• 中文
  • |
  • Français
  • CSSN

·Li Jingyuan

Li Jingyuan, male and from the Han ethnic group, born in July 1945, is a native of Baochi, Hebei Province and a member of the Communist Party of China. He is currently the Deputy Director of the Academic Division of Philosophy, Literature and History of the Chinese Academy of Social Sciences. In July 1988, he graduated from the department of philosophy of the Graduate School of the Chinese Academy of Social Sciences with a PhD. He is a director, researcher and PhD student advisor of the Institute of Philosophy of the Chinese Academy of Social Sciences, as well as Chief Editor of “Philosophical Research”. He is also Vice-President of the Chinese Society of Historical Materialism, and Executive Director of the China Society of Dialectical Materialism. His academic expertise is Marxist Epistemology. In 1992, he started to enjoy a special allowance awarded by the State Council. In 1994, he won the “Young and Mid-aged Expert with Outstanding Contribution” Award.


Marxist Philosophy Research Based on the Practice


Cui Weihang(hereinafter short for Cui): It is said that two years of your life have a special significance, you can talk about them?

Li Jingyuan(hereinafter short for Li): Indeed. Review of personal experience, two years are essential for me which fundamentally determine my life toward and embark me on a path of academic research. In 1965, I was admitted to the Department of Philosophy, Renmin University of China, getting out of the mountains, out of the closed that my identity was no longer "young intellectual" but "the intellectual". And in 1978, I was admitted to the Department of Philosophy, the Graduate School in Chinese Academy of Social Sciences; returning back to Beijing again after a lapse of ten years I felt both novel and exciting. Compared with 1965, this time to Beijing on my life meant more fundamental significance. The one hand, because it determined the life path of my life that I had worked for nearly 30 years in Institute of Philosophy, Chinese Academy of Social Sciences; The other hand, I embarked on a path of philosophical study, and during graduate school, we again got the most basic education; the teachers were famous scholars invited from all colleges and universities, , under their guidance, we all of a sudden showered in the ocean of knowledge. I began to really move into the threshold of philosophy and determined the philosophical studies as the life-long cause.

Cui: As far as I know, you were the first graduate students enrolled in the Graduate School, the Chinese Academy of Social Sciences, known as the “The first phase of Huangpu”. Many of you have become the backbone of the research areas, have made outstanding contributions to the Chinese Academy of Social Sciences and even the country philosophy and social science; a lot of people have a great sense when recalling the experience in the graduate school. For you, what kind of trace did that experience leave?

Li: In retrospect, at that time my learn and life were quite hard. We did not have fixed premises that the three-year study period had moved three times; until after graduation, we  moved to the current Graduate School. In addition to the hard learning and living conditions, living apart, small children, heavy family burdens and other difficulties also often haunted us. At that time, every day we learned until midnight, in the night eating an egg could satisfy us which was dubbed as the “life insurance” by students. Some students with poor economic conditions got some homemade fried flour when after visiting relatives back; flushing a bowl in the night also perfumed all the room. In particular it was worth mentioning that, we have the habit of smoking; whenever returning to school after a holiday, the students came together to enjoy their own soil tobacco. In retrospect, that was a memorable day.

Cui: The pleasure of taking pains is memorable indeed. Because the learning task was so heavy and life was so hard, did you often feel inadequate nutrition?

Li: I felt we most lack of time, not the nutrition. "Great Cultural Revolution" made our generation lose 10 years of valuable time, so our general consciousness were to rob these time back. We knew that getting such an opportunity to learn was so hard; for my profession, only 16 people admitted among more than 900 candidates, so we all cherished this opportunity to learn eagerly. After learning then know that the more we learned, the more things we needed to learn; correspondingly, I always felt that time was not enough, so we could only race against time day and night. Therefore, despite living hard and the economic constraints, I felt the most lacking and the most precious was time.

Cui: This concept of time is worth our young people to learn. I also clearly remembered Mr. Ye Xiushan celebrating the philosophy institute establishment conference of the 50th anniversary, he only warned the younger generation four words “to seize the time”. I immediately thought the “ old motto” which was really in the sense of Hegel.

Li: Yes, these short four words contain the all experience of Mr. Ye. At that general meeting, Mr Ye said that he still remembered the scene of that day a few decades ago, reporting to the philosophy institute which was clear like yesterday. In fact, this was the experience of many people. I also clearly remembered the first time coming to the Graduate School; the words and acts, I still remembered them, after 29 years later,how time flied! You younger generation catch up with a good time; now you can do freely what you want to do but there was no condition to do in the past. But we must seize the time; do not think that you are young, time is enough, the opportunities are many and have the qualifications to waste time. It is not the case, for any people, time and tide wait for no man; even if a little relaxation, the time will slip unwittingly. Until the awakening day, the rest can only be endless remorse.

Cui: Yes, no pain, no gain. When you graduated, it must be fruitful?

Li: Relating to that era, we should say we got a larger harvest. Many students later became well-known scholars in various fields. The memorable was our thesis respondent meeting with the solemn and warm atmosphere.

Cui: Could you talk about your specific thesis respondent situation?

Li: My master's thesis entitled On the Practical Structure. Choosing this topic based on the following considerations: First, the teacher requested the thesis need creativity and new insights. Seminars on practical issues in the domestic academia had became a hot topic, but the focus of the discussion was still on the relationship between the practice and understanding and the criterion of truth, so no one had made the practice areas of systemic, structural analysis yet. Second, the topic in epistemology professional research was of great significance. Even though studies on this issue at home and abroad were relatively small, but with the translation of Marx economic manuscripts published, provided convenience for the study. I was thinking, Marx's Economic and Philosophical Manuscripts of 1844 showed he unified both to think. Marx's view of practice had laid the foundation for his further study of the economic laws of capitalism and proposing the labor theory of value. At the same time, we could also regard Marx's economics as the specific in the economic field of the historical materialism and practice concept. Therefore, I saw his manuscript of economics as a basic reference book for researching the practical structure, read it as the philosophical works and got benefits from it. At the thesis meeting, the respondent commission on the paper gave a higher rating, Professor Qi Zhenhai and Professor Han Shuying fully affirmed. When it came to the overall impression of her postgraduates, Professor Han Shuying said happily: " the era of bright stars has come". I thought this was academic predecessors’ full recognition and enthusiasm encouraged on the intellectuals of the past and the future.

Cui: It is not easy to get such a high evaluation of the academic predecessors. This should be regarded as the best return to your hardwork during the three-year graduate times. As far as I know, you engaged in the study of Philosophy in the Institute of Philosophy after you graduated, did the subsequent research still along the path of a master's thesis?

Li: Writing master's thesis was the starting point for the study of philosophy; in the next two years, my theoretical interest in the in-depth study on the practical structural theory, such as the purpose scope and value areas, were all the logical extension of practical elements. The past practical target system analysis, multi-stop at regarding the purpose as the advance response to the reality, the purpose itself contained the awareness structure and properties were not enough. So, I did a detailed analysis specially on the scope of “purpose”. Scope of purpose and value areas were closely related and the scope of purpose research led me to continue to track the value areas. In a series of articles published, I gradually expanded the practical relationship between subject and object, the understanding of the relationship and value of the relationship between content and structure; such a study deepened people's understanding of the relationship between subject and object.

Cui: From the practical objective structure to the elemental structure (such as purpose elements), from the subject and object practical relation to understanding of the relationship and value relationship, this evolution of study seemed to contain some kind of internal logic. Was the power of logic to promote you to "draw" the academic track?

Li: There was the logical force, but not all of it. I always think that the logic of era step of the personal theoretical thinking and the logic of groupthink are echoed; personal experiences, thoughts and emotions are not entirely belong to oneself, which also illuminate the social and ethnic historical trail, are the echo of the footsteps of the times. A big discussion of standards of practice was carried out precisely in 1978 that led to the upsurge of philosophical epistemology; through practical elements, structure, practical concept, host-guest structure of relations making the value outstanding, the theory of value had sprung up everywhere. At first, the value areas, mainly within the scope of epistemology, about truth and value, the facts and evaluation, reflecting the normative relations, first and foremost were regarded as an epistemological problem to be studied, such as social epistemology, decision-making epistemologyand other branches of interdisciplinary research. With the deepening of the study, people gradually realized the truth and value relationship not only between the important issues of epistemology, but also one of the core issue of the conception of history. Through discussion, deepen people’s understanding of the historical inevitability and the natural inevitability difference, more in-depth understanding of the historical inevitability and worth, the laws of history and significance of the relationship. With the continuous deepening of the philosophy of Marxism, the past plate mode of ontology, epistemology and historical view were changed and replaced by philosophy basic concepts, the unity of truth, values ​​and view of history. This could be said that the maximum result since new era of Chinese contemporary philosophical studies achieved. Of course, this result obtained was inseparable from the joint efforts of experts and scholars of all philosophical branches.

Cui: You started from epistemological study and known for its important contribution to epistemology research. But I read your books and papers, a prominent feeling is that you study under a very wide area, involving not only the philosophical sub-discipline but also the psychology, art, archeology and other disciplines. Only to the epistemology, is not only in respect of epistemology to talk about epistemology, but making epistemology and psychology, science, logic, aesthetics, archeology and the multiple disciplines together to study. I think behind the tendency of this study is the research methods, right?

Li: Yes, in the final analysis, they are the research method and theory. Engaging in so many years’ philosophy, I have a personal experience that is the studying path can not become narrower and narrower. Philosophy as a discipline itself consists of eight sub-disciplines. These sub-disciplines from a different angle and side explore the question of the philosophical level. Specialization can not mark territory and each other can not divide; both should be based on the profession , but also out of the profession. Like Mao Zedong advocated, like mindhunters, ancient and modern to unify with a comprehensive, historical and specific research. In other words, clarify the occurred some time and certain space of research question, as a historical process under certain historical conditions, which lead to its inherent regularity and not imaginary.

Cui: In our learning process, have also been learning a variety of research methods. But the problem is these methods, as the external knowledge or theory to learn. The result, in the face, we also "learn" a lot of research methods, but these methods can not be effectively applied to the specific research process. In other words, the research methods are always separated from the outside course of the study, how to solve this problem?

Li: Your raised this issue is important, but also very universal significance.A research paradigm in the research methods must be united in the actual research process, otherwise, is ineffective, amounts to nothing; either literally, nothing is better. In my personal practice, I would like to cite an example to illustrate. My main research area is epistemology; Piaget's occurrence theory explicitly put forward the concept and the problem of cognitive schemata, that is not the main simple response to external stimuli, but by the previous schema. He used “S (A) R” formula to replace the behaviorist’ “S – R” formula, which (A) meant a stimulus assimilated by the main schema. In addition, he also proposed that the schema has the two functions of the assimilation and conform to the object. This is the important contribution of Jean Piaget. However, how does the schema in the process of understanding in the end play a role? How dp people know the objectivity through subjective schemata? And whether the cognitive psychological law found by Piaget could be tested and confirmed in the socio-cultural level? This is one of the important problems of the epistemological institute.

In the process of studying art history, I gradually got the right answers to these questions. The well-known British scholar, Gombrich found in the study of art history, works of art were not faithful to the original visual record; Painters in the painting, started not from the visual impression, but from the concept and schema, and it was difficult to get rid of the restrictions given by the traditional schema. They always produced the original schematic guidance before modifying production to match the reality. Therefore, the “pre-schema and correction” were the basic laws of the art reproduction process, which included two stages and links, the “production before the match” and “match vict over the production”. The unity of these two links precisely specify the object assimilation of Piaget’s schemata and responsive mechanism. In the text Understanding ·Schemata· Objectivity, I made a comparative study between Gombrich's research results and Piaget's view, more fully reveal the laws governing the operation of schemata in the process of understanding. This insight had got the praise of academia.

Cui: Your research is a successful example of truly multidisciplinary, multi-angle unity, the typical manifestation of a comprehensive history of the research methods of Marxism. But the question of specific research methods lying in the discipline, perspective and even micro-level can have a lot and should konw how to unify them. If you can not achieve an effective unity, then these methods will become a mess and can not form a cohesive force, then one plus one are not equal two, but less than two, or even less than 1.

Li: Indeed, behind the research methods, a core philosophy must be established, and this concept throughout the inherent soul to command, schedule a variety of research methods for us to use. Over time, they will form their own unique or skilled research paradigm.

Cui: Then for you, what is the soul philosophy as the inherent philosophy?

Li: Practical principles pioneered by Marx, the point of view or practical way of thinking. I think this is the essence of the spirit of Marxist philosophy. My awareness and understanding of the practice has gone through a process, it exists as a research object, from a practical objective structure to the elements of structure, from a practical system to the basic category, that are the main targets of my research. As research continuing to deepen, it exists no longer just as the research object, but has gradually become the core concept of the guidance in all my studies. In other words, the practice is no longer just the external doctrine on the lip, but has internalized a way of thinking, a recognition framework and a paradigm. It is like a pair of "invisible hand", decides in the final or fundamental sense I have studied all the basic position, the basic direction and even the basic track. Of course, he also determines the selection and application of research methods.

Cui: For many people, the practice as an existing doctrine, can study it, talk about it, but your practice has experienced a deliverying process, from the theories and research object to the way of thinking and research paradigm, which is undoubtedly a deepening or internalization process. After this series of process, how do you understand the practice now?

Li: I consider the most general sense, a concentrated expression of the basic principles, the basic position or the basic spirit of practice, in the following discussion of Marx: “It is not in every age to find a certain areas, but always stand in the history on the basis of the reality, not from the concept to explain practice, but from material practice to explain the formation of the concept.” The significance of this sentence, can compare between the philosophy of Marxism and the old philosophy before to get more clearly demonstrated. In the old philosophy opinion, “all the problems to be able to be answered, we must take them from the normal human intellect form into the form of speculative ration and the real problem into critical problems”. Practical principles of Marxist philosophy are contrast, “any mystery things lead theory to the mysticism can reasonablely solve the person's practice as well as the understanding of this practice”; And “in accordance with things as they are and their roots to understand things, any profound philosophical questions (the following will make clearer instructions) will be simply attributed to the facts of the particular experience”. Summing up to look, the old philosophical way is starting from the ideas, concepts and categories, turning the real problem into the speculative problem, is resolved by speculative thought; The basic direction of the practice principles of Marxist philosophy is from the realization of history, from the material practice, change the speculative problem into a real problem and resolve in practice through realistic way. In other words, one is based on the concept, starting from the conceptual framework to examine the problem; the other one is based on real history, starting from the material practices to solve the problem.

Cui: After listening to this understanding, I also have a clear and deepening understanding and grasp of the practice a lot. How do you apply this principle to guide your own specific research practice?

Li: Let us illustrate. In the process of my doctoral thesis Prehistoric Epistemology Research I experienced deeply. In 1982, with the epistemology occurring group, we went to Yunnan ethnic minority areas to visit for a period of four months and collected a large number of valuable information. On the basis of analyzing and examining these practical materials, I proceeded from the principle of unity between the physical activities and conceptive activities, took the origin of the practice as the key to revealing the mystery of understanding occurrence, examined the understanding origin of the premise that was to elaborate the main origin of understanding and human origin and labor activity were in the same process. In the process of labor formation, the physical organization, subjective spiritual and other aspects historically formed. On this basis, I conducted a more in-depth discussion on the understanding of the mechanisms and the original form, the origin and characteristics of the original logic, the main primitive religion, the object of historical differentiation and so on. After the launch of the achievements, they won the praise of academia. In fact, the project research was consciously use an attempt or crystallization of the practical principles of Marxist philosophy and throughout the practice of the principles and spirit.

Cui: I noticed that you have done many studies on Marxism in China, including the reputation of Mao Zedong Thought in the academic cycle. In the first Congress of Philosophy held in 2004, you also raised the philosophical principle issue of building socialism with Chinese characteristics, and had a far-reaching influence in philosophical circles. What is the contact of your abiding philosophy---practice?

Li: This is also the manifestation of the practical principle. The principle of practice requires us to examine all the problems from the reality of history and the practice of substance. The important achievements of Marxism in China, no matter the Mao Zedong Thought or Deng Xiaoping Theory, are based on the reality of practice in contemporary China, is summarized and refined by the practical process of contemporary China. Therefore, as a contemporary Chinese philosophy worker, I can not ignore the existence of these outcomes to make researches. I think I have the responsibility tand the obligation to pay attention, to study and to elucidate the important results of these contemporary Chinese Marxism. Of course, the studies of these important results are at various levels and from different angles, for the professional relationship, my research is conducted on a philosophical level, under the guidance of practical principles of Marxist philosophy.

As for that paper presented at the 2004 China Congress of Philosophy Construction of Socialism with Chinese Characteristics Philosophy, is the product of my long-term thinking. I agreed with the philosophy advocated by Marx that was the essence of the times spirit, was the assertion of the living civilization soul. If philosophy wanted to complete the mission and social function given by the times, must be based on age and based on national conditions. Marx said every generation had its own problems, accurately grasping and solving these problems would greatly push forward the theory, thought and human society further. For contemporary China, the construction of the great practice of socialism with Chinese characteristics is both the theme of the times we are facing, but also the maximum practice of philosophy researches are facing. Therefore, , based on age, based on China, based on practice, the construction of socialism with Chinese characteristics philosophical principle, is not only the great revolution of contemporary Chinese philosophy workers, but also the important measure of Marxism in China, Marxist philosophy constructiing with Chinese characteristics, Chinese style and Chinese style. Based on these considerations, I proposed this idea on the Congress of Philosophy in China.

Cui: After your article published, has aroused widespread interest in the philosophical community. People are more agreeable to the goal of the construction of socialism with Chinese characteristics philosophical principle, but the construction specific ways exist a variety of different views. In other words, the emphasis is not on whether to construct, but how to construct. For this problem, how do you look?

Li: In my opinion, the construction of the philosophical principle of socialism with Chinese characteristics is a long and arduous task that requires the unremitting efforts of several generations, the main significance of my article is to present the problem to catch our attention. As for the construction ways and means, I have some of my own considerations, but not necessarily mature. I consider the most critical thing is to consciously adhere to the principles or spirit of the basic core of the Marxism philosophy --- practical principles and spirites to the guide always throughout this work. We must first make clear that this study is not just the paperwork sorting out from a text, does not the interpretation system depending on the words quoted from the book abstractly, but to go deep into the historical starting point of Chinese social development, theoretically reflect on the basic practice of the Chinese people are engaged in the modernization process, analyze and research the major issues raised in practice as well as the philosophical concepts, inherent philosophical spirits, philosophical thinking and philosophical approach formed in solving these problems.

In addition, still need to overcome two difficulties, namely, how to organically combine the essence of the philosophy and philosophy form. In the report of Mr. Jin Yuelin re-reading Fung Yuulan's History of Chinese Philosophy states:” There is the substance of the philosophy without the form of philosophy, or the form of philosophy without the substance of philosophy that give the historian of philosophy a difficult.” On the first volume in the book Fung Youlan said in the “introduction”, although Chinese Philosophy has no “formal system”, but “real system”, “speak one of the essence in the history of philosophy, that is, in the form of the philosophy without system, find out the real system”. Apply the statements of Mr. Jin and Mr. Feng, study objectives and tasks of the philosophical principle of socialism with Chinese characteristics, also in the form of philosophical thought and discourse without system, to tease out the main contents of Deng Xiaoping constructing philosophical socialism with Chinese characteristics, to find out the substantive system, then to increase from a substantial system to a formal system, to form the logic system of philosophical concept, scope and principles. On the current research status, the articles about the philosophical study of socialism with Chinese characteristics are a lot, but there are a lot of form of philosophy without philosophical substance phenomenons, genuine works of philosophical substance with the spirit are still little. The relationship between the essence of philosophy and philosophical forms, in fact, is the relationship between the philosophy of universality and particularity. Socialism with Chinese characteristics philosophical principles should reflect the organic unity of the philosophy of universality and particularity. The so-called “philosophical essence” refers to the particularity of this principle, the concepts and principles of a true reflection of the “Chinese characteristics”. The so-called “philosophical form” refers to the universality of this principle, namely, to express the concept and the words of “Chinese characteristics” should reach the level of philosophical disciplines or comply with the norms of the discipline. This is common with Chinese characteristics, a specific total phase, rather than as always right, big but inappropriate, no specific content and abstract universal things.

Cui: On November 25, 2005, in the twenty-sixth collective learning of the CPC Central Committee Political Bureau, you explained the central leading comrades on “ the world Marxism research and Chinese Marxist theory research and construction projects”. As a scholar and professor, you have a wealth of teaching experience, facing the central leading comrades lectures, do you have any special feelings or experience?

Li: The lecture was jointly done by the comradeYi Junqing and me. I was responsible for the lecture on “Chinese Marxist theory research and construction issues”, in order to accomplish this task, we carried out serious preparations. In the process of preparing, on the one hand, we investigated and analyzed systematically the actual process and the basic trajectory of Marxism in China; on the other hand, is more important, to use a high degree of refinement and summary on the basic principles of Marxism philosophy on practical experience of our revolution and construction. Therefore, in the process of writing the script, we essentially carried out a comprehensive system of Marxism, the practical experience of our revolution and construction and in-depth review and sum up. During the course of lectures, some of the central leading comrades also raised good question that enlightened me very much. Overall, this was not a simple teaching, but a great learning opportunity, I took this opportunity to learn and benefit a lot.

Cui: You also serve as the theoretical studies of Marxism philosophy and construction projects of preparing philosophical textbooks group as a chief expert, can you introduce the work of the task group?

Li: Marxist theory research and construction started in April 2004, it is the central facing the new situation, basing on the new practice, focusing on the new task, to make a major strategic decisions of global significance. I was able to be as the chief expert of philosophy materials preparing group, not only my personal commitment, but also the more important is to catch the attention on the work of the Chinese Academy of Social Sciences. So, I had to make every effort to have the work done. The writing group experts, almost all the backbones of various units with heavy burden, but we had to overcome various difficulties. Hold an extremely serious and responsible attitude to do this work. Since the establishment of the philosophy preparation group, 20 several meetings had been held, through the research, writing outlines, forming the writing points, writing the draft and several other stages, had now entered a modified stage of completion, and worked on modifying presentation intensely. Recalling the course of the past three years, we could say we had all along been holding highly responsible spirit with a better attitude towards this work; each stage had gone through full deliberation, discussion, repeatation as appropriate and scrutiny, among the number of drafts,could know how hard it was.

Cui: While engaging in the academic research, but also long-serving leadership positions of philosophy, made ​​important contributions to the development of philosophy.,Do you have any experience on managing institute?

Li: First of all, carry forward the fine tradition and spirit of Philosophy Institute. Philosophy Institute is a big, old and had a fine tradition. Such as the combination between research and translation of academic ideas advocated by Mr. He Lin, was an important part of the philosophy’s fine tradition. His translation Little Logic as the model of “Faithfulness, Expressiveness and Elegance”, he and Mr. Wang Jiuxing jointly translated legendary The Phenomenology of Mind, Mr. Liang Zhixue’s translation of Fichte’s writings, also called the quality of translating Western works.

On the 50th anniversary celebration meeting, some comrades put forward the spirit of philosophy. I think that it is necessary to sum ​​up. After half a century’s unremitting efforts of several generations of scholars, Philosophy Institute really has formed its own unique spiritual tradition. This spirit may be summarized by “Clear up distractions,Go after refinement”. For example, Mr. Wang Jiuxing’s own translation requirements were strictly and even reached the point of demanding for one sentence or even a word of the translation; he often repeated discretion and scrutiny, thus Mr. Wang was also known as “Wang Jiumo” which “long grind” spirit was a reflection of the spirit of the Philosophy Institute. Removed over time, the old man had died, but the spirite fire should be passed over, their fine tradition and spirit of the philosophy were the valuable assets, must not be lost.

Secondly, we must do a good discipline construction. As a scientific research institution, the discipline construction should no doubt be the top priority of the Institute. In this aspect, we have always stressed to properly handle the relationship between the two aspects. First, the relationship between the basic theoretical research and practical problems. Stress to drive basic theoretical research by practical issues, deepen the practical issues by the basic theoretical research. Second, the relationship between the profession and other professions. Stress that not only should be based on the profession, but also out of the profession. The philosophy is a general discipline, according to Mr. Jin Yuelin, the nature of philosophy is not truth-seeking but the pass-seeking. Truth-seeking is the matter of the discipline-specific, pass-seeking is the nature of demand philosophy; philosophy should open up the truth, goodness and beauty to pursue the unity of ontology, epistemology and theory of value. Mr. He Lin also advocated the attitude toward research “travel in the ancient and modern times from books", the accomplished scholars, knew mostly Chinese and Western history, ancient and modern issues. Therefore, we must break the barriers of disciplines to achieve the unity of Chinese, Western and Marxism.

Third, we must attach importance to the training of young people. In recent years, with the gradual retirement of some of old scholars, Philosophy Institute is also facing the problem of a shortage of talents, how to better train young scholars has become a prominent problem. To solve this problem, we have taken a series of measures, such as creating a tolerant good academic environment for young scholars, select some of the best to go abroad to study. This year we also held an academic forum designed specifically for young scholars and achieved good results; every year we will organize the forum, immobilize and institutionalize it. We also contacted the young well-known scholars in the country, regularly held the Youth Philosophical Forum, based in Beijing, radiated the whold country, after several years of practice, produced a good effect and was becoming one of Chinese philosophical brand.In the future we will gradually intensify the support to make it better. After all, young people represent the future and hope.

Cui: Can you talk about further suggestions and hope on young people?

Li: In addition to the above-mentioned problems to seize the time, also properly handle the relationship between the research and the survival, make a choice between “life for the philosophy” and “survival by philosophy”. Also, to overcome the quick success style of study, philosophy is a fundamental ideological discipline; it needs a long-term ideological training and theory of accumulation, refuses a short-time smart. We must be tolerant with loneliness and establish confidence and determination “The bench could take a decade cold, but the article could not be empty”. Such a sustained workd, I believe we will sucess naturally and successfully.


Cui Weihang, Male, Han nationality, born in 1974 in Heze, Shandong Province. Graduate from Department of Philosophy, Tsinghua University, received a doctorate in 2003. Engage in postdoctoral research at the School of Philosophy, Fudan University from 2005 to 2007. He is currently the Deputy Director and Deputy Researcher of Institute of Philosophy Principles of Marxist Philosophy Research, Chinese Academy of Social Sciences, Chinese Dialectical Materialism Research Association, Deputy Secretary-General.

(Translated by Xu Jin)

Editor: Wang Daohang

Tel: 86-10-85195999 (CASS)    86-10-85886173(CSSN)        E-mail: cssnenglish@cass.org.cn
Add: #5 Jianguomennei Street, Beijing, 100732,P.R.China
Copyright by CASS. All Rights Reserved