The Philosophical Foundation of Xi Jinping’s Cultural Thought and Its Logical Development

Culture concerns the foundation and destiny of a nation. Since the New Era, the Party Central Committee has attached great importance to propaganda, ideological, and cultural work, placing cultural development in a prominent position in the governance of the country, and has achieved historic accomplishments. On this basis, in October 2023, the National Conference on Propaganda, Ideological, and Cultural Work formally proposed Xi Jinping’s Cultural Thought, providing a scientific guide and fundamental principle for the Party’s leadership of cultural development in the New Era. Currently, academic circles have launched related research on Xi Jinping’s Cultural Thought, with research content mainly covering its logic of generation, core essence, characteristics of the times, systemic composition, and contemporary value; some scholars also focus on the internal connections and practical requirements between

文化关乎国本国运。新时代以来，党中央高度重视宣传思想文化工作，把文化建设摆在治国理政的突出位置，并取得了历史性成就。在此基础上，2023年10月，全国宣传思想文化工作会议正式提出了习近平文化思想，为新时代党领导文化建设提供了科学指南与根本遵循。当前，学界已展开对习近平文化思想的相关研究，研究内容主要覆盖习近平文化思想的生成逻辑、核心要义、时代特征、体系构成与时代价值等；也有学者聚焦习近平文化思想与党内政治文化建设、乡村文化振兴等之间的内在关联及其实践要求。整体观之，既有研究成果主要基于宏观视角展开论证，但对习近平文化思想哲学基础的微观探讨尚须完善。哲学是时代精神的精华和文明的活的灵魂。习近平文化思想蕴含着丰富而深邃的哲理，闪耀着辩证唯物主义和历史唯物主义的智慧光辉，实现了对马克思主义哲学的创新和发展。基于此，本文尝试从哲学的视角出发，从唯物论、认识论、方法论和价值论四重论域系统解读阐释习近平文化思想的哲学基础及其内在逻辑，希冀拓展对习近平文化思想体系化、学理化研究的深度和广度。

I. Fact Orientation: The Materialist Foundation of Xi Jinping’s Cultural Thought

一、事实导向：习近平文化思想的唯物论基础

Materialism is a philosophical theory that seeks the ultimate or primordial basis for the existence and development of things. Xi Jinping’s cultural thought profoundly manifests the philosophical implications of materialism. Xi Jinping points out that a country’s basic national conditions determine that “its development path must inevitably have its own characteristics.” Xi Jinping emphasizes that, in order to safeguard national cultural security, it is necessary to clearly recognize the realistic background that China’s cultural “development is still in an important period of strategic opportunity.” These important expositions and directives all embody the ideological intent of cultural materialism and the scientific application of its theoretical methods.

唯物论是一种探求事物存在和发展的终极性或始原性依据的哲学理论。习近平文化思想深刻彰显了唯物论的哲学意涵。习近平指出，国家的基本国情决定了“其发展道路必然有着自己的特色”。习近平强调，为了维护国家文化安全，就要认清我国文化“发展仍处于重要战略机遇期”的现实背景。这些重要论述和指示均体现了文化唯物论的思想意旨及其理论方法的科学应用。

(I) Theoretical Origins of Cultural Materialism

（一）文化唯物论的理论溯源

The logical generation of the philosophical concept of cultural materialism has profound ideological origins and a realistic foundation. It inherits the core essence of Marxist philosophical materialism, draws on the cultural wisdom of traditional Chinese philosophical materialism, and constitutes the philosophical cornerstone of Xi Jinping’s cultural thought.

文化唯物论哲学理念的逻辑生成有着深厚的思想渊源与现实基础，它继承了马克思主义哲学唯物论思想的内核精要，汲取了中国传统哲学唯物论的文化智慧，构成了习近平文化思想的哲学立论基石。

1. Theoretical Cornerstone: Marxist Philosophical Materialism

1.理论基石：马克思主义哲学唯物论思想

Cultural materialism is an inheritance and innovation of Marxist philosophical materialism. Marx’s principled stance and basic method for analyzing and interpreting culture tell us that “the mode of production of material life conditions the general process of social, political and intellectual life.” That is, culture, as an objective existence external to social material life, is ultimately determined by the objective mode of material production. Engels, from the perspective of historical materialism, also confirmed the value theorem that cultural phenomena are rooted in the social material standard. In his letter to Conrad Schmidt, he responded, “Philosophy, like all general academic prosperity of the time, is also a result of economic upsurge,” meaning that the social material standard conditions the development and evolution of culture. To further confirm this view, Lenin, in criticizing the “liberal populists,” pointed out that when observing and studying social historical phenomena, one must “single out the economic sphere from the various spheres of social life, and single out relations of production from all social relations, as the basic, primary relations that determine all other relations.” In essence, only from the perspective of historical materialism, starting from actual material economic relations, can one grasp the changing forms and inner essence of ideological fields such as culture in light of circumstances. The Party Central Committee with Comrade Xi Jinping at its core, based on the new challenges and new demands of cultural construction in the New Era, creatively developed the concept of cultural materialism. Its core purport lies in interpreting the value mechanism of the development and evolution of propaganda, ideological, and cultural work in the New Era. That is, based on the actual conditions of China’s cultural construction and a profound grasp of world cultural trends, it systematically and comprehensively examines the economic base and social foundation of cultural construction in the New Era, thereby making scientific generalizations and strategic choices regarding relationships such as material civilization and cultural-ethical progress, and Chinese civilization and world civilization.

文化唯物论是对马克思主义哲学唯物论的继承与创新。马克思分析和阐释文化的原则立场和基本方法告诉我们，“物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程”。即文化作为一种自外于社会物质生活的客观存在，最终由客观物质生产方式所决定。恩格斯基于唯物史观的视角，也确证了文化现象根源于社会物质本位的价值定理，他在致康拉德·施米特的信中回应道，“哲学和那个时代的普遍的学术繁荣一样，也是经济高涨的结果”，即社会物质本体制约着文化的发展演进。为进一步确证这一观点，列宁在批判“自由主义民粹派”时指出，在观察和研究社会历史现象时，要“从社会生活的各种领域中划分出经济领域，从一切社会关系中划分出生产关系，即决定其余一切关系的基本的原始的关系”。质言之，只有基于历史唯物主义的视角，从现实的物质经济关系出发，才能审时度势地把握文化等意识形态领域的流变形式和内在本质。以习近平同志为核心的党中央基于新时代文化建设的新挑战新要求，创造性发展了文化唯物论的理念。其核心旨趣在于诠释新时代宣传思想文化工作发展演进的价值机理，即立足于中国文化建设的实情和对世界文化潮流的深刻把握，系统全面地考察新时代文化建设的经济基础和社会根基，以此对物质文明与精神文明、中华文明与世界文明等关系进行科学概括与战略抉择。

2. Cultural Gene: The Cultural Wisdom of Chinese Philosophical Materialism

2.文化基因：中国哲学唯物论的文化智慧

Generally speaking, “Dao” is the core concept of the study of philosophical materialism in ancient Chinese philosophy, referring both to the origin and foundation of all things and to the laws and principles of all things. This provides traditional cultural genes and spiritual nourishment for the generation of the concept of cultural materialism. Laozi proposed the philosophical thought of “Dao” in the *Dao De Jing*, holding that “Dao” is formless, imageless, nameless, and actionless, and is the origin and unity of heaven, earth, and all things. Han Feizi, building on Laozi’s theory of “Dao,” proposed that Dao is that by which all things are as they are, and that which all principles verify. Following such views, the Eastern Han thinker Wang Chong put forward the theory of the nature of things, “Things exhaust their nature, and principles are no different,” holding that matter is the origin of the world, that matter has its own nature, that nature is principle, and that principle is the inherent law of matter, not something transcending matter. Wang Chong advocated taking things as the foundation, that is, taking the nature of matter as the basis to understand the truth of the world. Mencius believed that “things are unequal, which is the nature of things,” meaning that the diversity of the substance of things is a realistic reflection of different national conditions. Xi Jinping points out that “exchanges and mutual learning among civilizations should not be premised on exclusively revering one civilization or belittling another,” and emphasizes, “We also cannot require countries with different cultural traditions, historical experiences, and actual national conditions to all adopt the same development model.” In summary, the cultural wisdom of “material determinism” and “national condition standard” accumulated in traditional Chinese philosophy provides a profound cultural gene for the generation of the concept of cultural materialism.

一般而言，“道”是中国古代哲学唯物论研究的核心概念，既指万物的本源和根本，又指万物的规律和法则。这就为文化唯物论理念的生成提供了传统文化基因和精神涵养。老子在《道德经》中提出“道”的哲学思想，认为“道”是无形无象、无名无为的，是天地万物的始源和统一体。韩非子在继承老子的“道”论的基础上提出，道者，万物之所然也，万理之所稽也。依循此类观点，东汉思想家王充提出了“物尽其性，理无异也”的物性论，认为物质是世界的本原，物质有各自的性质，性质就是理，理就是物质的内在规律，而非超越物质的存在。王充主张要以物为本，即要以物质的性质为依据，从而认识世界的真相。孟子认为，“夫物之不齐，物之情也”，即事物本体的多样性乃不同国情的现实反映。习近平指出，“文明交流互鉴不应该以独尊某一种文明或者贬损某一种文明为前提”，并强调，“我们也不能要求有着不同文化传统、历史遭遇、现实国情的国家都采用同一种发展模式”。概言之，中国传统哲学积淀的“物质决定论”“国情本位论”的文化智慧，为文化唯物论理念的生成提供了深厚的文化基因。

(II) Interpretation of the Connotation of Cultural Materialism

（二）文化唯物论的内涵释义

1. The Essence of the Cultural Power Strategy Must Align with the Path of Socialist Culture with Chinese Characteristics

1.文化强国战略的本质要与中国特色社会主义文化道路相契合

The essence of the cultural power strategy refers to the inherent attributes and spiritual substance within the cultural strategy, which are the unique markers distinguishing ethical cultural forms from those of other nations. Xi Jinping’s cultural thought profoundly reveals the essential attributes of the cultural power strategy and emphasizes that adhering to the path of socialist cultural development with Chinese characteristics is the fundamental prerequisite for continuously enhancing the country’s cultural soft power and the influence of Chinese culture. At the same time, it is also necessary to adhere to combining the basic principles of Marxism with China’s excellent traditional culture; this is an

文化强国战略的本质，意指文化战略内部的固有属性和精神实质，是伦理文化形态有别于其他民族的独特标识。习近平文化思想深刻揭示了文化强国战略的本质属性，并强调，坚持中国特色社会主义文化发展道路，是不断提升国家文化软实力和中华文化影响力的根本前提。同时，也要坚持把马克思主义基本原理同中华优秀传统文化相结合，这是打牢中国道路文化根基的重要保障。习近平指出，“第二个结合”作为又一次思想解放，为中国共产党人“探索面向未来的理论和制度创新”提供了坚实的文化基础。坚持走符合国情的文化发展道路，尤为关键的是要掌握文化领导权。“坚持党的领导是方向性问题”，文化领导权事关党和国家前途命运，这是党对意识形态工作阶级性、政治性的集中体现，也是中国特色社会主义文化制度区别于西方资本主义国家文化制度的最鲜明标识。

2. The formulation of cultural systems must align with China’s basic national conditions.

2.文化制度的制定要与我国的基本国情相吻合

What kind of cultural system to formulate, how to formulate it, and what is the fundamental basis for its formulation and evolution—whether it is abstract deductive reasoning or based on the basic national conditions of cultural construction—this is an important starting point for analyzing the thought of cultural materialism. To this end, Xi Jinping profoundly pointed out that the Party’s correct theories, lines, principles, and policies “are all based on the social existence of our current era.” [1]1 Xi Jinping, “Speech at the Symposium on Literature and Art Work” (October 15, 2014). Xi Jinping emphasized that, rooted in Chinese civilization and basic national conditions, “the Party and the people possess an incomparably broad stage” [2]2 Xi Jinping, “Speech at the Symposium on Education, Culture, Health and Sports Experts” (September 22, 2020). and an incomparably powerful driving force for progress. Therefore, the formulation and evolution of China’s cultural system do not proceed from abstract academic concepts, but from history and reality; they do not proceed from any “universal” model of cultural development, but from China’s specific national conditions. Xi Jinping’s cultural thought,

制定什么样的文化制度，怎样制定文化制度，其制定和演进的根本遵循是什么，是抽象演绎推理，还是基于文化建设的基本国情，这是厘析文化唯物论思想的重要基点。为此，习近平深刻指出，党的正确理论和路线方针政策“都是以我国现时代的社会存在为基础的”。习近平强调，立足中华文明和基本国情，“党和人民就具有无比广阔的舞台”以及无比强大的前进动力。因此，我国文化制度的制定和演进并非从学理抽象概念出发，而是从历史和现实出发；不是从任何具有“普世性”的文化发展模式出发，而是从中国的具体国情出发。习近平文化思想强烈的问题意识，明确了新时代文化建设的路线图和任务书，深刻揭示了我国文化发展规律，系统提出了“七个着力”文化发展战略等系列重大理论和实践问题，科学诠释了包括文化制度等在内的规划和部署均源于客观基本国情的唯物论要义。

3. Cultural Value Orientation Highlights the Objective Purport of Ideological Work in the New Era

3.文化价值取向凸显新时代意识形态工作的目标意旨

The question of value is the logical destination of materialist thought. Cultural value orientation is the value imperative for the concrete practice of the essential concepts of ideology, and it is also the essential imperative of ideological work itself. It has an internal logical relationship with the objective purport of China’s ideological work, one of the abstract and the concrete, the general and the particular. Cultural value orientation constitutes the basic goal pursued by the cultural system, manifests the theoretical purpose of the conception and practice of cultural ideas, serves as the spiritual code for “where we come from,” and also as the spiritual signpost for “where we are going,” embodying a profound people-centered nature and inclusiveness and mutual learning. Xi Jinping’s Cultural Thought emphasizes the need to take a firm stand on the side of the people, put the people’s interests first, persist in culture serving the people, and also “humbly learn from the people and learn from life.” [1]1 Xi Jinping, “Speech at the Symposium on Literature and Art Work” (October 15, 2014). In the face of such arguments as the “clash of civilizations” and “racial superiority,” China has always upheld a new type of civilization concept that “mutual learning among civilizations transcends the clash of civilizations.” Therefore, it is necessary to establish a people-centered value orientation, deeply grasp the theoretical characteristics and value attributes inherent in Xi Jinping’s Cultural Thought, and enhance the consciousness of action in practicing and promoting the common values of all humanity.

价值问题是唯物论思想的逻辑指归。文化价值取向是意识形态本质理念具象践行的价值使然，也是意识形态工作的本质使然。它与我国意识形态工作的目标意旨具有抽象与具体、一般与个别的内在逻辑关系。文化价值取向构成了文化制度所追求的基本目标，彰显着文化理念构思与践行的理论宗旨，是关于我们“从哪里来”的精神密码，也是关于我们“走向何方”的精神路标，蕴含着深厚的人民性和包容互鉴性。习近平文化思想强调，要站稳人民立场，把人民利益放在首位，坚持文化为民，也“要虚心向人民学习、向生活学习”。面对“文明冲突论”“种族优越论”等论调，中国始终秉持“文明互鉴超越文明冲突”的新型文明观。因此，要树立以人民为中心的价值取向，深刻把握习近平文化思想内蕴的理论特质和价值属性，增强践行弘扬全人类共同价值的行动自觉性。

II. Epistemological Orientation: The Epistemological Foundation of Xi Jinping’s Cultural Thought

二、认识定向：习近平文化思想的认识论基础

Xi Jinping’s Cultural Thought possesses a rigorous and clear theoretical thread and logical hierarchy; it is a scientific ideological system with rich connotations and complete structure. From an epistemological perspective, it mainly includes the theory of cultural goals, the theory of cultural spirit, the theory of cultural leadership, and the theory of cultural guarantee.

习近平文化思想具有严密清晰的理论脉络和逻辑层次，是一个内涵丰富、系统完整的科学思想体系。从认识论的角度出发，主要包括文化目标论、文化精神论、文化领导论和文化保障论等。

(A) The Theory of Cultural Goals

（一）文化目标论

Clear goal visions are the precursor to construction and development in the cultural and other fields. Xi Jinping points out that the new cultural mission in the New Era is to continue promoting cultural prosperity, building a strong cultural country, and building the modern civilization of the Chinese nation. This also specifies the tasks and fundamental goals of cultural construction on the new journey of the New Era, fully reflecting the distinct practical orientation of Xi Jinping’s Cultural Thought.

明确的目标愿景是文化等领域建设和发展的先导。习近平指出，新时代新的文化使命是要继续推动文化繁荣、建设文化强国、建设中华民族现代文明。这也就指明了新时代新征程文化建设的任务和根本目标，充分体现了习近平文化思想鲜明的实践指向性。

First, promoting cultural prosperity is an important component and a powerful support for the cultural mission of the New Era. “Without the prosperity and development of socialist culture, there will be no socialist modernization.” [2]2 Xi Jinping, “Speech at the Symposium on Education, Culture, Health and Sports Experts” (September 22, 2020). Cultural prosperity is the manifestation of the vision and goal of cultural construction, internally stipulating that the basic content elements of cultural construction, including philosophy and social sciences, ideology and politics, literature and art, news and public opinion, the cultural industry, and the public cultural service system, must all be enriched, developed, and advanced. Only on this basis can the people’s spiritual realm and civilizational quality be continuously elevated, and the level of national quality and the degree of socialist modernization reach new heights.

其一，推动文化繁荣是新时代文化使命的重要内容和有力支撑。“没有社会主义文化繁荣发展，就没有社会主义现代化。”文化繁荣是文化建设愿景目标的样态呈现，内在规定了包括哲学社会科学、思想政治、文学艺术、新闻舆论、文化产业、公共文化服务体系等在内的文化建设的基础内容要素都要丰富、发展和进步。只有在此基础上，才能不断提升人民的精神境界和文明素质，促进国民素质和社会主义现代化程度达到新高度。

Second, building a strong cultural country is the direction of struggle and the future prospect of the cultural mission of the New Era. “When culture thrives, the nation thrives; when culture is strong, the nation is strong.” [3]3 Xi Jinping, “Speech at the Opening Ceremony of the Tenth National Congress of the China Federation of Literary and Art Circles and the Ninth National Congress of the Chinese Writers Association” (November 30, 2016). The Fifth Plenary Session of the 19th Central Committee of the CPC [4]4 The Fifth Plenary Session of the 19th Central Committee of the CPC was held in October 2020 and adopted the “Recommendations of the Central Committee of the Communist Party of China on Formulating the 14th Five-Year Plan for National Economic and Social Development and the Long-Range Objectives Through the Year 2035.” clearly proposed the strategic goal of building China into a strong socialist cultural country by 2035, fully demonstrating the guiding function of culture. From the perspective of the long-term goal of 2050, the great rejuvenation of the nation, in addition to building a strong economic country, a strong military country, and a strong educational country, must also be marked by cultural rejuvenation. The realization of the goal of a strong cultural country is precisely an important weight for moving towards the comprehensive realization of modernization by 2050.

其二，建设文化强国是新时代文化使命的奋斗方向和未来图景。“文化兴国运兴，文化强民族强。”党的十九届五中全会明确提出到2035年建成社会主义文化强国的战略目标，充分彰显了文化的先导性功能。从2050年的长期目标看，民族的伟大复兴除了要建成经济强国、军事强国、教育强国，还必须以文化复兴作为标志，而文化强国目标的实现正是迈向2050年全面实现现代化的重要砝码。

Third, building the modern civilization of the Chinese nation is the advanced form and value destination of the cultural mission of the New Era. Civilization is based on culture and is the advanced form of cultural development. This also means that the modern civilization of the Chinese nation must necessarily be a modern civilization formed on the foundation of fine traditional Chinese culture. The result of the “Second Integration” [5]5 The “Second Integration” refers to the combination of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the first integration of Marxism with China’s concrete realities. is mutual achievement, creating an organically unified new cultural life form, that is, “making Marxism Chinese and making fine traditional Chinese culture modern, making the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” [6]6 Xi Jinping, “Speech at the Symposium on Cultural Heritage” (June 2, 2023). Furthermore, as the crystallization of Marxism and fine traditional Chinese culture, advanced socialist culture is a culture oriented towards the world and the future, possessing strong and vigorous vitality, and has significant world significance and significance for human civilization in building the modern civilization of the Chinese nation.

其三，建设中华民族现代文明是新时代文化使命的进阶形态和价值指归。文明以文化为基石，是文化发展的高级形态。这也意味着中华民族现代文明必然是在中华优秀传统文化基础上形成的现代文明。“第二个结合”的结果是互相成就，造就了一个有机统一的新的文化生命体，即“让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态”。此外，作为马克思主义与中华优秀传统文化的结晶，社会主义先进文化是一种面向世界、面向未来的文化，具有强大而旺盛的生命力，对于建设中华民族现代文明具有显著的世界意义和人类文明意义。

(B) The Theory of Cultural Spirit

（二）文化精神论

Marxist philosophy holds that, as the foundational domain of the human spiritual world, culture confirms and realizes the meaning and value of human spiritual life. Accordingly, Xi Jinping’s Cultural Thought also profoundly elaborates on the relationship between culture and spiritual life. The functional utility of culture for spiritual life is mainly manifested in the following three aspects.

马克思主义哲学认为，作为人的精神世界的基础性场域，文化确证和实现着人的精神生命意义和价值。据此，习近平文化思想也深刻阐述了文化与精神生活的关系。文化对精神生活的功能效用主要表现在以下三个方面。

First, using culture to educate people provides spiritual nourishment for individual spiritual enrichment. Currently, the people’s demand for spiritual culture increasingly exhibits the epochal characteristics of being “diverse, multi-level, and multi-faceted.” This requires that on the supply side, “abundant spiritual nourishment must be provided.” [7]7 Xi Jinping, “Secure a Decisive Victory in Building a Moderately Prosperous Society in All Respects and Strive for the Great Success of Socialism with Chinese Characteristics for a New Era” (Report to the 19th National Congress of the CPC, October 18, 2017). The quality of the supply of spiritual nourishment is an important factor affecting the effectiveness of the people’s spiritual enrichment. The construction of socialist culture with Chinese characteristics is a key guarantee for the production, processing, and dissemination of high-quality spiritual nourishment. It can effectively respond to the needs and expectations of the people, stimulating individuals to accumulate spiritual strength and developmental momentum through the cultivation of high-quality cultural supply.

其一，以文化人，为个体精神富有提供精神食粮。当前，人民对精神文化的需求日益呈现“多样化、多层次、多方面”的时代特征，这就要求在供给方面“必须提供丰富的精神食粮”。精神食粮的供给质量又是关涉人民精神富有成效的重要影响因素。中国特色社会主义文化建设是优质精神食粮生产、加工和传播的关键保障，能够有效回应人民的所需所盼，激发个体在高质量文化供给的涵育中积蓄精神力量与发展动能。

Second, using culture to gather collective strength ties the spiritual bond for public spiritual enrichment. Culture is an important medium and fundamental force for uniting the people’s hearts. It plays an important role in achieving the advanced state of moving in the same direction and towards virtue and goodness in the public dimension of spiritual enrichment. The core socialist values are the value guide for cultural construction in the New Era and also the moral cornerstone for achieving public spiritual enrichment. Practice has proven that only by consolidating the value foundation of public cultural construction can social members move towards spiritual freedom and consciousness in building consensus.

其二，以文聚气，为公共精神富有系牢精神纽带。文化是凝聚民心的重要媒介和根本力量，对于精神富有在公共向度实现同向同行、崇德向善的高阶样态具有重要作用。社会主义核心价值是新时代文化建设的价值指引，也是实现公共精神富有的道德基石。实践证明，只有夯实公共文化建设的价值根基，社会成员才能在凝聚共识中走向精神自由和自觉。

Third, using culture to enhance confidence bolsters the spiritual foundation for national spiritual enrichment. Cultural confidence shapes the theoretical foundation of Xi Jinping’s Cultural Thought and is “a more fundamental, deeper, and more enduring force.” [8]8 Xi Jinping, “Speech at the Conference Celebrating the 95th Anniversary of the Founding of the Communist Party of China” (July 1, 2016). First, cultural confidence provides strong spiritual strength to overcome multiple risks and challenges. Culture is the soul of a nation. In the over one hundred years since the founding of the CPC, it has united and led the Chinese people to achieve one great victory after another, greatly invigorating the spirit of national struggle. Second, cultural confidence lays the spiritual foundation for coping with the turbulent situation of world cultures. In the torrent of world cultural turbulence, only by firmly establishing cultural confidence can we retain our cultural roots and adhere to the soul of the nation amidst the exchange and mutual learning of civilizations, enabling the Chinese nation to shape a new image of a great civilized country in confidence and self-strengthening.

其三，以文增信，为民族精神富有鼓足精神底气。文化自信塑造了习近平文化思想的理论底色，是“更基本、更深沉、更持久的力量”。一是文化自信为战胜多重风险挑战提供了强劲精神力量支撑。文化是民族之魂，中国共产党建党百余年来，团结带领中国人民取得一次又一次的伟大胜利，极大振奋了民族斗争精神。二是文化自信为应对世界文化激荡态势奠定精神根基。在世界文化激荡的洪流中，坚定文化自信，才能在文明交流互鉴中留住文化根脉、坚守民族之魂，使中华民族在自信自强中塑造文明大国新风貌。

(C) The Theory of Cultural Leadership

（三）文化领导论

Upholding the Party’s cultural leadership is an important law-based understanding that the Communist Party of China has arrived at through profoundly summarizing historical experience, discerning the situation, and seizing opportunities. “Running China’s affairs well depends on the Party.” The Party is the most central political leadership force and also the fundamental guarantee for propaganda, ideology, and cultural work. First, the core task of upholding the Party’s cultural leadership is to adhere to Marxism as the guide in the ideological sphere and to consolidate the Party’s core leadership position. The stance and principles of culture determine the objects of its service and its direction. To uphold the Party’s cultural leadership, it is first necessary to unwaveringly uphold the guiding position of Marxism, ensuring that China’s cultural construction always advances along the correct path. Entering the New Era, China faces a complex international and domestic situation, and the struggle in the ideological sphere has become sharper. Xi Jinping emphasizes that we must “firmly hold in

坚持党的文化领导权，是中国共产党深刻总结历史经验、洞察时势和把握机遇得出的重要规律性认识。“办好中国的事情，关键在党。”党是最核心的政治领导力量，也是宣传思想文化工作的根本保证。其一，坚持党的文化领导权的核心任务是在意识形态领域坚持马克思主义为指导和巩固党的领导核心地位。文化的立场和原则决定了文化的服务对象和方向。坚持党的文化领导权，首先就必须毫不动摇坚持马克思主义的指导地位，确保我国文化建设始终沿着正确方向前进。进入新时代，我国面临着复杂的国际国内形势，意识形态领域的斗争更加尖锐。习近平强调，要“把意识形态工作的领导权、管理权、话语权牢牢掌握在手中”，防止出现历史性错误。其二，坚持党的文化领导权的根本遵循是坚持党性和人民性相统一。“党性和人民性从来都是一致的、统一的。”党性原则解决的是政治方向问题，即“谁来管、管什么、怎么管”的问题；人民性原则解决的是价值取向问题，即“我是谁、为了谁、依靠谁”的问题。依循这一原理，坚持党性为宣传思想文化工作明确了立场和指向，坚持人民性为宣传思想文化工作提供了活力源泉和动力支撑。其三，坚持党的文化领导权的实践要求是以守正创新精神和伟大斗争精神担负起新的文化使命。一方面，以守正创新精神担负新使命。在不同历史阶段，我们应该坚持守正创新、勇于进取的精神姿态。“对文化建设来说，守正才能不迷失自我、不迷失方向，创新才能把握时代、引领时代。”另一方面，以伟大斗争精神担负新使命。新发展阶段，我们将面临不同思想文化体系的交流、融合和对抗，意识形态领域的斗争最为复杂尖锐，国家舆论格局更加多元多变，我们必须发扬斗争精神，因为“敢于斗争、敢于胜利，是中国共产党不可战胜的强大精神力量”。

(4) The Theory of Cultural Safeguards

（四）文化保障论

The people’s cultural rights and interests are the cultural rights and benefits that realize the people’s spiritual enrichment and promote their all-round development. Safeguarding the people’s cultural rights and interests is an inherent requirement of the construction of socialist culture with Chinese characteristics in the New Era. It must be based on reality, and a safeguard mechanism for cultural construction must be established and improved. This specifically includes material safeguards, institutional safeguards, and talent safeguards. First, the high-quality development of the cultural industry and cultural undertakings provides material safeguards for maintaining the people’s cultural rights and interests. “Fundamentally, culture is determined by the economy; economic forces provide the material platform for cultural forces to exert their effectiveness.” Since the 18th National Congress of the CPC, the Party and the state have successively issued a series of important policy documents to strengthen the construction of the public cultural service system. Under the guidance of top-level design, China has continuously increased investment in public cultural fields such as the cultural industry and cultural undertakings, further promoting the high-quality development of the cultural industry and cultural undertakings. According to statistics from the Ministry of Finance of the People’s Republic of China, in 2020, national expenditure on cultural and tourism undertakings reached 108.826 billion yuan, more than double that of 2012. In addition, as of the end of 2020, 5,214 museums across the country had been opened to the public free of charge. This provides a solid material foundation for meeting the people’s diverse spiritual and cultural consumption needs. Second, the socialist cultural system with Chinese characteristics provides institutional safeguards for maintaining the people’s cultural rights and interests. “Institutional advantage is a country’s greatest advantage,” and “when institutions are stable, the country is stable.” The people’s cultural rights and interests are the value expression and institutional representation in the cultural system of the spiritual needs of “real individuals” in the sense of historical materialism. Safeguarding the people’s cultural rights and interests is the fundamental value presentation of the socialist cultural system with Chinese characteristics. Based on the essential content and target requirements of the people’s cultural rights and interests, the socialist cultural system with Chinese characteristics consistently adheres to a people-centered institutional orientation and policy orientation, gives full play to the people’s initiative, and promotes a more balanced and accessible allocation of cultural resources between urban and rural areas. Third, a contingent of literary and artistic talents with both moral integrity and artistic excellence provides talent safeguards for maintaining the people’s cultural rights and interests. Since ancient times, the Chinese nation has revered the mainstream value of “the gentleman carries things with a broad and generous virtue,” meaning that literati must possess noble moral cultivation and ethical cognition. Xi Jinping pointed out that literary and artistic workers must adhere to a people-centered creative orientation, earnestly achieving “preserving righteousness for history, promoting virtue for the world, and leaving a clean name for oneself.” Regarding the issue of artistic cultivation, General Secretary Xi Jinping emphasized that literature and art need to be integrated into life, and “literary and artistic workers must improve their ability to read life”; literature and art need to reflect the times, and “the vast number of literary and artistic workers must keep pace with the times,” using excellent cultural works on different themes to “comprehensively and panoramically display the spiritual ethos of the New Era.” These important expositions are not only a high regard for the quality of both moral integrity and artistic excellence in the contingent of literary and artistic talents in the New Era, but also the benchmark orientation for selecting and cultivating outstanding literary and artistic workers.

人民文化权益是实现人民精神富有、促进人民全面发展的文化权利与利益。保障人民文化权益是新时代中国特色社会主义文化建设的内在要求，必须立足实际，建立健全文化建设的保障机制。具体包括物质保障、制度保障和人才保障。其一，文化产业和文化事业高质量发展为维护人民文化权益提供了物质保障。“从根本上说，文化是由经济决定的，经济力量为文化力量提供发挥效能的物质平台。”党的十八大以来，为加强公共文化服务体系建设，党和国家相继出台了系列重要政策文件。在顶层设计的指导下，我国不断加大对文化产业、文化事业等公共文化领域的投入力度，进一步推动了文化产业和文化事业向高质量发展。据中华人民共和国财政部统计，2020年全国文旅事业费达1088.26亿元，比2012年翻了一倍多。另外，截至2020年底，全国已有5214家博物馆免费开放。这就为满足人民多样化的精神文化消费需要提供了坚实的物质基础。其二，中国特色社会主义文化制度为维护人民文化权益提供了制度保障。“制度优势是一个国家的最大优势”，“制度稳则国家稳”。人民文化权益是唯物史观意义上“现实的个人”的精神需要在文化制度中的价值表达与制度表征。保障人民的文化权益是中国特色社会主义文化制度的根本价值呈现。基于人民文化权益的本质内容和目标要求，中国特色社会主义文化制度始终坚持以人民为中心的制度导向和政策导向，并发挥人民的首创精神，推进城乡文化资源配置更具均衡性和可及性。其三，德艺双馨的文艺人才队伍为维护人民文化权益提供了人才保障。中华民族自古以来就崇尚“君子以厚德载物”的主流价值观，即文人必须具备高尚的道德修养和伦理认知。习近平指出，文艺工作者要坚持以人民为中心的创作导向，切实做到“为历史存正气，为世人弘美德，为自身留清名”。针对艺术修养问题，习近平总书记强调文艺需要融入生活，“文艺工作者要提高阅读生活的能力”；文艺需要反映时代，“广大文艺工作者要紧跟时代步伐”，以不同题材的优秀文化作品“全方位全景式展现新时代的精神气象”。这些重要论述既是对新时代文艺人才队伍德艺双馨品质的高度重视，也是选拔和培养优秀文艺工作者的基准面向。

3. Methodological Orientation: The Methodological Foundation of Xi Jinping’s Cultural Thought

三、方法指向：习近平文化思想的方法论基础

Any theoretical system is premised on a certain philosophical methodology. The so-called philosophical methodology is the collection of methods and principles we use to observe, think about, and handle problems; its essence is scientific thinking methods and practical application. As a scientific theoretical system with a distinct theme and profound connotations, Xi Jinping’s Cultural Thought has a deep and solid methodological foundation, mainly including two major aspects: dialectical methodology and thinking methodology.

任何一个理论体系都以一定的哲学方法论作为前提基础。所谓哲学方法论就是我们观察、思考和处理问题的系列方法和原则的集合，其本质上是科学的思维方法和实践应用。习近平文化思想作为一个主旨鲜明、内涵深邃的科学理论体系，有着深厚而坚实的方法论底蕴，主要包含辩证方法论和思维方法论两大方面。

(1) Dialectical Methodology

（一）辩证方法论

As a theory of development, the fundamental problem that cultural dialectics solves is how the internal elements of cultural construction achieve harmonious coexistence in contradictory movement; its basic purport is to balance the contradictions between different internal elements of culture through dialectical thinking, enabling them to achieve overall development in coexistence. Xi Jinping’s Cultural Thought has distinct characteristics of dialectical thinking. In correctly handling the interrelationships between “the native and the foreign, the dominant and the diverse, criticism and tolerance,” it demonstrates the scientific application of dialectical methodology in the cultural field.

作为一种发展学说，文化辩证法解决的根本问题是文化建设内部诸要素何以在矛盾运动中实现和谐共生，其基本旨趣是以辩证思维方式平衡文化内部不同要素之间的矛盾，使其在共存中实现整体发展。习近平文化思想具有鲜明的辩证法思维特质。在正确处理“本土与外来、主导与多样、批判与包容”等相互关系上彰显了对辩证方法论在文化领域的科学运用。

1. The Native and the Foreign

1.本土与外来

Correctly understanding the relationship between the native and the foreign in culture is of profound significance for promoting cultural exchange and mutual learning and enhancing the common progress of human civilization. The native characteristics of culture are the source of cultural vitality, the spiritual emblem and value pursuit of a nation. Fine traditional Chinese culture is an important representative of the native characteristics of Chinese culture and the crystallization of the wisdom of Chinese civilization, making unique contributions to the progress of human civilization. Adhering to cultural nativization is not exclusivism or parochial arrogance, but rather treating all outstanding foreign cultural achievements with an attitude of inclusiveness and keeping pace with the times. In summary, only on the basis of respecting and inheriting native excellent culture and effectively absorbing and drawing on advanced foreign cultural achievements can fine traditional Chinese culture become more creative and influential. Xi Jinping pointed out that the mutual enrichment of different civilizations “makes the world more colorful and diverse.” It can be seen that the native and the foreign in culture have a dialectically unified, symbiotic, and mutually reinforcing logical relationship. At the same time, “exchange and mutual learning are the essential requirements of civilizational development,” and also the practical path to maintaining the vigorous vitality of civilization. History and practice have proven that the CPC has always upheld the development concept of “integrating the ancient and the modern, and connecting China and the West,” enabling fine traditional Chinese culture and its values to both absorb the positive achievements of human civilization and manifest the common values carried by different civilizations.

正确认识文化本土与外来的关系，对于促进文化交流互鉴、增进人类文明的共同进步具有深刻意义。文化本土特质是文化的活力之源，是一个民族的精神标识和价值追求。中华优秀传统文化是中华文化本土特性的重要代表，也是中华文明的智慧结晶，为人类文明进步做出了独特贡献。坚持文化本土化并不是排外主义或夜郎自大，而是以兼容并包、与时俱进的态度对待一切外来优秀文化成果。概而言之，只有在尊重和继承本土优秀文化并有效吸收和借鉴外来先进文化成果的基础上，才能使中华优秀传统文化更具创造力和影响力。习近平指出，不同文明的博采众长，“使世界更加丰富多彩”。可见，文化的本土与外来具有辩证统一、共生互促的逻辑关系。同时，“交流互鉴是文明发展的本质要求”，也是保持文明旺盛生命活力的实践路径。历史和实践证明，中国共产党始终秉持“熔铸古今、汇通中西”的发展理念，使得中华优秀传统文化及其价值观念既吸收了人类文明的积极成果，也彰显了不同文明所承载的共同价值。

2. The Dominant and the Diverse

2.主导与多样

Pluralistic unity and diverse symbiosis are salient features of any cultural form. This requires that in advancing the construction of a socialist culture with Chinese characteristics, it is necessary to strengthen the dominant role and expand the mainstream. In China, the dominance of culture refers to the fact that socialist culture with Chinese characteristics, guided by Marxism, leads and integrates diverse cultures, ensuring the correct direction of the construction of socialist culture with Chinese characteristics. Cultural diversity refers to the multiple and varied forms of cultural groups from different countries, nations, regions, and social strata; it is “a basic feature of the world, and also the charm of human civilization.” [11]11 A slogan emphasizing the necessity of innovation for progress, strength, and victory, often used in Chinese political discourse. Cultural dominance and diversity are both mutually opposing and mutually reinforcing, requiring a search for balance and unity in the relationship between the “one” and the “many.” Upholding the fundamental system of Marxism’s guiding position in the ideological domain reflects the guiding role of Marxism in the cultural construction and long-term practice led by the Communist Party of China. At the same time, upholding the dominance of mainstream culture and recognizing and respecting cultural diversity are organically unified. As Xi Jinping stated, “The diversity of human civilizations gives this world a riot of colors,” [12]12 “Soul vein” (魂脉) refers to Marxism as the guiding ideological soul; “root vein” (根脉) refers to fine traditional Chinese culture as the foundational root. This is a key formulation in Xi Jinping’s cultural thought. and we must cherish the precious treasure of civilizational diversity. Therefore, Xi Jinping Thought on Culture dialectically understands the relationship between cultural dominance and diversity, establishing dominance amidst pluralism and seeking consensus amidst diversity, thereby continuously consolidating and expanding the mainstream socialist culture.

多元一体、多样共生是任何文化形态的显著特征。这就要求在推进中国特色社会主义文化建设中必须强化主导、壮大主流。在我国，文化的主导性是指中国特色社会主义文化以马克思主义为指导，引领和整合多元文化，保证中国特色社会主义文化建设的正确方向。文化的多样性是指不同国家、民族、地域、阶层等文化群体的多种不同形式，是“世界的基本特征，也是人类文明的魅力所在”。文化的主导性与多样性既相互对立又相互促进，需要在“一”与“多”的关系中寻求平衡和统一。坚持马克思主义在意识形态领域指导地位的根本制度，体现了马克思主义在中国共产党领导文化建设和长期实践中的指导性地位。同时，坚持主流文化的主导性和承认、尊重文化的多样性也是有机统一的。正如习近平所言，“人类文明多样性赋予这个世界姹紫嫣红的色彩”，我们要珍惜文明多样性这一宝贵财富。因此，习近平文化思想辩证地认识了文化主导性与多样性之间的关系，在多元中立主导、在多样中谋共识，进而不断巩固和壮大了社会主义主流文化。

3. Critique and Inclusiveness

3.批判与包容

In the philosophical context, critique is a dialectical critique, not total negation or total inheritance. Accordingly, the critical nature of culture refers to culture’s capacity for self-reflection, renewal, and transcendence, enabling it to critique and improve its own shortcomings and defects, as well as to discern and select from foreign cultures in pursuit of truth, development, and progress. The inclusiveness of culture refers to culture’s open-mindedness and broad vision, enabling it to respect and appreciate the outstanding achievements of other cultures, and to engage in exchange and mutual learning with other cultures in pursuit of coexistence, harmony, and win-win outcomes. The critical nature and inclusiveness of culture are both interdependent and mutually reinforcing, requiring a search for balance and unity in the relationship between the “self” and the “other.” The scientific exploration of fine traditional Chinese culture under the guidance of Marxism inherently possesses a critical character. This is primarily attributable to Marxist dialectics, which “in its very essence is critical and revolutionary.” [13]13 The Fourth Plenary Session of the 19th Central Committee of the CPC, held in October 2019, focused on upholding and improving the system of socialism with Chinese characteristics and advancing the modernization of China’s system and capacity for governance. Xi Jinping points out, “Learn from the ancients without being constrained by them; break the rules without violating the law.” [14]14 The “Four Persistences” (四个坚持) in cultural construction, as articulated in the report of the 20th National Congress of the CPC, refer to persisting in taking the people as the center, persisting in taking the socialist core values as the guide, persisting in taking the creative transformation and innovative development of fine traditional Chinese culture as the mission, and persisting in taking the improvement of the national cultural soft power and the influence of Chinese culture as the goal. Only in this way can fine traditional Chinese culture become an important source of innovation. The history of human civilization repeatedly proves that the more inclusive a nation’s culture, the more profound and enduring it becomes. It is precisely for this reason that Chinese civilization has been able to surge forward unceasingly, still bursting with vigorous vitality to this day.

在哲学语境中，批判是一种辩证的批判，而非全盘否定或全盘继承。据此，文化的批判性是指文化具有自我反思、更新和超越的能力，能够对自身的不足和缺陷进行批判和改进，也能够对外来文化进行鉴别和选择，以求真理、求发展、求进步。文化的包容性是指文化具有开放的胸怀和视野，能够尊重和欣赏其他文化的优秀成果，也能够与其他文化进行交流互鉴，以求共生、求和谐、求共赢。文化的批判性与包容性既相互依存又相互促进，需要在“自我”与“他者”的关系中寻求平衡统一。在马克思主义指导下科学发掘中华优秀传统文化，本身具有批判性特质。这主要归因于马克思主义辩证法“按其本质来说，它是批判的和革命的”。习近平指出，“学古不泥古、破法不悖法”，唯有如此，才能让中华优秀传统文化成为创新的重要源泉。人类文明史反复证明，一个民族的文化越具包容性，它就越意蕴深远、历久弥新。也正因如此，中华文明才得以奔腾不息，迄今仍然迸发着强盛的生命力。

(II) Methodology of Thinking

（二）思维方法论

The mode of thinking refers to the logical pattern and thinking model exhibited in the thinking activity when the cognitive subject uses philosophical elements to understand and analyze the object. Viewed as a whole, Xi Jinping Thought on Culture contains the following thinking methods with distinct contemporary spirit and practical orientation.

思维方式是指认识主体运用哲理要素体认剖析客体对象时思维活动所呈现出的逻辑程式和思维模式。整体观之，习近平文化思想内蕴以下几种具有鲜明时代精神和实践导向的思维方法。

1. Systematic Thinking

1.系统思维

Systematic thinking is a mode of thinking that, following the characteristics of the object, focuses on the whole and examines the synergy and integrity of the cognitive object from the coupling effects of system and elements, and elements and elements. Adhering to the systematic concept is the basic prerequisite for ensuring the scientific nature and foresight of Xi Jinping Thought on Culture. Xi Jinping Thought on Culture clarifies, from different dimensions, the scientific positioning of cultural construction in the New Era within the overall work of the Party and the state. First, from the dimension of the Five-Sphere Integrated Plan, Xi Jinping Thought on Culture adheres to the unity of coordinated development and synergistic advancement. General Secretary Xi Jinping clearly points out that cultural construction is the soul, playing a fundamental role in consolidating strength and strengthening the foundation, and it is necessary to “consolidate the foundation of domestic cultural construction.” [15]15 The “second centenary goal” refers to the goal of building China into a great modern socialist country that is prosperous, strong, democratic, culturally advanced, harmonious, and beautiful by the middle of the 21st century, the centenary of the founding of the People’s Republic of China. In economic construction, it emphasizes that the quality and level of cultural industry development must be measured by the unity of economic and cultural benefits. In political construction, it emphasizes that in advancing the construction of a socialist rule-of-law system, it is necessary to “elucidate China’s excellent traditional legal culture and tell China’s rule-of-law stories well.” [16] In social construction, it emphasizes guiding trends of thought and building consensus with core socialist values. In ecological construction, it emphasizes that “to achieve progress in ecological civilization, we must rely on both material and spiritual means.” [17] Second, from the perspective of the strategic goal and task of comprehensively building a great modern socialist country, Xi Jinping Thought on Culture adheres to the unity of partial development and overall advancement. General Secretary Xi Jinping clearly points out that it is necessary to “continuously create new brilliance for Chinese culture and build a socialist cultural power.” [18] The strategy of building a cultural power is an important component and spiritual pillar of comprehensively building a modern socialist country. In the responsibility and mission of cultural construction in the New Era, building a cultural power is a historical task and overall guarantee for writing the modern civilization of the Chinese nation. Therefore, it is necessary to closely “build a socialist cultural power around raising flags, gathering people’s hearts, educating new people, promoting culture, and displaying the image.” [19] Third, from the perspective of the new great project of Party building in the New Era, Xi Jinping Thought on Culture adheres to the unity of key entry points and coupled embedding. Xi Jinping clearly emphasizes that “

系统思维是依循对象的特征，着眼于整体，从系统和要素、要素和要素的耦合作用中考察认识对象协同性、整体性的思维方式。坚持系统观念是确保习近平文化思想的科学性和前瞻性的基本前提。习近平文化思想从不同维度明晰了新时代文化建设在党和国家工作全局中的科学定位。其一，从“五位一体”总体布局的维度来看，习近平文化思想坚持统筹发展与协同推进相统一。习近平总书记明确指出文化建设是灵魂，具有凝心聚力、强基固本的基础作用，必须“夯实国内文化建设根基”。在经济建设方面，强调要以实现经济效益和文化效益相统一来衡量文化产业发展的质量和水平。在政治建设方面，强调推进社会主义法治体系建设，必须“阐发我国优秀传统法治文化，讲好中国法治故事”。在社会建设方面，强调以社会主义核心价值观引领思潮、凝聚共识。在生态建设方面，强调“抓生态文明建设，既要靠物质，也要靠精神”。其二，从全面建成社会主义现代化强国的战略目标任务的视角来看，习近平文化思想坚持局部发展与整体推进相统一。习近平总书记明确指出，要“不断铸就中华文化新辉煌，建设社会主义文化强国”。文化强国战略是全面建设社会主义现代化国家的重要内容和精神支柱。在新时代文化建设的责任使命中，建设文化强国是谱写中华民族现代文明的历史性任务和全局性保障，因此，要紧密“围绕举旗帜、聚民心、育新人、兴文化、展形象建设社会主义文化强国”。其三，从新时代党的建设新的伟大工程的视角来看，习近平文化思想坚持重点切入与耦合嵌入相统一。习近平明确强调“党的政治建设是党的根本性建设”，“政治文化是政治生活的灵魂，对政治生态具有潜移默化的影响”。因此，要以良好政治文化涵养风清气正的政治生态。由此出发，习近平文化思想对新时代文化建设蕴含的目标论、精神论、领导论和保障论等做出了系统性的论述，为新时代党的思想文化宣传工作的创新发展提供了根本遵循和行动指南。

2. Innovative Thinking

2.创新思维

Cultural innovation is the primary driving force leading cultural development, the essential requirement for building a socialist culture with Chinese characteristics, and a significant marker of the progress of human civilization. “Only innovators advance, only innovators grow strong, only innovators prevail.” [11]11 A slogan emphasizing the necessity of innovation for progress, strength, and victory, often used in Chinese political discourse. Emphasizing innovative thinking means daring to break conventions, transcend outdated norms, and overcome habitual thought patterns and fixed mindsets, thereby eliminating from the source erroneous tendencies such as rigid thinking and metaphysics. The innovative thinking embedded in Xi Jinping’s cultural thought is mainly manifested in the following three aspects. First, in terms of ideological guidance. Thought is the precursor to action. The practice of cultural innovation requires guidance from scientific theory. To this end, Xi Jinping creatively proposed that theoretical innovation must adhere to the “soul vein” and the “root vein.” [12]12 “Soul vein” (魂脉) refers to Marxism as the guiding ideological soul; “root vein” (根脉) refers to fine traditional Chinese culture as the foundational root. This is a key formulation in Xi Jinping’s cultural thought. This important thesis resolves the question of the nature and direction of development for cultural innovation in the New Era — that is, cultural innovation must strictly adhere to the red line of Marxism, “without the slightest wavering at any time or under any circumstances.” At the same time, it must take fine traditional Chinese culture as its foundation, refining and displaying the spiritual symbols and cultural essence of fine traditional culture. Second, in terms of content and form. To stimulate the vitality and dynamism of fine traditional Chinese culture, it is necessary to “carry out deep innovation in the integration of content and form.” To this end, the basic principle of upholding fundamental principles and breaking new ground must be adhered to. “Only by not forgetting the past can we open up the future; only by being adept at inheritance can we better innovate.” Only by making the past serve the present, discarding the outdated and creating the new, and strictly adhering to the “correctness” of the innovation direction, can ideological confusion be cleared away; only by advancing with the times and resonating with the people, creating the “newness” of transformation and development, can a new chapter for the Chinese nation be written. Furthermore, Xi Jinping attaches great importance to the digital development of culture and has proposed the concept of a “cultural digitalization strategy” to promote the creative transformation and innovative development of traditional culture in terms of content presentation and dissemination methods. Third, in terms of institutional mechanisms. The flourishing development of culture is inseparable from the innovation and improvement of institutional mechanisms. To create a Chinese culture that shines on the era and the world, it is necessary to “unswervingly deepen the reform of the cultural system.” Since the 18th National Congress of the CPC, a series of systems related to the cultural field have been successively established and improved. From the adoption of the Plan for Deepening the Reform of Party and State Institutions, to the promulgation and implementation of laws and regulations such as the Public Cultural Service Guarantee Law of the People’s Republic of China and the Intangible Cultural Heritage Law of the People’s Republic of China, and then to the new deployments on the cultural system made at the Fourth Plenary Session of the 19th Central Committee, [13]13 The Fourth Plenary Session of the 19th Central Committee of the CPC, held in October 2019, focused on upholding and improving the system of socialism with Chinese characteristics and advancing the modernization of China’s system and capacity for governance. the introduction of a series of systems has laid a solid institutional foundation for building a socialist cultural power.

文化创新是引领文化发展的第一动力，是中国特色社会主义文化建设的本质要求，也是人类文明进步的重要标志。“惟创新者进，惟创新者强，惟创新者胜。”强调创新思维，就是要敢于打破常规、超越陈规、突破思维惯性和思维定式，从源头上消除思想固化、形而上学等错误倾向。习近平文化思想蕴含的创新思维主要体现在以下三个方面。其一，思想指导方面。思想是行动的先导。文化创新实践需要以科学理论为指导。为此，习近平创造性地提出理论创新要坚守“魂脉”和“根脉”。这一重要论断为新时代文化创新解决了发展的性质和方向问题，即文化创新必须严守马克思主义这一红线，“任何时候任何情况下都不能有丝毫动摇”。同时，必须以中华优秀传统文化为根基，提炼并展示优秀传统文化的精神标识及文化精髓。其二，内容与形式方面。激发中华优秀传统文化的生机与活力，需要在“内容和形式融合上进行深度创新”。为此，要坚持守正创新的基本原则。“不忘本来才能开辟未来，善于继承才能更好创新。”只有做到古为今用、推陈出新，严守创新方向之“正”，才能廓清思想迷雾；只有与时代共进、与人民共舞，创造转化与发展之“新”，才能书写中华民族新篇章。此外，习近平高度重视文化数字化发展，并提出“文化数字化战略”构想，以推动传统文化在内容呈现和传播方式等方面实现创造性转化、创新性发展。其三，制度机制方面。文化的繁荣发展离不开制度机制的创新和完善。创造光耀时代和光耀世界的中华文化，必须“坚定不移将文化体制改革引向深入”。党的十八大以来，关涉文化领域的系列制度相继建立健全。从通过《深化党和国家机构改革方案》，到颁布实施《中华人民共和国公共文化服务保障法》《中华人民共和国非物质文化遗产法》等法律法规，再到党的十九届四中全会对文化制度做出新的部署，一系列制度的出台为建设社会主义文化强国奠定了坚实的制度基础。

3. Bottom-Line Thinking

3.底线思维

Bottom-line thinking is a method of thinking oriented toward the lowest conditions or minimum limits, aimed at preventing and responding to various risks and challenges so as to safeguard development goals. Xi Jinping Thought on Culture profoundly manifests the theoretical wisdom and scientific application of bottom-line thinking, specifically including the defense of the ideological line, the defense of the position line, and the defense of the value line. First, defend the ideological line to resist the cultural infiltration and erosion of Western hostile forces. In response to the cultural chaos arising from the erosion of Western non-mainstream ideological culture, Xi Jinping emphasizes that if literary and artistic works worship the West, follow the West exclusively, and are “keen on that set of ‘de-ideologization,’ ‘de-valuation,’ ‘de-historicization,’ ‘de-Sinicization,’ and ‘de-mainstreamization,’ they absolutely have no future.” Therefore, it is necessary to defend the ideological line of Marxism and consolidate the guiding position of Marxism in the ideological domain. “Only by firmly establishing a Marxist view of literature and art and truly being people-centered can literature and art exert their greatest positive energy.” Second, defend the position line to oppose the cultural crisis triggered by the disorderly growth of capital. In the context of the digital age, the marriage and alienation of capital and technology have made the internet the main position of ideological struggle. The barbaric capitalist jungle culture represented by online cultural consumerism has seriously affected people’s pursuit of a better spiritual life. In response, Xi Jinping points out that “a cyberspace filled with foul air and ecological deterioration does not conform to the interests of the people” and emphasizes the need to strengthen the management of cyberspace according to law, “to shape and purify cyberspace with the new trends of the times, and jointly build a better online spiritual home.” Third, defend the value line to curb the soft spread of backward and decadent culture. Decadent culture is a culture characterized by utilitarianism, ugliness, injustice, and concealment; it deviates from political rationality, legal rationality, and moral rationality, largely corrodes people’s spiritual world, and seriously endangers the development of the socialist cause. Entering the New Era, feudal poisonous ideas such as illegal religions and feudal superstitions still exist. For this reason, it is necessary to defend the value line, adhere to the guidance of cultural construction with core socialist values, because “core values carry the spiritual pursuit of a nation and a country, and embody the value standards by which a society judges right and wrong,” and can fully compress the space for the existence of backward and decadent ideological culture.

底线思维是一种以最低条件或最低限度为导向，预防和应对各种风险挑战，以保障发展目标的思维方法。习近平文化思想深刻彰显出底线思维的理论睿智与科学应用，具体包括对思想防线、阵地防线和价值阵地等方面的坚守。首先，坚守思想防线，以抵御西方敌对势力的文化渗透和侵蚀。针对西方非主流意识形态文化侵蚀衍生的文化乱象，习近平强调，文艺作品如果以洋为尊、唯洋是从，并且“热衷于‘去思想化’、‘去价值化’、‘去历史化’、‘去中国化’、‘去主流化’那一套，绝对是没有前途的”，因此，必须坚守马克思主义的思想防线，巩固马克思主义在意识形态领域的指导地位。“只有牢固树立马克思主义文艺观，真正做到了以人民为中心，文艺才能发挥最大正能量。”其次，坚守阵地防线，以反对资本无序生长引发的文化危机。在数字时代背景下，资本与技术的联姻异化使得网络成为意识形态斗争的主阵地。以网络文化消费主义为代表的野蛮资本主义丛林文化严重影响了人们对美好精神生活的追求。对此，习近平指出，“网络空间乌烟瘴气、生态恶化，不符合人民利益”，并强调要依法加强网络空间管理，“以时代新风塑造和净化网络空间，共建网上美好精神家园”。再次，坚守价值阵地防线，以遏制落后腐朽文化的软性蔓延。腐朽文化是一种具有功利性、丑恶性、非正义性、隐秘性等特征的文化，它背离政治理性、法律理性以及道德理性，很大程度上会腐蚀人们的精神世界，严重危害社会主义事业发展。进入新时代，诸如非法宗教、封建迷信等封建流毒思想仍然存在。为此，必须坚守价值阵地，坚持以社会主义核心价值观引领文化建设，因为“核心价值观，承载着一个民族、一个国家的精神追求，体现着一个社会评判是非曲直的价值标准”，能够充分压缩落后腐朽思想文化的存在空间。

IV. Value Orientation: The Axiological Foundation of Xi Jinping Thought on Culture

四、价值归向：习近平文化思想的价值论基础

Values take the needs of the subject as the yardstick, manifested as the social significance, efficacy, and function of the object toward the subject, and also emphasize that the all-round development of the human person is the value theme and action goal of social progress, including not only the satisfaction of material needs but also the development of spiritual and cultural aspects. From the perspective of value philosophy, Xi Jinping Thought on Culture contains a cultural axiological foundation that takes the people as the value subject and a community with a shared future for mankind as the value consensus.

价值观是以主体需要为尺度，表现为客体对主体的社会意义、功效和作用，同时也强调人的全面发展是社会进步的价值主题和行动目标，不仅包括物质层面的需求满足，还包括精神和文化层面的发展。从价值哲学的角度看，习近平文化思想蕴含着以人民为价值主体、以人类命运共同体为价值共识的文化价值论基础。

(I) Theory of the Value Subject: The people-centered development thought marks the core value of Xi Jinping Thought on Culture

（一）价值主体论：以人民为中心的发展思想标注习近平文化思想的核心价值

Historical materialism holds that the practical activity of “real individuals” is the driving engine of the entire social history, and their subjective status determines that people have the active role of promoting social change and development. Xi Jinping Thought on Culture adheres to the people-centered value orientation, clarifying that the people are the subject of value, practice, and evaluation in cultural construction and development. This also responds to the basic question of the value subject in value philosophy. First, taking the people as the value subject interprets the mission and responsibility of “everything for the people.” The spiritual life needs of the people are the logical starting point for the formation of Xi Jinping Thought on Culture. Entering the New Era, the people’s longing for and pursuit of a better spiritual life is an objective presentation and reflection of satisfying the people’s spiritual interests, and to a certain extent raises higher demands for cultural construction and development in the New Era. For this reason, Xi Jinping emphasizes that the source of literature and art is the people, and paying attention to the people’s spiritual and cultural demands is the starting point and ultimate goal of literary and artistic creation, and it is necessary to effectively promote “the continuous improvement of the people’s spiritual and cultural life to a new level.” Second, taking the people as the subject of practice highlights the source of strength of “relying on the people for everything.” “The people are the creators of history” answers the question of “on whom to rely” in the construction of socialist culture with Chinese characteristics. From the essence of the people, the people are always the creators of history, the most solid, broadest, and always driving force of development. The report of the 20th National Congress of the CPC put forward the goal of building a culturally strong country, requiring cultural construction in the New Era to achieve the “Four Persistences,” [14]14 The “Four Persistences” (四个坚持) in cultural construction, as articulated in the report of the 20th National Congress of the CPC, refer to persisting in taking the people as the center, persisting in taking the socialist core values as the guide, persisting in taking the creative transformation and innovative development of fine traditional Chinese culture as the mission, and persisting in taking the improvement of the national cultural soft power and the influence of Chinese culture as the goal. emphasizing that to promote cultural construction, we must focus on the practice of the people, respect the principal position of the people, encourage the people to participate in cultural innovation and creation, and give full play to the principal role of the people in cultural construction. Third, taking the people as the subject of evaluation promotes the value realization of “sharing the fruits of development by all the people.” Historical materialism holds that the level of human development is the fundamental measure of the level of social development. The people are both the subject of value creation and the subject of value evaluation. The people’s sense of perception and judgment regarding the effectiveness of cultural construction is more comprehensive, three-dimensional, and objective, which is also the unique advantage of taking the people’s satisfaction as the evaluation criterion. Therefore, to enhance cultural guidance and cohesion, it is necessary to “take the people as the main body of literary and artistic expression, and take the people as the connoisseurs and judges of literary and artistic aesthetics.”

唯物史观认为，“现实的人”的实践活动是整个社会历史的动力引擎，其主体性地位决定了人具有推动社会变革发展的能动作用。习近平文化思想坚持以人民为中心的价值导向，明确人民是文化建设和发展的价值、实践和评判主体。这也就回应了价值哲学中价值主体的基本问题。其一，以人民为价值主体，诠释“一切为了人民”的使命担当。人民的精神生活需要是习近平文化思想形成的逻辑原点。进入新时代，人民群众对美好精神生活的向往和追求是满足人民精神利益的客观呈现和反映，在一定程度上对新时代文化建设和发展提出了更高诉求。为此，习近平强调，文艺的源头是人民，关注人民精神文化诉求是文艺创作的起点和指归，要切实推动“人民精神文化生活不断迈上新台阶”。其二，以人民为实践主体，彰显“一切依靠人民”的力量之源。“人民群众是历史的创造者”回答了中国特色社会主义文化建设“依靠谁”的问题。从人民的本质来看，人民永远是历史的创造者，是最坚实、最广泛、始终起推动作用的发展力量。党的二十大报告提出了建设文化强国的目标，要求新时代文化建设做到“四个坚持”，强调推动文化建设，一定要聚焦人民群众实践，尊重人民主体地位，鼓励人民群众参与文化创新创造，充分发挥人民群众在文化建设中的主体作用。其三，以人民为评判主体，推动“成果由人民共享”的价值实现。唯物史观认为，人的发展水平是衡量社会发展水平的根本尺度。人民群众既是价值创造主体，也是价值评价主体。人民群众对于文化建设成效方面的感受力和评判力更具全面性、立体性和客观性，这也是将人民群众的满意度作为评判标准的独特优势。因此，要增强文化引导力和凝聚力，就必须“把人民作为文艺表现的主体，把人民作为文艺审美的鉴赏家和评判者”。

(II) Theory of Value Consensus: A community with a shared future for mankind manifests the contemporary value of Xi Jinping Thought on Culture

（二）价值共识论：人类命运共同体彰显习近平文化思想的时代价值

Marxism holds that value consensus arises from the opposition of different values, that is, different value subjects, based on common ideas, goals, and moral principles, reach common and consistent understandings on different issues. In the process of mutual coordination, transformation, and integration of different values, common needs for survival and development, as well as commonly faced “global problems,” impel humanity to place greater emphasis on mutual exchange in order to realize common human interests. Amid the turbulent and unpredictable international situation, “no country can retreat into a self-enclosed island”; only by jointly building a community with a shared future for mankind can all countries of the world resolve the challenges and difficulties facing humanity. Therefore, the concept of building a community with a shared future for mankind, embedded in Xi Jinping Thought on Culture, is the goal orientation of value consensus. First, criticizing the theory of “universal values” is the prerequisite for consolidating value consensus. Kant believed that “universal values,” as a “consensus” of a “categorical imperative,” are in essence a manifestation of false consensus. What the theory of “universal values” reflects behind the scenes is the subjective fantasy and colonial conspiracy of the Western bourgeoisie to unify the world with some particular value. Refuting the theory of “universal values” focuses on exposing the falsity and deceptiveness of its content and form, not on denying the possibility of reaching some consensus among different value concepts through contestation. In other words, in the era of globalization 3.0, transcending civilizational estrangement through civilizational exchange, and on the basis of eliminating and integrating value conflicts, will to a large extent promote the achievement of genuine consensus. Second, civilizational exchange and mutual learning is an important driving force for value consensus. Without civilizational exchange and mutual learning, there is no consensus. Exchange and mutual learning among different civilizations can mitigate or resolve value conflicts, thereby ensuring the smooth process of consolidating value consensus. As Xi Jinping stated, “Deepening people-to-people and cultural exchanges and mutual learning is an important way to eliminate estrangement and misunderstanding and promote mutual understanding and affinity among peoples.” In recent years, through a series of concrete actions such as jointly building the Belt and Road Initiative, hosting international cultural expositions and art festivals, and holding dialogues on civilizational exchange and mutual learning, China has fully demonstrated that only by adhering to the principles of harmony without uniformity and joint contribution for shared benefit in exchange and mutual learning can a basic value consensus be constructed and the prosperity and progress of human civilization be achieved. Third, the common values of all mankind are the concentrated expression of value consensus. “Peace, development, fairness, justice, democracy, and freedom are the common values of all mankind.” This important thesis is the product of value exchange and integration among peoples of all countries; it clarifies a series of ideological confusions on the issue of common values and achieves the sublation and transcendence of Western “universal values.” The common values of all mankind possess characteristics such as commonality and consensus; they are values that can be shared by people all over the world and are also the coordinate system and the measure for the establishment and realization of individual value goals. The common values of all mankind gather the commonalities within the diverse values of different nations, countries, or regions; they are the result of seeking common ground while reserving differences, aiming to continuously pursue the greatest common denominator and the broadest common ground of all human values.

马克思主义认为，价值共识产生于不同价值观的对立之中，即不同价值主体基于共同的理念、目标和道德原则在不同问题上达成共同的、一致的认识。在不同价值观的相互协调、转化和融合的过程中，共同的生存发展需要以及共同面对的“全球问题”等，促使人类更加重视彼此交流，以实现人类共同利益。在波谲云诡的国际形势下，“没有哪个国家能够退回到自我封闭的孤岛”，世界各国只有携手共建人类命运共同体，才能解决人类面临的挑战和难题。因此，习近平文化思想蕴含的构建人类命运共同体理念是价值共识的目标指向。其一，批判“普世价值”论是价值共识的凝聚前提。康德认为，“普世价值”作为一种“绝对命令”的“共识”，其实质是虚假共识的体现。“普世价值”背后折射的是西方资产阶级期望以某种特殊价值统一世界的主观幻想和殖民阴谋。驳斥“普世价值”论，重在揭露其内容和形式上的虚假性和欺骗性，并非否定不同价值观念在博弈中达成某种共识的可能性。换言之，在全球化3.0时代，以文明交流超越文明隔阂，在消弭和融合价值冲突的基础上很大程度上会促使真正共识的达成。其二，文明交流互鉴是价值共识的重要动力。无文明交流互鉴，则无共识。不同文明交流互鉴能够缓和或化解价值冲突，以保障价值共识凝聚过程的顺畅。诚如习近平所言，“深化人文交流互鉴是消除隔阂和误解、促进民心相知相通的重要途径”。近年，我国通过共建“一带一路”倡议、举办国际文化博览会和艺术节、举办文明交流互鉴对话会等一系列实际行动充分证明，唯有秉承和而不同、共建共享的理念进行交流互鉴，才能构建起基本的价值共识，实现人类文明的繁荣和进步。其三，全人类共同价值是价值共识的集中表达。“和平、发展、公平、正义、民主、自由，是全人类的共同价值。”这一重要论断是各国人民价值交往与融合的产物，澄清了人们在共同价值问题上的系列思想迷雾，实现了对西方“普世价值”的扬弃与超越。全人类共同价值具有公共性、共识性等特征，是能够被全世界人民共享的价值，也是个体价值目标得以确立的坐标系和实现的尺度。全人类共同价值集合了不同民族、国家或地区的多样价值的异中之同，是求同存异的结果，旨在不断追求全人类价值的最大同心圆和最大公约数。

V. Conclusion

五、结语

Xi Jinping Thought on Culture is the essence of the spirit of the times and, moreover, a banner in the history of the development of human civilization. The proposal of this scientific concept not only demonstrates that the Party’s understanding of the laws of culture has reached a new height, but also signifies that practical problems such as unbalanced and inadequate cultural development and cultural security in the New Era will be better resolved. The cultural goal theory, cultural spirit theory, cultural leadership theory, and cultural guarantee theory contained in this major concept jointly construct a scientific system that grasps the essence and applies it in practice, with substance and function interlinked, and, with a dialectical perspective encompassing systematic thinking, innovative thinking, and bottom-line thinking, points out the mission and direction of cultural construction in the New Era. Overall, the history of human development is a history of the development of civilization. Xi Jinping Thought on Culture elevates cultural development to the level of civilization; it not only has important theoretical value and practical significance for China’s comprehensive construction of a modern civilization of the Chinese nation and the timely realization of the second centenary goal, but also provides significant guidance and reference for enriching and developing new forms of human civilization, enhancing civilizational exchange and mutual learning, and jointly building and sharing a community with a shared future for mankind. Analyzing the philosophical foundation and logical development of Xi Jinping Thought on Culture will help guide the entire Party and society to deeply understand and grasp how this scientific concept answers the question of the times—“What is wrong with the world, and what should we do about it?”—in the field of cultural construction, and to jointly compose a more splendid and glorious new cultural chapter in practice.

习近平文化思想是时代精神的精华，更是人类文明发展史上的一面旗帜。这一科学理念的提出不仅彰显了党对文化的规律性认识达到了新高度，同时意味着新时代文化发展不平衡不充分、文化安全等现实问题将会得到更好的解决。这一重大理念蕴含的文化目标论、文化精神论、文化领导论和文化保障论等共同构建起明体达用、体用贯通的科学体系，并以系统思维、创新思维和底线思维等辩证眼光指明了新时代文化建设的使命和方向。总的来看，人类发展史就是一部文明发展史。习近平文化思想将文化发展上升到文明的高度，不仅对我国全面建设中华民族现代文明、如期实现第二个百年奋斗目标具有重要理论价值和现实意义，而且对丰富和发展人类文明新形态、增进人类文明交流互鉴以及共建共享人类命运共同体提供了重大指导和借鉴参考。对习近平文化思想的哲学基础及其逻辑展开进行分析，将有助于引导全党全社会深刻理解和把握这一科学理念在文化建设领域是如何回答“世界怎么了，我们怎么办”的时代之问的，并在实践中共同谱写更加辉煌灿烂的文化新篇章。

Source: *Red Flag Manuscript*, March 28, 2024

文章来源：《红旗文稿》2024年3月28日

Online Editor: Jing Mu

网络编辑：静穆