【Lixiang China |.】 Gold Medal Ideological and Political Course] Zhang Zhidan: "Two combinations" need to correctly handle the dialectical relationship between "soul vein" and "root vein".

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　　Zhang Zhidan is the dean of the School of Marxism at Shanghai Normal University

　　General Secretary Xi Jinping pointed out: "Theoretical innovation must speak new words, but we must not lose our ancestors, forgetting our ancestors is equivalent to cutting off the soul and roots, and eventually we will make the subversive mistake of losing the soul and roots." ”

　　1. Marxism is the scientific truth, and the Marxism is the scientific truth, and the Marxism of upholding integrity and innovation and the integrity and innovation of Marxism are practiced.

　　First of all, we know that Marxism is a choice made by history and the people, and it is also a scientific conclusion that has been proven by practice. The report of the 20th National Congress of the Communist Party of China pointed out: "Practice tells us that the reason why the Communist Party of China is able and why socialism with Chinese characteristics is good is, in the final analysis, the practice of Marxism and the practice of Marxism in the Chinese era." In the final analysis, the "two lines" here are a new assertion in the report. It is of great significance to go from "one line" to "two lines", and profoundly explains the theoretical connotation and logical relationship between the "ability" of the Communist Party of China, the "good" of socialism with Chinese characteristics and the "action" of Marxism. In the final analysis, the "two lines" are two sides of the same coin, and in the final analysis, Marxism is because Marxism reveals the objective law of the development of human society and is a scientific world outlook and methodology for understanding and transforming the world. That's why we use it as our fundamental guiding ideology.

　　2. Although advocating the "two combinations" to develop Marxism and at the same time realizing the contemporary transformation of China's fine traditional culture, it must never be regarded as the same as the fundamental guiding ideology of the party and the state.

　　Emphasizing this point has been repeatedly stipulated by the CPC Constitution, the Constitution, and various relevant legal systems, and brooks no doubt or wavering in the slightest. Otherwise, it is not only unreasonable, but also illegal. If the guiding ideology of Marxism is shaken, the earth will shake and the mountains will shake, and it will be a subversive mistake, which will lead to the shaking or even loss of ideals and convictions, and even lead to the tragic end of "changing the banner of the king at the head of the city." History and reality have shown that if a political party or a nation does not have firm ideals and convictions, it will be like a plate of scattered sand without cohesion, and it will lose its goal of struggle and the direction of its advancement. History has also repeatedly warned us that the collapse of the spiritual belief of the communists will lead to the discoloration of the red flag and the change of ownership. One of the important reasons for the loss of the ruling position of the communist parties in the Soviet Union and Eastern European countries was the collapse of their own ideals and convictions.

　　Therefore, taking a step back, even at the level of cultural inheritance and development, we recognize and uphold the "two old ancestors" and take adhering to the guidance of Marxism as the premise, that is to say, the positioning of the "two old ancestors" must not be in the sense of guiding ideology and ideology, otherwise, it will be "pluralism of guiding ideology" and "non-ideologicalization", and the essence is to abolish the unified guidance of Marxism. The lessons of the past are enough to serve as a lesson.

　　Third, how to reasonably draw on the methodology of analytic philosophy, Marxism in contemporary China can be understood from two dimensions.

　　One is "uppercase" Marxism, that is, as a world outlook of the working class, as a philosophy, as a guiding ideology, and as an ideology, this Marxism is "capitalized" Marxism, which is simply the guiding ideology and ideological perspective; the other is "lowercase" Marxism, that is, Marxism as a cultural and ideological resource. What is the relationship between "uppercase" Marxism and "lowercase" Marxism? "Uppercase" determines "lowercase", "lowercase" derives from "uppercase", and "lowercase" reacts to "uppercase". In fact, when we talk about this relationship, in analytic philosophy, it is not mysterious. In the same way, why does that "uppercase" Marxism give rise to a "lowercase" Marxism? In order to uphold the guiding position of Marxism, we must properly handle the relationship between various ideological and cultural resources. If it is not handled well and the diverse culture is abolished, it will inevitably lead to only one flower in the cultural garden, no matter how good it is, "one flower blooming alone is not spring". So this "lowercase" is to help "uppercase", and the service "uppercase" is also determined by "uppercase", and it cannot be reversed. This is just like the so-called dialectical relationship between strategy and tactics in Mao Zedong's military philosophy: strategy determines strategy, strategy reacts to strategy, and strategy will also play a decisive role in strategy under certain historical conditions. In the same way, Marxism also plays an important guiding role in the "two combinations" and cannot be reversed. What is the role of Marxism on traditional culture is not only the cognitive function - clarifying the essence and dross of Chinese culture, but also the practical function - promoting the "double creation" of Chinese culture, and also has the practical function - promoting the function of Chinese culture. In a word, we must have a strict and clear theoretical orientation of this "soul vein" and "root vein".

　　In fact, history and practice have proven time and again that upholding the guidance of Marxism is not only a choice of history and a requirement of practice, but also an ideological guarantee for rejuvenation. Seizing the opportunity of the interpretation of the party's innovative theories and infiltrating "non-Marxist" private goods, if it is not a mistake to do bad things with good intentions, it must be an intention with ulterior motives and "harboring evil intentions." In the latter sense, we can say that advocating the "two ancestors" in guiding ideology is in essence abolishing the guiding position of Marxism as ideology and selling the drug of "pluralism of guiding ideology" or "de-ideologization." Marx noted: "There is no one who opposes freedom, and if there is, at most only against the freedom of others." It can be seen that freedoms of all kinds have always existed, but sometimes they are in the form of special privileges, sometimes in the form of general rights. To paraphrase Marx's famous saying, we can say that no one is against ideology, and if there is, at most he is only against other people's ideology, and uses his own ideology to oppose other people's ideology. It can be seen that various ideologies have always existed, but sometimes they are manifested as special ideological hegemony, and sometimes they are manifested as universal ideological leadership. It can be seen from this that preaching the guidance of "multiple ancestors" without economic foundation is itself deceptive and obscure, and it is an ideological argument. That is to say, the controversy over the discourse of the "two ancestors" is not a dispute over the understanding of pure thought, but a dispute over the ideological system on which this understanding is based, a dispute over the methodology of the world outlook, and a dispute over core values.