Lu Minglun: An Outline of Atheistic Thought in the "Neiye" Chapter of Guanzi
The Jixia Academy [1] was the central hub of the "Contention of a Hundred Schools of Thought" during the Warring States period, and the Jixia School was forged through this academic vying. A number of valuable works emerged supported by the Jixia School and the eminent sages of its era, among which Guanzi [2] is one. Within the Guanzi, the four chapters titled Neiye (Inward Training), Baixin (Adulterated Mind), Xinshu Shang (Techniques of the Mind I), and Xinshu Xia (Techniques of the Mind II) are noted for their prominent philosophical thought and are collectively known as the "Four Chapters of Guanzi"; among these, Neiye is of particularly high value. As a representative work of Jixia Daoist thought, Neiye formed a relatively complete and systematic theoretical framework. Its discourses on the views of matter and life fully embody the characteristics of atheist consciousness, possessing pioneering merit and unique insights. Neiye takes "vital essence" (jingqi) as the origin of all things in the world, indirectly criticizing superstitious ideas that attribute motion and phenomena to the power of ghosts and spirits from the perspective of a materialist worldview. Simultaneously, Neiye attaches great importance to the affirmation of human thinking and subjective initiative, emphasizing the plasticity of human growth and development and promoting human subjectivity. This is truly rare and commendable in pre-Qin literature. On this basis, Neiye conducted preliminary explorations into the mechanisms of life, providing basic explanations for a holistic view of life and the principles of nourishing it, thereby dispelling superstitious beliefs that life is controlled by ghosts and spirits.
I. Denying the Dominant Will of Ghosts and Spirits
When the early ancestors lacked a sufficient grasp of objective laws, they naturally believed there were mysterious drivers behind natural phenomena. Thus, ghosts and spirits intruded into the human spiritual world, occupying the basic scope of thinking for a long period and becoming deeply rooted concepts. The people of the Yin [3] elevated ghosts and spirits to a position of supremacy; both politics and life were standardized by imaginary laws of the supernatural, and human conduct had to conform to preset requirements of ghosts and spirits. They believed that only by obeying ghosts and spirits could life be peaceful and happy; as long as they pleased the spirits, they could obtain their help. During the Spring and Autumn period, as various thinkers continuously affirmed the value of the human being, the concept of ghosts and spirits faced certain impacts. However, belief in them persisted in the minds of monarchs and commoners alike, exerting a negative influence on social-political construction and the formation of moral order. At this time, some enlightened thinkers launched targeted critiques against supernatural concepts. Although their works were not specialized atheist treatises, they manifested clear atheist characteristics; Neiye is a masterpiece among them.
(1) Determining the Nature of Ghosts and Spirits through "Vital Essence"
Neiye uses "vital essence" (jingqi) to explain the material basis of the world's existence. The opening of Neiye states: "The essence of all things: this is what makes them come to life. Below, it gives birth to the five grains; above, it becomes the arrayed stars." The "essence" (jing) here refers to "vital essence" (jingqi), meaning the most refined form of qi. Neiye explicitly takes vital essence as the origin of the world, believing it pervades heaven and earth and that all things depend on it for existence. Thus, the distribution of vital essence produces the five grains on earth and gathers as the stars in heaven. It further states: "As for the essence of all humans: heaven produces their essence, earth produces their form; these combine to make a person." That is, in the view of Neiye, humans are no exception; their life comes from the vital essence endowed by heaven and the physical form provided by the earth. Only when the two combine can one become a human. Fang Xuanling [4] of the Tang dynasty annotated: "Essence refers to the ultimate numinous quality of the spirit. Obtaining this is what constitutes life." The so-called "ultimate numinous quality of the spirit" is a kind of exquisite movement of matter; it is the "spirit of essence," not a "spirit of the divine." Its transformation takes material existence as its premise and foundation. This dispels the mystery surrounding the origin of human life and provides a primitive materialist understanding of it.
Regarding the essence of "ghosts and spirits," Neiye starts from the theory of vital essence and states: "That which flows between heaven and earth is called ghosts and spirits." Consequently, the so-called phenomena of ghosts and spirits are merely the states of vital essence distributing itself between heaven and earth—nothing more than an activity of vital essence. Therefore, the existence of "ghosts and spirits" is merely the motion and change of the material world, rather than an independent sovereign with a will. Neiye further elaborates: "When one thinks about something and does not comprehend it, ghosts and spirits will supposedly clarify it. It is not the power of ghosts and spirits, but the limit of vital essence." This means that when one encounters an incomprehensible problem and it seems as though "ghosts and spirits" help to clear it up, it is not actually their power, but rather vital essence reaching its ultimate state. The scholar Ma Feibai [5] interpreted "essence" (jing) as "singleness of purpose" and equated "qi" with "spirit" (shen), thus explaining "the limit of vital essence" as "mental concentration." When the spirit is concentrated, one can recognize the laws of the objective world. No ghosts or spirits with a sovereign will participate in this process; rather, a specific state of human thinking is at work. While Neiye was unable to clearly distinguish between material phenomena and mental activities—believing the thinking spirit is also a type of qi, albeit a refined "vital essence"—by reducing spiritual existence to the activity of qi, it nonetheless rejected the intrusion of "ghosts and spirits."
By defining what people recognize as "ghosts and spirits" as material phenomena, Neiye fundamentally denies the existence of spirits as sovereign wills.
(2) Governing the State and Reassuring the People without Recourse to Spirits
Neiye’s denial of the sovereign will of ghosts and spirits is reflected not only in its understanding of their essence but, more importantly, in its proposal that governing and stabilizing the state must rely on the monarch and the people, rejecting the interference of supernatural discourse in political affairs. It also provides a profound analysis of divination (bushi [6]) as the primary means through which supernatural claims interfere in politics.
Neiye maintains that the effectiveness of state governance lies in the monarch's correct decision-making and the people's response, rather than the protection of ghosts and spirits. Neiye states: "Regulation of the heart/mind lies within; regulation of speech comes from the mouth; regulation of affairs is applied to people. Thus, the world is governed." This means the premise of governance is that the monarch must first harmonize their own spirit and clarify their thoughts; only then can they issue decrees that coordinate affairs. When such policies are recognized by the people, the world will surely be well-governed. Thus, governing the state is nothing more than "speaking and then employing, employing and then achieving order." The key to long-term peace and stability lies in the correct decisions of the administrators; it has nothing to do with the spirits granting benefits or causing harm. As is said: "With one word gained, the world submits; with one word settled, the world listens." If the monarch fails to play their proper role, social disasters will arise, threatening the safety of the people and leading to national instability.
Divination played an important role in political activities since the Yin and Zhou dynasties because those in power believed they could detect the will of ghosts and spirits through it. Whenever there were major actions, they used tortoise shells and yarrow stalks to divine luck, resolve doubts, and predict the future. The relationship between the two methods of divination (bu and shi) in the decision-making process varied by situation. During the Eastern Zhou period, although using divination as the basis for political decisions faced significant criticism, it still had a broad social foundation, and the practice of divination in government had not ceased. Neiye offers a profound critique of this, stating: "Concentrating qi as if divine, the ten thousand things are all present. Can you concentrate it? Can you make it one? Can you know good and bad fortune without divination?" Here, "concentrating qi as if divine" refers to the high level of wisdom attained when one’s own vital essence accumulates to a certain degree. This wisdom allows one to recognize the regularity of all things in the objective world. By stating that one can know fortune and misfortune and resolve doubts without divination, it shows how great the role of "concentrating qi" is! That is, in the view of Neiye, if a person's vital essence is full, they can reach a correct understanding of the objective world, a process that does not require reliance on ghosts and spirits.
(3) Agricultural Production does not Depend on Spirits
During the transition between the Spring and Autumn and Warring States periods, Chinese society underwent a great transformation from a slave system to a feudal system. This provided a social foundation for the rapid improvement of productive forces. However, the heavy preoccupation with ghosts and spirits among the populace interfered with the normal conduct of agricultural production, seriously hindering development. People hoped to ensure favorable weather and good harvests by praying for the protection of spirits. Under the prevalence of this atmosphere, people became subservient to spirits, and their subjective initiative in production was undermined. This supernatural determinism had deep cultural roots and social foundations in pre-Qin society, and the corresponding concepts in people's minds were quite firm. However, the author of Neiye had a clear understanding of this.
The opening of Neiye emphasizes: "The essence of all things: this is what makes them come to life. Below, it gives birth to the five grains; above, it becomes the arrayed stars." All things are produced by vital essence, and this material basis has no fixed form; it is inherently in motion and can generate various specific substances such as the five grains and stars. Since vital essence generates the five grains on earth, the growth process of crops naturally has nothing to do with the power of ghosts and spirits. What factors are relevant then? Neiye further explains: "Spring, summer, autumn, and winter are the seasons of Heaven." Agricultural activities depend on the orderly changes of seasons in nature; that is, agricultural production must be arranged for plowing and harvesting according to the agricultural seasons. Neiye’s theory of "heavenly timing" (tianshi) fundamentally denies that Heaven is a sovereign with a will, transforming the "Heaven of Will" into the "Heaven of Nature." Spring, summer, autumn, and winter are the seasonal laws of natural heaven. If agricultural production follows these seasonal laws reasonably, one will obtain a good harvest. Similarly, Neiye states: "The Dao has no root, no stem, no leaf, no flower. Yet the ten thousand things are born by it, and the ten thousand things are completed by it; we call it the Dao." Here, the abstract existence of "Dao" is applied to explain the nature of specific things. In essence, it takes "Dao" as the natural laws of the objective world, emphasizing that humans must follow objective laws to operate affairs. Neiye does not link natural laws with the existence of ghosts and spirits, which itself is a denial of their dominant status.
II. Affirming Human Subjectivity
Belief in the "High Lord" (shangdi) was an important concept during the Yin-Shang period. It was a personified deity, and it was believed that the "Lord" presided over and dominated everything in worldly life. Under the influence of this concept, people of the Zhou dynasty possessed a strong consciousness of the Mandate of Heaven (tianming), relying spiritually on deities, while human self-affirmation and conscious pursuit were restricted. Marx pointed out: "Atheism is a negation of God, and through this negation, it asserts the existence of man." Neiye not only rejects the idea of divine dominance but also holds high the subjective power of humans, affirming the significance of individual effort for growth, with the goal of liberating humans from theological shackles. This in itself represents a revolutionary development at the ideological level.
(1) Affirming the Regularity of Human Cognition
Neiye’s elaboration on human cognition is primarily built upon the understanding of "vital essence." Since human life is generated by vital essence, the process of human cognition cannot be separated from its role. To gain knowledge, the key lies in guarding one's vital essence; when it is sufficient, a "heart of wisdom" arises. This heart of wisdom can discern all things; once a person has it, they can master the laws of the objective world to better adapt to external changes and respond to distractions. Neiye also inherited Laozi's theory of the Dao but provided a more vivid description, thereby clarifying that cognition lies in one’s own self-regulation rather than in the revelation of specific deities.
Neiye states: "Therefore, this qi cannot be stopped by force, but can be settled by virtue (de); it cannot be called by voice, but can be welcomed by intent. Respectfully guard it and do not lose it; this is called 'completing virtue.' When virtue is completed, wisdom emerges, and all things are fully grasped." This means that the vital essence constituting human life cannot be kept by brute force, but can be calmed by cultivating virtue. It cannot be commanded by sound, but can be invited through the spirit. Respectfully guarding this vital essence is called "completing virtue." If a person has cultivation in their virtue, they will naturally develop a heart of wisdom, which further allows them to grasp the overall laws of the birth and development of all things. Neiye affirms human cognition, viewing it as the result of nourishing vital essence and cultivating virtue to generate wisdom.
Neiye pays attention to inheriting and developing Laozi’s concept of the Dao as the origin of all things. In Laozi, the Dao is a metaphysical and mysterious existence, but Neiye closely links this metaphysical Dao to the phenomena of human life. Neiye states: "The Dao has no root, no stem, no leaf, no flower. Yet the ten thousand things are born by it, and the ten thousand things are completed by it; we call it the Dao." This is a vivid description: the Dao has no roots, stems, leaves, or flowers. All things are inseparable from it, relying on it to sprout and grow. Attaining the Dao is not something mysterious; it lies within the person. Neiye further explains: "The Dao has no fixed place; if the good heart is peaceful and loving, and the heart is quiet and the qi is regulated, the Dao can then abide. That Dao is not far away, the people rely on it to be born; that Dao does not depart, the people rely on it for knowledge." That is, the Dao has no fixed residence; only those who are good at cultivating the mind can make it settle. When the mind is still and the qi is flowing smoothly, the Dao can reside within the person. The Dao is not far from people; they depend on it for life. The Dao does not leave people; they depend on it for wisdom. Furthermore, "With the Dao, there is life; with life, there is thought; with thought, there is knowledge; with knowledge, there is certainty." This means that with the Dao comes life, with life comes thought, with thought comes knowledge, and knowledge is the guarantee for grasping problems. Neiye closely links the Dao with individual cultivation, affirming the regularity of the process by which humans obtain wisdom and knowledge, thereby denying the absurdity of God-given knowledge.
(2) Affirming the Autonomy of Human Growth
On the basis of affirming the regularity of human cognition, Neiye further elucidates the plasticity of human growth and development, holding that everyone is capable of achievement and that the key lies in the degree of one's own effort. Becoming a "Sage" depends entirely on one's own efforts in cultivation and practice, rather than on innate prophetic abilities bestowed by gods. Neiye expounds on the issues inherent in the process of human growth and development and explores the fundamental principles of cultivating both body and mind.
The "Sage" (shèngrén) [13] is an ideal personality recognized by various schools of the pre-Qin masters, yet they differ in their descriptions of how one becomes a "Sage." The opening of Neiye explains: "One who hoards [vital essence] within the breast is called a Sage." That is, a person who stores jingqi within their chest is termed a "Sage." Since jingqi serves as the origin and general basis of all things, its function is naturally inestimable. If a person can fully accumulate jingqi, they achieve the physical foundation to develop into a "Sage"; this is the pivot of attaining sagehood. Furthermore, Neiye states: "Therefore, the Sage changes with the times but does not transform; he follows things but is not moved." The "Sage" always adapts to changes without being assimilated by the era, and accords with the transition of things without being displaced by external objects. This refers to the character of the Sage; in other words, the difference between a "Sage" and an ordinary person lies in their firm character and noble integrity. Neiye further elaborates: "With the mind whole within and the form whole without, meeting no heavenly disasters and encountering no human harm, such a person is called a Sage." That is, one who maintains internal fulfillment, preserves external physical wholeness, and does not fall victim to natural disasters can be called a "Sage." Here, the mental, physical, and external conditions for being a "Sage" are expounded, further clarifying the standard of sagehood.
Next, Neiye elaborates on the fundamental cultivation method for becoming a "Sage": the "dual cultivation of body and mind." Neiye provides the metaphor of the "Lodging House of Essence" (jīngshè), emphasizing that one must cultivate a state of harmony to provide a good residence for the jingqi within the breast, thereby practicing toward the goal of sagehood. The core of this state of harmony is the harmony of body and mind. Regarding the body, Neiye says: "If the form is not upright, Virtue will not come." Here, "Virtue" (de) refers to the attainment of jingqi; [14] that is to say, if the body is not balanced and upright, jingqi will not arrive. It further states: "Aligning the form and gathering Virtue, with the benevolence of Heaven and the righteousness of Earth, [the essence] will arrive in abundance of its own accord." This emphasizes that by rectifying the physical form, refining virtuous conduct, and emulating the benevolence and righteousness of Heaven and Earth, jingqi will gradually arrive. Regarding the mind, Neiye says: "The disposition of that mind prefers peace and tranquility. Do not vex it, do not disorder it, and harmony will naturally be achieved." This means that the intrinsic nature of the mind is stability and stillness. If one can avoid irritability and disorder, a harmonious psychological state will form naturally. Neiye points out that "only by being upright and still can one then be stable," meaning that when the body is upright and the mind is still, jingqi can be stabilized and stored in the breast, which becomes the "lodging house" for jingqi. Regarding the essentials of concentrating and gathering jingqi, Neiye summarizes: "Reverently clean out its lodging, and the essence will come of itself. Think of it with focused essence, govern it with tranquil thoughts, maintain a grave appearance and awe-filled reverence, and the essence will reach stability." Only by reverently "sweeping clean" the inner residence of the mind will jingqi come to dwell. By concentrating one's spirit to nourish the essence, quieting distractions to regulate the essence, and rectifying one’s mien to revere the essence, jingqi will reach a state of stability. Thus, when the practitioner's body and mind reach a harmonious state and jingqi is stabilized in the breast, their character naturally becomes complete, achieving a high degree of unity with the external environment, enabling them to become a "Sage." Neiye emphasizes that achieving sagehood comes from postnatal physical and mental regulation, not from being sent by Heaven or gods. By severing the Sage's character from divine endowment, it embodies distinct atheist thought.
III. Exploring the Mechanism of Human Life
In an era when superstition regarding ghosts and gods was prevalent, people naturally attributed the laws of life activities—objects that require sufficient scientific knowledge to grasp—to deities. Neiye’s exploration of the mechanism of life is undoubtedly precious. Although Neiye could not explore life mechanisms through scientific knowledge, it proceeded from the philosophical perspective of the classical holistic view of life to achieve a relatively systematic understanding of the mechanics of life movement. Neiye holds that the power to control the length of human life lies entirely in one's own health cultivation (yangsheng), rather than in the manipulation of gods. The yangsheng thought in Neiye was carried forward by later Traditional Chinese Medicine, providing important theoretical guidance for the development of Chinese medicine.
(i) Jingqi is the material basis of human life
Jingqi is a vital component of human life and its material basis. Neiye says: "In the birth of all humans, Heaven brings forth their essence and Earth brings forth their form; these combine to make a person. When there is harmony, there is life; without harmony, there is no life." That is to say, human life is an organic combination of jingqi and the physical body. Neiye also says: "That which humans lose and die, and obtain and live." Humans die if they lose jingqi and live if they obtain it. It is evident that jingqi is of paramount importance to human life.
Jingqi can ensure physical health. If the mind is filled with jingqi, a person can be healthy. Neiye explains: "When essence is preserved, life arises spontaneously; externally, there is peace and prosperity. Stored within as a fountainhead, vast and peaceful, it serves as an abyss of qi. If the abyss does not run dry, the four limbs remain firm; if the fountain is not exhausted, the nine orifices will be clear." When jingqi is stored in the mind, vitality arises naturally, and this flourishing vitality is reflected externally in a radiant countenance. Life originates from the jingqi stored within; a broad and peaceful state of mind can make oneself a pool for storing jingqi. If the pool does not dry up, the limbs will be strong; if the jingqi is not depleted, the nine orifices (eyes, ears, nostrils, etc.) will be unobstructed. From this, it is clear that jingqi plays a crucial role in a person’s physical health. It also says: "When peace and harmony occupy the chest, and the regulation [of qi] is centered in the mind, one attains longevity thereby." When a person is filled with peaceful and upright jingqi, they can settle their mind and spirit, thereby achieving longevity. In the view of Neiye, as long as one obtains jingqi, one can dispel "evil qi" (xieqi), [15] namely: "For the person who has attained the Way, the pores are clear and free of blockages, and there is no decay within the chest." If a person's jingqi is sufficient, it can evaporate evil qi out through the pores, leaving the body free of impurities. Conversely, if one loses jingqi, their vitality will diminish until death. The basic understanding of the jingqi view of life in Neiye is that if a person wants health and longevity, they cannot do without the infusion of jingqi.
(ii) Revealing the internal connection between the psychological and the physiological
Neiye elucidates the unity of the psychological and the physiological, revealing their internal connection, and holds that the "seven emotions and six desires" [16] can seriously affect physical health. Therefore, Neiye particularly advocates that nourishing life should start with oneself, especially by preventing the overflow of desires.
Neiye discusses the negative effects of emotions and desires on human health, such as "Anxiety leads to the loss of order, and anger leads to the loss of rectitude," and "Melancholy produces illness, and when illness becomes dire, death follows." Anxiety causes life to become abnormal, and anger causes life to become disordered. Melancholy produces disease, and if the disease is not resolved, it leads to death. Neiye also points out: "If one thinks without ceasing, they will be troubled within and weakened without; if a plan is not made early, life will leave its residence." It also says: "In old age, do not engage in long deliberation, or the vitality will be quickly exhausted." That is, excessive thinking dissipates energy and is detrimental to physical health. For the elderly, it is even more important to exercise restraint in brain use to avoid frequent deliberation accelerating the exhaustion of life.
Neiye advocates that the human mind should return to its original nature. It states: "The form of every mind is naturally full and brimming, naturally born and naturally completed. The reason it is lost is surely due to anxiety, joy, happiness, anger, desire, and profit. If one can move beyond happiness, anger, grief, joy, desire, and profit, the mind will return to its fulfillment." The "mind" here is the material organ that stores jingqi and generates wisdom. "Form" (xing [17]) refers to the physical shape or image of the mind. Mr. Ma Feibai summarized seven types of images of the mind. The mind itself has an original nature that allows jingqi to brim and grow to completion. The reason this original nature is lost is because of the interference of anxiety, pleasure, joy, anger, addiction to desires, and greed for profit; only by eliminating these passions and desires can the original nature of the mind be returned. Neiye says: "In the birth of all humans, it must be through balance and uprightness. The reason it is lost is surely due to joy, anger, anxiety, and worry." That is, stable emotions can protect the original nature of the human mind, while the negative emotions of joy, anger, anxiety, and worry are destructive to it.
Neiye further elaborates on some specific methods of health cultivation, such as: "Therefore, nothing is better than poetry to stop anger, nothing is better than music to dispel anxiety, nothing is better than ritual to regulate music, nothing is better than reverence to guard ritual, and nothing is better than stillness to guard reverence. With internal stillness and external reverence, one can return to their nature, and the nature will become greatly stabilized." Neiye advocates regulating the spirit through ritual and music, believing that the chanting of poetry can stop indignation, the appreciation of music can eliminate anxiety, following ritual laws can moderate enjoyment, and maintaining reverence is conducive to upholding ritual, while internal void-stillness is the prerequisite for maintaining reverence. If a person is still within and reverent without, they will naturally return to the nature of life, so that their character will be stable and life will be healthy and long.
(iii) The essential methods of health cultivation through physical and mental regulation
During the Warring States period, aristocratic health cultivation was a trend of the times. In response to the pervasive "shamanic qi" (wuqi) [18] within this trend, Neiye proposed basic health cultivation methods, namely the practice of body and mind. This exercise method of physical and mental cultivation is a process for the human body and mind to achieve the unity of movement and stillness and thorough unobstruction; it is the fundamental essential for health and longevity.
Neiye discusses specific operational methods, which can be summarized in one sentence: relax the body and have no stray thoughts in the mind. Neiye says: "When the four limbs are rectified and the blood and qi are still, with a focused mind and ears and eyes not distracted, the distant seems as if it were near." This means that during the process of self-cultivation, the body should be upright and relaxed, internal distractions should be eliminated, and external interference with the senses should be reduced. Once the practitioner enters this state, events occurring far away can be perceived as if they were right before their eyes. That is, once body and mind reach unity, one can obtain deeper levels of experience. Neiye further states: "Expand the mind and be daring, broaden the qi and be vast. The form is peaceful and unmoving, able to maintain the One and discard the myriad distractions." This means that during the cultivation process, by relaxing the spirit, experiencing expanded breathing, and keeping the body stable, one can eliminate all distracting thoughts and achieve single-mindedness. Neiye also emphasizes that whether the practitioner's body is in motion or still, they should maintain relaxation, and the mind should also remain at ease and harmonious, so as to realize the unity of movement and stillness and thorough unobstruction of body and mind. An expanded spirit allows physical functions to rest better, and practicing this over the long term naturally maintains physical health.
Based on the understanding of the classical holistic view of life, the methods of physical and mental regulation mentioned in Neiye are simple and straightforward. They reveal that the length of human life depends on one’s own cultivation rather than the control of deities. Although the health cultivation concepts in Neiye still contain idealized components, its understanding that humans can independently grasp their own life and health undoubtedly possesses an atheist character.
IV. Conclusion
Neiye is an important work with atheist coloring in the history of ancient Chinese thought, and its elucidated principles are worthy of study by later generations. Based on the exploration of materialist origins, Neiye affirms human value and provides relatively detailed development and explanation centered on human issues, possessing a certain enlightening significance. As a product of a specific era, Neiye inevitably has its historical limitations and theoretical incompleteness. However, by affirming that humans can grasp objective laws, it helps liberate the mind and is a document that made significant contributions to the evolution of ancient Chinese intellectual history. Neiye subordinates the divine to the human, striving to liberate people from superstitious thoughts and advocating for people to actively exert their subjective initiative to pursue their own value; in this regard, it has the merit of the pioneer. Contemporary philosophy workers should deeply excavate the rich atheist thought in ancient documents such as Neiye, integrate it with the needs of the New Era, carry out innovative development, and promote the smooth realization of the Chinese Dream of the great rejuvenation of the Chinese nation.