The Cultural Logic of the New Era Communist’s Adherence to the “Three Imperatives”

In his report to the 20th National Congress of the CPC, Xi Jinping demanded

习近平在党的二十大报告中要求，“全党同志务必不忘初心、牢记使命，务必谦虚谨慎、艰苦奋斗，务必敢于斗争、善于斗争，坚定历史自信，增强历史主动，谱写新时代中国特色社会主义更加绚丽的华章”。“三个务必”的重大论断，是对70多年前毛泽东“两个务必”思想的创新发展，一经提出，便引起学术界、理论界高度关注。相关研究主要集中在四个方面：一是关于重要意义的研究。有学者认为，“三个务必”是跳出历史周期率的内在要求，对全面推进中华民族伟大复兴具有重大意义，体现了解决大党独有难题的理路。二是关于历史背景的研究。有学者指出，“三个务必”是在科学总结党的历史经验基础上提出的，体现了党对新的“赶考”之路的新认识。三是关于内涵要义的研究。有学者认为，“不忘初心、牢记使命”是我们党的根本原则，集中体现了党的性质宗旨、理想信念和奋斗目标；谦虚谨慎、艰苦奋斗体现了党的优良作风和政治本色，要求保持谦虚谨慎的态度；敢于斗争、善于斗争强调了党的斗争精神和斗争本领，要求在面对各种风险考验时敢于挺身而出、善于斗争。四是关于实践要求的研究。有学者指出，贯彻“三个务必”需要党员干部不断提高预见事物发展规律的能力和斗争本领，善于化解外部的各种风险挑战。总的来说，“三个务必”的研究取得了一定进展，但在把握“三个务必”文化理路这一问题上，尚有空间。

I. The Cultural Origins of Communists in the New Era Keeping in Mind the "Three Imperatives"

一、新时代共产党人牢记“三个务必”的文化渊源

From a holistic perspective, the "Three Imperatives" are accumulated in the fine traditional culture nurtured over more than 5,000 years of Chinese civilization, germinated in the revolutionary culture created during the period of the New Democratic Revolution and the period of socialist revolution and construction, and generated in the advanced socialist culture created during the new period of reform, opening up, and socialist modernization as well as the New Era of socialism with Chinese characteristics.

从总体性视角出发，“三个务必”积淀于中华民族5000多年文明发展中孕育的优秀传统文化，萌发于新民主主义革命时期、社会主义革命和建设时期所创造的革命文化，生成于改革开放和社会主义现代化建设新时期以及中国特色社会主义新时代创造的社会主义先进文化。

(1) Accumulated in the fine traditional culture nurtured over more than 5,000 years of Chinese civilization

（一）积淀于中华民族5000多年文明发展中孕育的优秀传统文化

Traditional people-oriented thought is an important cultural source of the imperative "never forget the original aspiration and keep the mission firmly in mind." The rulers of the Western Zhou dynasty, drawing lessons from the violent and tyrannical ruin of Jie and Zhou, put forward the proposition of "revering virtue and protecting the people." Confucius developed the Duke of Zhou's thought of "protecting the people" and put forward the idea of "engaging with the world." Mencius not only advocated "engaging with the world" but also took "relieving the world" as his own duty. His proposition, "If poor, attend to one's own virtue in solitude; if advanced, bring good governance to the whole world" (Mencius, "Jinxin, Part I"), became the maxim for scholar-officials in their conduct. The Song-Ming Neo-Confucianists regarded the principles set forth in the "Great Learning" chapter of the Book of Rites—"making the will sincere, rectifying the mind, cultivating the self, regulating the family, governing the state, and bringing peace to the world"—as the norms of conduct. The three great thinkers of the late Ming and early Qing dynasties put forward the value pursuit of "everyone is responsible for the rise and fall of the world," reflecting their inheritance and development of the ancient Chinese thought of managing state affairs and relieving the people. From the perspective of intellectual history, the ideal of Great Harmony is indigenous to Chinese culture. In the poem "Shuo Shu" (Big Rat) from the "Wei Feng" section of the Book of Songs, the author uses the "big rat" as a metaphor for exploiters, condemning the rulers for their selfishness and disregard for the lives of the people, and proposes fleeing to a "land of happiness," a "state of happiness," and a "suburb of happiness." Zhuangzi concretely constructed such an ideal society, calling it "Mount Weilü," "the State of Jiande," and "the Age of Ultimate Virtue," describing it with phrases such as "not esteeming the worthy," "not employing the capable," and "the people being like wild deer." The "Discourses of Lu, Part I" in the Discourses of the States states: "The Yellow Emperor could complete the naming of all things, thereby enlightening the people and sharing wealth with them. Zhuanxu could cultivate this. Diku could order the three luminaries to stabilize the people. Yao could unify punishments and laws to standardize the people. Shun labored for the people's affairs and died in the wild." The imperative "never forget the original aspiration and keep the mission firmly in mind" aligns with the spirit of managing state affairs, relieving the people, and achieving Great Harmony under Heaven in traditional Chinese culture.

传统民本思想是“务必不忘初心、牢记使命”的重要文化源头。西周统治者鉴于桀、纣暴虐亡国的教训，提出“敬德保民”的主张。孔子发展了周公“保民”思想，提出“用世”的思想。孟子不仅主张“用世”，更以“济天下”为己任。他的“穷则独善其身，达则兼济天下”（《孟子·尽心上》）主张成为士大夫为人处世的座右铭。宋明理学家将《礼记·大学》言明的“诚意、正心、修身、齐家、治国、平天下”奉为为人处世的准则。明末清初三大思想家提出“天下兴亡，匹夫有责”的价值追求，反映了其对我国古代经世济民思想的继承与发展。从思想史的视角出发，大同理想在中华文化中具有原生性。在《诗经·魏风·硕鼠》中，作者就以“硕鼠”隐喻剥削者，抨击统治者自私自利、罔顾百姓生死，提出要逃至“乐土”“乐国”“乐郊”。庄子对这种理想社会进行了具象化建构，称之为“畏垒之山”“建德之国”“至德之世”，并以“不尚贤”“不使能”“民如野鹿”等语进行描述。《国语·鲁语上》有云：“黄帝能成命百物，以明民共财。颛顼能修之。帝喾能序三辰以固民。尧能单均刑法以仪民。舜勤民事而野死。”“务必不忘初心、牢记使命”与中国传统文化中的经世济民、天下大同精神相契合。

Among the sixty-four hexagrams of the Book of Changes, only the hexagram "Qian" (Modesty) has all six lines auspicious. This is because the hexagram "Qian" requires a person to always maintain a state of emptiness. Its hexagram statement reads: "Modesty brings success. The superior man carries things to completion." The "Jie Nan Shan" (Lofty Southern Mountain) in the "Xiaoya" section of the Book of Songs says: "Lofty is the Southern Mountain, with its rocks rugged and steep. Majestic are you, Grand Master Yin, the people all look up to you." The "Xici, Part I" in the Commentary on the Book of Changes says: "The alternation of yin and yang is called the Way. That which continues it is goodness; that which completes it is nature." Laozi, using the river and sea as examples of being lowly and thus becoming the "king of all valleys," warns people not to "boast," "brag," or "be self-righteous." This shows that modesty and prudence have always been qualities valued by the ancients. Similarly, arduous struggle was also the pursuit of ancient sages. "As Heaven's movement is ever vigorous, so the superior man strives constantly for self-improvement." The ancients believed that everyone could become a sage, but because each person's talent is different, arduous struggle is indispensable. Legends such as "Kuafu Chasing the Sun," "Jingwei Filling the Sea," and "Yu the Great Controlling the Flood" are concentrated expressions of this spirit. The ancients understood early on the principle that "worry and toil can make a state prosper, while ease and pleasure can bring ruin to the individual." Emperor Taizong of Tang, learning from the lessons of the Sui dynasty's fall, governed with vigor, so that "those who had scattered all returned to their hometowns... doors were left unlocked, and travelers did not need to carry provisions." In the late period of Emperor Xuanzong of Tang, exorbitant taxes and levies laid the seeds for the decline of the Li-Tang dynasty. In this regard, the ancients had long offered famous aphorisms such as "The superior man uses frugality and virtue to avoid difficulties; he should not seek glory through emoluments" (Commentary on the Book of Changes, "Pi" Hexagram, "Xiang") and "Position is the loom of virtue; power is the shuttle of righteousness." From this, the imperative "be sure to remain modest and prudent, and to work hard and struggle" is consistent with the ancients' advocated sentiments of humility, self-effacement, diligence, and frugality.

《周易》六十四卦中，只有“谦”卦六爻皆吉。这是因为“谦”卦要求，一个人要始终保持虚空状态。其卦辞为“谦：亨，君子有终”。《诗经·小雅·节南山》云：“节彼南山，维石岩岩。赫赫师尹，民具尔瞻。”《易传·系辞上》曰：“一阴一阳之谓道，继之者善也，成之者性也。”老子以江海处下而为“百谷王”，告诫人们不要“自矜”“自伐”“自是”。这说明，谦虚谨慎是古人向来重视的品质。同样，艰苦奋斗也是古代圣贤的追求。“天行健，君子以自强不息。”古人认为，人皆可为圣人，但是每个人天赋不一样，所以离不开艰苦奋斗。“夸父追日”“精卫填海”“大禹治水”等传说正是这种精神的集中表现。古人很早就懂得“忧劳可以兴国，逸豫可以亡身”的道理。唐太宗借鉴隋亡教训，励精图治，使“流散者咸归乡里，……皆外户不闭，行旅不赍粮”。唐玄宗晚期横征暴敛，为李唐王朝转衰埋下了祸根。对此，古人早有“君子以俭德辟难，不可荣以禄”（《易传·否·象》），“位也者，立德之机也；势也者，行义之杼也”等名言警句。由此出发，“务必谦虚谨慎、艰苦奋斗”与古人倡导的谦恭虚己、克勤克俭的情操是一致的。

The ancient Chinese valued "courage." The "Zhao Gong, Twentieth Year" in the Zuo Commentary says: "Knowing death and not avoiding it is courage." The "Discourses of Zhou" in the Discourses of the States says: "Courage is the commander of culture." Confucius regarded "courage," along with "benevolence" and "wisdom," as the "three universal virtues," believing that "courage" supports "benevolence" and "wisdom," "wisdom" is the prerequisite for "benevolence" and "courage," and "benevolence" is the core of "wisdom" and "courage." "Daring to struggle" inherits the qualities of courage, perseverance, and helping the needy that ancient scholar-officials emphasized. "Being good at struggle" aligns with the Chinese nation's concept of the unity of knowledge and action. Throughout the entire history of ancient Chinese philosophy, the ancients placed great emphasis on the active role of "knowledge" in "action." In ancient times, "knowledge" was connected to "wisdom," emphasizing a person's talent and quality, that is, wisdom and ability. Confucius said: "Those who know it are not as good as those who love it; those who love it are not as good as those who delight in it" (Analects, "Yong Ye"). Mencius also said: "The superior man deepens his attainment through the Way, wishing to attain it by himself. Having attained it by himself, he abides in it securely; abiding in it securely, he draws deeply from it; drawing deeply from it, he finds its source at every turn. Therefore, the superior man wishes to attain it by himself" (Mencius, "Li Lou, Part II"). Wang Yangming, while affirming the unity of knowledge and action, regarded "the moment a thought arises" as the beginning of "action," emphasizing that a knife is sharpened on a stone and a person is tempered in affairs. This shows that the imperative "be sure to dare to struggle and be good at struggle" has an inherent unity with the qualities of courage, perseverance, and the unity of knowledge and action.

中国古人重视“勇”。《左传·昭公二十年》有云：“知死不辟，勇也。”《国语·周语》云：“勇，文之帅也。”孔子将“勇”与“仁”“智”视为“三达德”，认为“勇”是“仁”“智”的支撑，“智”是“仁”“勇”的前提，“仁”是“智”“勇”的核心。“敢于斗争”继承了古代士大夫讲求的勇毅力行、扶危济困的品质。“善于斗争”与中华民族知行合一的理念相契合。衡诸整个中国古代哲学，古人很注重“知”对“行”的能动作用。在古代，“知”与“智”相通，强调人的才能素质，即智慧和能力。孔子云：“知之者不如好之者，好之者不如乐之者。”（《论语·雍也》）孟子亦云：“君子深造之以道，欲其自得之也，自得之则居之安，居之安则资之深，资之深则取之左右逢源，故君子欲其自得之也。”（《孟子·离娄下》）王阳明在肯定知行相互统一关系的同时，把“一念发动处”看成是“行”的开始，强调刀在石上磨、人在事上磨。这表明，“务必敢于斗争、善于斗争”与勇毅力行、知行合一的品质具有内在统一性。

(2) Germinated in the revolutionary culture of the New Democratic Revolution period and the socialist revolution and construction period

（二）萌发于新民主主义革命时期、社会主义革命和建设时期的革命文化

Revolutionary culture is formed by the Party leading the people in revolutionary struggle, embodying the firm convictions, fearless spirit, and deep feelings for the masses of the people of our predecessors. The proletarian movement is not for the benefit of a minority, but for the interests of the vast majority. Li Dazhao pointed out: The suffering of the peasants is the suffering of the entire nation; the ignorance of the peasants is the ignorance of the entire nation. Revolutionary culture, with its powerful appeal, reminds successors not to forget the original aspiration and inspires them to strive for its realization. The "Manifesto of the Communist Party of China" states: "The goal of the Communists is to create a new society according to the ideals of the Communists." Xi Jinping pointed out: "The Communist Party of China has always represented the fundamental interests of the broadest majority of the people, sharing weal and woe and life and death with the people, having no special interests of its own, and never representing the interests of any interest group, any powerful clique, or any privileged stratum." The imperative "never forget the original aspiration and keep the mission firmly in mind" is the concretization of the value concepts embedded in revolutionary culture.

革命文化是党领导人民在革命斗争中形成的，蕴含着先辈的坚定信念、无畏精神以及对人民群众的深厚情感。无产阶级运动不是为了少数人，而是为了大多数人的利益。李大钊指出：农民的苦痛，就是国民全体的苦痛；农民的愚暗，就是国民全体的愚暗。革命文化以强大的感召力，提醒后继者不要忘记初心，激励其为实现初心努力奋斗。《中国共产党宣言》指出：“共产主义者的目的是要按照共产主义者的理想，创造一个新的社会。”习近平指出：“中国共产党始终代表最广大人民根本利益，与人民休戚与共、生死相依，没有任何自己特殊的利益，从来不代表任何利益集团、任何权势团体、任何特权阶层的利益。”“务必不忘初心、牢记使命”是革命文化蕴含的价值理念的具体化。

Revolutionary culture, fine traditional Chinese culture, and advanced socialist culture are both distinct from one another and closely linked, forming a continuous lineage. “Modesty, prudence, hard work, and plain living” are the spiritual底色 of the culture created by the Party leading the people through revolution. Historically, there has been no shortage of political parties with an original aspiration and founding mission, yet many have found it difficult to carry them through to the end. During the May Fourth Movement, student representatives once sought support from the Kuomintang, but its leaders “refused on the grounds of being unable to participate.” [1]1 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement initiated by Chinese students and intellectuals. The Kuomintang (Nationalist Party) was the ruling party of China at the time, led by Sun Yat-sen. In contrast, precisely because our Party has consistently upheld the original aspiration and founding mission formed during the revolutionary period, it has been able to accomplish great things that no other political party in history had achieved. Mao Zedong pointed out that the purpose of revolution is “to achieve the liberation of the Chinese nation, to realize the rule of the people, and to bring economic happiness to the people.” In 1949, at the Second Plenary Session of the Seventh Central Committee of the Party, Mao Zedong analyzed the emerging tendencies of formalism and arrogance based on past achievements within the Party, and admonished the entire Party to continue to maintain the style of modesty, prudence, hard work, and plain living. After the founding of New China, in response to erroneous tendencies among individual Party members such as becoming detached from the masses and engaging in corruption and degeneration, Mao Zedong pointed out that winning nationwide victory was only “the first step” in a long march of ten thousand li, and further rectified unhealthy practices within the Party.

革命文化与中华优秀传统文化、社会主义先进文化既相互区别，又紧密相连、一脉相承。“谦虚谨慎、艰苦奋斗”是党领导人民创造革命文化的精神底色。历史上不乏具有初心和使命的政党，但很多政党难以贯彻始终。五四运动时，学生代表曾找过国民党要求给予支持，而它的领导人“竟以无力参加拒绝”。与之不同，正因为我们党始终秉持革命时期形成的初心和使命，才能干成历史上其他政党没有干成的大事。毛泽东指出，革命的目的在于“使中华民族得到解放，为了实现人民的统治，为了使人民得到经济的幸福”。1949年，在党的七届二中全会上，毛泽东对党内滋生的形式主义、居功自傲情绪进行剖析，告诫全党务必继续保持谦虚谨慎、艰苦奋斗的作风。新中国成立以后，针对个别党员萌生的脱离群众、贪污腐败等错误倾向，毛泽东指出，夺取全国胜利只是万里长征走完了“第一步”，进一步对党内不良风气进行了整治。

“Daring to struggle and being adept at struggle” was an effective means for the Party to respond to challenges during the revolutionary war period. In 1921, as soon as it was founded, the Party threw itself into the torrent of “overthrowing the imperialists and eliminating the warlords,” propagating its views among the workers. From January 1922 to February 1923, it launched over 100 strikes nationwide. During the Great Revolution, in the face of accusations against the peasant movement from both inside and outside the Party, Mao Zedong wrote the “Report on an Investigation of the Peasant Movement in Hunan” to counter them. After the failure of the Great Revolution, the Party led armed uprisings, established a people’s army, and waged resolute struggle against the reactionaries. During the Agrarian Revolutionary War, Mao Zedong, in the resolution of the Gutian Congress, demanded that inner-Party life be made political and scientific, and initiated a struggle primarily aimed at preventing subjectivism and vulgarization in inner-Party criticism. After the Zunyi Conference, our Party counterattacked the “encirclement and suppression” campaigns of the Kuomintang reactionaries and struggled against erroneous ideas of adventurism and dogmatism within the Party. During the Yan’an period, our Party, with superb struggle skills, waged the struggle against Japanese imperialist aggression; it published “Reflections on the 300th Anniversary of the Fall of the Ming Dynasty,” [2]2 “Reflections on the 300th Anniversary of the Fall of the Ming Dynasty” (《甲申三百年祭》) is a historical essay by Guo Moruo, published in 1944, analyzing the reasons for the collapse of the Ming dynasty and the failure of Li Zicheng’s peasant uprising. It was studied by the CPC during the Yan’an rectification movement as a warning against arrogance and complacency. demanding reflection on the existence of factional struggle and moral degeneration within the Party, and proposed taking the failure of Li Zicheng’s uprising as a lesson, “not to repeat the mistake of arrogance in the moment of victory.” After the founding of New China, the great struggle of socialist transformation and construction was carried out. In this process, the spiritual genealogy of Chinese Communists was formed, represented by the great founding spirit of the Party, the Jinggangshan spirit, the Long March spirit, the Yan’an spirit, the Lei Feng spirit, the Daqing spirit, and others.

“敢于斗争、善于斗争”是党在革命战争时期应对挑战的有效手段。1921年，党一经成立就投入到“打倒列强除军阀”的洪流中，在工人中宣传自己的主张。从1922年1月到1923年2月，在全国发动罢工100余次。大革命时期，面对党内外对农民运动的指责，毛泽东写下《湖南农民运动考察报告》给予回击。大革命失败以后，党领导武装起义，建立了人民军队，同反动派进行坚决斗争。土地革命战争时期，毛泽东在古田会议决议案中要求党内生活政治化、科学化，开展了以防止党内批评主观化和庸俗化为主的斗争。遵义会议以后，我们党对国民党反动派的“围剿”进行反击，并同党内冒险主义和教条主义错误思想进行了斗争。延安时期，我们党以高超的斗争本领，开展反抗日本帝国主义侵略的斗争；印发《甲申三百年祭》，要求对党内存在的宗派斗争和生活腐化问题进行反思，提出以李自成起义失败为鉴，“不要重犯胜利时骄傲的错误”。新中国成立以后，开展了社会主义改造和建设的伟大斗争。在这个过程中，形成了以伟大建党精神、井冈山精神、长征精神、延安精神、雷锋精神、大庆精神等为代表的中国共产党人的精神谱系。

(3) Generated in the new period of reform and opening up and socialist modernization, as well as the advanced socialist culture of the New Era of socialism with Chinese characteristics

（三）生成于改革开放和社会主义现代化建设新时期以及中国特色社会主义新时代的社会主义先进文化

“Revolution, construction, and reform are the three main threads running through the history of the Communist Party of China and the modernization of the past century. It is necessary to correctly understand and accurately grasp the dialectical relationship among the three. From a temporal dimension, these three are successive historical stages and cannot be separated; from a spatial dimension, these three are interconnected and intermingled, unified in the historical process of Chinese modernization led by the Communist Party of China.” This means that revolutionary culture and advanced socialist culture possess a dialectical unity. The period of reform and opening up and socialist modernization, as well as the New Era of socialism with Chinese characteristics, have inherited and developed the culture and spirit of the revolutionary and construction periods. The Constitution of the Communist Party of China clearly stipulates: “The Party has no special interests of its own apart from the interests of the working class and the broadest masses of the people.” During this period, the Party integrated the values of pursuing ideals and beliefs, daring to innovate and dedicate, inherent in the great founding spirit of the Party, into the great practice of reform and opening up, socialist modernization, and the New Era of socialism with Chinese characteristics, forming the Special Economic Zone spirit, the flood-fighting spirit, the earthquake relief spirit, the poverty alleviation spirit, the manned spaceflight spirit, the craftsmanship spirit and the scientist spirit, the lunar exploration spirit, and others. These are all contemporary manifestations of the imperative to “never forget the original aspiration and founding mission.” Advanced socialist culture, guided by Marxism, emphasizes the primacy of the people and collectivism, injecting powerful spiritual strength and moral connotation into the adherence to the Party culture of the Chinese Communist Party. Meanwhile, the imperative to “never forget the original aspiration and founding mission” and advanced socialist culture intermingle and complement each other, possessing an inherent compatibility.

“革命、建设、改革是贯穿中国共产党史和近百年现代化的三条主线，必须正确认识和准确把握三者的辩证关系。从时间维度看，这三者是前后相继的三个历史阶段，不能割裂；从空间维度看，这三者相互联系、相互交融，统一于中国共产党领导的中国现代化历史进程中。”这就是说，革命文化与社会主义先进文化具有辩证统一性。改革开放和社会主义现代化建设时期以及中国特色社会主义新时代传承发展了革命与建设时期的文化与精神。《中国共产党章程》明确规定：“党除了工人阶级和最广大人民群众的利益，没有自己特殊的利益。”这一时期，党将伟大建党精神蕴含的对理想信念的追求、勇于创新和奉献的价值观，贯穿到改革开放和社会主义现代化建设以及中国特色社会主义新时代的伟大实践中，形成了特区精神、抗洪精神、抗震救灾精神、脱贫攻坚精神、载人航天精神、工匠精神和科学家精神、探月精神等，这些都是“务必不忘初心、牢记使命”的时代化呈现。社会主义先进文化以马克思主义为指导，强调人民至上和集体主义，为坚守中国共产党的政党文化注入了强大的精神力量和道德内涵，而“务必不忘初心、牢记使命”与社会主义先进文化相互交融、相得益彰，具有内在契合性。

The Party’s fine traditions and work style are a concentrated expression of the Party’s nature and the spiritual wealth accumulated during the Party’s growth. For the Party to gain the support and endorsement of the people, it must persistently carry forward these traditions and work style. Since the 18th National Congress of the CPC, under the leadership of the Party Central Committee, the great rejuvenation of the Chinese nation has entered a new stage, but this does not mean one can “rest on one’s laurels and live off past glories.” National rejuvenation is a process that requires long-term, continuous, and strenuous effort. This demands that we maintain sufficient sobriety in complex situations and, with the spirit of hard work, plain living, modesty, and prudence, remove the obstacles and difficulties on the path forward. On the new journey, we must not only construct and innovate the theoretical system of Chinese-path modernization but also ensure the Chinese characteristics and national essence of Chinese-path modernization.

党的优良传统和作风是党的性质的集中体现，是我们党在成长过程中积累的精神财富。党要得到人民支持和拥护，就要持之以恒发扬这种传统和作风。党的十八大以来，在党中央领导下，中华民族伟大复兴进入一个新阶段，但这并不意味着可以“躺在功劳簿上吃老本”。民族复兴是一个必须长期接续努力奋斗的过程，这就要求我们，在复杂形势中保持足够清醒，以艰苦奋斗和谦虚谨慎的精神破除前进道路上的艰难险阻。新征程上，我们不仅要建构并创新中国式现代化理论体系，而且要确保中国式现代化的中国特色、民族底色。

Struggle is the basic means by which revolutionary will is transformed into practical force. Marx pointed out in “Critique of Hegel’s Philosophy of Right” that “material force can only be overthrown by material force; but theory itself becomes a material force once it has gripped the masses.” Only by daring to struggle and being adept at struggle can one break through barriers, overcome strongholds, and win the initiative in spirit and action. From an international perspective, some capitalist countries harbor ideological biases, attempting to isolate China and curb its development. From a domestic perspective, various pressures are faced in the process of promoting industrial upgrading, achieving innovation-driven development, transforming traditional industries, and cultivating emerging industries; alongside rapid economic development, pressures also arise concerning how to protect the environment and rationally utilize resources; in some key and core technological fields, we still have shortcomings, and our innovation capacity still needs improvement. All these issues require our Party to further deepen reform comprehensively with a spirit of struggle.

斗争是革命意志转化为实践力量的基本手段。马克思在《黑格尔法哲学批判》中指出，“物质力量只能用物质力量来摧毁；但是理论一经掌握群众，也会变成物质力量”。只有敢于斗争、善于斗争，才能突破藩篱、攻克堡垒，赢得精神和行动上的主动权。从国际视角来看，一些资本主义国家抱持意识形态偏见，试图孤立中国，遏制中国发展。从国内视角来看，在推动产业升级、实现创新驱动发展、传统产业转型和新兴产业培育过程中面临各种压力；在经济快速发展的同时，如何保护环境、合理利用资源等也面临各种压力；在一些关键核心技术领域，我们仍存在短板，创新能力仍有待提高。这些问题都要求我们党必须以斗争精神进一步全面深化改革。

II. The Cultural Significance of the New Era Communist’s Adherence to the “Three Imperatives”

二、新时代共产党人牢记“三个务必”的文化意义

The emergence of the “Three Imperatives” in the New Era has important theoretical value and practical significance. It is not only conducive to forging the spiritual home of Communists but also to solving the unique challenges faced by a large party; it is not only conducive to promoting a positive shift in Party conduct and public sentiment but also to advancing the realization of the goal of building a strong country.

“三个务必”在新时代的出场具有重要的理论价值和现实意义，不仅有利于铸牢共产党人精神家园，而且有利于破解大党独有难题；不仅有利于促进政风民风正态转向，而且有利于推动强国建设目标实现。

(1) Forging the Ideals and Beliefs of Communists

（一）铸牢共产党人理想信念

Due to the influence of some adverse factors, the ideals and beliefs of some Party cadres face risks of corrosion and wavering. From the perspective of the external environment, the complex and severe international situation impacts the security of China’s path, theory, system, culture, and the Party’s ideology. From the perspective of the internal environment, the earth-shaking social changes since reform and opening up require Party cadres to not only establish a sense of autonomy, efficiency, competition, and innovation but also to struggle against erroneous ideas and behaviors that only speak of personal interests and ignore politics. Keeping in mind the “Three Imperatives” helps guide Communists to firmly establish correct values, build a solid ideological dam of listening to the Party and following its instructions, enhance concern for the people’s worries and love for the people, consolidate political consensus and awareness, and forge the spiritual home of Communists.

由于受到一些不良因素影响，一些党员干部的理想信念存在被腐蚀和动摇的风险。从外部环境而言，复杂严峻的国际局势对中国道路、理论、制度、文化和党的思想安全造成冲击。从内部环境来看，改革开放以来翻天覆地的社会变化，要求党员干部既要树立自主意识、效率意识、竞争意识以及创新意识，又要对只讲个人利益、不讲政治的错误思想和行为进行斗争。牢记“三个务必”，有助于引导共产党人牢固树立正确的价值观，筑牢听党话、跟党走的思想堤坝，增强忧民之心、爱民之情，凝聚政治共识和意识，筑牢共产党人精神家园。

(2) Solving the Unique Challenges Faced by a Large Party

（二）破解大党独有难题

The “Three Imperatives” are an adherence to and development of the “Two Imperatives” [1]1 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement initiated by Chinese students and intellectuals. The Kuomintang (Nationalist Party) was the ruling party of China at the time, led by Sun Yat-sen.; they are a spiritual treasure produced and sublimated in the process of our Party growing from small to large and from weak to strong, and they possess distinct Chinese cultural characteristics. At present, the soil in which bureaucracy, money worship, hedonism, and feudal decadent ideas breed and spread has not yet been completely eradicated. The conduct of individual Party cadres and members who lose their Party spirit damages the Party’s advanced nature and purity. These are problems we must face

“三个务必”是对“两个务必”的坚守和发展，是我们党在从小变大、从弱变强的过程中产生和升华而成的精神财富，具有鲜明的中国文化特征。当前，官僚主义、拜金主义、享乐主义和封建腐朽思想滋生、蔓延的土壤还没有完全根除，个别党员干部丧失党性的行为，损害了党的先进性和纯洁性，这些是我们必须面对和解决的问题。习近平指出：“我们党之所以历经百年而风华正茂、饱经磨难而生生不息，就是凭着那么一股革命加拼命的强大精神。”进入新时代，对于党员干部“谦虚谨慎”的要求没有过时，“艰苦奋斗”这面旗帜更显珍贵。“谦虚谨慎、艰苦奋斗”，既是党的优良形象，又是“牢记初心、担当使命”“敢于斗争、善于斗争”的根本动力源泉，也是我们党的坚强后盾，为中国共产党人在推动中华民族伟大复兴的过程中保持一种崭新的心态、奋斗态度指明了方向。各级党员干部只有继承和发扬好党的光荣传统和优良作风，保持足够的清醒，迎难而上、攻坚克难，才能破解大党独有难题。

(3) Promoting a Normal Turn in Government and Popular Conduct

（三）促进政风民风正态转向

Popular conduct is closely linked to Party conduct and government conduct. After reform and opening up, certain difficulties and problems emerged in China’s popular conduct. For example, in the relationship between the individual, the collective, and the state, the rise of utilitarianism and egoism caused some people’s collective consciousness to weaken, placing individual interests above the public interest. With the development of modern society, people’s life-world and value concepts have undergone unprecedented changes. When facing various challenges and temptations, individual Party cadres and members are prone to problems such as wavering ideals and convictions and moral anomie, failing to hold fast to political and moral bottom lines. This manifests as an inability to fully implement the Party’s line, principles, and policies, discounting the Party’s demands, or even perfunctorily going through the motions. These phenomena are also linked to a certain slackening in Party conduct and government conduct. Unhealthy Party conduct and government conduct not only damage traditional good customs and practices but also undermine the political atmosphere within the Party, leading to a mutual erosion among Party conduct, government conduct, and popular conduct. From the perspective of government conduct, with the implementation and effectiveness of the central Party leadership’s Eight-Point Regulations [3]3 The Eight-Point Regulations: A set of rules issued by the Party Central Committee in December 2012 to improve Party and government conduct, requiring frugality, efficiency, and a crackdown on formalism and bureaucracy., we have achieved great results in combating corruption and promoting integrity, but completely eradicating corruption remains a long and arduous task. “The people are the highest judges and ultimate evaluators of our Party’s work.” The effectiveness of Party conduct construction ultimately depends on whether the broad masses of the people approve of, are satisfied with, and support our Party’s policies and their implementation effectiveness. Based on this, in promoting the construction of work style, we must both comply with popular will and be close to people’s hearts, and also walk alongside the people and feel for them. This cannot be separated from the “Three Imperatives.” [4]4 The “Three Imperatives”: The call from the 20th National Congress of the CPC (2022) for all Party members to “remain true to our original aspiration and founding mission, to be modest and prudent and hardworking, and to dare to struggle and be good at struggle.”

民风与党风、政风密切相连。改革开放以后，我国民风存在一些困境和问题，比如在个人与集体、国家之间的关系上，功利主义和利己主义的抬头，使得一些人的集体主义意识淡薄，将个人利益置于公共利益之上。随着现代社会的发展，人的生活世界和价值观念发生了前所未有的变化。在面对各种挑战和诱惑时，个别党员干部容易出现理想信念动摇、道德失范等问题，不能坚守政治和道德底线。这表现为对党的路线方针政策不能完全执行，对党的要求打折扣，甚至敷衍应付。这些现象也和党风、政风的懈怠有一定关联。不良党风、政风不仅会损害传统良风益俗，还会破坏党内的政治风气，导致党风、政风、民风相互消减。从政风方面来看，随着中央八项规定的落地生效，我们在反腐倡廉方面取得了巨大成效，但要彻底杜绝腐败，仍然任重而道远。“人民是我们党的工作的最高裁决者和最终评判者。”党风建设的效果如何，归根到底要看广大人民对我们党的方针政策及其执行效力赞成不赞成、满意不满意、拥护不拥护。基于此，在推动作风建设过程中，我们既要顺应民意、贴近人心，又要与民同行、情系人民，这离不开“三个务必”。

(4) Promoting the Realization of the Goal of Building a Strong Country

（四）推动强国建设目标实现

After 1840, modern China’s economy and society fell into decline and decay, and the nation, the people, and its civilization suffered humiliation and hardship. The explorations of the modernization path by the peasant class, the landlord class’s Westernization faction, and the bourgeoisie all ended in failure. As Mao Zedong pointed out: “Everything else has been tried, and all have failed.” [5]5 Mao Zedong, “On the People’s Democratic Dictatorship” (1949). “The situation of the country worsened day by day, and the environment forced people to feel they could not go on living. Doubts arose, grew, and developed.” [6]6 Mao Zedong, “On the People’s Democratic Dictatorship” (1949). After the founding of New China, facing a devastated “mess,” our Party was determined to completely change the face of poverty and committed itself to achieving modernization. In 1954, Mao Zedong proposed building New China into “a great socialist country with an industrialized and highly modernized culture.” [7]7 Mao Zedong, “Opening Speech at the First Session of the First National People’s Congress” (1954). In 1964, Zhou Enlai proposed: “Within a not too long historical period, build our country into a powerful socialist country with modern agriculture, modern industry, modern national defense, and modern science and technology, catching up with and surpassing the world’s advanced levels.” [8]8 Zhou Enlai, “Report on the Work of the Government” at the Third National People’s Congress (1964). In 1975, Zhou Enlai reaffirmed the construction goal of the “Four Modernizations.” [9]9 The “Four Modernizations”: The goal of modernizing agriculture, industry, national defense, and science and technology, first proposed by Zhou Enlai in 1964 and reaffirmed in 1975. Reform and opening up provided new opportunities for advancing the building of a strong country. In 1987, the 13th National Congress of the CPC proposed a “three-step” strategic plan for achieving modernization. [10]10 The “three-step” plan from the 13th National Congress (1987): Step 1, double the 1980 GNP and solve basic needs; Step 2, quadruple GNP by the end of the 20th century; Step 3, reach the level of moderately developed countries by the mid-21st century. In 1997, with the first two steps of the “three-step” plan already achieved ahead of schedule, the 15th National Congress of the CPC proposed a new “three-step” strategic plan for China’s socialist modernization in the first half of the 21st century. [11]11 The new “three-step” plan from the 15th National Congress (1997): Step 1, build a well-off society by 2010; Step 2, make the society more prosperous by 2021; Step 3, achieve basic modernization by 2050. In 2017, the 19th National Congress of the CPC made a new “two-step” strategic arrangement for comprehensively building a modern socialist country from 2020 to the middle of the 21st century. [12]12 The new “two-step” arrangement from the 19th National Congress (2017): Step 1, build a moderately prosperous society by 2020; Step 2, from 2020 to 2035, basically achieve socialist modernization; from 2035 to 2050, build a great modern socialist country. The report of the 20th National Congress of the CPC stated: “From now on, the central task of the Communist Party of China is to unite and lead the people of all ethnic groups across the country to comprehensively build a great modern socialist country, achieve the second centenary goal, and comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization.” [13]13 Report to the 20th National Congress of the CPC (2022). Building a strong country cannot be separated from strengthening and improving Party leadership and self-construction. The “Three Imperatives” indicate the Party’s fundamental stance and are the guarantee for the Party to comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization in the New Era.

1840年以后，近代中国经济社会凋敝衰落，国家、人民以及文明遭受耻辱和苦难。农民阶级、地主阶级洋务派和资产阶级对中国近代化道路的探索，均以失败告终。正如毛泽东所指出的：“一切别的东西都试过了，都失败了。”“国家的情况一天一天坏，环境迫使人们活不下去。怀疑产生了，增长了，发展了。”新中国成立后，面对千疮百孔的“烂摊子”，我们党下定决心彻底改变贫穷面貌，致力于实现现代化。1954年，毛泽东提出，要将新中国“建设成为一个工业化的具有高度现代文化程度的伟大的国家”。1964年，周恩来提出：“要在不太长的历史时期内，把我国建设成为一个具有现代农业、现代工业、现代国防和现代科学技术的社会主义强国，赶上和超过世界先进水平。”1975年，周恩来重申了“四个现代化”的建设目标。改革开放为推进强国建设提供了新契机。1987年，党的十三大提出实现现代化目标“三步走”的战略部署。1997年，在“三步走”中的前“两步”奋斗目标已提前实现的情况下，党的十五大对21世纪上半叶我国社会主义现代化建设提出新“三步走”的战略部署。2017年，党的十九大对从2020年到21世纪中叶全面建设社会主义现代化国家作出新“两步走”战略安排。党的二十大报告提出：“从现在起，中国共产党的中心任务就是团结带领全国各族人民全面建成社会主义现代化强国、实现第二个百年奋斗目标，以中国式现代化全面推进中华民族伟大复兴。”强国建设离不开加强和完善党的领导与自我建设。“三个务必”表明了党的根本立场，是党在新时代以中国式现代化全面推进中华民族伟大复兴的保障。

III. The Cultural Path for Communists in the New Era to Keep in Mind the “Three Imperatives”

三、新时代共产党人牢记“三个务必”的文化路径

The valuable experience enabling the Communist Party of China to create brilliant achievements lies in combining the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture. Among these, the “Second Integration” [14]14 The “Second Integration”: The combination of the basic tenets of Marxism with the best of traditional Chinese culture, as distinct from the first integration with China’s specific realities. requires us, on the basis of inheriting and promoting Chinese virtues in the New Era, to continuously pass on and carry forward the best of traditional Chinese culture, thereby driving Communists to keep in mind the “Three Imperatives.”

中国共产党能够创造辉煌成就的宝贵经验就在于，把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合。其中，“第二个结合”要求我们在新时代继承和弘扬中华美德的基础上赓续传承中华优秀传统文化，推动共产党人牢记“三个务必”。

(1) Promoting Theoretical Innovation, Maintaining a Sober Mind and Firm Ideals and Convictions, and Strengthening the Ideological Foundation for Communists in the New Era to Keep in Mind the “Three Imperatives”

（一）推动理论创新，保持清醒的头脑和坚定的理想信念，强化新时代共产党人牢记“三个务必”的思想基础

During the revolutionary war period, Mao Zedong pointed out: “From ancient times, no group in China, like the Communist Party, has been willing to sacrifice everything, sacrifice so many people, to do such a great thing.” [15]15 Mao Zedong, “Speech at the Second Plenary Session of the Seventh Central Committee of the CPC” (1949). The Party’s great achievements today were not obtained by talking or thinking, but by struggle. However, in the process of rapid social transformation, individual Party cadres and members are prone to developing the erroneous concept of egoism, leading to damage to public welfare, a lack of social justice, and the possible casting aside of Marxist faith and social morality, thereby losing political direction and work motivation. The “Three Imperatives” are an effective guide for all Party comrades to cope with these changes and challenges, helping to clear ideological confusion, clarify erroneous understandings, and enhance strategic resolve. In the New Era, for Communists to keep in mind the “Three Imperatives,” it is necessary to ensure that the broad masses of cadres and the people deeply understand the necessity of theoretical innovation, arm their minds with the theoretical achievements of adapting Marxism to the Chinese context and the needs of the times, deeply grasp the decisive significance of the “Two Establishments,” [16]16 The “Two Establishments”: The establishment of Xi Jinping’s core position on the Party Central Committee and in the Party as a whole, and the establishment of the guiding role of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. continuously strengthen the “Four Consciousnesses,” [17]17 The “Four Consciousnesses”: Consciousness of the need to maintain political integrity, think in big-picture terms, follow the leadership core, and keep in alignment with the central Party leadership. firm up the “Four Confidences,” [18]18 The “Four Confidences”: Confidence in the path, theory, system, and culture of socialism with Chinese characteristics. and achieve the “Two Upholds”; [19]19 The “Two Upholds”: Upholding Xi Jinping’s core position on the Party Central Committee and in the Party as a whole, and upholding the authority and centralized, unified leadership of the Party Central Committee. create a good atmosphere, encourage innovative thinking and practical exploration, through careful reading and intensive study of classic texts, solidly carrying out focused discussions, benchmarking and aligning to correct deviations, smooth channels, identify cruxes and root causes, promote the Party’s innovative theories to enter the mind, heart, and practice, examine problems, enhance the awareness of hard struggle, ensure the improvement of moral cultivation and the enhancement of practical ability, and build a learning-oriented Party; center on the core task and serve the overall situation, strengthen education on ideals and convictions, tighten the “master switch” of worldview, outlook on life, and values, enhance the effectiveness of centralized intra-Party education, and promote the great founding spirit of the Party. [20]20 The great founding spirit of the Party: The spirit of the founding of the Communist Party of China, characterized by adherence to truth,坚守理想,践行初心,担当使命,不怕牺牲,英勇斗争,对党忠诚,不负人民.

革命战争时期，毛泽东指出：“从古以来，中国没有一个集团，像共产党一样，不惜牺牲一切，牺牲多少人，干这样的大事。”党能够有今天的丰功伟绩，不是靠说出来、想出来的，而是靠奋斗出来的。然而，在社会快速转型的过程中，个别党员干部容易滋生利己主义的错误观念，导致社会公益受损、社会正义不彰，马克思主义信仰和社会公德有可能被抛之脑后，从而迷失政治方向和丧失工作动力。“三个务必”是全党同志应对这些变化挑战的有效指导，有助于廓清思想迷雾、澄清错误认识和增强战略定力。新时代，共产党人牢记“三个务必”就要做到，让广大干部群众深入理解理论创新的必要性，用中国化时代化马克思主义理论成果武装头脑，深刻领会“两个确立”的决定性意义，不断增强“四个意识”，坚定“四个自信”，做到“两个维护”；营造良好的氛围，鼓励创新思维和实践探索，通过细读精学经典篇目、扎实开展集中研讨、对标对表校偏纠差，畅通渠道，找准症结和病灶，推动党的创新理论入脑入心入行，查摆问题，增强艰苦奋斗的意识，确保提升道德素养、增强实干能力，建设学习型政党；围绕中心、服务大局，加强理想信念教育，拧紧世界观、人生观、价值观这个“总开关”，增强党内集中教育的实效性，弘扬伟大建党精神。

(2) Strengthening Party Spirit Cultivation, Enhancing Moral Awareness and Work Ability, and Reinforcing the Action Consciousness of Communists in the New Era to Keep in Mind the “Three Imperatives”

（二）加强党性修养，提高道德觉悟和工作能力，增强新时代共产党人牢记“三个务必”的行动自觉

The Party's conduct determines the conduct of government and the conduct of the people; whatever the Party's conduct is, so will be the conduct of government and the people. Experience shows that the closer one gets to victory, the more easily impatience and blind optimism arise within the Party, and the more easily it is attacked by sugar-coated bullets. On the eve of the founding of New China, Mao Zedong pointed out: "The play is bound to begin with the prologue, but the prologue is not the climax. The Chinese revolution is great, but the road after the revolution will be longer, the work greater and more arduous." "We are not only good at destroying the old world, we are also good at building a new world." Since reform and opening up, China's economic and social development has achieved remarkable results, but it must also be recognized that the spread of non-mainstream values has to some extent led to the breeding of egoism and individualism, and some Party cadres and members have lost or wavered in their ideals and convictions. Since the 18th National Congress of the CPC, the implementation of the Eight-Point Regulations of the Central Committee, the persistent opposition to the "Four Forms of Decadence" [21]21 The "Four Forms of Decadence" (四风) refers to formalism, bureaucratism, hedonism, and extravagance, which were the targets of a Party-wide rectification campaign launched after the 18th National Congress of the CPC in 2012., and the solid advancement of comprehensive and strict governance of the Party have strengthened the Party spirit of Party cadres and members, driving and promoting changes in the conduct of government and the people. Only when the atmosphere is clean and upright can one be clear-minded and refreshed, and only then can hearts be united and affairs accomplished. For this reason, Party cadres and members in the New Era must consciously resonate with the Party's cause from the depths of their hearts, be strict in private virtue, clear in great virtue, and steadfast in public virtue, properly handle the relationship between the individual and the family and society, be seen in ordinary times and step forward at critical moments; strengthen the responsibility and sentiment of serving the country, serving the people, and repaying society, shaping good conduct of government and the people through good Party conduct; strive to start from oneself, start from small matters, solve one's own various problems, and promote the internalization in the heart and externalization in action of the study and education of Party discipline.

党风决定政风民风，有什么样的党风，就有什么样的政风民风。经验表明，越是接近胜利，党内就越是容易产生急躁、盲目乐观的情绪，越容易受到糖衣炮弹的攻击。毛泽东在新中国成立前夕指出：“剧是必须从序幕开始的，但序幕还不是高潮。中国的革命是伟大的，但革命以后的路程更长，工作更伟大，更艰苦。”“我们不但善于破坏一个旧世界，我们还将善于建设一个新世界。”改革开放以来，我国经济和社会发展成绩斐然，但也要看到，非主流价值观的弥散在某种程度上也导致利己主义、个人主义的滋生，一些党员干部理想信念缺失、动摇。党的十八大以来，落实中央八项规定、坚持反“四风”，扎实推进全面从严治党，夯实了党员干部党性修养，带动促进了政风民风变化。风清气正才能神清气爽，才能心齐事成。为此，新时代党员干部要自觉从内心深处与党的事业同心同频，严私德、明大德、守公德，处理好个人与家庭、社会的关系，做到平常看得出来、关键时刻冲得上去；强化报效国家、服务人民、回报社会的责任和情怀，以良好党风形塑良好政风民风；着力从我做起，从点滴小事做起，解决自身的各种问题，推动党纪学习教育内化于心、外化于行。

(III) Carry forward the spirit of struggle, enhance the ability to respond to and solve problems and complex situations, and optimize the capability system for Communists in the New Era to keep in mind the "Three Imperatives"

（三）发扬斗争精神，提高应对解决问题和复杂局面的能力水平，优化新时代共产党人牢记“三个务必”的能力体系

The struggle situation we face today remains severe. The "Three Imperatives" manifest the Party's proactive spirit; on the one hand, they serve as a stern warning to those who take the "old road" or the "evil road," and on the other hand, they embolden and encourage those who dare to take responsibility and act. This requires us to dare to unsheathe our swords on major issues of principle, to prevent falling into the quagmire of hedonism and abandoning the original aspiration and founding mission of Communist Party members; to temper the will and character of not being complacent or slack with the sense of urgency of "taking the examination" [22]22 "Taking the examination" (赶考) is a metaphor derived from Mao Zedong's remark on the eve of the founding of the People's Republic of China, comparing the Party's assumption of national governance to sitting for an imperial examination, implying constant vigilance and self-examination., to do well in the "examination" entrusted to us by the people, to enhance the Party's combat effectiveness in struggle, and ensure that it never deteriorates in quality, never changes its color, and never loses its flavor.

今天我们面对的斗争形势依然严峻，“三个务必”彰显了党的主动精神，一方面给走“老路”、行“邪路”的人当头棒喝，另一方面给敢于担当作为的人撑腰鼓劲。这就要求我们做到在大是大非问题上敢于亮剑，防止堕入贪图享乐的泥坑，丢掉共产党员的初心使命；要以“赶考”的紧迫感锤炼不自满、不懈怠的意志品格，把人民交给我们的“考试”考好，在斗争中提升党的战斗力，确保永不变质、不变色、不变味。

(Author's brief introduction: Wang Cheng, male, Associate Professor and Doctoral Supervisor at the School of Marxism, Guangxi Normal University, Researcher at the Research Center for Marxist Theory and Regional Practice, Guangxi Normal University)

（作者简介：王成，男，广西师范大学马克思主义学院副教授、博士生导师，广西师范大学马克思主义理论与区域实践研究中心研究员）

Online editor: Tongxin

网络编辑：同心