Mao Zedong and the Development of Philosophy and Social Sciences in China

General Secretary Xi Jinping points out: “When Marxism entered China, it not only triggered a profound transformation of Chinese civilization but also underwent a process of gradual Sinicization.” “Contemporary Chinese philosophy and social sciences began with the entry of Marxism into China and have gradually developed under the guidance of Marxism.” Chinese Marxist philosophy and social sciences are an important component of the development of the Party’s and the state’s undertakings, and a significant force driving historical development and social progress in China and the world. In the New Era, accelerating the construction of philosophy and social sciences with Chinese characteristics cannot be separated from the scientific guidance of the theoretical achievements of adapting Marxism to the Chinese context and the needs of the times since the founding of the Communist Party of China, nor from the foundation, initiation, and development of China’s Marxist philosophy and social sciences. The Chinese Communists, with Comrade Mao Zedong as their chief representative, established Mao Zedong Thought, achieving the first historic leap in adapting Marxism to the Chinese context, and led the people in advancing the cause of the Chinese revolution and construction. In the historical process of adapting Marxism to the Chinese context and the needs of the times, Mao Zedong explored and studied the laws and characteristics of the development of Marxist philosophy and social sciences, creatively proposed and established a series of guiding principles, policies, and measures, promoted the development of Chinese Marxist philosophy and social sciences in multiple aspects and fields, and provided a profound historical foundation, rich theoretical basis, and essential principles for accelerating the construction of philosophy and social sciences with Chinese characteristics, accumulating valuable historical experience, and possessing important theoretical value and far-reaching historical significance.

习近平总书记指出：“马克思主义进入中国，既引发了中华文明深刻变革，也走过了一个逐步中国化的过程。”“当代中国哲学社会科学是以马克思主义进入我国为起点的，是在马克思主义指导下逐步发展起来的。”中国马克思主义哲学社会科学是党和国家事业发展的重要组成部分，是推动中国和世界历史发展与社会进步的重要力量。新时代加快构建中国特色哲学社会科学，离不开中国共产党成立以来马克思主义中国化时代化理论成果的科学指引，离不开中国马克思主义哲学社会科学事业的奠基、开创和发展。以毛泽东同志为主要代表的中国共产党人创立毛泽东思想，实现马克思主义中国化的第一次历史性飞跃，领导人民推动中国革命和建设事业发展。毛泽东在马克思主义中国化时代化的历史发展进程中探索研究马克思主义哲学社会科学事业发展的规律与特点，创造性提出并确立一系列指导方针、政策和措施，多方面多领域推动中国马克思主义哲学社会科学事业发展，为加快构建中国特色哲学社会科学提供了深厚历史底蕴、丰富学理基础和本质原则，积累了宝贵历史经验，具有重要理论价值和深远历史意义。

I. Advancing the Adaptation of Marxism to the Chinese Context and the Needs of the Times, Opening the Correct Development Path for Chinese Philosophy and Social Sciences

一、推进马克思主义中国化时代化，开辟中国哲学社会科学正确发展道路

Marxism is the fundamental guiding ideology for building the Party and the country, and for rejuvenating the Party and the country. Mao Zedong accepted and disseminated Marxism during the founding of the Party, upheld and developed Marxism in the process of the new-democratic revolution, the socialist revolution, and socialist construction, and advanced the adaptation of Marxism to the Chinese context and the needs of the times. Mao Zedong adhered to and applied Marxist historical materialism, deeply understood and studied China and world issues, explored and opened up the Chinese revolutionary path and the path of socialist revolution and construction, and from this creatively conducted research in philosophy and social sciences, making important historical contributions to the foundation, initiation, and development of China’s Marxist philosophy and social sciences.

马克思主义是我们立党立国、兴党兴国的根本指导思想。毛泽东在党的创建中接受和传播马克思主义，在新民主主义革命、社会主义革命和建设进程中坚持和发展马克思主义，推进马克思主义中国化时代化。毛泽东坚持和运用马克思主义唯物史观，深刻认识和研究中国与世界问题，探索和开辟中国革命道路、社会主义革命和建设道路，从中创造性地开展哲学社会科学研究，为中国马克思主义哲学社会科学事业的奠基、开创和发展作出了重要历史性贡献。

In the process of establishing the scientific theoretical system of Mao Zedong Thought, Mao Zedong wrote and published a series of research results, which enriched and developed Marxism with original theories, guided the victory of the Chinese revolution and the development of national construction, and profoundly contained the basic standpoints, viewpoints, and methods for the development of China’s Marxist philosophy and social sciences. Regarding the new-democratic revolution, Mao Zedong “proceeded from China’s historical and social conditions, deeply studied the characteristics and laws of the Chinese revolution,” and his theoretical achievements are concentrated in major works such as *Analysis of the Classes in Chinese Society*, *Report on an Investigation of the Peasant Movement in Hunan*, *A Single Spark Can Start a Prairie Fire*, *Introducing The Communist*, *On New Democracy*, and *On Coalition Government*. These works profoundly elucidate “the basic basis for why the Communist Party of China could become the leading core of the entire nation and create a path of encircling the cities from the countryside and finally seizing national victory,” thereby establishing the theory of the new-democratic revolution. Regarding the socialist revolution and socialist construction, Mao Zedong pointed out that under the socialist system, the fundamental interests of the people are consistent, but various contradictions still exist within the people. He emphasized the need to proceed from the actual situation that China is a large agricultural country, correctly handle the relationship between heavy industry and light industry and agriculture, and find a path of Chinese industrialization suited to China’s national conditions. The theoretical achievements in this area are concentrated in major works such as *On the People’s Democratic Dictatorship*, *On the Ten Major Relationships*, and *On the Correct Handling of Contradictions Among the People*. These works enrich and deepen the theory of the people’s democratic dictatorship, summarize the historical experience of the socialist revolution and construction, emphasize that socialist society is a very long historical stage, and propose the task of exploring a path of socialist construction suited to China’s national conditions. Regarding the building of the revolutionary army and military strategy, Mao Zedong summarized the experience of China’s long revolutionary war, systematically put forward the ideas of building a people’s army and waging a people’s war, and established the important guiding ideology of strengthening national defense, building a modern revolutionary armed force, and developing modern defense science and technology. Regarding ideological, political, and cultural work, Mao Zedong pointed out that “a given culture (as an ideological form) is a reflection of the given politics and economy of a given society, and in turn exerts a great influence and effect upon that given politics and economy; while the economy is the foundation, politics is the concentrated expression of the economy,” emphasizing that “the question of ‘for whom?’ is a fundamental question, a question of principle.” Regarding Party building, especially building the Party ideologically, Mao Zedong pointed out that the style of integrating theory with practice, maintaining close ties with the masses, and practicing criticism and self-criticism are the distinctive signs distinguishing the Communist Party of China from any other political party. The Party’s first, second, and third historical resolutions [1]1 The Party’s first, second, and third historical resolutions refer to the “Resolution on Certain Historical Questions” (1945), the “Resolution on Certain Historical Questions Since the Founding of the People’s Republic of China” (1981), and the “Resolution on the Major Achievements and Historical Experience of the Party’s Centenary Struggle” (2021), respectively. These documents provide official assessments of Mao Zedong’s role and the history of the CPC. correctly evaluate Comrade Mao Zedong’s historical status, comprehensively and systematically study, interpret, and summarize the scientific theoretical system of Mao Zedong Thought, and scientifically reveal the living soul of Mao Zedong Thought, namely seeking truth from facts, the mass line, and independence and self-reliance. These are the standpoints, viewpoints, and methods that run through all components of Mao Zedong Thought, advancing the adaptation of Marxism to the Chinese context and the needs of the times, guiding the development of the Chinese revolution and the construction of New China. Their ideological and theoretical achievements are theoretical generalizations Mao Zedong made, based on the basic principles of Marxism, of the practical experience of the Party leading the Chinese people in revolution and construction. They profoundly elucidate the historical logic, political logic, theoretical logic, practical logic, and the worldview and methodology contained therein of the Chinese revolution and construction. At the same time, they are also the theoretical cognitive achievements formed by Mao Zedong combining history with reality, theory with practice, and the international with the domestic, treating philosophy and social sciences as important tools for people to understand and transform the world, thereby guiding and promoting the development of China’s Marxist philosophy and social sciences.

在创立毛泽东思想的科学理论体系过程中，毛泽东撰写发表了一系列研究成果，以独创性理论丰富发展了马克思主义，指导中国革命胜利和国家建设发展，深刻蕴含着中国马克思主义哲学社会科学事业发展的基本立场、观点和方法。关于新民主主义革命，毛泽东“从中国的历史状况和社会状况出发，深刻研究中国革命的特点和中国革命的规律”，其理论成果集中体现在《中国社会各阶级的分析》《湖南农民运动考察报告》《星星之火，可以燎原》《〈共产党人〉发刊词》《新民主主义论》《论联合政府》等主要著作中，深刻阐明“中国共产党所以能成为全民族的领导核心，并且创造出一条以农村包围城市，最后夺取全国胜利的道路的基本依据”，创立了新民主主义革命理论。关于社会主义革命和社会主义建设，毛泽东指出，在社会主义制度下人民的根本利益是一致的，但人民内部还存在着各种矛盾，强调要从中国是大农业国的实际情况出发，正确处理重工业同农业、轻工业的关系，走出一条适合我国国情的中国工业化道路。这方面的理论成果集中体现在《论人民民主专政》《论十大关系》《关于正确处理人民内部矛盾的问题》等主要著作中，丰富和深化人民民主专政理论，总结社会主义革命和建设的历史经验，强调社会主义社会是一个很长的历史阶段，提出了探索适合我国国情的社会主义建设道路的任务。关于革命军队的建设和军事战略，毛泽东总结中国长期革命战争的经验，系统地提出了建设人民军队的思想、人民战争的思想，确立必须加强国防、建设现代化革命武装力量和发展现代化国防科技的重要指导思想。关于思想政治和文化工作，毛泽东指出，“一定的文化（当作观念形态的文化）是一定社会的政治和经济的反映，又给予伟大影响和作用于一定社会的政治和经济；而经济是基础，政治则是经济的集中的表现”，强调“为什么人的问题，是一个根本的问题，原则的问题”。关于党的建设，特别是关于从思想上建设党，毛泽东指出，理论联系实践、密切联系群众和批评与自我批评的作风，是中国共产党区别于其他任何政党的显著标志。党的第一、第二和第三个历史决议正确评价毛泽东同志的历史地位，对毛泽东思想的科学理论体系进行了全面、系统的研究阐释和总结概括，科学揭示毛泽东思想的活的灵魂，即实事求是、群众路线、独立自主。这是贯穿于毛泽东思想各个组成部分的立场、观点和方法，推进了马克思主义中国化时代化，指导中国革命和新中国建设事业的发展，其思想理论成果是毛泽东根据马克思主义基本原理，对党领导中国人民进行革命和建设的实践经验所作的理论概括，深刻阐明了中国革命和建设的历史逻辑、政治逻辑、理论逻辑、实践逻辑及其蕴含的世界观和方法论，同时也是毛泽东把历史与现实、理论与实践、国际与国内相结合，把哲学社会科学作为人们认识世界、改造世界的重要工具而形成的理论认识成果，引导和推动了中国马克思主义哲学社会科学事业发展。

Mao Zedong placed great emphasis on the study and research of philosophy and social sciences, pointing out that this is of great significance to the cause of the Party and the people. When discussing the task of liberating philosophy, Mao Zedong pointed out: “Let philosophy be liberated from the classrooms and books of philosophers and become a sharp weapon in the hands of the masses.” [2]2 Mao Zedong, “Talk on Questions of Philosophy” (1964), in *Selected Works of Mao Zedong*, vol. 8, p. 449. This quote is widely cited in Chinese Marxist discourse to emphasize the practical, mass-oriented character of philosophy. Marxist theory is a scientific truth that has been tested through practice. Before the emergence of Marxism, philosophy and social sciences, despite their numerous forms and schools, could not guide people to scientifically and correctly understand and transform the world due to historical, social, and class limitations; it was only after the emergence of Marxism that they truly became a scientific truth for people to understand and transform the world. Regarding Marxism as a scientific theory, Mao Zedong pointed out in his “Dialectical Materialism (Lecture Outline)”: “Marxist philosophy—dialectical materialism—inherits the scientific legacy of past culture, while at the same time giving this legacy a revolutionary transformation, forming a philosophical science that is the most correct, most revolutionary, and most complete, never before seen in history.” [3]3 Mao Zedong, “Dialectical Materialism (Lecture Outline)” (1937), in *Mao Zedong Collected Works*, vol. 2, p. 311. This lecture outline was used for teaching at the Anti-Japanese Military and Political University in Yan’an. He also pointed out in “On Practice”: “Marxist philosophy holds that the most important problem does not lie in understanding the laws of the objective world and thus being able to explain it, but in applying the knowledge of these objective laws actively to transform the world.” [4]4 Mao Zedong, “On Practice” (July 1937), in *Selected Works of Mao Zedong*, vol. 1, p. 296. This essay is a foundational text of Maoist epistemology, emphasizing practice as the criterion of truth. Mao Zedong pointed out at the Seventh National Congress of the CPC: “The revolution demands that we be able to explain China’s revolutionary movement, explain all its aspects, explain its internal connections, including military, political, cultural, and economic affairs, all the facets of the entire revolutionary work and their internal connections, and sum up experience, raise it to a higher level, and make it systematic and orderly.” [5]5 Mao Zedong, “Report to the Seventh National Congress of the Communist Party of China” (April 1945), in *Selected Works of Mao Zedong*, vol. 3, p. 315. The Seventh Congress (1945) formally established Mao Zedong Thought as the guiding ideology of the CPC. In addition, Mao Zedong also attached great importance to applying the basic positions, viewpoints, and methods of Marxism to summarize the historical and practical experience of the development of the Party and the state’s cause, writing a series of important works on philosophy, politics, military affairs, and literary theory. Mao Zedong’s philosophical thought, his theory of Party building, his ideas on what socialism is and how to build it, as well as his political thought, economic thought, cultural thought, social thought, and his discussions on history as manifested in the governance of the country, extensively influenced and even directly promoted and guided the construction and development of basic and applied disciplines in Chinese Marxist philosophy, political economy, scientific socialism, as well as Party history and Party building theory, political science, sociology, law, historiography, journalism, and literature. Mao Zedong pointed out in “The Bankruptcy of the Idealist Conception of History”: “The reason why Marxism-Leninism has produced such a great effect when it came to China is that China’s social conditions had a need for it, that it became connected with the practice of the Chinese people’s revolution, and that it was grasped by the Chinese people,” [6]6 Mao Zedong, “The Bankruptcy of the Idealist Conception of History” (September 1949), in *Selected Works of Mao Zedong*, vol. 4, p. 1514. This essay was written to refute the view that Western ideas, not Marxism, saved China. and “Since the Chinese learned Marxism-Leninism, the Chinese have spiritually moved from passivity to initiative.” [7]7 Ibid. In its creation and development, Chinese Marxist philosophy and social sciences have adhered to and developed Marxism, respected the laws of development of philosophy and social sciences, and combined the development of philosophy and social sciences with exploring and researching Chinese and world issues, promoting and cultivating the Chinese national spirit, driving social progress, and promoting the all-round development of people. As Mao Zedong consistently advocated, “Take the study of China’s practical revolutionary problems as the center, take the basic principles of Marxism-Leninism as the guide, and abolish the method of studying Marxism-Leninism in isolation and statically.” [8]8 Mao Zedong, “Reform Our Study” (May 1941), in *Selected Works of Mao Zedong*, vol. 3, p. 802. This speech criticized dogmatic study of Marxism and called for integrating theory with Chinese practice. These theories and practices pointed the way forward and opened up a path of development for constructing a philosophy and social sciences system with Chinese characteristics.

毛泽东高度重视学习和研究哲学社会科学，指出这对于党和人民的事业具有重大意义。在论述哲学解放的任务时，毛泽东指出：“让哲学从哲学家的课堂上和书本里解放出来，变为群众手里的尖锐武器。”马克思主义理论是经过实践检验的科学真理。哲学社会科学在马克思主义产生之前，尽管存在众多的形式和流派，但是由于历史的、社会的和阶级的局限性，它们都不可能指导人们科学地正确地认识世界和改造世界；只有在马克思主义产生之后，才真正成为人们认识世界、改造世界的科学真理。关于马克思主义是科学理论，毛泽东在《辩证法唯物论（讲授提纲）》中指出：“马克思主义的哲学——辩证法唯物论，继承了过去文化之科学的遗产，同时又给此种遗产以革命的改造，形成了一种历史上从来没有过的、最正确最革命最完备的、哲理的科学。”他还在《实践论》中指出：“马克思主义的哲学认为十分重要的问题，不在于懂得了客观世界的规律性，因而能够解释世界，而在于拿了这种对于客观规律性的认识去能动地改造世界。”毛泽东在党的七大上指出：“革命要求我们能说明中国的革命运动，说明这个运动的各个方面，说明它的内部联系，包括军事、政治、文化、经济，整个革命工作的各个侧面及其内部联系，并总结经验，把它提高起来，使之条理化、系统化。”此外，毛泽东还十分重视运用马克思主义的基本立场、观点和方法总结党和国家事业发展的历史和实践经验，撰写了一系列关于哲学、政治、军事以及文艺理论等方面的重要著作。毛泽东的哲学思想、建党学说、关于什么是社会主义和怎样建设社会主义的思想，以及表现在治国理政上的政治思想、经济思想、文化思想、社会思想和对历史学的论述等，广泛影响甚至直接推动和引领了中国马克思主义哲学、政治经济学、科学社会主义，以及党史党建学说、政治学、社会学、法学、史学、新闻学和文学等基础与应用学科的建设和发展。毛泽东在《唯心历史观的破产》中指出，“马克思列宁主义来到中国之所以发生这样大的作用，是因为中国的社会条件有了这种需要，是因为同中国人民革命的实践发生了联系，是因为被中国人民所掌握了”，“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”。中国马克思主义哲学社会科学在创立和发展中，坚持和发展马克思主义，尊重哲学社会科学发展规律，把发展哲学社会科学同探索研究中国和世界问题、弘扬和培育中华民族精神、推动社会发展进步和促进人的全面发展结合起来。正如毛泽东一贯倡导的，“以研究中国革命实际问题为中心，以马克思列宁主义基本原则为指导的方针，废除静止地孤立地研究马克思列宁主义的方法”。这些理论与实践，为构建中国特色哲学社会科学指明了前进方向、开辟了发展道路。

II. Proposing “Weed Through the Old to Bring Forth the New” and “Make the Past Serve the Present,” Pointing Out the Direction for the Development of Chinese Marxist Philosophy and Social Sciences

二、提出“推陈出新”“古为今用”，指明中国马克思主义哲学社会科学事业发展方向

Chinese civilization has a long and continuous history, and its cultural classics are vast and numerous. In the process of China’s modernization, how to correctly treat traditional culture and traditional scholarship, and to inherit and develop Chinese philosophy and social sciences, has always been a major issue. Mao Zedong proposed to “weed through the old to bring forth the new” and “make the past serve the present.” [9]9 “Weed through the old to bring forth the new” (推陈出新) and “make the past serve the present” (古为今用) are paired slogans Mao used to guide cultural policy, first articulated in the 1940s and later formalized in the 1960s. The so-called “weed through the old to bring forth the new” and “make the past serve the present” means to base oneself on the contemporary era, to discard those things that are unsuitable for today, to sort out and refine traditional culture and traditional scholarship, and to actively create new content and forms, endowing them with new vitality. More importantly, on the basis of inheritance, new creations should be made in combination with the conditions of the new era. Only in the dialectical unity of both inheritance and development, both sublation and innovation, can Chinese Marxist philosophy and social sciences continuously advance and possess immense vitality. The “weed through the old to bring forth the new” proposed by Mao Zedong provided an important method for adhering to the root vein of fine traditional Chinese culture and the soul vein of Marxism, guiding and promoting the development of Chinese Marxist philosophy and social sciences.

中华文明源远流长，文化典籍浩如烟海。在中国现代化进程中，如何正确对待传统文化、传统学术，传承发展中国哲学社会科学，始终是一个大问题。毛泽东提出要“推陈出新”“古为今用”。所谓“推陈出新”“古为今用”，就是要立足于当代，既要抛弃那些不适于今天的东西，又要对传统文化和传统学术进行清理和提炼，并积极创造新的内容和形式，赋予其新的生命力。更重要的是，在继承的基础上，结合新的时代条件进行新的创造。只有在既继承又发展、既扬弃又创新的辩证统一运动中，中国马克思主义哲学社会科学才能不断前进，才会有巨大的生命力。毛泽东提出的“推陈出新”，为坚守中华优秀传统文化根脉和马克思主义魂脉，指导、推动中国马克思主义哲学社会科学事业发展提供了重要方法。

From the very beginning of the Party’s founding, the Chinese Communists, with Comrade Mao Zedong as their chief representative, recognized the need to use scientific thought and methods (i.e., Marxist thought and methods) to study social problems and to construct a proletarian social science to encourage and promote the Chinese revolution. After the outbreak of the full-scale War of Resistance Against Japan, the question of where China was heading was sharply placed before every Chinese person. This inevitably involved the issue of how to correctly treat and develop traditional culture and traditional scholarship. Mao Zedong clearly pointed out at the Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC in 1938: “To sinicize Marxism, to make it manifest in every aspect with the necessary Chinese characteristics, that is, to apply it according to China’s characteristics, has become a problem that the entire Party urgently needs to understand and solve.” [10]10 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938), in *Selected Works of Mao Zedong*, vol. 2, p. 534. The Sixth Plenary Session (1938) affirmed the line of the united front and the sinicization of Marxism. This “Chinese characteristics” originates from the root vein of fine traditional Chinese culture and conforms to China’s concrete realities. He called on the entire Party to summarize and inherit traditional culture: “To study our historical heritage and to give it a critical summary using Marxist methods is another task for our study. Our nation has a history of several thousand years, has its own characteristics, and has many precious treasures… Today’s China is a development of historical China; we are Marxist historicists, and we should not cut off history. From Confucius to Sun Yat-sen, we should give a summary and inherit this precious legacy.” [11]11 Ibid., p. 535. In order to systematize the rich experience of the Chinese revolution and clarify the Party’s theory and program, Mao Zedong further pointed out the practical connotation of “weeding through the old to bring forth the new” in “On New Democracy.” He emphasized: “In China’s long feudal society, a splendid ancient culture was created. To clear up the process of development of ancient culture, to discard its feudal dross and absorb its democratic essence, is a necessary condition for developing a new national culture and enhancing national self-confidence; but we must never absorb it uncritically and indiscriminately. We must distinguish all the decadent things of the ancient feudal ruling class from the excellent ancient popular culture, that is, the culture that is somewhat democratic and revolutionary,” and respect for Chinese history and traditional culture “is to give history a certain scientific status, to respect the dialectical development of history, and not to praise the past at the expense of the present, nor to praise any feudal poison.” [12]12 Mao Zedong, “On New Democracy” (January 1940), in *Selected Works of Mao Zedong*, vol. 2, p. 707-708. This work outlined the CPC’s cultural and political program for a new democratic revolution. To further inherit fine traditional Chinese culture, in early 1942, the Yan’an Pingju Research Institute, a group for the study and performance of Peking opera, was established in Yan’an. In October, Mao Zedong inscribed for the Yan’an Pingju Research Institute the words “Weed Through the Old to Bring Forth the New.” [13]13 The Yan’an Pingju Research Institute (延安平剧研究院) was established in 1942 to reform Peking opera (then called “pingju”) for revolutionary purposes. Mao’s inscription “Weed Through the Old to Bring Forth the New” became a guiding principle for cultural work. This not only provided a guideline for inheriting fine traditional Chinese culture but also pointed out the way for developing Marxist philosophy and social sciences.

以毛泽东同志为主要代表的中国共产党人从党成立之初就认识到，要用科学的思想与方法（即马克思主义的思想与方法）来研究社会问题以及构建无产阶级社会科学来鼓动和促进中国革命。全民族抗日战争爆发后，中国向何处去的问题，尖锐地摆在每一个中国人面前。这就无可回避地涉及如何正确对待和发展传统文化、传统学术的问题。毛泽东在1938年党的扩大的六届六中全会上明确指出：“使马克思主义在中国具体化，使之在其每一表现中带着必须有的中国的特性，即是说，按照中国的特点去应用它，成为全党亟待了解并亟须解决的问题。”这种“中国的特点”就是源于中华优秀传统文化的根脉，契合中国具体实际。他号召全党要总结和继承传统文化，“学习我们的历史遗产，用马克思主义的方法给以批判的总结，是我们学习的另一任务。我们这个民族有数千年的历史，有它的特点，有它的许多珍贵品……今天的中国是历史的中国的一个发展；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，承继这一份珍贵的遗产”。为了将丰富的中国革命经验系统化，阐明党的理论和纲领，毛泽东在《新民主主义论》中进一步指出了“推陈出新”的实际内涵。他强调：“中国的长期封建社会中，创造了灿烂的古代文化。清理古代文化的发展过程，剔除其封建性的糟粕，吸收其民主性的精华，是发展民族新文化提高民族自信心的必要条件；但是决不能无批判地兼收并蓄。必须将古代封建统治阶级的一切腐朽的东西和古代优秀的人民文化即多少带有民主性和革命性的东西区别开来”，对于中国历史和传统文化的尊重，“是给历史以一定的科学的地位，是尊重历史的辩证法的发展，而不是颂古非今，不是赞扬任何封建的毒素”。为了进一步传承中华优秀传统文化，1942年年初延安成立了京剧研究和演出的团体——延安平剧研究院。10月，毛泽东为延安平剧研究院题词“推陈出新”。这不仅为传承中华优秀传统文化提供了遵循，也为发展马克思主义哲学社会科学指明了出路。

During this period, Mao Zedong frequently discussed issues with some philosophy and social science workers. For example, in January 1939, Mao Zedong replied to He Ganzhi regarding an outline for research on Chinese ethnic history, expressing the hope that He Ganzhi could use Marxist viewpoints and methods to study Chinese ethnic history and clearly explain the fundamental difference between the two lines of national resistance and national capitulation. Clearly, at a time when the War of Resistance was in a stalemate and voices of national defeatism and compromise and capitulation filled some domestic newspapers and periodicals, it was necessary to demonstrate from an academic perspective the justice and necessity of the Chinese nation’s resistance against foreign invasion. Another example: after Fan Wenlan arrived in Yan’an in early 1940, he successively served as director of the History Research Office of the Marxist-Leninist Academy and deputy director of the Yan’an Central Research Institute concurrently as director of its History Research Office, and began work on the study of Chinese classical studies [14]14 Classical studies (经学, jingxue) refers to the traditional Chinese scholarly discipline of studying and interpreting the Confucian classics, which served as the orthodox state ideology for much of imperial Chinese history.. In September, Mao Zedong wrote to Fan Wenlan: “I have read the outline and am extremely pleased. If you can write it out, it will surely be of great benefit, because this is the first time Marxism has been used to settle accounts with classical studies, and because the restorationist reaction of the big landlords and big bourgeoisie is currently very rampant. The primary task of ideological struggle at present is to oppose this reaction. If you continue your historical work, it will surely have a major impact on this struggle.” Under this guidance, Fan Wenlan published the article “The Evolution of the History of Chinese Classical Studies” in *Chinese Culture*, pioneering the use of Marxism to guide historical research and critically inherit and develop traditional Chinese historiography.

这一时期，毛泽东经常与一些哲学社会科学工作者讨论问题。如1939年1月，毛泽东就中国民族史研究大纲给何干之回信，希望何干之能够用马克思主义的观点和方法来研究中国民族史，讲清楚民族抵抗与民族投降两条路线的根本区别。显然，在抗战处于相持阶段、民族失败和妥协投降论调充斥国内一些报刊的情况下，有必要从学术角度来论证中华民族抵抗外敌入侵的正义性和必要性。再如，1940年年初范文澜到达延安后历任马列学院历史研究室主任、延安中央研究院副院长兼历史研究室主任，并着手中国经学研究。9月，毛泽东致信范文澜：“提纲读了，十分高兴，倘能写出来，必有大益，因为用马克思主义清算经学这是头一次，因为目前大地主大资产阶级的复古反动十分猖獗，目前思想斗争的第一任务就是反对这种反动。你的历史学工作继续下去，对这一斗争必有大的影响。”在此指导下，范文澜在《中国文化》上发表了《中国经学史的演变》一文，开创了用马克思主义指导历史学研究、批判性继承发展中国传统史学的先河。

After the founding of New China, Marxist philosophy and social sciences in China truly entered a new epoch, ushering in a period of “unprecedentedly great work in Chinese academic history.” [15]15 “Unprecedentedly great work in Chinese academic history” is a phrase used by Mao Zedong to characterize the scale and significance of the task of building a new, Marxist-oriented academic system after 1949. The process by which Marxist philosophy and social sciences achieved a comprehensive transcendence over “existing” other philosophies and social sciences, moving from spiritual transcendence to comprehensive transcendence, was an even more arduous process of exploration. It was a process of transformation from emphasizing “destruction” in the revolutionary era to emphasizing “construction” in the construction era. In 1951, a debate arose in China over the development of Peking opera; some advocated complete inheritance, others complete abolition. On April 3, the China Academy of Traditional Chinese Opera, with renowned Peking opera performer Mei Lanfang as its president, was established in Beijing. Mao Zedong wrote an inscription in his own hand: “Let a hundred flowers bloom, weed through the old to bring forth the new,” [16]16 “Let a hundred flowers bloom, weed through the old to bring forth the new” (百花齐放，推陈出新) is a slogan Mao Zedong first used in 1951 for traditional Chinese opera reform, later expanded into the broader “Double Hundred” policy for culture and science. advocating that the dross of Peking opera art be discarded, its essence extracted, and inherited. This inscription pointed the way not only for New China’s culture and art but also for the development of its philosophy and social sciences. In October of the same year, Lao She wrote an article on the issue of “weeding through the old to bring forth the new,” stating: “Certain experts who meticulously study ancient literature or ancient art often use the preservation of traditional artistic techniques as a pretext to neglect the construction theory of new art and refuse to learn new techniques. Similarly, some engaged in new literature or new art may also be indifferent to our inherent literary and artistic traditions. This lack of convergence between the two sides causes the movement to weed through the old to bring forth the new to suffer losses.” Under Mao Zedong’s personal guidance and active promotion, in 1955 the Chinese Academy of Sciences established the Department of Philosophy and Social Sciences, successively founding 15 research institutes including those for philosophy, literature, history, economics, law, archaeology, and linguistics. In 1956, the Party and state organized the formulation of a long-term plan for the development of science, including philosophy and social sciences, covering 12 years (1956–1967). In 1958, the State Council Scientific Planning Commission established the Ancient Books Collation and Publication Planning Group to make comprehensive considerations and arrangements for the principles and plans of collating and publishing ancient books. In June of the same year, the Department of Philosophy and Social Sciences of the Chinese Academy of Sciences held its second enlarged standing committee meeting, discussing how to link research with reality and make the past serve the present in disciplines such as history, which are relatively distant from contemporary reality. Participating scholars believed that the farther the object of research is from real life, the more easily the issue of linking with reality is neglected. Linking with reality in the research of these disciplines mainly refers to what viewpoints are used, for what purpose the research is conducted, and how to make the past serve the present. Only by using Marxist-Leninist viewpoints and the viewpoints of the masses to study history can history be correctly understood and made to serve the present.

新中国成立后，中国马克思主义哲学社会科学真正迎来了新纪元，开启了“中国学术史上空前的大工作”的时期。马克思主义哲学社会科学对“已有的”其他哲学社会科学，从精神超越到全面超越是一个更为艰苦的探索过程，是从革命年代注重“破”到建设年代注重“立”的转变过程。1951年，中国国内出现了关于京剧发展问题的争论，有的主张全部继承，有的主张全部取消。4月3日，由著名京剧表演艺术家梅兰芳任院长的中国戏曲研究院在北京成立，毛泽东亲笔题词：“百花齐放，推陈出新”，主张对待京戏艺术要去其糟粕，取其精华，加以继承。这一题词不仅为新中国文化艺术，也为新中国哲学社会科学的发展指明了方向。同年10月，老舍就“推陈出新”问题撰文表示：“某些精研古代文学或古代美术的专家，往往借口保存传统的艺术技巧，而忽视了新艺术的建设理论，也不肯学习新的技巧。同样的，某些从事新文学或新美术的或者也不关心我们固有的文学美术的传统。这样的两不碰头，就教推陈出新的运动受到损失。在毛泽东的亲自指导和积极推动下，1955年中国科学院设立哲学社会科学部，相继成立了哲学、文学、历史、经济、法学、考古、语言等15个研究所。1956年，党和国家组织制定包括哲学社会科学在内的12年（1956年—1967年）科学发展远景规划。1958年，国务院科学规划委员会成立古籍整理出版规划小组，对整理出版古籍的方针和计划作出全盘的考虑和安排。同年6月，中国科学院哲学社会科学部召开第二次常委扩大会议，讨论了在同现实距离较远的史学等学科的研究中如何联系实际和古为今用的问题。与会学者认为，研究的对象离现实生活越远，联系实际的问题就越容易被忽视。在这些学科的研究中联系实际，主要是指用什么观点、为什么目的进行研究，如何古为今用。只有用马克思列宁主义的观点、人民群众的观点来研究历史，才能正确认识历史并使之古为今用。

After the debate in the late 1950s over “valuing the past over the present” versus “valuing the present over the past,” [17]17 The “valuing the past over the present” (厚古薄今) versus “valuing the present over the past” (厚今薄古) debate was a political and academic controversy in the late 1950s over whether scholarly and cultural work should prioritize ancient or contemporary subjects, reflecting the broader class-struggle orientation of the time. in 1960 Mao Zedong further addressed the issue of “weeding through the old to bring forth the new” in his work “We Should Fully and Critically Utilize Cultural Heritage,” pointing out: “China’s cultural heritage should be fully and critically utilized,” and “We should be good at analysis and should critically utilize feudal culture, not utilize it uncritically. Anti-feudal culture is of course better than feudal culture, but it too must be utilized critically and with discrimination.” Through such analysis and separation of traditional culture, a basic proposition for fully utilizing cultural heritage became prominent: critical inheritance, making the past serve the present. It was in this sense that Mao Zedong also said: “There are very many Chinese classical works. They are now being sorted out by category, gradually collated using modern scientific viewpoints, and republished.” To effectively carry out the work of collating and publishing ancient books, in December 1960 the Ancient Books Collation and Publication Planning Group of the Chinese Academy of Sciences formulated the “Key Plan (Draft) for Collating and Publishing Ancient Books in Three to Eight Years (1960–1967).” Based on the principles of making the past serve the present and selective and critical treatment, the key projects listed in the draft plan were broadly divided into two categories. One category was reading materials for cadres, which involved selecting a portion of important and excellent works from the vast corpus of ancient books using critical methods, providing correct and simple annotations, or producing modern-language translations and rewritings, and writing prefaces analyzing and critiquing the original works and authors from a Marxist-Leninist viewpoint, compiled into several sets of popular reading materials for cadres and students with university and secondary education levels. The other category was reference materials for researchers and teachers. This category included important ancient books from successive dynasties before China’s May Fourth Movement, [18]18 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement that is often taken as a symbolic dividing line between pre-modern and modern China in official historiography. such as the philosophical works of the pre-Qin and Han dynasties, the Twenty-Four Histories, [19]19 The Twenty-Four Histories (二十四史) are the official dynastic histories of China from antiquity to the Ming dynasty, a foundational corpus of traditional Chinese historiography. collections of poems and writings by important writers, politicians, and thinkers of successive dynasties, and representative monographs, as well as important novels, ci and qu poetry, and general literary collections. The collation and publication of ancient books implemented Mao Zedong’s policy of “weeding through the old to bring forth the new” and using a critical attitude to clean up our cultural heritage. Cleaning up our ancient cultural heritage was an important condition for establishing a new socialist culture and Marxist philosophy and social sciences. Cleaning up cultural heritage was for the purpose of inheriting and developing it. The collation and publication of ancient books was not due to infatuation with the past, but out of belief in the future, believing that ancient books contain what we need for building Marxist philosophy and social sciences. By 1978, after 20 years, the new punctuated and collated edition of the Twenty-Four Histories was completely published by Zhonghua Book Company. This was the first massive project in China’s publishing history to punctuate and collate the Twenty-Four Histories using modern punctuation marks, and it was also a major achievement in the field of ancient book collation by China’s academic circles in implementing the policies of “making the past serve the present” and “weeding through the old to bring forth the new.”

经历20世纪50年代后期“厚古薄今”与“厚今薄古”的争论之后，1960年毛泽东在《应当充分地批判地利用文化遗产》中进一步就“推陈出新”问题指出，“对中国的文化遗产，应当充分地利用，批判地利用”，“我们应当善于进行分析，应当批判地利用封建主义的文化，而不能不批判地加以利用。反封建主义的文化当然要比封建主义的好，但也要有批判、有区别地加以利用”。传统文化经过如此的分析和剥离，一个充分利用文化遗产的基本主张便凸显出来了：批判继承，古为今用。正是在这个意义上，毛泽东还说：“中国古典著作多得很，现在是分门别类地在整理，用现代科学观点逐步整理出来，重新出版。”为了切实做好整理和出版古籍的工作，1960年12月中国科学院古籍整理出版规划小组制订了《三年至八年（1960—1967）整理和出版古籍的重点规划（草案）》。根据古为今用和有选择有批判的原则，规划草案中所开列的重点项目大体上分为两类。一类是干部读物，就是要从大量的古籍中用批判的方法选出一部分重要的优秀作品加以正确浅明的注释，或者加以今译和改写，并用马克思列宁主义观点写出对原书和作者进行分析批判的序言，分别编成几套供具有大学和中等文化水平的干部和学生阅读的普及读物。另一类是供研究工作者和教学工作者用的参考资料。这类书包括我国五四运动以前历代的重要古籍，如先秦两汉学术思想论著，二十四史，历代重要文学家、政治家、思想家的诗文集和有代表性的专著，以及重要的小说、词曲和文学总集等。整理和出版古籍，贯彻毛泽东的“推陈出新”、用批判的态度清理我国文化遗产的方针。清理我国古代文化遗产是建立社会主义新文化、马克思主义哲学社会科学的重要条件。清理文化遗产，是为了继承它和发展它。整理和出版古籍，不是由于迷恋过去，而是出于相信将来，相信古籍中有我们建设马克思主义哲学社会科学所需要的东西。及至1978年，历时20年之久，二十四史新的点校本由中华书局全部出齐。这是我国出版史上第一次用新式标点点校二十四史的浩大工程，也是我国学术界贯彻执行“古为今用”“推陈出新”方针，在古籍整理方面取得的一项重大成就。

The Chinese Communists, with Comrade Mao Zedong as their chief representative, comprehensively excavated the treasure trove of over 5,000 years of Chinese civilization under the guidance of Marxism, striving to use Marxism to activate the vital excellent factors within fine traditional Chinese culture and endow them with new contemporary connotations. Adhering to making the past serve the present and weeding through the old to bring forth the new, they initiated and developed Marxist philosophy and social sciences in China, injected the great spirit and rich wisdom of the Chinese nation into Marxism at a deeper level, effectively integrated the ideological essence of Marxism with the essence of fine traditional Chinese culture, and pointed the direction and laid a solid foundation for the development of philosophy and social sciences with Chinese characteristics.

以毛泽东同志为主要代表的中国共产党人，以马克思主义为指导对中华5000多年文明宝库进行全面挖掘，努力用马克思主义激活中华优秀传统文化中富有生命力的优秀因子并赋予新的时代内涵，坚持古为今用、推陈出新，开创和发展了中国马克思主义哲学社会科学，将中华民族的伟大精神和丰富智慧更深层次地注入马克思主义，有效把马克思主义思想精髓同中华优秀传统文化精华贯通起来，为发展中国特色哲学社会科学指明了方向、奠定了扎实基础。

III. Creatively Proposing “Let a Hundred Flowers Bloom, Let a Hundred Schools of Thought Content,” Establishing the Fundamental Policy for the Development of Chinese Marxist Philosophy

三、创造性提出“百花齐放、百家争鸣”，确立中国马克思主义哲学

and Social Sciences. In the great practice of leading the Chinese people in socialist revolution and construction and advancing the adaptation of Marxism to the Chinese context and the needs of the times, Mao Zedong creatively proposed the policy of “letting a hundred flowers bloom, letting a hundred schools of thought contend” (hereinafter referred to as the “Double Hundred” policy). This became an important guideline for us to promote the development of Marxist philosophy and social sciences, possessing profound historical and practical significance.

社会科学发展根本方针在领导中国人民进行社会主义革命和建设、推进马克思主义中国化时代化的伟大实践中，毛泽东创造性地提出“百花齐放、百家争鸣”的方针（以下简称“双百”方针），成为我们推动马克思主义哲学社会科学事业发展的重要遵循，具有深刻的历史和现实意义。

The “Two Hundreds” policy [20]20 The “Two Hundreds” policy (双百方针) refers to the slogan “Let a hundred flowers bloom, let a hundred schools of thought contend” (百花齐放，百家争鸣), a policy for promoting cultural and scientific development in China. refers to the principle that “different forms and styles in art can develop freely, and different schools in science can contend freely,” a fundamental and long-term policy proposed by Mao Zedong to promote the development of socialist culture and philosophy and social sciences in China. It emphasizes that, under the guidance of Marxism, theoretical and knowledge innovation should be promoted, bold exploration encouraged, academic contention carried out, and the academic atmosphere enlivened; it insists on and develops academic democracy, respects differences, accommodates diversity, and encourages different academic viewpoints and schools of different styles to engage in mutual consultation and equal discussion.

“双百”方针，就是指“艺术上不同的形式和风格可以自由发展，科学上不同的学派可以自由争论”，是毛泽东提出的促进我国社会主义文化和哲学社会科学事业发展的基本性、长期性方针。它强调在马克思主义的指导下，提倡理论创新和知识创新，鼓励大胆探索，开展学术争鸣，活跃学术空气；坚持和发扬学术民主，尊重差异，包容多样，提倡不同学术观点、不同风格学派相互切磋、平等讨论。

In the early days of the founding of New China, Mao Zedong engaged in profound reflection on the epochal question of how to rapidly promote the development of socialist culture and the flourishing of Marxist philosophy and social sciences. In 1951, Mao Zedong first proposed “letting a hundred flowers bloom and weeding through the old to bring forth the new” in an inscription for the Chinese Academy of Traditional Opera. In 1953, with Mao Zedong’s approval, the Party Central Committee decided to establish the Committee for the Study of Chinese History. In 1954, under the initiative of the Committee for the Study of Chinese History, *Historical Research* was founded, and Mao Zedong gave important instructions to take “letting a hundred schools of thought contend” as the policy for historical research. Among the authors of *Historical Research* were both renowned Marxist historians and scholars who had come from the old era. The inaugural issue published Hu Sheng’s “The Problem of Periodization in Modern Chinese History” and Hou Wailu’s “The Problem of the Forms of Land Ownership in Chinese Feudal Society: One of the Discussions on the Laws of Development of Chinese Feudal Society,” and also published Chen Yinke’s “On the Li-Wu-Wei-Yang Marriage Group in the Tang Dynasty,” manifesting a strong spirit of “letting a hundred schools of thought contend.”

新中国成立初期，毛泽东面对如何迅速推动社会主义文化发展、马克思主义哲学社会科学事业繁荣的时代课题，进行了深邃的思索。1951年，毛泽东在为中国戏曲研究院的题词中首次提出“百花齐放，推陈出新”。1953年经毛泽东批准，党中央决定成立中国历史问题研究委员会。1954年，在中国历史问题研究委员会发起下，《历史研究》创办，毛泽东作出以“百家争鸣”为方针研究历史的重要指示。《历史研究》的作者群体中，既有久负盛名的马克思主义史学家，也有从旧时代走来的学者，创刊号即发表了胡绳的《中国近代历史的分期问题》和侯外庐的《中国封建社会土地所有制形式的问题——中国封建社会发展规律商兑之一》，还发表了陈寅恪的《记唐代之李武韦杨婚姻集团》，彰显了强烈的“百家争鸣”精神。

In 1956, Mao Zedong repeatedly emphasized on important occasions such as the enlarged meeting of the Political Bureau of the Central Committee and the Supreme State Conference that the “Two Hundreds” policy should be taken as the Party’s guiding policy for developing science and flourishing literature and art. When he learned that a Soviet scholar visiting China held a different view on Mao Zedong’s argument about Sun Yat-sen’s worldview in *On New Democracy*, Mao Zedong stated: “I think this kind of free discussion should not be prohibited. This is a difference of opinion on academic thought, which anyone can discuss; it does not harm prestige… If there are different opinions within the country on such academic issues and on any leader, they should not be prohibited either. If one attempts to prohibit them, that would be completely wrong.” Shortly thereafter, Mao Zedong delivered the report “On the Ten Major Relationships” at the enlarged meeting of the Political Bureau of the CPC Central Committee, calling for learning from the Soviet Union’s experience and taking our own path. The meeting discussed this speech. On April 28, 1956, Mao Zedong concluded: “Letting a hundred flowers bloom in art and letting a hundred schools of thought contend in academic issues, I think, should become our policy.”

1956年，毛泽东在中央政治局扩大会议、最高国务会议等重要场合，多次强调要把“双百”方针作为党发展科学、繁荣文学艺术的指导方针。当了解到有一位在华访问的苏联学者对《新民主主义论》中关于孙中山世界观的论点有不同看法时，毛泽东表示：“我认为这种自由谈论，不应当去禁止。这是对学术思想的不同意见，什么人都可以谈论，无所谓损害威信……如果国内对此类学术问题和任何领导人有不同意见，也不应加以禁止。如果企图禁止，那是完全错误的。”其后不久，毛泽东在中共中央政治局扩大会议上作《论十大关系》的报告，号召以苏联为鉴，走自己的路。会议对这一讲话进行了讨论。1956年4月28日，毛泽东在总结时指出：“艺术问题上的百花齐放，学术问题上的百家争鸣，我看应该成为我们的方针。”

On February 27, 1957, Mao Zedong proposed at the Supreme State Conference: “The policy of letting a hundred flowers bloom and a hundred schools of thought contend is a policy for promoting the development of art and the progress of science, and a policy for promoting the flourishing of our socialist culture.” On March 12, in his speech at the National Conference on Propaganda Work, Mao Zedong, addressing the phenomenon that “some dare not write articles, fearing they might offend others or be criticized,” pointed out: “I think this kind of concern can be dispelled. Our political power is a people’s democratic political power, which provides a favorable environment for writing for the people. The policy of letting a hundred flowers bloom and a hundred schools of thought contend gives new guarantees for the development of science and art. If what you write is correct, there is no need to fear criticism; through debate, you can further clarify your correct views. If what you write is wrong, then criticism can help you correct it, and that is not a bad thing. In our society, revolutionary and militant criticism and counter-criticism are good methods for exposing contradictions, resolving contradictions, developing science and art, and doing all work well.”

1957年2月27日，毛泽东在最高国务会议上提出：“百花齐放、百家争鸣方针是促进艺术发展和科学进步的方针，是促进我国的社会主义文化繁荣的方针。”3月12日，毛泽东在全国宣传工作会议上的讲话中，针对“有文章不敢写，写了怕得罪人，怕受批评”的现象指出：“我看这种顾虑可以消除。我们的政权是人民民主政权，这对于为人民而写作是有利的环境。百花齐放、百家争鸣的方针，对于科学和艺术的发展给了新的保证。如果你写得对，就不用怕什么批评，就可以通过辩论，进一步阐明自己正确的意见。如果你写错了，那末，有批评就可以帮助你改正，这并没有什么不好。在我们的社会里，革命的战斗的批评和反批评，是揭露矛盾，解决矛盾，发展科学、艺术，做好各项工作的好方法。”

During this period, Mao Zedong led by example, repeatedly guiding the philosophy and social sciences circles in China to let a hundred flowers bloom and a hundred schools of thought contend through concrete actions. Starting in 1956, Zhou Gucheng and others published views in newspapers and magazines such as *New Construction* and *Guangming Daily* on the relationship between dialectics and formal logic that differed from traditional views like the “high-low theory,” proposing a “master-servant theory,” which quickly attracted academic attention. Mao Zedong also attached great importance to this, convening symposiums on logic issues on March 15 and April 11, 1957, inviting Lu Dingyi, Hu Qiaomu, Hu Sheng, Tian Jiaying, Zhou Gucheng, Wang Fangming, Jin Yuelin, Feng Youlan, Zheng Xin, He Lin, Fei Xiaotong, and others to participate. As an outstanding philosopher, Mao Zedong naturally had his own views, but he did not use them to suppress others; instead, he encouraged collisions between different viewpoints.

这一时期，毛泽东身体力行，多次以实际行动指导我国哲学社会科学界百花齐放、百家争鸣。从1956年起，周谷城等人在《新建设》《光明日报》等报纸杂志上，针对辩证法与形式逻辑关系的问题发表了与“高低说”等传统观点不同的“主从说”，迅速引起学界的关注。毛泽东对此也高度重视，先后于1957年3月15日和4月11日召集有关人士座谈逻辑学问题，陆定一、胡乔木、胡绳、田家英、周谷城、王方名、金岳霖、冯友兰、郑昕、贺麟、费孝通等先后应邀座谈。作为一名出色的哲学家，毛泽东当然有他自己的观点，但他并不以此压人，而是鼓励不同观点之间的碰撞。

In 1965, Guo Moruo, Gao Ershi, and others sparked a debate over whether the *Preface to the Orchid Pavilion* was written by Wang Xizhi. Guo Moruo held a negative view, while Gao Ershi and others believed the *Preface to the Orchid Pavilion* was indeed written by Wang Xizhi. Mao Zedong was also a great calligrapher and had a lifelong fondness for the *Preface to the Orchid Pavilion*. He hoped this academic debate could proceed, advancing understanding and knowledge of the issue. To this end, he wrote to Guo Moruo, stating, “A battle of pens and ink is better to have than not.”

1965年，郭沫若、高二适等人又掀起了一场关于《兰亭序》是否为王羲之所写的辩论。郭沫若对此持否定观点，而高二适等人则认为《兰亭序》确为王羲之所书。毛泽东也是一个大书法家，生平颇为喜爱《兰亭序》，他希望这场学术争论能够开展起来，推进对这个问题的认识和了解。为此，他致信郭沫若，表示“笔墨官司，有比无好”。

In summary, the “Two Hundreds” policy advocated by Mao Zedong greatly promoted the development of philosophy and social sciences in China. In 1958, the Second Five-Year Plan adopted by the Eighth National Congress of the CPC pointed out: “Feudalist and capitalist ideas must continue to be criticized. However, all beneficial cultural knowledge from China’s past and from abroad must be inherited and absorbed, and modern science and culture must be used to sort out our excellent cultural heritage, striving to create a socialist national new culture.” Under the guidance of the “Two Hundreds” policy, we formulated the *Draft Plan for Philosophy and Social Sciences (1956–1967)* during this period, successively established the Department of Philosophy and Social Sciences of the Chinese Academy of Sciences and philosophy and social sciences research institutions in various provinces, autonomous regions, and municipalities, set about organizing the compilation of liberal arts textbooks, vigorously cultivated philosophy and social sciences talent, and laid a solid foundation for the flourishing development of Marxist philosophy and social sciences in New China.

总之，毛泽东所提倡的“双百”方针，大大促进了我国哲学社会科学事业的发展。1958年，党的八大通过的第二个五年计划指出，“对于封建主义和资本主义的思想，必须继续进行批判。但是，对于中国过去的和外国的一切有益的文化知识，必须加以继承和吸收，并且必须利用现代的科学文化来整理我国优秀的文化遗产，努力创造社会主义的民族的新文化”。在“双百”方针的指引下，我们在这一时期制定了《1956—1967年哲学社会科学规划草案（初稿）》，陆续建立中国科学院哲学社会科学部和各省区市哲学社会科学研究机构，着手组织编写文科教材，大力培养哲学社会科学人才，为新中国马克思主义哲学社会科学的繁荣发展奠定了良好基础。

The “letting a hundred flowers bloom and a hundred schools of thought contend” advocated by Mao Zedong was premised on being guided by Marxism. He emphasized that among the six criteria [21]21 The six criteria (六条标准) were Mao Zedong’s political standards for distinguishing “fragrant flowers” from “poisonous weeds” in the context of the Hundred Flowers Campaign, including the socialist road and Party leadership. for judging right and wrong in academic issues when implementing the “Two Hundreds” policy, “the most important are the socialist road and Party leadership.” At the same time, he pointed out that implementing the “Two Hundreds” policy “will not weaken Marxism’s leading position in the ideological sphere; on the contrary, it will strengthen it,” because “if what you say is truth, the number of people who believe in it will inevitably increase.” In fact, “correct things always develop in the process of struggle against wrong things. True, good, and beautiful things always exist in comparison with false, evil, and ugly things and develop in struggle with them.” The same applies to Marxism; only by truly implementing the “Two Hundreds” policy and enabling the vast number of philosophy and social sciences workers to truly understand and truly believe in Marxism can Marxism truly take root in people’s hearts.

毛泽东提倡“百花齐放、百家争鸣”，前提是以马克思主义为指导的。他强调在实行“双百”方针，判断学术问题是非的六条标准中，“最重要的是社会主义道路和党的领导两条”。同时，他又指出，实行“双百”方针“并不会削弱马克思主义在思想界的领导地位，相反地正是会加强它的这种地位”，这是因为“你讲的如果是真理，信的人势必就会越来越多”。事实上，“正确的东西总是在同错误的东西作斗争的过程中发展起来的。真的、善的、美的东西总是在同假的、恶的、丑的东西相比较而存在，相斗争而发展的”。马克思主义也是这样，只有真正实行“双百”方针，使广大哲学社会科学工作者真懂真信马克思主义，才能使马克思主义真正深入人心。

The “Two Hundreds” policy advocated by Mao Zedong also highly promoted academic democracy. To flourish Chinese Marxist philosophy and social sciences, it is necessary to correctly distinguish between political issues and academic issues, neither treating political issues as ordinary academic issues nor treating ordinary academic issues as political issues. Mao Zedong pointed out that using administrative force to forcibly promote one style or one school or to prohibit another style or another school is harmful to the development of art and science. “Questions of right and wrong in art and science should be resolved through free discussion in artistic and scientific circles, and through the practice of art and science, and should not be resolved by simple methods.”

毛泽东所提倡的“双百”方针，也是高扬学术民主的。繁荣中国马克思主义哲学社会科学，必须正确区分政治问题和学术问题，既不能把政治问题当作一般的学术问题，也不能把一般的学术问题当成政治问题。毛泽东指出，利用行政力量，强制推行一种风格、一种学派或禁止另一种风格、另一种学派，有害于艺术和科学的发展。“艺术和科学中的是非问题，应当通过艺术界科学界的自由讨论去解决，通过艺术和科学的实践去解决，而不应当采取简单的方法去解决。”

The “Double Hundred” policy [22]22 The “Double Hundred” policy (双百方针) refers to the policy of “letting a hundred flowers bloom and a hundred schools of thought contend” (百花齐放、百家争鸣), first proposed by Mao Zedong in 1956 to encourage intellectual and artistic diversity under the leadership of the Communist Party. advocated by Mao Zedong was also notably inclusive. To flourish, Chinese Marxist philosophy and social sciences must both be rooted in the nation and face the world. On the one hand, it is necessary to absorb and draw upon beneficial theoretical viewpoints and academic achievements created by all of humanity; on the other hand, one must not be blindly superstitious about any single theoretical viewpoint or academic achievement. Foreign theories, concepts, discourses, and methods must be analyzed and differentiated, to avoid falling into the quagmire of mechanism. Mao Zedong repeatedly stressed, “Regarding foreign culture, the policy of exclusivism is mistaken; we should absorb as much progressive foreign culture as possible to serve as a mirror for developing China’s new culture. The policy of indiscriminate copying is also mistaken; we should critically absorb foreign culture on the basis of the actual needs of the Chinese people.” [23]23 This quotation is from Mao Zedong’s 1945 essay “On Coalition Government” (《论联合政府》).

毛泽东所提倡的“双百”方针，还具有突出包容性。繁荣中国马克思主义哲学社会科学，既要立足本国，又要面向世界。一方面，要吸收借鉴一切人类创造的有益的理论观点和学术成果；另一方面，不能迷信某一种理论观点和学术成果，对国外的理论、概念、话语、方法，要有分析、有鉴别，避免滑入机械论的泥坑。毛泽东一再强调，“对于外国文化，排外主义的方针是错误的，应当尽量吸收进步的外国文化，以为发展中国新文化的借镜；盲目搬用的方针也是错误的，应当以中国人民的实际需要为基础，批判地吸收外国文化”。

IV. At the New Historical Starting Point, Accelerating the Construction of Philosophy and Social Sciences with Chinese Characteristics

四、在新的历史起点上，加快构建中国特色哲学社会科学

What is past is prologue. Comrade Mao Zedong poured immense effort into and made outstanding contributions to promoting the development of Chinese Marxist philosophy and social sciences. This also provides valuable experience and spiritual wealth for accelerating the construction of philosophy and social sciences with Chinese characteristics on the new journey of the examination. [24]24 “New journey of the examination” (新征程赶考路) is a contemporary Party expression, derived from Mao Zedong’s 1949 metaphor of entering Beijing as “going to the capital to sit for an examination,” referring to the ongoing test of governing the country.

凡是过往，皆为序章。毛泽东同志为推动中国马克思主义哲学社会科学事业的发展倾注了大量心血，作出了卓越贡献，这也为新征程赶考路上加快构建中国特色哲学社会科学提供了宝贵经验与精神财富。

General Secretary Xi Jinping pointed out in the report to the 20th National Congress of the CPC: “Problems are the voice of the times, and answering and guiding the resolution of problems is the fundamental task of theory.” [25]25 This quotation is from Xi Jinping’s report to the 20th National Congress of the CPC, Therefore, philosophy and social sciences must focus on the major theoretical and practical issues facing the Party and the state. Whether during the revolutionary period or the construction period, Comrade Mao Zedong placed great emphasis on “systematically studying current affairs issues,” such as studying the occupied areas during the War of Resistance Against Japan and studying international issues during the socialist construction period. This strong problem consciousness provides us with profound inspiration. Under the current situation, how to promote high-quality development with new quality productive forces, how to advance the modernization of the national governance system, how to uphold the fundamental system of Marxism’s guiding position in the ideological domain, how to accelerate the building of a strong socialist culture and the modern civilization of the Chinese nation, and how to deeply advance the Party’s self-revolution — these issues place entirely new demands on philosophy and social sciences. To this end, we must adhere to a problem-oriented approach, enhance problem consciousness, “focus on new problems encountered in practice, deep-seated problems in reform, development, and stability, problems of urgent concern to the people, major problems in international changes, and prominent problems in Party building, and continuously put forward new concepts, new ideas, and new methods that truly solve problems.” [26]

习近平总书记在党的二十大报告中指出：“问题是时代的声音，回答并指导解决问题是理论的根本任务。”因此，哲学社会科学必须聚焦党和国家面临的重大理论和实践问题。无论是在革命时期还是在建设时期，毛泽东同志都非常重视“系统地研究时事问题”，如抗日战争时期研究沦陷区问题，社会主义建设时期研究国际问题等，这种强烈的问题意识给我们带来深刻启示。当前形势下，如何以新质生产力促进高质量发展，如何推进国家治理现代化，如何坚持马克思主义在意识形态领域指导地位的根本制度，如何加快建设社会主义文化强国、建设中华民族现代文明，如何深入推进党的自我革命，这些问题给哲学社会科学提出了全新要求。为此，我们必须坚持问题导向，增强问题意识，“聚焦实践遇到的新问题、改革发展稳定存在的深层次问题、人民群众急难愁盼问题、国际变局中的重大问题、党的建设面临的突出问题，不断提出真正解决问题的新理念新思路新办法”。

Answering problems cannot be separated from the guidance of scientific theory. Marxism is the fundamental guiding ideology for building the Party and the country, and for rejuvenating the Party and the country. To construct philosophy and social sciences with Chinese characteristics, on the one hand, we must continuously open up new frontiers in adapting Marxism to the Chinese context and the needs of the times, and continue to develop contemporary Chinese Marxism and 21st-century Marxism; on the other hand, we must adhere to the guidance of Marxism, strengthen theoretical armament, and deeply study and implement the latest achievements in adapting Marxism to the Chinese context and the needs of the times. Adhering to the guidance of Marxism, the core issue is to solve the problem of for whom one works. “For whom to do scholarship, what kind of scholarship to do, and how to do scholarship” has always been the fundamental question of philosophy and social sciences research. Philosophy and social sciences with Chinese characteristics must be the scholarship of the people and the scholarship of the times. As Mao Zedong emphasized: “The people, and the people alone, are the motive force in the making of world history.” [27]

回答问题离不开科学理论的指导。马克思主义是我们立党立国、兴党兴国的根本指导思想。构建中国特色哲学社会科学，一方面，必须不断开辟马克思主义中国化时代化新境界，继续发展当代中国马克思主义、21世纪马克思主义；另一方面，坚持以马克思主义为指导，加强理论武装，深入学习贯彻马克思主义中国化时代化最新成果。坚持以马克思主义为指导，核心要解决好为什么人的问题。“为谁做学问、做什么样的学问、怎样做学问”始终是哲学社会科学研究的根本问题。中国特色哲学社会科学一定是人民之学、时代之学。正如毛泽东所强调的：“人民，只有人民，才是创造世界历史的动力。”

Therefore, philosophy and social sciences must adhere to a people-centered research orientation, firmly uphold the stance of doing scholarship for the people, think what the people think, be anxious about what the people are anxious about, answer the questions the people ask, and respond to the needs of the people. Adhering to the guidance of Marxism, the key is still to uphold the basic principles of Marxism and the standpoints, viewpoints, and methods running through them, and to advance research using the latest theoretical achievements in adapting Marxism to the Chinese context and the needs of the times. We must apply its scientific worldview and methodology, persist in emancipating the mind and seeking truth from facts, focus on solving practical problems on the new journey of comprehensively advancing the building of a strong country and the great cause of national rejuvenation, continuously answer the questions of China, the world, the people, and the times, arrive at scientific understandings, and form theoretical achievements that keep pace with the times. Wherever practice develops, theoretical innovation and armament must follow. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is contemporary Chinese Marxism and 21st-century Marxism, the essence of the times of Chinese culture and the Chinese spirit, and has achieved a new leap in adapting Marxism to the Chinese context and the needs of the times. On the new journey, we must study and implement Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, continuously produce high-quality results, live up to the mission of the times, and not betray the trust of the people.

因此，哲学社会科学必须坚持以人民为中心的研究导向，坚定为人民作学问的立场，想人民之所想，急人民之所急，答人民之所问，应人民之所需。坚持以马克思主义为指导，关键还是要坚持马克思主义基本原理和贯穿其中的立场、观点、方法，用马克思主义中国化时代化最新理论成果推进研究。我们要运用其科学的世界观和方法论，坚持解放思想、实事求是，着眼解决全面推进强国建设、民族复兴伟业新征程上的实际问题，不断回答中国之问、世界之问、人民之问、时代之问，得出科学认识，形成与时俱进的理论成果。实践发展到哪一步，理论创新与武装就要跟进到哪一步。习近平新时代中国特色社会主义思想是当代中国马克思主义、21世纪马克思主义，是中华文化和中国精神的时代精华，实现了马克思主义中国化时代化新的飞跃。新征程上，我们必须学习贯彻习近平新时代中国特色社会主义思想，不断产出优质成果，不辱时代使命，不负人民重托。

Constructing philosophy and social sciences with Chinese characteristics ultimately boils down to constructing an independent knowledge system of China. Independence and self-reliance are the soul of the Chinese nation and an important principle for building the Party and the country. Whether in the Party’s theoretical innovation, the construction of the united front, or in socialist construction, Comrade Mao Zedong always attached importance to independence and self-reliance: “Our policy should be placed on our own foundation, finding our own path forward suitable for China’s conditions. In a big country like ours, it is especially necessary to rely mainly on our own strength to develop the revolution and construction.” [28] This view equally applies to the development of China’s philosophy and social sciences. China has a unique history, unique culture, and unique national conditions. This determines that constructing philosophy and social sciences with Chinese characteristics cannot simply copy the models of other countries, but must be based on China’s actual conditions and blaze a new path. To this end, we must scientifically grasp the characteristics of philosophy and social sciences with Chinese characteristics, such as inheritance, nationality, originality, contemporaneity, systematicity, and professionalism; advance the construction of the disciplinary system, academic system, and discourse system of philosophy and social sciences with Chinese characteristics; take China as the reference and the times as the reference; continuously promote the creative transformation and innovative development of fine traditional Chinese culture; continuously advance knowledge innovation, theoretical innovation, and methodological innovation; and enable philosophy and social sciences with Chinese characteristics to truly stand tall among the world’s academic forests.

构建中国特色哲学社会科学，归根结底是建构中国自主的知识体系。独立自主是中华民族精神之魂，是我们立党立国的重要原则。无论是在党的理论创新、统一战线建设，还是在社会主义建设中，毛泽东同志历来重视独立自主，“我们的方针要放在自己力量的基点上，自己找出适合我国情况的前进道路。在我们这样一个大国，尤其必须主要依靠自己的力量发展革命和建设事业”。这一观点同样适用于我国哲学社会科学事业的发展。我国有独特的历史、独特的文化、独特的国情，这就决定了构建中国特色哲学社会科学不能简单照搬别国模式，而是要立足中国实际，走出一条新路。为此，我们必须科学把握中国特色哲学社会科学所具有的继承性、民族性、原创性、时代性、系统性、专业性等特征，推进中国特色哲学社会科学学科体系、学术体系、话语体系建设，以中国为观照、以时代为观照，不断推动中华优秀传统文化创造性转化、创新性发展，不断推进知识创新、理论创新、方法创新，使中国特色哲学社会科学真正屹立于世界学术之林。

Constructing philosophy and social sciences with Chinese characteristics cannot be separated from the building of a talent team. The field of philosophy and social sciences is a place where intellectuals are concentrated. Only by truly respecting labor, respecting knowledge, respecting talent, and respecting creation can the development of philosophy and social sciences be promoted. As early as the New Democratic Revolution period, Mao Zedong pointed out, “The organization of revolutionary forces and the construction of the revolutionary cause cannot succeed without the participation of revolutionary intellectuals.” [29] Moreover, to establish a new democratic state, “a large number of people’s educators and teachers, people’s scientists, engineers, technicians, doctors, journalists, writers, literary and artistic workers, and ordinary cultural workers are needed.” [30] Currently, we face a more complex domestic and international situation. Many problems urgently require philosophy and social sciences to play a better role. Ultimately, this depends on fully mobilizing the initiative, enthusiasm, and creativity of philosophy and social sciences workers. To this end, we must implement an overall development strategy for philosophy and social sciences, implement a talent project for philosophy and social sciences, improve the professional title evaluation and talent selection systems in the field of philosophy and social sciences, form a good incentive mechanism for cultivating philosophy and social sciences talent, consolidate the construction of the philosophy and social sciences talent team, and make them advocates of advanced thought, pioneers of academic research, leaders of social trends, and firm supporters of the Party’s governance.

构建中国特色哲学社会科学，离不开人才队伍的建设。哲学社会科学领域是知识分子集中的地方，必须真正做到尊重劳动、尊重知识、尊重人才、尊重创造，才能促进哲学社会科学的发展。早在新民主主义革命时期毛泽东就指出，“革命力量的组织和革命事业的建设，离开革命的知识分子的参加，是不能成功的”。而且，为了建立新民主主义的国家，“需要大批的人民的教育家和教师，人民的科学家、工程师、技师、医生、新闻工作者、著作家、文学家、艺术家和普通文化工作者”。当前，我们面临着更加复杂的国内外形势，诸多问题迫切需要哲学社会科学更好发挥作用，归根结底是要充分发挥哲学社会科学工作者的积极性、主动性、创造性。为此，我们必须实施哲学社会科学整体发展战略，实施哲学社会科学人才工程，完善哲学社会科学领域职称评定和人才遴选制度，形成培养哲学社会科学人才的良好激励机制，夯实哲学社会科学队伍建设，使他们成为先进思想的倡导者、学术研究的开拓者、社会风尚的引领者、党执政的坚定支持者。

(Author bios: Song Yuehong, Deputy Director and Researcher of the Institute of Contemporary China Studies, Chinese Academy of Social Sciences; Zhou Jin, Associate Researcher of the Institute of Contemporary China Studies, Chinese Academy of Social Sciences; Zhang Shunyue, Associate Researcher of the Institute of Contemporary China Studies, Chinese Academy of Social Sciences; Wang Huaile, Assistant Researcher of the Institute of Contemporary China Studies, Chinese Academy of Social Sciences)

（作者简介：宋月红，中国社会科学院当代中国研究所副所长、研究员；周进，中国社会科学院当代中国研究所副研究员；章舜粤，中国社会科学院当代中国研究所副研究员；王怀乐，中国社会科学院当代中国研究所助理研究员）

(Project: Staged results of the National Social Science Fund Major Project “Strengthening Research on Education in Party History, New China History, Reform and Opening-Up History, and Socialist Development History” [21ZDA074])

（项目：国家社会科学基金重大项目“加强党史、新中国史、改革开放史、社会主义发展史教育研究”（21ZDA074）的阶段性成果）

Online Editor: Tongxin

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