Chen Peihao: The Cultural Heritage and Practical Requirements of a People-Centered Approach
Adhering to the people-centered development philosophy is the fundamental standpoint of our country's economic development and a vital component of Xi Jinping Economic Thought. Since the 18th Party Congress, the CPC Central Committee with Comrade Xi Jinping at its core has persisted in combining the basic tenets of Marxism with China's specific realities and with China's excellent traditional culture. It has creatively proposed the people-centered development philosophy, scientifically answering the fundamental questions of for whom development is intended, upon whom it relies, and by whom its fruits are shared. Grasping the cultural foundations and practical requirements of being people-centered from the perspective of the "Second Combination" [1] is conducive to our deep understanding of the profound wisdom within China’s excellent traditional culture and to better promoting the guarantee of people's livelihoods and high-quality development in practice.
The Marxist view of the people and traditional Chinese minben [2] thought have different origins, yet there exists a high degree of compatibility and internal resonance between them. Marxism is a theory of the people; its popular character is its essential attribute. Marx and Engels attached great importance to the subjective status and historical role of the people, profoundly revealing that "historical activity is the activity of the masses." They clearly pointed out that "the proletarian movement is the self-conscious, independent movement of the immense majority, in the interest of the immense majority," and envisioned that in the future society, "production will be aimed at the prosperity of all" and "all will enjoy the benefits created by everyone together," ultimately realizing the free and well-rounded development of individuals. Traditional Chinese minben thought has a long history and is broad and profound. Whether it be the administrative concept that "the people are the foundation of the state; when the foundation is solid, the state is at peace" [3]; the political proposition that "the people are of supreme importance, the altars of gods of earth and grain come next, and the ruler is the least important" [4]; the eternal warning that "water can carry a boat, but it can also overturn it" [5]; the statecraft of "enriching the people as the starting point" [6]; or the patriotic sentiment of "being the first to worry about the world's worries and the last to enjoy the world's joys" [7], as well as policy measures such as streamlining the officialdom, building water conservancy projects, and lightening corvée and taxes—all demonstrate the intellectual wisdom of ancient sages centered on respecting, settling, and enriching the people. These ideas have undergone a "chemical reaction" with Marxism at multiple levels—including the views of history, practice, development, and methodology—creating a new, organically unified cultural form.
Entering the New Era, General Secretary Xi Jinping has followed the historical trend and the expectations of the people. While persisting in using the Marxist standpoint, viewpoint, and method to observe, grasp, and lead the times, he has also required the promotion of the creative transformation and innovative development of China’s excellent traditional culture, proposing to uphold the people-centered development philosophy. This important thought both inherits and innovates upon the Marxist standpoint of the people, enriching and developing the historical materialist mass view of history with new connotations; it also draws upon the rational core of traditional Chinese minben thought through dialectical sublation, making contemporary transformations and innovative expressions within the context of the New Era. Specifically, in terms of connotation, it emphasizes that "development is for the people, development relies on the people, and the fruits of development are shared by the people," clearly reflecting the organic unity of development's purpose, power, and value. In terms of status, it emphasizes that "the country is its people and the people are the country" [8] and that "the times are the paper-setter, we are the examinees, and the people are the examiners," establishing the people's status as the subjects of the historical process, national governance, value interests, developmental momentum, and supervisory evaluation. In terms of orientation, it emphasizes that "the people's aspiration for a better life is our goal." The Communist Party of China always stands with the people, thinks with the people, and works with the people, achieving a "two-way journey" between the heart of the Party and the hearts of the people. In terms of approach, it emphasizes that "eliminating poverty, improving livelihoods, and achieving common prosperity are the essential requirements of socialism," requiring that reform be deepened to promote development based on the collective, fundamental, and long-term interests of the people. In terms of sentiment, it emphasizes "I will forgo my self for the sake of the people" [9], using these few words to succinctly express the ideals, beliefs, and spiritual realm of Chinese Communists. It can be said that the cultural foundation of "persisting in being people-centered" is both a historical legacy and a contemporary goldmine, containing the spiritual strength and practical requirements for promoting development.
This requires that development firmly grasp its value fulcrum and coordinate economic development with the guarantee of people's livelihoods. The traditional governance wisdom that "governing the state follows constant principles, but benefiting the people is the fundamental" [10] shows that development and livelihoods are closely linked. We must grasp the organic connection between the construction of a modernized economic system and the development of people's livelihoods, effectively translating the fruits of economic development into the enhancement of public well-being. Through sound public services, fair social security, and sustained income growth, we can fortify the foundation of social stability, thereby creating new economic growth points while guaranteeing and improving livelihoods, achieving a resonance and dynamic unity between economic development and the improvement of livelihoods.
This requires focusing on the starting point and the ultimate goal of development, closely combining investment in things with investment in people. The ancient proverb "success is achieved through talent, and undertakings are expanded by talent" [11] tells us that human development is the core element of a flourishing cause. Therefore, the practice of Chinese-path modernization must transcend simple investment in physical capital and persist in combining investment in things with investment in people. By constructing a multi-level, full-cycle support system, more fiscal funds and public resources should be directed toward the field of people's livelihoods. We must both strengthen investment in "things" related to livelihoods and emphasize investment in "people" to promote the well-rounded development of individuals. This promotes "the modernization of things" to more effectively support "the modernization of people," and "the modernization of people" to more fully empower "the modernization of things," realizing both "the comprehensive abundance of things" and "the well-rounded development of people."
This requires anchoring the main direction of attack and solidly promoting more obvious substantive progress in common prosperity. The social ideal of "when the Great Way prevails, the world is shared by all" [12] and the historical lesson of "worrying not about scarcity but about inequality" [13] profoundly reveal the importance of promoting common prosperity. In the practice of the New Era, we must place the promotion of common prosperity for all people in a more prominent position, properly handling the relationships between making the "cake" bigger and dividing the "cake" well, efficiency and fairness, material wealth and spiritual wealth, and doing one's best versus acting within one's means. At the same time, we must adhere to a problem-oriented and goal-oriented approach, seizing upon the pain points in education, employment, medical care, elderly care, and childcare. We must resolve the pressing anxieties and concerns of the masses, continuously guarantee and improve livelihoods, and promote social fairness and justice.