On the Construction and Consolidation of the Subjectivity of Chinese Culture

General Secretary Xi Jinping pointed out at the Symposium on Cultural Heritage and Development: “For any culture to stand firm, travel far, and possess guiding power, cohesive power, shaping power, and radiating power, it must have its own subjectivity.” (Xi Jinping, 2023a, p. 9) Constructing and consolidating the subjectivity of Chinese culture is a major proposition put forward by General Secretary Xi Jinping for cultural construction in the New Era and for building the modern civilization of the Chinese nation. Cultural subjectivity is a signature concept of Xi Jinping Thought on Culture, possessing extremely rich and important connotations. It marks that our Party’s cultural consciousness and cultural confidence have reached a new height, and it deepens and develops Marxist cultural theory. At the new historical starting point, to continue promoting cultural prosperity, building a strong cultural country, building the modern civilization of the Chinese nation, and realizing the great rejuvenation of the Chinese nation, it is necessary to construct and consolidate the subjectivity of Chinese culture.

习近平总书记在文化传承发展座谈会上指出：“任何文化要立得住、行得远，要有引领力、凝聚力、塑造力、辐射力，就必须有自己的主体性。”（习近平，2023年a，第9页）建构和巩固中华文化主体性是习近平总书记提出的新时代文化建设和建设中华民族现代文明的一个重大命题。文化主体性是习近平文化思想的一个标识性概念，具有十分丰富的重要内涵，标志着我们党的文化自觉和文化自信达到新高度，深化和发展了马克思主义文化理论。在新的历史起点上继续推动文化繁荣、建设文化强国、建设中华民族现代文明、实现中华民族伟大复兴，必须建构和巩固中华文化主体性。

I. The Connotation of the Subjectivity of Chinese Culture

一、中华文化主体性的内涵

To construct and consolidate the subjectivity of Chinese culture, we must first clarify the connotation of the subjectivity of Chinese culture, and systematically examine the two concepts of subjectivity and cultural subjectivity.

建构和巩固中华文化主体性，首先要厘清中华文化主体性的内涵，并系统考察主体性和文化主体性这两个概念。

(I) Subjectivity

（一）主体性

“Subjectivity” is a philosophical concept. In the history of Western philosophy, it has undergone a process of evolution. It should be said that in ancient Greece, the modern category of subjectivity had not yet been proposed, but there were already some embryonic ideas. Protagoras put forward that “man is the measure of all things,” holding that the existence of things is relative to man and varies from person to person, which touches upon the relationship between the subjective and the objective. Socrates proposed “know thyself,” guiding people through the dialectical method to engage in self-reflection, inner thinking, and moral introspection; this can be seen as an early manifestation of subjective consciousness. Aristotle used *subiectum* in logic to refer to the subject in a proposition or judgment, i.e., the bearer of attributes. Although this usage still does not carry the connotation of subjectivity in the modern sense, it laid the foundation for later philosophers’ reflections on subject and attribute.

“主体性”是一个哲学概念，在西方哲学史中，它有一个演变的过程。主体性对应的英文单词是subjectivity。应当说，在古希腊，现代意义上的主体性范畴尚未被提出，但是已经有一些思想萌芽。普罗泰戈拉提出“人是万物的尺度”，认为事物的存在是相对于人而言的，是因人而异的，这触及主观与客观的关系问题。苏格拉底提出“认识你自己”，通过对话法引导人们进行自我反思，进行内在思考和道德自省，这可以被视为主体意识的早期表现。亚里士多德在逻辑学中使用subiectum，用以指称命题或判断中的主词，即承载属性的主体。虽然这一用法仍然不是现代意义的主体性内涵，但为后来哲学家对主体和属性的思考奠定了基础。

In the modern era, Descartes proposed the famous proposition “I think, therefore I am,” establishing the subject position of man in the process of cognition. Cartesian philosophy emphasizes the self-consciousness and rational thinking of the subject; this is the main connotation of the philosophical concept of subjectivity. Kant, through his critique of pure reason and practical reason, further enriched and deepened the connotation of subjectivity. Kant held that man possesses the capacity for synthetic a priori judgments (transcendental sensibility and transcendental logic). By virtue of this capacity, man organizes the “a posteriori” experience gained and cognizes the phenomenal world, while the noumenon of things (the thing-in-itself) is difficult for human cognition to grasp. The noumenon (“thing-in-itself”) is realized through practical reason. In the process of cognition, it is not things that influence man, but man who influences things, i.e., “man gives laws to nature.” This is what is called the “Copernican Revolution” in the history of philosophy achieved by Kant. Kant pointed out: “Man is not a thing, and therefore not something that can be used merely as a means, but must in all his actions always be regarded as an end in himself.” (Complete Works of Kant, Vol. 4, p. 437) Kant elevated human subjectivity to an unprecedented status.

到了近代，笛卡尔提出著名的“我思，故我在”命题，确立了人在认识过程中的主体地位。笛卡尔哲学强调主体的自我意识和理性思维，这是哲学意义上的主体性概念的主要内涵。康德则通过对纯粹理性和实践理性的批判，进一步丰富和深化了主体性的内涵。康德认为，人具有先天综合判断（先验感性与先验逻辑）能力，人凭借这种能力，整理“后天”获得的经验，认识现象世界，至于事物的本体（物自体）则是人的认识难以把握的。本体（“自在之物”）是由实践理性来实现的，在认识过程中，不是事物在影响人，而是人在影响事物，即“人为自然立法”，这就是所谓康德实现的哲学史上的“哥白尼式的革命”。康德指出：“人并不是事物，因而不是某种能够仅仅当做手段来使用的东西，而必须在他的所有行为中始终被视为目的自身。”（《康德著作全集》第4卷，第437页）康德把人的主体性彰显到前所未有的地位。

By the mid-nineteenth century, Neo-Kantianism, especially the Southwest-Baden School represented by Windelband and Rickert, held that the subject’s cognition is influenced by its value judgments, thus emphasizing the position of the value problem in philosophy. This school also emphasized the position of cultural science in the system of human scientific knowledge. This actually touched upon the issues of value subjectivity and cultural subjectivity. (See Xie Dikun, ed.)

到了十九世纪中叶，新康德主义特别是以文德尔班、李凯尔特为代表的西南-巴登学派认为，主体的认识是受其价值判断影响的，因此强调价值问题在哲学中的地位。这一学派还强调文化科学在人类科学知识体系中的地位。这实际上触及到了价值主体性和文化主体性问题。（参见谢地坤主编）

Marxist historical materialism and practical dialectics provide a scientific method for correctly understanding the concept of subjectivity. In the 1980s and 1990s, China’s philosophical circles systematically studied the category of subjectivity within the perspective of Marxist philosophy, achieving fruitful results. Marx pointed out in his *Theses on Feuerbach*: “The chief defect of all hitherto existing materialism (that of Feuerbach included) is that the thing, reality, sensuousness, is conceived only in the form of the *object* or of *contemplation*, but not as *sensuous human activity*, *practice*, not subjectively. Hence, in contradistinction to materialism, the *active* side was developed abstractly by idealism — which, of course, does not know real, sensuous activity as such. Feuerbach wants sensuous objects, really distinct from the thought objects, but he does not conceive human activity itself as *objective* activity.” (Marx and Engels, *Selected Works*, Vol. 1, p. 133) In Marx’s view, the thing, reality, and sensuousness must be understood from the perspective of sensuous human activity, from the perspective of human practical activity, and from the subjective side. Therefore, subjectivity is the subjectivity of man as manifested in practical activity, the subject position that man, as the subject in a subject-object relationship, exhibits relative to the object. “So-called subjectivity is the characteristic that man possesses as the subject within a certain subject-object relationship” (Li Deshun, p. 42). Subjectivity is the qualitative determination of man as the subject of practical activity, a state of freedom, consciousness, and autonomy manifested in interaction with the object, an initiative, activity, and creativity. “Subjectivity essentially refers to the life movement of man’s self-knowledge, self-understanding, self-conviction, self-shaping, self-realization, and self-transcendence, and the various characteristics manifested therein, such as autonomy, selectivity, and creativity; it is the state of existence and realm of life that man achieves through practice and reflection, displaying the depth and breadth of man’s life activity, and is a philosophical expression of man’s life consciousness.” (Guo Zhan, p. 29)

马克思主义的唯物史观和实践辩证法为正确认识主体性概念提供了科学方法。二十世纪八九十年代，我国哲学界系统研究了马克思主义哲学视域中的主体性范畴，取得了丰硕成果。马克思在《关于费尔巴哈的提纲》中指出：“从前的一切唯物主义（包括费尔巴哈的唯物主义）的主要缺点是：对对象、现实、感性，只是从客体的或者直观的形式去理解，而不是把它们当做感性的人的活动，当做实践去理解，不是从主体方面去理解。因此，和唯物主义相反，唯心主义却把能动的方面抽象地发展了，当然，唯心主义是不知道现实的、感性的活动本身的。费尔巴哈想要研究跟思想客体确实不同的感性客体，但是他没有把人的活动本身理解为对象性的［ｇｅｇｅｎｓｔäｎｄｌｉｃｈｅ］活动。”（《马克思恩格斯选集》第1卷，第133页）在马克思看来，对对象、现实、感性，要从感性的人的活动去理解，从人的实践活动去理解，从主体方面去理解。因此，主体性是实践活动中所体现的人的主体性，是人作为主体在对象性活动中表现出来的相对于客体的主体地位，“所谓主体性，就是人作为一定主客体关系中的主体所具有的特性”（李德顺，第42页），主体性是人作为实践活动主体的质的规定性，是在与客体相互作用中表现出来的一种自由、自觉、自主状态，一种主动性、能动性、创造性。“主体性实质上指的是人的自我认识、自我理解、自我确信、自我塑造、自我实现、自我超越的生命运动，及其表现出来的种种特性，如自主性、选择性和创造性等等；它是人通过实践和反思而达到的存在状态和生命境界，展现了人的生命活动的深度和广度，是人的生命自觉的一种哲学表达。”（郭湛，第29页）

(II) Cultural Subjectivity

（二）文化主体性

Human subjectivity has various forms of manifestation, such as the subjectivity of practice, the subjectivity of cognition, the subjectivity of value judgment, and cultural subjectivity. Culture is the mode of existence or lifestyle of humanity, a representation and reflection of man’s essential forces. Culture arises from the object-oriented activity in which man transforms the world-in-itself into a humanized world and endows the humanized world with meaning; it is a fusion of man’s values, modes of thinking, and modes of behavior. Man creates culture, and culture, as an object-oriented product, in turn “cultivates” man. Cultural subjectivity is the characteristic manifested in the process of using culture to “cultivate” people, prominently expressed in General Secretary Xi Jinping’s summary as “guiding power, cohesive power, shaping power,

人的主体性有多种表现形态，如实践的主体性、认识的主体性、价值判断的主体性、文化主体性等。文化是人类的生存方式或生活样式，是人的本质力量的表征和反映。文化是人将自在世界变为人化世界并赋予人化世界以意义的对象性活动中产生的，是人的价值观、思维方式和行为方式的融合。人创造了文化，文化作为对象性产物又反过来“化人”。文化主体性即以文“化人”过程中所呈现的特性，突出表现为习近平总书记所概括的“引领力、凝聚力、塑造力、辐射力”。引领力即文化的吸引力、导向力，一个国家或民族的发展要有科学理论或先进思想指引方向、引导潮流——符合这个国家或民族的利益。如果不是本民族的文化引领其发展，那么该文化也就失去了主体性，沦为其他文化的附庸。凝聚力即文化的亲和力、感召力、认同力。文化是人类理性认识和感情联系的纽带，具有很强的“黏合剂”作用，共同的价值观念、道德体系等对社会和谐、民族团结具有十分重要的作用。文化认同彰显出强大的民族凝聚力，是文化主体性的鲜明表现。塑造力即文化的创新力、感化力，优秀的文化具有很强的创新能力，能够不断更新和发展，保持生机和活力，能够不断丰富人们的精神世界，增强人民的精神力量，发挥升华思想、激昂斗志、陶冶情操的作用。辐射力即一种文化在域外的传播力、影响力，优秀的文化能够传播辐射到域外其他民族，在与域外文化的交流互鉴中不仅可以保持精神上的独立自主，而且会对域外文化发展产生影响。

(3) The Subjectivity of Chinese Culture

（三）中华文化主体性

The subjectivity of Chinese culture is the cultural subjectivity of the Chinese people, the cultural subjectivity of the Chinese nation, that is, the Chinese nation’s subjective consciousness of its own culture. The subjectivity of Chinese culture is the distinct cultural marker and cultural trait that distinguishes the Chinese nation from other nations. To deeply understand the connotation of the subjectivity of Chinese culture, besides grasping it from the general characteristics of cultural subjectivity mentioned above, it must also be grasped from the following aspects.

中华文化主体性是中国人的文化主体性、中华民族的文化主体性，即中华民族对自身文化的主体意识。中华文化主体性是中华民族区别于其他民族的鲜明文化标识和文化特质。深刻理解中华文化主体性的内涵，除了从上述文化主体性之一般特性去把握，还要从以下几个方面来把握。

First, the subjectivity of Chinese culture is manifested in the cultural originality formed by the Chinese nation on the basis of its production and life practices. Chinese culture is a series of ideological concepts or cultural systems, including worldviews, outlooks on life, values, views of the universe, views of history, and moral views, created by the Chinese nation and the Chinese people on Chinese soil with national characteristics; it reflects the mode of thinking and mode of behavior of the Chinese nation. General Secretary Xi Jinping pointed out during a symposium at the Dunhuang Academy: “Chinese civilization has continued uninterrupted for over five thousand years without decline. In the long process of evolution, it has formed a unique value system, cultural connotation, and spiritual quality with which the Chinese people view the world, society, and life. This is the fundamental characteristic that distinguishes us from other countries and nations, and it has also forged the cultural confidence of the Chinese nation to learn widely from others’ strong points.” [1]1 Xi Jinping, 2020, pp. 406-407. Chinese culture is dynamic and developing; its content is constantly updated with the development of the times, and old cultural elements are continuously sublated by newly created cultural elements. Although ancient Chinese culture experienced the Pre-Qin schools of thought, the classical studies of the Qin and Han dynasties, the Neo-Daoism of the Wei and Jin dynasties, the fusion of Confucianism, Buddhism, and Daoism in the Sui and Tang dynasties, the Neo-Confucianism of the Song and Ming dynasties, and the Han Learning of the Qing dynasty, the cultural genes of the Chinese nation run through them all.

第一，中华文化主体性体现为中华民族在生产生活实践基础上形成的文化原创性。中华文化是中华民族、中国人民在中华大地上创造的具有民族特色的世界观、人生观、价值观、宇宙观、历史观、道德观等一系列思想观念或文化系统，它反映的是中华民族的思维方式和行为方式。习近平总书记在敦煌研究院座谈时指出：“中华文明五千多年绵延不断、经久不衰，在长期演进过程中，形成了中国人看待世界、看待社会、看待人生的独特价值体系、文化内涵和精神品质，这是我们区别于其他国家和民族的根本特征，也铸就了中华民族博采众长的文化自信。”（习近平，2020年，第406-407页）中华文化是动态发展的，其内容也是随着时代的发展而不断更新的，旧的文化要素不断被新创造出来的文化要素扬弃。虽然古代中国文化经历了先秦子学、秦汉经学、魏晋玄学、隋唐儒释道融合、宋明理学、清代朴学，但中华民族的文化基因贯穿始终。

Second, the subjectivity of Chinese culture is manifested in the cultural dominance formed by the Chinese nation in the process of multicultural interaction, exchange, and integration. Chinese culture is a common culture formed by the convergence of multiple cultures; it does not replace multiculturalism with a single culture. Among a myriad of towering mountains, there must be a main peak. [2]2 A classical Chinese idiom meaning that among many things, there is always one that is the most important or dominant. In the interaction, exchange, and integration of various ethnic groups within the pluralistic and integrated Chinese nation, while multiple cultures developed in competition, there has always been identification with the dominant culture among them. In ancient China, from the Qin and Han dynasties onward, despite repeated dynastic changes and the political situation of cycles of unification and division, with various ethnic cultures developing independently while continuously blending, the culture with Confucian thought as its main body always played a dominant role. Today, with the integrated development of multiple ethnic cultures, the socialist culture guided by Marxism plays a dominant and leading role.

第二，中华文化主体性体现为中华民族在多元文化交往交流交融中形成的文化主导性。中华文化是多元文化汇聚而成的共同文化，它不是以一种单一文化取代多元文化。万山磅礴，必有主峰。多元一体的中华民族在各民族交往交流交融中，在多种文化竞相发展的同时始终葆有对其中主导性文化的认同。古代中国自秦汉以来，虽经多次改朝换代及统一和分裂循环的政治局面，多种民族文化独自发展又不断交融，但以儒家思想为主体的文化始终发挥着主导作用。当今，多民族文化融合发展，以马克思主义为指导的社会主义文化发挥着主导性、引领性作用。

Third, the subjectivity of Chinese culture is manifested in the autonomy and radiating influence demonstrated by the Chinese nation in its exchanges and mutual learning with other world civilizations. Chinese culture takes itself as the mainstay, uses foreign things for its own purposes, absorbs and draws lessons from foreign cultures in an open manner, develops its own national culture, and demonstrates profound cultural autonomy and influence in openness and inclusiveness. For example, during the Sui and Tang dynasties, Buddhism had a profound impact on Chinese philosophy, literature, and art. But as Mr. Tang Yijie said, “In the Tang dynasty, Buddhist scriptures among the people were dozens of times more numerous than Confucian classics, yet Chinese culture did not turn into Indian culture, because we had such a strong cultural foundation.” [3]3 Quoted in Chen Yueguang, p. 123. Chinese culture, with Confucian thought as its main body, was not only not replaced by Buddhism from India, but in the Song dynasty, by integrating Buddhism and Daoism, it revived again, forming “New Confucianism”—Neo-Confucianism. Meanwhile, Buddhism, in the process of taking root in China, was imprinted with the brand of Chinese culture, producing many schools such as the localized Chan Buddhism, which have been passed down to the present day, greatly enriching Chinese thought, literature, art, and other fields, and becoming an important part of Chinese culture. The highly developed culture of the Sui and Tang dynasties, including political systems, literature, and art, was widely spread to East Asia, Southeast Asia, and other places, forming a vast Chinese cultural sphere with far-reaching influence.

第三，中华文化主体性体现为中华民族在与世界其他文明交流互鉴中表现出来的自主性和辐射力。中华文化以我为主，为我所用，在开放中吸收借鉴外来文化，发展本民族文化，在开放包容中彰显了深厚的文化自主性和影响力。例如，隋唐时期，佛教对中国的哲学、文学、艺术影响深远。但正如汤一介先生所言，“唐朝民间佛经数十倍于儒经，但中国文化并未变成印度文化，因为我们有那么强有力的文化根基”。（转引自陈越光，第123页）以儒家思想为主体的中华文化非但没有被印度传来的佛教取缔，反而在宋代，通过整合佛教、道教后再次焕发生机，形成了“新儒学”——理学；而佛教也在扎根中国的历程中，打上了中华文化的烙印，产生了如本土化的禅宗等众多宗派，且流传至今，极大丰富了中国的思想、文学、艺术等领域，成为中华文化的重要组成部分。而高度发达的隋唐文化包括政治制度、文学艺术等广泛传播到东亚、东南亚等地，形成了地域广阔的中华文化圈，产生了深远影响。

Fourth, the subjectivity of Chinese culture is manifested in the consciousness and initiative of the Chinese nation in promoting cultural development. The Chinese nation has always attached importance to cultural construction and advocated shaping people through culture. “Throughout history, the reason the Chinese nation has had status and influence in the world is not through militarism or external expansion, but through the strong appeal and attraction of Chinese culture. Our ancestors long understood the principle of ‘when people far away are not submissive, one cultivates civil virtue to attract them.’ [4]4 A classical allusion from the Analects of Confucius (季氏, Ji Shi), expressing the idea of attracting people through moral cultivation rather than force. Explaining the Chinese nation’s endowment, characteristics, and spirit, convincing people by virtue and transforming people through culture are very important aspects of this.” [5]5 Selected Important Documents since the 18th National Congress of the CPC (中), pp. 119-120. The Chinese nation has always emphasized governance through culture and education; cultivating civil virtue and attaching importance to education are distinct intrinsic cultural characteristics of the Chinese nation. This is the fundamental reason why the Chinese nation has been able to achieve great ethnic integration and why Chinese civilization has been able to continue for over five thousand years without interruption.

第四，中华文化主体性体现为中华民族推动文化发展的自觉性与主动性。中华民族历来重视文化建设，主张用文化塑造人。“古往今来，中华民族之所以在世界有地位、有影响，不是靠穷兵黩武，不是靠对外扩张，而是靠中华文化的强大感召力和吸引力。我们的先人早就认识到‘远人不服，则修文德以来之’的道理。阐释中华民族禀赋、中华民族特点、中华民族精神，以德服人、以文化人是其中很重要的一个方面。”（《十八大以来重要文献选编》［中］，第119-120页）中华民族历来注重文治教化，修文德、重教化是中华民族鲜明的内在文化特性，这是中华民族能够实现民族大融合，中华文明能够延续五千多年不中断的根本所在。

Chinese culture is a grand concept; with the development of history and the times, its ideological connotation is also constantly evolving. The historical development logic of the subjectivity of Chinese culture will be discussed in another article. The subjectivity of Chinese culture discussed in this article is mainly the subjectivity of contemporary Chinese culture, that is, the subjectivity of the socialist culture with Chinese characteristics, guided by Marxism, established and continuously developed by the Chinese Communists leading the Chinese people.

中华文化是一个宏大的概念，随着历史和时代的发展，其思想内涵也在不断发展变化。对中华文化主体性的历史发展逻辑将在另文阐述，本文所探讨的中华文化主体性主要是当代中华文化的主体性，即中国共产党人带领中国人民建立的并不断发展的，以马克思主义为指导的中国特色社会主义文化的主体性。

II. Consolidating the Subjectivity of Chinese Culture Is an Inevitable Requirement for Better Shouldering the New Cultural Mission of the New Era

二、巩固中华文化主体性是更好担负新时代新的文化使命的必然要求

General Secretary Xi Jinping pointed out: “With cultural subjectivity, there is a firm self in the cultural sense, cultural confidence has a fundamental support, the Communist Party of China has a strong cultural force to lead the times, the Chinese nation and the Chinese people have a solid cultural foundation for national identity, and Chinese civilization has distinct cultural characteristics for exchange and mutual learning with other world civilizations.” [6]6 Xi Jinping, 2023a, p. 9. This important论断 by General Secretary Xi Jinping clearly explains the great significance of the subjectivity of Chinese culture and clarifies the reasons and rationale for why consolidating the subjectivity of Chinese culture is necessary to realize the new cultural mission of the New Era.

习近平总书记指出：“有了文化主体性，就有了文化意义上坚定的自我，文化自信就有了根本依托，中国共产党就有了引领时代的强大文化力量，中华民族和中国人民就有了国家认同的坚实文化基础，中华文明就有了和世界其他文明交流互鉴的鲜明文化特性。”（习近平，2023年a，第9页）习近平总书记这一重要论断明确阐释了中华文化主体性的重大意义，阐明了实现新时代新的文化使命必须巩固中华文化主体性的原因和道理所在。

(1) The Subjectivity of Chinese Culture Is the Fundamental Support for the Cultural Confidence of the Chinese Nation

（一）中华文化主体性是中华民族文化自信的根本依托

General Secretary Xi Jinping pointed out: “To firmly establish confidence in the path of socialism with Chinese characteristics, confidence in the theory, and confidence in the system, ultimately comes down to establishing cultural confidence.” [7]7 Xi Jinping, 2016a, p. 17. “Culture is the soul of a country and a nation. Both history and reality show that a nation that abandons or betrays its own history and culture cannot only fail to develop, but is very likely to stage one historical tragedy after another. Cultural confidence is a more fundamental, broader, and deeper confidence, a more basic, deeper, and more enduring force. Firming up cultural confidence is a major issue concerning the rise and fall of the national destiny, concerning cultural security, and concerning the independence of the national spirit.” [8]8 Xi Jinping, 2016c, p. 6. These important statements by General Secretary Xi Jinping clearly explain the importance of cultural confidence. A nation with cultural confidence can stand firm, remain stable, and go far. Without a high degree of cultural confidence, without cultural prosperity and flourishing, there will be no great rejuvenation of the Chinese nation.

习近平总书记指出：“坚定中国特色社会主义道路自信、理论自信、制度自信，说到底是要坚定文化自信。”（习近平，2016年a，第17页）“文化是一个国家、一个民族的灵魂。历史和现实都表明，一个抛弃了或者背叛了自己历史文化的民族，不仅不可能发展起来，而且很可能上演一幕幕历史悲剧。文化自信，是更基础、更广泛、更深厚的自信，是更基本、更深沉、更持久的力量。坚定文化自信，是事关国运兴衰、事关文化安全、事关民族精神独立性的大问题。”（习近平，2016年c，第6页）习近平总书记这些重要论断明确阐释了文化自信的重要性，有文化自信的民族，才能立得住、站得稳、行得远。没有高度的文化自信，没有文化的繁荣兴盛，就没有中华民族伟大复兴。

Cultural confidence and cultural subjectivity are intrinsically unified. On the one hand, cultural subjectivity is the fundamental foundation of cultural confidence; cultural confidence originates from cultural subjectivity and is an important manifestation of cultural subjectivity. To strengthen the cultural confidence of the Chinese nation, it is necessary to construct and consolidate Chinese cultural subjectivity. If cultural subjectivity is lost, cultural confidence becomes impossible to discuss. General Secretary Xi Jinping points out: “If one ‘takes the foreign as the standard,’ ‘takes the foreign as beautiful,’ ‘only follows the foreign,’ takes winning awards abroad as the highest pursuit, blindly imitates others and apes their every move, and is keen on ‘de-ideologization,’ ‘de-valorization,’ ‘de-historicization,’ ‘de-Sinicization,’ ‘de-mainstreamization’ and the like, there is absolutely no future in it!” (Selected Important Documents since the 18th National Congress [Middle Volume], pp. 135–136) [9]9 The “seven focal points” (七个着力) refers to seven key tasks for propaganda, ideology, and cultural work outlined by Xi Jinping in an instruction in October 2023, with strengthening Party leadership listed first. The strong affinity, appeal, leading power, and cohesion that Chinese cultural subjectivity manifests are the source of our cultural confidence; the radiating power and influence over other cultures that Chinese cultural subjectivity manifests are the solid foundation of our cultural confidence. Cultural confidence needs to be cultivated; it is cultivated by the strong shaping power manifested by cultural subjectivity. The strong capacity for self-development and self-innovation manifested by cultural subjectivity provides the impetus for continuously strengthening cultural confidence. On the other hand, cultural confidence reacts upon cultural subjectivity. To consolidate Chinese cultural subjectivity, it is necessary to strengthen cultural confidence. Precisely because cultural confidence is strengthened, cultural subjectivity can be made more secure. General Secretary Xi Jinping points out: “Strengthening cultural confidence means insisting on taking our own path. The primary task of strengthening cultural confidence is to base ourselves on the great historical practice and contemporary practice of the Chinese nation, use Chinese principles to summarize Chinese experience well, elevate Chinese experience into Chinese theory, neither blindly follow various dogmas nor mechanically copy foreign theories, and achieve spiritual independence and self-reliance. We must integrate cultural confidence into the spiritual temperament and cultural character of the entire nation, cultivating an uplifting and enterprising style and a rational and calm mindset.” (Xi Jinping, 2023a, p. 11) This important论断 [judgment] by General Secretary Xi Jinping indicates the intrinsic connection between cultural confidence and cultural subjectivity; the task and goal of strengthening cultural confidence is to achieve the spiritual independence and self-reliance of the Chinese nation, that is, to construct Chinese cultural subjectivity. Integrating cultural confidence into the spiritual temperament and cultural character of the Chinese nation also constructs and consolidates Chinese cultural subjectivity. By strengthening people’s awareness of cultural subjectivity with firm cultural confidence, Chinese cultural subjectivity becomes more secure and prominent, thereby enabling our country and nation to possess stronger autonomy and initiative on the new journey of building a strong country and rejuvenating the nation.

文化自信与文化主体性是内在统一的。一方面，文化主体性是文化自信的根本依托，文化自信来源于文化主体性，是文化主体性的重要表征。要坚定中华民族文化自信，必须建构和巩固中华文化主体性。文化主体性丧失，文化自信就无从谈起。习近平总书记指出：“如果‘以洋为尊’、‘以洋为美’、‘唯洋是从’，把作品在国外获奖作为最高追求，跟在别人后面亦步亦趋、东施效颦，热衷于‘去思想化’、‘去价值化’、‘去历史化’、‘去中国化’、‘去主流化’那一套，绝对是没有前途的！”（《十八大以来重要文献选编》［中］，第135-136页）中华文化主体性所彰显出来的强大亲和力、感召力、引领力、凝聚力是我们坚定文化自信的源泉，中华文化主体性所彰显出来的对于其他文化的辐射力、影响力是我们坚定文化自信的坚实基础。文化自信是需要培育的，是文化主体性所彰显出来的强大塑造力培育出来的。文化主体性所彰显出来的强大的自我发展、自我创新能力为不断增强文化自信提供动力。另一方面，文化自信反作用于文化主体性。巩固中华文化主体性，必须坚定文化自信。正因为坚定了文化自信，文化主体性才得以更加牢固。习近平总书记指出：“坚定文化自信，就是坚持走自己的路。坚定文化自信的首要任务，就是立足中华民族伟大历史实践和当代实践，用中国道理总结好中国经验，把中国经验提升为中国理论，既不盲从各种教条，也不照搬外国理论，实现精神上的独立自主。要把文化自信融入全民族的精神气质与文化品格中，养成昂扬向上的风貌和理性平和的心态。”（习近平，2023年a，第11页）习近平总书记这一重要论断指明文化自信与文化主体性的内在联系，坚定文化自信的任务和目标就是要实现中华民族精神上的独立自主，即建构中华文化主体性。把文化自信融入中华民族的精神气质和文化品格，也就建构和巩固了中华文化主体性。用坚定的文化自信增强人们的文化主体性意识，中华文化主体性也就更加牢固和凸显，从而使我们国家、民族在强国建设和民族复兴的新征程中具有更强的自主性、能动性。

(II) Chinese Cultural Subjectivity Provides Powerful Cultural Strength for the CPC to Lead the Era

（二）中华文化主体性为中国共产党引领时代提供强大文化力量

Leading power is an important manifestation of cultural subjectivity; the CPC leads the era by relying on powerful thought and culture. General

引领力是文化主体性的重要体现，中国共产党引领时代靠的是强大的思想文化。习近平总书记指出：“人民有信仰，民族有希望，国家有力量。实现中华民族伟大复兴的中国梦，物质财富要极大丰富，精神财富也要极大丰富。我们要继续锲而不舍、一以贯之抓好社会主义精神文明建设，为全国各族人民不断前进提供坚强的思想保证、强大的精神力量、丰润的道德滋养。”（《习近平关于社会主义文化建设论述摘编》，第10页）中国共产党引领时代发展，就要引导广大党员坚定马克思主义信仰，坚定共产主义远大理想和中国特色社会主义共同理想，引导人民群众树立和坚持正确的历史观、民族观、国家观、文化观，增强做中国人的骨气和底气，这些必须有自主的、强大的思想文化体系作为根基。

Contemporary Chinese culture is a sinicized ideological and cultural system of Marxism. This cultural system, guided by Marxism, originates from fine traditional Chinese culture, is forged in the revolutionary culture and advanced socialist culture created by the Communist Party of China leading the people in revolution, construction, and reform, and is rooted in the great practice of socialism with Chinese characteristics. This cultural system is essentially the product of combining the basic tenets of Marxism with China's specific realities and with fine traditional Chinese culture. Mao Zedong pointed out: "Since the Chinese learned Marxism-Leninism, the Chinese people have taken the initiative in spirit from being passive. From then on, the era in modern world history when the Chinese people and Chinese culture were looked down upon should come to an end." (Selected Works of Mao Zedong, Vol. 4, p. 1516) Marxism provided our Party with a scientific worldview and methodology for understanding and transforming the world, provided our Party with the value pursuit of safeguarding the people's interests and realizing the people's liberation and free and comprehensive development, and provided our Party with the communist goal of struggle. The rich fine traditional Chinese culture provided our Party with abundant intellectual resources for leading the Chinese people in practical innovation, theoretical innovation, and institutional innovation. The revolutionary culture and advanced socialist culture created in the practice of revolution and construction provided our Party with powerful spiritual motivation and moral nourishment for leading the Chinese people to promote the great rejuvenation of the Chinese nation. Without this original and independent ideological and cultural system, the Communist Party of China would lose the powerful cultural force to lead the development of the times.

当代中华文化是中国化的马克思主义思想文化体系。这一文化体系以马克思主义为指导，源自于中华优秀传统文化，熔铸于中国共产党领导人民在革命、建设、改革中创造的革命文化和社会主义先进文化，植根于中国特色社会主义伟大实践。这一文化体系实质上是马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合的产物。毛泽东指出：“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。从这时起，近代世界历史上那种看不起中国人，看不起中国文化的时代应当完结了。”（《毛泽东选集》第4卷，第1516页）马克思主义为我们党提供了认识世界和改造世界的科学世界观和方法论，为我们党提供了维护人民利益、实现人民解放和自由而全面发展的价值追求，为我们党提供了共产主义的奋斗目标。丰富的中华优秀传统文化为我们党带领中国人民进行实践创新、理论创新、制度创新提供了丰厚的思想资源。在革命和建设实践中创造的革命文化和社会主义先进文化为我们党带领中国人民推动中华民族伟大复兴提供了强大精神动力和道德滋养。如果没有这一原创性自主性的思想文化体系，中国共产党就失去了引领时代发展的强大文化力量。

(III) The Subjectivity of Chinese Culture Is the Fundamental Basis for Enhancing the Cultural Identity and Cohesion of the Chinese Nation

（三）中华文化主体性是增强中华民族文化认同和凝聚力的根本所依

On September 27, 2019, in his speech at the National Conference on Commending Model Units and Individuals for Promoting Ethnic Unity and Progress, General Secretary Xi Jinping pointed out: "Culture is the soul of a nation, and cultural identity is the root of ethnic unity." (Xi Jinping, 2019, p. 9) During his inspection tour in Xinjiang from July 12 to 15, 2022, he emphasized: "Cultural identity is the deepest form of identity. It is necessary to correct historical and cultural cognition, highlight the characteristics of Chinese culture and the visual image of the Chinese nation. It is necessary to construct, from multiple angles and in an all-round way, a discourse system and effective carriers that demonstrate the commonality of Chinese culture and the historical facts of exchanges, interactions, and integration between Xinjiang and the various ethnic groups in the interior." (Xi Jinping, 2022) Cohesion is

2019年9月27日，习近平总书记在全国民族团结进步表彰大会上的讲话中指出：“文化是一个民族的魂魄，文化认同是民族团结的根脉。”（习近平，2019年，第9页）2022年7月12日至15日，他在新疆考察时强调：“文化认同是最深层次的认同。要端正历史文化认知，突出中华文化特征和中华民族视觉形象。要多角度全方位构建展现中华文化共同性、新疆同内地各民族交往交流交融历史事实的话语体系和有效载体”。（习近平，2022年）凝聚力是文化主体性的重要体现，巩固中华文化主体性是增强中华民族文化认同和凝聚力的基础和前提。

Culture has the function of shaping national psychology, forging national character, forming national traditions, and building national spirit; it is an important bond that maintains national unity and stability and the stable development of the country. The fundamental reason why the Chinese nation possesses such strong cohesion and centripetal force lies in the fact that all Chinese people share a sense of identity and belonging in cultural psychology. Chinese culture has a powerful capacity for self-shaping; it "both adheres to its roots and constantly advances with the times, enabling the Chinese nation to maintain firm national confidence and strong restorative capacity, and cultivating common emotions and values, common ideals and spirit" (Selected Important Documents since the 18th National Congress [Middle Volume], p. 121). The more than five thousand years of Chinese civilization have been jointly created by all members of the great family of the Chinese nation, and in the process of creation, a highly identifiable cultural system has been formed, giving rise to the unique subjectivity of Chinese culture. This cultural subjectivity encompasses the common historical memory, cultural traditions, value concepts, and spiritual pillars gradually formed by all ethnic groups through interaction, exchange, and integration; it is also the root that sustains the cultural identity and self-identification of the Chinese national community. With cultural subjectivity, there is a backbone and a fixed compass; the cultural identification of people of all ethnic groups with the country and the Chinese nation becomes more profound, and the sense of community of the Chinese nation becomes more solid. In the New Era, General Secretary Xi Jinping has proposed forging a strong sense of community for the Chinese nation and building a shared spiritual home for the Chinese nation; this is an important manifestation of consolidating the subjectivity of Chinese culture and enhancing the cohesion and sense of identity of the Chinese nation.

文化具有塑造民族心理、造就民族性格、形成民族传统、构筑民族精神的作用，是维系民族团结统一、国家稳定发展的重要纽带。中华民族之所以具有强大的凝聚力和向心力，根本原因在于全体中国人具有文化心理上的认同感和归属感。中华文化具有强大的自我塑造力，它“既坚守本根又不断与时俱进，使中华民族保持了坚定的民族自信和强大的修复能力，培育了共同的情感和价值、共同的理想和精神”（《十八大以来重要文献选编》［中］，第121页）。五千多年中华文明是由中华民族大家庭中的所有成员共同创造的，在创造的过程中形成了具有高度认同性的文化体系，形成了独有的中华文化主体性。这一文化主体性包含着各民族在交往交流交融中逐渐形成的共同的历史记忆、文化传统、价值观念和精神支柱，同时也是维系中华民族共同体文化认同和身份认同的根源所在。有了文化主体性，就有了主心骨和定盘星，各民族人民对国家、对中华民族的文化认同才会更加深刻，中华民族共同体意识才会更加牢固。新时代，习近平总书记提出铸牢中华民族共同体意识、构筑中华民族共有精神家园，是巩固中华文化主体性、增强中华民族凝聚力和认同感的重要体现。

(4) Consolidating the subjectivity of Chinese culture is an important support for the Chinese nation to ensure its own cultural security and maintain spiritual independence and autonomy in the course of exchanges and mutual learning with other world civilizations.

（四）巩固中华文化主体性是中华民族在与世界其他文明交流互鉴中保障自身文化安全，保持精神上的独立自主的重要支撑

At present, the changes unseen in a century are accelerating, and the characteristics of changes in the world, in the times, and in history are becoming more pronounced. As a rising China increasingly steps onto the center of the world stage, maintaining composure amidst a chaotic world [9]9 The “seven focal points” (七个着力) refers to seven key tasks for propaganda, ideology, and cultural work outlined by Xi Jinping in an instruction in October 2023, with strengthening Party leadership listed first. depends on the support of Chinese cultural subjectivity. Faced with increasingly fierce international competition and ideological struggle, the Chinese nation can safeguard its own cultural security and remain invincible only by constructing and continuously consolidating its own cultural subjectivity. Currently, internationally, Western hostile forces have never ceased their ideological infiltration of our country. They vigorously promote Western “universal values,” contending with our mainstream ideology and culture for positions. They use every means to exploit some hot-button and difficult issues to stir up discontent among grassroots masses toward society, attack our Party’s leadership and our socialist system, distort our history, and vilify our historical heroic figures, attempting to throw people’s hearts and minds into chaos. These pose a serious threat to our cultural security. Objectively speaking, our country’s image in the world is still largely “shaped by others” rather than “self-shaped”; we are sometimes in a position internationally where we have reasons but cannot articulate them, or where we articulate them but they cannot be disseminated. However, the international public opinion pattern of “the West is strong and we are weak” is not immutable or irreversible. To reverse this unfavorable situation, we need to “cultivate people through culture” externally, disseminate our voice, narrate the developmental achievements, developmental concepts, developmental path, and developmental mode of Chinese-path modernization, narrate China’s profound history and culture, clearly explain Chinese characteristics, externally demonstrate the unique charm and powerful influence of Chinese culture, and highlight our own cultural subjectivity in exchanges and mutual learning with other world civilizations. Only by consolidating Chinese cultural subjectivity can we provide important support for safeguarding our cultural security, maintaining spiritual independence and autonomy, and gaining the ideological initiative in foreign exchanges.

当前，世界百年未有之大变局加速演进，世界之变、时代之变、历史之变的特征更加明显。日益崛起的中国日益走近世界舞台中央，面对纷繁复杂的国际环境，如何保持“乱云飞渡仍从容”的定力，有赖于中华文化主体性的支撑。面对日益激烈的国际竞争和意识形态斗争，中华民族只有建构并不断巩固自身的文化主体性，才能维护自身文化安全，立于不败之地。当前，国际上，西方敌对势力一刻也没有停止对我国进行意识形态渗透。他们极力宣扬西方“普世价值”，同我国主流思想文化争夺阵地。他们千方百计利用一些热点难点问题进行炒作，煽动基层群众对社会的不满情绪，攻击我们党的领导和我国社会主义制度，歪曲我们的历史，丑化我们的历史英雄人物，企图把人心搞乱。这些对我国文化安全产生了严重威胁。客观地讲，我国在世界上的形象很大程度上仍是“他塑”而非“自塑”，我们在国际上有时还处于有理说不出、说了传不开的境地。但是，国际舆论“西强我弱”的格局不是不可改变、不可扭转的。扭转这一不利局面，需要我们对外“以文化人”，传播我们的声音，讲述中国式现代化的发展成就、发展理念、发展道路、发展方式，讲述中国深厚的历史文化，讲清楚中国特色，对外展现中华文化的独特魅力和强大影响力，在和世界其他文明交流互鉴中凸显自己的文化主体性。巩固中华文化主体性，才能为维护我国文化安全，保持精神上的独立自主，在对外交往中掌握思想主动提供重要支撑。

III. Constructing and Consolidating Chinese Cultural Subjectivity with a High Degree of Cultural Consciousness in the New Era

三、新时代以高度的文化自觉建构和巩固中华文化主体性

General Secretary Xi Jinping points out that our cultural subjectivity “was established by the Chinese Communist Party leading the Chinese people on Chinese soil; was established on the basis of creatively transforming and innovatively developing fine traditional Chinese culture, inheriting revolutionary culture, and developing advanced socialist culture, drawing on and absorbing all fine achievements of human civilization; was established through combining the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture” (Xi Jinping, 2023a, p. 9). This important assertion by General Secretary Xi Jinping provides scientific methodological guidance for us to construct and consolidate cultural subjectivity in the New Era.

习近平总书记指出，我们的文化主体性“是中国共产党带领中国人民在中国大地上建立起来的；是在创造性转化、创新性发展中华优秀传统文化，继承革命文化，发展社会主义先进文化的基础上，借鉴吸收人类一切优秀文明成果的基础上建立起来的；是通过把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合建立起来的”（习近平，2023年a，第9页）。习近平总书记这一重要论断为我们在新时代建构和巩固文化主体性提供了科学的方法论指导。

(1) Adhering to the Guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era

（一）坚持以习近平新时代中国特色社会主义思想为指导

Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the Marxism of contemporary China and the Marxism of the twenty-first century, and it is also the essence of the times of Chinese culture and the Chinese spirit. The establishment of this scientific thought system is the most powerful manifestation of Chinese cultural subjectivity, consolidating the cultural subjectivity of the Chinese nation, enabling us to maintain spiritual independence and autonomy on the path forward, and to maintain strong strategic resolve and firm confidence in the face of treacherous risks and challenges. Since the 18th National Congress of the CPC, the fundamental reason for the historic achievements in propaganda, ideology, and cultural work lies in the helm-steering leadership of General Secretary Xi Jinping and the scientific guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the scientific guide for building a strong country and achieving national rejuvenation. This scientific thought system internally unites hearts and consolidates souls, serving as the backbone for the survival and development of the Chinese nation on the new journey, and as the ideological foundation for forging a strong sense of community for the Chinese nation; externally, in a complex, severe, and turbulent international environment, it maintains spiritual independence and autonomy, highlights the influence of Chinese theory, Chinese culture, and Chinese institutions, and contributes Chinese solutions and Chinese wisdom. Therefore, amidst the changes unseen in a century, arming the entire Party and educating the

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、二十一世纪马克思主义，也是中华文化和中国精神的时代精华。这一科学思想体系的创立是中华文化主体性最有力的体现，巩固了中华民族的文化主体性，使我们在前进的道路上保持精神的独立自主，在波谲云诡的风险挑战面前保持强大的战略定力和坚定底气。党的十八大以来，宣传思想文化工作之所以取得历史性成就，最根本就在于有习近平总书记领航掌舵，有习近平新时代中国特色社会主义思想科学指引。习近平新时代中国特色社会主义思想是强国建设、民族复兴的科学指南，这一科学思想体系对内凝心铸魂，是新征程上中华民族生存发展的主心骨，是铸牢中华民族共同体意识的思想基础；对外在复杂严峻、激烈动荡的国际环境中保持精神上的独立自主，彰显中国理论、中华文化、中国制度的影响力，贡献中国方案、中国智慧。因此，在世界百年未有之大变局中，用习近平新时代中国特色社会主义思想武装全党、教育人民，是当前必须着力抓好的重大政治任务。

To consolidate the subjectivity of Chinese culture, it is necessary to adhere to the guidance of Xi Jinping’s cultural thought. General Secretary Xi Jinping attaches great importance to cultural development, regarding culture as an important pole in the Five-Sphere Integrated Plan of socialism with Chinese characteristics. He emphasized: “A person cannot stand without spirit, and a country cannot be strong without spirit. Spirit is the soul on which a nation relies for long-term survival. Only when it reaches a certain height in spirit can a nation stand firm and forge ahead in the torrent of history.” (Xi Jinping, 2016b, p. 9) Since the 18th National Congress of the CPC, General Secretary Xi Jinping has attended a series of important meetings on cultural development, delivered a series of important speeches on cultural development, and issued a series of important instructions and directives on culture, carrying out overall planning, classified guidance, and deployment and promotion in various fields of cultural development, gradually forming Xi Jinping’s cultural thought. Xi Jinping’s cultural thought is extremely rich in connotation and profound in exposition. It is a theoretical summary of the practical experience of the Party’s leadership in cultural development in the New Era, enriches and develops Marxist cultural theory, and constitutes the cultural chapter of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. “Xi Jinping’s cultural thought not only has innovations and breakthroughs in cultural theoretical viewpoints, but also has deployment requirements in the layout of cultural work. It clarifies the essence and application, integrates substance and function, defines the roadmap and task book for cultural development in the New Era, marks that our Party’s understanding of the laws governing the development of socialist culture with Chinese characteristics has reached a new height, shows that our Party’s historical confidence and cultural confidence have reached a new height, and demonstrates great power in China’s socialist cultural development, providing a powerful ideological weapon and a scientific guide to action for doing a good job in propaganda, ideology, and cultural work on the new journey of the New Era and shouldering the new cultural mission.” (Xi Jinping, 2023b)

巩固中华文化主体性，要坚持以习近平文化思想为指导。习近平总书记高度重视文化建设，把文化作为中国特色社会主义“五位一体”中的重要一极。他强调：“人无精神则不立，国无精神则不强。精神是一个民族赖以长久生存的灵魂，唯有精神上达到一定的高度，这个民族才能在历史的洪流中屹立不倒、奋勇向前。”（习近平，2016年b，第9页）党的十八大以来，习近平总书记出席一系列文化发展重要会议、发表一系列关于文化建设的重要讲话、作出一系列关于文化的重要指示批示，对文化建设各领域进行统筹谋划、分类指导、部署推进，逐渐形成了习近平文化思想。习近平文化思想内涵十分丰富、论述极为深刻，是新时代党领导文化建设实践经验的理论总结，丰富和发展了马克思主义文化理论，构成了习近平新时代中国特色社会主义思想的文化篇。“习近平文化思想既有文化理论观点上的创新和突破，又有文化工作布局上的部署要求，明体达用、体用贯通，明确了新时代文化建设的路线图和任务书，标志着我们党对中国特色社会主义文化建设规律的认识达到了新高度，表明我们党的历史自信、文化自信达到了新高度，并在我国社会主义文化建设中展现出了强大伟力，为做好新时代新征程宣传思想文化工作、担负起新的文化使命提供了强大思想武器和科学行动指南。”（习近平，2023年b）

(II) Adhering to the CPC’s Cultural Leadership

（二）坚持中国共产党的文化领导权

The leadership of the Communist Party of China is the most essential feature of socialism with Chinese characteristics and the greatest advantage of the socialist system with Chinese characteristics. Therefore, adhering to the Party’s leadership is the essential feature of socialist culture with Chinese characteristics and the greatest advantage of cultural development in the New Era. The Communist Party of China has always represented the forward direction of China’s advanced culture, ensuring that cultural development always proceeds in the correct direction of socialism and ensuring that cultural development always remains people-centered. It can be said that the Party’s leadership is the fundamental manifestation of the subjectivity of Chinese culture, and adhering to the Party’s cultural leadership is the fundamental prerequisite for constructing and consolidating the subjectivity of Chinese culture. Only by adhering to the Party’s cultural leadership can cultural development achieve “upholding fundamental principles.” General Secretary Xi Jinping pointed out: “For cultural development, upholding fundamental principles is necessary to avoid losing oneself and losing direction, while innovation is necessary to grasp the times and lead the times. Upholding fundamental principles means upholding the fundamental system of Marxism’s guiding position in the ideological domain, upholding the fundamental requirements of the Two Integrations, and upholding the CPC’s cultural leadership and the subjectivity of Chinese culture.” (Xi Jinping, 2023a, p. 11) This important assertion by General Secretary Xi Jinping clearly indicates the importance of adhering to the Party’s cultural leadership. General Secretary Xi Jinping pointed out: “We must strengthen the Party’s overall leadership over propaganda and ideological work, and clearly adhere to the principle that the Party manages propaganda and the Party manages ideology.” (Xi Jinping, 2020, p. 342) In an important instruction on propaganda, ideology, and cultural work in October 2023, he emphasized focusing on strengthening the Party’s leadership over propaganda, ideology, and cultural work, and placed it at the top of the “seven focal points.” [9]9 The “seven focal points” (七个着力) refers to seven key tasks for propaganda, ideology, and cultural work outlined by Xi Jinping in an instruction in October 2023, with strengthening Party leadership listed first. From this, it can be seen that adhering to the Party’s leadership over cultural development is the fundamental prerequisite for ensuring that the construction of socialist culture with Chinese characteristics proceeds in the correct direction and exerts its powerful spiritual force.

中国共产党领导是中国特色社会主义最本质的特征，是中国特色社会主义制度的最大优势，因此，坚持党的领导是中国特色社会主义文化的本质特征，是新时代文化建设的最大优势。中国共产党始终代表中国先进文化的前进方向，确保文化建设始终沿着社会主义正确方向发展，确保文化建设始终以人民为中心，可以说，党的领导是中华文化主体性的根本表现，坚持党的文化领导权是建构和巩固中华文化主体性的根本前提。只有坚持党的文化领导权，文化建设才能做到“守正”。习近平总书记指出：“对文化建设来说，守正才能不迷失自我、不迷失方向，创新才能把握时代、引领时代。守正，守的是马克思主义在意识形态领域指导地位的根本制度，守的是‘两个结合’的根本要求，守的是中国共产党的文化领导权和中华民族的文化主体性。”（习近平，2023年a，第11页）习近平总书记这一重要论断鲜明指出坚持党的文化领导权的重要性。习近平总书记指出：“要加强党对宣传思想工作的全面领导，旗帜鲜明坚持党管宣传、党管意识形态。”（习近平，2020年，第342页）在2023年10月对宣传思想文化工作的重要指示中，他强调着力加强党对宣传思想文化工作的领导，并且居于“七个着力”之首。由此可见，坚持党对文化建设的领导权，是中国特色社会主义文化建设沿着正确方向前进，发挥其强大精神力量的根本前提。

In upholding the Party’s cultural leadership in the New Era, it is necessary to adhere to the fundamental system of Marxism’s guiding position in the ideological domain. The most fundamental aspect is to uphold the guiding position of the latest theoretical achievement in adapting Marxism to the Chinese context and the needs of the times—Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. This is the fundamental basis for Chinese culture to seize the initiative and maintain its advantage. It is essential to strengthen the strategic planning and organizational leadership of cultural construction, to enhance the training of cadres and talent teams for cultural construction, and to provide a strong political guarantee for shouldering the new cultural mission. Party committees (leading Party members’ groups) at all levels must, with a high degree of cultural consciousness, do a good job in propaganda, ideology, and cultural work, ensuring that the decisions and deployments of the Party Central Committee regarding cultural construction are implemented. Propaganda, ideology, and cultural workers must raise their awareness, fulfill political responsibilities, dare to reform and innovate, deeply grasp the laws of cultural development, and continuously enhance their capacity for cultural construction. Strengthening the Party’s leadership over cultural construction also requires firmly adhering to the people-oriented direction and stance of cultural construction, creating more excellent cultural products that are loved by the masses, enhancing the gathering of the wisdom and strength of the broad masses, and stimulating the cultural creativity of the people.

新时代坚持党的文化领导权，要坚持马克思主义在意识形态领域指导地位的根本制度，最根本的是坚持马克思主义中国化时代化最新理论成果——习近平新时代中国特色社会主义思想——的指导地位，这是中华文化掌握主动和优势的根本所在。要加强对文化建设的战略规划和组织领导，加强文化建设干部人才队伍培养，为担负起新的文化使命提供坚强政治保证。各级党委（党组）要以高度的文化自觉做好宣传思想文化工作，确保党中央关于文化建设的决策部署落到实处。宣传思想文化工作者要提高认识，落实政治责任，勇于改革创新，深刻把握文化发展规律，不断增强文化建设的能力。加强党对文化建设的领导，还要牢牢坚持文化建设的人民性方向与立场，创造更多优秀的为人民群众喜闻乐见的文化产品，增强凝聚广大人民群众的智慧和力量，激发人民群众的文化创造力。

(III) Promoting Theoretical Innovation and Cultural Innovation through the “Two Integrations”

（三）以“两个结合”推动理论创新和文化创新

To consolidate Chinese cultural subjectivity, it is necessary to continuously promote theoretical innovation and cultural innovation, and to continuously enhance the advanced nature and advantages of the culture of socialism with Chinese characteristics. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has proposed and elaborated on the major thesis of the “Two Integrations,” emphasizing that the “Two Integrations” are the only path for us to open up and develop socialism with Chinese characteristics on the profound foundation of over 5,000 years of Chinese civilization, the greatest magic weapon for our success, and the fundamental pathway for adapting Marxism to the Chinese context and the needs of the times. The “Two Integrations” are the fundamental method and pathway for promoting theoretical innovation of Marxism and innovation of Chinese culture, and for constructing and consolidating Chinese cultural subjectivity in the New Era.

巩固中华文化主体性，必须不断推动理论创新和文化创新，不断提升中国特色社会主义文化的先进性和优势。党的十八大以来，习近平总书记提出并阐释了“两个结合”重大论断，强调“两个结合”是我们在五千多年中华文明深厚基础上开辟和发展中国特色社会主义的必由之路，是我们取得成功的最大法宝，是推动马克思主义中国化时代化的根本途径。“两个结合”是新时代推动马克思主义理论创新和中华文化创新，建构和巩固中华文化主体性的根本方法和途径。

The “Two Integrations” emphasize integrating the basic tenets of Marxism with China’s specific realities, and promoting theoretical innovation and cultural innovation based on Chinese practice. When discussing theoretical innovation, General Secretary Xi Jinping pointed out: “Once theory is divorced from practice, it becomes rigid dogma, losing its vitality and life force. If practice lacks the guidance of correct theory, it is easy to be like ‘a blind man riding a blind horse, approaching a deep pool at midnight.’ The more profoundly theory reveals the laws, the more significant its leading role in social development and transformation becomes.” (Excerpts from Xi Jinping’s Discussion on Socialist Cultural Construction, p. 65) When discussing innovation in philosophy and social sciences, he pointed out: “Only by taking China’s actual conditions as the starting point for research, putting forward theoretical viewpoints with subjectivity and originality, and constructing a disciplinary system, academic system, and discourse system with its own characteristics, can China’s philosophy and social sciences form their own features and advantages.” (Xi Jinping, 2016a, p. 19) When discussing artistic creation, he pointed out: “Art can let the wings of imagination fly, but it must stand firmly on solid ground. There are a hundred, a thousand methods of literary and artistic creation, but the most fundamental, most crucial, and most reliable method is to take root among the people and in life.” (Selected Important Documents since the 18th National Congress of the CPC [Middle Volume], p. 131) Promoting cultural innovation in the New Era must adhere to the guidance of Marxism, reflect major theoretical and practical issues concerning Chinese-path modernization, and meet the actual cultural needs of the broad masses.

“两个结合”强调把马克思主义基本原理同中国具体实际相结合，基于中国实践推动理论创新和文化创新。在谈到理论创新时，习近平总书记指出：“理论一旦脱离了实践，就会成为僵化的教条，失去活力和生命力。实践如果没有正确理论的指导，也容易‘盲人骑瞎马，夜半临深池’。理论对规律的揭示越深刻，对社会发展和变革的引领作用就越显著。”（《习近平关于社会主义文化建设论述摘编》，第65页）在谈到哲学社会科学创新时，他指出：“只有以我国实际为研究起点，提出具有主体性、原创性的理论观点，构建具有自身特质的学科体系、学术体系、话语体系，我国哲学社会科学才能形成自己的特色和优势。”（习近平，2016年a，第19页）在谈到艺术创作时，他指出：“艺术可以放飞想象的翅膀，但一定要脚踩坚实的大地。文艺创作方法有一百条、一千条，但最根本、最关键、最牢靠的办法是扎根人民、扎根生活。”（《十八大以来重要文献选编》［中］，第131页）推动新时代文化创新要坚持以马克思主义为指导，反映关于中国式现代化建设的重大理论和现实问题，满足广大人民群众的现实文化需求。

The “Two Integrations,” especially the “Second Integration”—that is, integrating the basic tenets of Marxism with the best of traditional Chinese culture—has deepened our Party’s understanding of the laws of theoretical innovation and cultural innovation, opening up space for innovation in cultural construction in the New Era. First, the “Second Integration” clarifies that the relationship between Marxism and the best of traditional Chinese culture is one of mutual compatibility, not mutual exclusion or substitution, effectively refuting any erroneous understanding that sets Marxism against the best of traditional Chinese culture. Second, the “Second Integration” affirms the important value of the best of traditional Chinese culture in promoting the adaptation of Marxism to the Chinese context and the needs of the times. The best of traditional Chinese culture enriches the cultural life of Marxism, enabling Marxism to display an increasingly distinct Chinese style and Chinese manner, and making Sinicized Marxism the essence of Chinese culture and the Chinese spirit of the times. Third, the “Second Integration” organically links tradition and modernity, promoting the creative transformation and innovative development of the best of traditional Chinese culture. The Chinese nation has a long and profound cultural tradition, forming a distinctive knowledge system and ideological system, reflecting the Chinese people’s knowledge, wisdom, and rational speculation, and continuing the spiritual lifeline of our nation and country. For the best of traditional Chinese culture to be passed down from generation to generation, it must keep pace with the times, uphold fundamental principles and break new ground. The excavation and elucidation of the best of traditional Chinese culture must “adhere to making the past serve the present and using the past to illuminate the present, adhere to treating it with discrimination and inheriting it with critical selection, and not engage in exalting the past over the present or using the past to negate the present, striving to achieve the creative transformation and innovative development of traditional culture, so that it integrates and interconnects with contemporary culture, jointly serving the contemporary task of educating people through culture” (Xi Jinping, 2014b, p. 11). For the best of traditional Chinese culture to continuously innovate, it is necessary to use the truth light of Marxism to activate the genes of the best of traditional Chinese culture, enabling the profound and time-honored ancient Chinese culture to display its wisdom and charm in modern transformation. Finally, the “Second Integration” points out the relationship of mutual achievement and integration between Marxism and the best of traditional Chinese culture. It is not only a relationship of guidance and being guided, but also a relationship of mutual integration. Mutual integration is not a simple “physical reaction,” but a profound “chemical reaction.” Mutual integration makes Marxism Chinese and makes the best of traditional Chinese culture modern. Mutual integration creates an organically unified new cultural life form, that is, the cultural form of Chinese-path modernization. Because Marxism is infused with the best of traditional Chinese culture, it can better conform to China’s history and national conditions, enabling it to penetrate the hearts of the people like spring breeze and rain. Because traditional Chinese culture is guided by Marxism, it can take its essence and discard its dross, thereby exerting its modern value. Marxism is the “soul vein” of our cultural subjectivity, and the best of traditional Chinese culture is the “root vein” of our cultural subjectivity. Together, they shape the unique cultural characteristics of the Chinese nation that distinguish it from other nations of the world, forming its own cultural subjectivity. More importantly, the “Two Integrations” have consolidated the foundation of the Chinese path, opened up space for exploring future-oriented practice, theory, and institutional innovation, and in the process of promoting practical innovation, theoretical innovation, and institutional innovation, consolidated cultural subjectivity and the subjectivity of the system.

“两个结合”尤其是“第二个结合”即把马克思主义基本原理同中华优秀传统文化相结合，深化了我们党对理论创新规律和文化创新规律的认识，为新时代文化建设打开了创新空间。首先，“第二个结合”明确了马克思主义与中华优秀传统文化之间是相互契合的关系，不是互相排斥、相互取代的关系，有力回击了任何把马克思主义与中华优秀传统文化对立起来的错误认识。其次，“第二个结合”肯定了中华优秀传统文化对于推动马克思主义中国化时代化的重要价值，中华优秀传统文化充实了马克思主义的文化生命，使马克思主义显示出日益鲜明的中国风格与中国气派，中国化马克思主义成为中华文化和中国精神的时代精华。再次，“第二个结合”将传统与现代有机衔接，推动中华优秀传统文化创造性转化和创新性发展。中华民族有着悠久而深厚的文化传统，形成了富有特色的知识体系和思想体系，体现了中国人的知识智慧和理性思辨，延续着我们国家和民族的精神血脉。中华优秀传统文化要薪火相传，必须与时俱进、守正创新。对中华优秀传统文化的挖掘和阐发要“坚持古为今用、以古鉴今，坚持有鉴别的对待、有扬弃的继承，而不能搞厚古薄今、以古非今，努力实现传统文化的创造性转化、创新性发展，使之与现实文化相融相通，共同服务以文化人的时代任务”（习近平，2014年b，第11页）。中华优秀传统文化要不断推陈出新，必须用马克思主义真理之光激活中华优秀传统文化的基因，使博大精深又饱经沧桑的古老中华文化在现代转型中展现出睿智与魅力。最后，“第二个结合”指出了马克思主义与中华优秀传统文化互相成就、相互融合的关系，它们之间不仅是指导与被指导的关系，而且是相互融合的关系。相互融合不是简单的“物理反应”，而是深刻的“化学反应”，相互融合让马克思主义成为中国的，中华优秀传统文化成为现代的，相互融合造就了一个有机统一的新的文化生命体，也就是中国式现代化的文化形态。马克思主义因为有了中华优秀传统文化的浸润，更能符合中国的历史和国情，得以春风化雨、深入人心。中华传统文化因为有了马克思主义的指导，方能取其精华、去其糟粕，从而发挥其现代价值。马克思主义是我们文化主体性的“魂脉”，中华优秀传统文化是我们文化主体性的“根脉”，两者共同塑造出中华民族有别于世界其他民族的独特的文化特征，形成了自己的文化主体性。更重要的是，“两者结合”筑牢了中国道路的根基，为探索面向未来的实践、理论和制度创新打开空间，在推动实践创新、理论创新和制度创新的过程中，巩固了文化主体性和制度的主体性。

(IV) Constructing an Independent Chinese Knowledge System

（四）建构中国自主的知识体系

A knowledge system is the core of a cultural system. To consolidate Chinese cultural subjectivity, it is imperative to accelerate the construction of philosophy and social sciences with Chinese characteristics, which ultimately means building an independent Chinese knowledge system. General Secretary Xi Jinping points out: “The characteristics, style, and ethos of philosophy and social sciences are products of development at a certain stage, marks of maturity, symbols of strength, and also manifestations of confidence” (Xi Jinping, 2016a, p. 15). Therefore, constructing an independent Chinese knowledge system is an inherent requirement and concrete embodiment of strengthening cultural confidence and consolidating Chinese cultural subjectivity. Constructing an independent Chinese knowledge system is an inevitable requirement for consolidating the guiding role of Marxism in the New Era, practicing the core socialist values, and consolidating the ideological foundation for the united struggle of the Chinese nation. It is an inevitable requirement for resolving various deep-seated contradictions and problems in the construction of Chinese-path modernization. It is an inevitable requirement for enhancing cultural soft power and discursive power in the process of cultural exchange, interaction, and confrontation with other nations. General Secretary Xi Jinping points out: “Whether our philosophy and social sciences have Chinese characteristics ultimately depends on whether they have subjectivity and originality. Imitating others step by step will not only make it difficult to form a philosophy and social sciences with Chinese characteristics but also fail to solve our country’s practical problems” (Xi Jinping, 2016a, p. 19). “To solve China’s problems and propose Chinese solutions to human problems, we must adhere to the Chinese worldview and methodology. If we uncritically regard foreign academic ideas and methods as the ultimate standard and take everything as the criterion, then there will be no originality. If we use foreign methods to reach the same conclusions as foreign scholars, then there will be no originality either” (ibid.).

知识体系是一个文化系统的内核，巩固中华文化主体性，必须加快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。习近平总书记指出：“哲学社会科学的特色、风格、气派，是发展到一定阶段的产物，是成熟的标志，是实力的象征，也是自信的体现。”（习近平，2016年a，第15页）因此，建构中国自主的知识体系是坚定文化自信、巩固中华文化主体性的内在要求和具体体现。建构中国自主的知识体系是新时代巩固马克思主义指导地位、践行社会主义核心价值观、巩固中华民族团结奋斗的思想基础的必然要求，是解决中国式现代化建设中的各种深层次矛盾和问题的必然要求，是在与世界其他民族文化交流交融交锋的过程中增强文化软实力和话语权的必然要求。习近平总书记指出：“我们的哲学社会科学有没有中国特色，归根到底要看有没有主体性、原创性。跟在别人后面亦步亦趋，不仅难以形成中国特色哲学社会科学，而且解决不了我国的实际问题。”（习近平，2016年a，第19页）“解决中国的问题，提出解决人类问题的中国方案，要坚持中国人的世界观、方法论。如果不加分析把国外学术思想和学术方法奉为圭臬，一切以此为准绳，那就没有独创性可言了。如果用国外的方法得出与国外同样的结论，那也就没有独创性可言了。”（同上）

To construct an independent Chinese knowledge system in the New Era, we must adhere to integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, using Chinese reasoning to summarize Chinese experience and elevating Chinese experience into Chinese theory. First, adhere to the guiding role of Marxism in the field of philosophy and social sciences in China. Contemporary Chinese philosophy and social sciences began with the introduction of Marxism into China and developed under the guidance of Marxism, in the process of adapting Marxism to the Chinese context and the needs of the times. The basic tenets of Marxism, the theoretical achievements and cultural forms formed through adapting Marxism to the Chinese context and the needs of the times constitute the main content of philosophy and social sciences with Chinese characteristics and represent the greatest increment in their development. General Secretary Xi Jinping points out: “The fact that our philosophy and social sciences adhere to the guidance of Marxism is a stipulation and inevitability endowed by the course of China’s development since modern times. In China, without adhering to the guidance of Marxism, philosophy and social sciences will lose their soul, lose their direction, and ultimately fail to play their due role” (ibid., p. 9). Although adapting Marxism to the Chinese context and the needs of the times has achieved significant results, it is still ongoing. An important task for China’s philosophy and social sciences is to continue advancing adapting Marxism to the Chinese context and the needs of the times, and to continue developing contemporary Chinese Marxism and Marxism for the 21st century. Currently, the most important task is to promote the theoretical and systematic interpretation of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and to promote the construction of an original academic system for philosophy and social sciences with Chinese characteristics guided by Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Second, adhere to a problem-oriented approach, proceed from China’s actual conditions, focus on what we are doing, excavate new materials, discover new problems, propose new viewpoints, and construct new theories from the practice of China’s reform and development. Systematically summarize the arduous exploration process of the Chinese nation for modernization since modern times, especially the practical experience of China’s more than forty years of reform and opening up and socialist modernization. Deeply analyze the development practices in fields such as the socialist market economy, democratic politics, cultural construction, social construction, ecological civilization, and the Party’s governance capacity building, and refine original new theories with academic rationality. Third, inherit and carry forward the resources of the best of traditional Chinese culture and foreign philosophy and social science resources. The best of traditional Chinese culture, spanning thousands of years, is the profound foundation for the growth and development of philosophy and social sciences with Chinese characteristics and a unique advantage for constructing an independent Chinese knowledge system. The positive achievements of philosophy and social sciences from countries around the world provide beneficial nourishment for constructing our independent Chinese knowledge system. We must adhere to making the past serve the present and foreign things serve China, integrate various intellectual resources, and promote knowledge innovation, theoretical innovation, and methodological innovation in China’s philosophy and social sciences.

新时代建构中国自主的知识体系，要坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，用中国道理总结好中国经验，把中国经验提升为中国理论。一是坚持马克思主义在我国哲学社会科学领域的指导地位。当代中国哲学社会科学是以马克思主义传入我国为起点的，是在马克思主义的指导下，在马克思主义中国化时代化过程中发展起来的。马克思主义基本原理、马克思主义中国化时代化形成的理论成果和文化形态是中国特色哲学社会科学的主体内容，是中国特色哲学社会科学发展的最大增量。习近平总书记指出：“我国哲学社会科学坚持以马克思主义为指导，是近代以来我国发展历程赋予的规定性和必然性。在我国，不坚持以马克思主义为指导，哲学社会科学就会失去灵魂、迷失方向，最终也不能发挥应有作用。”（同上，第9页）马克思主义中国化时代化虽然取得了重大成果，但是仍然在路上。我国哲学社会科学的一项重要任务就是继续推进马克思主义中国化时代化，继续发展当代中国马克思主义、二十一世纪马克思主义。当前，最重要的是推进对习近平新时代中国特色社会主义思想的学理化、系统化阐释，推动构建以习近平新时代中国特色社会主义思想为指导的中国特色哲学社会科学原创性学术体系。二是坚持问题导向，从我国实际出发，以我们正在做的事情为中心，从我国改革发展的实践中挖掘新材料、发现新问题、提出新观点、构建新理论，系统总结近代以来中华民族对现代化道路的艰辛探索历程，特别是我国四十多年改革开放和社会主义现代化建设实践经验，深入分析社会主义市场经济、民主政治、文化建设、社会建设、生态文明以及党的执政能力建设等领域的发展实践，提炼出有学理性的原创性的新理论。三是继承和发扬中华优秀传统文化资源和国外哲学社会科学资源。绵延几千年的中华优秀传统文化，是中国特色哲学社会科学成长发展的深厚基础，是建构中国自主知识体系的独特优势。世界各国哲学社会科学取得的积极成果，为我们建构中国自主的知识体系提供了有益滋养。我们要坚持古为今用、洋为中用，融通各种思想资源，推动我国哲学社会科学知识创新、理论创新和方法创新。

(V) Exchange and Mutual Learning with Other Civilizations in an Open and Inclusive Manner

（五）以开放包容的态度与世界其他文明交流互鉴

To consolidate Chinese cultural subjectivity in the New Era, we must adhere to an open and inclusive attitude in exchanging and learning from other civilizations. General Secretary Xi Jinping points out: “Openness and inclusiveness have always been a source of vitality for the development of civilizations and a notable sign of cultural confidence. The broad and magnificent atmosphere of Chinese civilization benefits from the open posture and inclusive mind of Chinese culture since ancient times” (Xi Jinping, 2023a, p. 11). Chinese cultural subjectivity has been formed through exchange and mutual learning with other civilizations. To consolidate Chinese cultural subjectivity in the New Era, we must pay more attention to learning and absorbing all outstanding achievements of human civilization. He also points out: “Civilizations have no superiority or inferiority, only differences in characteristics and

新时代巩固中华文化主体性，要坚持开放包容的态度与世界其他文明交流互鉴。习近平总书记指出：“开放包容始终是文明发展的活力来源，也是文化自信的显著标志。中华文明的博大气象，就得益于中华文化自古以来开放的姿态、包容的胸怀。”（习近平，2023年a，第11页）中华文化主体性是在与世界其他文明的交流互鉴中形成的，新时代巩固中华文化主体性，要更加注重学习吸收一切人类文明优秀成果。他还指出：“文明没有高下、优劣之分，只有特色、地域之别。”（《习近平谈治国理政》第2卷，第544页）“每一种文明都扎根于自己的生存土壤，凝聚着一个国家、一个民族的非凡智慧和精神追求，都有自己存在的价值。”（《习近平谈治国理政》第3卷，第468页）“文明因交流而多彩，文明因互鉴而丰富。文明交流互鉴，是推动人类文明进步和世界和平发展的重要动力。”（《习近平谈治国理政》第1卷，第258页）中华文明具有突出的包容性，决定了中华文化对世界文明兼收并蓄的开放胸怀。

In the New Era, consolidating the subjectivity of Chinese culture requires that, in the course of exchanges and mutual learning with other civilizations of the world, we actively and proactively tell China’s stories well, disseminate China’s voice effectively, and present to the world a true, multi-dimensional, and comprehensive China. We must articulate China’s positions, wisdom, and values—concepts, propositions, and solutions such as the common values of all humanity, the vision of a community with a shared future for mankind, and the new form of human civilization manifested in Chinese-path modernization. We should strive to showcase externally the unique charm of fine traditional Chinese culture, the spiritual pursuits of the Chinese nation, and the Chinese characteristics nurtured by fine traditional Chinese culture. We must refine distinctive concepts and put forward new concepts, categories, and expressions that are readily understood and accepted by the international community. “We must promote the creative transformation and innovative development of Chinese civilization, activate its vitality, and enable Chinese civilization, together with the colorful civilizations created by the people of all countries, to provide correct spiritual guidance for humanity.” (Xi Jinping, 2016a, p. 17)

新时代巩固中华文化主体性，必须在与世界其他文明交流互鉴中积极主动地讲好中国故事，传播好中国声音，向世界展现一个真实、立体、全面的中国。讲述中国立场、中国智慧、中国价值的理念、主张、方案，如全人类共同价值、人类命运共同体理念、中国式现代化展现的人类文明新形态等。要努力对外展示中华优秀传统文化的独特魅力，中华民族的精神追求，中华优秀传统文化孕育的中国特色。要提炼标识性概念，提出易于为国际社会所理解和接受的新概念、新范畴、新表述。“要推动中华文明创造性转化、创新性发展，激活其生命力，让中华文明同各国人民创造的多彩文明一道，为人类提供正确精神指引。”（习近平，2016年a，第17页）

General Secretary Xi Jinping has pointed out: “Upholding openness and inclusiveness means we should more actively learn from and draw on all the outstanding achievements of human civilization” (Xi Jinping, 2023a, p. 11). To consolidate the subjectivity of Chinese culture in the New Era, we must seek wisdom and absorb nourishment from different civilizations with an open and inclusive mindset, and learn from and adopt the civilizational achievements of other nations and ethnic groups. The prerequisite for learning from others is “critique,” with ourselves as the primary reference. Mao Zedong once pointed out: “Our attitude is to critically accept our own historical heritage and foreign ideas. We oppose both blindly accepting any idea and blindly rejecting any idea. We Chinese must use our own minds to think and decide what can grow in our own soil” (Collected Works of Mao Zedong, Vol. 3, p. 192). General Secretary Xi Jinping has pointed out: “Toward the rich and diverse world,

习近平总书记指出：“秉持开放包容，就是要更加积极主动地学习借鉴人类创造的一切优秀文明成果。”（习近平，2023年a，第11页）新时代巩固中华文化主体性，要以开放包容的胸怀从不同文明中寻求智慧、汲取营养，借鉴吸收其他国家和民族的文明成果。借鉴学习的前提是“批判”，要以我为主。毛泽东曾指出：“我们的态度是批判地接受我们自己的历史遗产和外国的思想。我们既反对盲目接受任何思想也反对盲目抵制任何思想。我们中国人必须用我们自己的头脑进行思考，并决定什么东西能在我们自己的土壤里生长起来。”（《毛泽东文集》第3卷，第192页）习近平总书记指出：“对丰富多彩的世界，我们应该秉持兼容并蓄的态度，虚心学习他人的好东西，在独立自主的立场上把他人的好东西加以消化吸收，化成我们自己的好东西，但决不能囫囵吞枣、决不能邯郸学步。”（习近平，2014年a，第15-16页）要从我国文化发展实际需要出发，积极吸纳其他文明成果中的有益成分，为我所用。要将人类创造的一切文明成果之积极因素与我国当代文化发展相适应、与中国式现代化发展相协调，把跨越时空、富有永恒魅力、具有当代价值的优秀文化精神引进来、吸收好；同时，要去粗取精、去伪存真，剔除一切与社会主义文化相背离的思想观念。学习借鉴其他文明成果，要坚持取长补短、择善而从，做到兼收并蓄。

(6) Consolidating the Subjectivity of Chinese Culture in Cyberspace

（六）巩固网络空间中华文化主体性

In the present era, with the rapid development of information technology, especially mobile internet, new media have become an important carrier and main battlefield for cultural dissemination. Consolidating the subjectivity of Chinese culture in cyberspace has become a new task for the New Era. General Secretary Xi Jinping emphasized that we must strengthen our awareness of positions. If we do not occupy the positions of propaganda and ideological work, others will. He stressed the need to view cybersecurity from the height of safeguarding national ideological security and political security. He proposed that "without cybersecurity there is no national security" (Xi Jinping: The Governance of China, Vol.

当今时代，随着信息技术特别是移动互联网的快速发展，新媒体已经成为文化传播的重要载体和主阵地，巩固网络空间中华文化主体性成为新时代新的课题。习近平总书记强调，我们一定要增强阵地意识。宣传思想阵地，我们不去占领，人家就会去占领。他强调要从维护国家意识形态安全、政治安全的高度看待网络安全。他提出“没有网络安全就没有国家安全”（《习近平谈治国理政》第1卷，第198页），“过不了互联网这一关，就过不了长期执政这一关”（《习近平关于社会主义文化建设论述摘编》，第42页），明确要求“加快增强网络空间安全防御能力”（《习近平关于网络强国论述摘编》，第38页），“全面贯彻落实总体国家安全观”（《习近平关于中国特色大国外交论述摘编》，第263页）。在信息化时代，互联网日益成为意识形态斗争的主阵地、主战场、最前沿。能不能牢牢掌握意识形态工作领导权，“关键要看能不能占领网上阵地，能不能赢得网上主导权”（《习近平关于网络强国论述摘编》，第55页）。打赢网络意识形态斗争，关键是要管好治好互联网。由此可见，新时代巩固中华文化主体性，必须确保中华文化在网络空间的主导性、自主性。现在，很多人特别是年轻人基本不再看传统媒体，基本都是从网上特别是移动互联网获取信息。中华文化如果不能掌握网络空间的主动权，就会被边缘化，就会丧失主体性。

Cyberspace is the common spiritual home of all ethnic groups in our country. To consolidate the cultural subjectivity of cyberspace is to ensure that the culture of socialism with Chinese characteristics occupies cyberspace, consolidates mainstream discourse, and fosters a clear and wholesome online ecosystem. It is necessary to strengthen the management of cultural dissemination on the internet, absolutely forbidding cyberspace from being filled with content involving fraud, deception, attacks, abuse, terror, pornography, and violence; absolutely forbidding the use of the internet to incite subversion of state power, promote terrorism, separatism, and extremism, or instigate violent terrorist activities; and absolutely forbidding the use of the internet for fraudulent activities, dissemination of pornographic materials, personal attacks, or the sale of illegal goods. At the same time, it is necessary to strengthen the construction of online content, enhance positive publicity on the internet, cultivate a positive, healthy, uplifting, and virtuous online culture, nourish people's hearts and cultivate society with core socialist values and the outstanding achievements of human civilization, so that positive energy is abundant and the main theme is resounding, fully demonstrating the leading power and cohesive force of Chinese culture.

网络空间是我国各族人民共同的精神家园，巩固网络空间文化主体性就是要让中国特色社会主义文化占据网络空间，巩固主流话语，营造天朗气清的网络生态。要加强对互联网文化传播的管理，绝不允许网络空间充斥虚假、诈骗、攻击、谩骂、恐怖、色情、暴力的内容；绝不允许利用网络煽动颠覆国家政权，宣扬恐怖主义、分裂主义和极端主义，教唆暴力恐怖活动等；绝不允许利用网络进行欺诈活动、散布色情材料、进行人身攻击、兜售非法物品等。同时，要加强网络内容建设，做强网上正面宣传，培育积极健康、向上向善的网络文化，用社会主义核心价值观和人类优秀文明成果滋养人心、涵养社会，做到正能量充沛、主旋律高昂，充分彰显中华文化的引领力和凝聚力。

Chinese civilization has continued for thousands of years without interruption and has endured repeated hardships without decline. The reason lies in its outstanding continuity and unity, and the fundamental reason is that Chinese civilization maintains a distinct cultural subjectivity. After the Opium War of 1840, under the aggression of Western powers and the impact of Western civilization, the country suffered humiliation, the people endured hardship, and civilization was tarnished. The Chinese nation experienced unprecedented calamities, the foundation of Chinese cultural subjectivity was shaken, Chinese culture faced a great crisis, and the Chinese nation was in danger of extinction. The introduction of Marxism and the founding of the Communist Party of China gave the Chinese people a completely new spiritual outlook. The Communist Party of China has adhered to combining the basic tenets of Marxism with China's specific realities, continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times, profoundly changing the future and destiny of the Chinese nation, and at the same time profoundly changing the future and destiny of Chinese civilization, allowing the subjectivity of Chinese culture to be reconstructed and elevated. Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has placed propaganda, ideology, and cultural work in an important position in governing the country, highly valuing the construction of a socialist ideology guided by Marxism with strong appeal and broad cohesive power, strengthening the construction of socialist culture with Chinese characteristics in multiple fields and all dimensions, changing the chaotic situation in which, over a period of time, Marxism was marginalized, hollowed out, and labeled (in some disciplines it "lost its voice," in textbooks it "went missing," and in forums it "fell silent"), ideals and beliefs were lacking, social thought was confused, morality declined, and trends such as Western liberalism, historical nihilism, and cultural nihilism ran rampant. The situation in the ideological domain has undergone a comprehensive and fundamental transformation. At the same time, great importance has been attached to the creative transformation and innovative development of fine traditional Chinese culture, and the combination of the basic tenets of Marxism with China's specific realities and with fine traditional Chinese culture has been proposed. The major thesis of the "Two Integrations" is a major innovation in Marxist theory, indicating the fundamental path for the innovation of Marxist theory and Chinese culture, and laying the fundamental foundation for the construction and consolidation of the subjectivity of Chinese culture.

中华文明历经数千年而绵延不绝，迭遭忧患而经久不衰，原因就在于其具有突出的连续性和统一性，而根本在于中华文明葆有鲜明的文化主体性。1840年鸦片战争以后，在西方列强侵略和西方文明的冲击之下，国家蒙辱、人民蒙难、文明蒙尘，中华民族遭受了前所未有的劫难，中华文化主体性的根基动摇，中华文化遭遇巨大危机，中华民族面临亡国灭种的危险。马克思主义的传入和中国共产党的成立，使得中国人民的精神面貌焕然一新。中国共产党坚持把马克思主义基本原理同中国具体实际相结合，不断推动马克思主义中国化时代化，深刻改变了中华民族的前途和命运，同时也深刻改变了中华文明的前途和命运，中华文化主体性得以重建并升华。党的十八大以来，以习近平同志为核心的党中央把宣传思想文化工作摆在治国理政的重要位置，高度重视建设以马克思主义为指导的，具有强大吸引力和广泛凝聚力的社会主义意识形态，多领域全方位加强中国特色社会主义文化建设，改变了一段时期内马克思主义被边缘化、空泛化、标签化（在一些学科中“失语”、教材中“失踪”、论坛上“失声”），理想信仰缺失，社会思想混乱，道德滑坡，西方自由主义、历史虚无主义、文化虚无主义等思潮泛滥的乱象，意识形态领域形势发生了全局性、根本性转变。同时，高度重视中华优秀传统文化的创造性转化和创新性发展，提出了把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合。“两个结合”重大论断是对马克思主义理论的重大创新，指明了马克思主义理论创新和中华文化创新的根本途径，为建构和巩固中华文化主体性奠定了根本基础。

Online Editor: Zhang Jian

网络编辑：张剑