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Преподаватели, доктор наук, Школа марксизма, Шанхайский университет политологии и права, Шанхай, КНР.
Эволюция, критика и трансцендентность народной мысли с точки зрения двух комбинаций марксизма
Long Jie
Tutors, Doctor of Science, School of Marxism, Shanghai University of Political Science and Law.
The evolution, criticism and transcendence of people-based thought from the perspective of two combinations of Marxism
As two forces that have maintained the stability of China's feudal society for more than two thousand years, people-based thought and monarchical thought have interacted, restrained, and complemented each other, and together they have shaped the unique appearance of China's mainstream feudal ideology and classical bureaucracy. At the same time, people-based thought has been externalized through the system into court discussions, admonitions, and gentry governance, etc., and has played a positive role in national governance and grassroots governance, such as restraining tyranny, integrating the ruling class and the bottom society, governing the country in an orderly manner, and educating the people. Through the transformation and innovation of the people-based discourse system, the people-based thought will shine with new brilliance and the contemporary value of the people-based thought in the whole-process people's democratic theory will be "persisted in integrating the basic principles of Marxism with China's specific reality". The title of "Integrate and combine with the excellent traditional Chinese culture" has the proper meaning.
1. The origin and evolution of ancient Chinese people-based thought
1.1 The beginning of people-based thought
The emergence of the Tsinghua bamboo slip "Houfu" confirms that the "people-based theory" can be traced back to the Xia and Shang Dynasties. It records the dialogue between the king and Houfu about governance from multiple dimensions, such as "Heaven descends on the people, and the government is established." He is a king and a teacher, but he can help God to favor him." This pointed out the importance of fearing destiny and knowing the hearts of the people. The second is "Shangshu", which records the conversations between King Wu, King Wen and Duke Zhou of Zhou and their ministers about how to deal with the relationship between the king and the people. The focus is on the "respecting heaven and protecting the people" and "respecting the people" and "respecting the heaven and protecting the people" and "respecting the people" that the rulers of the Zhou Dynasty learned from the fall of Yin. "Inheriting the people's destiny" and other governance ideas. For example, "The people can be close to each other, but cannot be dislodged. The people are the foundation of the country, and the foundation is solid and peaceful" from Zuozhuan the great work.Another sentence is "Awesome! The fear of God and the sincerity of the people can be seen in the people's sentiments." Most of these dialogues centered on the relationship between destiny and people's destiny, people's hearts and politics. Relationships unfold. Despite this, the rulers of the Zhou Dynasty did not really learn lessons from the history. Instead, they intensified the oppression of the people with the help of the feudal system, the hierarchical system, and the hereditary system.
Thinkers and politicians in the Spring and Autumn Period began by thinking about "human nature" and deeply explored issues such as the status of the people in the country, the impact of morale on war, and how to win the hearts and minds of the people. This led to the creation of many schools of thought and people-based thought. The theoretical foundation was laid. Confucius put forward the "Theory of habit" and "Theory of benevolence" which laid the ethical foundation of politics. Laozi put forward the "Principle of Nature" and "Politics of Inaction" with the intention of admonishing rulers to rest with the people and actively alleviate social conflicts. Politicians such as Guan Zhong and Yan Ying of Qi State came to the conclusion of popular politics based on realistic observations, and proposed that "the prosperity of government lies in obeying the people's will; the failure of government lies in going against the people's will" (from the work'Guanzi"). They also achieved success through the strategy of enriching the people and strengthening the army, then laed to Qi's
hegemony. During this period, some political elites and thinkers have been keenly aware of the huge role of public sentiment in politics.
Thinkers during the Warring States Period began to delve into the discussion of human nature or people's nature, including the relationship between virtue and divinity, human nature and sociality, how to understand human value, and the relationship between the king and the people, and the king and Heaven. Relationships and other issues mark the beginning of the systematiza-tion of people-based thought, and its truth is tested through observation and practice. Among them, the most representative ones are Mencius's "theory of good nature", Xunzi's "theory of evil nature", Legalism's "theory of beneficial nature" and Zhuangzi's "theory of natural nature". Specifically, Mencius took the basic goodness of human nature as the theoretical basis and attributed all moral concepts such as benevolence, justice, propriety, and wisdom to human nature, with the purpose of demonstrating the rationality and feasibility of benevolent government. Mencius's "Government lies in winning the people. To win the people, you can win the world"(from the work "Mengzi"), The benevolent thoughts such as "the people are the most important, the country is the second most important, and the king is the least important",which shine with the brilliance of classical people-based doctrine. Although Xunzi is very different from Mencius in terms of theoretical starting point, his understanding of the role of the people is close to Mencius. He put forward the idea of "the king enriches the people, the hegemon enriches the people" and the "people support the emperor" theory.The theory of nature benefit" is the theoretical basis of Legalism's thought of benefiting the people. Han Feizi believed that "legislative techniques are based on degrees, so the way to benefit the people is to benefit the common people." This shows that the Legalists are fully aware of the value of the people to society; "Guan Zi" " Statements such as "Only those who bring benefits to the people, eliminate harm, and uphold the virtues of the people can rule the world" reflect the Legalist thought of "policy lies in winning the people."
However, during the Spring and Autumn Period and the Warring States Period, people-based thought contained strong revolutionary elements, which may directly threaten the legitimacy of monarchy. For example, Mencius advocated that "the people are the most valuable, the country is second, and the king is the least" and "everyone can become Yao and Shun(the emperors of ancient China )". Xunzi advocated that "the king is a boat; the common people are water which carries the boat, and water will overturns the Boat". Laozi said, "The people are not afraid of death, but how can they be afraid of death?" etc.,
which fundamentally denies the sanctity and uniqueness of royal power. This makes the rulers wary of people-based thought. On the one hand, they have to recognize the value of these ideas and the value of the people, and realize that protecting the people, loving the people and obeying the people are the prerequisites for "controlling the people" and "herders".On the other hand, they are also extremely frightened by phenomena such as "the people do not work hard on public land" and "the people are thieves". Actually, they try their best to suppress the people's demands and rights, or ignore those who put forward people-based thought. Qin Shi Huang's burning of books and burying Confucians is a catastrophic event.
1.2 People-based thought enters the political stage through official mainstream ideology
In the early Western Han Dynasty, people-based thinking was absorbed by the rulers and integrated into the theoretical systems of Taoism and Confucianism. In practice, it showed positive effects on self-cultivation and the governance of the country. Liu Bang, the great ancestor of the Western Han Dynasty, and Liu Ying, the Emperor Hui of the Han Dynasty, followed the "Huang-Lao Theory" and adopted the rule of quietness and inaction of the people. After years of civil war, resting with the people, easing corvee and reducing taxes, and developing production are necessary means to stabilize politics. In the middle of the Western Han Dynasty, Emperor Wen of the Han Dynasty and Emperor Jing of the Han Dynasty reused the Confucian scholar Jia Yi to implement policies to calm, enrich and benefit the people by focusing on agriculture, at the same time suppressing business, and restraining tyranny, thus promoting the "Enlightened administration of the Han emperors Wen and Jing" that brought the country stability and social prosperity. Jia Yi believed that "the people are the foundation of the world and cannot be deceived." He established the idea of governing the country based on agriculture, valuing farmers and suppressing business. He believed that "the more money you make,, and the more crops you have, the more you can do nothing" will harm the interests of farmers. In terms of the development of people-based thought, Jia Yi's contribution embodied the concept of people as farmers and free people, and implemented people-based thoughts into agricultural-based national policies. The first integration practice of people-based thought and monarchy was successful.
In order to further consolidate the centralization of power, Emperor Wu of the Han Dynasty completely abandoned the "Huang-Lao Thought" and instead "Exclusive respect for Confucianism ", allowing Confucianism to officially enter the historical and political stage. The reason why Confucianism in the
Western Han Dynasty was designated as a school of management of the world was that it beautified and reinterpreted monarchy. Representative ideas such as Dong Zhongshu's "Three Grades of Nature" divide human nature into "the nature of saints, the nature of common people and the nature of Doushao(means short-sighted )", and only those who possess the nature of saints can be the emperor, which cleverly The monarchy is given a "cloak" of morality and ethics. Confucianism in the Western Han Dynasty paid more attention to reconciling the relationship between monarch, people and reducing class contradictions. Dong Zhongshu repeatedly advised the monarch to cherish the power of the people and not to kill the goose that lays the golden egg. "All salt and iron belong to the people, get rid of slaves and maidservants, eliminate the power of killing, reduce taxes and reduce corvee labor, and broaden the power of the people." Confucianism actively advocates educating the people, and achieves the effect of ruling the world by etiquette by "establishing Taixue(the Imperial College) to educate the country, and setting up prefectures to educate the towns." Dong Zhongshu transformed the unity of heaven and man into "the unity of nature and morality", transformed the heaven and earth into the king's way, and realized the transformation of the theory of royal power from "advocating heaven" to "advocating virtue". He said: "Tao is the king's way. The king is the beginning of man." As the bridge of communication between heaven, earth and people, the king (emperor) must have an ideal moral personality, be a saint internally and a king externally, and govern the people with love. All in all, Confucianism in the Western Han Dynasty integrated the people-based thought of loving, caring for and benefiting the people into the country's governance strategy. Through contemporary innovation and discourse transformation, Confucianism became the mainstream ideology of feudal politics. At the same time, it has successfully created a set of political logic that meets the needs of centralization, as well as a discourse system of isomorphism of family and country, and the integration of patriarchal clan. Confucian orthodoxy has successfully achieved the integrated construction of ideological structure, political structure and national psychological and cultural structure.
1.3. The Criticism and transformation of monarchy based on people-based thought
The reconciliation between people-based thought and the mainstream feudal ideology is not only the inevitable result of history, but also the "self-criticism and deepening of self-understanding of the feudal system by the ruling class and its thinkers. It is the result of the continuous transformation of ruling experience into theoretical forms... (they) organically integrate to form a
dialectical relationship that complements each other." After the unification of the Qin Dynasty, in order to prevent the recurrence of local separatism, Qin Shihuang established a centralized system with monarchy, prefectures and counties as the core, and bureaucracy. Over the next two thousand years, autocratic monarchy became the basic system for maintaining political stability in Chinese feudal society. The idea of monarchy autocracy originated in the pre- Qin Dynasty. Most of the hundreds of scholars inherited the Yin and Zhou Dynasties' theory of "mandate from heaven " and recognized the divine right of kings and the supremacy of monarchy. Among them, Legalism advocated the monarchy autocracy the most. After the fall of the Western Han Dynasty, in order to maintain a unified political structure, Confucianism, which actively joined the world, not only systematically constructed the political framework and ethical foundation of the monarchy, but also standardized the relationship between monarch and ministers by concocting the human ethics order of "Three Cardinal Guidelines and Five Constant Rules", and combined the "monarch - minister - scholar" -the people" are hierarchized and rationalized, and the monarch is highly praised as the core figure in the rise and fall of the country's governance. The sage monarch is the embodiment of "Tao" in the world, and respecting the monarch is equal to respecting Tao. The outbreak of the "Seven Kingdoms Rebellion of Wu and Chu" during the reign of Emperor Jing of the Han Dynasty further strengthened the ruler's determination to adopt Confucian orthodoxy. The autocratic monarchy itself also has its own mechanism of continuous repair and improvement. One of the important points is that Confucian classics digested and absorbed the severe criticism of the autocratic monarchy from the people-based thought. "Although monarchical centralized politics always encounters the impact of political criticism periodically, it is still the only ideal political form that can be chosen." This is because: First, Confucianism morally exaggerates the monarchy through the personification of monarchy and the idealization of morality. The ethics of respecting relatives and serving the emperor are the same structure. In literature, the emphasis is on writing to convey the truth, which cleverly leads the "people-oriented" to the "king-oriented". Loving the people is ultimately to be loyal to the emperor. Secondly, the premise of emphasizing the people-basedness is the monarch-centeredness. Xunzi during the Warring States Period put forward the idea that the king is the foundation of the country - "The king is the source of the people. If the source is clear, the flow will be clear, and if the source is turbid, also will the flow." In order to reconcile the issue of who comes first between the monarch and the people,
later Confucianism introduced the concepts of "sage nature" and "inner saint and outer king", adding the sanctity of morality to the monarch's power, and beautifying the monarch as the savior and people's savior. Protector; At the same time, he uses the "Three Cardinal Guidelines and Five Constant Rules" and other ethical principles to regulate the relationship among the king, his ministers and the people, and educates the people through the art of governing the people and the way to win over the people, so that "the king entrusts his ministers with Li(a kind of feudal code of ethics), and the ministers serve the king with loyalty", "Grow the people with benevolence, educate the people with righteousness, and restrain the people with propriety" and other ethical norms are transformed into the value pursuit of the subjects who "use it daily without realizing it".
2. The Contribution and Historical Limitations of People-based Thought
2.1 People-based Thought eased class conflicts
The value of people-based thought is huge and its influence is far-reaching. First of all, it objectively reconciles class contradictions and promotes social harmony, prosperity and national stability. In the political practice of past dynasties, people-based thought combined with the issues and needs of the times, introduced new ideas and gradually matured. Because the ruling class of China's feudal society learned the vigorous power of the people from the "popular uprising", it realized from thinking about the relationship between popular movements and dynasty changes that the people's support determines the rise and fall of the people. Therefore, they took the initiative to absorb people-based thoughts into Confucianism and transformed the discourse of people-based thoughts into a part of the Confucian political discourse system. In terms of ruling strategy, he took advantage of the situation, used both civil and military forces, and used both leniency and force, which objectively promoted the social situation of "the king is safe in his position and the people are safe in their government." Judging from the specific role of people-based thought, on the one hand, it is a "sobering agent" for the rulers. The people's resistance to tyranny made the rulers deeply understand that "water can carry a boat or capsize it" and that "the rise and fall of politics depends on the people's hearts", so they implemented the policy of "supporting the people" with light corvee and small taxes, and "governing the people" with morality as the mainstay and punishment as supplementary. The art of "protecting the people" with integrity has alleviated class conflicts to a certain extent and promoted the country's prosperity and stability. Li Shimin, Emperor Taizong of the Tang Dynasty, saw the majestic power of the popular movement from the historical lessons of the
Qin Dynasty and the Sui Dynasty, that is, "those who are beloved are not the emperor, and those who are to be feared are not the people." He believed that "if the emperor has a way, then people will push him to dominate." On the contrary, " If there is no way, people will abandon him, which is to be feared." He demonstrated in detail the political propositions of "The Theory of the People's Fear and the Theory of the Fundamentals of Government", and concluded that "the king depends on the country, and the country depends on the king", and adopted the series of "depending on the hearts of the people" proposed by Prime Minister Yao Chong's reform, and for the first time introduced the remonstrance system to open up channels of expression and appoint people on their merits. The Tang Dynasty thus created the prosperous scene of the "Enlightenment of Zhenguan Period".
On the other hand, people-based thought restrained the tyranny of kings to a certain extent and became the theoretical basis for rectifying the administration of officials. The autocratic monarchy system absorbs and digests reasonable factors from it and transforms "the divine right of kings" into "the theory of people choosing kings", thereby reminding future generations of monarchs to respect the people and consciously restrain their power. During the Zhenguan period, Emperor Taizong of the Tang Dynasty also elevated the adjustment of the relationship between officials and people to a position of equal importance as the adjustment of the relationship between monarch and ministers. He saw that the exploitation and oppression of the people by officials was an important reason for the collapse of the people and civil strife. Therefore, the contradiction between the government and the people was transferred to the contradiction between the government and the people, the legal and administrative systems were improved to rectify the administration of officials, and the communication mechanism between superiors and subordinates was established, which gained space and time for the self-repair and self-regulation of feudal system.
2.2 People-based Thought has been sublimated by criticizing the autocratic monarchy
During the Ming and Qing Dynasties, people-based thinkers represented by Gu Yanwu, Huang Zongxi, and Wang Fuzhi severely criticized the nature of monarchy and pushed people-based thought to a new peak. Since the emergence of people-based thought, although rulers and their spokesmen have partially absorbed people-based thinking, in essence they still despise and hate the people. The Analects of Confucius. Ji Shi" says "If you are poor and don't learn, the people will be inferior", and "The people are the underworld" in "Shang
Shu Zhengyi. Jun Chen Shu", both show that the rulers despise the people and believe that stupidity is the fault of the people's nature. Even Emperor Taizong of the Tang Dynasty believed that "there are many fools in the world and few wise people", so "the people cannot govern themselves, so a king should be established to rule them". The autocratic monarchy system reached its peak in the Ming Dynasty. The emperor abolished the system of prime ministers and replaced them with exclusive power. He established the Six Ministries as an overhead civil service and bureaucracy, turning the relationship between monarch and ministers into a master-slave one. The emperor often subjected his ministers to tortures such as imperial rods and floggings, and even exile, execution, and consecutive sittings. The imperial autocratic power especially restricts ideas. Huang Zongxi, Wang Fuzhi, Gu Yanwu and Tang Zhen ruthlessly lashed out at the feudal monarchy by rectifying the people-based ideas. They proposed that "everyone is responsible for the rise and fall of the country" and called on all walks of life to be wary of imperial dictatorship in the spirit of "the country is for the common good".
The main development of the people-based thought in the Ming and Qing Dynasties is as follows: First, Mencius' "people are valued and the monarch is despised" was transformed into "the theory of monarch and guest" and "the theory of people-basedness at the end of the monarch", which strongly advocated people-basedness and questioned the supremacy of monarchy. Huang Zongxi put forward: "In ancient times, the world was the master, and the king was the guest. Anyone who took care of the king's business was the world. Today, the king is the master, and the world is the guest. Those who have no place in the world for a few days can find peace., is the king." He hated the monarch for "seeing the people of the world as the private property of the monarch" and scolded the imperial power for its willful actions, which ruined lives, separated families, and broke people's bones and sucked marrow. Tang Zhen even proposed that "since the Qin Dynasty, all emperors have been thieves." Second, they developed the buds of modern democratic thought by thinking about the reasons and motivations for dynasty changes. The scholar-bureaucrats' sense of worry and feelings for their family and country deeply touched people-based thinkers. In the Northern Song Dynasty, Fan Zhongyan "we should worried about the world's worries first, and rejoiced after the world's happiness", and Zhang Zai wrote "Four Sentences from Hengqu" to expess similar thought. Therefore, Huang Zongxi put forward, "Therefore, when I came out to serve as an official, it was for the world, not for the king; for all the people, not for one surname." " And Gu Yanwu further put forward the moral proposition
that "every man has a responsibility to the world". In "Rizhilu. Zhengshi", Gu Yanwu first distinguished between "subjugation of the country" and "subjugation of the world", and believed that the former was nothing more than the emperor's change of family, but "benevolence and righteousness are so full that they lead animals to hurt people, and people will hurt other, which is called the destruction of the world." However, "the one who protects the world is a humble man, so how can he be held responsible?" Liang Qichao later described it Summarized as the eight-character motto "Everyone is responsible for the rise and fall of the world." People-based thought has become a powerful tool for patriotic intellectuals to awaken the people and enlighten their wisdom. It is also the basis for them to accept and digest Western democratic ideas.
2.3 The people-based thought was absorbed and digested by the feudal monarchy and became part of the ruling thought
First of all, the essence of ancient China's people-based thought is still part of the feudal rule thought, which is an extension and supplement of the monarchical thought. During the dynasty changes in which "the power of the world must divide if it unites for a long time, and unite if it divides for a long time", the ruling class has realized the huge power of the people. In order to control this power and reconcile the contradictions between the monarch and the people, they must understand the people nature and appease them from a theoretical perspective. People's hearts, the art of governing the people is elevated to the art of governing people's mind, and the people-based thought provides this ideological resource. The natural flaw of the monarchy system is that it cannot theoretically prove the source of legitimacy of monarchy. In order to give the monarch a "legitimate cloak", Confucianism introduced the "Three Cardinal Guidelines and Five Constant Rules Theory". Through institutional innovation and discourse transformation, the relationship between the monarch and the people was transformed into a father-son relationship., completed the grafting of the people-based thought and the monarchy-centered thought, and realized the transformation from people-based to "king-centered". However, the original intention of feudal rulers to absorb the idea of reforming the people was not to return power to the people or empower the people, but to maintain the integrity of the feudal political order and political power.
3. The Current Value Transformation and Innovative of People-based Thought
3.1 Transform "people-based thought" into people's status as masters of the country
The people-based thought is the crystallization of the wisdom of governing
the country and ensuring national security in ancient China, and we need to dig deep into it, sort it out and transform it. "In ancient times, caring for the people was the most important thing for government" ("Book of Rites: Duke Ai Asks About Government"). The Confucian people-based thought is combined with the thought of "benevolence" to focus on answering the question of the relationship between politics and the people. Caring for the people derives from caring for the people, benefiting the people and valuing the people, etc., which has made a series of arrangements for politicians through the political system and policy program, which are manifested in economic cultivation, light corvee and light tax, political inspection system, The policy inquiry system is used to select the virtuous and talents, to select scholars through the imperial examination, and in the rule of law, "morality dominates punishment and punishment is supplemented, and the law is aided in judging crimes". As a result, the feudal rulers won the hearts and minds of the people, and gained the legitimacy of their political power. However, the traditional people-based thought ultimately takes the monarch as the key link, and its class limitations determine that it has always been difficult to bridge the historical gap with modern democratic thought. Only by transforming people-based thought into "national sovereignty lies with the people" and allowing the broadest masses of the people to enjoy real democratic rights and be able to supervise the government and participate in politics can we establish and realize "people-based" in the true sense. Historical materialism eloquently declares that "the people are the creators and promoters of history." Since its founding, the CPC, which established the proletarian party, has always adhered to the Marxist view of the people and the fundamental purpose of serving the people wholeheartedly. The party's class attribute is a political party that represents the interests of the people, which lays the foundation for the party to win the support of the people. In more than 70 years since the CPC came to power, it has not only carried forward the people-based thought, but also developed it into the theory of mass line with Chinese characteristics, the people's democratic thought, the people's supervision thought, the people-based thought and the whole-process people's democracy theory etc., which have officially and politically established the dominant position of the people. Moreover, we closely link the party's governance capacity building with the purpose of serving the people wholeheartedly, create a set of political logic that governs for the people and build the party for the public, establish an economic system based on socialist public ownership, and improve the leadership of the Communist Party of China. The political system of people's par-
ticipation in and deliberation of state affairs, such as the three basic political systems of the People's Congress system, the political democratic consultation system, and the regional ethnic autonomy system, and grassroots mass self-governance organizations have effectively implemented the people's political rights. In addition, in terms of the legal system, a unified socialist legal system that embodies CPC's ideas and the people's will has been established. Its broad popular nature means that socialist laws essentially represent the interests of the overwhelming majority of the people. In operation, they are mainly manifested in the party leading the people to formulate and implement constitutional laws, and stipulate that the party itself must act within the scope of the constitution and laws, etc. Give full play to the law to safeguard and consolidate the socialist economic system and political system, to ensure that the people enjoy extensive rights and freedoms, and consolidate the people's democratic dictatorship. In the current process of promoting the modernization of the national governance system and capabilities, China's traditional people-based thought and other thoughts must be carried forward and combined with the socialist system. In the people-based thought, the governing concept of "the people are the foundation of the country, and the foundation of the country is stable", the governance concept of "the way to govern a country starts with enriching the people", the tradition of moral governance of "benevolent government and caring for the people", the governance experience of "rich and then educated", etc., it needs to be studied in conjunction with the socialist economic, political, legal and cultural systems, eliminating the rough and selecting the essential, removing the false and retaining the true, and transforming from one to the other, from the outside to the inside. Through the gradual improvement of the people's democratic system throughout the process, many contradictions between the superstructure and the economic base will be resolved, such as the problem of rational allocation of resources in the production field, the problem of common prosperity in the distribution field, the issue of fairness in the consumption field, and the problem of sharing in the circulation field, etc., and gradually promote people-oriented modernization and innovative development.
3.2.Transform "Government with Morality" into an integral part of the CPC's long-term governance ethics
In order to break away from the "historical cycle law" of chaos and chaos and solve the "unique problem" of big party governance, several generations of leadership collectives of the CPC have successively given two answers: people's supervision and self-revolution.First of all, people's supervision em-
bodies the essential requirements of socialist democracy and is an important way to realize people's democracy. People's supervision has gone through a development process from supervision to mutual supervision to people's supervision. The first generation of leadership collective represented by Mao Zedong has made active attempts since the early days of the CPC. Mao Zedong, who was familiar with Chinese history, was inspired by the traditional people-based thinking of "If orders are not carried out, the government will not be established, and if the actions are not followed, the people will abandon the superiors" and "Those who know the leakage of the house will be under the house, and those who know the failure of the government will be in the government and the public", Combined with the Marxist principle of people's sovereignty, he declared at the beginning of his term as Chairman of the Provisional Central Government of the Soviet of China: "The Soviet must attract the broad masses of people to supervise and criticize its work." In the Soviet area, the people have the right to know and participate in politics, and the right of supervision. Any member of the Soviet area can openly criticize staff holding any position. During the Yan'an period, the democratic trend prevailed within the CPC and flourished among the masses, attracting nearly 100,000 progressive students and social elites to visit, study and live in Yan'an. It is through these experiences of mass supervision and mass participation in government affairs that the CPC has initially explored the ways, methods and means of people's democratic supervision, laying the foundation for the formation of the idea of democratic supervision. Therefore, after hearing Huang Yanpei's question of "how to break out of the historical cycle," Mao Zedong answered with certainty: "We have found a new way, and we can break out of this cycle. This new way is democracy. Only by letting the people supervise the government,it will not dare to relax. Only when everyone takes responsibility will the government not cease to exist." The idea of people's supervision was put into practice after liberation, mainly in politics and law. That is: attaching great importance to the role of democratic parties in politics and establishing a multi-party political consultation system based on the principle of "long-term coexistence and mutual supervision". In terms of the rule of law, we have built a legal system with the Constitution as the core, granting the people the rights and obligations of supervision; established an intra-party legal system with the CPC Constitution as the core, and clarified the content, form and procedures of party organization supervision and party member supervision..
After the CPC's centenary endeavor, especially its exploration and prac-
tice of party-building since the 18th National Congress of the CPC, CPC has given a second answer, which is self-revolution. Through the significant enhancement of the party's ability to "self-purify, self-improve, self-renovate, and self-improve, the loose and soft situation of party management and governance has been fundamentally reversed, and a clean and upright political ecology within the party has been continuously formed and developed, ensuring that the party will never degenerate, Does not change color or taste." From the theoretical origin, self-revolution can be traced back to the traditional people-oriented concept of "Although the Zhou Dynasty was an old state, its destiny was restored". Its essence is the great innovative spirit of the Chinese nation, the sense of worry that "is born from worry and dies in peace and happiness", and the "first The feelings of family and country that the world is happy after worrying about the world. The CPC is a political party that believes in Marxism. The Marxist outlook on development reveals that the essence of development is the emergence of new things and the demise of old things. There is no end to development and no end to innovation. Only through self-revolution can we grasp the pulse of the times. Only by keeping up with the pace of the world can we solve the "unique problem of major parties" that the CPC has been in power for a long time.
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