How can I learn from the experience of “continuous self-improvement, pioneering and opening up”?

How to internalize the spirit of self-improvement, pioneering and openness into the spirit of Chongqing and make it the pillar of Chongqing’s humanistic spirit? We should mainly focus on the following aspects:

First, we must cultivate international awareness and world vision. Economic globalization has extended the tentacles of economic development and the tension of the market system infinitely, and the utilization of resources, technology, talents, funds, etc. can almost not be restricted by administrative divisions and regions. Whether it is a region, enterprise or individual, the world will be brighter if they adapt to this change, but if they do not, it will be difficult. As the largest industrial city and important resource distribution center in western China, Chongqing is one of the most attractive areas for investment in the western region. At present, it has attracted 33 Fortune 500 companies to settle here, and the total number of foreign-funded companies has reached more than 3,000. Chongqing will further improve its investment environment to attract more multinational companies to settle there. We can only further cultivate international awareness and vision, welcome the world, embrace the world, accommodate the world and learn, absorb and digest the excellent culture and spiritual wisdom from all over the world, transplant and introduce high-tech and production and life experience from advanced countries, enrich and update Chongqing Only with cultural life can Chongqing glow with a new look and create a new situation.

The second is to forge perseverance. "In the face of external impact, we don't have to scream 'wolf is coming', we must have enough courage to dance with the wolf." This is the people of Chongqing today. In the process of participating in international competition and meeting various challenges, in the fierce market competition and regional competition, we will encounter many difficulties and setbacks. Survival of the fittest is the law of nature. Only by always maintaining perseverance and forge ahead Only with a strong spirit can we face challenges, seize opportunities, overcome difficulties and achieve success. In work and life, we should establish a concept of daring to be the first and being good at surpassing ourselves, and maintain a tenacious and striving attitude. Everyone strives to be first, and create first-class excellence in their different positions. Work performance, contribute their wisdom and strength to the development and revitalization of Chongqing.

The third is to make innovation a way of life. Innovation is the soul of the city's spirit. Only by advancing with the times and constantly innovating can a modern city have vitality and vitality and the potential for development. We must regard learning and innovation as the driving force for Chongqing’s own development. The basis of innovation is learning. This kind of learning is by no means the traditional sense of studying hard, but the ability to control, comprehend and grasp knowledge as a whole. In order to build a learning society and an innovative city, Chongqing must vigorously create a cultural atmosphere that dares to innovate, respects innovation and encourages innovation, tolerates failure, encourages innovation, turns innovation into national consciousness, and makes innovation a new way of thinking and a new way of thinking. A new way of life. It is necessary to establish a standard and code of conduct in the whole society to form a culture of respecting knowledge, advocating truth and cherishing innovative talents. Let innovation become an indispensable part of our daily life, just like eating and dressing. Innovation is an instinct and a spontaneous requirement. Without innovation, the joy of life will be lost. As the famous American psychologist William James said: "Sow an action, reap a habit; sow a habit, reap a character; sow a character, reap a destiny."

Fourth, we must have a grand spirit that embraces all things and a broad mind that embraces all rivers. "Tolerance" includes a tolerant attitude towards others, a generous mentality towards foreign things and cultures, and the virtue of being virtuous. Today, Chongqing has both direct jurisdiction and opportunities for the development of the western region. It should also have a large-scale opening-up structure to build on past achievements and create brilliant achievements. Tolerance means greatness. We must learn from economically developed regions with an open mind and form an open, accepting and inclusive attitude and inclusive spirit to absorb funds and attract talents, whether they are traditional or modern, as long as they are excellent , whether it is Chinese or foreign, as long as it is advanced, we must "take it." Only by integrating the past and present, both China and foreign countries, can we cultivate the most viable cells in our own organism, can Chongqing fundamentally improve the city's core competitiveness, and will Chongqing's future shine brightly.

Saarinen once said: "The city is an open book, from which you can see its ambitions." What kind of urban spirit will definitely bring about what kind of city appearance. As long as a city's history and culture are alive, the city will always be beautiful; as long as a city's ideological spirit is new, the city will be full of vitality. Only if the blood of the spirit of “continuous self-improvement, pioneering and opening up” flows continuously in Chongqing, will Chongqing remain young and unique forever; only if the soul of the spirit of “continuous self-improvement, pioneering and opening up” penetrates into every corner of Chongqing, will Chongqing remain vibrant forever and vitality.

Under this question, I will talk about three questions: first, what is the humanistic spirit; second, what kind of humanistic spirit do we need; third, how should we cultivate a self-improvement, pioneering and open humanistic spirit? Spirit. Here I mainly introduce some summarized information to you.

Wushan 1. What is the humanistic spirit

Wushan "humanistic spirit" is a pair of terms that people often mention in recent years. Generally speaking, "humanistic spirit" should include the following two aspects: one is "humanity" and the other is "spirit". As far as "humanities" are concerned, one is "people" and the other is "literature".

The aspect of "people" in Wushan is the core content of the Scientific Outlook on Development: people-oriented.

That is to say, we regard "people" as the ultimate goal of care (rather than a means), respect people's rights as human beings, respect their dignity and value, and recognize people's rights to pursue freedom and happiness.

In terms of "culture", Wushan recognizes human rationality, pursues perfect morality and ideal personality, attaches great importance to the role of education, improves people's ideological and spiritual realm, and promotes people's all-round development.

Relative to the human body, Wushan’s “spirit” mainly refers to human consciousness, thinking activities and general psychological state, or the human essence, spirit and subjective world, internalized in culture and humanities. All activities of human civilization (culture in the broad sense) and human spiritual production activities (culture in the narrow sense) are considered to be a cultural phenomenon, and the humanistic spirit is its highly summarized and concentrated expression, and is the inner soul and ultimate of the human cultural spirit. support.

In layman’s terms in Wushan, the humanistic spirit is the cultural spirit created by human beings. It is a general term for the abilities, methods and results of human practice. In fact, it is a value concept that values ??people's value, needs, personality and development.

Wushan above is my simple answer to the humanistic spirit. In order to make this issue more in-depth, below, I would like to explain what the humanistic spirit is from four aspects.

Wushan (1) What is the humanistic spirit

The concept of "humanities" in Wushan existed in our country more than 2,000 years ago. The "Yi Zhuan" of "The Book of Changes" may be the earliest appearance of the word "humanities". At that time, it was opposite to "astronomy". Its original meaning refers to the laws and orders of human life or the human world that correspond to astronomy, the laws and orders of nature. There is a saying in "Yi Zhuan" that "the interweaving of hardness and softness is astronomy; the end of civilization is humanities." Observe astronomy to observe the changes of time; observe humanities to transform the world." This passage says that those who govern a country must observe astronomy to understand the changes in time and order, and they must also observe humanities so that everyone in the world can follow civilized etiquette and behave as they should. Here "humanities" are closely related to "transformation into the world", and the idea of ??"education through culture" is very clear.

If Wushan looks at it from both the social and individual perspectives, the "humanistic spirit" contains at least the following two basic elements: First, from a social perspective, it advocates that all people are born equal and that human value is above all else. . It is necessary to ensure the freedom of human body and spirit and maintain human dignity; secondly, from a personal perspective, it is advocated that people should perfect their minds, purify their souls, know how to care, enhance their spiritual realm, and improve their quality of life.

From a historical perspective, Wushan views the humanistic spirit in two broad and narrow senses. The narrow sense specifically refers to the spirit of opposing feudal autocracy, religious ignorance and asceticism, pursuing human liberation and promoting human personality during the European Renaissance; In a broad sense, it refers to all cultural spirits that value human value and human development. Here we mainly speak from a broad perspective.

Wushan Therefore, when we generally talk about humanistic spirit, we mean "a cultural spirit that values ??human value and human development."

Wushan (2) Characteristics of the humanistic spirit

Wushan’s summary of the characteristics of the humanistic spirit also varies from person to person. We believe that the humanistic spirit mainly has the following distinctive characteristics:

Wushan 1. Historical and contemporary nature. The humanistic spirit is a product of history, that is, it was formed and developed historically. This historicity is also reflected in the current times. The essential content, ideological form and characteristics of the humanistic spirit are all restricted by the historical era and specific conditions that produced it, and develop with the development of the times. There is only a humanistic spirit that corresponds to a certain historical era and historical conditions. There is no humanistic spirit that transcends history and era. The "general" and "eternal" humanistic spirit does not exist.

Wushan 2. Nationality and openness. Nationality and openness are two aspects of the same problem, that is, looking for the value and basis for the independent existence of humanistic spirit in different cultures from national and local characteristics, and fully absorbing the world through active learning and reference through openness. The civilizational achievements of other nations can be regarded as the source of motivation for its own development.

Wushan 3. Reality and secularity. The humanistic spirit is not an abstract rational pursuit or slogan, but a realistic concern, which is reflected in various forms and levels of human life and production practice, and pays attention to people's real life situations and destiny.

Wushan 4. Integrity and process. The humanistic spirit does not only satisfy or care for the demands of a certain person or group, but aims at realizing complete humanity and achieving the comprehensive and free development of mankind. Therefore, its realization requires a long-term historical process, which requires both complete realization and The realization of the divided process cannot be achieved in a day.

Wushan (3) Functions of the Humanistic Spirit

Wushan In the discussion of the humanistic spirit, it is often seen that the humanistic spirit is opposed to people's material interests. It seems that advocating the humanistic spirit tends to erase people's material interests again. This is a misunderstanding. The humanistic spirit, as the rational basis for the existence and continuation of the order of human society and life, is the spiritual condition for people to pursue their legitimate material interests. Specifically, the role of the humanistic spirit includes three aspects:

Wushan 1. Basic normative function. An ideology that establishes a certain law of value - the basic law that humans consciously propose to regulate their own order of life - as the core.

Wushan There is no doubt that any type of human society and life order, and any system of human society, have its necessary material and economic foundation.

However, any system of society, including certain types of production methods and production relations that serve as its material economic foundation, are inseparable from people's conscious organization and conscious norms. It can be said that although people are accustomed to linking inventions and creations with natural science and material production technology, in fact the greatest inventions and creations of mankind are the creation of the order that regulates their daily life and the resulting The social organization on which they rely for survival; the core of this creation is the law of value that runs through customs, traditions, morals, laws, systems, etc. - people act according to what they think is the most important and most in line with their fundamental interests. The proposal of the basic laws of social order determined by the relationship between people.

Wushan 2. The function of life principles. Establish the values ??and beliefs that the public believes in and pursue in real life, as well as the life principles with which they are the core

In order to restrain the inherent natural instincts of individuals, and to regulate people's conflicting material interests, Wushan established a certain The establishment of humanistic order must be supported by coercive force; however, the humanistic world is not a physical world dominated by force. It has a deeper rational foundation, that is, the value ideals and value beliefs formed by the people under the enlightenment of the humanistic spirit. When the external order matches people's inner norms, it gains the most solid foundation. It is precisely because the people hold the same ideals and beliefs and believe that this is how people should live and the relationship between people should be like this. Only a certain life order and a certain social system can exist, maintain and continue. . On the contrary, once people's common ideals and beliefs are lost, no matter how powerful a country or rich society is, it will inevitably disintegrate and perish. Confusion and confusion in terms of values ??and beliefs are the most profound root causes of social crises.

Wushan 3. Education and enlightenment function. That is to shape natural people into civilized and social people.

The reason why Wushan people do not exist in a biological sense is that human behavioral norms are not governed by natural instincts, but follow life norms with value beliefs as the core. Therefore, the humanistic spirit is the inner basis for the existence of human beings as "human beings" and the foundation of human beings as human beings. It is in this sense that thinkers in my country's pre-Qin period regarded "ritual" as the fundamental symbol of distinction between humans and animals.

Wushan Now, we can answer the relationship between humanistic spirit and material interests. The humanistic spirit does not negate people's material needs, but only transforms people's natural instinct requirements into people's needs with specific cultural and social significance or connotation; so that people's behavior is no longer only dominated by instinct, but becomes in line with certain needs. Civilized behavior that is socially standardized and has certain cultural connotations. What the humanistic spirit denies is natural behavior that is completely left to the control of instinct, and abandonment of the principles of life for the sake of personal material interests. Of course, in history and reality, different classes, social groups, and societies with different systems always have their own value laws and specific behavioral norms, and require people who belong to them to be loyal to their own special beliefs and norms. In this way, in fierce social conflicts, spiritual qualities that transcend material needs and personal life, such as valuing justice over profit and even sacrificing one's life for justice, arise in order to adhere to certain value principles or life principles. However, if the humanistic spirit is narrowly equated with these spiritual qualities, if the humanistic spirit is opposed to human material needs, and if we believe that adhering to the humanistic spirit means giving up material needs and the pursuit of life, we will forget the original meaning of these spiritual qualities. .

Wushan 2. What kind of humanistic spirit do we need?

Wushan (1) Proposal of Chongqing’s humanistic spirit

Wushan held the second session of the Municipal Party Committee on June 18 At the Ninth National Committee of the Communist Party of China, Secretary Wang Yang made an important speech. He said: During several visits to the reservoir area for investigation, I have been thinking about an issue. From a longer-term and more essential perspective, what does it take to truly realize the stability and prosperity of immigrants and the sustainable development of the reservoir area? Linked to the positive and negative experiences of history and reality, to domestic and foreign development practices, and to the actual situation of the reservoir area and immigrants, I have a profound understanding: whether it is the strength of a nation or the revitalization of a region, the final One of the fundamental conditions is that you must have an excellent humanistic spirit.

Wushan (2) The general connotation of Chongqing’s humanistic spirit

Wushan Chongqing’s humanistic spirit is formed by the people of Chongqing on the long-term social basis of living together and developing together. The ideological character, value orientation and moral norms recognized and accepted by the majority of people in Chongqing are the comprehensive reflection and essential characteristics of the psychological characteristics, cultural traditions, thoughts and emotions of the people of Chongqing, and are the spiritual ties and spiritual ties that maintain the stable development of Chongqing. Pillars are an important guarantee for promoting the development of Chongqing.

Wushan (3) Cultivate the humanistic spirit of “continuous self-improvement, pioneering and opening up”

Wushan 1. The basic meaning of “continuous self-improvement, pioneering and opening up”

Wushan (1 ) The meaning of self-improvement

Wushan is number one, self-improvement is the essence of the outstanding humanistic spirit of the Chinese nation

Wushan's "self-improvement" is derived from the "Book of Changes" "Heaven moves vigorously, and gentlemen follow "Continuously strive for self-improvement." The meaning is that the sun, moon and stars in the sky are in eternal motion regardless of day and night, so "heaven" is "strong" and people should imitate heaven and be proactive and never stop. The next one is "the earth is kun, a gentleman should carry all things with great virtue", which means: the momentum of the earth is thick and gentle, a gentleman should increase his virtue and accommodate all things.

The translation of these two sentences is: A gentleman should be like the sky, which is constantly moving. Even if you are displaced, you will not give in. If you are a gentleman, you should be like the earth, and there is nothing that cannot be carried.

Wushan’s second, constant self-improvement means a spirit of pioneering and openness, constantly having new pursuits, constantly acquiring new knowledge and skills, and constantly making new achievements. In a person's life, only by constantly pursuing new creations and new developments can new progress be achieved. Only in this new pursuit can people's lives be more meaningful and they can feel the happiness and joy of life.

Wushan Third, "continuous self-improvement" is a positive attitude towards life, a pursuit and realm of life, and a profound understanding of the meaning of life. Only when a person is passionate and confident about life can he consistently adhere to the spirit of endless struggle in life.

Wushan (2) The significance of opening up

Wushan’s opening up is to seize opportunities. The ancients said: "It never comes again." Opportunity is an objective existence. Whether you can seize the opportunity, make use of the opportunity, and transform the opportunity into real advantages and results, the most fundamental thing is to have a pioneering and enterprising spirit. Opening up and opening up is not about taking a ready-made road and eating ready-made food, but about overcoming hardships and dangers and finding a way out of a place where there is no road; opening up and opening up is not about being reckless, but about combining enthusiasm for construction and a scientific and realistic spirit; opening up and opening up is not about equalizing force , but proceeding from reality, grasping the main contradictions and key links, and concentrating efforts on key breakthroughs; opening up and opening up is not about going in alone, but about consciously obeying the overall situation of the whole party and the country, uniting and working together, and fighting in coordination. Pioneering and opening up is a fearless spirit that is for the benefit of the country and the people, that dares and is good at overcoming difficulties, and that dares and is good at fighting in competitions and competitions with strong opponents. As long as we maintain such a fearless spirit, no matter how many difficulties and obstacles there are on the way forward, nothing can stop us from moving forward.

Wushan 2. “Continuous self-improvement, pioneering and opening up” is a high-level summary of Chongqing’s humanistic spirit

Wushan’s ceaseless self-improvement, pioneering and opening up have different manifestations in different times and regions, as far as Chongqing is concerned Say, it has its specific meaning and performance. It is specifically reflected in the following aspects:

Wushan (1) The spirit of climbing up hills and ridges, and bearing the weight of self-improvement

Wushan climbs up hills and ridges, which is due to the geographical environment of Chongqing. Chongqing is a mountain city, and hills and mountains in Chongqing account for more than 80% of the total area. Climbing up hills and ridges has developed the foot strength of Chongqing people, and also forged the spirit of tenacious struggle and self-reliance under heavy load. For more than 3,000 years, Chongqing people have climbed up hills and ridges, cut through waves, fought against the heaven and earth, and carried forward with heavy loads, which has fully demonstrated to the people across the country the image of Chongqing people who are not afraid of hardships and dangers, and are self-reliant under heavy loads.

Wushan’s spirit of climbing uphill and shouldering the burden of self-reliance is reflected in various historical forms of Chongqing’s humanistic spirit: in the spirit of Xiajiang boatmen, it is reflected in the beach-breaking spirit of daring to brave and fight, and to move forward indomitably. The spirit of letting go of boats and the fiber-drawing spirit of forging ahead with heavy loads; in the Hongyan spirit, it is reflected in the spirit of tenacity and fighting; in the Qianjiang spirit, it is reflected in the spirit of hard work; in the spirit of the Three Gorges immigrants, it is reflected in the fighting spirit of hard work and entrepreneurship. The people of Chongqing have always adhered to the spirit of climbing uphill and constantly striving for self-improvement in all periods, which has become a huge driving force for the development of Chongqing. The reason why Chongqing has been able to maintain its vigorous vitality through vicissitudes of life is that Chongqing people have always maintained the spirit of climbing uphill and shouldering the burden of self-improvement.

Wushan (2) Tolerance of openness and tolerance to all rivers

Wushan Chongqing is an open city, a city that is compatible with the cultures of the east, west, south and north. In March 1891, Chongqing officially opened its port to the world market, revealing the modern life history of Chongqing city and beginning the process of Chongqing's large-scale opening up to the outside world. In the process of opening up to the outside world, with the economic exchanges, the integration of Eastern and Western cultures has become increasingly frequent, and modern education, democratic atmosphere, mass communication, etc. have developed.

Wushan Chongqing is a city of immigrants. Since the pre-Qin period, Bayu in all dynasties has accommodated numerous immigrants from the east, west, north, south and south. The most famous ones are the "Huguang Filling in Sichuan" during the Ming and Qing Dynasties, the Kuomintang's relocation of the capital to Chongqing during the Anti-Japanese War, and the "Third Front Construction" after liberation. The migrations in these periods brought a large number of immigrants, a prosperous economy and a rich and colorful city to Chongqing. culture. Take the Anti-Japanese War period as an example. During the Anti-Japanese War, Chongqing’s cultural undertakings enjoyed unprecedented prosperity and progress. Many national anti-Japanese patriotic groups moved from various places, under the banner of resisting the war and saving the country, with the purpose of striving for national freedom and liberation, united all forces on the cultural front and promoted the progress and prosperity of culture in the rear area. The "Literary Union", with Guo Moruo as its director, used its legal status to unite groups such as the "Literary Association", "Drama Association" and "Youth Association" to carry out a variety of cultural and academic activities to make Chongqing cultural and academic prosperous. This great openness, great exchanges, and great integration have made Bayu culture more colorful and dazzling based on its rich and profound history. It has also created the broad mind of Chongqing people that is inclusive of all directions and embraces all rivers.

Wushan (3) and the style of sincere economic and united struggle

Wushan Chongqing is a city with a glorious history of revolutionary struggle. In the long-term heroic struggle, the people of Chongqing We have always worked together and worked together, and have achieved great victories again and again. In the Song Dynasty, the Anti-Mongolian War in which the soldiers and civilians of Diaoyu City in Hechuan, Chongqing fought against the invasion of Mongolian troops rewrote world history and made important contributions to the world's anti-invasion war. Ancient battlefield ruins.

It is known as "the place where God broke his whip" by Chinese and foreign historians. In modern times, Chongqing has experienced the ups and downs of the Reform Movement of 1898 and the oscillations of bourgeois democratic ideas during the Revolution of 1818. During the May Fourth Movement, there was a wave of response in Chongqing, and Marxism also began to spread in Chongqing after the May Fourth Movement. All this sowed the seeds of patriotism, revolution, and democracy in Chongqing. During the Anti-Japanese War, the trend of patriotism and democracy in Chongqing was unprecedentedly high, and the people's sense of subjectivity continued to increase. The Southern Bureau of the Central Committee of the Communist Party of China, headed by Zhou Enlai, was responsible for leading party organizations in 11 southern provinces and Hong Kong and Macao regions, establishing a broad patriotic united front, uniting all forces that could be united, and leading the people in eight years of arduous struggle for the Anti-Japanese War. made an outstanding contribution to the victory. In this process, the great Hongyan spirit including the spirit of unity, unity and struggle was cultivated.

Wushan (4) Upright, forthright, passionate and unrestrained character.

In addition to being able to endure hardships in Wushan, Chongqing people are also famous for their uprightness and forthrightness. Uprightness and forthrightness are not only a humanistic character but also a humanistic spirit of Chongqing people. The "geng" in "gengzhi" means "brightness", "integrity" and "loyalty". And "straight" is the opposite of "curved", which means having backbone and preferring to break rather than bend. To say that Chongqing people are upright means that they are open-minded, aboveboard, upright and honest. "Bold" means "bold", "frank and unrestrained". To say that Chongqing people are "generous" means that Chongqing people speak and do things cheerfully and have a sense of heroism.

Wushan (2) The significance of cultivating and establishing the humanistic spirit of "constant self-improvement, pioneering and opening up"

Wushan 1. What cultivates and establishes the humanistic spirit of "constant self-improvement, pioneering and opening up" is persistence and the inevitable requirements for implementing the important thought of "Three Represents" and practicing the scientific outlook on development.

It is very important to practice the "Three Represents" and the Scientific Outlook on Development to build and prosper an advanced culture with Chongqing characteristics. Cultivating and establishing the humanistic spirit of "constant self-improvement, pioneering and opening up" is not only a necessary part of building and prospering an advanced culture with Chongqing characteristics, but also a necessary condition for building advanced culture.

Wushan 2. Cultivating and establishing the humanistic spirit of "continuous self-improvement, pioneering and opening up" is an important spiritual driving force for Chongqing to solve the development and stability problems of the reservoir area.

People in Wushan always act under the control of a certain spirit. A specific spirit is the reflection and embodiment of a specific material production and lifestyle on the spiritual and cultural level. Once a specific spirit is formed, it will have a counterproductive effect on people's material activities. This is the dialectical relationship between existence and consciousness. From this perspective, it is of great social significance to summarize and refine Chongqing’s humanistic spirit and provide spiritual strength to promote Chongqing’s economic and social development. Spirit is also inheritable, and social culture and ideas are always passed down from generation to generation, consciously or unconsciously. From the perspective of historical research, intellectual history is an important branch of history. From the perspective of ruling party building, constantly summarizing and refining spiritual achievements in line with the development and needs of the times is of great political significance for improving governance capabilities and enhancing governance effectiveness. In the three thousand years of Chongqing’s history, this is probably the first time that the proposition of Chongqing’s humanistic spirit has been put forward, so it is also a major event of historical significance.

Wushan 3. Cultivating and establishing the humanistic spirit of "continuous self-improvement, pioneering and opening up" will help Chongqing cadres and the masses always maintain a high-spirited mental state.

The Three Gorges Reservoir Area in Wushan has a profound cultural heritage. The people of Xiajiang have a cultural character of being hard-working, bold, resolute, and dedicated. In the great practice of the Three Gorges immigration, the reservoir area gave birth to the evocative spirit of the Three Gorges immigration. These are valuable spiritual assets for us to promote development. However, the thousands of years of feudal separatism and self-sufficient small-scale peasant economy in the Three Gorges region have become the political and economic foundation for conservative ideas. The geographical environment of the reservoir area with continuous mountains and crisscrossing ravines can also easily form a closed "canyon consciousness." In addition, the long-term implementation of the planned economic system in the past has made the constraints of administrative barriers more prominent, blocking the open horizons of the people in the reservoir area, resulting in the mainstream spirit of "continuous self-improvement, pioneering and opening up" being far from being carried forward. Some comrades cannot escape the fetters of administrative divisions. They are limited to their local area and have no awareness of allocating resources on a larger scale. Although some comrades know that the outside world is wonderful, they lack the ability to participate in competition and seek development in a broader space. courage; some immigrants are satisfied with subsistence allowances, immigration compensation and later support, and even hope for "unlimited compensation" and for their children and grandchildren to rely on the state, so long as they have enough food and clothing to live in peace. Such a concept and mentality, no matter what kind of policies or how strong the support, will never make the reservoir area embark on the road to wealth, let alone form a strong ability to participate in market competition. " The spirit of "constant self-improvement, pioneering and opening up" is a leap in Chongqing's humanistic spirit since its direct administration.

Wushan 5. Cultivating and establishing the humanistic spirit of "continuous self-improvement, pioneering and opening up" is an inevitable necessity to conform to the trend of the times. Competition in today's society is becoming increasingly fierce. The presence of a high humanistic spirit has become an important criterion for measuring the strength of a region and an individual, and has become a basic factor in a person's competitiveness.

To always be at the forefront of the times, we must not only carry forward the positive humanistic spirit, but also concretize and deepen the humanistic spirit. As the fourth municipality directly under the Central Government and a major immigration province of the People's Republic of China, it is urgent to adapt to the trend of the times and enhance the Chongqing people's sense of pride, mission, responsibility and urgency by cultivating and promoting Chongqing's humanistic spirit, and develop the intelligence of Chongqing people. , enhance people's ability to understand things, lead social trends, lead economic and cultural development, and lead Chongqing people to contribute to the comprehensive construction of a well-off society.

Wushan 3. How do we cultivate and carry forward Chongqing’s humanistic spirit of “continuous self-improvement, pioneering and opening up”

Wushan (1) Emancipate the mind

Wushan 1. Emancipate the mind , is to lift the shackles of ideas and concepts and allow them to develop freely.

The reservoir area urgently needs to further emancipate the mind, update concepts, and vigorously cultivate excellent humanistic spirit. Enable cadres and the masses to overcome "canyon consciousness". Specifically, the first is to overcome the thoughts and emotions of belittling oneself and doing nothing, and establish a spirit of facing difficulties and pioneering and enterprising; the second is to overcome the thoughts and emotions of negative complaints, jealousy and envy, and establish a spirit of unity, cooperation, openness and tolerance; the third is to overcome worries about gains and losses, petty Wealth means peace of mind and emotions, and establish a mental state of forgetting selfishness and seeking wealth and strength; the fourth is to overcome the ideological and emotional state of being bookish and rigid, and establish a mental state of seeking truth, pragmatism, and courage to innovate; the fifth is to overcome the mentality of seeking only profit and pursuing everything. Money-seeing thoughts and emotions establish a mental state of dedication to the country.

Wushan 2. Get out of the misunderstanding of emancipating the mind.

Wushan first did not dare to liberate. The main reason is the thought of "fear", fear of making mistakes, fear of blame from superiors, fear of ridicule at the same level, fear of doubts from subordinates. In the final analysis, it boils down to concern about personal fame and fortune.

Wushan secondly does not want to be liberated. The main reason is that I have thoughts that have nothing to do with me. I believe that emancipating the mind is a matter for politicians, theorists, and superior leaders. For myself, I always feel that the old path is easy to follow, the old framework is easy to use, and the old method is easy to use. , not enterprising and lazy in thinking.

Wushan’s third misinterpretation of liberation. The main thing is to think of coming up with new tricks as liberating the mind, one strategy today, another idea tomorrow, thinking and making random comments as liberating the mind; thinking of engaging in crooked ways as liberating the mind, and thinking of running red lights, stepping on yellow lines, taking advantage of loopholes, taking advantage of the edges, etc. As emancipating the mind.

Wushan Four will not be liberated. I don’t know what it means to emancipate the mind, I don’t know where to start, and I don’t know what to do. The main reason is that my thinking is not sharp enough, my thinking is not broad enough, my thinking is not deep enough, and my thinking skills are lacking.

It can be seen from the above-mentioned problems that emancipating the mind is still an arduous and long-term task that must be pursued unremittingly.

Wushan 3. Correctly handle the relationship between emancipating the mind and unifying the mind.

Emancipating the mind in Wushan is an important prerequisite for unifying the mind; unifying the mind is the inevitable result of emancipating the mind. The two complement each other and bring out the best in each other. Without the great emancipation of thought, there will be no great unification of thought. Engaging in bookishness and dogmatism, with rigid thinking and prevailing superstition, it has never been possible to achieve true unity of thought. If we must say it is unity, it is only superficial unity, a kind of unity in which thousands of horses are silent, and therefore it will inevitably lead to practical failure. .

Where can Wushan’s thoughts be liberated?

What we call emancipating the mind in Wushan means consciously liberating ideological understanding from those outdated concepts, practices and systems, and liberating from the erroneous and dogmatic understanding of Marxism. , liberated from the shackles of subjectivism and metaphysics.

The core of Wushan's unified thinking is to unify the thoughts to "continuous self-improvement, pioneering and opening up".

Wushan’s unification of thought is a historical process. Different historical periods have different historical tasks. At present, the task of unifying our thinking is very heavy, but the core and soul is to arm our thinking with the "Three Represents", that is, to unify our thinking to the requirement of "continuous self-improvement, pioneering and opening up". This is the fundamental sign of emancipating the mind and the fundamental standard for unifying thought.

Wushan (2) does a good job of cultivating (3) does a good job of promoting it. (4) Do a good job in inheriting, and (5) cultivate a humanistic spirit with the characteristics of the times and industry characteristics in conjunction with reality.

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