Wang Weiguang: Applying the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to Grasp the Spiritual Pedigree of Chinese Communists
The century-long struggle of the Party has forged a Communist Party of China that stands at the forefront of the times and formed a spiritual pedigree of Chinese Communists with the Great Founding Spirit of the Party as its source. In the report to the 20th CPC National Congress, General Secretary Xi Jinping pointed out: "We will promote the spiritual pedigree of Chinese Communists, centered on the Great Founding Spirit of the Party, make good use of red resources, carry out extensive public awareness activities for the core socialist values, enhance education in patriotism, collectivism, and socialism, and focus on fostering a new generation of youth capable of shouldering the mission of national rejuvenation." On the journey of the New Era, we must continue to promote glorious traditions, carry forward red lineage, and gather even more powerful and majestic spiritual strength for the comprehensive building of a modern socialist country. Engels noted that by mastering the Marxist standpoint, viewpoint, and method, one can "see the whole domain of modern social relations as clearly and distinctly as an observer standing on a high mountain looks down at the mountain landscape below." The 20th CPC National Congress proposed that to "continue advancing theoretical innovation based on practice, we must first master the world outlook and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era," and emphasized that we must: put the people first; maintain self-confidence and self-reliance; uphold the fundamentals and break new ground; stay problem-oriented; apply systems thinking; and maintain a global vision. These "six musts" are a concentrated reflection of the world outlook and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. As a logically rigorous theoretical system, they mark a new height in our Party's understanding of the Marxist world outlook and methodology, providing guidance for firmly grasping, carrying forward, and consciously promoting the spiritual pedigree of Chinese Communists on the journey of the New Era.
I. Putting the People First: Firmly Grasping the Valuative Standpoint of the Spiritual Pedigree of Chinese Communists
Marxism is a theory of the people; "the people" is a fundamental category of historical materialism, and the pursuit of the interests of all people is the starting point and ultimate goal of scientific socialism. Marx pointed out that "the entire so-called history of the world is nothing but the creation of man through human labor," and that "historical activity is the activity of the masses; as historical activity deepens, the size of the masses involved will necessarily increase." Lenin believed that "the working masses should be the foundation of all national life," and that without the revolutionary action of millions of conscious masses, without the surging heroic spirit of the masses, and without the "heaven-storming" [1] determination and skill Marx spoke of regarding the Paris workers during the Commune, it would be impossible to eliminate autocracy. These important discourses profoundly exposed the false face of the heroic conception of history—which views historical development as determined by a small number of heroes, emperors, and generals—and scientifically revealed that the masses are the creators of social material and spiritual wealth, the vivid subjective agents of practice, and the supreme subjects of value in socio-historical development. This became an important theoretical source for putting the people first within the world outlook and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Putting the people first directly embodies the basic principle that the masses create history; it is a theoretical sublimation of the Marxist mass conception of history and provides the basic political standpoint and value guidelines for scientifically grasping the spiritual pedigree of Chinese Communists. This spiritual pedigree inherits, promotes, and comprehensively demonstrates the fundamental valuative standpoint of putting the people first. Looking back at history, from the Jinggang Mountains Spirit to the War of Resistance Against Japanese Aggression Spirit, from the Lei Feng Spirit to the "Two Bombs, One Satellite" Spirit, and from the Anti-Epidemic Spirit to the Poverty Alleviation Spirit—though these precious spirits formed under different backgrounds—they are all vivid expressions of the spiritual pedigree of Chinese Communists in putting the people first, and the practical unfolding of doing everything for the people and relying on the people in everything.
The Party’s brilliant century-long history is a history of struggle in which the CPC originated from the masses, acted for the masses, organized the masses, and relied on the masses. The great process of the Party leading the Chinese people in revolution, construction, and reform is the process by which the concept of putting the people first in the spiritual pedigree of Chinese Communists was formed and enriched. On one hand, the spiritual pedigree of Chinese Communists specifically practices the noble concept of the materialist conception of history: everything for the people. Marx and Engels declared in the Manifesto of the Communist Party: "The Communists do not form a separate party opposed to the other working-class parties. They have no interests separate and apart from those of the proletariat as a whole. They do not set up any sectarian principles of their own, by which to shape and mold the proletarian movement." Lenin pointed out that "the bounden duty of the proletarian party is to be with the masses." As a working-class party established according to Marxist theory on party building, the CPC, in all its revolutionary practice, has not only firmly defended the interests of the nation but also sincerely solved the livelihood problems of the people, especially the peasants. Whether during the Land Revolutionary War period [2] when it proposed "overthrowing local tyrants and distributing land," or during the War of Resistance Against Japanese Aggression when it switched to the policy of reducing rent and interest to win over landlords and rich peasants for the resistance, or even during the Liberation War period when it formulated the Outline Land Law of China to implement a land system of "land to the tiller"—all profoundly reflect that the CPC has no private interests of its own. All our Party's practices are dedicated to serving the people whole-heartedly, rather than serving any special interest group, any power group, or any privileged class. This is the most fundamental hallmark distinguishing our Party from other political parties, and it is the fundamental reason why our Party can maintain its true character, win the hearts of the people, and continuously advance. On the other hand, the spiritual pedigree of Chinese Communists specifically practices the supreme purpose of the materialist conception of history: relying on the people in everything. The people are the true heroes; the power of the masses is infinite. In Miyun, Beijing, a rural woman named Deng Yufen sent her husband and five sons to the front lines of the resistance; she was hailed as a "Heroic Mother." In Pingshan, Hebei, during the difficult years of the counter-"mopping-up" operations [3], Rong Guanxiu, the "Mother of the People's Soldiers," led the women of the village to deliver water and food to the fighters. The pumpkins of the Jinggang Mountains, the red dates of Yan'an, the millet of the Taihang Mountains, the fish and shrimp of Shajiahang, and the wheelbarrows of the Northern Jiangsu plains—these were not just material supplies, but reflections of the vast heart of the Chinese people’s self-sacrifice and selfless dedication, and an embodiment of the glorious tradition of the "fish and water" deep bond and shared destiny [4] within the spiritual pedigree of Chinese Communists.
Xi Jinping pointed out in the report to the 20th CPC National Congress that "the people-centered nature is the essential attribute of Marxism." On the journey of the New Era, to vigorously promote the spiritual pedigree of Chinese Communists, we should put the people first and firmly grasp the value pursuits of this pedigree. Xi Jinping emphasized, "The people's aspiration for a better life is our goal." In the New Era, the masses not only have higher requirements for material life but also increasingly growing demands regarding democracy, the rule of law, culture, security, and the environment. We should stick closely to the eternal theme of the times—that development is for the people and relies on the people—and always adhere to the people-centered development philosophy. We must coordinately advance the "Five-Sphere Integrated Plan" and the "Four Comprehensives" strategic layout to achieve high-quality development of economy and society. In particular, we must grasp the people’s wishes, respect the people’s creativity, and pool the people’s wisdom, effectively solving the urgent problems that concern the people. This will ensure that the people enjoy more and better fruits of economic, political, cultural, social, and ecological development, making the people’s sense of gain more substantial, their sense of happiness more sustainable, and their sense of security better guaranteed, thus promoting more obvious and substantive progress in the common prosperity of the people.
II. Maintaining Self-Confidence and Self-Reliance: Firmly Grasping the Ideological Basis of the Spiritual Pedigree of Chinese Communists
On the basis of criticizing the old idealist world outlook, Marx and Engels established the scientific world outlook of dialectical materialism. Adhering to the world outlook and methodology of dialectical materialism requires that when we perceive and analyze problems, we should persist in liberating the mind, seeking truth from facts, and proceeding from reality in all things—rather than proceeding from subjective wishes, personal imagination, or abstract rational principles. This is the objective basis for our understanding the present, planning the future, formulating policies, and advancing our cause; even more, it is the ideological basis for maintaining self-confidence and self-reliance. Self-confidence and self-reliance manifest as a steadfast faith in Marxism and a firm belief in socialism with Chinese characteristics. They manifest as the conscious practice of independence, self-reliance, and hard struggle, which both implements the distinct standpoint of Marxism and demonstrates the practical character of Communists in transforming the world. The spiritual pedigree of Chinese Communists is the spiritual crystallization formed by the Party leading the Chinese people to constantly inspire and unite through the great practice of revolution, construction, and reform while maintaining self-confidence and self-reliance. Self-confidence and self-reliance are the political character and ideological basis of the spiritual pedigree of Chinese Communists. Specifically, this pedigree is the unity of spiritual self-confidence and spiritual self-reliance. On one hand, the spiritual pedigree of Chinese Communists is the ideological product of upholding truth and staying true to ideals; spiritual self-confidence is a vivid expression of ideals and beliefs. Based on a profound grasp of the scientific nature and truth of Marxism, Chinese Communists determined that "Marx’s doctrine is truly the North Star that will save China" and firmly believed that "the 'ism' we believe in is the truth of the universe." They have always held high the banner of truth and ideals, remaining unswerving, advancing wave upon wave, showing indomitable perseverance, and chasing their dreams for the sake of the 'ism' and faith in their hearts. On the other hand, the spiritual pedigree of Chinese Communists is the ideological result of the Sinicization of Marxism; spiritual self-reliance is a vivid expression of theoretical consciousness. For the Chinese people and the Chinese nation to move from the profound suffering of modern times toward the bright prospect of great rejuvenation, there has never been a textbook, let alone ready-made answers. Based on a profound understanding of China's basic national conditions, historical traditions, and cultural accumulation, and with a more active sense of historical responsibility and creative spirit, the Party founded Mao Zedong Thought and Deng Xiaoping Theory, formed the Theory of Three Represents and the Scientific Outlook on Development, and created Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, realizing the advancement of the Party's guiding ideology with the times.
Embodied in the century-long journey and cast into our spiritual bloodline, the spiritual pedigree of Chinese Communists consistently reflects the political character and ideological basis of maintaining self-confidence and self-reliance. On one hand, the spiritual self-confidence within this pedigree is a concentrated presentation of the Chinese Communists’ steadfast ideals and beliefs in loving and trusting the Party. Turning the pages of the history of the development of the Chinese revolution, the Party’s pioneers wrote one moving story after another of upholding truth and staying true to ideals. The hardship of the environment, the difficulty of survival, and the cruelty of combat during the war years were unimaginable. Yet, Communists interpreted the unique qualities of their spiritual pedigree—loving the Party, trusting the Party, and remaining unswerving—through such fearlessness as "Beheading does not matter, as long as the 'ism' is true" [5]; such integrity as "stomach full of grass roots, would rather starve to death than surrender" [6]; and such constancy as "bamboo splinters driven into ten fingers, the pain pierces the heart but still no betrayal of the Party" [7]. The masses also felt the power of faith and the light of ideals from these examples. During the Land Revolutionary War period, in Xingguo County, Jiangxi Province, more than 80,000 out of a population of 230,000 joined the Red Army. During the War of Resistance Against Japanese Aggression, in Wuxiang County, Shanxi Province, more than 90,000 out of a population of 140,000 joined various anti-Japanese national salvation organizations. Ultimately, this was because the Chinese people understood and identified with the Party's beliefs and propositions, concluding that as long as they followed the Communist Party, they could achieve liberation. On the other hand, spiritual self-reliance within this pedigree is a concentrated presentation of the Chinese Communists' scientific attitude of seeking truth from facts and pioneering innovation. After the failure of the Great Revolution [8], our Party further realized that China's problems should be solved by the Chinese people themselves. Whether it was the concepts proposed during the Jinggang Mountains period such as "armed independent regime of workers and peasants," "carrying out land revolution," "ideological Party building," "political building of the military," and "no investigation, no right to speak," or those proposed during the Yan'an period like "a firm and correct political direction," "seek truth from facts," "integrating theory with practice," "from the masses, to the masses," and "self-reliance and hard struggle," or even the "two musts" [9] proposed during the Xibepo period—all are vivid portrayals of the scientific attitude of seeking truth from facts and pioneering innovation within the spiritual pedigree of Chinese Communists.
Xi Jinping noted in the report to the 20th CPC National Congress: "The success of the Party's century-long struggle has been explored and opened up by the Party leading the people through independence and self-reliance. The Chinese chapter of Marxism has been practiced by Chinese Communists relying on their own strength. A fundamental point running through this is that China's problems must start from China's basic national conditions and be answered by the Chinese people themselves." On the new journey of the New Era, to vigorously carry forward the spiritual pedigree of Chinese Communists, we must persist in self-confidence and self-reliance, firmly grasping the ideological bedrock of this pedigree. We must maintain a firm faith in Marxism and a steadfast belief in socialism with Chinese characteristics, consciously using Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to coagulate the soul [10], and making new contributions to the development of Marxism with a more proactive sense of historical responsibility and creative spirit. We must strengthen our conviction in following our own path, persist in placing the foundation of national and ethnic development on our own strength, and hold the destiny of China's development and progress firmly in our own hands. We must neither aim for the unreachable [11] nor follow the beaten track [12]; we must neither be rigid in the face of change [13] nor engage in indiscriminate copying. We will follow neither the old path of closed rigidity nor the evil path of changing banners [14]. We do not believe in heresies, we do not fear ghosts [15], and we do not fear pressure. We must maintain our passion for struggle, have the courage to pioneer and innovate, and gather the majestic strength of self-reliance and self-improvement to create new and greater miracles that will make the world look on with fresh eyes [16] on the new journey of the New Era, comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization.
III. Persist in Upholding the Fundamentals and Breaking New Ground to Firmly Grasp the Essential Requirements of the Spiritual Pedigree of Chinese Communists
Engels pointed out: "The theoretical thought of every age, including our own, is a historical product, and at different times it assumes very different forms." Whether Marxism "works" depends on whether we can consistently uphold the fundamentals and break new ground, using the "arrow" of Marxism to shoot the "target" of China [17]. Upholding the fundamentals and breaking new ground (守正创新, shǒuzhèng chuàngxīn) is rooted in the fertile soil of Marxist theory, integrating materialism, dialectics, epistemology, and axiology, and possesses universal methodological significance. From the height of Marxist philosophy, "upholding the fundamentals" means starting from the objective laws of the existence and development of things, scientifically grasping the essence of things, and consciously acting according to these laws. Lenin pointed out: "The entire experience of modern history, and particularly the revolutionary struggle of the proletariat of all countries since the publication of the Communist Manifesto... has proved beyond doubt that the Marxist world outlook alone has rightly reflected the interests, the viewpoint and the culture of the revolutionary proletariat." Therefore, the "fundamentals" (正, zhèng) that Chinese Communists uphold is the consistent treatment of Marxism as the fundamental guiding ideology for the founding and flourishing of the Party and the country. Innovation, as the concentrated expression of human subjective initiative, produces results that are both law-abiding and goal-oriented through conscious, purposeful, and planned creative activities. The spiritual pedigree of Chinese Communists contains the spiritual core and essential requirement of upholding the fundamentals and breaking new ground. Within this pedigree, the two are a dialectical unity and an inseparable whole. On the one hand, "upholding the fundamentals" is the basis and prerequisite for "innovation"; the Party's theoretical and practical innovations are built upon a scientific grasp of and conscious adherence to objective laws. On the other hand, "innovation" is the goal of upholding the fundamentals. In the great practices of revolution, construction, reform, and the New Era, the Party has led the Chinese people to continuously achieve the forward development of our great cause through innovation, while always operating under the prerequisite of recognizing, grasping, and following objective laws.
The spiritual core of upholding the fundamentals and breaking new ground is the theoretical sublimation of the history of such practice, while that history is the practical unfolding of the spiritual core. The process of forming and developing the spiritual pedigree of Chinese Communists is a process of the Party continuously upholding the "fundamentals" of Marxism while "innovating" for the Chinese revolution. On one hand, the spiritual pedigree of Chinese Communists consistently upholds the fundamental "correctness" (正, zhèng) of Marxist doctrine, theory, path, system, and culture. From Ruijin to Yan'an, from Shaan-Gan-Ning to E-Yu-Wan, and from You-Jiang to Xibeipo [18], revolutionary base areas witnessed the growth and strengthening of the revolutionary cause. The connotations of the spiritual pedigree of Chinese Communists have been continuously enriched in this great historical process. Yet, regardless of how it develops, the core tenets—upholding truth and ideals, fulfilling the original aspiration and founding mission, fearing no sacrifice and struggling heroically, and being loyal to the Party and living up to the people—have never changed. This reflects a grasp of and adherence to the essence and laws of the spiritual pedigree of Chinese Communists, aligning with the "upholding fundamentals" requirement of sticking to the right path and not forgetting the original aspiration. On the other hand, the spiritual pedigree continues to develop on the basis of these fundamentals. Through the battles of the War to Resist U.S. Aggression and Aid Korea, the struggle against the three years of natural disasters, the campaign for the Daqing Oilfield, and the research and development of "Two Bombs, One Satellite" [19], the spiritual pedigree has radiated vigorous vitality. In the spirit of flood control, the spirit of fighting SARS, the spirit of earthquake relief, the spirit of manned spaceflight, and the Great Anti-Epidemic Spirit, the spiritual pedigree has been continuously endowed with new connotations of the times. All of these reflect the inheritance, development, and innovation of the pedigree, matching our Party’s "innovation" requirements of firm faith and historical initiative. They are deeply integrated into the bloodlines of our Party, country, nation, and people, supporting the magnificent sunrise of an ancient nation moving toward rejuvenation.
Xi Jinping noted in the report to the 20th CPC National Congress: "We are engaged in a great cause that has no precedent. Only by upholding the fundamentals can we ensure that we do not lose our orientation or make subversive errors; only by breaking new ground can we grasp and lead the times." On the new journey of the New Era, to carry forward the spiritual pedigree of Chinese Communists, we must persist in upholding the fundamentals and breaking new ground, grasping the essential requirements of the pedigree. We must accurately grasp the general trend of the times, have the courage to stand at the forefront of human development, and continuously deepen our understanding of the laws of governance by a communist party, the laws of socialist construction, and the laws of the development of human society, effectively enhancing our consciousness and determination. First, we must uphold the fundamentals of the laws of Communist Party governance while innovating the Party building of the New Era. We must implement the general requirements for Party building in the New Era, comprehensively advancing the Party's self-purification, self-perfection, self-innovation, and self-improvement, so that our Party always remains the strong leadership core of the cause of socialism with Chinese characteristics, answering the major era-defining question of what kind of long-term governing Marxist party to build and how to build it in the New Era. Second, we must uphold the fundamentals of the laws of socialist construction while innovating socialism with Chinese characteristics. This involves the coordinated advancement of the Five-Sphere Integrated Plan and the Four Comprehensives, overseeing the practical requirements of the "Four Greats" [20], and answering the question of what kind of socialism with Chinese characteristics to uphold and develop and how to do so. Third, we must uphold the fundamentals of the laws of human social development while innovating the path of Chinese-path modernization. We must promote a modernization characterized by a huge population, common prosperity for all, harmony between material and cultural-ethical advancement, harmony between humanity and nature, and peaceful development, answering the question of what kind of powerful socialist modern country to build and how to build it.
IV. Persist in Being Problem-Oriented to Firmly Grasp the Internal Drive of the Spiritual Pedigree of Chinese Communists
Marx pointed out: "A problem posed by an age and any problem which is justifiable in its content and therefore reasonable, shares a common fate: the main difficulty is not the answer, but the problem. Therefore, real criticism does not analyze the answer, but the problem... Problems are the open, fearless, all-dominating time-voices of the age. The problem is the slogan of the age, the most practical cry of its own spiritual state." Materialist dialectics holds that contradiction is the internal definition of the essence of things, and its external form of expression is the "problem." Every age has its own problems; the problem is the practical starting point of thinking, research, and action, as well as the logical starting point. Persistence in being problem-oriented is a distinct feature of Marxism; discovering, studying, and solving problems are important driving forces for moving the country and the nation forward. Xi Jinping has repeatedly emphasized: "We Chinese Communists wage revolution, carry out construction, and pursue reform always to solve China's practical problems." The reason the CPC grew from small to large and from weak to strong amidst "blood and rain" [21], rising and forging ahead through the smoke of war, is that its "success code" lies in its persistent problem-consciousness and its answering of the questions of the times. The spiritual pedigree of Chinese Communists also consistently adheres to being problem-oriented. Over the past century, Chinese Communists have integrated the basic principles of Marxism with China’s practical problems, continuously seeking solutions to the various problems faced during revolution, construction, reform, and the New Era. Being adept at discovering problems, daring to face them, calmly analyzing them, and scientifically solving them—seeking methods, opportunities, and breakthroughs within problems—has promoted the vigorous development of the Party and the people's cause. Persistent problem-orientation is an important manifestation of the spiritual pedigree.
In the great practice of revolution, construction, reform, and the New Era, Chinese Communists have always adhered to Marxism as a vital "magic weapon" for solving problems. Simultaneously, they recognized that "only those who can use the Marxist viewpoint to study practical problems and solve them can be counted as practical theorists." They persisted in starting from the actual problems of the day, possessing a strong problem-consciousness and being problem-oriented to solve various practical issues in a targeted manner. Engels pointed out that "the attribute of reality belongs only to that which is at the same time necessary." To persist in being problem-oriented, one must be adept at grasping and solving problems that possess necessity. Since problems with necessity and reality are often global, fundamental, and key issues, Chinese Communists emphasize grasping the "principal contradiction" [22] when facing complex theoretical and practical problems. They strive to grasp laws from a forest of complexities and improve their ability to solve foundational issues. For example, in the Jinggang Mountains, Mao Zedong solved the question of "how long the red flag could fly" through revolutionary documents such as Why Is It That Red Political Power Can Exist in China? and The Struggle in the Jinggang Mountains. In Yan'an, Mao solved the issue of the United Front through brilliant works such as the Introducing "The Communist", The Question of Independence and Initiative within the United Front, and Current Strategy in the Anti-Japanese United Front. In Xibeipo, our Party proposed a series of policies for the establishment and construction of New China, targetedly solving the task of how to transition from revolution to construction, how to shift the focus of work to cities, whom to rely on for governing, and how to govern well. In particular, he proposed the "Two Musts"—that comrades must remain humble, prudent, and free from arrogance and rashness, and must preserve the style of hard struggle—addressing the problem of strengthening Party building and preventing corruption and degeneration.
Currently, as the changes unseen in a century accelerate, the complexity and difficulty of the problems we face have significantly increased. On the new journey of the New Era, to carry forward the spiritual pedigree of Chinese Communists, we must be problem-oriented and grasp the essential requirements of the pedigree. We must enhance problem-consciousness, focusing on new problems encountered in practice, deep-seated problems in reform, development, and stability, the urgent anxieties of the masses, major problems in the international landscape, and prominent problems facing Party building. First, we must be adept at discovering problems—improving our sensitivity and foresight to find the true crux beneath complex appearances. Second, we must dare to face problems—soberly recognizing their urgency and difficulty, as well as the importance of solving them. Third, we must be skilled at analyzing problems—looking at them holistically, relationally, and developmentally, analyzing their nature, causes, and manifestations, while distinguishing priorities and grasping the key. Fourth, we must be courageous in solving problems—focusing efforts on the most prominent contradictions, continuously proposing new ideas and methods to "truly solve problems and solve true problems," striving to answer the "Questions of China, the World, the People, and the Times," and delivering an even more excellent "test paper" [23] on the new journey.
V. Persist in a Systems Perspective to Firmly Grasp the Scientific Thinking of the Spiritual Pedigree of Chinese Communists
Engels pointed out: "When we consider nature or human history or our own intellectual activity at first, there presents itself to us the picture of an endless maze of connections and interactions." All things are interconnected and interdependent. The systemic view is the philosophical expression of the universal connection of things; adhering to the systemic view is an important ideological and working method for our scientific grasp of the spiritual lineage of Chinese Communists. Lenin pointed out in Materialism and Empirio-criticism that Marxist philosophy is "cast from a single piece of steel," and that "from this Marxism, cast from a single piece of steel, you cannot eliminate one single substantial part, one single essential part, without departing from objective truth." As an important ideological achievement of the Sinicization of Marxism, the spiritual lineage of Chinese Communists is also "a single piece of steel." From the perspective of time, the spiritual lineage of Chinese Communists is not the spirit of a certain period or a single node, but a spirit that runs through the entire process of the development of the cause of the Party and the people. From the perspective of space, it is not a single spirit of a particular region, but a spirit that covers all regions. The specific spiritual forms generated in a certain period or region during the Chinese revolution, construction, reform, and the New Era are concrete manifestations, deep extensions, horizontal expansions, and vertical developments of the spiritual lineage of Chinese Communists. They embody the organic unity of universality and particularity, and of commonality and individuality. To scientifically grasp the spiritual lineage of Chinese Communists, we must persist in the systemic view and regard it as a comprehensive and integrated concept covering the specific spiritual forms of various historical stages.
In the great practice of the revolution, construction, reform, and the New Era led by the Party, specific great spirits have been formed, such as the Long March spirit, the Old Revolutionary Base Area spirit, the spirit of Resisting U.S. Aggression and Aiding Korea, the "Two Bombs, One Satellite" spirit [24], the Lei Feng spirit, the Jiao Yulu spirit, the Red Flag Canal spirit, the Special Economic Zone spirit, the Flood Control spirit, the spirit of fighting SARS, the Earthquake Relief spirit, the Manned Spaceflight spirit, the Poverty Alleviation spirit, the Anti-Epidemic spirit, the Lunar Exploration spirit, and the Beidou spirit. Although these specific spiritual forms have their own special connotations and individual characteristics, they all embody the essence and key elements of the spiritual lineage of Chinese Communists. They are great spirits cultivated and nurtured by the CPC under difficult and dangerous conditions by combining the universal principles of Marxism with China’s concrete reality; they are great spirits filled with the Party’s glorious traditions and fine styles of work. Their spiritual substance and basic elements are interconnected and consistent. These specific spiritual forms share common cultural roots, theoretical sources, and practical foundations. They are organically unified in the scientific application of the Marxist worldview and methodology, the spiritual nourishment of fine traditional Chinese culture, and the great practice of the revolution, construction, reform, and the New Era led by the Party. They are the great spirits and precious spiritual wealth of the vast Chinese nation that can transcend time and space, possessing majestic power and eternal value.
Xi Jinping pointed out in the report to the 20th National Congress of the CPC: "Only by observing things with the viewpoints of universal connection, comprehensive systems, and developmental change can we grasp the laws of the development of things." The systemic view is a foundational ideological and working method. As an era symbol, historical coordinate, and spiritual peak, the spiritual lineage of Chinese Communists continues to shine with dazzling ideological brilliance and contemporary light. On the new journey of the New Era, to vigorously carry forward the spiritual lineage of Chinese Communists, we should persist in the systemic view and firmly grasp the scientific thinking of the lineage. Regarding the spiritual lineage of Chinese Communists as a dialectically unified, indivisible, interlocking, and complementary ideological system possesses directional, fundamental, global, and strategic value. We should understand and grasp its rich connotations comprehensively, systematically, and through universal connections to truly comprehend its essence and give full play to its era value in inspiring people and coalescing strength. At the same time, we must always persist in using the systemic view to grasp and handle the situations, problems, and tasks we face. First, strengthen forward-looking thinking. Be adept at seeing reality through history and seeing the essence through phenomena; make good use of the "five strategic favorable conditions" and follow the "five paths that must be taken" [25]. Second, strengthen global planning. Grasp the relationship between the whole and the parts, the present and the long term, the macro and the micro, the primary and secondary contradictions, and the relationship between the particular and the general, planning from the overall situation, the long term, and the general trend. Third, strengthen strategic layout. Coordinate the promotion of the Five-Sphere Integrated Plan and the Four Comprehensives, and accelerate the building of a country strong in education, science and technology, talent, culture, sports, health, manufacturing, quality, aerospace, transportation, as well as a Digital China. Fourth, strengthen holistic advancement. Realize the unity of development quality, structure, scale, speed, efficiency, and safety, and enhance the principled, systematic, predictive, and creative nature of our work.
VI. Persist in maintaining a global perspective to firmly grasp the world sentiment of the spiritual lineage of Chinese Communists
There are more than 200 countries and regions, more than 2,500 ethnic groups, and multiple religions in the world. Different histories, national conditions, ethnic groups, and customs make the world more colorful. Without diversity, there would be no human civilization, but this does not deny the unity, stability, and commonality of human society. Marx and Engels pointed out: "The more the original isolation of the separate nationalities is destroyed by the perfected mode of production and intercourse and the division of labour between various nations naturally brought about by these, the more history becomes world history." Persisting in maintaining a global perspective [26] is the era-appropriate expression of the Marxist theory of world history and an inherent requirement for a Marxist political party. Xi Jinping pointed out: "The Manifesto of the Communist Party profoundly analyzed the cross-border nature of capitalist production and its continuous expansion of the world market, scientifically predicted the trend of universal worldliness in material and intellectual production, and further pointed out that communism is not a narrow regional movement. For the proletariat to achieve complete liberation, it must liberate all of humanity, calling on the proletarians of the world to unite. This provides a scientific theoretical basis for Marxist political parties to keep the whole world in mind, benefit mankind, and jointly create a better world." The CPC, established in accordance with Marxist theory on party building, has persisted in maintaining a global perspective since the day of its founding, viewing and grasping Chinese issues from a broader global lens. For example, during the war years, although the revolutionary base areas were located in remote regions, our Party led the people there with a broad mind that took responsibility for the world. They correctly understood and handled relations with the outside world based on the general trend of human development, the general pattern of world changes, and the grand history of China's development. They drew lessons from the developments and changes of the international socialist movement and explored the path of revolution for colonized countries through their own practice of resisting aggression and oppression, providing a feasible path for the vast number of developing countries to establish independent nations. The great spirits formed in this process, such as the Jinggangshan spirit, the Soviet Area spirit, the Long March spirit, the Yan'an spirit, the spirit of the War of Resistance Against Japanese Aggression, the Hongyan spirit, and the Xibaipo spirit, also possess a distinct world sentiment.
The CPC was born in adaptation to the general trend of world development. Mao Zedong pointed out: "The October Revolution helped the advanced intellectuals of the whole world as well as of China to adopt the proletarian world outlook as the instrument for studying a nation's destiny and considering their own problems. Follow the path of the Russians—that was the conclusion." In the course of the revolutionary struggle, facing a complex situation of internal troubles and external aggression, our Party always persisted in maintaining a global perspective. It viewed the cause of the Chinese revolution from a global perspective, closely linked the Chinese revolution with the cause of human progress, actively integrated it into the world socialist movement, and sought international support as well as the sympathy and assistance of the people of the world. Just as the Red Army's Long March was about to reach northern Shaanxi in victory, Mao Zedong put forward the internationalist view of "a peaceful world, where the whole globe shares the same warmth and cold" [27]. In Yan'an, our Party put forward the task of combining China's anti-Japanese national united front with the world peace front. On December 27, 1935, Mao Zedong pointed out in the report "On Tactics Against Japanese Imperialism": "Since the monster of imperialism came into existence, the affairs of the world have become so closely interconnected that it is impossible to separate them... International support is necessary for the revolutionary struggle of all countries and nations in the modern era." In October 1941, the "Anti-Fascist Delegates' Congress of the Oriental Nations" was organized and held in Yan'an, leading to the establishment of the "Anti-Fascist League of the Oriental Nations." "The Chinese people will never forget that peace-loving and justice-loving countries and people, international organizations, and various anti-fascist forces in the world provided precious assistance and support to the Chinese people's War of Resistance Against Japanese Aggression. The Soviet Union provided strong material support; the American 'Flying Tigers' risked opening the Hump route; and a large number of anti-fascist fighters from Korea, Vietnam, Canada, India, New Zealand, Poland, Denmark, as well as Germany, Austria, Romania, Bulgaria, Japan, and other countries directly participated in the Chinese Resistance." In Xibaipo, in the concluding speech of the Second Plenary Session of the Seventh CPC Central Committee, Mao Zedong pointed out: "We cannot imagine that without the Soviet Union, and without the labor movements in Europe and the United States pinning down the power of US imperialism in the West, our Chinese revolution could also have been victorious." After 28 years of bloody struggle, through the New Democratic Revolution, our Party overthrew the rule of imperialism, feudalism, and bureaucrat-capitalism. This not only fundamentally changed the direction of development of Chinese society but also greatly changed the global political landscape, providing a feasible path for the vast number of developing countries to establish independent nations.
Xi Jinping pointed out in the report to the 20th National Congress of the CPC: "The Communist Party of China is a party that seeks happiness for the Chinese people and rejuvenation for the Chinese nation; it is also a party that seeks progress for humanity and the common good for the world." Currently, the world stands once again at a crossroads of history. Faced with changes in the world, the times, and history, the direction to take depends on the choices of the people of all countries. On the new journey of the New Era, to vigorously carry forward the spiritual lineage of Chinese Communists, we should persist in maintaining a global perspective and firmly grasp the world sentiment of the spiritual lineage. First, persist in the path of Chinese-path modernization. Through China's own efforts and practice, we will continuously expand the ways for developing countries to achieve modernization and contribute Chinese solutions, Chinese wisdom, and Chinese strength to world peace and development. Second, persist in building a community with a shared future for humanity. Engels pointed out: "Without common interests, there can be no unity of purpose, let alone unity of action." We must link the future and destiny of all countries through common interests and common challenges, promote the building of a community with a shared future for humanity, move beyond the logic of small circles and zero-sum games, establish the concept of a big family and win-win cooperation, demonstrate the responsibility of a major power, actively participate in the reform and construction of the global governance system, and strive to build a world of lasting peace, universal security, common prosperity, openness, inclusiveness, cleanliness, and beauty. Third, persist in building a new type of international relations. We must firmly safeguard international fairness and justice, advocate and practice true multilateralism, deepen and expand equal, open, and cooperative global partnerships, and promote the construction of a new type of international relations featuring mutual respect, fairness, justice, and win-win cooperation. Fourth, persist in promoting the common values of all humanity. Beyond differences in region and skin color, we should take the common interests of mankind as the intersection point and work with people of all countries to promote the common values of peace, development, fairness, justice, democracy, and freedom. We should promote mutual understanding and affinity among the people of all countries and jointly respond to various global challenges.