"in-depth learning to implement the chinese socialism of the new era of xi jinping"
Author: choi waiya (executive director, centre for research on socialism in china during the new age of xi jinping, chinese academy of social sciences, director, maxist institute)
At its 20th plenary session, the party considered the recommendations of the central committee of the communist party for the formulation of the fifteenth five-year plan for the economic and social development of china (hereinafter referred to as " the recommendations " ), which provided for the systematic planning and strategic deployment of the country's economic and social development during the “fifty-fifth” period. In the new journey, china's autonomous knowledge system of philosophy and social sciences will be built, first and foremost, in terms of its location, direction and methods。
Identify historical locations
The evolution of philosophical social sciences has its own pattern, but fundamentally it follows the pattern of social practice and is a central reflection of the changing times and changes in practice in the realm of ideas. “in the long period from deckar to hegel and from hobbes to verbaha, it is by no means the force of pure thought that drives philosophers forward, as they imagined. On the contrary, what really drives them forward is the powerful and increasingly rapid progress of the natural sciences and industry.” any type of academic, however complex its manifestations may be, seems to be distant from practice and irrelevant to the times, but its very essence remains the product of time and social practice. Philosophy social science is like a kite, which is firmly rooted in the soil of the times, regardless of how high and far it flies in the sky。
Whenever there are major historical nodes and whenever there are major choices, our party, with a high degree of historical self-consciousness and a spirit of historical initiative, adheres to adversarial materialism and historical materialism, accurately recognizes and grasps the milestones in the development of our society, clearly defines the historical dimension and uses it as a fundamental basis for scientific decision-making. The recommendation states: “the `fifty-five' period is a crucial period for the fundamental modernization of socialism and for its full implementation. It is necessary to consolidate the advantages of expansion, remove bottlenecks and strengthen the weaknesses of the system, win strategic initiatives in intense international competition, promote a major breakthrough in the strategic tasks affecting the whole chinese-style modernization and lay a firmer foundation for the fundamental modernization of socialism.” this is a clear indication of the mandate of the current phase of our social development centre and a historical basis for accelerating the construction of china's autonomous knowledge system of philosophy and social sciences。
The world today is going through a century of major changes, and contemporary china is going through the most extensive and profound social changes in our history, as well as the most ambitious and unique practical innovations in human history. Such a great and unprecedented practice will certainly provide a powerful impetus and a vast space for theoretical creation and academic prosperity. Faced with the new demands of the new situation, our philosophical and social science research has not yet been able to meet the needs of the times and practices. It has not been possible to present the chinese experience, the chinese road map and the achievements of china in a systematic and comprehensive manner in theory; its ability and level of competence in academic terms, academic thought, academic opinion, academic standards, academic discourse are not sufficiently commensurate with the country's combined national and international standing; it is not high enough in the world academic arena, its voice is not loud enough, its impact is not high enough; and there are some long-standing bottlenecks that need to be overcome and its weaknesses urgently need to be filled, one of the core issues being the lack of autonomy。
The chinese nation, with its deep cultural heritage, has created a unique system of thought and has made an important contribution to the progress of human civilization. In recent times, with the invasion of western powers, chinese traditional thought cultures have experienced unprecedented pains and a massive influx of western thought cultures. In the face of the power of western knowledge systems, chinese academics were once blinded by the “universal” veil that they wore, accepting it uncritically and applying it to chinese reality without reflection. The problem, however, is that the concepts, scope and rationale of western knowledge systems are not created in a vacuum, but are the product of particular practices and values, always with their own positions and prejudices. While these theories can be used to illustrate the course of development of some countries and peoples, which is justified in a certain geographical and historical culture, it is absurd to impose them on others. To solve china’s problems with western knowledge is to look at china with western “glasses”, which is not a realistic china. The result was to “wrongly make his home town” and ultimately to block the road to chinese reality. For example, in the face of major problems such as the nature of chinese society, the path of development, and the way forward, some studies are not based on china’s real conditions and times, but rather follow western theories that abstract the so-called “universal principles” from a section of world development, and regulate china’s problems, with the result that it is bound to be the opposite. To change this situation, it is necessary to accelerate the construction of an autonomous knowledge system of chinese philosophy and social sciences and to free chinese academics from the constraints of western academia. Just as successful chinese-style modernization has broken the myth of “modernization – westernization,” the successful construction of china’s autonomous knowledge system will break the illusion of “knowledge – western knowledge.”。
Clarifying the way forward
General secretary xi stressed that “the primary task of a firm cultural self-confidence is to build on the great historical and contemporary practices of the chinese nation, to build on china's chinese experience, to upgrade china's experience to chinese theory, to neither blindly follow the dogma nor reproduce foreign theory, and to achieve spiritual independence” and that “the philosophy and social sciences of our country should focus on what we are doing in order to extract new material, discover new problems, present new ideas and construct new theories from our reform and development practices”. This has provided a way forward and a fundamental follow-up to the construction of china's autonomous knowledge system of philosophical social sciences。
Stay focused on what we are doing. When talking about literary work, comrade mao addressed the issue of the relationship between sources and flows, emphasizing that all books are not sources, but streams, and are created by the ancients and foreigners on the basis of the literary and artistic materials of the people's lives that they have received at one time or another. The real source is only one: social life. In the final analysis, the autonomous knowledge system of philosophy and social sciences is the product of time and practice. It is also necessary to build an autonomous knowledge system that is conscious of the relationship between the source and the flow, is firmly committed to the reality of china, and is conscious of the practical reality of understanding the truth, testing it and developing it in practice. This means that the construction of an autonomous knowledge system cannot be centred on what is on the books, nor can it be closed to the door to make cars, or to talk, but must be based on chinese reality, with a real sense of understanding and profound expression of china's people's glory and dreams, reflections and aspirations in the exploration and practice of the times, and writing papers on chinese soil. If you are only drunk in the ivory towers and satisfied with the rhetoric of the truth, you will not be rid of the fates of the times. In summary, if an academic is not integrated into life, life is bound to be exiled; and a theory that does not focus on reality will not receive attention. To solve china's problems and propose solutions to human problems, it is necessary to adhere to the chinese world view, methodology, thinking with the chinese's own mind and finding answers from our own soil. It is only by being rooted in a land that you have grown older, that the knowledge system will be able to catch up with the ground, increase the base air, and emboldened, and that it will be able to stand in the midst of the world’s academic institutions with a distinct chinese identity, chinese style, and chinese style。
Maintain a question-oriented and timely scientific answer to the issues of the era. No real problem is the creation of a subjective ideology, but rather the concentration of factual contradictions, which cannot be removed from the basis of its practice, otherwise it is a false concept. Philosophy-social scientific innovation can only begin with problems and take the form of the process of identifying problems, screening them, studying them and solving them. Throughout the history of human academic development, every major academic innovation is based on in-depth thinking and scientific solutions to the problems of the times. We judge whether or not a knowledge system is scientific, profound, the most important criteria and the highest requirements are not whether its concept is deep enough, whether its logic is strong enough, whether its expression is sophisticated enough, but whether and to what extent it captures the pulse of the problems of the times and of social practice, whether and to what extent it reflects the voices and voices of the people and the drums and drums of it. All of this is ultimately reflected in whether and to what extent this knowledge system meets the needs of a country, a people, an era. “the extent to which the theory is achieved in a country will always depend on the extent to which it meets the needs of that country”. In the most fundamental sense, building an autonomous knowledge system of philosophy and social sciences in china is not a history of academic history, nor is it a conceptual combination, but is in itself a theoretical realization. Thus, it can be said that the standard of construction of an autonomous knowledge system depends not only on the degree of theoretical maturity, but more so on the extent to which it meets the needs of the great cause of chinese identity socialism and the great practice of chinese modernization。
Adhering to serve the people and socialism. Just as human beings cannot live in a vacuum, there has never been a philosophic social scientific research that is pure and completely “unpositioned”. It is important to understand whether philosophical social sciences write for and for a few or the vast majority. Any scientific theory is created by answering and solving the major problems facing the human person and society, and what is studied and advocated by philosophical social scientists is a social stigma. The so-called “value-neutral”, so-called “no-position” studies, which are purely objective, are nothing more than a “phantom” created by western academia and are itself a reflection of particular positions and values. Our country is a socialist state owned by the people. People are the creators of history, and people are at the forefront of practice and feel the most sensitive and deeply felt changes in practice. In order to make a difference, our philosophers and social scientists must firmly believe in the teaching of the people, consciously associate individual academic pursuits with the destiny of the nation and of the nation, raise the aspirations of the people, the needs of practice and the changing times to the level of theoretical reflection, convert them into academic research, strive to produce research that can withstand practical and historical tests and provide theoretical support and intellectual support for the great renaissance of the chinese nation。
Knowledge of scientific methods
General secretary xi stated that “the fundamental way to advance the era of marxism chineseization is through `the union'”. The “two combinations” are the greatest source of success for our party, a fundamental way to advance its theoretical innovation and a necessary way to accelerate the construction of china’s autonomous knowledge system of philosophy and social sciences。
Guided by what idea is the fundamental question of determining the direction and course of development of philosophical social sciences. The persistence of marxism as a guide is a fundamental indicator of the difference between contemporary chinese philosophical social sciences and other philosophical social sciences. Without marxist guidance, chinese philosophy and social sciences lose their souls and their direction. Xi's new-era chinese-style socialist ideology is the latest in the era of marxist chinaization, contemporary chinese marxism, marxism in the twenty-first century, and the essence of chinese culture and chinese spirit. China's autonomous knowledge system of philosophy and social sciences must be firmly anchored in marxist leadership, and it is the conscious idea that the world view and methodology of china's socialism in the new era of the jinping era should be translated into sobering theoretical self-consciousness, firm political conviction and scientific thinking throughout all areas of philosophical and social science research。
The power of marxism's truth is not abstract, but concrete; it is reflected not only in deep intellectual and complete systems, but also in the practice of changing the world. Just as the ability of the sun to breed is evidenced by the flourishing of everything, marxism necessarily transcends the limits of theory and enters the depths of social history, in combination with objective reality, to achieve itself through historical practice. Accelerating the construction of china's autonomous knowledge system will require combining the marxist fundamentals with china's specific reality, based on a chinese-based approach, learning from abroad, excavating history, grasping modern times, caring for human beings and looking to the future, using china as a vision and an age-oriented vision, building on china's practical approach to solving china's problems, constantly promoting intellectual innovation, theoretical innovation, methodological innovation and better answers to china's questions, questions of the world, questions of the people and questions of the times。
At the same time, china's system of autonomous knowledge of philosophy and social sciences has not started from scratch, nor has it been created in a vacuum. The chinese civilization, which has lasted for thousands of years, is the deep foundation for the growth and development of chinese philosophy and social sciences. The secretary-general, xi, presented the important conclusion of the “second combination”, emphasizing that “the result of `connection' is mutual achievement, creating a new cultural life that is organically integrated”. In accelerating the process of building china's autonomous knowledge system, the fundamental principles of marxism are being combined with the best traditional culture of china. The power of marxist truth is deeply embedded in the creativity and cohesion of national cultures, the vitality of the best traditional culture of china is being activated in the spirit of the times, the transformation of the content and old manifestations of the best traditional culture of china by promoting creative transformation and innovative development of the best traditional culture of china, and the creation of new contemporary and contemporary forms of expression that still draw on its values; and the addition, expansion and refinement of the content of the best traditional culture of china in order to enhance its influence and appeal and to provide intellectual resources and spiritual impetus for the construction of autonomous knowledge systems that embody inheritance, nationalism and epochism。
Through the “two unions”, marxism became china's, china's excellent traditional culture became modern, and china's autonomous knowledge system of philosophy and social sciences became a modern chinese form of knowledge in which china's civilization was activated with the force of marxism truth. In summary, the “two combinations” broadens the cultural roots of chinese socialism and lays down the foundations of the methodology for building china's autonomous knowledge system of philosophy and social sciences, which must be firmly adhered to。
We live in an era of radical change, an era of hope. Believe in something, you can walk far. In the new journey, only by taking the same steps as history and sharing the same fate as the times, and by taking the same position, direction and approach as science, can chinese philosophers of philosophy and socialism move forward along china's special socialism, and following the currents of modern china's modernity, and better assume the task of building an autonomous knowledge system。
The daily light (19 december 2025, 11th edition)
