In creating his theory of wisdom, Feng Qi emphasizes that Chinese Marxist philosophy should move from the theory of knowledge to a discourse on wisdom and concentrate on Chinese people＇s living world and life existen...In creating his theory of wisdom, Feng Qi emphasizes that Chinese Marxist philosophy should move from the theory of knowledge to a discourse on wisdom and concentrate on Chinese people＇s living world and life existence, so as to provide a spiritual home for the Chinese people and thereby highlight the importance of human nature, personality, and human freedom in Chinese Marxist philosophy. In researching human nature, he expatiates on the problems of mind （xin） and human nature （xing）, natural instincts （tian xing） and virtues （de xing）, and general character and individual character; in emphasizing personality, he puts forward the idea that the ideal personality is ＂free personality as a member of ordinary people;＂ in probing into the problems of human freedom, he explains how to get freedom from the basis of practical materialism. This philosophical inquiry enriches Chinese Marxist philosophy＇s researches into the understanding of humanity and the connection of philosophy with the living world, which opens up a new area of development in the sinicization of Marxist philosophy.展开更多
Having been developed in the way of concept extension, Marxism appears to be nowadays as the concrete-universal theory, in which originally imperfect transition program from abstract-universal to concrete-universal co...Having been developed in the way of concept extension, Marxism appears to be nowadays as the concrete-universal theory, in which originally imperfect transition program from abstract-universal to concrete-universal concepts of logic and sense is realized on materialistic foundation. This very program that was brought about in Karl Marx＇s ＂Capital＂ has not been sufficiently expressed in classical or contemporary philosophy. The base of this new Marxist philosophical form is not constructed by the terms of matter, movement, and development overall, but by the conception of the general naturally determined universal process of infinite movement from lower to superior forms of matter. We are aware of four of them： physical, chemical, biological, and social matter. Representing the eternal world as the progressive whole, modern materialism makes nature and proper place of each fundamental science understandable and helps to clarify the location and development future trends of the Man in the world.展开更多
Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enric...Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enriched and developed Marxist epistemology and dialectics. ＂On Practice＂ and ＂On Contradictiott＂ are paradigms of the sinicization of Marxist philosophy, providing valuable inspiration for its further sinicization by elevating rich practical experience to the level of philosophical theory; learning from and absorbing the latest achievements of contemporary Marxist philosophy; inheriting and developing the fine heritage of traditional Chinese philosophy; going from specific philosophical issues to the sinicization of Marxist philosophy; and making philosophy into a national cause.展开更多
The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation...The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modem tradition, thereby establishing through Sinicization a link between Marxist philosophy, which originated in the Western philosophical tradition, and the Chinese tradition of philosophy, and rendering Marxist philosophy Chinese. This offered the possibility that Sinicized Marxist philosophy would play a positive guiding role in the development of modern Chinese philosophy. Therefore, we may say that without the spread of Western learning to the East, there would be no Sinicization of Marxist philosophy; and without in-depth research on the relationship between the Eastward spread of Western learning and the Sinicization of Marxist philosophy, we would have no real understanding of the Sinicization of Marxist philosophy. However, the close links between the Sinicization of Marxist philosophy and the spread of Western learning do not indicate that the former is part of the history of latter. The Sinicization of Marxist philosophy does not itself belong to the category of the spread of Western learning to the East. This is because Marxist philosophy is essentially different from all other forms of what is commonly known as Western learning, and its Sinicization differs from the Eastward spread of Western learning in terms of its goals, social nature, results and effects on society.展开更多
Study of the classic texts of Marx and Engels should employ two perspectives： Marxist philosophical history and Marxist philosophical principles. The two cannot be separated, still less contradictory. In dealing crea...Study of the classic texts of Marx and Engels should employ two perspectives： Marxist philosophical history and Marxist philosophical principles. The two cannot be separated, still less contradictory. In dealing creatively with these classic works, we must firmly uphold the methodology of historical materialism, read them in accordance with the authors＇ original intentions and approach them creatively. We need to oppose research styles that place undue emphasis on the researcher＇s own interpretations and constructions. Research on Marxist philosophy should develop on the basis of respect, study and correct understanding of Marx and Engels＇ classic works; different readings of these texts must not be allowed to construct a pluralist Marxism. This is of great importance for consolidating the leading position of Marxism in the sphere of ideology.展开更多
To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its de...To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.展开更多
Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and ...Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.展开更多
The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of s...The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.展开更多
The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. T...The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. The critique of a premise, a discourse exercise aimed at the reconstruction of forms, is premised on a position of morphology. It obfuscates the real foundation of philosophy： all authentic philosophy originates from questions, and only the process of critical reflection on questions can provide an authentic context allowing philosophy＇s joumey into the depths. While philosophical discourse systems have always been distinguished by morphological construction, they have nontheless remained attempts at providing philosophical answers to questions posed by practice. Questions, as opposed to morphology, cannot but take precedence and be of a more fundamental nature. The theory of question-oriented reflection, as put forward by the Marxist revolution in philosophy, refers to the basic positions of the ＂theory of practice＂ and the ＂theory of the question.＂ It stongly holds that philosophy in essence is about the logic of questions and answers and its real point is ＂to change the world;＂ sound premises for philosophical forms can be arrived at only through critical rethinking of the philosophy arising from questions and the questions posed by philosophy, and only on such premises can philosophical forms be properly constructed.展开更多
There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates th...There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.展开更多
A heated discussion has been going on in Chinese philosophic circles recently focusing on some significant issues in the research of Marxist philosophy. The different views in fact reflect people＇ s differences in th...A heated discussion has been going on in Chinese philosophic circles recently focusing on some significant issues in the research of Marxist philosophy. The different views in fact reflect people＇ s differences in their philosophic views, i.e., in understanding the nature and function of philosophy, especially the essence of Marx＇s philosophic revolution. The author of this article argues that Marx＇s philosophic revolution has terminated the theoretical metaphysics while retaining the ideal of free and full development of humanity and the transcending dimension of traditional philosophies. Authentic research of fundamental philosophic issues can come into being only if it is conducted through entering and remaining at the level of philosophic argument, and the most fundamental issue in philosophic research is still one concentrating on philosophic way of thinking.展开更多
Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind...Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind, seeking truth from facts and progressing with the times; and thirdly, consciously espousing the method of joining theory and practice. Building up Chinese-style socialism is the greatest reality in China and is the locus of the fundamental interest of the mass of the people. It is the requirement and actualization of the principle of ＂emancipating the mind, seeking truth from facts and progressing with the time.＂ It is the historical mission of Marxist philosophical studies to serve the practice of Chinese-style socialism.展开更多
The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal an...The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂展开更多
Marx and Engels foresaw the approach of globalization and world history, and addressed the issue of cultural conflicts in a globalized era quite a long time ago. From the perspective of Marxist philosophy of culture, ...Marx and Engels foresaw the approach of globalization and world history, and addressed the issue of cultural conflicts in a globalized era quite a long time ago. From the perspective of Marxist philosophy of culture, globalization, as the integration, interconnection and interdependence of human societies, will exert a twofold impact on culture. Contradictions between globalism and nationalism, idealism and utilitarianism, elitism and populism lie at the heart of the conflict between globalization and localization. It is the right strategy and stance in a globalized era to give full consideration to the role of cultural communication and understanding.展开更多
This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special vers...This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special version of evolutionism, namely, it-is-up-to-us-ism. However, it is then argued clearly that their understandings of evolutionism are very different from each other and that it is just because of this difference that later Hu Shi＇s thought had to give way to Marxism in China. The first two parts tell us that John Dewey＇s philosophy, influenced by Hegel＇s philosophy and inspired by Darwin＇s evolutionary theory, is a critique of the traditional contemplative philosophy. It is about how to sustain our commitment to experience in the situation where the given End of life has been shattered, that is, it is the philosophy about democracy. The last two parts argue that Hu Shi did not derive this problem consciousness fi-om Dewey. He tried to insert Dewey＇s theory of intelligent inquiry into the special, Chinese version of evolutionism, it-is-up-to-us- ism. In this way, he did not see the key issue in Dewey＇s philosophy of democracy. This finally led to his inability to solve the problem of how to unify and motivate the Chinese people.展开更多
文摘In creating his theory of wisdom, Feng Qi emphasizes that Chinese Marxist philosophy should move from the theory of knowledge to a discourse on wisdom and concentrate on Chinese people＇s living world and life existence, so as to provide a spiritual home for the Chinese people and thereby highlight the importance of human nature, personality, and human freedom in Chinese Marxist philosophy. In researching human nature, he expatiates on the problems of mind （xin） and human nature （xing）, natural instincts （tian xing） and virtues （de xing）, and general character and individual character; in emphasizing personality, he puts forward the idea that the ideal personality is ＂free personality as a member of ordinary people;＂ in probing into the problems of human freedom, he explains how to get freedom from the basis of practical materialism. This philosophical inquiry enriches Chinese Marxist philosophy＇s researches into the understanding of humanity and the connection of philosophy with the living world, which opens up a new area of development in the sinicization of Marxist philosophy.
文摘Having been developed in the way of concept extension, Marxism appears to be nowadays as the concrete-universal theory, in which originally imperfect transition program from abstract-universal to concrete-universal concepts of logic and sense is realized on materialistic foundation. This very program that was brought about in Karl Marx＇s ＂Capital＂ has not been sufficiently expressed in classical or contemporary philosophy. The base of this new Marxist philosophical form is not constructed by the terms of matter, movement, and development overall, but by the conception of the general naturally determined universal process of infinite movement from lower to superior forms of matter. We are aware of four of them： physical, chemical, biological, and social matter. Representing the eternal world as the progressive whole, modern materialism makes nature and proper place of each fundamental science understandable and helps to clarify the location and development future trends of the Man in the world.
基金an interim achievement of the Common Scientific Research Project(2012)of the Party School of the Central Committee of the CPC entitled"Research into‘On Practice'and‘On Contradictions'"funded by the China Development Bank
文摘Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enriched and developed Marxist epistemology and dialectics. ＂On Practice＂ and ＂On Contradictiott＂ are paradigms of the sinicization of Marxist philosophy, providing valuable inspiration for its further sinicization by elevating rich practical experience to the level of philosophical theory; learning from and absorbing the latest achievements of contemporary Marxist philosophy; inheriting and developing the fine heritage of traditional Chinese philosophy; going from specific philosophical issues to the sinicization of Marxist philosophy; and making philosophy into a national cause.
文摘The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modem tradition, thereby establishing through Sinicization a link between Marxist philosophy, which originated in the Western philosophical tradition, and the Chinese tradition of philosophy, and rendering Marxist philosophy Chinese. This offered the possibility that Sinicized Marxist philosophy would play a positive guiding role in the development of modern Chinese philosophy. Therefore, we may say that without the spread of Western learning to the East, there would be no Sinicization of Marxist philosophy; and without in-depth research on the relationship between the Eastward spread of Western learning and the Sinicization of Marxist philosophy, we would have no real understanding of the Sinicization of Marxist philosophy. However, the close links between the Sinicization of Marxist philosophy and the spread of Western learning do not indicate that the former is part of the history of latter. The Sinicization of Marxist philosophy does not itself belong to the category of the spread of Western learning to the East. This is because Marxist philosophy is essentially different from all other forms of what is commonly known as Western learning, and its Sinicization differs from the Eastward spread of Western learning in terms of its goals, social nature, results and effects on society.
文摘Study of the classic texts of Marx and Engels should employ two perspectives： Marxist philosophical history and Marxist philosophical principles. The two cannot be separated, still less contradictory. In dealing creatively with these classic works, we must firmly uphold the methodology of historical materialism, read them in accordance with the authors＇ original intentions and approach them creatively. We need to oppose research styles that place undue emphasis on the researcher＇s own interpretations and constructions. Research on Marxist philosophy should develop on the basis of respect, study and correct understanding of Marx and Engels＇ classic works; different readings of these texts must not be allowed to construct a pluralist Marxism. This is of great importance for consolidating the leading position of Marxism in the sphere of ideology.
文摘To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.
文摘Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.
文摘The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.
文摘The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. The critique of a premise, a discourse exercise aimed at the reconstruction of forms, is premised on a position of morphology. It obfuscates the real foundation of philosophy： all authentic philosophy originates from questions, and only the process of critical reflection on questions can provide an authentic context allowing philosophy＇s joumey into the depths. While philosophical discourse systems have always been distinguished by morphological construction, they have nontheless remained attempts at providing philosophical answers to questions posed by practice. Questions, as opposed to morphology, cannot but take precedence and be of a more fundamental nature. The theory of question-oriented reflection, as put forward by the Marxist revolution in philosophy, refers to the basic positions of the ＂theory of practice＂ and the ＂theory of the question.＂ It stongly holds that philosophy in essence is about the logic of questions and answers and its real point is ＂to change the world;＂ sound premises for philosophical forms can be arrived at only through critical rethinking of the philosophy arising from questions and the questions posed by philosophy, and only on such premises can philosophical forms be properly constructed.
文摘There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.
文摘A heated discussion has been going on in Chinese philosophic circles recently focusing on some significant issues in the research of Marxist philosophy. The different views in fact reflect people＇ s differences in their philosophic views, i.e., in understanding the nature and function of philosophy, especially the essence of Marx＇s philosophic revolution. The author of this article argues that Marx＇s philosophic revolution has terminated the theoretical metaphysics while retaining the ideal of free and full development of humanity and the transcending dimension of traditional philosophies. Authentic research of fundamental philosophic issues can come into being only if it is conducted through entering and remaining at the level of philosophic argument, and the most fundamental issue in philosophic research is still one concentrating on philosophic way of thinking.
文摘Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind, seeking truth from facts and progressing with the times; and thirdly, consciously espousing the method of joining theory and practice. Building up Chinese-style socialism is the greatest reality in China and is the locus of the fundamental interest of the mass of the people. It is the requirement and actualization of the principle of ＂emancipating the mind, seeking truth from facts and progressing with the time.＂ It is the historical mission of Marxist philosophical studies to serve the practice of Chinese-style socialism.
文摘The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂
文摘Marx and Engels foresaw the approach of globalization and world history, and addressed the issue of cultural conflicts in a globalized era quite a long time ago. From the perspective of Marxist philosophy of culture, globalization, as the integration, interconnection and interdependence of human societies, will exert a twofold impact on culture. Contradictions between globalism and nationalism, idealism and utilitarianism, elitism and populism lie at the heart of the conflict between globalization and localization. It is the right strategy and stance in a globalized era to give full consideration to the role of cultural communication and understanding.
文摘This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special version of evolutionism, namely, it-is-up-to-us-ism. However, it is then argued clearly that their understandings of evolutionism are very different from each other and that it is just because of this difference that later Hu Shi＇s thought had to give way to Marxism in China. The first two parts tell us that John Dewey＇s philosophy, influenced by Hegel＇s philosophy and inspired by Darwin＇s evolutionary theory, is a critique of the traditional contemplative philosophy. It is about how to sustain our commitment to experience in the situation where the given End of life has been shattered, that is, it is the philosophy about democracy. The last two parts argue that Hu Shi did not derive this problem consciousness fi-om Dewey. He tried to insert Dewey＇s theory of intelligent inquiry into the special, Chinese version of evolutionism, it-is-up-to-us- ism. In this way, he did not see the key issue in Dewey＇s philosophy of democracy. This finally led to his inability to solve the problem of how to unify and motivate the Chinese people.
