Duan Ganghui: Theoretical Connotations, Value Implications, and Practical Requirements of "Disbelieving in Evil, Fearing No Ghosts, and Fearing No Pressure"
The concept of “not believing in heterodoxies, not fearing ghosts, and not succumbing to pressure” is forged within the Great Founding Spirit of the Party and runs through the Party’s spiritual pedigree; it is a concentrated expression of the spirit of struggle. General Secretary Xi Jinping expounded upon this for the first time in the report to the 20th CPC National Congress, stating that we must “strengthen the ambition, backbone, and confidence of the whole Party and the Chinese people of all ethnic groups; not believe in heterodoxies, not fear ghosts, and not succumb to pressure... and rely on tenacious struggle to open up new horizons for the development of our cause.” This fully reflects the spiritual outlook of Chinese Communists in their self-confidence, self-reliance, and energetic enterprise, highlighting the vigilance and consciousness of a century-old Party within the historical context of the “two overarching situations” [1]. Conductng an in-depth study of the theoretical connotations, value implications, and practical requirements of this important thought carries significant theoretical and practical weight.
I. The Theoretical Connotations of “Not Believing in Heterodoxies, Not Fearing Ghosts, and Not Succumbing to Pressure”
“Not believing in heterodoxies, not fearing ghosts, and not succumbing to pressure” is a spiritual thread running through the century-long history of the Communist Party of China's (CPC) struggle; it is the spiritual weapon by which the CPC grew from small to large and from weak to strong. This concept possesses specific and rich connotations; profoundly grasping its spiritual essence and core tenets is the prerequisite for firmly practicing this thought.
(1) “Not believing in heterodoxies”: Upholding truth and maintaining independence
“Not believing in heterodoxies” (bu xin xie) is a political discourse symbolizing the ambition of Chinese Communists. It refers to the spiritual outlook of Chinese Communists who, guided by Marxism and aiming to realize the lofty ideals of Communism, independently explore the Chinese path. It manifests centrally as upholding truth and maintaining independence. To profoundly grasp the implications of this political discourse, one must understand it in conjunction with relevant historical discussions by Chinese Communists.
The term “not believing in heterodoxies” was first proposed by Mao Zedong. During the War of Liberation [2], Chiang Kai-shek of the Kuomintang invoked the ancient precept that “the sky has no two suns, and the people have no two kings” (from the Mencius: Wan Zhang I) [3] in an attempt to impose dictatorial rule. Mao Zedong righteously countered: “I do not believe in heterodoxies; I insist on showing him two suns,” fully demonstrating the heroic spirit of Chinese Communists in upholding truth and daring to struggle in the face of power. Regarding the poverty and backwardness of the early period of the People’s Republic, Mao heroically noted: “Is it not possible that 600 million ‘paupers’ [4], through their own efforts, could turn themselves into a wealthy and strong country within a few decades?” During socialist construction, he repeatedly emphasized: “China's problems can only be solved by Chinese people.”
Deng Xiaoping explicitly linked “not believing in heterodoxies” with independence and self-reliance. In 1989, facing the Western anti-China wave, Deng pointed out: “We must maintain vigilance ourselves and must not relax. We must safeguard our image of being independent, not believing in heterodoxies, and not fearing ghosts.” At the turn of the century, Jiang Zemin proposed: “To maintain revolutionary integrity, one must remain loyal to the cause of the Party and the people under any circumstances... do not fear ghosts, do not believe in heterodoxies, uphold the truth, safeguard the Party’s principles, and take a clear-cut stand in the struggle against all kinds of erroneous ideas, unhealthy tendencies, and evil forces.” Jiang Zemin linked “not believing in heterodoxies” with upholding truth, establishing the spiritual keynote of the term.
Upholding truth is the fundamental prerequisite for independence, while independence is the concrete expression of upholding truth; together, they construct the ambitious image of Chinese Communists who “do not believe in heterodoxies.” Upholding truth is not a rigid reproduction of dogma, but the integration of universal truth with concrete realities. Independence means persisting in independent thinking and self-reliance, basing development on one's own strength. For a century, Chinese Communists have consistently refused to “believe in heterodoxies,” unswervingly “following their own road.” During the New Democratic Revolution [5], Mao Zedong did not blindly follow the “urban-centered theory” but led the people on the correct path of encircling the cities from the countryside. During the period of socialist revolution and construction, Mao proposed “taking the Soviet Union as a mirror” [6] and led the people on an industrialization path different from that of the USSR. Faced with Soviet pressure, they upheld principles, dared to confront difficulties, and protected national sovereignty and developmental interests. During the new period of reform, opening up, and socialist modernization, Chinese Communists independently explored the path of reform and opening up. In the late 1980s and early 1990s, with the disintegration of the Soviet Union and the drastic changes in Eastern Europe, rhetoric claiming that “Marxism is bankrupt and socialism has failed” reached a fever pitch at home and abroad. However, Deng Xiaoping firmly believed that “the number of people in the world who favor Marxism will increase because Marxism is a science,” and he led the people to successfully forge the path of socialism with Chinese characteristics. In the New Era, the Party Central Committee with Comrade Xi Jinping at its core creatively proposed the “Two Combinations” [7], achieving a new leap in the Sinicization of Marxism. By persisting in the independent exploration of the path to Chinese-path modernization, they have successfully advanced and expanded Chinese-path modernization and created a new form of human civilization.
(2) “Not fearing ghosts”: Revolutionary prestige and strategic capability
“Not fearing ghosts” (bu pa gui) is a political discourse symbolizing the backbone of Chinese Communists. It refers to the spiritual outlook of daring to struggle and being good at struggle shown by Chinese Communists as they face various difficulties and obstacles in developing the socialist cause. It manifests centrally as revolutionary prestige and strategic capability. To profoundly grasp the implications of this political discourse, one must understand it in conjunction with relevant discussions by Chinese Communists.
From the late 1950s to the 1960s, in order to resist threats and pressures from multiple sides and enhance confidence in building socialism, Mao Zedong produced a series of expositions on “not fearing ghosts” and proposed compiling a booklet titled Stories About Not Being Afraid of Ghosts. In Mao’s political discourse, “ghosts” do not merely refer to the supernatural beings of superstition, but generally to “all enemies, opponents, and difficulties.” In May 1959, addressing the previous rebellion in Tibet and the tightening relations between China and India, Mao clearly expressed his attitude toward “ghosts” while meeting with visiting delegations from the Soviet Union and other countries: “The more you fear ghosts, the more ghosts there are; if you are not afraid of ghosts, then there are no ghosts.” In January 1961, while discussing the preface to Stories About Not Being Afraid of Ghosts with He Qifang, Mao further pointed out the method for dealing with “ghosts”: “Besides despising them strategically, we must also take them seriously tactically. Regarding specific ghosts, every single ghost, we must conduct specific analysis, pay attention to tactics, and take them seriously. Otherwise, we cannot defeat them.” In April 1989, facing the turmoil in Eastern European socialist countries, Deng Xiaoping proposed: “We must safeguard our image of being independent, not believing in heterodoxies, and not fearing ghosts... Our foundation is good, forged through decades of struggle; this prestige must be passed down to future generations and maintained. This is our capital.” Deng Xiaoping linked “not fearing ghosts” with revolutionary prestige, establishing its spiritual keynote.
Revolutionary prestige is the prerequisite for “not fearing ghosts,” while strategic capability is the key to “being good at controlling ghosts.” These two together construct the “backbone” image of Chinese Communists. First, revolutionary prestige is concretely manifested in the revolutionary posture of daring to struggle and the revolutionary spirit of regarding life and death with breadth of mind, tempered through long-term revolutionary struggle. “Bitter sacrifice strengthens bold resolve, which dares to make sun and moon shine in new skies” [8] is a vivid depiction of the “fearless” spirit of Chinese Communists represented by Mao Zedong. From the South Lake in Jiaxing and the Nanchang Uprising to the unparalleled Long March, and from the armed struggle behind enemy lines during the War of Resistance Against Japanese Aggression to the “Three Great Campaigns” [9] of the War of Liberation—from Shikumen to Tiananmen, from Wangzhi Road to the Road of Rejuvenation—Chinese Communists formed their revolutionary prestige through 28 years of bloody battle. Second, strategic capability refers to the Chinese Communists' skill in using Marxism to recognize and analyze the various “ghosts” on the road ahead. Thorough materialism provided the theoretical prerequisite for breaking the supernatural system of the underworld (from the King of Hell to the Land God) and the system of immortals (from the Jade Emperor to various monsters). Mao Zedong pointed out, “Marxism-Leninism teaches us not to be afraid of ghosts,” and this tradition “has existed since Marx.” Furthermore, dialectical materialism provides scientific guidance for correctly analyzing “ghosts.” For instance, Mao pointed out that “things always swap positions with their opposites under certain conditions through struggle, transforming into their opposites,” and so forth.
(3) “Not succumbing to pressure”: Awareness of potential dangers and bottom-line thinking
“Not succumbing to pressure” (bu pa ya) is a political discourse symbolizing the confidence [10] of Chinese Communists. It refers to the composed state of mind shown by Chinese Communists when facing various pressures, resulting from full prior preparation and proper planning. It manifests centrally as an awareness of potential dangers and bottom-line thinking.
To profoundly grasp this discourse, one must understand it in conjunction with General Secretary Xi Jinping’s expositions. In the New Era, Western countries led by the United States, in an attempt to contain China’s development, have labeled China as their “primary competitor” and “greatest geopolitical challenge,” exerting all-round pressure. In response, General Secretary Xi Jinping pointed out: “In the face of various forms of containment, suppression, disruption, and subversion from outside, we must carry forward the spirit of not believing in heterodoxies and not fearing ghosts, and struggle to the end against all forces that attempt to subvert the leadership of the CPC and our country’s socialist system, and attempt to delay or even interrupt the process of the great rejuvenation of the Chinese nation.” In the report to the 20th CPC National Congress, Xi further noted: “External suppression and containment may escalate at any time... we must strengthen our awareness of potential dangers, persist in bottom-line thinking... and be prepared to withstand major tests of high winds, surging waves, and even perilous stormy seas.” This discourse established the spiritual keynote of “not succumbing to pressure.”
Awareness of potential dangers provides the ideological guarantee for “not succumbing to pressure,” while bottom-line thinking is its practical requirement. The awareness of potential dangers among Chinese Communists manifests in considering the “worst-case possibilities.” Mao Zedong once noted: “Thinking from the worst-case possibility never leaves one at a disadvantage.” Deng Xiaoping stated bluntly: “We must base our work on the occurrence of major risks.” In the New Era, facing changes unseen in a century, General Secretary Xi Jinping has repeatedly emphasized: “We must prevent and control all kinds of risks, but the focus must be on those systemic risks that could delay or interrupt the great rejuvenation of the Chinese nation.”
Bottom-line thinking among Chinese Communists manifests in “preparing for the worst” to “strive for the best results.” “Not succumbing to pressure” requires not only mental preparation but also practical planning. Xi Jinping creatively proposed the concept of bottom-line thinking, stating: “We must be good at using the method of ‘bottom-line thinking,’ preparing for the worst in everything and striving for the best results.” Bottom-line thinking is a refinement and sublimation of considering the “worst-case possibility,” making it more operationally feasible. On one hand, “preparing for the worst” means fully considering various possible risks and making scientific plans based on them; on the other hand, “striving for the best results” means drawing red lines, holding the bottom line, and working toward a positive direction on that basis.
In summary, “not believing in heterodoxies, not fearing ghosts, and not succumbing to pressure” are both distinct and integrated, forming a theoretical system with rich connotations, clear values, and rigorous logic. Among them, “not believing in heterodoxies” involves the question of direction—the “holding high the banner and determining the course”—and serves as the logical starting point. “Not fearing ghosts” involves the question of development—the “tackling of tough challenges”—and serves as the logical intermediary. “Not succumbing to pressure” involves the question of security—the “long-term governance”—and serves as the logical end point. These three elements profoundly answer the questions of the road, the nation’s prosperity, and the Party’s strength faced by Chinese Communists in the New Era. They further deepen the understanding of the laws of human social development, the laws of socialist construction, and the laws of the Communist Party’s governance, providing scientific guidance for forging ahead on the new journey.
II. The Value Implications of “Not Believing in Heterodoxies, Not Fearing Ghosts, and Not Succumbing to Pressure”
This concept is a new judgment proposed by Chinese Communists in the New Era based on the historical context of the “two overarching situations.” It focuses both on grand strategic guidance and on realistic risks and challenges, demonstrating the high degree of vigilance and consciousness of a century-old Party and possessing important practical significance.
(1) A spiritual weapon for seizing the initiative in the struggle of great power games
In the New Era, China has risen through a non-Western institutional model. Institutional friction between socialist China and Western capitalist countries, as well as structural friction between a strengthening China and anxious hegemonic powers, has intensified daily. To maintain their hegemony, the U.S. and the West constantly change their methods to suppress and contain China’s development, leading to increasingly fierce great power games. The powerful truth, strength of struggle, and strategic vigilance contained in “not believing in heterodoxies, not fearing ghosts, and not succumbing to pressure” are the spiritual weapons for seizing the initiative in the struggle of great power games amidst the changes unseen in a century.
First, the power of truth contained within "refusing to believe in heresies" is a spiritual weapon for seizing the initiative in the "psychological warfare" between major powers. "In war, psychological assault is superior; physical combat is inferior" (Records of the Three Kingdoms: Book of Shu, Biography of Ma Su) [11]. "Psychological warfare" is a customary trick used by the US-led West to export ideology and promote cultural hegemony. During the Cold War, when the US and Soviet Union were locked in a stalemate, the Western camp led by the United States shifted its tactics. By employing "psychological methods" such as negating Soviet history, negating Marxism, and promoting American-style values, they eventually caused the Communist Party of the Soviet Union to lose its ruling position and led to the disintegration of the Soviet Union. Since the New Era, hostile Western forces have exploited their preexisting advantages in network technology. They have employed methods such as cyber-cultural saturation, cyber-opinion smearing, social media penetration, and the funneling of cyber-interests to dissolve our mainstream ideology and threaten our national security. Making good use of the spiritual weapon of "refusing to believe in heresies" helps Chinese Communists, through their partisan image of "not believing in heresies," to outwardly demonstrate the Chinese government's determination and confidence in opposing the suppression and containment by hostile forces. It allows us to tell the China story well—of how our Party can still burst forth with vitality after experiencing the low ebb of the world socialist cause—and to effectively broadcast the Chinese voice of the Party and the people upholding the truth, thereby firmly seizing the initiative in the "psychological warfare" between major powers.
Second, the strength of struggle contained within "not fearing ghosts" is a spiritual weapon for seizing the initiative in the "power combat" between major powers. "Military posture is not constant, just as water has no fixed shape" (Sun Tzu's Art of War: Vacuity and Substance) [12]. Since the New Era, in addition to launching "psychological warfare" against China, the US-led West has further supplemented this with "power combat," attempting to make China yield and surrender in the face of its formidable strength. On the one hand, the US-led West utilizes its global hegemonic position to engage in extensive political alliances, attempting to draw in allies to isolate China and thereby achieve the goal of containing China. On the other hand, the US-led West exploits its advantages in economic, technological, and military power, not hesitating to launch "trade wars" and "cyber wars" against China, while unreasonably interfering in South China Sea affairs and "flexing its muscles" around China's periphery in the South China Sea, attempting to force our country to make concessions on core interests such as sovereignty and security. Making good use of the spiritual weapon of "not fearing ghosts" helps Chinese Communists revisit the revolutionary spirit and confront the coercion of the US-led West with the revolutionary prestige of "daring to fight ghosts." At the same time, it allows them to draw upon the struggle wisdom contained in "being skilled at subduing ghosts," objectively analyzing the strengths and weaknesses of both sides to avoid falling into "traps" set in advance by the opponent. We must never yield on core interests, remain flexible on tactical issues, seek cooperation through struggle, properly control Sino-US differences, and firmly seize the initiative in the "power combat" between major powers.
Third, the strategic alertness contained within "not fearing pressure" is a spiritual weapon for seizing the initiative in the "war of stratagems" between major powers. "The highest realization of warfare is to attack the enemy's plans; next is to attack their alliances; next is to attack their army; and the lowest is to attack their cities" (Sun Tzu's Art of War: Strategic Attack) [13]. Since the New Era, proceeding from a logic of hegemony, the US-led West has planned a comprehensive system to exclude China in fields such as economy, politics, science and technology, and military affairs, attempting to delay or even block the process of the great rejuvenation of the Chinese nation. To this end, General Secretary Xi Jinping has repeatedly emphasized the need to "be prepared for danger in times of peace," "prepare for a rainy day," and handle strategic planning well. "The considerations of the wise must weigh both benefit and harm" (Sun Tzu's Art of War: The Nine Variables) [14]. Making good use of the spiritual weapon of "not fearing pressure" helps Chinese Communists maintain strategic alertness at all times, fully estimate various possibilities under the Sino-US gambit, and use bottom-line thinking to scientifically grasp the laws and trends of the Sino-US gambit. This allows us to nurture opportunities within crises and open new horizons amidst shifting conditions, firmly seizing the initiative in the "war of stratagems."
(2) The spiritual strength to steadfastly take the path of Chinese-path modernization
The advancement of the path of Chinese-path modernization requires both the guarantee of material force and the guidance of spiritual strength. The spiritual creativity, spiritual driving force, and spiritual binding force contained within "refusing to believe in heresies, not fearing ghosts, and not fearing pressure" constitute a powerful spiritual strength for steadfastly taking the path of Chinese-path modernization.
First, the adherence to truth and independence and self-reliance contained within "refusing to believe in heresies" constitute the spiritual creativity for taking the path of Chinese-path modernization. This spiritual creativity constantly guides Chinese Communists to integrate universal truths with specific realities according to the insights of the Chinese people, firmly controlling the forward direction of the path of Chinese-path modernization. This is specifically reflected in the spiritual guidance provided by Marxism to the Chinese Communists' independent exploration of the path to modernization. Precisely because Chinese Communists "refuse to believe in heresies" and independently use Sinicized and modernized Marxism to understand and analyze various problems arising in the process of socialist modernization, they have successfully forged a path of socialist industrialization different from that of the Soviet Union, a path of Chinese socialism that is open and inclusive, and a path of Chinese-path modernization that transcends the Western model of modernization.
Second, the revolutionary prestige and tactical skills contained within "not fearing ghosts" constitute the spiritual driving force for taking the path of Chinese-path modernization. This spiritual driving force constantly inspires Chinese Communists to dare to struggle and be good at struggle, forging ahead with fortitude on the path of Chinese-path modernization. First, it is manifested as the spiritual courage of "daring to fight ghosts." The advancement of Chinese-path modernization needs to face challenges such as the imbalance between material and spiritual development, a massive population scale, and uneven regional development. Utilizing the spiritual courage of "daring to fight ghosts" helps inspire Chinese Communists to overcome the fear of difficulties on the road ahead and defeat all hardships and challenges with a high-spirited posture of struggle. Second, it is manifested as the spiritual intelligence of "being skilled at subduing ghosts." The advancement of the path of Chinese-path modernization will inevitably involve the adjustment and governance of deep-seated contradictions such as labor-capital conflicts and polarization, and may face great tests of high winds, swift waves, or even terrifying stormy seas. Utilizing the intelligence of "being skilled at subduing ghosts" helps Chinese Communists coordinate development and security, scientifically grasp developmental contradictions, and achieve a smooth transition during the period of social transformation.
Third, the awareness of potential danger and bottom-line thinking contained within "not fearing pressure" constitute the spiritual binding force for taking the path of Chinese-path modernization. This spiritual binding force constantly alerts Chinese Communists to be prepared for danger in times of peace, prevent and control risks, and unswervingly take the future path of Chinese-path modernization. First, it is reflected in the spiritual self-control of not forgetting danger while in safety. Unlike the explicit tests of "lack of materials" and "bloodshed and sacrifice" during the war years, taking the path of Chinese-path modernization requires facing hidden risks where endogenous and exogenous factors are intertwined and superimposed. On the road ahead, the spiritual self-control of Chinese Communists—not forgetting sorrow while in joy, and not forgetting danger while in safety—will surely build a spiritual barrier against risks. Second, it is reflected in the spiritual resistance of adhering to the bottom line. In the process of advancing Chinese-path modernization, Chinese Communists face both the "hard" strikes of containment and blockade by hostile Western forces and the "soft" erosion of "tender traps" and "sugar-coated bullets" [15]. The spiritual resistance of Chinese Communists in drawing red lines and adhering to the bottom line will surely build an ideological dam to prevent and dissolve various spiritual attacks and temptations.
(3) The spiritual code for cracking the unique difficulties of the Communist Party of China
General Secretary Xi Jinping pointed out: "How to always remain true to our original aspiration and founding mission... and how to always maintain a clean and upright political ecosystem are all unique difficulties that our large Party must solve." The codes of faith, capability, and composure contained within "refusing to believe in heresies, not fearing ghosts, and not fearing pressure" scientifically answer from a spiritual level why the Communist Party of China can succeed, and are the keys to cracking the unique difficulties of a century-old large Party.
First, "refusing to believe in heresies" is the faith code for Chinese Communists to "always remain true to their original aspiration and founding mission" and "always achieve unity in thought, will, and action." On the one hand, "emphasizing ideological Party building and strengthening the Party through theory is a distinct characteristic and glorious tradition of our Party." The spirit of "refusing to believe in heresies" is a precious "red resource" for strengthening the Party through theory. Promoting this spirit helps Chinese Communists always adhere to the truth, use education in ideals and convictions to mold the soul and "replenish calcium" [16], and steadfastly uphold their original aspiration and founding mission. On the other hand, the spirit of "refusing to believe in heresies" is the concentrated manifestation of Chinese Communists having a direction for their hearts, firmness in their will, and a destination for their actions under the guidance of the banner of Marxism. Over the past century, Chinese Communists have successively shattered arguments that shook the fundamental banner, such as "urban-centrism," "the theory of the failure of socialism," and "the end of history." This will surely inspire Chinese Communists in the New Era to more profoundly understand the decisive significance of the Two Establishments, resolutely achieve the Two Upholds, and unite like "a piece of solid steel" under the Party's banner.
Second, "not fearing ghosts" is the capability code for Chinese Communists to "always maintain a clean and upright political ecosystem" and "always possess strong governing capacity and leadership level." On the one hand, the revolutionary prestige contained in "not fearing ghosts" helps Chinese Communists always maintain a clean and upright political ecosystem. In the face of the long-term anti-corruption struggle, some Party members and cadres have seen their spirit of struggle diminish, becoming exhausted and wanting to relax. Problems in Party conduct and political style concern the life and death of the Party; we must "clasp the green mountain" [17] and use revolutionary prestige to carry the Party's self-revolution through to the end. On the other hand, the tactical skills contained in "not fearing ghosts" help Chinese Communists always possess strong governing capacity and leadership level. Facing the heavy historical task of comprehensively building a modern socialist country, some Party members and cadres are content with the status quo, neglect study, and are detached from practice, leading to a "competence crisis" [18]. To achieve the goal of comprehensively building a modern socialist country, we must learn and use the tactical skills contained in "not fearing ghosts" well, effectively enhancing our capacity and level to lead modernization construction.
Third, "not fearing pressure" is the composure code for Chinese Communists to "always maintain a state of mind for entrepreneurship and career-building" and "always be able to promptly discover and solve their own problems." On the one hand, the awareness of potential danger contained in "not fearing pressure" helps Chinese Communists always maintain a state of mind for entrepreneurship and career-building. Faced with the great achievements made by the Party over the past century, some Party members and cadres have seen their fighting spirit diminish, craving comfort and losing their drive for entrepreneurship. It is easy to start a business but difficult to maintain it; the road ahead still faces external suppression and containment as well as internal pressure from reform and development. We must be prepared for danger in times of peace, forge ahead with fortitude, and move forward with courage. On the other hand, the bottom-line thinking contained in "not fearing pressure" helps Chinese Communists always be able to promptly discover and solve their own problems. Facing the "Four Tests" and "Four Dangers" [19], some Party members and cadres ignore their own problems, allow themselves to be "hunted" [20], and lose their moral and legal bottom lines. Only by keeping to the bottom line can one achieve steady and sustained progress. Party members and cadres must persist in bottom-line thinking, examine their own problems at all times, and have the courage for self-revolution.
III. Practical requirements for "refusing to believe in heresies, not fearing ghosts, and not fearing pressure"
As precious spiritual resources for Chinese Communists in the New Era, "refusing to believe in heresies, not fearing ghosts, and not fearing pressure" must be vigorously promoted and practiced in reality. Practicing this spirit should begin with fortifying the foundation of faith, consolidating the basis of one's standing, and strengthening the mastery of skills.
(1) Fortifying the "foundation" of faith and increasing the resolve to "refuse to believe in heresies"
General Secretary Xi Jinping pointed out: "Only with theoretical clarity can there be political steadfastness, and only then can there be confidence and strength in struggle." The reason our Party has been able to radiate vigorous vitality after experiencing the low ebb of the world socialist cause is precisely because Chinese Communists "refuse to believe in heresies," have firm ideals and convictions, and possess an independent spiritual character. To increase the resolve to "refuse to believe in heresies," we must base ourselves on scientific theory, the Party's centenary history, realistic achievements, and Chinese civilization.
First, base ourselves on scientific theory to fortify the theoretical foundation of faith. The reason why Marxist theory flourishes forever and the banner of Marxism stands tall is, in the final analysis, because Marxism is science. However, currently, some Party members and cadres have failed to "integrate study, thought, and application, and achieve unity of knowledge, belief, and action" in their theoretical study. They study as a mere formality, being satisfied with a superficial understanding or "half-knowledge." Theoretical lack of clarity leads to loss of conviction, political degeneration, and degradation of competence. Therefore, it is necessary to carry out Marxist theoretical study and education systematically rather than piecemeal, and practically rather than emptily, guiding the broad masses of Party members and cadres to use the spirit of "refusing to believe in heresies" as an entry point to fully recognize the important significance of theoretical study for guiding practice.
Second, base ourselves on the Party's centenary history to fortify the historical foundation of faith. The magnificent century-long history of the Party is the historical foundation for the formation of the spirit of "refusing to believe in heresies" and the historical evidence that Sinicized and modernized Marxism "works." We must strengthen theoretical arming through Party history study and education, enabling Party members and cadres to profoundly grasp the spiritual character of Chinese Communists "taking the exam independently" [21] through the study of the "Four Histories" [22], inheriting the red gene of "refusing to believe in heresies," and strengthening faith through historical learning to promote action with knowledge.
Third, base ourselves on realistic achievements to fortify the realistic foundation of faith. Entering the New Era, under the leadership of the CPC Central Committee with Comrade Xi Jinping at its core, the cause of the Party and the country has achieved historical successes and undergone historical changes. We must guide the broad masses of Party members to understand the superiority of the system of socialism with Chinese characteristics from the great achievements of the New Era and the horizontal comparison of Chinese and Western history, enhancing national self-confidence and pride.
Fourth, to solidify the cultural foundation of faith by grounding it in Chinese civilization. “Chinese civilization has a long and continuous history; it is extensive and profound, serving as the unique spiritual identity of the Chinese nation and the foundation of contemporary Chinese culture.” Ancient Chinese myths such as “drilling wood to make fire” [23], “Great Yu controlling the waters” [24], and “the Foolish Old Man moving the mountains” [25] are fundamentally different from Western civilizational characteristics such as “God bestowing fire” or “waiting for salvation.” The spirit of resistance inherent in the fine traditional Chinese culture—the refusal to “believe in heresies”—is what has allowed the Chinese nation to stand tall to this day. We must reveal the profound historical depth manifested by this quality of resistance, solidify the cultural foundation of contemporary Chinese spirit, values, and power, and enhance the resolve of the Chinese people.
(2) Consolidating the “origin” of one’s conduct to enhance the backbone of being “unafraid of ghosts”
General Secretary Xi Jinping has pointed out: “We must take the practices and experiences of the Party and the people over the past ninety-plus years as the foundation of our conduct, which must never be forgotten or discarded even for a moment.” Being “unafraid of ghosts” is a precious spiritual wealth formed by our Party through long-term practice in struggle; it is the foundation of conduct for Chinese Communists. In the New Era, enhancing the backbone of being “unafraid of ghosts” requires proceeding from two aspects: guarding the “origin” of the revolutionary spirit and employing the “capabilities” of our fundamental skills.
First, we must guard the “origin” of the revolutionary spirit. Dauntless revolutionary momentum is the “origin” of the revolutionary spirit, and exerting this momentum is the prerequisite for “striking at ghosts.” History and practice have proven that harboring illusions about hostile forces or attempting to seek peace through retreat and safety through submission will only result in endless bullying and humiliation. Revolutionary momentum was forged by our Party during the years of revolutionary war. It was precisely this dauntless revolutionary momentum that enabled the older generation of Communists to stand up at critical moments and risk everything in times of peril. Facing the changes unseen in a century, the great rejuvenation of the Chinese nation can by no means be easily achieved; the road ahead is bound to encounter escalating containment from external hostile forces and undergo major tests of high winds, swift waves, and even terrifying swells. In the face of risks and challenges, we should inherit and carry forward this revolutionary momentum, clarify the direction of struggle in the New Era, and firm up our position in the struggle. We must remain unshakable on matters of principle, dare to act decisively in defending core interests, and dare to unsheathe the sword [26] in the face of major issues of right and wrong. We must face difficulties with dauntless revolutionary courage, advance against the tide, and firmly seize the initiative in the struggle.
Second, we must employ the “capabilities” of our fundamental skills. In the New Era, the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era constitute the “fundamental skills” for Chinese Communists to understand and transform the world; they are the key to “governing ghosts.” Scientific methods such as the dialectical materialist views on contradiction, interconnectedness, and development provide scientific guidance for flexible struggle strategies. The key to flexible struggle strategies lies in grasping the principles of struggle and summarizing scientific methods—changing according to the time, the matter, and the trend. In our work, comprehensively and strictly governing the Party, deepening reform, and responding to changes all require carrying forward the spirit of struggle. However, the situation of struggle in various fields is different, complex, and ever-changing, and it is highly likely that they will be intertwined and linked. This complexity and uncertainty dictate the need to adopt appropriate struggle strategies based on specific issues: “rationally selecting struggle methods and grasping the timing of struggle; yielding not an inch on matters of principle, while remaining flexible on tactical issues.” We must strive to become “Red soldiers” who dare to struggle and “Red strategists” who are skilled at struggle.
(3) Strengthening the “efficacy” of capabilities to increase the confidence of being “unafraid of pressure”
General Secretary Xi Jinping has pointed out: “With the changes in the principal contradiction in our society and the profound adjustment in the international balance of power, the internal and external risks facing our country's development have risen unprecedentedly. We must enhance our awareness of potential danger, adhere to bottom-line thinking, and be ready at all times to respond to even more complex and difficult situations.” Being “unafraid of pressure” is the “magic weapon” our Party has used to successfully respond to internal and external risks across different historical periods. To increase the confidence of being “unafraid of pressure,” we not only need the support of strong material forces but also need to “cultivate both internally and externally” to strengthen the efficacy of our capabilities.
First, we must prioritize learning and diligently cultivate “internal strength.” “Young officials live in a great era and are the fresh force for the development of the Party and the state’s cause; they must practice their internal strength and improve their self-cultivation.” Using Chinese-path modernization to comprehensively promote the great rejuvenation of the Chinese nation is a pioneering cause of the Party. On the road ahead, we will inevitably encounter many brand-new topics and face suppression and containment by external hostile forces. This urgently requires the broad masses of Party members to arm their minds and solidify their souls with Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and General Secretary Xi Jinping’s important expositions on enhancing the awareness of potential danger and adhering to bottom-line thinking. They must scientifically judge the future development trends, gain deep insights into the challenges and opportunities contained therein, maintain an attitude of “as if approaching a deep abyss or treading on thin ice,” and prevent the occurrence of systemic or subversive risks. Chinese Communists shoulder the heavy trust of the people and the hope of the nation. To firmly grasp historical initiative, they must diligently cultivate “internal strength” and sharpen the courage of responsibility, the wisdom of scientific prevention and control, the strategy of overall planning, and the ability of organized implementation through responding to risks and challenges.
Second, we must conduct in-depth research and investigation and work hard on “external strength.” “Research and investigation is the foundation for success and the way to plan matters”; it is the “external strength” that Chinese Communists must practice hard. To increase the confidence of being “unafraid of pressure,” we must fully understand ourselves and recognize our opponents through research and investigation; only by knowing oneself and the other can one be victorious in every battle. Marxism holds that practice is the source of knowledge and the sole criterion for testing whether knowledge is correct. The broad masses of Party members should enhance their problem-awareness, take risk points as their guide, and proactively stand on the front lines to diagnose and treat frequently occurring risk points. They must focus on both external and internal risks, truly identifying and accurately grasping risk challenges to propose targeted countermeasures. At the same time, with the will for struggle described as “the knife is sharpened on the stone, and people are tempered in affairs,” they must test in practice whether the proposed countermeasures are scientific, highlight the transformation and application of research results, and continuously improve existing ideological and material preparations. “It takes a good blacksmith to forge good steel” [27]; only when the broad masses of Party members take “internal strength” as their foundation while developing excellent “external strength” can they “sit firmly in the fishing boat despite the rising winds and waves.”
(About the Author: Duan Ganghui is a master’s student at the School of Marxism, Hainan University) Online Editor: Tong Xin Source: Science and Atheism, Issue 2, 2024