The Foundation of the Great Founding Spirit of the Party in Fine Traditional Chinese Culture

The scientific connotation of the great founding spirit of the Party took shape along with the founding of the Communist Party of China. Xi Jinping clearly stated: “A hundred years ago, the pioneers of the Communist Party of China founded the Communist Party of China and developed the great founding spirit of the Party — upholding truth and ideals, staying true to our original aspiration and founding mission, fighting bravely without fear of sacrifice, and remaining loyal to the Party and faithful to the people. This spirit is the source of strength for the Communist Party of China.” [1]1 Xi The fact that the Communist Party of China did not formally and emphatically propose the concept of the great founding spirit of the Party until a hundred years later is the result of a deepening of historical understanding. Engels pointed out: “Where history begins, the course of thought must also begin, and the further development of the course of thought is nothing but the reflection of the historical process in an abstract and theoretically consistent form.” [2]2 Mao Zedong, “Oppose Stereotyped Party Writing,” 1942. Historical research is often like this: after a historical event occurs, people’s correct understanding of its status and role often requires a process of rational judgment and practical verification. Examining the century-long struggle, the key to why the Communist Party of China has been able to succeed lies in the powerful spiritual driving force provided by the great founding spirit of the Party. The formation of the great founding spirit of the Party was not sudden; it was nurtured by great practice, with rich theoretical sources and a solid cultural foundation. Marxism is the theoretical source of the great founding spirit of the Party, and fine traditional Chinese culture is its cultural foundation. The assertion that Marxism is the theoretical source of the great founding spirit of the Party has been studied relatively deeply and is uncontroversial. However, whether fine traditional Chinese culture can serve as the cultural foundation of the great founding spirit of the Party remains a subject of differing views in academic circles and requires further study.

伟大建党精神的科学内涵是伴随着中国共产党的创建而形成的。习近平明确指出：“一百年前，中国共产党的先驱们创建了中国共产党，形成了坚持真理、坚守理想，践行初心、担当使命，不怕牺牲、英勇斗争，对党忠诚、不负人民的伟大建党精神，这是中国共产党的精神之源。”中国共产党之所以在一百年后才首次郑重提出伟大建党精神的概念，是对历史认知深化的结果。恩格斯指出：“历史从哪里开始，思想进程也应当从哪里开始，而思想进程的进一步发展不过是历史过程在抽象的、理论上前后一贯的形式上的反映。”历史研究往往如此，历史事件发生后，人们对其地位和作用的正确认知往往需要经过一个理性判断和实践检验的过程。考察百年奋斗历程，中国共产党之所以能，其重要密码就是有伟大建党精神的强大精神动力支撑。伟大建党精神的形成也不是突如其来的，是伟大实践孕育的，有丰富的理论来源和坚实的文化根基。马克思主义是伟大建党精神的理论来源，中华优秀传统文化是伟大建党精神的文化根基。对于马克思主义作为伟大建党精神理论来源的论断，研究已经比较深入，也是没有争议的。但是，对于中华优秀传统文化能否作为伟大建党精神的文化根基这一问题，学界还有不同的认识，需要深入研究。

I. The Inheritance of Fine Traditional Chinese Culture by Chinese Communists and the Evolution of Their View of Traditional Culture

一、中国共产党人对中华优秀传统文化的继承及传统文化观的演进

Grasping the dialectical process of historical development as a whole, as well as the evolutionary process of Chinese Communists’ understanding of traditional culture, is very necessary for our in-depth understanding of the fundamental role that fine traditional Chinese culture has played in the formation and development of the great founding spirit of the Party.

从整体上把握历史发展的辩证过程以及中国共产党人对于传统文化认识的演进过程，对于我们深入理解中华优秀传统文化在伟大建党精神形成和发展中所起到的基础性作用是非常必要的。

The scientific truth of Marxism is the theoretical source of the great founding spirit of the Party. It was precisely because Chinese Communists accepted the scientific truth of Marxism that they strengthened their lofty ideal of communism, shouldered the historical mission of seeking happiness for the Chinese people and rejuvenation for the Chinese nation, tempered their indomitable will to fear no sacrifice and wage heroic struggle, and forged their noble character of being loyal to the Party and faithful to the people. Marx pointed out: “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.” [3]3 “矫枉过正” (jiǎo wǎng guò zhèng): a Chinese idiom meaning to overcorrect a wrong, i.e., to exceed the proper limits in righting a wrong. Fine traditional Chinese culture is one of the “circumstances existing already, given and transmitted from the past” under which the Communist Party of China makes history. Fine traditional Chinese culture is the cultural foundation of the great founding spirit of the Party, the deep cultural and psychological foundation for the Chinese people to accept and believe in Marxism, and the fertile soil and rich nourishment for the great founding spirit of the Party. Xi Jinping pointed out: “After Marxism was introduced into China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root, blossomed, and bore fruit in China. This was no accident; it was because they resonated with the fine traditional Chinese culture that has been passed down for thousands of years and with the values that the broad masses of the people use daily without conscious awareness.” [4]4 Yuan Shikai (1859–1916): a Chinese military and political leader who served as the first president of the Republic of China and briefly declared himself emperor in 1915–1916, triggering a wave of monarchist restorationism. In essence, the great founding spirit of the Party is the product of the Two Integrations. [5]5 Confucius, Analects, 2.3. It is both the theoretical crystallization of integrating the basic tenets of Marxism with China’s specific realities and the ideological essence of integrating the basic tenets of Marxism with fine traditional Chinese culture.

马克思主义科学真理是伟大建党精神的理论来源。中国共产党人正是因为接受了马克思主义科学真理，从而坚定了共产主义远大理想，担负起为中国人民谋幸福、为中华民族谋复兴的历史使命，锤炼出不怕牺牲、英勇斗争的顽强意志，铸就了对党忠诚、不负人民的崇高品格。马克思指出：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”中华优秀传统文化就是中国共产党在创造历史时“直接碰到的、既定的、从过去承继下来”的条件之一，中华优秀传统文化是伟大建党精神的文化根基，是中国人民接受和信仰马克思主义的深厚文化基础和心理基础，是伟大建党精神的深厚沃土和丰厚滋养。习近平指出：“马克思主义传入中国后，科学社会主义的主张受到中国人民热烈欢迎，并最终扎根中国大地、开花结果，决不是偶然的，而是同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通的。”质言之，伟大建党精神是“两个结合”的产物，既是马克思主义基本原理同中国具体实际相结合的理论结晶，也是马克思主义基本原理同中华优秀传统文化相结合的思想精华。

The pioneers of the Communist Party of China were inheritors and promoters of fine traditional Chinese culture. They cared about the affairs of the state and the sufferings of the people, aspired to a world of great harmony [6]6 “横渠四句” (Héngqú sì jù): the “Four Sentences of Hengqu,” attributed to the Northern Song Neo-Confucian philosopher Zhang Zai (1020–1077), who was known as Master Hengqu., actively engaged in practice, advocated keeping pace with the times and pursuing daily renewal, and integrated fine traditional Chinese culture into the practice of Party building and the founding spirit of the Party. Most of them had received a systematic education in traditional culture. Their outstanding natural endowments, combined with early exposure and long-term immersion in traditional cultural education, enabled them to develop a deep “childhood skill” in traditional culture. [7]7 Translation of the Four Sentences of Hengqu adapted from standard scholarly renderings. A good grounding in fine traditional culture was the cultural foundation for their acceptance of new ideas. In their youth, with traditional culture as their knowledge background, they constructed a simple worldview, outlook on life, and value system. Ideals of great harmony, people-oriented thinking, and hard struggle became their deepest beliefs, values they used daily without conscious awareness. In particular, traditional cultural values such as the feelings of family and country [8]8 Li Dazhao, “More on Problems and Doctrines,” 1919., practical application to statecraft [9]9 “每事问” (měi shì wèn): a phrase from the Analects (3.15), where Confucius is described as asking about everything when entering the Grand Temple., sacrificing oneself to achieve benevolence [10]10 Mao Zedong, “On New Democracy,” 1940., and giving up life for righteousness [11]11 Guo Moruo (1892–1978): a Chinese author, poet, historian, and Marxist intellectual who later held high cultural posts in the PRC. profoundly shaped their spiritual character and behavioral norms. For example, when Li Dazhao worked at Peking University, “he often exhausted his family’s resources to relieve the poor and support revolutionary activities, to the point that when the school issued his salary, it had to deduct a portion in advance and give it directly to his wife to prevent the family from being unable to make ends meet.” [12]12 Zunyi Conference: a pivotal meeting of the Chinese Communist Party held in January 1935 in Zunyi, Guizhou, during the Long March, at which Mao Zedong gained effective leadership of the Party. Wu Yuzhang once recalled: “The lofty ideals of equality for all and the elimination of poverty depicted in socialist books greatly inspired me, reminding me of the Three People’s Principles advocated by Sun Yat-sen and the ancient Chinese doctrine of a world of great harmony. All these things intertwined in my mind to form a beautiful vision of a future society.” [13]13 New Enlightenment Movement: a leftist cultural and political campaign from 1936 to 1937, promoted by Chinese Communists and allied intellectuals, advocating democracy, science, and national salvation against Japanese aggression, while also revaluing Chinese cultural traditions. Both examples vividly illustrate how advanced Chinese, deeply influenced by both fine traditional Chinese culture and Marxism, made new life choices. Fine traditional Chinese culture was deeply engraved in the hearts of the Party’s founders, permeating them as a cultural gene used daily without conscious awareness, subtly influencing their conceptual world. They simultaneously bore the vision of a new culture and the complex of traditional culture; the new culture embodied the dream of a future China, while traditional culture was an unbreakable spiritual home.

中国共产党的先驱们是中华优秀传统文化的继承者和弘扬者，他们关心国事民瘼、向往大同世界，积极主动实践，主张与时偕行、变化日新，将中华优秀传统文化融入建党实践和建党精神。他们大都受过系统的传统文化教育，其卓然超群的天资禀赋，早起点、长时段的传统文化教育濡染，使他们练就了深厚的传统文化“童子功”。良好的优秀传统文化素养是他们接受新思想的文化基础。青少年时期的他们，以传统文化为知识背景，建构起了朴素的世界观人生观价值观，大同理想、民本思想、拼搏奋斗等更成为最深层次的信仰，成为日常而不觉的价值观。特别是传统文化的家国情怀、经世致用、杀身成仁、舍生取义等价值理念，深刻塑造了他们的精神品格和行为规范。如李大钊在北京大学任职期间，“经常倾家纾难，接济贫寒的青年和支持革命活动，以至学校发薪水时不得不预先扣下一部分直接交予他的夫人，以免家庭生活无以为继”。吴玉章曾回忆道：“社会主义书籍中所描绘的人人平等、消灭贫富的远大理想大大地鼓舞了我，使我联想起孙中山先生倡导的三民主义和中国古代世界大同的学说。所有这些东西，在我脑子里交织成一幅未来社会的美丽远景。”这两个例子都映射着先进的中国人深受中华优秀传统文化和马克思主义共同影响、作出新的人生选择的生动景象。中华优秀传统文化已经深深镌刻进党的创始人心灵，积淀渗透为日用而不觉的文化基因，潜移默化影响着他们的观念世界。他们同时负载着新文化愿景和传统文化情结，新文化寄寓着未来中国的梦想，传统文化又是割舍不断的精神家园。

Of course, the pioneers of the Communist Party of China also fiercely criticized traditional culture. This criticism was mainly manifested in the New Culture Movement. [14]14 Sixth Plenary Session of the Sixth Central Committee: a major Party meeting held in Yan’an in September–November 1938, which formally endorsed the line of “adapting Marxism to the Chinese context” and consolidated Mao Zedong’s leadership. Advanced figures represented by Chen Duxiu and Li Dazhao raised high the banners of democracy and science, concentrated their firepower on fiercely attacking feudal autocratic ideology, old rites, and old morality, attempted to construct a new Chinese ideology and culture, and displayed a firm posture of breaking with traditional culture. Their criticism of Chinese traditional culture had excessive and biased aspects; this is also a historical fact that need not be concealed. How should we understand the relationship between this fierce criticism and the Chinese Communists’ inheritance and promotion of fine traditional culture? This requires grasping the complexity of history and the trajectory of ideological evolution as a whole.

当然，中国共产党的先驱们也曾激烈批判过传统文化。这种批判主要体现在新文化运动中。以陈独秀、李大钊为代表的先进人物高擎民主、科学的大旗，集中火力猛烈抨击封建专制思想和旧礼教、旧道德，尝试构建中国的新思想新文化，并显示出与传统文化决裂的坚定姿态。他们对中国传统文化的批判都有过火、偏激之处，这也是历史事实，无须隐讳。如何理解这种激烈批判与中国共产党人继承弘扬优秀传统文化的关系呢？这需要从整体上把握历史的复杂性和思想演进的轨迹。

First, the criticism of traditional culture during the May Fourth period [15]15 The Rectification Movement (1942–1944) was a Party-wide campaign to correct subjectivist, sectarian, and stereotypical writing styles, aimed at integrating Marxism-Leninism with Chinese revolutionary practice. paved the way for the widespread dissemination of Marxism in China. Since modern times, the Chinese people’s understanding of the value of traditional culture has undergone a process of change. Chinese civilization has a long and continuous history and is the only civilization in the world that has never been interrupted. As the British philosopher Bertrand Arthur William Russell said, “China is more a civilization than a nation-state — the only surviving ancient civilization. Since the time of Confucius, ancient Egypt, Babylon, Macedonia, and the Roman Empire have all perished, while China has survived through continuous evolution.” [16]16 The 20th National Congress of the CPC was held in October 2022. A great country with a splendid civilization, the Chinese people were once full of cultural confidence. However, after the Opium War, [17]17 The *Commentaries on the Book of Changes* (*Yizhuan*) is a classical Confucian text that provides philosophical commentary on the *Book of Changes* (*Yijing*), an ancient divination manual. China, which had long been a world leader, gradually degenerated into a semi-colonial and semi-feudal society, falling into the miserable situation of poverty, weakness, and being at the mercy of others. Chinese advanced elements conducted extensive and in-depth reflection at multiple levels, including technology, institutions, and culture. After repeated failures in reforms at the material and institutional levels, they attributed the main reason for China’s backwardness and vulnerability to Chinese traditional culture. In the New Culture Movement, Chinese traditional culture was regarded as an old culture that conflicted with the modern values of democracy and science. Thus, criticizing traditional culture became an inevitable choice for promoting historical progress. As Mao Zedong said: “During the May Fourth Movement, a group of new figures opposed classical Chinese and promoted vernacular Chinese, opposed old dogmas and promoted science and democracy — all of this was very correct.” [18]18 Sima Qian (c. 145–86 BCE) was a Han dynasty historian whose *Records of the Grand Historian* is a foundational work of Chinese historiography. It should be said that without the thoroughness of the criticism of traditional culture, it would have been difficult to play the role of ideological enlightenment and also difficult to pave the way for the spread of new ideas and new culture. The historical role of criticizing traditional culture cannot be denied.

第一，“五四”时期批判传统文化为马克思主义在中国的广泛传播开辟了道路。近代以降，中国人对传统文化价值的认知经历一个变化的过程。中华文明源远流长，是世界上唯一没有中断的文明。正如英国哲学家罗素（Bertrand Arthur William Russell）所说，“与其把中国视为政治实体还不如把它视为文明实体——唯一从古代存留至今的文明。从孔子的时代以来，古埃及、巴比伦、马其顿、罗马帝国都先后灭亡，只有中国通过不断进化依然生存”。泱泱大国具有辉煌灿烂的文明，中国人是充满文化自信的。但是，鸦片战争之后，曾经长期领先于世界的中国逐步沦为半殖民地半封建社会，陷入积贫积弱、任人宰割的悲惨境地。中国先进分子从技术、制度、文化等多层面进行了广泛而深入的反思。在器物和制度层面的变革屡遭失败后，他们将中国落后挨打的重要原因归结于中国传统文化。在新文化运动中，中国传统文化被视为与民主、科学的现代价值观相抵牾的旧文化。于是，批判传统文化成为推动历史进步的必然选择。正如毛泽东所说：“五四运动时期，一班新人物反对文言文，提倡白话文，反对旧教条，提倡科学和民主，这些都是很对的。”应该说，没有对传统文化批判的彻底性，就难以发挥思想启蒙的作用，也难以为新思想、新文化的传播开辟道路。批判传统文化的历史作用不容否定。

Second, during the May Fourth period there was a lack of scientific analysis of traditional Chinese culture, especially Confucianism, and therefore the question of the inheritance relationship between modern civilization and traditional civilization was not properly handled. In reality, traditional Chinese culture contains value concepts and modes of thinking that align with the basic principles of Marxism; the spread and rooting of Marxism in China could not have occurred without the nourishment of fine traditional Chinese culture, and without cultural inheritance there can be no innovative development. In 1942, Mao Zedong engaged in a profound reflection on the phenomenon of cultural criticism during the May Fourth period. While affirming the historical progressiveness of opposing old stereotyped writing and old dogmas and advocating science and democracy, he clearly pointed out: “But they lacked the critical spirit of historical materialism with regard to the present, with regard to history, and with regard to foreign things. What they called bad was absolutely bad, everything was bad; what they called good was absolutely good, everything was good.” [2]2 Mao Zedong, “Oppose Stereotyped Party Writing,” 1942. Clearly, Mao Zedong also believed that the May Fourth period’s rejection of tradition was a deviation brought about by “overcorrecting a wrong.” [3]3 “矫枉过正” (jiǎo wǎng guò zhèng): a Chinese idiom meaning to overcorrect a wrong, i.e., to exceed the proper limits in righting a wrong. This lesson from history — one of simplification and absolutization — is worth remembering.

第二，“五四”时期缺乏对中国传统文化特别是儒学的科学分析，因而没有很好地处理现代文明与传统文明的继承性问题。实际上，中国传统文化中蕴含着与马克思主义基本原理相契合的价值理念和思维方法，马克思主义在中国的传播和落地生根也离不开中华优秀传统文化的滋养，没有文化的传承也不会有创新发展。1942年，毛泽东对五四时期的文化批判现象进行了深刻反思，在肯定反对旧八股、旧教条，主张科学和民主历史进步性的同时，明确指出：“但是他们对于现状、对于历史，对于外国事物，没有历史唯物主义的批判精神，所谓坏就是绝对的坏，一切皆坏；所谓好就是绝对好，一切皆好。”很显然，毛泽东也认为五四时期反传统是“矫枉过正”带来的偏差。这种简单化和绝对化的历史教训值得铭记。

Third, the main founders of the Communist Party of China, such as Chen Duxiu and Li Dazhao, and other advanced elements did not completely negate the value of traditional Chinese culture. Although some advanced elements of the May Fourth period criticized old culture fiercely and were resolute in their break with it, the edge of their attack was primarily directed at feudal autocratic ideology, old rites, and old morality. Despite a tendency toward the wholesale negation of traditional Chinese culture, a genuine break with the fine traditional Chinese culture rooted in the bloodline of the Chinese nation was impossible. These individuals themselves were nourished by fine traditional culture and possessed a sentiment of concern for the country and the people. While consciously criticizing traditional culture, they were unconsciously influenced by the traditional culture that had been internalized within them. What they detested was the use of traditional culture by some to engage in feudal autocracy. Yuan Shikai stirred up a restorationist tide, [4]4 Yuan Shikai (1859–1916): a Chinese military and political leader who served as the first president of the Republic of China and briefly declared himself emperor in 1915–1916, triggering a wave of monarchist restorationism. and some advocates of revering Confucius regarded Confucian learning and Confucianism as China’s sole national essence and the orthodox form of Chinese culture. In response, Chen Duxiu clearly pointed out: Even if Confucianism were the national essence of China, “among the old nine schools of thought, Confucianism is merely one. The Yin-Yang school clarified the calendar and celestial phenomena, the Legalists opposed rule by man, the School of Names distinguished names and realities, the Mohists had doctrines of universal love, frugal burial, and opposition to fate, along with a spirit of making tools and daring to wage war, and the Agriculturalists advocated shared farming and self-reliance — these are all national essences superior to Confucius and the Confucians.” He also said: “Mozi’s universal love, Zhuangzi’s ‘letting be,’ and Xu Xing’s shared farming — these three are truly the highest ideals of humanity and the national essence of our country.” He believed that Confucianism was merely one part of Chinese civilization, not its entirety, and that criticizing the Confucian way and Confucian learning did not mean negating all of Chinese civilization. In August 1921, when criticizing Qu Shengbai’s anarchism, Chen Duxiu pointed out that Qu’s views were similar to Confucius’s idea that “if you lead the people with government decrees and regulate them with punishments, they will avoid punishment but have no sense of shame,” [5]5 Confucius, Analects, 2.3. “but Confucius merely said that the effect of government decrees and punishments is inferior to that of virtue and ritual; he never advocated the absolute abolition of government decrees and punishments, because the methods for maintaining society are not limited to one aspect — government decrees, punishments, and moral education each have their appropriate uses and cannot be neglected.” Clearly, Chen Duxiu approved of Confucius’s idea of combining moral education with government decrees and punishments. Chen Duxiu’s error lay not in criticizing traditional culture, but in failing to recognize the inheritance relationship between old and new culture, in not yet understanding that foreign Western culture must be integrated with Chinese traditional culture, and in being unable to establish a new theoretical system. While fiercely criticizing traditional culture, Li Dazhao also expressed pride in fine traditional culture, believing that Chinese civilization had “already made great contributions” to world civilization. He vehemently attacked the feudal autocratic monarchy system and feudal “monarchist learning,” but did not completely negate the doctrines of Confucius and Mencius; instead, he viewed them dialectically, believing that many aspects of the Confucian-Mencian way could benefit personal cultivation and align with the construction of a modern new state, and should be further developed and promoted. For example, he admired the “practical” advocacy of Confucius and Mencius and the spirit of “self-respect” in personal cultivation: “Simply learn from their sense of self, follow their spirit of self-respect…” Xi Jinping pointed out: “Comrade Li Dazhao’s moral character and integrity were extremely noble. In him were condensed the traditional virtues of the Chinese nation, embodying the fine character of Chinese intellectuals.” Throughout his life, Li Dazhao practiced the Chinese cultural values of benevolence, loyalty, and faithfulness. He once inscribed for a student at Beijing Normal University, Liang Rongruo, the famous “Four Sentences of Hengqu”: [6]6 “横渠四句” (Héngqú sì jù): the “Four Sentences of Hengqu,” attributed to the Northern Song Neo-Confucian philosopher Zhang Zai (1020–1077), who was known as Master Hengqu. “To ordain conscience for Heaven and Earth, to secure life and fortune for the people, to continue lost teachings for past sages, to establish peace for all future generations.” [7]7 Translation of the Four Sentences of Hengqu adapted from standard scholarly renderings. He believed that by cultivating oneself and being cautious and self-disciplined according to the Confucian doctrine of loyalty and forbearance and Western theories of freedom and equality, one could ultimately “cultivate the habit of obeying the law and following ritual, and develop the gentlemanly demeanor of a constitutional state.” In the process of spreading Marxism, Li Dazhao focused on studying China’s actual conditions. In his article “More on Problems and Doctrines,” he pointed out: “For a socialist to make his doctrine have some influence in the world, he must study how to apply his ideal as much as possible to the actual circumstances surrounding him.” [8]8 Li Dazhao, “More on Problems and Doctrines,” 1919. Starting from “actual circumstances” meant spreading the advanced thought of Marxism according to China’s social and cultural soil, popular customs, and conditions. When analyzing the method of investigation and research, Mao Zedong took Confucius as an example, proposing to “learn from Confucius’s ‘ask about everything,’” [9]9 “每事问” (měi shì wèn): a phrase from the Analects (3.15), where Confucius is described as asking about everything when entering the Grand Temple. emphasizing the need to understand actual conditions through investigation and research and to effectively solve problems of concern to the masses.

第三，中国共产党的主要创始人陈独秀、李大钊等先进分子没有全盘否定中国传统文化的价值。五四时期的一些先进分子尽管批判旧文化很激烈，与旧文化决裂的态度很坚决，但是他们的锋芒所向主要是封建专制思想和旧礼教、旧道德，尽管有对中国传统文化全盘否定的倾向，但是对于植根于中华民族血脉中的中华优秀传统文化是不可能真正决裂的。这些人本身就是受优秀传统文化滋养，具有忧国忧民的情怀。他们在自觉批判传统文化时，又不自觉地被内化的传统文化所影响。他们所痛恨的是一些人借传统文化搞封建专制。袁世凯掀起复古逆流，一些尊孔论者视孔学、儒家为中国唯一的国粹和中国文化的正宗。对此，陈独秀明确指出：即使孔教是中华之国粹，“然旧教九流，儒居其一耳。阴阳家明历象，法家非人治，名家辨名实，墨家有兼爱节葬非命诸说，制器敢战之风，农家之并耕食力，此皆国粹之优于儒家孔子者也”。他又说：“墨氏兼爱，庄子在宥，许行并耕，此三者诚人类最高之理想，而吾国之国粹也。”他认为，儒家只不过是中国文明之一部分，而非其全体，批判孔道儒学并不是否定全体中国文明。1921年8月，陈独秀在批判区声白的无政府主义时指出，区声白的观点和孔子的“道之以政，齐之以刑，民免而无耻”的意思相近，“但孔子还不过是说政刑之效不及德礼，并不曾主张绝对废止政刑，因为维持社会底方法不限于一端，政刑教化用各有当，不可偏废”。很显然，陈独秀对孔子的教化与政刑并用思想是认可的。陈独秀的失误不在于批判传统文化，而是没有认识到新旧文化之间有继承关系，还不懂得外来西洋文化要与中国传统文化相结合，也未能建立起新的理论体系。李大钊在激烈批判传统文化时，又表达了对优秀传统文化的自豪，认为中华文明对于世界文明“已尝有伟大之贡献”。他猛烈地抨击封建君主专制制度和封建“君学”，但对孔孟学说并非一概否定，而是辩证地看待，认为孔孟之道中有很多能助益于个人修养和符合建设现代新国家的部分，应继续发扬光大。譬如，他推崇孔孟的“实践”主张及“自重”的个人修养精神，“但学其有我，遵其自重之精神……”。习近平指出：“李大钊同志的道德和操守非常崇高。在他身上，凝结着中华民族传统美德，体现着中国知识分子的优秀品格。”李大钊一生践行中华民族仁爱忠信的文化价值观，曾为北京师范大学一名学生梁容若题写著名的“横渠四句”：“为天地立心，为生民立命，为往圣继绝学，为万世开太平。”他认为根据儒家忠恕思想和西方自由平等学说来修身养性、谨慎自持，最终就可以“养守法循礼之习惯，而成立宪国绅士之风度”。李大钊在传播马克思主义的进程中，注重研究中国的实际情况。他在《再论问题与主义》一文中指出：“一个社会主义者，为使他的主义在世界上发生一些影响，必须要研究怎么可以把他的理想尽量应用于环绕着他的实境。”从“实境”出发就是根据中国的社会文化土壤、民情风俗传播马克思主义这一先进思想。毛泽东在分析调查研究的方法时曾以孔子为例，提出要“学个孔夫子的‘每事问’”，强调要通过调查研究了解实际情况，切实解决群众关心的问题。

Fourth, in the practice of revolutionary struggle, Chinese Communists treated traditional Chinese culture more rationally. Taking Marxism-Leninism as its guiding ideology, from its founding the Communist Party of China was able to understand and analyze traditional Chinese culture with the critical spirit of historical materialism. As Mao Zedong said: “Since the Chinese learned Marxism-Leninism, the Chinese have taken the initiative in spirit from being passive.” [10]10 Mao Zedong, “On New Democracy,” 1940. This initiative spirit was first embodied in the cultural confidence of Chinese Communists, their ability to rationally analyze traditional culture from a Marxist perspective, to critically inherit traditional culture, and to explore the integration of the basic principles of Marxism with fine traditional Chinese culture. In 1925, Guo Moruo published an allegorical article, “Marx Enters the Confucian Temple,” [11]11 Guo Moruo (1892–1978): a Chinese author, poet, historian, and Marxist intellectual who later held high cultural posts in the PRC. which narrated a dialogue scene between Marx and Confucius. Confucius said to Marx: “Your ideal society coincides with my Great Harmony world without any difference.” Marx said: “I never imagined that two thousand years ago, in the distant East, there was already an old comrade like you! Your views and mine are completely consistent. How can some people say that my thoughts are incompatible with yours, incompatible with China’s national conditions, and cannot be implemented in China?” Guo Moruo used a romantic literary style to explain the compatibility between Confucius’s thought and Marx’s thought, which was quite enlightening for understanding the value of traditional Chinese culture. Of course, in the early period of the Party’s founding, due to the Party’s own insufficient theoretical preparation and lack of revolutionary struggle experience, as well as the influence of the Communist International, dogmatism several times occupied a dominant position within the Party, causing our Party’s understanding of many theoretical issues, including fine traditional Chinese culture, to remain preliminary, and sometimes some deviations occurred.

第四，中国共产党人在革命斗争实践中更加理性地对待中国传统文化。中国共产党以马克思列宁主义为指导思想，自成立起就能够以历史唯物主义的批判精神认识和分析中国传统文化。正如毛泽东所说：“自从中国人学会了马克思列宁主义以后，中国人在精神上就由被动转入主动。”这种主动精神首先体现为中国共产党人的文化自信，能够以马克思主义观点理性地分析传统文化，能够批判地继承传统文化，并探索马克思主义基本原理与中华优秀传统文化的结合问题。1925年，郭沫若发表寓言式文章《马克斯进文庙》，叙述了马克斯（即马克思）和孔子对话的场景。孔子对马克思说：“你这个理想社会和我的大同世界竟是不谋而合。”马克思说：“我不想在两千年前，在远远的东方，已经有了你这样的一个老同志！你我的见解完全是一致的，怎么有人曾说我的思想和你的不合，和你们中国的国情不合，不能施行于中国呢？”郭沫若以浪漫主义的文学笔法阐释孔子思想与马克思思想的相通性，对于认识中国传统文化的价值颇具启发性。当然，在建党初期，由于党自身理论准备不足和缺乏革命斗争经验，同时受共产国际影响，教条主义曾经数次在党内占据统治地位，使我们党对包括中华优秀传统文化在内的许多理论问题的认识还是初步的，有时也出现一些偏差。

After the Zunyi Conference, [12]12 Zunyi Conference: a pivotal meeting of the Chinese Communist Party held in January 1935 in Zunyi, Guizhou, during the Long March, at which Mao Zedong gained effective leadership of the Party. the Communist Party of China more independently thought about and explored the theoretical and practical issues of the Chinese revolution, and its understanding of traditional Chinese culture became more rational, enabling it to scientifically distinguish the fine from the dross in traditional culture, and then consciously inherit fine traditional culture. Starting in September 1936, under the impetus of the Communist Party of China, left-wing intellectuals on the ideological and cultural front launched a New Enlightenment Movement [13]13 New Enlightenment Movement: a leftist cultural and political campaign from 1936 to 1937, promoted by Chinese Communists and allied intellectuals, advocating democracy, science, and national salvation against Japanese aggression, while also revaluing Chinese cultural traditions. aimed at encouraging democratic resistance to Japan and national salvation, which further highlighted the value of fine traditional Chinese culture. In the summer and autumn of 1938, the Yan’an New Philosophy Society was established on the initiative and under the leadership of Mao Zedong, with the purpose of “accepting all the best theoretical achievements from China and abroad, and developing the finest elements of the Chinese national tradition.” In October 1938, at the Sixth Plenary Session of the Sixth Central Committee of the Party, [14]14 Sixth Plenary Session of the Sixth Central Committee: a major Party meeting held in Yan’an in September–November 1938, which formally endorsed the line of “adapting Marxism to the Chinese context” and consolidated Mao Zedong’s leadership. Mao Zedong clearly put forward the concept of “adapting Marxism to the Chinese context” and emphasized: “We are Marxist historicists; we must not cut off history. From Confucius to Sun Yat-sen, we must sum it up and inherit this precious legacy.”

遵义会议以后，中国共产党更加独立自主地思考和探索中国革命的理论和实践问题，对中国传统文化的认识更趋理性，能够科学区分传统文化的优秀与糟粕，进而自觉传承优秀传统文化。1936年9月起，在中国共产党的推动下，思想文化战线的左翼知识分子掀起了旨在鼓动民主抗日救亡的新启蒙运动，使中华优秀传统文化的价值进一步彰显。1938年夏秋，延安新哲学会在毛泽东的倡议和领导下成立，其目的就是“要接受一切中外最好的理论成果，要发扬中国民族传统中最优秀的东西”。1938年10月，毛泽东在党的六届六中全会上明确提出“马克思主义中国化”的概念，并强调指出：“我们是马克思主义的历史主义者，我们不应当割断历史。从孔夫子到孙中山，我们应当给以总结，承继这份珍贵的遗产。”

In 1940, Mao Zedong published *On New Democracy*, in which he clearly stated: “To clear away the dross of feudalism from the process of developing ancient culture and to absorb its democratic essence is a necessary condition for developing a new national culture and enhancing national self-confidence.” He emphasized that the new-democratic culture was “a national, scientific, and mass culture” and “the new culture of the Chinese nation,” manifesting the theoretical consciousness of Chinese Communists in inheriting and promoting fine traditional Chinese culture. In May 1943, the *Decision of the Central Committee of the Communist Party of China on the Proposal of the Presidium of the Executive Committee of the Communist International to Dissolve the Communist International* clearly stated: “Chinese Communists are the inheritors of all the finest traditions of our nation’s culture, thought, and morality; they regard all these fine traditions as something intimately connected with their own flesh and blood, and will continue to carry them forward and develop them.” This assertion indicates that the Chinese Communist Party had acquired a more systematic and complete scientific understanding of the value of fine traditional Chinese culture. This *Decision* also explicitly raised the issue of integrating Marxism with Chinese culture in connection with the Rectification Movement. [15]15 The Rectification Movement (1942–1944) was a Party-wide campaign to correct subjectivist, sectarian, and stereotypical writing styles, aimed at integrating Marxism-Leninism with Chinese revolutionary practice. “The Rectification Movement against subjectivism, sectarianism, and Party stereotypes that the Chinese Communist Party has carried out in recent years is precisely aimed at enabling Marxism-Leninism, this revolutionary science, to be more deeply integrated with the practice of the Chinese revolution, Chinese history, and Chinese culture.” “Chinese Communists will continue to flexibly apply and develop Marxism-Leninism in accordance with their own national conditions.” Guided by Marxism, Chinese Communists scientifically analyzed traditional Chinese culture and became faithful inheritors and promoters of fine traditional Chinese culture. The report to the 20th National Congress of the CPC [16]16 The 20th National Congress of the CPC was held in October 2022. clearly states: “Fine traditional Chinese culture is extensive and profound; it is the crystallization of the wisdom of Chinese civilization. The concepts it embodies, such as common good for all under heaven, the people as the foundation of the state, governance by virtue, discarding the old and embracing the new, appointing people on their merits, harmony between humanity and nature, ceaseless self-improvement, great virtue carrying all things, keeping good faith and cultivating good-neighborliness, and being friendly and kind to neighbors, are important manifestations of the worldview, view of the world, social view, and moral view accumulated by the Chinese people in their long-term production and life. They are highly compatible with the value propositions of scientific socialism.” The great Party-building spirit was formed and promoted precisely in the process of the Chinese Communist Party’s exploration of integrating Marxism with fine traditional Chinese culture. Fine traditional Chinese culture laid a solid cultural foundation for the great Party-building spirit.

1940年毛泽东发表《新民主主义论》，明确提出：“清理古代文化的发展过程，剔除其封建性的糟粕，吸收其民主性精华，是发展民族新文化提高民族自信心的必要条件”。他强调新民主主义文化就是“民族的科学的大众的文化”“就是中华民族的新文化”，彰显了中国共产党人传承弘扬中华优秀传统文化的理论自觉。1943年5月，《中共中央关于共产国际执委主席团提议解散共产国际的决定》明确指出：“中国共产党人是我们民族一切文化、思想、道德的最优秀传统的继承者，把这一切优秀传统看成和自己血肉相连的东西，而且将继续加以发扬光大。”这一论断表明中国共产党对中华优秀传统文化的价值有了更为系统完整的科学认知。这个《决定》还结合整风运动明确提出了马克思主义与中国文化的结合问题。“中国共产党近年来所进行的反对主观主义、反对宗派主义、反对党八股的整风运动就是要使得马克思列宁主义这一革命科学更加进一步地和中国革命实践、中国历史、中国文化深相结合起来。”“中国共产党人必将继续根据自己的国情，灵活地运用和发展马克思列宁主义”。中国共产党人以马克思主义为指导，科学分析中国传统文化，成为中华优秀传统文化的忠实继承者和弘扬者。党的二十大报告明确指出：“中华优秀传统文化源远流长、博大精深，是中华文明的智慧结晶，其中蕴含的天下为公、民为邦本、为政以德、革故鼎新、任人唯贤、天人合一、自强不息、厚德载物、讲信修睦、亲仁善邻等，是中国人民在长期的生产生活中积累的宇宙观、天下观、社会观、道德观的重要体现，同科学社会主义价值观主张具有高度契合性。”伟大建党精神就是在中国共产党探索马克思主义与中华优秀传统文化相结合的进程中形成和弘扬的，中华优秀传统文化奠定了伟大建党精神的坚实的文化根基。

II. Exploring the Laws of Development and Pursuing the Dream of Great Harmony Provided a Psychological-Cognitive Foundation for Chinese Communists to Uphold Truth and Hold Firm to Ideals

二、探索发展规律、追求大同梦想为中国共产党人坚持真理、坚守理想提供了心理认知基础

Upholding truth and holding firm to ideals in the great Party-building spirit means upholding the scientific truth of Marxism and holding firm to the lofty ideal of communism. Since ancient times, the Chinese nation has possessed a persistent spirit of exploring the laws of development and pursuing truth, as well as a dream of common good for all under heaven and the pursuit of “great harmony.” This spirit of exploration and pursuit of ideals became the psychological foundation for Chinese Communists to uphold the scientific truth of Marxism and hold firm to the communist faith.

伟大建党精神中的坚持真理、坚守理想，就是坚持马克思主义科学真理，坚守共产主义远大理想。中华民族自古以来就有探索发展规律、坚持追求真理的执着精神，具有天下为公、追求“大同”的梦想。这种探索精神和理想追求成为中国共产党人坚持马克思主义科学真理、坚守共产主义信仰的心理基础。

1. The View of “Harmony between Humanity and Nature” Laid a Cognitive Foundation for Accepting Materialism

1.“天人合一”观为接受唯物主义奠定了认知基础

Chinese philosophy regards humanity and nature as a single living whole and esteems the realm of “harmony between humanity and nature.” The ancient understanding of “heaven” underwent a gradual process of evolution and elevation. In remote antiquity, limited by their level of knowledge, people believed that “heaven” was a mysterious force that governed all things in the world, and they developed a sense of awe toward nature represented by “heaven.” However, as understanding of the laws of nature gradually deepened, the divine mystery of “heaven” was dispelled, and people began to connect the natural laws of “heaven” with humanity, forming a cosmology of harmony between humanity and nature.

中国哲学把人类与大自然看作是一个生命整体，推崇“天人合一”的境界。古人对“天”的认识有一个逐步演化提升的过程。在远古时期，受认识水平所限，人们认为“天”就是主宰人间万事万物的神秘力量，对以“天”为代表的大自然产生了敬畏心理。但是随着对自然界的规律性认识逐渐深化，“天”的神魅被祛除，人们遂将“天”的自然规律与人联系起来，形成了天人合一的宇宙观。

Confucius said: “Does heaven speak? The four seasons proceed, and the hundred things are produced.” “It passes on like this, never ceasing day or night!” Nature is ceaselessly productive and never stops; this is a kind of natural law. Laozi believed that the mode of cosmic evolution is “the Way gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to the myriad things.” The “Way” is a spiritual cosmic substance, the source and basis for the existence of all things, including humanity; it is an existence of “the image of no-thing” and also a kind of principle and law. He proposed that “humanity models itself on earth, earth models itself on heaven, heaven models itself on the Way, and the Way models itself on nature,” which essentially warns humanity to be adept at discovering the laws of operation in the ever-changing natural world; only by arranging human activities in accordance with these laws can one seek benefit and avoid harm; otherwise, one will suffer nature’s punishment. The *Commentaries on the Book of Changes* [17]17 The *Commentaries on the Book of Changes* (*Yizhuan*) is a classical Confucian text that provides philosophical commentary on the *Book of Changes* (*Yijing*), an ancient divination manual. states: “As heaven’s movement is ever vigorous, so the noble person ceaselessly strives for self-improvement”; “As the earth’s condition is receptive and supportive, so the noble person cultivates virtue to carry all things.” This is an observation of the laws of nature’s operation, from which important principles of life are derived, elevating the subjective spirit of humanity to a lofty realm as high as the cosmic substance itself. This had a profound impact on Chinese culture, deeply imprinting the concepts of diligence and courage, unswerving determination, vigorous and effective action, and ceaseless self-improvement into the collective memory of the Chinese nation, making them spiritual symbols of the Chinese nation. Sima Qian, in writing the *Records of the Grand Historian*, [18]18 Sima Qian (c. 145–86 BCE) was a Han dynasty historian whose *Records of the Grand Historian* is a foundational work of Chinese historiography. sought to “investigate the relationship between heaven and humanity,” exploring the relationship between the Way of Heaven and human affairs. Exploring the respective laws of heaven and humanity and their internal relationships has always been the starting point and ultimate goal of Chinese philosophical thought, exerting a profound influence on the mode of thinking of the Chinese people.

孔子说：“天何言哉？四时行焉，百物生焉”，“逝者如斯夫，不舍昼夜！”大自然生生不息、永不停歇，这就是一种自然规律。老子认为，宇宙演进的模式就是“道生一，一生二，二生三，三生万物”。“道”是一种精神性的宇宙本体，是包括人类在内的一切事物存在的源泉和根据，是“无物之象”的存在，也是一种法则和规律。他提出“人法地，地法天，天法道，道法自然”，实质上是警示人类要善于在变幻莫测的自然界发现其运行规律，只有遵循规律安排人类活动才能趋利避害，否则就会遭到大自然的惩罚。《易传》提出“天行健，君子以自强不息”“地势坤，君子以厚德载物”，这是观察到自然界的运行规律，由此引申出人生的重要准则，把人的主体精神提升到和宇宙本体一样的高远境界，对中华文化产生了深远影响，使勤劳勇敢、矢志不渝、刚健有为、自强不息的理念深深印在中华民族的集体记忆中，成为中华民族的精神标识。司马迁撰写《史记》，就是要“究天人之际”，探索天道和人事之间的关系。探寻天人各自规律及其内在关系始终是中国哲学思考问题的出发点和归宿点，对中国人思维方式产生了深远影响。

The holistic thinking of “harmony between humanity and nature” in fine traditional Chinese culture, the dialectical thinking approach of “the interaction of yin and yang,” [19]19 Yin and yang are complementary opposites in Chinese cosmology, whose interaction is seen as the dynamic principle of all change. and the historical thinking habit of “past experience, if not forgotten, is a guide for the future” [20]20 This is a Chinese idiom from the *Strategies of the Warring States* (*Zhanguoce*), meaning that historical experience should serve as a lesson for the present. all laid a cultural and psychological foundation for Chinese Communists to tirelessly explore truth and accept Marxist dialectical materialism and historical materialism. Joseph Needham once made a profound judgment: “One very important factor in the common acceptance of communist ideas by modern Chinese intellectuals is the close intellectual connection between Neo-Confucianism and dialectical materialism. … In a certain sense, this philosophical thought is precisely what they themselves produced.”

中华优秀传统文化中的“天人合一”的整体主义思维，“阴阳和合”的辩证思维进路、“前事不忘、后事之师”的历史思维习惯，都为中国共产党人不懈探索真理、接受马克思主义辩证唯物主义和历史唯物主义奠定了文化基础和心理基础。李约瑟（Joseph Needham）曾有过深刻论断：“现代中国的知识分子所以会共同接受共产主义的思想，其中一个很重要的因素是因为新儒学家和辩证唯物主义在思想上是密切联系的。……从某种意义上说，这种哲学思想正是他们自己所产生的”。

2. Common Good for All under Heaven and the Communist Ideal Possess a Certain Compatibility

2.天下为公与共产主义理想有一定的契合性

Communism is the vision of an ideal society constructed by Marx and Engels on the basis of studying the general laws of human social development and the specific laws of capitalist operation. In the more than five thousand years of Chinese civilization, there have been many conceptions of an ideal society. The *Book of Rites* [21]21 The *Book of Rites* (*Liji*) is a Confucian classic describing ritual, social norms, and governance in ancient China. envisions a society of great harmony: “When the Great Way prevails, the world is for the common good. They select the worthy and capable, and cultivate good faith and good-neighborliness. Therefore, people do not treat only their own parents as parents, nor only their own children as children. The elderly are provided for until the end of their lives, the able-bodied have work to do, the young are nurtured, and the widowed, orphaned, childless, disabled, and sick are all cared for. Men have their roles, and women have their homes. They dislike discarding goods on the ground, but do not necessarily hoard them for themselves. They dislike not exerting their strength, but do not necessarily do so for their own benefit. Therefore, scheming ceases, and theft and disorder do not arise, so the outer doors are left open.” This is a concrete expression of the ideal society by ancient ancestors, representing the beautiful expectations of the Chinese people for a future society. Laozi designed a blueprint for an ideal society without oppression, where everyone is equal, everyone works, and everyone “enjoys their food, admires their clothing, is content with their dwelling, and delights in their customs.” Mozi advocated universal love: “If all under heaven love one another universally … then all under heaven will be in order.” “Regard another’s state as one’s own state, regard another’s family as one’s own family, regard another’s person as one’s own person.” That is, treat others and oneself equally, without distinguishing closeness or distance, high or low status. “Universal love” is not the end but the means to achieve “mutual benefit”: “He who loves others will necessarily be loved by them; he who benefits others will necessarily be benefited by them.” In other words, by giving love, one receives love in return; by giving benefit to others, others will reciprocate benefit, thereby achieving the integration and unity of idealism and utilitarianism. Of course, the utilitarianism advocated by Mozi was not private self-interest but the public good of all under heaven: “Promote the benefit of all under heaven and eliminate the harm of all under heaven.”

共产主义是马克思、恩格斯在研究人类社会发展一般规律及资本主义运行特殊规律的基础上，构建的理想社会愿景。在中华民族五千多年文明史上，有很多关于理想社会的构想。《礼记》畅想了一个“大道之行也，天下为公，选贤与能，讲信修睦。故人不独亲其亲，不独子其子，使老有所终，壮有所用，幼有所长，矜、寡、孤、独、废疾者皆有所养，男有分，女有归。货恶其弃于地也，不必藏于己；力恶其不出于身也，不必为己。是故谋闭而不兴，盗窃乱贼而不作，故外户而不闭”的大同社会，这是古代先民对理想社会的具象化表达，代表着中华儿女对未来社会的美好期许。老子设计了一幅没有欺压，人人平等，人人劳动，人人“甘其食，美其服，安其居，乐其俗”的理想社会蓝图。墨子主张兼爱，“若使天下兼相爱……则天下治”，“视人之国若视其国，视人之家若视其家，视人之身若视其身”，即对别人和对自己一视同仁，不识亲疏，不分贵贱。“兼相爱”不是目的，而是实现“交相利”的手段，“爱人者，人必从而爱之；利人者，人必从而利之。”也就是说，通过给予爱，收获对方的爱；通过给予他人利益，他人也会回馈利益，从而实现理想主义和功利主义的圆融与统一。当然，墨子倡导的功利并非一己之私利，而是天下之功利，“兴天下之利，除天下之害”。

The pursuit of a good society is the spiritual driving force that has inspired generations of Chinese people to strive unremittingly. Ancient peasant uprisings mostly took “equalize wealth and equalize status” as their banner, generating a powerful appeal. However, because no new productive forces and no new classes were formed, and because of the extreme stubbornness of China’s feudal system, the Confucian ideal of great harmony remained only a suspended expectation.

对美好社会的追求是激励一代一代中华儿女不懈奋斗的精神动力。古代农民起义大都以“均贫富、等贵贱”为旗帜，产生了强大的感召力。但是，由于没有形成新的生产力和新的阶级，由于中国封建制度的极端顽固性，儒家的大同理想只是悬空的期待。

After the Opium War, Chinese society gradually transformed into a semi-colonial and semi-feudal society. The ideal of Great Harmony once again became one of the spiritual driving forces inspiring people of lofty ideals to resist foreign aggression and the decadent rule of their own country, and to strive for national independence, freedom, and liberation. The *Land System of the Heavenly Kingdom* [22]22 The *Land System of the Heavenly Kingdom* was a land reform program issued by the Taiping Heavenly Kingdom (1851–1864), a massive rebellion against the Qing dynasty. It aimed at equal land distribution and communal living, reflecting a radical egalitarian ideal., based on the principle that "all land under heaven shall be tilled by all people under heaven equally," distributed land equally according to population, attempting to establish an ideal society where "all till the land together, all eat together, all wear clothes together, and all use money together." This egalitarian utopianism, though possessing strong appeal in the early period of the Taiping Heavenly Kingdom movement, vanished into the mists of history with the collapse of the Taiping Heavenly Kingdom.

鸦片战争以后，中国社会逐渐转变为半殖民地半封建社会，大同理想再次成为激励仁人志士反抗外来侵略和本国衰朽统治，谋求民族的独立、自由和解放的精神动力之一。《天朝田亩制度》根据“凡天下田，天下人同耕”的原则，按人口平均分配土地，试图建立一个“有田同耕，有饭同食，有衣同穿，有钱同使”的理想社会。这种平均主义的空想在太平天国运动初期虽具有强大感召力，随着太平天国的溃败而湮灭在历史的烟云中。

Kang Youwei [23]23 Kang Youwei (1858–1927) was a prominent Chinese scholar, political reformer, and leading figure of the Hundred Days' Reform (1898), who sought to modernize China through constitutional monarchy while drawing on Confucian classics., drawing on the "Gongyang Three Ages" theory [24]24 The "Gongyang Three Ages" theory is a Confucian interpretation of the *Spring and Autumn Annals* by the Gongyang school, which divided history into three progressive stages: the Age of Disorder, the Age of Rising Peace, and the Age of Great Peace. and the Great Harmony thought in the *Book of Rites: The Conveyance of Rites*, and also absorbing European utopian socialism, bourgeois democracy, and Darwinian evolutionism, pointed out that human society is subject to change and evolution. At that time, China was in the "Age of Disorder" and had to catch up with the Euro-American capitalist countries that had entered the "Age of Rising Peace" before it could enter the "Age of Great Peace," i.e., the world of Great Harmony. Kang Youwei believed that this "Three Ages" evolutionary doctrine was gradual and progressive, breaking the theory that "heaven is unchanging and the Way is likewise unchanging," and also negating the theory of historical cycles, exerting a positive influence on the society of the time. However, because it emphasized peaceful gradualism in social history, opposed revolutionary upheaval, and went to great lengths to deify Confucius, it carried a mystical coloration. As Mao Zedong pointed out: "Kang Youwei wrote the *Book of Great Harmony*, but he did not and could not find the way to reach Great Harmony."

康有为利用“公羊三世”说和《礼记·礼运》中的大同思想，又吸取了欧洲空想社会主义、资产阶级民主主义和达尔文进化论，指出人类社会是变易和进化的，当时中国处于“据乱世”，必须向已进入“升平世”的欧美资本主义国家看齐，然后才能进入“太平世”，即大同世界。康有为认为，这种“三世”进化之义，是循序渐进的，打破了“天不变，道亦不变”论，也否定了历史循环论，在当时的社会中产生了积极的影响。但由于它强调社会历史的和平渐进，反对革命突变，又极力神化孔子，因而带有神秘主义的色彩。正如毛泽东指出的：“康有为写了《大同书》，他没有也不可能找到一条到达大同的路。”

Sun Yat-sen's political ideal was "the world is for all," meaning that the world is shared by all the people of the world. In 1905, in the inaugural statement of *Minbao* (The People's Journal), he clearly stated that "the purpose of the revolution is to seek happiness for all living beings," emphasizing that the "Three People's Principles" of nationalism, democracy, and people's livelihood were the "Great Harmony doctrine" realizing government of the people, by the people, and for the people. In 1924, Sun Yat-sen proposed: "The meaning of our Three People's Principles is government of the people, by the people, and for the people. The meaning of government of the people, by the people, and for the people is that the state is owned by the people, politics is managed by the people, and benefits are shared by the people. According to this view, for the people, it is not just about sharing property; all powers and affairs are to be shared. This is the true Principle of People's Livelihood, which is the world of Great Harmony that Confucius hoped for." On February 23, 1924, in a speech to the Hunan Army stationed in Guangzhou, he said: "Advocating the rights of the people is the principle of a world for all. The principle of a world for all and the principle of a world for one family are opposites. When the world is for all, everyone's rights are very equal." According to statistics from the book *Compilation of Sun Yat-sen's Inscribed Writings and Ink Treasures* edited and annotated by Liu Wangling, there are 299 extant pieces of Sun Yat-sen's inscribed calligraphy with verifiable historical records, of which 40 pieces contain the phrases "the world is for all" and "Great Harmony," accounting for 13% of Sun Yat-sen's extant inscribed calligraphy. This shows Sun Yat-sen's persistent pursuit of "the world is for all," and also reflects his spirit of selfless dedication to national independence, democratic freedom, and the well-being of the people, as well as his strong will to exhaust all his energy and strive unceasingly for the rejuvenation of the Chinese nation.

孙中山追求的政治理想就是“天下为公”，即天下为天下人民所共有。1905年，他在《民报》发刊词中就明确表示，“革命的目的是为众生谋幸福”，强调民族、民权、民生“三民主义”就是实现民有、民治、民享的“大同主义”。1924年，孙中山提出：“我们三民主义的意思，就是民有、民治、民享。这个民有、民治、民享的意思，就是国家是人民所共有，政治是人民所共管，利益是人民所共享。照这样的说法，人民对于国家不只是共产，一切事权都是要共的。这才是真正的民生主义，就是孔子所希望之大同世界。”1924年2月23日，他在对驻广州湘军的演讲中说：“提倡人民的权利，便是公天下的道理。公天下和家天下的道理是相反的。天下为公，人人的权利都是很平的。”据刘望龄辑注的《孙中山题词遗墨汇编》一书统计，有史料可查证的孙中山题词墨宝，存世者为299件，其中书写“天下为公”和“大同”的有40件，占孙中山存世题词墨宝的13%。可见孙中山对“天下为公”的执着追求，也体现了他为民族独立、民主自由、民生幸福的无私奉献精神和为振兴中华而殚精竭虑、奋斗不止的坚强意志。

The Communist Party of China is the faithful inheritor and promoter of fine traditional Chinese culture. The pursuit of ideals and beliefs within the great Party-building spirit is the inheritance and sublimation of the fine social ideals passed down in an unbroken line "from Confucius to Sun Yat-sen." It embodies the ideals and beliefs established by the Chinese people through arduous exploration and countless hardships, and carries the Chinese nation's longing and pursuit for a vision of a better life.

中国共产党是中华优秀传统文化的忠实传承者和弘扬者。伟大建党精神中对理想信念的追求，是对“从孔夫子到孙中山”一脉相承的美好社会理想的传承和升华，寄托着中国人民上下求索、历经千辛万苦确立的理想和信念，承载着中华民族对美好生活愿景的渴望和追求。

III. The Sentiment and Responsibility of "the People as the Foundation of the State" and "Ordering the State and Pacifying the World" Are the Cultural Soil for the CPC to Uphold Its Original Aspiration and Shoulder Its Mission

三、民为邦本、治国平天下的情怀与担当是中国共产党人践行初心、担当使命的文化沃土

"Upholding the original aspiration and shouldering the mission" is the fundamental stance and value pursuit of the Communist Party of China. It is the inevitable choice for the CPC to adhere to Marxist historical materialism, and it is also the creative transformation and innovative development of fine traditional Chinese culture. Chinese culture is rich in people-oriented thought, possessing the moral pursuit of "cultivating oneself and regulating the family" and the political ideal of "ordering the state and pacifying the world." This is the deep cultural soil from which the great Party-building spirit was formed.

“践行初心、担当使命”是中国共产党的根本立场和价值追求，是中国共产党坚持马克思主义历史唯物主义的必然选择，也是对中华优秀传统文化的创造性转化和创新性发展。中华文化中有丰富的民本思想，具有“修身齐家”的道德追求与“治国平天下”的政治理想，是伟大建党精神形成的深厚文化沃土。

1. China's People-Oriented Thought Is the Cultural Gene for the CPC to Uphold Its Original Aspiration

1.中国的民本思想是中国共产党人践行初心的文化基因

As early as the Xia, Shang, and Zhou dynasties, people-oriented thought sprouted on Chinese soil. The *Book of Documents* records: "The former kings had a lesson: 'The people are to be cherished, not looked down upon. The people are the foundation of the state; when the foundation is firm, the state is tranquil.'" During the Spring and Autumn period, Confucius proposed "be frugal in expenditure and love the people, employ the people according to the seasons." Mencius proposed "the people are the most important; the spirits of the land and grain are next; the sovereign is the least important." Xunzi proposed "the water can carry the boat, and the water can also capsize it." Subsequent thinkers and rulers of various dynasties built on this foundation, forming a relatively fixed people-oriented thought. Specifically, ancient people-oriented thought can be roughly divided into the following four levels.

早在夏商周时期，在中华大地上就萌生了民本思想。《尚书》记载：“皇祖有训，民可近，不可下，民惟邦本，本固邦宁。”春秋时期，孔子提出“节用而爱人，使民以时”，孟子提出“民为贵，社稷次之，君为轻”，荀子提出“水则载舟，水则覆舟”。其后各代思想家和统治者在此基础之上，形成比较定型的民本思想。具体来说，古代的民本思想大致可以分为以下四个层面。

First, the thought of valuing the people, i.e., emphasizing the power of the people, correctly positioning the people's status in society, and paying attention to the will of the people. The will of the people is the foundation of a state's survival or demise, its prosperity or decline; the people must be valued and not slighted. Laozi said: "The sage has no fixed mind; he takes the mind of the people as his mind." Here, "the sage" refers to the ruler, proposing that the ruler should take the people's wishes as his own will. Mencius said: "There is a way to gain the empire: gain the people, and you gain the empire. There is a way to gain the people: gain their hearts, and you gain the people." Guan Zhong pointed out: "The rise of government lies in following the people's hearts; the fall of government lies in going against the people's hearts." Winning the people's hearts became an important means for rulers throughout history to seize power and stabilize their rule. The law that a state's order or chaos, rise or fall, depends on the will of the people has been repeatedly proven by history. Therefore, "taking the people as the foundation" was the basic political concept of governance for rulers throughout history.

一是重民思想，即注重民众的力量，摆正民众在社会中的地位，关注民心向背。民心向背是国家存亡、盛衰的根本，必须重视民众，不可轻民。老子说：“圣人常无心，以百姓心为心。”这里的“圣人”是指执政者，提出执政者要以百姓的心愿为自己的意志。孟子说：“得天下有道，得其民，斯得天下矣。得其民有道，得其心，斯得民矣。”管仲指出，“政之所兴，在顺民心；政之所废，在逆民心”。争取人心几乎成为历代统治者夺取政权和稳固统治的重要手段。国家的治乱兴衰取决于民心的向背，这一定律不断被历史证明，因此“以民为本”是历代统治者执政的基本政治理念。

Second, the thought of benefiting the people, i.e., focusing on safeguarding the people's interests. The people's prosperity is the prerequisite for social stability and national strength—this was an important historical experience of ancient thinkers. Guan Zhong said: "The way to govern a state is to first enrich the people. When the people are rich, they are easy to govern; when the people are poor, they are difficult to govern... Therefore, a well-governed state is always rich, while a chaotic state is always poor. Thus, a good ruler of a state must first enrich the people, and then govern them." Confucius regarded loving the people as the most important value pursuit for rulers, urging them to "reduce corvée labor and lighten taxes, then the people will be rich." Mencius pointed out: "The way of the people is this: those with a steady property have a steady heart; those without a steady property have no steady heart." Liu An of the Western Han said: "Governing a state has constant principles, but benefiting the people is the foundation." The Cheng brothers, Cheng Hao and Cheng Yi, proposed: "The way of governance is to follow the people's hearts as the foundation, to enrich the people's livelihood as the foundation, and to bring peace without disturbance as the foundation." These discussions all emphasize taking the people as the foundation, enabling the people to lead a prosperous life; only then can the state enjoy long-term stability.

二是利民思想，即注重维护民众利益。民富才能社会安定、国家富强，这是古代思想家的重要历史经验。管仲说：“凡治国之道，必先富民。民富则易治也，民贫则难治也……故治国常富，而乱国常贫。是以善为国者，必先富民，然后治之。”孔子把爱民作为为政者最该重视的价值追求，力劝统治者“省力役，薄赋敛，则民富矣”。孟子指出，“民之为道也，有恒产者有恒心，无恒产者无恒心。”西汉刘安说：“治国有常，而利民为本。”程颢、程颐兄弟提出，“为政之道，以顺民心为本，以厚民生为本，以安而不扰为本”。这些论述，都是强调要以民为本，让百姓过上富足生活，只有这样，国家才能长治久安。

Third, the sentiment of concern for the people, caring about the people's hardships. Ancient people-oriented thought contained a strong sentiment of "concern for the people." This people-oriented sentiment of worrying about the state and the people was deeply embedded in the hearts of scholar-officials. Qu Yuan lamented: "Long I sigh and wipe away my tears, grieving over the hardships of the people's lives." Mozi believed: "The hungry not getting food, the cold not getting clothes, the weary not getting rest—these three are the great afflictions of the people." These thoughts admonished rulers to care about the people's suffering and resolve the hardships of their lives, as the saying goes: "A good government is one that sympathizes with the people's troubles and removes the people's harms." Some literary works and poems expressing concern for the state and the people have been passed down, such as: "In my heart I think of the toil of farming and weaving, in my ears I seem to hear the sounds of hunger and cold," "If the common people are cold and have no remedy, how can I alone feel warm and comfortable?" "Be the first to worry about the world's troubles and the last to enjoy its pleasures," "How can I get a vast mansion of ten thousand rooms, to shelter all the poor scholars of the world, making them all happy and secure, as stable as a mountain, unmoved by wind and rain?" The thought of benefiting and caring for the people, passed down from generation to generation, became an important value orientation for the governance of ancient Chinese society.

三是忧民情怀，关心民众疾苦。古代的民本思想包含着浓厚的“忧民”情怀，忧国忧民的民本情怀深深蕴藏于士大夫心间。屈原“长叹息以掩涕兮，哀民生之多艰”。墨子认为，“饥者不得食，寒者不得衣，劳者不得息，三者，民之巨患也”。这些思想告诫统治者，要关心民众的痛苦，解决民众的生活困苦，所谓“善政者，恤民之患，除民之害也”。一些忧国忧民的文辞诗歌流传下来，如“心中为念农桑苦，耳里如闻饥冻声”“百姓多寒无可救，一身独暖亦何情”，“先天下之忧而忧，后天下之乐而乐”，“安得广厦千万间，大庇天下寒士俱欢颜，风雨不动安如山”。利民忧民思想，代代传承，成为中国古代社会治理的重要价值导向。

Fourth is the concept of educating the people, emphasizing the guidance of the masses through education and the veneration of the worthy and the righteous. Chinese culture has always attached great importance to education. Guan Zhong said: “A year’s plan is bested by planting grain; a decade’s plan is bested by planting trees; a lifelong plan is bested by planting people. What yields once in a planting is grain; what yields ten times in a planting is trees; what yields a hundred times in a planting is people.” [25]25 Guan Zhong (c. 720–645 BCE), a statesman and reformer of the Spring and Autumn period. The quotation is from the Guanzi. Confucius’s doctrine of “benevolence” (ren) is the core of Confucian thought; the original meaning of ren is to love others, that is, to hope that through the improvement and perfection of human beings, the goal of a world governed by the Way can be achieved. He also broke the model of “learning in the official domain” and proposed “education without class distinctions.” [26]26 “Education without class distinctions” (you jiao wu lei) is a key Confucian principle, traditionally attributed to Confucius, meaning that education should be available to all regardless of social status. Mencius emphasized that “the benevolent person loves others” and expanded and developed the doctrine of ren into a governing program covering politics, economics, culture, and other aspects, namely “benevolent government.” Zhu Xi of the Song Dynasty said: “Among the affairs of the world, none is greater than showing compassion for the people, and the root of showing compassion for the people lies in the ruler rectifying his mind and establishing the guiding principles.” [27]27 Zhu Xi (1130–1200), a leading Neo-Confucian scholar of the Song Dynasty. Mao Zedong once quoted an ancient text to elucidate the scientific method of educating peasants: “The Communist Party’s propaganda policy toward these things should be: ‘Draw the bow but do not release the arrow; make it seem to leap.’ [28]28 “Draw the bow but do not release the arrow; make it seem to leap” (yin er bu fa, yue ru ye) is a phrase from the Mencius, used by Mao Zedong to illustrate the method of guiding peasants without coercion. The idols should be thrown away by the peasants themselves; the temples of chaste widows and the arches of faithful wives should be destroyed by the peasants themselves; it is wrong for others to do it for them.” [29]29 Mao Zedong, “Report on an Investigation of the Peasant Movement in Hunan” (March 1927). He emphasized that Communists should be adept at educating and enlightening the peasants, helping them establish their own subjectivity.

四是教民思想，注重教育引导民众，崇贤尚义。中华文化历来重视教育问题，管仲说：“一年之计，莫如树谷；十年之计，莫如树木；终身之计，莫如树人。一树一获者，谷也；一树十获者，木也，一树百获者，人也。”孔子的“仁”学思想是儒家学说的核心，“仁”的本意是爱人，即希望通过人的提高和完善，来实现天下有道的目标。他还打破了学在官府的模式，提出“有教无类”。孟子强调“仁者爱人”，并把“仁学”扩充发展为政治、经济、文化等各个方面的施政纲领，就是“仁政”。宋代朱熹曰：“天下之务，莫大于恤民，而恤民之本，在人君正心术以立纪纲。”毛泽东跃如也。’菩萨要农民自己去丢，烈女祠、节孝坊要农民自己去摧毁，别人代庖是不对的。曾引用古文阐发对农民教育的科学方法：“共产党对于这些东西的宣传政策应当是：‘引而不发，跃如也。’菩萨要农民自己去丢，烈女祠、节孝坊要农民自己去摧毁，别人代庖是不对的。”强调共产党人应当善于教育和启发农民，帮助农民建立起主体性。

It should be pointed out that the ancient concept of the people as the foundation (minben) was primarily a technique of governance for rulers, often remaining at the level of theoretical discussion and verbal expression without truly becoming the policy of rulers. Nevertheless, it was an important component of ancient Chinese political thought, to a certain extent regulating the governing conduct of rulers and exerting a significant influence on the development of ancient China. In response to the simplistic equation of ancient China with “dark despotism” by some Western scholars, Qian Mu pointed out that, due to the powerful minben thought and tradition, ancient China was for most periods a “government of scholar-officials, a society of commoners, at most an enlightened autocracy.” [30]30 Qian Mu (1895–1990), a renowned Chinese historian. Liang Qichao also believed: “China’s powerful political thought sought to implement the spirit of minben doctrine under monarchical rule. Although this ideal could not be fully realized, its influence on the national consciousness was already very deep.” [31]31 Liang Qichao (1873–1929), a prominent reformist, scholar, and journalist in late Qing and early Republican China.

应该指出的是，古代的民本思想主要是统治者的治理之术，很多是停留在理论探讨和口头表达上，并未真正变成统治者的政策，但毕竟是中国古代政治思想的重要组成部分，在一定程度上规范了统治者的执政操守，对古代中国发展具有重要影响。针对西方学者简单地把古代中国等同于“黑暗专制”的声音，钱穆指出，因为有强大的民本思想及传统，古代中国多数时期是“士人政府、平民社会，至多是开明专制”。梁启超也认为：“我国有力之政治思想，乃欲在君主统治之下，行民本主义之精神。此理想虽不能完全实现，然影响于国民意识者既已甚深。”

2. The sense of responsibility for governing the country and pacifying the world is the spiritual lineage of the Chinese Communists’ courageous assumption of their mission.

2.治国平天下的责任意识是中国共产党人勇担使命的精神血脉

In Chinese culture, “the world” (tianxia) is a unity of geographical space and cultural psychology. The Book of Changes states: “The interweaving of the hard and the soft is the pattern of heaven. To stop at civilization is the pattern of humanity. Observe the patterns of heaven to discern the changes of the seasons. Observe the patterns of humanity to transform and complete the world.” [32]32 The Book of Changes (Yijing or Zhouyi), an ancient Chinese divination text and one of the Confucian classics. Thus, “observing the patterns of heaven” lies in “observing the patterns of humanity,” culminating in “transforming and completing the world,” and “the world” is the overarching order of the unity of nature and humanity. Based on this logic, the “worldview” (tianxia guan) manifests in international relations as the international outlook of amity and good neighborliness, and harmony among all nations; in social relations as the social outlook of governing with virtue and fostering trust and harmony; and in interpersonal relations as the moral outlook of harmony in diversity and benevolence and kindness. Achieving “great peace” (taiping) under heaven has always been the social and political ideal pursued by Confucianism. The “Great Learning” in the Book of Rites proposed cultivating the self, regulating the family, governing the state, and pacifying the world, which became the spiritual driving force inspiring men of ambition and benevolence to strive unremittingly and pursue their dreams, and nurtured in the Chinese people the value orientation of not abandoning righteousness in poverty nor departing from the Way in success, and the mode of conduct of helping others to achieve success while seeking one’s own, and benefiting all under heaven. [33]33 The “Great Learning” (Daxue) is a chapter of the Book of Rites (Liji), one of the Five Classics of Confucianism. Gu Yanwu proposed: “To preserve the world, even the lowliest commoner has a responsibility.” Liang Qichao summarized this as “the rise and fall of the world is the responsibility of every individual.” [34]34 Gu Yanwu (1613–1682), a Ming-Qing transition scholar. The phrase “the rise and fall of the world is the responsibility of every individual” (tianxia xingwang, pifu you ze) was popularized by Liang Qichao. From then on, this thought became the strongest expression of the sense of social responsibility among ordinary Chinese people, exerting a profound social influence.

在中华文化中，“天下”是地理空间与文化心理的有机统一。《易经》曰：“刚柔交错，天文也。文明以止，人文也。观乎天文，以察时变。观乎人文，以化成天下。”可见，“观乎天文”在于“观乎人文”，止于“以化成天下”，“天下”是人与自然内在统一的秩序总依据。基于这一逻辑的“天下观”，在国家关系上体现为亲仁善邻、协和万邦的国际观，在社会关系上呈现出为政以德、讲信修睦的社会观，在人际关系上体现为和而不同、仁心和善的道德观。实现天下“太平”，是儒家始终追求的社会政治理想。《礼记·大学》提出的修身、齐家、治国平天下成为激励志士仁人不懈努力、追求梦想的精神动力，并孕育出中华儿女穷不失义、达不离道的价值取向，己达达人、兼善天下的行为方式。顾炎武提出，“保天下者，匹夫之贱与有责焉耳矣”，梁启超将其概括为“天下兴亡，匹夫有责”。从此，这一思想成为中国普通民众表达社会责任感的最强音，产生了深远的社会影响。

After the Opium War, due to the invasion of Western powers and the corruption of the feudal ruling class, the Chinese nation suffered unprecedented calamities. Realizing the great rejuvenation of the Chinese nation became the greatest dream of the Chinese nation. All classes in Chinese society put forward different proposals from their respective standpoints and engaged in heroic struggles, but none could change China’s semi-colonial and semi-feudal social nature or the tragic fate of the Chinese people. China urgently needed guidance from scientific thought and a new organization to consolidate revolutionary forces. The birth of the Communist Party of China was an inevitable requirement of the development of modern Chinese society. As the inheritor and promoter of fine traditional Chinese culture, the CPC, guided by Marxism, undertook the historical mission of winning national independence and the liberation of the people, and achieving national prosperity and the well-being of the people. The great founding spirit of the Party embodies the family-country sentiment and the social responsibility of taking the world as one’s own duty found in fine traditional Chinese culture, enabling the Chinese people to move from passivity to initiative in the spiritual realm.

鸦片战争以后，由于西方列强入侵和封建统治腐朽，中华民族遭受了前所未有的劫难。实现中华民族伟大复兴成为中华民族最伟大的梦想。中国社会各阶级从各自立场出发提出了不同主张，并进行英勇斗争，但都未能改变中国半殖民地半封建的社会性质和中国人民的悲惨命运。中国迫切需要科学思想指引和新的组织凝聚革命力量。中国共产党的诞生是中国近代社会发展的必然要求。作为中华优秀传统文化的继承者和弘扬者，中国共产党以马克思主义为指导，承担起了争取民族独立、人民解放和实现国家富强、人民幸福的历史使命。伟大建党精神积淀着中华优秀传统文化中的家国情怀和以天下为己任的社会责任，使中国人民从精神上由被动转入主动。

4. The tenacious will to sacrifice one’s life for righteousness and to strive unceasingly for self-improvement is the spiritual nourishment for the Chinese Communists’ fearlessness of sacrifice and heroic struggle.

四、舍生取义、自强不息的顽强意志成为中国共产党人不怕牺牲、英勇斗争的精神滋养

The Communist Party of China possesses firm ideals and convictions, and from the day of its founding, it has had the distinct character of fearing no sacrifice and engaging in heroic struggle. For over a hundred years, Chinese Communists, with a revolutionary will that dares to sacrifice life itself and a heroic spirit of dauntlessness, have dared to struggle and been adept at struggle, forging a spiritual gene that remains vigorous after a century of wind and rain and thrives endlessly despite enduring hardships. The character of sacrificing one’s life for righteousness and tenaciously striving in fine traditional Chinese culture provides rich nourishment for the Chinese Communists to carry forward the spirit of fearing no sacrifice and heroic struggle.

中国共产党具有坚定的理想信念，从诞生之日起就具备了不怕牺牲、英勇斗争的鲜明品格。一百多年来，中国共产党人以舍生忘死的革命意志、大无畏的英雄气概，敢于斗争、善于斗争，铸就了历经百年风雨而风华正茂、饱经磨难而生生不息的精神基因。中华优秀传统文化中舍生取义、顽强奋斗的品格为中国共产党人发扬不怕牺牲、英勇斗争精神提供了丰厚滋养。

1. The principles of “killing oneself to achieve benevolence” and “sacrificing one’s life for righteousness” became the lofty character of Chinese Communists.

1.杀身成仁与舍生取义成为中国共产党人的崇高品格

Confucianism esteems the moral sentiment of courageously sacrificing oneself for the sake of perfecting benevolence and the cause of righteousness, which nurtured the national spirit of the Chinese people—fearing no sacrifice, advancing wave upon wave, and daring to overwhelm all enemies. Confucius said: “A man of ambition and a man of benevolence will not seek to live at the expense of injuring benevolence; they will kill themselves to achieve benevolence,” and “The superior man understands righteousness.” [35]35 Confucius, Analects, 15:9 and 4:16, respectively. Zengzi said: “A scholar-official cannot but be broad-minded and resolute, for his burden is heavy and his road is long. Benevolence is his burden—is it not heavy? Only with death does his road end—is it not long?” [36]36 Zengzi (505–435 BCE), a disciple of Confucius. The quotation is from the Analects, 8:7. Mencius said: “Life is what I desire; righteousness is also what I desire. If I cannot have both, I will sacrifice life for righteousness.” [37]37 Mencius, 6A:10. The spirit of preferring to sacrifice one’s life rather than abandon benevolence at the critical juncture of life and death has had a profound impact on the Chinese view of life and death, inspiring countless people of benevolence and aspiration to sacrifice their lives for the sake of upholding justice or lofty ideals. Killing oneself to achieve benevolence and sacrificing one’s life for righteousness became the basic moral principles advocated by Confucianism and the spiritual driving force inspiring successive generations of men of benevolence and aspiration to strive for the interests of the nation and the people.

儒家推崇为了成全仁德和正义事业而奋勇献身的道德情操，这孕育了中华民族不怕牺牲、前赴后继、敢于压倒一切敌人的民族气概。孔子曰：“志士仁人，无求生以害仁，有杀身以成仁”，“君子喻于义”。曾子云：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”孟子说：“生，我所欲也；义，亦我所欲也。二者不可得兼，舍生而取义者也。”在生死关头宁可舍弃自己的生命也要保全仁德的精神，对中国人的生死观产生了影响深远，激励了无数仁人志士为维护正义或崇高的理想而牺牲生命。杀身成仁、舍生取义，成为儒家主张的基本道德准则，是激励历代仁人志士为国家和民族的利益而奋斗的精神动力。

Many ancient scholar-officials expressed the patriotic sentiment and sense of responsibility of “though my station is low, I never forget my concern for the country,” [38]38 A line from the Song Dynasty poet Lu You (1125–1210). releasing a spirit of fearing no sacrifice in striving for the interests of the nation and the people. Qu Yuan uttered the solemn vows: “For the good that my heart loves, I would regret it not though I die nine times,” “Though my body is dismembered, I remain unchanged—how could my heart be punished?” and “Though the body is dead, the spirit becomes numinous; your souls and spirits will be heroes among the ghosts.” [39]39 Qu Yuan (c. 340–278 BCE), a poet and minister of the Chu state during the Warring States period. The lines are from his poems “Li Sao” and “Guo Shang” (“Hymn to the Fallen”). Wen Tianxiang wrote the eternal lines: “Since ancient times, who has not died? Let me keep a loyal heart to shine in the annals of history.” [40]40 Wen Tianxiang (1236–1283), a Song Dynasty scholar-general who resisted the Mongol invasion and was executed. The line is from his poem “Crossing the Lingding Ocean.” Before his heroic execution, he left a testament in his belt: “Confucius said ‘achieve benevolence,’ Mencius said ‘choose righteousness’; only when righteousness is exhausted is benevolence attained. Reading the books of the sages, what have I learned? From now on, I have no regrets.” [41]41 Wen Tianxiang’s “Testament in the Belt” (yidai zan). Lin Zexu wrote the patriotic verse: “If it benefits the country, I will give my life for it; how could I avoid disaster or seek good fortune because of it?” [42]42 Lin Zexu (1785–1850), a Qing official known for his opposition to the opium trade. The line is from his poem “On Being Sent into Exile.” In the face of national interests, they wrote tragic songs of heroism with their lives, forging the national spirit of the Chinese people—courageous in struggle, unafraid of death, and daring to sacrifice.

古代很多士人以实际行动表达了“位卑未敢忘忧国的”爱国情怀和责任意识，释放了为国家和民族利益而奋斗的不怕牺牲精神。屈原发出了“亦余心之所善兮，虽九死其犹未悔”，“虽体解吾犹未变兮，岂余心之可惩？”“身既死兮神以灵，子魂魄兮为鬼雄”的铮铮誓言；文天祥写下“人生自古谁无死，留取丹心照汗青”的千古名句，在英勇就义前在衣带中留下遗言：“孔曰成仁，孟曰取义，唯其义尽，所以仁至。读圣贤书，所学何事？而今而后，庶几无愧”；林则徐则写下“苟利国家生死以，岂因祸福避趋之”的爱国诗句。他们在国家利益面前，用生命书写了一首首壮烈悲歌，铸就了中华民族勇于拼搏、视死如归、敢于牺牲的民族精神。

Modern revolutionaries likewise possessed the national integrity of facing death unflinchingly and preferring death to surrender, and the heroic spirit of fearing no brutality and fighting to the bitter end. Tan Sitong resolved to die for the cause of constitutional reform, using his own sacrifice to make a final resistance against the feudal conservative forces: “Reforms in all countries have succeeded only through bloodshed. Today China has not yet heard of anyone who has shed blood for reform—this is why the country is not prosperous. If there is to be such a person, let it begin with me, Sitong.” [43]43 Tan Sitong (1865–1898), a reformer executed after the failure of the Hundred Days’ Reform. He left behind the heroic lines: “I laugh at the sky with sword in hand; gone are the two Kunlun mountains of my soul.” [44]44 From Tan Sitong’s poem “On My Way to Prison.” Qiu Jin wrote the verse: “I cherish this warm blood, let it be sprinkled to transform into green waves,” [45]45 Qiu Jin (1875–1907), a female revolutionary and feminist executed by the Qing government. displaying the heroic passion of a female revolutionary dying for her country. Lu Xun, in his essay “Have the Chinese Lost Their Self-Confidence?”, clearly stated: “From ancient times, we have had those who worked with dogged perseverance, those who strove with all their might, those who pleaded for the people, and those who sacrificed themselves to seek the truth... Even the so-called ‘official histories,’ which are often genealogies of emperors, generals, and ministers, cannot conceal their brilliance. These are the backbone of China.” [46]46 Lu Xun (1881–1936), a leading modern Chinese writer. The essay was written in 1934.

近代的革命者同样具有视死如归、宁死不屈的民族气节和不畏强暴、血战到底的英雄气概。谭嗣同决心以死来殉变法事业，用自己的牺牲去向封建顽固势力作最后一次反抗，“各国变法无不从流血而成，今日中国未闻有因变法而流血者，此国之所以不昌也。有之，请自嗣同始”，留下“我自横刀向天笑，去留肝胆两昆仑”的豪迈诗句。秋瑾写下“一腔热血勤珍重，洒去犹能化碧涛”的诗句，展现了女革命家为国捐躯的豪情。鲁迅在《中国人失掉自信力了吗》一文中明确指出：“我们从古以来，就有埋头苦干的人，有拼命硬干的人，有为民请命的人，有舍身求法的人，……虽是等于为帝王将相作家谱的所谓‘正史’，也往往掩不住他们的光耀，这就是中国的脊梁。”

Chinese Communists have carried forward the spirit of sacrificing one’s life for righteousness, forging an indomitable will that fears no sacrifice and dares to struggle. Li Dazhao, a founder of the Communist Party of China, said: “The purpose of life is to develop one’s own life, yet there are times when one must sacrifice life to develop life,” and “A noble life is often found in heroic sacrifice.” [47]47 Li Dazhao (1889–1927) was a co-founder of the CPC and a leading intellectual in the New Culture Movement; he was executed by the warlord Zhang Zuolin in 1927. Displayed in the Museum of the Communist Party of China is a first-class cultural relic numbered 0001: the gallows on which Li Dazhao was executed. Li Dazhao met his death calmly for the revolutionary cause, fulfilling his promise through his great actions. Li Da once remarked that Chen Duxiu “endured hardship for the sake of his doctrine” and “willingly offered up his own ‘flesh’ as material for ‘advocating new ideas’.” [48]48 Li Da (1890–1966) was a founding member of the CPC and a Marxist philosopher; Chen Duxiu (1879–1942) was a co-founder and first General Secretary of the CPC. Deng Enming, a delegate to the First National Congress of the CPC, appended a poem titled “Farewell” to his last letter home to his mother before his execution: “Thirty-one years pass in a flash; my ambition unfulfilled, what can I do against heaven? I regret not that I die first; may successors frequently comfort me in the underworld,” expressing his steadfast communist noble sentiment and revolutionary will that regards death as a return home. Xia Minghan’s martyrdom poem, “Beheading is no concern; as long as the doctrine is true. Kill Xia Minghan; there will be others to follow,” is even more awe-inspiring and majestic. [49]49 Deng Enming (1901–1931) and Xia Minghan (1900–1928) were early CPC members executed by the Kuomintang.

中国共产党人弘扬了舍生取义的牺牲精神，锤炼出不怕牺牲、英勇斗争的顽强意志。中国共产党的创始人李大钊说：“人生的目的，在发展自己的生命，可是也有为发展生命必须牺牲生命的时候”，“高尚的生活，常在壮烈的牺牲中。”在中国共产党历史展览馆里陈列着一件编号为0001号的一级文物，就是李大钊就义时的绞刑架。李大钊为了革命事业从容就义，以自己的伟大行动践行了自己的诺言。李达曾评价陈独秀“为了主义肯吃苦”，“率性把自己的‘肉体’来凑做‘鼓吹新思想’的资料”。党的一大代表邓恩铭牺牲前在给母亲写最后一封家书时附上的一首诗《诀别》：“卅一年华转瞬间，壮志未酬奈何天。不惜惟我身先死，后继频频慰九泉”，表达了坚定的共产主义高尚情操和视死如归的革命意志。夏明翰在牺牲时写出的那首“砍头不要紧，只要主义真。杀了夏明翰，还有后来人”的就义诗，更是大义凛然、气吞山河。

In his essay “On the Cultivation of a Communist Party Member,” Liu Shaoqi emphasized that Communist Party members must possess “the revolutionary steadfastness and revolutionary integrity that ‘cannot be corrupted by wealth and rank, cannot be swayed by poverty and lowliness, and cannot be subdued by power and force’.” He pointed out: “Those figures in history who have shouldered ‘great responsibilities’ and played a role have all undergone a process of arduous tempering, namely: ‘must first suffer in mind and will, labor their sinews and bones, starve their bodies, empty their frames, and disorder their actions, so as to stir their minds, harden their nature, and increase their capacities.’ Communist Party members are to shoulder the unprecedented ‘great responsibility’ of transforming the world, and therefore must pay attention to tempering and cultivating themselves in the revolutionary struggle.” [50]50 Liu Shaoqi (1898–1969) was a senior CPC leader and theorist; his essay “On the Cultivation of a Communist Party Member” (1939) was a key text on Party building. The quotation is from Mencius. Here, he emphasized that Communists must consciously inherit the national spirit of sacrificing life for righteousness and fearing no sacrifice, cultivate Party spirit, and enhance resilience, in order to fulfill the Party’s historical mission.

刘少奇在《论共产党员修养》一文中强调共产党员要“有‘富贵不能淫、贫贱不能移、威武不能屈’的革命坚定性和革命气节”，他指出：“在历史上担当‘大任’起过作用的人物，都经过一个艰苦的锻炼过程，这就是：‘必先苦其心志、劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，增益其所不能。’共产党员是要担负历史上空前未有的改造世界的‘大任’的，所以要必须注意在革命斗争中锻炼和修养。”在这里，他强调共产党人要自觉传承舍生取义、不怕牺牲的民族精神，修炼党性、增强韧性，才能担当起党的历史使命。

Chinese Communists have carried forward fine traditional Chinese culture, manifesting an indomitable will and heroic spirit that fears no sacrifice, no strong enemy, no risk, and dares to struggle, erecting immortal spiritual monuments on Chinese soil.

中国共产党人弘扬中华优秀传统文化，彰显了不怕牺牲、不畏强敌、不惧风险、敢于斗争顽强意志和英雄气概，在中华大地树立起了一座座不朽的精神丰碑。

2. Unceasing self-reliance has become the spiritual demeanor of Chinese Communists

2.自强不息成为中国共产党人的精神风貌

Unceasing self-reliance is both an important idea proposed by ancient Chinese sages through observing the universe and all things, and a vivid portrayal of the Chinese nation’s spiritual demeanor of unceasing self-reliance, vigor, and fruitful action. For thousands of years, the Chinese nation, undaunted by hardships, has struggled heroically, built magnificent landscapes, cultivated vast fertile fields, tamed great rivers and lakes, created a colorful life, and propelled Chinese civilization forward continuously. In this process, it has constantly honed its spirit of struggle, casting it into the bloodline of the Chinese nation.

自强不息既是中华民族的先哲们通过观察宇宙万物提出的重要思想，也是中华民族自强不息、刚健有为的精神风貌的生动写照。几千年来，中华民族不畏艰险、英勇斗争，建大好河山，垦广袤良田，治大江大河，营造多姿多彩的生活，推动中华文明绵延赓续，并在这个过程中不断砥砺奋斗精神，使之熔铸于中华民族的血脉之中。

Myths, legends, and stories in Chinese culture—such as Pangu separating heaven and earth, Nüwa creating humans, Kuafu chasing the sun, Jingwei filling the sea, Houyi shooting down suns, Chang’e flying to the moon, Xing Tian brandishing shield and axe, the Yellow Emperor battling Chi You, Gong Gu angrily striking Mount Buzhou, the Foolish Old Man removing the mountains, and Yu the Great controlling the floods—all reveal a profound truth: when facing difficulties and dangers, one does not retreat or yield, but dares to struggle and win, even at the cost of heroic sacrifice. [51]51 These are figures from Chinese mythology and ancient legend, often cited as exemplars of perseverance and struggle. Mao Zedong told the story of the Foolish Old Man removing the mountains at the Seventh National Congress of the CPC, advocating an enterprising and dauntless spirit of fearlessness, perseverance, and unyielding determination in the face of difficulties. Zhou Enlai said at the Conference of Chinese Natural Science Workers: “Yu the Great controlled the floods, bringing benefits to the Chinese nation. The efforts of Chinese scientists will surely create greater achievements than those of Yu the Great.”

中华文化中的神话传说和故事，如盘古开天、女娲造人、夸父逐日、精卫填海、后羿射日、嫦娥奔月、刑天舞干戚、黄帝战蚩尤，共工怒触不周山，愚公移山以及大禹治水等等，都揭示了一个深刻道理：面对困难，面临危险，不是退缩，不是屈服，而要敢于斗争、敢于胜利，即便是英勇献身也在所不惜。毛泽东在党的七大上讲了愚公移山的故事，就是提倡面对困难无所畏惧、勇往直前、义无反顾、坚持不懈的进取精神和大无畏精神。周恩来在中华自然科学工作者代表会议上说：“大禹治水，为中华民族取得了福利，中国科学家的努力，一定会比大禹创造出更大的功绩。”

The Chinese have understood since ancient times that there is no such thing as reaping without sowing in the world; success requires struggle. Neither struggle nor success is smooth sailing; any successful career or life must undergo various tests of risk and the tempering of hardship. Undaunted by dangers, self-disciplined, taking hardship as a stepping stone to success—this has long become a unique national character integrated into the bloodline of the Chinese people.

中国人自古就懂得，世界上没有坐享其成的好事，要成功就要奋斗。奋斗与成功都不会一帆风顺，任何成功的事业和人生都要经历各种风险考验和艰难困苦的磨炼。不畏艰险，自我磨砺，以苦为阶，走向成功，早已成为融入中国人血脉之中的独特民族品格。

The spirit of struggle that is undaunted by dangers, unafraid of difficulties, and enterprising is an excellent character rooted in traditional Chinese culture. The Communist Party of China is the inheritor of fine traditional Chinese culture. Fearing no sacrifice and daring to struggle has always been the red gene passed down unceasingly by generations of Chinese Communists, and a significant advantage in overcoming all difficulties and obstacles, defeating all powerful enemies, and winning all great victories.

不畏艰险、不怕困难、锐意进取的斗争精神是根植于中国传统文化的优秀品格。中国共产党是中华优秀传统文化的传承者。不怕牺牲、英勇斗争始终是一代又一代中国共产党人传承不息的红色基因，是克服一切艰难险阻、战胜一切强大敌人、赢得一切伟大胜利的显著优势。

V. The moral integrity of being honest and trustworthy and loyal to one’s duty is a powerful cultural gene for Chinese Communists to be loyal to the Party and faithful to the people

五、诚实守信、忠人之事的道德操守是中国共产党人对党忠诚、不负人民的强大文化基因

Loyalty and trustworthiness are the most basic moral requirements of the Chinese nation. In the Confucian ethical system, loyalty and trustworthiness, together with filial piety, brotherly respect, propriety, righteousness, integrity, and a sense of shame, constitute the “eight virtues.” [52]52 The “eight virtues” (八德) are a Confucian moral framework, though their precise list varies; here they are given as loyalty (忠), trustworthiness (信), filial piety (孝), brotherly respect (悌), propriety (礼), righteousness (义), integrity (廉), and a sense of shame (耻). Loyalty and trustworthiness are not only ethical requirements for being human but also basic prerequisites for accomplishing tasks and building careers. The *Book of Changes* states: “The superior man advances in virtue and cultivates his work. Loyalty and trustworthiness are the means by which he advances in virtue; he cultivates his words with sincerity, which is the means by which he establishes his work.” Although “loyalty” and “trustworthiness” each have their own connotations, they are often used together. The *Shuowen Jiezi* glosses “sincerity” and “trustworthiness” interchangeably: “Sincerity is trustworthiness, from speech and the sound *cheng*”; “Trustworthiness is sincerity, from person and speech.” [53]53 The *Shuowen Jiezi* (Explaining Graphs and Analyzing Characters) is the first comprehensive Chinese dictionary, compiled by Xu Shen around 100 CE. In the Chinese cultural system, honesty and trustworthiness are extremely important moral categories.

忠诚守信是中华民族最基本的道德要求。在儒家的伦理体系中，忠信与孝悌礼义廉耻共同构成“八德”。忠信不仅是人之为人的伦理要求，还是干事成业的基本前提，《易经》云：“君子进德修业。忠信，所以进德也；修辞立其诚，所以居业也。”“忠”“信”虽各有自己的内涵，但常常连并使用，《说文解字》就以“诚”“信”互释，即“诚，信业，从言成声”，“信，诚也，从人言”。在中华文化体系中，诚实守信是极其重要的道德范畴。

1. The view of honesty in traditional Chinese culture has become the cultural source of the Chinese Communists’ character of integrity

1.中国传统文化的诚实观成为中国共产党人诚信品格的文化渊源

Placing high importance on honesty and trustworthiness is an excellent tradition of Chinese culture. Guanzi said: “Honesty and trustworthiness are the knot of the world,” emphasizing that honesty and trustworthiness are the foundation for interacting with the world. [54]54 Guanzi (c. 720–645 BCE) was a statesman and philosopher associated with Legalist and Daoist thought. Only with honesty and trustworthiness can one gain the trust of others and accomplish things. Confucianism holds that the universe and all things are an objective and actual real existence, which is “sincerity.” Mencius said: “Sincerity is the Way of Heaven; to think of sincerity is the Way of man.” “Sincerity” is the law of nature, a philosophical category expressing the substance of the universe, a true reflection of the natural existence of the universe. The *Lüshi Chunqiu* elevates honesty and trustworthiness to the level of “the Way of Heaven”: “If the heavens do not act with trustworthiness, they cannot complete the year. If the earth does not act with trustworthiness, plants and trees do not grow... Even the vastness of heaven and earth and the changes of the four seasons cannot complete things without trustworthiness, let alone human affairs.” [55]55 The *Lüshi Chunqiu* (Master Lü’s Spring and Autumn Annals) is an encyclopedic text compiled under the patronage of Lü Buwei, a Qin dynasty chancellor, around 239 BCE. Honesty and trustworthiness are the fundamental principles of the operation of heaven and earth; can human actions possibly violate them? Song-Ming Neo-Confucians elevated “sincerity” to an ontological level. Cheng Yi said: “Sincerity is the actual principle.” Zhu Xi said: “Sincerity means being true and without falsehood; it is the original state of the heavenly principle.” [56]56 Cheng Yi (1033–1107) and Zhu Xi (1130–1200) were leading Song-dynasty Neo-Confucian philosophers who systematized the concept of principle (理) as the ultimate reality. Here, “principle” as the substance of the universe, although a metaphysical entity that is traceless yet the cause of traces, is true and not false, so “sincerity” has ontological significance.

高度重视诚信是中华文化的优秀传统。管子说：“诚信者，天下之结也。”强调诚信是结交天下的根本。只有诚信，才能得到别人的信任，也才能成事。儒家认为宇宙万物是一种客观实际的真实存在，这就是“诚”。孟子说：“诚者，天之道也；思诚者，人之道也。”“诚”就是大自然的规律，是表述宇宙本体性的哲学范畴，是对宇宙自然存在的真实反映。《吕氏春秋》将诚信上升到“天道”的高度：“天行不信，不能成岁。地行不信，草木不大。……天地之大，四时之化，而犹不能以不信成物，又况乎人事。”诚信乃是天地运行的根本法则，人类的行动难道能违背吗？宋明理学家对“诚”进行了本体论提升。程颐说：“诚者，实理也。”朱熹说：“诚者，真实无妄之谓，天理之本然。”这里的“理”作为宇宙本体，虽是无迹而所以迹的形而上者，却是真实不妄的，所以“诚”是有本体论意义的。

Honesty and trustworthiness are not only the law of nature but also an essential moral conduct for being human. In Confucian thought, honesty and trustworthiness are a state of inner cultivation and an inherent requirement for achieving the character of a gentleman. Confucius said: “If a man is without trustworthiness, I do not know what he can do.” Mencius said: “When one reflects on oneself and finds oneself sincere, there is no greater joy.” The *Doctrine of the Mean* points out: “Sincerity is self-completion,” and “Sincerity is that which does not require effort to hit the mark, does not require thought to attain, and is naturally in accord with the Way; this is the sage. To be sincere is to choose the good and hold fast to it.” The *Classic of Loyalty*, Chapter One, “Heaven and Earth, Gods and Spirits,” states: “The greatest virtue under heaven is nothing greater than loyalty”; “Loyalty means unifying one’s mind.” Cheng Yi emphasized: “A scholar must not be without sincerity; without sincerity, one cannot do good; without sincerity, one cannot be a gentleman. If one studies without sincerity, one’s learning will be mixed; if one acts without sincerity, one’s affairs will fail; if one plans for oneself without sincerity, one deceives one’s own heart and toys with one’s loyalty; if one treats others without sincerity, one loses one’s virtue and increases others’ resentment.” In Confucian thought, loyalty is both a precious quality of being human, a requirement for self-cultivation, and the beginning and end of all things. Whether studying or acting, planning for oneself or treating others, sincerity is required. “Magnanimity wins the multitude; trustworthiness wins others’ trust.” Generosity wins the support of the masses; honesty wins the trust of others.

诚信不仅是自然的规律，更是做人的必备操守。在儒家看来，诚信是人内心修养的一种境界，是成就君子人格的内在要求。孔子曰“人而无信，不知其可也”；孟子曰“反身而诚，乐莫大焉。”《中庸》指出，“诚者，自成也”，“诚者，不勉而中，不思而得，从容中道，圣人也；诚之者，择善而固执之者也。”《忠经·天地神明章第一》曰：“天下至德，莫大乎忠”，“忠也者，一其心之谓也”；程颐强调：“学者不可以不诚，不诚无以为善，不诚无以为君子。修学不以诚，则学杂；为事不以诚，则事败；自谋不以诚，则是欺其心而自弄其忠；与人不以诚，则是丧其德而增人之怨。”在儒家看来，忠诚既是人之为人的宝贵品质、自我修为的需要，也是一切事物的发端和归宿。无论是修学还是为事、自谋还是待人，都需要真诚。“宽则得众，信则人任焉”，宽厚就会得到大众的拥护，诚实就会得到别人的信任。

From its founding to its growth and strengthening, the Communist Party of China has relied on honesty and trustworthiness to win the trust and support of the masses. After the Xi’an Incident, Mao Zedong cited the saying “A man without trust—I do not know what he is good for” to criticize Chiang Kai-shek’s treacherous and faithless behavior, emphasizing that “the Communist Party’s ‘words must be trustworthy and actions must bear fruit’ has long been recognized by the people of the whole country over the past fifteen years. The trust of the people of the whole country in the words and deeds of the Communist Party is in fact higher than their trust in the words and deeds of any other party in the country.” [57]57 The Xi’an Incident (December 1936) was a kidnapping of Chiang Kai-shek by two of his generals to force him to form a united front with the CPC against Japan. When explaining the Anti-Japanese National United Front, Zhu De quoted the famous line from the *Book of Songs*: “Brothers may quarrel inside the walls, but they unite against insults from without.” [58]58 The *Book of Songs* (*Shijing*) is the oldest existing collection of Chinese poetry, compiled c. 600 BCE. He said: “We must put into practice the ancient maxim ‘Brothers may quarrel inside the walls, but they unite against insults from without,’ and not engage in mutual terror, suspicion, rivalry for supremacy, or annexation, so as not to fall into the enemy’s scheme of sowing discord. We must truly achieve the sixteen characters: ‘open and aboveboard, selfless and impartial, accommodating and forbearing, and exercising the utmost patience and doing one’s utmost.’ We must ensure that those with money contribute money, those with strength contribute strength, those with knowledge contribute knowledge, and those with guns and cannons contribute guns and cannons, uniting like brothers.” From these expressions, it can be clearly seen that the traditional cultural gene of loyalty and trustworthiness has had an important influence on the values of Chinese Communists.

中国共产党从成立到发展壮大，都是靠诚实守信赢得了人民群众的信赖和支持。毛泽东在西安事变后曾引用“人而无信，不知其可”来批判蒋介石的背信弃义行为，强调“共产党的‘言必信，行必果’，十五年来全国人民早已承认。全国人民信任共产党的言行，实高出于信任国内任何党派的言行”。朱德在阐释抗日民族统一战线时曾引用《诗经》中的名言“兄弟阋于墙，外御其侮”。他说：要实行“‘兄弟阋于墙，外御其侮’的古训，不要互相恐怖、猜疑，互相争雄、并吞，以致中敌人的离间之计。要真正做到‘光明磊落、大公无私、委曲求全、仁至义尽’十六个字。做到有钱出钱，有力出力，有知识出知识，有枪炮出枪炮，团结得象同胞兄弟一样。”从这些表述可以清晰看出，忠诚守信的传统文化基因对中国共产党人的价值观念产生了重要影响。

2. The tradition that trustworthiness is the key to governance becomes the cultural foundation for the CPC to live up to the people

2.诚信乃为政之要的传统成为中国共产党不负人民的文化根基

Existing as a social group is the basic form of human society. Chinese culture’s emphasis on the concept of trustworthiness is precisely a reflection of the existence of human social groups. Mutual trust is the foundation or prerequisite for interpersonal interaction; without this prerequisite, people cannot form social groups. Any society should follow the principle of collectivity and needs to advocate the concept of trustworthiness.

以社会群体的方式存在是人类社会的基本形态。中华文化强调诚信观念，就是人类社会群体存在的反映。相互信任是人与人交往的基础或前提，如果没有这个前提，人们就无法结成社会群体。任何社会都应遵循群体性原则，都需要倡导诚信观念。

Confucius believed that “if the people have no trust, nothing can stand.” He stressed that governance must be “loyal, trustworthy, and lenient” and “respectful in handling affairs and trustworthy,” that is, honest and trustworthy, devoted to one’s duties, and lenient toward the people. He advocated achieving social stability and order through trustworthy interaction. Confucius and his disciples all took trustworthiness as the principle of friendship, faithfully practicing the virtue of trustworthiness: “In dealings with friends, words must be trustworthy.” In social interaction, one should be “cautious and trustworthy, broadly loving all people and drawing close to the benevolent.” When people in society are trustworthy toward one another, the whole society can form an atmosphere of closeness like that of a family, thereby realizing the ideal society of “the old being at peace, friends being trustworthy, and the young being cherished.” Wei Zheng, a famous minister of the Tang Dynasty, said: “Virtue, ritual, trustworthiness, and honesty are the great principles of the state.” [59]59 Wei Zheng (580–643) was a chancellor of the Tang Dynasty known for his outspoken remonstrance. He emphasized that trustworthiness is the key principle of state affairs. Only by winning the trust of the people can one gain their support, and only then can the state’s decrees and orders be unimpeded. In ancient China, there are countless examples of success through winning the people’s trust and failure through losing it. The farce of King You of Zhou “using beacon fires to fool the feudal lords” led to King You being forced to commit suicide and the fall of the Western Zhou. [60]60 King You of Zhou (r. 781–771 BCE) lit beacon fires to amuse his concubine, falsely summoning feudal lords for defense, which led to his downfall when a real attack came. Shang Yang erected a log to build trust, which laid the foundation of popular support for the subsequent implementation of his reforms. [61]61 Shang Yang (c. 390–338 BCE) was a Legalist reformer who erected a log and promised a reward to anyone who moved it, demonstrating his trustworthiness before implementing new laws.

孔子认为，“民无信不立”。他强调为政一定要“忠信以宽”、“敬事而信”，也就是诚实守信、忠于职守、宽待人民。他主张通过诚信交往来实现社会安定有序。孔子及弟子都以诚信为交友的原则，忠实地践行诚信之德，“与朋友交，言而有信”。在社会交往中，则要“谨而信，泛爱众而亲仁”。社会上人与人讲信用，才能使整个社会形成亲如一家的氛围，从而实现“老者安之，朋友信之，少者怀之”的理想社会。唐代名臣魏征说：“德礼诚信，国之大纲。”强调诚信乃国家政务的大纲所在。只有取信于民，才能得到民众的支持，国家的政令才会畅通无阻。中国古代取信于民而成功和因失信于民而失败的事例不计其数。周幽王“烽火戏诸侯”的闹剧，导致幽王被逼自杀，西周灭亡。商鞅立木建信，为接下来的变法推广奠定了民意基础。

Being honest without deception, keeping promises, and matching words with deeds are the basic requirements for conducting oneself and handling affairs, and are also the prerequisite and foundation for the orderly development of society. Liu Shaoqi cited the term “vigilance in solitude” (*shendu*) from the *Book of Rites*, emphasizing that “even when he works independently, with no one watching over him and with the possibility of doing all kinds of bad things, he can be ‘vigilant in solitude’ and do no evil.” [62]62 “Vigilance in solitude” (*shendu*) is a Confucian concept from the *Book of Rites* (*Liji*), meaning moral self-discipline even when alone and unobserved. Speaking of vigilance in solitude mainly emphasizes self-restraint, which is also an important manifestation of honesty and trustworthiness. The CPC has inherited and promoted the lofty virtue of trustworthiness from fine traditional Chinese culture. Loyalty to the Party is the foremost political character of Chinese Communists. Throughout its journey, the CPC has experienced countless hardships and trials, but it has never been crushed by any difficulty or defeated by any enemy, precisely because of the loyalty of millions upon millions of Party members. Loyalty to the Party and living up to the people are highly consistent. The Party’s century-long history is a history of the Party breathing the same air, sharing the same fate, and being heart-to-heart with the people. Chinese Communists inherit and promote fine traditional Chinese culture, adhere to the concept of trustworthiness, keep loyalty to the Party and the people firmly in mind and put it into action, thereby winning the trust and support of the masses.

诚实无欺，信守诺言，言行相符，这是做人做事的基本要求，也是社会有序发展的前提和基础。刘少奇引用《礼记》中“慎独”一词，强调“即使在他个人独立工作、无人监督、有做各种坏事的可能得的时候，他能够‘慎独’，不做任何坏事。”讲慎独，主要强调要自我约束，同样是诚实守信的重要体现。中国共产党继承和弘扬了中华优秀传统文化中崇高的诚信品德。对党忠诚是中国共产党人首要的政治品格。中国共产党一路走来，经历了无数艰险和磨难，没有被任何困难压垮，没有被任何敌人打倒，靠的就是千千万万党员的忠诚。对党忠诚和不负人民是高度一致的，党的百年历史，就是一部党与人民同呼吸、共命运、心连心的历史。中国共产党人传承弘扬中华优秀传统文化，恪守诚信理念，把对党和人民的忠诚牢记在心中、落实在行动上，从而赢得人民群众的信赖和拥护。

Conclusion

结语

A tree a thousand feet tall has its roots; a river ten thousand miles long has its source. The long-standing, time-honored, and ever-renewing fine traditional Chinese culture is the deep cultural foundation for the formation of the great founding spirit of the Party, providing rich nourishment for it. The great founding spirit of the Party, rooted in fine traditional Chinese culture, manifests the spirit of the Chinese nation in a new form, deeply coupling the cultural psychology and emotional bonds of the Chinese people, and has won broad recognition and enthusiastic support from the sons and daughters of China. For over a century, it has continuously released immense guiding, inspiring, and mobilizing power. The great founding spirit of the Party is the inheritance and promotion of fine traditional Chinese culture, injecting vitality and new contemporary connotations into it. The spiritual genealogy of Chinese Communists, with the great founding spirit of the Party as its source, has fully drawn from fine traditional Chinese culture, forming a deep emotional resonance and strong psychological resonance with the sons and daughters of China, who take fine traditional Chinese culture as the root of the great founding spirit of the Party, manifesting the enduring charm of the Chinese national spirit in a new form. In the New Era, we must vigorously promote the great founding spirit of the Party, adhere to integrating the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture, always maintain the vigorous vitality and exuberant vitality of Marxism, and gather the mighty force to realize the great rejuvenation of the Chinese nation.

树高千尺有根，河流万里有源。源远流长、历久弥新的中华优秀传统文化是伟大建党精神形成的深厚文化根基，为伟大建党精神提供着丰厚滋养。以中华优秀传统文化为根脉的伟大建党精神，以新的样态展现了中华民族精神，深度耦合了中华民族的文化心理和情感所系，得到了中华儿女的广泛认同和热情拥戴，一百多年来持续释放了巨大的引领力、感召力和动员力。伟大建党精神是中华优秀传统文化的继承和弘扬，为中华优秀传统文化注入生机活力和新的时代内涵。伟大建党精神为源头的中国共产党人精神谱系，都充分汲取了中华优秀传统文化，与中华儿女以中华优秀传统文化为根脉的伟大建党精神，以新的样态展现了中华民族精神恒久魅力。以形成了深沉的情感共鸣和强烈的心理共振。新时代，我们要大力弘扬伟大建党精神，坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，始终保持马克思主义的蓬勃生机和旺盛活力，汇聚起实现中华民族伟大复兴的磅礴力量。

Source: *Journal of Shandong Normal University*, Issue 1, 2025

文章来源：《山东师范大学学报》2025年第1期

Online editor: Jing Mu

网络编辑：静穆