Marxism Research Network
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Li Yi: Theoretical Significance of the Worldview and Methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era

Academy News

The report to the 20th National Congress of the CPC pointed out: "Our Party has had the courage to conduct theoretical exploration and innovation. With an entirely new perspective, it has deepened its understanding of the laws of governance by a Communist party, the laws of socialist construction, and the laws of the development of human society. It has achieved major results in theoretical innovation, which are concentrated in the Thought on Socialism with Chinese Characteristics for a New Era." The great transformations of the decade of the New Era are due to the scientific guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Engels pointed out: "A great advantage of our party is that it has a new, scientific worldview as its theoretical foundation." The worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era represent a new development of the Marxist worldview and methodology; it is a complete worldview that "must be mastered unconditionally." This worldview and methodology are not only a synthesis of practice and a summary of theory but also the result of spiritual reflection. They serve as both an epistemology for understanding 21st-century Marxism and contemporary Chinese Marxism and an ontology based on the developmental practice of the New Era; furthermore, they constitute the values of contemporary Chinese Communists. The report to the 20th National Congress of the CPC stated: "To continue advancing theoretical innovation based on practice, we must first master the worldview and methodology of the Thought on Socialism with Chinese Characteristics for a New Era, and adhere to and make good use of the stances, viewpoints, and methods running through it." The report proposed the "Six Musts": we must put the people first; we must maintain self-confidence and self-reliance; we must uphold the fundamentals and break new ground; we must stay problem-oriented; we must apply systems thinking; and we must maintain a global vision. These "Six Musts" are the concentrated reflection of the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. They profoundly embody the stances, viewpoints, and methods that permeate this Thought, and deeply reveal its fundamental political stance, thorough theoretical character, unique spiritual temperament, and scientific method of thinking. They constitute an interconnected and internally unified organic whole, reflected throughout the entire content of the "Ten Clarifications," the "Fourteen Commitments," and the "Thirteen Areas of Achievement." They provide the "golden key" for us to grasp and apply the ideological essence of this scientific theory and further elevate the Marxist level of the entire Party.

I. Putting the people first is a red thread running through Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and the practical logic of development in the New Era, embodying the unity of the Marxist view of truth, history, and values.

Marxism is a worldview for the liberation of the proletariat and humanity; it is a theory of the people. Putting the people first is an enrichment and development of the Party’s nature and purpose. It is embodied in all aspects and the entire process of the CPC’s governance of the country. It centrally elucidates that Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is a theory that comes from the people, is for the people, and benefits the people; it is a scientific theory that is grounded, warm, and wins the hearts of the people.

Putting the people first fully embodies the governing philosophy that "The people are the lands and rivers, and the lands and rivers are the people [1]." Unifying "the lands and rivers" with "the people" is a new theoretical creation of the Sinicization of Marxism, making an original contribution to the Marxist view of "the lands and rivers" and the people. "First" (至上, zhìshàng) implies the highest or primary position. It is a concentrated revelation of the essential relationship between the principal status of the people and the socialist system. It fully illustrates the height and position the CPC accords to the people and reveals its fundamental difference from other theories. As Mao Zedong once said, the exploiting classes also talk about "loving the people," but "their talk of 'loving the people' is for the sake of exploitation, to squeeze things out of the common people. This is much like feeding an ox. Why feed an ox? Besides plowing the fields, the ox has another use, which is providing milk. The 'love for the people' of the exploiting classes is much like the love for an ox." The "respect" and "love" for the people shown by feudal rulers were merely means to an end; they looked down from above as "parents of the people" [2], and their so-called service to the people was merely a form of charity. Shang Yang [3] compared the relationship between the ruler and the laboring people to that between a blacksmith and iron, or a potter and clay—the iron and clay become whatever the blacksmith and potter mold them into. Marx pointed out in A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction: "The German King calls the people his people, just as he calls the horse his horse. The King’s declaration that the people are his private property merely expresses that the owner of private property is the King." Although Western Enlightenment thinkers propagated humanism, under the system of private property, the fundamental relationship cannot change. Democratic elections exist only as tools for gaining power, and gaining power is more about controlling capital than serving the people. In contrast, all our power belongs to the people; the masses are the masters of the country, and Communist Party members are the public servants of the people. As Xi Jinping has repeatedly emphasized: "Every Communist Party member, no matter how high their position, is a service worker for the people." Communists are among the people, not outside them, and certainly not above them. Everything for the people is where the truth lies and is consistent with reason; it is the worldview of Chinese Communists and where their faith resides. It is precisely because of such firm faith that we can keep the people in our hearts and place their interests in the "first" position. "The seat of the National Assembly is among the people, not in some building made of large stones." The "People as the Lands and Rivers" theory carves the seal of the people onto the state, profoundly demonstrating that the CPC has no special interests of its own.

Putting the people first is the concentrated expression of the values of Chinese Communists. "I will put aside my self for the sake of the people [4]" is both a vow and a commitment. For Communists, adhering to putting the people first is not only a responsibility but also the very value they pursue. The "no one left behind" in the battle against poverty [5] and "not giving up on a single person" in the fight against the COVID-19 pandemic are vivid depictions of the stances, viewpoints, methods, and value pursuits of Chinese Communists in the New Era. In the struggle against the COVID-19 pandemic, Xi Jinping emphasized: "What does putting the people first mean? Having so many people revolve around one patient truly reflects doing whatever it takes." From infants only 30 hours old to centenarians, we spared no effort to treat every life, and the lives and dignity of the people were fully protected. "To protect the lives and safety of the people, we are willing to sacrifice everything!" This is the connotation of "first" and the highest pursuit of value. "The people" is both a collective concept and an individual one. It requires us to show empathy, pour out our emotions, and not allow averages to hide the majority, but rather to keep all the people—especially the majority of ordinary masses—in our hearts. Because "the people are not abstract symbols, but individuals of flesh and blood with emotions," we "cannot substitute our personal feelings for the feelings of the people." This is the value orientation of Chinese Communists and their fundamental stance.

We write the story of putting the people first through the vivid practice of whole-process people’s democracy. Xi Jinping pointed out in the report to the 20th National Congress of the CPC: "Whole-process people’s democracy is the defining feature of socialist democracy; it is the broadest, most genuine, and most effective democracy." Democracy is not the patent of any specific country or social system but a common value of all humanity. Xi Jinping used "eight criteria" [6] to clarify what democracy is: whether the country's leadership can be replaced in an orderly and lawful manner; whether all people can manage state, social, economic, and cultural affairs according to the law; whether the masses can smoothly express their interests and demands; whether all sectors of society can effectively participate in the country's political life; whether national decision-making can achieve scientific and democratic standards; whether talents in all fields can enter the national leadership and management system through fair competition; whether the governing party can achieve leadership over state affairs in accordance with the Constitution and laws; and whether the exercise of power can be effectively constrained and supervised. Regarding whether the people have realized their status as masters of the country, Xi Jinping proposed "four checks" and "four further checks": check whether the people have the right to vote, and further check whether they have the right to extensive participation; check what verbal promises the people receive during elections, and further check how many of those promises are fulfilled after the election; check what kind of political procedures and rules are stipulated by systems and laws, and further check whether these systems and laws are truly implemented; check whether the rules and procedures for the operation of power are democratic, and further check whether power is truly subject to the supervision and constraint of the people. True democracy does not remain on paper or stop at formalities; its importance lies in implementation, looking at the process but even more at the results. Marx and Engels once said: "What is democracy? It must have a certain meaning, otherwise it cannot exist. Therefore, the whole problem lies in determining the true meaning of democracy." When Marx criticized the "epidemic" of viewing democracy and universal suffrage as a panacea, he emphasized that relying on universal suffrage to govern a country is like a sailor on a ship lost while rounding Cape Horn: they do not study the wind or weather, they do not use a sextant, but instead use votes to choose a direction and declare that the majority's decision cannot be wrong... using a system where everyone is given a ballot and the numbers are tallied to achieve an end is, in any case, a poor tactic. Just as Hegel said in The Philosophy of History: "In the Polish Diet, it was a rule that no political measure could be passed unless every single deputy agreed. It was precisely because of this kind of 'freedom' that Poland met its ruin as a nation." From this, we more clearly recognize the essence of Western-style democracy and better appreciate the significance of "people’s democracy is the lifeblood of socialism."

II. Self-confidence and self-reliance are the distinct characteristics of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, reflecting the spiritual world of contemporary Chinese Communists and the mental outlook of contemporary Chinese people.

A person cannot stand without spirit, and a country cannot be strong without spirit. Self-reliance begins first and foremost with the spirit. Only with confidence can one be self-reliant, and only through self-reliance can one gain confidence. The two are mutually inclusive and unified; both take the self as the object of cognition. The deeper one’s understanding of oneself, the more confident one can be; the more confident one is, the more self-reliant one becomes. Self-confidence and self-reliance are not only manifestations of the spirit of self-esteem and self-strengthening but also the concentrated manifestation of holding fast to faith, conviction, and ideal values.

Self-reliance means taking one's own path; Chinese problems must be answered by the Chinese themselves. The journey of the Chinese people and the Chinese nation from the profound suffering of modern times toward the bright prospects of great rejuvenation has never had a textbook or ready-made answers. The successful path of the CPC’s century-long struggle was explored and opened by leading the people independently; the Chinese chapters of Marxism were practiced by Chinese Communists relying on their own strength. Xi Jinping emphasized that China's national conditions are our greatest characteristic. Taking one’s own path is the starting point of all the CPC’s theory and practice, and it is the historical conclusion drawn from the CPC’s century of struggle. This unwavering confidence and determination to take one's own path is the powerful spiritual force for the CPC to march forward independently, and the fundamental guarantee for the cause of the Party and the people to move from victory to victory. The victory in the battle against poverty and the comprehensive building of a moderately prosperous society [7] are vivid annotations: for China to develop, it must ultimately rely on itself. "The greatest determination produces the highest wisdom." Whether in the past, present, or future, we must strengthen our national self-esteem and confidence, and constantly enhance our ambition, backbone, and confidence [8] to push forward, unswervingly following our own path.

Confidence comes from a scientific understanding of the objective laws of social and historical development, and from a firm faith in Marxism, which reflects the laws of the development of nature, society, and human thought. What we believe in is the truth, the laws and trends of historical development, and the support of the people. The old path of closure and ossification [9] will not work, nor will the evil path of changing flags and banners [10]. The path of socialism with Chinese characteristics is navigable, correct, and effective. Only this path, and no other, can lead China, the Chinese people, and the Chinese nation to continue moving forward. Our path, theory, system, and culture were formed in practice and have been verified by practice. The confidence of the CPC and the Chinese people stems from more than 40 years of the great practice of reform and opening up, from more than 70 years of arduous exploration since the founding of the New China, from more than 100 years of the CPC’s great social revolutionary practice, and from more than 5,000 years of the inheritance and continuity of Chinese civilization. After years of development, the Chinese generations born in the 1970s, 80s, 90s, and 2000s can now "look at the world on an equal footing" [11] when they go abroad. This is confidence. Observing the world with this kind of confidence not only broadens our horizons but also makes us more objective. Such a worldview is a portrayal of confidence and, moreover, a sublimation of our thoughts and spirit.

The people's self-confidence is unified with their reliance on and trust in the Communist Party of China. The historical achievements made and the historical transformations that have occurred during the decade of the New Era stand in sharp contrast to the continuous internal disorder seen in some regions and countries around the world. The Edelman Trust Barometer shows that the Chinese government’s trust rating has ranked first among all surveyed countries and regions for the past five years. Ipsos rankings for global social cohesion and happiness also place China first. Only when one is "trustworthy" can there be "genuine self-confidence." Just as, in a certain sense, upholding the Two Establishments is an expression of the Four Confidences, the two are unified. This philosophy of confidence is the inevitable conclusion of persisting in the unity of objective laws and subjective initiative; it is the inevitable judgment of the unity of conformity to laws and conformity to purpose. It represents a re-summarization and re-understanding of the path, theory, system, and culture of the Sinicization of Marxism; it is a synthesis of spiritual reflection and a sublimation of the Chinese people's "spiritual initiative."

III. Upholding the fundamentals and breaking new ground is the theoretical character of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and the inevitable conclusion of persisting in the dialectical unity of theory and practice, subject and object, and knowledge and action based on reality.

Upholding the fundamentals and breaking new ground is the distinct atmosphere of socialism with Chinese characteristics in the New Era and a prominent hallmark of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. It expresses the intellectual and logical starting point of this theory’s formation, and is the necessary logic for our persistence in and development of Marxism. Only by upholding the fundamentals can we avoid losing our way or making subversive errors [12]; only by breaking new ground can we grasp and lead the times. Upholding the fundamentals and breaking new ground form an inseparable whole; only by truly upholding the fundamentals can we truly achieve innovation. Upholding the fundamentals means, first and foremost, upholding the belief and faith in Marxism and persisting in the Marxist stance, viewpoint, and method. It means upholding the fine traditions of the Communist Party of China and upholding the essence and marrow of fine traditional Chinese culture, revolutionary culture, socialist culture, and all the triumphs of human civilization. Breaking new ground on this basis means application in combination with reality and creation within practice. We must remain unshakable in our adherence to the basic principles of Marxism, the comprehensive leadership of the Communist Party of China, and socialism with Chinese characteristics. We must treat all new things with great enthusiasm, continuously expand the breadth and depth of our understanding, dare to say new things that our predecessors did not say, dare to do things that our predecessors did not do, and guide new practice with new theory. This is the connotation and substance of upholding the fundamentals and breaking new ground.

Upholding the fundamentals and breaking new ground is an inevitable requirement for persisting in and developing Marxism. "Unifying the persistence in Marxism with the development of Marxism, and making continuous new theoretical creations in combination with new practice, is the secret to Marxism remaining eternally full of vigor and vitality." Marxism is a scientific theory, and it is also necessarily a developing theory. Marx and Engels repeatedly emphasized: "Our theory is a developing theory," which advances alongside social practice and scientific development. Development must occur within persistence, and persistence is maintained through development. Persisting in and developing Marxism has always been a primary thread. To defend the fundamental stance of Marxism, Marx and Engels conducted unremitting struggles against various forms of anti-Marxism, including so-called "Marxism." In a certain sense, the history of persisting in and developing Marxism is also a history of struggle against various so-called "Marxisms." At the end of the 1870s, addressing the state of ideological confusion within the French Workers' Party, Marx noted: "All I know is that I am not a 'Marxist'." That is to say, there is a unified standard for being a Marxist, and true Marxists must be exemplars of persisting in and developing Marxism. Meanwhile, Marx and Engels consistently struggled against "various socialisms"; many of their works were critiques of so-called "true socialists." For example, in the Manifesto of the Communist Party, they devoted nearly one-third of a chapter specifically to criticizing the errors of so-called feudal and bourgeois socialisms. In a certain sense, the history of persisting in and developing Marxism is a history of upholding the fundamentals and breaking new ground. The persistence and development of Marxism, and the upholding of fundamentals and breaking of new ground, are unified; they are the inherent requirements of dialectical materialism and historical materialism. Divorced from the correct direction of persistence, development will inevitably be blind and innovation will lose its soul; without development and innovation based on practice, theory will inevitably become rigid and dogmatic. As Xi Jinping emphasized: "Through upholding the fundamentals and breaking new ground, we have formed the theoretical system of socialism with Chinese characteristics. Upholding the fundamentals means we cannot deviate from Marxism or socialism, but we must not 'carve a mark on a moving boat to find a dropped sword' [13]; we must also move forward and advance with the times, otherwise we will be rigid, stale, and obsolete." Only through true persistence can there be development that advances with the times; and only through continuous enrichment and development can there be true persistence. This is the important theoretical logic derived from the over 100-year history of the Communist Party of China.

The "Two Combinations" [14] are the inevitable result of upholding the fundamentals and breaking new ground, and we must continue to deepen the "Two Combinations" through this process. The transition from "one combination" to "two combinations" marks a new leap in the Sinicization of Marxism and opens a new realm for the Sinicization and modernization of Marxism. Since the beginning of the modern era, in the debate over "Ancient versus Modern, Chinese versus Western," both the cultural conservatism represented by New Confucianism and the liberalism represented by "Westernization theory" held different views but both set Marxism in opposition to traditional Chinese culture. Cultural conservatism negated Marxism by totally affirming traditional Chinese culture, while "Westernization theory" negated Marxism by totally negating traditional Chinese culture. The "Two Combinations" are a profound answer to the "Ancient versus Modern, Chinese versus Western" debate and are a concentrated expression of the CPC's persistence in upholding the fundamentals and breaking new ground. To make "Marx speak Chinese" and ensure that Marxism takes firm root in China, we cannot detach ourselves from the historical and mass foundations of China's great social transformations. In a certain sense, upholding the fundamentals means not allowing theoretical innovation and creation to become detached from the soil of reality, history, and culture. We must both persist in making the past serve the present and achieve the weeding out of the old to bring forth the new, connecting the essence of Marxist thought with the cream of fine traditional Chinese culture and integrating it with the common values that the people "use daily without being aware of them" [15], thereby continuously endowing scientific theory with distinct Chinese characteristics. Chinese Communists adhere to the great path of human development and inherit the great cause of the Chinese national spirit; they are the faithful inheritors and promoters of fine traditional Chinese culture. This is a responsibility and mission, and it is also what persisting in Marxism entails. As Xi Jinping pointed out: "That China took this path is inseparable from Chinese culture. The road of socialism with Chinese characteristics that we travel has its inherent genetic code right here, in the gene of fine traditional Chinese culture. Therefore, we must now do this with perfect assurance and pride—to excavate and combine with fine traditional Chinese culture, truly realizing the Sinicization and modernization of Marxism." This is the path of the "Two Combinations" and the requirement of upholding the fundamentals and breaking new ground.

IV. Adhering to a problem-oriented approach is the practical quality of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, marking the starting point and the ultimate goal of this theory as it comes from practice and returns to practice.

Contradictions are ubiquitous and ever-present; understanding and transforming the world is a process of discovering and solving problems. Viewed philosophically, a problem-oriented approach is a way of understanding and transforming the world. "The philosophers have only interpreted the world in various ways; the point, however, is to change it." This expresses the significant meaning of discovering and solving problems and adhering to a problem-oriented approach. The mission shouldered by Marxism dictates that it must be based on realistic problems and face the tasks of the times directly. This is where the "source" and "root" of Marxism lie. The transformation of socialism from utopia to science was precisely built upon the foundation of scientific analysis of realistic problems. Marx pointed out: "The problems proposed by an era have a common fate: the main difficulty is not the answer, but the problem. Therefore, true criticism must analyze not the answer, but the problem. The problem is the public, fearless voice of the times that controls all individuals. The problem is the slogan of the times, the most practical cry of its manifestation of its own spiritual state." Human society develops and progresses through the constant discovery and resolution of problems. "Every era always has its own problems; as long as we scientifically understand, accurately grasp, and correctly solve these problems, we can continuously push our society forward."

Scientifically answering the questions of the world, of China, of the people, and of the times with a distinct problem-oriented approach is the theoretical basis and distinct characteristic of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Xi Jinping emphasized: "We must study and master the basic principles of the movement of contradictions in things, continuously strengthen problem awareness, and actively face and resolve the contradictions encountered in our progress. Problems are the form of expression of the contradictions in things. Our emphasis on enhancing problem awareness and adhering to a problem-oriented approach means acknowledging the universality and objectivity of contradictions, and being good at taking the understanding and resolution of contradictions as a breakthrough point to open up new situations in our work." Whether it is scientifically answering the three major questions of the times [16], proposing and implementing the spirit of the Eight-Point Regulations, or practicing various major strategic deployments, the problem-oriented approach runs through the entirety of development. This is not only an important worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era but also the stance, viewpoint, and method that permeate it.

Problems come from reality, and solving them requires going into practice. To persist in and develop Marxism, we must combine it with China’s specific realities. "Our persistence in taking Marxism as our guide is intended to use its scientific worldview and methodology to solve China’s problems, not to recite and repeat its specific conclusions and words, much less to treat Marxism as an unchanging dogma." Adhering to a problem-oriented approach is a direct reflection of persisting in combining the basic principles of Marxism with China’s specific realities. Only by persisting in proceeding from specific realities, objective reality, and the needs of the times can we find the "clogging points" and "bottleneck" problems that truly restrict development. Only by making correct answers based on realistic problems can we form theoretical results that advance with the times and better guide Chinese practice. For example, "accelerating the construction of a new development pattern with the domestic cycle as the mainstay and the domestic and international dual cycles promoting each other" was proposed by Xi Jinping in March 2020 after discovering the problem of partial breakage in the global industrial and supply chains under the impact of the pandemic during an investigation at Zhoushan Port in Zhejiang. In October of the same year, the Fifth Plenary Session of the 19th CPC Central Committee made a comprehensive deployment for constructing the new development pattern, which became a "strategic layout and preemptive move to grasp the initiative for future development." The report to the 20th CPC National Congress clearly stated: "Problems are the voice of the times; answering and guiding the solution of problems is the fundamental task of theory." To complete this fundamental task well, we must focus on new problems encountered in practice, deep-seated problems existing in reform, development, and stability, the urgent and anxious problems of the masses, major problems in the changing international situation, and prominent problems facing Party building. We must use the resolution of practical problems as a breakthrough point to open up new situations in work, persist in heading toward problems and following problems, and push history forward through the resolution of one problem after another.

Adhering to a problem-oriented approach requires strengthening one's awareness of potential dangers. Prosperity brings sloth, while adversity brings survival [17]. Xi Jinping has repeatedly emphasized: "The great rejuvenation of the Chinese nation is definitely not something that can be achieved easily by simply beating drums and clanging gongs," and "the road ahead cannot be smooth sailing; the brighter the prospects, the more we must enhance our awareness of potential dangers, stay prepared for danger in times of peace, and comprehensively understand and powerfully respond to major risks and challenges." If firm confidence represents strength and belief, then the awareness of potential dangers represents sobriety and strategy. The two are unified. To achieve the prosperity, development, and long-term stability of the Party and the country, and to continue the great social revolution that the CPC has led the people in for over a century, we must never become arrogant because of victory, never become slack because of success, and never retreat because of difficulties. Since the 18th CPC National Congress, Xi Jinping has spoken about risk prevention at almost every meeting. Risks are potential problems with two possibilities of existence; when we are aware of their presence, we can guide the situation according to circumstances, transforming the risk into a possibility that is favorable to us. This also reflects our consciousness and initiative in adhering to a problem-oriented approach. To enhance the awareness of potential dangers, we must adhere to bottom-line thinking, and with a sense of responsibility of "always being concerned," be prepared for danger in times of peace, take precautions, and always maintain the sobriety of "going for an exam" [18].

Upholding a problem-oriented approach requires strengthening the sense of responsibility to answer questions and the capability to solve them. Responsibility is an essential quality for Party cadres. Determination is more important than cognition, and responsibility is more critical than methodology. "In staying true to our original aspiration and founding mission [19], the key is to have the self-awareness to face problems head-on and the courage to turn the blade inward. We must persist in a problem-oriented approach and solve problems with 'real swords and spears' [20]." Solving problems with real swords and spears requires us to fully possess the determination and will to dare to take responsibility, as well as the capability and skill to produce practical measures and seek substantive results. We are currently in a period where "the boat is in midstream where the current is swiftest, and the man is halfway up the mountain where the path is steepest" [21]; there is no room for retreat. We must carry forward the spirit of struggle and enhance our capability for struggle. We must improve our political ability, investigative research ability, scientific decision-making ability, ability to tackle key problems in reform, emergency response ability, mass work ability, and implementation ability through practice and hard work. We must persist over the long term and strive to forge ourselves into the "strongest steel reinforcements" within the grand edifice of the cause of the Party and the people.

V. Upholding a systemic concept is a practical summary of the dialectical materialist principle of universal connection; it reflects the global vision and strategic height of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.

The systemic concept is an important epistemology and methodology of dialectical materialism, serving as a foundational mode of thought and work. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era persists in applying the systemic concept to comprehensively coordinate and advance all aspects and fields of socialist modernization. It is a scientific theoretical system characterized by systematic comprehensiveness, strict logic, rich connotation, and internal unity. Since the 18th National Congress [22], President Xi has proposed the overarching coordination of the Great Struggle, Great Project, Great Cause, and Great Dream [23], and the integrated advancement of the "Five-Sphere Integrated Plan" and the coordinated advancement of the "Four Comprehensives" strategic layout. He proposed that the New Development Philosophy is "an interconnected and mutually promoting collective whole with intrinsic links." He further noted that "economic and social development is a systemic project that must comprehensively consider various factors such as politics and economy, reality and history, matter and culture, development and people's livelihood, resources and ecology, as well as domestic and international dimensions." All of these are the results of upholding a systemic concept.

First, it emphasizes the systemic concept as a method for understanding and solving problems. For example, regarding the strengthening of top-level design for reform, the Third Plenary Session of the 18th CPC Central Committee in November 2013 reviewed and adopted the Decision of the Central Committee of the Communist Party of China on Several Major Issues Concerning Comprehensively Deepening Reform. This involved 336 reform items covering all aspects of economic and social development. In this regard, Xi Jinping pointed out: "This project is extremely grand; piecemeal adjustments will not work, and fragmented patching is insufficient. It must be a comprehensive and systemic reform and improvement, a linkage and integration of reforms and improvements in various fields, to form an overall effect and achieve overall results in the modernization of the national governance system and governance capacity." Reforms in various fields are closely linked and intertwined; reform in any single field will affect others. One who does not plan for the whole is insufficient to plan for a part; one who does not plan for the long term is insufficient to plan for the moment. It is necessary to master the relationships between the whole and the part, the present and the long term, the macro and the micro, the primary and secondary contradictions, and the particular and the general, while strengthening forward-looking thinking, overall planning, and holistic advancement. For instance, in grasping the construction of ecological civilization, Xi Jinping emphasized: "Mountains, rivers, forests, farmlands, lakes, and grasslands are a community of life. The lifeblood of people lies in the fields, the lifeblood of fields lies in the water, the lifeblood of water lies in the mountains, the lifeblood of mountains lies in the soil, and the lifeblood of soil lies in the trees. Land-use control and ecological restoration must follow the laws of nature. If those who plant trees only care about planting trees, those who manage water only care about managing water, and those who protect fields simply protect fields, it is easy to lose sight of one thing while attending to another." Systemic thinking means thinking within the context of universal connections; one cannot "attack one point while ignoring the rest" [24]—one must see the "forest" even more than the "trees."

Second, it emphasizes that upholding a systemic concept requires calculating the "comprehensive account" and the "overall account." Xi Jinping pointed out: "In conducting affairs, one must master this principle: one must calculate the big account, the long-term account, the integral account, and the comprehensive account." In essence, this is calculating the "systemic account." In actual production and life, we cannot look only at one region while ignoring the whole, look only at one moment while disregarding the long term, or look only at gains while disregarding costs. While doing "addition," we must pay even more attention to the potential "subtraction," striving to achieve a unity of development quality, structure, scale, speed, efficiency, and security.

Third, it emphasizes the power of coordination. For example, it emphasizes coordinating the strategic overall situation of the great rejuvenation of the Chinese nation and the world's once-in-a-century profound changes [25]. Based domestically while looking globally, we must profoundly recognize the impact of the complex international situation on China. We must maintain strategic resolve while being adept at proactive response; we must concentrate on managing our own affairs well while actively participating in global governance to create a favorable environment for domestic development. Furthermore, it emphasizes coordinating development and security, firmly establishing a Holistic Approach to National Security, safeguarding the new development pattern with a new security pattern, being adept at foreseeing and predicting various risks and challenges, and continuously enhancing the security of development.

Fourth, it emphasizes the reciprocal force of mutual relationships. This includes the relationships between the whole and the part, the present and the long term, and so on. For example, the economic base determining the superstructure is a fundamental tenet of Marxism, but the relationship between the two "is not a simple, linear logic of determination and being determined." As Engels repeatedly emphasized in his later years, while the economic base plays a decisive role, the superstructure can "react upon its environment and even upon the causes that gave rise to it." Xi Jinping’s profound discourse on reciprocal relationships, as well as his thought on recognizing the relationship between determination and reaction within mutual relations, represents an enrichment and development of basic Marxist principles using the systemic concept.

Fifth, it emphasizes seeing problems through the system and strengthening forward-looking thinking. The "Big Picture of History," the "Global View," and the "Role View" proposed by Xi Jinping are all manifestations of strengthening forward-looking thinking through the systemic concept. Upholding a systemic concept requires us to closely follow and grasp the major trends of economic and social progress. We must be adept at viewing problems through a comprehensive, dialectical, and long-term lens, connecting history, reality, and the future. We must place short-term, medium-term, and long-term goals and tasks on the same "chessboard" for planning, taking all factors into account and implementing comprehensive policies. We must be adept at seeing reality through history, perceiving essence through phenomena, and grasping the primary contradiction and the primary aspect of the contradiction. We must continuously improve our capabilities in strategic thinking, historical thinking, dialectical thinking, systemic thinking, innovative thinking, rule-of-law thinking, and bottom-line thinking.

VI. Having a global vision is an attitude and a realm, as well as our "world view" for understanding the relationship between China and the world; it reflects the progressiveness and value implications of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.

When the Great Way prevails, the world is shared by all [26]. 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 Great Harmony for the world [27]. The CPC always observes the future and destiny of humanity with a global vision. It correctly understands and handles relations with the outside world from the grand trend of human development, the grand pattern of world change, and the grand history of China's development, standing on the right side of history and the side of human progress. Xi Jinping pointed out: "The people of all countries in the world should uphold the concept that 'all under heaven are one family' [28], open their arms, understand each other, seek common ground while reserving differences, and work together to build a community with a shared future for humanity." "Tianxia" (all under heaven) represents the whole and implies that "nothing lies outside the world." The "Tianxia view," as a concept, is an inheritance of excellent traditional Chinese culture. It embodies a dialectic of looking at the big picture—seeing the small from the large and the near from the far—and reflects the ideal and sentiment of "observing the world from the perspective of the world." Persisting in having a global vision reflects the broad mind and mission-driven responsibility of Chinese Communists to make greater contributions to the progress of human society.

Persisting in having a global vision is the "world-historical view" of Chinese Communists. On March 23, 2013, at the Moscow State Institute of International Relations in Russia, Xi Jinping first proposed the concept of building a community with a shared future for humanity. Today, it is not difficult to feel the forward-looking, advanced, and leading nature of this concept. "The COVID-19 pandemic has accelerated the adjustment of the international landscape, and the world has entered a period of turbulent change. The international community is undergoing major tests between multilateralism and unilateralism, openness and closure, and cooperation and confrontation. 'What is wrong with the world, and what should we do?' has become the question of the times. 'Those who perceive the trend are wise; those who follow the trend are smart.' [29] Humanity lives in the same global village, and the interests and destinies of all countries are closely linked. The aspiration of people in all countries for a better life has become stronger, and the trend of the times—peace, development, cooperation, and win-win results—is unstoppable." The beauty of a fine soup lies in the harmony of different ingredients [30]. People living in the same world have common interests and common values. All countries need to join hands to promote the common values of humanity—peace, development, equity, justice, democracy, and freedom—and jointly respond to various global challenges.

The common values of all humanity are by no means "universal values." Those who propagate the Western theory of "universal values" subjectivize and pragmatize values—meaning "what is useful to me" constitutes a value—denying the objectivity of values. A community with a shared future for humanity should possess the common values of all humanity. This is also a common pursuit based on the common interests of humanity.

China's development cannot be separated from the world, and the world's development also needs China. The CPC always positions and understands China's own development within the context of global development. Persisting in having a global vision is the inevitable conclusion of the Chinese Communists' understanding of their relationship with the world. Because the CPC recognizes that only when the world is well can China be well; and when China is well, the world will be even better. "What you do not wish for yourself, do not do to others." [31] We must focus on managing our own affairs well and seek "each appreciating their own beauty and the beauty of others" [32]. China's development benefits from the international community, and China also contributes to global development. As Xi Jinping pointed out: "We must think about and clarify our own country's direction of development, and we must also think about and clarify our way of getting along with other countries and the world." In recent years, China's contribution to global economic growth has generally remained at around 30%, making it the largest engine of world economic growth. China was the first to pledge to make COVID-19 vaccines a global public good, the first to support the waiver of intellectual property rights for vaccines, and the first to carry out vaccine production cooperation with developing countries. On the new journey of the New Era, the CPC will always observe the future and destiny of humanity with a global vision. It will persist in openness rather than closure, insist on mutual benefit and win-win results rather than zero-sum games, and persist in upholding fairness and justice. China will always adhere to the diplomatic policy goals of maintaining world peace and promoting common development, devote itself to building a community with a shared future for humanity, contribute to solving common problems facing humanity, and draw on and absorb all the outstanding achievements of human civilization with a broad mind that "admits a hundred rivers" [33]. Together with the people of all countries, China will push the wheel of history toward a bright future.

To deeply implement the spirit of the 20th CPC National Congress, firmly grasp the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and master the "Six Must-Persists" [34]—the theoretical essence of this thought—one must achieve "two unities." On the one hand, worldview and methodology must be unified; on the other hand, worldview and methodology must be unified with standpoint, viewpoint, and method. The Marxist worldview and methodology are unified; the worldview is itself a methodology. Engels pointed out: "Marx's whole worldview is not a doctrine, but a method. It does not provide ready-made dogmas, but starting points for further investigation and the method for that investigation." This is the explicit assertion by Marx and Engels that worldview is methodology. Its significance lies not in suggesting there is no distinction between the Marxist worldview and methodology, but in elucidating the role and essential requirements of the theory. Marx and Engels repeatedly emphasized that dialectical materialism and historical materialism should be taken as a guide for studying history. If one treats them as ready-made formulas and trims historical facts to fit them, the theory will transform into its own opposite. This is the reason and basis for the unity of worldview and methodology. Marx explicitly declared: "I am therefore not in favor of our hoisting a dogmatic banner," and "we do not dogmatically anticipate the world with a new principle: Here is the truth, kneel down before it!" That the Marxist worldview must become a methodology reflects the essential characteristics of Marxism. Because it comes from practice and must return to practice, it is a worldview that develops within practice. It is precisely because of this that Marxism can become a methodology. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is both a complete and scientific worldview and a methodology. This thought was founded and developed within the practice of China in the New Era. Regarding major questions of the times—such as what kind of socialism with Chinese characteristics to uphold and develop in the New Era and how to uphold and develop it; what kind of great modern socialist power to build and how to build it; and what kind of long-term governing Marxist party to build and how to build it—it has proposed a series of original new concepts, new ideas, and new strategies for governance. Facing the overall strategy of the great rejuvenation of the Chinese nation and the world’s once-in-a-century great changes [35], it is a worldview rooted in the developmental practice of China, and an action guide for building a modern socialist country in all respects, advancing toward the Second Centenary Goal [36], and realizing the great rejuvenation of the Chinese nation.

To deeply implement the spirit of the 20th CPC National Congress, one must also profoundly recognize that the Marxist worldview and methodology are unified with its standpoint, viewpoint, and method. This is also the theoretical logic of "combining the basic tenets of Marxism with China's specific realities and with China's fine traditional culture" [37]. Adhering to the Marxist standpoint, viewpoint, and method is the process of applying its worldview and methodology to solve practical problems. It can be said that the process of the Sinicization and modernization of Marxism is, in fact, the practical process of using the Marxist standpoint, viewpoint, and method to solve Chinese problems, as well as the process of forming innovative theory. Mao Zedong Thought, Deng Xiaoping Theory, the Theory of Three Represents, the Scientific Outlook on Development, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era are not only the results of applying the Marxist standpoint, viewpoint, and method, but also the fruits of advancing these basic standpoints, viewpoints, and methods with the times. Why the CPC is capable, and why socialism with Chinese characteristics is good, is ultimately because Marxism works, and because the Sinicized and modernized Marxism works. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era persists in using Marxism to observe the era, interpret the era, and lead the era. It uses the vivid and rich practice of contemporary China to promote the development of Marxism, continuously deepening the understanding of the laws of Communist Party governance, the laws of socialist construction, and the laws of the development of human society, continuously opening new realms for contemporary Chinese Marxism and 21st-century Marxism. We treat science with a scientific attitude and pursue truth in the spirit of truth; we must treat Marxism with a Marxist attitude, and we must study the standpoint, viewpoint, and method that run through Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as a unified whole. This is the required attitude for our study, and it is also the essential requirement of the standpoint, viewpoint, and method themselves.