditions and cannot be separated from the changes of the times of the nation-state. Cultural identity and national identity provide internal spiritual impetus for human development and point out the direction of human development from the perspective of history and reality. First, the development of people's ideology. "Once a person has consciousness, he has a structure to interpret the past in his memory, to explain the future in which he will participate, and to explain the world in which he encounters." A. Marcelle et al.: Culture and Self, translated by Ren Ying et al., Zhejiang People's Publishing House, 1988, p. 82. Identity is the mental activity process of an individual constructing an inner spiritual world under the stimulation of various factors. Identity activities can promote the common development of people's sense of citizenship, national consciousness and global awareness. The first is the development of people's sense of citizenship. Man exists in the world as an individual, and the world that is separated from individual development is an empty world. Contemporary man does not exist in the form of a monad, but his own citizenship is with the state. The development of contemporary people is first of all the awakening of civic consciousness, starting from citizenship, having a clear understanding of their own rights and obligations, practicing them, developing themselves and achieving others in interaction with the state. The tradition of civic consciousness and the nature of the times are complex and intertwined, and the contemporary civic consciousness of Chinese is inseparable from China's ideological tradition, especially the folk culture of Confucianism is deeply rooted, and it is impossible to cultivate civic consciousness in China without understanding the history and reality of Confucianism. The epochality of civic consciousness is inseparable from China's development, which is reflected in economic awareness, political awareness, cultural awareness, and social awareness. Economic consciousness means that with the institutional transformation of the market economy, the interest needs of individuals continue to grow, and the material requirements continue to increase. Political consciousness refers to the continuous awakening of citizens' awareness of civil rights and the rising political expectations of the government and society with the advancement of the reform of the democratic political system. Cultural awareness means that with the development of spiritual civilization construction, individuals' desire for rich spiritual and cultural products is increasing day by day, and there are more expectations for the creative expression of cultural subjects. Social awareness means that with the continuous growth of social organizations, the needs and opportunities for citizens to participate in different social activities have greatly increased. The second is the development of people's national consciousness. A citizen is a citizen of a state, and a state is a state of citizens. Citizenship is aimed at individuals, and to raise it to the national level, it is necessary to develop their national consciousness. National consciousness not only includes citizens' psychological sense of identity and belonging to the country, but also reflects the national interests of citizens' own behavior. In the process of transformation of thought and behavior, identity is a necessary stage. Only when an effective identity psychology is constructed can identity behavior continue. The development of national consciousness can also be divided into different stages such as cognition, emotion, will, and behavior. The cognitive level refers to citizens' understanding and understanding of the basic situation of the country, and completing the basic ideological preparation from the perspective of knowledge acceptance. The emotional level refers to the change and tendency of citizens' inner attitudes on the basis of cognition, and they start to consciously judge from the value choice. The level of will refers to citizens' confidence and persistence in the behavior of the state, and the direction of efforts is clear from the goal orientation. The behavioral level is the process of realizing identity based on the external manifestations of citizens based on the first three stages. The third is the development of human global consciousness. The vision of human development lies not only in oneself and the country, but development in the contemporary sense has studied human beings as a whole. In other words, people's ideology needs to rise from narrow individual development and national development to global development. Global development is not only an intrinsic requirement of human development itself, but also an external pressure on the human living environment. The construction of identity should cross from cultural identity and national identity to global identity, and the starting point is not to discuss at the level of isolated individuals and countries, but to build a harmonious space between man and nature based on human beings, looking to the future. Second, the development of people's social relations. "The family and civil society are an integral part of the reality of the state, the spiritual existence of the reality of the will, they are the way the state exists, the family and civil society make themselves the state, they are the driving force". The Complete Works of Marx and Engels, vol. 3, People's Publishing House, 2002, p. 11. That is to say, the existence of society is its own survival process, not the product of ideas. The shaping of society by identity is mainly reflected in many aspects, such as subjectivity, communication, experience, and inheritance. First of all, human subjectivity. From birth to death, each individual needs to constantly transform his or her subjectivity. Human subjectivity is the fundamental difference from other individuals and the formation of normal social relations. People's self-identity is the pillar of the growth of subjectivity, and self-identity is a gradual self-evaluation obtained through the exchange of information with the world and others. Different cultures and countries provide standards and guidelines for subject evaluation, which change with culture and country. Therefore, subjectivity is essentially the subjectivity of a certain culture and country, and cultural identity and national identity are components that transform culture and national cognition into subjects through different ways. Secondly, the interconnectedness of people. Communication is a concentrated embodiment of people's sociality. No matter what type of social relationship, it is premised on communication, which lays the foundation for the deepening and development of social relations. Human communication requires certain cultural conditions, including language, symbols, thinking, rules, etc., that is to say, human communication is cultural communication. Cultural identity creates a benign communication environment for people's interactions, reduces the communication costs of communication, and further enriches people's social relations. The state is the space in which modern people live, and it is also the social background of their interactions. The influence of national identity on people's communication has two sides, which not only strengthens the group consciousness of the communication subjects and expands the communication space in the process of their interactions, but also increases the obstacles to communication in the exchanges of different national subjects, adding many complex factors to the development of social relations. Again, human experience. Human social existence starts from the subject, mediated by communication, and returns to human experience. Different individuals have different degrees of experience of social relations, and they are affected by the functional role of comprehensive elements such as individual endowment, personality, knowledge education, environmental background, and psychological state. Cultural identity occupies a central position in the human experience, because any individual experience is a cultural experience, and social experience without a cultural basis is purely biological conditioning and instinctive need. Furthermore, the experiential value of national identity to people lies in its ability to enhance people's experiential realm, transcend the level of self-concern, gradually amplify the group characteristics in their ideological consciousness, and lay the foundation for their behavior in the national society. Finally, the inheritance of people. No one can exist in the world forever, and the finite life of an individual will eventually be consumed by time. However, individuals who exist as cultures can continue to be passed on and become an unchanging part of society. Human existence is the process of transforming the existence of physical life into cultural existence, and the more prominent this process is completed, the more obvious its inheritance will be. Cultural identity is a necessary condition for the realization of human inheritance, which prepares cultural consciousness for people's cultural existence, stores cultural resources, changes cultural prejudices, and ultimately achieves people's unique cultural personality. National identity provides group consciousness conditions for people's inheritance, which prepares cultural vision for people's cultural existence, opens up cultural paths, eliminates cultural resistance, and ultimately achieves people's cultural realm. Third, the development of human practical activities. People are people who practice society, and people change themselves, society, and the world in practice. People's practical activities are inseparable from culture and countries, and people's practical activities in different cultures and countries will also show different characteristics, mainly including practice orientation, practice conditions, practice relevance, practice diversity, etc. Practice orientation means that with the development and change of people's thinking level, production tools, social stages, etc., the goal orientation of social practice will be more and more in line with the needs of people and society, and create an environment for human beings to better produce and live. Social practices in different cultures and countries also express their social characteristics and provide dynamic support for their social development. Practice conditionality refers to the fact that people's social practice level is compatible with specific social conditions, and different social conditions determine the gap in practice level. The level of social practice varies from culture to culture and country. Practice correlation means that with the acceleration of globalization, the degree of social practice exchange and integration is getting higher and higher, and the mutual influence and driving role are getting stronger and stronger, and finally promote the overall progress of social practice level. Diversity of practice refers to the great difference in the value performance of social practice in culture and country, and the existence of this difference is the proof of human rich practical ability, and the diversity of differences can promote the development of social practice. The driving force of identity in the development of social practice activities is mainly spiritual. First of all, identity gathers the power of practice. "In the context of late modernity, the sense of personal meaninglessness, that is, the feeling that life does not offer anything of value, becomes a fundamental psychological problem." Anthony Giddens: Modernity and Self-Identity, translated by Zhao Xudong and Fang Wen, Life, Reading, and New Knowledge, 1998, p. 9. Whether it is cultural identity or national identity, its intrinsic influence on the subject is to unite people's hearts. The realization of any social development goal requires cohesion, and recognition can provide a psychological basis for the pooling of intellectual resources in social practice. Second, identify and create the conditions for practice. The conditions of practice require the creation of the subject of practice, and the prerequisite for the creation of the subject of practice is the identification with society. Through identification, the subject can fully understand the social culture and basic national conditions and create them. Third, recognition promotes practical exchanges. In the process of globalization, cultural exchanges and national exchanges are becoming more and more frequent, and recognition in the process of exchange will strengthen the image of culture and the country and accelerate the improvement of the level of practice. Finally, identity exacerbates diversity in practice. Identity is the identification of different cultures and countries, and the higher the degree of internal identity, the more obvious the differences in social practices. On the one hand, the difference in practice leads to the conflict of civilizations, and the divisive tendency of the world is becoming more and more serious; on the other hand, the difference in practice shows the plurality of the world, and the richness of civilization is becoming more and more prominent. The society of the future "will be such a union where the free development of everyone is the condition for the free development of all", Selected Works of Marx and Engels, vol. 1, People's Publishing House, 1995, p. 294. The issue of human development runs through Marxist theory and practice, and is also the core issue of the cause of building socialism with Chinese characteristics. In the era of globalization, informatization and pluralism, the study of identity is a new topic to achieve national governance and human development, and on the occasion of the publication of the series of books on Marxism and Chinese Society Studies of Jinan University, the issues of cultural identity, national identity and human development are initially discussed, hoping to arouse the attention and research of experts and scholars on related issues, and jointly promote the theoretical construction of Marxism in China. (The author is the Secretary of the Party Committee of Jinan University)（AI翻译）