Three-Dimensional Innovation in the Worldview and Methodology of Contemporary Chinese Marxism

The Fourth Plenary Session of the 20th Central Committee of the CPC [1]1 A paraphrase of Marx’s view that philosophy is the intellectual quintessence of its time; the specific phrasing “philosophy that serves history” echoes Marx’s 1842 statement that “philosophy… is the head of its epoch.” has put forward an urgent demand for upholding and applying the worldview and methodology of contemporary Chinese Marxism well, from the heights of taking root in the profound and extensive Chinese civilization, conforming to the trends of contemporary world scientific and technological development, and providing a scientific standpoint, viewpoint, and method for building a strong cultural country. General Secretary Xi Jinping pointed out: “A scientific worldview and methodology are the ‘master key’ for us to study and solve problems.” The worldview and methodology of contemporary Chinese Marxism proposed at the 20th National Congress of the CPC [2]2 Quotation from Xi Jinping’s speech at the centenary of the founding of the CPC (2021), emphasizing that theory must be made accessible and owned by the people. is the result of Chinese Communists, with Comrade Xi

党的二十届四中全会从植根博大精深的中华文明、顺应当今世界科学技术发展潮流，以及为文化强国建设提供科学的立场观点方法的高度，对坚持好、运用好当代中国马克思主义世界观和方法论提出了迫切要求。习近平总书记指出：“科学的世界观和方法论是我们研究问题、解决问题的‘总钥匙’。”党的二十大提出的当代中国马克思主义世界观和方法论，是以习近平同志为主要代表的中国共产党人在全面建设社会主义现代化国家、实现中华民族伟大复兴的历史使命中，对新时代以来马克思主义中国化时代化的思想成果加以概括总结、凝练而成的；是习近平新时代中国特色社会主义思想的精髓要义和哲学基础；是在坚持“把真理本土化”的基础上，系统阐释当代中国马克思主义科学理论体系的精神特质、哲学内涵及文化特点，推进马克思主义中国化时代化，实现党的创新理论体系化学理化的必然结果。作为当代中国马克思主义世界观和方法论的集中体现，“六个必须坚持”是马克思主义世界观和方法论在新时代和新实践中的创新发展，是党的创新理论体系化学理化的思想标识。

Marxism is a “philosophy that serves history.” [1]1 A paraphrase of Marx’s view that philosophy is the intellectual quintessence of its time; the specific phrasing “philosophy that serves history” echoes Marx’s 1842 statement that “philosophy… is the head of its epoch.” Facing the new changes of the 21st century, contemporary Chinese Marxism profoundly answers the epochal questions of “‘what is wrong with the world’ and ‘where is humanity heading’” of the 21st century, continuously injecting new elements of the times into theoretical development and carrying out the epochal innovation of the Marxist worldview and methodology; it adheres to the integration of the basic tenets of Marxism with China’s fine traditional culture, carrying out the national innovation of the Marxist worldview and methodology; Marxism is the theory of the people, answering how a scientific worldview and methodology should face the people, concretizing and enlivening theory through modes of dissemination that the masses are pleased to see and hear, so that it becomes “a theory that the people love, identify with, and possess,” [2]2 Quotation from Xi Jinping’s speech at the centenary of the founding of the CPC (2021), emphasizing that theory must be made accessible and owned by the people. carrying out the popular innovation of the Marxist worldview and methodology.

马克思主义是“为历史服务的哲学”。面对21世纪的新变化，当代中国马克思主义深刻回答了21世纪“‘世界怎么了’、‘人类向何处去’的时代之题”，不断为理论发展注入新的时代元素，进行马克思主义世界观和方法论的时代化创新；坚持马克思主义基本原理同中华优秀传统文化相结合，进行马克思主义世界观和方法论的民族化创新；马克思主义是人民的理论，回答了科学的世界观和方法论应如何面向人民，以群众喜闻乐见的传播方式将理论具象化生动化，使之成为“人民所喜爱、所认同、所拥有的理论”，进行马克思主义世界观和方法论的大众化创新。

I. Epochal Innovation to Meet the Needs of the Times

一、满足时代需要的时代化创新

“All epoch-making theories are the product of meeting the needs of the times.” [3]3 A formulation commonly used in Chinese Marxist discourse, attributed to Marx and Engels, stressing that theories arise from practical needs of their era. As a scientific truth, Marxism can only demonstrate its truthfulness and possess infinite vitality and appeal by actively responding to the questions of the times. Entering the 21st century, human society has posed the century-spanning question “what is wrong with the world, and what should we do about it,” which urgently requires Marxism to make epochal interpretations on the basis of revealing the general laws of the historical development of human society, and to lead the development of human society with innovative theories. The worldview and methodology of contemporary Chinese Marxism are precisely the latest theoretical achievements of Marxism formed by the Chinese Communists, with Comrade Xi Jinping as their chief representative, in the process of answering the questions of the times and the century-spanning questions by applying the Marxist stance, viewpoint, and method.

“一切划时代的理论，都是满足时代需要的产物。”马克思主义作为科学真理，只有主动回应时代之问，才能彰显其真理性，使其具有无穷的生命力和感召力。进入21世纪，人类社会发出了“世界怎么了，我们怎么办”的世纪之问，这就迫切需要马克思主义在揭示人类社会历史发展一般规律的基础上作出时代化的阐释，以创新理论引领人类社会发展。当代中国马克思主义世界观和方法论正是以习近平同志为主要代表的中国共产党人运用马克思主义的立场观点方法，在解答时代之问、世纪之问的过程中形成的马克思主义的最新理论成果。

“Any genuine philosophy is the spiritual quintessence of its own times.” [4]4 Marx, “The Leading Article in No. 179 of the *Kölnische Zeitung*” (1842). In the mid-19th century, Marx and Engels, based on a correct judgment of the times, examined the historical process of human society with a new materialist worldview and arrived at a scientific understanding of the essence, laws of development, and trends of development of capitalist society. What are the times? According to the Marxist viewpoint, the times exist within human history; the arrival of an era is a new historical node in the development of human society. The times take the social practice activities of a specific historical stage as a premise, and centrally reflect major epochal questions such as where history is heading and what humanity should do. Based on the major changes occurring in capitalist society, Marx and Engels, taking the contradictory movement of the mode of production as the fundamental basis, revealed the objective historical process of human society evolving sequentially from primitive society to slave society, feudal society, capitalist society, socialist society, and communist society, and made the scientific judgment that “no social order is ever destroyed 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.” [5]5 Marx, “Preface to *A Contribution to the Critique of Political Economy*” (1859). Regarding capitalist civilization, Marx and Engels pointed out that it is a modern human civilization built on the ruins of feudal society, and that capitalist society continuously experiences “a social epidemic that in all earlier epochs would have seemed an absurdity—the epidemic of overproduction,” [6]6 Marx and Engels, *The Communist Manifesto* (1848). giving rise to the alienated phenomenon that “with every step forward in civilization, inequality also advances a step.” [7]7 Rousseau, *Discourse on the Origin and Basis of Inequality Among Men* (1755), cited by Marx and Engels in their critique of bourgeois civilization. This not only characterizes the basic features of capitalist society and the times, but also presents the social development logic that “the fall of the bourgeoisie and the victory of the proletariat are equally inevitable.” [8]8 Marx and Engels, *The Communist Manifesto* (1848). Clearly, in the view of Marx and Engels, the times are a concept based on the processual nature of the development of productive forces and the stage-like nature of changes in the mode of production; it is a spatiotemporal concept of a specific social historical stage formed in combination with concrete practice, thereby characterizing a certain historical stage. It is precisely based on a correct understanding and grasp of the times that Marx and Engels scientifically answered the epochal question of where capitalism came from and where it is going.

“任何真正的哲学都是自己时代的精神上的精华”。19世纪中叶，马克思恩格斯基于对时代的正确判断，以新唯物主义世界观考察人类社会历史进程，得出关于资本主义社会本质、发展规律和发展趋势的科学认识。什么是时代?按照马克思主义的观点，时代存在于人类历史之中；一个时代的到来，是人类社会发展新的历史节点。时代以特定历史阶段的社会实践活动为前提，集中反映了历史向何处去、人类应该怎么办等重大时代课题。马克思恩格斯立足资本主义社会发生的重大变化，以生产方式的矛盾运动为根本依据，揭示了人类社会由原始社会依次向奴隶社会、封建社会、资本主义社会、社会主义社会和共产主义社会演进的客观历史进程，作出“无论哪一个社会形态，在它所能容纳的全部生产力发挥出来以前，是决不会灭亡的；而新的更高的生产关系，在它的物质存在条件在旧社会的胎胞里成熟以前，是决不会出现的”科学论断。对于资本主义文明，马克思恩格斯指出，它是建立在封建社会废墟上的人类现代文明，而资本主义社会不断发生“在过去一切时代看来都好像是荒唐现象的社会瘟疫，即生产过剩的瘟疫”，出现“文明每前进一步，不平等也同时前进一步”的异化现象。这不仅表征资本主义社会与时代的基本特点，也呈现“资产阶级的灭亡和无产阶级的胜利是同样不可避免的”社会发展逻辑。显然，在马克思恩格斯看来，时代是基于生产力发展过程性和生产方式变革阶段性的概念，它是与具体实践相结合而形成的特定社会历史阶段的时空概念，从而表征一定历史阶段。正是基于对时代的正确认识和把握，马克思恩格斯科学回答了资本主义从何而来、向何处去的时代之问。

Marxism has made concrete analyses of the times at different historical stages, taking the comprehensive answering and resolution of major epochal issues as the starting point for theoretical innovation. At the beginning of the 20th century, Lenin accurately grasped the major change in capitalism from free competition to the monopoly stage and carried out a systematic analysis. He believed that the basic features of monopoly capitalist society were the dominance of monopoly capital in economic life, the universalization of finance capital and capital export, and the formation of international monopoly alliances that carve up and compete for spheres of influence on a global scale. Lenin further revealed the parasitic, decaying, and moribund nature of monopoly capitalism, pointing out that “the deepest economic foundation of imperialism is monopoly,” [9]9 Lenin, *Imperialism, the Highest Stage of Capitalism* (1917). and that “imperialism is the eve of the proletarian social revolution,” [10]10 Lenin, *Imperialism, the Highest Stage of Capitalism* (1917). and that the era of imperialism is “the most adequate material preparation for socialism, the anteroom of socialism.” [11]11 Lenin, *Imperialism, the Highest Stage of Capitalism* (1917). At the same time, Lenin also pointed out that the early 20th century was “the boundary between two eras,” [12]12 Lenin, “The Historical Destiny of the Doctrine of Karl Marx” (1913). and that at this time, Russia possessed the possibility and inevitability of establishing a new socialist system through proletarian revolution. Based on the scientific grasp that “socialism may first be victorious in a few or even in a single capitalist country,” [13]13 Lenin, “On the Slogan for a United States of Europe” (1915). the Russian Revolution gave birth to the theoretical form of the epochalization of Marxism—Leninism. Leninism, by applying the basic tenets of Marxism, exposed and criticized the basic features of imperialism, and provided an accurate answer to the development of Soviet socialism and the goals, paths, and trends of the world proletarian revolution.

马克思主义在不同历史阶段对时代作出具体分析，把全面回答和解决时代重大问题作为理论创新的起点。20世纪初，列宁准确把握资本主义从自由竞争向垄断阶段转变的重大变化，展开系统分析。他认为垄断资本主义社会的基本特征表现为垄断资本在经济生活中占据主导地位，金融资本与资本输出普遍化，国际垄断同盟形成并在世界范围内瓜分和争夺势力范围。列宁进一步揭示了垄断资本主义的寄生性、腐朽性与垂死性，指出“帝国主义最深厚的经济基础就是垄断”，而“帝国主义是无产阶级社会革命的前夜”，帝国主义时代是“社会主义的最充分的物质准备，是社会主义的前阶”。与此同时，列宁还指出，20世纪初是“两个时代的交界点”，此时，俄国具备通过无产阶级革命建立起新的社会主义制度的可能性和必然性。基于对“社会主义可能首先在少数甚至在单独一个资本主义国家内获得胜利”的科学把握，俄国革命诞生了马克思主义时代化的理论形态——列宁主义。列宁主义运用马克思主义基本原理揭露了帝国主义基本特征并展开批判，对苏联社会主义发展以及世界无产阶级革命的目标、途径和趋势作出了准确回答。

“The salvos of the October Revolution brought Marxism-Leninism to China.” Mao Zedong deepened Lenin’s scientific judgment that “war and revolution” were the themes of the era, based himself on the concrete realities of China’s New Democratic Revolution and socialist construction, comprehensively analyzed the new turns and new trends in world historical development, and clearly put forward that “international assistance is necessary for the revolutionary struggles of all nations and all countries in the modern world.” Therefore, only by uniting can the people of all countries obtain the correct path to human liberation. The great victory of China’s New Democratic Revolution powerfully propelled the new development of the international communist movement. In the process of successively advancing the adaptation of Marxism to the Chinese context and the needs of the times, Deng Xiaoping deeply perceived the new changes in the world brought about by economic globalization in the second half of the 20th century and made the scientific judgment that “peace and development” were the themes of the era. This judgment not only laid the foundation for China to integrate into the world, expand opening up, and accelerate development, but also, through the sinicized and epochal Marxism, deepened the understanding of the essence of socialism, powerfully promoting the development of the world socialist cause. In summary, whether it was Lenin accurately judging the era of monopoly capitalism and successfully leading Russia to victory in the October Revolution, or the Communist Party of China leading the Chinese revolution, construction, and reform to successive great victories, all were results, at different historical stages, of combining Marxism with the specific conditions of the times, actively exploring practice, forming and applying the Marxist view of the times to deeply grasp and scientifically answer the “questions of the era.”

“十月革命一声炮响，给中国送来了马克思列宁主义。”毛泽东深化了列宁关于“战争与革命”是时代主题的科学判断，立足中国新民主主义革命与社会主义建设具体实际，全面分析世界历史发展的新转折与新趋势，明确提出“国际援助对于现代一切国家一切民族的革命斗争都是必要的”，因此，世界各国人民只有团结起来才能获得人类解放的正确道路。中国新民主主义革命的伟大胜利有力推动了国际共产主义运动的新发展。在接续推进马克思主义中国化时代化的进程中，邓小平深刻洞察20世纪下半叶经济全球化带来的世界新变化，作出“和平与发展”是时代主题的科学判断。这一判断既为中国融入世界、扩大开放、加快发展奠定了基础，也以中国化时代化的马克思主义深化了对社会主义本质的认识，有力推动了世界社会主义事业发展。概言之，无论是列宁准确判断垄断资本主义时代、成功领导俄国取得十月革命胜利，还是中国共产党领导中国革命、建设和改革不断取得伟大胜利，都是在不同历史阶段，将马克思主义同具体时代条件相结合，主动探索实践，形成并运用马克思主义时代观深刻把握并科学回答“时代之问”的结果。

General Secretary Xi Jinping points out, “We are still in the historical era indicated by Marxism,” and “the theme of peace and development has not changed”; he emphasizes comprehensively grasping the epochal characteristics of socialism with Chinese characteristics entering a New Era and the world undergoing changes unseen in a century, “using Marxism to observe the times, interpret the times, and lead the times, truly understanding the epochal issues we face.” This endows sinicized Marxism with new epochal connotations. In his speech at the ceremony marking the centenary of the Communist Party of China, General Secretary Xi Jinping proposed to “continuously advance the adaptation of Marxism to the Chinese context and the needs of the times, guiding the Chinese people to continuously advance the great social revolution”; in the report to the 20th National Congress of the CPC, he creatively and profoundly and systematically elaborated on “adapting Marxism to the Chinese context and the needs of the times” as a major theoretical theme. This is a contemporary interpretation of Marxism based on the major changes occurring in the world in the 21st century and the new development of socialism with Chinese characteristics in the New Era.

习近平总书记指出，“我们依然处在马克思主义所指明的历史时代”，“和平与发展的时代主题没有改变”;强调全面把握中国特色社会主义进入新时代、世界百年未有之大变局的时代特点，“运用马克思主义观察时代、解读时代、引领时代，真正搞懂面临的时代课题”。这赋予了中国化的马克思主义以新的时代内涵。习近平总书记在庆祝中国共产党成立100周年大会上的讲话中提出，要“不断推进马克思主义中国化时代化，指导中国人民不断推进伟大社会革命”;在党的二十大报告中又创造性地把“马克思主义中国化时代化”作为一个重大的理论主题进行深刻而系统的阐述。这是基于21世纪世界发生的重大变化和中国特色社会主义在新时代的新发展，对马克思主义作出的当代阐释。

The worldview and methodology of contemporary Chinese Marxism are both a concentrated contemporary embodiment of using the basic principles of Marxism to understand and transform the world in terms of thought methods and working methods, and a scientific theoretical system formed by developing and innovating the Marxist worldview and methodology based on the New Era. It not only embodies the scientific nature and value nature of Marxism, but is also a vivid expression of the basic principles of Marxism by contemporary Chinese Marxism in the narrative mode of adapting Marxism to the Chinese context and the needs of the times. From Marx’s view of mass history that “historical activity is the activity of the masses” to the basic stance and thought method of “must adhere to the people-centered approach”; from the belief in the “two inevitables” [14]14 The “two inevitables” (两个必然) refers to the Marxist thesis that the fall of the bourgeoisie and the victory of the proletariat are equally inevitable. that “the fall of the bourgeoisie and the victory of the proletariat are equally inevitable” to “must adhere to self-confidence and self-reliance,” independence and self-determination, and grasping the historical initiative to promote the practical process; from “we develop new principles for the world out of the world’s own principles” to “must adhere to upholding fundamental principles and breaking new ground,” unifying the grasp of laws and the exertion of initiative in reform; from “problems are the slogans of the times” to “must adhere to a problem-oriented approach,” innovating and developing the method of contradiction analysis to solve problems; from communism as “the genuine resolution of the conflict between man and nature and between man and man, the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species” to “must adhere to a systems perspective,” holistic thinking; from “Workers of the world, unite!” to “must adhere to a global vision,” a global mindset—all this shows that the worldview and methodology of contemporary Chinese Marxism are the epochal innovation of the Marxist worldview and methodology in the 21st century, and also the epochal answer given by sinicized and epochal Marxism in the process of understanding the world and promoting the common development of mankind.

当代中国马克思主义世界观和方法论，既是运用马克思主义基本原理认识世界、改造世界的思想方法与工作方法在当代的集中体现，也是立足新时代对马克思主义世界观和方法论进行发展创新而形成的科学理论体系。它既体现了马克思主义的科学性和价值性，更是当代中国马克思主义以中国化时代化的叙事方式对马克思主义基本原理进行的生动表达。从马克思“历史活动是群众的活动”的群众史观到“必须坚持人民至上”的基本立场和思想方法，从坚信“资产阶级的灭亡和无产阶级的胜利是同样不可避免的”“两个必然”到“必须坚持自信自立”的独立自主、掌握推动实践进程的历史主动，从“我们是从世界的原理中为世界阐发新原理”到“必须坚持守正创新”、在改革中坚持把握规律和发挥主动性相统一，从“问题就是时代的口号”到“必须坚持问题导向”、创新发展解决问题的矛盾分析法，从共产主义“是人和自然界之间、人和人之间的矛盾的真正解决，是存在和本质、对象化和自我确证、自由和必然、个体和类之间的斗争的真正解决”到“必须坚持系统观念”的整体性思维，从“全世界无产者，联合起来”到“必须坚持胸怀天下”的天下情怀，表明当代中国马克思主义世界观和方法论是马克思主义世界观和方法论在21世纪的时代化创新，也是中国化时代化的马克思主义在认识世界、推动人类共同发展的进程中作出的时代回答。

II. The Nationalized Innovation of Adhering to the “Second Integration”

二、坚持“第二个结合”的民族化创新

Adhering to the combination of the basic principles of Marxism with the cultures of various nationalities, and innovating according to the cultural characteristics of each nationality, is an inevitable requirement for realizing the localization of Marxism. This not only lays a solid foundation for Marxism to demonstrate its powerful truth force in different nationalities and countries, but also opens up a development path for constructing a Marxist theoretical system with distinct national characteristics.

坚持马克思主义基本原理同各民族文化相结合，并根据各民族文化特点进行创新，是实现马克思主义本土化的必然要求。这不仅为马克思主义在不同民族和国家展现强大的真理力量奠定了坚实基础，而且为构建具有鲜明民族性的马克思主义理论体系开辟了发展路径。

During the period of the New Democratic Revolution, Mao Zedong clearly stated, “Marxism must be realized through a certain national form in combination with the specific characteristics of our country,” emphasizing that “Chinese culture should have its own form, which is the national form.” Based on the New Era, General Secretary Xi Jinping summarized the historical experience of over a hundred years of Party building in the nationalization of Marxism, and made the major judgment that “to uphold and develop Marxism, it must be combined with the excellent traditional Chinese culture,” and that “only by taking root in the fertile soil of the country’s and the nation’s history and culture can the tree of Marxist truth flourish,” putting forward the new requirement of consolidating cultural subjectivity. This shows that realizing the “Second Integration” is the correct path for achieving the development of Marxism in China, revealing that the “Second Integration” takes realizing “nationalized innovation” as its fundamental requirement, and, under the premise of comprehensively grasping the cultural characteristics of the Chinese nation, is the foundation for advancing the nationalized innovation of Marxism. Realizing the nationalization of Marxism is not simply mixing the basic principles of Marxism with Chinese culture, but adhering to the guidance of Marxism to promote the creative transformation and innovative development of the excellent traditional Chinese culture.

新民主主义革命时期，毛泽东旗帜鲜明地提出，“马克思主义必须和我国的具体特点相结合并通过一定的民族形式才能实现”，强调“中国文化应有自己的形式，这就是民族形式”。习近平总书记立足新时代，总结建党百余年来马克思主义民族化的历史经验，作出“坚持和发展马克思主义，必须同中华优秀传统文化相结合”，“只有植根本国、本民族历史文化沃土，马克思主义真理之树才能根深叶茂”的重大论断，提出夯实文化主体性的新要求。这表明实现“第二个结合”是在中国实现马克思主义发展的正确道路，揭示了“第二个结合”是以实现“民族化创新”为根本要求，在全面把握中华民族文化特点的前提下，推进马克思主义民族化创新的根本。实现马克思主义民族化不是将马克思主义基本原理与中华文化简单糅合，而是坚持以马克思主义为指导，推动中华优秀传统文化创造性转化、创新性发展。

Realizing the “Second Integration” is not only to enable the excellent traditional Chinese culture to “truly make the past serve the present, make foreign things serve China, adopt a dialectical approach, weed out the old and bring forth the new, and achieve an organic connection between tradition and modernity under the guidance of Marxism,” consolidating the cultural leadership of the Communist Party of China; more importantly, it is to “uphold the cultural subjectivity of the Chinese nation, protect, promote, and develop the treasures of Chinese civilization that have been passed down through the vicissitudes of history,” and realize nationalized innovation in the organic connection and integration of advanced Marxist culture and excellent traditional Chinese culture. General Secretary Xi Jinping points out that China’s “greatest tribute to human civilization is to create a new form of human civilization.” This great creation not only thickens the civilizational foundation for the great rejuvenation of the Chinese nation, enabling national rejuvenation to achieve the optimization of culture and civilization without departing from the country’s cultural roots, realizing the renewal and transformation from tradition to modernity, and “revealing the internal connection between cultural subjectivity and civilizational vitality,” but also provides all of humanity with a way to base themselves on their own country to find a mode suitable for their own cultural characteristics and civilizational development.

实现“第二个结合”，不仅是为了使中华优秀传统文化“在马克思主义指导下真正做到古为今用、洋为中用、辩证取舍、推陈出新，实现传统与现代的有机衔接”，巩固中国共产党的文化领导权，更重要的是“高扬中华民族的文化主体性，把历经沧桑留下的中华文明瑰宝呵护好、弘扬好、发展好”，在推进马克思主义先进文化与中华优秀传统文化的有机衔接和融会贯通中实现民族化创新。习近平总书记指出，中国“对人类文明最大的礼敬就是创造人类文明新形态”。这一伟大创造既为中华民族伟大复兴厚植了文明底色，使民族复兴在不脱离本国文化根基的前提下实现了文化与文明的优化、实现了传统向现代的更新转化、“揭示了文化主体性与文明生命力之间的内在联系”，也为全人类提供了应当如何立足本国寻找适应本国文化特点和文明发展的方式。

The reason why adhering to the “Second Integration” can realize the nationalized innovation of the Marxist worldview and methodology is that there is a high degree of compatibility between Marxism and the excellent traditional Chinese culture.

坚持“第二个结合”之所以能够实现对马克思主义世界观和方法论的民族化创新，是因为马克思主义和中华优秀传统文化之间具有高度契合性。

First, Marxist materialism and the simple materialist thought embedded in fine traditional Chinese culture mutually resonate and interpenetrate. Marx and Engels carried out a revolutionary transformation of old materialism, forming a materialist worldview and methodology that unifies dialectical materialism and historical materialism. Dialectical materialism combines materialism with dialectics, “in the positive understanding of what exists, including at the same time the understanding of its negation,” and “understands every historically developed form as in a state of flux, and therefore also in its transient aspect,” [15]15 Xi Jinping, "Speech at the Conference Commemorating the 200th Anniversary of the Birth of Karl Marx," May 4, 2018. revealing from a synchronic dimension the mechanisms by which social elements interconnect and interact. Historical materialism places the interconnections among social elements and the processes and outcomes of social movement within the overall course of history for examination, thereby making scientific judgments on socio-historical development and attaining truthful knowledge of the laws of socio-history. General Secretary Xi Jinping points out, “China’s farming civilization has a long and extensive history, profound and broad, and is the root of fine traditional Chinese culture.” [16]16 The Yan’an period (1935–1948) refers to the era when the Chinese Communist Party was based in Yan’an, Shaanxi Province, after the Long March. It was a formative period for the Party’s ideology, military strategy, and mass-line policies, including the rectification campaign and the Sinification of Marxism. Fine traditional Chinese culture, taking the production and life experience of the laboring people as its background and a simple intuitive cognition of natural laws as its core content, has formed a worldview containing simple materialism. This is concentratedly embodied in “the worldview of the unity of heaven and humanity, the international outlook of harmony among all nations, the social view of harmony in diversity, and the moral view of kindness in the human heart,” [17]17 *Popular Philosophy* (1934–1935) by Ai Siqi was a seminal work that explained Marxist philosophy in simple, accessible language for ordinary Chinese readers, playing a key role in the popularization of Marxism in China. which not only provides profound traditional intellectual resources for contemporary Chinese Marxism but also deeply resonates with contemporary Chinese Marxism’s emphasis on “surpassing estrangement and conflict with an inclusive breadth of mind, and gathering development synergy with the vision of harmonious coexistence.”

第一，马克思主义唯物论和中华优秀传统文化中蕴含的朴素唯物主义思想相互契合、彼此融通。马克思恩格斯对旧唯物主义进行革命性变革，形成辩证唯物主义和历史唯物主义相统一的唯物主义世界观和方法论。辩证唯物主义将唯物主义与辩证法结合，“在对现存事物的肯定的理解中同时包含对现存事物的否定的理解”，“对每一种既成的形式都是从不断的运动中，因而也是从它的暂时性方面去理解”，从共时性维度展示社会各要素之间相互联系和发生作用的机理；历史唯物主义将社会各要素之间的相互联系和社会运动的过程及结果置于历史总进程加以考察，进而对社会历史发展作出科学研判并获得对社会历史规律的真理性认识。习近平总书记指出，“我国农耕文明源远流长、博大精深，是中华优秀传统文化的根”。中华优秀传统文化以劳动人民生产生活经验为底色，以对自然规律的朴素直观认知为核心内容，形成了蕴含朴素唯物主义的世界观。其集中体现为“天人合一的宇宙观、协和万邦的国际观、和而不同的社会观、人心和善的道德观”，既为当代中国马克思主义提供了深厚的传统思想资源，又与当代中国马克思主义强调的“以兼容并蓄的胸襟超越隔阂冲突，和合共生的愿景凝聚发展合力”的思想深度契合。

Second, both Marxism and fine traditional Chinese culture follow the principle of practice and possess a distinct practical character. Practice is the signature concept of Marxism, endowing Marxist theory with scientificity. Marx emphasizes, “The philosophers have only interpreted the world in various ways; the point is to change it,” [18]18 Yangge opera is a traditional Chinese folk dance and song form, often with a festive or narrative character, that was adapted during the Yan’an period for revolutionary propaganda purposes. which reveals the relationship between practicality and scientificity. Practice is also an important content of the traditional Chinese theory of knowing and doing. Compared with Western traditional metaphysics, which mostly proceeds from abstract speculation to inquire into ultimate propositions such as the origin of the world, the traditional Chinese theory of knowing and doing focuses more on individual life practice and concern for the real world, always basing its thinking about society and life on real life. The traditional Chinese theory of knowing and doing is not an abstract metaphysics detached from the real world, but a learning about practice that starts from the life practice of the people and integrates with their daily lives. Both the Marxist view of practice and the traditional Chinese theory of knowing and doing take people’s real-life practice as their starting point, advocating understanding the world from concrete practice. It can be said that at the practical level, the two deeply resonate.

第二，马克思主义和中华优秀传统文化均遵循实践的原则，具有鲜明的实践性。实践是马克思主义的标识性概念，其赋予马克思主义理论以科学性。马克思强调，“哲学家们只是用不同的方式解释世界，问题在于改变世界”，这揭示了实践性与科学性的关系。实践也是中国传统知行观的重要内容。相较于西方传统形而上学多从抽象思辨出发，追问世界本原等终极命题，中国传统知行观更聚焦个体生活实践与现实世界关切，始终立足现实生活来思考社会与人生。中国传统知行观不是一门与现实世界脱节的抽象玄学，而是一门从人民的生活实践出发，与人民日常生活融为一体的关于实践的学问。马克思主义实践观与中国传统知行观均以人的现实生活实践为基点，主张从具体实践出发去认识世界，可以说，在实践层面，二者深度契合。

Third, both Marxism and fine traditional Chinese culture are concerned with human development. Although Marxism and fine traditional Chinese culture each have different emphases in the path to promoting human development, their value goals are highly aligned. Marxism examines the revolutionary struggle between the proletariat and the bourgeoisie in capitalist society, proposing that the proletariat “can only liberate itself by completely abolishing all class rule, all servitude, and all exploitation.” [19] Marxism emphasizes that only through the method of revolutionary struggle can the capitalist system be overthrown and the free and comprehensive development of the human person be achieved, reaching communist society. Fine traditional Chinese culture emphasizes “loving others as oneself,” “extending love to all and drawing near to benevolence,” and “guiding with virtue and regulating with ritual propriety,” advocating that individuals “take self-cultivation as the foundation” and “self-cultivation lies in rectifying the mind,” thereby reaching the realm of “all under heaven returning to benevolence” in the spiritual world. Specifically at the level of individual development, both Marxism and fine traditional Chinese culture affirm that humans possess the agency of autonomous choice and encourage people to exert subjective initiative to actively grasp their own destiny. The view of fine traditional Chinese culture that advocates achieving human development and the great harmony ideal of a commonwealth for all through “self-cultivation” provides rich intellectual resources for Marxism; while contemporary Chinese Marxism’s important thesis of “using the Party’s self-revolution to lead social revolution” [20] demonstrates the consistency between individual development and national development, deeply resonating with fine traditional Chinese culture.

第三，马克思主义和中华优秀传统文化均关注人的发展。虽然马克思主义和中华优秀传统文化在促进人的发展的实现路径上各有侧重，但二者的价值目标高度契合。马克思主义对资本主义社会中无产阶级和资产阶级之间的革命斗争进行考察，提出无产阶级“只有完全消灭一切阶级统治、一切奴役和一切剥削，才能解放自己”的观点。马克思主义强调，只有通过革命斗争的方式，才能推翻资本主义制度并实现人的自由而全面的发展，到达共产主义社会。中华优秀传统文化强调“爱己及人”“泛爱众而亲仁”“道之以德，齐之以礼”，提倡个人“以修身为本”“修身在正其心”，从而在精神世界里达到“天下归仁”的境界。具体到个人发展层面，马克思主义与中华优秀传统文化均肯定人具有自主选择的能动性，并鼓励人发挥主观能动性，积极把握自身命运。中华优秀传统文化主张通过“修身”实现人的发展和天下为公的大同理想的观点，为马克思主义提供了丰富的思想资源；而当代中国马克思主义提出“以党的自我革命引领社会革命”的重要论断，展现了个人发展与国家发展的一致性，与中华优秀传统文化深度契合。

The “Six Musts” [21] are important theoretical achievements of the integration of the Marxist worldview and methodology with fine traditional Chinese culture, realizing the nationalized innovation of Marxism. Our Party has combined Marxism’s adherence to the people’s standpoint with the people-oriented thought of fine traditional Chinese culture, “the people are the most important; the state is secondary; the ruler is the least,” [22] creatively proposing “must adhere to putting the people first.” It has combined Marxism’s theory of subjectivity, that “each nation has accomplished for other nations a major mission through which humanity has experienced its own development,” [23] with the self-cultivation view of fine traditional Chinese culture, “the noble person strives unceasingly to strengthen themselves,” [24] creatively proposing “must adhere to self-confidence and self-reliance.” It has combined Marxism’s emphasis on the unity of opposites in contradiction with the simple dialectics of traditional Chinese culture, which emphasizes the sense of urgency that “growth arises from anxiety and worry, while death comes from ease and pleasure,” [25] creatively proposing “must adhere to a problem-oriented approach.” It has combined Marxism’s view of development, which unifies continuity and process, with the thinking of Chinese philosophy, such as discarding the old and establishing the new, creatively proposing “must adhere to upholding fundamental principles and breaking new ground.” It has combined Marxism’s holistic thought with the overall perspective of fine traditional Chinese culture, which emphasizes that “one who fails to plan for the whole situation is inadequate to plan for a single domain,” [26] creatively proposing “must adhere to a systems perspective.” It has combined Marxism’s thought of the “true community” with the view of fine traditional Chinese culture, “the people are enlightened, and all nations live in harmony,” [27] creatively proposing “must adhere to embracing the world with a broad mind.”

“六个必须坚持”是马克思主义世界观和方法论同中华优秀传统文化相结合、实现马克思主义民族化创新的重要理论成果。我们党把马克思主义坚持人民立场同中华优秀传统文化“民为贵，社稷次之，君为轻”的民本思想相结合，创造性地提出了“必须坚持人民至上”;把马克思主义关于“每个民族都为其他民族完成了人类从中经历了自己发展的一个主要的使命”的主体性理论同中华优秀传统文化“君子以自强不息”的自我修养观点相结合，创造性地提出了“必须坚持自信自立”；把马克思主义强调矛盾的对立统一同中国传统文化中的朴素辩证法强调的“生于忧患，死于安乐”的忧患意识相结合，创造性地提出了“必须坚持问题导向”；把马克思主义强调连续性和过程性相统一的发展观同中国哲学的革故鼎新等思维相结合，创造性地提出了“必须坚持守正创新”；把马克思主义的整体性思想同中华优秀传统文化中注重“不谋全局者，不足谋一域”的大局观相结合，创造性地提出了“必须坚持系统观念”;把马克思主义的“真正的共同体”思想同中华优秀传统文化的“百姓昭明，协和万邦”观点相结合，创造性地提出了“必须坚持胸怀天下”。

III. Popularization Innovation of “Loved, Recognized, and Possessed by the People”

三、“为人民所喜爱、所认同、所拥有”的大众化创新

Adhering to the popularization innovation of “loved, recognized, and possessed by the people” means closely integrating the basic principles of Marxism with the social practice and ideological reality of the masses, using easy-to-understand and popular methods so that Marxism is better understood, recognized, mastered, and applied by the masses. This popularization innovation is a new path for achieving the innovative development of Marxism adapted to the Chinese context and the needs of the times in the new historical era. Adhering to the popularization innovation of “loved, recognized, and possessed by the people” must always uphold a people-centered orientation, base itself on the people’s needs, integrate Marxist theory into rich and vivid social practice, and promote the concretization and life-ization of theory; it must be adept at using concise, plain, and vivid popular discourse to disseminate theory, allowing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to

坚持“为人民所喜爱、所认同、所拥有”的大众化创新，就是把马克思主义基本原理同人民群众的社会实践、思想实际紧密结合，以通俗易懂、喜闻乐见的方式，使马克思主义更好地被人民群众所理解、认同、掌握和运用。这一大众化创新是在新的历史时代实现中国化时代化的马克思主义创新发展的新理路。坚持“为人民所喜爱、所认同、所拥有”的大众化创新，必须始终坚持以人民为中心的导向，立足人民需求，把马克思主义理论融入丰富生动的社会实践，推动理论具体化、生活化；善于运用言简意赅、朴实鲜活的大众话语传播理论，让习近平新时代中国特色社会主义思想“润物细无声”地浸润人民心田，真正为人民所主动接受、自觉信仰，并转化为强大的精神力量与行动自觉。概言之，开展大众化创新的目的就是要“用群众耳熟能详的语言、喜闻乐见的形式、普遍认可的道理、有目共睹的事实教育引导群众”，引发群众精神共鸣，让马克思主义在21世纪的中国落地、生根、开花、结果，“飞入寻常百姓家”。

The people-centered character is the essential attribute of Marxism. "Marxism is a theory that speaks for and on behalf of the people, a scientific theory created to change the destiny of the people and enriched and developed in the practice of the people's liberation." [15]15 Xi Jinping, "Speech at the Conference Commemorating the 200th Anniversary of the Birth of Karl Marx," May 4, 2018. First, Marxism draws theoretical innovation wisdom from the practice of the masses of the people, taking the creative activities of the masses of the people as the inexhaustible source for the enrichment and development of theory. Second, Marxism is the theory of the people; the people-centered character is the essential attribute of Marxism. It takes meeting the fundamental interests and immediate demands of the people as its foundation, and promotes theoretical development by focusing on what the people's livelihood points to, what the people's hearts aspire to, and what the people's sentiments are tied to. Third, Marxism attaches importance to absorbing nourishment from the language of the masses, using the expression of popular discourse to break down the cognitive barriers between theory and the masses, truly enabling Marxism to move from books into life, to approach the masses, and to serve the masses. Fourth, Marxism closely links the goal of theoretical development with the needs of the masses of the people, building common value pursuits and social consensus to provide an ideological foundation for realizing the communist ideal.

人民性是马克思主义的本质属性，“马克思主义是为人民立言、为人民代言的理论，是为改变人民命运而创立、在人民求解放的实践中丰富和发展的”科学理论。其一，马克思主义从人民群众的实践中汲取理论创新智慧，以人民群众的创造性活动作为理论丰富发展的不竭源泉。其二，马克思主义是人民的理论，人民性是马克思主义的本质属性，以满足人民的根本利益和切身要求为根本，以民生所指、民心所向、民情所系来推动理论发展。其三，马克思主义重视从大众的语言中汲取养分，以大众话语的表达打破理论与群众间的认识壁垒，真正使马克思主义从书本走向生活、走近大众、服务大众。其四，马克思主义将理论发展的目标与人民大众的需求紧密相连，通过构建共同价值追求社会共识，为实现共产主义理想提供思想基础。

The worldview and methodology of contemporary Chinese Marxism not only uphold the people-centered character of Marxism but also represent a re-creation of the Marxist theory of the people-centered character in the practice of socialism with Chinese characteristics. By taking “must uphold the people’s supremacy” as the guiding principle of the “six musts be upheld,” it demonstrates that contemporary Chinese Marxism insists on placing the people’s interests first, embodying the highest sentiment of serving the people. Moreover, contemporary Chinese Marxism consistently maintains a high degree of unity between Party spirit and the people-centered character, insisting that “the Party’s roots lie in the people, its bloodline in the people, and its strength in the people.” The Party’s history of more than a century profoundly clarifies that what the Party has at heart is the people’s hearts and the people’s will; the reason the Party’s cause can succeed is fundamentally that it conforms to the people’s hearts and aligns with the people’s will. “The Party’s theory is a theory that comes from the people, serves the people, and benefits the people; the people’s creative practice is the inexhaustible source of theoretical innovation.” If we say that the historical materialism founded by Marxism made an essential stipulation of the people-centered character of Marxism from the perspective of social historical outlook, then, in the New Era, General Secretary Xi Jinping’s “six musts be upheld” deepens and advances the Marxist theory of the people-centered character from the height of worldview and methodology.

当代中国马克思主义世界观和方法论，不仅坚持了马克思主义的人民性，更是在中国特色社会主义的实践中对马克思主义人民性理论的再创造，以“必须坚持人民至上”统领“六个必须坚持”，彰显了当代中国马克思主义坚持把人民利益放在首位，一切为了人民的最高情怀。不仅如此，当代中国马克思主义始终坚持党性和人民性的高度一致性，坚持“党的根基在人民、血脉在人民、力量在人民”。党的百余年历史深刻阐明，党心所系，在于民心、在于民意；党的事业之所以能够成功，根本就在于顺应民心、契合民意。“党的理论是来自人民、为了人民、造福人民的理论，人民的创造性实践是理论创新的不竭源泉。”如果说，马克思主义创立的唯物史观是从社会历史观的角度对马克思主义的人民性作出本质规定，那么，在新时代，习近平总书记提出的“六个必须坚持”则是从世界观和方法论的高度，深化和推进了马克思主义人民性理论。

To advance the innovation of popularizing Marxism, it is necessary to combine historical inheritance with innovative development. On the one hand, we must actively inherit and promote the effective, diverse forms and empirical practices of popularizing Marxism that the Communist Party of China explored and formed in practice during the Yan’an period. [16]16 The Yan’an period (1935–1948) refers to the era when the Chinese Communist Party was based in Yan’an, Shaanxi Province, after the Long March. It was a formative period for the Party’s ideology, military strategy, and mass-line policies, including the rectification campaign and the Sinification of Marxism. During the Yan’an period, Chinese Communists had already clearly realized that for Marxism to take root and flourish in China and maintain its vitality, it must be based on China’s own soil, and on the basis of adapting Marxism to the Chinese context, actively explore a path of Marxist development with Chinese characteristics. First, it must be clear that the popularization of theory is carried out on the basis of adhering to the basic theories and ideological viewpoints of Marxism. Second, it is necessary to use the language of the masses to popularize abstruse theories, spreading Marxism in rich and varied ways that are easily accepted by the masses, so that it integrates into the daily lives of ordinary people. For example, Ai Siqi’s *Popular Philosophy* [17]17 *Popular Philosophy* (1934–1935) by Ai Siqi was a seminal work that explained Marxist philosophy in simple, accessible language for ordinary Chinese readers, playing a key role in the popularization of Marxism in China. is a result of the popularization of Marxism achieved by Chinese Communists in the process of adapting Marxism to the Chinese context. Third, relying on revolutionary base areas, it is necessary to continuously expand the breadth and depth of the dissemination of Marxist theory. On the basis of fully utilizing effective carriers such as radio, newspapers, and popular reading materials for theoretical propaganda, it is necessary to introduce propaganda posters, red folk songs, anti-war songs, yangge opera, [18]18 Yangge opera is a traditional Chinese folk dance and song form, often with a festive or narrative character, that was adapted during the Yan’an period for revolutionary propaganda purposes. and other literary and artistic forms that are close to the masses, easy to understand, and popular, using vivid, fresh, and culturally expressive forms that the masses enjoy to effectively enhance the practical effectiveness of disseminating Marxist theory. Fourth, according to the different characteristics of the peasant group, the Party member and cadre group, and the intellectual group, corresponding theoretical learning goals should be formulated, adopting a segmented dissemination method. This not only ensures that study and propaganda can unify will and coordinate steps but also carries out propaganda and education tailored to the cognitive characteristics of different groups, effectively achieving the effect of educating and guiding the masses.

推进马克思主义大众化创新，必须坚持历史传承与创新发展相结合。一方面，要积极传承和弘扬延安时期中国共产党在实践中探索形成的、行之有效的、形式多样的马克思主义大众化创新形式与经验做法。延安时期，中国共产党人已经清醒地意识到，要使马克思主义在中国生根发芽、永葆活力，就必须立足中国本土，在推进马克思主义中国化的基础上，积极探索具有中国特色的马克思主义发展道路。一是要明确理论的大众化是在坚持马克思主义的基本理论和思想观点的基础上进行的。二是要用群众的语言将深奥的理论通俗化，以丰富多彩、群众易于接受的方式传播马克思主义，使其融入老百姓的日常生活。例如，艾思奇撰写的《大众哲学》就是中国共产党人在推进马克思主义中国化进程中取得的马克思主义大众化成果。三是要依托革命根据地，不断拓展马克思主义理论传播的广度与深度，在充分运用广播、报纸、通俗读本等有效载体开展理论宣传的基础上，推出宣传画、红色歌谣、抗战歌曲、秧歌剧等贴近群众、通俗易懂的文艺形式，以直观鲜活、群众喜闻乐见的文化表达，有力提升马克思主义理论的传播实效。四是针对农民群体、党员干部群体、知识分子群体的不同特点制定相应的学习理论目标，采用分众化传播方式，既确保学习宣传能够统一意志、统一步调，又针对不同群体的认知特点开展宣传教育，切实达到教育群众、引导群众的效果。

On the other hand, while emphasizing the popularization of language and diversification of forms, efforts must be made to modernize the carriers. Nowadays, the internet has already become the main battlefield for the propaganda and service of Marxist theory, playing an indispensable role in carrying out Marxist theoretical propaganda. Moreover, internet information dissemination methods have become the main channel for people, especially the younger generation, to obtain information. Therefore, first, we must actively use advanced science and technology and new media means to construct a new type of popularization method that integrates technology and culture, and build information databases and platforms for Marxist theory. Second, we must adopt multi-angle aggregated dissemination methods, leveraging the real-time, diverse, and mobile characteristics of self-media to expand the channels for disseminating Marxist theory. These new dissemination methods embed theory in technology, promoting theory to face and approach the masses in a form that is systematic in content, diverse in form, distinctive in character, and enjoyed by the masses. Third, we must actively make good use of local cultural carriers, promoting the deep integration of Marxist theory with different regional cultures. Using elegant and popular, vivid and lively localized expressions, we can build a bridge for theory to reach the masses, transforming Marxist theory into a discourse system familiar to the masses, and continuously enhancing the influence and appeal of Marxism.

另一方面，要在强调语言通俗化、形式多样化的同时，在载体现代化上下功夫。现如今，互联网已然成为马克思主义理论宣传服务的主阵地，在开展马克思主义理论宣传中具有不可或缺的作用。不仅如此，互联网信息传播手段已经成为人们，特别是年轻一代获取信息的主要途径。因此，一要主动运用先进科学技术和新媒体手段，构建科技与文化融合的新型大众化传播方式，搭建马克思主义理论的信息数据库和平台。二要采用多角度的聚合性传播手段，发挥自媒体的实时性、多样性、移动性的特点，拓展马克思主义理论传播渠道。这些新型传播方式寓理论于科技，推动理论以内容系统、形式多元、特色鲜明、群众喜闻乐见的形态面向大众、走近大众。三要积极用好地方文化载体，推动马克思主义理论与不同地域文化深度融合，以雅俗共赏、形象生动的地方化表达，架起理论通向群众的桥梁，将马克思主义理论转化为群众熟悉的话语体系，不断增强马克思主义的影响力与感召力。

The innovation of adapting the worldview and methodology of contemporary Chinese Marxism to the needs of the times takes as its premise the particularity and concretization of practical changes at specific historical stages. It not only reveals the contemporary connotation of scientific theory but also characterizes the inherent regularity of the development of Marxism adapted to the Chinese context and the needs of the times in history, the present, and the future. The innovation of nationalizing the worldview and methodology of contemporary Chinese Marxism, by integrating and fusing Marxism with fine traditional Chinese culture, constructs a scientific theory with distinct cultural characteristics, making Marxism more ideologically dynamic and vital. The innovation of popularizing the worldview and methodology of contemporary Chinese Marxism, starting from the premise that theory can be better accepted and possessed by the people, constructs familiar, lively, and vivid popular discourse modes and dissemination methods, enabling Marxist theory to further take root in the hearts of the people in China and be carried forward.

当代中国马克思主义世界观和方法论的时代化创新以特定历史阶段实践变化的特殊性、具体化为前提，不仅展现了科学理论的时代内涵，而且表征了中国化时代化的马克思主义在历史、当下和未来发展的内在规律性。当代中国马克思主义世界观和方法论的民族化创新则是通过把马克思主义与中华优秀传统文化融会贯通，构建起具有鲜明文化特色的科学理论，让马克思主义更具思想活力和生命力。当代中国马克思主义世界观和方法论的大众化创新则是从理论能更好地被人民所接受和所拥有的前提出发，通过构建耳熟能详且生动活泼的大众话语方式和传播方式，使马克思主义理论在中国得以进一步深入人心并发扬光大。