Wu Hongzheng: Consolidating Cultural Subjectivity in the Construction of an Independent Knowledge System
Within Xi Jinping Thought on Culture, the two propositions of constructing an independent system of knowledge and consolidating cultural subjectivity possess a direct logical connection—the construction of an independent system of knowledge is the core task in consolidating cultural subjectivity. Regarding why and how to consolidate cultural subjectivity through the construction of an independent system of knowledge, we can derive much inspiration from Marxist theories of human subjectivity, mental production, and ideology, thereby providing theoretical support for deeply studying and implementing Xi Jinping Thought on Culture.
The Connotations of Consolidating Cultural Subjectivity within the Historical Materialist Outlook
Reconstructing "human subjectivity" was the theme of modern Western philosophy. From Descartes's "I think, therefore I am" to Kant's "dare to use your own reason," these were essentially philosophical declarations establishing human subjectivity. Human subjectivity in Western philosophy refers to the liberation of man from religious constraints during the Renaissance and the Enlightenment, thereby allowing humans to obtain a self-independent mode of existence. In contrast, Marx expounded the idea of human subjectivity from the standpoint of historical materialism. In the Economic and Philosophic Manuscripts of 1844, while discussing the essential difference between humans and animals, he proposed that animals do not distinguish themselves from their life activity, whereas man makes his life activity the object of his will and consciousness. Precisely because man is a being with will and consciousness can he exist as a "subject." In The German Ideology, Marx and Engels further pointed out: "Where a relationship exists, it exists for me; the animal does not enter into 'relations' with anything." It is evident that "relations" exist only for humans, because only humans can take others into account within their own life activity through "will and consciousness"; this also means only humans possess the status of subjectivity.
In the sense of historical materialism, "culture" expresses the fundamental values of a country and a nation. As part of the superstructure, culture corresponds roughly to what Marx and Engels called "mental production as expressed in the language of politics, laws, morality, religion, metaphysics, etc., of a people." From a national perspective, culture is determined by its economic base, while ideology determines the fundamental nature of that culture. Thus, "cultural subjectivity" means a country's ability to independently choose a path of existence and development, theories, and institutions that conform to its own value standpoint. From an ethnic or national perspective, culture is the spiritual lifeblood of a people; therefore, "cultural subjectivity" characterizes the essential features of a cultural life-form achieved through the self-generation of a "national spirit." Specifically, Marx’s thought on cultural subjectivity is themed around the realization of communism, concentrated in the idea of "changing the world" in the Theses on Feuerbach. Unlike all previous materialism, in Marx's view, man is not only the subject who "understands the world," but more importantly the subject who "changes the world." Man objectifies his own essence into the world through "practice," thereby establishing human subjectivity over the world. Furthermore, "cultural subjectivity" is specifically manifested as the proletariat, as the "subject," discovering a new world while criticizing the old one. In short, "cultural subjectivity" is not established within the "self-consciousness" of idealism, but within the objective practice of changing the world, profoundly demonstrating that man is the master of his own destiny.
Constructing an Independent System of Knowledge is the Core Task of Consolidating Cultural Subjectivity
If true objective knowledge belongs to all humanity, why must we construct an independent system of knowledge? Would it not be easier and more effective to wait for other countries and nations to create systems of knowledge and simply "take them over" [1] for use? The answer is no. Although some knowledge, such as the natural sciences, is objective and does not vary by nation—for instance, we cannot distinguish "calculus" into "Chinese calculus" and "Western calculus" as mathematical logic is a system of knowledge shared by all humanity—the philosophy and social sciences differ from the natural sciences. They must always construct systems of knowledge and thought under the auspices of certain values. As Marx and Engels pointed out, "the ideas of the ruling class are in every epoch the ruling ideas." For the philosophy and social sciences, there is no so-called "value-neutral" position. Since different nation-states have different historical and cultural traditions, their respective philosophy and social sciences will inevitably exhibit differences in values. Consequently, values determine the fundamental nature of a nation-state’s philosophy and social sciences. These disciplines simultaneously constitute the national ideology. Therefore, the philosophy and social sciences are always systems of knowledge with ideological attributes. In this sense, consolidating cultural subjectivity is the process of "mental production" carried out through the philosophy and social sciences regarding a nation’s unique historical and cultural traditions, value concepts, and ideology.
A nation’s cultural subjectivity can be consolidated through various forms of sensory experience—for example, by creating its own works of art, constructing a unique lifestyle, inheriting unique historical customs, or choosing a unique path of development. However, the construction of an independent system of knowledge is the core hallmark of a nation’s cultural subjectivity. This is because constructing an independent system of knowledge is the only cultural form capable of sublimating a nation’s values from various sensory experiences into "rational cognition" in the form of thought and theory. Looking at all of humanity, constructing an independent system of knowledge is an important way for a nation to contribute to human civilization. Only those nations capable of constructing an independent system of knowledge can stand firm among the forest of the world's nations [2] and promote the development and progress of human civilization. As an activity of "mental production," the philosophy and social sciences are the theoretical expression of a nation's spirit. Only a nation itself knows what its concerns, hopes, sorrows, and dreams are. The philosophy and social sciences, as systems of knowledge existing in the form of value judgments, are meant to express these concerns, hopes, sorrows, and dreams. The era is the mother of ideas; practice is the source of theory. Elevating China’s own practice into China’s own theory, and elevating China’s own experience into China’s own thought, is the fundamental way forward for constructing an independent system of knowledge.
Consolidating cultural subjectivity is one of the important prerequisites for building a great power and achieving national rejuvenation, and the core of consolidating cultural subjectivity lies in constructing Contemporary China’s independent system of knowledge based on the "Two Combinations" [3]. General Secretary Xi Jinping pointed out: "The 'Combinations' have opened up space for innovation, allowing us to grasp the initiative in thought and culture, and powerfully influencing our path, theory, and system. More importantly, the 'Second Combination' is another liberation of the mind, allowing us to fully utilize the precious resources of fine traditional Chinese culture within a broader cultural space, and to explore theoretical and institutional innovations oriented toward the future." Xi Jinping Thought on Culture highlights the "self-consciousness" of the contemporary Chinese nation's culture, deepens its "self-creation," promotes its "self-development," and enhances its "self-confidence" [4], thereby providing the fundamental compliance for us to consolidate cultural subjectivity in the process of constructing an independent system of knowledge.