Jiang Yingchun: On the Understanding and Following of the Laws of Cultural Construction of Socialism with Chinese Characteristics
In the 75 years since the founding of New China and over the 40 years of Reform and Opening-up, socialist cultural undertakings have continuously expanded and strengthened, while the construction of socialist spiritual civilization has made persistent progress. Culture has become an important support and powerful engine for the development and progress of the socialist cause. To further leverage the immense role of culture and promote the coordinated development of material and spiritual civilizations, the Decision of the Central Committee of the Communist Party of China on Further Comprehensively Deepening Reform and Advancing Chinese-path Modernization (hereinafter referred to as the Decision), adopted at the Third Plenary Session of the 20th CPC Central Committee, focused on how to implement Xi Jinping Thought on Culture and deepen the reform of cultural structures and mechanisms.
The Decision expounded on the institutional and operational systems for perfecting the responsibility system for ideological work, optimizing mechanisms for the provision of cultural services and products, improving the system for integrated cyberspace governance, and constructing a more effective international communication system. It provides a program of action and defines the forward direction for cultural reform and development in the New Era. The Decision seeks to "focus on building a strong socialist culture, persist in the fundamental system of maintaining the guiding position of Marxism in the ideological sphere, improve the systems and mechanisms for developing cultural undertakings and cultural industries, promote cultural prosperity, enrich the spiritual and cultural lives of the people, and enhance the country's cultural soft power and the influence of Chinese culture." These important arrangements represent the inheritance and development of our theory of socialist cultural construction since the Reform and Opening-up, further deepening the Party's understanding of the laws governing cultural work and construction.
This article interprets the spiritual essence, theoretical foundation, and practical requirements of the construction of socialism with Chinese characteristics from three perspectives: guiding ideology, holistic grasp, and soft power enhancement. It aims to profoundly grasp how the 20th Central Committee's understanding of the laws of cultural construction constitutes an enrichment and development of Xi Jinping Thought on Culture.
I. Advancing the Construction of Socialism with Chinese Characteristics Guided by Marxism
The Decision emphasizes persisting in the fundamental system of the guiding position of Marxism in the ideological sphere. Its cultural significance lies in identifying the "ideological soul" of culture with Chinese characteristics. This soul is guidance by Marxism; only by adhering to this guidance can our culture flourish. Therefore, in strengthening cultural confidence, promoting cultural innovation, and deepening the reform of cultural structures and mechanisms, the most important Law-based understanding and practical requirement is to persist in using Marxism to guide the development of socialism with Chinese characteristics. Simultaneously, the most vital aspect of strengthening cultural confidence is firming up one's faith in Marxism, for without its guidance, there would be no existence, development, or prosperity for our culture.
(1) Guidance by Marxism: The Correct Understanding of the Fundamental Follow-through [N1] for Culture with Chinese Characteristics
The role of culture in social development has never been negligible or optional; "although it belongs to the social superstructure, it is an inseparable part of the organism of the social formation. More importantly, culture is the only universal form through which a nation can transcend pure experience to understand the world, history, and itself." At the same time, we must recognize that culture is one of the most complex domains of human social life. Cultures of different natures intertwine and influence one another, and the long history of human development has been accompanied by cultural contradictions and cultural struggles. Socialist culture is the most advanced type of culture in China to date, and guidance by Marxism is one of its essential attributes.
Adherence to Marxist guidance is the fundamental hallmark distinguishing culture with Chinese characteristics from other cultures. Scientific Marxist theory—particularly dialectical materialism and historical materialism—provides a worldview and methodology for understanding and transforming the world. Marxism upholds the social ideal of human liberation, providing a guide for action for the proletariat and all of humanity to achieve emancipation. General Secretary Xi Jinping noted: "In the history of human thought, no theory has had such a broad and profound impact on the progress of human civilization as Marxism." Developed through the great process of the Sinicization and modernization of Marxism, culture with Chinese characteristics inherently contains this immense influence. Persisting in Marxist guidance is a necessity and a defining characteristic bestowed upon cultural development by the history of our country since modern times. Without it, our cultural development would lose its soul, go astray, and fall into various forms of cultural chaos. Neither cultural innovation nor cultural research can deviate from the guidance of Marxism.
In persisting in Marxist guidance for cultural development, we must correctly handle Western culture. We must continue to adhere to the principle of "making foreign things serve China" [N2]. Today, this means the criteria for selecting or rejecting Western culture must depend on whether it serves the development of socialism with Chinese characteristics, whether it benefits cultural prosperity, and whether it contributes to social harmony and stability. The practice of cultural development proves that only by clearly opposing the theory of "total Westernization" can socialist culture develop healthily. Therefore, in developing our culture, we must first master the "true sutras" [N3] of Marxism; it is a grave error to always look toward the "Western Heavens" to "fetch sutras." Modern history shows that the "Western sutras" some people believe in are erroneous in their views of culture and history. Our practice has demonstrated to the world that there is more than one path to modernization. We have, with facts, declared the bankruptcy of the "End of History" [N4] and the collapse of the unilinear historical view that all nations must eventually converge on the Western institutional model.
The core of persisting in Marxist guidance is resolving the question of "for whom." This is a fundamental and principled issue in cultural construction. The CPC has always adhered to the Marxist historical view of the masses [N5] and practiced serving the people whole-heartedly. Cultural undertakings are an integral part of the socialist cause, and their subject is, of course, the broad masses of the people. We must strive to mobilize the cultural self-awareness and creativity of the masses and meet their cultural needs. To be successful, our cultural undertakings must persist in a people-centered direction. Marxism emphasizes that the people are both the creators and witnesses of history—both the "characters in the play" and the "playwrights." The starting point and ultimate goal of cultural work must be satisfying the spiritual and cultural needs of the people and raising their level of spiritual civilization.
(2) Implementing the Responsibility System for Ideological Work Requires Correct Understanding and Resolute Resistance to Liberal Trends of Thought
The Decision made specific arrangements for perfecting the responsibility system for ideological work, involving theoretical arming, disciplinary construction, and news and public opinion. All these involve the recognition and resistance of erroneous trends of thought. The most enduring and widespread of these is liberalism, whose interference with the cause of Reform and Opening-up cannot be ignored. To resist its distraction, we must recognize where the difficulty lies.
First, in terms of scope, liberalism is the most widespread trend of thought and thus easily gains identification. Second, across disciplines, liberalism influences various fields of the philosophy and social sciences; where Marxism is marginalized, liberalism inevitably fills the void. Third, chronologically, liberalism possesses a long historical tradition of systematized theory. Fourth, from a realistic perspective, liberalism is backed by an actual political and economic institutional system—that of the dominant capitalist countries. Liberalism remains the ruling ideology and dominant value system of Western countries. Identifying these difficulties is the first step toward effective prevention of its corrosive influence in our cultural reform.
Ideology determines the direction and road of cultural development. Liberalism seeks precisely to change our cultural direction. Therefore, we must use Marxist ideology—with its scientific worldview, its scientific outlook on life and values (emphasizing the people as masters and collectivism), and its scientific principles of Party spirit [N6]—to ensure that our culture always develops along the correct path.
(3) Mastering Marxist Theory is the Prerequisite for Persisting in Marxist Guidance
The Decision emphasizes "improving the system for arming the whole Party with the Party's innovative theories, educating the people, and guiding practice." Strengthening "theoretical arming" [N7] through institutions is a major tradition of the CPC’s ideological building. Since the 18th National Congress, this work has been enhanced but still requires perfection. We must increase the ideological and behavioral consciousness of the entire Party in mastering Marxist theory. As Deng Xiaoping pointed out: "The issue is that we must be good at turning bad things into good things... and never lose the ancestors; these ancestors are Marxism." The whole Party must have the consciousness of "never losing the ancestors" to crush all plots of "color revolutions." [N8]
Mastering the basic theories of Marxism is the prerequisite for applying Marxism to solve practical problems. For Communists, mastering and applying these basic theories is their "bread and butter" [9]; without this essential skill, there can be no talk of firming up ideals and convictions, let much less promoting the development of our cause. As Chinese-path modernization continues to advance, new circumstances and problems will constantly emerge, necessitating the use of basic Marxist theory for analysis and resolution. However, it must also be recognized that Marxist theory is never a dogma but a guide to action. This requires us to continuously explore answers to new problems by integrating the basic principles and methods of Marxism with changing realities, thereby constantly developing Marxist theory itself. Deng Xiaoping emphasized:
"We are now building socialism with Chinese characteristics. The era and tasks have changed, and there is indeed much new knowledge to learn. This makes it even more imperative for us to strive to master the basic theories of Marxism in light of new realities. Only in this way can we improve our ability to use its basic principles and methods to actively explore solutions to basic new political, economic, social, and cultural problems. This will advance both our cause and Marxist theory itself, and prevent some comrades—especially some newly promoted middle-aged and young comrades—from losing their way in increasingly complex struggles."
Consequently, Deng proposed that cadres at all levels of the Party must "become familiar with the basic theories of Marxism, thereby strengthening the adherence to principle, systematicity, foresight, and creativity in our work. Only thus can our Party persist on the socialist road, build and develop socialism with Chinese characteristics, and reach our final goal: the realization of communism." This thought of Deng Xiaoping demonstrates that theoretical clarity and political firmness are highly unified; political vacillation often stems from theoretical confusion. The positive and negative experiences and lessons from the history of Marxist and socialist development fully prove this point. As socialism with Chinese characteristics enters the New Era, faced with heavy tasks of reform, development, and stability, complex contradictions, risks, and challenges, and the immense test of national governance, General Secretary Xi Jinping has emphasized that "Communists should regard reading Marxist classics and grasping Marxist principles as a lifestyle habit and a spiritual pursuit, using the classics to nourish uprightness, temper thought, sublimate one's realm, and guide practice."
Only by mastering Marxism can we correct erroneous trends in academic thought. Following the Reform and Opening-up [10], complex situations emerged in China's ideological and cultural spheres, along with several specious theoretical viewpoints. Some individuals lacked interest in the major theoretical questions raised by the practice of China's socialist modernization, and in their research on realistic problems, they drifted away from the Marxist direction. For instance, some were keen to discuss "human value," humanitarianism, and so-called "alienation." In reality, their interest lay not in criticizing capitalism but in criticizing socialism. Using the Marxist standpoint, viewpoint, and method, Deng Xiaoping profoundly analyzed the issues of alienation and humanitarianism, correcting the erroneous trends that had flourished for a time. Deng pointed out:
"Humanitarianism, as a theoretical and ethical issue, can and should certainly be researched and discussed. However, there are various kinds of humanitarianism; we should conduct a Marxist analysis, propagate and implement socialist humanitarianism (which we called revolutionary humanitarianism during the revolutionary years), and criticize bourgeois humanitarianism." At the same time, Deng emphasized: "The bourgeoisie often flaunt how they practice humanitarianism and attack socialism as anti-humanitarian. To talk about 'man' in isolation from these concrete conditions and tasks is to talk about abstract man rather than real man; this is not a Marxist attitude and will lead the youth astray." Regarding "alienation" [11], Deng noted: "Some comrades go beyond the scope of capitalism—even beyond the remnants and consequences of capitalist labor alienation—to claim that alienation exists within socialism, across the economic, political, and ideological spheres. they believe that in its own development, through the activities of the social subject itself, socialism constantly produces alien forces. They even use the viewpoint of overcoming this so-called 'alienation' to explain reform."
Such rhetoric not only fails to help people correctly understand and solve the various problems arising in contemporary socialist society, but it also fails to help people correctly understand and carry out the reforms necessary for technical and social progress within socialism. Deng emphasized that this erroneous theory of "alienation" "only leads people to criticize, doubt, and negate socialism, causing them to lose confidence in the future of socialism and communism, believing that socialism is as hopeless as capitalism. If that were the case, what would be the point of building socialism?" For Marxism and socialist theory to progress, they must advance alongside the development of human social practice and science. However, the theory of abstract humanitarianism and the erroneous view of "alienation" are not forward progress but a regression—even a regression to a pre-Marxist stage. Deng Xiaoping's scientific exposition on the Marxist theory of alienation and the Marxist view of humanity served to "clear the source and rectify the stream" [12]. In sharp contrast, the trend of abstract humanitarianism in the Soviet Union was not effectively curbed, becoming a major cause of ideological confusion and social fracture.
In October 1963, targeting the serious spread of abstract humanitarianism in Soviet society, the Western Marxist scholar Louis Althusser warned: "Any attempt to invoke Marx to restore an anthropological or humanitarian theory is always theoretically futile. In practice, it can only build a pre-Marxist ideological edifice, hindering the development of real history and potentially leading history into a dead end." Althusser’s warning actually became reality—a reality manifested in the upheavals in Eastern Europe, the collapse of the Soviet Communist Party, and the dissolution of the Soviet Union. We firmly believe that truth will eventually triumph over falsehood, light over darkness, and justice over evil. However, within a specific time and space, once history is led into a dead end, there may be no second chance for rebirth.
We must use the practice of developing Sinicized and modernized Marxism to prove that the socialist system is superior to the capitalist system. During periods when world socialism suffered major setbacks, Deng Xiaoping remained full of confidence in the prospects and future of socialist development: "Socialist countries must raise their productive forces to prove that the socialist system is superior to the capitalist system. Of course, this cannot be proven in a short time. We in China must use twenty years at the end of this century, plus fifty years into the next—seventy years in total—to strive to prove to the world that socialism is superior to capitalism. We must use the practice of developing productive forces and science and technology, and the practice of building spiritual and material civilizations, to prove the superiority of socialism, so that the people of developed capitalist countries realize that socialism is indeed better than capitalism." The blueprint Deng drew is being realized step by step, and the realization of the great rejuvenation of the Chinese nation is not far off; this is the greatest certainty within the "Changes Unseen in a Century" [13]. This greatest certainty is changing China and the world simultaneously. The "Resolution of the CPC Central Committee on the Major Achievements and Historical Experience of the Party's Centennial Struggle," adopted at the Sixth Plenary Session of the 19th CPC Central Committee, profoundly explained that this certainty has brought a major shift to the world: "The continuous success of the Sinicization and modernization of Marxism has presented Marxism to the world with a brand-new image, causing a major shift in the historical evolution and competition between the two ideologies and two social systems—socialism and capitalism—on a global scale, in favor of socialism." This major shift is a historical process of bidirectional interaction between China and the world, fully proving the scientific truth and powerful vitality of Marxism. We must fully recognize the world-historical significance of this transformative process. It can be said that "promoting the Sinicization and modernization of Marxism is a fine tradition of our Party and an important experience in our Party’s continuous move from success to glory." Based on this, in building a country with a strong socialist culture, we must adhere to the "Two Combinations" [14] to continuously write new chapters in the Sinicization and modernization of Marxism.
II. Scientifically Grasping the Totality of Culture with Chinese Characteristics
The "Decision" [15] emphasizes: "Chinese-path modernization is a modernization in which material civilization and spiritual civilization are coordinated. We must enhance cultural confidence, develop advanced socialist culture, promote revolutionary culture, and inherit fine traditional Chinese culture. We must speed up adaptation to the new situation of rapid information technology development, cultivate a massive contingent of outstanding cultural talents, and stimulate the cultural innovation and creative vitality of the whole nation." In developing culture with Chinese characteristics and firming up socialist cultural confidence, the choice of cultural standpoint is paramount. Firming up the Chinese cultural standpoint requires us to promote fine traditional Chinese culture, promote revolutionary culture, develop advanced socialist culture, and advance cultural construction rooted in the great practice of socialism with Chinese characteristics. In the practice of cultural development, one cannot sever the totality of culture with Chinese characteristics—that is, one cannot sever the organic unity of advanced socialist culture, revolutionary culture, and fine traditional Chinese culture. Focusing on grasping culture with Chinese characteristics as a whole is a key component of the CPC's understanding of the laws governing cultural construction. As some scholars have noted, "In terms of sources and components, culture with Chinese characteristics comprises three cultures: fine traditional Chinese culture; the revolutionary culture (or 'red culture') formed during the CPC’s century-long struggle in revolution, construction, and reform; and the advanced socialist culture formed over the 70-plus years of the New China. These three are not independent or separate but are interconnected and intermingled. Revolutionary culture and advanced socialist culture undoubtedly inherit and promote fine traditional Chinese culture, and advanced socialist culture is also a continuation and vital component of revolutionary culture. Therefore, culture with Chinese characteristics is the organic unity of these three."
(1) Inheriting fine traditional Chinese culture
Strengthening cultural confidence is inseparable from carrying forward and developing fine traditional Chinese culture. This is an essential part of developing culture with Chinese characteristics and an inherent requirement of the Chinese cultural standpoint. Fine traditional Chinese culture provides rich resources and beneficial nourishment for cultural construction in terms of values and norms of behavior. Any tendency toward "cultural nihilism" is erroneous and harmful. Regarding traditional culture, one cannot reduce contemporary China's cultural development to a mere "revival" of tradition; such a tendency excludes the scientific nature and realistic rationality of revolutionary and advanced socialist culture. Without "creative transformation and innovative development," traditional culture can hardly adapt to the needs of socialism with Chinese characteristics. "Cultural archaism" (cultural restorationism) is incompatible with developing culture with Chinese characteristics. The founding of the New China not only liberated the Chinese nation and people but also liberated traditional culture, freeing it from the burden of justifying the feudal system and providing a realistic basis for reflecting on and discarding its "dross." In this sense, while Marxism saved China, it also saved traditional culture. In contemporary China, it is the great practice of socialism with Chinese characteristics that determines the development of traditional culture, not the other way around.
Regarding fine traditional Chinese culture, "we must handle the relationship between inheritance and creative development well, focusing on creative transformation and innovative development," ensuring it integrates with contemporary culture to serve the cause of socialist culture. First, we must treat traditional culture objectively and scientifically. We cannot one-sidedly favor the past over the present, nor the present over the past, and certainly not adopt an absolutist attitude of total acceptance or total rejection. Second, we must scientifically distinguish between the "essence" and the "dross" [16]. Traditional culture needs to be coordinated and adapted to the socialist market economy, democratic politics, advanced culture, and social governance. We must persist in "making the past serve the present" [17], choosing dialectically, weeding through the old to bring forth the new, discarding negative factors, and inheriting positive thoughts, so as to "use the rules of the ancients to open up a new phase for ourselves" [18]. Third, we must remain grounded in the era and advance with the times. Traditional culture should not be static; it must be integrated into new eras and practices to continuously radiate new vigor and vitality.
(2) Carrying forward Revolutionary Culture
Revolutionary culture is a vital component of socialism with Chinese characteristics; it is both historical and contemporary. It plays an extremely important role in nurturing ideals and convictions, shaping a healthy personality, and coalescing the heart of the Party and the people. Revolutionary culture possesses a rich spiritual essence and lofty spiritual pursuits. Whether during the war years when "wind and rain darkened the sky" [19], or during the period of peaceful construction, it has remained a powerful spiritual impetus for advancing our Great Cause.
Revolutionary culture inherits and develops fine traditional Chinese culture; it is the "source of living water" [20] for advanced socialist culture, an important form for "carrying on the past and opening the way for the future" [21] in the developmental process of socialism with Chinese characteristics, and an indispensable and precious resource for strengthening cultural confidence. "Red resources" are the vital carriers of revolutionary culture. They bear witness to the deepest and greatest social transformations in Chinese history, record the glorious journey of the Chinese people achieving great victories under the leadership of the Communist Party of China (CPC), and serve as vivid teaching materials for conducting patriotism and Party spirit education. First, we must develop the "Red Tradition." The fine traditions and revolutionary spirit nurtured and tempered in revolutionary practice were the important reliance for the CPC’s growth from small to large and from weak to strong; they are also the "spiritual calcium" [22] for Communists to maintain their true nature. No matter how the times develop, we must carry forward the Red Tradition, draw great strength from it, and walk the New Long March well. Second, we must pass on the "Red Gene." The Red Gene is the collective historical memory of the Chinese nation and the vivid re-enactment of national independence, people's liberation, and national prosperity. It possesses irreplaceable value for consolidating the Party's governing foundation and enhancing the identification of the masses with the CPC and socialism. We must pass on the Red Gene, ensuring it permeates our blood and sinks into our hearts, so that our Party never degenerates and our "Red Territory" [23] never changes its color.
To carry forward revolutionary culture, we must also oppose the erroneous proposition of using "reformism" to negate "revolution." Is revolution better, or is reform better? This is a major point of divergence between Marxist and non-Marxist social trends of thought. Some believe revolution is bad because it involves bloodshed, while reform causing less social shock can solve social problems. Consequently, the trend of historical nihilism [24] basically uses reform to negate revolution. The Reform Movement of the late Qing Dynasty (the 1898 Reform) attempted to promote social progress through reformist methods. This involves the question of the nature of revolution. In class society, revolution means one class overthrowing the rule of another; this is the general law of revolution. As Lenin revealed regarding "revolutionary situations," the ruled classes become unwilling to be ruled in the old way, and the ruling classes become unable to rule in the old way—this is called the inevitability of revolution. Reform is the mending of the old order and the old regime under the premise of maintaining the old system and the old order. If such mending were effective, there would be no revolution. Under conditions where a revolutionary situation develops, and in a state of confrontation and decisive battle between classes, revolution is unavoidable. Therefore, negating revolution is often a form of "historical subjectivism," understanding history and viewing revolution solely from subjective wishes. The revolutions negated by the trend of historical nihilism are the October Revolution, the New Democratic Revolution [25], and the Socialist Revolution; however, they never negate the English Bourgeois Revolution or the American Bourgeois Revolution. Thus, the negation of revolution by historical nihilism is a "selective negation."
(3) Developing Advanced Socialist Culture
Advanced socialist culture has a very rich connotation, the core of which is Marxism as its foundation and soul. The scientific nature of Marxism determines the nature and forward direction of socialist culture. In the practice of socialist cultural development, Marxist scientific principles must be applied throughout. Whether this can be achieved is the touchstone for testing one's ability to do cultural work, for "for a Communist, the real test is to see whether he knows how, where, and when to turn his Marxism into action." The decisive superiority of advanced socialist culture over other types of culture lies in the fact that the scientific Marxist ideological theory and the cultural principles of dialectical materialism and historical materialism can be fully verified in practice, in the development of scientific knowledge, and in the practice of the masses in transforming the world. Socialist culture is always able to stand at the forefront of the times and lead the progress of the era; thus, it is always oriented toward modernization, the world, and the future. The advanced nature of socialist culture is also centrally reflected in its "people-centeredness" (人民性). Serving the people is its core task, and it differs essentially from "elite culture" intended for the enjoyment of a few. Advanced socialist culture is the inheritance and development of fine traditional Chinese culture and revolutionary culture; it is a new type of culture in contemporary China. Developing advanced socialist culture is an inherent requirement for strengthening cultural confidence and building a socialist cultural powerhouse; it is also the spiritual support for engaging in the Great Struggle, building the Great Project, advancing the Great Cause, and realizing the Great Dream [26].
Engels once pointed out, "Every step forward in culture was a step towards freedom." When discussing the prospects of socialist culture, classical Marxist writers made many scientific and accurate predictions. The most important point is that in socialist and communist society, individuals can freely exert their physical and mental powers, the free and comprehensive development of the individual will become a reality, and culture will be an enjoyment for everyone rather than a patent for the few. Cultural enjoyment itself will become a powerful, effective, and indispensable cultural force. This is the socialist cultural ideal and practice, and the direction of human cultural development. To realize this cultural ideal, Marxist cultural theory first emphasizes the importance of guidance by scientific theory. To this end, classical Marxist writers conducted a resolute struggle against various erroneous ideas and tendencies, actively maintaining the advanced nature and purity of working-class and socialist culture. Lenin emphasized that if a Party organization cannot resolutely struggle against erroneous ideas in cultural activities, "it will inevitably collapse, first ideologically, and then materially."
Xi Jinping Thought on Culture consistently emphasizes the necessity of adhering to the forward direction of socialist culture and maintaining and developing Marxist cultural theory. Xi Jinping Thought on Culture upholds the guiding position of Marxism in the ideological field and has creatively institutionalized this idea, establishing the fundamental system for upholding the guiding position of Marxism in the ideological field. It emphasizes upholding and improving the systems for the prosperity and development of advanced socialist culture, continuously consolidating the common ideological foundation for the united struggle of all people. General Secretary Xi Jinping particularly emphasized: "Adhering to the guidance of Marxism is the fundamental hallmark that distinguishes contemporary Chinese philosophy and social sciences from other philosophy and social sciences; it must be upheld with a clear-cut stand." This important discourse has strong guiding significance for the development of all cultural undertakings. Without the guidance of Marxism, our cultural development would lose its soul and its correct direction.
(4) Comprehensively Grasping the Inheritance, Contemporaneity, and Universality of Cultural Development
Historical materialism reveals the general laws of cultural development, which are primarily manifested in its inheritance, contemporaneity, and universality. Cultural inheritance refers to the commonality and interconnectedness in content and form of culture across different historical periods. That is to say, a vital culture is often passed down through generations; Chinese culture is exactly such a culture. Cultural contemporaneity refers to the fact that cultural development often bears the imprint of the era; the economic, political, and social development of a certain era will be reflected in its culture. Cultural universality (or "world-orientedness") refers to the fact that cultures of different nations and countries often influence each other. The historical development of Marxist cultural theory embodies these laws of cultural development. Lenin pointed out: "The entire experience of modern history, and particularly the revolutionary struggle of the proletariat of all countries for more than half a century since the publication of the Communist Manifesto, has proved indisputably that only the Marxist worldview correctly reflects the interests, views, and culture of the revolutionary proletariat... Marxism, the ideology of the revolutionary proletariat, has won world-historic significance because it has not discarded the most precious achievements of the bourgeois era, but on the contrary, has assimilated and transformed everything of value in the more than two thousand years of development of human thought and culture. Only further work on this basis and in this direction, inspired by the practical experience of the dictatorship of the proletariat, can be recognized as the development of a genuine proletarian culture."
Therefore, fabricating one's own special culture or locking oneself within an isolated organization is theoretically erroneous and practically harmful. Marxist cultural theory emphasizes the need to understand and grasp the unity of cultural inheritance, contemporaneity, and universality, and not to sever their organic unity. Otherwise, one might violate the laws of cultural development, thereby hindering its healthy progress. Xi Jinping Thought on Culture follows the laws of cultural development revealed by historical materialism, combines them with the characteristics of the era and the practical process of China's cultural development, and creatively applies inheritance, contemporaneity, and universality to propose a series of cultural theories. Regarding inheritance, Xi Jinping Thought on Culture emphasizes that to develop socialism with Chinese characteristics, one must inherit and carry forward fine traditional Chinese culture and must combine the basic tenets of Marxism with fine traditional Chinese culture. Regarding contemporaneity, Xi Jinping Thought on Culture emphasizes that only by standing at the forefront of the times and leading the trends can the building of spiritual civilization exert greater power; it emphasizes that culture, especially literature and art, must reflect and eulogize the era, particularly the New Era of socialism with Chinese characteristics, and continuously write new epics of Chinese culture. Regarding universality, it emphasizes the importance of world cultural exchange and integration, asserting that we must strengthen cultural exchange between nations and countries with a more open posture, safeguard world cultural diversity, promote mutual integration and learning among different cultures, and simultaneously actively respond to complex cultural confrontations. Our emphasis on grasping inheritance, contemporaneity, and universality as a whole is an emphasis on correctly handling the issue of "Ancient vs. Modern" and "Chinese vs. Foreign" in culture. In this regard, we need a profound grasp of Xi Jinping Thought on Culture—this high-level understanding of the laws of building socialism with Chinese characteristics—and to analyze from a theoretical level the historical and major era-specific tasks facing the construction of a socialist cultural powerhouse. We must respond at a systemic level to the "Questions of China, the World, the People, and the Times" [27] facing the construction of a cultural powerhouse, and promote the resolution of socialist cultural construction issues within the process of Chinese-path modernization.
III. Striving to Enhance National Cultural Soft Power and the Influence of Chinese Culture
To advance the development of socialism with Chinese characteristics, we must correctly grasp the issues of exchange, integration, and confrontation between Chinese culture and other cultures in the world. The key is to work hard on enhancing national cultural soft power and the influence of Chinese culture. By doing so, we ensure that socialism with Chinese characteristics "spreads widely and resonates loudly" across the world. This is also an important part of the CPC's understanding of the laws of advancing socialist cultural construction. The Decision [28] focuses on "enhancing national cultural soft power and the influence of Chinese culture," pointing the way for strengthening the influence and comparative advantage of socialist culture in the process of world development. Enhancing soft power and influence concerns the coordinated development of the "Two Civilizations" [29], the positioning and status of Chinese culture in the global cultural landscape, and the healthy interaction between Chinese and world cultures.
(1) Focusing on the Social Functions and Communication Effects of Culture
Culture performs unique social functions in human social life, and at the same time, it plays an important role in communication; these are the fundamental reasons for the existence and development of cultural soft power. The development and progress of human society possess the characteristic of "totality." The contradictory movement between productive forces and relations of production, and between the economic base and the superstructure, continuously drives human society forward. As part of the superstructure, culture inevitably undergoes transformation and progress alongside this contradictory movement, and cultural transformation and progress inevitably play a massive role in promoting social development. Classical Marxist writers emphasized that...
"What else does the history of ideas prove than that intellectual production transforms itself in step with the transformation of material production? The ruling ideas of each age have ever been the ideas of its ruling class. When people speak of ideas that revolutionize society, they do but express the fact that within the old society the elements of a new one have been created, and that the dissolution of the old ideas keeps even pace with the dissolution of the old conditions of existence." [30] Historical materialism emphasizes the decisive role of the economy, but it also attaches great importance to the role of culture; one cannot pin the label of "economic determinism" onto historical materialism. Engels emphasized: "What these gentlemen all lack is dialectics. They always see only cause here and effect there. What they do not see is that this is a hollow abstraction, that such metaphysical polar opposites exist in the real world only during crises, while the whole vast process goes on in the form of interaction—though of very unequal forces, the economic movement being by far the strongest, most original and most decisive—and that here everything is relative and nothing absolute. For them, Hegel has never existed..."; "The development of politics, law, philosophy, religion, literature, art, etc., is based on economic development. But all these react upon one another and also upon the economic base. It is not that the economic condition is the cause and alone active, while everything else is only a passive effect. Rather, it is interaction on the basis of economic necessity, which ultimately always asserts itself." [31] Engels further noted: "In connection with this there is also the fatuous notion of the ideologists: because we deny an independent historical development to the various ideological spheres which play a part in history, we also deny them any effect upon history. The basis of this is the common undialectical conception of cause and effect as rigidly opposed poles, the total disregarding of interaction. These gentlemen often almost deliberately forget that once a historical element has been brought into the world by other, ultimately economic causes, it reacts, can react on its environment and even on the causes that gave rise to it." [32] The essence of "economic determinism" is the severing of the organic unity and interaction between politics, economy, and culture. "In the interaction of politics, economy, and culture, Marxism-Leninism has always emphasized and upheld the decisive significance of economic conditions; culture cannot be detached from or stand above society. It always belongs to society and to the era; it originates from society and the era, and in turn serves a particular society and era."
Xi Jinping Thought on Culture upholds the intellectual tradition of Marxist cultural theory, placing particular emphasis on the social functions of culture and stressing that culture is a vital force for a nation's survival and development. First, culture is the spiritual pillar of national survival. General Secretary Xi Jinping has emphasized: "In the shifts and flows of several thousand years of history, the Chinese nation has never had smooth sailing and has encountered countless hardships and difficulties. Yet we have endured and come through them all. A very important reason for this is that generations of Chinese sons and daughters have nurtured and developed a unique, extensive, and profound Chinese culture, providing a strong spiritual pillar for the Chinese nation to overcome difficulties and achieve continuous survival and growth." [33] Second, culture is the spiritual force for national rejuvenation. Without the prosperity of Chinese culture, there can be no great rejuvenation of the Chinese nation; the rejuvenation of a nation requires strong material force as well as strong spiritual force. Without the active guidance of advanced culture, the great enrichment of the people's spiritual world, and the constant strengthening of the nation's spiritual force, it is impossible for a country or a nation to stand tall among the forest of the world's nations. Third, cultural confidence is an important prerequisite and component of political confidence. Strengthening cultural consciousness and cultural confidence is an inherent requirement [34] of firming up confidence in our path, theory, system, and culture. Being keen on the "five de-trends"—de-ideologization, de-valuation, de-historicism, de-Sinicization, and de-mainstreaming—is absolutely a dead end.
(2) Focus on the Construction and Communication of Institutional Culture
National institutions are the foundation and core of a country’s cultural soft power and cultural influence. The system of socialism with Chinese characteristics has laid down unique advantages for enhancing national cultural soft power and the influence of Chinese culture; therefore, we should focus on the refinement, construction, and communication of institutional culture. That is to say, the construction of cultural soft power and external cultural communication cannot be detached from the most fundamental and important elements of a socialist state. The Third Plenary Session of the 20th CPC Central Committee emphasized the need to "accelerate the construction of a Chinese discourse and Chinese narrative system." A vital part of this construction is building a discourse and narrative system for China’s institutional culture. This is certainly no easy task, but however difficult it may be, we must press ahead in the face of difficulties [35] and effectively communicate China's institutional culture. Otherwise, we will be unable to explain why the "Two Miracles" [36] occurred. "Developing whole-process people's democracy is an essential requirement of Chinese-path modernization. We must unswervingly follow the path of socialist political development with Chinese characteristics, uphold and improve our country's fundamental, basic, and important political systems, enrich forms of democracy at all levels, and ensure that the people's position as masters of the country is tangibly and realistically reflected in all aspects of national political and social life." On the basis of comprehensively strengthening the construction of institutional culture, we must focus on strengthening the construction and communication of the institutional culture of whole-process people's democracy, vigorously promoting and communicating the breadth, authenticity, and effectiveness of socialist democracy with Chinese characteristics. Regarding institutional culture, there is a fundamental difference between Marxism and liberalism. Liberalism holds that a country's cultural soft power is "Western constitutional democracy." Liberal ideological trends argue that because China lacks "Western constitutional democracy," it lacks national cultural soft power, thereby refusing to acknowledge China's institutional cultural advantages. We must clearly recognize the fundamental difference between constitutional democracy and people's democracy, and we must not negate people's democratic culture to cater to Western constitutional democratic culture. In fact, the international communication of institutional culture has always involved contradictions and struggles; we cannot abandon our rightful positions and principles for the sake of so-called "international recognition."
Over the 75 years since the founding of the People's Republic of China, the Communist Party of China has continuously built and perfected the socialist system, constructing a system composed of fundamental, basic, and important institutions, providing a strong institutional guarantee for the continuous advancement of the socialist cause. Since the 18th CPC National Congress, the CPC Central Committee with Comrade Xi Jinping at its core has systematically planned the construction of the system of socialism with Chinese characteristics and advanced the modernization of the national governance system and governance capacity. This has written a new chapter for the "China System" [37] and created new glories for "China’s Governance," providing fertile soil for strengthening the construction and communication of institutional culture. First, in the New Era, our country's institutions in all areas have become more mature and well-defined, the socialist institutional culture has been increasingly perfected, and the cultural atmosphere of consciously upholding and maintaining the socialist system has become stronger. The socialist system was not easily won; upholding and maintaining it requires universal institutional confidence and cultural consciousness. In the practice of institutional construction in the New Era, General Secretary Xi Jinping has proposed a series of new visions, new ideas, and new strategies, deepening the understanding of the laws governing the construction of socialism with Chinese characteristics. This has provided the fundamental guidance for institutional construction in the New Era and achieved the goal of "attaining significant results in making institutions in all areas more mature and well-defined by the time our Party celebrates its centenary," which serves as the foundation for the firmer institutional confidence in the New Era. Through practice, the masses have deeply realized that whether the socialist system can be upheld and maintained is a matter of the future and destiny of the Party and the state, as well as the future and destiny of every individual, forming a positive cultural atmosphere that takes pride in upholding and maintaining the socialist system. Second, the "China System" in the New Era demonstrates significant comparative advantages, laying a practical foundation for telling the story of China's institutions. In today's world, the root of "China's governance" versus "Western chaos" lies in institutional differences. The cruel reality of global turbulence and war constantly educates the people of the world, highlighting the institutional flaws of imperialism as the "source" of war. The "China System" not only brings "China's governance" but also adds more stability and certainty to a world intertwined with change and disorder.
(3) Focus on the Construction and Communication of "Peaceful Development" Culture
Chinese-path modernization is a modernization that takes the path of peaceful development, which is determined by the socialist nature of our state and its institutional system. In the historical process of advancing Chinese-path modernization, we have formed a corresponding culture of "peaceful development." Its core meaning is not developing ourselves at the expense of the interests of other countries and regions, let alone using war as a means of seeking development; rather, it emphasizes win-win cooperation, common development, and coordinated development. In his speech at the symposium commemorating the 120th anniversary of Comrade Deng Xiaoping's birth, General Secretary Xi Jinping emphasized: "China is a steadfast force for maintaining world peace. We must always hold high the banner of peace, development, cooperation, and win-win results, promote the building of a community with a shared future for humanity, promote the common values of all humanity, implement the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative, actively participate in the reform and construction of the global governance system, and continuously provide new opportunities for the world with new progress in Chinese-path modernization." This stands in sharp contrast to certain Western countries that have long pursued hegemonism and national egoism, long oppressed and bullied other countries (especially developing ones), and maintained an unequal international political and economic order, forming a cultural tradition of hegemonism. We must use the culture of "peaceful development" to wage an unceasing struggle against the culture of hegemonism, and effectively build and communicate our "peaceful development" culture. The essence of the struggle between the culture of "peaceful development" and the culture of hegemonism is the struggle between the two ideologies of socialism and capitalism. We must grasp the imperialist essence of hegemonistic culture and expose its expressions of extreme egoism and its destructive role in global development from both moral and practical perspectives.
In today's era of globalization, the pursuit of cultural hegemony refers to a country—driven by economic interests and the will for political hegemony under conditions where its own economic development is in a superior position relative to other countries—using its own cultural resources to influence, penetrate, and invade the cultures of other nations, thereby forming a cultural relationship of control and being controlled. That is to say, cultural hegemony reflects a power relationship of control and being controlled; its implementation must take a dominant culture as a basic condition, while its fundamental basis is strong economic power, and its core driver is a strong desire for political hegemony. The expansion of contemporary Western cultural hegemony is mainly manifested in three aspects: first, promoting and disseminating Western cultural values regarded as superior is the main manifestation and important content of Western cultural hegemony; second, it generally uses values such as freedom, democracy, and human rights as means and tools; third, promoting the global dissemination and total victory of Western cultural values is the basic goal of Western hegemonism. Cultural hegemonism is both a major manifestation and content of Western hegemonism and its important tool. To respect the diversity of world cultures, we must overcome and oppose cultural hegemonism, respect the cultures of all nations, inherit and develop the excellent cultures of our own nations, and create new cultures to add new content to human civilization.
Focusing on the construction of the "peaceful development" culture is perfectly consistent in spirit with the concept of building a community with a shared future for humanity. China possesses a firm determination to adhere to the path of peaceful development, and has proposed the Five Principles of Peaceful Coexistence [38] and the concept of building a community with a shared future for humanity in its diplomatic work. These two are in fact part of the same lineage, not only because both are rooted in concepts contained in fine traditional Chinese culture—such as benevolence toward neighbors, prioritizing sincerity and harmony, and seeking harmony among all nations [39]—but also because they both nurture China's spiritual backbone of self-reliance, upholding justice, and helping the weak in the international community. They also reflect the global vision of Chinese Communists in making new and greater contributions to humanity. It can be said that the concept of building a community with a shared future for humanity is the inheritance, promotion, and sublimation of the Five Principles of Peaceful Coexistence under new circumstances.
(4) Improving the Level of Development of Cultural Industries
The "Decision" [40] emphasized that...
"Improve the cultural industry system and market system, and refine cultural economic policies." This will play a massive role in driving the development of our country’s cultural industry, possessing not only significant economic importance but also vital cultural significance. Unlike other products, cultural products often carry specific cultural traditions and values; consuming a particular cultural product often leads to being influenced by those traditions and values. Since the Reform and Opening-up [41], foreign cultural products such as films, television series, books, and games have entered the Chinese cultural market in succession, exerting a profound influence on the ideological conceptions of Chinese people, especially the youth. In contrast, the market share of our country’s cultural products in foreign markets is relatively low, which restricts the international dissemination of Chinese culture and values. While our cultural industry has made significant strides in recent years, the level of internationalization of our cultural products remains insufficient, becoming a "short board" [42] in our national cultural soft power. Therefore, accelerating the development of the cultural industry and improving the internationalization of our cultural products is of great significance for enhancing the construction of national soft power.
To accelerate the development of the cultural industry, we must focus on the following areas. First, we must optimize the supply mechanism for cultural services and products. This involves establishing mechanisms for high-quality cultural resources to reach the grassroots level [43] directly, continuously improving the mechanisms for social forces to participate in public cultural services, promoting the reform of separating ownership from use rights for public cultural facilities, and improving the mechanisms for the service, guidance, and organization of literary and artistic creation. Second, we must improve the cultural industry and market systems, accelerate the development of new cultural business formats, and improve the systems and mechanisms for the deep integration of culture and tourism. Third, we must construct a more effective international communication system, accelerating the creation of a multi-channel, multi-dimensional external communication pattern, facilitating the management of "going out" and "bringing in" [44], and continuously expanding international people-to-people exchanges and cooperation. Fourth, we must improve the internationalization of the cultural industry, disseminating excellent Chinese culture and Chinese value concepts through the internationalization of high-quality cultural products. We must promote the most fundamental cultural genes of the Chinese nation in ways that are "popular and pleasing to the people" [N] and encourage broad participation. We must carry forward a cultural spirit that spans time and space, transcends national borders, possesses eternal charm, and holds contemporary value. We must disseminate the innovative achievements of contemporary Chinese culture—those that both inherit excellent traditional culture and carry forward the spirit of the times, rooted in the nation while facing the world. Fifth, we must strive to enhance our international discourse power. We must strengthen international communication capacity building, meticulously construct an external discourse system, give full play to the role of emerging media, and enhance the creativity, appeal, and credibility of our external discourse to "tell the China story well, spread China’s voice well, and explain Chinese characteristics well" [45].
IV. Conclusion
When culture flourishes, the national destiny flourishes; when culture is strong, the nation is strong.
"In an era of fierce confrontation between various forces from China and the West, the role of culture in inspiring national spirit, coalescing national strength, maintaining political identity, and safeguarding national security has become fully prominent." The major deployments made by the Third Plenary Session of the 20th CPC Central Committee on deepening the reform of cultural systems and mechanisms will undoubtedly greatly promote the development of the cause of socialism with Chinese characteristics and promote the coordinated development of material and spiritual civilizations. Therefore, in implementing the spirit of the Third Plenary Session of the 20th CPC Central Committee, we must first be full of confidence; the Chinese people have sufficient "cultural self-confidence" [46]. At the same time, we should also recognize that many contradictions and problems still exist in the cultural field: the Party’s leadership, management, and discourse power over cultural work have been weakened in some aspects; the phenomenon of Marxism being marginalized in culture—especially in the fields of philosophy and social sciences—still exists; the task of constructing a Chinese discourse and Chinese narrative system remains arduous; and the overall effect of international communication for cultural products is weak.
Therefore, in the practice of deepening the reform of cultural systems and mechanisms and strengthening cultural construction, we must always maintain a clear head and be prepared to fight "battles of fortification" and "protracted wars" [47]. As Lenin pointed out, "Cultural tasks cannot be fulfilled as rapidly as political and military tasks... It must be understood that the conditions for advancing are not what they were. In a period of acute crisis, it is possible to achieve a political victory in a few weeks. In war, victory can be achieved in a few months, but it is impossible to achieve victory in the cultural field in such a short time. By the very nature of the problem, this requires a longer period, and we should adapt ourselves to this longer period, plan our work accordingly, and display the greatest persistence, perseverance, and consistency." [48]
Socialist cultural construction in the New Era undertakes major tasks such as "coalescing hearts and gathering strength," "improving systems and optimizing governance," "improving quality and promoting development," and "responding to risks and maintaining security." To complete these major tasks, we must carry forward the spirit of persistence, perseverance, and consistency, implement and develop Xi Jinping Thought on Culture in practice, and coalesce a majestic cultural force for further comprehensively deepening reform and advancing Chinese-path modernization.
Source: Exploration (《探索》) November 7, 2024 Online Editor: Jing Mu