Li Guoqiang: The Profound Foundations of Xi Jinping’s Cultural Thought
The most important outcome of the 2023 National Conference on Public Communication and Cultural Work was the formal proposal and systematic elaboration of Xi Jinping Thought on Culture. Revolving around this major theoretical innovation, the academic community has conducted in-depth research from multiple dimensions, including its ideological content, theoretical origins, ideological value, and practical significance. This article hopes to further explore and clarify the theoretical logic, profound historical foundations, and distinct theoretical character of Xi Jinping Thought on Culture from the depths of history, integrating Marxist cultural theory, the Party’s historical process of cultural construction, and fine traditional Chinese culture.
I. Marxist Cultural Theory is the Theoretical Source of Xi Jinping Thought on Culture
Cultural development is a significant issue of concern for Marxism. The founders of Marxism revealed the essence of culture and the general laws of cultural development, conducted a critical examination of capitalist culture, and proposed constructive visions for the development of socialist culture. Xi Jinping Thought on Culture is a rich development of Marxist cultural theory and a major innovation of Sinicized and modernized Marxist cultural theory.
Upholding the Party's leadership over cultural work is a developmental inheritance of the Marxist theory regarding the ideological attributes of culture. Marxist cultural theory begins from social practice, clearly defining the essence of culture as the objectification of essential human powers. Marxism holds that a given culture is the reflection of the politics and economy of a given society in conceptual form; social politics and economics determine the nature and direction of culture, while culture, in turn, exerts a counter-reaction upon politics and the economy. In specific class societies, culture serves specific classes; just as culture under socialist and capitalist systems presents starkly different conditions, culture possesses ideological attributes. Friedrich Engels pointed out: "Political, juridical, philosophical, religious, literary, artistic, etc., development is based on economic development. But all these react upon one another and also upon the economic basis. It is not that the economic condition is cause alone and active while everything else is only passive effect. Rather, there is interaction on the basis of economic necessity, which ultimately always asserts itself." The influential role of culture manifests qualitatively in promoting or hindering social development and progress, and quantitatively in accelerating or delaying it. Therefore, giving full play to the positive role of culture is an inevitable choice for leading social development.
General Secretary Xi Jinping has noted: "Since the 18th CPC National Congress, the Party Central Committee, in leading the Party and the people to advance the practice of governance, has placed cultural construction in an important position within the overall work, continuously deepened its understanding of the laws of cultural construction, and proposed a series of new ideas, new viewpoints, and new judgments." To continue promoting cultural prosperity, building a cultural powerhouse, and constructing a modern Chinese civilization [1] at a new historical starting point, we should focus on strengthening the Party's leadership over public communication and cultural work, and focus on building a socialist ideology with strong cohesion and leadership.
The "people-centered nature" is the essential attribute of Marxism and the fundamental political stance running through Xi Jinping Thought on Culture. Throughout their theoretical and practical careers, Marx and Engels repeatedly emphasized the role of "man" in historical development. Marx noted that "men make their own history." Engels emphasized: "Men make their history themselves, only in that each follows his own consciously desired end, and it is precisely the resultant of these many wills operating in different directions and of their manifold effects upon the outer world that constitutes history." On the basis of an in-depth examination of the historical roles of human individuals and groups, Marx and Engels scientifically explained the role of people in creating history, including the spiritual production carried out to satisfy spiritual and cultural needs. Lenin further emphasized the need to raise the cultural level of all working people, stating that "we must take the whole of science, technology, knowledge and art. Without these we shall be unable to build the life of communist society."
General Secretary Xi Jinping has repeatedly emphasized "adhering to a people-centered approach. The people are the creators of history and the fundamental force determining the future and destiny of the Party and the country." "History is written by the people, and all achievements are attributed to the people. As long as we are deeply rooted in the people and rely closely on them, we can obtain infinite strength, braving the wind and rain to forge ahead courageously." "History fully proves that the people are the country, and the country is the people [2]; the support or opposition of the people concerns the life and death of the Party." The people's standpoint is the fundamental political stance of the Communist Party of China (CPC) and a prominent mark distinguishing a Marxist party from other political parties. In over a century of struggle, the CPC has consistently forged its political soul with the Marxist view of the people, achieving one victory after another in revolution, construction, and reform and development.
Xi Jinping Thought on Culture integrates the Marxist worldview and methodology throughout, closely linking Marxist cultural theory with the construction of a modern Chinese civilization, and is committed to advancing the Sinicization and modernization of Marxist cultural theory through the "Two Combinations." [3] This is the fundamental reason for the historic achievements made in building a socialist cultural powerhouse in the New Era. Myriad facts demonstrate that to open up and develop socialism with Chinese characteristics on the profound foundation of over 5,000 years of Chinese civilization, it is the only way to combine the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture.
II. The Historical Process of the Party's Cultural Construction Thickens the Practical Foundation of Xi Jinping Thought on Culture
Marxist cultural theory and its new developments in the early 20th century propelled the CPC’s exploration of cultural construction and the formation and development of its cultural thought. In the course of a century of struggle, the CPC combined the basic tenets of Marxism with China’s specific realities and fine traditional Chinese culture, finding paths for the New Democratic Revolution, socialist revolution, socialist construction, and socialism with Chinese characteristics suited to China's national conditions. It carved out a path of cultural construction with Chinese characteristics, successfully advanced and expanded Chinese-path modernization, created a new form of human civilization, and pushed the great rejuvenation of the Chinese nation into an irreversible historical process.
In his 1940 work On New Democracy, Comrade Mao Zedong proposed the major theoretical proposition of "building a new culture of the Chinese nation." He pointed out: "The reactionary elements of the old national culture of the Chinese nation which we wish to eliminate cannot be separated from the old politics and old economics of the Chinese nation, and the new culture of the Chinese nation which we wish to build also cannot be separated from the new politics and new economics of the Chinese nation." He divided the struggle on our cultural front into two historical periods—before and after the "May Fourth Movement" [4]—noting that before May Fourth, China’s new culture was of a communal-democratic nature, belonging to the part of the world bourgeois-capitalist cultural revolution. After May Fourth, China’s new culture became of a New Democratic nature, belonging to the part of the world proletarian-socialist cultural revolution. In 1942, in his Talks at the Yan'an Forum on Literature and Art, Mao Zedong again emphasized the nature and basic connotations of the "new culture of the Chinese nation," systematically answering the question of "whom literature and art serve and how they serve." Mao Zedong’s series of important discourses on cultural construction during the New Democratic Revolution period originated from the revolutionary practice led by the CPC. They were theoretical reflections and scientific summaries of the significance of cultural construction during that period, answering fundamental questions regarding the tasks, directions, and goals of the CPC's cultural construction, and laying the cornerstone for the Party's theory on cultural construction.
After the start of Reform and Opening-up, the second generation of the Party's central collective leadership with Comrade Deng Xiaoping at its core attached great importance to spiritual civilization [5]. Taking the core task of promoting Reform and Opening-up as a starting point, they emphasized the importance of coordinating cultural construction with Reform and Opening-up, and proposed the strategic cultural development idea of "orienting towards modernization, the world, and the future." The third generation of the Party's central collective leadership with Comrade Jiang Zemin at its core proposed the important thought of the "Three Represents," [6] stating that "the CPC must always represent the development requirements of China’s advanced productive forces, the forward direction of China’s advanced culture, and the fundamental interests of the overwhelming majority of the Chinese people." The "Three Represents" placed cultural construction in a prominent position, representing a profound grasp and insight into China’s socio-economic development at the time, indicating that Chinese Communists' emphasis on cultural and ideological work had reached a new historical height. The Party Central Committee with Comrade Hu Jintao as General Secretary, based on new phenomena and situations arising during Reform and Opening-up and the development of socialism with Chinese characteristics, proposed the major strategic thought of the "Scientific Outlook on Development" [7]. They persisted in a people-centered approach, vigorously promoted the main themes of socialist culture, built a system of socialist core values, and successfully initiated a new journey in socialist cultural construction.
Since the 18th CPC National Congress, standing at the commanding heights of the New Era, General Secretary Xi Jinping has delivered a series of important discourses on cultural construction. From the perspectives of historical achievements, mission and status, strategic goals, and practical measures, he has clarified the new connotations and epochal significance of socialist cultural construction, constructed a socialist cultural system for the New Era, and further pointed out the direction for cultural development. By including cultural development in the national "Five-Sphere Integrated Plan," adding "cultural confidence" [8] to the existing "three confidences," and elevating socialist culture to the core level of the theoretical system of socialism with Chinese characteristics, he has enabled socialism with Chinese characteristics to draw a continuous stream of life-sustaining nourishment from the cultural soil of the Chinese nation. This has further advanced the development of socialist culture with Chinese characteristics to a new realm.
In August 2013, at the National Conference on Public Communication and Ideological Work, General Secretary Xi Jinping delivered an important speech, noting the need to "keep the big picture in mind, grasp the general trend, focus on major affairs, identify the correct entry points and focus areas for work, and plan according to the trend, move with the trend, and act following the trend." He emphasized the nature of ideological work and the important responsibilities of the Party's public communication and ideological work in the New Era, clarifying the requirements of the "Four Explanations" [9] to guide people toward a more comprehensive and objective understanding of contemporary China and the external world. General Secretary Xi Jinping’s series of important discourses profoundly clarified the major epochal task of how to understand and perform public communication and ideological work from the perspective of cultural construction under new historical conditions.
In August 2018, at the National Conference on Public Communication and Ideological Work, General Secretary Xi Jinping emphasized that to "do a good job in public communication and ideological work under the new situation, we must consciously undertake the mission and tasks of upholding the banner, gathering the people’s hearts, cultivating new generations, flourishing culture, and presenting a good image." He summarized the understanding of the laws governing public communication and ideological work since the 18th CPC National Congress as the "Nine Peristences." [10] General Secretary Xi Jinping’s important discourse highlighted the "flourishing culture" mission of public communication work, requiring the close integration of public communication with cultural construction and pointing the way for the Party’s actions under the new situation.
In October 2023, General Secretary Xi Jinping issued important instructions for the National Conference on Public Communication and Cultural Work, emphasizing that such work must "provide a strong ideological guarantee, powerful spiritual strength, and favorable cultural conditions for building a modern socialist country in all respects and comprehensively promoting the great rejuvenation of the Chinese nation." He clarified a new cultural mission and proposed the strategic deployment of the "Seven Focuses." [11] Compared to the previous two conferences, this meeting not only added the word "culture" to its title but, more importantly, proposed "Xi Jinping Thought on Culture" for the first time.
Persisting in the "Two Combinations," especially the "Second Combination," is the key path for enriching and developing Marxist cultural theory. Marxist cultural theory profoundly reveals the general laws of the formation and development of culture in human history, pointing the way for people to correctly understand the significance of culture for social development and to give full play to the immense role of culture in promoting social development and the progress of human civilization. Lenin, as the first Marxist to propose the concept of proletarian culture, pointed out the path for proletarian cultural construction—namely, the combination of inheriting a nation's own fine traditional culture with absorbing the fine culture of foreign countries.
In the course of its century-long struggle, the Communist Party of China (CPC) has gained a profound understanding that the purpose of integrating the basic tenets of Marxism with China’s specific realities and with its fine traditional culture is to make Marxism "Chinese." Only by combining the basic stance, viewpoints, and methods of Marxism with Chinese history, culture, and practice can we continuously "enable Marxism to speak Chinese." Comrade Mao Zedong placed great emphasis on using national forms and the language of the masses to explain and develop Marxism. The Book of Han (Hànshū) [12] contains the phrase: "Study diligently and cherish antiquity, seek truth from facts." Comrade Mao Zedong organically fused "seeking truth from facts" [13] with the Marxist materialist view on the primacy of matter and the secondary nature of consciousness, endowing "seeking truth from facts" with a brand-new connotation and establishing it as the Party’s basic ideological line and working method. Comrade Deng Xiaoping utilized the ancient concept of xiaokang [14] (modest prosperity), which is rich in traditional Chinese cultural color, to endow the Marxist theory of anti-poverty with Chinese characteristics, thereby designating the goal of struggle for the path of socialism with Chinese characteristics. General Secretary Xi Jinping has integrated the Marxist idea of seeking liberation for all humanity with the "people-as-the-foundation" [15] (mǐnběn) thought of fine traditional Chinese culture to propose the idea of "putting the people above all else"; he integrated the Marxist view of nature with the traditional idea of the "unity of heaven and humanity" [16] to propose an ecological outlook where "lucid waters and lush mountains are invaluable assets" and where humanity and nature coexist in harmony; and he integrated the Marxist idea of community with the traditional ideas of "harmony among all nations" and "Great Unity under Heaven" (tiānxià dàtóng) [17] to propose the concept of building a community with a shared future for humanity.
The Party’s cultural development has been interwoven throughout the entire process of the CPC's growth and expansion. The CPC is not only a loyal inheritor and promoter of fine traditional Chinese culture, but also its developer and innovator. Precisely because it insisted on integrating the basic tenets of Marxism with China’s specific realities and with its fine traditional culture, and precisely because it persisted in seeking truth from facts, liberating the mind, and advancing with the times, the CPC has achieved three theoretical leaps in the Sinicization and modernization of Marxism, pushing the great rejuvenation of the Chinese nation into an irreversible historical process. The glorious journey and immense achievements of the Party’s cultural development have not only enriched the practical foundation of Xi Jinping Thought on Culture, but also rendered it the most powerful political prerequisite and most significant directional guide for building a leading cultural power in the New Era.
III. Xi Jinping Thought on Culture is Rooted in the Fertile Soil of Fine Traditional Chinese Culture
During the formation and development of Chinese civilization, the cultures of different regions on the land of Huaxia [18] interacted and fused with one another, driving early China to take a major step from ignorance toward civilization. This laid the genetic foundation of fine traditional Chinese culture, centered on concepts such as the "unity of heaven and humanity," "harmony without uniformity" [19], "carrying the world with great virtue" [20], and "the world belongs to the public" [21]. The philosophical thoughts, humanistic spirit, and moral concepts contained within fine traditional Chinese culture have been continuously tempered over more than 5,000 years of history, constructing the spiritual core that allows Chinese civilization to endure to this day. This is the fertile cultural soil in which Xi Jinping Thought on Culture was firmly established.
(1) The concept of "governance through culture" (wénzhì) in fine traditional Chinese culture provides the cultural foundation for upholding the Party’s leadership over cultural work.
In traditional Chinese political thought, the concepts of "governing by virtue" (dézhì) and "governing by rites" (lǐzhì) occupy an extremely important position and are significant manifestations of Chinese culture. The Canon of Yao in the Book of Documents (Shàngshū) records the era of Yao and Shun: "He was able to illustrate the highest virtue, and thereby promoted harmony among the nine branches of the family. The nine branches being in harmony, he then settled and distinguished the people. As the people became enlightened, he brought harmony to all the nations." The Zuo Zhuan (The Commentary of Zuo) records: "The great affairs of the state are sacrifice and war." Confucius, in conversation with Duke Ai of Lu, pointed out: "In the governance of old, loving the people was the greatest task. To practice this love, the rites were the greatest tool" (Book of Rites). "Therefore, in governance, the rites come first. Are the rites not the very foundation of governance?" (School Sayings of Confucius). The emphasis and esteem placed on "governance through culture" in our country’s traditional state governance have enriched the historical roots of the CPC’s high regard for cultural work.
General Secretary Xi Jinping has pointed out: "Cultural confidence is a more fundamental, broader, and deeper confidence, and a more basic, deeper, and more enduring strength." "The strength of a country or a nation is always supported by cultural prosperity; the great rejuvenation of the Chinese nation requires the development and prosperity of Chinese culture as a condition." Upholding the Party's cultural leadership is a major matter concerning the future and destiny of the Party and the state. General Secretary Xi Jinping noted that ideology concerns the flag, the path, and national political security: "Ideological work is an extremely important task for the Party." "The ancients said: 'To destroy a nation, one must first remove its history.' Hostile forces at home and abroad often use the history of the Chinese revolution and the history of New China to make a fuss, doing everything possible to attack, uglify, and slander it, with the fundamental goal of confusing people's minds." Against the backdrop of the world undergoing changes unseen in a century, the issue of ideological security has become more prominent; under the new circumstances of embarking on a new journey, the status of ideological work has become more significant. No unit or department is a "clean courtyard" or "Utopia" [22] for ideological security; all face severe and complex situations and risks, and must directly confront the impact of various erroneous trends such as historical nihilism [23] and cultural nihilism.
(2) Fine traditional Chinese culture emphasizes the inheritance of the "cultural lineage" (wénmài), nurturing the conscious action of Chinese Communists to inherit and promote fine traditional Chinese culture.
Chinese civilization possesses outstanding continuity, an important manifestation of which is the inheritance of the cultural lineage, especially the inheritance of Confucian thought. The thread of Confucian inheritance connects back to Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou; by the time of Confucius, the Confucian school was formed. Over the following two millennia, it interacted and integrated with other cultures, continuously developing through inheritance. In its historical development, Confucianism absorbed and fused the doctrines of various schools of thought [24], and under the broad context of the "convergence of the three teachings" [25], it drew upon Buddhist and Taoist ideas to conduct integration, critical adaptation, and innovation, promoting the inheritance and development of traditional Chinese culture.
The idea of valuing the inheritance of the cultural lineage has had a significant impact on the development of Chinese culture. The Analects first discusses the order of succession of the Kingly Way (wángdào), where Yao commanded Shun and abdicated the imperial throne to him, and Shun in turn commanded Yu. The Doctrine of the Mean says of the Way of Confucius: "Zhongni [Confucius] handed down the doctrines of Yao and Shun as if they had been his ancestors, and modeled his systems on those of Wen and Wu." Mencius used the interval of five hundred years to pass down the "Way of the Sages," noting that from Yao and Shun to Tang, and from Tang to King Wen and Confucius, each interval was over five hundred years. From the Han dynasties onward, scholars such as Dong Zhongshu, Yang Xiong, and Wang Tong advocated this Way and established "Orthodox Learning" (zhèngxué). In the mid-Tang, Han Yu, in his Original Way (Yuándào), traced the "Royal Succession" from the pre-Qin period to the Way of Confucius and Mencius, emphasizing legitimacy and the consciousness of "promoting the Way." By the Southern Song, Zhu Xi highlighted the "Sixteen-Character Heart-Transmission" [26] passed down through the line of sages and worthies. In the Ming Dynasty, Wang Yangming, based on "the mind is the Way" and "the Way is innate knowledge" (liángzhī), advocated seeking the Way of the Sages from within one's own heart. Scholars of the Ming and Qing dynasties continuously developed the cultural lineage through the process of systematizing academic genealogies, which furthermore "became the opportunity to open a crack in the world of traditional thought to receive Western learning."
In modern times, facing the "great changes unseen in three thousand years" [27] brought by the intense impact of Western culture, the CPC has integrated the basic tenets of Marxism with China’s specific realities, continuously advancing the Sinicization and modernization of Marxism. It has formed revolutionary culture and advanced socialist culture, injecting new blood into Chinese culture and pushing it into a new stage.
(3) The value pursuit of "the people as the foundation of the state" in fine traditional Chinese culture is the source of the "people-centered" concept of cultural development.
"The people are the foundation of the state; when the foundation is solid, the state is at peace" is the earliest articulation of "people-as-the foundation" (mǐnběn) thought in our country, vividly demonstrating the profound understanding of ancient sages regarding the subjective status of the people. Building on Confucius's "learning of benevolence" (rénxu6), Mencius promoted "benevolent governance" (rénzhèng), proposing: "There is a way to get the empire: get the people, and the empire is got. There is a way to get the people: get their hearts, and the people are got. There is a way to get their hearts: it is simply to collect for them what they like, and not to lay on them what they dislike" (Mencius). The Collected Statecraft Writings of the Ming Dynasty records: "The inclination or opposition of the people's hearts determines the retention or departure of the Mandate of Heaven. For one who possesses the empire, if they cannot bind the hearts of the people, it is difficult to achieve long-term peace and stability. The Xia, Shang, Zhou, Han, Tang, and Song dynasties all possessed the empire for several centuries; their long duration was due to the binding of the people's hearts." These records all indicate that the support or opposition of the people is the fundamental factor determining whether dynasties throughout history could remain stable.
The Western Zhou was the nascent period of traditional Chinese minben thought. The idea of "respecting Heaven and protecting the people" liberated people from primitive religion; the subjective status and value of human life were emphasized, highlighting a humanistic spirit and political civilization that moved from "god-centered" to "human-centered." The phrase "the people are the foundation of the state; when the foundation is solid, the state is at peace" from the "Song of the Five Sons" in the Book of Documents is the source and core of traditional Chinese minben thought, establishing social recognition for the status and role of the masses in governing the state. Confucius believed that "without the trust of the people, the state cannot stand," asserting that gaining the people's trust is the prerequisite for political stability. Mencius further refined traditional minben thought, proposing the theory that "the people are more important than the ruler": "The people are the most important; the altars of the soil and grain [the state] come next; the ruler is the least important." This reflects the humanistic concern of "loving and valuing the people." Regarding the value-rationality of traditional minben thought, rulers should treat the "people" as the "foundation" of governance, taking the realization of "loving others" and "valuing and nourishing the people" as the highest value principle and pursuit of "benevolent governance," and taking whether a policy benefits the people as the fundamental standard for the country's long-term peace and stability. This is the inherent demand of Confucian minben thought.
In historical practice, minben possesses the dual markers of morality and politics. On the one hand, minben—especially Confucian minben—carries a value-laden connotation of moral idealism. Politics must first solve the problem of value; when minben was promoted by Confucians as a form of benevolent governance and "governing by virtue," it was endowed with supreme moral significance. The most ideal and best rulers were considered to be those who fully practiced minben thought. Minben is established upon the moral rules of "rites" (lǐ); it "uses 'benevolence' (rén) and 'harmony' (hé) as landmark concepts to construct an ideal moral order and interactive relationship between the state and the people." The relative constraint minben places on monarchical power, along with its positive affirmation of the people's political status and historical role, contains important moral value. More importantly, minben provided a unified and self-consistent ethical foundation for mainstream political thought since the pre-Qin period, helping traditional Chinese politics maintain overall continuity and stability throughout its millennia of evolution, and becoming the decisive argument for traditional politics to depict an enlightened image. On the other hand, minben is ultimately a political ideology guiding the behavior of the ruler. Therefore, it is fundamentally a concept of governance or ruling, providing a set of rules on how to practice the principle that "the people are the foundation of the state, and governance lies in nourishing the people."
Xi Jinping Thought on Culture explores the original form of minben thought within fine traditional Chinese culture, drawing on the governing wisdom of "the people are the foundation of the state; when the foundation is solid, the state is at peace" and "taking the hearts of the people as one's own heart." It deeply excavates the essence of minben within historical and cultural accumulation, performing a "creative transformation and innovative development" [28] of traditional minben thought. He has proposed the "people-centered" concept of cultural development, which is of great significance for flouring and developing cultural undertakings and industries, meeting the people's growing spiritual and cultural needs, and continuously strengthening the people's spiritual power.
(4) The "Great Unity" (dàyitǒng) thought in fine traditional Chinese culture provides the historical basis for forging a strong sense of community for the Chinese nation.
Numerous ethnic groups have multiplied on the land of China. In the process of the formation of Chinese civilization, various ethnic groups jointly expanded the vast territory, jointly wrote the long history, jointly created the brilliant culture, and jointly nurtured the great spirit. During the Xia, Shang, and Zhou periods, an "ethnic outlook" centered on the Central Plains and including the "people of the five directions" had already formed. The ethnic concept of this period placed high importance on the role of culture, transcending narrow racial notions. During the Spring and Autumn and Warring States periods, the concept of "Great Unity" (dàyitǒng) [29] was further generated on the basis of ideas such as "under Heaven" (tiānxià), "the four seas," and the "distinction between the Yi and the Xia" (yíxià zhībié) [30], laying a deep cultural foundation for the final formation of the Chinese nation-community. The Qin Dynasty implemented "unified script, unified gauge for carriages, unified weights and measures, and unified ethics," beginning the developmental process of our country as a unified multi-ethnic state. The Han Dynasty established the Protectorate of the Western Regions to govern Xinjiang; the Tang Dynasty created the jimi (loose rein) system of prefectures to manage the frontier; the Yuan Dynasty established the Bureau of Buddhist and Tibetan Affairs (Xuānzhèng Yuàn) to manage Tibet; and the Qing Dynasty established the Lifan Yuan (Court of Colonial Affairs) and implemented the League and Banner system. These measures moved the unified multi-ethnic state toward continuous consolidation.
After the Opium War, with foreign invasions, the country shattered, and the people in misery, our country gradually fell into a semi-colonial and semi-feudal society, yet the "Great Unity" thought became an important spiritual force for uniting the Chinese people. Countless people of noble ideals, summoned by the idea of "Great Unity," followed one after another in search of a way to save the nation from subjugation. Since the founding of the CPC in 1921, it has shoulder the mission of seeking happiness for the people and rejuvenation for the nation. Under the leadership of the CPC, the people of all ethnic groups throughout the country have been united as one, fighting bravely and shedding blood to jointly write a magnificent chapter in the struggle for national independence, ethnic rejuvenation, and the revitalization of civilization.
The concept of "Great Unity" [31] emphasizes that "the six directions share the same customs, and the nine provinces are bound by a common thread," focusing on the unification of the domestic political order under a shared cultural identity. Forging a strong sense of community for the Chinese nation—emphasizing the community values of sharing weal and woe, honor and disgrace, life and death, and a common destiny—is highly consistent with the ideology of "Great Unity." General Secretary Xi Jinping has pointed out: "To strengthen the great unity of the Chinese nation, the long-term and fundamental task is to enhance cultural identity, build a shared spiritual home for all ethnic groups, and actively cultivate a sense of community for the Chinese nation." Cultivating this sense of community means deepening cultural identity, converging national strengths, and vigorously promoting the fine traditional Chinese culture. It involves achieving the cross-pollination, coexistence, and harmonious development of all ethnic cultures while respecting differences and embracing diversity, thereby forming a powerful spiritual bond where all ethnic groups breathe the same air, share the same destiny, and are linked heart-to-heart.
(5) The concept of "harmony in diversity and coexistence" within fine traditional Chinese culture provides intellectual resources for a vision of civilization based on exchange and mutual learning.
The Chinese nation has always been a peace-loving people. This peace-loving thought is deeply embedded in the spiritual world of the Chinese nation; peace, amity, and harmony constitute the core essence of fine traditional Chinese culture. Chinese agriculture, which originated ten thousand years ago and first burgeoned in the middle and lower reaches of the Yellow and Yangtze Rivers, played a crucial role not only in the development of Chinese history and the growth of the Chinese nation but also served as the important foundation for establishing the ideological concepts of peace, harmony, and amity in fine traditional Chinese culture. An agrarians-based mode of production and lifestyle nurtured social organizations based on blood ties. The responsibility for the prosperity of the clan and the worship of ancestors derived the concept of "revering heaven and following the ancestors" [32]. From this, ideological elements gradually budded, such as the unity of heaven and humanity, an emphasis on order, valuing harmony and the "Mean" [33], being inclusive and capable of tolerance, sustaining the world with great virtue [34], and harmony without uniformity [35]. "Harmony and integration" (Hehe) became the most fundamental civilizational gene flowing through the blood of the Chinese nation. The Zuo Zhuan (The Chronicle of Zuo) states: "Being friendly with the virtuous and being a good neighbor are the treasures of a state." The Book of Rites: The Doctrine of the Mean states: "All things grow together without harming one another; ways are followed in parallel without interfering with one another." These are simple expressions of the Chinese civilization's adherence to the philosophy of peace. Throughout more than 5,000 years of the development of Chinese civilization, the Chinese nation has taken "the gentleman seeks harmony but not uniformity" and "the beauty of a harmonious soup lies in the combining of different ingredients" as its creed. It has pursued the vision of "illustrious people and harmony among all nations" [36] and aspired to "Great Unity under Heaven, with education and civilization spreading far and wide." From this, it distilled a national character of "valuing harmony," "harmony without uniformity," and the "integration of all quarters."
Chinese civilization has been continuously enriched through interaction and convergence with different civilizations worldwide. A large number of archaeological findings confirm that cultural exchange between China and the West in the true sense began more than 5,000 years ago. China’s painted pottery, broomcorn millet, and rice spread westward, while cattle, sheep, goats, wheat, bronze, and bloomery iron technology from West Asia and the Eurasian Steppe were introduced to China. The opening of the Silk Road during the Han Dynasty brought sesame, walnuts, carrots, cucumbers, grapes, pomegranates, and amber from the Eastern Mediterranean, West Asia, and Central Asia to China. This enriched the material content of Chinese civilization and provided a channel for foreign religious cultures to enter the Chinese land. Buddhism, Hinduism, and Jainism from India; Zoroastrianism, Nestorianism, and Manichaeism from Persia; Islam from West Asia; Judaism from Israel; and Catholicism and Christianity from Europe were introduced to China via the Silk Road. Although China had its own long-standing Confucian thought and indigenous religions, it remained inclusive of foreign ideas and religions, providing they had space for development on Chinese soil. These ultimately enriched the spiritual connotations of the Chinese nation through Sinicization and localization, merging harmoniously into an important component of Chinese civilization.
Chinese civilization has made significant contributions to the cause of human civilizational progress. Around the 8th century AD, Chinese characters, Confucian thought, the system of codes and decrees, and science and technology spread to Korea, Japan, Vietnam, and elsewhere, profoundly influencing the political systems, social structures, and values of many East Asian countries. Mahayana Buddhism, originating in China, spread to Korea and Vietnam via land routes and to Japan via sea routes, exerting a great influence on the development of Buddhism in neighboring Asian countries. After the imperial examination system spread to Europe, it was emulated by modern European countries and applied to the reform of officialdom, facilitating the Western civil service system. Represented by the compass, papermaking, gunpowder, and movable-type printing, Chinese civilization spread throughout the world and profoundly influenced the historical process of Western countries.
Since the founding of New China, the Chinese nation has sought, maintained, and promoted peace in its interactions with the civilizations of the world. We have resolutely resisted foreign aggression, adhered to the "Five Principles of Peaceful Coexistence," and stayed true to the promise of never seeking hegemony. General Secretary Xi Jinping proposed the joint construction of the "Belt and Road" and the creation of a community with a shared future for humanity. This promotes the coexistence of interests, the sharing of rights, and the commonality of responsibilities among countries with different social systems, ideologies, histories, cultures, and levels of development in international affairs. It is committed to building a beautiful world of peace, amity, and harmony, enabling people of all countries to share in peace and prosperity.
"Harmony" is the most esteemed spiritual pursuit in traditional Chinese culture and the most representative ideological concept of the Chinese nation. "Harmony generates new things, while sameness leads to the cessation of growth" [37]. The community with a shared future for humanity advocates seeking common ground while reserving differences, and Narrowing differences to expand commonalities, to jointly build a new type of international relations based on win-win cooperation. This is highly compatible with China's traditional ideological concepts. General Secretary Xi Jinping has pointed out: "Different civilizations embody the wisdom and contributions of different nations; there is no distinction of superior or inferior. There should be dialogue, not exclusion; exchange, not replacement. Human history is a magnificent scroll of mutual exchange, learning, and integration among different civilizations. We must respect all civilizations, treat each other as equals, learn from one another, and be inclusive to promote the creative development of human civilization."
IV. The Practical Significance and Theoretical Character of Xi Jinping Thought on Culture
Since the 18th Party Congress, General Secretary Xi Jinping has placed propaganda, ideological, and cultural work in a prominent position in the undertakings of the Party and state. He has pointed out the direction, set the requirements, and drawn the blueprint for cultural development in the New Era. In the process of continuously deepening the innovation of cultural theory and the development of cultural practice in the New Era, Xi Jinping Thought on Culture has been formed. This thought possesses major practical significance and a distinct theoretical character.
(1) Xi Jinping Thought on Culture is a powerful ideological weapon for the construction of socialist culture with Chinese characteristics in the New Era.
Xi Jinping Thought on Culture is our fundamental guide for understanding the world and judging right from wrong. Adhering to the guidance of Xi Jinping Thought on Culture is the foundation and key to our journey toward the future. Only with a firm stance and thorough theory can we withstand the impact of various social ideological trends.
General Secretary Xi Jinping has pointed out the need to "fully stimulate the cultural innovation and creative vitality of the entire nation, continuously consolidate the common ideological foundation for the united struggle of the entire Party and the people of all ethnic groups, continuously enhance the country's cultural soft power and the influence of Chinese culture, and provide a strong ideological guarantee, powerful spiritual strength, and favorable cultural conditions for building a modern socialist country in all respects and comprehensively promoting the great rejuvenation of the Chinese nation." Xi Jinping Thought on Culture not only adheres to the basic principles of Marxist cultural theory but also inherits and promotes fine traditional Chinese culture. It manifests a new ideological and cultural realm for the Chinese nation and Chinese Communists. It points the way for the entire Party and society to strengthen historical and cultural confidence and to build a strong socialist cultural power, possessing extremely important theoretical and practical qualities.
(2) Taking Xi Jinping Thought on Culture as our banner, we must shoulder the mission of the era to build a modern civilization for the Chinese nation.
At the Meeting on Cultural Inheritance and Development, General Secretary Xi Jinping issued the great call to "create a new culture belonging to our era and build a modern civilization for the Chinese nation." Based on profound reflections on the 5,000-year history of the Chinese civilization and rooted in the great cause of building a strong country and national rejuvenation, General Secretary Xi Jinping has bridged history, the present, and the future, and integrated the ancient, the modern, the Chinese, and the foreign. He clearly proposed the brand-new era proposition of building a modern civilization for the Chinese nation. This is an integral part of Xi Jinping Thought on Culture, marking a new height in the CPC's understanding of the laws governing the development of socialist culture with Chinese characteristics. it demonstrates that the CPC's historical and cultural confidence has reached a new height, providing a powerful ideological weapon and scientific action guide for empowering Chinese-path modernization through culture.
Historical confidence is the foundation and support of cultural confidence. We must persist in making the past serve the present, weeding through the old to bring forth the new, fully excavating and utilizing fine traditional Chinese culture, and continuously imbuing scientific theory with distinct Chinese characteristics and connotations of the times. We must link the essence of Marxist thought with the cream of fine traditional Chinese culture, and integrate them with the common values that the people "use daily without realizing it." We should promote a cultural spirit that transcends time and space, crosses national borders, possesses eternal charm, and holds contemporary value, providing strong support for promoting fine traditional Chinese culture and enhancing historical confidence. By upholding the standpoint of Chinese culture, we must deeply explore the ideological concepts, humanistic spirit, and moral norms of fine traditional Chinese culture. We must profoundly explain the five prominent characteristics of Chinese civilization, reveal the major significance of the "Two Combinations"—especially the "Second Combination"—and grasp the deep foundations, internal dynamics, and basic principles for enhancing the communication and influence of Chinese civilization, explaining Chinese practice through the history of Chinese civilization.
(3) Xi Jinping Thought on Culture is the distinct political foundation for philosophy and social sciences with Chinese characteristics in the New Era.
Philosophy and the social sciences possess significant ideological attributes. There has never been a "pure" philosophy or social science in the world. In answering and solving the major problems facing humanity and society, the choice of guiding ideology concerns fundamental and principled questions: what banner to fly, what path to take, for whom and relying on whom work is done, and what goals are to be achieved. This determines the political direction, academic orientation, and value-orientation of philosophy and social sciences. As an organic part of Xi Jinping Thought on Culture, General Secretary Xi Jinping’s important expositions on philosophy and social sciences clearly mark the direction, path, tasks, and goals of our country’s philosophy and social sciences. They provide the fundamental guidance for accelerating the construction of a disciplinary, academic, and discourse system for philosophy and social sciences with Chinese characteristics in the New Era, and for scientifically explaining the Chinese path, accurately interpreting Chinese practice, and completely constructing Chinese theory.
The most significant characteristic of the era and the most distinct theoretical quality of contemporary Chinese philosophy and social sciences is the consistent adherence to the guidance of Xi Jinping Thought on Culture. The many achievements of our country's philosophy and social science undertakings in the New Era fully demonstrate that only by adhering to the scientific guidance of Xi Jinping Thought on Culture can these undertakings achieve steady and long-term progress. Fortifying the ideological foundation with the Party’s innovative theories is the greatest guarantee for the "evergreen tree" of theory in contemporary Chinese philosophy and social sciences. It is also the greatest guarantee that they will not lose their way or drift off course on the road ahead.
Guided by Xi Jinping Thought on Culture, contemporary Chinese philosophy and social sciences must persist in the "Two Combinations." Starting from the great historical and contemporary practices of the Chinese nation, they must explore origins deeply, excavate the ideological essence and value core of fine traditional Chinese culture, use "Chinese logic" to summarize Chinese experience, and elevate Chinese experience into Chinese theory. They must scientifically answer the questions of China, the world, the people, and the times.
Guided by Xi Jinping Thought on Culture, contemporary Chinese philosophy and social sciences must strengthen cultural confidence, uphold openness and inclusiveness, and persist in upholding the fundamentals and breaking new ground. They must conduct theoretical research that has thought, soul, and character. They should neither follow dogmas blindly nor mechanically copy foreign theories. Amidst exchange, integration, and confrontation with the world, they must uphold the standpoint of Chinese culture, strengthen value guidance, and stimulate a spirit of struggle. They must continuously enhance the cohesion, centripetal force, and creativity of the entire nation, providing the strategic focus to uphold the correct path, the momentum for brave advancement, and the vitality for transformative innovation. In the exchange, integration, and confrontation with international academic trends, they should engage in equal and dignified dialogue, making the "righteous voice" of Chinese philosophy and social sciences heard clearly and loudly.
Guided by Xi Jinping Thought on Culture, contemporary Chinese philosophy and social sciences must shoulder the new cultural mission of the era to build a modern civilization for the Chinese nation. Closely centering on the "greatest politics" of Chinese-path modernization and focusing on what we are currently doing, they must excavate new materials, discover new problems, distill new theories with academic logic, and summarize new practices with regularity. They must continuously accelerate the construction of an independent knowledge system for philosophy and social sciences with Chinese characteristics, striving to create schools of thought with Chinese characteristics, style, and flair, and empowering the great practice of socialism with Chinese characteristics with high-quality theoretical results.
In conclusion, observing from the historical progression of Chinese civilization over more than 5,000 years, perceiving from the Party's century-long historical journey, and sensing from the great transformations of the decade of the New Era, Xi Jinping Thought on Culture [38] contains both an epistemology at the level of ideology and theory, and a methodology at the level of practice; it possesses both a regularized [39] understanding at the macro level and practical paths at the concrete level. It represents a new development, a new creation, and a new sublimation of Marxist cultural thought. Xi Jinping Thought on Culture is rooted in the vast expanse of the Chinese land and the deep, fertile historical soil of the Chinese nation; it "absorbs the ancient to encompass the present" [40], and is both broad and profound. It illuminates the lighthouse of initiating a new form of human civilization [41] through Chinese-path modernization and casts the spiritual soul of building a strong country and national rejuvenation. It fully demonstrates General Secretary Xi Jinping’s historical initiative [42], extraordinary theoretical courage, preeminent political wisdom, and intense sense of mission and responsibility as a Marxist statesman, thinker, and strategist. It will certainly become the most brilliant chapter in the history of the development of Chinese cultural thought.
Source: Social Sciences in China (Zhōngguó Shèhuì Kēxué), Issue 3, 2024. Internet Editor: Jing Mu.