Yang Xinli: Realizing the Integration of Marxist Philosophy and Excellent Traditional Chinese Philosophy
The report of the 20th National Congress of the Communist Party of China (CPC) pointed out: "Only by combining the basic tenets of Marxism with China’s specific realities and with its fine traditional culture, and only by persisting in the application of dialectical materialism and historical materialism, can we correctly answer the major questions posed by the times and practice, and consistently maintain the vigorous vitality and flourishing strength of Marxism." Realizing the integration of Marxist philosophy with fine traditional Chinese philosophy is a fundamental requirement for combining the basic tenets of Marxism with China’s fine traditional culture, and it is the necessary path for advancing the Sinicization and modernization of Marxist philosophy in the New Era.
I. Realizing the Creative Transformation and Innovative Development of Fine Traditional Chinese Philosophy
Realizing the creative transformation [1] and innovative development of fine traditional Chinese philosophy, integrating it with the basic tenets of Marxist philosophy, and innovatively developing a Sinicized and modernized Marxist philosophy are determined by the characteristics of ideational culture. Culture in its conceptual form possesses relative independence in its existence and development. Traditional Chinese culture investigates the boundary between Heaven and humanity [2], understands the changes from past to present, emphasizes ethics in daily life, esteems dialectical thinking, and pursues the ideal of Great Harmony [3]; in these respects, it shares commonalities and fits with Marxism. On the basis of persisting in combining the basic tenets of Marxist philosophy with China’s specific realities, further integrating Marxist philosophy with fine traditional Chinese philosophy to construct and develop a Sinicized and modernized Marxist philosophy is of great significance. It is vital for continuously opening new frontiers in the Sinicization and modernization of Marxism, advancing Chinese-path modernization, constructing a modern Chinese civilization, and developing Marxism and socialism with Chinese characteristics.
Marxist philosophy constitutes the theoretical foundation of the entire scientific system of Marxism, while fine traditional Chinese philosophy is the essence of fine traditional Chinese culture. Combining Marxist philosophy with China’s specific realities means applying the Marxist worldview and methodology to study and solve practical problems in Chinese society and Chinese practice. It aims to form theoretical results that conform to objective reality and objective laws to guide Chinese practice, and to advance the Sinicization and modernization of Marxist philosophy while enriching and developing it based on the summation of Chinese practical experience. Combining Marxist philosophy with China's fine philosophical tradition means integrating the basic theories, viewpoints, and methods of Marxist philosophy with the fundamental spirit, modes of thinking, and value concepts of fine traditional Chinese philosophy. This both endows Marxist philosophy with deep national cultural roots and a distinct Chinese style and spirit, and achieves the creative transformation, innovative development, and revolutionary sublimation of fine traditional Chinese philosophy. It incorporates those enduring concepts, categories, propositions, ideas, and thoughts that still hold positive significance into the ideological system of Marxist philosophy, making them compatible with the development of modern society and the trends of civilizational progress. Marxist philosophy and fine traditional Chinese philosophy move toward one another and achieve mutual success. Marxist philosophy has driven and promoted the modern transformation of fine traditional Chinese philosophy, while fine traditional Chinese philosophy has replenished and nourished Marxist philosophy, endowing it with a distinct Chinese style and spirit and forming a modernized philosophical configuration that is Sinicized and adapted to the times.
The relationship between Marxist philosophy and fine traditional Chinese philosophy concerning Sinicized and modernized Marxist philosophy is one of theoretical source and ideological nourishment, of inheritance, development, absorption, and reference. Mao Zedong pointed out: "Today's China is a development of historical China; we are Marxist historicists, and we must not sever history. From Confucius to Sun Yat-sen, we should summarize and inherit this precious legacy." On June 30, 2023, General Secretary Xi Jinping pointed out in his speech while presiding over the sixth collective study session of the Political Bureau of the CPC Central Committee that staying true to the "soul-vein" [4] of Marxism and the "root-vein" of fine traditional Chinese culture is the foundation and prerequisite for theoretical innovation. We must unswervingly adhere to Marxism as the foundation for establishing and rejuvenating the Party and the country, and never stop developing Marxism by rooting it in the fertile soil of our own country’s and nation’s history and culture. We must use Marxism to activate the vital and excellent factors within fine traditional Chinese culture, endowing them with new connotations of the era, and inject the great spirit and rich wisdom of the Chinese nation at a deeper level into Marxism, effectively connecting the essence of Marxist thought with the cream of fine traditional Chinese culture. "Marxism is the fundamental guiding ideology upon which our Party and country are founded; it is the soul and banner of our Party." The theoretical foundation of Marxism is Marxist philosophy—the scientific worldview and methodology that runs through it. Fine traditional Chinese culture is the foundation upon which we persist in and develop socialism with Chinese characteristics and build a modern Chinese civilization. Fine traditional Chinese philosophy—as the worldview, historical outlook, outlook on life, values, and methodology formed and upheld by the Chinese nation over its long historical development, which remains vital and progressive today—is the essence of fine traditional Chinese culture. It is the most profound, fundamental, exquisite, and nourishing ideological and cultural soil for the Sinicization and modernization of Marxism. "The result of 'integration' is mutual success, creating an organically unified new cultural lifeform, making Marxism Chinese and fine traditional Chinese culture modern, and allowing the new culture formed through 'integration' to become the cultural form of Chinese-path modernization." Between Marxist philosophy and traditional Chinese philosophy, it is not traditional philosophy that conceived or gave birth to Marxist philosophy; rather, it is Chinese practice under the guidance of Marxist philosophy that has revived traditional Chinese philosophy and endowed it with new life. Combining Marxist philosophy with fine traditional Chinese philosophy means transforming traditional philosophy with Marxist philosophy, integrating the basic theories, viewpoints, and methods of Marxist philosophy with the fundamental spirit, modes of thinking, and value concepts of fine traditional Chinese philosophy.
The combination of Marxist philosophy with fine traditional Chinese philosophy takes Marxist philosophy as the subject, the leading force, and the guide. In October 1938, in his report to the Sixth Plenary Session of the Sixth CPC Central Committee, Mao Zedong proposed two major learning tasks: the universal and in-depth study of Marxist-Leninist theory, and the application of Marxist methods to critique, summarize, and learn from our historical legacy. In On New Democracy, Mao pointed out: "To clarify the process of development of ancient culture, to discard its feudal dross and absorb its democratic essence, is a necessary condition for developing our new national culture and increasing our national self-confidence; but we must never swallow anything and everything uncritically. We must distinguish all the rotten items of the ancient feudal ruling class from the fine ancient popular culture—that is, from things which had a more or less democratic and revolutionary character." Studying and researching Marxist philosophy alongside studying and researching fine traditional Chinese philosophy are two tasks for Chinese Communists in the process of leading the people to advance Chinese-path modernization, as well as two tasks for philosophical workers. Of these two tasks, the former serves as the fundamental prerequisite and guide. Marxist philosophy and fine traditional Chinese philosophy do not stand in a relationship of parallel equality or mutual accommodation. Marxist philosophy does not accept traditional Chinese philosophy wholesale without distinguishing between the good and the bad; it does not treat it as a deity beyond question [5], nor does it offer unconditional awe or protection. Rather, it treats the achievements of traditional Chinese philosophy as beneficial material to be scrutinized, ruminated upon, critiqued, absorbed, and used as a reference. Based on the needs of the times and rooted in Chinese practice, we must apply the theories, viewpoints, and methods of Marxist philosophy to clean up, research, critique, use, transform, innovate, and develop traditional philosophy, "truly achieving the goal of making the past serve the present and foreign things serve China, selecting the best through dialectics, and weeding through the old to bring forth the new, so as to realize an organic link between tradition and modernity."
II.
Over the long course of its development, the Chinese nation has created, accumulated, forged, and passed down a fine traditional philosophy characterized by its popular nature, scientific spirit, progressiveness, openness, equality, universality, and commonality. This fine traditional philosophy transcends specific economic, political, and social environments, transcends specific historical space and time, and possesses long-lasting, universal significance and value. We must draw from, reference, and promote the essence of traditional Chinese philosophy—its views on the universe, change, knowledge and action, history, ecology, values, and life—where they are compatible with modern society, consistent with the trends of the times, and fit with the inner spirit of Marxist philosophy, so as to serve the construction of a new civilization for the Chinese nation and the construction of Chinese-path modernization.
(1) The Cosmological View of Traditional Chinese Philosophy
Ancient Chinese philosophy used yuanqi [6] (primordial vital energy) to explain the origin of the universe. During the Pre-Qin period, the Laozi treated qi as the material constituting all things in heaven and earth: "The Dao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity [Yin] and go forward to embrace the Brightness [Yang], while they are harmonized by the Breath of Vacancy [zhongqi]" (Laozi, Chapter 42). The Guanzi proposed the theory of "refined qi" (jingqi): "The refined [essence] of all things: this is what makes them come to life. Below, it engenders the five grains; above, it becomes the arrayed stars. When it flows between heaven and earth, it is called ghosts and spirits; when it is stored within the breast, it is called the sage. Therefore, this qi is bright! As if ascending to heaven. Dark! As if entering an abyss. Broad! As if in the sea. High! As if within oneself" (Guanzi, "Internal Training"). Xunzi believed that the interaction of the two internal forces of qi—Yin and Yang—leads to the creation and movement of all things: "When Heaven and Earth combine, the myriad things are born; when Yin and Yang engage, changes arise" (Xunzi, "On Ritual"). During the Han dynasties, people used the original, infinite, and indistinct totality of yuanqi to explain the generation of the universe and the changes of all things. The Huainanzi of the Western Han held that within yuanqi there are two types of qi: the clear and light (qingyang), which becomes Heaven, and the heavy and turbid (zhongzhu), which becomes Earth; the combination of their essences generates the four seasons and all things. Wang Chong of the Eastern Han believed that "Heaven and Earth combine their qi, and all things are spontaneously born," "The birth of all things is endowed by yuanqi," and "The death of all things is a return to yuanqi" (Lunheng, "On Nature"). Liu Zongyuan of the Tang Dynasty believed the universe has no beginning or end, no boundaries, and its movements—stopping, persisting, or flowing—are all results of the self-movement of yuanqi. The Neo-Confucianism of the Song and Ming dynasties combined the question of cosmic generation with ontological inquiry, forming the thought of yuanqi ontology. Zhang Zai believed that principle (li) resides within qi, and the Way (dao) resides within concrete objects (qi [7]), meaning one cannot speak of principle apart from qi or the Way apart from objects. Whether a physical entity or the Great Vacuity (taixu), all are filled with a single qi: "The Great Vacuity cannot be without qi; qi cannot but condense to form all things; and all things cannot but disperse to become the Great Vacuity" (Zhengmeng, "Great Harmony"). Fang Yizhi, between the Ming and Qing dynasties, combined science and philosophy. Starting from "the study of physical measurement" (zhice zhi xue, early physics), he explored the origin and generation of the universe, pointing out that both the void and the solid are qi, and qi has four "incipiences" (states): qi, form, light, and sound. Although it changes form, it neither dies nor decays, and it permeates both the void and the solid. Wang Fuzhi believed that in the universe, besides material qi, "there is nothing else," and all things "are the condensation of qi."
Exploring the relationship between Heaven and humanity from the perspective of the single qi of the universe and its great flowing transformation (dahua liuxing), traditional Chinese philosophy holds that humans and all things are born by receiving the "virtue" of Heaven and Earth. Humans and Heaven are interconnected; the Way of Heaven and the Way of Man are consistent. The Doctrine of the Mean says: "Sincerity is the Way of Heaven; to attain sincerity is the Way of Man." By knowing the Way of Heaven and following it, one can reach the realm of "becoming one with Heaven" and "assisting the transforming and nourishing work of Heaven and Earth." The Daoism of Laozi and Zhuangzi, however, held that Heaven has its own laws and nature, that Heaven and man do not overcome each other, and that humans can only follow nature and not "extinguish Heaven with the human." Xunzi advocated "clarifying the distinction between Heaven and man" and "controlling the mandate of Heaven and utilizing it" (Xunzi, "On Heaven"). On the one hand, this is "the separation of Heaven and man"—each has its own laws and duties; humans cannot change the Way of Heaven, and the Way of Heaven cannot interfere in human affairs. On the other hand, it is "the participation of Heaven and man"—humans can understand and utilize natural laws to "control the mandate of Heaven" and "regulate all things." Liu Zongyuan of the Tang Dynasty emphasized that Heaven and man do not interfere with each other; Heaven cannot reward or punish humans, nor can human merit or misfortune be attributed to Heaven. Liu Yuxi proposed that Heaven and man "interact to overcome and utilize each other," being both distinct and interactive. Wang Fuzhi, during the Ming-Qing transition, believed that between Heaven and man there is distinction within unity and unity within distinction, and that humans can understand the Way of Heaven and "serve Heaven through the Way." The yuanqi ontology and cosmology of ancient China laid the theoretical foundation for traditional Chinese philosophy and played an important role [8] in shaping the profound, vigorous, resilient, and upward spirit of the Chinese nation.
(2) The View of Change in Traditional Chinese Philosophy
Traditional Chinese philosophy holds that contradiction is universal and that contradiction causes change and development. Shi Mo of the Spring and Autumn period believed that "things are born in pairs" (wu sheng you liang). The Laozi enumerates phenomena such as strength and weakness, hardness and softness, nobility and meanness, honor and disgrace, wisdom and folly, skill and clumsiness to prove the universality of contradiction. The Commentary on the Yi (Yizhuan) recognizes opposing contradictions within a unified whole: "In the Yi there is the Great Ultimate (Taiji), which produced the two elementary forms [Yin and Yang]. Those two forms produced the four symbols, and the four symbols produced the eight trigrams" (Xici, Part I).
The Cheng brothers, Cheng Hao and Cheng Yi, of the Northern Song Dynasty explicitly pointed out: "The principle (理, li) of all things in heaven and earth is that nothing exists in isolation; there must be opposites" (Posthumous Works of the Two Chengs, Vol. 11). Both sides of a contradiction arise simultaneously and depend on each other for existence: "Qian [Heaven] and Kun [Earth] are established together; in time, there is no before or after," and "there is no day with Qian but without Kun, and no day with Kun but without Qian" (Wang Fuzi: Outer Commentary on the Book of Changes, Vol. 6). Contradictions are universal, and they cause movement. "Heaven and Earth stimulate each other, and all things are transformed and born" (Hexagram Xian, Tuanzhuan). "Heaven and earth interact in a dense mist (yinyun [9]), all things transform and ripen; male and female essences commingle, and all things are generated" (Xici, Part II). The fundamental cause of the generation and change of things lies in their internal contradictions; all things in heaven and earth "move and rest by themselves, stand and flow by themselves" (Liu Zongyuan: Response to the Questions on Heaven). "For any rotating object (yuanzhuan), there must be a mechanism (ji) for its movement. Since it is called a mechanism, the movement does not come from the outside" (Zhang Zai: Correcting Ignorance, Three and Two). Here, the "mechanism" refers to the mutual stimulus and response between the two opposing sides of an internal contradiction. Wang Fuzi believed that "the myriad changes under heaven can be reduced to two terminals (erduan)" (Elaboration on the Laozi), and "within the single Vital Energy (qi), once the two terminals are initiated, they grind and agitate against each other, creating infinite variations" (Commentary on Master Zhang’s Correcting Ignorance, Great Harmony).
The movement, change, and development of things caused by the opposition and interdependence of the two sides of a contradiction are endless. The Commentary on the Book of Changes states: "In the Changes, when a process is exhausted, it changes; having changed, it passes through; passing through, it endures," and "The greatest virtue of heaven and earth is called 'producing life' (sheng)" (Xici, Part II). Wang Fuzi said: "The virtue of heaven and earth does not change, but the transformation of heaven and earth is daily renewed" (Notes on Thoughts, Outer Chapter). Infinite change and unceasing procreation (shengsheng buxi [10]) are the nature of things. The change and development of a thing is a process moving from "internal formation, where it completes itself through penetration" to "external generation, where it changes to produce the other" (Outer Commentary on the Book of Changes, Vol. 5). The entire universe is thus characterized by continuous procreation (shengsheng buyi) and daily renewal. If one "clings to the old thing and cannot renew it daily," things will wither and ossify; but if one follows the times and responds to change, purging the old to bring in the new, things will have a bright future (Notes on Thoughts, Outer Chapter).
(3) The View of Knowledge and Action in Traditional Chinese Philosophy
Traditional Chinese philosophy divides human knowledge into "knowledge through hearing and seeing" (wenjian zhi zhi) and "knowledge through thinking and deliberation" (silv zhi zhi). Knowledge through hearing and seeing is obtained through learning and doing; knowledge through thinking is obtained through reflection and reasoning. Human sensory organs can perceive, and the organ of the heart-mind (xin) can think; that is, "the office of the heart-mind is to think" (Mencius, Gaozi Part I). Various sensory organs perceive different objects, referred to as the "heavenly organs contacting their types" (tianguan boliue), while the heart-mind can select, distinguish, analyze, synthesize, contrast, and verify sensory experiences—this is "the heart-mind possessing evidentiary knowledge" (xin you zhengzhi). This "evidentiary knowledge" takes the "heavenly organs contacting their types" as its basis and prerequisite. "As for evidentiary knowledge, one may know sound by means of the ear or form by means of the eye. However, evidentiary knowledge must wait for the heavenly organs to appropriately contact their types before it is possible" (Xunzi, Rectifying Names). Traditional Chinese philosophy advocates for the "investigation of things to extend knowledge" (gewu zhizhi), moving from hearing and seeing to deliberation, and from the perceptual to the rational. Knowledge originates from sensory experience: "Without hearing or seeing, there is nothing to describe" (Lunheng, Real Knowledge). On this basis, one must also open the mind and trace the origins of things with the mind, using the thinking function of the heart-mind to discover the connections between things, proceeding from knowing the facts to obtaining real knowledge. Yan Fu, a modern enlightenment thinker, divided knowledge into "original knowledge" (perceptual knowledge) and "inferred knowledge," emphasizing the need to start from practical experience and reach conclusions through induction and deduction. The human cognitive process is a process based on practice, moving from perceptual knowledge to rational knowledge, and then from rational knowledge back to practice. Knowledge (zhi) and action (xing), cognition and practice, are the basic problems of epistemology.
Traditional Chinese philosophy, oriented toward statecraft (jingguo jishi [11]) and the ethics of daily life, treats the study and elucidation of the relationship between knowledge and action as one of its core issues. This primarily involves several aspects: First, the question of the relative difficulty of knowledge and action. The "Charge to Yue" in the Book of Documents says, "It is not the knowing that is difficult, but the doing," emphasizing the difficulty and importance of action. Sun Yat-sen, conversely, made "knowledge is difficult, action is easy" and "knowledge leads to certain action" the important foundation of his doctrine. Second, the question of the sequence of knowledge and action. Zhu Xi, the Neo-Confucian of the Southern Song Dynasty, advocated that knowledge comes first and action follows, believing that "when the sages teach people, they must prioritize the exhaustive study of principle (li), and conclude with vigorous action" (Collected Works of Zhu Xi, Vol. 54). Yet knowledge and action depend on each other, and their sequence should not be absolutized. Wang Fuzi, however, advocated that action precedes knowledge, arguing that knowledge not derived from action lacks a basis and is not true knowledge. Third, the question of the relative importance (root vs. branch) of knowledge and action. Ancient Chinese thinkers were essentially proponents of action. Confucius said, "The superior man is ashamed if his words exceed his actions" (Analects, Xianwen) and "The superior man desires to be hesitant in speech but quick in action" (Analects, Liren). Xunzi stated, "Not hearing is not as good as hearing; hearing is not as good as seeing; seeing is not as good as knowing; knowing is not as good as acting. Learning reaches its conclusion in action. ... Therefore, to hear without seeing leads to error despite breadth; to see without knowing leads to delusion despite memory; to know without acting leads to distress despite diligence" (Xunzi, The Teachings of the Ru). Zhu Xi also said, "Regarding the sequence of extending knowledge and vigorous action, knowledge should certainly come first; but regarding their importance, vigorous action should be considered weightier" (Collected Works of Zhu Xi, Vol. 50). Fourth, the question of the separation or unity of knowledge and action. Zhu Xi believed that knowledge and action require and stimulate each other, like eyes without feet cannot walk and feet without eyes cannot see: "The clearer the knowledge, the more earnest the action; the more earnest the action, the clearer the knowledge becomes" (Classified Conversations of Master Zhu, Vol. 14); "With strength in action, knowledge advances; with depth in knowledge, action reaches further" (Reply to Pan Zishan). Wang Yangming, dissatisfied with the trend of valuing knowledge while neglecting action or possessing empty knowledge without action, vigorously advocated the "unity of knowledge and action" (zhixing heyi), unifying moral cognition with moral practice. "When I speak of the unity of knowledge and action, I want people to understand that the moment a thought is activated, that itself is action. If there is something unvirtuous in the activation, one must overcome that unvirtuous thought right there" (Instructions for Practical Living, Part II). "The point where knowledge is genuine and earnest is action; the point where action is clear and discerning is knowledge" (Instructions for Practical Living, Part I). However, he fell into the error of replacing action with knowledge and dissolving action into knowledge. Wang Fuzi believed that knowledge and action permeate and contain each other—there is action within knowledge and knowledge within action; one cannot say a certain thing is knowledge but not action, or action but not knowledge. However, one cannot replace knowledge with action, nor action with knowledge. Furthermore, regarding the standard for testing knowledge, Mozi advocated that "speech must be based on a standard" (li yi), proposing the "Three Criteria" (sanbiao): first, tracing the origin to the deeds of the ancient sage-kings (indirect experience of predecessors); second, examining the reality of the ears and eyes of the common people (direct experience of the masses); and third, applying it in law and government to observe whether it benefits the state and the people (cf. Mozi, Against Fate Part I).
(4) The Historical View of Traditional Chinese Philosophy
How people are viewed and treated is a vital issue in the historical view of traditional Chinese philosophy. Ancient Chinese thinkers and politicians reflected deeply on the relationship between the state and the inclination of the people's hearts (minxin). Seeing the immense power of the masses, they formed "people-as-the-root" (minben [12]) ideas characterized by valuing, winning over, benefiting, and protecting the people. First, they valued the people over the spirits—viewing "Heaven" through the people. The rulers of the Xia Dynasty, to maintain their dominance, fabricated the myth of the Mandate of Heaven (tianming), claiming "The Xia follow the Mandate of Heaven" (Book of Documents, Announcement of Shao). The rulers of the Shang Dynasty, who rose to replace the Xia, considered themselves descendants of the High God (di): "The High God established the son to give birth to Shang" (Classic of Poetry, Sacrificial Odes of Shang). The Zhou Dynasty used the Mandate and Will of Heaven to explain the acquisition and transfer of political power, claiming the Yin-Shang lost the state because they violated the Mandate of Heaven, while the Zhou rose because they conformed to it. At the same time, the fact that slaves fighting for the Shang turned their weapons around [against their masters] allowed the Zhou rulers to see that the people's hearts could not be ignored. This led to a new understanding of the relationship between the Mandate of Heaven and the people's hearts: "The Mandate of Heaven is not constant" (Classic of Poetry, King Wen), and "Heaven seeks a leader for the people" (Book of Documents, Numerous Regions). Only by "matching Heaven with virtue" and "respecting Heaven and protecting the people" could one "enjoy the Mandate of Heaven." The High God's observation and judgment of a ruler's successes or failures are conducted through the hearts and will of the people: "Heaven sees as my people see; Heaven hears as my people hear" (Book of Documents, Great Declaration Part II), and "Heaven shows compassion for the people; whatever the people desire, Heaven must follow" (Book of Documents, Great Declaration Part I). During the Spring and Autumn period, as the theology of the Mandate of Heaven declined, the trend of valuing the people rose. Ji Liang, a worthy minister of the State of Sui, told the Duke of Sui: "The people are the masters of the spirits; thus the sage-kings first perfected the people and only then devoted effort to the spirits" (Zuo Zhuan, 6th Year of Duke Huan). Shi Yin of the State of Guo said: "A state will rise if it listens to the people; it will perish if it listens to the spirits. The spirits are intelligent, upright, and consistent; they act according to humans" (Zuo Zhuan, 32nd Year of Duke Zhuang). Confucius focused on human affairs, voiced skepticism toward ghosts and spirits, and rejected the idea of divine blessings. He cried out: "The people's need for benevolence (ren) is greater than their need for water and fire" (Analects, Duke Ling of Wei), advising rulers to approach the people with benevolence and respect the rights of slaves and commoners to exist. Xunzi believed that Heaven did not create the people for the sake of the ruler, but rather established the ruler for the sake of the people. Borrowing a metaphor attributed to Confucius, he compared the ruler to a boat and the commoners to water: "The ruler is the boat; the common people are the water. The water can carry the boat, and the water can overturn the boat." For a ruler to obtain the water that carries the boat, he must practice economy, enrich the people, exalt ritual, and emphasize law. The "people-as-the-root" thought developed further during the Han and Tang Dynasties. Jia Yi of the Western Han proposed that "the people are the root of government" (min wei zheng ben); the people cannot be bullied or neglected; if one makes an enemy of the people, sooner or later, the people will surely prevail. Liu Zongyuan of the Tang Dynasty proposed that the "will of the living people" (shengren zhi yi) determines historical development. Historical development is determined by an inevitable "momentum" (shi), and this momentum is the "will of the living people"—their desires and demands. Political power is not received from Heaven but from the people; only by gaining the trust and support of the people can it endure. During the Ming-Qing transition, Wang Fuzi criticized the divine right of kings and the "heroic" view of history, proposing a historical view that unified "principle" (li) and "momentum" (shi), viewing Heaven through the people. He termed the trend of historical development "momentum" and the necessity or regularity contained within that momentum "principle." Principle and momentum are inseparable and constitute the inside and outside of each other: the necessity of "principle" permeates "momentum," while "principle" is expressed through "momentum." The combination of principle and momentum can be called "Heaven." This "Heaven" is not a divine or presiding Heaven, but that which is "held in common by all people" (Discussions on Reading the Universal Mirror, Vol. 7), or the "great consensus of the people's hearts" (Vol. 19). "Where there is the great consensus of the people's hearts, 'principle' is there, and thus 'Heaven' is there, to which fortune and misfortune respond." The masses are Heaven; the hearts of the people are the Principle of Heaven. Rulers must establish an awareness of valuing the people and observe the people's likes, dislikes, and inclinations. Second, the idea that "the people are precious, the ruler is light; the people are the foundation of the state." The Song of the Five Sons in the Old Script Book of Documents says, "The people are the root of the state; when the root is firm, the state is at peace." Mencius said, "The people are the most valuable; the altars of the earth and grain come next; the ruler is the lightest" (Mencius, Jinxin Part II). Huang Zongxi, a thinker of the Ming-Qing transition, believed that the world (tianxia) is the master and the ruler is the guest. The order or chaos of the world depends not on the rise or fall of a single surname, but on the joy or sorrow of the myriad people. Third, governing with virtue to protect and benefit the people. "The rise of government lies in following the hearts of the people; the decline of government lies in opposing the hearts of the people" (Guanzi, Shepherding the People). He who wins the hearts of the people wins the world; he who loses the hearts of the people loses the world. Mencius said: "Jie and Zhou lost the world because they lost the people; losing the people means losing their hearts. There is a way to get the world: get the people, and the world is won. There is a way to get the people: get their hearts, and the people are won. There is a way to get their hearts: give them what they desire and do not impose what they hate" (Mencius, Lilou Part I). The heart of the people is the heart of Heaven; the will of the people is the will of Heaven. To win the people's hearts, Mencius advocated practicing "benevolent government" (renzheng), regulating the people’s livelihood, honoring the virtuous and employing the capable, taxing according to a system, employing the people's labor according to the seasons, rejoicing in the people's joy, and grieving for the people's grief. "If a ruler rejoices in the joy of his people, they also will rejoice in his joy; if he grieves for the grief of his people, they also will grieve for his grief" (Mencius, King Hui of Liang Part II). "People-as-the-root" thought required rulers to establish an awareness of valuing the people, adopt policies to benefit them, and improve relations between ruler and ruled to seek the stability of the ruling order and the long-term peace and stability of the country. To a certain extent, it reflected the interests and wishes of the people and objectively played a role in reducing the people's burden, easing social contradictions, and stabilizing the social order. However, its fundamental value orientation was "ruler-centered" rather than "people-centered."
(5) The Ecological View of Traditional Chinese Philosophy
For instance, the Daoists advocated knowing Heaven and following the Dao, tempering desires, and achieving harmony between humanity and Heaven. This reflects their understanding of the relationship between humans and nature and their concern for the future of humanity. The rational elements therein deserve our exploration, promotion, transformation, and utilization. Daoism regards "the Dao" as the highest entity and the origin of the world. "There was something nebulous yet complete, born before heaven and earth. ... Man follows Earth, Earth follows Heaven, Heaven follows the Dao, and the Dao follows its own nature (ziran)" (Laozi, Chapter 25). Heaven, earth, all things, and humanity are all born from the Dao, sharing a common essence and equal nature. Humans should view things through the perspective of the Dao, maintaining an attitude of equality toward all things, treasuring all living beings, respecting life, protecting the world surrounding humanity, and coexisting with nature in equality and harmony. One must not view things from the perspective of the "ego," valuing oneself while slighting other things. Heaven, earth, all things, and humanity are all produced within a cycle of interdependence, mutual containment, mutual generation, and continuous succession (xiangsheng xiangxu); they also need to survive and develop within this dynamic balance of cyclical movement. This dynamic harmony and balance is precisely—
"...the Great Dao" [13] or "The One." "Of old, those that attained the One: Heaven attained the One and became clear; Earth attained the One and became peaceful; the Spirits attained the One and became divine; the Valley attained the One and became full; the ten thousand things attained the One and were born" (Laozi, Chapter 39). With this dynamic harmony and balance, the vast sky is clear and bright, the earth is tranquil, the spirits are filled with divinity, the valleys are bountiful, all things grow and reproduce endlessly, and society remains harmonious and stable. The Way of Heaven (天道, tiāndào) follows nature; thus, humanity should follow the natural Way of Heaven and act in accordance with natural laws, rather than acting with hollow pretension or contrary to the Way.
However, due to errors in human understanding and behavior, the "replacement of Heaven with the human" has occurred, leading to severe consequences: the clearing of the heavens is rent, the earth is wasted, the spirits are exhausted, the valleys are parched, and the multitude of living things perish. In the Daoist view, this phenomenon occurs for three reasons: First, humans value themselves while demeaning other things (gui ji jian wu), relentlessly extracting from nature to satisfy their own needs. Second, there is excessive human greed. Excessive greed damages the body and mind: "The five colors blind the eye; the five tones deafen the ear; the five flavors deaden the palate; racing and hunting madden the mind; rare goods hinder one's progress" (Laozi, Chapter 12). This also creates environmental and ecological crises. Third, there is the abuse of human ingenuity and cleverness. "The more sharp weapons the people have, the more the state is in confusion; the more cleverness and craft people possess, the more bizarre things arise" (Laozi, Chapter 57). Humans and nature are interdependent and exist in symbiosis. Daoism proposes the abolition of the concept of valuing self over objects, maintaining an egalitarian attitude toward all things in heaven and earth; it advocates for fewness of private desires (shao si gua yu), natural non-action (wu wei), and a return to "the uncarved block" (pu). If the ruler practices non-action and follows nature, all things will follow their respective principles and find their proper places; if the common people are without [excessive] action or desire, there will be no contention, no theft, and no chaos. One must know Heaven and follow the Way, acting according to natural laws. "Heaven and man should not overcome each other"; one must "know what Heaven does and know what man does," [14] ensuring that human cognition and behavior conform to the Way of Heaven, and never damaging the natural essence of all things through human artifice.
(6) Values in Chinese Traditional Philosophy
The values of Chinese traditional philosophy are centrally embodied in the view of righteousness versus profit (yi li guan). "Righteousness" (yi) refers to justice and rationality, while "profit" (li) refers to interest and utility. Confucius advocated that "the person of noble character (junzi) takes righteousness as the highest priority" (Analects: Yang Huo). Righteousness is superior to and heavier than profit; the junzi should think of righteousness when seeing profit or gain, taking what conforms to righteousness and rejecting what does not. "Riches and honors acquired through unrighteousness are to me as floating clouds" (Analects: Shu Er). Xunzi advocated using righteousness to regulate profit: "He who puts righteousness first and profit second will prosper; he who puts profit first and righteousness second will be disgraced" (Xunzi: Honor and Disgrace). On the question of righteousness and profit, the Mohist school advocated giving equal weight to both, or the unity of the two. Profit is righteousness; the standard for judging whether an action is righteous or unrighteous lies in whether that action is profitable. However, the profit Mozi spoke of was not individual self-interest, but "profit for the world" (Mozi: Universal Love II) and "profit for the state, the hundred surnames, and the people" (Mozi: Condemning Fate I). The Mohists explained benevolence (ren) through profit and interpreted righteousness as "benefiting the people." "The reason the benevolent person performs their tasks is that they must promote the world's profit and eliminate the world's harm" (Mozi: Universal Love II). "Nothing is more valuable than righteousness" (Mozi: Valuing Righteousness). "If righteousness is used to govern the state today, the population will surely increase, the administration of punishments [15] will surely be orderly, and the altars of soil and grain [16] will surely be secure" (Mozi: Geng Zhu). As long as it could benefit the world, the Mohists would not hesitate even if they suffered extreme hardship or sacrificed their lives. "Mozi loved universally; if it would benefit the world, he would do it even if he wore himself smooth from head to heel" (Mencius: Jin Xin I). Mozi "corrected himself with the plumb line to prepare for the emergencies of the world"; he "toiled day and night without rest, making self-suffering his limit," to the point that "there was no flesh on his calves and no hair on his shins" (Zhuangzi: Under Heaven). "Mozi had one hundred and eighty followers, all of whom could be made to go through fire or tread on blades, dying without turning their heels" (Huainanzi: Lessons on Thai-zu). In a situation where "no one in the world practices righteousness," the Mohist school, far from being discouraged, believed that the fulfillment of benevolence and righteousness "must become even more urgent" (Mozi: Valuing Righteousness), demonstrating a sacrificial spirit of extraordinary perseverance, extreme self-suffering, "doing too much for others," "doing too little for oneself," "forgetting oneself for the group," and actively saving the world. While the Confucian concept of benevolence involves extending from oneself to others, starting from the near to the far with "graded love" (爱有差等, ài yǒu chà děng), Mohist "universal love" (jian’ai) makes no distinction between internal and external, near and far, or social grades. Furthermore, while the Confucian concept of loving others mainly refers to enlightening peoples' moral hearts, Mohist universal love involves benefiting people through material interests. The Mohist proposition of the "oneness of self and others" and "universal love and mutual benefit" has a vision that is even more lofty and far-reaching than Confucian benevolence. Although such high ideals could not be realized in a class society, as a value-ideal, they serve to broaden the mind and elevate the human spiritual realm. During the Spring and Autumn and Warring States periods, Mohism and Confucianism were both known as "Prominent Schools." "Mo Di's fame was brilliant, almost equal to that of Zhongni [Confucius], and his followers were so numerous they almost stood shoulder to shoulder with those of the Zhu and Si Rivers" (Preface to the Mozi Index). After the Qin and Han dynasties, with the establishment and consolidation of autocratic regimes, the Mohist idea of equality—which disregarded social grades—clashed with autocratic rule and the hierarchy system. Its doctrine of universal love diverged from the Confucian ethical concept of graded love, which was established as the supreme orthodoxy. Its discourse on "non-aggression" (fei gong) was unfavorable to expansionist policies of siege and annexation; its martyrlike spirit of "making self-suffering the limit" did not suit the luxurious and hedonistic desires of the feudal ruling class; and its clear spirit of scientific rationality conflicted with irrational tendencies like superstition and blind following under autocratic political rule. Thus, Mohism declined and was buried. However, its scientific spirit, consciousness of equality, and values of universal love, mutual benefit, and the unity of righteousness and profit did not disappear from Chinese cultural history. After being silent for over a millennium, Mohism regained its brilliance in the modern era with the arrival of Western culture, the convergence of Chinese and Western cultures, and the deepening of the Enlightenment movement. Since the beginning of the modern era, the Mohist intellectual tendency toward emphasizing utility and technique, as well as its spirit of universal love, mutual benefit, and active world-saving, have been re-asserted.
(7) The Philosophy of Life in Chinese Traditional Philosophy
In Chinese traditional philosophy, schools such as Confucianism, Daoism, Mohism, and Legalism each had unique conceptions of life, with the Confucian view being the most prominent. First is the "structural isomorphism of Heaven and man." In the Confucian view, the essence of the universe lies in the generation and nourishment of all things. The Commentary on the Yi (Yi Zhuan) says, "Production and reproduction is what is called Change," and "The great virtue of Heaven and Earth is called Life" (Appended Remarks II). "Therefore, man is the virtue of Heaven and Earth, the intersection of Yin and Yang, the meeting of ghosts and spirits, and the finest quintessence of the Five Elements" (Book of Rites: Li Yun). "What Heaven ordains is called the Nature; following this nature is called the Way; cultivating the Way is called Education" (Doctrine of the Mean, Chapter 2). Heaven and Earth take "producing things" as their heart; humans take the "heart of Heaven and Earth" as their own. Human nature and life originate from the nature and life of the universe; the nature of humanity is consistent with the nature of Heaven and Earth, and the heart of humanity is in communion with the heart of Heaven and Earth. Humans can use their heart of numinous perception and intelligence to realize and understand the virtue/nature (dexing) of Heaven and Earth and can cultivate, develop, promote, and expand it. Second is "the union of virtue between Heaven and man." Based on the concept of the integrated isomorphism of Heaven and man, Confucianism advocates for the recognition, cultivation, manifestation, promotion, and practice of the nature of Heaven and Earth in generating and nourishing all things. It seeks to internalize this as "true knowledge and bright virtue" and externalize it in moral practice and social-political life. In this regard, the Doctrine of the Mean calls it "sincerity" (cheng), and the Great Learning calls it "illustrating bright virtue" (ming ming de). "Sincerity" and "brightness" represent a spiritual realm where one views all things in heaven and earth with a heart of benevolence, regards heaven, earth, and all things as one, practices universal charity, and loves people and all living things. Confucius advocated the "Way of Loyalty and Reciprocity" (zhongshu zhi dao)—establishing others as one wishes to be established and helping others achieve what one wishes to achieve, and not doing to others what one would not want done to oneself. Mencius advocated expanding the "seeds of goodness," "preserving the night-air," [17] and nourishing the "flood-like qi," [18] thereby exhausting one's heart, knowing one's nature, and knowing Heaven. The Wenyan Commentary on the Qian Hexagram says: "The 'Great Man' is one whose virtue is at one with Heaven and Earth, whose brightness is at one with the sun and moon, whose order is at one with the four seasons, and whose good and ill fortunes are at one with those of the ghosts and spirits." One who can exhaustively understand the divine and know transformation, become one with Heaven, and assist in the transforming and nourishing processes—sustaining the state of "sincerity and brightness"—is a junzi, a "Great Man," or even a Sage. Third is the "simultaneous cultivation of the internal and external." Confucianism holds that to manifest and exert the potential heart of benevolence and good nature, one must apply the "effort" (gongfu) of self-cultivation, nourishment, and personal practice. For this, Confucius used the terms "cultivating oneself to bring peace to others" and "cultivating oneself to bring peace to the hundred surnames" (Analects: Xian Wen). Mencius stated that the root of the world and the state lies in the individual: "The cultivation of the junzi consists in repairing his person, and the world is thereby at peace" (Mencius: Jin Xin I). Xunzi spoke of "preparing the Way and perfecting beauty," attaining a character that is exceptionally strong, discerning, and bright, and possessing the talents to take responsibility, distinguish roles, and harmonize, thereby reigning over the world. The Doctrine of the Mean holds up the "Way of joining the internal and external," which involves extending from oneself to others and completing both self and things. The Great Learning explains the process of internal and external cultivation (with the Sage as the orientation) through the "Three Guidelines"—illustrating bright virtue, renovating the people, and resting in the highest excellence—and the "Eight Steps"—the investigation of things, extension of knowledge, sincerity of will, rectification of the heart, cultivation of the person, regulation of the family, governing the state, and bringing peace to the world. The first four steps aim to solve problems of cognition and self-cultivation, while the latter four aim to solve the problems of the moral-political practice of sincere action and education. Confucianism pursues an ideal personality that integrates internal and external cultivation, combines knowledge and action, and unites the "three immortalities"—establishing virtue, establishing merit, and establishing words. This ideal personality is linked to the ideal society where "The Great Way prevails and the world is for the public good" (Tianxia wei gong). An ideal life must not only embody benevolence (ti ren) but also practice benevolence (xing ren). Mencius said: "The Way of Yao and Shun, without benevolent government, cannot bring peace and order to the world" (Mencius: Li Lou II). Furthermore, in its long process of evolution, the Confucian school formed a unique intellectual path of staying close to reality and emphasizing personal practice; a value orientation of exalting the moral spirit and honoring the subjective personality; a consciousness of transcendence through advancing in virtue and profession with ceaseless self-strengthening; and a methodological principle of "holding the two ends and using the middle" (zhi liang yong zhong) and advancing with the times.
III.
General Secretary Xi Jinping pointed out: "We must strengthen the excavation and interpretation of fine traditional Chinese culture, ensuring that the most basic cultural genes of the Chinese nation are adapted to contemporary culture and coordinated with modern society. We must promote a cultural spirit that transcends time and space, crosses national borders, possesses eternal charm, and has contemporary value." Fine traditional Chinese culture is the cultural root and vein of the Chinese nation. The ideological concepts, humanistic spirit, and moral norms it contains are not only the core of the thoughts and spirits of the Chinese people but also possess significant value for solving human problems. We must refine and display the spiritual markers of fine traditional culture and extract and present its essence, which has contemporary value and global significance.
Since Marxist philosophy was introduced to China, the historical process of its combination with China’s concrete realities and China’s fine traditional philosophy began. The Chinese Communists, represented by Mao Zedong, not only applied the Marxist worldview and methodology to study Chinese reality, explore the path of revolution, and formulate the strategies and tactics of the Chinese revolution—summarizing and generalizing the practical experience of the Chinese revolution to create and enrich the Sinicized and modernized Marxist philosophy—but also used the Marxist worldview and methodology to criticize and transform traditional Chinese philosophy. They incorporated concepts, categories, thoughts, and methods that still possess a character of the people (renmin xing), progressiveness, scientificity, and openness into Marxist philosophy, thereby modernizing and "Marxist-izing" fine traditional Chinese philosophy. For example, the traditional Chinese philosophical view of knowledge and action...
"Knowledge" (zhi) was primarily moral cognition, and "action" (xing) was primarily moral practice; they did not understand knowledge and action as the cognition and transformation of the world, nor did they treat action as the basis and premise of the entire cognitive process. Consequently, they failed to thoroughly resolve the problem of the relationship between knowledge and action. Mao Zedong grasped the fundamental contradiction between cognition and practice, expounded upon the dialectical developmental process and fundamental laws of cognition based on practice, and scientifically resolved the problem of the concrete, historical unity of the subjective and objective, theory and practice, and knowledge and action. In doing so, he developed Marxist epistemology while simultaneously achieving a fundamental transformation of the view of knowledge and action in traditional Chinese philosophy, elevating it to a new height and a new stage.
Traditional Chinese philosophy affirms the universality of contradictions: "The principle of all things under heaven and on earth is that nothing exists in isolation; there must be opposites" ([19] Er Cheng Yishu, Vol. 11). Opposing sides of a contradiction move and respond to one another, rubbing against and agitated by each other, causing the alternating circulation of their respective positions and the infinite changes of all things in the universe. The change and development of things is a process from the minute to the manifest, from the latent to the visible, and from the small to the large. If a thing develops to its limit, it will bring about the opposite result and transform into its own antithesis.
However, traditional Chinese philosophy aimed at maintaining the balance of the original whole and the stability of order, rather than at total transformation and the reconstruction of order. It emphasized unity while deprecating struggle, emphasized stability while deprecating transformation, and emphasized adherence to the constant while deprecating change. Consequently, it ultimately drifted toward a theory of fixed contradictions, contradiction reconciliation, and the immutability of the Way of Heaven [20], all of which deny struggle, transformation, and change. For instance, Zhang Zai of the Northern Song Dynasty said: "Where there is form, there is opposition; opposition must involve a reversal of action; where there is reversal, there is enmity; enmity must be resolved through harmony" ([21] Zhengmeng: Taihe).
Mao Zedong expounded the rich connotations of the law of the unity of opposites as the substance and core of materialist dialectics. This provided scientific attitudes, perspectives, and methods for correctly viewing, analyzing, and resolving contradictions, facilitating the transformation of things and achieving revolutionary goals. As a philosophical summation of the fundamental experience of the Chinese revolution, Mao Zedong's philosophical thought embodies the Sinicization of Marxist philosophy in its theoretical content. By critically inheriting the positive achievements of traditional Chinese philosophy, it embodies the Sinicization of Marxist philosophy in its intellectual resources. By employing language favored by the common people, it embodies the Sinicization of Marxist philosophy in its form of expression.
Most importantly, as a Sinicized Marxist philosophy, Mao Zedong's philosophical thought closely integrated Marxist philosophy with Chinese reality. This not only rendered Marxist philosophy the guiding ideology of the Chinese revolutionary practice but also made Chinese revolutionary practice the path through which Marxist philosophy realized and developed itself. Marxist philosophy was no longer a foreign or external body of knowledge, but became a way of thinking and a value orientation for the Communist Party of China and the Chinese people; it was not a dogma, but a guide to action. Thus, it embodied the Sinicization of Marxist philosophy in both its theoretical form and its functional role.
In the current era, both China and the world have undergone profound changes. We are currently engaged in the historic undertaking of further comprehensively deepening reform and comprehensively advancing Chinese-path modernization. This requires a philosophical system characterized by scientific rigor, practicality, progressiveness, a people-centered nature, openness, and innovation—the guidance of Sinicized and modernized Marxist philosophy.
Sinicized and modernized Marxist philosophy is both the application, innovation, and development of Marxist philosophy in China through the process of combining it with China’s specific realities, and the transformation, development, and sublimation of fine traditional Chinese philosophy through the process of combining it with Marxist philosophy. Zhang Dainian [22] stated in the "Conclusion: The Living and the Dead in Chinese Philosophy" of his Outline of Chinese Philosophy that there are certain tendencies in Chinese philosophy that remain precious and appropriate from a modern perspective—these can be called the "living" parts of Chinese philosophy; meanwhile, there are other tendencies that are harmful and should be rejected—these can be called the "dead" parts.
The Sinicization and modernization of Marxist philosophy and the modernization of fine traditional Chinese philosophy is a process of two-way interaction. "The Sinicization of Marxist philosophy means making Marxist philosophy integrate with the reality of the Chinese revolution and with traditional Chinese culture, achieving the concretization, nationalization, and popularization of Marxist philosophy in China." The modernization of fine traditional Chinese philosophy involves using Marxist philosophy as the subject, the lead, and the guide to examine, identify, select, transform, elevate, absorb, and integrate traditional Chinese philosophy, making it an organic component and element of Marxist philosophy.
Regarding traditional Chinese philosophy, we must utilize the basic theories and methods of Marxist philosophy, based on contemporary Chinese practice and coordinated with contemporary human civilization. We must take socialist core values and the free and comprehensive development of the individual as our orientation to perform a dialectical "sublation" [23] of it, so that the rational factors contained within it can be carried forward. Simultaneously, this allows Marxist philosophy to possess Chinese resonance, a Chinese style, and a Chinese spirit. Through the mutual convergence and integration of Marxist philosophy with China's specific realities and fine traditional philosophy, we can open up a new realm of Sinicized and modernized Marxist philosophy. We can innovate, create, and construct a new philosophy—the worldview, view of development, view of knowledge and action, view of the people, ecological view, value system, and outlook on life of Sinicized and modernized Marxist philosophy.
First, we must absorb and draw lessons from categories and concepts in fine traditional Chinese philosophy—such as qi (vital energy) and li (principle), dao (the Way) and qi (vessels/instruments), yin and yang, li (principle) and shi (trend/momentum), and Heaven and Man [24]. We must also absorb the new achievements, concepts, and methods of contemporary science and technology to construct the views of matter, motion, and laws of contemporary Chinese Marxist philosophy. We must deeply explore and expound upon the origin and evolution of the universe and the world, their motion and change, as well as the origin of humanity, the status of humans in the universe, and the future destiny of mankind. We must research how humans should view the world, how to know and transform the world, and how to handle the relationship between humanity and the world.
Second, we must absorb and draw lessons from traditional concepts such as "motion must have a trigger," "motion does not come from without," "production of things involves duality," "one thing contains two bodies," "the greatest virtue is called life-giving," and "daily renewal and change." We must construct the dialectical view of development of contemporary Chinese Marxist philosophy, deeply exploring the internal contradictions of things and the internal basis, objective laws, and inevitable trends of their movement and change. We must establish a dialectical way of thinking, apply the method of contradiction analysis, and adopt an attitude of "advancing with the times."
Third, we must absorb and draw lessons from concepts such as the "knower and the known," "knowledge from hearing and seeing" versus "knowledge from reflection," "action is more important than knowledge," "the unity of knowledge and action," and the "simultaneous advancement of knowledge and action." We must construct the epistemology of contemporary Chinese Marxist philosophy, deeply exploring the relationship between cognitive ability and the object of cognition based on practice, the stages and types of cognition, and the laws of cognition and criteria for truth. We must profoundly reveal the concrete, historical, and dialectical unity of cognition and practice, theory and reality, attaining knowledge and vigorous action, and seeking truth and being pragmatic—thereby establishing the contemporary Chinese Marxist view of knowledge, truth, and practice.
Fourth, we must absorb and draw lessons from concepts such as the "unity of principle and momentum," "seeing Heaven through the people," "the people are the foundation of the state," and "governance lies in winning the people." We must profoundly recognize the status of the people as the subjects of practice and the subjects of value who create history. We must recognize the high degree of fitness and fundamental consistency between the practice and interests of the people, the will of the people, and the laws of social development. We must recognize the historical necessity of establishing a mass viewpoint, adhering to the mass line, relying on the people to create great historical undertakings and a beautiful life, continuously increasing the people's well-being, and promoting the comprehensive development of the person—thus constructing a people-centered view of the people and history for contemporary Chinese Marxist philosophy.
Fifth, we must absorb and draw lessons from concepts such as the "unity of Heaven and Man," "the equality of all things," and "acting in accordance with the Way." We must profoundly recognize and expound upon the relationship of a shared future between man and nature. We must recognize the responsibility of humans—as conscious beings produced in the long-term evolutionary process of nature—to maintain the organic evolution and dynamic balance of nature. We must recognize the extreme importance of humans restraining their own desires, disciplining their own behavior, and engaging in material exchange with nature in a rational manner. We must revere, respect, follow, and protect nature to achieve harmonious coexistence between man and nature, thereby constructing the ecological view of contemporary Chinese Marxist philosophy.
Sixth, we must absorb and draw lessons from concepts such as "rightness is supreme," "rightness is higher than profit," "using rightness to restrict profit," and the "unity of rightness and profit"—where the profit of the state and the people is regarded as the greatest public rightness. We must insist on giving equal weight to rightness and profit, taking the realization, maintenance, and development of the fundamental interests of the broadest masses of the people as the highest value orientation. We must take the realization of multi-dimensional values in economy, politics, society, culture, and ecology as the necessary path to achieving this highest value, thus constructing the value system of contemporary Chinese Marxist philosophy.
Seventh, we must absorb and draw lessons from concepts such as "Heaven and Man merging in virtue," "cultivating both the internal and external," and "aspiring to become a sage." We must deeply research the relationship between the Way of Heaven and the Way of Man, objective laws and subjective morality, human essence and human value, transforming the objective world and transforming the subjective world, internal cultivation and external achievement, and self-value versus social value—thus constructing the outlook on life of contemporary Chinese Marxist philosophy.
In the process of realizing the combination of Marxist philosophy with fine traditional Chinese philosophy, promoting the creative transformation and innovative development of fine traditional Chinese philosophy and constructing a Sinicized and modernized Marxist philosophy is an arduous task. Researchers of Marxist philosophy and traditional Chinese philosophy must shoulder this common historical mission and the responsibility of the times. They must continuously open up new realms of Sinicized and modernized Marxist philosophy, providing philosophical theory and methodological support for the comprehensive advancement of Chinese-path modernization, and making their own contributions.
[Author’s affiliation: Party School of the Central Committee of the CPC (National Academy of Governance)] Source: Marxist Philosophy, Issue 3, 2025 Web Editor: Jing Mu