Marxism Research Network
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Wang Guomin and Chen Jiafei: An Exploration of the Starting Point of the Sinicization of Marxism — Also a Discussion with Several Popular Viewpoints

Digest & Commentary

Abstract: As a historical process combining theory and practice, the starting point of the Sinicization of Marxism can be broken down into five dimensions: the logical starting point, the theoretical starting point, the practical starting point, the historical starting point, and the starting point of theoretical innovation. By revealing the rich connotations of the Sinicization of Marxism, this article argues that its logical starting point originates from the ideas of "nationalization" found in classical Marxism. Its theoretical starting point is the "discourse" represented by Li Dazhao [1] during the May Fourth Movement period, followed by the preparations for establishing communist small groups in various locations, which served as its practical starting point. The interweaving of the theoretical and practical starting points jointly pushed for and catalyzed the founding of the Communist Party of China (CPC), which in turn constitutes the historical starting point of the Sinicization of Marxism. The Second National Congress of the CPC creatively combined Marxism with Chinese reality for the first time, establishing the first democratic revolutionary program against imperialism and feudalism in modern Chinese history. This can be called the starting point of theoretical innovation for the Sinicization of Marxism and belongs to the starting point of "Sinicized Marxism."

Keywords: Sinicization of Marxism; logical starting point; historical starting point; starting point of theoretical innovation

Exploring the starting point of the Sinicization of Marxism is a highly important theoretical issue in the study of its historical process, reflecting to varying degrees how people understand the essence of the Sinicization of Marxism. The academic community has conducted discussions around this historical starting point, and several highly controversial views have preliminarily formed. To summarize, the main prevailing views include: the "Starting Point of the Influx of Trends of Thought," the "Russian October Revolution Starting Point," the "1920 Communist Intelligentsia Group Starting Point," the "Founding of the Party Starting Point," and the "Second CPC National Congress Starting Point." The author believes the reason for the existence of so many views is primarily a narrow understanding of the scientific connotation of the Sinicization of Marxism. By deepening the understanding of the rich connotations of the Sinicization of Marxism, this article posits that as a historical process of the organic combination of theory and practice, its starting point can be broken down into five points: logical, theoretical, practical, historical, and theoretical innovation starting points. After determining each of these, the article provides a brief evaluation of existing academic views on the "historical starting point" in hopes of further promoting in-depth discussion on theoretical issues related to the Sinicization of Marxism.

I. Deepening the Rich Connotation of the Sinicization of Marxism Generally speaking, the Sinicization of Marxism is the historical process in which the CPC combines the basic tenets of Marxism with China's specific realities. This is an overarching and fundamental principled understanding of the scientific proposition of the "Sinicization of Marxism." As a long-term, dynamic historical process, its starting point is an objective existence. Understanding this starting point must be built upon a profound and comprehensive grasp of the scientific connotation of the "Sinicization of Marxism."

As is well known, the proposition of the "Sinicization of Marxism" was first proposed by Mao Zedong at the Sixth Plenary Session of the Sixth Central Committee of the Party in 1938. At this meeting, Mao Zedong issued a strong call for the CPC to learn how to apply Marxism-Leninism to the specific environment of China, "so that Marxism is concretized in China, making it take on a necessary Chinese character in every one of its manifestations." That is to say, the CPC should apply Marxism according to Chinese characteristics and create a Marxism that possesses a "Chinese style and Chinese flavor" [2] and is "fresh, lively, and beloved by the common people of China." [1] Clearly, the "Combination Theory" [3] comes closest to the essence of the Sinicization of Marxism. This has become a basic consensus in theoretical circles. However, as a historical process of combination, the Sinicization of Marxism is both a theoretical and a practical issue; it is a historical process where theory and practice are interwoven, mutually reinforcing, and unified. This remains a theoretical issue regarding the scientific connotation of the Sinicization of Marxism that requires further excavation.

First, as a theoretical issue, the Sinicization of Marxism refers to the process by which the cognitive subjects of the Sinicization of Marxism perceive, understand, and scientifically grasp Marxist theory itself, as well as how they apply Marxism to solve China's practical problems. It contains a series of questions, such as: What is Marxism? How do we grasp Chinese reality? Why must Marxism be Sinicized? How is Marxism to be Sinicized? The theoretical level of the Sinicization of Marxism can be further broken down into the following two dimensions: first, the cognitive process of understanding Marxism and Chinese reality; and second, the summary of experience and theoretical elevation of the practical process of using Marxism to solve China's practical problems. Logically speaking, these two dimensions are two stages of the same process; the former is the logical prerequisite of the latter, the latter is the logical development of the former, and the former lays the foundation for the latter. As the understanding of the latter dimension deepens, the understanding of Marxism and Chinese reality themselves also gradually deepens; thus, the latter represents an overlap of the two processes. The interweaving and mutual advancement of these two dimensions constitute the complete process of the Sinicization of Marxism at the theoretical level. The logical starting point of the Sinicization of Marxism is the Chinese Marxists' search for the theoretical roots of "why Marxism must be Sinicized" during their exploration of this theoretical process; it is the beginning of theoretical consciousness toward the classical Marxist idea of "nationalization." Its theoretical starting point is manifested in the preliminary theoretical expressions of this cognitive process by Chinese Marxists within specific historical movements.

Second, as a practical issue, the Sinicization of Marxism refers to the practical process in which the subjects of practice apply the Marxist worldview and methodology to solve China's practical problems. This practical process is inseparable from the Sinicization of Marxism as a theoretical process: theory provides guidance for practice, and practice further tests the correctness of theory; they exist in a relationship of mutual correction and mutual promotion. Since its founding, the CPC has adhered to Marxism as its guiding ideology, unswervingly combining the universal principles of Marxism with the specific practices of the Chinese revolution, construction, and reform. It creatively completed the sacred missions of the New Democratic Revolution and the socialist revolution. On the basis of continuously summarizing both positive and negative experiences of socialism, it carved out a path of socialism with Chinese characteristics through reform and opening up. Today, in the process of advancing the Sinicization of Marxism, the CPC is broadening the path of socialism with Chinese characteristics and leading the people toward the great rejuvenation of the Chinese nation with full confidence. This practical process is one of the continuous forward movements of the practice of the Sinicization of Marxism. Therefore, the practical starting point of the Sinicization of Marxism reflects the preliminary practical activities of Chinese Marxists as they attempted to apply Marxism to solve the practical problems facing China. As these practical activities deepened, China's practical problems were continuously clarified and resolved.

In short, the Sinicization of Marxism at the theoretical level and the Sinicization of Marxism at the practical level are interwoven and organically combined, jointly constituting the complete historical process of the Sinicization of Marxism. Therefore, the historical starting point of the Sinicization of Marxism should be jointly carried by its theoretical and practical starting points; this starting point highlights the landmark results of the organic combination of theory and practice.

Finally, in order to fully master the essence of the Sinicization of Marxism, one must distinguish between the "Sinicization of Marxism" (the process) and "Sinicized Marxism" (the result), especially at the theoretical level. First, "Sinicized Marxism" (中国化马克思主义) is a process in which the experiences of the Chinese revolution, construction, and reform are continuously theorized into Marxist doctrine. Addressing the situation at the time where the Party's level of Marxist theory had not kept pace with the rich practice of the revolution, Mao Zedong emphasized in Rectify the Party's Style of Work: "We have not yet raised our rich reality to the level of theory it deserves. We have not yet examined all the problems of revolutionary practice, or the major ones, and raised them to a theoretical stage." [2] That is to say, being adept at elevating the practical experience of the Chinese revolution to the theoretical height of Marxism is an inherent part of the Sinicization of Marxism. This process is one of "making the rich reality of the Chinese revolution Marxist"; in fact, this process is exactly what "Sinicized Marxism" (中国化马克思主义) is. As is well known, in the historical process of advancing the Sinicization of Marxism, the CPC has produced two major theoretical yields: Mao Zedong Thought and the theoretical system of socialism with Chinese characteristics. These belong to "Sinicized Marxism." Second, strictly speaking, there is a difference between the terms "Sinicized Marxism" (中国化马克思主义) and "Marxism that has been Sinicized" (中国化的马克思主义). The former is the process by which the CPC continuously theorizes the practical experience of Sinicizing Marxism—a process of continuous theoretical development. It must be specially emphasized that "continuously theorizing the practical experience of Sinicizing Marxism" refers to the process of using the Marxist worldview and methodology to theoretically summarize the practical experiences of China's revolution, construction, and reform. In contrast, "Marxism that has been Sinicized" (中国化的马克思主义) refers either to the theoretical results generally recognized as arising from the historical process of the Sinicization of Marxism, or as the periodic theoretical yields within the developmental process of Sinicized Marxism. For example, Mao Zedong Thought, Deng Xiaoping Theory, the Theory of Three Represents, and the Scientific Outlook on Development can all be called "Marxism that has been Sinicized." From the perspective of the law of the transformation of quantity into quality, these all belong to periodic qualitative changes. That is, "Marxism that has been Sinicized" is a theoretical node within the process of "Sinicized Marxism." The interconnection of these theoretical nodes constitutes a complete developmental process of Sinicized Marxist theory. At the same time, it outlines the basic framework of the historical process of the Sinicization of Marxism. Third, relative to the theoretical level of the Sinicization of Marxism, "Sinicized Marxism" (中国化马克思主义) is a process of theoretical innovation built upon the foundation of that theoretical process; there is a time lag between the two. That is, the theoretical process of the Sinicization of Marxism comes first, and innovation within this theoretical process opens up the creation of Sinicized Marxist theory, leading to the overlap of the two. It can be said that without theoretical innovation, the Sinicization of Marxism would be incomplete. To a certain extent, the theoretical innovation of the Sinicization of Marxism marks a breakthrough in the process. Therefore, it is not difficult to understand that the theoretical starting point of the Sinicization of Marxism comes first, while its starting point of theoretical innovation comes later; the latter constitutes the starting point of Sinicized Marxism. The first theoretical crystallization that creatively combined Marxism with Chinese reality in the process of the Sinicization of Marxism is the breakthrough in its theoretical progression and can be called the starting point of theoretical innovation.

II. Determining the Starting Points of the Sinicization of Marxism Through deepening and revealing the connotation and essence of the Sinicization of Marxism, its starting point can be broken down into five dimensions: logical, theoretical, practical, historical, and theoretical innovation. Their determinations are as follows:

(1) Classical Marxist thoughts on nationalization constitute the logical starting point of the Sinicization of Marxism.

The logical starting point of the Sinicization of Marxism is a cognitive reflection of the theoretical self-awareness toward Marxist theory, contained within the theoretical process of the Sinicization of Marxism; it belongs to the theoretical category of the Sinicization of Marxism. Specifically, it is the pursuit of the ideological origins of "Sinicizing Marxism" during the process of grasping both Marxism and Chinese reality. Its theoretical source is the idea of nationalization [4] inherent in classical Marxism.

Classical authors such as Marx, Engels, and Lenin all provided many classic expositions on the "idea of nationalization." For instance, in a letter to Dagobert Oppenheim in late August 1842, Marx emphasized that the correctness of a theory lies not only in its "combination with specific situations" but also in its being "clarified and developed according to existing conditions." [6] Engels expressed a similar view in a letter to the Russian Populist revolutionary Vera Zasulich, stating that the basic condition of socialist revolutionary strategy must be to adhere to "Marx's historical theory" and subsequently "apply this theory to the economic and political conditions of one's own country" before a specific and correct revolutionary strategy can be found. [7] As is well known, Marx and Engels pointed out in the preface to the 1872 German edition of the Manifesto of the Communist Party that the practical application of the general principles in the Manifesto "will depend, as the Manifesto itself states, everywhere and at all times, on the historical conditions for the time being existing." [8] These classic discourses all contain the idea of the nationalization of Marxism. Later, Lenin, based on changed era conditions and the basic situation of Russia, further reaffirmed the importance of the nationalization of Marxism. He stated: "We do not regard Marx’s theory as something completed and inviolable"; on the contrary, one should be deeply convinced that Marx's theory "has only laid the foundation stone of the science which socialists must develop in all directions if they wish to keep pace with life." Addressing the tendency toward a dogmatic understanding of Marxism that might emerge within the Russian socialist movement at the time, Lenin emphasized: "For Russian socialists, it is especially necessary to examine Marx’s theory independently, for this theory provides only general guiding principles, which, in detail, are applied in England differently than in France, in France differently than in Germany, and in Germany differently than in Russia." [9] It is easy to see that Lenin attached particular importance to the idea of the nationalization of Marx, and he persisted in and developed this idea. Lenin firmly believed that every nation must move toward socialism, but the path each nation takes is not the same. Perhaps the most concentrated summary of the idea of nationalization in classical Marxism is found in the following famous quote by Engels: "Marx's whole way of thinking is not a doctrine but a method. It provides not ready-made dogmas, but starting points for further investigation and the method for such investigation." [10] This endowed every nation with the universal truth of combining Marxism with its own reality in specific revolutionary practice. As Deng Xiaoping said: "The combination of the universal truth of Marxism-Leninism with the concrete reality of one's own country—this phrase itself is a universal truth." [11]

(2) The "Discourse" Represented by Li Dazhao During the May Fourth Period is the Theoretical Starting Point of the Sinicization of Marxism

The theoretical starting point of the Sinicization of Marxism refers to when Chinese Marxists began the process of achieving cognition and a scientific grasp of Marxist theory itself. The classical authors' ideas on the nationalization of Marxism are the theoretical basis for the Sinicization of Marxism; the historical process of the Sinicization of Marxism is the process of the Communist Party of China's creative application and development of the idea of nationalization in China.

As a theoretical issue, the Sinicization of Marxism first manifested in China through the "discourse" of figures such as Li Dazhao, Chen Duxiu, Cai Hesen, Zhang Tailei, Yun Daiying, and Qu Qiubai during the May Fourth period, among whom Li Dazhao is the exemplar. From 1918 onward, Li Dazhao published a series of classic articles such as "A Comparative View of the French and Russian Revolutions," "The Victory of the Common People," "The Victory of Bolshevism," "Further Discussion of Problems and Isms," and "Socialism and Social Movements." He systematically introduced Marxism, laying the theoretical foundation for the founding of the Communist Party of China, while the idea of "the Sinicization of Marxism" also began to emerge. For example, he advocated starting from China's "actual environment" (shìjìng) and the idea of a "fundamental solution" for actual society. He argued that socialism, "because situations vary across places and times, must seek that which is suitable for implementation; thus, a new system combining commonality and particularity arises. Therefore, when it occurs in China in the future, it will necessarily differ from England, Germany, Russia..." [12]. The "commonality and particularity" mentioned here is a preliminary philosophical expression of the essence of the "Sinicization of Marxism." Regarding the attitude toward Marxism, he advocated "carefully examining Marx’s materialist conception of history to see how it applies to China's political and economic situation today... and how to carry out the national independence movement to rescue China from the oppression of the Great Powers." [13] In these classic "discourses" by Li Dazhao, one can see both the elucidation of Marxism as a worldview and methodology and a deep concern for China's national conditions. These contain the idea of "the Sinicization of Marxism" and are a manifestation of the early communist vanguard intellectuals' conscious application of the classical Marxist idea of nationalization. This can be regarded as the theoretical starting point of the Sinicization of Marxism.

(3) The Preparation and Establishment of Communist Small Groups is the Practical Starting Point of the Sinicization of Marxism

Theory derived from practice must be further used to guide social practice; only then is it a complete link between theory and practice. The theory and practice of the Sinicization of Marxism are closely interwoven and interdependent. With the preliminary exploration of the theory of the Sinicization of Marxism, relevant practices of the socialist revolution gradually unfolded. Organizing the Communist Party of China was both an inevitable requirement of Marxism and a realistic need for the practice of the Chinese socialist revolution. Under the historical conditions of the growth of the Chinese working class and the development of the workers' movement, advanced Chinese communist intellectuals represented by Li Dazhao and Chen Duxiu began to deliberate the establishment of the Communist Party of China. In August 1920, Chen Duxiu first initiated the founding of the first Chinese Communist small group in Shanghai. Subsequently, Communist small groups were established in Beijing, Jinan, Wuhan, Changsha, Guangzhou, and other places. At the time, the establishment of these Communist small groups held special historical significance. On the one hand, the exploration of the theory of the Sinicization of Marxism and the practice of the socialist revolution gained a preliminary organizational vehicle. On the other hand, the founding of the Communist Party of China gained an organizational force and a source of cadres. Relying on the Communist small groups, early Chinese communist believers actively translated Marxist-Leninist works, founded progressive journals, published articles, and established progressive bookstores to actively propagate and study Marxism, allowing Marxism to take root on Chinese soil. Simultaneously, they actively participated in workers' and students' movements and engaged in major ideological debates to practice Marxism, attempting to use Marxism to solve the various problems facing China. Based on the above discourse, the preparation and establishment of the Communist small groups can be regarded as the practical starting point of the Sinicization of Marxism.

(4) The Founding of the Communist Party of China is the Historical Starting Point of the Sinicization of Marxism

During the May Fourth period, the "discourse" of advanced Chinese intellectuals represented by Li Dazhao constituted the theoretical starting point of the Sinicization of Marxism, and the establishment of Communist small groups constituted the practical starting point. A theoretical starting point and a practical starting point together bear the weight of the historical starting point of the Sinicization of Marxism. The creation of the Communist Party of China was precisely the result of this interweaving and mutual promotion of theory and practice; thus, the founding of the Communist Party of China constitutes the historical starting point of the Sinicization of Marxism.

That the founding of the Party raised the historical curtain on the Sinicization of Marxism possesses historical necessity. First, regarding the socio-historical conditions of the "ization" process, during the May Fourth movement period, the formation and development of the Chinese working class and the victory of the Russian October Revolution constituted the "internal and external factors" for the occurrence of the Sinicization of Marxism. Meanwhile, Marxism, which takes the free and comprehensive development of the human being as its fundamental value pursuit, satisfied the Chinese people's urgent desire for freedom and liberation in a semi-colonial and semi-feudal society. Second, from the perspective of the subject of this "ization," the founding of the Communist Party of China was the result of a group of early communist intellectuals believing in and studying Marxism and attempting to use Marxism to resolve the various contradictions facing China. The founding of the Party provided the Sinicization of Marxism with a clearer theoretical and practical subject. To this end, Mao Zedong pointed out in his May 1941 article "Reform Our Study": "The twenty years of the Communist Party of China are twenty years in which the universal truth of Marxism-Leninism has become increasingly combined with the concrete practice of the Chinese revolution." [14] Later, this judgment became the collective consciousness of the whole Party. The "Resolution on Certain Questions in the History of Our Party," adopted at the Seventh Plenary Session of the Sixth Central Committee in 1945, declared: "Since its founding in 1921, the Communist Party of China has taken the combination of the universal truth of Marxism-Leninism with the concrete practice of the Chinese revolution as the guide for all its work." [15] In the new century, Comrade Hu Jintao reaffirmed this important judgment, stating at the meeting celebrating the 85th anniversary of the founding of the Communist Party of China that the 85 years of the Party have been 85 years of combining the basic principles of Marxism with China’s concrete reality and continuously advancing the Sinicization of Marxism. Clearly, our Party has consistently maintained that its founding opened the historical process of the Sinicization of Marxism.

(5) The Second National Congress of the CPC is the Starting Point of Theoretical Innovation in the Sinicization of Marxism

Theoretical innovation in the Sinicization of Marxism is a new development within its theoretical process. It is the process by which the Communist Party of China creatively applied Marxism to solve practical Chinese problems, forming a Marxist theory that fits Chinese reality and possesses Chinese characteristics; it belongs to the creative process of Sinicized Marxist theory.

The Sinicization of Marxism was not achieved overnight but is a long-term, dynamic historical process. Although the great journey of the Sinicization of Marxism began with the creation of the Communist Party of China, it was not until the opening of the Jinggang Mountains Road [5] that Marxism was combined with Chinese reality in an overall sense. The Jinggang Mountains Road can be called the opening chapter of the Sinicization of Marxism. On July 26, 2007, during the 42nd collective study session of the Political Bureau of the CPC Central Committee, Comrade Hu Jintao emphasized that the Nanchang Uprising and the creation of the Jinggang Mountains Revolutionary Base Area were the great opening chapters of the Communist Party of China combining the universal truth of Marxism with the concrete practice of the Chinese revolution, thereby creating Sinicized Marxism. On the basis of a series of theoretical innovations during the period of struggle in the Jinggang Mountains, Chinese Communists with Mao Zedong as their core continued to combine the basic principles of Marxism-Leninism with the concrete practice of the Chinese revolution, creating a revolutionary road theory with Chinese characteristics—"encircling the cities from the rural areas and seizing power by armed force," namely the Jinggang Mountains Road theory. As the Chinese revolution advanced, this eventually formed a theoretical system systematically expounding the targets, tasks, driving forces, nature, and future of the Chinese revolution—the New Democratic Revolution theory. The process of the germination, formation, development, and improvement of the New Democratic Revolution theory is the process of theoretical innovation in the Sinicization of Marxism. That is, the process of the continuous enrichment and development of Sinicized Marxism. Its starting point overlaps with the starting point of theoretical innovation in the Sinicization of Marxism and the starting point of Sinicized Marxism, both originating from the Minimum Program [6] proposed at the Second National Congress of the CPC, which conformed to Chinese reality. The Second National Congress emphasized: "In order to achieve the revolutionary goal of opposing imperialism and warlords, a 'democratic united front' must be formed." [16] Within this united front, "the basic driving forces of the revolution are the working class, the peasantry, and the petty bourgeoisie. The national bourgeoisie, because of the oppression it suffers from imperialism and the feudal forces of the warlords, is also one of the revolutionary forces." [17] At the same time, tasks for the current stage were stipulated in three aspects: First, eliminate internal strife, overthrow the warlords, and establish domestic peace. Second, overthrow the oppression of imperialism to achieve the complete independence of the Chinese nation. Third, unify China proper into a true democratic republic. [18] The Second National Congress creatively and organically combined Marxism with Chinese reality. It was the starting point of the New Democratic Revolution theory and constituted the starting point of Sinicized Marxism, marking a breakthrough achievement in the Sinicization of Marxism. It can be said that "the Second National Congress of the CPC accurately analyzed China's reality for the first time, combined theory with Chinese reality, and produced the first revolutionary program tailored to Chinese reality, belonging to the starting point of theoretical innovation in the Sinicization of Marxism." [19]

III. Analysis and Evaluation of Several Popular Views in the Academic Community

The academic community has engaged in discussions surrounding the historical starting point of the Sinicization of Marxism, resulting in several preliminary viewpoints. Based on the rich connotations of the Sinicization of Marxism, we provide a brief review and commentary on the following perspectives, with the aim of further advancing the in-depth exploration of theoretical issues related to the Sinicization of Marxism.

The first viewpoint argues that the historical starting point of the Sinicization of Marxism should be dated from the moment Marxism was first introduced to China. He Yicheng contends that as a practical process, the Sinicization of Marxism can be said to have begun when Marx’s ideas first entered China. [7] Ye Xianming argues that the process of the Sinicization of Marxism is identical to the process of its dissemination and development within China. [8] It is well known that the groups responsible for the earliest dissemination of Marxism in China primarily came from three categories. First were the Western missionaries. Most notably, an article published in February 1899 in the Wan Guo Gong Bao (The Globe Magazine [9]), founded by the British in Shanghai, mentioned the names of Marx and Engels for the first time. Second were the Chinese anarchists and bourgeois revolutionaries. Starting in 1902, Liang Qichao, a figure of the bourgeois reformist faction, published a series of articles in Xinmin Congbao (New Citizen Journal [10]), providing a preliminary introduction to Marx’s doctrines. Certain figures of the bourgeois revolutionary faction (primarily Zhu Zhixin, Ma Junwu, Sun Yat-sen, Song Jiaoren, Dai Jitao, etc.) also introduced Marx’s theories to varying degrees. Regarding this, Mao Zedong once remarked: "Zhu Zhixin was a member of the Kuomintang; seen in this light, it was actually the Kuomintang that spoke of Marxism first." [11] However, "speaking of Marxism" is not equivalent to "believing in Marxism," and even less equivalent to "using Marxism to think through and solve the practical problems of China." Given the socio-historical conditions of the time, their cognizance of Marxism remained, to a large extent, at the level of academic thought. They did not conduct deep theoretical reflection or systematic research on the nature of Marxism itself or its immense value for transforming the world, nor did they treat Marxism as the guiding ideology for the Chinese revolution or integrate it with the revolutionary practice of transforming China. Therefore, Marxism as it first entered China did not yet possess the characteristic of interweaving theory and practice inherent in the Sinicization of Marxism.

The second viewpoint holds that the historical starting point of the Sinicization of Marxism should be dated from the Russian October Revolution. The primary representative of this view is Qiu Jianguan. He argues that the historical process of the Sinicization of Marxism began with its dissemination and development in China after the 1917 Russian October Revolution. [12] It is undeniable that the October Revolution accelerated the spread of Marxism in China, served as a demonstration effect for the founding of the Communist Party of China (CPC), and marked the establishment of Marxist belief in China, constituting a watershed between the mere introduction of Marxism and the ultimate establishment of its dissemination and faith. This can be viewed as the beginning of the Sinicization of Marxism at the theoretical level.

The third viewpoint argues that the historical starting point of the Sinicization of Marxism should be the formation of the group of communist intellectuals around 1920. Supporters of this view, such as Zhang Yuanxin and Zhang Zhengguang, identify the formation of this group as the historical starting point by examining essential elements such as the "subject of Sinicization," the "object of Sinicization," the "purpose of Sinicization," the "path of Sinicization," and the "socio-historical conditions of Sinicization." [13] Zhang Shifei also uses the "level of cognition" and "actual contribution" of "Sinicization" as criteria to judge that the historical starting point began with the formation of the communist intellectual group around 1920. [14] It cannot be denied that this group provided the organizational and cadre-related conditions for the founding of the CPC and made active contributions to the generation of the subject of the Sinicization of Marxism. However, this view confuses the historical starting point with the logical starting point. The unity of the logical and the historical emphasized by Engels does not mean that the logical and the historical are perfectly identical. On the contrary, because historical development is characterized by leaps and zigzags, the logical and the historical can only be roughly unified and cannot be absolutely identical. Furthermore, the logical starting point of the Sinicization of Marxism is not a specific historical event; it refers to the deepening of the Marxist theoretical system by the subjects of Sinicization during their practice of Marxism, which requires a dynamic analysis of the logical starting point. It can be said that its logical starting point is a process in which theoretical consciousness within the subject's thinking continuously strengthens alongside the development of the Sinicization of Marxism.

The fourth viewpoint argues that the Second National Congress of the CPC is the historical starting point of the Sinicization of Marxism. Ma Yiyu contends that the Second National Congress serves as this historical beginning. [15] He Zhaoxia and Li Liang have further substantiated this view. [16] This perspective recognizes the breakthrough nature of the Sinicization of Marxism. However, it underestimates the contributions of early Chinese Marxists to the Sinicization of Marxism in terms of theoretical preparation, practical foundations, and the formation of the subject; it also fails to see the time lag between the "Sinicization of Marxism" (the process) and "Sinicized Marxism" (the theoretical result). The authors believe that the Second National Congress of the CPC represents a theoretical achievement in the historical process of Sinicization; it created a Marxism that accorded with Chinese reality and was a creative application of Marxism by the CPC. It can be viewed as the starting point for theoretical innovation in the Sinicization of Marxism, constituting the starting point of Sinicized Marxism itself.

Beyond these popular views, and in response to the significant disagreements within the academic community regarding the historical starting point, Xu Guangshou argues that the beginning of the journey of the Sinicization of Marxism should consist of the organic integration of both theory and practice. He suggests that the practices of the Autumn Harvest Uprising and the Jinggang Mountains Revolutionary Base, combined with the publication of a series of important documents and the elaboration of major theories—represented by the 1928–1929 work Oppose Book Worship—raised the historical curtain on the Sinicization of Marxism. [17] This view fully affirms the status of the Autumn Harvest Uprising, the creation of the Jinggang Mountains Revolutionary Base, and the theoretical achievements represented by Oppose Book Worship in the historical progress of Sinicization. However, taking these as the historical starting point is also debatable. The Jinggang Mountains Revolutionary Base was established by the CPC on the basis of preliminary explorations of Sinicization and was a practical achievement of innovative Sinicization. While this view fully reveals the dual dimensions of theory and practice, it fails to see that the development of Sinicized Marxism as a theory requires the groundwork of Sinicization's theory and practice, and it overlooks the long-term and arduous nature of Sinicization as a historical process. Mao Zedong once emphasized: "On the issue of the Sinicization of Marxism, one cannot say Marxism was Sinicized long ago. Marxism is a universal thing, and China has special circumstances; it cannot be completely Sinicized all at once." [18] This profoundly reveals that the Sinicization of Marxism is a long and complex historical process. In conclusion, this view confuses the "great opening chapter of the creation of Sinicized Marxism" with the "historical starting point of the Sinicization of Marxism," which essentially reflects a lack of accurate grasp of the profound connotations and logical relationship between the two terms.

Additionally, Liu Lühong argues that Li Dazhao’s remarks provided the first description of the essence of the Sinicization of Marxism and should serve as the logical starting point. The integration of Marxist theory and Chinese reality was first manifested in practice through the establishment of Communist small groups, which belongs to the practical starting point of Sinicization. The Second National Congress of the CPC integrated theory with Chinese reality for the first time and produced the first revolutionary program tailored to Chinese reality, belonging to the starting point of theoretical innovation. [19] Such multi-dimensional interpretations expand our understanding of the rich connotations of the Sinicization of Marxism, and the insights into the starting point of theoretical innovation are very creative. However, the discussion regarding the logical and theoretical starting points needs further depth, and the definition of the historical starting point also requires more elaboration. The logical starting point of the Sinicization of Marxism stems from the idea of "nationalization" found in classical Marxism. During the May Fourth Movement period, the "discourse" represented by Li Dazhao and the subsequent establishment of Communist small groups in various regions were interwoven. Together, they propelled the difficult initial steps of Sinicization, eventually catalyzing the founding of the CPC, thereby launching the historical process of the Sinicization of Marxism.