Wang Xinyan: Xi Jinping's Theory on the Unity of Knowledge and Action
Abstract: Xi Jinping’s theory of the unity of knowing and doing is a creative application and innovative development of Marxist epistemology, as well as a creative transformation and innovative development of the view of knowing and doing in traditional Chinese philosophy; it is thus a major theoretical achievement in the Sinicization of Marxist epistemology. Xi Jinping’s theory of the unity of knowing and doing constitutes the epistemological foundation of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. It not only emphasizes that knowing is the prerequisite and foundation and that one must use knowing to promote doing, but also emphasizes that doing is the focus and the key, and that one must use doing to promote knowing. Through this, he offers a profound interpretation of the rich connotations of the unity of knowing and doing. Furthermore, he transforms the unity of knowing and doing into a requirement for the Party spirit of Communists, emphasizing that achieving this unity means attaining the state of "knowing and doing assisting each other, learning and application reinforcing each other," "consistency between words and actions, harmony between inner and outer," and "knowing the weight and bearing it, demonstrating responsibility and action." He thereby elucidates the basic path for the cultivation of Party spirit for Communists in the New Era. Consequently, this theory represents both a Sinicized Marxist epistemology for the New Era and a theory for the cultivation of Party spirit for Chinese Communists in the New Era.
Keywords: Xi Jinping; theory of the unity of knowing and doing; Sinicized Marxist epistemology in the New Era; theory of the cultivation of Party spirit for Chinese Communists in the New Era.
The relationship between knowing and doing is an important theoretical theme of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and the theory of the unity of knowing and doing constitutes its epistemological foundation. Xi Jinping’s theory of the unity of knowing and doing is a creative application and innovative development of Marxist epistemology within his practice of governing the country in the New Era; it is also a creative transformation and innovative development of the view of knowing and doing in traditional Chinese philosophy, rooted in the social reality of China in the New Era and specifically the needs of Party building. It is therefore a major achievement in the Sinicization of Marxist epistemology and a view of knowing and doing in New Era Chinese Marxism with distinct characteristics. Xi Jinping has pointed out: "'Knowing' is the foundation and prerequisite; 'doing' is the focus and the key. We must use 'knowing' to promote 'doing' and 'doing' to promote 'knowing,' so as to achieve the unity of knowing and doing." This discourse is the concentrated expression of Xi Jinping’s theory of the unity of knowing and doing. It not only provides a profound Marxist philosophical interpretation of the relationship between knowing and doing, and between cognition and practice under the conditions of the New Era, but also innovates and develops the theory of Party building for the New Era.
I. Knowing is the Foundation and Prerequisite; One Must Use Knowing to Promote Doing
Knowing (zhī) refers to cognition and knowledge; doing (xíng) refers to practice and action. Marxist epistemology holds that, unlike the instinctive activities of animals that passively adapt to their environment, human practice is carried out under the guidance of certain consciousness and cognition, and is thus a purposeful and conscious activity. Only by first correctly understanding the world can people effectively transform the world—that is, achieve success in practical activities. Traditional Chinese philosophers advocated that "knowing precedes doing" (Cheng Yi [1]) and "knowing is the intent of doing" (Wang Yangming [2]), which generally conveys the same meaning. Xi Jinping has inherited these thoughts, emphasizing that knowing is the foundation and prerequisite for doing, as well as the foundation and prerequisite for realizing the unity of knowing and doing; therefore, one must use knowing to promote doing.
(1) Knowing is the Foundation and Prerequisite
Like many traditional Chinese philosophers, the "knowing" Xi Jinping speaks of is "knowing" in a broad sense. it includes both "knowledge of things seen and heard" (jiàn wén zhī zhī)—that is, the cognition of the attributes, essence, and laws of objective things—and "knowledge of moral nature" (dé xìng zhī zhī, or the so-called "conscientious knowledge" [3])—that is, ideals, beliefs, and moral cultivation. In his view, both types of knowledge or cognition are extremely important; both are the foundation and prerequisite for doing or practice. He has said: "Cognition has a counter-reaction on practice; correct cognition promotes correct practice, while erroneous cognition leads to erroneous practice."
As the General Secretary of the Party and the primary architect of the Party's political and ideological building, Xi Jinping places greater emphasis on "knowledge of moral nature"—namely, ideals, beliefs, and moral cultivation—among the two types of knowledge mentioned above. This is because ideals, beliefs, and moral cultivation are the basic constituent elements of a Communist's Party spirit, and Party spirit is the cornerstone for Party members and cadres to establish themselves, their careers, their words, and their virtue [4]. It is the concentrated expression of the Party's advanced nature and purity. The state of a member's cultivation of Party spirit directly relates to the mental state and combat effectiveness of the entire Party, to whether the Party's leadership can be strong and powerful, and even to the very survival of the Party. In Xi Jinping's view, for Party members and cadres to use knowing to promote doing, they must first solidify their ideals and beliefs and strengthen their moral cultivation.
"Revolutionary ideals reach higher than the heavens"—this is an important judgment Xi Jinping has stated many times. It succinctly summarizes from a strategic height the status of the ideals and beliefs of Chinese Communists and their great role in every period of the Party's leadership of revolution, construction, and reform. Xi Jinping points out that, whether for an individual or a collective—such as a political party, a nation, or a state—ideals and beliefs are of vital importance. They can give people infinite strength and make them more courageous in the face of setbacks. If ideals and beliefs are lacking, one will collapse without being struck and be defeated without a fight. The ideals and beliefs of Chinese Communists—namely, faith in Marxism and the belief in socialism with Chinese characteristics—are the spiritual home and the fundamental basis for the life and destiny of Communists. They are the "ballast" and the spiritual "calcium" of the Communist's spiritual world, the political soul and the spiritual pillar for withstanding any test. If there are no ideals and beliefs, or if they are not firm, one will be "calcium deficient" spiritually and will suffer from various types of "rickets" (suǎn gǔ bìng) [5].
Xi Jinping notes that in the Party's history, the lofty ideal of Communism inspired countless Communists to fight heroically. Many martyrs even gave their precious lives for this ideal. "Beheading is of no consequence, so long as the doctrine is true," and "The enemy can only chop off our heads, but can never shake our faith"—these awe-inspiring oaths of facing death with equanimity vividly illustrate the loyalty and persistence of Communists toward their ideals and beliefs. Faith in Marxism, belief in socialism with Chinese characteristics, and confidence in realizing the Chinese Dream of the great rejuvenation of the Chinese nation have always been the powerful spiritual forces supporting the Chinese people as they stood up, became prosperous, and grew strong. He says that although we no longer face the life-and-death tests of blood and fire as in the years of war, we are still engaged in a great struggle with many new historical features, still facing a series of severe tests from major risks and challenges. "Without firm ideals and beliefs, one will lose direction in the complex environment where 'chaotic clouds fly past' [6], shrink and evade under the enormous pressure of 'Mount Tai weighing down' [7], and surrender under the repeated bombardment of 'sugar-coated bullets' [8]."
Regarding the importance of moral cultivation, which also belongs to "knowledge of moral nature," Xi Jinping also has extensive discourses. He quotes "Virtue is the root" from The Great Learning [9] and Cai Yuanpei’s [10] "If there is no virtue, then even if the physique and intelligence are developed, they will only suffice to assist in doing evil" to illustrate the importance of moral cultivation. He believes that for both the individual and society, morality has foundational significance; the most fundamental requirement for being a person and doing things is to honor virtue and cultivate oneself. He says: "A country does not flourish without virtue, and a person does not stand without virtue. We must strengthen the ideological and moral construction of the whole society, stimulate people to form kind moral intentions and moral emotions, cultivate correct moral judgment and moral responsibility, and improve the ability for moral practice—especially the ability for conscious practice. We must guide people to yearn for and pursue a life of speaking of morality, respecting morality, and observing morality, so as to form a force for upward progress and a force for goodness. As long as the Chinese nation pursues a beautiful and lofty moral realm generation after generation, our nation will always be full of hope."
Xi Jinping places particular emphasis on the moral cultivation of leading cadres. He points out: "Leading cadres must stress political virtue (zhèng dé). Political virtue is the wind vane for the moral construction of the entire society. To establish political virtue, one must be clear about 'Great Virtue' (dà dé), observe 'Public Virtue' (gōng dé), and be strict with 'Private Virtue' (sī dé)." Being clear about Great Virtue means being determined to repay the motherland and serve the people, being loyal to the Party, having a firm political stance, being clear-cut in the face of major issues of right and wrong, being able to withstand the test of various storms, and remaining unmoved in the face of various temptations. Observing Public Virtue means keeping in mind the Party's fundamental purpose of serving the people whole-heartedly, building a party for the public and exercising power for the people, and consciously fulfilling the commitment that "the people's yearning for a better life is our goal," thereby achieving the state of "when the heart is selfless, the world is wide." Being strict with Private Virtue means strictly restraining one's own conduct and behavior, abstaining from greed and desire, being self-disciplined and devoted to the public, and effectively using the power bestowed by the people to benefit the people. It means being clean in self-cultivation and in managing one's family, preventing a "pillow wind" [11] from becoming a fuse for corruption, preventing children from seeking illegal profits under one's own banner, and preventing those around oneself from "pulling one into the water." He emphasizes that our standard for selecting personnel is to have both integrity and ability, with integrity coming first, because virtue is the primary requirement and the direction. Only when a person is clear about Great Virtue, observes Public Virtue, and is strict with Private Virtue can their talent be used properly. Facing a complicated social reality, Party members and cadres—especially leading cadres—must regard strengthening moral cultivation as a very important and compulsory life lesson, starting from doing small things and managing small details. "Move toward good when seeing it and correct mistakes when having them." They should down-to-earthly cultivate public and private virtue, always look to the virtuous to emulate them, strengthen self-discipline with strict standards, accept the discipline of others, continuously strengthen moral cultivation, continuously improve moral cognition, nurture moral sentiments, temper moral will, and elevate the moral realm, striving to win people's hearts and achieve career success through the power of morality.
Xi Jinping also attaches great importance to "knowledge of things seen and heard," which is to say various types of scientific and cultural knowledge. He says: "Knowledge is power and wealth. Knowledge can change the fate of an individual, and it can also change the fate of a nation or a country. Throughout history and across the world, inheriting knowledge, innovating knowledge, learning knowledge, and applying knowledge have always accompanied historical progress and coexisted with social development; it is an important ladder for humanity to improve itself and an important foundation for a country's development and prosperity." He points out that the Party we want to build is a party with broad vision and a wide mind, good at summarizing experience and good at absorbing all achievements of human civilization; it is a Marxist party armed with scientific theory, possessing a global outlook, good at grasping laws, and full of innovative spirit. The vast number of Party members and cadres must consciously persist in taking the Party's theoretical innovation results as guidance, extensively master various scientific and cultural knowledge, and continuously enhance their consciousness and initiative in acting according to objective laws, while deepening their understanding of the laws of the Communist Party's governance, the laws of socialist construction, and the laws of human social development. For a century, the reason our Party has always possessed vigorous vitality and the reason the cause led by the Party has been able to continuously achieve new successes is fundamentally because of the guidance of advanced Marxist theory, and because we have continuously enriched and improved ourselves with advanced human cultural knowledge. Today, as we follow a path never trodden by our predecessors, we will inevitably encounter various new situations and problems. We need all the more to master and apply the latest results of human cognition and the new achievements of scientific development, and to rely more on the guidance of scientific knowledge.
Xi Jinping emphasizes that a lack of scientific and cultural knowledge, or the obsolescence of knowledge, will lead to "capability anxiety" (běn lǐng kǒng huāng). He has pointed out many times that in the current era, human knowledge is growing faster and faster, and the cycle of knowledge renewal is becoming shorter and shorter, with various types of new knowledge emerging endlessly. In the era of agrarian economy, a person who studied for a few years could rely on that knowledge for a lifetime; in the era of industrial economy, a person needed to study for a dozen years for their knowledge to last a lifetime; but in the era of the knowledge economy, a person must study for a lifetime so as not to fall behind the pace of the era's progress and to adapt to the requirements of work. Therefore, if we want to gain the initiative, gain an advantage, and win the future in our cause and work, we must strive to renew our knowledge, optimize our knowledge structure, broaden our horizons and outlook, and continuously improve our knowledge literacy in all aspects, learning and mastering new scientific and cultural knowledge. In reality, some people have the desire and drive to do a good job, but when facing new situations and problems, because they lack the corresponding scientific knowledge and the hard skills to do a good job, they are accustomed to using old ideas and old routines to deal with them. As a result, things turn out contrary to their wishes, and they fall into a state of being "lost due to little knowledge, blind due to no knowledge, and chaotic due to ignorance."
(2) One Must Use Knowing to Promote Doing
As mentioned above, the "knowing" Xi Jinping speaks of is "knowing" in a broad sense, including both "knowledge of moral nature"—ideals, beliefs, and moral cultivation—and "knowledge of things seen and heard"—cognition of the attributes, essence, and laws of objective things. The so-called using knowing to promote doing means using these two types of knowledge or cognition to provide the basic compliance, correct direction, and spiritual support for people's behavior or practice.
"Talents vary in height, but knowing things comes from learning." Xi Jinping quoted this judgment from Wang Chong’s [12] Lunheng (Balanced Discourses) to illustrate that learning is the basic path to acquiring knowledge. In his view, to obtain or form the two types of knowledge mentioned above and to achieve the use of knowing to promote doing, one must strive to strengthen learning in several aspects:
First is the in-depth study of Marxist theory. Xi Jinping points out that only by being theoretically clear-headed is it possible to be politically steadfast, and firm ideals and convictions can only be built upon a foundation of a profound understanding of Marxism. All Party members and officials must take the study of Marxist theory as a compulsory course, consciously arming their minds with scientific Marxist theory, maintaining a clear awareness and tenacious pursuit of lofty ideals and goals of struggle, and strengthening their ideals and convictions through genuine study, understanding, and belief. He emphasizes that although Marxism was born more than a century and a half ago, Marxist theory arose from that era yet far transcended it; it is both the essence of the spirit of its time and the essence of the spirit of all humanity. History and reality—particularly the practice of scientific socialism—prove that Marxist theory still possesses powerful vitality today. On one hand, Marxism profoundly reflects the universal laws of the objective world, especially the development of human history, and reveals the direction of human social progress. To this day, it demonstrates the great power of scientific thought and occupies the high ground of truth; it is a "great tool of cognition" and an ideological weapon for observing and understanding the world and analyzing problems. On the other hand, Marxism consistently upholds the people's standpoint, taking the realization of human liberation and the free and comprehensive development of the individual as its mission. It expresses the common values sought by humanity—the beautiful yearning for an ideal society—and continues to occupy the moral high ground. The ideals and convictions of Chinese Communists are built upon the scientific truth of Marxism, upon the laws of human social development revealed by Marxism, and upon the noble value of seeking interests for the broadest masses of the people. Only by truly studying and understanding Marxist theory can one achieve a piety and tenacity toward Marxism that is both deeply felt and profoundly held, truly allowing ideals and convictions to become a lighthouse in one's heart and the soul that coalesces one's spirit. For example, Marx and Engels expounded in the Manifesto of the Communist Party on the "Two Inevitabilities" [13], namely that "the fall of the bourgeoisie and the victory of the proletariat are equally inevitable." This refers to the general trend of human historical development and reveals the necessary direction of historical laws. To understand these "Two Inevitabilities," one must also profoundly grasp the "Two Nevers" [14] proposed by Marx: that no social formation ever perishes before all the productive forces for which it is sufficient have been developed, and new superior relations of production never replace older ones before the material conditions for their existence have matured within the framework of the old society. Only by simultaneously grasping the "Two Inevitabilities" and the "Two Nevers" can we understand why capitalism has not yet completely perished while socialism has encountered setbacks such as the dissolution of the Soviet Union and the drastic changes in Eastern Europe. Only then can we understand why the communism scientifically predicted by Marxism can only be realized through long-term struggle. Xi Jinping emphasizes that only by "mastering this scientific worldview and methodology for recognizing and researching social and historical development can we firm up the backbone of our ideals, anchor the 'ballast stone' of our convictions, and maintain strong strategic resolve."
Xi Jinping emphasizes that the vast number of Party members and officials must especially study and master Chinese Marxism as the theoretical fruit of the Sinicization of Marxism, including Mao Zedong Thought, the Theoretical System of Socialism with Chinese Characteristics, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. In particular, they must profoundly understand and grasp the Marxist standpoint, viewpoints, and methods running through them, improve their ability to understand and transform the world, and firm up the ideals and convictions of Communists. He has frequently cited Mao Zedong’s assertion that if our Party had one or two hundred comrades who mastered Marxism-Leninism "systematically rather than fragmentarily, and practically rather than abstractly," the Party's combat effectiveness would be greatly enhanced. He says that our Party still faces this issue today. Only by studying and mastering Marxism-Leninism and the Party’s series of theoretical innovations—and especially by grasping the Marxist standpoint, viewpoints, and methods therein—can one be clear-sighted, profoundly recognize and accurately grasp the laws of the objective world and human social development, consistently firm up Communist ideals and convictions in socialism with Chinese characteristics, and maintain confidence in our path, theory, system, and culture. Only then can one remain undaunted by any risk and unswayed by any interference, leading the people to march forward unswervingly along the direction of socialism with Chinese characteristics.
Second is the in-depth study of the Party Constitution and the Party’s line, principles, and policies. Xi Jinping points out that the Party Constitution is the fundamental law of the Party and the general regulation that all Party members must follow. It centrally embodies the Party’s basic nature and fundamental purpose, the results of the Party’s theoretical innovations, its line, principles, and policies, as well as the Party’s important propositions. It stipulates the Party’s important systems and institutional mechanisms and constitutes the fundamental code of conduct that the whole Party must observe at all times. Earnestly studying the Party Constitution is a basic skill and a compulsory course for all Party members. The vast number of members, especially leading officials, must use the study of the Party Constitution to consciously strengthen their Party spirit and vigorously reinforce their Party consciousness, including awareness of the Party’s purpose, the big picture, its status as the governing party, and its responsibilities. This ensures they truly share the Party’s concerns, fulfill their duties to the country, and dedicate themselves to the people. He emphasizes that studying the Party Constitution requires reading the original text repeatedly while also linking it to practice and thinking deeply, so as to not only know what it says but why it says so. Regarding the connection to practice, one must link it to both the Party’s historical and contemporary reality. This includes the reality of the Party’s current historical coordinates and its historical mission, the reality of theoretical innovation and firm ideals, the reality of serving the people better according to the Party’s nature and purpose, the reality of performing all work according to the Party's basic line, the reality of fulfilling the obligations and rights of members and playing a vanguard exemplary role, and the reality of observing the Party’s discipline and rules and solving prominent internal problems. Through study, the Party Constitution should be thoroughly integrated into one's thinking, achieving a state where one learns to understand, learns to believe, and learns to apply. He also emphasizes the study of the Party’s line, principles, and policies, regarding this as the basic homework leading officials must do and the basic prerequisite for making decisions and solving problems. Furthermore, he particularly emphasizes that the vast number of Party members and officials must take the lead in studying, practicing, and promoting the Core Socialist Values, using their noble character to influence and lead the masses.
Third is the earnest study of history. Xi Jinping points out that history is the collection of various types of knowledge, experience, and wisdom of our predecessors; it is the best teacher and textbook. Leading officials at all levels should pay attention to studying history, including Chinese and world history, especially the history of Chinese civilization, the history of world socialism, modern Chinese history, the history of the Chinese revolution, the history of the New China, the history of reform and opening up, and the history of the Communist Party of China. By studying history, they should continuously deepen their understanding of the laws of human social development, the laws of socialist construction, and the laws of the Communist Party's governance, broadening their horizons and minds while improving their cognitive abilities, spiritual realm, and standard of work. When discussing the history of the development of Chinese civilization, he emphasizes that we must inherit the fine traditions of the Chinese nation, extract those elements with contemporary significance, and strive to carry them forward in new practices. We should draw on the rich experience of governance in Chinese history, combining the rule of law with the rule of virtue. We must do a good job in selecting and utilizing talent, promoting the virtuous and capable [15], playing to strengths while avoiding weaknesses, and ensuring everyone can give full play to their talents. We must study China’s excellent traditional culture and the noble spiritual pursuits of the Chinese nation to enrich our inner worlds, elevate our ideological realm, cultivate moral sentiments, and foster a "noble spirit" (haoran zhengqi) [16]. We should at all times pay attention to self-respect, self-reflection, self-caution, and self-encouragement, upholding and practicing the fundamental purpose of serving the people whole-heartedly, delivering answers that satisfy the Party and the people in various trials, and making continuous contributions to the cause of the Party and the people. When discussing modern Chinese history, he points out that through this study, one should profoundly understand why history and the people inevitably chose the CPC, Marxism, the socialist path, and reform and opening up, thereby strengthening confidence and determination in taking the path of socialism with Chinese characteristics. Regarding the history of the Chinese revolution, he says it is the best "nutrient"; revisiting this great history provides a vivid education in the Party’s original aspiration and founding mission, its nature and purpose, and its ideals and convictions. On the history of the CPC, he says, "We must ensure that through the study of Party history, people understand the truths, enhance their confidence, honor morality, and practice what they have learned. We must educate and guide all Party comrades to study Party history, grasp its ideas, do practical work, and open up new prospects."
Xi Jinping attaches particular importance to the study of Party history. He points out that our Party's history is a history of unswerving commitment to our original aspiration and founding mission, a history of laying foundations and starting undertakings through arduous efforts [17], and a history of creating brilliance and opening up the future. In its century-long struggle, the Party has united and led the people in opening a great path, establishing great merits, forging a great spirit, and accumulating precious experience, creating miracles in the history of the Chinese nation's development and the history of human social progress. Party members should focus on studying Party history to know history so as to love the Party and the country; they should firm up their ideals and convictions through study and realization, and practice their original aspiration and founding mission through proactive action. In studying Party history, we must adhere to a "big picture" view of history (da lishi guan), grasping the themes and main threads of the Party’s development. We must distinguish the "mainstream" from the "tributaries," profoundly recognize the Party's glorious journey and great achievements, and derive from them a powerful force to continue advancing and opening up the future. This will solidify our conviction in socialism with Chinese characteristics and the lofty ideal of communism, ensuring we forever maintain the political character of Communists. He also emphasizes that studying Party history requires special attention to the great spirits formed during the Party's history, such as the Jinggangshan Spirit, the Long March Spirit, the Yan'an Spirit, the Spirit of the War to Resist US Aggression and Aid Korea, the Special Economic Zone Spirit, and the Flood Fighting Spirit. We must earnestly study and carry forward these precious spirits, continue the "red lineage," and use them to nourish our original aspirations, temper our souls, and draw strength from faith.
Fourth is the effort to learn from heroic models. Xi Jinping points out that during the extraordinary course of our country’s revolution, construction, and reform, generation after generation of awe-inspiring heroic models have emerged through tenacious struggle and unremitting effort. With wisdom, sweat, blood, and their very lives, they have written magnificent chapters for national rejuvenation, national prosperity, and the people's happiness. Among them, model workers and advanced workers are paragons of adhering to the Chinese path, promoting the Chinese spirit, and coalescing Chinese strength. With their high sense of responsibility as masters of the country, their selfless spirit of struggle, and their excellent labor creations, they have set examples for us. The patriotism, dedication, spirit of self-improvement, and noble morality displayed by national ethical models provide us with positive and uplifting strength. There are many heroic models in all walks of life; Lei Feng and Jiao Yulu are outstanding representatives. Xi Jinping calls on the people of the whole country, especially all Party members and officials, to learn from heroic models in all fields and on all fronts. This includes learning the model worker spirit of "loving one’s job and working hard, striving for excellence, struggling through hardships, being brave in innovation, being indifferent to fame and fortune, and being willing to contribute." It includes learning the Lei Feng Spirit of "integrating lofty ideals, convictions, and moral pursuits into daily work and life, and being 'a rust-proof screw' in one's position." It includes learning the Jiao Yulu Spirit of struggling through hardships, facing difficulties head-on, being scientific and truth-seeking, being close to and loving the people, and selfless dedication. It means learning the "distinctive character of loyalty, persistence, and simplicity" shown by heroic models. "Loyalty means that heroic models are unswerving and indomitable in the cause of the Party and the people, upholding the ideal and conviction of serving the people heart and soul, upholding the original aspiration and founding mission of seeking happiness for the Chinese people and rejuvenation for the Chinese nation, and writing awe-inspiring heroic songs with a lifetime of effort." "Persistence means that heroic models charge forward and struggle tenaciously where the Party and the people need them most, working hard for decades on end. Their ambition to contribute to the country and the people is unshakeable, their adherence to their cause is without regret, and their 'infant’s heart' (chizi zhi xin) [18] of struggling for national rejuvenation never changes." "Simplicity means that heroic models work selflessly and contribute without reservation in ordinary positions, disregarding personal gain or loss, sacrificing their small families for the big family, and possessing the noble spirit of 'success does not have to be mine, but I must contribute to its success' [19]. Many of these comrades are typical examples of 'being anonymous people while doing world-shaking things,' demonstrating a great realm of selflessness." Xi Jinping emphasizes that the power of role models is infinite. Studying and promoting the excellent spiritual qualities of heroic models can provide powerful spiritual strength and effective moral support for us to forge ahead in the New Era and realize the great rejuvenation of the Chinese nation.
Fifth is the extensive study of diverse scientific and cultural knowledge. Xi Jinping emphasizes that regardless of their specific category or previous academic background, leading cadres should aim to enhance their scientific literacy. They must strive to learn scientific and cultural knowledge, promote the scientific spirit, establish scientific concepts, master scientific methods, and continuously deepen their understanding of the inherent laws governing their specific duties. At the same time, leading cadres should study and master knowledge in philosophy, economics, politics, history, culture, society, military affairs, and diplomacy.
The study of scientific and cultural knowledge by leading cadres must be integrated with their actual work conditions. Based on the needs of their specific roles, they should focus on mastering the knowledge and skills indispensable for carrying out leadership tasks and fulfilling their responsibilities. They must persist in "learning what one does" and "supplementing whatever knowledge is lacking," [20] continuously improving their level of intellectualization and specialization. This will effectively enhance their strategic, innovative, and dialectical thinking abilities, allowing them to become genuine experts and professional leaders in their respective fields. Beyond various forms of professional and operational knowledge, leading cadres must also study knowledge that nurtures character, such as history and literature, using study to sharpen wisdom and cultivate the self. For example, studying literature can improve literary literacy and aesthetic appreciation, temper one's temperament, and foster noble interests. As Xi notes: "Studying history allows one to see success and failure, evaluate gains and losses, and know the rise and fall of dynasties; studying poetry can make emotions soar, aspirations high, and character refined; studying ethics allows one to know shame, understand honor and disgrace, and distinguish right from wrong." [21]
Books are the carriers of human knowledge and the crystallization of human wisdom. To master various kinds of knowledge, one must be diligent in reading. "Reading and study are important channels for leading cadres to strengthen their Party spirit, solidify their ideals and beliefs, and elevate their spiritual realm." Xi Jinping points out that leading cadres should not only love reading—treating it as a habit, an attitude, a way of life, and a spiritual pursuit—but they must also read good books. This refers especially to original Marxist works, books on knowledge necessary for leadership work, and excellent cultural works from ancient and modern times, both Chinese and foreign. Furthermore, they must be adept at reading, persisting in the unity of reading and reflection, and combining reading with application through perseverance and constancy.
Xi Jinping cites Wang Guowei’s famous poetic descriptions of the pursuit of scholarship to illustrate that there are three realms of reading and study. [22] First, one must have the ambitious pursuit of "looking to the ends of the world," enduring the chill of "last night’s west wind withering the green trees" and the loneliness of "climbing the high tower alone" to study hard with a quiet mind. Second, one must be diligent and indefatigable, "never regretting" even as one's "clothes grow loose" and remaining willing even as "one becomes haggard" for the cause. Third, one must persist in reflecting while reading, combining study with application and integrating theory with practice, searching for the truth "a thousand times in the crowd" before "suddenly looking back" to find it "where the lights are low." [23] Only with such clear goals, unswerving perseverance, and proper methods—emphasizing both efficiency and quality—can one increase knowledge, wisdom, and ability while elevating one's ideological level through reading and study.
Xi Jinping points out that valuing and being adept at study is a fine tradition and political advantage of the Party. It is an important guarantee for the Party to maintain its advanced nature and remain at the forefront of the times; it is also a vital path for Party members and cadres to grow healthily, improve their quality, and increase their capabilities. Chinese Communists have relied on study to get to where they are today, and they must rely on study to create the future. Under the conditions of the New Era, only by vigorously promoting a culture of study throughout the entire Party—persisting in serious, deep, lasting, and diligent study, and adhering to "study, study, and more study"—can the Party keep pace with the tide of the times and shoulder the glorious mission of leading the people to realize the great rejuvenation of the Chinese nation.
II. Action is the Focus and the Key; Knowledge Must be Advanced through Action
The viewpoint of practice is the fundamental viewpoint of Marxist philosophy and the primary and basic viewpoint of Marxist epistemology. Marxist epistemology emphasizes not only that knowledge or cognition is the premise and foundation of action or practice, but even more so the decisive role of action or practice on knowledge. Mao Zedong pointed out that dialectical materialism emphasizes that theory depends on practice, is based on practice, and in turn serves practice. Whether a cognition or theory is truth cannot be determined by subjective feelings but must be determined by the results of social practice. The only criterion for testing the truth of cognition or theory is social practice. "The standpoint of practice is the primary and basic standpoint of the dialectical-materialist theory of knowledge." [24] In Xi Jinping's words: "The viewpoint of practice is the core viewpoint of Marxist philosophy. Practice determines cognition; it is the source and motive force of cognition, as well as its purpose and destination."
Most traditional Chinese philosophers also placed special emphasis on action. For instance, Xunzi proposed: "Not hearing is not as good as hearing; hearing is not as good as seeing; seeing is not as good as knowing; knowing is not as good as acting." [25] Liu Xiang of the Western Han dynasty advocated: "Hearing with the ears is not as good as seeing with the eyes; seeing with the eyes is not as good as treading with the feet; treading with the feet is not as good as distinguishing with the hands." Lu You of the Song dynasty believed: "Knowledge gained from paper always feels shallow; to deeply understand a matter, one must practice it oneself." [26] It is precisely based on the practice viewpoint of Marxist philosophy and the long-standing tradition of valuing action in Chinese philosophy that Xi Jinping emphasizes that in the relationship between knowledge and action, or cognition and practice, action (practice) is the focus and the key. To achieve the unity of knowledge and action, one must advance knowledge through action.
(1) Action is the Focus and the Key
Regarding the issue of action or practice being the focus and key in the relationship between knowledge and action, Xi Jinping has provided expositions across several dimensions in conjunction with the practice of governance:
First, action or practice is the source and motive force of knowledge or cognition. Mao Zedong once asked: "Where do correct ideas come from? Do they drop from the skies? No. Are they innate in the mind? No. They come from social practice and from it alone; they come from three kinds of social practice: the struggle for production, the class struggle and scientific experiment." [27] He also said that human cognition "starts from practice and in turn serves practice" and is a development process "based on practice from the shallow to the deep." Xi Jinping pointed out that works like Mao's On Practice (实践论) "flexibly applied the dialectical materialist worldview and methodology, forming Marxist philosophical thought with distinct Chinese characteristics, setting a glorious example for our Party in mastering and applying dialectical materialism." Xi Jinping has also creatively applied Marxist epistemology, and by further elaborating on Mao’s ideas, explicitly proposed: "In advancing all work, we fundamentally rely on the fact that 'true knowledge comes from practice' (实践出真知)." This means that truth can only be recognized and grasped through practice, and can only be deepened and developed through practice. Xi’s thesis that "true knowledge comes from practice" succinctly explains the principle that practice is the source and motive power of cognition.
The fact that "true knowledge comes from practice" is prominently reflected in the Party's theoretical innovation. One of the historical experiences of the Party’s first century, as summarized in the Resolution of the 19th Central Committee of the CPC at its Sixth Plenary Session, is the necessity of always adhering to theoretical innovation based on practice. The Resolution points out that Marxism is not a dogma but a guide to action. It must not only develop continuously with the evolution of practice but must also be integrated with China's reality—that is, it must be Sinicized and localized—to take root in the people's hearts. As long as we continuously advance Marxist theoretical innovation based on practice and use it to guide new practice, we will surely enable Marxist theory to demonstrate a more persuasive and powerful force of truth in China's New Era.
The series of great leaps in the Sinicization of Marxism throughout the Party’s hundred-year history vividly proves this point. It was during the long period of the Chinese revolutionary practice that Chinese Communists, with Mao Zedong as their chief representative, integrated Marxism with China’s specific realities. By theoretically synthesizing a series of valuable experiences accumulated through arduous exploration and great sacrifice, they successfully found the revolutionary path with Chinese characteristics—encircling the cities from the countryside and seizing political power by armed force—thereby founding Mao Zedong Thought. They further enriched and developed Mao Zedong Thought during the socialist revolution and construction following the founding of the People’s Republic, achieving the first great leap in the Sinicization of Marxism.
Similarly, it was in the practice of reform, opening up, and socialist modernization that Chinese Communists, with Deng Xiaoping, Jiang Zemin, and Hu Jintao as their chief representatives, continued to explore major questions such as what socialism is and how to build it, what kind of Party to build and how to build it, and what kind of development to achieve and how to achieve it. This formed the Theory of Socialism with Chinese Characteristics, achieving the second great leap in the Sinicization of Marxism.
In the practice of initiating the New Era of socialism with Chinese characteristics, Chinese Communists, with Comrade Xi Jinping as their chief representative, have persisted in integrating Marxism with China’s specific contemporary realities and with fine traditional Chinese culture (the Two Integrations). They have advanced the Party’s theoretical innovation in a way that advances with the times, conducting in-depth explorations of major contemporary themes such as upholding and developing socialism with Chinese characteristics in the New Era and building a strong modern socialist country and a Marxist governing party. They have proposed a series of original new concepts, ideas, and strategies, and founded Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, achieving a new great leap in the Sinicization of Marxism. From this, it is evident that all theoretical innovations in the Party’s hundred-year history have been achieved and continuously developed on the basis of practice.
The fact that "true knowledge comes from practice" is also reflected in the formation and continuous refinement of the Party's line, principles, and policies. The Party's mass line is the Party's fundamental work line, fundamental leadership method, and work method; it is also the Party's fundamental epistemological line. Mao Zedong once said that in all the practical work of our Party, all correct leadership must adhere to the mass line of "from the masses, to the masses." Here, "from the masses" means that the formulation of the Party's line, principles, and policies must be based on concentrating the opinions of the masses. That is, one must first go deep among the masses, gather their scattered and unsystematic ideas, study them to turn them into concentrated and systematic ideas, and then formulate the Party's policies accordingly so that they reflect the interests, aspirations, and requirements of the people. The people are the masters of history and the subjects of social practice; therefore, "from the masses" means "from the social practice of the masses."
In explaining the mass line, Mao further pointed out that through the cycle of "from the masses, to the masses," and then once again "concentrating ideas from the masses and persisting in them among the masses"—an infinite loop—the Party's policies become "more correct, more vital, and richer each time." [28] Mao emphasized here that the Party's line, principles, and policies must be continuously refined through the test of the people's social practice. Xi Jinping has further developed these ideas. He stated that the great practice of the people is the true source of knowledge. Only by earnestly respecting the people's pioneering spirit, listening to their voices, reflecting their wishes, and comprehensively summarizing the fresh experiences they create in practice can we obtain a correct understanding that reflects the essence and laws of objective things, and thus formulate policies that conform to objective laws.
The formation and continuous refinement of the Party's line, principles, and policies on the basis of practice is most prominently reflected in the revision of the Party Constitution. Xi Jinping pointed out that the Party Constitution is the concentrated expression of the Party's line, principles, and policies, and its content is continuously enriched and perfected along with the development of the practice of the Party leading the people in revolution, construction, and reform. Throughout its history of struggle since its founding, our Party has always attached great importance to summarizing successful experiences, taking care to promptly incorporate the results of theoretical, practical, and institutional innovation into the Party Constitution. This has enabled the Party Constitution to play a vital role in leading the Party's cause and advancing Party building.
That practice produces true knowledge is also manifested in the accumulation of personal experiential knowledge and the enhancement of talent. Xi Jinping has frequently cited Mao Zedong’s famous discourse that "reading is learning, but application is also learning, and a more important form of learning at that," emphasizing that one must learn from both books and practice, and read both "books with words" and "wordless books" [29]. He emphasizes that people should have the courage to practice, accumulating experience, broadening their horizons, and enhancing their capabilities through action. He requires the broad masses of youth to face reality and dive deep into practice in their studies and work, constantly accumulating experience and deepening their understanding through innovation and creation based on their professional roles, so as to grow into knowledgeable and talented men of action. He has stated that learning is an important ladder for growth and progress, while practice is the indispensable path for improving abilities and strengthening talent: "The broad masses of youth must persist in applying what they learn, go deep into the grassroots and among the masses, master true talent and practical knowledge in the 'big melting pot' of reform, opening up, and socialist modernization, and in the 'great school' of society. They should 'strengthen their areas of incompetence' [30] and strive to become pillars of the state capable of undertaking great use and heavy responsibilities." When discussing the learning of leading officials, he noted that their study includes both theoretical and practical knowledge; meanwhile, learning can take many forms, among which "learning while doing and doing while learning" is an important one. He pointed out that the cause of the Party and the state involves various fields and aspects; it is impossible for leading officials to always work in a single field or post, nor can they know everything. It is clearly unrealistic to require them to master everything before starting work. Therefore, persisting in learning while doing and doing while learning becomes the necessary path for the growth of leading officials. He further emphasized that today, due to the evolving global, national, and Party conditions, the entire Party inevitably faces an important subject: how to correctly grasp and handle the new situations and problems emerging in all aspects after our country has developed. Since these are new situations and problems, we will inevitably be unfamiliar or not fully acquainted with them, and there can be no ready-made experience to draw upon. To understand and handle these new situations and problems well, the only way is to improve our capabilities. To enhance our capabilities, we must strengthen our learning, paying attention to both learning from books and applying that knowledge to practice, as well as learning and growing new problem-solving capabilities within practice. Leading officials at all levels, in particular, must carry forward the Marxist academic style of integrating theory with practice, study with questions in mind, study for the purpose of solving problems, consciously take the people as their teachers, and strive to apply what they learn, promote learning through application, and achieve mutual reinforcement between learning and application, while strictly avoiding empty talk and the "Keli Kong" [31] style of detachment.
That practice produces true knowledge is equally applicable to the formation and development of "knowledge of virtue" (dè xìng zhī zhī). Xi Jinping emphasizes that to form firm ideals and convictions, one must undergo tempering, honing, and testing in practice. He points out that Chinese youth in the New Era must not only firmly establish faith in Marxism and conviction in socialism with Chinese characteristics, but also consciously devote themselves to social practice, going among the masses and into the vast world of the New Era to sublimate their ideals and convictions through entrepreneurial struggle. Regarding the ideals and convictions of leading officials, he mentioned that he often speaks of cultivating the "study of the heart" (xīnxué) of Communists to achieve the integration of study, thought, and application, and the unity of knowing, believing, and doing. One important purpose of this is to require Party members and officials to strengthen their ideals and convictions. However, the formation of firm ideals and convictions is neither accomplished overnight nor once and for all; it must be constantly tempered and subjected to repeated tests in the long-term practice of struggle—tests that may even last a lifetime. In Xi Jinping’s view, practice is likewise the fundamental path for enhancing moral cultivation. He believes that for an individual to form a conscious moral awareness and develop good moral character, they must "start from the small." This so-called "starting from the small" means starting from oneself, from the things around oneself, and from the minor details, accumulating bit by bit to gradually cultivate good thoughts and character. He hopes that Young Pioneers will develop an awareness of protecting the environment and soul-cherishing nature by participating in voluntary tree planting; he hopes college students will work and conduct themselves in a down-to-earth manner, applying effort to practical matters, internalizing socialist core values as a spiritual pursuit and externalizing them as conscious actions. He requires the broad masses of youth to closely integrate correct moral cognition, conscious moral cultivation, and active moral practice, constantly cultivating themselves and establishing their virtue to lay a solid moral foundation, thus walking straighter and further on the path of life. He also pointed out that for leading officials to cultivate "political virtue" (zhèngdé)—which includes clarifying "great virtue" (míng dàdé), observing "public virtue" (shǒu gōngdé), and strictly maintaining "private virtue" (yán sīdé)—they must "unify being a person with being an official in practice." They should treat the process of being a person as a process of constantly perfecting themselves, sublimating their personality, and consolidating the foundation of their political career, and treat the process of being an official as a process of enhancing political virtue and practicing the original aspiration and founding mission. "Just as Chairman Mao called upon Party members back then, they should cultivate themselves into 'a noble person, a pure person, a person with moral integrity, a person who has left behind low tastes, and a person who is useful to the people.'" He also particularly emphasized that cultivating and practicing socialist core values must make them routine, concrete, vivid, and integrated into daily life, making them as omnipresent as the air, so that everyone can perceive and comprehend them at any time in social life. This transforms them into conscious spiritual pursuits and practical actions, achieving the clarification of great virtue, the observance of public virtue, and the strict maintenance of private virtue, thereby truly exerting the important role of socialist core values.
Second, action or practice is the purpose and final destination of knowledge or cognition. Xi Jinping points out that learning—including learning from books and learning from practice—is the basic path to acquiring knowledge. Learning is the activity and process of seeking knowledge, while the purpose of learning lies in application, in serving practice, and in improving professional capabilities and the ability to solve practical problems. He said that the various types of knowledge we acquire cannot remain only in books or merely be stored in the mind, but must be implemented in action. If a person cannot apply their learned knowledge to practice and implement it in action, then even if they are "wealthy in five carts of books and possess eight dou of talent" [32], they have not achieved the goal of learning. He cited the discourse on the relationship between knowledge and action by the great Song Dynasty Confucian Zhu Xi: "The reality of learning lies indeed in implementation. If one merely knows but does not act, it is truly no different from not learning." Xi explained that the purpose of learning lies in practice; if one only understands the principles but does not act upon them, there is no difference between learning and not learning. He further pointed out that for leading officials, the effectiveness and level of their learning should not be judged merely by how many books they have read, but should focus on their ability to use the knowledge acquired to analyze and solve problems in practical work. Leading officials must combine book learning with practical application, using study to enhance their actual work capacity and using practical application to improve the efficiency and level of their study.
Xi Jinping emphasizes that when leading officials strengthen the practical application of the theories and knowledge they have learned, they must pay particular attention to the following three aspects: First, they must be courageous in practice and transform theory and knowledge into capability. Mastering theory and knowledge is not an end in itself; the goal is to use them to solve practical problems and enhance work capacity. How, then, can theory and knowledge be transformed into talent and capability? The answer is that it must be through practice. Practice is the fundamental path through which theory and knowledge are transformed into and become talent and capability. Therefore, leading officials must have the courage to practice, using the theories and knowledge they have learned to analyze and solve various problems in practice, constantly opening up new fields of practice, and striving to make their practice conscious, systematic, and scientifically grounded, rather than blind, fragmented, or based on guesswork. Second, they must employ theory and knowledge to focus on transforming the objective world. The process of applying theory and knowledge to practice is also the process of transforming the objective world under their guidance. When leading officials study and master Marxist theory, especially the Party’s theoretical innovations, they should truly improve their work standards and effectiveness by deepening their understanding of the laws governing human social development, the laws of socialist construction, and the laws of the Party’s governance. They must perform their duties well, particularly by improving scientific decision-making based on a profound understanding of the laws of development for socialism with Chinese characteristics, effectively responding to new situations and problems in the practice of building socialism with Chinese characteristics in the New Era, ensuring the sound and rapid development of various national undertakings, and striving to realize the fundamental interests of the broad masses of the people. Third, they must employ theory and knowledge to consciously transform their subjective world. In practice, people not only transform the objective world but also transform their own subjective world. Therefore, applying theory and knowledge to practice is both a process of transforming the objective world and a process of transforming one's own subjective world. Emphasizing that leading officials should treat Marxist theory as their "mastery of basic skills" (kànjiā běnlǐng) means requiring them to use Marxist theory to transform their subjective world while transforming the objective world. They must strengthen their ideals and convictions, firmly establish a Marxist worldview, outlook on life, and values, and establish correct views on power, status, and interests. They must resolve problems existing in their ideological style, moral character, and integrity, maintain flesh-and-blood ties with the masses, and forever preserve the political character of Communists.
Practice is also the purpose and final destination of "knowledge of virtue." Xi Jinping said: "Ideals and convictions are not for talking about or singing about, much less for window dressing; they only have persuasive power when seen in action. One must achieve the unity of knowledge and action and the consistency of words and deeds, maintain passion and persistence for ideals and convictions, firmly establish a correct worldview and correct views on power and career, and use actual actions to struggle unremittingly for the persistence and development of socialism with Chinese characteristics and the realization of the lofty ideal of Communism." For Party members and officials, putting ideals and convictions into action—struggling for socialism with Chinese characteristics and Communism—means persisting in the fundamental purpose of serving the people wholeheartedly within their practice and professional posts. It means staying true to the original aspiration and founding mission of seeking happiness for the Chinese people and rejuvenation for the Chinese nation, working diligently, serving the public with integrity, being the first to endure hardship and the last to enjoy comforts. Like outstanding Party members such as Zhang Side, Jiao Yulu, Gu Wenchang, and Liao Junbo, they should use the light of ideals to illuminate the path of struggle, profoundly interpret the meaning of holding onto convictions through steely practical actions, and fight fearlessly—even sacrificing their lives—for their ideals and convictions.
Similarly, moral cultivation is not merely for the perfection of one’s personal spiritual world, but more importantly, to provide spiritual support for human behavior or practice. Morality belongs to the category of spiritual civilization, and moral construction serves the construction of material civilization. Xi Jinping points out that focusing on cultivating and practicing socialist core values and vigorously promoting the construction of socialist morality—including social ethics, professional ethics, family virtues, and personal integrity—aims to warm the world with the sunshine of socialist morality and moisten society with the nectar of socialist spiritual civilization. This aims to create successive generations of newcomers of the era capable of undertaking the great task of national rejuvenation, providing powerful spiritual strength and moral support for forging ahead in the New Era and building the Chinese Dream. When conducting ideological and moral construction for the whole of society, we must not only focus on inspiring a high degree of moral consciousness—including kind moral intentions, moral feelings, correct moral judgments, and a strong sense of moral responsibility—but also focus on improving people’s capacity for moral practice, especially their capacity for conscious implementation. We must guide people to speak of morality, respect morality, and observe morality in practice, forming a force for virtue and goodness throughout society. To this end, he requires the broad masses of Party members and officials, especially leading officials, to cultivate virtue by both "aiming high" and "staying grounded," starting from doing small things and managing small details. They should clarify great virtue, observe public virtue, and strictly maintain private virtue in a down-to-earth manner, constantly emulating those of superior character and virtue, being strict in self-discipline, and consciously accepting external discipline, striving to win the hearts of the people and achieve professional success through the power of morality.
Furthermore, action or practice is the standard for testing the truth of knowledge or cognition. Xi Jinping points out that upholding the viewpoint of practice—the core viewpoint of Marxist epistemology—requires persistence in recognizing, testing, and developing truth through practice. Testing and developing truth in practice is also a vital component of the Party's ideological line of seeking truth from facts. He emphasizes that the reason we must study and uphold Marxism is that it profoundly reveals the universal laws governing the objective world, and particularly the development of human history; it has been proven a scientific theory by both history and practice. In other words, our faith in Marxism is established on the foundation of the test of practice. He stresses: "Practice has proven that the fate of Marxism has long been closely linked with the fate of the Communist Party of China, the Chinese people, and the Chinese nation. Its scientific nature and truth have been fully tested in China; its people-centered nature and practicality have been fully implemented in China; and its openness and contemporaneity have been fully demonstrated in China!" Therefore, it was incomparably correct for the Chinese people to choose Marxism and for the CPC to write Marxism upon its own banner. It is incomparably correct for Chinese Communists to persist in integrating Marxism with China's specific realities and to continuously advance the Sinicization and modernization of Marxism. Similarly, our conviction in socialism with Chinese characteristics is also built on the foundation of the test of practice. History and practice have fully proven that only socialism could save China, and only by upholding and developing socialism with Chinese characteristics can we develop China and achieve the great rejuvenation of the Chinese nation. It is precisely under the guidance of the series of theoretical achievements of the Sinicization and modernization of Marxism that the process of the great rejuvenation of the Chinese nation has continuously advanced, successively achieving the great leap from "standing up" to "becoming prosperous" and then to "becoming strong" [33].
Practice is also the fundamental standard for testing whether the Party's line, principles, and policies are correct. These are actually formulated based on the Party's understanding of the major tasks it faces and the major problems it must solve in a specific period. If this understanding deviates, then the line, principles, and policies formulated based on it will inevitably have problems. Therefore, testing whether the Party's line, principles, and policies are correct is actually a test of whether the understanding upon which they are based is correct, for which the fundamental standard can only be practice. For example, the reason we say the Party's line, principles, and policies since the Reform and Opening-up have been completely correct is precisely because they have withstood the full test of practice. Since the masses of the people are the subjects of practice, and practice is always the practice of the masses, the fundamental standard for testing the Party's line, principles, and policies is, in the final analysis, the practice of the masses. Consequently, Xi Jinping has repeatedly emphasized that "the era is the examiner, we are the examinees, and the people are the markers." The quality of the Party's line, principles, and policies can only be judged by the people. We must persist in taking whether the people support, approve of, are happy with, and satisfy and agree with our work as the fundamental standard for measuring the success or failure of all endeavors.
Xi Jinping points out that whether the ideals and convictions of Party members and cadres are firm—that is, whether they truly believe, and whether they possess the moral cultivation to uphold virtue and move toward the good—must also undergo the test of practice. He notes that during the years of revolutionary war, the test of a cadre's ideals and convictions was whether they could sacrifice their lives for the cause of the Party and the people; for instance, whether they could immediately charge forward when the bugle sounded on the battlefield. Such a test was very direct. During the period of peaceful construction, although tests of life and death still occur, they are infrequent. Testing the firmness of a cadre's ideals and convictions is more difficult, but not impossible. It mainly depends on whether they possess political stamina in the face of major political tests, whether they can uphold their sense of purpose, be extremely responsible for their work, be the first to bear hardships and the last to enjoy comforts, take on heavy burdens in the face of arduous tasks, and withstand the temptations of power, money, and beauty. Such a test often involves a process and may even be a lifelong matter. If Party members and cadres cannot hold onto "great virtue" (míng dàdé), uphold "public virtue" (shǒu gōngdé), and strictly manage "private virtue" (yán sīdé), various instances of overstepping boundaries or violating discipline and law in their actions will become unavoidable.
(2) Action Must Be Used to Promote Knowledge
Since action or practice is the focus and key in the relationship between knowledge and action—or cognition and practice—achieving the unity of knowledge and action requires using action to promote knowledge. This means deepening and enriching cognition through practice, consolidating and advancing ideological consciousness through conscious action, and testing and continuously developing truth through practice. When discussing how the Party's Mass Line Education and Practice Campaign must persist in "promoting action through knowledge and promoting knowledge through action," Xi Jinping once said: "Concentrated education campaigns require improving cognition, but even more so require being put into action—using new ideological understanding to drive practice, and using new practice to deepen ideological understanding." "Practice proves that concentrated education campaigns can only be solid, deep, and long-lasting if they persist in the unity of knowledge and action, constantly allowing ideological consciousness to guide conscious action and conscious action to deepen ideological consciousness." What is referred to here as "using new practice to deepen ideological understanding" and "allowing conscious action to deepen ideological consciousness" is precisely "using action to promote knowledge."
According to Xi Jinping’s relevant expositions, the key to using action to promote knowledge lies in the following aspects:
First, we must continuously advance the development of Marxism according to the development of practice. Xi Jinping points out that there is no end to the development of practice, and thus no end to theoretical innovation. Marxism has not exhausted truth but has opened a path toward it. The history of Marxist development is a history of Marx, Engels, and their successors—Marxists of all countries—continuously advancing Marxism in practice. After Marxism entered China, it not only led the profound transformation of Chinese civilization and society but also underwent a process of gradual Sinicization through integration with China's realities. 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 the series of landmark achievements formed and created during this process. Even today, this process is far from over. The changes in the present era and the depth and breadth of the practice of China's socialist modernization are unprecedented; their complexities far exceed what the classical Marxist writers could have anticipated. At the same time, China is currently still in the primary stage of socialism; the duration of our socialist practice is not yet long, and our experience is not yet sufficient. Faced with various new situations and problems that constantly emerge, we can only advance our cause by vigorously exploring in practice, being courageous in theoretical innovation, and continuing to advance the Sinicizing and modernization of Marxism. "We must examine the realistic foundation and practical needs of the contemporary development of Marxism with a broader vision, adhere to a problem-oriented approach, center on what we are currently doing, listen to the voice of the times, and more deeply promote the integration of Marxism with the specific realities of contemporary China's development. We must continuously open new realms for 21st-century Marxism, allowing contemporary Chinese Marxism to radiate an even more brilliant light of truth."
An important aspect of advancing Marxism according to the development of practice is to base ourselves on the great practice of contemporary China to promote theoretical innovation in all fields of philosophy and the social sciences, and to flourish and develop China's philosophy and social sciences. Xi Jinping points out: "Contemporary China is undergoing the most extensive and profound social transformation in our history and is also engaged in the most ambitious and unique practical innovation in human history. This unprecedented great practice will surely provide powerful momentum and vast space for theoretical creation and academic prosperity. This is an era that needs theory and is surely capable of producing theory; it is an era that needs thought and is surely capable of producing thought. We must not fail this era. Since ancient times, Chinese intellectuals have held the aspiration and tradition to 'estabilish the heart of Heaven and Earth, secure the life and fortune of the people, continue the lost teachings of the past sages, and establish peace for all future generations' [34]. All philosophers and social scientists with ideals and ambitions should stand at the forefront of the times, understand the changes from ancient to modern times, give voice to the pioneers of thought, and actively describe learning and establish theories for the Party and the people, offering suggestions and ideas to fulfill the glorious mission entrusted by history."
Second, we must persist in the integration of theory with practice, and adhere to "studying for the sake of application, and using application to promote learning." The so-called "using application to promote learning" means increasing knowledge and promoting cognition through the practical application of learned knowledge or existing understanding, and growing new capabilities for solving problems in practice. Xi Jinping points out that learning is the ladder of growth and progress, while practice is the path to improving capabilities. To achieve studying for the sake of application and using application to promote learning, the key is to persist in the integration of theory with reality and apply what has been learned to practice. For Party members and cadres, especially leading cadres, persisting in the integration of theory with reality means connecting it both to the reality of their work and the reality of their own thoughts. On the one hand, they must closely link the study of the Party's basic theory, line, program, and experience with the practice of socialist modernization; they must study and solve major issues in economic and social development from the combination of theory and practice, improve their ability to use the Party's basic theory to solve practical problems, continuously broaden their thinking in leadership work, and promote the sound and rapid development of economy and society. On the other hand, they must combine the study of the Party's basic theory with the strengthening of Party spirit, search for problems by connecting it to their own thoughts, strive to elevate their spiritual realm and moral character, and transform the requirements of Party spirit into conscious actions for cultivating noble character and carrying forward a fine style of work.
Third, we must persist in "seeking advice from the people" (wèn jì yú mín) and strive to learn from the masses. The Marxist viewpoint of practice is inherently consistent with the Party's mass viewpoint. The masses of the people are both the creators of history and the subjects of social practice. To be courageous in practice, one must go deep into the grassroots and among the masses, learning from practice and learning in practice, which includes learning from the masses. To promote knowledge through action and promote learning through application, one must respect and rely on the masses, consciously take the masses as teachers, and constantly draw wisdom and strength from them. Xi Jinping emphasizes that the masses of the people are the true heroes and the source of our strength; before the people, we are always primary school students. We must fully respect the pioneering spirit of the masses, respect the will they express and the experience they create in practical activities, and consciously learn from them, seeking instruction from the capable and advice from the wise. He says we must go among the masses with emotion and responsibility, listen to their voices, understand their hardships, and always keep their safety and well-being at heart. We must humbly ask the masses for guidance and truly achieve "seeking policy from the people, seeking needs from the people, and seeking advice from the people" [35].
III. The Unity of Knowledge and Action and the Party Spirit of Communists in the New Era
Xi Jinping’s theory of the unity of knowledge and action is both the Marxist epistemology of China in the New Era and a theory of Party spirit (dǎng xìng) for Chinese Communists in the New Era. It not only emphasizes that knowledge is the prerequisite and foundation and that knowledge must be used to promote action, but also emphasizes that action is the focus and key and that action must be used to promote knowledge. Through this, it provides a profound interpretation of the rich connotations of the unity of knowledge and action. Furthermore, it transforms the unity of knowledge and action into a requirement of Party spirit for Communists, indicating the basic path for the cultivation of Party spirit for Chinese Communists in the New Era. Xi Jinping points out: "When we speak of the unity of knowledge and action, 'knowledge' and 'action' are complementary. Only when the principles are truly understood can action be conscious and lasting; only when action is implemented can the understanding of the principles be deepened. If there is only 'knowledge' without 'action,' that 'knowledge' will ultimately not play a significant role; conversely, if there is only 'action' without 'knowledge'—knowing the 'what' but not the 'why'—that 'action' will also be difficult to sustain. Therefore, to enhance the ideological and action consciousness of Party members and cadres, efforts must be made in both 'knowledge' and 'action' simultaneously, both using knowledge to promote action and using action to promote knowledge."
(1) Mutual Assistance of Knowledge and Action, and Mutual Growth of Learning and Application
The so-called mutual assistance of knowledge and action and the mutual growth of learning and application mean that through the practical application of learned knowledge, knowledge and action, as well as learning and application, should rely on and promote each other. Xi Jinping has frequently cited Wang Fuzhi’s [36] phrase "knowledge and action assist each other in their application" (zhī xíng xiāng zī yǐ wéi yòng) to illustrate this point. In his view, the mutual assistance of knowledge and action and the mutual growth of learning and application are both inherent requirements of the unity of knowledge and action and the Party spirit requirements for Communists in the New Era. For Party members and cadres in the New Era to strengthen their Party spirit and practice the unity of knowledge and action, they must first achieve this mutual assistance and growth.
Xi Jinping points out that our Party’s efforts to build a Marxist learning party is a major strategic decision made on the basis of profoundly summarizing the historical experience of Party building; it reflects a high degree of consciousness regarding the trends of the times and the needs of Party building under the new situation.
First, building a Marxist learning-oriented party is an objective necessity for ensuring the Party always stands at the forefront of the times and maintains its advanced nature. Advanced status in theory and practice is the most distinct essential characteristic distinguishing a Marxist party from all other political parties. Our Party’s theoretical advancement stems from the advancement of Marxism itself. For the Party to maintain and develop this theoretical advancement, it must unswervingly uphold the guiding position of Marxism, using it as the ideological banner for the whole Party to forge ahead and as a powerful ideological weapon for understanding and transforming the world. Consequently, this necessitates that we attach great importance to and consciously study Marxist theory. Marxist theory is a broad and profound ideological system; it is the crystallization of all human knowledge and the most advanced theory to date, and it continues to enrich and develop alongside changes in the times, practice, and science. Building a Marxist learning-oriented party first means arming the Party’s intellect with the advanced theory of Marxism, which possesses rich intellectual and ideological content. To achieve this, it is fundamentally impossible without an honest scientific attitude, deep and solid effort, and persistent perseverance.
Second, building a Marxist learning-oriented party is an internal requirement for carrying forward the Party’s fine traditions and leveraging its political advantages in the new historical period. Our Party has always attached great importance to learning and is skilled at it; the history of the Party is a history of continuous creative learning. At every major historical turning point, our Party has especially emphasized the study of Marxism, and every such high tide of learning has greatly advanced the Party’s cause. During the New Democratic Revolution period [37], it was precisely by virtue of studying Marxism and various forms of advanced scientific and cultural knowledge that our Party armed itself with a scientific worldview and methodology, gaining immense spiritual strength. This allowed the Party to continuously grow and strengthen through struggles and contests with various political forces in old China, ultimately leading the people to victory in the revolution and establishing the New China. After the founding of the New China, and especially after entering the period of reform and opening up, our Party placed even greater emphasis on theoretical and intellectual learning, calling on all Party members to actively draw on all beneficial achievements of human civilization and strive to learn all new ideas, knowledge, and experiences conducive to China’s development. Since the start of the New Era, the Party Central Committee has placed learning in an unprecedentedly important position. The entire Party has more consciously strengthened its study of Marxist theory and various scientific and cultural knowledge, making full theoretical and ideological preparations for opening a new chapter in the construction of socialism with Chinese characteristics. Looking back at the Party’s journey of struggle, the fundamental reason why our Party has been able to overcome various difficulties, defeat all manner of hardships and obstacles, calmly respond to various challenges, and lead the people to continuous new achievements in revolution and construction is that it has always insisted on arming the mind with advanced Marxist theory, and because it has been able to enrich and improve itself through learning new scientific and cultural knowledge.
Third, building a Marxist learning-oriented party is also a new requirement placed upon Party building under the conditions of the New Era. Since entering the New Era, the Party Central Committee has focused on promoting the comprehensive deepening of reform. Various social problems are intertwined, various social contradictions appear frequently, and China’s development has highlighted many new stage-specific characteristics. The Party faces unprecedentedly severe tests regarding its governance, the reform and opening up, the market economy, and the external environment. Faced with profound changes in the situation at home and abroad, inside and outside the Party, only by placing greater importance on and becoming better at learning—and by more consciously arming thoughts and minds with Marxism and various scientific and cultural knowledge—can our Party continuously improve its governing capacity and leadership level, effectively respond to various domestic and foreign risks, withstand various tests, and always stand at the forefront of the times. Only then can it lead the people to continue promoting reform and opening up and socialist modernization, and continuously achieve new successes in the construction of socialism with Chinese characteristics.
Xi Jinping emphasizes that we must educate and guide the broad masses of Party members and cadres to transform the results of learning into spiritual nourishment for enhancing their Party spirit, ensuring they "truly study, truly understand, truly believe, and truly apply" (真学真懂真信真用). "Truly studying" means treating learning as a conscious action, a hobby, a healthy lifestyle, and a spiritual pursuit. It means learning Marxist theory and the Party's theoretical innovations as the "housekeeping skill" [38] and ideological weapon for arming the mind, guiding practice, and promoting work. It involves studying actively by closely linking learning to one’s actual work and thoughts, and studying earnestly, pragmatically, and persistently with questions in mind and for the purpose of solving them. "Truly understanding" means studying deeply and comprehending thoroughly, grasping the spirit and essence. Learning and thinking are closely linked and complementary, as Confucius said: "Learning without thought is labor lost; thought without learning is perilous" [39]. If one merely accepts information mechanically and passively without reflection, it is impossible to absorb or digest any theory or knowledge and transform it into capability. Only by thinking deeply while learning can one turn scattered and isolated fragments into a systematic whole, and transform shallow perceptual knowledge into profound rational knowledge, thereby knowing not only the "what" but also the "why," and truly grasping the content comprehensively and deeply. "Truly believing" means letting the theory enter the mind and heart, transforming it into one's worldview, outlook on life, and values. It means deeply recognizing the laws of human social development, the laws of Communist Party governance, and the laws of socialist construction revealed by Marxist theory and the Party's theoretical innovations. It means firming up the lofty ideal of Communism and the conviction in socialism with Chinese characteristics, remaining unmoved by any risks or interference, and focusing single-mindedly on striving for the Great Rejuvenation of the Chinese Nation. "Truly applying" means integrating theory with practice and combining learning with application. It means serving the fundamental interests of the masses and the overall situation of reform, development, and stability with the theories and knowledge learned. It involves transforming the effectiveness of learning into the ability to solve practical problems, continuously broadening work horizons, innovating work methods, and improving work skills. In short, "truly studying, truly understanding, truly believing, and truly applying" means the integration of learning, thinking, and application, and the unity of "knowing, believing, and doing." It centrally embodies the Party spirit requirement that knowledge and action support each other, and that learning and application promote each other.
Xi Jinping pointed out that the current atmosphere for learning within the Party is generally good, and most Party members and cadres are capable of conscious, serious, and hard study. However, we must also see that some people are ideologically lazy and lack the will to progress; they are muddled and mediocre all day long, neither fond of nor willing to learn. Some are keen on socializing on various occasions and busy with various affairs, but do not study diligently. Some like to "decorate the storefront" and go through the motions, but do not study truly. Some have an impetuous style of study, stopping at a superficial level, neither studying deeply nor understanding truly. Some have indeed learned a great deal, but their learning is decoupled from application; they are not good at learning and do not apply it truly. In all these cases, they have failed to truly study, understand, believe, and apply, and have deviated from the Party spirit requirements of knowledge and action supporting each other and learning and application promoting each other.
(2) Consistency between Words and Deeds, Alignment of Appearance and Reality
The Constitution of the Communist Party of China explicitly stipulates that members must "uphold the Party's solidarity and unity, be loyal and honest to the Party, be consistent in their words and deeds, resolutely oppose all factional organizations and small-group activities, and oppose double-dealing behaviors of 'complying in public but opposing in private' (阳奉阴违) [40] and all intrigues and schemes." Therefore, Xi Jinping emphasized: "It is necessary to earnestly strengthen organizational management, guide Party members and cadres to treat organizational issues correctly, be consistent in words and deeds, be the same inside and out, speak the truth, speak the facts, and speak from the heart, and accept the education and supervision of the Party organization."
Whether words and deeds are consistent and whether appearance and reality align indicates whether ideals and beliefs are firm. Xi Jinping emphasizes that ideals and beliefs cannot just stay on one's lips; they should be implemented in actions. Communists must consciously straighten their "spiritual backbone" and use practical actions to let the masses feel the powerful strength of ideals and beliefs. With firm ideals and beliefs, Party members and cadres can forge an "indestructible body of gold and steel" [41], take a clear-cut stand on major issues of right and wrong, and withstand the tests of various temptations, risks, and difficulties, even at the cost of their precious lives. The older generation of proletarian revolutionaries provided vivid interpretations of always adhering to ideals and beliefs through their revolutionary careers. After the October Revolution, after repeated comparisons and screening of various theories and paths, Mao Zedong resolutely chose Marxism and the lofty ideal of striving for communism, and persistently pursued this ideal throughout his long revolutionary career. "Comrade Zhou Enlai followed his oath throughout his life. No matter how weak the revolutionary forces were, how cruel the White Terror was, how fierce the struggle against the enemy was, how complex the political situation was, how severe the challenges facing the cause of the Party and the country were, how arduous the responsibilities were, or how difficult his personal situation was, he always maintained firm ideals and beliefs and a vigorous revolutionary spirit." Firm ideals and beliefs were also Deng Xiaoping's most distinct political character; we must learn from his noble character of being incomparable in his conviction in the lofty ideal of communism and socialism with Chinese characteristics. "Comrade Zhu De experienced the failure of the Old Democratic Revolution. From personal experience, he realized that the old road was a dead end and that only Marxism was the truth for solving China's problems. After establishing his Marxist faith and setting the lofty ideal of striving for the cause of communism, no matter what hardships, obstacles, or major setbacks he faced, he never wavered." "Comrade Hu Yaobang had high aspirations from his youth, wanting to be a builder of a new system. Since establishing the lofty ideal of communism, whether in the harsh environment of war or during the years of peaceful construction and the period of reform and opening up, he persisted in his ideals and beliefs, and struggled, explored, and advanced with tenacity." Furthermore, Li Dazhao faced the enemy's executioner's blade with unyielding courage and died a hero's death, proving with practical actions that his ideals and beliefs were as solid as a rock; Jiao Yulu, despite his illness, led the people of Lankao to block sand, control water, and improve the soil; Kong Fansen went to Tibet twice and gave himself selflessly; Huang Xuhua "did world-shaking things while remaining an anonymous person," and so on—all showed through practical actions that they possessed firm ideals and beliefs.
Conversely, if one lacks ideals and beliefs or if they are not firm, one will suffer from "rickets" due to a lack of "calcium" in the spirit; one will lose direction and waver whenever difficulties or setbacks are encountered. Xi Jinping said that the problem of a lack of faith among Party members and cadres must receive our high attention. Some people not only do not believe in Marxism but even take mocking Marxism as a "fashion." Some declare that communism is an ethereal utopia and fantasy; they "do not ask about the living but ask about ghosts and gods" [42], becoming keen on praying to gods and Buddha or obsessing over so-called "Qigong masters." Some are enslaved by material things, believing in the supremacy of money, coveting fame, fortune, and pleasure, with no awe in their hearts and no bottom line in their behavior. Some have suffered a collapse of belief, migrating their families abroad and depositing their money abroad, leaving themselves a way out and ready to run away at any time. Xi Jinping pointed out that for those whose ideals and faith are not firm and whose spirits are lost, their behavior will inevitably go "off the rails" (越轨越界). This can be clearly seen from the confessions of fallen officials. Among these people, some lost their ideals and beliefs because they saw too many dark sides of society and became pessimistic about the future of socialism. Some lost their ideals and beliefs because of an unsmooth life, especially setbacks in their official careers, which led to disappointment in their personal future. Some lost their ideals and beliefs because they were burdened by family and friendship and acted against principles. Some lost their ideals and beliefs because they could not resist temptations such as money and beauty. Some, nearing retirement, felt there was no longer a need to hold on so firmly and hurried to arrange their later life, thus losing their ideals and beliefs. All these show that leading cadres must always keep their ideals and beliefs in their hearts and manifest them in their actions, and must not ignore or deviate from them at any time or under any circumstances; otherwise, it is only a matter of time before problems arise.
Whether one’s words match one’s actions and whether the internal matches the external also reflects an individual's moral cultivation. When Party members and cadres, especially leading cadres, cultivate political virtue—which includes clarifying "great virtue," strictly observing "public virtue," and guarding "private virtue"—they must also achieve consistency between words and deeds and harmony between the internal and external. This means achieving "watchfulness while alone" (shen du [43]). The term "watchfulness while alone" comes from a passage in the Book of Rites: The Doctrine of the Mean which states: "There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself when he is alone." This means that when a person is alone and unobserved by others, they can still maintain strict demands on themselves, adhere to their duties, and consciously follow moral principles. Liu Shaoqi [44] once regarded "watchfulness while alone" as the highest realm of a Communist Party member’s cultivation of Party spirit. In How to Be a Good Communist, he wrote: "Even when he is working independently, without supervision and with the possibility of doing something bad, he is able to ‘be watchful while alone’ and refrain from doing anything harmful." Xi Jinping has quoted this discourse from Liu Shaoqi and has repeatedly emphasized that Party members and cadres must possess this realm of "watchfulness while alone." He pointed out: "Party members and cadres, especially leading cadres, often hold certain powers. They must not only proactively accept the supervision of the organization and the system but also constantly strengthen self-discipline, ensuring they are the same both on and off the stage, and the same in front of people as they are behind their backs. Especially in private, when alone, and in small matters, they must be as if treading on thin ice or standing on the edge of an abyss [45], never indulging themselves, crossing lines, or overstepping rules." He believes that to achieve "watchfulness while alone," one must first strengthen ideals and convictions, persist in the correct political direction, follow clear political principles, and cherish one's own political life to form an internal "settled strength" (dingli). At the same time, one must constantly engage in introspection, just as the ancients said: "I examine myself three times a day" [46]—practicing self-respect, self-reflection, self-warning, and self-encouragement; maintaining personal integrity, preserving the righteous and dispelling the evil, focusing on self-cultivation and the nurturing of virtue, and enhancing "immunity" against corruption and degeneration.
Consistency between words and deeds and harmony between the internal and external also means being an honest person, speaking honest words, and doing honest work. Xi Jinping emphasized that Party members and cadres "must persist in establishing themselves and doing things according to Party spirit, and regard speaking honest words, doing honest work, and being an honest person as important content of Party spirit cultivation and tempering." Among the "Three Honests" [47] style of being an honest person, speaking honest words, and doing honest work, being an honest person is the premise and the foundation. Speaking honest words and doing honest work are the manifestations of being an honest person. Among these, speaking honest words is being an honest person manifested in speech, and doing honest work is being an honest person put into action; the consistency of word and deed is what constitutes being an honest person. In his view, being an honest person and acting honestly is an outward manifestation of a leading cadre's "official virtue" and an internal requirement for maintaining the advanced nature of Communist Party members. This is because the so-called "honest person" here refers to someone who is sincere and trustworthy, whose inside matches their outside, and whose actions match their words; someone who seeks truth from facts, acts pragmatically, and lives a simple life; someone who respects science, works diligently, and contributes without complaint. He pointed out that for Party members and cadres, being an honest person—as a noble and rigorous attitude toward life and a moral practice—requires particular effort in the following four areas:
First, being loyal and honest to the Party and the people. To be loyal and honest to the Party and the people means to be open and aboveboard, to maintain a high degree of unity with the Party Central Committee in politics, ideology, and action, to always adhere to the people's standpoint, and to consider the people in every aspect of one's work. Loyalty to the Party is the solemn vow made by every Communist upon joining the Party and is the primary political quality of a Communist. Loyalty to the Party cannot merely be a slogan, nor can it be half-hearted; it must be "a harmony of internal and external, a unity of knowledge and action, never changing one’s heart, shifting one’s will, or ruining one’s integrity at any time or under any circumstances."
Second, being diligent and responsible in one's work. That is to say, whatever office a leading cadre holds, they must effectively fulfill the corresponding responsibilities—it means "planning the administration of the position one holds and fulfilling one's duties," ensuring that "one's tenure in office benefits the local people." Leading cadres at all levels must devote all their thoughts and energy to the cause of their work, always maintaining a spirit of hard struggle and a passion for progress, grasping implementation with the determination and tenacity of "clinging to the green mountains and never letting go" [48]. They must see through to the end those decisions made and tasks deployed, striving to overcome difficulties and truly creating solid achievements that can stand the test of practice, the people, and history.
Third, having true feelings for the masses. Leading cadres at all levels must consciously persist in the Marxist mass viewpoint and the Party's mass line, deeply understand and properly position their relationship with the masses, constantly enhance and deepen their feelings for the masses, strive to mobilize the enthusiasm, initiative, and creativity of the broad masses, and give full play to the role of the people as masters of the country. In particular, they must always keep the safety and well-being of the masses in their hearts, put themselves in the shoes of the masses, and effectively solve the most direct and realistic interest issues of greatest concern to the people, putting the requirement of "serving the people heart and soul" into practice.
Fourth, being modest and prudent regarding achievements. Leading cadres must properly handle the relationship between the individual and the collective, and between the individual and the organization. At no time should they be arrogant because of their merits; they must maintain an open mind, always keep the big picture in view, and be indifferent to fame and wealth. They must not shirk responsibility, must not become complacent in the face of achievements, and must not reach out for honors.
Xi Jinping also specifically pointed out that there is a fundamental difference between being an "honest person" (laoshi ren) and being a "sentimentalist/yes-man" (lao hao ren [49]). An honest person speaks the truth, adheres to seeking truth from facts, respects objective laws, is proactive and enterprising, strengthens unity on the basis of principles, and dares to speak the truth and tell the facts. A "yes-man," however, focuses on "saving face," believes in pragmatism, blindly follows "experts" and "authorities," is mediocre and incompetent, does nothing of note, engages in unprincipled harmony, and acts as a "Mr. Goody-Two-Shoes" where "you're good, I'm good, everyone's good." He emphasized that the continuous development of the cause of the Party and the people relies on hundreds of millions of honest people who speak honest words and do honest work, rather than those unprincipled "yes-men" who do no real work. Leading cadres must strive to become honest people and resolutely avoid becoming "yes-men" by strengthening their tempering of Party spirit and cultivation of official virtue.
Xi Jinping pointed out that among our Party members and cadres, the vast majority are able to be honest people, speak honest words, and do honest work according to the Party's requirements. However, it must also be admitted that in real life, there are still some Party members and cadres who deviate from this requirement. They lack Party spirit, their words and deeds are inconsistent, their internal and external do not match, they say one thing and do another, they act one way to someone's face and another behind their back, they play double-dealing tricks, and they act as "two-faced persons" (liangmian ren [50]). Some have mouths full of Marxism-Leninism and talk grandly of faith, while privately they believe in "masters," have unwavering faith in feng shui, and worship ghosts and gods. Some shout loyalty but deceive their superiors and hide things from their subordinates, defying the organization. Some emphasize "appointing people on their merit" and "from all corners of the country" [51] in public, but behind the scenes, they "appoint people for money" and "appoint only their kin." Some have "anti-corruption" and "integrity" constantly on their lips but engage in massive corruption in private. Some make "earth-shaking" pledges in their work, but when it comes to implementation, it is like "water passing over the ground, only wetting the surface" [52]. These types of "two-faced persons" are still prevalent in some places, thriving in officialdom and seriously damaging the Party's image among the people. Xi Jinping's repeated emphasis that Party members and cadres must be honest people is directed precisely at these "duplicitous two-faced persons." Xi Jinping has stressed many times: "These 'two-faced persons' who say one thing but mean another are very harmful to the cause of the Party and the people; they must be identified and eliminated in a timely manner."
(III) Bearing Heavy Burdens and Taking Responsibility
Bearing heavy burdens (zhi zhong fu zhong [53]) and taking responsibility means moving forward with a heavy load even when knowing a task is difficult and complex, bravely shouldering heavy responsibilities, acting with vigor, and constantly opening up new horizons in one's work. Xi Jinping pointed out: "The greater the cause, the more it is filled with challenges, and the more it requires bearing heavy burdens. All comrades in the Party must maintain the heroic spirit of 'the greater the danger, the further we advance' and the high morale of 'daring to tell the sun and moon to bring a new day' [54], working hard and overcoming difficulties to strive for achievements worthy of the Party, the people, and the times." Bearing heavy burdens and taking responsibility is an inevitable requirement for all Party members by the great cause led by the Party, and it is also the basic path for Chinese Communists in the New Era to strengthen Party spirit cultivation and practice the unity of knowledge and action.
Bearing heavy burdens and taking responsibility stems from passion for ideals and convictions and persistence in the original aspiration and founding mission. Xi Jinping emphasized that with faith in the heart, there is strength under the feet. He pointed out that our Party was named the "Communist Party" because it committed to the lofty ideal of communism, and once the fire of ideals and convictions is lit, it will never be extinguished. In the century-long history of the Party, countless Communists have not hesitated to shed their blood or sacrifice their lives for these ideals and convictions. Today, we have long been away from the perilous environment of war; under the conditions of long-term peaceful life, we must be especially vigilant against contracting "calcium deficiency" (ruangu bing [55]) due to a lack of ideals and convictions. The persistence of Chinese Communists in their ideals and convictions is specifically manifested in their adherence to the Party’s original aspiration and founding mission. The Party’s original aspiration and founding mission concentrate the Party’s ideals, convictions, nature, purpose, and goals, inspiring our Party to always move forward with determination. For nearly a century, from Shikumen to Tiananmen, from Xingye Road to Fuxing Road [56], all the efforts made by our Party have been for the happiness of the people and the rejuvenation of the nation. It is precisely because of always adhering to this original aspiration and mission that our Party has been able to continuously grow and develop, break through from desperate situations, and resolutely rise from hardships. In short, it is precisely the persistence and adherence to ideals, convictions, and the original aspiration and founding mission that provide powerful spiritual support for Chinese Communists to bear heavy burdens and take responsibility. Conversely, if ideals and convictions are lost or shaken, one cannot withstand the test of difficulties and challenges; at critical moments, distracting thoughts will arise, and one might even flee from the battlefield.
Bearing heavy burdens and taking responsibility relies on the courage to take charge (dandang). Bearing a load while knowing its weight especially requires the spirit of taking responsibility by facing difficulties head-on. Xi Jinping pointed out: "Cadres must have the courage to take charge. Only with great responsibility can one achieve a great cause, and only by fulfilling great responsibilities can there be great achievements. One cannot just want to be an official without doing work, just want power without responsibility, just want the spotlight without putting in effort... One must work with high spirits and full passion, ensuring one's tenure in office benefits the local people." He believes that the courage to take charge is both a political character that Party members and cadres must possess and an obligation and responsibility they should fulfill. Whether one dares to take charge best reflects the Party spirit and style of a Party member or cadre. "In our life and in our tenure as officials, we should have integrity and the spirit of taking responsibility; we should feel ashamed of 'official inaction' (wei guan bu wei)." In his view, Party members and cadres, especially leading cadres, must have responsibility in the following two areas:
First, "the political responsibility of being loyal to the Party, sharing the Party's concerns, performing one's duties for the Party, and bringing benefits to the people." Political responsibility is centrally manifested as loyalty to the Party and the people. Xi Jinping pointed out that when we emphasize that leading cadres must have political responsibility, loyalty is always the number one priority. To be loyal to the Party is to strictly observe the Party's political discipline and political rules and maintain a high degree of unity with the Party Central Committee—first and foremost by maintaining consistency with the Party Central Committee on political stance, direction, principle, and path. To this end, one must enhance the "Four Consciousnesses," firm up the "Four Confidences," and achieve the "Two Upholds." Loyalty to the Party and the people is by no means abstract but very concrete; it must be interpreted and manifested through the courage to take charge—without that courage, there is no loyalty to speak of. He said that to see whether a Party member or cadre is loyal to the Party, in the era of revolutionary war we primarily looked at whether they could risk life and limb for the revolution and for the cause of the Party and the people; in times of peace, there are also clear standards. For example, whether they can consciously persist in the Party’s leadership, maintain high political and ideological consistency with the Party Central Committee, resolutely safeguard the centralized and unified leadership of the Party Central Committee, place the cause of the Party and the people above all else, implement the Party’s theories, lines, principles, policies, and various decisions and deployments without fail, strictly observe the Party’s political discipline and political rules, be an honest person, speak honest words, and do honest work, and consciously obey organizational decisions and arrangements, and so on. If one cannot face difficulties in work, is unwilling to step forward in times of danger, and does not dare to "draw the sword" [57] in the face of struggle, then there is simply no loyalty to the Party and the people to speak of. Therefore, the broad masses of Party members and cadres must use practical actions of bearing heavy burdens and overcoming difficulties to interpret and manifest their sincere loyalty to the Party and the people, and transform absolute loyalty to the Party and the people into the practice of vigorous and enterprising progress and into solid work achievements that can be recognized by the masses and stand the test of history.
Second, [the theory entails] "taking responsibility for one's territory, assuming responsibility within one's territory, and fulfilling responsibility for one's territory." Xi Jinping has pointed out: "Taking responsibility is a duty; a good cadre must possess the awareness that responsibility is weightier than Mount Tai [58]. They must persist in putting the Party's principles first, the Party's cause first, and the interests of the people first. They must dare to take a clear-cut stand, dare to confront tough issues head-on, and display a spirit of hard work and endurance, exerting every effort to see tasks through from beginning to end and from planning to successful execution." "The strength of a grass is known in a gale; true gold is revealed in a fierce fire [59]. For the sake of the cause of the Party and the people, our cadres must dare to think, dare to act, and dare to take responsibility, becoming the 'resilient grass' and 'true gold' of our era." To strengthen the practice of taking responsibility, it must be implemented through the following aspects:
First, there must be a sense of national responsibility that "if not me, who?"—that is, keeping in mind the truth that "empty talk harms the country, while hard work rejuvenates the nation" [60]. Cadres must maintain a vigorous and enterprising spiritual state, serving as promoters of the cause of socialism with Chinese characteristics and as strivers for the realization of the Chinese Dream of the great rejuvenation of the Chinese nation. Second, there must be an unswerving responsibility to the people—that is, always remembering that the people's aspiration for a better life is our goal. Cadres must always place the people in the highest position in their hearts, always remember the people’s heavy trust, and always remain heart-to-heart with the masses, sharing weal and woe, and striving in unity with them. They must work diligently day and night [61], delivering a qualified "test paper" to the people through outstanding practical achievements. Third, there must be a steadfast responsibility for reform, never forgetting that reform and opening up is the only path to maintain and develop socialism with Chinese characteristics. Cadres should stand at the forefront of the tide of reform, fighting courageously, daring to confront tough issues, and unswervingly advancing various reform undertakings to serve as the pioneers of development in the New Era. Finally, there must be a commitment to professional duty, remembering the principle that "performing tasks and taking responsibility is where a cadre's duty lies, and where their value is found." They must establish a correct view of performance based on the principle that "success does not have to stay with me" [62], and fulfill their responsibilities with the "spirit of the nail" [63], following one blueprint to the end, working term after term, and turning established strategic goals into reality through down-to-earth efforts.
In terms of knowing the weight, bearing the weight, and taking proactive action, the emphasis is on "action." Xi Jinping has pointed out that Party members and cadres should demonstrate responsibility through being adept at taking action, while simultaneously striving for action through responsibility. "Responsibility and action are an integrated whole; inaction is a lack of responsibility, and to take action, one must take responsibility." He stated that action and struggle always involve risks, and it is precisely because of these risks that responsibility is required; only by being willing to risk everything and daring to forge ahead can contradictions and difficulties be resolved. He has also frequently recounted the story of Wang Yan [64], a scholar during the two Jin Dynasties whose empty talk led to the neglect of state affairs and who was ultimately killed, using this to illustrate that "taking responsibility and action requires seeking truth from facts and working in obscurity; one must never engage in 'sitting and discussing the Dao' [65] without practicing." He particularly emphasized the cautionary significance of Wang Yan's story for leading officials, because in reality, there are many people like Wang Yan who boast but never act. Some have excellent "singing skills" but poor "acting skills" [66]—their work stays on their lips and their resolve stops at their mouths. Some do not perform practical work, relying instead on "putting up a flowery framework" [67] to perfunctorily cope; others merely drift along, muddling through each day with passive laxity; some even ignore prohibitions, fail to execute orders, practice fraud, and deceive both their superiors and subordinates.
He further pointed out that through the construction of the cadre appointment system, those who only engage in "flashy fist and leg work" [68] and shout slogans without taking action must be removed from the ranks of cadres. Conversely, cadres who are brave enough to take responsibility and are adept at taking action should be appointed to leadership positions. This ensures that all leading officials can proactively take responsibility and action within the unity of knowledge and action, becoming "pillars of the state" [69] who are capable of great use and can shoulder heavy responsibilities.