Mao Zedong’s Exploration and Contribution to the Inheritance and Development of Fine Traditional Chinese Culture after the Founding of New China

Xi Jinping has pointed out: “Chinese Communists are Marxists who adhere to the scientific doctrine of Marxism and uphold and develop socialism with Chinese characteristics, but Chinese Communists are not historical nihilists, nor are they cultural nihilists. We have always believed that the basic tenets of Marxism must be closely integrated with China’s concrete realities, and that we should treat national traditional culture scientifically, treat the cultures of all countries scientifically, and arm ourselves with all the outstanding ideological and cultural achievements created by humanity. In the long historical practice of leading the Chinese people in revolution, construction, and reform, Chinese Communists have always been faithful inheritors and promoters of China’s fine traditional culture, from Confucius to Sun Yat-sen, we have always paid attention to drawing positive nourishment from them.” This exposition points the direction for studying how the Chinese Communist Party has inherited and developed fine traditional Chinese culture. Related research either studies Mao Zedong’s historical contribution from the perspective of the “Two Integrations”[n], or summarizes Mao Zedong’s inheritance and development of fine traditional Chinese culture from a purely theoretical angle; there is also research that reads Mao Zedong’s early classic writings to examine his exploration of integrating the basic tenets of Marxism with fine traditional Chinese culture. These open up research space for studying Mao Zedong’s exploration of inheriting and developing fine traditional Chinese culture through close reading of his writings, thereby enabling us to understand this grand theoretical narrative from a small point of view. In order to deeply study our Party’s inheritance and development of fine traditional Chinese culture during the period of socialist revolution and construction, we take as our vehicle the *Chronicle of Mao Zedong* (Volumes 4–9) (hereinafter referred to as the “*Chronicle*”), which comprehensively records Mao Zedong’s various activities during this period, especially the decision-making process on some major issues, thereby reflecting his ideological theory and working methods. Through textual analysis, we delve into Mao Zedong’s expositions, reflections, practices, and contributions concerning fine traditional Chinese culture against the background of the integration of the basic tenets of Marxism with China’s revolutionary and construction practice and with fine traditional Chinese culture, in order to comprehensively and profoundly understand why Chinese Communists have always been faithful inheritors and promoters of fine traditional Chinese culture, and to benefit the inheritance and development of fine traditional Chinese culture, the promotion of revolutionary culture, and the development of advanced socialist culture in the New Era.

习近平指出：“中国共产党人是马克思主义者，坚持马克思主义的科学学说，坚持和发展中国特色社会主义，但中国共产党人不是历史虚无主义者，也不是文化虚无主义者。我们从来认为，马克思主义基本原理必须同中国具体实际紧密结合起来，应该科学对待民族传统文化，科学对待世界各国文化，用人类创造的一切优秀思想文化成果武装自己。在带领中国人民进行革命、建设、改革的长期历史实践中，中国共产党人始终是中国优秀传统文化的忠实继承者和弘扬者，从孔夫子到孙中山，我们都注意汲取其中积极的养分。”这一论述为研究中国共产党传承与发展中华优秀传统文化指明了方向。相关研究或从“两个结合”角度研究毛泽东的历史贡献，或从纯理论角度概括毛泽东对中华优秀传统文化的传承与发展，也有从毛泽东早期经典著述角度研读毛泽东把马克思主义基本原理与中华优秀传统文化结合的探索，为我们从著述细读中研究毛泽东对传承与发展中华优秀传统文化的探索廓开了研究空间，从而能够以小见大地去理解这一宏大的理论叙事。为了深入研究社会主义革命和建设时期我们党对中华优秀传统文化的继承与发展，在此我们以这一时期全面记录毛泽东的各项活动，特别是在一些重大问题上的决策过程，从而反映他的思想理论和工作方法的《毛泽东年谱》（第4—9卷）（以下简称“《年谱》”）为载体，通过文本分析深入探究在马克思主义基本原理同中国革命与建设实践相结合、同中华优秀传统文化相结合背景下，毛泽东关于中华优秀传统文化的论述、思考、实践及其贡献，以期全面而深刻理解中国共产党人为何始终是中华优秀传统文化的忠实继承者和弘扬者，并对新时代继承与发展中华优秀传统文化、弘扬革命文化、发展社会主义先进文化有所裨益。

I. Research Methods and Research Materials

一、研究方法和研究素材

To study Mao Zedong’s expositions, reflections, practices, and unique contributions concerning fine traditional Chinese culture after the founding of New China, we selected records related to fine traditional Chinese culture in the *Chronicle* as the object of textual analysis. It needs to be specifically stated that “culture” as discussed in this article includes both tangible cultural heritage and intangible cultural heritage, that is, various forms of traditional cultural expressions passed down from generation to generation by the Chinese people of all ethnic groups and regarded as part of their cultural heritage, as well as the physical objects and places related to these traditional cultural expressions; it also includes important concepts such as the worldview, view of the world, view of society, and view of morality accumulated by the Chinese people in their long-term production and life, as well as various systems and customs that embody these concepts, and also includes cultural relics of historical, artistic, and scientific value, specifically referring to immovable cultural relics such as ancient sites, ancient tombs, ancient buildings, cave temples, stone carvings, murals, important modern and contemporary historical sites and representative buildings, as well as movable cultural relics such as important physical objects, works of art, documents, manuscripts, books, and materials from various historical periods.

为研究新中国成立后毛泽东关于中华优秀传统文化的论述、思考、实践及其独特贡献，我们选择了《年谱》中有关中华优秀传统文化的记录为文本分析对象。需要特别说明的是，本文所言“文化”既包括物质文化遗产，也包括非物质文化遗产，即中国各族人民世代相传，并视为其文化遗产组成部分的各种传统文化表现形式，以及与传统文化表现形式相关的实物和场所；既包括中国人民在长期生产生活中积累的宇宙观、天下观、社会观、道德观等重要观念以及集中体现这些观念的各种制度、习俗，还包括具有历史、艺术和科学价值的文物，具体指古遗址、古墓葬、古建筑、石窟寺、石刻、壁画、近代现代重要史迹及代表性建筑等不可移动文物，以及历史上各时代的重要实物、艺术品、文献、手稿、图书资料等可移动文物。

Textual analysis belongs to qualitative research, which is “an activity that, in a natural setting, adopts multiple data collection methods to conduct a holistic inquiry into social phenomena, mainly using inductive methods to analyze data and form theories, and obtains interpretive understanding of behavior and meaning construction through interaction with the research subjects.” By examining and interpreting data, concepts are discovered, theories are established, understanding is gained, and knowledge is contributed. The basic ideas of this study mainly include the following aspects. First, generating a theoretical framework from the data. This is an inductive process, continuously condensing from the bottom up, integrating different concepts and viewpoints into a whole. Second, maintaining sensitivity to theory. Researchers should remain sensitive to their own existing theories, the theories of predecessors, and the theories presented in the data, paying attention to capturing clues for constructing new theories. Third, continuous comparison. Constant comparison is needed between data and data, between theory and theory, to refine relevant categories and their attributes. Fourth, the method of theoretical sampling. Select data, establish initial coding, undergo focused coding, and carry out theoretical coding. Fifth, flexible use of literature. Using relevant literature can broaden the research horizon, but at the same time, one should not overuse the theories of predecessors, achieving “cutting the garment according to the figure” rather than “cutting the feet to fit the shoes.” Sixth, theoretical evaluation. Check and evaluate the abstracted concepts and theories.

文本分析属于质性研究，是“在自然情境下采用多种资料收集方法，对社会现象进行整体性探究，主要使用归纳法分析资料和形成理论，通过与研究对象互动对其行为和意义建构获得解释性理解的一种活动”，通过审查资料和解释资料，从中发现概念、建立理论、获得理解和贡献知识。本研究基本思路主要有以下几个方面。第一，从资料中产生理论框架。这是一个归纳的过程，从下往上不断地进行浓缩，将不同概念和观点整合、生成一个整体。第二，对理论保持敏感。研究者应该对自己现有的理论、前人的理论以及资料中呈现的理论保持敏感，注意捕捉建构新理论的线索。第三，不断地进行比较。需在资料和资料之间、理论与理论之间不断进行对比，提炼出相关的类属及其属性。第四，理论抽样的方法。选择资料、建立初始编码、经过聚焦编码，开展理论编码。第五，灵活运用文献。使用有关的文献可以开阔研究视野，同时又不要过多使用前人的理论，做到量体裁衣，而不是削足适履。第六，理论性评价。对抽象出来的概念与理论进行检核与评价。

After carefully reviewing the texts of Mao Zedong’s expositions, reflections, and practices concerning fine traditional Chinese culture from 1949 to 1976 in the *Chronicle*, and screening out data on the errors concluded by the *Resolution on Certain Historical Issues of the Party Since the Founding of the People’s Republic of China*[n], a total of 289 entries were compiled. In terms of content, these include 24 entries on the theoretical background of the inheritance and development of fine traditional Chinese culture, the “Two Integrations”; 62 entries on policies for the inheritance and development of fine traditional Chinese culture and related literary and artistic policies; 29 entries on the transformation of traditional culture, including the transformation of intellectuals; 28 entries on key areas of inheritance and development; 43 entries on traditional cultural cultivation; 61 entries on commentary on traditional culture; and 42 entries on the practice of fine traditional culture. In terms of form, there are speeches, conversations, letters, telegrams, instructions, directives, addresses, inscriptions, visits, inspections, and other methods. In terms of occasion, there are 261 entries for domestic occasions and 28 entries for foreign affairs occasions. Among these, the comparisons between Chinese and Western cultures and the high praise for traditional handicrafts initiated the precedent for our Party’s leaders to discuss cultural confidence and emphasize the protection of the nation’s intangible cultural heritage in the context of Sino-foreign cultural comparison. In terms of time, there are 67 entries for the period of socialist transformation from 1949 to 1956; 137 entries for the period of the beginning of socialist construction from 1957 to 1965; and 85 entries for the period of the “Cultural Revolution” and its adjustment from 1966 to 1976. The number of recorded entries for each specific year is shown in the figure below.

经过仔细检阅《年谱》中1949年至1976年间毛泽东关于中华优秀传统文化的论述、思考和实践的文本，筛选掉《关于建国以来党的若干历史问题的决议》定论的所犯错误的数据，共整理出289条。从内容看，包括有关中华优秀传统文化的传承与发展理论背景“两个结合”的思考24条、关于中华优秀传统文化的传承与发展政策以及相关文艺政策62条、传统文化改造包括知识分子改造29条、传承与发展重点领域28条、传统文化修养43条、传统文化评论61条、优秀传统文化实践42条。从形式看，有讲话、谈话、信函、电报、批示、指示、致词、题词、参观、视察等多种方式。从场合看，国内场合261条，外事场合28条，其中有关中西文化比较以及对传统手工艺品的高度评价，开启了我们党的领袖在中外文化比较中论述文化自信和重视本民族非物质文化遗产保护的先河。从时间看，1949年至1956年社会主义改造时期，有67条；1957年至1965年社会主义建设开端时期，有137条；1966年至1976年“文化大革命”及其调整时期，有85条，具体每年记录条目数见下图。

Figure: Number of Entries on Fine Traditional Chinese Culture in the *Chronicle of Mao Zedong* (1949–1976)

《毛泽东年谱》1949—1976年有关中华优秀传统文化记录条目数图

Data source: Compiled from the *Chronicle of Mao Zedong* (Volumes 4–9)

数据来源：根据《毛泽东年谱》（第4—9卷）整理

These 289 entries, from the first entry on January 16, 1949, which was a telegram demanding the protection of cultural monuments during battle, to the 289th entry on August 26, 1976, requesting Hong Mai’s *Random Notes from Rongzhai* from the Song Dynasty, fully demonstrate that Mao Zedong was, throughout his life, a faithful inheritor and promoter of fine traditional Chinese culture.

这289条记录，从第一条1949年1月16日以电报形式，要求在战斗中保护文化古迹，到第289条1976年8月26日，索要宋代洪迈《容斋随笔》，充分说明了毛泽东这一生始终是中华优秀传统文化的忠实继承者和弘扬者。

II. Coding Method

二、编码办法

To abstract theories from the data, step-by-step coding of the data is one of the most important links, which includes three stages of coding.

要从资料中抽象出理论，对资料进行逐级编码是其中最重要的一环，其中包括三个阶段的编码。

(I) Initial Coding

（一）初始编码

Initial coding is the first step in grounded theory modeling, carried out on the basis of the text. This article conducts initial coding of the 289 texts related to fine traditional Chinese culture in the *Chronicle* in chronological order, identified by the letter M. To ensure the comprehensiveness, accuracy, and scientific nature of the coding, the 289 texts are read carefully word by word, sentence by sentence, and paragraph by paragraph. Based on aspects such as the theoretical background of inheriting and developing fine traditional Chinese culture, policies for inheritance and development and related literary and artistic policies, transformation of traditional culture including the transformation of the intellectual contingent, key areas of focus for inheritance and development (opera, traditional Chinese medicine, etc.), and Mao Zedong’s mastery, evaluation, and application of traditional culture (ancient Chinese philosophy, history, literature and art, and important figures therein), a comprehensive analysis of Mao Zedong’s important expositions on inheriting and developing fine traditional Chinese culture is conducted. No valuable words or sentences are omitted, and their core ideas and key meanings are grasped. These expositions are refined, distilled, summarized, and their basic viewpoints are retained, thereby forming 289 initial codes (M1, M2, …, M289).

初始编码是扎根理论建模的第一步，以文本为基础展开。本文将《年谱》中289条有关中华优秀传统文化的文本按照时间顺序进行初始编码，以字母M标识。为了保证编码的全面性、准确性和科学性，对289条文本逐字逐句逐段精读，按照传承与发展中华优秀传统文化的理论背景、传承与发展政策及相关文艺政策、传统文化改造包括知识分子队伍改造、传承与发展重点关注领域（戏曲、中医药等）以及毛泽东对传统文化（中国古代的哲学、历史、文艺及其中重要人物）的掌握、评价与运用等方面，全方位分析毛泽东传承与发展中华优秀传统文化的重要论述，不遗漏任何有价值词句，掌握其核心思想和关键意思，对这些论述进行精简、提炼、概括并保留基本观点，由此形成289条初始编码（M1、M2、……、M289）。

Take item 97 as an example. On the morning of June 29, 1958, Mao Zedong presided over a meeting of the presidium members and group leaders of the Central Military Commission of the CPC at his residence by the Zhongnanhai swimming pool. Mao Zedong said: “Learning the technical experience of the Soviet army must also be done with a developmental perspective. The most important thing is that learning advanced Soviet experience must be combined with one’s own innovation, and the universal truth of Marxism-Leninism must be combined with the practice of the Chinese revolution. You cannot eat ready-made meals; eating ready-made meals will lead to defeat. Some people in ancient China, such as Li Shimin and Cao Cao, were all skilled in warfare; China did have some things in the past.” The initial code was: learning advanced foreign experience must be combined with one’s own innovation and combined with fine traditional Chinese culture (M97). Another example is item 143. On the evening of December 24, 1960, Mao Zedong met with a Cuban women’s delegation and an Ecuadorian cultural delegation at the Yinian Hall in Zhongnanhai. When the guests raised the question of utilizing China’s cultural heritage, Mao Zedong said: “China’s cultural heritage should be fully utilized and critically utilized. China’s culture of several thousand years is mainly the culture of the feudal era… We should be good at analyzing it, and should critically utilize feudal culture, rather than utilizing it without criticism. Anti-feudal culture is of course better than feudal culture, but it too must be utilized critically and with discrimination.” The initial code was: utilize China’s cultural heritage critically and with discrimination (M143).

以第97条为例。1958年6月29日上午，在中南海游泳池住处毛泽东主持召开中共中央军委扩大会议主席团成员和各组组长会议。毛泽东说：“学苏军的技术经验也要用发展的观点去学。最重要的是学习苏联先进经验一定要和自己的独创相结合，马列主义的普遍真理与中国革命的实践相结合。不能吃现成饭，吃现成饭是要打败仗的。中国古代一些人，如李世民、曹操等，他们都是会打仗的，中国过去还是有些东西的。”初始编码为：学习国外先进经验要和自己独创相结合，与中华优秀传统文化相结合（M97）。再如第143条，1960年12月24日晚上，毛泽东在中南海颐年堂会见古巴妇女代表团和厄瓜多尔文化代表团。在客人提出关于利用中国文化遗产问题时，毛泽东说：“对中国的文化遗产，应当充分地利用，批判地利用。中国几千年的文化，主要是封建时代的文化，……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。”初始编码为：对中国文化遗产要有批判、有区别利用（M143）。

(2) Focused Coding

（二）聚焦编码

Focused coding is the second stage of coding. These codes are more directional, selective, and generalizing than initial codes, enabling them to exhibit clearer categories, identified by the letter J. To ensure the accuracy of the coding and make it more conducive to abstract theorization, the author compared the original texts and made certain corrections and improvements to the initial codes, resulting in 289 focused codes (J1, J2…J289).

聚焦编码是编码的第二个阶段，这些代码比初始编码更具有指向性、选择性和概括性，使之表现出更加清晰的类属，以字母J标识。为了保证编码的准确性，使之更有利于抽象理论，笔者对照原始文本对初始编码进行一定修正和完善，形成了289条聚焦编码（J1、J2……J289）。

For example, item 34. On February 19, 1953, Mao Zedong spoke with Li Xuefeng, Li Xiannian, and others. When discussing the issue of national form, Mao Zedong said: “The two buildings you built by East Lake look like turtle shells; what’s so good about them? Backward things must be gradually abolished. The wooden boat is a national form; should we replace it with steamships? Why don’t people like old latrines and use flush toilets? Which of airplanes, cars, and tanks is a national form? This is to say, we must promote progress, oppose conservatism, and oppose backwardness. Big modern buildings are still better than small bungalows.” The initial code was: oppose backward national forms (M34), and the focused code was: traditional cultural forms must be innovatively developed (J34). Another example is item 259. On October 13, 1974, Mao Zedong arrived in Changsha and listened to staff read a People’s Daily report on the excavation of a batch of ancient lost texts from Han Tomb No. 3 at Mawangdui in Changsha, along with bamboo slips, painted silk paintings, and a large number of other precious cultural relics unearthed from Tombs No. 2 and No. 3. Mao Zedong said: “They have done a great thing, digging up so many precious things; remarkable! The history of the Chinese nation is remarkable!” The initial code was: feel proud of the precious cultural relics unearthed in Changsha (M259), and the focused code was: feel confident in fine traditional Chinese culture (J259).

如第34条，1953年2月19日约李雪峰、李先念等谈话。在谈到民族形式问题时毛泽东说：“你们在东湖盖的两座房子，像个乌龟壳，有什么好看？落后的东西都要逐步废除。木船是民族形式，要不要用轮船代替？为什么人民不喜欢旧茅厕，要用抽水马桶？飞机、汽车、坦克哪一样是民族形式？这是说，要提倡进步，反对保守，反对落后。还是大洋房子比小平房好。”初始编码为反对落后的民族形式（M34），聚焦编码为传统文化形式要创新发展（J34）。再如第259条，1974年10月13日到达长沙，听工作人员阅读《人民日报》发表的长沙马王堆第三号汉墓出土一批古佚书，在第二号、第三号汉墓中还发掘出竹简、彩绘帛画等大批珍贵文物的消息。毛泽东说：“他们干了一件大好事，挖出这么多宝贝东西，了不起啊！中华民族的历史了不起啊！”初始编码：为长沙出土珍贵文物感到自豪（M259），聚焦编码：为中华优秀传统文化感到自信（J259)

(3) Theoretical Coding

（三）理论编码

Theoretical coding is the process of further abstracting the theoretical categories of focused coding to gradually form a theory. Based on the theoretical background of the “Two Integrations”[n] for the inheritance and development of fine traditional Chinese culture (represented by the letter T), inheritance and development policies and related policies (represented by the letter Z), transformation of old culture including the transformation of intellectuals (represented by the letter F), key areas of inheritance and development (represented by the letter Y), cultivation in traditional culture (represented by the letter G), commentary on traditional culture (represented by the letter P), and practice of fine traditional culture (represented by the letter D), the focused codes were comprehensively and deeply scanned, analyzed, and categorized one by one, giving them clear theoretical abstraction value. Examples of step-by-step coding are shown in the table below.

理论编码是以聚焦编码的理论类属进行进一步概括抽象，逐步形成理论的过程。按照中华优秀传统文化传承与发展的“两个结合”理论背景（字母T代表）、传承与发展政策及相关政策（字母Z代表）、旧文化改造包括知识分子改造（字母F代表）、传承与发展重点领域（字母Y代表）、传统文化修养（字母G代表）、传统文化评论（字母P代表）、优秀传统文化实践（字母D代表）等七大模块对聚焦编码进行全面深层扫描分析并逐个归类，使之具有明显的理论抽象价值，逐级编码示例见下表。

(4) Testing for Theoretical Saturation

（四）理论饱和度检测

Through comparative analysis of the codes, when re-examining the text of the Chronicle, no new concepts or categories could be identified. Therefore, it can be considered that the conceptualization or categorization of this coding has reached a relatively saturated state, capable of comprehensively presenting the main concepts and core elements of Mao Zedong’s exploration of inheriting and developing fine traditional Chinese culture after the founding of New China.

通过编码比较分析，再次翻检《年谱》文本时未能识别出新的概念或范畴，因此可以认为此次编码的概念化或范畴化已经达到相对饱和状态，能较为全面地呈现新中国成立后毛泽东关于传承发展中华优秀传统文化探索的主要概念及核心要素。

3. Findings from Textual Analysis

三、文本分析所得

Through coding and analysis of this text, it is concluded that the Chinese Communists, with Comrade Mao Zedong as their chief representative, conducted a preliminary exploration of inheriting and developing fine traditional Chinese culture in the historical context of socialist revolution and construction, and made unique contributions to its inheritance and promotion.

通过对本文进行编码，分析认为，以毛泽东同志为主要代表的中国共产党人在社会主义革命和建设的时代背景下对传承与发展中华优秀传统文化进行了初步探索，并在继承与弘扬方面作出了独特贡献。

(1) Formulating and Implementing Relevant Policies of Letting a Hundred Flowers Bloom, Weeding Through the Old to Bring Forth the New, Making the Past Serve the Present, and Making Foreign Things Serve China

（一）制定并实施了百花齐放、推陈出新、古为今用、洋为中用的相关政策

In 1951, Mao Zedong inscribed for the Chinese Academy of Traditional Opera: “Let a hundred flowers bloom; weed through the old to bring forth the new.” (Z6) This pointed the way for the flourishing of New China’s literary and artistic endeavors. Regarding how to weed through the old to bring forth the new, Mao Zedong once explained: “Weed through the old to bring forth what? The old refers to feudal and capitalist things. The old, feudal and capitalist things must be weeded out, and socialist things must be brought forth; that is, new forms must be promoted. Old forms must be given new content, and the forms themselves must also undergo some change.” (M170)

1951年毛泽东为中国戏曲研究院题词：“百花齐放，推陈出新。”（Z6）为繁荣新中国文艺事业指明了方向。关于如何推陈出新，毛泽东曾作出这样的阐释：“推陈出什么东西呢？陈就是封建主义、资本主义的东西。要把封建主义、资本主义的东西推出去，出社会主义的东西，就是要提倡新的形式。旧形式要搞新内容，形式也得有些改变。”（M170)

Mao Zedong believed that China’s cultural heritage should be fully utilized and critically utilized. (M143) He believed that China’s culture of several thousand years was mainly the culture of the feudal era, that “there is much poison and dross in the cultural heritage,” and that there should be both release and restraint, trusting the people’s power of discrimination. (Z29) From the perspective of cultural content, traditional ideas and concepts must be critically transformed into a new socialist culture before they can be inherited and developed. “The things of the ancients and foreigners must also be studied; refusing to study them is wrong, but they must be studied with a critical eye, achieving the goal of making the past serve the present and making foreign things serve China.” (Z48) From the perspective of cultural form, a differentiated approach is necessary. On the one hand, starting from the people-centered nature of literature and art, Mao Zedong emphasized that culture must have national forms loved by the masses, stating: “Art has the issue of national form; art cannot be separated from the people’s habits, feelings, and even language, nor from the nation’s historical development.” (Z25) On the other hand, backward or conservative national forms required transformation: “Antiques, of course, must be protected, but we need modern science and culture even more” (Z26), and “I love a progressive China, not a backward China” (Z16). This reflects the original intention of the Chinese Communists in the early days of New China to strive not only to destroy an old world but also to build a new one.

毛泽东认为对中国的文化遗产应当充分地利用，批判地利用。（M143）他认为中国几千年的文化主要是封建时代的文化，“文化遗产中有许多毒素和糟粕”，要有收有放，要相信人民有鉴别的力量。（Z29）从文化内容看，传统思想观念必须加以批判改造，使其成为社会主义新文化，然后才能传承发展。“古人、外国人的东西也要研究，拒绝研究是错误的，但一定要用批判的眼光去研究，做到古为今用，外为中用。”（Z48）从文化形式角度来看，则要区别对待。一方面毛泽东从文艺的人民性出发，强调文化要有大众喜闻乐见的民族形式，提出：“艺术有个民族形式问题，艺术离不了人民的习惯、感情以至语言，离不了民族的历史发展。”（Z25）另一方面，若是落后的、保守的民族形式则需要改造：“古董当然是要保护的，但我们更需要现代的科学和文化”（Z26），“我爱进步的中国，不爱落后的中国”（Z16）。这反映着共产党人在新中国成立初期不但致力于破坏一个旧世界，也致力于建设一个新世界的初衷。

In terms of concrete implementation, from the perspective of tangible cultural heritage, the Chinese Communists have always attached great importance to the protection of various cultural relics at all times. During the late period of the War of Liberation, Mao Zedong issued telegrams and proclamations ordering the protection of cultural monuments (Z1) and cultural-educational institutions (Z2) during military operations, and also noted that national construction should pay attention to the protection of cultural sites (Z19). Even during the “Cultural Revolution,” the Central Committee of the CPC issued the “Several Opinions on Protecting Cultural Relics and Books during the Proletarian Cultural Revolution” (Z51). “As for historical sites, it is not that all historical sites are unwanted. All that can be preserved should be preserved” (Z30). Mao Zedong was even more protective of precious physical objects; in 1952 he instructed that the scroll painting *Along the River During the Qingming Festival*, presented as a gift by a friend, be remounted to prevent insect damage and mildew (Z8). Mao Zedong also paid considerable attention to the role of public cultural service institutions in inheriting and protecting fine traditional culture, and valued the educational and cognitive function of museums for the people. In 1953 he proposed building a revolutionary history museum of the Taiping Heavenly Kingdom, considering it extremely meaningful (Z17). In 1958, after visiting Anhui Provincial Museum, he pointed out: “Every major city in every province should have such a museum; the people must recognize their own history and their power of creation” (Z32). From the perspective of intangible cultural heritage protection, as early as 1960, when meeting with Edgar Snow, Mao Zedong praised the carving and other handicraft techniques of Chinese artisans (Z36), fully demonstrating his foresight and insight in the protection of intangible cultural heritage.

在具体的实施方面，从有形文化遗产看，中国共产党人随时随地都十分注重对各种文物的保护。解放战争后期，毛泽东通过电报、布告等方式号令在军事行动中保护文化古迹（Z1）、文化教育机关（Z2），国家建设也要注意保护文化遗址（Z19）。即便在“文化大革命”期间，中共中央也发出了《关于在无产阶级文化大革命中保护文物图书的几点意见》（Z51）。“至于古迹，并非所有的古迹都不要。凡是可以保存的都保存。”（Z30）对于珍贵的实物毛泽东更是爱惜有加，1952年批示重新裱褙朋友献赠的画卷《清明上河图》以免虫蚀和霉坏。（Z8）毛泽东也比较注意公共文化服务机构对优秀传统文化的传承与保护作用，重视博物馆对人民群众的教育认识功能。1953年他提议建个太平天国的革命历史博物馆，认为这是极有意义的。（Z17)1958年他在参观安徽省博物馆后指出：“每个省的主要城市都应该有这样的博物馆，人民要认识自己的历史和创造的力量。”（Z32）从非物质文化遗产保护角度来看，毛泽东早在1960年会见斯诺时就称赞过中国工匠们的雕刻等手工艺技术（Z36），足见其在非遗保护方面的远见与卓识。

(2) Establishing the guiding position of Marxism in ideology through the transformation of traditional culture

（二）在对传统文化进行改造中确立马克思主义在意识形态中的指导地位

The transformation of traditional culture began first with the reform of the old-style education system, making it part of socialist culture. Shortly after the founding of the People’s Republic, Mao Zedong said: “At present, the progressive forces in the cultural and educational fields are still small; the strength of Marxism-Leninism is far smaller than that of capitalism. Old-style schools are capitalist; our new-style schools must be run as socialist. … Educational reform must be coordinated with the transformation of the entire society” (F2). In Mao Zedong’s view, “Education over several thousand years has indeed been a tool in the hands of the exploiting classes, whereas socialist education is a tool in the hands of the working class” (F27).

对传统文化改造，首先进行了旧式教育改革，使之成为社会主义文化的一部分。新中国成立不久，毛泽东说：“现在文化教育领域中的进步力量还小，马列主义的力量比起资本主义的力量来要小得多。旧式学校是资本主义的，我们的新式学校要办成社会主义的。……教育改革要同整个社会的变革配合好。”（F2）在毛泽东心目中，“几千年来的教育，确是剥削阶级手中的工具，而社会主义教育乃是工人阶级手中的工具”（F27）。

Second, the ideological remolding of intellectuals was carried out. The focus of cultural construction is on people; the number of intellectuals in old China was very small, accounting for only a tiny proportion of the national population. After the founding of the People’s Republic, the Party attached great importance to the work of uniting with, educating, and remolding intellectuals, enabling the vast majority of them to continue working in scientific, educational, and cultural fields, to give full play to their strengths, to serve the people, and to serve the construction of New China. In October 1951, at the Third Session of the First National Committee of the Chinese People’s Political Consultative Conference, Mao Zedong pointed out: “Ideological remolding, first of all the ideological remolding of various intellectuals, is one of the important conditions for our country to thoroughly realize democratic reform in all aspects and gradually implement industrialization.” The ideological remolding activities carried out among China’s cultural and educational front and intellectuals were a movement of self-education and self-reform (F9). “Our task is, on the basis of the intellectuals’ voluntary study, to help them study with good intentions, to help them study through appropriate means, and not to force them to study by coercive methods” (F19). Although some local practices were crude, and some units used methods of mass struggle to resolve ideological issues, even raising issues to a sharp political level, leading to overly one-sided and arbitrary criticism in the critique—such historical lessons are worth deeply drawing. But overall, during the transition period between the old and new societies, helping the majority of intellectuals who came from the old society to eliminate the residual influence of imperialism and the feudal-comprador class in their thinking, to master the basic knowledge of Marxism, and to advance from a national and patriotic standpoint to a people’s standpoint, was necessary at the time and also met the requirements of national construction. After being remolded, “the vast majority of them have become state functionaries, have served socialism, and have become part of the working class” (F17). The broad masses of literary and art workers went deep into social life, threw themselves into practical struggles, and under the basic guiding principle of “literature and art serve the people, first of all the workers, peasants, and soldiers,” through reforming old literature and art by taking its essence and discarding its dross, inherited and developed the fine traditions of national culture, and created a number of outstanding literary and artistic works that were loved and welcomed by the people.

其次，对知识分子进行思想改造。文化建设重点在人，旧中国的知识分子数量很少，在全国人口中仅占很小比例。新中国成立后，党十分重视对知识分子的团结、教育和改造工作，使他们绝大多数继续从事科学教育文化工作，发挥所长，为人民服务，为新中国建设服务。1951年10月，毛泽东在全国政协一届三次会议上指出：“思想改造，首先是各种知识分子的思想改造，是我国在各方面彻底实现民主改革和逐步实行工业化的重要条件之一”，在我国的文化教育战线和知识分子中开展的思想改造活动是一个自我教育和自我改造的运动。（F9）“我们的任务是，在知识分子自愿学习的基础上，好心地帮助他们学习，通过适当的方式来帮助他们学习，而不要用强制的方法勉强他们学习。”（F19）虽然有的地方做法比较粗糙，有的单位采取群众斗争的方法解决思想问题，更是把问题提到政治上的尖锐程度，以致批判中出现过于片面、武断的情况，这样的历史教训值得深刻汲取。但总的来说，在新旧社会转变时期帮助大多数从旧社会过来的知识分子通过清除思想上残存的帝国主义、封建买办阶级的影响，掌握马克思主义基础知识，由民族的、爱国立场前进到人民的立场，这在当时是需要的，也符合国家建设的要求。知识分子经过改造后，“他们中间的绝大部分已经成为国家工作人员，已经为社会主义服务，已经是工人阶级的一部分”（F17）。广大文艺工作者深入社会生活，投身现实斗争，在“文艺为人民服务，首先为工农兵服务”基本方针指导下，通过对旧文艺取其精华、剔除糟粕的改革，继承和发展民族文化中的优良传统，创作出一批优秀文艺作品，受到人民群众的喜爱和欢迎。

Third, in the transformation of traditional culture, the Party carried out struggles in the ideological field to propagate materialist thought and criticize bourgeois idealist thought. For example, the critical discussion on the study of *Dream of the Red Chamber* was extended to other departments, thoroughly criticizing the influence of bourgeois idealism from philosophy, history, pedagogy, linguistics, and other aspects, thereby establishing and consolidating the leading position of Marxist thought throughout China’s academic circles (M50).

再次，在对传统文化改造中，党在思想领域进行了宣传唯物主义思想、批判资产阶级唯心主义思想的斗争。如把关于《红楼梦》研究的批判讨论发展到其他部门去，从哲学、历史学、教育学、语言学等方面彻底地批判资产阶级唯心论的影响，从而确立和巩固我国整个学术界马克思主义思想的领导地位。（M50)

Finally, in terms of institutions, the old was broken and the new was established; a number of old social systems were abolished, and a number of new systems were established in their place. The land system reform eliminated the feudal exploitative land ownership of the landlord class, and the peasants’ enthusiasm for production rose unprecedentedly; through democratic reform, state-owned industrial and mining enterprises initially established democratic management systems suitable for production needs; the feudal marriage system was abolished, and a new marriage law was promulgated and implemented, gradually establishing moral concepts such as equality between men and women and freedom of marriage (F1); various chronic ills left over from the old society, such as prostitution, drug trafficking and use, and gambling dens, were eradicated; the reform of the writing system and the literacy campaign greatly promoted urban and rural cultural development (F14). Mao Zedong discussed: “The old system no longer works, and a new system will arise to replace it. Productive forces always develop forward, coming into contradiction with the relations of production, and this pushes society forward continuously” (F16). The vitality of the institutions released the pride of the people of the young republic as masters of the country, continuously inspiring the courage for socialist construction to “dare to make the sun and moon shine in new skies.”

最后，在制度方面破旧立新，一批旧的社会制度被废止，一批新的制度取而代之，相继确立。土地制度改革消灭了地主阶级封建剥削的土地所有制，农民生产积极性空前高涨；国营工矿企业通过民主改革，初步建立起适合生产需要的民主管理制度；废除封建主义婚姻制度，颁布实行新婚姻法，男女平等、婚姻自由等道德观念逐步确立（F1）；拔除旧社会遗留下来的诸如卖淫嫖娼、贩毒吸毒、设庄赌博等各种痼疾；文字改革、扫盲运动极大地促进了城乡文化发展（F14）。毛泽东论述道：“旧的制度不行了，新的制度就要起来代替。生产力总要向前发展，同生产关系发生矛盾，这就推动着社会不断前进。”（F16）制度的活力释放年轻的共和国人民当家作主的豪情，不断焕发出“敢教日月换新天”的社会主义建设勇气。

(3) Inheriting and developing fine traditional Chinese culture in certain key areas

（三）在某些重点领域传承与发展中华优秀传统文化

The *Chronicle* [4]4 Referring to the *Chronicle of Mao Zedong (1949–1976)* (《毛泽东年谱（1949—1976）》), a detailed chronological record of Mao’s activities and statements. records 21 entries on the critical utilization of traditional opera and 7 entries on traditional Chinese medicine as historical and cultural heritage.

《年谱》关于作为历史文化遗产的戏曲和中医的批判利用分别有21条、7条记录。

Regarding the inheritance and development of traditional opera, Mao Zedong’s most important directive was “let a hundred flowers bloom, weed through the old to bring forth the new” (Z6). Guided by the spirit of the talks at the Yan’an Forum on Literature and Art, the liberated areas had already produced a large number of theatrical works reflecting real life that were popular among the masses, such as the yangge opera *Brother and Sister Reclaim the Wasteland*, the newly compiled pingju opera *Driven to Join the Liangshan Rebels*, and the new opera *The White-Haired Girl*. Continuing this vigorous literary and artistic movement, after the founding of the People’s Republic of China, Mao Zedong consistently attached great importance to the reform and promotion of traditional opera. He proposed: “Those who promote the improvement of opera are often laymen, the audience” (Y6). Mao Zedong’s overall judgment of traditional opera in the early 1960s was that “harmful operas are few, good operas are also few; the two ends are small, the middle is large. Emperors, kings, generals, ministers, talented scholars, and beautiful women are increasing; it is somewhat like the west wind overwhelming the east wind” [5]5 *Rongzhai Essays* (《容斋随笔》) is a collection of miscellaneous notes by the Southern Song dynasty scholar Hong Mai, covering a wide range of topics including history, literature, and philosophy. (Y15). Mao Zedong was very dissatisfied with this. In November 1963, he twice criticized *Theatre Journal* and the Ministry of Culture in succession, pointing out: “For a period, *Theatre Journal* was full of propaganda about monsters and demons [6]6 This refers to Mao Zedong’s inspection of the Yellow River in 1952, during which he issued the call “work on the Yellow River must be done well” (要把黄河的事情办好).. The Ministry of Culture does not manage culture; there is a great deal of feudal stuff, of emperors, kings, generals, ministers, talented scholars, and beautiful women… In the cultural sphere, especially in opera, there is a large amount of feudal and backward material, and very little socialist material” (Y16). Mao Zedong proposed reforming both the opera troupes and the repertoire (Y15). He also paid particular attention to the reform of Peking opera, watching modern Peking operas many times and offering evaluations, affirming Peng Zhen’s speech at the Modern Peking Opera Observation and Performance Conference. Peng Zhen discussed two issues: first, that Peking opera must be reformed in several aspects, including its target audience, performance subjects, and the unity of ideological content and artistic style; second, that for Peking opera reform to succeed, two prerequisites were necessary: first, that the authors, directors, and performers of Peking opera must go deep among the workers, peasants, and soldiers, merge with them, and establish flesh-and-blood ties with them; and second, that the thinking of Peking opera workers must be revolutionized (Y18). Mao Zedong also attached importance to the reform of local operas. When he heard actors report that current Yue opera reforms had made it neither like Peking opera nor like Yue opera, and not even like opera, Mao Zedong said: “Each local opera form must have its own characteristics; otherwise, why have so many local operas?” (Y25). According to the *Chronicle*, when Mao Zedong went on inspection tours, he also watched many local opera forms, including Sichuan opera, Huagu opera, Henan opera, Yue opera, Wu opera, Shao opera, and Kunqu opera.

关于戏曲的传承与发展，毛泽东最重要的指示是“百花齐放，推陈出新”（Z6）。在延安文艺座谈会讲话精神指引下，解放区曾产生过秧歌剧《兄妹开荒》、新编评剧《逼上梁山》、新歌剧《白毛女》等一大批反映现实生活的群众喜闻乐见的戏剧作品。延续这一朝气蓬勃的文艺运动，新中国成立后毛泽东一直十分重视戏曲的改革和促进。他提出：“促进戏剧改进的往往是外行，是看戏的。”（Y6）毛泽东对20世纪60年代初期戏曲的整体判断是“有害的戏少，好戏也少，两头小、中间大。帝王将相、才子佳人多起来了，有点西风压倒东风”（Y15）。对此，毛泽东很不满意。1963年11月，他接连两次批评《戏剧报》和文化部，指出：“一个时期，《戏剧报》尽宣传牛鬼蛇神。文化部不管文化，封建的、帝王将相的、才子佳人的东西很多，……文化方面特别是戏剧大量是封建落后的东西，社会主义的东西很少。”（Y16）毛泽东提出，要改革剧团和剧目。（Y15）他还特别重视京剧改革，多次观看现代京剧并作评价，肯定了彭真在京剧现代戏观摩演出大会上的讲话。彭真讲了两个问题：第一，京剧一定要从服务对象、表演对象、思想内容与艺术风格统一等几个方面改革；第二，京剧要改革好必须有两个前提，一是京剧的作者、导演、演员必须深入工农兵，同工农兵打成一片，同工农兵建立血肉的联系，二是京剧工作者思想要革命化。（Y18）毛泽东也比较重视地方剧改革，当听到演员们反映，现在越剧改革，改得京不京、越不越，歌剧又不像歌剧。毛泽东说：“各个地方剧种要有自己的特色，不然，要那么多的地方戏干什么？”（Y25）据《年谱》记载，毛泽东外出视察时还观看过川剧、花鼓戏、豫剧、越剧、婺剧、绍剧、昆曲等多种地方剧种。

Regarding the inheritance and development of traditional Chinese medicine, the first step is to recognize its importance. In 1953, Mao Zedong said: “If China has anything to contribute to the world, I think traditional Chinese medicine is one” (Y1). He instructed: “The issue of traditional Chinese medicine is actually a matter of medical treatment for the 470 million peasants and a portion of urban residents” (Y2). He also pointed out: “The issue of traditional Chinese medicine is not just about curing a few people’s illnesses; it is a matter of cultural heritage. It is about elevating traditional Chinese medicine to a matter of contribution to the whole world.” It was necessary to change one’s thinking and work style, to respect China’s long-standing cultural heritage; only by respecting traditional Chinese medicine could one truly learn it (Y3). Second, a critical and receptive attitude must be adopted. After all, traditional Chinese medicine emerged on the basis of agriculture and handicrafts. This legacy must be critically accepted, absorbing its positive aspects and developing them, making them scientific; unreasonable aspects should be studied and subjected to critical analysis (Y1). Mao Zedong also instructed: “We should critically accept this part of our cultural heritage, discard its dross and retain its essence, and incorporate its reasonable parts into medical science to better serve the prevention and treatment of disease and the improvement of the people’s health” (Y2). Third, Chinese and Western medicine must unite; looking down on each other is not good, and sectarianism must be broken. It is good for traditional Chinese medicine practitioners to learn some Western medicine (Y1), and Western medicine practitioners must also learn from traditional Chinese medicine (Y3). Mastering traditional Chinese medicine and pharmacology requires the participation of Western medicine practitioners, as well as the inclusion of experienced traditional Chinese medicine practitioners; relying on one side alone is insufficient. Having only Western medicine without traditional Chinese medicine will not work, and having traditional Chinese medicine without Western medicine will also not work. Uniting Chinese and Western medicine is one of the principles of health work (Y4). Continuing to correct the mistaken views that belittle and reject traditional Chinese medicine and pharmacology remains a very important task for the health departments at present (Y10). Finally, research institutions should be established. Without respect and learning, there can be no research. Without research, there can be no improvement (Y3). Books on traditional Chinese medicine and pharmacology should be published, and China’s own new medicine and new pharmacology should be established (Y4). “China’s medical experience is very rich; it has a history of several thousand years, and comrades must organize it” (Y5). “Chinese medicine and pharmacology are a great treasure house, and efforts should be made to explore them and raise them to a higher level” (Y8). The Party’s policy on traditional Chinese medicine is an important policy and principle in China’s health work

关于中医的传承与发展，首先要认识到中医的重要性。1953年毛泽东说：“我们中国如果说有东西贡献全世界，我看中医是一项。”（Y1）他指示：对待中医的问题，实际上是关系四万万七千万农民及一部分城市居民的疾病医疗问题。（Y2）他还指出：“对中医问题，不只是给几个人看好病的问题，而是文化遗产问题。要把中医提高到对全世界有贡献的问题”，要从思想作风上转变，要尊重我国有着悠久历史的文化遗产，只有尊重中医，也才能学得进去。（Y3）其次要采取批判接受的态度。中医毕竟是在农业与手工业的基础上产生出来的，对这笔遗产，必须批判地接受，把其积极的一面吸收过来加以发挥，使它科学化，对不合理的要研究则应分析批判。（Y1）毛泽东还指示：我们应该有批判地接受这一部分文化遗产，去其糟粕，存其精华，把它的合理部分增加到医学科学中去，更好地为预防疾病治疗疾病，增进人民健康服务。（Y2）再次，中西医要团结，互相看不起是不好的，一定要打破宗派主义。中医学习一点西医是好的（Y1），西医也要向中医学习（Y3）。掌握中医中药，必须要有西医参加，也要吸收有经验的中医，靠单方面是不够的，单有西医没有中医不行，有中医没有西医也不行。团结中西医是卫生工作的方针之一。（Y4）继续纠正轻视和排斥中医中药的错误观点，仍是卫生部门当前一项非常重要的任务。（Y10）最后，要建立研究机构。不尊重，不学习，就谈不上研究。不研究，就不能提高。（Y3）要出版中医中药书籍，建立中国自己的新医学、新药学。（Y4）中国医学的经验是很丰富的，它有几千年的历史了，要有同志去整理它。（Y5）中国医药学是一个伟大的宝库，应当努力发掘，加以提高。（Y8）党的中医政策是党在我国卫生工作方面的一项重要的方针政策。越来越多的事例证实了中医中药在人民卫生事业中所起的重大作用。

(4) Strengthening One’s Cultivation in Traditional Culture Is the Prerequisite for Inheriting and Developing Fine Traditional Chinese Culture

（四）增强传统文化修养是传承与发展中华优秀传统文化的前提

To inherit and develop fine traditional Chinese culture, one must master and understand it, so as to have a well-thought-out plan. Therefore, cultivation in fine traditional culture is especially important. Mao Zedong’s classical cultural cultivation was very profound; he had always cherished fine traditional Chinese culture, and on his deathbed he was still borrowing and reading *Rongzhai Essays* (《容斋随笔》). [5]5 *Rongzhai Essays* (《容斋随笔》) is a collection of miscellaneous notes by the Southern Song dynasty scholar Hong Mai, covering a wide range of topics including history, literature, and philosophy. When inspecting domestic sites, Mao Zedong would, wherever he went, learn about local customs, history, and geography. For example, when inspecting Zhengzhou in 1952, he pointed out that the Yellow River was both the cradle that nurtured the Chinese nation and a harmful river that, due to successive years of warfare and indiscriminate deforestation of upstream trees in old China, had become a scourge to the people. [6]6 This refers to Mao Zedong’s inspection of the Yellow River in 1952, during which he issued the call “work on the Yellow River must be done well” (要把黄河的事情办好). To bring the Yellow River under control, he stayed up late consulting *The General Gazetteer of Henan* (《河南通志》), *The Gazetteer of the Capital Bianjing* (《汴京志》), and *The Twenty Stele Inscriptions of the Longmen Grottoes* (《龙门二十品碑帖》) to understand the history of the Yellow River’s flooding. [7]7 The Chengdu Conference was a meeting of the Party Central Committee held in Chengdu in March 1958, which discussed economic construction and the Great Leap Forward. Around the time of the Chengdu Conference in 1958, Mao Zedong instructed that the couplets from the Temple of Marquis Wu be transcribed and sent to him. [8]8 The Temple of Marquis Wu (武侯祠) in Chengdu is a memorial temple dedicated to Zhuge Liang, the famous strategist of the Three Kingdoms period. He also gave instructions: select several poems about Sichuan written by Tang and Song dynasty authors, and several poems about Sichuan written by Ming dynasty authors, and print them for distribution at the Chengdu Conference. [9]9 This refers to the Chengdu Conference of 1958. In 1970, when Li Desheng was transferred to serve as commander of the Beijing Military Region, Mao Zedong advised him that, as commander of the Beijing Military Region, he needed to understand Beijing’s history and geography, and to understand North China’s history and geography, urging him to read Gu Zuyu’s *Essentials of Historical Geography for Reading History* (《读史方舆纪要》). [10]10 Gu Zuyu (顾祖禹, 1631–1692) was a Qing dynasty historical geographer; his *Essentials of Historical Geography for Reading History* is a comprehensive work on Chinese historical geography. Mao Zedong not only read widely himself, but also recommended ancient texts to other leaders. In 1959, he recommended *The History of the Ming Dynasty: Biography of Hai Rui* (《明史·海瑞传》) to Peng Dehuai and Zhou Enlai for reading. [11]11 Hai Rui (海瑞, 1514–1587) was a Ming dynasty official known for his integrity and outspoken criticism of corruption. Peng Dehuai was a senior military leader who was purged in 1959 for criticizing the Great Leap Forward. In 1963, he sent *The Records of the Grand Historian: The Biography of Xiang Yu* (《史记·项羽本纪》) to various comrades for reading. [12]12 Xiang Yu (项羽, 232–202 BCE) was a military leader who contended with Liu Bang for control of China after the fall of the Qin dynasty. In 1972, when Japanese Prime Minister Kakuei Tanaka visited, Mao Zedong also gave him *The Collected Annotations of the Songs of Chu* (《楚辞集注》) as a gift. [13]13 Kakuei Tanaka was Prime Minister of Japan from 1972 to 1974, and his visit to China in 1972 led to the normalization of Sino-Japanese diplomatic relations.

要传承与发展中华优秀传统文化，必须对其掌握与了解，才能胸有成竹。因此，优秀传统文化的修为就显得格外重要。毛泽东古典文化修养十分深厚，素来对中华优秀传统文化倍加珍爱，临终前还在借阅《容斋随笔》。（G43）在国内视察时，毛泽东每到一处就要了解当地的风土人情、历史地理等，比如，1952年视察郑州时，他指出，黄河既是养育中华民族的摇篮，又是旧中国连年征战、滥砍滥伐上游树木造成的一条危害人民的害河。（Z13）为把黄河治理好，他深夜查阅《河南通志》《汴京志》《龙门二十品碑帖》，了解黄河泛滥史。（Z12)1958年成都会议前后，毛泽东叮嘱将武侯祠的楹联抄录送给他。（Z31）他还批示：选出唐宋人写的有关四川的诗词若干首，和明代人写的有关四川的诗若干首，印发成都会议。（G1)1970年李德生调任北京军区司令员，毛泽东嘱咐他，当北京军区司令员，要了解北京的历史地理，了解华北的历史地理，劝他读顾祖禹的《读史方舆纪要》。（T22）毛泽东不仅自己博览群书，他还向其他领导人荐读古籍，1959年把《明史·海瑞传》推荐给彭德怀、周恩来阅读(G5),1963年送各同志阅《史记·项羽本纪》(G13),1972年日本首相田中角荣来访，毛泽东也把《楚辞集注》作为礼物送给了他(G15）。

Traditional culture must be evaluated by scientific standards. The *Chronicle* [14]14 The *Chronicle* refers to *The Chronicle of Mao Zedong (1949–1976)* (《毛泽东年谱（1949—1976）》), a multi-volume chronological record of Mao’s activities and writings. records that Mao Zedong made as many as 61 evaluations of ancient Chinese philosophy, history, literary and artistic works and their authors, and important historical figures. He consistently adhered to the standards of the people’s character, historicity, contemporaneity, and Sino-Western comparison in evaluating traditional culture.

要以科学的标准评论传统文化。《年谱》记载毛泽东对中国古代的哲学、历史、文艺作品及其作家、重要历史人物等评价多达61条，他始终坚持以人民性、历史性、时代性和中西比较为标准对传统文化进行评价。

Evaluating traditional culture by the people’s character. When evaluating Chinese history and historical figures, the people’s character is an important yardstick, the core of which lies in analyzing whether they represent the fundamental interests of the people and whether they promote social progress. “China’s culture of several thousand years was mainly the culture of the feudal era, but it was not entirely feudal stuff; there are things of the people, things that are anti-feudal. … Nor can anti-feudal culture be entirely utilized uncritically. Even the folk works of the feudal era are more or less still influenced by the feudal ruling class.” [15]15 This quotation is from Mao Zedong’s remarks on cultural work, as recorded in the *Chronicle* (M143). With such a dialectical perspective, Mao Zedong was particularly fair and balanced when evaluating the history of Chinese education: “The history of Chinese education has a people’s character. Confucius’s ‘education without class distinction,’ Mencius’s ‘the people are precious and the ruler is light,’ Xunzi’s ‘man can conquer nature,’ Qu Yuan’s criticism of the ruler’s evil, Sima Qian’s praise of resistance … when discussing the history of Chinese education, they should be mentioned. But from the main aspect of educational history, education over several thousand years has indeed been a tool in the hands of the exploiting classes.” [16]16 This quotation is from Mao Zedong’s discussion of educational history, as recorded in the *Chronicle* (F27).

以人民性评论传统文化。在评价中国历史、历史人物时，人民性是重要的标尺，核心在于分析其是否代表人民的根本利益、是否推动社会进步。“中国几千年的文化，主要是封建时代的文化，但并不全是封建主义的东西，有人民的东西，有反封建的东西。……反封建主义的文化也不是全部可以无批判地利用的。封建时代的民间作品，也多少都还带有封建统治阶级的影响。”（M143）有了如此的辩证眼光，毛泽东在评价中国教育史时就显得特别公允，“中国教育史有人民性的一面。孔子的有教无类，孟子的民贵君轻，荀子的人定胜天，屈原的批判君恶，司马迁的颂扬反抗……，谈中国教育史，应当提到他们。但是就教育史的主要侧面说来，几千年来的教育，确是剥削阶级手中的工具”（F27）。

Commenting on traditional culture from a historical perspective. When Mao Zedong spoke about how to evaluate China’s culture over several thousand years, he said: “We must distinguish between feudal things and non-feudal things. Not everything feudal is bad. We must pay attention to distinguishing between things from different periods of feudalism’s emergence, development, and decline. When feudalism was still in its period of emergence and development, it had many things that were not bad.” (M143) [17]17 M143, P48, P54, etc.: These are page references to the source text *Mao Zedong’s Chronicle (1949–1976)* (《毛泽东年谱（1949—1976）》), abbreviated as M for the main text and P for specific page numbers. To evaluate major historical events and figures with historical materialism is to judge them under the historical conditions of their own era and society; whether they conformed to the general trend of historical development and whether they had a far-reaching impact on the future are important yardsticks for measuring the success or failure of historical events and figures. Mao Zedong once used a seven-character regulated verse to evaluate the First Emperor of Qin: “I urge you, sir, not to curse the First Emperor too much; / The matter of burning books and burying scholars should be reconsidered. / The Ancestral Dragon’s soul is dead, yet Qin still stands; / Confucius’ learning is high in name but in fact chaff. / For a hundred generations they have practiced Qin’s laws and government; / The ‘Ten Critiques’ are not good essays. / Read carefully the ‘Feudal System’ of the Tang dynasty; / Do not, following Zihou, return to King Wen.” (P48) [18]18 The “Ten Critiques” refers to Guo Moruo’s *Ten Critiques of Ancient Chinese Thought* (《十批判书》), which was critical of the First Emperor of Qin. Zihou is the courtesy name of the Tang dynasty writer Liu Zongyuan, author of *On the Feudal System* (《封建论》). The First Emperor of Qin was the first to unify China; standardizing the gauge of chariots, the written script, and weights and measures were all major events that conformed to the demands of historical development. Mao Zedong said: “To evaluate the First Emperor of Qin as a historical figure, one must adopt a one-divides-into-two approach. He played a progressive role in the course of historical development, and that should be affirmed. But after unifying the six states, he lost his enterprising spirit, became complacent, indulged in pleasure, sought immortality, built palaces, cruelly oppressed the people, wandered about, and wasted time—it was very boring. Chen Sheng and Wu Guang rose up in rebellion against Qin’s tyranny, which was entirely just.” (P54) [19]19 Chen Sheng and Wu Guang led the first major peasant uprising against the Qin dynasty in 209 BCE. Such an evaluation appears more objective and fair.

以历史性评论传统文化。毛泽东在谈到如何评价中国几千年的文化时说：“要把封建主义的东西和非封建主义的东西区别开来。封建主义的东西也不全是坏的。我们要注意区别封建主义发生、发展和灭亡不同时期的东西。当封建主义还处在发生和发展的时候，它有很多东西还是不错的。”（M143）用唯物史观来评价历史大事和历史人物，就是要把它们放在其所处时代和社会的历史条件下去判断，是否顺应历史发展大势、是否对未来影响深远，是衡量历史事件和历史人物成败的重要标尺。毛泽东曾用一首七律来评价秦始皇：“劝君少骂秦始皇，焚坑事业要商量。祖龙魂死秦犹在，孔学名高实秕糠。百代都行秦政法，十批不是好文章。熟读唐人封建论，莫从子厚返文王。”（P48）秦始皇是统一中国第一人，车同轨、书同文、统一度量衡，都是符合历史发展要求的大事。毛泽东说道：“秦始皇作为一个历史人物来评论，要一分为二。他在历史的发展过程中起了进步作用，要肯定，但他在统一六国后，丧失进取的方面，志得意满，耽于佚乐，求神仙，修宫室，残酷地压迫人民，到处游走，消磨岁月，无聊得很。陈胜、吴广揭竿而起，反对秦的暴政，完全是正义的。”（P54）这样的评价就显得更为客观公正。

Commenting on traditional culture from a contemporary perspective. When evaluating past history and figures, Mao Zedong often measured them from the standpoint of our own era and with a self-centered criterion, just as Mao Zedong defined culture: “A given culture (as an ideological form) is a reflection of the politics and economics of a given society, and in turn exerts a great influence and effect upon the politics and economics of that society.” Only those elements of traditional culture that correspond to modern values and meet modern needs are worth inheriting and developing. “We do not worship Genghis Khan. We do not worship the First Emperor of Qin, Emperor Wu of Han, Emperor Taizong of Tang, Emperor Taizu of Song, nor do we worship Confucius. We only worship Sun Yat-sen, because he made contributions through the Xinhai Revolution.” (P19) [20]20 The Xinhai Revolution of 1911 overthrew the Qing dynasty and ended imperial rule in China. “In Chinese history, the one who really accomplished something was the First Emperor of Qin… Although he ruled for only thirteen years, his influence has lasted several thousand years.” (P34) “Lu Xun is China’s first sage.” (P43) [21]21 Lu Xun (1881–1936) was a leading modern Chinese writer and intellectual, highly praised by Mao. From this it can be seen that promoting revolution, advancing social progress, and developing new culture were key terms in Mao Zedong’s appraisal of historical figures. Mao Zedong’s evaluation of traditional culture manifests the unique historical macro-perspective of a great man of his generation.

以时代性评论传统文化。毛泽东在评价过去的历史与人物时常常从我们所处的时代、以我为主的标准去衡量，正如毛泽东对文化的定义，“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”。传统文化中那些与现代价值相适应、符合现代需要的东西才是值得继承与发展的。“我们并不崇拜成吉思汗。我们不崇拜秦始皇、汉武帝，不崇拜唐太宗、宋太祖，也不崇拜孔夫子。我们只崇拜孙中山，因为他搞辛亥革命有功。”（P19）“在中国历史上，真正做了点事的是秦始皇，……他虽然只统治了十三年，但影响有几千年。”（P34）“鲁迅是中国的第一个圣人。”（P43）由此可见，推动革命、促进社会进步、发展新文化是毛泽东臧否历史人物重要的关键词。毛泽东对传统文化的评价彰显着一代伟人独特的历史大局视角。

Commenting on traditional culture through Sino-Western comparison. In 1964, when meeting with New Zealand friend Wilcox and his wife, Mao Zedong expounded on the development of Eastern and Western philosophy through struggle: “Truth is scolded out by error, materialism is scolded out by idealism, dialectics is scolded out by metaphysics. It has been like this since ancient times; through struggle there is development. The development of ancient philosophy can be traced back to ancient Greece; in China it began from the Spring and Autumn and Warring States periods.” (P29) [22]22 The Spring and Autumn period (770–476 BCE) and Warring States period (475–221 BCE) were eras of intense philosophical development in China. In 1965, when meeting with a delegation of the Indonesian Communist Party led by Chairman Aidit, Mao Zedong spoke about the similarity in Eastern and Western understandings of the relationship between humans and gods—that gods are a reflection of human consciousness: “China has gods everywhere. The organization of gods is always established according to the organization of humans. Humans have emperors, so heaven also has emperors; humans have civil officials, so heaven also has civil officials; humans have military officials who fight battles, so heaven has heavenly soldiers and heavenly generals—all are made in the model of humans. The German philosopher and materialist Feuerbach was the first to see through the fact that gods are a reflection of human consciousness.” (P38) In 1973, when meeting with Egyptian Vice President Shafi, after inquiring in detail about Egyptian history, Mao Zedong spoke about Chinese history and gave a positive evaluation of the First Emperor of Qin: “We were formerly called CHIN (Qin); add an A, and it becomes CHINA. The First Emperor of Qin is famous in China, as the first emperor… The First Emperor of Qin was the first to unify China, standardize the written script, build broad roads, not have states within the state but use a centralized system, send people from the central government to various places, change them every few years, and not use a hereditary system.” (P49) Mao Zedong engaged in critical thinking from multiple perspectives, constructing the Chinese people’s historical confidence through evaluations in comparative and reverse thinking.

以中西比较评论传统文化。1964年会见新西兰友人威尔科克斯和夫人时，毛泽东阐述了东、西方哲学经过斗争而发展：“真理是错误骂出来的，唯物主义是唯心主义骂出来的，辩证法是形而上学骂出来的，自古以来就是这样，经过斗争都有发展。古代哲学的发展可以从古代希腊讲起，在中国是从春秋战国讲起的。”（P29)1965年在会见由主席艾地率领的印度尼西亚共产党代表团时，毛泽东讲到东、西方人神关系的认识都有相似性——神是人的思想意识的反映：“中国到处有神。神的组织总是按照人的组织来建立的。人有皇帝，天上也有皇帝，人有文官，天上也有文官，人有武官，是打仗的，天上就有天兵天将，都是按照人的模型做成的。德国哲学家、唯物主义者费尔巴哈，是第一个看透神是人的思想意识的反映。”（P38)1973年会见埃及副总统沙菲时，在详细询问了埃及历史后，毛泽东谈到了中国的历史，并对秦始皇进行了积极的评价：“我们过去叫CHIN（秦），加一个A，变为CHINA（中国）。秦始皇在中国是有名的，就是第一个皇帝。……秦始皇是第一个统一中国的，统一文字，修筑宽广的道路，不搞国中有国而用集权制，由中央政府派人去各个地方，几年一换，不用世袭制度。”（P49）毛泽东以多维视角进行批判性思考，在比较思维、逆向思维的评判中建构中国人的历史自信。

(5) Personally practicing the inheritance and development of fine traditional culture

（五）躬身践行优秀传统文化的传承与发展

Mao Zedong’s traditional culture cultivation was profound; casually citing an allusion could simplify a complex international situation, make modern affairs communicate with the past and present, and make profound matters simple and easy to understand. The Chronicle [23]23 *The Chronicle* refers to *Mao Zedong’s Chronicle (1949–1976)*. records a total of 42 instances of using allusions, which can be roughly classified into the following categories.

毛泽东传统文化素养深厚，信手拈来一个典故便使复杂国际形势化繁为简，使现代的事古今通变，深奥的事深入浅出、通俗易懂。《年谱》共记录了42条用典，大概可分为以下几类。

First, using allusions to comment on the international situation, making it clear and distinct rather than like looking at flowers through a fog. In December 1961, Mao Zedong used the lyric from *The Western Chamber* [24]24 *The Western Chamber* (《西厢记》) is a classic Yuan dynasty play. “I have always bullied the hard and feared the soft, endured hardship and refused sweetness” to clarify the proper attitude of Chinese Communists in the face of the bullying and soft-fearing behavior of imperialism and revisionism internationally. (D23) [25]25 D23, D30, etc.: These are page references to the same source, abbreviated as D for specific page numbers. In 1963, he used Wang Xifeng’s words from *Dream of the Red Chamber* [26]26 *Dream of the Red Chamber* (《红楼梦》) is a classic Qing dynasty novel. “The big have their difficulties” to pinpoint the situation of the Soviet Union and the United States. (D30) In November 1973, Mao Zedong used the proverb “A thousand-mile pavilion, no feast that does not break up” to metaphorize the relationship between the Soviet Union and the United States. (D41)

一是用典评论国际形势，清晰明朗而不至于雾里看花。1961年12月毛泽东用《西厢记》中的唱词“我从来欺硬怕软，吃苦辞甘”阐明中国共产党人面对国际上帝国主义、修正主义的欺软怕硬行径而采取的应有态度。（D23)1963年他用《红楼梦》王熙凤的话“大有大的难处”一针见血地点明了苏联与美国所处的形势。（D30)1973年11月毛泽东又用谚语“千里搭长棚，没有不散的筵席”比喻苏美之间的关系。（D41)

Second, using allusions to comment on contemporary affairs, achieving the purpose of using the past to illuminate the present. In 1958, at an enlarged meeting of the Politburo of the CPC Central Committee, Mao Zedong admonished leading comrades not to be too bureaucratic, to appear in the posture of a laborer, and not to learn the feudal society’s practice of “when the imperial inspector goes out, the earth shakes and the mountains move.” (D6) [27]27 The phrase “when the imperial inspector goes out, the earth shakes and the mountains move” is a traditional saying describing the pomp of a high official. In the same year, during his third speech at the Second Session of the Eighth National Congress of the CPC, he used Liu Zhiji of the Tang dynasty’s “three excellences of a historian—talent, learning, and insight” [28]28 Liu Zhiji (661–721) was a Tang dynasty historian; his “three excellences” (才学识) are a famous criterion for historians. —talent being ability, learning being knowledge, and insight being the ability to discern the direction of the wind—to particularly remind comrades that they should have the ability to discern the direction of the wind, and that improving this discernment was of extreme importance. (D8) Mao Zedong also used the story of Cao Cao’s strategist Guo Jia of the Three Kingdoms period criticizing Yuan Shao for having many ends but few essentials, many plans but few decisions, being slow to see things, and slow to get plans, to tell local Party secretaries that in method they should be good at planning and good at deciding, and make prompt decisions (D12); [29]29 Cao Cao (155–220) was a warlord and statesman of the late Eastern Han; Guo Jia (170–207) was his strategist; Yuan Shao (d. 202) was a rival warlord. he used the story of Duke Mu of Qin in the Spring and Autumn period, who, after the failure of his general Meng Ming’s expedition against Zheng, took responsibility himself, continued to employ Meng Ming, and later won a victory in the war against Jin, to remind people: a leader taking responsibility for the led is a very important condition for gaining the trust of subordinates. (D16)

二是用典评论当代的事，达到借古喻今的目的。1958年毛泽东在中共中央政治局扩大会议上告诫领导同志，不能官气太重，要以一个劳动者的姿态出现，不要学封建社会“巡按出朝，地动山摇”那一套。（D6）同年，他还在中共八大二次会议上第三次讲话时，用唐朝刘知几史才三长“才学识”——才是才能，学是学问，识就是识别风向——特别提醒同志们应该要有识别风向的能力，提高这种识别力具有极端的重要性。（D8）毛泽东还用三国曹操谋士郭嘉批评袁绍多端寡要、多谋寡断、见事迟、得计迟的故事，告诉地方党委书记在方法上要多谋善断、当机立断（D12）；用春秋时期秦穆公在用大将孟明伐郑失败后，主动承担责任，继续重用孟明，后来在对晋国的战争中取得胜利的故事提醒：领导者替被领导者承担责任，这是取得下级信任的一个很重要的条件（D16）。

Third, using allusions to comment on profound matters, achieving depth in simplicity. Regarding strategy, to warn leading comrades at all levels against possible arrogance in the face of a favorable situation, in 1973 Mao Zedong instructed: We should imitate the strategy proposed by Zhu Sheng to Zhu Yuanzhang before the founding of the Ming dynasty—‘Build high walls, store up ample grain, and defer claiming kingship’—and put forward the slogan ‘Dig deep tunnels, store up ample grain, and never seek hegemony.’” (D39) [30]30 Zhu Sheng (1299–1370) was a scholar who advised Zhu Yuanzhang, the founding emperor of the Ming dynasty (r. 1368–1398). The slogan “Dig deep tunnels, store up ample grain, and never seek hegemony” was a Mao-era adaptation of Zhu Sheng’s original advice. Mao Zedong’s adaptation of this allusion made the great strategic policy of “preparing for war, preparing for natural disasters, and serving the people” more concrete. In terms of tactics, in 1963 Mao Zedong used the old saying “If ten times the enemy, surround them; if five times, attack them” to analyze the issue of the self-defense counterattack on the eastern section of the China-India border: “If besieging a city, you need ten times the troops; if fighting in the field, you need five times the troops. In specific tactical actions, it is even more than that; you must have an absolute advantage.” (D27) Through Mao Zedong’s use of allusions in this way, major strategic and tactical issues became simple and vivid.

三是用典评论深奥的事，做到深入浅出。关于战略方面，为告诫各级领导同志面对大好形势可能产生的骄傲情绪，1973年毛泽东指示：我们要仿造明朝建国前朱升给朱元璋提出的计谋“高筑墙，广积粮，缓称王”，提出“深挖洞，广积粮，不称霸”口号。（D39）毛泽东这一典故化用使“备战、备荒、为人民”的伟大战略方针更加具体化。在战术方面，1963年毛泽东用老话“十则围之，五则攻之”分析中印边境东段自卫反击作战的问题，“如果是围城就要十倍兵力，如果是野战就要五倍兵力，在具体的战术动作上就不止了，就要占绝对优势”（D27）。经毛泽东如此用典，重大的战略战术问题就显得浅显生动了。

Furthermore, in the practice of inheriting and developing fine traditional Chinese culture, Mao Zedong’s calligraphy can also be called a unique marvel: majestic and imposing, rigorous in layout, with brushwork that is both vigorous and forceful yet divinely inspired, embodying his broad-mindedness and extraordinary romantic passion. The Mao style of calligraphy became a distinctive phenomenon in modern Chinese calligraphic art. In 1961, Mao Zedong wrote out four lines from Li Bai’s poem “A Song of Mount Lu to Imperial Censor Lu Xuzhou” — “Ascending heights, I gaze upon heaven and earth vast; the great river surges onward, never to return. Yellow clouds for miles stir the wind and hues; white waves in nine channels flow like snowy peaks” — and presented them to the Party Committee of the Lushan Administration Bureau (G10)[31]31 The Eighth National Congress of the CPC was held in September 1956. It declared that the principal contradiction in Chinese society had shifted from one between the proletariat and the bourgeoisie to one between the advanced socialist system and the backward productive forces.; in 1963, he also wrote out a copy of Cao Cao’s poem “Though the Tortoise Lives Long” for former Japanese Prime Minister Ishibashi Tanzan as a gift (G14)[32]32 The reference is to *Mao Zedong’s Chronicle (1949–1976)* (《毛泽东年谱（1949—1976）》), a six-volume chronological record of Mao’s activities and writings, published by the Party Literature Research Center of the CPC Central Committee..

此外，在传承与发展中华优秀传统文化的实践上，毛泽东的书法也堪称一绝，大气磅礴、布局严谨，笔法既遒劲刚健、又出神入化，体现着他博大的心胸和非凡的浪漫主义豪情，毛体字成为中国现代书法艺术的独特现象。1961年毛泽东书写李白《庐山谣寄卢侍御虚舟》一诗中的四句“登高壮观天地间，大江茫茫去不还。黄云万里动风色，白波九道流雪山”赠庐山管理局党委（G10);1963年还为日本前首相石桥湛山书写一幅曹操《龟虽寿》相赠（G14）。

IV. Conclusion and Discussion

四、结论与讨论

Through an in-depth study of the *Chronological Biography*[33], this article has obtained Mao Zedong’s discourses, reflections, and practices concerning the inheritance and development of fine traditional Chinese culture. By means of extensive reading, intensive reading, and repeated reading, moving from initial coding to focused coding to theoretical coding, continuously summarizing and abstracting, thinking holistically and grasping systematically, and with reference to works such as *The 100-Year History of the Communist Party of China (Period of Socialist Revolution and Construction)*, *A Brief History of the Propaganda Work of the Communist Party of China*, and *A History of the Cultural Thought of the Communist Party of China*, it broadens the research perspective, constantly questions itself, listens to the voice of the text, and reflects on how, while people are situated within culture and their words and deeds are naturally influenced by cultural concepts, institutions, and so on, they are simultaneously transforming and constructing culture, enabling it to be inherited and move forward; it reflects on how the Party’s leaders still face the problem Marx pointed out, that people do not make history as they please — “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past”; and it reflects on the international and domestic situations, the cultural environment, and the stage-specific characteristics of the Party’s understanding of cultural laws over its century-long history that confronted the Chinese Communists, with Comrade Mao Zedong as their chief representative, in their inheritance and development of fine traditional Chinese culture.

本文通过对《年谱》的深入研读，获取毛泽东关于中华优秀传统文化传承与发展的论述、思考和实践，通过泛读、精读、反复读，从初级编码、聚焦编码到理论编码，不断归纳、抽象，整体思维、系统把握，并参考《中国共产党的一百年（社会主义革命和建设时期）》《中国共产党宣传工作简史》《中国共产党文化思想史》等著作内容，开阔研究视野，不断询问自己，倾听文本的声音，思考人在文化之中，其言行自然而然受到文化观念、制度等影响的同时，人又在如何改造文化、建设文化，使其传承向前发展；思考党的领袖仍然面临马克思指出的人们并不是随心所欲创造历史的难题，“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造”；思考以毛泽东同志为主要代表的中国共产党人传承与发展中华优秀传统文化所面临的国际国内形势、所处的文化环境、在党的百年历史中对文化规律性认识的阶段性特征，等等。

The preliminary exploration by the Chinese Communists, with Comrade Mao Zedong as their chief representative, of inheriting and developing fine traditional Chinese culture unfolded against the backdrop of the period of socialist revolution and construction, and it also provides the most vivid footnote for the current theory of the “Two Integrations”[34]. In their practical exploration of integrating the basic tenets of Marxism with China’s specific realities and with China’s history and culture, the Chinese Communists, with Comrade Mao Zedong as their chief representative, formulated and implemented relevant policies such as letting a hundred flowers bloom, weeding through the old to bring forth the new, making the past serve the present, and making foreign things serve China. A large number of ancient sites and cultural relics were protected; old cultural forms and institutions were reformed; intellectuals who had come from the old society were remolded into part of the working class; through criticizing idealism and studying materialism, Marxism was gradually made to occupy the dominant position in the ideological sphere; the inheritance and development of key cultural heritage fields such as opera and traditional Chinese medicine were smoothly advanced; fine traditional culture was able to weed through the old to bring forth the new and make the past serve the present, serving the people and serving socialist construction. In particular, theoretical innovations such as the “Two Hundreds” policy[35] were achieved, which still have an important influence at the present stage.

以毛泽东同志为主要代表的中国共产党人对传承与发展中华优秀传统文化的初步探索是在社会主义革命和建设时期的时代背景下展开的，也为当下“两个结合”理论作出了最鲜明的注脚。以毛泽东同志为主要代表的中国共产党人，在把马克思主义基本原理同中国具体实际相结合、同中国历史中国文化相结合方面的实践探索中，制定并实施了百花齐放、推陈出新、古为今用、洋为中用的相关政策，一大批古迹、文物得到保护，对旧的文化形态、制度进行了改革，将从旧社会过来的知识分子改造成为工人阶级的一部分，通过批判唯心主义、学习唯物主义，逐渐使马克思主义占据意识形态领域主导地位，戏曲、中药等重点文化遗产领域的继承与发展也得以顺利推进，优秀传统文化得以推陈出新、古为今用，为人民服务、为社会主义建设服务，尤其是取得了诸如“双百”方针等在现阶段仍然有着重要影响的理论创新成果。

Of course, in the early days after the founding of New China, the Party faced the unprecedented feat of consolidating the newborn people’s democratic dictatorship, completing socialist transformation, and carrying out socialist construction domestically, while externally it faced the severe tasks of resisting the oppression of imperialism and revisionism and actively striving for an international environment of peace. Moreover, the Party still had “many unknown realms of necessity” and “great blindness” regarding the laws of socialist construction, especially the laws of socialist cultural construction, and it intervened excessively in literary and artistic work, neglecting the laws of culture’s own development. Deng Xiaoping later pointed out: “This complex spiritual labor of literature and art very much requires that literary and artistic workers give full play to their individual creative spirit. What to write and how to write can only be explored and gradually resolved by the literary and artistic workers themselves in artistic practice. In this regard, do not interfere arbitrarily.” It can be seen that “the cultural thought of the Communist Party of China manifested a state of oscillation between correcting ‘Left’ errors and the continuous strengthening of ‘Left’ understanding”[36]; particularly, the historical complexity shown in the treatment of cultural heritage resulted in the fact that policies such as the “Two Hundreds” policy, weeding through the old to bring forth the new, and making the past serve the present were not well implemented, or some policies were deformed and distorted in the stormy, campaign-style implementation. The inheritance and development of fine traditional Chinese culture experienced certain disconnections between ideals and reality, and between policy and practice. The material forms of fine traditional Chinese culture, such as the protection of cultural relics and ancient sites, fared relatively well, while the conceptual forms of fine traditional Chinese culture faced more negation and criticism. This also conforms to the research conclusions of scholars regarding the stage-specific characteristics of the evolution of the Chinese Communist Party’s attitude toward traditional culture, from negation and criticism to rational appraisal and then to high evaluation. However, as *The 100-Year History of the Communist Party of China (Period of Socialist Revolution and Construction)* points out, “Mao Zedong’s errors were, after all, the errors of a great prolet

当然，由于新中国建立之初党对内面临巩固新生的人民民主政权、完成社会主义改造并进行社会主义建设的前无古人壮举，对外面临抗击帝国主义、修正主义的压迫，积极争取国际和平环境的严峻任务，并且党对社会主义建设规律特别是社会主义文化建设规律“还有许多未被认识的必然王国”“还有很大的盲目性”，对文艺工作干预过多、忽视了文化自身的发展规律。邓小平后来指出：“文艺这种复杂的精神劳动，非常需要文艺家发挥个人的创造精神。写什么和怎样写，只能由文艺家在艺术实践中去探索和逐步求得解决。在这方面，不要横加干涉。”可以看到，“中国共产党的文化思想呈现在纠正‘左’倾错误和‘左’的认识不断强化之间的摇摆状态”，特别是对待文化遗产表现出的历史复杂性，其结果是“双百”方针、推陈出新、古为今用等文艺政策没有得到很好执行，或一些政策在疾风暴雨运动式实施中变形走样，中华优秀传统文化的传承与发展出现理想和现实、政策和实际的某些脱节，中华优秀传统文化的物质形态方面比如文物古迹的保护较好，而中华优秀传统文化的观念形态方面否定批判较多。这也符合学者们对中国共产党对待传统文化从否定批判到理性看待再到高度评价演进的阶段性特征的研究结论。但正如《中国共产党的一百年（社会主义革命和建设时期）》所指出的那样“毛泽东的错误，终究是一个伟大的无产阶级革命家所犯的错误”。习近平也指出：“革命领袖是人不是神。尽管他们拥有很高的理论水平、丰富的斗争经验、卓越的领导才能，但这并不意味着他们的认识和行动可以不受时代条件限制。”“文化大革命”后期毛泽东也开始注意调整政策，改变近十年文艺界“八亿人民八个戏”和文坛的困难局面，批示同意出版口领导小组关于《整理出版二十四史及〈清史稿〉的请示报告》，出版一批中外历史书和科学方面的工具书，恢复和创办一些期刊（Z54）；“一年、两年、三年，逐步逐步扩大文艺节目”（Z276）。习近平指出：“我们党领导人民进行社会主义建设，有改革开放前和改革开放后两个历史时期，这是两个相互联系又有重大区别的时期，但本质上都是我们党领导人民进行社会主义建设的实践探索。……两者决不是彼此割裂的，更不是根本对立的。”深刻把握这一论述精神，就要认识到社会主义革命和建设时期毛泽东这一代领导人对中华优秀传统文化的传承与发展取得的重要成绩、出现的挫折和失误，能够从正反两方面为中国共产党对中华优秀传统文化的传承与发展奠定思想基础。这也从另一个角度说明，中国共产党人始终是中华优秀传统文化的忠实继承者和弘扬者。

From this, we further consider a series of factors that influence the inheritance and development of fine traditional Chinese culture. The first is the relationship with politics. Culture has a strong ideological attribute; it is necessary to fully recognize the strategic significance of inheriting and developing fine traditional Chinese culture for realizing Chinese-path modernization and the great cause of national rejuvenation, and for the importance of China’s firm footing amid the changes unseen in a century, and thereby to enhance the country’s cultural soft power and strengthen cultural confidence in the process of inheriting and developing fine traditional Chinese culture. The second is the relationship with the principal contradiction in society. The judgment made by the Eighth National Congress of the CPC [31]31 The Eighth National Congress of the CPC was held in September 1956. It declared that the principal contradiction in Chinese society had shifted from one between the proletariat and the bourgeoisie to one between the advanced socialist system and the backward productive forces. that the principal contradiction in the country had changed, based on the situation after the basic completion of China’s socialist transformation, was correct. Regrettably, the correct line could not be fully adhered to, leading to the subsequent determination to take class struggle as the key link, the erroneous emphasis on the danger of “revisionism coming to power” and “capitalist restoration,” the launching of mass movements and political struggles to resolve issues in literature and art, and the sweeping of traditional culture into the garbage heap of history. The principal contradiction in society has now changed once again; it is necessary to accurately grasp the relationship between inheriting and developing fine traditional Chinese culture, promoting revolutionary culture, developing advanced socialist culture, and meeting the people’s growing needs for a better life. The third is the relationship with the historical juncture at which the Party finds itself. At present, we are in a critical period in which the Party is leading the people from standing up and growing prosperous to becoming strong; we should gradually come to understand and master the laws governing the development of socialist culture, grasp the common features of the basic tenets of Marxism and fine traditional Chinese culture — their mutual compatibility and two-way convergence — further open up the space for the inheritance and development of fine traditional Chinese culture, and lay a cultural foundation for the Party’s theoretical innovation. The fourth is the relationship with intellectuals. The focus of cultural construction is on people; the key to inheriting and developing fine traditional Chinese culture also lies in people, and intellectuals play a crucial role in inheriting and developing fine traditional Chinese culture. Stimulating the cultural vitality of intellectuals and mobilizing their initiative can effectively promote the creative transformation and innovative development of fine traditional Chinese culture. The above reflections are not yet fully covered in this article and are areas for future research extension. In addition, this article is based solely on a reading of the book *Chronicle* [32]32 The reference is to *Mao Zedong’s Chronicle (1949–1976)* (《毛泽东年谱（1949—1976）》), a six-volume chronological record of Mao’s activities and writings, published by the Party Literature Research Center of the CPC Central Committee., and it is inevitable that there will be omissions due to taking a part for the whole. In the future, I will draw on more of the discourses of Mao Zedong and other leaders to study the tortuous exploration by the Party in inheriting and developing fine traditional Chinese culture during the period of socialist revolution and construction, so as to make the research content richer and more substantial.

由此，我们进一步思考影响传承与发展中华优秀传统文化的一系列因素。一是与政治的关系。文化具有浓郁的意识形态属性，要充分认识到传承与发展中华优秀传统文化同实现中国式现代化和民族复兴伟业的战略意义、中国在世界百年未有之大变局中立稳脚跟的重要性，进而在继承与发展中华优秀传统文化进程中提升国家文化软实力，增强文化自信。二是与社会主要矛盾的关系。党的八大根据我国社会主义改造基本完成后的情况提出国内主要矛盾发生变化的认识是正确的，遗憾的是正确路线未能完全坚持下去，导致后来确定以阶级斗争为纲，错误地强调“修正主义上台”和“资本主义复辟”的危险，发动群众运动和政治斗争来解决文艺问题，传统文化被扫进历史的垃圾堆。当前社会主要矛盾又一次发生了变化，要准确把握传承与发展中华优秀传统文化、弘扬革命文化、发展社会主义先进文化与满足人民美好生活需要之间的关系。三是与党所处历史方位的关系。当前我们正处于党带领人民从站起来、富起来到强起来的关键时期，应当逐步认识与掌握社会主义文化建设规律，把握马克思主义基本原理与中华优秀传统文化的共同特征，相互契合、双向奔赴，进一步打开中华优秀传统文化的继承与发展空间，为党的理论创新奠定文化基础。四是与知识分子的关系。文化建设重点在人，传承与发展中华优秀传统文化关键也在人，而知识分子在传承与发展中华优秀传统文化中发挥着关键作用。激发知识分子的文化活力，调动其积极性，能够有效推动中华优秀传统文化创造性转化、创新性发展。上述思考内容在本文涉及还不多，是今后研究延伸的领域。此外，本文仅从《年谱》一书研读，难免出现以偏概全的遗漏。未来会借助更多的毛泽东及其他领导人的论述，研究党在社会主义革命和建设时期传承与发展中华优秀传统文化的曲折探索，使研究内容更加丰富厚重。