Yan Fangjie and Li Haocheng: The Truth Significance and Methodological Enlightenment of the Important Thesis of the "Two Integrations"
Chinese Communists have always emphasized understanding and approaching Marxism from the perspective of truth. Mao Zedong once pointed out that it was "not until after the First World War and the Russian October Revolution that we found Marxism-Leninism, the best of truths" [1]. Deng Xiaoping emphasized: "Marxism cannot be overthrown... because the truth of Marxism is irrefutable" [2]. At the ceremony marking the 200th anniversary of the birth of Karl Marx, Xi Jinping noted: "We commemorate Marx... in order to declare our firm belief in the scientific truth of Marxism" [3]. In his speech at the ceremony marking the 100th anniversary of the founding of the Communist Party of China, Xi Jinping made the key judgment that "at the fundamental level, it is because Marxism works" [4]. The report to the 20th CPC National Congress further pointed out: "Why the Communist Party of China is capable and why socialism with Chinese characteristics is good is, at the fundamental level, because Marxism works, and particularly because Marxism that has been Sinicized and modernized works" [5]. Standing at a new historical starting point, the important judgment of the "Two Works" once again emphasizes the truth-value of Marxism. First, the power of Marxist truth is the source from which the CPC maintains historical initiative and socialism with Chinese characteristics achieves historical success; second, the status of Marxism as truth is not self-proclaimed, but was earned through the practical exploration of hundreds of millions of Chinese people led by the CPC; third, Marxism is a developing truth—only when combined with specific contexts can the power of truth be manifested. In-depth study of the "Two Works" provides insights into the meaning of truth. This helps us not only better uphold the guiding position of Marxism, but also grasp the basic stance and methods of Chinese Communists in seeking, revealing, and practicing truth, thereby comprehending the Communist Party of China's outlook on truth.
I. "Marxism Works" and the Scientific and Practical Nature of Marxist Truth
The important judgment that "Marxism works" emphasizes that Marxism possesses an unshakeable status as truth. However, how does Marxism possess truth-value? Why do we say Marxism works? In fact, the determination of the truth-attributes of Marxism is neither a priori nor self-evident. On the one hand, "Marxism works" because Marxism is scientific in both its theoretical form and content. The scientific nature of Marxism is the fundamental reason it has guided the CPC to victory and socialism with Chinese characteristics to success. On the other hand, "Marxism works" because Marxism, as a theoretical form of truth, possesses a practical nature. The "capability" of the CPC and the "goodness" of socialism with Chinese characteristics are the most powerful proofs of the truth-value of Marxism. In short, the scientific and practical nature of Marxism together determine its power as truth.
First, the scientific nature of the Marxist theoretical system determines that "Marxism works"; the profound grasp of the inherent laws of the objective world is the fundamental prerequisite for its status as truth. Science is the only path to truth. Many outstanding thinkers and theorists in human history have studied the major issues of human society and created their own systems of thought, but until the birth of Marxism, the major issues in the development of human history failed to receive scientific and systematic answers. Based on absorbing the latest achievements in the development of natural and social sciences in the 19th century and the sublation [1] of German classical philosophy, English classical political economy, and French utopian socialism, Marx and Engels started from the material production activities of mankind, objectively analyzed the historical process of human society, and created a theoretical system with the historical materialist conception of history and the theory of surplus value as its main achievements. Marxism takes facts as its theoretical basis and laws as its object of study. It strives, without any prejudice, to reveal the objective world as it is according to its original appearance. On the basis of a new worldview and methodology, it uses entirely new concepts such as "productive forces," "relations of production," and "广泛的接纳与认同" to scientifically elucidate the general laws of human social development and reveal the objective trends in the operation of capitalist society. In short, Marxism is a scientific theoretical system with a clear theme, rich content, clear concepts, and rigorous logic. It both thoroughly solved the lack of voice [2] of all old materialism on the issue of the historical outlook and thoroughly criticized the errors of all idealism that led human society toward mysticism, clearing away the misunderstandings of previous thinkers on major issues of human society.
At the end of the 19th century, Marxism entered China as a Western social trend of thought. At that time, alongside Marxism, other schools of thought flooded into the Chinese intellectual world, including Guild Socialism, pan-laborism, New Villageism, cooperativism, mutualism, and anarchism. Marxism emerged preeminent after fierce confrontations with these various trends. As Li Dazhao said: "Originally, the history of socialism did not begin with Mr. Marx; there were many famous socialists before him. However, their propositions were either biased toward emotion or involved in utopia, failing to create a scientific theory and system" [6]. After three major debates—the "Problem versus Ism" [3] debate, the "Socialism Problem" debate, and the debate with "anarchism"—a group of advanced Chinese intellectuals were convinced by the thoroughness of Marxism's reasoning, its breadth of vision, and its rigor of logic. They believed that Marxism far surpassed other theories they had previously encountered, thereby strengthening their belief in the truth of Marxism. As Zhou Enlai said in a letter to members of the Tianjin Awakening Society [4]: "The 'ism' I have recognized will certainly not change, and I am very determined to promote and work for it" [7]. It can be seen that as a foreign trend of thought, Marxism could ultimately emerge and gain wide acceptance and recognition in China fundamentally because of the scientific nature of its ideological content.
However, scientificity is only a necessary condition for a theory to become truth, not a sufficient one. That Marxism is able to become a truth of eternal value is also inseparable from another important link—practice. Although people often use "science" and "truth" interchangeably, strictly speaking, the two are not completely equivalent. Traditional views hold that whether a thought or theory possesses truth-value is a question belonging to epistemology or the theory of knowledge; the key to obtaining truth lies in the pursuit of truth and knowledge, taking scientific cognition as the endpoint and destination of truth. As Hegel pointed out: "The goal toward which my philosophical labor generally strove and intended to strive was scientific knowledge of the truth" [8]. But in the Marxist view, truth is not only closely related to scientific cognition but is more importantly related to practice. As the familiar Marxist classic quote emphasizes: "The philosophers have only interpreted the world in various ways; the point is to change it" [9]. Whether a theory possesses truth-value cannot be verified in the pure world of ideas; truth-value can only be proven in practical activities.
Second, the practical nature of Marxism determines that "Marxism works"; the practical results achieved by specific historical subjects under the guidance of Marxism constitute the realistic prerequisite for its status as truth. The category of practice is the logical starting point of the Marxist new worldview and methodology; one must start from practice to truly understand truth and its mode of existence. Once detached from practical activities, no theory can prove its power as truth once and for all. This is because knowing the world and changing the world have always been organically unified in human practical activity. That is to say, there is no such thing as a unidirectional activity of purely knowing the world, nor is there a truth-seeking activity with pure cognition as its final goal. People pursue truth not only to seek truth and knowledge, but even more so to seek the good and the beautiful. The process of seeking the good and the beautiful is also the process by which truth tests and realizes itself in practice. Marx always regarded the practice of discussing whether a certain cognition possesses truth-value in isolation from practice as "purely scholastic" and useless. He specifically emphasized: "The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question" [9]. This judgment is part of the theoretical content of Marxism and is equally applicable to the understanding of Marxism itself.
In other words, the reason Marxism is truth is not merely because it possesses scientificity at the epistemological level, but ultimately depends on whether Marxism can work in reality. As Mao Zedong said: "The great strength of Marxism-Leninism lies in its integration with the specific revolutionary practice of each country" [10]. The power of truth contained in Marxism can only be manifested and exerted in the actual experience of millions of people and in the practical activities of specific historical subjects successfully transforming the world.
In China, the reason Marxism works is that "once the universal truth of Marxism-Leninism was combined with the specific practice of the Chinese revolution, it gave the Chinese revolution an entirely new look" [1], and the miserable historical fate of the Chinese people was fundamentally reversed. Chinese Communists, with Comrade Mao Zedong as their chief representative, applied the Marxist stance, viewpoint, and method to analyze the social nature of modern China, opened a revolutionary path of encircling the cities from the countryside, and led the Chinese people to the great victory of the New Democratic Revolution. After the founding of the People's Republic of China, the CPC led the people to be self-reliant and work hard, carry out socialist revolution and construction, and promote massive economic and social development. During the new period of reform, opening up, and socialist modernization, Chinese Communists had the courage to explore and carve out a path of socialism with Chinese characteristics. Since the start of the New Era, the CPC Central Committee with Comrade Xi Jinping at its core has adhered to upholding the fundamentals and breaking new ground, leading the Chinese nation to a great leap from standing up and becoming prosperous to becoming strong. It is precisely under the scientific guidance of Marxism that we have moved toward a path of building and flourishing the Party and the country. In this process, Marxism achieved the leap from a conceptual form to a realistic form, fulfilling its own mission as truth. In this sense, the great practice of China's revolution, construction, and reform constitutes the realistic field for Marxism to demonstrate its power as truth. "The CPC is capable" and "Socialism with Chinese characteristics is good" constitute the necessary conditions for "Marxism works" and are the full expression of the truth-value of Marxism.
II. "Sinicized and Modernized Marxism Works" and the Concreteness and Developmental Nature of Marxist Truth
In the important judgment of the "Two Works," the ideas that "Marxism works" and "Sinicized and modernized Marxism works" form an inseparable whole. Whether Marxism works currently depends primarily on whether Sinicized and modernized Marxism works. If we stick to old conventions, suffer from ideological ossification, and lack the courage for theoretical innovation and the continued development of truth, Marxism will lose its vitality. If "Marxism works" highlights the scientific and practical nature of Marxist truth, then "Sinicized and modernized Marxism works" emphasizes more the concreteness and developmental nature of Marxist truth.
First, Marxism is a universal truth, a "concrete universal" or a "universal concrete" that contains the particular within itself. Universal truth is a scientific summary of the common laws of the development of things. It can help people correctly understand the essence and laws of things, foresee development trends, and serve as a guide for action. However, it must be combined with concrete reality to play a role. Universal truth must be presented in the specific development process of things; universal truth depends on concrete truth. This is the dialectics of the question of truth.
Although the social conditions of 19th-century Western European capitalism constituted the specific "raw materials" and "starting point" for the doctrine founded by Marx and Engels, Marxism penetrated into the essence of historical development to grasp reality, and has already transcended national boundaries at the level of content and principle. As the essence of the spirit of the age and the essence of the human spirit, Marxism—with its grand theoretical vision, broad theoretical span, scientific theoretical tools, and righteous theoretical goals—has become a universal truth applicable everywhere. However, Marxism as a universal truth has not exhausted all questions regarding the development of human society, nor can it provide customized solutions for every country and every nation. As the founders of Marxism stated: "The general principles laid down in the whole... are on the whole as correct today as ever... The practical application of the principles will depend, as the Manifesto itself states, everywhere and at all times, on the historical conditions for the time being existing" [15]5. If someone "must needs metamorphose my historical sketch of the genesis of capitalism in Western Europe into an historico-philosophic theory of the marche générale [general path] imposed by fate upon every people, whatever the historic circumstances in which it finds itself... he does me at once too much honor and too much insult." [16]466 The rigorously logical theoretical system revealed by Marx and Engels likewise needs to be tested, enriched, and developed in the practice of socialist construction in different countries.
It can be seen that Marxism as a system of truth is not an a priori or abstract principle; it can only exist in the discussion of specific economic and political issues, and in the study of complex historical and revolutionary problems. The universal truth of Marxism must be concretized into specific truths applicable to various nations, taking on "entirely different forms in different epochs and being given an entirely different content" [17]436. Away from the path of "concretization," Marxism cannot exert its guiding role as a universal truth. This process of concretizing truth, predicated on implementing the basic stance, viewpoints, and methods of Marxism and guided by the worldview and methodology revealed by Marxism, is a refinement, extension, and deepening of the laws of human social development as elucidated by the universal truth of Marxism. Therefore, "Marxism works" as a universal truth is the foundation for "specific Marxist truths work," while the fact that "specific Marxist truths work" is the proof that "Marxism works" as a universal truth.
In China, the process of concretizing the universal truths of Marxism is the process of the birth of Sinicized and modernized Marxism. Mao Zedong once pointed out: "Communists are internationalist Marxists, but Marxism must be realized through a specific national form and combined with the specific characteristics of our country... To talk about Marxism apart from Chinese characteristics is only Marxism in the abstract, Marxism in a vacuum." [14]534 By combining the basic tenets of Marxism with China’s specific realities and with the best of China’s traditional culture [5], Chinese Communists have transformed the universal truth of Marxism into specific truths that are "efficient" and "effective" in solving China’s practical problems. It is precisely under the guidance of the specific truth of Sinicized and modernized Marxism that the Communist Party of China (CPC) solved the fundamental question of the path for the Chinese revolution; the major issues of socialist revolution and the promotion of socialist construction; a series of basic questions regarding building socialism with Chinese characteristics; as well as the major questions of the era in the New Era, such as what kind of socialism with Chinese characteristics to uphold and develop and how to do so, what kind of great modern socialist power to build and how to build it, and what kind of long-term governing Marxist party to build and how to build it. Only then did "the CPC can" and "socialism with Chinese characteristics is good" become reality. Therefore, the transition from "Marxism works" to "Sinicized and modernized Marxism works" demonstrates that the truth of Marxism is not abstract, but rather shines with the brilliant light of truth within specific practice.
Secondly, Marxism is a developing truth; it constantly absorbs new materials and resources from practice and raises its own realm of development through the theoretical innovations of successors. The process from Marxism to Sinicized and modernized Marxism is not only a process of concretizing truth but also a process of advancing truth. The status of Marxism as truth was not "inherited" by birthright but was obtained through continuous "advancement."
Marxism is not a closed or self-sufficient entity; Marx and Engels did not exhaust truth, but rather opened the path for the continuous development of truth. On the one hand, beneath the highest-level laws of social development revealed by Marx and Engels, there exist specific historical laws for various fields. People can apply these to specific practices and can even change the conditions upon which original laws depend through their own activities, forming new laws within new activities. This opens up a vast space for the development of Marxism. For example, while upholding the laws of human social development, successors can propose innovative understandings of the laws of socialist construction and the laws of the Communist Party's governance. On the other hand, when the universal truth of Marxism is combined with specific time and space, theoretical content undergoes an exchange of information and meaning with the real world, updating the problematique of Marxism, expanding its theoretical boundaries, enriching its discursive concepts, and achieving the expansion and development of the Marxist system of truth.
As Xi Jinping said: "The history of the development of Marxism is a history of Marx, Engels, and their successors continuously developing according to changes in the times, practice, and understanding." [7]9 On the basis of founding the "two great discoveries" [6], Marx and Engels answered the task of the necessity of socialism replacing capitalism, which was the major task of the era for Marxism in the late 19th century. By the end of the 19th century, profound changes occurred in capitalist economic relations; capitalism gradually developed into the stage of imperialism, and new characteristics appeared that Marx and Engels had never seen. Consequently, the task of the era facing Marxism also shifted. Lenin grasped the basic economic fact that "free competition in capitalism was replaced by capitalist monopoly," proposed that the uneven economic and political development is an absolute law of capitalism, and creatively answered how the socialist revolution could achieve success, how countries that are relatively backward in economy and culture could realize the transition to socialism, and how to build socialism, thereby founding Leninism. Leninism actualized the "two necessities" [7] of Marx and Engels, pushing the truth of Marxism to a new historical stage in the 20th century. Since Marxism was introduced to China, Chinese Communists have always adhered to the unity of upholding and developing truth, using the basic tenets of Marxism to answer new questions raised in the process of China’s revolution, construction, and reform. They formed Mao Zedong Thought, the theory of socialism with Chinese characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, creating Sinicized and modernized Marxism, enriching the Marxist system of truth, and promoting the development, innovation, and leap-frogging of Marxism in China.
Especially since entering the 21st century, as the two social systems of socialism and capitalism coexist for the long term, how can socialist countries perfect themselves amidst exchange, cooperation, antagonism, and conflict? As the world undergoes changes unseen in a century [8] at an accelerated pace, and as the drawbacks of the Western modernization process increasingly manifest, how can socialist countries remain firm in their path and direction and create a new form of human civilization? Facing these new questions of the era and of the world, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era has proposed entire new discourses such as "a community with a shared future for humanity" and "Chinese-path modernization," and has developed Marxist philosophy, Marxist political economy, and scientific socialism with original assertions. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is contemporary Chinese Marxism and 21st-century Marxism, constituting the latest achievement in the development of the Marxist system of truth. The key to continuing to write the story of "the CPC can" and "socialism with Chinese characteristics is good" in the New Era lies in remaining unshakable in upholding the status of Marxism as truth, the status of Sinicized and modernized Marxism as truth, and the status of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as truth.
III. The "Two Works" Embody the Chinese Communists' View of Truth
From Marxism to Sinicized and modernized Marxism, Chinese Communists have continuously enriched the Marxist system of truth, enabling Marxism to maintain its vigorous vitality. Behind the transition from "one works" to "two works" [9] lies the stance, attitude, and method of Chinese Communists toward truth, condensing the precious view of truth held by Chinese Communists. Chinese Communists have always regarded Marxism as an open rather than closed truth, a concrete rather than abstract truth, a developing rather than stagnant truth, and a practical rather than conceptual truth, adhering to the unity of pursuing truth and practicing truth.
First, pursuing truth while undertaking historical missions highlights the value orientation of truth. Truth is objective, but the act of pursuing truth is manifested as the subjective activity of the subject. In traditional philosophy, because the human being was abstracted, the activity of pursuing truth was emptied of meaning and purpose, regarded merely as the discovery of pure objectivity. Marxism argues that truth and value are unified; that is, the internal scale of the cognitive subject's own needs drives people to pursue and discover truth. To achieve the liberation of humanity was the purpose of Marx and Engels in pursuing truth; to seek happiness for the Chinese people and rejuvenation for the Chinese nation is the purpose of Chinese Communists in pursuing truth.
Mao Zedong once said: "What is called truth is that which has been proved in our struggle and practice to correspond to objective reality; it suits the requirements of the people." [18]254 The purpose of Chinese Communists' arduous pursuit of Marxist truth is to "make it a powerful ideological weapon for guiding the people to understand and transform the world." [9]19 Any truth divorced from the people is bloodless and weak; any truth that does not benefit the people has no vitality. Adhering to the truth of Marxism requires focusing on the interests of the people, solving the problems they care about, and realizing their aspirations. However, the interests and aspirations of the people are historical and not static. For example, in different historical periods—the New Democratic Revolution, the socialist revolution and construction, the period of reform, opening up, and socialist modernization, and the entry of socialism with Chinese characteristics into the New Era—the specific content of the "questions of the era and questions of the people" are not identical. Naturally, Marxism must develop accordingly, being endowed with new connotations and discursive forms. It can be seen that from beginning to end, Chinese Communists have integrated value goals into the pursuit of scientific truth. From Marxism to Sinicized and modernized Marxism, the specific forms of truth have changed, but what remains consistent is the firm stance of the Chinese Communists on the side of the people, and a view of truth that pursues truth while fulfilling historical missions.
Second, revealing truth during the practice of transforming society avoids the idealist [10] view of truth. Since ancient times, philosophers have pursued and revealed truth with great passion; however, different philosophical schools reveal truth in vastly different ways. "Idea-ism" (理念论) is a common position of idealism (唯心主义), holding that the essence of truth is the correspondence of ideas with ideas, revealing truth through the correspondence of consciousness. For example, in Hegel, the representative of objective idealism, truth was revealed as the process of the Absolute Spirit manifesting and returning to itself; truth was a scientific system existing between concepts and concepts. Therefore, regarding the question of how to reveal truth, one must be vigilant against the idealist view of truth. The best path to avoiding "idea-ism" is to bridge the chasm between the cognitive subject and the cognitive object on the basis of practice, adhering to the revelation of truth within the practice of transforming society.
For Chinese Communists, the revelation of truth and the resolution of Chinese social problems are part of the same process. The transition from Marxism to Sinicized Marxism is not a matter of conceptual logical reasoning and deduction, but rather the promotion of theoretical innovation through actual transformation. The founding of Mao Zedong Thought originated from the practice of the New Democratic Revolution—seeking national independence and people's liberation by opposing imperialism, feudalism, and bureaucrat-capitalism—as well as from the practice of socialist revolution and construction. The creation of the theoretical system of socialism with Chinese characteristics originated from the exploration of the correct path for building socialism in China, and from the vivid practices of socialist reform, opening up, and the comprehensive building of a modern socialist country. The emergence of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is similarly grounded in the new practice of the new journey of comprehensively building a modern socialist country. It is evident that persisting in theoretical innovation based on practice is the inherent path for Chinese Communists to reveal Marxist truth; this is a correct path that reveals truth in a materialistic manner.
Third, upholding truth through committed practice [11] while solving specific needs, and opposing a dogmatic view of truth. The so-called committed practice of truth involves, on the one hand, "commitment" (du), meaning one must be steadfast regarding the truth: "If it has been proven to be truth by objective facts, then it must be recognized and persisted in" [24]:254. On the other hand, it involves "practice" (xing), which means putting truth into practice. Upholding truth through committed practice means firmly guiding truth toward practice, realizing and substantializing the power of truth. However, upholding Marxism does not mean the sanctification or absolutization of Marxism. Xi Jinping once pointed out: "We cannot treat Marxism-Leninism with a dogmatic perspective; we must proceed from China's reality" [25]:4. In fact, the more steadfast one is regarding truth, the more one must focus on the conditions of its application, its specific effects, and its ways and means. One must combine universal truth with developing and specific realities, avoiding "verbatim copying" or the forced "application of formulas."
Reality is vivid, and the problems within reality often exceed the problem-domain that classical theory can cover. Therefore, the process of upholding truth through committed practice must constantly shift according to historical conditions, performing specific analysis and resolution of new problems and contradictions as they arise. For example, regarding the question of how to conduct a proletarian revolution in a backward, semi-colonial, and semi-feudal society, Marx and Engels provided no specific answer. Mao Zedong proposed the correct revolutionary path of "encircling the cities from the countryside" and "seizing political power by armed force," developing Marxism while answering the specific questions of the Chinese revolution. Regarding questions such as what socialism is and how to build it, Marx and Engels did not provide systematic answers. The theoretical system of socialism with Chinese characteristics clearly proposed concepts such as the essence of socialism, the socialist market economy, reform and opening up, and common prosperity, developing Marxism while solving specific problems in the construction of socialism with Chinese characteristics. Regarding how to achieve modernization in a socialist country and how to construct a community with a shared future for humanity in an era where two social systems coexist for a long term, Marx and Engels did not provide detailed expositions. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era clearly proposed the new path of Chinese-path modernization and the theory of promoting the construction of a community with a shared future for humanity, developing Marxism while answering the "Questions of China" and "Questions of the World" in the New Era. In short, since Marxism was introduced to China, Chinese Communists have always upheld truth through the principles of proceeding from reality in all things and seeking truth from facts. They have creatively transformed the Marxist truth—which exists as a worldview, methodology, and general laws—into theoretical guidance that meets the needs of various stages of Chinese social development. They have focused on solving practical problems in Chinese revolution, construction, and development at different stages, proving to the world through brilliant achievements that "Marxism works, and Sinicized and modernized Marxism works."
Fourth, developing truth while promoting historical progress, and rejecting a dogmatic view of truth. Truth has always been a unity of absoluteness and relativity; once the absoluteness and relativity of truth are severed, one moves toward a metaphysical view of truth—namely, absolutism or relativism. Relativism holds that all truth is relative, denying the universal lawfulness and universal validity of truth, and thereby denying the existence of truth itself. Absolutism, also known as dogmatism [12], recognizes only the absoluteness of truth, believing that once a truth is established, it is eternal and absolute. From the perspective of practice, we discover the cognitive errors of dogmatism. Truth is oriented toward practice and possesses openness due to the developmental nature of practice. Therefore, actively developing truth is the theoretical attitude that a cognitive subject should hold. Marxist theory is not a dogma. The word "dogma" here differs slightly from the "dogmatism" opposed above: opposing "dogmatism" emphasizes that one cannot dogmatically, mechanically, or forcibly apply truth; what is emphasized here is that Marxism cannot be viewed as a congealed and immutable theoretical form.
Since entering the New Era, Xi Jinping has repeatedly emphasized: "Marxism is a continuously developing and open theory that always stands at the forefront of the times" [13]:9. The Report to the 20th National Congress of the CPC pointed out: "To keep writing new chapters in Sinicizing and modernizing Marxism is the solemn historical responsibility of contemporary Chinese Communists" [15]:18. Chinese Communists shoulder not only the historical mission of using Marxism to solve problems and transform society but also the historical mission of enriching and developing Marxism. The former corresponds to the practical requirement for Marxism to realize itself, while the latter corresponds to the theoretical requirement for Marxism to develop itself. Therefore, the transition from "Marxism" to "Sinicized and modernized Marxism" is not a process driven solely by practice; it also contains the consciousness and initiative of Chinese Communists in developing truth. Especially in the New Era, the significance and influence of the "local" cause of building socialism with Chinese characteristics and the great rejuvenation of the Chinese nation have already exceeded the boundaries of the state and the nation. Chinese Communists are both practitioners of historical laws and contributors of experience, discourse, and wisdom. Chinese Communists have the responsibility and the ability to develop Marxism in the process of promoting their own progress and the progress of humanity. In this sense, the transition from "Marxism" to "Sinicized and modernized Marxism" is not a result, but a process. In this process, it is necessary to ensure that Marxism keeps pace with the steps of historical progress and to ensure the vivid vitality of Marxist truth.
IV. Methodological Inspirations of the Chinese Communists' View of Truth for the Innovative Development of Marxism
Marx and Engels founded Marxism in the mid-19th century and devoted their lives to deepening and perfecting the theory. At the turn of the 20th century, the influence of Marxism gradually expanded, taking root and developing in countries across the world. In the present 21st century, Marxism still maintains its vivid vitality through innovative development. It can be seen that the innovative development of Marxism has always run through the history of Marxist development. For every Marxist and Marxist political party, how to successfully promote the innovation and development of Marxism is a question they cannot avoid and should consciously reflect upon.
Especially after the deaths of Marx and Engels, various trends of thought appeared in the process of Marxist development. How to continue extending the vitality and truth of Marxism—while it increasingly combines with the rich and concrete practices of millions of people worldwide—became a major problem in urgent need of resolution. Regarding the contemporary era, Chinese Communists bear the primary responsibility for answering this question, and this responsibility has become increasingly pressing. With the collapse of the Soviet Union and the drastic changes in Eastern Europe at the end of the 20th century, although foreign communist and left-wing parties survived, their organizations became relatively loose and increasingly shrank. Party-based research shifted to independent research by intellectuals, and foreign research on Marxism generally fell into a low ebb and became marginalized. In China, however, under the leadership of Chinese Communists, the practice of China's revolution and construction has maintained a continuous, two-way interaction with Marxism for over a century. Therefore, in the 21st century, the heavy task of innovating and developing Marxism must inevitably rely on the narrative carrier of the practice of building socialism with Chinese characteristics.
Innovating and developing Marxism requires "treating science with a scientific attitude and pursuing truth in the spirit of truth" [15]:20, because the success or failure of subsequent generations in the innovative development of Marxism is directly related to the view of truth they uphold. The important assertion of the "Two Works" not only signals the success of the innovative development of Marxism in China but also provides methodological inspiration for the innovative development of 21st-century Marxism through its inherent truth-implications. The Chinese Communists' view of truth is the "magic weapon" for ensuring the success of the innovative development of Marxism, making a unique contribution so that "Marxism in the 21st century continuously opens up new realms, displays new atmospheres, and increasingly radiates new vitality" [26].
First, Marxism is a scientific truth; the innovative development of Marxism must take the persistence of Marxism as its fundamental prerequisite—without "upholding the fundamentals," there can be no "breaking new ground." In the course of Marxist development, before his death, Engels designated Bernstein of the Second International as the "executor" of Marxism. However, shortly after Engels' death, Bernstein proposed to revise Marxist theory, which received support from many within the Second International at the time. Although Kautsky, one of the leaders of the Second International, criticized Bernstein's revisionism, he did so incompletely, and eventually Kautskyism also leaned toward revising Marxism toward positivism. Although revisionism also faced determined struggle from Rosa Luxemburg in the Second International, unfortunately, her theory did not occupy a dominant position within the organization. This period is not only a major event for the Second International but also a major event in the history of Marxist development. If the controversy regarding the revision of Marxism was difficult to clarify at the time, from a contemporary perspective, Bernstein’s revisionism and Kautskyism failed to adapt to the needs of the times or shoulder the theoretical task of innovating Marxism entrusted by the era. The fundamental reason for their failure was the tampering with the basic principles of Marxism.
Any system of thought has its own basic principles, which determine the essence and nature of the doctrine; these are also the "roots," "soul," "foundation," and "source" of a doctrine. Departing from these basic principles, Marxism would become a castle in the air, and the combination of the universal truths of Marxism with specific national conditions would become empty words, or even lead to going in the opposite direction. This is a basic law proven by the history of Marxist development and the history of socialist development. Therefore, to open up new realms for Marxism in the 21st century, "we must persist in upholding the fundamentals and breaking new ground... Only by upholding the fundamentals can we avoid losing our direction or making subversive errors; only by breaking new ground can we grasp the times and lead the times" [15]:20. Among these, "upholding the fundamentals" is the prerequisite for "breaking new ground." Upholding the fundamentals means always persisting in the Marxist worldview and methodology, and staying true to the basic principles of Marxism. To pursue truth, one must adhere to the correct path; only in this way can one firmly grasp the theoretical essence of Marxism and ensure that theoretical innovation is passed down through the same lineage. Any revision, tampering with, or abandonment of Marxist theory not only makes the innovative development of Marxism impossible to speak of but will also lead to major setbacks or even the failure of the socialist revolution and practice. As Mao Zedong said: "Marxism must develop forward; it must develop along with the development of practice and cannot stagnate. If it stops and remains the same old thing, it will have no vitality. However, the basic principles of Marxism cannot be violated; violating them leads to mistakes" [27]:281.
Second, Marxism is a truth that includes value scales; the innovative development of Marxism must be people-centered, as the people's standpoint is the foundation of the innovative development of Marxism. Marxism holds that "people's practical activities are always constrained by the scale of truth and the scale of value" [28]:108. The practical manifestation of value must take truth as its prerequisite, and value-needs in turn drive the exploration of truth. Theoretical creation is essentially a practice of spiritual production engaged in by humans to achieve a better life. It is the internal scale of human needs that drives people to continuously discover truth; without the scale of value, truth loses its subjective meaning, and the creation of truth loses its direction.
Marxism, rooted in human practice as its realistic foundation, has been a theoretical system integrating truth and value since its inception. Marxism takes human liberation as its value orientation and adheres to the unity of scientificity and revolutionism, as well as objectivity and value. The standing of the people is not only the fundamental position of Marxism but also the foundation for its innovation and development. On the one hand, the innovative development of Marxist truth must aim at realizing the fundamental interests of the broadest masses of the people; on the other hand, as the needs of the people develop and enrich, they will inevitably pose new requirements for the innovation of Marxist theory. Since the 21st century, the reason why some Western Leftist scholars, who label themselves as theoretical innovators, have drifted further off course in their theoretical research and construction is precisely that they have failed to place the people at the center of innovating and developing Marxism. Some individuals oppose the academic and scientific nature of Marxist research to its revolutionism, thereby dissolving the theoretical standpoint of the proletariat. In reality, this manifests as abandoning the revolutionary subjectivity of the workers and turning to various marginal groups and sub-groups, resorting to revolutions in the fields of culture and art. At the same time, using the veneer of novel forms and exotic resources, they make Marxism "fashionable" to attract attention. In order to build themselves into academic "stars," their discourse has become increasingly privatized, niche, abstract, and elitist. Consequently, so-called "theoretical innovation" becomes a conceptual game increasingly detached from laborers and the masses, providing no help to people's practical activities and self-liberation.
In short, "people first" embodies the fundamental value orientation for promoting the innovation of Marxist theory and dictates the direction of the innovative development of Marxism. Whether one upholds the subjective status of the people is the "touchstone" [13] for judging true or false Marxism, and it also restricts the vitality of the innovative theories of successors. Once the innovative development of Marxism is detached from the masses and their fundamental interests, it will inevitably deviate from the correct direction of innovating and developing Marxism, possessing only the "name" of innovation without the "substance" of innovation.
Third, Marxism is a truth possessed of practicality; the innovative development of Marxism must take the answering of new questions of the era as its path. For Marxism, truth and practice are interconnected; practice is the source of truth, the driving force for the development of truth, and also the sole criterion for testing truth. Xi Jinping once pointed out: "We must deepen our understanding, sum up experience, and continuously carry out theoretical innovation based on the changes of the times and the development of practice. We must persist in the dialectical unity of theoretical guidance and practical exploration, and realize a benign interaction between theoretical innovation and practical innovation." [31] This important discourse clarifies the epistemological laws that should be followed in the innovative development of Marxism. On the one hand, practical innovation provides a steady stream of power for theoretical innovation; on the other hand, practical innovation provides the testing standard for theoretical innovation. Of course, the benign interaction between practical innovation and theoretical innovation is not natural; the two are unified in the practice of the historical subject transforming the world. As successors, in the process of innovating and developing Marxism, we must cultivate a conscious and proactive practical awareness, allowing Marxism to radiate an even more brilliant light of truth by continuously answering the new topics raised by practice and the era.
Marxism is not only an ideological text but also a realistic practical movement. "The development mode of Marxism is not hermeneutic but practical. The development of Marxism, fundamentally speaking, is development within practice." [32] Since entering the 21st century, some Western Leftist scholars have combined Marxism with themes such as ecology, space, biopolitics, and science and technology, which indeed expanded the theoretical growth points for Marxism. However, the innovative development of Marxism as a whole remains weak. The reason lies in the failure to integrate with practice and the failure to fundamentally answer the "questions of the era" (时代之问). Judging from the actual development of foreign Marxism today, many scholars are often detached from the practical activities of political parties; they do not participate in the practice of revolution or construction, treating Marxist research merely as a hobby or a profession. However, revolving solely within the scope of concepts makes it impossible to touch upon the realistic and focal issues of the era. This leads to increasingly utopian practical solutions provided in theory, progressively bleak practical outlets, and a growing lack of information for transforming the world.
In short, "practicality is the prominent feature that distinguishes Marxist theory from other theories. Marxism is not a branch of learning to be kept in a study; it was created to change the historical destiny of the people. it was formed in the practice of the people seeking liberation, and it is enriched and developed in the practice of the people seeking liberation." [15] We must confirm and develop Marxist truth through practical activities; this is "determined by the nature of truth and the characteristics of practice." [30] The innovative development of Marxism is essentially a process of continuously absorbing new materials and resources and responding to new questions and challenges along with human practical activities. Persisting in answering the questions of the era within new practice is the basic path to ensuring the success of the innovative development of Marxism.
(Author Profiles: School of Marxism, East China Normal University) Online Editor: Tongxin Source: Ideological and Theoretical Education Research, Issue 12, 2023