Fully Tap the Treasures of Fine Traditional Chinese Culture to Advance the Connotative Development of Ideological and Political Course Construction

On May 11, 2024, a meeting to advance the construction of ideological and political courses in schools in the New Era was convened. At the meeting, General Secretary Xi Jinping’s important instructions on the construction of ideological and political courses in schools were conveyed. While summarizing the brilliant achievements in ideological and political courses since the 18th National Congress of the CPC and setting forth new tasks and directions, these instructions emphasize that “we must always uphold the guiding role of Marxism, take the world-renowned achievements of socialism with Chinese characteristics as the content support, and take fine traditional Chinese culture, revolutionary culture, and advanced socialist culture as the foundation of strength, to explain principles deeply, thoroughly, and vividly, uphold fundamental principles and break new ground to promote the connotative development of ideological and political course construction, and continuously enhance the pertinence and appeal of ideological and political courses. We must strive to build a contingent of ideological and political course teachers who are politically strong, have deep feelings, think innovatively, have a broad vision, are strict in self-discipline, and have upright character.” General Secretary Xi Jinping’s instructions clarify the key tasks of current ideological and political course construction and also point the direction for upholding fundamental principles and breaking new ground and connotative development in ideological and political course construction.

2024年5月11日，新时代学校思政课建设推进会召开，会上传达了习近平总书记对学校思政课建设作出的重要指示，这一指示在总结党的十八大以来思政课取得的辉煌成就、提出新的任务和方向的同时，强调“要始终坚持马克思主义指导地位，以中国特色社会主义取得的举世瞩目成就为内容支撑，以中华优秀传统文化、革命文化和社会主义先进文化为力量根基，把道理讲深讲透讲活，守正创新推动思政课建设内涵式发展，不断提高思政课的针对性和吸引力。要着力建设一支政治强、情怀深、思维新、视野广、自律严、人格正的思政课教师队伍”。习近平总书记的指示明确了当前思政课建设的重点任务，也指明了思政课守正创新、内涵式发展的方向。

Under the new circumstances, upholding fundamental principles and breaking new ground and promoting the connotative development of ideological and political course construction also constitute the best commemoration of the 40th anniversary of the establishment of the discipline of ideological and political education. The connotative development of ideological and political course construction refers to the new appearance and new effects demonstrated by the broad contingent of ideological and political course teachers in practically advancing the upholding of fundamental principles and breaking new ground in ideological and political courses from aspects such as guiding ideology, content support, theoretical foundation, and teaching methods. This requires ideological and political course teachers to work earnestly and practically, never content with superficial articles of public opinion mobilization, but rather to overcome formalism, concentrate efforts and make substantial efforts, improve the quality of classroom teaching in ideological and political courses, and steadily enhance the pertinence and appeal of ideological and political courses. Benefiting students, satisfying students, and being conducive to cultivating builders and successors of the socialist cause that the Party and the people can rest assured of—this is the core essence of ideological and political course teaching. Therefore, following the direction of “the Second Integration” of adapting Marxism to the Chinese context and the needs of the times, fully tapping the treasures of fine traditional Chinese culture and advancing the connotative development of ideological and political course construction is one of the important driving forces for the development of the discipline of ideological and political education. This is specifically embodied in the following five aspects.

新形势下，守正创新、推动思政课建设内涵式发展，也是对思想政治教育学科建立40周年最好的纪念。思政课建设内涵式发展是指广大思政课教师从指导思想、内容支撑、理论根基、教学方法等方面，切实推进思政课的守正创新所展现的新面貌和新效果。这就要求思政课教师真抓实干，决不能满足于舆论造势的表面文章，而要克服形式主义，集中精力下大功夫，提高思政课的课堂教学质量，踏踏实实地提升思政课的针对性和吸引力。让学生受益，使学生满意，对培养党和人民放心的社会主义事业的建设者和接班人有利，这才是思政课教学的核心要义。因此，沿着马克思主义中国化时代化“第二个结合”的方向，充分挖掘中华优秀传统文化宝藏、推进思政课建设内涵式发展，是对思想政治教育学科发展的重要推动力之一。这具体体现在以下五个方面。

I. Tap the experience and educational thought of running schools, promoting education, and transforming customs from fine traditional Chinese culture, and draw on them to do a good job of ideological and political course teaching and ideological work in schools in the New Era

一、挖掘中华优秀传统文化中办学兴教、化民成俗的经验和教育思想，借鉴做好新时代学校的思政课教学和意识形态工作

Contemporary ideological and political education in our country is a practical activity centered on the consolidation, development, and dissemination of socialist ideology; this is the essence and core of contemporary ideological and political education. During the Spring and Autumn and Warring States periods and the Qin and Han dynasties, with the collapse of rites and music in the slave society form, the emerging feudal society paid special attention to disseminating social ideology serving feudalism. Classic traditional cultural works compiled at that time, such as the *Book of Rites*, put forward that “if a gentleman desires to transform the people and perfect customs, he must surely do so through education,” and “in founding a state and ruling the people, teaching comes first.” Society at that time called education “attending to the fundamentals.” Such educational thought and understanding of the educational enterprise clearly regarded running schools and educational work as extremely important matters concerning the construction of national ideology.

我国当代的思想政治教育是围绕社会主义意识形态的巩固、发展和传播进行的实践活动，这是当代思想政治教育的本质和核心。在春秋战国和秦汉时期，随着奴隶制社会形态的礼崩乐坏，新兴的封建社会就特别注重传播为封建主义服务的社会意识形态。当时成书的《礼记》等传统文化经典著作就提出了“君子欲化民成俗，其必由学乎”，“建国君民，教学为先”。当时的社会把教育称作“务本”。这样的办学思想和对教育事业的认识，显然是把办学和教育工作视为关乎国家意识形态建设的极其重要的大事。

The principle of “teaching benefits teachers and students alike” from the “Record on the Subject of Education” in the *Book of Rites* is also worth drawing on. It states: “Although there are fine dishes, if one does not eat them, one does not know their flavor. Although there are perfect principles, if one does not learn them, one does not know their goodness. Therefore, after learning, one knows one’s deficiencies; after teaching, one knows one’s difficulties. Knowing one’s deficiencies, one can then reflect on oneself. Knowing one’s difficulties, one can then strengthen oneself. Hence it is said: teaching benefits teachers and students alike.” In the era when the *Book of Rites* was compiled, being able to put forward that “teaching benefits teachers and students alike” was undoubtedly very advanced educational thought. This educational thought not only emphasized the cognitive significance of practice for true knowledge but also pointed out that the process of learning generates the motivation for learning, and the perplexity of teaching promotes the deepening of learning. This is still of referential significance today.

《礼记·学记》中“教学相长”的规律也值得我们借鉴。它提出：“虽有佳肴，弗食，不知其旨也。虽有至道，弗学，不知其善也。是故学然后知不足，教然后知困。知不足，然后能自反也。知困，然后能自强也。故曰教学相长也。”在《礼记》成书的那个时代，能够提出“教学相长”，无疑是很先进的教育思想。这种教育思想，不但强调了实践对于真知的认识意义，而且指出了学的过程产生学的动力，教的困惑促进学的深入。这在今日也不失借鉴意义。

The “seven teaching principles of the great learning” put forward in the “Record on the Subject of Education” in the *Book of Rites* are also worth pondering and drawing on. It states (in translation): At the start of the great learning term, students wear their leather caps and offer vegetable sacrifices to the ancient sages and teachers, to show respect for the Way and learning; teach students the three poems from the *Lesser Odes* of the *Book of Songs*, to guide their aspirations for official service and entering government; when students enter school, the school official beats the drum to assemble the students, opens the book boxes and distributes the books, to make students treat their studies with respectful obedience; use the two kinds of rods, the *xia* and the *chu*, to punish disobedient students, to rectify school discipline; before the Son of Heaven and the feudal lords have performed divination, they do not go to the school to examine students’ studies, so that students can calmly prepare for examinations; the teacher constantly observes students’ learning without easily speaking or explaining, so that students harbor doubts in their minds and deepen independent thinking; junior students only listen to senior students asking questions of the teacher, and do not ask questions themselves, reflecting progressive order and not overstepping ranks. The above seven items are the great principles of teaching. Among them, apart from the class limitations of the educational content, there is also no lack of aspects worth drawing on in terms of methods and principles.

《礼记·学记》提出的“大学的七项教学原则”，也是值得深思借鉴的。它指出（译文）：大学开学，要穿学生的皮弁服、用菜祭祀先圣先师，以表示敬重道术；教学生学习《小雅》中的三首诗，以诱导学生做官入仕的志向；学生入学，学官击鼓集合学生，打开书筐发放书籍，以使学生用恭顺的态度对待学业；用夏、楚两种教鞭，笞罚不听教的学生，以整肃校风；天子、诸侯在没有占卜之前，不到学校考查学生的学业，以便使学生能够从容地做好应考准备；老师要时时观察学生的学习，而不轻易开口解说，以便使学生存疑问于心、深化独立思考；低年级学生只听高年级学生向老师发问，而自己不发问，体现渐进次序，不超越等级。以上七项就是教学的大原则。其中，除了教育内容的阶级性局限以外，在方法和规律上也不乏值得借鉴之处。

Our Party has always attached great importance to ideological and political education work and ideological work in schools, and to the educational work of fostering virtue through education. Especially since the 18th National Congress of the CPC, it has clearly regarded socialist ideological work as an extremely important task, attached importance to the political direction of running schools, and regarded ideological and political courses as the main channel for ideological and political education in schools. This not only reflects the guidance of Marxism but also embodies distinct elements of cultural inheritance. Fine traditional Chinese culture has always contained factors that value education and ideological work. What we need to draw on are factors that are mutually compatible in value orientation, and we must never mechanically apply the political content of feudalism.

我们党一贯高度重视学校思想政治教育工作和意识形态工作，重视立德树人的教育工作，特别是党的十八大以来，明确把社会主义意识形态工作作为一项极端重要的工作，重视办学的政治方向，把思政课视为学校思想政治教育的主渠道，既体现了以马克思主义为指导，也体现了鲜明的文化传承要素。中华优秀传统文化中历来就有重视教育、重视意识形态工作的因子。我们要借鉴的就是在价值取向上相互契合的因子，而决不能搬用封建主义的政治内容。

Feudal culture has long since become outdated and decadent culture. Since the May Fourth Movement, it has already been impacted and baptized by the wave of cultural revolution. It was in such a cultural revolution that China accepted Marxism-Leninism, found the path to save the country and the people, and kept pace with the direction of the times. Who could still mistakenly believe that this was the effect of feudal culture? However, our criticism and negation of decadent feudal culture is not a simple negation of everything, but a process of analysis and criticism. We can only completely negate decadent things; the beneficial and essential parts among them cannot be negated. Lie Yukou, a representative of Daoism after Laozi, and his transmitted work *Liezi*, undoubtedly belong to the cultural heritage of the feudal era, but Mao Zedong, the great trailblazer in adapting Marxism to the Chinese context, used Liezi’s “The Foolish Old Man Removes the Mountains” as important content in his closing speech at the Seventh National Congress of the CPC, to inspire the fighting spirit of the military and civilians in the War of Resistance. Sima Qian’s *Records of the Grand Historian* is also a work of the feudal era, yet Mao Zedong calmly borrowed his words: “Though death befalls all men alike, it may be weightier than Mount Tai or lighter than a feather.” At the same time, he pointed out: “To die for the interests of the people is weightier than Mount Tai, but to work for the fascists and die for the exploiters and oppressors of the people is lighter than a feather. Comrade Zhang Side died for the interests of the people, and his death is indeed weightier than Mount Tai.” Countless facts prove that among the fine traditional Chinese culture of five thousand years, there are rich national cultural essences, which are worth our excavation and absorption to serve the construction of a great modern socialist country today.

封建主义的文化早已经成为过时的、腐朽的文化，它自五四运动以来就已经受到文化革命浪潮的冲击和洗礼，中国就是在这样的文化革命中接受了马克思列宁主义，找到了救国救民的道路、跟上了时代前进的方向。有谁还能误认为这是封建主义文化的作用呢？但是，我们批判和否定腐朽的封建主义文化，不是简单地否定一切，而是有分析、有批判的过程。我们只能彻底否定腐朽的东西，其中有益的精华部分是不能否定的。老子之后的道家代表人物列御寇，其传世著作《列子》，无疑属于封建时代的文化遗产，但是马克思主义中国化的伟大开拓者毛泽东把列子的《愚公移山》作为党的七大闭幕词中的重要内容，借以鼓舞抗战军民的斗志。司马迁的《史记》也是封建时代的作品，毛泽东却从容不迫地借用他的话：“人固有一死，或重于泰山，或轻于鸿毛。”同时指出：“为人民利益而死，就比泰山还重；替法西斯卖力，替剥削人民和压迫人民的人去死，就比鸿毛还轻。张思德同志是为人民利益而死的，他的死是比泰山还要重的。”无数事实证明，中华上下五千年的优秀传统文化中，蕴藏着丰富的民族文化精华，值得我们挖掘和吸收，为今天的社会主义现代化强国建设服务。

The basic attitude of our Party towards China’s cultural heritage is: “China’s cultural heritage should be fully utilized and critically utilized.” On December 24, 1960, Mao Zedong, in a talk with a delegation of Cuban women, pointed out: “China’s culture of several thousand years was mainly the culture of the feudal era, but it was not entirely feudal stuff; there were things of the people, things anti-feudal. We must distinguish between feudal stuff and non-feudal stuff. Not all feudal stuff is bad. We must pay attention to distinguishing 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. Anti-feudal culture cannot all be uncritically utilized either. Folk works of the feudal era are also more or less influenced by the feudal ruling class. We should be good at analyzing, and should critically utilize feudal culture, not utilize it uncritically. Anti-feudal culture is certainly better than feudal culture, but it too must be utilized critically and with discrimination. This is what I understand, and this is our current policy. As for fully utilizing cultural heritage, we have not yet achieved that.”

我们党对待中国文化遗产的基本态度是：“对中国的文化遗产，应当充分地利用，批判地利用。”1960年12月24日，毛泽东同古巴妇女代表团谈话时指出：“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。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。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。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。我所了解的是这样，我们现在的方针是这样。至于充分利用文化遗产，我们现在还没有做到。”

In the New Era, our Party has inherited and developed Mao’s above-mentioned thought on treating fine traditional culture, clearly stating: “From the day of its founding, the CPC has been both an active leader and practitioner of China’s advanced culture and a faithful inheritor and promoter of China’s fine traditional culture. We must adhere to the Marxist method, make the past serve the present, weed through the old to bring forth the new, treat it with discrimination, and inherit it with a critical approach.” [1]1 This is a quotation from the report of the 19th National Congress of the CPC (2017). “To inherit and promote fine traditional Chinese culture, we must adhere to creative transformation and innovative development. Creative transformation means, in accordance with the characteristics and demands of the times, transforming those connotations that still have reference value and their outdated forms of expression, endowing them with new contemporary connotations and modern forms of expression, and activating their vitality. Innovative development means, in accordance with the new progress and new advances of the times, supplementing, expanding, and perfecting the connotations of fine traditional Chinese culture, enhancing its influence and appeal. Through creative transformation and innovative development, we must make the most basic cultural genes of the Chinese nation adapt to contemporary China, coordinate with modern society, and integrate with real culture, and promote those cultural spirits that transcend time and space, go beyond national borders, are full of eternal charm, and have contemporary value.” [2]2 This is a quotation from a 2014 speech by Xi Jinping on the creative transformation and innovative development of fine traditional Chinese culture.

新时代，我们党继承和发展了毛泽东上述对待优秀传统文化的思想，明确提出：“中国共产党从成立之日起，既是中国先进文化的积极引领者和践行者，又是中华优秀传统文化的忠实传承者和弘扬者。要坚持马克思主义的方法，坚持古为今用、推陈出新，有鉴别地加以对待，有扬弃地予以继承”，“传承和弘扬中华优秀传统文化，要坚持创造性转化和创新性发展。创造性转化，就是要按照时代特点和要求，对那些至今仍有借鉴价值的内涵和陈旧的表现形式加以改造，赋予其新的时代内涵和现代表达形式，激活其生命力。创新性发展，就是要按照时代的新进步新进展，对中华优秀传统文化的内涵加以补充、拓展、完善，增强其影响力和感召力。要通过创造性转化和创新性发展，使中华民族最基本的文化基因同当代中国相适应、同现代社会相协调、同现实文化相融通，把跨越时空、超越国界、富有永恒魅力、具有当代价值的文化精神弘扬起来”。

II. Tap the Treasures of Fine Traditional Chinese Culture That Emphasize the Pursuit of Ideals and Convictions, to Lay a Foundation of Historical Knowledge for Ideological-Political Courses in the New Era to Teach Socialist and Communist Ideals and Convictions

二、挖掘中华优秀传统文化中重视理想信念追求的宝藏，为新时代思政课讲好社会主义和共产主义理想信念铺垫历史知识的基础

Firm ideals and convictions, and adherence to the spiritual pursuit of Communists, have always been the foundation for Communists to establish themselves and fulfill their mission. Teaching socialist and communist ideals and convictions well is an inherent requirement of ideological-political courses in the New Era and is also the top priority of these courses. How to teach ideals and convictions well? There are two key points in teaching: first, lay a foundation with historical knowledge, enabling students to understand the laws of social development from the historical trend; second, let reality speak, analyzing the crux of the issues. The combination of history and reality can produce a deeper understanding of ideals and convictions. Chinese traditional culture has consistently emphasized the pursuit of ideals and convictions education, so it can strengthen the link of laying a historical knowledge foundation for ideals and convictions education.

坚定理想信念，坚守共产党人精神追求，始终是共产党人安身立命的根本。讲好社会主义和共产主义理想信念是新时代思政课的题中应有之义，也是思政课的重中之重。如何讲好理想信念？教学中有两个要点：一是用历史知识铺垫，让学生从历史大趋势中认识社会发展的规律；二是让现实说话，分析其问题的要害所在。历史与现实的结合能对理想信念产生更为深刻的理解。中国传统文化一贯强调追求理想信念教育，因此可以强化为理想信念教育铺垫历史知识的环节。

Laozi, in Chapter 80 of the *Dao De Jing*, proposed an ideal society of “a small state with few people,” “no use of weapons,” and a peaceful and comfortable society where people “enjoy their food, admire their clothing, are content with their homes, and delight in their customs.” [3]3 Laozi (6th–5th century BCE) was the founder of philosophical Daoism. The *Dao De Jing* is the foundational text of Daoism. In the *Book of Rites: The Conveyance of Rites, Part 9*, Confucius recalled the former ideal society as a “Great Commonwealth” (datong) where “when the Great Way prevails, the world is shared by all,” “the aged are provided for till the end of their lives, the able-bodied are employed, the young are nurtured, and widowers, widows, orphans, the childless, the disabled, and the sick are all cared for.” [4]4 The *Book of Rites* is a Confucian classic compiled during the Western Han dynasty (206 BCE–9 CE), containing descriptions of ritual and social order. *Xunzi: The Rule of a True King* advocated an ideal society of a “kingly way paradise” where “farmers divide the fields and till them, merchants divide the goods and trade them, artisans divide their tasks and encourage each other, scholar-officials divide their duties and listen, the feudal lords who establish states divide their territories and guard them, the three dukes [5]5 The three dukes were the highest-ranking officials in ancient China, typically the Grand Tutor, Grand Preceptor, and Grand Guardian, who advised the emperor. discuss general policies, and the Son of Heaven merely folds his hands and does nothing.” [6]6 Xunzi (c. 310–c. 235 BCE) was a Confucian philosopher who emphasized ritual and human nature as evil, requiring cultivation. Tao Yuanming created the ideal society of “Peach Blossom Spring.” [7]7 Tao Yuanming (365–427 CE) was a poet of the Eastern Jin dynasty, famous for his fable “Peach Blossom Spring,” describing a utopian community hidden from the world. The influence of these ideal societies has lasted for millennia, extending into modern times when the bourgeois reformist thinker Kang Youwei [8]8 Kang Youwei (1858–1927) was a late Qing dynasty reformer and thinker who advocated constitutional monarchy and wrote *The Book of Great Commonwealth* (*Datong Shu*), envisioning a utopian world. enthusiastically designed a “world of great peace” (taiping shi) and a “Great Commonwealth” society where “the people share joy.” All these reflect the charm of ideal societies in traditional culture. Those successive peasant uprisings that rose in rebellion also put forward slogans like “equalize wealth and poverty” or “Heavenly Kingdom of Great Peace,” which are also manifestations of the traditional culture of pursuing an ideal society.

老子在《道德经·八十》中提出的理想社会是“小国寡民”“无陈甲兵”，“甘其食、美其服、安其居、乐其俗”的和平安逸的社会；《礼记·礼运第九》中，孔子回忆的昔日的理想社会是“大道之行，天下为公”，“老有所终，壮有所用，幼有所长，鳏寡孤独废疾者皆有所养”的大同社会；《荀子·王霸》倡导的理想社会是“农分田而耕、贾分货而贩、百工分事而劝、士大夫分职而听、建国诸侯之君分土而守、三公总方而议、则天子拱己而已”的王道乐土；陶渊明创造了“桃花源”的理想社会。这些理想社会的影响延续千年，直到近代，资产阶级改良主义思想家康有为还津津乐道地设计“人民共乐的太平世”“大同世”社会。这些都反映了传统文化中理想社会的魅力。那些揭竿而起的历代农民大起义，也都提出过“均贫富”或“太平天国”的口号，也是追求理想社会的传统文化体现。

The Chinese Communists, guided by Marxism, have held high the banner of realizing a communist ideal society as their highest ideal since the early days of the Party’s founding. The Chinese Communists, with Comrade Mao Zedong as their chief representative, guided the historical trend of the people’s pursuit of an ideal society in ancient and modern times onto the track of New Democracy and socialism, pointing out that this is the “unalterable principle” of today’s society, and successfully embarked on the Chinese path of socialist revolution and construction. Under the leadership of the CPC, people’s democracy has become a weapon for pursuing social fairness, serving the people has become the fundamental purpose of Communists, striving for the interests of the people has become the eternal driving force for social progress, the people’s aspiration for a better life has been established as the Party’s goal of struggle, and realizing the great rejuvenation of the Chinese nation has become the anchor that steadies the course of our socialist giant ship. Combining today’s socialist and communist ideals and convictions with the millennia-long pursuit of fine traditional Chinese culture will yield a new realm of ideals and convictions education.

以马克思主义为指导思想的中国共产党人，从建党初期起就举起了最高理想是实现共产主义理想社会的旗帜。以毛泽东同志为主要代表的中国共产党人把古代和近代社会人民追求理想社会的历史潮流，引导至新民主主义和社会主义的轨道上，指明这是当今社会的“天经地义”，成功走上了社会主义革命和建设的中国道路。在中国共产党的领导下，人民民主成为追求社会公平的武器，为人民服务成为共产党人的根本宗旨，为人民的利益而奋斗成为社会进步的永恒动力，把人民对美好生活的向往确定为党的奋斗目标，实现中华民族伟大复兴成为检验我国社会主义巨轮航向的定海神针。将今日的社会主义和共产主义理想信念与中华优秀传统文化的几千年追求相结合，便会获得理想信念教育的新境界。

The influence of the fine traditional Chinese culture’s tradition of pursuing an ideal society on China’s five-thousand-year history is evident to all. There is also a thought-provoking issue here: the tradition in Chinese civilization of pursuing an ideal society, which advocates adjusting phased development goals based on actual conditions, is a spiritual asset passed down to the present day. This kind of adjustment also strengthens ideals and convictions, lowering the pitch without changing direction, and providing the people with goals that are more likely to be realized, equally inspiring the people’s fighting spirit for progress.

中华优秀传统文化追求理想社会的传统对中国五千年历史的影响是有目共睹的。这里还有一个令人深思的问题，中华文明中关于理想社会的追求，主张从实际出发调整阶段性的发展目标，这一传统是传承至今的一笔思想财富。这种调整，也是坚定理想信念，降调而不改向，并且为人民大众提供更加有实现可能性的目标，同样鼓舞了人民追求进步的斗志。

In the *Book of Rites: The Conveyance of Rites, Part 9*, people generally only focus on the passage describing the “Great Commonwealth” society, “When the Great Way prevails, the world is shared by all,” but fail to notice that Confucius’s emphasis is on the subsequent passage describing “a moderately prosperous society” (xiaokang). The characteristics of a moderately prosperous society are: “When the Great Way is hidden, the world is a family,” “people each love their own parents and raise their own children, and goods and labor are possessed for oneself. The hereditary succession of rulers is taken as ritual, and city walls and moats are built to strengthen defense,” “hence schemes arise from this, and wars begin from this”; to manage this society, “the state takes ritual as its guiding principle, to rectify the relationship between ruler and minister, deepen the affection between father and son, make brothers harmonious and husband and wife harmonious, and establish institutions accordingly,” “Yu of Xia, Tang of Shang, King Wen, King Wu, King Cheng of Zhou, and the Duke of Zhou were the outstanding figures who governed the country with ritual and righteousness. These six gentlemen were all cautious in practicing ritual; they used it to illuminate the Way, achieve trust, examine faults, promote benevolence and advocate humility, and show the people that governance has constant laws. If anyone did not follow ritual, the ruler would be deposed, and the people would regard him as a calamity. This is called a moderately prosperous society.” [9]9 This passage from the *Book of Rites* describes the “moderately prosperous society” (*xiaokang*) as a stage between the ideal “Great Commonwealth” and a state of disorder, governed by ritual. In short, a “moderately prosperous society” is a real society with a lower standard than the “Great Commonwealth” society. The characteristic of this real society is that people have private property, have families, and there is war and contention, but as long as “ritual is practiced cautiously,” it is still possible to have a “moderately prosperous society” governed by the outstanding figures of the Xia, Shang, and Zhou dynasties. The *Book of Rites: The Conveyance of Rites, Part 9* points out a “second choice” with a lower standard than the highest ideal.

在《礼记·礼运第九》中，人们一般只关注了“大道之行也，天下为公”这段描写“大同社会”的表述，却没有注意到孔子的重点是接下来描述“小康社会”的另一段话。小康社会的特点是：“大道既隐，天下为家”，“人们各自亲爱自己的双亲，各自抚养自己的子女，财物和人力都据为己有。国君世袭作为礼，修筑城郭和护城河来加固防守”，“故阴谋由此而生，战争由此而起”；为了管理这种社会，“国家把礼仪作为纲纪，用以端正君臣关系，加深父子感情，使兄弟和睦、夫妻和美，并据以建立制度”，“夏禹、商汤、周文王、武王、成王、周公就是用礼义治国的英杰人物。这六位君子没有一个不是谨慎地实行礼制的，他们借以彰明道义，成就信用，照察过失，提倡仁爱而讲究谦让，向民众显示治国有常法。如果有不遵行礼仪的，做君主的将被废黜，民众将把他看成是祸殃。这就叫作小康社会”。总之，“小康社会”是标准低于“大同社会”的现实社会。这个现实社会的特点是人们有了私有财产，有了家庭，存在战争和争夺，但是只要“谨慎地实行礼制”，仍然可能出现夏、商、周三代英杰人物治世的“小康社会”。《礼记·礼运第九》给人们指出了一个标准低于最高理想的“次选择”。

In building socialism with Chinese characteristics in a country with a relatively backward economic, social, and cultural base and a large population, we must proceed from our country’s actual conditions, formulate our own development goals, draw inspiration from the goal of building a “moderately prosperous society” set by our ancestors, and lower the development goal to a height that can be achieved through effort, so as to achieve our own goal of forward development.

在经济、社会、文化基础比较落后、人口众多的国家建设中国特色社会主义，我们要从我国的实际情况出发，制定自己的发展目标，从老祖宗建设“小康社会”的目标中获得启发，把发展目标降到经过努力能够达到的高度，才能达成自身向前发展的目的。

On October 4, 1979, Deng Xiaoping pointed out in “Some Opinions on Economic Work”: “We made a big promise, to achieve the four modernizations by the end of the century. Later we changed our tune, calling it Chinese-style modernization, which means lowering the standard. Especially in terms of gross national product, the per capita figure will not be very high.” [10]10 Deng Xiaoping (1904–1997) was the paramount leader of China from the late 1970s to the early 1990s, who initiated the reform and opening up policy. Shortly thereafter, on December 6, when meeting with then Japanese Prime Minister Masayoshi Ohira, Deng Xiaoping formally discussed the goal of achieving a “moderately prosperous society”: “The four modernizations we want to achieve are Chinese-style four modernizations. Our concept of the four modernizations is not like yours; it is a ‘moderately prosperous family.’ By the end of the century, even if China’s four modernizations reach a certain goal, our per capita gross national product will still be very low... So, I can only say that China will still be in a moderately prosperous state at that time.” [11]11 Masayoshi Ohira (1910–1980) was Prime Minister of Japan from 1978 to 1980. This meeting is a key moment in the formulation of the “moderately prosperous society” goal. The development goal of a “moderately prosperous society” designed by Deng Xiaoping has points of convergence with the “moderately prosperous society” described by Confucius in terms of ideological origins and methods of thinking.

1979年10月4日，邓小平在《关于经济工作的几点意见》中指出：“我们开了大口，本世纪末实现四个现代化。后来改了个口，叫中国式的现代化，就是把标准放低一点。特别是国民生产总值，按人口平均来说不会很高。”不久后的12月6日，邓小平在会见日本时任首相大平正芳时，正式谈到了实现“小康社会”的目标：“我们要实现的四个现代化，是中国式的四个现代化。我们的四个现代化的概念，不是像你们那样的现代化的概念，而是‘小康之家’。到本世纪末，中国的四个现代化即使达到了某种目标，我们的国民生产总值人均水平也还是很低的……所以，我只能说，中国到那时也还是一个小康的状态。”邓小平设计的“小康社会”的发展目标，在思想渊源和思想方法上与孔子所描述的“小康社会”具有契合之处。

When analyzing the concept of a moderately prosperous society, General Secretary Xi Jinping, linking it with Chinese cultural tradition, pointed out: “The ‘Book of Rites: The Conveyance of Rites’ concretely and vividly depicts the state of a ‘moderately prosperous’ society and a ‘Great Harmony’ society. According to the conception of Marx and Engels, communist society will completely eliminate the opposition and differences between classes, between urban and rural areas, and between mental and manual labor, implement from each according to his ability, to each according to his needs, truly realize social sharing, and realize the free and comprehensive development of each individual. Of course, realizing this goal requires a long historical process. Our country is in and will long remain in the primary stage of socialism. We cannot do things that transcend the stage of development, but neither does it mean we should do nothing in gradually realizing common prosperity. Rather, we should do what we can according to existing conditions, accumulate small victories into big ones, and continuously advance toward the goal of common prosperity for all the people.” [12]12 The "Six Classics" (六经) refers to the six canonical texts of pre-Qin Confucianism: the *Book of Songs* (《诗》), *Book of Documents* (《书》), *Book of Rites* (《礼》), *Book of Music* (《乐》), *Book of Changes* (《易》), and *Spring and Autumn Annals* (《春秋》). The *Book of Music* is now lost.

习近平总书记在分析小康社会的概念时，联系中华文化传统指出：“《礼记·礼运》具体而生动地描绘了‘小康’社会和‘大同’社会的状态。按照马克思、恩格斯的构想，共产主义社会将彻底消除阶级之间、城乡之间、脑力劳动和体力劳动之间的对立和差别，实行各尽所能、按需分配，真正实现社会共享、实现每个人自由而全面的发展。当然，实现这个目标需要一个漫长的历史过程。我国正处于并将长期处于社会主义初级阶段，我们不能做超越阶段的事情，但也不是说在逐步实现共同富裕方面就无所作为，而是要根据现有条件把能做的事情尽量做起来，积小胜为大胜，不断朝着全体人民共同富裕的目标前进。”

It can be seen from this that, from ancient times to the present, the Chinese nation’s pursuit of an ideal society has distinct characteristics: it neither abandons the pursuit of the highest ideal nor designs utopian goals that transcend the stage of development. This thought and wisdom running through ancient and modern times is also a treasure of the Chinese national spirit.

由此可见，从古至今，中华民族对理想社会的追求是有鲜明特点的，即既不放弃最高理想的追求，也不会设计超越发展阶段的空想目标。贯穿古今的这一思想和智慧，也是中华民族精神的一笔财富。

III. Excavating the Tradition of Ancient People-Oriented Thought to Set Off and Reflect the Explanation and Understanding of “People-Centered” Thought in Ideological-Political Courses

三、挖掘古代民本思想传统，衬托和映照思政课对于“以人民为中心”思想的讲解和理解

Fine traditional Chinese culture is rich in resources of people-oriented thought. The “Book of Documents,” the earliest historical document with written records in our country from high antiquity, already contains reflections of people-oriented thought from the Xia, Shang, and Zhou dynasties: “Virtue lies in good governance; governance lies in nourishing the people” (“Book of Documents: The Counsels of the Great Yu”); “Heaven hears and sees as our people hear and see. Heaven’s awe and favor follow from our people’s awe and favor” (“Book of Documents: The Counsels of Gao Yao”); “The people should be cherished, not looked down upon. The people are the foundation of the state; when the foundation is firm, the state is tranquil” (“Book of Documents: The Songs of the Five Sons”); “Spread your virtue among the people, and be of one mind forever” (“Book of Documents: Pan Geng, Part 3”); “Follow the example of the former kings, tread the path of our high ancestor, to bring peace to the myriad people” (“Book of Documents: The Charge to Yue, Part 1”); “Heaven pities the people; what the people desire, Heaven will surely follow” (“Book of Documents: The Great Declaration, Part 1”); “Heaven sees as my people see; Heaven hears as my people hear” (“Book of Documents: The Great Declaration, Part 2”). From the modestly sized “Book of Documents” alone, we can discover so many records and expressions of people-oriented thought, showing how richly this thought is embedded in Chinese culture.

中华优秀传统文化中饱含民本思想的丰富资源。作为我国有文字记载的最早的上古时代历史文献的《尚书》，其中就有夏、商、周三代民本思想的反映：“德惟善政，政在养民”（《尚书·大禹谟》）；“天聪明，自我民聪明。天明畏，自我民明威”（《尚书·皋陶谟》）；“民可近，不可下，民惟邦本，本固邦宁”（《尚书·五子之歌》）；“式敷民德，永肩一心”（《尚书·盘庚下》）；“俾率先王，迪我高后，以康兆民”（《尚书·说命上》）；“天矜于民，民之所欲，天必从之”（《尚书·泰誓上》）；“天视自我民视，天听自我民听”（《尚书·泰誓中》）。我们仅仅从规模不大的《尚书》中，就能够发现如此多有关民本思想的记载和表述，可见民本思想在中华文化之中蕴含丰厚。

Since ancient times, the various schools of thought have generally attached importance to the “boat-and-water relationship” between the ruling class and the masses of the people, which is also an important tributary of the popular circulation of people-oriented thought. According to the approximate chronological order of the appearance of ancient texts, the earliest record propagating the “boat-and-water relationship” should be found in the “Xunzi.” The “Xunzi: On the System of Kings” states: “When the common people are at peace with governance, then the ruler is secure in his position. A tradition says: ‘The ruler is the boat; the common people are the water. The water can carry the boat, and the water can capsize the boat.’ This is what is meant.” Not coincidentally, the “Xunzi: Duke Ai” also contains a discussion of the “boat-and-water relationship” introduced with “Qiu has heard”: “Moreover, Qiu has heard: The ruler is the boat; the common people are the water. The water can carry the boat, and the water can capsize the boat. If the ruler reflects on this danger through this, how could danger not be avoided?” The “Kongzi Jiayu” (Family Sayings of Confucius), compiled later than the “Xunzi,” originally appeared in the “Book of Han: Treatise on Literature” but unfortunately was lost. Later, the version compiled by Wang Su during the Three Kingdoms period was suspected of being a “forgery,” and only recent archaeology restored trust in Wang Su’s version. This also makes the appearance time of the “Kongzi Jiayu” later than that of the “Xunzi.” It can be said that after the “Xunzi,” the “Kongzi Jiayu: Explanation of the Five Categories of Men” contains text roughly similar to the “Xunzi: Duke Ai”: “The ruler is the boat; the common people are the water. The water is what carries the boat, and it can also capsize the boat. If the ruler reflects on this danger through this, then the danger can be understood.” The “Kongzi Jiayu” specifically notes after this passage: “Also seen in the ‘Xunzi: Duke Ai,’ the ‘Da Dai Li: Duke Ai’s Questions on the Five Categories of Righteousness,’ and the ‘Xin Xu: Miscellaneous Matters, Part 4.’” This precisely shows that the people-oriented thought expressed through the “boat-and-water relationship” had long been widely known by people of different eras.

自古以来，诸子百家普遍重视统治阶级与人民大众之间的“舟水关系”，这也是民本思想在民间流传的一个重要支流。按照古籍出现的大致时代顺序，注明传播“舟水关系”的记录，最早应该见于《荀子》。《荀子·王制》中说道：“庶人安政，然后君子安位。传曰：‘君者，舟也；庶人者，水也。水则载舟，水则覆舟。’此之谓也。”无独有偶，《荀子·哀公》中也有一段以“丘闻之”的“舟水关系”的论述：“且丘闻之：君者舟也，庶人者水也。水则载舟，水则覆舟，君以此思危，则危将焉而不至矣？”成书晚于《荀子》的《孔子家语》一书，本出于《汉书·艺文志》，但不幸亡佚，后来三国时期王肃撰本又被怀疑为“伪书”，近世考古才又对王肃撰本恢复了信任。但这也使得《孔子家语》的出现时间晚于《荀子》。可以说，在《荀子》之后，《孔子家语·五仪解》载有大致与《荀子·哀公》相似的文字：“夫君者，舟也；庶人者，水也。水所以载舟，亦所以覆舟。君以此思危，则危可知矣。”《孔子家语》在这段话后特别注明了：“又见于《荀子·哀公》、《大戴礼·哀公问五义》、《新序·杂事四》。”这正说明了以“舟水关系”表述的民本思想，早已被不同时代的人们广为知晓。

Later, the “Comprehensive Mirror for Aid in Government” records that during the Eastern Han Dynasty, the famous general and trusted strategist of Empress Dowager Liang, Huangfu Gui (104–174), also gave an explanation of the boat-and-water relationship when responding to Empress Dowager Liang’s policy inquiry. Huangfu Gui said: “The ruler is the boat; the people are the water; the various ministers are those who ride the boat; the general and his brothers are those who handle the oars. If they can be of one mind and exert all their strength to save the common people, this is what is called good fortune; if they are negligent and lax, they will sink into the waves. How can they not be cautious!” This expression is even more vivid and concrete, showing how this saying continued to develop and spread among the people.

后来，《资治通鉴》记载了东汉时期的名将、梁太后信用的智囊人物皇甫规（104—174）借梁太后策问政事，也有一番舟水关系的解说。皇甫规说：“夫君者，舟也；民者，水也；群臣，乘舟者也；将军兄弟，操楫者也。若能平志毕力，以度元元，所谓福也；如其怠驰，将沦波涛，可不慎乎！” 这种说法更加生动具体，可见此说在民间不断发展传播。

In the “Old Book of Tang,” the famous prime minister of the Tang Dynasty, Wei Zheng, submitted “four memorials” to Emperor Taizong of Tang. The “second memorial” used the boat-and-water relationship to remind Emperor Taizong: “Resentment need not be great; what is fearsome is the people. The boat being carried and capsized by the water is something to be deeply cautious about. A speeding chariot with rotten reins—how can this be ignored?” Emperor Taizong gladly accepted Wei Zheng’s remonstrance, making him his own “human mirror.” Emperor Taizong praised Wei Zheng, saying, “The whole world is at great peace… this is all due to the efforts of Wei Zheng.”

《旧唐书》中，唐代著名宰相魏征上唐太宗“四疏”，其中“第二疏”就以舟水关系提醒唐太宗：“怨不在大，可畏惟人。载舟覆舟，所宜深慎，奔车朽索，其可忽乎？”唐太宗喜纳魏征之谏，成为自己的一面“人镜”。唐太宗赞扬魏征，“天下大宁”，“此皆魏征之力也”。

The Chinese Communists, armed with Marxism-Leninism, have surpassed all legends and all actual models in their understanding and practice of long-term stability and the relationship with the masses of the people. In his important speech at the commemoration of the 80th anniversary of the victory of the Long March on October 21, 2016, General Secretary Xi Jinping admonished the entire Party to remember: “‘Water can carry a

用马克思列宁主义武装的中国共产党人，关于长治久安、与人民大众关系的认识和实践，超过了千古传说和现实中的一切典型。2016年10月21日，习近平总书记在纪念红军长征胜利80周年大会上的重要讲话中告诫全党必须牢记：“‘水能载舟，亦能覆舟。’这个道理我们必须牢记，任何时候都不能忘却……忘记了人民，脱离了人民，我们就会成为无源之水、无本之木，就会一事无成。”早在延安时期，我们党就曾经交出了跳出历史周期率的第一份答卷，毛泽东同黄炎培说道：“我们已经找到新路，我们能跳出这周期率。这条新路，就是民主。只有让人民来监督政府，政府才不敢松懈。只有人人起来负责，才不会人亡政息。”党的十八大以来，为了“确保党和人民赋予的权力始终用来为人民谋幸福，经过不懈努力，党找到了自我革命这一跳出治乱兴衰历史周期率的第二个答案，自我净化、自我完善、自我革新、自我提高能力显著增强，管党治党宽松软状况得到根本扭转，风清气正的党内政治生态不断形成和发展，确保党永远不变质、不变色、不变味”。跳出历史周期率的两份答卷，充分表现了中国共产党人高度的历史自觉和密切联系群众的优良作风，同时也反映了我国是一个真正由人民当家作主的国家。

Under the guidance of the Marxist idea of "working for the interests of the vast majority of people," and in order to better inherit and develop the viewpoint of the people's subject position within the people-oriented thought, the Communist Party of China created the concept of "the people." [12]12 The "Six Classics" (六经) refers to the six canonical texts of pre-Qin Confucianism: the *Book of Songs* (《诗》), *Book of Documents* (《书》), *Book of Rites* (《礼》), *Book of Music* (《乐》), *Book of Changes* (《易》), and *Spring and Autumn Annals* (《春秋》). The *Book of Music* is now lost. Starting from class analysis, Mao Zedong, on the basis of class situation and fundamental interests, identified the positive factors of all revolutionary forces that constitute the subject of social development, forming the broad masses of workers and peasants as the main body of the people, with the worker-peasant alliance as the foundation, uniting the petty bourgeoisie and the national bourgeoisie as the relying forces of the new-democratic state. At the same time, proceeding from the principle of uniting all forces that can be united, a united front led by the proletarian party was formed. This successively realized the great union of the masses, the domestic revolutionary united front of the worker-peasant alliance, the anti-Japanese national united front, and the scope of the united front in various stages. In fact, the scope of the Party's united front is basically the scope of the people. This is a concept of the people with the broadest scope. Under the leadership of the Communist Party of China, relying on the great unity of the people, the force of the people's democratic dictatorship was formed, the new-democratic revolution and the socialist revolution and construction were completed, and a great stride was taken into the historical process of realizing the great rejuvenation of the Chinese nation.

在马克思主义“为绝大多数人谋利益”思想的指导下，为了更好地继承和发展民本思想中人民主体地位的观点，中国共产党创造了“人民”这个概念。毛泽东从阶级分析出发，以阶级处境和根本利益为根据，找出了作为社会发展主体中所有的革命力量的积极因素，形成了以工农大众为人民主体，以工农联盟为基础，团结小资产阶级和民族资产阶级作为新民主主义国家的依靠力量。同时，从团结一切可以团结的力量出发，形成了无产阶级政党领导的统一战线。先后实现了民众的大联合、工农联盟的国内革命统一战线、抗日民族统一战线，一直到各阶段的统一战线范围。其实，党的统一战线的范围，基本就是人民的范围。这是一个最大范围的人民概念。在中国共产党的领导下，依靠人民的大团结，形成了人民民主专政的力量，完成了新民主主义革命与社会主义革命和建设，大踏步地跨入实现中华民族伟大复兴的历史进程。

Guided by the Marxist thought of the people’s standpoint, the people-oriented thought in fine traditional Chinese culture became the earliest ideological source of the Party’s mass line. The “Resolution on Certain Historical Issues of the Party Since the Founding of the People’s Republic of China,” adopted at the Sixth Plenary Session of the 11th Central Committee of the CPC in 1981 [12]12 The "Six Classics" (六经) refers to the six canonical texts of pre-Qin Confucianism: the *Book of Songs* (《诗》), *Book of Documents* (《书》), *Book of Rites* (《礼》), *Book of Music* (《乐》), *Book of Changes* (《易》), and *Spring and Autumn Annals* (《春秋》). The *Book of Music* is now lost., identified the mass line as one of the three basic components of the living soul of Mao Zedong Thought, stating: “The mass line means: everything for the masses, everything relying on the masses, coming from the masses and going to the masses. Applying the Marxist-Leninist principle that the masses are the makers of history systematically to all Party activities, the Party has formed the mass line in all its work, which is an invaluable historical experience gained by our Party over a long period of revolutionary activities in a difficult environment where the forces of the enemy and ourselves were sharply contrasted.” Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has further demanded:

在马克思主义人民立场思想的指导下，中华优秀传统文化中的民本主义思想成为党的群众路线最早的思想渊源。1981年党的十一届六中全会通过的《关于建国以来党的若干历史问题的决议》，把党的群众路线作为毛泽东思想活的灵魂的三个基本方面之一，指出：“群众路线，就是一切为了群众，一切依靠群众，从群众中来，到群众中去。把马克思列宁主义关于人民群众是历史的创造者的原理系统地运用在党的全部活动中，形成党在一切工作中的群众路线，这是我们党长时期在敌我力量悬殊的艰难环境里进行革命活动的无比宝贵的历史经验的总结。”党的十八大以来，以习近平同志为核心的党中央进一步要求：“保持党同人民群众的血肉联系”，“人民立场是党的根本政治立场，人民群众是党的力量源泉。我们党来自人民，失去人民拥护和支持，党就会失去根基。必须把坚持全心全意为人民服务的根本宗旨、保持党同人民群众的血肉联系作为加强和规范党内政治生活的根本要求。全党必须牢固树立人民群众是历史创造者的历史唯物主义观点，站稳群众立场，增进群众感情。党的各级组织、全体党员特别是各级领导机关和领导干部要贯彻党的群众路线，做到一切为了群众，一切依靠群众，从群众中来，到群众中去，为群众办实事、解难事，当好人民公仆”。

Since the 18th National Congress of the CPC, in the process of integrating the basic principles of Marxism with fine traditional Chinese culture, the traditional cultural factor of people-oriented thought has combined with the people's standpoint, transforming into the people-centered development thought in the New Era. In his speech at the ceremony commemorating the 200th anniversary of Marx's birth, General Secretary Xi Jinping pointed out: "Engels, combining a series of propositions put forward by Marx in works such as the *Communist Manifesto*, *Critique of the Gotha Programme*, and *Capital*, elucidated that under socialist conditions, society should 'provide all people with healthy and beneficial work, provide all people with ample material life and leisure time, and provide all people with genuine and full freedom.' The people's aspiration for a better life is our goal of struggle. We must adhere to the people-centered development thought, seize the issues of greatest concern and most direct and realistic interest to the people, continuously safeguard and improve people's livelihoods, promote social fairness and justice, and at a higher level achieve education for all, employment for all, income for all, medical care for all, elderly care for all, housing for all, and assistance for the weak, so that the fruits of development benefit all people more and more fairly, continuously promote the well-rounded development of people, and steadily advance towards achieving common prosperity for all people." These contents not only possess the modern flavor of a 21st-century socialist country but also connect with many elements of the people-oriented thought in fine traditional Chinese culture.

党的十八大以来，在马克思主义基本原理同中华优秀传统文化相结合的过程中，民本思想的传统文化因素又与人民立场结合，转化为新时代以人民为中心的发展思想。习近平总书记在纪念马克思诞辰200周年大会上的讲话中指出：“恩格斯结合马克思在《共产党宣言》、《哥达纲领批判》、《资本论》等著作中提出的一系列主张，阐明在社会主义条件下，社会应该‘给所有的人提供健康而有益的工作，给所有的人提供充裕的物质生活和闲暇时间，给所有的人提供真正的充分的自由’。人民对美好生活的向往就是我们的奋斗目标。我们要坚持以人民为中心的发展思想，抓住人民最关心最直接最现实的利益问题，不断保障和改善民生，促进社会公平正义，在更高水平上实现幼有所育、学有所教、劳有所得、病有所医、老有所养、住有所居、弱有所扶，让发展成果更多更公平惠及全体人民，不断促进人的全面发展，朝着实现全体人民共同富裕不断迈进。”这些内容，既具有21世纪社会主义国家的现代气息，也与中华优秀传统文化中民本思想的许多内容相贯通。

IV. Tap the Historical Wealth of Fine Traditional Chinese Culture to Provide a Grand Historical Perspective for Ideological-Political Courses

四、挖掘中华优秀传统文化的史学财富，为思政课提供大历史观的视野

Chinese civilization is one that particularly emphasizes historiography. According to historical records, China established a system of official historians in ancient times, attaching importance to the recording and accumulation of historical materials. The *Book of Rites: Yu Zao XIII* records: The Son of Heaven "when acting, the Left Scribe records it; when speaking, the Right Scribe records it." This corroborates the historical fact that the actions of the Son of Heaven were recorded by the Left Scribe, and his words by the Right Scribe. Modern historian Ding Shan believed: "In ancient times, the Left Scribe recorded words, and the Right Scribe recorded events; events became the *Spring and Autumn Annals*, and words became the *Book of Documents*. Liu Zhiji's *Shitong* [Generalities on History] thus expanded this into the 'Six Schools,' and Wang Yangming's *Chuanxi Lu* [Instructions for Practical Living] thus evolved into the grand theory that 'the Six Classics are all history.' However, Chinese historiography has always regarded the *Records of the Grand Historian* as its unbroken ancestor. The *Records of the Grand Historian* was first placed under the *Six Arts: Spring and Autumn Annals* category in Liu Xin's *Qilüe* [Seven Summaries], and the *Han Shu Yi Wen Zhi* [Treatise on Literature of the Book of Han] followed this, so those who discuss the history of historiography only know the *Spring and Autumn Annals* or the *Bamboo Annals* and similar chronological histories as the origin. In fact, besides the two schools of the *Spring and Autumn Annals* and the *Book of Documents*, the school of fiction [xiaoshuo jia] was also a main current of ancient historiography. The *Yi Wen Zhi* [Treatise on Literature] records that the school of fiction had 15 masters, including the *Qing Shi Zi* [Master Green History] in 57 chapters, stating: 'Records of ancient official historians.'" Additionally, there were many official historian positions in ancient times; besides the Grand Historian, Green Historian, Left Scribe, Right Scribe, and Blind Historian, the Zhou Dynasty also had officials such as the Inner Scribe, Outer Scribe, and Zhou Scribe, and the Shang Dynasty also had officials such as the Western Scribe, Public Scribe, Yin Scribe, and Xiang Scribe. This shows the flourishing development of historiography in ancient times.

中华文明是特别强调史学的文明。据历史记载，中国在上古时代就设立了史官制度，重视对历史资料的记载和积累。《礼记·玉藻十三》记有：天子“动则左史书之，言则右史书之”。这就佐证了天子的行动由左史记录，天子的言论由右史记录的史实。现代史学家丁山认为：“古者左史记言，右史记事，事为《春秋》，言为《尚书》，刘知几《史通》因而扩充为‘六家’，王守仁《传习录》因而演为‘六经皆史’的宏论。可是，我国史学总是奉《太史公书》为不祧之祖。《太史公书》，刘歆《七略》始次于《六艺略·春秋家》，汉志因之，由是言史学史者又只知《春秋》或《纪年》之类编年史为鼻祖。实则《春秋》、《尚书》两家之外，小说家也是古代史学的干流。《艺文志》小说15家有《青史子》57 篇，云：‘古史官记事也。’”另外，上古时代史官设置很多，除了太史、青史、左史、右史、瞽史不计，周代还有内史、外史、周史诸官，商代也有西史、公史、尹史、䌙史诸官。可见上古时期史学之发达。

Fundamentally, the foundation of traditional Chinese culture is largely historiography. Among the "Six Classics"—the *Book of Songs*, *Book of Documents*, *Book of Rites*, *Book of Music*, *Book of Changes*, and *Spring and Autumn Annals*—except for the *Book of Music* and the *Book of Changes*, the other four essentially belong to historiography. China's emphasis on historiography is not only reflected in the fact that since the Xia, Shang, and Zhou dynasties, monarchs established specialized official historians to record history, but also in that successive dynasties and generations focused on compiling history and learning from history as a mirror. This not only produced continuous historical works such as the *Zuo Commentary on the Spring and Autumn Annals*, *Records of the Grand Historian*, *Book of Han*, *Book of the Later Han*, *Records of the Three Kingdoms*, and *Comprehensive Mirror for Aid in Government*, but also formed a historical thought that values straightforward writing, respect for facts, seeking truth from facts, and reverence for leaving a name in history. Sima Qian's pursuit was: "To investigate the relationship between heaven and man, to comprehend the changes of past and present, and to form a school of one's own." Wang Xizhi of the Jin Dynasty foresaw: "Those who look at the present from the future will be just as those who look at the past from the present." Wen Tianxiang of the Song Dynasty wrote in a poem: "Since ancient times, who has not died? Let me leave a loyal heart shining in the annals of history." These historical thoughts have withstood the baptism of the times without losing their value, becoming components of fine traditional Chinese culture. These fine traditional Chinese cultural elements, combined with the basic principles of Marxism-Leninism, encourage later generations to face the past, present, and future, and the motherland and the world, with a broader mind, forming a scientific way of thinking that upholds fundamental principles and breaks new ground, and is independent and self-reliant, thereby forming a grand historical perspective for the New Era.

从根本上说，中国传统文化的基础大半都是史学。“六经”中的《诗》《书》《礼》《乐》《易》《春秋》，其中除了《乐》和《易》，其他四项本质上都属于史学。中华重视史学，不但体现在自夏、商、周以来的君王都设立了专门记史的史官，而且历朝历代注重修史，注重以史为鉴。这不但出现了《春秋左传》《史记》《汉书》《后汉书》《三国志》《资治通鉴》等连续性的史学著作，还形成了秉笔直书、尊重事实、实事求是、崇敬青史留名的史学思想。司马迁的追求是：“究天人之际，通古今之变，成一家之言。”晋代王羲之预见：“后之视今，亦犹今之视昔。”宋代文天祥有诗曰：“人生自古谁无死，留取丹心照汗青。”这些史学思想经历了时代的洗礼而不失其价值，成为中华优秀传统文化的组成部分。这些中华优秀传统文化与马克思列宁主义的基本原理相结合，鼓励着后人以更加宽阔的心胸面对过去、现在和未来，面对祖国和世界，形成守正创新、自主自立的科学思维方式，形成新时代的大历史观。

Employ a grand historical perspective to grasp the development context and correct direction of world history with a broader vision and a longer-term view. The grand historical perspective is an important component of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The grand historical perspective is a powerful ideological weapon for observing contemporary international and domestic realities, summarizing the laws of social and historical development in the world and China, recognizing the general trends of historical development, and firmly establishing the correct political direction. General Secretary Xi Jinping emphasized: "We must firmly establish a grand historical perspective, grasp the development context and correct direction of world history with a broader vision and a longer-term view, and recognize the major logic and general trends of our country's social development and human social development." Only by standing at the height of the grand historical perspective can we have a clearer judgment of the trends of social development. The requirement of the grand historical perspective is: "Understand and grasp the Party's basic line more from the great trends of human development, the great pattern of world changes, and the great history of China's development, and deeply comprehend why the basic line must be adhered to for a long time." Only by drawing on the practical experiences and lessons of domestic and international history can we grasp the general trends of historical development.

运用大历史观，以更宽广的视野、更长远的眼光把握世界历史的发展脉络和正确走向。大历史观是习近平新时代中国特色社会主义思想的重要内容。大历史观是观察当代国际国内现实、总结世界和中国社会历史发展的规律、认清历史发展大趋势、坚定正确政治方向的得力的思想武器。习近平总书记强调：“要牢固树立大历史观，以更宽广的视野、更长远的眼光把握世界历史的发展脉络和正确走向，认清我国社会发展、人类社会发展的大逻辑大趋势”。只有站在大历史观的高度，才能够对社会发展趋势有更加清晰的判断。大历史观的要求是：“多从人类发展大潮流、世界变化大格局、中国发展大历史来认识和把握党的基本路线，深刻领会为什么基本路线要长期坚持。”只有汲取国内外历史的实践经验和教训，才能掌握历史发展的大趋势。

Applying a grand historical perspective, which emphasizes the holistic connection among the past, present, and future of historical development, enhances the practical guiding significance of historical science and reflects its characteristics of systematicity, wholeness, dialectics, and developmental movement. The historian Qu Lindong noted that Li Dazhao had a unique insight into history as having the characteristic of a single thread running through the "past, present, and future." He believed that Li Dazhao's view of history had three features: first, the substance of history is society; second, history is transformative; third, history refers not only to the past but runs through the past, present, and future. In the New Era, General Secretary Xi Jinping has further developed this methodology of viewing history by linking the past, present, and future, using this method to guide people's understanding of history. When visiting the "Road to Rejuvenation" exhibition, he said that this exhibition "reviews the yesterday of the Chinese nation, displays the today of the Chinese nation, and proclaims the tomorrow of the Chinese nation, providing profound education and inspiration." When discussing adherence to the ideological line of seeking truth from facts, he pointed out: "Whether in the past, present, or future, we must always proceed from reality in everything, integrate theory with practice, and test and develop truth in practice." "Whether in the past, present, or future, we must base the development of the country and the nation on our own strength, uphold national self-esteem and self-confidence, and unswervingly follow our own path." When discussing inheriting the Party's glorious traditions, he pointed out: "The glorious traditions of intra-Party political life formed by our Party in long-term practice, whether in the past, present, or future, are the Party's precious assets." In order to summarize the Party's history well, he pointed out that the historical experience of the CPC's century-long struggle "runs through history, the present, and the future, and has great historical significance and practical guiding significance," and that "everyone must implement the requirements of the Party Central Committee, thoroughly grasp history, the present, and the future, engage in deep thinking and discussion, concentrate and pool wisdom, put forward constructive opinions and suggestions, and jointly ensure the success of this plenary session and the revision of the resolution draft." It appears that General Secretary Xi Jinping frequently uses the grand historical perspective that runs through the past, present, and future to think about issues and solve problems. This has immense persuasive power and pertinence in ideological and political education.

运用大历史观，强调历史发展的过去、现在和未来的整体联系，增强了历史科学的现实指导意义，体现了其系统性、整体性、辩证性和发展运动的特点。史学家瞿林东注意到李大钊对于历史具有“过去、现在、未来”一线相贯的特点有独到的见解。他认为李大钊的历史观有三个特点：一是历史的实质是社会；二是历史是变革的；三是历史不止指过去，而是贯穿于过去、现在和未来。新时代，习近平总书记更是发挥了这种联系过去、现在、未来看历史的方法论，用这一方法引领人们看待历史。他在参观《复兴之路》展览时说，这个展览“回顾了中华民族的昨天，展示了中华民族的今天，宣示了中华民族的明天，给人以深刻教育和启示”。在谈到坚持实事求是的思想路线时，他指出：“不论过去、现在和将来，我们都要坚持一切从实际出发，理论联系实际，在实践中检验真理和发展真理。”“不论过去、现在和将来，我们都要把国家和民族发展放在自己力量的基点上，坚持民族自尊心和自信心，坚定不移走自己的路。”在谈到继承党的光荣传统时，他指出：“我们党在长期实践中形成的党内政治生活的光荣传统，不论过去、现在还是将来，都是党的宝贵财富。”为了把党的历史总结好，他指出，中国共产党百年奋斗的历史经验“贯通历史、现在、未来，具有重大的历史意义和现实指导意义”，“大家要贯彻落实党中央要求，贯通把握历史、现在、未来，深入思考、深入研讨，聚精会神、集思广益，提出建设性的意见和建议，共同把这次全会开好、把决议稿修改好”。看来，习近平总书记是经常运用贯通过去、现在、未来的大历史观来思考问题、处理难题的。这在思想政治教育中具有极大的说服力和针对性。

Applying a grand historical perspective can more forcefully demonstrate the historical inevitability and accuracy of the path of socialism with Chinese characteristics. The manifestation of historical laws requires a certain time span; the more macroscopic the conclusion, the greater the time span needed for its verification and examination. General Secretary Xi Jinping pointed out: "History is the best teacher. In the historical vision of ideological and political course teachers, there must be the over 5,000-year history of Chinese civilization, the over 500-year history of world socialism, the over 170-year history of the Chinese people's struggle since modern times, the nearly 100-year history of the CPC's struggle, the 70-year history of the development of the People's Republic of China, the over 40-year history of reform and opening up practice, and the historic achievements and historic changes of socialism with Chinese characteristics in the New Era. Through vivid, in-depth, and concrete horizontal and vertical comparisons, some truths can be explained clearly and thoroughly." Only with a historical vision can one see the profound historical origins and broad practical foundation of the path of socialism with Chinese characteristics, and only then can one see how hard-won it is.

运用大历史观，更能够雄辩地说明中国特色社会主义道路的历史必然性和准确性。历史规律的显现需要一定的时间跨度，越是宏观的结论，就越是需要更大的时间跨度的检验和考察。习近平总书记指出：“历史是最好的老师。思政课教师的历史视野中，要有五千多年中华文明史，要有五百多年世界社会主义史，要有中国人民近代以来一百七十多年斗争史，要有中国共产党近一百年的奋斗史，要有中华人民共和国七十年的发展史，要有改革开放四十多年的实践史，要有新时代中国特色社会主义取得的历史性成就、发生的历史性变革，通过生动、深入、具体的纵横比较，把一些道理讲明白、讲清楚。”只有具有历史的视野，才能看到中国特色社会主义道路所具有的深厚历史渊源和广泛现实基础，才能看到其来之不易。

Applying a grand historical perspective can also guide us in correctly handling the relationship between the two historical periods before and after reform and opening up, resolutely opposing historical nihilism, and preventing subversive mistakes. Both periods are the foundation of today's socialist construction with Chinese characteristics. "These are two periods that are interconnected yet significantly different, but in essence, they are both practical explorations by our Party leading the people in socialist construction." General Secretary Xi Jinping pointed out: "The reason I emphasize this issue is that if this major political issue is not handled properly, it will have serious political consequences. The ancients said: 'To destroy a state, one must first erase its history.' Hostile forces at home and abroad often use the history of the Chinese revolution and the history of New China to make articles, sparing no effort in attacking, vilifying, and slandering, with the fundamental purpose of stirring up people's hearts, inciting the overthrow of the leadership of the CPC and

运用大历史观，还能指导我们正确对待改革开放前后两个历史时期的关系问题，坚决反对历史虚无主义，防止出现颠覆性错误。两个时期都是今天中国特色社会主义建设的基础，“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”。习近平总书记指出，“我之所以强调这个问题，是因为这个重大政治问题处理不好，就会产生严重政治后果。古人说：‘灭人之国，必先去其史。’国内外敌对势力往往就是拿中国革命史、新中国历史来做文章，竭尽攻击、丑化、污蔑之能事，根本目的就是要搞乱人心，煽动推翻中国共产党的领导和我国社会主义制度。苏联为什么解体？苏共为什么垮台？一个重要原因就是意识形态领域的斗争十分激烈，全面否定苏联历史、苏共历史，否定列宁，否定斯大林，搞历史虚无主义，思想搞乱了，各级党组织几乎没任何作用了，军队都不在党的领导之下了。最后，苏联共产党偌大一个党就作鸟兽散了，苏联偌大一个社会主义国家就分崩离析了。这是前车之鉴啊！”

Applying the grand view of history requires conducting universal education on Party history and related historical education both inside and outside the Party, especially among youth and Party cadres. Several reform plans for ideological and political courses in higher education have emphasized the importance of historical education. General Secretary Xi Jinping emphasized in the report to the 20th National Congress of the CPC: "Continue to strengthen publicity and education on the history of the Party, the history of the People's Republic of China, the history of reform and opening up, and the history of socialist development, guiding the people to understand history and love the Party, understand history and love the country, and constantly strengthen the common ideal of socialism with Chinese characteristics." The 20th National Congress also called for: "Combine theoretical armed with the normalization and long-term effectiveness of Party history learning and education, guiding Party members and cadres to continuously learn history to understand principles, learn history to increase confidence, learn history to uphold virtue, and learn history to practice action, inheriting the red gene and continuing the red bloodline." [23]23 "Red gene" and "red bloodline" are metaphorical terms in CPC discourse referring to the revolutionary traditions, ideological heritage, and political character inherited from the Party's history of struggle. With the deepening of historical education and Party history education, the political consciousness of Party cadres, Party members, and young people will be enhanced, and the situation in the fields of public opinion and communication will be improved.

运用大历史观，就要在党内外，特别是青年和党员干部中普遍进行党史教育和相关历史教育。高校思政课几次改革方案，都强调了历史教育的重要性。习近平总书记在党的二十大报告中强调：“持续抓好党史、新中国史、改革开放史、社会主义发展史宣传教育，引导人民知史爱党、知史爱国，不断坚定中国特色社会主义共同理想。”党的二十大还号召：“坚持理论武装同常态化长效化开展党史学习教育相结合，引导党员、干部不断学史明理、学史增信、学史崇德、学史力行，传承红色基因，赓续红色血脉。”随着历史教育和党史教育的深入进行，党的干部、党员和青年人的政治觉悟便会得到提升，社会舆论和传播领域的状况便会得到改善。

V. Tap the Glorious Tradition of Active Foreign Exchange in Chinese Civilization, Take the Guiding Principle of Making the Past Serve the Present and Foreign Things Serve China, Absorb Beneficial Elements from Ancient and Modern, Chinese and Foreign Sources, and Promote Young Students' Scientific Understanding of Open History

五、挖掘中华文明主动对外交流的光荣传统，以古为今用、洋为中用为指导方针，吸收古今中外有益的成分，推进青年学生对开放历史的科学理解

According to historical records, in ancient times, China was the first country in world history to actively engage in exchanges with foreign states. Since ancient times, three major thoroughfares for foreign traffic had been opened. The first is the Northern Tianshan Road, that is, the great passage between the Altai Mountains and the Tianshan Mountains, called the Northern Tianshan Road after the Han Dynasty. Heading west from the Northern Road, one could reach Central Asia and Babylon, further west to the eastern Mediterranean, and south to India. This road was mountainous and densely forested, passable only during the dry season. The second is the Southern Tianshan Road, from south of the Tianshan Mountains, along the Tarim River, crossing the Pamir Plateau, reaching Central Asia, then proceeding west to Babylon and the eastern Mediterranean, and south to India. This route was mostly desert, with many oases in the desert, and was easier to traverse during the rainy season. The third is the Southern Road, located in what is now the Yunnan region, passing through high mountains, ridges, and subtropical forests, reaching what is now Myanmar, and then turning to India. Although this route was extremely difficult to traverse, it was used very early by ancient southern China, especially the ancient southwestern region.

据历史记载，上古时代，中国是世界史上第一个主动与外邦进行交流的国家。自上古以来就开通了三条对外交通的大道。一是天山北路，即阿尔泰山与天山之间的大孔道，汉代以后称为天山北路。自北路向西可到中亚、巴比伦，更西直到地中海东部，向南可到印度。这条道路多山多密林，只有在干旱季节较易通行。二是天山南路，自天山以南、沿塔里木河，越过帕米尔高原，即可到达中亚，然后西进到巴比伦及地中海东部，向南可到印度。这条路线多沙漠，沙漠中有许多绿洲，多雨季节反而容易通行。三是南方大道，这条道路地处现在的云南地区，自此经过崇山峻岭和亚热带的森林，可到达现在的缅甸，然后转向印度。这条路线虽然极难通行，但很早就为古代中国南方、特别是古代西南地区所用。

The above three major thoroughfares held an important position in ancient Chinese history: First, the Southern and Northern Tianshan Roads were the two main routes for Central Asian nomadic peoples to invade China's northwestern region (the ancient land west of the Yellow River), and also the two main arteries for China's westward development and foreign traffic through the Hexi Corridor; second, Chinese silk was very early transported through these two major roads to western Asia, and even indirectly reached Greece. Greece, in the period equivalent to China's Warring States period, already had records of Chinese silk. At that time, the Greeks called silk "sericon" and the Chinese "Seres." At that time, the West called these two major roads, especially the Southern Tianshan Road, the "Silk Road," but China had no such record. Regarding the Southern Road, when Zhang Qian (164–114 BCE) [24]24 Zhang Qian was a Han Dynasty diplomat and explorer who undertook pioneering missions to Central Asia, opening up the Silk Road and expanding China's knowledge of the outside world. was on his mission to the Western Regions, he already knew that merchants had passed through it to India. Both China and India were the earliest countries in the world to cultivate rice and train elephants for warfare, and there may have been early exchanges between the two places.

以上三大通道在古代中国历史上具有重要的地位：一是天山南路和天山北路一向是中亚游牧民族侵入中国西北地区（古城河西之地）的两条大路，也是中国通过河西走廊向西发展和对外交通的两大干线；二是中国的丝，很早就经过这两条大道输往亚洲西部，甚至辗转到达希腊。相当于中国战国时期的希腊已有关于中国丝的记载。当时希腊人将丝称为“sericon”，将中国人称为“Seres”。当时西方将这两条大道，特别是天山南路称为“丝路”，但中国反而无此记载。关于南方大道，张骞（前164—前114）出使西域时便知道已有商人经此通往印度。中、印两国都是世界上最早种稻和驯象作战的国家，两地之间可能早有交流。

Historical facts prove that China has had major projects of proactive external exchange and interaction since ancient times. After Qin unified China, it established broad and flat imperial roads and post stations extending in all directions across the country. In the Han Dynasty, Zhang Qian’s mission to the Western Regions introduced Western vegetables, fruits, and other plants. In the Tang Dynasty, the monk Xuanzang, relying on his own feet, traversed a distance of 50,000 li across Central and South Asia, passed through 137 countries, and studied abroad for 17 years—this too was a miracle of Sino-foreign exchange. Chinese culture has never been closed off in history. Chinese civilization spread silk and art to the world, and also transmitted the “Four Great Inventions” to the West. This is ironclad evidence that the Chinese nation once led world development.

史实证明，中国从上古时期就有对外主动交流交往的大工程。秦统一中国之后，又在全国统一建立了宽阔而平坦的驰道和驿站通往四方。汉代张骞出使西域，引进西方蔬菜、水果等植物。唐代的玄奘和尚，竟然靠自己的双脚跨越中亚、南亚5万里的路程，穿行137个国家，在外留学17年，这也是中外交流的奇迹。中国文化在历史上从来都不是封闭的。中华文明向世界传播了丝绸和艺术，也向西方传播了“四大发明”。这是中华民族曾经领先世界发展的铁证。

Since the founding of New China, China has possessed its own sovereignty, independently arranging its domestic and foreign affairs, and has achieved remarkable accomplishments that have attracted worldwide attention. Through arduous struggle, New China has ushered in a great leap from standing up to growing prosperous and then to becoming strong, inspiring hundreds of millions of Chinese people to strive to absorb all excellent cultural achievements, both domestic and foreign, in the struggle for the great rejuvenation of the Chinese nation. Starting from the diplomatic strategies of “anti-blockade” and “leaning to one side,” New China, after long-term struggle, continuously expanded its independent and sovereign opening up; united with and supported Third World countries in jointly opposing hegemonism; proactively eased relations with the United States and Japan; restored all its legitimate rights in the United Nations; and broke through hegemonic blockades to establish diplomatic relations comprehensively. In the New Era, General Secretary Xi Jinping, in the report to the 20th National Congress of the CPC, has raised high the banner of “the common values of all mankind,” promoting “peace, development, fairness, justice, democracy, and freedom,” while we must boldly absorb everything that is beneficial and useful to us. The Belt and Road Initiative, building a community with a shared future for mankind, the World Political Parties Dialogue initiated by the Communist Party of China, and the construction of a new form of human civilization stimulate people’s creativity and encourage the Chinese people to learn from the excellent cultures of all nations, so as to achieve the goal of making the past serve the present and foreign things serve China.

自新中国成立以来，中国便有了自己的主权，独立自主地安排自己的内政外交，取得了举世瞩目的成就。新中国经过艰苦奋斗，迎来了从站起来到富起来、再到强起来的伟大飞跃，激励着亿万中国人努力吸收国内外一切优秀文化成果，为民族复兴大业奋斗。新中国从“反封锁”“一边倒”的外交战略起步，经过长期奋斗，不断扩大着独立自主的对外开放；团结和支援第三世界国家共同反对霸权主义；主动缓解与美国、日本的关系；恢复我国在联合国的一切合法权利；打破霸权主义封锁、全面建立外交关系。新时代，习近平总书记在党的二十大报告中高高举起“全人类共同价值”的旗帜，弘扬“和平、发展、公平、正义、民主、自由”，同时我们要大胆地吸收一切对我们有益和有用的东西。“一带一路”、构建人类命运共同体、中国共产党倡导的世界政党交流大会、建设人类文明新形态等，激发着人们的创造力，鼓舞着中国人民向一切民族的优秀文化学习，以达到古为今用、洋为中用的目的。

Based on fine traditional Chinese culture, understanding China’s history of foreign exchange, and on the foundation of confidence and independence, we should absorb and draw on the essence of all foreign cultures, enriching and serving the content of the rejuvenation of Chinese national culture. In the New Era, we must further emancipate the mind, broaden our horizons, observe the world with a grand historical perspective, uphold the Belt and Road Initiative and the building of a community with a shared future for mankind; vigorously absorb all essences beneficial to the great rejuvenation of the Chinese nation, and serve the revitalization of national culture. We must properly handle the dialectical relationship between criticism and absorption, and more scientifically and effectively advance cultural inheritance and exchange.

立足中华优秀传统文化，认识中华对外交流史，在自信自主的基础上吸收借鉴一切外来文化的精髓，丰富并服务于中华民族文化复兴的内容。新时代，我们要进一步解放思想、放开视野，以大历史观观察世界，坚持“一带一路”、构建人类命运共同体；大力吸收一切有益于中华民族伟大复兴的精华，为民族文化振兴服务。我们要处理好批判与吸收的辩证关系，更加科学有效地推进文化传承和交流。

(Author’s brief introduction: Liu Shulin, Second-Level Professor and Doctoral Supervisor at the School of Marxism, Tsinghua University)

（作者简介：刘书林，清华大学马克思主义学院二级教授、博士生导师）

(This article is a phased achievement of the Beijing Research Center for Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era major project “Historical Investigation of the Integration of the Basic Principles of Marxism with Fine Traditional Chinese Culture” [Project No. 21LLMLA065])

（本文系北京市习近平新时代中国特色社会主义思想研究中心重大项目“马克思主义基本原理与中华优秀传统文化相作者简介结合的历史考察”（项目号：21LLMLA065）的阶段性成果）

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