A Refutation of Foreign Claims That Chinese History and Culture Were Interrupted

In June 2023, at the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping emphasized that the fine traditional Chinese culture contains many important elements that together shape the outstanding characteristics of Chinese civilization, and he profoundly elaborated on the outstanding continuity, innovativeness, unity, inclusiveness, and peacefulness of Chinese civilization. I would like to share some personal reflections on the continuity of China’s long history and the outstanding innovativeness of Chinese culture, combined with the creative transformation of modern and contemporary Chinese history.

2023年6月，习近平总书记在文化传承发展座谈会上强调中华优秀传统文化有很多重要元素，共同塑造出中华文明的突出特性，并深刻阐释了中华文明突出的连续性、创新性、统一性、包容性、和平性。我谨就中国悠久历史的连续性和中国文化突出的创新性，结合近现代中国历史的创造性转型谈一点个人体会。

Self-renewal, discarding the old for the new, and keeping pace with the times are the eternal spiritual qualities of Chinese civilization.

自强不息、革故鼎新、与时俱进是中华文明永恒的精神气质

General Secretary Xi Jinping pointed out, “Chinese civilization has outstanding innovativeness. Chinese civilization is a civilization that discards the old for the new and shines with renewed radiance, interweaving deep, still waters with surging waves.” “The innovativeness of Chinese civilization fundamentally determines the enterprising spirit of the Chinese nation of upholding the fundamental principles without being conservative, and respecting the ancients without reverting to the old ways; it determines the fearless character of the Chinese nation in not fearing new challenges and being courageous in accepting new things.” This enterprising spirit of upholding the fundamental principles without being conservative, and respecting the ancients without reverting to the old ways, is indeed a characteristic of the innovativeness of Chinese civilization. Chinese civilization has a long history and is extensive and profound. Self-renewal, discarding the old for the new, and keeping pace with the times are the eternal spiritual qualities of Chinese civilization, and the pursuit of daily renewal and renewal every day is the root of Chinese culture.

习近平总书记指出，“中华文明具有突出的创新性。中华文明是革故鼎新、辉光日新的文明，静水深流与波澜壮阔交织。”“中华文明的创新性，从根本上决定了中华民族守正不守旧、尊古不复古的进取精神，决定了中华民族不惧新挑战、勇于接受新事物的无畏品格。”守正不守旧、尊古不复古的进取精神，的确是中华文明创新性特征。中华文明源远流长、博大精深。自强不息、革故鼎新、与时俱进是中华文明永恒的精神气质，追求日新、日日新是中华文化的根脉。

After the Zhou dynasty replaced the Shang, the Zhou was originally a unified state, with the Son of Heaven ruling all under heaven. However, because it implemented the enfeoffment system [1]1 The enfeoffment system (fengjian zhi) was a Zhou dynasty practice of granting land and authority to relatives and allies, who ruled as semi-autonomous lords, leading to fragmentation., it caused centuries of strife and warfare during the Spring and Autumn and Warring States periods. Confucius said, “I follow the Zhou” [2]2 “I follow the Zhou” (wu cong Zhou) is a saying from the Analects of Confucius, expressing his admiration for the ritual system of the early Zhou dynasty.; what he followed was the ritual system of the Zhou, meaning he adhered to the ritual culture initiated by the Zhou dynasty, in order to prevent the collapse of rites and music caused by the struggles among the feudal lords, reflecting his desire to maintain the unity of the Zhou. The Qin dynasty swept away the six states, unified the whole country, implemented the imperial system, formed a central government with the Three Dukes and Nine Ministers [3]3 The Three Dukes and Nine Ministers (san gong jiu qing) were the top central government officials in Qin and Han dynasties., implemented the system of prefectures and counties at the local level, “unified the written script and standardized the axle length of carriages” [4]4 “Unified the written script and standardized the axle length of carriages” (shu tong wen, che tong gui) refers to Qin dynasty standardization policies to unify the empire., and “ordered the common people to declare their landholdings” [5]5 “Ordered the common people to declare their landholdings” (ling qianshou zi shi tian) was a Qin policy requiring landowners to report their land for tax purposes., thereby renewing the political, economic, and cultural systems and establishing a centralized, unified multi-ethnic feudal state. National unity was achieved, the state system was innovated, and society advanced. This is a typical manifestation of the enterprising spirit of upholding the fundamental principles without being conservative, and respecting the ancients without reverting to the old ways. “The Han inherited the Qin system” [6]6 “The Han inherited the Qin system” (Han cheng Qin zhi) is a historical observation that the Han dynasty largely maintained Qin administrative structures.; the Western and Eastern Han dynasties, lasting over 400 years, basically followed the political and economic systems of the Qin, with some specific institutional reforms. The “Rule of Wen and Jing” [7]7 The “Rule of Wen and Jing” (Wen Jing zhi zhi) refers to the reigns of Emperors Wen and Jing of the Western Han, known for frugality and laissez-faire policies that fostered prosperity., which allowed the people to rest and recuperate, promoted social and economic prosperity. Most importantly, in the realm of ideology and culture, Confucianism was venerated, and Confucian doctrine became the mainstream ideology that long dominated Chinese feudal society.

周代商后，周本来是一个统一的国家，周天子一统天下，因为实行分封制，造成了春秋、战国几百年的纷争和战乱。孔子说“吾从周”，所从的是周的礼制，意思是遵从周代开创的礼制文化，以此阻止诸侯竞争发生礼崩乐坏，反映他希望维护周的统一。秦扫六合，统一全国，实行皇帝制度，以三公九卿组成中央政府，地方实行郡县制，“书同文，车同轨”“令黔首自实田”，使政治、经济、文化制度得以更新，成为中央集权的统一多民族封建国家。国家统一实现了，国家制度创新了，社会前进了。这是守正不守旧、尊古不复古的进取精神的典型表现。“汉承秦制”，西汉、东汉400多年，基本上沿袭秦的政治经济制度，也有一些具体制度的改革，“文景之治”，与民休息，促成了社会经济的繁荣。最重要的是在思想文化领域尊崇儒术，儒家学说成为长期主导我国封建社会的主流意识形态。

During the Sui and Tang dynasties, spanning over 300 years, social development occurred, giving rise to the “Reign of Zhenguan” and the “Flourishing Age of Kaiyuan” [8]8 The “Reign of Zhenguan” (Zhenguan zhi zhi) under Emperor Taizong of Tang and the “Flourishing Age of Kaiyuan” (Kaiyuan shengshi) under Emperor Xuanzong were periods of peace, prosperity, and cultural achievement.. The imperial system remained unchanged, but the central government formed the system of Three Departments and Six Ministries [9]9 The Three Departments and Six Ministries (sansheng liubu) was the central administrative structure of the Sui and Tang dynasties, dividing functions among policy-making,審議, and execution., further perfecting the state political system. A major reform was made in the personnel system, replacing the Han dynasty’s recommendation system and the Nine-Rank Zhongzheng system [10]10 The Nine-Rank Zhongzheng system (jiupin zhongzheng zhi) was a Han-to-Wei dynasty method of selecting officials based on local recommendations and family status. with the imperial examination system. The adoption of the imperial examination system was a major advance in selecting talent, enabling scholars from the middle and lower strata to enter government institutions at various levels through a relatively fair examination system, expanding the ruling base, strengthening centralization of authority, and creating a long-term stable social structure in Chinese feudal society. This was a major reform of the political system and also a major reform of the cultural and educational system.

隋唐时期300多年，社会发展，出现了“贞观之治”“开元盛世”。皇帝制度不变，中央政府形成三省六部制，进一步完善了国家政治体制。在人才制度上有了重大改革，以科举制取代了汉以后的察举制和九品中正制度。采用科举制是选拔人才上的重大进步，使出身中下层的士人可以通过相对公平的考试制度进入各级政权机构，扩大了统治基础，加强了中央集权，使中国封建社会形成了长期稳定的社会结构。这是一次重大的政治制度的改革，也是一次重大的文教体制的改革。

During the Yuan and Ming dynasties, lasting about 370 years, in addition to maintaining the imperial system unchanged, the system of provincial administration was formed and established in local governance, continuing to this day, which was a major reform of the national governance system; at the central level, the Ming dynasty abolished the position of chancellor, with the emperor directly responsible for government work, beginning the formation of autocratic monarchy. The Qing dynasty, lasting 267 years, continued the Ming system, giving rise to the “Flourishing Age of Kangxi and Qianlong” [11]11 The “Flourishing Age of Kangxi and Qianlong” (Kang Qian shengshi) refers to the long, prosperous reigns of Emperors Kangxi and Qianlong of the Qing dynasty., implemented policies of ruling ethnic minorities according to their customs, accelerated the interaction, communication, and integration among various ethnic groups within China, and promoted the formation of the Chinese nation.

元明时期，为时约370年，除了维持皇帝制度不变，地方管理上形成、确立了行省制度，延续至今，是一项重大的国家治理体系的改革；中央层面，明朝废除了宰相制度，皇帝直接负责政府工作，开始形成君主专制。清朝267年，延续明朝制度，出现“康乾盛世”，实施对少数民族因俗而治的政策，加速了中国境内各民族之间交往交流与交融，推进了中华民族的形成。

After the Opium War [12]12 The Opium War (1840-1842) was a conflict between Britain and Qing China, triggered by trade disputes and opium smuggling, resulting in China’s first unequal treaties., capitalist powers invaded, territorial sovereignty was lost, a change unseen in three thousand years occurred, China became a semi-colonial and semi-feudal society, and the country faced severe difficulties. Faced with this situation, two reform forces emerged in the late Qing dynasty. One was at the level of the Qing government: first, the Westernization Movement [13]13 The Westernization Movement (yangwu yundong, 1861-1895) was a Qing effort to adopt Western military and industrial technology while preserving Confucian values., which sought to borrow Western guns and cannons, believing they “could suppress the rebels and achieve distant objectives” [14]14 “Could suppress the rebels and achieve distant objectives” (keyi jiao fa ni, keyi qin yuan lüe) was a slogan of the Westernization Movement, referring to suppressing internal rebellions and resisting foreign threats., but failed, and the defeat in the Sino-Japanese War of 1894-1895 [15]15 The Sino-Japanese War of 1894-1895 resulted in a decisive Japanese victory, exposing Qing military weakness and leading to the Treaty of Shimonoseki. wiped out all previous achievements; then came the Hundred Days’ Reform [16]16 The Hundred Days’ Reform (wuxu bianfa, 1898) was a short-lived Qing attempt at political, educational, and military modernization, crushed by conservative forces., which attempted to change the country’s predicament by learning from Western state systems, but also failed; after the signing of the Treaty of Xinchou in 1901 [17]17 The Treaty of Xinchou (1901) was the Boxer Protocol, a harsh settlement imposed by eight foreign powers after the Boxer Rebellion, including huge indemnities and concessions., the Qing government implemented the New Policies [18]18 The New Policies (xinzheng, 1901-1911) were late Qing reforms including administrative, educational, and military changes, but they failed to prevent the 1911 Revolution., attempting to imitate Western political systems and switch to a constitutional monarchy, but the reform was not completed, and the revolutionaries rose up. The revolutionaries were a reform force from among the people. The revolutionaries believed that the Qing government was insufficient to reverse the country’s difficult situation and decided to start anew, overthrowing the imperial system and establishing the first “republican” government in Chinese history, and also in Asian history, adopting a parliamentary system and experimenting with party politics. This experiment was divorced from the foundation of Chinese history and culture and failed. At this time, Chinese people learned from the West, accepted Western political and cultural doctrines, and Westernization advocates were active in newspapers and periodicals.

鸦片战争后，资本主义列强侵略，领土主权沦丧，三千年未有之变局，中国成为半殖民地半封建社会，国家面临严重困难局面。面对这种局面，晚清时期国家出现了两种改革力量。一种是清政府层面，先是洋务运动，想借用西方的洋枪洋炮，以为“可以剿发逆，可以勤远略”，未能成功，甲午一败，前功尽溃；接着是戊戌变法，试图借鉴西方国家制度改变国家困境，也未成功；1901年《辛丑条约》签订后，清政府实行新政，试图模仿西方政治制度，改行君主立宪，改革未能完成，革命派起来了。革命派是来自民间的改革力量。革命派认为清朝政府不足以扭转国家的困难局面，决定另起炉灶，推翻皇帝制度，建立了中国历史上也是亚洲历史上第一个“共和”政府，改采议会制度，试行政党政治。这个试行脱离了中国历史文化的根基，未能成功。这个时候，中国人向西方学习，接受了西方的政治文化学说，西化主张活跃于报刊。

This was a great challenge to Chinese history and culture. How should the Chinese people face this challenge, fundamentally change China’s face, embrace new things, and establish a brand-new China on the basis of the old China?

这是对中国历史文化的极大挑战。中国人应该如何面对挑战，如何从根本上改变中国面貌，迎接新事物，在旧中国的基础上树立一个崭新的中国？

After the October Revolution [19]19 The October Revolution (1917) in Russia brought the Bolsheviks to power and inspired the spread of Marxism in China., Marxism spread to China. Faced with the social chaos after the Xinhai Revolution [20]20 The Xinhai Revolution (1911) overthrew the Qing dynasty and established the Republic of China., some advanced intellectuals accepted Marxism. It was Marxism and communist doctrine that saved China. Marxism is the most advanced thought of humanity. Since ancient times, China has had the social ideal of a Great Harmony (datong) under heaven, and the proposition that “when the Great Way prevails, the world is for the common good” [21]21 “When the Great Way prevails, the world is for the common good” (da dao zhi xing ye, tianxia wei gong) is a phrase from the Book of Rites (Liji), describing an ideal society of public ownership and harmony.. The basic principles of Marxism and China’s excellent traditional culture have different origins, but in a certain sense, they are compatible with the ideals of Great Harmony and the world for the common good, making them easily acceptable to the Chinese people. The Communist Party of China was founded under the guidance of Marxism, and under the guidance of Marxism, it formulated the line and propositions of the Chinese revolution in light of China’s actual conditions. This line and propositions gradually matured in the harsh struggle environment of China and the world, forming a Sinicized Marxism. The CPC persisted in the struggle against imperialism and feudalism, united the people to achieve victory in the revolution, and established New China. It stood up in the face of this great challenge, winning not only the past but also the future. This outcome is consistent with Marxism, with China’s actual conditions, and with China’s historical and cultural traditions.

十月革命后，马克思主义传进了中国。面对辛亥革命后的社会乱象，一部分先进的知识分子接受了马克思主义，是马克思主义、共产主义学说救了中国。马克思主义是人类最先进的思想，中国自古就有天下大同的社会理想，有“大道之行也，天下为公”主张。马克思主义的基本原理，与中国优秀传统文化来源不同，但在一定意义上与大同理想、天下为公主张相契合，容易为中国人接受。中国共产党就是在马克思主义指导下成立的，就是在马克思主义指导下结合中国实际提出中国革命的路线及主张的，这个路线、主张就是在中国和世界严酷的斗争环境中逐渐成熟起来，形成了中国化的马克思主义。中国共产党坚持反帝反封建斗争，团结人民取得了革命的胜利，成立了新中国，在这个极大的挑战中站了起来，不仅赢得了过去，也赢得了未来。这个结果，是符合马克思主义的，是符合中国实际的，也是符合中国历史文化传统的。

Why did the parliamentary system and party politics of the Republic of China period fail? Because it introduced the Western system of separation of powers, which led to the opposition of party politics among different interest groups, dividing the country and society, and it did not conform to China’s historical and cultural traditions, becoming divorced from the people. Why have the People’s Congress system, the Political Consultative Conference system, the system of regional ethnic autonomy, and the socialist market economy system of New China achieved great success under the leadership of the CPC? Because this system guarantees the overall leadership of the CPC, because the CPC combines the principles of Marxism with China’s specific realities and with China’s excellent traditional culture, producing a Sinicized and modernized Marxism, and putting forward policies and guidelines that conform to China’s historical and cultural realities. From the revolutionary period to the construction period, the CPC has greatly mobilized the masses, greatly united the people of all classes and strata, wholeheartedly worked for the welfare of the people, rather than for the welfare of a particular interest group, and won the people’s hearts. The CPC is the ruling party, and the eight democratic parties are participating parties. The relationship between the ruling party and the participating parties is not one of ruling and opposition, nor one of different interest groups, but a cooperative relationship that jointly advances socialism with Chinese characteristics forward. The concept of the people as the foundation, that is, the people are the foundation of the state, is an important idea in China’s excellent traditional culture. Through the transformation of Marxism, we have stood higher and understood that the people are the masters who drive history forward. The purpose of the CPC is to serve the people, and the people are willing to follow the CPC. Our revolution relied on the people to achieve victory, and socialism with Chinese characteristics has also relied on the people to achieve great success. The essence of socialism with Chinese characteristics is the leadership of the CPC. The CPC has won the people’s hearts and is also the core force that gathers the people’s hearts.

为什么民国时期的议会制度、政党政治不能成功？因为它引进西方的三权分立制度，造成不同利益集团的政党政治的对立，国家、社会分裂，不符合中国历史和文化传统，脱离了人民。为什么新中国的人民代表大会制度、政治协商制度、民族区域自治制度、社会主义市场经济制度，能够在中国共产党的领导下获得极大的成功？因为这个制度保障了中国共产党的全面领导，因为中国共产党把马克思主义原理与中国具体实际相结合，与中国优秀传统文化相结合，产生了中国化、时代化的马克思主义，提出了符合中国历史文化实际的政策方针，从革命时期到建设时期，中国共产党极大地动员了人民群众，极大地团结了各阶级阶层人民，全心全意为人民谋福利，而不是为某一利益集团谋福利，赢得了民心。中国共产党是执政党，八个民主党派是参政党，执政党和参政党不是朝野关系，不是不同利益集团关系，而是共同推进中国特色社会主义向前迈进的协力关系。民本观念即民为邦本是中国优秀传统文化中的重要思想，经过马克思主义的转化，我们站得更高，懂得了人民是推动历史前进的主人，共产党的宗旨就是为人民服务，人民愿意跟着共产党走。我们的革命依靠人民取得了胜利，中国特色社会主义也是依靠人民取得了伟大的成功。中国特色社会主义的本质是中国共产党领导。中国共产党赢得了民心，也是聚集民心的核心力量。

A Refutation of Foreign Claims That Chinese History and Culture Were Interrupted

对国外有关中国历史文化中断的驳议

General Secretary Xi Jinping has pointed out, “Chinese civilisation has outstanding continuity. It is the only great civilisation in the world that has continued uninterrupted and developed in the form of a state to this day.” “The continuity of Chinese civilisation fundamentally determines that the Chinese nation must take its own path. If we do not understand China from the perspective of its long-standing historical continuity, it is impossible to understand ancient China, impossible to understand modern China, and even more impossible to understand future China.” [22]22 The "Cave Dialogue" (窑洞对) refers to a famous exchange in 1945 between Mao Zedong and the democratic figure Huang Yanpei in Yan'an, where Huang raised the question of how to break the historical cycle of a regime rising and then falling into decay, and Mao responded that the people's supervision of the government was the key. On the question of the continuity of Chinese history, there has been discussion in foreign academic circles. Some scholars believe that the question of rupture and continuity in China around 1949 is a traditional topic in Western academia. Professor William C. Kirby of Harvard University raised the issue of the continuity of Chinese history in a work discussing German history. In 1990, Professor Kirby published an article arguing from the perspective of industry and national economic planning that in this field neither the mainland nor Taiwan experienced a sharp rupture around 1949. Japanese academic circles have also paid close attention; Professors Yamada Tatsuo, Kokubun Ryosei, and Kubo Toru have all published articles and engaged in discussion, and Chinese academic circles have also responded. In this discussion, some opinions hold that Chinese history around 1949 was ruptured and that no continuity exists. The probable reason is that after the founding of the People’s Republic of China in 1949, the Communist Party of China became the ruling party, and China’s social nature, social system, and

习近平总书记指出，“中华文明具有突出的连续性。中华文明是世界上唯一绵延不断且以国家形态发展至今的伟大文明。”“中华文明的连续性，从根本上决定了中华民族必然走自己的路。如果不从源远流长的历史连续性来认识中国，就不可能理解古代中国，也不可能理解现代中国，更不可能理解未来中国。”关于中国历史连续性问题，国外学术界有过讨论。有学者认为，关于中国1949年的断裂与连续是西方学界一个传统的议题。哈佛大学柯伟林教授在一本讨论德国历史的著作中提出过中国历史连续性问题。1990年柯伟林发表文章，从工业及国民经济规划的角度，认为在这一领域，大陆和台湾在1949年前后都没有发生急剧的断裂。日本学术界也很关注，山田辰雄、国分良程、久保亨教授等都发表过文章，展开过讨论，中国学术界也有反映。在这个讨论中，一些意见认为，1949年前后的中国历史中断了，不存在连续性了。大概是因为，1949年新中国成立后，中国共产党成为执政党，中国的社会性质、社会制度等等与1949年前的中国完全不同，从中找不到历史的连续性。这种意见只是皮相之见，不了解中国的历史，不了解中国历史背后的文化支撑，是看不到中国历史的本质的。创新与改革是始终围绕中国历史进行的，中国历史、中华文明从来不是一成不变的。近现代中国的历史也是一样。

Chinese history, from the entry of primitive society into the origins of civilization, through slave society, feudal society, and semi-colonial and semi-feudal society, to socialist society, has seen constant changes in the nature of Chinese society and its social system. The nature of society and the social system during the Xia, Shang, and Zhou dynasties differed from those of the Qin and Han dynasties. Chinese feudal society was stable over the long term and lasted for a very long time, but specific social systems, such as the political system, the land system, and the form of state organization, were not entirely identical across successive dynasties. The Republic of China, established after the Xinhai Revolution, had a social system different from that of the Qing dynasty and earlier periods. That the nature of society, the nature of the state, the social system, and the land system after the founding of the People's Republic of China differ from those of all previous dynasties is nothing to be surprised at; this is the normal development of Chinese history, reflecting the outstanding innovative character and historical continuity of Chinese history and culture.

中国历史，从原始社会进入文明起源，历经奴隶社会、封建社会、半殖民地半封建社会，到社会主义社会，中国社会性质和社会制度是不断变化的。夏商周时期的社会性质与社会制度与秦汉时期是不同的。中国封建社会长期稳定，经历的时间很长，具体的社会制度如政治制度、土地制度、国家的组成方式，历朝也不尽完全相同。辛亥革命后建立的中华民国，它的社会制度与清朝以前也不同。中华人民共和国成立以后的社会性质、国家性质、社会制度、土地制度与历代不同，不需要大惊小怪，这是中国历史的正常发展，反映了中国历史文化的突出的创新性与历史连续性。

The transition from feudal society to semi-colonial and semi-feudal society, and then to a socialist society with Chinese characteristics, represents a great innovation in Chinese history and culture, not a rupture in Chinese history and culture. This institutional innovation is embedded within the continuity of Chinese history and culture. When we examine the continuity of Chinese history and culture, we must look at whether the great unity of the state has been maintained, whether the system of centralized government has been maintained, whether interaction, exchange, and integration among all ethnic groups have been maintained, whether ideological consistency has been maintained, whether social development and progress have been promoted, and whether the well-being of the people has been enhanced and the people are satisfied. Throughout successive dynasties, those that performed well or relatively well generally managed to endure for several hundred years; those that performed poorly might have had a shorter span of fortune. The cultural factors behind this lie in whether ideas such as the world is for all, the Great Harmony, peace and harmony among all nations, the people as the foundation of the state, enriching the people and enhancing their livelihood, balancing righteousness and benefit, and ceaseless self-improvement were inherited; whether the proposition of creating lasting peace for all generations was passed down; and whether the concept of being the first to worry about the world's troubles and the last to enjoy its pleasures was innovatively developed. During the New Democratic Revolution, the Communist Party of China highly affirmed the contributions of Chinese history and culture to humanity, highly affirmed the continuity of Chinese history and culture, consistently adhered to cultural confidence, and, on the premise of cultural confidence, made unremitting efforts to create a modern Chinese civilization.

从封建社会到半殖民地半封建社会，到中国特色社会主义社会，是中国历史和文化的极大的创新，不是中国历史和文化的断裂。这种制度创新寓于中国历史文化的连续性之中。我们看中国历史文化的连续性，要看是否保持了国家大一统局面，是否保持了中央集权制度，是否保持了各民族交往交流交融，是否保持了意识形态一致性，是否推动了社会发展进步，看是否提高了人民的福祉、人民群众是否满意。历代王朝，凡是做得好和比较好的，大都可以维持数百年，做得不好的，可能气运短些。背后的文化因素，就要看天下为公、天下大同、协和万邦、民为邦本、富民厚生、义利兼顾、自强不息等思想是否继承了，为万世开太平的主张是否传承了，先天下之忧而忧、后天下之乐而乐的理念是否创新发展了。中国共产党在新民主主义革命中就高度肯定了中国历史文化对人类的贡献，高度肯定了中国历史文化的连续性，始终坚守了文化自信，在文化自信的前提下，为创造中国现代文明作出了始终不渝的努力。

The people-oriented thought in Chinese civilization is valuable, but it primarily served feudal society. To inherit this thought today, we must make a creative transformation in accordance with Marxism and historical materialism. The people-oriented principle we affirm takes the people as the subject and the masters advancing history. As long as the people are truly treated as masters, the issue of "the water can carry the boat or capsize it" does not arise. [22]22 The "Cave Dialogue" (窑洞对) refers to a famous exchange in 1945 between Mao Zedong and the democratic figure Huang Yanpei in Yan'an, where Huang raised the question of how to break the historical cycle of a regime rising and then falling into decay, and Mao responded that the people's supervision of the government was the key. Mao Zedong's "Cave Dialogue" in Yan'an, which proposed that only when the people supervise the government can the historical cycle of rise and fall be broken, was also based on the people as the subject. General Secretary Xi Jinping has elevated the Party's historical experience of "self-revolution" to the height of the second answer for our Party to break free from the historical cycle of order and chaos, prosperity and decline, which is also an expression of trusting the people and relying on the people. Rely on the people to propel history forward; the people gain improvements in their lives and enhancements in their cultural quality from the advance of history; the people have the right to speak on deciding the nation's future; the people truly become the masters of history. As soon as New China was founded, our country was called the People's Republic, our state system was the people's democratic dictatorship, bourgeois democracy had given way to people's democracy, so our fundamental political system is called the system of people's congresses, our Constitution stipulates that all power in the People's Republic of China belongs to the people, our government is called the people's government, and the currency we circulate is called the renminbi. At the southern gate of Zhongnanhai, there are five golden characters shining brightly: Serve the People, which expresses the purpose of the Party and the state. A Party and a government like this truly represent the people. Looking back over five thousand years and across the four continents of Asia, Europe, Africa, and the Americas, which country places the people in such a lofty position? It is we today who have truly inherited and developed the people-oriented thought.

中华文明中的民本思想是可贵的，但主要是为封建社会服务。我们今天要继承这一思想，就要按照马克思主义，按照唯物史观作出创造性转化。我们确认的民本，是人民为主体，人民是历史前进的主人。只要把人民真正当成主人，就不存在“载舟覆舟”问题。毛泽东在延安的“窑洞对”，提出人民监督政府，才能跳出历史周期率，也是立足于人民主体。习近平总书记将党的“自我革命”历史经验上升到我党跳出治乱兴衰历史周期率第二个答案的高度，也是相信人民、依靠人民的表现。依靠人民推动历史前进，人民从历史前进中获得生活改善，获得文化素质的提升，人民有决定国家前途的话语权，人民真正成为历史的主人。新中国一成立，我们的国家就叫人民共和国，我们的国体就是人民民主专政，资产阶级的民主主义已经让位于人民民主主义，所以我们的根本政治制度叫人民代表大会制度，我们的《宪法》规定了中华人民共和国的一切权力属于人民，我们的政府叫人民政府，我们流通的钞票叫人民币。中南海的南大门那里有金晃晃的五个大字：为人民服务，表明了党和国家的宗旨，这样的党，这样的政府，才是代表人民的。纵观上下五千年，横看亚欧非美四大洲，有哪一个国家是把人民放在这样崇高的地位呢。我们今天才是真正继承和发展了民本思想。

Viewed over several thousand years of history, the Chinese nation indeed possesses an enterprising spirit of upholding what is right without being rigidly conservative, and respecting antiquity without restoring the old. This spirit determines the fearless character of the Chinese nation, which is unafraid of new challenges and courageous in accepting new things. Integrating this character into the spiritual lineage of the Communist Party of China, into the "Two Integrations," and into the bloodline of the people will make it possible to create new history, create new culture, create a new cultural form of Chinese-path modernization, and create a new form of human civilization.

从几千年历史看，中华民族的确是具有守正不守旧、尊古不复古的进取精神，这种精神决定了中华民族不惧新挑战、勇于接受新事物的无畏品格。把这种品格融入到中国共产党的精神谱系中，融入到“两个结合”中，融入到人民的血脉中，就能创造新的历史，创造新的文化，创造中国式现代化的文化新形态，创造人类文明新形态。

(The author is a member of the Academic Division of the Chinese Academy of Social Sciences and a researcher at the Institute of Modern History, Chinese Academy of Social Sciences)

（作者为中国社会科学院学部委员、中国社会科学院近代史研究所研究员）

Online editor: Tongxin

网络编辑：同心