Why is the "second combination" another ideological liberation? We can gain a deeper understanding from these aspects
How to understand "the second combination" as another ideological liberation?
There is a high degree of compatibility between Marxism and excellent traditional Chinese culture
For more than a hundred years, the CPC has continuously promoted the sinicization and modernization of Marxism, so that Marxism can show a stronger and more convincing force of truth in China. Combining the basic principles of Marxism with China's specific reality and the excellent traditional Chinese culture, these two "combinations" are not only the historical experience of the success of China's revolution, construction, reform and opening up, but also the only way to answer the questions of the times and the people, constantly promote Chinese path to modernization, and realize the historical mission of the great rejuvenation of the Chinese nation.
Although Marxism and excellent traditional Chinese culture come from different sources, they have a high degree of compatibility with each other.Professor Hu Quyuan, a Marxist philosopher, once wrote an article to elaborate on this point. In an article titled "Talking about Ancient Chinese Society from Laozi" published in the first issue of the Journal of Fudan University in 1987, Hu Quyuan believed that the ideal society in Laozi's mind of "being content with food, beautiful in clothing, and enjoying the customs" was actually the well field system, which was a type of land public ownership based on ancient rural communes. He pointed out that the public ownership ideology of the ancient Chinese well field system did not disappear after the Qin, Han, Sui, and Tang dynasties. With the profound influence of traditional thinking, this public ownership ideology deeply rooted in people's hearts. He emphasized that the Chinese nation's thousands of years of history and culture have continuously preserved such a tradition of enthusiasm for the people. This may be a reflection of the stagnation of Eastern society, but it has laid a good psychological foundation for later Chinese intellectuals to easily accept Marxism.
"Chonggu" and "public ownership" are important judgments drawn by Hu Quyuan from philosophical comparison. He analyzed that although the theories of Laozi, Confucius, Mozi, and Mencius were different, they all started from the spirit of the well field system, hoping to correct the current shortcomings since the Spring and Autumn period, advocating "respecting the ancient" and "public ownership". He explicitly stated that the rise of the pre Qin scholars was a reflection of the ideological process of the rise and fall of ancient Chinese rural communes from the Shang Dynasty to the Spring and Autumn Period. One of his important arguments was Marx's letter to Engels on June 2, 1853. Marx said in his letter, "The foundation of all phenomena in the East is the absence of private ownership of land, which is even a true key to understanding the Eastern Heavenly Kingdom." Engels replied to Marx, fully agreeing with Marx's view and believing that "there is no private ownership of land, but rather a key to understanding the entire East." Marx and Engels used the key of public ownership of land to open the door to understanding Eastern society. Marx first discovered this social form in many Eastern countries, especially in India. After in-depth research on the land ownership system of rural communes in Russia, Marx provided a more scientific overview of the essence of rural communes, pointing out that rural communes are not only the final stage of the original social form, but also the stage of transition to a secondary form, that is, the transition from a society based on public ownership to a society based on private ownership.
Understanding the Ideological Emancipation Significance of the Second Combination from the Perspective of "Community with a Shared Future for Humanity"
We must inherit and promote the purposes and principles of the United Nations Charter, build a new type of international relations with cooperation and win-win as the core, and build a community with a shared future for mankind. He focuses on the interdependent and mutually beneficial relationship between countries in today's world, emphasizing the need to build a new type of international relations based on the principles of the United Nations Charter, and creatively proposing the crucial issue of "a community with a shared future for mankind". This proposition contains a deepening of our basic judgment and overall understanding of the current human society and its era theme.
From a theoretical perspective, the formation and development of the concept of a community with a shared future for mankind are closely related to China's traditional "worldview", Marx's "world history" ideology, and the popular "globalization" theory in the world today.
