Hu Dongcai: The Innovative Expression and Significance of Qi-related Discourse from the Perspective of the "Second Integration"
Whether from the May Fourth New Culture Movement to the founding of the Communist Party of China, or from the period of the New Democratic Revolution to the entry of socialism with Chinese characteristics into the New Era, Chinese Communists have always been critical inheritors and active promoters of fine traditional Chinese culture. Since the 18th CPC National Congress, General Secretary Xi Jinping has issued numerous important instructions and systematic expositions on promoting fine traditional Chinese culture. In his reports to the 19th and 20th CPC National Congresses, he pointed out that developing the culture of socialism with Chinese characteristics means taking Marxism as a guide, upholding the standpoint of Chinese culture, and deeply excavating the conceptual ideas, humanistic spirit, and moral norms inherent in fine traditional Chinese culture. It involves inheriting and innovating in concert with the requirements of the times, so that Chinese culture may display permanent charm and the style of the era. In his important speech at the ceremony marking the centenary of the founding of the CPC, he explicitly put forward the important thesis of "combining the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture." In his important speech at the Symposium on Cultural Inheritance and Development, General Secretary Xi Jinping further emphasized that "'the Second Combination' [1] is another liberation of the mind." Over the past decade of the New Era, the ancient and elegant discourse of qilun (theory of qi) has been innovatively expressed by General Secretary Xi Jinping and endowed with new significance for the times. This has provided ideological guidance and a theoretical demonstration for the combination of the basic tenets of Marxism with fine traditional Chinese culture; its methodological significance deserves serious attention.
I. The Tradition of Qilun
The qilun tradition is a significant component of fine traditional Chinese culture and one of the iconic categories of Chinese philosophy. Many Chinese concepts, especially ancient ones regarding the universe and human life, were expressed or developed through the discourse of qilun. To such an extent, the academic community considers the qilun tradition to be the philosophical foundation and primary characteristic of traditional Chinese culture; in a certain sense, Chinese philosophy is the philosophy of qi. Therefore, inheriting and promoting fine traditional Chinese culture necessitates addressing the problem of the modern transformation of the qilun tradition. Under the historical background of the modern Chinese disputes between the "ancient and modern" and "China and the West," Yan Fu attempted to explain the concept of qi and its processes of movement and change through the perspective of Western natural sciences. Around 1909, while translating A Primer of Logic, he pointed out that many aspects of Chinese qilun discourse did not meet modern requirements and required profound transformation to adapt to the global situation. Kang Youwei’s "Second Memorial to the Qing Emperor" used the metaphor of a person whose qi circulation is blocked and whose bodily qi has produced illness to describe Late Qing China. He believed that to save the nation, one must reconstruct the "vital qi of the people" (shengmin zhi qi) and implement top-down political reforms to "facilitate the sentiments of the people" and "connect the qi of the world" (tong tianxia zhi qi). Even more representative is Chen Duxiu’s "Call to Youth," published in the inaugural issue of Youth Magazine (later New Youth) on September 15, 1915 [2]. In this magisterial essay of symbolic significance for its era, he called upon Chinese youth to understand modern science and denounced Confucian qilun as incompatible with modern science, arguing it must be "radically cured" to allow Chinese culture to radiate modern vitality.
From this, we can see that at that time, most advanced Chinese intellectuals held a critical and negative attitude toward the qilun tradition, and their understanding of it mostly remained stuck on the Confucian qilun that was mainstream in feudal society. Very few researchers held a positive attitude or conducted studies on the modernization of the qilun tradition. It was not until the War of Resistance Against Japanese Aggression that Mao Zedong proposed the proposition of the Sinicization of Marxism, explicitly stating: "We are Marxist historicists; we must not cut off history. From Confucius to Sun Yat-sen, we should summarize it and inherit this precious legacy." Zhang Dainian launched The Outline of Chinese Philosophy, performing a creative transformation of Chinese qilun from a scholarly and ideological perspective. Zhang sorted through classical Chinese qi studies (qixue) and argued that "monist qilun" (weiqilun) was the expression of materialism in philosophy after the Song Dynasty. He posited that qi is the basic category of materialism—that is, "only qi" means "only matter." Only after Zhang Dainian provided a modern "New Materialist" exposition of ancient Chinese qilun did the positive aspects of the qilun tradition begin to be further excavated. In September 2014, at the opening ceremony of the International Conference Commemorating the 2565th Anniversary of Confucius' Birth, General Secretary Xi Jinping pointed out that Chinese Communists have always been faithful inheritors and promoters of fine traditional Chinese culture: "From Confucius to Sun Yat-sen, we have paid attention to absorbing active nutrients therefrom." This statement is both an inheritance of the spirit of Mao Zedong's 1938 speech at the Sixth Plenary Session of the Sixth CPC Central Committee and a source of ideological guidance for the inheritance and promotion of fine traditional Chinese culture in the New Era. It also holds great significance for the innovative development of qilun discourse in the New Era.
Theoretically, the qilun tradition contains elements of fine traditional Chinese culture. In summary: First, regarding the view of the universe or nature, concepts such as the "unitarian qi of heaven and earth," the qi of yin and yang, "Dao-qi theory," and "primordial qi theory" (yuanqi) are representative. Texts such as the Book of Changes (Zhouyi), Dao De Jing, Zhuangzi, and Huainanzi all elaborate on these. For instance, the "Knowledge Rambling North" chapter of Zhuangzi views human life and death as the aggregation and dispersal of qi: "Man’s life is a coming-together of qi. If it comes together, there is life; if it scatters, there is death." The "Training the Spirit" chapter of Huainanzi proposes that human qi is the medium connecting the Dao with all things in the world; the Dao, qi, and the myriad things are the three aspects of the single reality of the Heavenly Way: "Heaven and earth and the universe are like the body of one person... The ancients shared the same qi with heaven and earth." The Way of Man has the three aspects of form (xing), qi, and spirit (shen): "Form is the dwelling place of life; qi is the filling of life; spirit is the control of life. If one loses its position, all three are harmed." Second, regarding social and political aspects, the concept of using qi to discuss the state of affairs and the condition of the world has a long history. For example, Bo Yangfu of the Western Zhou used the yin and yang qi of heaven and earth to discuss earthquakes and the fall of the Zhou Dynasty. Subsequent generations used terms like "momentum" (qishi), "fated luck" (qiyun), and "pivotal opportunity" (qiji) to discuss the succession of dynasties. Even today, such expressions remain common in politics, history, and culture. Third, regarding values in life, concepts like cultivating qi (yangqi), "essential qi" (jingqi), "vitality" (shengqi), "upright qi" (zhengqi), and "spirit of righteousness" (yiqi) are typical. Examples include Laozi’s "concentrating qi to achieve suppleness" and Mencius’s profoundly influential "cultivating my flood-like qi" (haoran zhi qi). In summary, whether concerning nature, society, or life, the qilun tradition has rich expressions, many of which are the crystallization of wisdom. Most typically, the "Appended Explanations" of the Book of Changes speaks of the great transformation of yin and yang and the flow of the single qi. The Discourses of the States (Guoyu) records Bo Yangfu using the movement of the yin and yang qi of heaven and earth to explain seismic phenomena, using this to predict the great political upheaval of the "impending fall of [Western] Zhou." This means the perspective of qi encompasses both natural heaven and earth and social politics, concentrating the essence of the relationship between heaven and man in ancient China. Therefore, in the process of studying ancient Chinese philosophy and culture, special attention must be paid to the analysis and absorption of the ideological resources of the qilun tradition.
II. General Secretary Xi Jinping on "Political Courage," "Ethos," and "Uprightness"
Since the start of the New Era, as the supreme leader of the Party and the state, General Secretary Xi Jinping, with the sense of responsibility and mission of a Marxist statesman and a leader of the people, has activated and utilized traditional Chinese qilun discourse. The currently published four volumes of Xi Jinping: The Governance of China provide a concentrated presentation of his important expositions on qi. According to statistics, the vast majority of his important expressions regarding qi are related to socio-political issues. The highest frequency is "courage" (yongqi), appearing as many as 55 times, such as "political courage," "reform courage," or "revolutionary courage." A representative instance is the "Explanatory Notes" on the "Decision of the Central Committee of the Communist Party of China on Several Major Issues Concerning Comprehensively Deepening Reform" in November 2013, which repeatedly emphasized that the Party’s self-revolution and reforms in related fields must be carried out with greater political courage and wisdom. In August 2014, in his speech at the symposium commemorating the 110th anniversary of Comrade Deng Xiaoping's birth [3], he emphasized learning from Comrade Deng Xiaoping’s political courage to continuously forge ahead and innovate, as well as his "sharpness" (ruiqi) in opening up new situations. In July 2016, at the celebration of the 95th anniversary of the founding of the CPC, he emphasized learning from the courage of the older generation of proletarian revolutionaries like Mao Zedong—"I wish I could live two hundred years, and strike the water for three thousand li" [4]—to face difficulties and challenges without fear, continuously opening new ground and creating new miracles. Since the 18th CPC National Congress, General Secretary Xi Jinping has repeatedly warned the entire Party that it is precisely because we advanced comprehensively and strictly governing the Party with unprecedented courage and determination that this work has achieved historic and pioneering accomplishments and produced all-round, deep-seated influence. To this end, he explicitly pointed out that the CPC's "second answer" to escaping the "historical cycle" [5] is the Party’s self-revolution: "The key to self-revolution is the consciousness to face problems and the courage to turn the blade inward"—that is, immense political courage.
Etymologically, "courage" (yongqi) first appeared in the Zuo Zhuan (10th Year of Duke Zhuang): "In battle, it is a matter of courage (yongqi). At the first drum, it is aroused; at the second, it flags; at the third, it is exhausted." It generally refers to being daring in action and fearless, used to describe the fighting will and state of the opposing sides. In The Art of War, Sun Wu (Sun Tzu) emphasizes the importance of qi in military struggle: "The qi of an entire army can be snatched away, and the heart of its commander can be snatched away. Therefore, in the morning their qi is sharp, during the day it becomes sluggish, and in the evening it returns to naught. One who is good at using troops avoids their sharp qi and strikes when it is sluggish and returning; this is the management of qi." (Art of War, "Military Combat"). However, with Mencius, this shifted to an emphasis on how to "cultivate bravery" and "cultivate flood-like qi" (haoran zhi qi) through the moral mind-nature (Mengzi, "Gongsun Chou"). This tradition was continued through Zhang Zai, Zhu Xi, Wang Yangming, and Wang Fuzhi. It is evident that under the shaping of the Confucian tradition, yongqi in ancient Chinese cultural tradition was mostly used to refer to moral character and ethical evaluation. General Secretary Xi Jinping’s use of "courage" absorbs this ancient wisdom but is not limited to the words of military strategists, let alone the "Way" of the Confucians; rather, he uses it to discuss how a political party faces difficult problems to better govern for the people. That is to say, General Secretary Xi Jinping has endowed "courage" with the thick and distinct standpoint and viewpoint of a Marxist party, using it to elucidate new socio-political connotations and forming a qilun discourse led by "political courage."
In March 2016, while participating in the deliberation of the Shanghai delegation at the Fourth Session of the 12th National People's Congress, General Secretary Xi Jinping emphasized the need to maintain the courage to innovate, the sharpness (ruiqi) to be the first to act, and the vigorous vitality (chaoqi) to forge ahead. These "three qi" (yongqi, ruiqi, chaoqi), with "courage" (yongqi) at the lead, are both a message for the development of Shanghai and the nation and a call to the laborers of the New Era. On November 24, 2020, at the National Commendation Meeting for Model Laborers and Advanced Workers, he pointed out the need to enhance the awareness of innovation, cultivate innovative thinking, and display the courage to innovate, the sharpness to be the first, and vigorous vitality. Whether for the Party itself, enterprises and institutions, or individuals, all reformers must possess the qualities of these "three qi"; only when the "three qi" converge can the "grandeur" (daqi) of reform be sublimated and a new realm of reform be opened. For a party in power over the long term, it must continuously advance with the times; "political courage" is paramount. Only when a party has the "courage" for self-analysis and to turn the blade inward can "sharpness" and "vitality" burst forth. Without the foundation of this "political courage," "sharpness" and "vitality" become castles in the air.
For the Communist Party of China, to lead the people of all ethnic groups toward a better future, it cannot be satisfied with the status quo; it must constantly reform to advance with the times and move in tandem with the era. The Party’s original aspiration and founding mission are the source of power for the Party’s self-revolution. General Secretary Xi Jinping repeatedly emphasizes "political courage"—that the key to running China’s affairs well lies in the Party; therefore, the Party must exercise self-discipline and comprehensively and strictly govern the Party. This especially requires "exerting great effort" (xia da qili [6]) to solve various problems existing within the Party. In the four volumes of Xi Jinping: The Governance of China, "exerting (great) effort" is mentioned 23 times in the context of solving Party problems, showing the level of importance placed upon it. "Exerting (great) effort" is the implementation of "political courage." Implementation must have direction, measure, and timeliness; it cannot be a mere formality, a chaotic scramble, or a "passing gust of wind" (yishenfeng). Therefore, whether in anti-corruption or other aspects of comprehensively and strictly governing the Party, the Central Committee emphasizes normalization and long-term mechanisms. Practice has proved that the Party’s implementation of "political courage" has achieved great results. The report to the 20th CPC National Congress pointed out: "The cause of the Party and the state has achieved historic achievements and undergone historic changes, pushing our country onto a new journey of comprehensively building a modern socialist country."
The "political courage" of "self-revolution" requires Party members and officials to be adept at "stressing politics" (jiang zhengzhi). How does one stress politics well? This involves two qi concepts frequently mentioned by General Secretary Xi Jinping: one is "ethos" (fengqi [7]) and the other is "upright spirit" (zhengqi), appearing 31 times and 17 times respectively in Xi Jinping: The Governance of China. In specific discursive contexts, "ethos" is often linked to "the Party’s style of work" or "social atmosphere"; in Marxist discourse, this refers to the Party’s political ecosystem.
Social ideology, or social consciousness, is centrally manifested through social culture or values. A positive social atmosphere is vital for shaping an upright Party style and government style, and vice versa. As early as the Yan'an period [8], Party leaders such as Mao Zedong placed great importance on the building of Party style and social atmosphere, producing works such as Rectify the Party's Style of Work, Oppose Stereotyped Party Writing, and Talks at the Yan'an Conference on Literature and Art. General Secretary Xi Jinping has elaborated on the emergence of unhealthy "winds" under the conditions of the Party’s long-term governance:
"We must see clearly that as our Party has been in power for a long time, it is easy for Party members and cadres to develop a mindset of being slack and lethargic due to long periods of peace. Some feel they can now take a breather and rest their feet, acting as 'stable officials' or 'complacent officials'; some feel that 'the boat has reached the pier and the bus has reached the station' [9], lacking the desire to progress and merely idling through their days with perfunctory and lazy governance; some calculate too much for personal gain, worrying about loss and gain, lacking the courage to take responsibility while lusting after fame and enjoyment; some are accustomed to acting as 'megaphones' or 'transfer stations,' bypassing difficulties and passing tough problems upward, lacking the sharp edge and fighting spirit to overcome obstacles." To clarify and resolve this problem, he particularly emphasizes that Party members and cadres must possess "upright qi" [10] (or "vast, noble qi"; "immense qi"), and that the Party’s ranks must achieve a state where "the winds are clear and the qi is upright" (fengqing qizheng), while opposing and even eradicating "evil winds and noxious qi."
The term "upright qi" (zhengqi) primarily originates from the theory of qi and blood in the traditional Chinese medicine (TCM) tradition, referring mainly to the biological improvement of bodily functions. When combined with Confucian moral concepts, these ideas merged into the theory of "the upright qi of heaven and earth," a unique feature of Chinese culture. Wen Tianxiang of the Southern Song Dynasty provided a classic exposition of this in his Song of Upright Qi, which has remained influential for generations. In summary, "upright qi"—and its associated social "atmosphere" (fengqi)—encompasses traditional values such as patriotism, love of family, integrity, kindness, and harmony. The Core Socialist Values cultivated and practiced by the Party have drawn from these sources. It must be noted that "stressing upright qi" is not about putting on an act or following empty forms; true "upright qi" must "touch the earth" (jie diqi) [11], possess "vitality" (zhaoqi), and have "spirit" (jingqishen). General Secretary Xi Jinping has discussed all of these aspects. Furthermore, in the process of forming a social atmosphere, family tradition (jiafeng) is a vital component, especially given China's long-standing cultural tradition of valuing the family. To this end, General Secretary Xi Jinping emphasizes that Party members and cadres must take the lead in fostering good family traditions, playing a leading or exemplary role in society: "All families should promote fine family traditions, supporting the positive atmosphere of the whole society with the good traditions of millions of households." The family is the primary environment an individual encounters during growth and the first field of education. Family traditions exert a significant influence on the political and social atmosphere. From the "Red Family Letters" [12] written across the periods of revolution, construction, and reform and opening up, one can clearly see the ideals and beliefs within the family traditions of Communists; this is a clear requirement for Party members to "stress politics."
III. General Secretary Xi Jinping on "Aspiration," "Backbone," and "Confidence"
Whether viewed culturally or politically, General Secretary Xi Jinping’s discourse on "confidence" (diqi) [13] is highly targeted and directly related to "political courage." "Confidence" reflects the strength of an individual or a collective, revealing firm conviction and unparalleled self-assurance. It is formed through the mastery of superior skills, a steadfast will, and the achievement of remarkable successes—only then can one have "foundation in the heart, light in the eyes, and strength underfoot." As General Secretary Xi Jinping stated: "We persist in taking the path of peaceful development, but the era in which the Chinese nation was bullied at will by foreign powers is gone forever! Why do we have such confidence now? It is because our country has developed." For the Communist Party of China as the governing party, the people are the deepest foundation and the greatest source of our confidence. This requires Party members and cadres to recognize that the CPC has never had any special interests of its own; everything it does is for the cause of the people—that is, serving the people whole-heartedly. "This is the source of courage and the location of confidence for our Party’s daring self-revolution." Meanwhile, only by studying, understanding, and implementing the Party’s innovative theories and mastering the Marxist stance, viewpoint, and method can one dare to struggle and be good at struggling; only then will there be confidence in the struggle. The same applies to the field of science and technology. After years of effort, China’s overall level of science and technology has improved significantly, giving us the confidence to ride the momentum and map out a more grand blueprint.
For the vibrant youth, there is an even greater need to consciously recognize the historical significance, responsibility, and mission of the great rejuvenation of the Chinese nation, "constantly strengthening the aspiration (zhiqi), backbone (guqi), and confidence (diqi) of being Chinese, so as to live up to the times, live up to their youth, and live up to the keen expectations of the Party and the people." Whether in the reports to the 19th or 20th National Congresses or in speeches on various occasions, General Secretary Xi Jinping has always cared for the growth and success of the youth. If "courage, sharpness, and vitality" refer to the youthful energy that all reformers should maintain, then, relatedly, "aspiration, backbone, and confidence" are directly addressed to the youth. Therefore, General Secretary Xi Jinping’s two sets of "three qi" ultimately land on the Party’s self-renewal and on the Chinese youth under the Party’s leadership. In the cause of socialist modernization, only by maintaining the vigorous vitality of youth can the entire country and society be full of youthful energy. Conversely, if the youth lose their vitality and resort to "lying flat" [14], the socialist cause led by the Party will inevitably stagnate and decline.
In December 2013, during the twelfth collective study session of the Political Bureau of the CPC Central Committee, General Secretary Xi Jinping delivered an important speech specifically discussing the issue of national cultural soft power, pointing out the need to enhance the backbone and confidence of being Chinese. In February 2021, in his speech at the mobilization meeting for the study and education of Party history, he first proposed "strengthening the aspiration, backbone, and confidence of being Chinese." In May of the same year, in his reply letter to the editorial department of the journal Literature, History, and Philosophy (Wenshizhe), General Secretary Xi Jinping clearly pointed out that to enhance the backbone and confidence of being Chinese and to let the world better recognize and understand China, it is necessary to deeply understand Chinese civilization. He emphasized the need to explain how to better persist in the Chinese path, promote the Chinese spirit, and converge Chinese strength from a perspective that combines history and reality, theory and practice. It is evident that the "aspiration," "backbone," and "confidence" of "being Chinese" concern not only the spirit of Chinese youth but also the global image of our country.
From the perspective of traditional Chinese culture, the core of "spirit" (jingqishen) points toward qi. The so-called jing [15] is the "essence" of qi. For example, the Appended Phrases of the Classic of Changes (Yizhao Xuan·Xici) understands the human body as: "Essence and qi constitute things; the wandering soul constitutes change." Guanzi: Inner Training (Guanzi·Neiye) considers "essence-qi" to be the origin of all things in the world: "Below, it gives birth to the five grains; above, it becomes the arrayed stars." The Yellow Emperor's Inner Canon: Basic Questions (Huangdi Neijing·Suwen) points out: "As for essence, it is the root of life." The so-called "spirit" (shen) refers to nothing other than the subtle manifestations and states of the qi of yin and yang. According to the Song Dynasty Confucian Zhang Zai, "One thing with two bodies is qi; the unity is the spirit, the duality is the transformation," and "The spirit is the name for the subtle response of the Great Void." "Spirit" is the substance of qi, and "transformation" is the movement of qi. Thus, the "spirit" (jingqishen) nurtured by traditional Chinese culture primarily refers to the vital and spiritual state of human beings, and the spiritual cultivation and strength of the Chinese nation. This contains the "roots" and "soul" of Chinese culture, which need to be critically and specifically analyzed using the perspectives of dialectical materialism and historical materialism.
According to the important expositions of General Secretary Xi Jinping, the "aspiration" of "being Chinese" is to "take the great rejuvenation of the Chinese nation as one’s own responsibility"; the "backbone" of "being Chinese" is the coagulation of that "aspiration." With such "aspiration" and "backbone," the Chinese youth of the New Era will have "confidence." During the Wei and Jin periods, the New Account of Tales of the World (Shishuo Xinyu) [16] already discussed "backbone" (guqi) or "character" (fenggu), but "the aspiration, backbone, and confidence of being Chinese" does not merely refer to a matter of personal cultivation or spiritual temperament. Rather, it refers to the state manifested by the youth under the guidance of Marxism and its Sinicized theories in order to realize the great rejuvenation of the Chinese nation. It is clear that General Secretary Xi Jinping has once again creatively utilized the discourse of traditional Chinese qi theory and endowed it with new meaning for the times. In this sense, the Chinese youth of the New Era should be "Chinese" in the following ways:
First, be a "modern person" of China. This requires youth to face modernity and strive to be truly modern people, rather than superficial moderns who are stuck in the past. Second, be a "Chinese person" of the modern age. This requires youth to consciously display Chinese temperament and cultural characteristics. Third, be the companions and guides of modern China. This requires youth to consciously participate in the great practice of China's socialist modernization and strive for the comprehensive building of a great modern socialist country. Ultimately, they must be the inheritors and successors of socialist modernization. It is necessary to accurately recognize that "the CPC's success, and the merits of socialism with Chinese characteristics, are attributable to the fact that Marxism works, and particularly that Marxism works when it is adapted to the Chinese context and the needs of the times." This requires youth to persist in Marxist truth and the correct leadership of the CPC. Without this prerequisite, there can be no talk of Sinicized Marxism, and the combination of Marxism with fine traditional Chinese culture would lose its direction.
IV. The Significance of General Secretary Xi Jinping’s Expositions on Qi
Since the May Fourth New Culture Movement [17], Chinese Marxists have used New Youth as their primary ideological front, striving to awaken an ancient China toward modern consciousness. Since the founding of the CPC, through over a hundred years of revolution, reform, and construction, socialism has radiated vitality in China. Since the 18th National Congress, under the strong leadership of the CPC Central Committee with Comrade Xi Jinping at its core, socialism with Chinese characteristics has entered a New Era. The Party has continuously advanced its own building, the socialist cause has been pushed to higher stages, and Chinese-path modernization has progressed steadily. We have every reason to believe that the great rejuvenation of the Chinese nation will continuously become a reality through the efforts of Chinese Communists. In this great process, there is a need for both greater "courage" and full "confidence." General Secretary Xi Jinping’s important expositions on qi guide us on how to achieve the innovative development and modern transformation of traditional culture under the guidance of Marxism, demonstrating the power of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Specifically, it is necessary to recognize the following in theory and practice:
First, the paramount importance of the leadership of the Communist Party of China. Realizing the great rejuvenation of the Chinese nation has been the greatest dream of the Chinese people and nation since modern times began, and it is the original aspiration and founding mission established by the CPC since its inception. For over a hundred years, under the banner of Marxism, generations of Chinese Communists have followed one after another, all efforts unified in the historical process of realizing the great rejuvenation of the Chinese nation. Conversely, if divorced from this historical process, "strengthening the aspiration, backbone, and confidence of being Chinese" would have no starting point, and "maintaining the courage of keen innovation, the sharpness of daring to be first, and the upward vitality of youth" would be impossible to understand. At present, persisting in the leadership of the CPC means deeply grasping the "Two Establishments," resolutely achieving the "Two Upholds," and continuously strengthening the "Four Consciousnesses."
Second, the Chinese cultural standpoint and the fundamental meaning of upholding fundamentals while breaking new ground. Adhering to the Chinese cultural standpoint is a subjective expression of building socialist culture under the guidance of Marxism. This requires fully grasping and applying the Marxist stance, viewpoint, and method to promote the combination of Marxism with fine traditional Chinese culture in theory and practice. It is far from enough for the combination of basic Marxist principles with fine traditional Chinese culture to remain at the level of searching for specific points of convergence. It requires following the characteristics and laws of Chinese culture, grasping the key levels of its combination with Marxism, drawing on the positive aspects of Western culture to achieve a modern transformation, demonstrating a Chinese standpoint, shaping a Chinese discourse and Chinese style, and telling Chinese theories and stories well. To achieve this, we must face problems, face the era, and face the future. Based on clarifying the basic connotations of fine traditional Chinese culture, we must transform it using the scientific Marxist worldview and dialectical methodology.
Third, the proper meaning and sought-after state of socialist cultural confidence. Since the 18th National Congress, "cultural confidence" has appeared many times in General Secretary Xi Jinping's important expositions. His speech at the celebration of the 95th anniversary of the founding of the CPC specifically pointed out that "cultural confidence is a more basic, broader, and deeper confidence." Without socialist cultural confidence, the Chinese Dream of the great rejuvenation of the Chinese nation cannot be truly realized, and a great modern socialist country cannot be truly realized. If "confidence in the path" means unswervingly following the path of socialism with Chinese characteristics; "confidence in the theory" means firmly believing in Marxist theory and the theory of Sinicized Marxism; and "confidence in the system" means persisting in and improving the system of socialism with Chinese characteristics—then "cultural confidence" identifies the ideological characteristics, spiritual markers, and value orientations of socialism with Chinese characteristics in an even broader and deeper sense. As explained by General Secretary Xi Jinping—
"Courage, vigor, and youthful vitality" as well as "ambition, backbone, and confidence" represent the proper meaning and the necessary state of socialist cultural self-confidence.
Fourth, the determination and boldness of the Chinese Communist Party's self-revolution. General Secretary Xi Jinping’s discourse on the "Three Qi" [18], especially the concept of "political courage," fully demonstrates the supreme leader’s use of innovative qilun (theory of qi) discourse to declare to the world the determination and boldness of the Party's self-revolution. At the same time, it illustrates the important role of this discourse in building consensus both inside and outside the Party. The "political courage" with which the Party carries out self-revolution stems from the Party's original aspiration and founding mission, and relies even more on the powerful "confidence" (diqi) [19] derived from the united support of the masses. During the Yan'an period, Mao Zedong pointed out that the "first answer" for the Chinese Communist Party to escape the historical cycle of rise and fall [20] was "accepting the supervision of the masses." This actually showed that our Party was continuously accumulating the powerful "confidence" for "self-revolution." With this "confidence," the "second answer" for the Chinese Communist Party to escape the historical cycle—the "political courage" for "self-revolution"—becomes solid and reliable. A Party that possesses both "courage" and "confidence" will gain the support of the youth and cultivate capable young people; it will foster a healthy family atmosphere, political atmosphere, and social atmosphere (the "Three Winds") [21]. Only then will the Party continuously exhibit a youthful posture of unity and struggle, leading the broad masses of youth and the people to "unswervingly listen to the Party and follow the Party."
Fifth, qilun discourse is fully capable of innovative development in the New Era. The "Three Qi" is a demonstrative inheritance and development of the theory of qi within excellent traditional Chinese culture by Xi Jinping Thought on Culture. The "courage, vigor, and youthful vitality" and "ambition, backbone, and confidence" expounded by General Secretary Xi Jinping draw upon the excellent wisdom and rich connotations of traditional Chinese qilun regarding the view of the cosmic-natural world, the socio-political outlook, and the values of life. Simultaneously, it transcends the limitations of traditional qilun. Standing at the height of Marxist theory, it integrates Marxism with traditional qilun, endowing it with new contemporary and political significance while absorbing its traditional linguistic connotations. This also contains the materialistic characteristics of ancient Chinese qilun philosophy, serving as a successful demonstration of combining the basic tenets of Marxism with excellent traditional Chinese culture. The innovative exposition of the "Three Qi" marks the resurgence of ancient qilun discourse in the New Era. Its materialistic nature and discourse have achieved innovative development in the New Era, providing new ideas and typical examples for better exploring the practical path of the "Second Combination" [22].
In the report to the 20th CPC National Congress, General Secretary Xi Jinping emphasized that the Chinese Communist Party profoundly recognizes that only by combining the basic tenets of Marxism with China’s specific realities and with excellent traditional Chinese culture, and 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 maintain the vigorous vitality and flourishing strength of Marxism. From the above investigation, it can be seen that in terms of the innovative expression of qilun discourse, General Secretary Xi Jinping, with the insight of a Marxist statesman and people's leader, has provided an ideological demonstration and theoretical guidance, offering concrete and important theoretical wisdom for advancing the "Second Combination."
(Author's affiliation: School of Marxism, Central South University) Source: Journal of Taishan (Tàishān Xuékān), Issue 3, 2025 Online Editor: Jing Mu