The Ideological and Political Education Resources Contained in Fine Traditional Chinese Culture

Fine traditional Chinese culture is the “root vein” of our Party’s theoretical innovation. It contains rich ideological and political education resources and serves as a fertile nourishment for constructing an independent Chinese disciplinary knowledge system of ideological and political education. Looking back on the 40-year history of the construction and development of the discipline of ideological and political education, consciously incorporating fine traditional Chinese culture into the research scope of ideological and political education has always been an inherent requirement for promoting the positive interaction between theoretical innovation and practical innovation in this discipline. At the new historical starting point, to further promote the high-quality development of the discipline of ideological and political education, we must adhere to the guidance of the “Two Integrations” [1]1 The Two Integrations (两个结合) refers to the integration of the basic principles of Marxism with China’s specific realities and with fine traditional Chinese culture., closely follow the requirements for the creative transformation and innovative development of fine traditional Chinese culture, proceed from the disciplinary standpoint, focus on the ideological and political education resources contained in fine traditional Chinese culture, shift from holistic research to refined discussion, and commit to constructing an independent Chinese disciplinary knowledge system of ideological and political education.

中华优秀传统文化是我们党理论创新的“根脉”，其中蕴含着丰富的思想政治教育资源，是建构中国自主的思想政治教育学科知识体系的丰厚滋养。回顾思想政治教育学科40年建设发展历程，自觉把中华优秀传统文化纳入思想政治教育的研究范畴，始终是推动思想政治教育学科理论创新与实践创新良性互动的应有之义。在新的历史起点上进一步推进思想政治教育学科高质量发展，要坚持以“两个结合”为指导，紧扣推动中华优秀传统文化创造性转化和创新性发展的要求，从学科立场出发，聚焦中华优秀传统文化蕴含的思想政治教育资源，从整体性研究转向精细化讨论，致力于建构中国自主的思想政治教育学科知识体系。

I. Fine Traditional Chinese Culture Is an Important Component of the Content of Ideological and Political Education

一、中华优秀传统文化是思想政治教育内容的重要组成部分

As a core resource of the content system of ideological and political education, fine traditional Chinese culture runs through the entire development of the discipline. From the perspective of the scope of the disciplinary cluster, ideological and political education, as a second-level discipline under the first-level discipline of Marxist theory, includes the history of Chinese and foreign ideological and political education within its content domain. The history of ancient Chinese ideological and political education, with fine traditional Chinese culture as its knowledge form, has always been present, presenting different approaches such as general history as a narrative method and thematic history as a research perspective. From the perspective of the element composition of the content structure, the content structure of ideological and political education includes the “four-element theory,” the “five-element theory,” the “eight-element theory,” and others. Moral education concerning inheriting and promoting fine traditional Chinese culture has always been a key content of ideological and political education. From the perspective of the cross-connection of related content, the relationship between fine traditional Chinese culture and the core socialist value system, core socialist values, and the Chinese spirit, as well as the creative transformation and innovative development of fine traditional Chinese culture, all highlight that fine traditional Chinese culture is an important ideological resource for the construction of advanced socialist culture and holds significant meaning for the dissemination and cultivation of mainstream socialist values.

中华优秀传统文化作为思想政治教育内容体系的核心资源，贯穿于学科发展始终。从学科群的涵盖范围来看，思想政治教育作为马克思主义理论一级学科下的二级学科，中外思想政治教育史内含于其内容领域之中，以中华优秀传统文化为知识形态的中国古代思想政治教育史始终在场，呈现出以通史为叙事方式、以专题史为研究视角的不同路向。从内容结构的要素构成来看，思想政治教育的内容结构有“四要素说”“五要素说”“八要素说”等。关于继承和弘扬中华优秀传统文化的道德教育始终是思想政治教育的重点内容。从相关内容的交叉关联来看，中华优秀传统文化与社会主义核心价值体系、社会主义核心价值观、中国精神的关系，以及中华优秀传统文化创造性转化、创新性发展，都凸显着中华优秀传统文化是社会主义先进文化建设的重要思想资源，对社会主义主流价值观念的传播与教化具有重要的意义。

It can be said that the history and practice of the development of the discipline of ideological and political education have fully demonstrated that fine traditional Chinese culture deeply participates in the innovative development of the discipline of ideological and political education and enriches the construction of the independent knowledge system of the discipline. However, the integration of fine traditional Chinese culture into ideological and political education has also exposed problems such as an emphasis on grand narratives over systematic depth and a focus on excerpting texts over logical interpretation, which diminishes the theoretical depth, breadth of discourse, and problem awareness of integrating fine traditional Chinese culture into ideological and political education.

可以说，思想政治教育学科发展的历史与实践，充分证明了中华优秀传统文化深度参与思想政治教育学科创新发展，充实演绎思想政治教育学科自主知识体系的建构。然而，中华优秀传统文化融入思想政治教育也暴露了重宏大叙事轻系统精深、重文本摘选轻逻辑阐释等问题，使得中华优秀传统文化融入思想政治教育的理论深度、论域广度和问题意识打折扣。

It must be clearly pointed out that since the 18th National Congress of the CPC [2]2 The 18th National Congress of the CPC was held in 2012, marking the beginning of the New Era of socialism with Chinese characteristics under Xi Jinping’s leadership., General Secretary Xi Jinping has examined fine traditional Chinese culture with a profound historical perspective, analyzed its basic connotations from multiple angles, and provided fundamental guidance for excavating the ideological and political education resources contained in fine traditional Chinese culture and clarifying the basic content of its integration into ideological and political education. Guided by Xi Jinping’s important expositions on fine traditional Chinese culture, deeply excavating the ideological and political education resources contained in fine traditional Chinese culture and integrating them into ideological and political education is an inherent requirement for promoting the innovative development of ideological and political education at the new historical starting point.

需要明确指出的是，党的十八大以来，习近平总书记以深厚的历史眼光审视中华优秀传统文化，多视角剖析中华优秀传统文化的基本内涵，为挖掘中华优秀传统文化蕴含的思想政治教育资源，明确融入思想政治教育的基本内容提供了根本遵循。以习近平关于中华优秀传统文化的重要论述为指导，深入挖掘中华优秀传统文化蕴含的思想政治教育资源，并将其融入思想政治教育中，是在新的历史起点上推动思想政治教育创新发展的应有之义。

First, follow the inherent stipulations of the essence and goals of ideological and political education. From the macro goal of fostering virtue through education [3]3 Fostering virtue through education (立德树人) is a fundamental task of Chinese education, emphasizing moral character development as the core of talent cultivation., theoretical innovation and practical creation in ideological and political education need to resonate with the historical reflection on “what kind of people to cultivate, how to cultivate them, and for whom to cultivate them” within the fertile soil of fine traditional Chinese culture. From the meso-level orientation of individual socialization, ideological and political education should, within the framework of family-state-world [4]4 Family-state-world (家国天下) is a traditional Chinese conceptual framework linking personal cultivation, family order, national governance, and world peace., deeply explore the historical foundation of the close connection between individual progress and national development. From the micro-level concept of daily ethics, “The Way is precisely what should be practiced in the midst of human relations and daily affairs.” (Collected Commentaries on the Four Books, Analects, Chapter Seven) [5]5 This is a quotation from Zhu Xi’s commentary on the Analects, emphasizing that the Way (道) is immanent in everyday human relations and actions. In traditional life, people consciously integrated moral norms into daily life, making them ways of thinking and behavioral habits that guided people’s lives. This offers important insights for ideological and political education in terms of the implicitness of goal setting, the diversity of educational approaches, and the life-oriented nature of the educational process.

首先，遵循思想政治教育本质与目标的内在规定。从立德树人的宏观目标来看，思想政治教育理论创新与实践创造需要在中华优秀传统文化的沃土中，回荡“培养什么人、怎样培养人、为谁培养人”的历史深思。从个人社会化的中观指向来看，思想政治教育应在家国天下的格局中，深挖个人进步与国家发展紧密相连的历史根基。从人伦日用的微观理念来看，“道，则在人伦日用之间所当行者是也。”（《四书章句集注·述而第七》）在传统生活中，人们自觉地将道德规范融汇于日常生活，使之成为引导人们生活的思维方式和行为习惯。这对思想政治教育在目标设立的内隐性、教育途径的多样性、教育过程的生活化等方面具有重要启示。

Second, promote the structural optimization of the content system of ideological and political education. On the one hand, highlighting the core content of ideological and political education requires the presence of fine traditional Chinese culture. To study and implement Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, it is necessary to thoroughly, vividly, and vividly explain the “root vein” of fine traditional Chinese culture, connect historical China with contemporary China, and integrate the basic principles of Marxism with fine traditional Chinese culture, guiding people to understand the spiritual genes and action logic of the Chinese nation’s inheritance and development. On the other hand, improving the content system of ideological and political education requires enrichment from fine traditional Chinese culture. This involves not only systematically explaining the ideas, humanistic spirit, and moral norms contained in fine traditional Chinese culture from the perspective of the constituent parts of ideological and political education content, through methods such as course offerings and thematic lectures, but also permeating fine traditional Chinese culture into various content elements such as ideological education, political education, moral education, and psychological education from the perspective of the cultural foundation of the development of ideological and political education.

其次，推动思想政治教育内容体系的结构优化。一方面，突出思想政治教育核心内容，需要中华优秀传统文化在场。学习贯彻习近平新时代中国特色社会主义思想必须讲深讲透讲活中华优秀传统文化“根脉”，把历史中国和当代中国贯通起来，把马克思主义基本原理同中华优秀传统文化结合起来，教育引导人们领悟中华民族传承发展的精神基因和行动逻辑。另一方面，完善思想政治教育内容体系，需要中华优秀传统文化充实。不仅要从思想政治教育内容组成部分的角度，以课程开设、专题讲授等方式，系统阐释中华优秀传统文化蕴含的思想观念、人文精神、道德规范；而且还要从思想政治教育发展文化根基的角度，将中华优秀传统文化渗透于思想教育、政治教育、道德教育、心理教育等诸内容要素中。

Third, serve the construction of an independent Chinese disciplinary knowledge system of ideological and political education. Fine traditional Chinese culture, as a historical form of independent Chinese knowledge, participates in the construction of the knowledge system of philosophy and social sciences with Chinese characteristics, deeply cultivating the historical wisdom and cultural foundation of the independent knowledge system of the discipline of ideological and political education. This is conducive to strengthening the autonomy of the independent knowledge system of the discipline, using the ideas, humanistic spirit, and moral norms that the Chinese people have possessed since ancient times to further improve the independent Chinese disciplinary knowledge system of ideological and political education. At the same time, it is also conducive to achieving the systematization of the disciplinary knowledge system, deepening research on the ideological and political education resources contained in fine traditional Chinese culture, and providing different perspectives of historical deduction for the systematization of disciplinary knowledge. In addition, it is also conducive to highlighting the uniqueness of the disciplinary knowledge system, not only making the basic concepts, academic paradigms, and ideological viewpoints of ideological and political education more independent and distinctive, but also helping to generate knowledge increments unique to the discipline compared to other disciplines, improving the ability of the discipline of ideological and political education to solve problems, and providing deep-seated momentum for the sustained development of ideological and political education.

再次，服务中国自主的思想政治教育学科知识体系的建构。中华优秀传统文化以中国自主知识的历史形态，参与到中国特色哲学社会科学知识体系的构建中，厚植着思想政治教育学科自主知识体系的历史智慧和文化根基。这有利于强化学科自主知识体系的自主性，以中国人自古以来就有的思想观念、人文精神、道德规范，进一步完善中国自主的思想政治教育学科知识体系。同时，也有利于实现学科知识体系的体系化，深化中华优秀传统文化蕴含的思想政治教育资源研究，为实现学科知识体系化提供历史演绎的不同视角。此外，也有利于彰显学科知识体系的独特性，不仅使思想政治教育的基本概念、学术范式、思想观点更具独立性和标识性，而且也能助力产生相对其他学科所特有的知识增量，提高思想政治教育学科解答问题的能力，为思想政治教育持续发展提供深层动力。

II. Ideas Contained in Fine Traditional Chinese Culture

二、中华优秀传统文化蕴含的思想观念

The ideas in fine traditional Chinese culture reflect the Chinese people’s philosophical reflections on worldviews, outlooks on life, values, and moral views, demonstrating from a philosophical level the height and depth the Chinese nation has achieved in observing and understanding the world, and laying a solid theoretical foundation for the Chinese nation to establish life values, ethical orientations, and political pursuits. To deeply excavate the ideological and political education resources contained in fine traditional Chinese culture, we must base ourselves on the fundamental task of fostering virtue through education, clearly explain the traditional wisdom of the Chinese nation regarding the relationship between heaven and humanity, governance, and social vision, and educate and guide people to correctly handle basic relationships such as those between humans and nature, politics and governance, and the nation and the world.

中华优秀传统文化中的思想观念透视着中国人关于世界观、人生观、价值观、道德观等方面的哲思，从哲理层面展现中华民族在观察世界和认识世界方面所达到的高度和深度，为中华民族确立人生价值、伦理取向、政治追求等奠定坚实的理论基础。深入挖掘中华优秀传统文化蕴含的思想政治教育资源，要立足于立德树人的根本任务，讲清楚中华民族在天人关系、治国理政、社会愿景等方面的传统智慧，教育引导人们正确处理人与自然、政治与治理、民族与世界等基本关系。

To deepen the ideas contained in fine traditional Chinese culture from the perspective of ideological and political education resources, the primary step is to base ourselves on the theoretical basis and ways of thinking of ancient Chinese people in understanding and solving problems. The unity of heaven and humanity [6]6 The unity of heaven and humanity (天人合一) is a core Chinese philosophical concept asserting the harmonious integration of the natural world and human society. centrally answers basic questions such as how the world exists and what the relationship is between humans and all things in heaven and earth, reflecting the Chinese nation’s ideas on correctly handling the relationship between humans and nature. First, humans are products of the development of nature. Ancient China consistently emphasized that the self, others, and things are interconnected and belong to a single existence. Second, human activities must reflect reverence for the laws of nature. From revering spirits and ghosts, matching virtue with heaven, and honoring the seasons, to the unity of heaven and humanity, this reflects reverence for and compliance with nature and its laws, as well as a shift from revering heaven to emphasizing humans. Third, humans and nature coexist harmoniously. A culture based on agriculture inevitably emphasizes coordination with nature and alignment with the four seasons.

从思想政治教育资源的角度深化中华优秀传统文化蕴含的思想观念，首要立足中国古人认识问题和解决问题的理论依据和思维方式。天人合一集中回答了世界如何存在、人与天地万物之间是何种关系等基本问题，体现了中华民族在正确处理人与自然方面的思想观念。首先，人是自然界发展的产物。中国古代一贯强调人己物我是相互贯通、同属一体的存在。其次，人们活动要体现对自然规律的敬畏。从尊神敬鬼、以德配天、尊尚天时，到天人合一，体现了对自然及其规律的敬畏和遵循，也反映了由尊天向重人的转变。再次，人与自然和谐相处。以农耕为基础的文化必然强调与自然协调、与四时合序。

Proceeding from the conception of the unity of heaven and humanity, the Chinese nation reflects on collective political life and expresses its ideal pursuit of governance around issues such as governing the country and bringing peace to the people. Governing with virtue is the crystallization of the long-term theoretical reflection and practical exploration by ancient Chinese on how to govern the country and bring peace to the people, and it distinctly characterizes the Chinese nation’s ideas on correctly handling the relationship between politics and governance. “He who governs by virtue is like the North Star, which remains in its place while all the other stars revolve around it” (The Analects, “Wei Zheng”), emphasizing the integration of virtue throughout the entire process of governance, so as to govern the people with virtue and bring peace to the people with virtue. First, the people are the foundation of the state. “The people are the foundation of the state; when the foundation is secure, the state is tranquil” (The Book of Documents, “The Songs of the Five Sons”). To practice benevolent governance, one should proceed from the perspective of benefiting the people, nourishing the people, enriching the people, and loving the people, and solve the problem of the people’s means of production. Second, virtue is primary and punishment is supplementary. Ancient Chinese emphasized the important role of morality in governing the country, but they did not completely neglect the rule of law. Morality and law are both indispensable and cannot be neglected for the development and progress of society. Third, select the worthy and employ the capable, and lead by example. Only those who possess both virtue and talent and lead by example can demonstrate value in promoting benefits and eliminating harms.

中华民族从天人一体的观念出发思索群体性政治生活，围绕治国安民等问题表达治国理政的理想追求。为政以德是中国古人围绕如何治国安民进行长期理论思考和实践探索的结晶，鲜明表征着中华民族在正确处理政治与治理方面的思想观念。“为政以德，譬如北辰居其所而众星共之”（《论语·为政》），强调把立德贯穿于为政的全过程，做到以德治民、以德安民。首先，民为国家之本。“民惟邦本，本固邦宁”（《尚书·五子之歌》）。推行仁政就应该从利民养民富民爱民的角度出发，解决民众的生产资料问题。其次，德主刑辅。中国古人强调道德在治国理政中的重要作用，但并不完全忽视法治。道德和法律对于社会的发展进步都是不可或缺、不能偏废的。再次，选贤使能，以身作则。只有德才兼备、以身作则，才能在兴利除害中彰显价值。

In the long river of Chinese thought, based on the mode of thinking of the unity of heaven and humanity and the political strategy of governing with virtue, the moral brilliance and truth power of “viewing the world from the perspective of the world” have always shone. The Great Harmony (天下大同) depicts the ideal social picture that the Chinese nation has diligently pursued for thousands of years, fully illustrating the Chinese nation’s ideas on correctly handling the relationship between the nation and the world. First, the vision of the Great Harmony pursuing a better life for humanity. Since ancient times, the Chinese nation has adhered to the concept of “the world has no outside,” viewing problems from a holistic perspective, manifesting a pattern facing the world and the future. Second, it advocates the value orientation of the world being for all. In the long history of the Chinese nation, the thought of “valuing the public” has always represented people’s value choice between public interest and private interest. Third, it embraces the mission and responsibility of seeking the Great Harmony for the world. The realization of the inevitable trend of historical development is not a completely spontaneous process, nor a subjectless process; it is inseparable from people’s practice of the mission and responsibility of seeking progress for humanity and seeking the Great Harmony for the world.

中华民族的思想长河中，基于天人一体的思维方式和以德治国的政治谋略，始终闪耀着“以天下观天下”的道义光芒和真理力量。天下大同刻画着中华民族千百年来孜孜以求的理想社会图景，充分说明了中华民族在正确处理民族与世界方面的思想观念。首先，追求人类美好生活的大同愿景。自古以来，中华民族就秉持着“天下无外”的理念，从整体上看待问题,显现着面朝世界、面向未来的格局。其次，主张天下为公的价值取向。在中华民族的历史长河中，“贵公”思想始终代表着人们对于公利与私利的价值选择。再次，胸怀为世界谋大同的使命担当。历史发展必然趋势的实现不是一个完全自发的过程,也不是一个无主体的过程,离不开人们践行为人类谋进步、为世界谋大同的使命担当。

Therefore, the ideas and concepts contained in fine traditional Chinese culture profoundly interpret the traditional wisdom of the Chinese nation in correctly handling basic relationships such as those between humanity and nature, politics and governance, and the nation and the world, and constitute the core content of the cultural resources for ideological and political education. The key to integrating the ideas and concepts contained in fine traditional Chinese culture into ideological and political education lies in clearly explaining the philosophical wisdom of the unity of heaven and humanity, the political concept of governing with virtue, and the ideal vision of the Great Harmony of the Chinese nation; clearly explaining the unique mode of thinking and value pursuit that shape the Chinese nation’s understanding and transformation of the world; consolidating the cultural foundation of the epistemology and methodology of ideological and political education; and giving full play to the unique advantages and problem-solving capabilities of ideological and political education in addressing human challenges.

所以，中华优秀传统文化蕴含的思想观念，深刻诠释了中华民族在正确处理人与自然、政治与治理、民族与世界等基本关系方面的传统智慧，是思想政治教育文化资源的核心内容。将中华优秀传统文化蕴含的思想观念融入思想政治教育，关键在于讲清楚中华民族天人合一的哲思智慧、以德治国的政治理念、天下大同的理想愿景，讲清楚形塑中华民族认识世界、改造世界的独特思维方式、价值追求，夯实思想政治教育认识论和方法论的文化根基，发挥思想政治教育在解决人类难题的独特优势和解题能力。

III. The Humanistic Spirit Contained in Fine Traditional Chinese Culture

三、中华优秀传统文化蕴含的人文精神

The humanistic spirit in fine traditional Chinese culture is a concentrated expression of the Chinese nation’s consistent emphasis on, concern for, and respect for people. “Compared with Western culture, the humanistic spirit centered on the people is the most fundamental spirit of Chinese culture and also its most important characteristic.” To deeply explore the ideological and political education resources contained in fine traditional Chinese culture, it is necessary to clearly explain the life pursuit of establishing oneself and enabling others to establish themselves, the humanistic orientation of the benevolent person loving others, and the value pursuit of valuing harmony, which are condensed in the Chinese nation’s handling of interpersonal relationships, and to educate and guide people to place people in an important position and value human worth.

中华优秀传统文化中的人文精神是中华民族一以贯之重视人、关注人、尊重人的集中体现。“与西方文化相比，以人为本的人文精神是中国文化最根本的精神，也是一个最重要的特征”。深入挖掘中华优秀传统文化蕴含的思想政治教育资源，就要讲清楚中华民族在处理人与人关系中所凝聚的立己达人的人生追求、仁者爱人的人本取向、以和为贵的价值追求，教育引导人们把人放在重要位置上，重视人的价值。

In the ideological system of fine traditional Chinese culture, humans are the essence of heaven and earth, the finest of the five elements [7]7 The “five elements” (五行) refer to wood, fire, earth, metal, and water, which in ancient Chinese cosmology are the fundamental substances and dynamic forces constituting the universe.; by exercising their innate good capacity, they can flow with heaven and earth and form a triad with heaven and earth. Vigorous and promising action (刚健有为) is the general spirit with which ancient Chinese handled the relationship between self and others, profoundly influencing the spiritual character and value pursuit of the Chinese nation since ancient times. “The movement of heaven is vigorous and strong; the superior person unremittingly strives to improve himself” (The Book of Changes, “Qian”), and “The terrain is vast and supportive; the superior person cultivates virtue to carry all things” (The Book of Changes, “Kun”) — these incisively express the vigorous and promising life spirit, national spirit, and core value concept of the Chinese nation. First, no individual is an isolated entity; the self, others, the group, society, and the natural universe form an inseparable and closely interconnected organic whole. Second, emulate the vigorous virtue of heaven to strive unremittingly, and emulate the broad and supportive image of earth to cultivate virtue to carry all things. The superior person’s unremitting self-improvement expresses the self-reliant spirit of each individual, but merely achieving self-reliance is insufficient. Because humans do not exist in isolation; they are closely connected with others, groups, and society. Therefore, after achieving self-reliance, one must go further and enable others to establish themselves. Thus, from self-reliance to enabling others to establish themselves, from unremitting self-improvement to cultivating virtue to carry all things, from vigor to promising action, the self, others, the group, society, and even the entire natural universe form an inseparable and interconnected organic whole.

在中华优秀传统文化的思想体系中，人是天地之精华、五行之秀气，发挥良能就可以与天地同流、与天地参。刚健有为是中国古人处理人我关系的总的精神，深刻影响着中华民族自古以来的精神品格和价值追求。“天行健，君子以自强不息”（《周易·乾》）“地势坤，君子以厚德载物”（《周易·坤》），精辟地表达了中华民族刚健有为的人生精神、民族精神和核心价值理念。首先，任何一个人都不是孤零零的个体，自我、他人、群体、社会与宇宙自然是一个密不可分、息息相关的有机统一整体。其次，效法天的刚健之德以自强不息，效法地的广厚之象以厚德载物。君子以自强不息，表达的是每个个体的自立精神，但只做到自立是不够的。因为人不是孤立存在的，还要和他人、群体、社会紧密联系在一起。所以在做到自立之后，还要进一步做到使人立。所以，从自立到立人，从自强不息到厚德载物，从刚健到有为，自我、他人、群体、社会乃至整个宇宙自然就形成了一个密不可分、息息相通的有机整体。

Applying the life pursuit of establishing oneself and enabling others to establish themselves specifically to handling interpersonal relationships manifests as the thought of “loving others,” which radiates humanistic spirit. The benevolent person loving others (仁者爱人) is the core thought of the Chinese nation in correctly handling interpersonal relationships, distinctly embodying the Chinese people’s value pursuit of taking loving and benefiting others as the starting point and consistently placing the interests of others above their own. Taking loving and benefiting others as the first principle in handling self-other relationships has always been the mainstream humanistic orientation of the Chinese nation. First, the benevolent person loves others, loving all people broadly; this does not specifically refer to a certain class or part of society, but to all people as distinct from the animal kingdom. Second, taking what is near at hand as an analogy is the method of practicing benevolence, using close or immediate matters or actions as examples. Third, the basic principle of the benevolent person loving others is the way of loyalty and reciprocity (忠恕之道), treating others as one treats oneself.

把自立立人的人生追求具体运用到处理人与人之间的关系上，就表现为闪烁着人本主义精神的“爱人”思想。仁者爱人是中华民族正确处理人与人之间关系的核心思想，鲜明体现着中国人以爱人、利人为出发点，始终把他人利益放在自我利益之上的价值追求。以爱人、利人作为处理人我关系的第一原则始终是中华民族的主流人本取向。首先，仁者爱人，泛爱众人，不是特指社会中的某一阶层或某一部分人，而是与动物界相对的所有的人。其次，近能取譬是为仁之方，以切近的事情或行为作范例。再次，仁者爱人的基本原则是忠恕之道，以对待自己的态度对待人。

The goal and realm to be pursued in correctly handling interpersonal relationships is to seek common ground while reserving differences, and to achieve harmony without uniformity. Valuing harmony (以和为贵) is the harmonious realm that the Chinese nation has always pursued, centrally displaying the unique pursuit of the harmonious coexistence of all things in the world by ancient Chinese on the basis of acknowledging and respecting the diversity of things. First, the individual and society are interdependent. Society is the form of human existence; the individual and society are dialectically unified. Second, harmony without uniformity. “Uniformity” (同) is absolute identity, without difference or change, representing monotony, a lack of vitality and dynamism; “harmony” (和), on the other hand, is relative identity, the unity of multiplicity within oneness and oneness within multiplicity, characterizing a state where opposing things achieve balance and harmony through adjustment. Third, cultivate trust and foster good neighborliness, and be kind to one’s neighbors. The Chinese nation has always adhered to the concept of “valuing harmony,” properly handling conflicts between regions, ethnic groups, and nations.

正确处理人与人之间的关系所要追求的目标境界，就是求同存异、和而不同。以和为贵是中华民族一直以来追求的和谐境界，集中展现了中国古人在承认和尊重事物多样性的基础上，对世界万物和谐共生的独特追求。首先，个人与社会相互依存。社会是人的存在形式，个人与社会辩证统一。其次，和而不同。“同”是绝对一致，没有差异和变动，代表的是单调、缺乏活力和生命力的指向；“和”则是相对的一致，是多中有一、一中有多，表征着对立的事物通过调节达到平衡和谐的状态。再次，讲信修睦，亲仁善邻。中华民族始终秉持着“和为贵”的理念，妥善处理地区与地区、民族与民族、国家与国家之间的冲突。

Therefore, the humanistic spirit contained in fine traditional Chinese culture explains the subject status of humans from the perspective of ethical norms, centrally highlighting the value orientation of the Chinese nation in emphasizing, concerning, and respecting people. It is the historical and cultural foundation for ideological and political education in doing the work of people well. The key to integrating the humanistic spirit contained in fine traditional Chinese culture into ideological and political education lies in adhering to a people-centered approach, clearly explaining that society is the form of human existence, enabling others to establish themselves on the basis of self-reliance, taking loving and benefiting others as the starting point, taking what is near at hand as an analogy as the method of practicing benevolence, taking the way of loyalty and reciprocity as the basic principle, and taking harmony without uniformity as the goal realm to correctly handle interpersonal relationships; strengthening the humanistic foundation and human-science basis of ideological and political education; enhancing the “user experience” and artistic methods of ideological and political education in inculcation and indoctrination; and deepening the cultural orientation of the laws governing the formation of people’s ideological and moral character and the laws governing ideological and political education for people.

所以，中华优秀传统文化蕴含的人文精神，从人伦规范的角度阐释了人的主体地位，集中彰显了中华民族重视人、关注人、尊重人的价值取向，是思想政治教育做好人的工作的历史文化根基。将中华优秀传统文化蕴含的人文精神融入思想政治教育中，关键在于坚持以人为本，讲清楚社会是人存在的形式，在自立的基础上使人立，以爱人利人为出发点、以近能取譬为为仁之方、以忠恕之道为基本原则、以和而不同为目标境界来正确处理人与人之间的关系，强化思想政治教育的人本底色和人学基础，增强思想政治教育灌输与教化的“用户体验”和艺术方式，深化人们思想品德形成规律和对人进行思想政治教育规律的文化指向。

IV. The Moral Norms Contained in Fine Traditional Chinese Culture

四、中华优秀传统文化蕴含的道德规范

The moral norms in fine traditional Chinese culture centrally embody the behavioral norms and system of standards by which the Chinese nation relies on public opinion, traditional customs, and inner conviction to evaluate good and evil. To deeply explore the ideological and political education resources contained in fine traditional Chinese culture, one should be rooted in the rich soil of traditional Chinese virtues, unlock the value orientations of the Chinese nation on basic categories such as righteousness and benefit, family and state, and self and others, and clearly explain the traditional wisdom of the Chinese nation in using righteousness to regulate benefit, using filial piety to seek loyalty, and cultivating oneself and nurturing one’s nature, thereby educating and guiding people to stimulate rational self-awareness from their inner world and gradually form certain ideals, beliefs, and personality pursuits.

中华优秀传统文化中的道德规范集中体现了中华民族依靠社会舆论、传统习俗和内心信念，用善恶进行评价的行为准则、规范体系。深入挖掘中华优秀传统文化蕴含的思想政治教育资源，就应该植根中华传统美德的丰厚土壤，解锁中华民族在义与利、家与国、人与我等基本范畴上的价值取向，讲清楚中华民族以义制利、以孝求忠、修身养性的传统智慧，教育引导人们从内心世界激发理性自觉，并逐渐形成一定的理想信念和人格追求。

Moral norms arise from the need to regulate people’s relations of interest, and the question of the relationship between morality and interest is closely tied to people’s actual life. Using righteousness to regulate profit (以义制利) is the mainstream value choice of the Chinese nation in handling the relationship between righteousness and profit, between the public and the private; it clearly answers the Chinese question of whether the principle of conduct for the moral subject is to put righteousness first or profit first. First, righteousness before profit, valuing righteousness over profit. Righteousness is the highest norm for all action. Second, the issue of righteousness and profit is regarded as an important criterion for moral evaluation. The fundamental distinction between a moral person and an immoral one lies in the attitude taken toward moral principles and improper greed. Third, legitimate personal interests that conform to moral principles are preserved. The Chinese nation has always advocated righteousness while also affirming the objectivity and rationality of people’s pursuit of profit, guiding people to rationally pursue their legitimate personal interests in the process of benefiting all under heaven.

道德规范发生于调节人们利益关系的需要，道德同利益的关系问题与人们的实际生活密切相关。以义制利是中华民族在处理义与利、公与私关系上的主流价值选择，鲜明回答了中国人关于道德主体的行为原则是以义为上还是以利为先。首先，先义后利、重义轻利。义是一切行动的最高准则。其次，把义利问题看作道德评价的重要标准。有无道德的人的根本区别，在于以何种态度对待道德原则和不正当贪欲。再次，保全符合道德原则的个人正当利益。中华民族历来主张义的同时，也肯定人们追求利的客观性和合理性，引导人们在利天下的过程中合理追求个人正当利益。

Sacrificing the small family for the greater community has always been a core gene of Chinese culture and a spiritual emblem of the Chinese nation. Using filial piety to seek loyalty (以孝求忠) is the lofty value pursuit of the Chinese nation in correctly handling the relationship between family and state, between filial piety and loyalty; it profoundly reflects the spirit of patriotism and the concept of collectivism that the Chinese people have possessed since ancient times. First, the family and the state share the same structure; the family and the state are one. This is both the deep logic of the passing down of Chinese civilization from generation to generation and the internal support for the development and progress of the Chinese nation. Second, the family extends toward the state, and filial piety extends toward loyalty. Because the family and the state are one and share the same structure, the issue of the “state” is treated as an issue of the “family,” and the governance of the “state” is treated as the governance of the “family.” Consequently, filial piety toward the father within the family, when extended and transferred to the state, becomes loyalty of the subject toward the sovereign. Third, the heart is tied to the family and the state; one loves the country and serves it. The ancient Chinese applied their unique understanding of the relationship between family and state, between filial piety and loyalty, to real life, forming an excellent tradition of sacrificing the family for the state, manifesting the patriotic sentiment and sense of responsibility of the Chinese nation in serving the country with utmost loyalty and rejuvenating China.

舍小家为大家从来都是中华文化的核心基因和中华民族的精神标识。以孝求忠是中华民族在正确处理家与国、孝与忠关系上的崇高价值追求，深刻反映了中国人自古以来就有的爱国主义精神和集体主义观念。首先，家国同构、家国一体。这既是中华文明薪火相传的深层逻辑，也是中华民族发展进步的内在支撑。其次，家向国拓展，孝向忠延伸。由于家国一体、家国同构，“国”的问题被当作“家”的问题，“国”的治理被当作“家”的治理。于是，家中对父的孝，推行、转移到国中，就变成臣对君的忠。再次，心系家国，爱国报国。中国古人把家与国、孝与忠关系的独到理解运用到现实生活中，形成了为国舍家的优秀传统，彰显出中华民族精忠报国、振兴中华的爱国情怀和担当意识。

In long-term social practice, the ancient Chinese gradually came to recognize that external moral norms can truly function as people’s moral character only when they are recognized, experienced, internalized, and even integrated into people’s ideas and concepts through people’s cognition. Cultivating the self and nurturing one’s nature (修身养性) is the basic behavioral norm of the Chinese nation in correctly handling the relationship between others and the self, between the group and the individual; it prominently characterizes the Chinese people’s mode of thinking and behavioral norm of seeking the cause in oneself (反求诸己) and implementing it in oneself, starting from the agent “I.” “The gentleman seeks it in himself; the petty man seeks it in others” (The Analects, “Duke Ling of Wei”). Seeking the cause in oneself in all matters is the basic principle of the Chinese nation in dealing with people and affairs, and it is also the consistent thought of the ancient Chinese in handling human relations and the relationship between self and others. First, self-cultivation is the foundation of all activities. “From the Son of Heaven down to the common people, all must take self-cultivation as the root” (The Book of Rites, “The Great Learning”). In the value concepts of the ancient Chinese, what kind of state to establish was closely integrated with what kind of person to cultivate. Second, the ideal personality is the starting point and the end point of self-cultivation. The ideal personality concerns the question of what standards and paradigms people are required to meet, reflecting the goal of being a person that the Chinese people pursue in the process of cultivation. Third, the methods and approaches of cultivating the self and nurturing one’s nature. Since ancient times, the Chinese nation has emphasized strengthening moral cultivation, combining moral introspection with moral practice.

在长期的社会实践中，中国古人逐渐认识到外在的道德规范只有通过人们的认识、体验、内化以至融入到人们的思想观念中，才能成为人们的道德品质真正发挥作用。修身养性是中华民族在正确处理人与我、群与己关系上的基本行为规范，突出表征着中国人从施动者“我”的角度出发反求诸己、落实于己的思维方式和行为准则。“君子求诸己，小人求诸人。”（《论语·卫灵公》）凡事求诸于己是中华民族待人处事的基本原则，也是中国古人处理人伦关系、人我关系的一贯思想。首先，修身是一切活动的根本。“自天子以至于庶人，壹是皆以修身为本。”（《礼记·大学》）在中国古人的价值观念中，建立什么样的国家是和培养什么样的人紧密结合在一起的。其次，理想人格是修身的出发点和落脚点。理想人格关乎要求人们达到合乎什么样的标准和范式的问题，反映着中国人在修养过程中所追寻的做人目标。再次，修身养性的途径方法。中华民族自古以来就强调加强道德修养，把道德反省与道德实践结合起来。

Therefore, the moral norms contained in fine traditional Chinese culture run through the long-term moral practice of the Chinese nation, centrally displaying the traditional wisdom of the Chinese nation in correctly handling the relationships between righteousness and profit, between the public and the private; between family and state, between filial piety and loyalty; and between others and the self, between the group and the individual, within the order of human relations. They are the crystallization of the moral norms of the Chinese nation, the value emblem of national cohesion and centripetal force, and also a unique cultural resource for ideological and political education to perform the functions of value guidance and civilizing regulation. Integrating the moral norms contained in fine traditional Chinese culture into ideological and political education hinges on clearly explaining the first principle of moral behavioral norms, the spiritual emblem of the spirit of patriotism and the concept of collectivism, and the moral practice of seeking the cause in oneself, thereby boosting the internalization of external social consciousness into individual moral consciousness, and thus realizing the leap from social consciousness to individual consciousness and from individual consciousness to the practice of moral behavior.

所以，中华优秀传统文化蕴含的道德规范，贯穿于中华民族长期道德实践之中，集中展现了中华民族在人伦次第中正确处理义与利、公与私，家与国、孝与忠，人与我、群与己等关系的传统智慧，是中华民族道德规范的结晶、民族凝聚力和向心力的价值标识，也是思想政治教育发挥价值引导和教化规约功能的独特文化资源。将中华优秀传统文化蕴含的道德规范融入思想政治教育中，关键在于讲清楚道德行为规范的第一准则、爱国主义精神和集体主义观念的精神标识，以及反求诸己的道德践履，助推外在的社会意识内化为个体的道德意识，从而实现从社会意识到个体意识的飞跃、从个体意识到道德行为实践的飞跃。

Conclusion

结 语

Standing at the historical juncture of the 40th anniversary of the discipline of ideological and political education, deepening research on the ideological and political education resources contained in fine traditional Chinese culture is both a scientific summary of the important experience of disciplinary construction and development and an important guideline for the basic laws of disciplinary breakthrough and maturation. Looking to the future, under the guidance of the Two Integrations [n8], it is necessary to further refine the important disciplinary research direction of fine traditional Chinese culture and ideological and political education, and deepen the theoretical research on integrating fine traditional Chinese culture into ideological and political education. First, use the ideological and political education resources contained in fine traditional Chinese culture to effectively enhance the effectiveness of fulfilling the fundamental task of fostering virtue and nurturing people (立德树人). While consolidating the cultural foundation of the epistemology, essence theory, and methodology of ideological and political education, respond to the fundamental task of forging souls and educating people (铸魂育人) and fostering virtue and nurturing people with tangible educational outcomes. Second, use the ideological and political education resources contained in fine traditional Chinese culture to further consolidate cultural subjectivity. Awaken people’s subjective initiative, selectivity, and creativity in the process of ideological and political education, and demonstrate the responsibility of ideological and political work in building the modern civilization of the Chinese nation. Third, use the ideological and political education resources contained in fine traditional Chinese culture to help construct an independent Chinese disciplinary knowledge system for ideological and political education. With the Chinese nation’s unique worldview on the cosmos, on the world, on society, and on morality, stimulate the endogenous driving force for the upgrading of the knowledge form of the discipline of ideological and political education, and enhance the discipline’s ability to answer the questions of China, of the world, of the people, and of the times.

站在思想政治教育学科40年的历史节点，深化中华优秀传统文化蕴含的思想政治教育资源研究，既是学科建设发展重要经验的科学总结，也是学科突破成熟基本规律的重要遵循。面向未来，必须在“两个结合”指导下，进一步凝练中华优秀传统文化与思想政治教育这一学科重要研究方向，深化中华优秀传统文化融入思想政治教育的学理研究。一是运用中华优秀传统文化蕴含的思想政治教育资源，切实提升落实立德树人根本任务的成效。在夯实思想政治教育认识论、本质论和方法论文化根基的同时，以切实的育人成效回应铸魂育人、立德树人的根本任务。二是运用中华优秀传统文化蕴含的思想政治教育资源，进一步巩固文化主体性。在思想政治教育过程中唤醒人们主体能动性、选择性和创造性，在建设中华民族现代文明中展现思政担当。三是运用中华优秀传统文化蕴含的思想政治教育资源，助力建构中国自主的思想政治教育学科知识体系。以中华民族独特的宇宙观、天下观、社会观、道德观，激发思想政治教育学科知识形态升级的内生动力，提高思想政治教育学科的解答中国之问、世界之问、人民之问、时代之问的能力。

(About the author: Shan Wenpeng, Lecturer at the School of Marxism Studies, Renmin University of China, and Researcher at the Beijing Advanced Innovation Center for Ideological and Political Theory Courses in Higher Education Institutions)

（作者简介：单文鹏，中国人民大学马克思主义学院讲师、北京高校思想政治理论课高精尖创新中心研究员）

Online editor: Tongxin

网络编辑：同心