Mao Huabing: Accelerating the Formation of an Archival, Discourse, and Theoretical System for the Community of the Chinese Nation [1]

Since the beginning of the New Era, our nation’s ethnic work ^[1] has faced new circumstances and tasks. On one hand, with the deepening of reform and opening up and socio-economic development, the interaction, exchange, and blending ^[2] among various ethnic groups have increasingly intensified, forming a "pattern of diversity in unity of the Chinese nation" ^[3]. Simultaneously, certain regions still face problems of unbalanced and inadequate development for ethnic groups, and the cause of ethnic unity and progress still requires strengthening. On the other hand, the international landscape is undergoing turbulent changes, with currents of thought such as ethnic separatism and religious extremism rising, posing a threat to our nation’s ethnic unity and national unification.

Confronting the new situation of ethnic development and the new requirements of ethnic work in the New Era, General Secretary Xi Jinping clearly proposed during the ninth collective study session of the Political Bureau of the 20th CPC Central Committee to "accelerate the formation of a distinctively Chinese independent system of historical materials, discourse system, and theoretical system for the community of the Chinese nation." This "Three Systems" framework for the community of the Chinese nation is precisely an innovative achievement in ethnic theory with Chinese characteristics. It is based on the fundamental principles of Marxist ethnic theory, integrated with China's specific realities and fine traditional Chinese culture. These three systems support, permeate, and fuse with one another, together constituting a solid academic foundation and practical support for forging the consciousness of the community of the Chinese nation and advancing the construction of that community in the New Era.

Promoting the Synergy of Systematic Excavation and Holistic Interpretation to Build a System of Historical Materials for the Community of the Chinese Nation

"Without historical materials, one cannot effectively solve problems." Historical materials are the foundation and root of historical research; the accumulation of a vast, detailed, and systematic body of historical data is the prerequisite for advancing the construction of the historical material system for the community of the Chinese nation. The construction of this system helps to deeply excavate and research the history jointly created by all ethnic groups, revealing the internal cohesion and developmental momentum of the Chinese nation. It clarifies the role of ethnic interaction, exchange, and blending in promoting the formation, development, and prosperity of the community of the Chinese nation, thereby enhancing the sense of identity and belonging among people of all ethnic groups.

For a long time, Western ethnic theories have held a dominant position in the field of ethnic studies, yet they often take Western historical experience as the standard, making it difficult for them to fully and accurately explain the complex reality of our country as a unified multi-ethnic state. Therefore, accelerating the formation of a distinctively Chinese independent system of historical materials for the community of the Chinese nation is both an important component of constructing philosophy and social sciences with Chinese characteristics and an urgent necessity for responding to the challenges of Western ethnic theories and maintaining national cultural security. To systematically excavate historical facts and provide a holistic interpretation of "fragments" of historical material—thereby displaying the complete panorama of the Chinese nation’s history and consolidating its historical foundations—we must focus on the following two dimensions.

First, expanding the scope, types, and depth of historical data of the Chinese nation. The five-thousand-year history of Chinese civilization is a magnificent epic of various ethnic groups blending, converging, and developing together. The "various groups of people" have experienced cycles of division and union, fusion and convergence, producing extremely rich historical data. The primary task in constructing this system is to comprehensively and systematically categorize and organize these materials.

Initially, we must perform a structural adjustment of historical materials with "strategic" significance. We should establish a consciousness of historical materials centered on the ontology of the Chinese nation, classifying scattered materials according to criteria such as time, region, nature, source, and content. This involves a holistic plan and design for the research process—moving from "excavating materials" to "interpreting materials," "constructing historical facts," and finally "forming a historical outlook"—to avoid a mere piling up of data. On one hand, existing materials must be classified, coded, and organized for better retrieval and utilization; on the other hand, we must pay attention to the internal logic and connections between materials to build a clear and systematic framework.

On this basis, we should deeply excavate accounts of cultural exchange and fusion between different ethnic groups in different historical periods and regions. For example, the opening of the Silk Road during the Han Dynasty not only promoted economic and cultural exchange between East and West, but also accelerated the formation of the pattern of diversity in unity of the Chinese nation. The policy of multi-ethnic co-governance during the Tang Dynasty further exhibited the fine tradition of tolerance, inclusiveness, and harmonious coexistence. Excavating and interpreting these events helps in gaining a deeper understanding of the gradual construction and evolution of the community of the Chinese nation throughout history.

Next, we must seize crucial points in time and focus on excavating materials from key periods and regions. One such period is the early-to-mid Qing Dynasty, a critical era for the formation of the unified multi-ethnic state in Chinese history. During this time, Puxue ^[4] flourished and evidentiary scholarship ^[5] was prevalent; a large number of historical accounts closely related to the formation and development of the Chinese nation provide important clues for understanding this period. A second key period is that of great ethnic fusion ^[6], which drove the mutual penetration of various ethnic groups across economic, political, and cultural dimensions, leaving behind rich materials on ethnic interaction, exchange, and blending. Additionally, we should include historical records from the Republic of China period and modern history regarding the joint resistance of all ethnic groups against foreign aggression. Excavating and organizing these materials helps us better remember history, honor our ancestors, and promote the spirit of patriotism.

A third area is the academic works and research results produced by the surge of ethnic studies in the scholarly community. From research on ancient ethnic migration and fusion to discussions on modern national independence and liberation struggles, and further to analyses of contemporary ethnic policies and relations, academic achievements cover disciplines such as history, anthropology, sociology, and ethnology. They span ancient, modern, and contemporary temporal dimensions, forming a multi-dimensional, multi-layered, and three-dimensional knowledge system. This not only helps us more accurately grasp the historical trajectory and internal logic of the development of the community of the Chinese nation, but also provides new ideas and methods for solving current ethnic problems and promoting ethnic unity and progress. For instance, by drawing on historical lessons, we can better formulate and implement ethnic policies that promote equality, unity, mutual assistance, and harmony among all ethnic groups. By deeply studying cultural traditions and values, we can better promote cultural exchange and mutual learning, increasing understanding and identification. By focusing on the socio-economic development of ethnic areas, we can better formulate regional development strategies to promote common prosperity.

Finally, we must establish "thematic" historical data databases. With the development of globalization and networking, the phenomenon that "the closer the history, the more voluminous the materials" has become a rule. To manage and utilize materials more efficiently, we need to establish thematic databases guided by historical research. These databases should not only include traditional documentary materials but also integrate multi-source materials such as archaeological findings, stelae, and oral traditions. Utilizing digital technology to supplement data and build platforms can realize the expansion and deepening of metadata, enhancing the quality of research on the history of the Chinese nation. Using technologies like data mining and artificial intelligence for intelligent management and analysis will significantly improve the efficiency of material utilization and the level of research. During the construction of these databases, we must emphasize the authenticity and integrity of materials, conducting textual criticism and falsification checks to ensure quality. We must uphold the historical materialistic ^[7] outlook, opposing the acts of tailoring or fragmenting history, viewing materials through a lens of interconnectedness to reconstruct a holistic image of the history of the Chinese nation from fragmented historical traces.

Second, innovating the methods, perspectives, and models of historical research on the Chinese nation. Regarding research methods, we should adopt cross-cultural comparisons and interdisciplinary comprehensive research. Cross-cultural comparative research helps us better understand the exchanges between the Chinese nation and cultures around the world, as well as the contributions and influence of Chinese culture on global civilization. Interdisciplinary research can consolidate the strengths of multiple disciplines, catalyzing new research ideas and methods through mutual support and supplementation. The cross-border research between ethnology and linguistics, sociology, and demography can provide richer research perspectives and theoretical support. For example, linguistics can offer deeper insights into the evolution and mutual influence of various ethnic languages; sociology can help us better understand the interaction and fusion of ethnic groups during social changes. Simultaneously, we should strengthen the study of the relationship between Chinese culture and the cultures of various ethnic groups, highlighting the commonality of Chinese culture. We should promote the establishment of holistic links between ethnology and related disciplines, seeking innovative possibilities by synthesizing knowledge from different fields.

Regarding research perspectives, we must achieve a shift from an elite perspective to a mass perspective. General Secretary Xi Jinping has pointed out: "The history of China is a history of various ethnic groups blending and converging into a Chinese nation of diversity in unity; it is a history of all ethnic groups jointly creating, developing, and consolidating a great unified motherland." The masses of the people are the fundamental driving force of historical progress, which means we must pay more attention to the practices and social life remains of ordinary people, taking these as foundational materials for the production and reproduction of academic knowledge. By deeply excavating the historical memories and lived experiences of ordinary people, we can more profoundly understand the full panorama of the Chinese nation’s history and culture. Simultaneously, we must value the role and contribution of the masses in social change and historical development, examining the historical process of the Chinese nation through a more objective and comprehensive lens.

Regarding research models, we should focus on the study of the authenticity of historical materials and holistic interpretation. Textual criticism is the fundamental link to ensuring research quality. We must not only verify the reliability and value of materials but also distinguish the truth of the content they reflect. This requires returning to the historical site and context where the data originated, examining and interpreting old materials with new eyes to identify the validity of historical information. Simultaneously, we must uphold historical materialism and view materials from a perspective of interconnectedness. Individual materials should be interpreted within a more macro historical background and context, opposing the act of tailoring or fragmenting history and avoiding one-sided interpretations and misleading explanations. Through holistic interpretation, we can better grasp the developmental trajectory and internal logic of the history of the Chinese nation.

Advancing the construction of the historical material system for the community of the Chinese nation not only provides foundational data for the discursive and theoretical systems but also serves as an important ideological source for deepening the academic interpretation and scientific analysis of key foundational issues of the community. More critically, building this system has practical significance for establishing a correct outlook on the history of the Chinese nation, forging the consciousness of the community of the Chinese nation, and effectively exerting an educational and guiding influence.

Achieving the Unity of Discourse Production and Practical Application to Create a Discourse System for the Community of the Chinese Nation

Discourse is a tool for human thought and communication, a set of expressed words and concepts, and a linguistic medium for describing facts and expressing viewpoints. It is also a theoretical tool for constructing thoughts, facts, and images. In today's increasingly globalized world, the "power of discourse" ^[8] is not only an important component of a nation’s soft power but also a key to shaping an international image on the world stage. Constructing a discourse system for the community of the Chinese nation with distinct Chinese characteristics, era-specific features, and ethnic qualities is not only an internal requirement for theoretical innovation but also a strategic choice for enhancing national cultural soft power and maintaining national ideological security.

Reviewing the history of foreign—especially Western—ethnic theories entering China, we see that the Western discourse system has exerted a tremendous influence on our nation’s ethnology and anthropology teaching and research, and even on the practice of our ethnic theory, policies, and regulations—ranging from basic concepts and research paradigms to fundamental viewpoints and theoretical systems. To a certain extent, there has been a phenomenon in academia of long-term use of the imported concept of "ethnicity" (minzu) ^[9] while neglecting the concept of the "Chinese nation" (Zhonghua minzu) as a whole comprising 56 ethnic groups. Simultaneously, theoretical research and practical work have tended to emphasize the differences and distinctions between various ethnic groups while neglecting, to some extent, the links, interactions, exchanges, and blending between them. There has been insufficient emphasis on the history of all ethnic groups jointly creating China and the commonality of the Chinese nation. Discourse regarding "ethnicities" is relatively abundant and strong, while discourse regarding the "Chinese nation" has room for improvement in both quantity and influence, and there are certain deviations in research and interpretation. Some studies even use theoretical viewpoints from Western academia as the standard for interpreting the developmental history of the Chinese nation and viewing our country's ethnic relations. To solve these problems, it is urgent to build a complete discourse system for the community of the Chinese nation, supported by fundamental concepts, viewpoints, and theories.

Properly managing the relationship between the production of discourse content and the application of discourse forms is essential to maximizing discursive efficacy. The deep content of a discourse determines its external form of expression, while the choice of form must adapt to the narrative requirements of transformative practice, following the logic of "discourse generation – discourse expression – discourse communication – discourse reception."

First, we must emphasize academic support to enhance discursive capacity. The generation of discourse is inseparable from a profound academic foundation. Focusing on research into the basic theory of the community for the Chinese nation and strengthening the interpretation, transformation, and translation of texts is key to enhancing discursive capacity. Creating original and identifying new concepts, categories, and expressions can not only break through the predicament of "having the truth but being unable to speak it," but also find appropriate forms of expression for new discourse content, clarifying new problems and explaining solutions thoroughly. This requires deeply mining new theoretical resources, conducting in-depth academic dialogue and criticism, and promoting the formation and development of an academic community, thereby constructing a solid discourse system.

Second, we must emphasize the expression of consensus to optimize discourse communication. The communicative effect of a discourse is directly related to its social influence. To prevent discourse content from becoming too abstract or overly theoretical—leading to the problem of "the word being spoken but not spreading"—attention should be paid to expressing ideas in plain, easy-to-understand language. This increases the approachability of the discourse and expands its influence and reach. Through cultural products and media platforms, theory can be transformed into practical information close to the people's livelihoods, guiding the public to participate and discuss, thereby forming a positive social consensus and cultural identity.

At the same time, we must properly handle the relationship between localization and internationalization. We should use an interpretive framework of "indigenous construction" to strengthen the endogenous nature and autonomy of our discourse, while also using indigenous discourse to refine new concepts and expressions that bridge China and the world. This creates a discursive identity and "calling card" for Chinese stories, neutralizing discursive differences and communicative distortions across different cultures. To this end, we must not only focus on the cognition and reactions of the domestic populace but also actively promote exchange and cooperation with the international academic community, effectively communicating Chinese experience, Chinese stories, and Chinese theory to the international society.

Finally, we must emphasize political significance to enhance discourse confidence. Chinese theory needs to be told through Chinese discourse. The construction of the community for the Chinese nation possesses distinct Chinese characteristics and makes a unique contribution; in discursive expression, we should fully understand this, maintain and enhance political consciousness, and use indigenous discourse to escape the predicament of "the word spreading but not resonating." The construction of the community for the Chinese nation must be examined within the context of the modernization of Chinese-path socialism, clarifying its position and role in the modernization of the national governance system and governance capacity. Through practical exploration, we will continuously improve its theoretical system and practical path, using the new achievements of the community for the Chinese nation to enhance discourse confidence and China's international discursive power.

Optimal discourse construction requires managing the transformational relationships between different discourse types during their generation and application. The discourse system for the community for the Chinese nation includes various types such as political, academic, everyday, and international discourse. Properly handling the transition between these types is key to optimizing discourse construction.

First, we must follow the content logic of "Chinese autonomy" to achieve discourse generation. In this process, attention should be paid to the combination of unity and diversity. We must respect ethnic differences while highlighting the discourse narrative of the "Chinese nation as a whole." Simultaneously, we must combine academic rigor with practical utility, ensuring continuity during transitions and promoting the "vernacularization" of academic discourse and the "massification" of political discourse. In political discourse, we should reinforce the institutional advantages of socialism with Chinese characteristics and strengthen ethnic unity and national identity within a multicultural context. In academic discourse, we should focus on combining empirical research with theoretical innovation to continuously improve the system of ethnic theory with Chinese characteristics. In everyday discourse, we should focus on cultural inheritance and innovation to form cultural confidence and cultural self-awareness ^[10] with Chinese and ethnic features.

Second, we must follow the practical logic of "upholding the fundamentals and breaking new ground" to achieve a discursive breakthrough. In this process, we should uphold the correct direction of discourse by adhering to the Party's leadership. Content and form should be transformed according to the target audience of the discourse to enhance ideological consensus and emotional connection. Under the premise of adhering to the Party's leadership, we should actively carry out ideological propaganda to form a cultural self-awareness and identity involving all people. Meanwhile, we should innovate in narrative style and practice "the two combinations" ^[11] to create distinctive discursive features. By combining the basic tenets of Marxism with China’s specific realities, we can continuously innovate discursive narrative methods and promote cultural inheritance and development in forms that the masses "love to see and hear." We should also focus on the development and utilization of multi-media platforms and establish various types of digital corpora to facilitate academic research and practical application.

Finally, we must follow the value logic of "forging the consciousness" ^[12] to effectively grasp the initiative in ideological work. In this process, forging the consciousness of the community for the Chinese nation should be the main thread. Across different types of discourse content, we should implement and emphasize the formation of a "shared spiritual home" and innovate the discursive expressions used in mainstream ideological education. We should improve the feedback mechanisms for discursive effects and enhance the sense of identity that people of all ethnic groups feel toward the Chinese nation. Simultaneously, we should propagate the consciousness of the community for the Chinese nation as a mainstream value within all discourse systems, guiding the people of all ethnic groups nationwide to establish cultural and national identity. Through the guidance and shaping provided by discourse, we can push the consciousness of the community for the Chinese nation deep into people's hearts and into widespread practice.

Discourse plays a pivotal role in constructing the theoretical system of the community for the Chinese nation. Creating this discourse system not only helps promote the deep development and wide dissemination of the theory but also demonstrates the unique advantages and successful experience of China as a unified multi-ethnic state, thereby providing solid contextual support and discourse confidence for the great rejuvenation of the Chinese nation.

Persisting in Integrating Conceptual Analysis with Systemic Construction to Build the Theoretical System of the Community for the Chinese Nation

As a concentrated reflection and theoretical expression of China’s autonomous knowledge system in the field of ethnic affairs, the theory of the community for the Chinese nation is a major theoretical innovation that combines the basic tenets of Marxist ethnic theory with China's specific realities and China's fine traditional culture. Constructing an autonomous Chinese theoretical system for the community for the Chinese nation is an inevitable requirement for deepening the understanding of the community and promoting high-quality development of ethnic work in the New Era. To this end, we must base ourselves on the long history of the Chinese nation, follow the historical and theoretical logic of its formation and development, and scientifically reveal the underlying principles, academic logic, and philosophical wisdom of its evolution.

We must analyze the inherent contradictions within existing theoretical knowledge to clear away current theoretical misconceptions. Conceptual analysis requires breaking fixed mindsets, analyzing the essence of viewpoints, criticizing erroneous tendencies, and correcting mistaken understandings. It involves "defamiliarization" ^[13] to discard prejudices and "re-problematization" to conduct theoretical analysis. The core of conceptual analysis lies in "defamiliarization." Any theory is formed within a specific historical, social, and cultural context and thus inevitably bears the stamp and limitations of its time. We must maintain a scientific, "seek truth from facts" attitude and not be shackled by existing theoretical frameworks. "Re-problematization" is another vital link. It involves redefining and deeply dissecting theoretical issues by placing them within a realistic socio-historical context, revealing the essence and root of the problems through the analysis of their internal logic and external relations. Furthermore, we must have the courage to question existing theoretical explanations and propose new questions and hypotheses to drive theoretical innovation.

To achieve this, we must first maintain the guiding position of Marxism. Comrade Mao Zedong pointed out: "The theoretical basis of our daring to think, daring to speak, daring to act, and daring to strive is Marxism-Leninism." In conceptual analysis, we must adhere to the Marxist standpoint, viewpoint, and method, using Marxism as a theoretical weapon to screen and filter outdated ideas and eliminate erroneous views that conflict with the construction of the community for the Chinese nation. We must advance theoretical innovation with the times so that the theory of the community for the Chinese nation conforms better to the requirements of the era and the needs of practice.

Second, we must adhere to the value principle of being people-centered. The report to the 20th National Congress of the CPC pointed out: "Theories that are detached from the people will be feeble and powerless, and theories that do not benefit the people will be devoid of vitality." In conceptual analysis, the practice of the masses should always be the source of theoretical innovation and the criterion for testing truth. By correcting erroneous views proven false by practice and breaking narrow understandings, the theory of the community for the Chinese nation will become closer to the actual needs of the masses.

Finally, we must adhere to the dialectical unity of theory and practice. Conceptual analysis should reflect upon and transform the elements and frameworks of existing theoretical systems based on new realities and practical experiences, building a new system that conforms to the requirements of the times and the laws of historical development. We must move beyond the subject-object separation between practical facts and knowledge production, allowing theoretical innovation to truly lead practical development. Theoretically, we should focus on the deep analysis and summary of emerging issues and propose new concepts and categories; practically, we should actively promote the application of theory so that theoretical achievements are transformed into practical momentum and results. Additionally, in the process of conceptual analysis, we must pay special attention to revealing and dissecting internal contradictions. Existing theoretical knowledge often contains various internal contradictions and tensions, which may stem from the limitations of the theory itself or the disconnect between theory and reality. By revealing these contradictions, we can gain a deeper understanding of the nature and limitations of a theory, providing a strong basis for its revision and development.

In constructing the theoretical system of the community for the Chinese nation, we must inject resource elements characterized by realistic vitality and substantive efficacy. Systemic construction requires updating the content and improving the framework of the theoretical system with new ideas, based on the sublated ^[14] inheritance of existing theories.

First, the system must be grounded in the system of historical materials and utilize the discourse system as a tool. If historical materials provide the foundation for "having something to say," then theory provides the guidance for "speaking with reason." Only by constructing a scientific and complete theoretical system can historical materials possess academic rigor and interpretative power, and only then will discourse possess persuasiveness and explanatory power. In systemic construction, we should scientifically classify and organize detailed historical materials, deeply research the development history of the Chinese nation, and mine the historical origins and cultural depth of the pattern of "diversity within unity" ^[15] of the Chinese nation. On this basis, we can construct the theoretical system to elaborate on the connotation, characteristics, and laws of development of the community, using a clear and accurate discourse system for theoretical expression and dissemination.

Second, we must increase research into the basic theoretical issues and major realistic problems of the community for the Chinese nation. President Xi Jinping pointed out: "The process of theoretical innovation is the process of discovering, screening, researching, and solving problems." To this end, we should analyze the various contradictions contained within new problems raised by practice and refine them into specialized academic questions to form theoretical achievements that advance with the times. We must focus on major realistic issues such as the cause of ethnic unity and progress, the system of regional ethnic autonomy, and ethnic economic and cultural development. Through in-depth research, we can propose targeted and operable policy measures and theoretical suggestions.

Finally, we must strengthen disciplinary development, optimize disciplinary structures, and train high-level talents in ethnic theory to facilitate the production of original research. Based on specialized textbooks, we should create a distinct teaching system, curriculum, and disciplinary evaluation scheme, establishing a high-quality, diversified talent cultivation mechanism. This will build a competitive advantage in human resources. We must strengthen the development of related disciplines like ethnology, history, and anthropology, promoting interdisciplinary integration and collaborative innovation. Furthermore, we should strengthen exchange and cooperation with the international academic community, introducing advanced foreign research methods and concepts to promote the internationalized development of the theory of the community for the Chinese nation.

Constructing the theoretical system of the community for the Chinese nation is both a scientific summary of the CPC's century-long development of ethnic work and an important theoretical support for innovating the Party's ethnic work in the New Era. This system will not only deepen our understanding of the laws of the Chinese nation's development but also provide scientific guidance for all ethnic groups to move forward together on the path of shared struggle and common prosperity, laying a solid theoretical foundation for the realization of the Chinese Dream of the great rejuvenation of the Chinese nation.

Conclusion

From the profound insights of the Marxist historical materialist conception of history, the historical data system, discourse system, and theoretical system of the community of the Chinese nation support, permeate, and fuse with one another, weaving together a logically rigorous organic whole with rich connotations. The construction of these "Three Systems" represents a profound understanding and innovative application of Marxist laws regarding ethnic and historical development; it reflects the deep contemplation of Chinese Communists regarding the dialectical relationship between the diversity and commonality of human civilization.

The historical data system serves as the cornerstone, providing solid historical support for the construction of the discourse and theoretical systems. The discourse system acts as the bridge, connecting the past with the future, and interpreting the profound connotations and contemporary value of the community of the Chinese nation. The theoretical system is the soul of the entire framework; based on rich historical data and vivid discourse, it deepens the understanding of the laws governing the formation and development of the community of the Chinese nation, providing scientific theoretical guidance for the formulation and implementation of ethnic policies in the New Era. The reciprocal construction and mutual generation of these "Three Systems" constitute an innovative development of the CPC’s ethnic theory and policy in the New Era. This adds substantive content to the construction of China's autonomous knowledge system ^[16] and injects powerful momentum into the development of philosophy and social sciences with Chinese characteristics. It is a critical step toward deepening the cognition of the history and culture of the Chinese nation and strengthening national identity and cultural confidence.

General Secretary Xi Jinping has emphasized: "Civilizations become more colorful through exchange and richer through mutual learning." ^[17] Constantly deepening multi-dimensional research on the community of the Chinese nation will not only allow for a more precise understanding and grasp of the magnificent historical destiny and bright future of the Chinese nation, but also provide a path of reflection and practical solutions with Chinese characteristics for resolving complex and volatile ethnic issues and clashes of civilizations ^[18] on a global scale. In this process, the collection and organization of historical data must strive for comprehensiveness and accuracy; discourse construction must focus on the integration of contemporary and international perspectives; and theoretical innovation must continue to achieve breakthroughs. This will lead to the deep integration and innovative development of Marxist ethnic theory with China’s specific realities. We must always adhere to the guiding position of Marxism, apply the worldview and methodology of dialectical materialism and historical materialism, and deeply excavate the historical roots, cultural essence, and contemporary characteristics of the community of the Chinese nation. With a scientific attitude, an open spirit, and the courage to innovate, we must continuously promote the refinement and development of the "Three Systems" of the community of the Chinese nation.

(The author is the Dean of the School of Marxism at Central China Normal University) Source: People's Tribune · Academic Frontiers, Issue 5, 2025 Web Editor: Ma Jingren