The outstanding existence of Marxism in China and its absolute leading position in China's ideological and spiritual field in the second half of the 20th century are indisputable facts in China culture in the 20th century.

For a long time, people seem to think that the rapid development of modern society in China is due to the fact that Marxism has replaced the traditional culture in China, and Marxist philosophy has replaced the traditional Confucianism in China. In today's view, these two statements about "substitution" are obviously a subjective neglect of local history and culture, and also an unscientific attitude towards Marxism in a rigid way of "keeping the Tao unchanged", rather than a scientific view of cultural history and philosophical history advocated by Marxist thought itself.

Because in specific cultural facts, a certain local culture is not a "substitute" (even a good) foreign culture; At the same time, a certain (even very good) foreign culture, such as Marxism, subjectively does not want to be brought here "intact", so it can be brought here "intact". There is a very complicated cross-cultural relationship between "Marxism enters China" and "Marxism spreads in China". When we enter the 2 1 century and review the history of Marxism's ideological and spiritual leadership in China, we can clearly see that there are complex cultural relations between China and the West and the relationship between Marxism and China's traditional culture, both in the theoretical framework of China Marxism and in the historical development of China Marxism. From the specific context of culture, there are problems in the relationship between the German text (text 1), Russian text (text 2) and Chinese text (text 3) of Marxism (and its philosophy), and there are problems in the relationship between the above three texts and the traditional culture and traditional philosophical spirit actually existing in our social life and academic research. We should think that it is an important academic task for us to understand and develop Marxism completely and accurately to theorize this relationship into a cultural fact that we have already confirmed, and it is also a necessary prerequisite for building a new culture of the Chinese nation with both national subjectivity and cosmopolitan spirit of the times.

Let's discuss this problem in several aspects.

Second,

The progressive elements in China's traditional culture (and traditional philosophy) can identify with Marxism (and its philosophy), which must have a certain "cultural foundation".

If any foreign culture can enter China "in a theoretical way", it must be "interested" by China people and, above all, China intellectuals. We should identify with it ideologically. This recognition must be based on the specific ideas of local culture, and at the same time it must have the function of solving local cultural problems. That is to say, the imported foreign culture should have similar contents or the same nature of problems or the continuity of problems with some elements in the local culture. If the local culture does not have this foundation, identity is absolutely impossible. Marxism can be noticed by China intellectuals and actively introduced into China. What is the local basis of this phenomenon in China?

Marxism came into being in western Europe in11940s. In the second decade of the 20th century, progressive intellectuals from China were introduced to China on a large scale. Why did the progressive intellectuals in China-the new youth-"know" (or "can") need Marxism at that time? Why can you accept Marxism? This historical fact cannot be explained by "revolutionary enthusiasm" alone. This fact has its inevitable cultural background. That is to say, the advanced content of China's traditional culture has developed to this point today, and the problems of the times it faces require it to have a new theoretical explanation on major issues such as metaphysical methods, historical development goals and social action modes at the ideological and spiritual level. To explain these problems, we should not only have a traditional cultural foundation, but also have new ideological and spiritual materials. Marxism can be accepted by China's "New Youth" precisely because it is regarded as a brand-new ideological and spiritual material by "New Youth", which not only conforms to China's traditional progressive road, but also saves China from the hot water of the times.

The reason why this kind of identity can be formed is first determined by the mental state of the times. In this regard, there are three basic reasons.

First, the revolutionary youth at that time were dissatisfied with the decadent feudal cultural tradition, so they strongly believed that China culture was too old and even decadent and reactionary; It is believed that the traditional cultural resources are "outdated" and cannot solve the urgent and sharp new problems that China is facing in the new era. But to introduce advanced and dynamic theories from abroad (basically referring to the West). Marxism is fundamentally a western theory. The geographical attribute of its "cultural circle" fully meets the above requirements of China New Youth.

Secondly, in the face of internal and external troubles, the new youth in China strongly demand to change the social status quo and call for the creation of a new society by revolutionary means. The theoretical feature of Marxism is also to oppose the status quo and advocate revolutionary "criticism" to change the status quo. Therefore, Marxism can also meet the ideological and cultural requirements of China's New Youth for "criticizing" and "reforming" the society at that time;