Zhang Shihai and Wang Guanwen: On the Original Contributions of Xi Jinping’s Cultural Thought
Since the 18th CPC National Congress, within the great practice of governance, the Party Central Committee with Comrade Xi Jinping at its core has proposed a series of new viewpoints and judgments regarding the cultural construction of socialism with Chinese characteristics in the New Era, establishing Xi Jinping Thought on Culture. Xi Jinping Thought on Culture is a vital component of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and represents an enrichment and development of Marxist cultural theory. On the new journey of the New Era, a profound understanding and mastery of the original contributions of Xi Jinping Thought on Culture is of great practical significance for better practicing the missions and tasks of cultural construction, building a leading cultural power [1], and promoting the progress of human civilization.
I. Formulating a New Summary of the Primary Goals of Cultural Construction in the New Era by Explicitly Proposing the "Building of a Modern Chinese Civilization"
The goals of cultural construction provide the value-based guidance, cultural cohesion, and spiritual drive for cultural development; they are the source of power and the directional guide for the sustainable development and progress of a nation’s or a people’s civilization. Marx and Engels used the term "new civilization" to denote communist civilization, noting that communism "is the necessary conclusion inevitably drawn from the premises embodied in the general practical conditions of modern civilized society." In Critique of the Gotha Programme, Marx and Engels also depicted communist civilization as one that "can give happiness to all," determining that the ultimate goal of cultural construction is to realize communist civilization—that is, to realize a state where "every individual has sufficient leisure time to acquire everything of real value in the culture handed down from history—science, art, forms of social intercourse, etc." In the great practice of leading the Chinese revolution, construction, and reform, the Communist Party of China (CPC) has always attached great importance to setting the primary goals for cultural construction, providing directional leadership and a framework to follow.
Since the 18th CPC National Congress, the Communists of the New Era have placed even greater emphasis on formulating these primary goals. In June 2023, at the Symposium on Cultural Inheritance and Development, Xi Jinping forward-lookingly proposed the judgment that the primary goal of cultural construction in the New Era is the "building of a modern Chinese civilization." This was the first time Xi Jinping proposed this concept and proposition, marking a major original contribution of Xi Jinping Thought on Culture. Building a "modern Chinese civilization" is an inevitable choice that respects the laws governing the development of human civilization and socialist cultural construction while conforming to historical trends and responding to the people’s cultural needs. More importantly, it is the targeted objective for carrying forward the fine traditional cultural lineage of China, promoting the valorous soul of revolutionary culture, and developing advanced socialist culture. Modern Chinese civilization is an "organically unified new cultural lifeform"; it is a new form of human civilization opened up and developed upon the profound foundation of over 5,000 years of Chinese civilization and formed on the basis of Chinese-path modernization. In a certain sense, "modern Chinese civilization" is a civilizational whole shaped by fine traditional Chinese culture, revolutionary culture, and advanced socialist culture under the guidance of the Marxist "soul-vein" [2].
First, "modern Chinese civilization" has accumulated the bloodline and genes of fine traditional Chinese culture. Throughout the long river of history, the Chinese people have forged a splendid civilization. This includes principles of statecraft such as "when the granaries are full, the people understand etiquette; when food and clothing are sufficient, they understand honor and shame" [3]; ways of perceiving the world such as "high banks become valleys, and deep valleys become hills" [4]; ways of self-conduct such as "the refined man acquaints himself with many sayings and deeds of the past to nurture his virtue" [5]; and ways of enterprise such as "as heaven's movement is ever vigorous, the refined man must unremittingly strengthen himself" [6]. These have exerted a tremendous influence on the progress of human society.
Second, "modern Chinese civilization" contains the "red factors" of revolutionary culture. Red revolutionary culture consists of the fine qualities, spiritual outlook, and ideals and beliefs formed by the CPC and the people during revolutionary struggles; it is the concentrated expression of the CPC's political character. From a historical dimension, the pioneers of the revolutionary era wrote majestic chapters of struggle over decades with blood and tears, demonstrating the revolutionary spirit and political faith of Chinese Communists who feared no sacrifice and remained indomitable. From a practical dimension, the values and ideals contained within spirits such as the Jinggangshan Spirit, the Long March Spirit, and the Spirit to Resist U.S. Aggression and Aid Korea [7] allow "modern Chinese civilization" to manifest temporal tension and vivid vitality.
Third, advanced socialist culture is injecting immense life force into "modern Chinese civilization." Advanced socialist culture reflects the spirit of the age, adapts to advanced productive forces, and possesses Chinese national characteristics. The core socialist values, the common ideal of socialism with Chinese characteristics, and the theoretical achievements of the Sinicization of Marxism are the crystallizations of wisdom formed through the unremitting efforts of hundreds of millions of people pursuing a better life. They allow Chinese civilization to demonstrate burgeoning vigor within the construction of Chinese-path modernization. In essence, the primary goal of cultural construction in the New Era concerns the developmental trajectory of Chinese civilization and the basic form of human civilization. In this sense, focusing on building a "modern Chinese civilization" is a major strategic task connecting history, reality, and the future. It not only focuses on the new goals and tasks of cultural construction in the New Era but also fully demonstrates the consciousness and initiative of the CPC in its actions.
The explicit proposal to "build a modern Chinese civilization" is a full manifestation of the original contribution of Xi Jinping Thought on Culture. On the new journey of the New Era, to persist in this goal, Chinese Communists must achieve the following three points: First, they must build modern Chinese civilization by exerting historical initiative. They must proceed from the broad perspectives of the history of the Chinese nation, the history of socialism, and the history of human civilization to deeply perceive the historical positioning and transformative trends of China's modern civilizational transition, coupling Marxism with the traditional values that the people "use daily without realizing it" [8] to create a civilizational organism with a modern posture. Second, they must build modern Chinese civilization while upholding the pattern of "diversity within unity." This pattern has forged the prominent characteristics of unity, inclusivity, and continuity in Chinese civilization. It is necessary to adhere to the Marxist "unity" of the main line and direction while fully respecting the "diverse" characteristics of the civilizational achievements of all ethnic groups, creating a prosperous scene where multiple cultures complement each other to radiate brilliance. Third, they must promote the building of a community with a shared future for humanity through the construction of a modern Chinese civilization. By inheriting and developing the spirit of inclusivity and peace within Chinese civilization, and carrying forward the inclusive and open-minded traditions of the Chinese nation, they must not only tell the world the civilizational vision of "beauty in diversity and the Great Harmony of the world" [9] but also remain builders, promoters, and defenders of the peaceful development of human civilization.
II. Providing a New Interpretation of the Spiritual Impetus for Cultural Construction in the New Era by Explicitly Proposing to "Strengthen Cultural Confidence"
Spiritual impetus drives cultural construction; it is an indispensable endogenous driving force for the civilizational development of a country or a nation. In the view of Marx and Engels, "In the branch of social history, those who act are all endowed with consciousness, are men acting with reflection or passion, striving for certain goals; nothing happens without a conscious purpose, without an intended aim." The practical drive for the subject of cultural construction to realize their own needs "must pass through his head, must become transformed into motives of his will in order to set him in motion," thereby consciously or unconsciously creating civilization. Based on the fundamental principles of historical materialism, Marxist classical authors provided scientific interpretations of communist spiritual faith, "consciousness and existence," and other issues, providing important theoretical roots for the spiritual impetus of China’s cultural construction. In the great practice of leading the revolution, construction, and reform, it is precisely because Chinese Communists emphasized the driving role of spiritual impetus that they provided the spiritual support and source of power for cultural construction.
Since the 18th CPC National Congress, the Communists of the New Era have placed even greater emphasis on this driving role. In July 2016, at the rally celebrating the 95th anniversary of the founding of the CPC, Xi Jinping creatively proposed the judgment of "strengthening cultural confidence," elevating cultural construction to a new historical height. This is a major original contribution of Xi Jinping Thought on Culture. In the great practice of promoting cultural construction in the New Era, Chinese Communists have profoundly elucidated the basic issues of strengthening cultural confidence.
First, strengthening cultural confidence is a major issue. Xi Jinping emphasized: "Strengthening cultural confidence is a major issue concerning the rise and fall of national fortunes, cultural security, and the independence of the national spirit." It is an urgent need for resolving the people’s aspiration for a better life and realizing the great rejuvenation of the Chinese nation, reflecting the vital supporting role of cultural confidence as the Chinese nation moves toward a new journey after enduring many hardships. Upholding the standpoint of Chinese culture is the manifestation of cultural confidence; its essence is to abide by the spirit of unity and unremitting self-improvement found in the "Qianyuan" [10] virtue of Chinese civilization, and to consolidate Chinese cultural subjecthood. This subjecthood comes from the cultural consciousness of the CPC, the cultural genes of the Chinese people, and the prominent characteristics of Chinese civilization. In short, cultural confidence is essentially a conscious psychological identification with and high degree of confidence in the cultural ideals, values, vitality, and creativity of one’s country and nation. It is the most basic, profound, and lasting force for assisting in the building of a leading cultural power and advancing cultural modernization.
Second, the primary subject of strengthening cultural confidence is the CPC. Xi Jinping pointed out: "Cultural confidence comes from our cultural subjecthood." The confidence of the CPC is deeply rooted in the cultural bloodline of the nation. The Party Central Committee with Comrade Xi Jinping at its core has played a key role in "holding the flag and setting the direction" for cultural construction. The Party's confidence in culture, in a certain sense, determines the cultural confidence of the Chinese people. Furthermore, under the conditions of immense material abundance in the New Era, Xi Jinping pointed out that the masses of the people are the subjects of culture. To meet the people’s new expectations for a better life, the common prosperity of the people's spiritual life is not only a major indicator of their cultural confidence but also a core identifier of the new form of socialist civilization.
Third, the connotation of strengthening cultural confidence is extremely rich. Cultural confidence is specifically manifested in the Chinese spirit, Chinese wisdom, and Chinese conceptual carriers contained within Chinese culture. Fine traditional Chinese culture is the root of the Chinese nation; confidence in it is reflected in the magnificent works of the various schools of thought [11], poetry, and prose. The history of the Chinese revolution is the best nutrient; confidence in China’s red revolutionary culture is reflected in the lines of Red Family Letters and Collected Poems of Martyrs, which are filled with feelings for home and country and the spirit of sacrificing one’s life for righteousness, as well as in the revolutionary spirits of Jinggangshan, Yan’an, and Xibaipo. Confidence in advanced socialist culture is reflected not only in the inspiring role of the deeds of model figures and moral role models in people’s daily lives but also in the way core socialist values lead cultural construction and promote the flourishing development of cultural undertakings.
The explicit proposal to "strengthen cultural confidence" is a full manifestation of the original contribution of Xi Jinping Thought on Culture. On the new journey of the New Era, to persist in the spiritual impetus of "strengthening cultural confidence," Chinese Communists must achieve the following three points:
First, efforts must be made to carry forward fine traditional Chinese culture. To meet the people's aspiration for a better life, focus on the cultural subject itself, and enhance cultural nourishment, it is necessary to use the excellent achievements of traditional culture—making the past serve the present and bringing forth the new—to "study the ancient without being bogged down by it" [12]. Using traditional cultural content combined with popular forms for artistic creation will enhance the cultural literacy of the populace and achieve the important goal of "cultivating and educating people through culture."
Second, efforts must be made to carry forward revolutionary culture. Facing changes unseen in a century, there is an urgent need to use the core contents of revolutionary culture, such as unremitting self-improvement and arduous struggle, to serve the present. There is an urgent need to rely on the unique revolutionary cultural memories of the Chinese nation to foster patriotism. The role of red revolutionary cultural resources and implicit revolutionary spiritual resources in cultivating the people should be fully utilized. Publicity for red revolutionary culture and education in the revolutionary spirit should be strengthened to establish a sense of ownership among the people, always putting the interests of one's own country and nation first.
Third, efforts must be made to carry forward advanced socialist culture. It is necessary to cultivate and practice core socialist values, adhere to a people-centered creative orientation, and promote the organic combination of social and economic benefits so that more high-quality works continue to emerge, improving the spiritual quality and cultural confidence of the masses. Meanwhile, telling China’s story well to the world will continuously enhance the communication and influence of Chinese civilization, increase China’s international right to speak, and showcase the characteristic charm of modern Chinese civilization. This will reinforce the people’s sense of ownership and cultural identity, sounding the clarion call of the era for national rejuvenation.
III. New requirements have been established for the institutional safeguards of socialist cultural construction in the New Era, explicitly proposing the "fundamental institution of upholding the guiding position of Marxism in the ideological field."
Cultural construction institutions provide normative guidance for cultural development. Marx and Engels pointed out that "at a certain stage of the development of production, exchange, and consumption, there will be a corresponding form of social system." As part of the superstructure, the institution of cultural construction is the crystallization of the spiritual needs of "real individuals." Therefore, as an important hallmark of civilization, the cultural construction institution is a product of national and social development and an inevitable requirement for safeguarding the people's spiritual and cultural life. Based on the methodological principles of dialectical materialism and historical materialism, classical Marxist writers provided scientific expositions on various issues such as the theory of the state, the "superstructure," and the "theory of the dictatorship of the proletariat," providing an important theoretical basis for our country's institutional safeguards for cultural construction. In the great practice of leading China's revolution, construction, and reform, the Communist Party of China (CPC) has always attached great importance to establishing and improving the cultural construction institution, providing essential conditional support for China's cultural development.
Since the 18th National Congress [13], the communists of the New Era have placed even greater emphasis on the safeguarding, normative, and guiding roles of the cultural construction institution. In October 2019, at the Fourth Plenary Session of the 19th CPC Central Committee, Xi Jinping creatively proposed the thesis of "establishing the fundamental institution of upholding the guiding position of Marxism in the ideological field," which constitutes a major original contribution of Xi Jinping Thought on Culture. First, ideology is the core issue of cultural construction and possesses multiple dimensions of existence. Ideology reflects a person's subjective world—namely their worldview, values, and outlook on life; it manifests a political party's political stance, concepts, and attitudes. As an ideology reflecting social existence, its essence lies in its distinct core value orientation, embodied in its ability to maintain the basic cultural and ideological concepts and mainstream value pursuits of a specific society. It establishes fundamental principles and standards for different social cultural and ideological concepts; thus, it is a form of social consciousness that guides and shapes social culture, playing an important role in maintaining the political unity, economic stability, and cultural security of a certain class or group. Second, adhering to Marxism within the "Two Combinations" [14] is an inherent requirement for building a socialist ideology with strong cohesive and guiding power. The basic tenets of Marxism are the prerequisite for the "Two Combinations"; the specific realities of socialism with Chinese characteristics require the guidance of Marxism, and the vitality of traditional Chinese culture likewise needs to be activated and sustained by Marxism. Marxism is a scientific theory; it is the "fundamental basis upon which our Party strengthens its faith and belief and grasps historical initiative." Third, upholding the fundamental institution of the guiding position of Marxism in the ideological field is an important requirement for cultural construction in the New Era. This fundamental institution is a core component of the socialist institutional system and the root source for implementing other institutions and achieving cultural development in practice, ensuring the guiding position of Marxism in the field of cultural construction. Cultural undertakings and cultural industries possess distinct ideological attributes; "ideology determines the forward direction and development path of culture." The conduct of publicity and ideological work, the creation of spiritual civilization, the production of literary and artistic works, and the handling of ideological issues all depend on the correct guidance of Marxism. This represents the necessary political clarity and political resolve of the Party and the people on the journey toward building a great socialist cultural power. It can be said that the fundamental institution of the guiding position of Marxism in the ideological field belongs to the core content of our country's institutional system; it is the action guide for the Party and state's cultural construction and provides normative leadership for the construction of the cultural institutional system in the New Era.
The explicit proposal of the proposition "uphold the fundamental institution of the guiding position of Marxism in the ideological field" is a full manifestation of the original contribution of Xi Jinping Thought on Culture. On the new journey of the New Era, for Chinese communists to "uphold the fundamental institution of the guiding position of Marxism in the ideological field," they must achieve the following three points. First, persist in the organic unity of "cultural confidence" in the construction of the fundamental institution and "confidence in the fundamental institution" of cultural construction. We must deeply implement and advance the Project to Study and Build Marxist Theory, strengthen the development of academic disciplines and teams, and cultivate "large numbers of high-quality talents with both integrity and ability" and those capable of telling the story of the Sinicization of Marxism well, while simultaneously establishing and improving relevant cultural institutional regulations to safeguard cultural confidence through the power of institutions. Second, persist in the organic unity of "upholding the fundamentals" and "breaking new ground" regarding the fundamental institution of cultural construction. Centering on the core concepts and theories of Marxism, we should carry out cultural practices conducive to promoting the emancipation of the mind, and actively translate and disseminate classical Marxist works, so that the broad masses of the people have a deeper and more accurate understanding of socialist and communist beliefs. Third, persist in the organic unity of the fundamental institution of cultural construction being "externalized into action" and "internalized into the heart." We must establish and improve working mechanisms characterized by organizational leadership, clear division of labor, and coordinated management, using institutional rigidity to safeguard the guiding position of Marxism in the ideological field. At the same time, we must do a good job in publicity, ideological, and cultural work, producing more ideological works of high quality and lively forms to lead the masses through the internal influence of the institutional system and cultural works, thereby firmly grasping the initiative and discourse power in the ideological field and driving New Era cultural construction toward continuous new achievements and horizons.
IV. A new expansion has been made to the important methods of socialist cultural construction in the New Era, explicitly proposing the "Second Combination."
Cultural construction methods are the basic tools for studying and answering questions of cultural construction; they invisibly govern the formation and development of cultural theoretical perspectives. As Engels pointed out, "Marx's entire worldview is not a doctrine, but a method. It provides not ready-made dogmas, but starting points for further research and the method to be used for such research"; the same applies to cultural construction. Based on the methodology of dialectical materialism, classical Marxist writers continuously upheld the fundamentals and broke new ground in the process of understanding and transforming the world, providing important theoretical ideas and scientific methods for the problems encountered in our country's cultural construction. In the great practice of leading China's revolution, construction, and reform, the CPC has always attached great importance to the formulation of cultural construction methods, powerfully advancing the historical process of our country's cultural development.
Since the 18th National Congress, the communists of the New Era have placed even greater emphasis on scientific and effective methods of cultural construction. In July 2021, at the ceremony marking the centenary of the founding of the Communist Party of China, Xi Jinping creatively proposed the thesis of the "Second Combination," which is a major original contribution of Xi Jinping Thought on Culture. Only by combining the basic tenets of Marxism with China's specific realities and with fine traditional Chinese culture can we better guide China's practice with developing Marxist theory, and only then can the Party's publicity, ideological, and cultural work respond sensitively to the changes of the times, demonstrating an active and creative side. The "Second Combination," in particular, is an important guide for the Sinicization of Marxism from a cultural perspective and represents another emancipation of the mind in our understanding of "where Chinese civilization is going." This method of forming new cultural forms is both a method for the Sinicization and modernization of Marxism and an important method for socialist cultural construction with Chinese characteristics in the New Era. First, the "Second Combination" has expanded the cultural foundation of the path of Chinese-path modernization. Xi Jinping emphasized: "The path of socialism with Chinese characteristics is one that was forged under the guidance of Marxism, and it also emerged from over 5,000 years of Chinese civilization." The path of Chinese-path modernization is rooted in our country's unique history, culture, and basic national conditions. It is precisely the correct guidance of scientific socialism and the deep accumulation of fine traditional Chinese culture that have fortified the cultural foundation of Chinese-path modernization and provided methodological support for achieving a great socialist cultural power. Second, the "Second Combination" has enriched the cultural roots of the theories regarding the way of statecraft, the strategies of governance, and the methods for benefiting the people. The CPC Central Committee with Comrade Xi Jinping at its core has combined historical materialism with traditional governance ideas such as "the people are the foundation of the state" (min wei bang ben) [15] and "the people are more precious than the sovereign" (min gui jun qing) [16], proposing the developmental philosophy of upholding the supremacy of the people. It has combined Marxist value theories regarding proletarian morality with traditional value philosophies such as "governing by virtue" (wei zheng yi de) [17] and "cultivating the self, regulating the family, governing the state, and bringing peace to the world" (xiu shen qi jia zhi guo ping tian xia) [18], proposing the Socialist Core Values, and so on. It can be said that the "Second Combination" has achieved the mutual integration and permeation of the basic tenets of Marxism and fine traditional Chinese culture, forming a new cultural form. Third, the "Second Combination" has deepened institutional innovation in cultural construction. For example, establishing the institution of upholding the guiding position of Marxism in the ideological field as a fundamental institution in the system of socialism with Chinese characteristics is the result of our Party's combination of "upholding the fundamentals"—rooted in the spiritual lifeblood of Chinese civilization—with "breaking new ground"—promoting the Sinicization and modernization of Marxism. This defines the nature and direction of ideology and cultural soft power, providing richer historical wisdom and ideological concepts for the CPC to explore future-oriented institutional innovation.
The CPC Central Committee with Comrade Xi Jinping at its core has made a new generalization of the important methods for socialist cultural construction in the New Era, explicitly proposing the proposition of the "Second Combination." This is a distinct manifestation of the major innovations in cultural construction since the 18th National Congress and an important method for effectively grasping the theoretical and practical innovations of the Party's cultural work. On the new journey of the New Era, Chinese communists must adhere to the important method of the "Second Combination," "effectively integrating the ideological essence of Marxism with the spiritual essence of fine traditional Chinese culture to achieve a 'nuclear fusion' that produces new theoretical advantages and continuously scale new heights of thought," thereby promoting the creative transformation and innovative development of fine traditional Chinese culture. To this end, the following three points must be achieved:
First, further examine the status and value of Chinese culture, using Marxism to carry out scientific innovation in line with the spirit of the times to provide a continuous and beneficial methodological framework for statecraft, people's welfare, and modernization. We should strive to grasp the points of intersection between fine traditional culture and Marxism, promoting the interaction, compatibility, and concurrent advancement of the "soul" (Marxism) and the "root" (traditional culture). We should further tap into the contemporary value of traditional concepts such as "the world belongs to the public" (tian xia wei gong) [19], "benevolence, righteousness, propriety, wisdom, and trustworthiness" (ren yi li zhi xin) [20], and "self-cultivation, family regulation, state governance, and world peace," while adhering to the combination of inheriting tradition and pioneering innovation. We must use Marxist principles to carry out creation and transformation consistent with contemporary development, realizing the alignment and integration of traditional Chinese culture and Marxism to provide powerful forward momentum for the realization of a new model for human civilization.
Second, reinforce the empowerment of cultural publicity work through the internet, combining Marxist theory with the concepts that the common people "use daily without even realizing it" (ri yong er bu jue) [21], to draw the largest possible ideological concentric circle. We must establish and improve mechanisms for planning and pushing positive cultural content, construct an omnimedia dissemination system for the "Sinicization of Marxism," and catalyze new integrated formats of "thought + digital + culture" such as "cloud reading," "cloud music appreciation," and "cloud performances." We should expand new forms, channels, and discourses for cultural theme publicity and reports under the "Second Combination" online, transforming traditional cultural forms into new cultural styles consistent with modern lifestyle concepts. Through this, we can create cultural products that fully solidify the common ideological foundation for the people's united struggle and provide a profound cultural background for the development of new quality productive forces.
Third, fully utilize the "Second Combination" to explore future-oriented theoretical and institutional innovations. We must grasp the laws of the century-long history of the Chinese nation and the laws of the development of human society with a spirit of historical initiative. We should fully apply the compatible values of Marxism and fine traditional culture, persist in responding to the realistic needs and concerns of the people, and use Chinese logic to summarize Chinese experience, thereby elevating it into Chinese theory. Ultimately, this will provide Chinese solutions for solving the problems of China and of humanity. It can be said that in the future, we must deepen our understanding of the inherent meaning and value pursuit of the "Second Combination" method, endowing Marxism with a brand-new connotation characterized by the New Era, and continuously expanding the leading, cohesive, shaping, and radiating power of Chinese culture.
V. A new exploration has been made regarding the global vision of socialist cultural construction in the New Era, explicitly proposing the "Global Civilization Initiative."
A global vision can provide a broader international perspective for cultural construction, enhance the consciousness of a community for humanity, and lead to a more profound grasp of the developmental trends of human civilization. In the view of Marx and Engels, as...
The opening of the prelude to "world history" globalization implies that "the proletariat can thus only exist world-historically, just as communism, its activity, can only have a 'world-historical' existence." This is equally true for cultural construction: "the intellectual creations of individual nations become common property... nation-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature." Based on the methodology of historical materialism, the classical Marxist authors provided scientific explanations for issues such as the origin and development of human culture and the inevitable trend toward "world history" and "world literature." These provide an important theoretical source and guide for action for the global vision of our country's cultural construction. In the great practice of leading China's revolution, construction, and reform, the Communist Party of China (CPC) has always attached great importance to the global vision of cultural construction, manifesting the sense of responsibility and mission of a major party and a major country, and effectively promoting China's cultural construction and the exchange and mutual learning among human civilizations.
Since the 18th National Congress of the CPC, the communists of the New Era have attached even greater importance to the global vision of cultural construction. Xi Jinping’s creative proposal of the "Global Civilization Initiative" (GCI) is a major original contribution to Xi Jinping Thought on Culture. It offers Chinese wisdom on "where humanity is headed" and a Chinese solution for promoting exchange and mutual learning among civilizations and the progress of human civilization. The Analects [22] state: "Seeking to establish oneself, one helps others to establish themselves; seeking to achieve prominence, one helps others to achieve prominence." As an ancient civilization and a responsible major power, China’s consistent pursuit has been to "benefit the whole world" [23] and to "maintain a global vision" [24]. As a logically rigorous system of scientific initiatives, the GCI—with the "four joint advocacies" [25] as its theoretical core—is the Chinese wisdom offered by Xi Jinping for the development of human civilization, upholding a responsible attitude of standing together through thick and thin and overcoming difficulties alongside all of humanity.
First, "jointly advocating respect for the diversity of world civilizations" is intended to take the preservation of the rich diversity of all nations' and peoples' civilizations as the primary prerequisite. Xi Jinping emphasized that "civilizations are diverse, just as species in nature are diverse; together they constitute the source of life on this planet." This discourse reveals that the beauty of the world lies in "harmony without uniformity" [26], which is the foothold upon which the world becomes splendid and colorful. In other words, in the long process of human development, various countries have shaped civilizations with distinct characteristics due to different regional features, local customs, and cultural traditions. This provides the realistic basis for achieving exchanges between civilizations and the prosperity of world civilization.
Second, "jointly advocating the promotion of the common values of humanity" aims to pursue the consensus of safeguarding the dignity and rights of all humankind. Peace and development are the foundational conditions for exchange and mutual learning among civilizations; "only by resolving contradictions and differences through peaceful means such as dialogue, negotiation, and consultation can we truly achieve a win-win or multi-win situation." Equity and justice are the basic principles of exchange and mutual learning, reflecting the Great Harmony [27] thought of "the world belongs to the public" and the principle that "all things are nourished together without injuring one another." There is no distinction of superior or inferior among the diverse civilizations of the world. It is necessary to establish a system of dialogue and exchange among civilizations on an equal footing and to oppose cultural hegemony. Democracy and freedom are the fundamental pursuits of exchange and mutual learning; "world affairs can only be handled through consultation by the governments and people of all countries." At the cultural level, this is reflected in adopting democratic ways of interaction, opposing the practice of placing oneself above others or discriminating against and excluding other civilizations, and ultimately achieving the free exchange and dissemination of the cultures of all countries.
Third, "jointly advocating the importance of inheritance and innovation of civilizations" aims to provide a source of momentum by promoting the passing of the torch and the "weeding through the old to bring forth the new" [28] in the cultures of all countries. Just as a tree can only grow if it has roots, and those with firm roots will have flourishing flowers and fruit; just as a stream can only surge if it has a source, and those with deep sources will have magnificent waves. Fine traditional culture is the root and soul upon which a country and a nation are sustained. The realization of modernization in any country requires adhering to the principle of "making the past serve the present" [29] and "weeding through the old to bring forth the new." In other words, the inheritance and innovation of civilization are directed by the temporal dimension. On one hand, creative transformation focuses on the transition from the traditional to the modern. In the process of exploring their paths to modernization, countries inherit their cultural genes while simultaneously transforming traditional cultural symbols and values, endowing fine traditional culture with new concepts, content, and forms. This activates the vitality of traditional culture and ensures the feasibility of its connection with innovative development. On the other hand, innovative development focuses on the progression from the modern to the future. Through exchange and mutual learning in the process of modernization, countries constantly endow traditional culture with new connotations and characteristics while "advancing with the times," thereby guiding new social practices and establishing an open system of values. This involves continuously learning from the world's advanced cultures, achieving the localization of foreign cultures, and continuously enhancing the directional force, attractiveness, and influence of each nation's civilization.
Fourth, "jointly advocating the strengthening of international people-to-people exchanges and cooperation" is intended to take the narrowing of the distance between Chinese and foreign peoples as a specific path. "Deepening exchange and mutual learning among civilizations" is, first and foremost, an exchange and mutual learning between people. The GCI uses a focus on people’s pursuit of a better life as a spiritual guide to deepen bilateral and multilateral exchanges and cooperation and expand consensus in public opinion. This plays an extensive and lasting role in boosting economic and trade cooperation, strengthening bonds between peoples, and enhancing mutual political trust. Overall, the GCI is not only an act that benefits the self, others, and the world, but also the basis for the continuity of human civilization and the core of a community with a shared future for humanity.
Clearly proposing the proposition of the "Global Civilization Initiative" is a full manifestation of the original contribution of Xi Jinping Thought on Culture. On the new journey of the New Era, for CPC members to continue to follow and practice the GCI with a global vision that "conveys a concern for the whole world," the following three points must be achieved. First, tell China's story well and enhance the communication capacity and influence of Chinese civilization. The CPC must proceed from a consideration of the realistic situation of Chinese culture to improve its appeal; proceed from the refinement of the spiritual symbols of Chinese culture to improve the charisma of China’s image; proceed from the construction of Chinese theory to explain Chinese practice to improve the persuasiveness of Chinese discourse; and proceed from the dissemination of Chinese civilization through high-tech intelligent media to improve the influence of international communication. This will promote a new path for the international communication and interaction of "Chinese discourse" and strengthen the spiritual power for realizing the great rejuvenation of the Chinese nation. Second, actively promote international people-to-people exchanges and cooperation, and promote the establishment of a global network for dialogue and cooperation among civilizations. Persist in promoting the establishment of regular people-to-people exchange mechanisms with different countries, while encouraging the active participation of local governments, various organizations, and university students and teachers, forming a grand pattern of people-to-people exchanges with multi-level, multi-field, and multi-channel interaction. Third, promote the common values of humanity and facilitate the continuous development and progress of human civilization. All countries in the world should uphold an attitude of great importance and responsibility for the future and destiny of humanity, actively acting as advocates, spreaders, and practitioners of the common values of humanity. They should embrace different civilizational values with a broad and open mind, adhere to open cooperation and mutual benefit, avoid closed confrontation and zero-sum games, and truly become an important force for promoting the progress of human civilization.
Conclusion
Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has centered on the logical theme of "why and how to strengthen the construction of our country's socialist culture in the New Era." Standing at the strategic height of historical confidence and cultural confidence, they have proposed a series of new viewpoints and judgments on the construction of socialist culture with Chinese characteristics in the New Era, founding Xi Jinping Thought on Culture. Xi Jinping Thought on Culture is rooted in Marxist cultural theory and fine traditional Chinese culture; it adheres to the unity of theoretical guidance and practical exploration. In guiding the practice of building a country with a strong socialist culture and promoting the construction of a modern Chinese civilization, it has demonstrated a unique intellectual charm and powerful truth-force, providing a solid ideological guarantee and a favorable cultural foundation for realizing socialist modernization and advancing the great rejuvenation of the Chinese nation. Of course, Xi Jinping Thought on Culture is a constantly developing and open theory. In its role of guiding practice, it will surely present more original contributions alongside the deepening of the great practice of building socialist culture with Chinese characteristics. Evaluating the original contribution of Xi Jinping Thought on Culture requires not only analyzing the effectiveness of individual elements but also considering the performance of the system as a whole. The key lies in looking at several major indicators: to what extent it has strengthened the consciousness of building a modern Chinese civilization and creating new glory for Chinese culture; to what extent it has activated the internal drive for these goals; to what extent it has enhanced the capability to achieve them; and to what extent it has secured the actual results of building a modern Chinese civilization and creating new glory for Chinese culture.