Chen Jianbo: A Review of Research on the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
Worldview and methodology constitute a fundamental issue. Prior to the convening of the 20th National Congress of the Party, the academic community had already paid considerable attention to how the Communists of the New Era apply and develop the Marxist worldview and methodology—particularly the methodological aspect. Currently, research into the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era has yielded several achievements. Effectively summarizing these results holds significant theoretical value and practical importance for adhering to and advancing the "Two Combinations" [1] and for further deepening research into the Party’s innovative theories in the New Era.
I. The Proposition and Major Significance of the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
The 20th National Congress of the Party proposed the major theoretical proposition of "the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era." This holds immense significance in the history of the Communist Party of China, the history of Marxist development, and the history of the development of world socialism; it also presents us with major new research tasks and topics.
1. The Relationship Between the Marxist Worldview and Methodology and the Stance, Viewpoint, and Method
First, the relationship between worldview and methodology. Regarding this issue, scholars generally agree that while the two are distinct, they also possess unity. Han Qingxiang argues that worldview consists of the fundamental concepts through which people "view" (perceive and explain) the world, while methodology consists of the fundamental methods through which people change the world. Generally speaking, a specific worldview often leads to a specific methodology. Fang Shinan contends that a theoretical system unifying worldview and methodology is one produced to meet the needs of the times and developed alongside those needs. It is a theoretical system formed through profound reflection and high-level abstraction of global and holistic issues—such as the basic contradictions, primary characteristics, and fundamental tasks of an era—and thus fully embodies objective truth.
Second, the Marxist worldview and methodology and the "stance, viewpoint, and method" (立场、观点、方法). Liu Jianjun believes that in the theoretical discourse of Chinese Communists, "worldview and methodology" can, in a broad sense, refer to Marxism as a whole, while in a narrow sense, it specifically refers to dialectical materialism and historical materialism (i.e., Marxist philosophy). Yan Xiaofeng argues that stance, viewpoint, and method cannot exist independently of worldview and methodology. The stance, viewpoint, and method we emphasize proceed from the basic principles and methodology of Marxist philosophy and embody the philosophical position of the Marxist worldview and methodology. Xu Hengbing argues that the "Marxist stance, viewpoint, and method" and "worldview and methodology" are merely different modes of expression; in reality, they refer to the same object. The Marxist stance, viewpoint, and method are closely linked, highly consistent, and organically unified. The phrasing "stance, viewpoint, and method" possesses Chinese characteristics, making the Marxist worldview and methodology more concrete. Hao Lizhong argues that for Chinese Communists in the New Era, dialectical materialism and historical materialism constitute the worldview of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, while Marxist materialist dialectics constitutes its methodology.
It can be said that the reason we propose the scientific proposition of the "Marxist stance, viewpoint, and method" is to emphasize that it reflects the basic principles of Marxism rather than any other theory or principle, and embodies the Marxist worldview and methodology rather than any other.
2. The Generative Logic of the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
While the Marxist worldview and methodology are fundamental and embody the basic principles of Marxism, they take on different forms across different countries and nations as practice and the times evolve. The worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era represent the latest form and achievement of the Marxist worldview and methodology as manifested in contemporary China.
First, the theoretical roots and major contributions of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Xin Xiangyang argues that by applying this worldview and methodology, we have deepened our scientific understanding of historical development, modernization, and human civilization, further enriching and developing the Marxist outlooks on history, development, and modernization. Zhou Dan and Dong Jianming contend that the Party’s century-long journey of struggle is also a historical process of the continuous Sinicization and modernization of the Marxist worldview and methodology. The great achievements we have secured over the past century are inseparable from the scientific guidance of the Marxist worldview and methodology. We have successively formed Mao Zedong Thought and its worldview and methodology, the Theory of Socialism with Chinese Characteristics and its worldview and methodology, and particularly the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era formed since the 18th National Congress, which provide scientific guidance for the great practice of socialism with Chinese characteristics in the New Era.
From the perspective of stance, viewpoint, and method, Tian Xinming argues that the "stance" here is the people’s centered stance, which runs through Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era; the "viewpoints" are a series of basic tenets resulting from the innovative development of the Marxist worldview in the New Era; and the "methods" are those used to guide practice concretely using these viewpoints. Yu Weili believes that this worldview and methodology creatively endow the Marxist stance, viewpoint, and method with new connotations and characteristics of the times, reflecting an organic unity of conscious adherence, flexible application, and innovative development.
Ren Xiaowei argues that from a theoretical perspective, the major contributions of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era are concentrated in several areas: manifesting the power of truth through the unity of practicality and people-centeredness; generating immense practical power through the unity of regularity and initiative; opening new horizons of development through the unity of a problem-oriented approach and systems thinking; and creating a new theoretical form through the unity of the essence of Marxism and fine traditional Chinese culture. Li Guowu argues that Xi Jinping Thought takes the cause of the proletariat and communist revolution as its objective and mission, exhibiting distinct practical, people-centered, revolutionary, scientific, and developmental qualities. Although this thought shares some overlaps and mutual influences with modern Western philosophy regarding values, modes of thinking, and specific topics, significant differences remain in fundamental historical, cultural, and political systems.
The worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era are rooted in dialectical materialism and historical materialism. They make original contributions to the Marxist worldview and methodology and centrally embody the high degree of theoretical consciousness and creative wisdom of the Chinese Communists in the New Era.
Second, a multi-dimensional analysis of the emergence of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The CPC is a Marxist party, and the cause of socialism with Chinese characteristics led by the CPC is a great undertaking with global significance. The emergence of this worldview and methodology is certainly not a single-track process but is supported by a profound background of the times, historical logic, and practical foundations. Xin Xiangyang argues that since the start of reform and opening up, and especially in the New Era, our Party has adhered to the Marxist worldview and methodology while integrating a "macro-historical outlook" [2] and profound historical thinking to create the worldview and methodology of Xi Jinping Thought, greatly enriching and developing the Marxist tradition. Han Zhen argues that Xi Jinping Thought stands at a global height, proceeding from the interests of human civilization and all humanity. Based on a summary of the experiences of the international communist movement—particularly the century-long journey of Chinese socialism—it absorbs the historical wisdom of over 5,000 years of fine traditional Chinese culture. Crucially, by rooting itself in the great historical transformations of socialism with Chinese characteristics in the New Era, it has advanced the Sinicization and modernization of the Marxist worldview and methodology to a new realm and height.
Specifically, regarding how this worldview and methodology were generated, several viewpoints exist. Ai Silin and Li Hanko argue it stems from the Party’s persistence in developing the Marxist worldview and methodology, its rooting in the fertile soil of fine traditional Chinese culture, and its scientific summary of the valuable experience of the CPC’s century of struggle. Zhou Xiangjun argues it arises from a high degree of interaction between objective and subjective conditions: objectively rooted in the New Era, and subjectively linked to the excellent qualities and extraordinary capabilities of the Chinese Communists, with Xi Jinping as their chief representative, centrally embodying the collective wisdom of the Chinese Communists in the New Era. Guan Feng argues there are three basic dimensions to its origin: the "theoretical root" of Marxism, the "historical inheritance" of the paths and experiences of Marxist Sinicization, and the "practical conditions and pressing needs" that serve as a vital reality-oriented guide. Liu Changjun argues that in terms of historical logic, it involves summarizing historical experience, grasping historical laws, and strengthening historical initiative; in theoretical logic, it involves inheritance, innovation, integration, and mutual achievement within the "Two Combinations"; and in practical logic, it involves resolving social contradictions and scientifically answering the "questions of the times." Wang Wei and Li Bing argue that from a theoretical dimension, it is the scientific guidance and development of the Marxist worldview and methodology plus the nourishment of fine traditional Chinese culture; from a historical dimension, it draws on the experience of world socialism and summarizes the achievements of the New Era; and from a practical dimension, it is the theoretical sublimation of the Chinese Communists scientifically answering the "Questions of China, the World, the People, and the Times." [3]
At present, from the perspective of generative logic and focusing on the "Second Combination," research on the internal mechanisms by which fine traditional Chinese culture plays a role in the emergence of this worldview and methodology is still relatively rare.
Third, Xi Jinping is the primary founder of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The Theoretical Learning Center Group of the Party Committee of the Central Party School (National Academy of Governance) believes that since the 18th National Congress, Xi Jinping has not only adhered to and applied the Marxist worldview and methodology but has also enriched and developed them, repeatedly emphasizing that the whole Party must strengthen the study and application of Marxist philosophy to improve the ability to analyze and solve problems using the Marxist stance, viewpoint, and method. Li Junru argues that in leading the great practice of socialism with Chinese characteristics in the New Era, Xi Jinping has attached great importance to learning and applying the Marxist stance, viewpoint, and method, setting a brilliant example for the entire Party. Wang Xinyan argues that based on a profound understanding of the fundamental characteristics and era-defining value of Marxist philosophy, Xi Jinping has formed a high degree of theoretical consciousness in using and developing it, achieving the creative application and innovative development of the basic principles of dialectical materialism and historical materialism.
From these findings, a major task requiring in-depth academic study is how to further summarize the role of Xi Jinping’s local leadership practice—and particularly his series of profound reflections, scientific judgments, and major achievements since the New Era—in the formation and development of this worldview and methodology.
3. The Major Significance of the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
First, this worldview and methodology occupy a vital position within Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Wang Weiguang argues that Xi Jinping Thought is permeated with the Marxist stance, viewpoint, and method, serving as the most fundamental ideological basis for the entire Party’s unity of thought and action. For us, mastering the Marxist worldview and methodology that runs through it is the most important, fundamental, and critical task. We must profoundly understand and grasp...
The important status of the "worldview and methodology" within Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Han Qingxiang argues that this constitutes the "essence" and "soul" that holds a fundamental status. Jin Minqing considers this the most core, essential, and profound "meta-issue." Zhang Donggang argues that the theories contained therein regarding the "Two Combinations," [4] whole-process people's democracy, Chinese-path modernization, the new form of human civilization, a community with a shared future for humanity, and the Party's self-revolution are all original theoretical contributions. Shi Dejin believes that this "worldview and methodology" pushes the totality of Marxism to a new height, providing a scientific guide for advancing Chinese-path modernization and creating a new form of human civilization. While the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era emerged in contemporary China, they do not belong to China alone; they also represent a major contribution to all of humanity, possessing immense historical and global significance.
Second, it possesses extremely important value and significance for upholding and advancing the "Two Combinations." Proposing and advancing the "Two Combinations" is a landmark great creation of the New Era. Jiang Hui argues that to continue writing new chapters in the Sinicization and modernization of Marxism, we must persist in the "Two Combinations," grasp the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and correctly uphold and apply the positions, viewpoints, and methods running through it. The CASS Research Center for Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era argues that the "Two Combinations" is a major original theoretical contribution of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Hou Huiqin argues that the major leap in the Sinicization and modernization of Marxism must necessarily include major innovations in the Marxist worldview and methodology. Upholding and advancing the "Two Combinations" must take the application of a scientific worldview and methodology as a prerequisite. This contains three layers of meaning: the "soul" is a firm belief in Marxism; the "essence" is a scientific grasp of changing and developing reality; and the "key" is the precise elucidation of "fine traditional Chinese culture." Chen Zhigang argues that the "Two Combinations" profoundly contains the internal logic and scientific basis upon which the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era were proposed.
How is the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era embodied within the "Two Combinations"? Huang Xianzhong and Yang Ziwei argue that it takes the "Two Combinations" as its fundamental orientation and also serves as the bridge and intermediary for realizing them. Zhang Feng argues that this worldview and methodology upholds the basic principles of Marxism and accords with fine traditional Chinese culture, while simultaneously and continuously combining with China's concrete reality in practice, making it a glorious exemplar of the "Two Combinations." Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the great crystallization of the "Two Combinations," and its worldview and methodology also centrally embody the essence and quintessence of these combinations.
II. The Theoretical Positioning, Logical Architecture, and Innovative Value of the "Six Must-Upholds" [5] What is the relationship between the "Six Must-Upholds," the "worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era," and the "positions, viewpoints, and methods running through it"? Currently, some in the academic community believe they are equivalent. In response, Liu Jianjun argues that while this view has a certain rationality as a preliminary understanding of the relevant expositions from the 20th National Congress, it is still insufficient from a scholarly perspective. The worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era should, by rights, be richer than the "Six Must-Upholds."
The Theoretical Positioning of the "Six Must-Upholds" From the perspective of theoretical form, Mei Rongzheng argues that the "Six Must-Upholds" centrally embody the scientific, populist, practical, and open nature of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era in the form of a more abstract worldview and methodology, forming a complete ideological system with rich connotations. Qu Qingshan argues that in advancing the Sinicization and modernization of Marxism, upholding the supremacy of the people is the fundamental position and starting point; maintaining self-confidence and self-reliance is the spiritual characteristic and basic foothold; upholding the fundamentals and breaking new ground is the theoretical character and main focus; staying problem-oriented is the distinct style and realistic focus; maintaining a systemic concept is the scientific method and key point of coordination; and maintaining a global vision is the global perspective and important stance. Zhong Huirong and Zhan Mengqing argue that the "Six Must-Upholds" are the main content and concrete manifestation of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, fully reflecting the Marxist value theory, epistemology, and methodology in terms of ideological principles. Li Xin argues that the six aspects within the "Six Must-Upholds" correspond respectively to the people-centered view, the national conditions view, the development view, the contradiction view, the connection view, and the Great Unity [6] view within the basic principles of Marxism, serving as the latest and best interpretation of the Sinicization and modernization of Marxism. Gao Jiwen argues that the "Six Must-Upholds" are the fundamental positions, viewpoints, and methods used by the Party in the New Era to treat Marxism scientifically and to understand and solve major questions of the times; they are categories and theses at the level of worldview and methodology, marking the Party's ideals, convictions, principled positions, theoretical courage, and wise methods in the New Era, and possessing overarching guiding significance. Han Xiping and Guo Yue argue that the "Six Must-Upholds" reflect the holistic unity and holistic development of the Marxist positions, viewpoints, and methods. Pu Qingping and others argue that the "Six Must-Upholds" constitute an interconnected and internally unified worldview and methodology, systematically elucidating what kind of positions, viewpoints, and methods Chinese Communists should uphold to advance the grand blueprint of Chinese-path modernization, raising our understanding of the "living soul" of Marxism to a new height of the times. Bao Weijie argues that the "Six Must-Upholds" are not only a contemporary extension of the "subject-practice" Marxist theoretical paradigm, but also the methodology for the practice of advancing Chinese-path modernization in the New Era. From the current perspective, we must first take the "Six Must-Upholds" as the focus of research, and on this basis, deeply summarize practical experience, broaden theoretical horizons, and continuously open up new spaces for academic research.
The Logical Architecture of the "Six Must-Upholds" First, from the logic of the CPC's theoretical and practical innovation. Relevant members of the Theoretical Learning Center of the Institute of Party History and Literature of the CPC Central Committee argue that for Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, the fundamental value position is that we must uphold the supremacy of the people; the internal spiritual characteristic is that we must maintain self-confidence and self-reliance; the distinct theoretical character is that we must uphold the fundamentals and break new ground; the distinct style is that we must stay problem-oriented; the basic thinking and working method is that we must maintain a systemic concept; and the unique broad vision and profound realm are fully embodied in the requirement that we must maintain a global vision. Chen Li argues that the "Six Must-Upholds" fully reflect the value orientation, spiritual characteristics, salient markers, practical character, foundational methods, and political character of our Party's theoretical and practical innovations. Han Zhen argues that upholding the supremacy of the people primarily addresses the question of how to view the relationship between the Party and the people; maintaining self-confidence and self-reliance primarily addresses the question of subjectivity in theory and practice; upholding the fundamentals and breaking new ground primarily addresses the question of how theory develops in practice; staying problem-oriented primarily addresses the relationship between theory and practice; maintaining a systemic concept primarily addresses the dialectical relationship between the part and the whole, and the local and the global; and maintaining a global vision addresses the relationship between China and the world. Hao Lixin argues that the "Six Must-Upholds" respectively emphasize the relationship between the Party’s theory and its populist nature, embody the responsibility and creativity of the Party and the people, display the essence of the Party's ideological line in the New Era, embody the Party's basic thinking and working methods in the New Era, command the dialectical viewpoints of scientific thinking methods, and express a global perspective and concern for humanity. Han Zhenfeng argues that for Chinese Communists, upholding the supremacy of the people is the "overall requirement"; maintaining self-confidence and self-reliance and upholding the fundamentals and breaking new ground are the "internal requirements" for self-strengthening and forging ahead; staying problem-oriented and maintaining a systemic concept are the "practical requirements" for understanding and transforming the world; and maintaining a global vision is the "mission requirement" for possessing a global perspective and concern for the world. Dong Zhenhua argues that the unity of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era lies in its practicality, achieving a unity of worldview, methodology, value theory, historical view, and global view on the basis of the "unity of knowledge and action." [7]
Second, from the overall structure of the "Six Must-Upholds." The "Six Must-Upholds" constitute an interconnected and internally unified scientific organic whole. Han Qingxiang argues that the "Six Must-Upholds" are closely linked, progressively advanced, and logically rigorous, requiring us to connect them to understand and grasp them comprehensively. Han Qingxiang and Wang Haibin argue that a comprehensive and deep understanding of the "Six Must-Upholds" can begin by elucidating five major relationships: first, their relationship with dialectical materialism and historical materialism; second, their relationship with opening up new frontiers in the Sinicization and modernization of Marxism; third, their relationship with the main content of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era; fourth, their relationship with our continued advancement of theoretical innovation in the New Era; and fifth, their relationship with the comprehensive building of a modern socialist country and the comprehensive advancement of the great rejuvenation of the Chinese nation. These five major relationships are threaded together by a single main line: the comprehensive and deep elucidation of the philosophical, theoretical, and practical logic behind the "Six Must-Upholds." Hao Lixin argues that although each of the "Six Must-Upholds" has its own focus, viewed as a whole, they embody a high degree of unity between fundamentality and interconnectedness, worldview and methodology, value position and scientific attitude, cognitive line and ideological line, and nationality and globality. Han Zhenfeng and Geng Maocheng argue that the "Six Must-Upholds" highly condense the logical content of the Party's theoretical innovation achievements in the New Era, constituting a logical structure of "overall requirement—internal requirement—external requirement—mission requirement" as a whole. Zhang Ming argues that there are close logical connections within the "Six Must-Upholds," in which "supremacy of the people" is the value logic starting point for theoretical innovation; "self-confidence and self-reliance" and "global vision" highlight the Chinese position and global sentiment of theoretical innovation respectively; "upholding the fundamentals and breaking new ground" reflects the genealogical positioning of theoretical innovation; and "problem-orientation" and "systemic concept" profoundly reflect the scientific methodology of theoretical innovation. Guo Wanchao argues that the various parts of the "Six Must-Upholds" are both relatively independent and interconnected into an organic whole, serving as the general method for implementing the Party’s innovative theories into all aspects and the whole process of the work of the Party and the state.
Third, from the meanings expressed by each part of the "Six Must-Upholds." Zhao Jianying argues that: the "must uphold the supremacy of the people" further enriches and develops the Marxist historical view, epistemology, and value theory; the "must maintain self-confidence and self-reliance" reveals the prominent spiritual characteristics of China's development; the "must uphold the fundamentals and break new ground" fully reveals the fundamental logic of our Party's advancement of theoretical innovation; the "must stay problem-oriented" scientifically reveals the basic path of our Party's theoretical innovation; the "must maintain a systemic concept" innovates the scientific thinking and working methods of the New Era; and the "must maintain a global vision" fully embodies...
The "worldview" of the "Second Integration" [8]. Xu Yanling argues that "upholding the supremacy of the people" reflects the dialectical unity of the people’s historical subjectivity and their value subjectivity; "maintaining self-confidence and self-reliance" reflects the dialectical unity of objective laws and subjective initiative; "upholding the fundamentals and breaking new ground" reflects the dialectical unity of inheritance and innovation; "remaining problem-oriented" reflects the dialectical unity of the universality and particularity of contradictions; "applying systems thinking" reflects the dialectical unity of the whole and the parts; and "maintaining a global perspective" reflects the dialectical unity of cosmopolitism and nationality. Li Yi contends that "upholding the supremacy of the people" reflects the unity of the Marxist view of truth, history, and values; "self-confidence and self-reliance" reflects the spiritual outlook of contemporary Chinese people; "upholding the fundamentals and breaking new ground" is an inevitable conclusion based on reality and the dialectical unity of theory and practice, the subjective and the objective, and knowledge and action; "remaining problem-oriented" emphasizes the starting and ending points of "coming from the masses and going to the masses"; "systems thinking" reflects a global vision and strategic height; and "maintaining a global perspective" reflects an attitude, realm of thought, and evaluative significance. Zhang Leisheng and Li Mengyun believe that "upholding the supremacy of the people" reflects the fundamental standpoint and value orientation; "self-confidence and self-reliance" reflects internal temperament and spiritual character; "upholding the fundamentals and breaking new ground" reflects the method of thought and internal requirements; "remaining problem-oriented" reflects the working method and prominent characteristics; "systems thinking" reflects the overall character and method of thinking; and "maintaining a global perspective" reflects a world-class vision and a lofty realm of thought. Zhu Jingyun argues that "upholding the supremacy of the people" reflects the mass line view of history or the people-centered view of history from the dimension of the historical subject; "self-confidence and self-reliance," "upholding the fundamentals and breaking new ground," and "remaining problem-oriented" highlight historical confidence and the spirit of historical initiative from the dimensions of epistemology and methodology; while "systems thinking" and "maintaining a global perspective" emphasize a historical consciousness characterized by long-term, broad-visioned, and holistic perspectives, demonstrating a magnificent and profound "Big View of History" [9]. Wang Yuxin argues that for us to grasp Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as a whole, "upholding the supremacy of the people" is its fundamental standpoint, "self-confidence and self-reliance" is its spiritual trait, "upholding the fundamentals and breaking new ground" is its distinctive hallmark, "remaining problem-oriented" is its sharp style, "systems thinking" is its method of thought, and "maintaining a global perspective" is its "concern for all under heaven" [10].
Fourth, regarding the understanding of the importance and scientific nature of each component of the "Six Must Uphold." Li Shenming argues that the "Six Must Uphold" do not exist in a parallel relationship. "Upholding the supremacy of the people" is the main thread running through the other five "musts," serving as their direction and soul. Xi Jieren believes that "upholding the supremacy of the people" ranks first among the "Six Must Uphold." The original and major contributions of the Party's innovative theory in the New Era are mainly reflected in the people-centered materialist conception of history, people-centered values, and the people-centered leadership methodology. Liu Honglin argues that the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era are fundamentally based on the standpoint of the people. Therefore, among the "Six Must Uphold," "upholding the supremacy of the people" occupies the primary position and plays a leading role. Dai Lixing argues that the connotation of "upholding the supremacy of the people" is mainly reflected in three aspects: first, upholding the supremacy of the people's power; second, upholding the supremacy of the people's interests; and third, upholding the supremacy of the people's judgment. Liang Xiao argues that "self-confidence and self-reliance," as the inherent spiritual trait of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, possesses powerful spiritual force, requiring us to maintain confidence and self-reliance in our path, theory, system, and culture. Ren Jie argues that remaining problem-oriented is an important reason for the Party's continuous success in its cause and is the crucial logic for the narrative construction and innovative advancement of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Liu Zhuohong argues that "remaining problem-oriented" uses the "contradiction thinking" of materialist dialectics as its philosophical basis to demonstrate the high degree of internal interconnectedness among the "Six Must Uphold" through three aspects: the contradiction thinking of "posing questions," the holistic logic of "probing and grasping problems," and the spiritual trait of actively "responding to and resolving problems" in practice. Chen Songyou argues that adhering to systems thinking is of great guiding significance for advancing the cause of socialism with Chinese characteristics in the New Era and provides an important framework for resolving realistic problems. Cheng Long and Pan Yaning argue that "maintaining a global perspective" is the inheritance and development of the Marxist view of world history, the transmission, innovation, and promotion of the traditional Chinese "view of the world" (Tianxia guan), a critical borrowing from Western cosmopolitanism, and the scientific distillation and sublimation of the Chinese Communists' global concepts. Qin Zhenyan argues that "maintaining a global perspective" displays the light of Marxist truth and contains rich philosophical meaning, holding significant theoretical and practical importance for our continued promotion of the great rejuvenation of the Chinese nation, the building of a community with a shared future for humanity, the promotion of common human values, and the realization of the lofty ideal of communism.
The question of exactly what the internal and necessary logical relationships are between the various constituent elements of the "Six Must Uphold" is particularly worthy of in-depth exploration by the academic community.
3. The Innovative Value of the "Six Must Uphold"
The "Six Must Uphold" possess immense value and significance in the history of the Party, the history of New China, and the history of the development of Marxism. Qu Qingshan argues that the "Six Must Uphold" represent the inheritance and development of the "Living Soul of Mao Zedong Thought" [11] in the New Era; they are the concrete expansion of liberating the mind, seeking truth from facts, advancing with the times, and being realistic and pragmatic; and they constitute the creative application and development of the Marxist worldview and methodology. Wang Lisheng and Nie Jiahua argue that the "Six Must Uphold" run through the entire process of the formation and development of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, are reflected in all its aspects, and occupy the core and commanding position within this theoretical system. Lin Jianhua argues that the "Six Must Uphold" are the essence and soul of Sinicized and modernized Marxism, profoundly reflecting the fundamental political standpoint, thorough theoretical character, unique spiritual temperament, and scientific thinking methods of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Sun Xiguo argues that in the face of the "Two Overalls" [12], Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era utilizes the worldview and methodology of the "Six Must Uphold" to both consider and solve the questions of where China is going and what China should do, while simultaneously considering and solving the questions of where the world is going and what the world should do. Dong Hui argues that the "Six Must Uphold" innovatively express a new spirit of the times and philosophical thinking, reflecting Xi Jinping's philosophical originality and wisdom; they constitute Xi Jinping's original contribution to dialectical materialism and historical materialism, and to Chinese Marxist philosophy. Huang Mingli and Zhou Boran argue that the "Six Must Uphold" centrally embody the Chinese Communists' incomparably firm theoretical confidence and are the fundamental basis and essence for understanding and upholding Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Cen Chaoyang argues that the "Six Must Uphold," as the inherent character and basic trait of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, have anchored a brand-new historical coordinate for the Party's theoretical and practical innovation from the height of coordinating holism, systematicity, and forward-looking vision. Duan Xiufang argues that from the triple dimensions of theoretical, realistic, and historical logic, the "Six Must Uphold" are the new fruits of theoretical innovation in the New Era, new answers to the major issues of the New Era, a new summation of the historical experience of the "Two Integrations," and a new philosophical paradigm and ideological weapon for Chinese Marxism in the New Era.
The "Six Must Uphold" are the historical crystallization of more than a century of struggle by the Chinese Communists and a major innovation in the Marxist worldview and methodology, possessing vital significance for advancing the cause of world socialism and human progress.
III. Adhering to and Properly Applying the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
1. Profoundly Recognize and Scientifically Grasp Its Major Value and Significance
Regarding the major value and significance of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, Xin Xiangyang argues that this worldview and methodology, standing at the height of a Big View of History, uses new forms, methods, and horizons to display the essence of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, providing a powerful spiritual force for the comprehensive advancement of the great rejuvenation of the Chinese nation. Xiao Guiqing argues that this worldview and methodology reveal the fundamental standpoint, practical subject, fundamental driver, practical path, thinking method, and global vision of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, reflecting the theoretical consciousness and theoretical confidence of Chinese Communists in the New Era. Feng Yanli argues that this worldview and methodology run through the standpoints, viewpoints, and methods of Xi Jinping Thought on Culture, providing a powerful ideological weapon for advancing the construction of a socialist cultural power in the New Era, better shouldering the new cultural mission, and promoting the building of a modern civilization for the Chinese nation. Feng Pengzhi argues that this worldview and methodology scientifically summarize the valuable historical experience and theoretical essence of the Chinese Communist Party’s century of struggle, highly condense the achievements and wisdom of the great practice of the New Era, further dispel the historical myth of Western-centrism, and provide an incomparably powerful ideological weapon for Chinese Communists in the New Era. Yan Xiaocheng argues that this worldview and methodology are the scientifically simplified philosophical discourse of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, achieving a new interpretation and a new leap for contemporary Chinese materialist dialectics. Su Xinghong and Hu Yali argue that this worldview and methodology are a holistic expression of the essence of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, as well as a holistic judgment based on the political and ideological logic of the "Two Establishments." Fang Shinan argues that one must profoundly grasp and consciously adhere to and apply this worldview and methodology from the dimensions of the unity of holism and interactivity, the unity of Party spirit and people-centeredness, the unity of timeliness and truthfulness, and the unity of practicality and struggle. Tian Pengying argues that upholding the ontology of the "supremacy of the people" is an epistemology for grasping historical initiative amidst the long river of history, the tide of the times, and global changes; it is a Big View of History for coordinating the "Two Overalls," and a methodology for accurately identifying changes, scientifically responding to changes, actively seeking change, and overcoming risks and challenges; it is the fundamental way the CPC grasps the modern world.
2. Further Strengthen Research on the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era
Tian Xinming argues that in adhering to Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as our guide, we must not merely quote individual words or sentences while failing to uphold and apply the standpoints, viewpoints, and methods. Rather, we must utilize the standpoints, viewpoints, and methods running through it to analyze and solve practical problems, conduct new theoretical explorations, and generate new practical creations. Mei Rongzheng suggests that grasping the "Six Must Uphold" can further optimize our understanding of the views of nature, society, life, values, history, practice, the masses, class, nationality, the state, culture, and power. Liu Jianjun argues that we should deeply grasp the scientific system of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era from five aspects: philosophical basis, ideological line, innovation path, fundamental principles, and working methods. Wu Chuanyi argues that studying and practicing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era must be recognized and mastered from the height of worldview and methodology, grasping its internal theoretical, practical, historical, and realistic logic, as well as the academic reasoning, philosophy, and principles behind it. One cannot merely memorize some terms and concepts or mechanically copy the wording. Fang Shinan and Huang Xuemei argue that Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era contains a very rich logic of interaction, which we can understand and grasp systematically and holistically from the perspective of the organic connections between the whole and the parts, and between various parts. Xin Xiangyang and Lyu Yaolong argue that interpreting Xi Jinping Thought on Culture from the perspective of worldview and methodology helps in profoundly recognizing the people-centeredness, subjectivity, practicality, systematicity, and globality contained within it. He Zhiming argues that the development of the discipline of Party history in the New Era must utilize the "Six Must Uphold" well, further strengthening theoretical thinking, problem-oriented thinking, and global thinking to construct a system of Party history disciplines, academic systems, and discourse systems with Chinese characteristics. Additionally, Liu Ying and Yang Jing argue that in the next stage of research, we should clarify the core concepts of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to form its scientific connotation; broaden the research perspective and deepen the research content to open new realms for the development of contemporary Chinese Marxist philosophy; and improve the quality of research by using the scientific worldview and methodology to guide practice.
3. Accurately Grasp and Correctly Apply the Worldview and Methodology of the "Six Must Uphold"
As a scientific worldview and methodology, the "Six Must-Upholds" undoubtedly possess significant practical value and meaning. The Theoretical Learning Center Group of the Party Leadership Group of the Chinese Academy of Social Sciences (CASS) maintains that philosophy and social science workers must master the "Six Must-Upholds": "prioritizing the people" is the fundamental standpoint and foundational value of philosophy and social science work, requiring the production of more research results that can withstand the test of practice, the people, and history; "self-confidence and self-reliance" represent the spiritual temperament and basic foothold of philosophy and social science work, aiming to let Chinese scholarship truly stand tall among the forest of world academia; "upholding the fundamentals and breaking new ground" is the inevitable requirement for continuously advancing the development of philosophy and social sciences, necessitating the construction of a Chinese independent knowledge system; "problem-orientation" is the basic path for philosophy and social science research, focusing on solving practical problems, conducting investigations and research deep within the grassroots and among the masses [13], and striving to promote academic and theoretical innovation in the New Era; "systematic thinking" is the scientific method for philosophy and social science work, requiring the continuous enhancement of forward-looking judgment, interdisciplinary understanding, and team organizational capabilities; "maintaining a global vision" is the horizon and realm of philosophy and social science work, serving to effectively spread China's voice, China's theories, and China's ideas. Liu Honglin argues that to apply the "Six Must-Upholds" effectively, special attention must be paid to: insisting on prioritizing the people as the starting point and fundamental yardstick for integrating theory with practice; insisting on scientific thinking capacity as the "bridge" for integrating theory with practice; and insisting on permeating all work with Marxist theory of practice and methodology. Jin Minqing and Gu Xiaolan believe that to excel in publicity, ideological, and cultural work as well as ideology work in the New Era, one must effectively apply the worldview and methodology of the "Six Must-Upholds." Liu Zhuohong and Mou Xiuxin argue that the proposal of maintaining a global vision signifies that Marxism possesses powerful vitality and cohesion; it is a worldview and methodology for promoting the collective creation of a better future for all humanity, and the inevitable path toward realizing the development and progress of all humankind and creating a new pattern of human civilization.
Specific to the construction of culture, ecological civilization, and the Party's self-revolution, Chen Wenxu and Nie Jiaqi argue that Xi Jinping Thought on Culture contains a rich worldview and methodology, where the "Six Must-Upholds" respectively embody the value standpoint, spiritual temperament, developmental path, practical principles, ideological methods, and scope of vision. Wei Chunghui believes the "Six Must-Upholds" provide the methodological observance for building a modern Chinese civilization, with the leadership of the Communist Party of China serving as the fundamental reliance for this endeavor. The Beijing Research Center for Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era maintains that, specifically regarding Xi Jinping Thought on Ecological Civilization, the "Six Must-Upholds" possess extremely important theoretical and practical methodological significance. Xi Jinping Thought on Ecological Civilization inherently contains the methodology of the "Six Must-Upholds." Wu Renming and Li Yuantao argue that the "Six Must-Upholds" are fundamental to deepening the two-way integration of theoretical and practical innovation on the New Journey [14], pointing the way forward and providing an important methodological observance for the development of the Party’s self-revolution practices. Xie Fusheng and Kuang Xiaolu believe that to apply the Party’s innovative theories, focus on resolving principal contradictions, and accelerate the construction of a New Development Pattern [15], one must accurately grasp the "Six Must-Upholds." Zhou Youyong argues that the "Six Must-Upholds" provide worldview and methodological guidance for advancing the construction of a Law-based China; these must be implemented throughout the great practice of comprehensively governing the country according to the law to open new horizons for Law-based China. Chen Meng believes the "Six Must-Upholds" not only point the direction for solidly promoting common prosperity in the New Era but also provide the methods for innovating the theory and practice of common prosperity on the New Journey. To solidly promote common prosperity from the perspective of the "Six Must-Upholds," one must continuously meet the people's needs for a better life, focus on breaking through the bottlenecks restricting the realization of common prosperity, and coordinately construct a multi-dimensional, synergistic plan for advancing common prosperity.
In practice, we must enhance our proactive consciousness in consciously applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Bo Jieping argues that we must oppose dogmatism and bookishness [16], avoiding rigidity and oversimplification in work methods. First, we must follow the mass line effectively and improve our capacity for investigation and research. Second, we must seek truth from facts and be pragmatic. Third, we must improve our scientific thinking capacity. Ren Jie believes that leading officials must always firmly grasp the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, as well as the standpoints, viewpoints, and methods running through it, ensuring they earnestly study and effectively implement the "Six Must-Upholds." Gong Rumin and Ji Xing argue that the "heirloom" of investigation and research highlights the Marxist value orientation of prioritizing the people and maintaining a global vision; it aligns with the Marxist theoretical character of self-confidence, self-reliance, upholding the fundamentals, and breaking new ground; and it embodies the basic Marxist methods of problem-orientation and systematic thinking. It is the "golden key" to grasping the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The Research Group of the Work Committee for Departments Directly Under the Gansu Provincial Committee believes the "Six Must-Upholds" provide the fundamental observance and guide to action for promoting the high-quality development of Party building in government organs in the New Era. We must consciously apply the "Six Must-Upholds" to better grasp objective laws, reflect the characteristics of the times, and demonstrate creativity, ensuring that all aspects of Party building in organs achieve new results.
Additionally, Feng Yanli, Zeng Yonghui, Ma Yufei, Tian Wei, and others have carried out discussions on practical aspects such as family education and family traditions, religious work, and the editing and publication of scientific journals.
In practice, we should of course apply the "Six Must-Upholds" as a whole. However, specifically regarding certain fields, situations, and problems, it is also a correct attitude to highlight one or several specific "Must-Upholds."
4. Strengthening the Application of the "Six Must-Upholds" in "Great Ideological and Political Courses" in Universities
Zhao Jianjun believes that the scientific worldview and methodology of the "Six Must-Upholds" point the direction and provide the basic observance for advancing the construction of ideological and political theory courses in universities in the New Era. Xiang Botao argues that universities should grasp and apply the worldview and methodology of the Party’s innovative theories within the construction of "Great Ideological and Political Courses" [17], implementing the "Six Must-Upholds" to enhance the ideological depth, theoretical rigor, affinity, and targeted nature of these courses. Sun Laibin believes the "Six Must-Upholds" serve as an important conceptual guide for ideological and political theory courses in universities, specifically reflected in: implementing the fundamental task of fostering virtue through education (立德树人, lìdé shùrén); focusing on enhancing the dual confidence of both students and teachers; promoting the deep integration of traditional advantages in ideological and political work with information technology; focusing on answering questions that students care about or find confusing; advancing integration and employing a "combined punch" [18]; and grasping the developmental trends of China and the world. Jia Pengfei argues that the "worldview and methodology" of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era must permeate the teaching of innovative categories, major propositions, and structural frameworks, explaining in depth the theoretical implications of the new leap in the Sinicization and modernization of Marxism. By using "worldview and methodology" to pinpoint theoretical consciousness, the logical path of research, and the practical thinking for problem-solving, one can thoroughly explain the substantial reasons why Sinicized and modernized Marxism "works." Centering on "worldview and methodology" to elucidate the spiritual foundation of sticking to a people-centered approach, the spiritual temperament of high historical confidence and conscious historical responsibility, and the spiritual realm of a broad world vision and lofty concern for humanity, one can bring the spiritual power within to life. Feng Pei believes that in maintaining the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era within ideological and political work in universities, efforts should focus on strengthening "three upholds": insisting on problem-orientation to hold firm the lifeline of university ideological and political work; insisting on systematic thinking to deepen the profound meaning of university ideological and political work; and insisting on upholding the fundamentals and breaking new ground to expand the new pattern of university ideological and political work.
In the New Era and on the New Journey, we need to adhere to a scientific and correct worldview and a vivid and lively methodology, rather than a one-sided and erroneous worldview or a closed and rigid methodology. With the continuous innovation of theory, the continuous development of practice, and the continuous progress of the times, whether the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era will be further enriched and expanded in specific content, or further distilled and refined, is a major subject we must answer.
Conclusion
For an individual, a nation, or a political party, establishing a scientific and correct worldview and methodology—and being able to skillfully apply it to understand and solve problems and promote self-development—represents intellectual, theoretical, and practical maturity. The worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is a great creation of Chinese Communists in the New Era. It provides a powerful ideological weapon and scientific theoretical guide for advancing the cause of socialism with Chinese characteristics, promoting Chinese-path modernization, building a modern Chinese civilization, realizing the great rejuvenation of the Chinese nation, and building a better world. It is the latest contribution of the Communist Party of China and the Chinese people to all humanity. Strengthening the systematic and theoretical research into the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is an important content and urgent task in constructing a Chinese independent knowledge system. For the theoretical community, adhering to the guidance of Marxist theory, persisting in the "Two Combinations," deeply studying and thoroughly understanding the Party’s innovative theories in the New Era, effectively applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, integrating Chinese and foreign knowledge systems, summarizing fresh practical experiences, and raising the level of ideological understanding to continuously promote innovation in knowledge, theory, and methods are the prerequisites and foundations for successfully carrying out this research work.
Source: Marxist Studies (Mǎkèsīzhǔyì Yánjiū) November 20, 2024 Online Editor: Jing Mu