“The Center” is a literal rendering of zhōngyāng. The phrase is is most commonly used as an abbreviation for the CENTRAL COMMITTEE of the Communist Party of China (中国共产党中央委员会), and official Chinese translations almost always opt for translating it as “The Central Committee.” The term, however, is more ambiguous than most translations into English allow. Cheng Zhenqiu, who directed  the English translation of the Selected Works of Mao Zedong, described his dissatisfaction with his own translation with these comments:

Lexically, there are still many issues…for example, the translation of zhōngyāng [中央]….Sometimes zhongyang refers to the Central Standing Committee [中央常委], sometimes it refers to the Central Politburo [中央政治局], and more often it refers to the Central Committee. Abroad some have begun translating it as “the Center”; on this issue there’s room for further research (Snape 2021).

The kaleidoscopic nature of the term is evident in Party regulations governing the Central Committee, which declares that 

The Central Committee, Politburo and Politburo Standing Committee (PSC) are the brain and central hub of the Party organization. Only the Party Centre has the mandate to make decisions and interpret Party-wide and state-wide important principles and policies  (Xinhua 2020).

The usefulness of a term whose definition can stretch to describe either the Central Committee, the POLITBURO, or the POLITBURO STANDING COMMITTEE as contingency requires has been recognized since the days of Mao Zedong, when obedience to The Center was first codified as part of the “FOUR OBEYS” regulating Party life. In particular, obfuscating the specific source of new directives means that decisions that may have only been made by a small group of leading cadres are cloaked with the mantle of larger party organs, suggesting a shared consensus or collective decision making process that may not actually exist.

See also: CENTRAL COMMITTEE; POLITBURO

General Secretaries of the Communist Party of China have described “national rejuvenation” [民族复兴] as the central mission of their Party since the Thirteenth Party Congress in 1987. Their wording intentionally echoes the language used by Sun Yat-sen and the nationalist revolutionaries who overthrew the Qing Dynasty at the cusp of the modern era. Those revolutionaries dreamed of restoring a broken nation to its traditional station at the center of human civilization.Though he lives a century after Sun Yat-sen’s death, Xi Jinping rarely gives a speech without endorsing the same aspiration. As Xi describes it, national rejuvenation is a “strategic plan” for “achieving lasting greatness for the Chinese nation” (Xi 2022). The formal term for this plan is the “National Rejuvenation of the Chinese Nation,” a term that could be alternatively translated as the “National Rejuvenation of the Chinese Race.” In the modern era national rejuvenation has been formally identified as the overarching goal of all activities of both party and state.

The work of a Leninist party is inherently goal oriented. Chinese governance depends on a  “high pressure system” [压力型体制] that uses a mix of campaign tactics and career incentives to focus the work of millions of cadres on a shared set of tasks, all of which are nested in a hierarchy of overarching goals. During the Maoist era China’s leadership identified the  “the realization of communism” as the “ultimate aim of the Party,” and proposed “victory in class struggle” as the path for reaching this end (Perrolle 1976). The CPC of today still endorses the“realization of communism” as the “highest ideal and ultimate aim” of the Party, but argues that “the highest ideal of communism pursued by Chinese Communists can be realized only when socialist society is fully developed and highly advanced,” a historical process that will “take over a century” to achieve (Constitution of the CPC 2022). In contrast, the “lasting greatness” associated with national rejuvenation can be accomplished on a more feasible timescale. The Party expects to lead the Chinese race to this desired end state by 2049, the centenary of the People’s Republic of China. Achieving the Great Rejuvenation of the Chinese Nation by this date is the overarching goal of the Chinese party-state.

To attain national rejuvenation, party leadership has argued that China must become a “great and modern socialist state” [社会主义现代化强国]. In Xi Jinping’s NEW ERA this imperative has been broken down into five aspirational end states: prosperity and strength [富强],democracy [民主], advanced culture [文明], social harmony [和谐], and beauty [美丽]. The first category emphasize the Party’s drive to build a country whose COMPOSITE NATIONAL POWER is commensurate with a civilization at the leading edge of modernity; the next three identify the desired relationship between the Communist Party and a unified Chinese nation; the last is associated with campaigns to reduce pollution and forge a healthier relationship between industrial development and the natural environment. 

With sub-components as broad as these, almost any policy promoted by THE CENTER falls under the remit of “national rejuvenation.” The breadth of this mandate is intentional. As communist utopia retreats ever further into the future, Party leadership has bet that reclaiming lost Chinese greatness is the one cause “the entire Party and all the Chinese people [will] strive for” (Xi 2022). 

See also: ADVANCING TOWARDS THE CENTER OF THE WORLD STAGE; CENTURY OF NATIONAL HUMILIATION

See GREAT REJUVENATION OF THE CHINESE NATION

The new development pattern—sometimes translated by Chinese state media as the new development dynamic—describes a proposed structure for the Chinese economy that was first introduced to the Party in the early stages of the coronavirus pandemic and subsequently adopted as a guiding principle in the China’s Fourteenth Five Year Plan (2021-2025). As a blueprint for China’s future development, the new development pattern imagines a country whose economic growth and technological progress is not dependent on fickle global markets or foreign HOSTILE FORCES. While urging China towards self-reliance, the new development pattern is not a call for autarky. Instead, Xi Jinping instructs cadres to engineer a pattern of growth where “the domestic cycle is the mainstay, with the domestic cycle and international cycle providing mutual reinforcement.” (Xi 2022, p. 178).  Under this “dual cycle” or “dual circulation” [双循环] formula, China is expected to contribute to and benefit from global markets even as it transitions towards an economic model whose near-term growth primarily flows from domestic demand for Chinese goods and whose long term promise rests on China’s indigenous capacity for scientific and technological innovation. 

Chinese economists first began characterizing China’s economic development in terms of  “large scale cycles” [大循环] in the era of Deng Xiaoping. In 1987 Wang Jian, an economist then working for the State Planning Commission, proposed that China’s future growth could be best guaranteed by securing a place in the “large-scale international cycle” of trade and capital. Burdened with decaying heavy industry and a surplus pool of labor, Wang argued that China could reverse these trends by developing light industries like textiles and consumer appliances. The slogan “two ends extending abroad, with a high-volume of  imports and exports” [两头在外, 大进大出] captured the logic of the proposed development pattern. Under this schema, Chinese firms would first purchase raw materials for production from foreign markets (one of the two “ends extending abroad”), exploit China’s surplus labor to manufacture goods at low cost, and then sell the finished products in the global marketplace (the other “end” of the slogan). Trade would occur at volumes high enough to accumulate foreign exchange, which in turn could be used to purchase the new machinery needed to revitalize China’s out-of-date heavy industries. Enmeshing China in the “large-scale international cycle” of trade and capital flows outside of China would thus create a virtuous cycle of climbing wealth and growing industry inside China.     

This strategy was openly endorsed by General Secretary Zhao Ziyang; under his successors Jiang Zemin and Hu Jintao the integration of the Chinese economy with the global market would continue apace. There was a quiet geopolitical calculation behind this development strategy. The “two ends extending abroad” approach took economic interdependence as a prerequisite for China’s continued growth. This required a period of time where China could safely leverage the gains of integration without provoking opposition from foreign powers alarmed by its growing strength and wealth. Party leaders concluded that globalization would offer China such a PERIOD OF STRATEGIC OPPORTUNITY—a period they predicted would last through the first two decades of the 21st century.

These predictions proved prescient: globalization's assigned role in Chinese economic growth was downgraded as the 2010s came to a close. Two developments would undermine the choice position of global integration in Chinese development planning. The first was a waning commitment to economic growth as the be-all and end-all of the Party’s work. When Xi Jinping came to power, the negative consequences of the Party’s growth-at-all-costs mindset were apparent: noxious pollution, rising class tensions, regional wealth disparities, massive debt on local government ledgers, and a ubiquitous culture of corruption all undermined the Party’s quest for national rejuvenation. To address these problems Xi Jinping incorporated a new intellectual framework for economic development inside the Thirteenth Five Year Plan (2016-2020). This framework, dubbed the NEW DEVELOPMENT CONCEPT, instructed cadres to prioritize “high quality development” [高质量发展] over narrower metrics of GDP growth. The concept called for the Party to achieve these aims by transitioning away from growth driven by fixed asset investments and cheap foreign exports to growth driven by domestic consumption and high end manufacturing at the edge of the technological frontier.

Parallel to these changes in development philosophy was the transformation of Chinese security theory. Under the auspices of Xi Jinping’s TOTAL NATIONAL SECURITY PARADIGM, Chinese security officially began to blur existing distinctions between hard and soft power, internal and external threats, and traditional dividing lines between the worlds of economics, culture, and diplomacy. From this viewpoint, emerging problems in any of these domains might threaten the Party’s hold on power and thus must be viewed through the lens of regime security. Viewed from this perspective, the economic gains that international integration promised must be balanced against increased exposure to hostile forces from the outside world.

These two streams—economic planning and security strategy—began to merge as American export controls and tariffs placed pressure on the Chinese economy. The high-tech development strategy envisioned by the New Development Concept assumes access to crucial technological components that Chinese firms do not yet have the capacity to manufacture. Party leaders began to worry that without the capacity to manufacture these components at home, China’s ADVANCE TO THE CENTER OF THE WORLD STAGE might be held hostage by hostile foreign powers. These anxieties were only reinforced by the dramatic drop in global demand for Chinese goods and equally dramatic rise in global anti-China sentiment caused by the 2020 pandemic. The lesson was clear: the PERIOD OF STRATEGIC OPPORTUNITY was closing. Chinese development was dangerously dependent on foreign powers. In this environment China could no longer afford a development pattern that prioritized economic growth and global integration over self-reliance. 

“We have become more aware that security is a prerequisite for development and development guarantees security,” Xi concluded in a Politburo study session in October 2020. “Our country is exposed to the risk of various problems and dangers now and in the future, and risks – both foreseeable and unforeseeable – are on the increase” (Xi 2022, p. 133). To mitigate these risks, China needed to “integrate the planning of security and development” [统筹发展和安全]. 

In April 2020 Xi Jinping laid out what a “secure” development pattern must look like. Chinese development can no longer take the  “large-scale international cycle” as its foundation. Instead, the Party must construct a “large-scale domestic cycle” [国内大循环] to serve as the mainstay of future growth, with the “international cycle” [国际循环] serving as a supplement. As much as possible, planners should locate both the materials used as inputs for Chinese manufacturing and the consumers of China’s manufactured goods (the “two ends extending abroad” in the old slogan) within China’s own borders.

This development strategy has both macroeconomic and security rationales. Chinese observers note that from a macroeconomic standpoint, raising domestic consumption promises to right an economy that has long been described as “unbalanced.” As Chinese wages rise and the labor supply shrinks, China can no longer maintain a growth model premised on low-end manufacturing for the global market. Intentional investment in emerging technologies and key strategic industries is one route around the feared “middle income trap.” It is also a way to escape technological dependence on hostile foreign powers. Xi Jinping describes the drive for technological self-sufficiency as “vital to the survival and development of [the] nation” (Xi 2021, p. 204). By reshoring technological supply chains, as well as key economic inputs like food and energy, the new development pattern promises to secure China against sanction or blockade.

However, the new development pattern is less a bid for autarky than a plan for “hedged integration” with the global economy (Blanchette and Polk 2020). Chinese economists expect that rising Chinese consumer demand will fuel economic growth for exporters across the globe; if China successfully pushes forward the technological frontier, Chinese firms expect to export their new products to every corner of the earth. As one manual designed to teach cadres about the strategy concludes: “Constructing a new development pattern is... a forward-looking gambit for seizing the initiative of future growth.” The ultimate goal of self-reliance is not to cut China off from the world, but to make China more central to it. If realized, the new development pattern will “allow us to attract essential resources from across the globe, become powerful competitors in a fierce international competition, and become a powerful driving force in the allocation of the world’s natural resources” (Office of the Central National Security Commission 2023). 

See also: ADVANCING TOWARDS THE CENTER OF THE WORLD STAGE; GREAT REJUVENATION OF THE CHINESE NATION; INITIAL STAGE OF SOCIALISM; NEW DEVELOPMENT CONCEPT; SOCIALISM WITH CHINESE CHARACTERISTICS; TOTAL NATIONAL SECURITY PARADIGM;

The Total National Security Paradigm is a set of interlinked concepts that party sources describe as Xi Jinping’s signature contribution to Chinese security theory. Xi introduced the paradigm in a 2014 address where he instructed cadres to “pay attention to both traditional and non-traditional security, and build a national security system that integrates such elements as political, military, economic, cultural, social, science and technology, information, ecological, resource, and nuclear security” (Xi 2014, p. 221-222).  This distinction between traditional [传统] and non-traditional [非传统] security is key to Xi’s paradigm. “Traditional security” is oriented around threats to China’s territorial integrity and threats from foreign military powers. The Total National Security Paradigm guides cadres to place equal emphasis on “non-traditional security” threats which cannot be resolved with military tools, but which are potentially as dangerous as military defeat.

Variously translated as the Holistic Approach to National Security, the Comprehensive National Security Concept, or the Overall National Security Outlook, the core of Xi's security paradigm is a maximalist conception of security. This intellectual framework blurs the lines between hard and soft power, internal and external threats, and traditional distinctions between the worlds of economics, culture, and diplomacy. China’s accounting of its security must be “total” [总体].

Though the Total National Security Paradigm is the most forceful and systematic presentation of this idea, it is not new to Party thought. Mao introduced the phrase PEACEFUL EVOLUTION into the party lexicon to describe the threat posed by Western powers who hoped to overthrow communist regimes by instigating revolution from within. The collapse of the Soviet Union vividly demonstrated what happened to a party who ignored this threat. From that moment to the present day, party leaders and state intellectuals have portrayed the Communist Party of China as safeguarding a system under siege. Be they faced with economic coercion and political isolation or friendly offers to integrate into the international order, party authorities consistently describe their country as the object of hostile stratagems designed to subvert China’s domestic stability and the Party’s unquestioned rule.

Xi Jinping’s solution to this problem differs from its predecessors more in scale than concept. Officials in the Jiang and Hu eras offered regular warnings about the danger that ideological dissent, social protest, online media, and official corruption posed to the Party’s hold on power. The Total National Security Paradigm formalized these warnings into a more systematic conceptual framework. In Leninist systems theoretical frameworks like these are the necessary prerequisite of bureaucratic overhaul. If this was the concept’s purpose it seems to have accomplished its aim: by the 20th Congress, the Chinese government was spending more on its internal security budget than on military power, the state security apparatus saw fresh expansion down to lower levels of government, and new national bodies like the Central National Security Commission (CNSC) [中央国家安全委员会] were coordinating state security functions across China’s bureaucratic labyrinth.

See also: CORE INTERESTS; HOSTILE FORCES; PEACEFUL EVOLUTION; SOFT BONE DISEASE; COMPOSITE NATIONAL POWER

Leaders of the Communist Party of China use the phrase “Socialism with Chinese Characteristics” as the preferred moniker for the political and economic system that they govern. The now ubiquitous phrase was invented shortly after the death of Mao Zedong to describe the distinctive features of a Leninist political system retreating from a Stalinist economic model. Yet if Socialism with Chinese Characteristics was originally intended to explain CPC deviations from orthodox Marxism, in the decades following the fall of the communist bloc it has most often been used to justify China’s deviation from the liberal norms of the world’s richest nations. To invoke Socialism with Chinese Characteristics is to remind cadres that China follows a distinct path to modernity. This path not only precludes the wholesale importation of Western institutions and values, but also provides an explanation for perceived Western hostility to China’s National Rejuvenation.  

The origins of the Socialism with Chinese Characteristics concept can be traced back to Mao Zedong’s various statements on the need to develop the “Sinicization of Marxism” [马克思主义的中国化].  In his most famous proclamation on this theme, Mao declared that “the history of this great nation of ours goes back several thousand years. It has its own laws of development [and] its own national characteristics.” These characteristics must be integrated into the revolutionary programs of the Chinese communists because even though “a communist is a Marxist internationalist…. Marxism must take on a national form before it can be put into practice.” Mao thus championed a

Marxism that has taken on a national form, that is, Marxism applied to the concrete struggle in the concrete conditions prevailing in China, and not Marxism abstractly used. If a Chinese Communist, who is a part of the great Chinese people, bound to his people by his very flesh and blood, talks of Marxism apart from Chinese peculiarities, this Marxism is merely an empty abstraction. Consequently, the Sinicization of Marxism—that is to say, making certain that in all its manifestations it is imbued with Chinese characteristics, using it according to Chinese peculiarities—becomes a problem that must be understood and solved by the whole Party without delay (Schram 2004, liii).

Mao spoke these words as the leader of a guerilla revolutionary movement. Neither Marx’s writings nor the Soviet experience provided much practical guidance in this situation. Stalinist models would prove more relevant to Mao after the founding of the People’s Republic of China in 1949. Using Stalin’s Short Course as a guidebook, China’s new communist regime imported Soviet economic and political structures with little alteration. The failure of these structures over the next few decades would eventually prompt the leaders of the Communist Party of China to seek a new path—and to justify that path with language that echoed Mao’s early calls for a Sinicized form of Marxism.  “We must integrate the universal truth of Marxism with the concrete realities of China,” Deng Xiaoping would report to the 12^th Party Congress in 1982, “and blaze a path of our own and build a Socialism with Chinese Characteristics” (Deng 1991).

The phrase “Socialism with Chinese Characteristics” has featured in the title of every subsequent Political Report given by a General Secretary to a Party Congress. In these reports Socialism with Chinese Characteristics is consistently identified as comprising a distinctive theoretical system [理论体系], a set of institutions [制度], a culture [文化], and a path [道路].  As Xi Jinping describes it, the theoretical system of Socialism with Chinese Characteristics offers intellectual “guid[ance] to the Party and people,” the institutions of Socialism with Chinese Characteristics “provide the fundamental guarantee for progress and development” of socialism, the culture of Socialism with Chinese characteristics “is a powerful source of strength and inspiration” for individual cadres, while the path of Socialism with Chinese Characteristics “is the only path to socialist modernization and a better life for the people” (Xi 2020).  Socialism with Chinese Characteristics is thus defined both by the aims of China's political system and the tools cadres must use to accomplish these aims. 

The political debates of the 1980s powerfully shaped both these tools and aims. As the failings of the Chinese economy grew clearer, Party leaders concluded that “the practice of implementing orthodox socialist principles in the style of the Soviet Union was excessive for China’s level of socioeconomic development and productivity” (Zhao 2009). A country starting from such a low economic base must prioritize economic growth over class struggle—even if this required marketization of parts of the Chinese economy. In Zhao Ziyang’s 1987 Political Report this developmental stage—called the INITIAL STAGE OF SOCIALISM—was linked to the political structures and priorities of Socialism with Chinese Characteristics:

The basic line of our Party in building Socialism with Chinese Characteristics during the initial stage of socialism is as follows: to lead the people of all our nationalities in a united, self-reliant, intensive and pioneering effort to turn China into a prosperous, strong, democratic, culturally advanced and modern socialist country… The fundamental task for a socialist society is to develop its productive forces and concentrate on a drive for modernization (Zhao 1987).

Zhao and his fellow economic reformers were aware that statements like these broke from Marxist orthodoxy. “Building socialism in a big, backward, Eastern country like China is something new in the history of the development of Marxism,” Zhao told the Party. “We are not in the situation envisioned by the founders of Marxism” (Zhao 1987). Deng Xiaoping echoed this theme in an interview with a doubtful member of the Japanese socialist party: “Ours is an entirely new endeavor, one that was never mentioned by Marx, never undertaken by our predecessors and never attempted by any other socialist country. So there are no precedents for us to learn from. We can only learn from practice, feeling our way as we go” (Deng 1994).

Statements like these gave reformers the cover they needed to defeat “hidebound thinking” and introduce market mechanisms to Chinese life. The idea that China must bend Marxist-Leninism to fit its national circumstances allowed the reformists to obscure the differences between capitalism and socialism. Tolerance for market processes and an open embrace of international trade would remain a distinguishing feature of Socialism with Chinese Characteristics in the decades to come.

Yet a return to “hidebound thinking” and “leftist deviation” was never the only danger that Socialism with Chinese Characteristics sought to avert. From its origins the concept was associated with Deng Xiaoping’s FOUR CARDINAL PRINCIPLES—a set of commitments that Deng did not allow the Party to retreat from or tolerate debate over. The four items that party members must remain loyal to include: the socialist path, the rule of a dictatorship of the proletariat, the political predominance of the Communist Party of China, and Marxist and Maoist thought. In practical terms these Four Cardinal Principles were understood as a party-wide commitment to maintain communist control over Chinese politics even as the Party relinquished a measure of control over China’s economy. These political commitments remain in force. “The leadership of the Communist Party of China is the defining feature of Socialism with Chinese Characteristics,” Xi Jinping instructed in his Political Report to the 20^th Congress, “and [is] the greatest strength of the system of Socialism with Chinese Characteristics” (Xi 2022). 

From the concept’s origin in the 1980s, the leaders of the CPC have identified liberalism as the most dangerous threat to the Party’s monopoly on power. Zhao Ziyang’s discussion of Socialism with Chinese Characteristics warns that “the tendency towards bourgeois liberalization, which rejects the socialist system in favor of capitalism… will last throughout the initial stage of socialism” (Zhao 1987). Socialism with Chinese Characteristics can thus be thought of as an attempt to ward off not only the temptations of the orthodox Marxist “left” but also the liberal-capitalist “right.” 

After the fall of the Berlin Wall and the collapse of the Soviet Union, the allure of leftist deviation was much diminished. In recent decades Party leaders tend to contrast the theory, institutions, culture, and path of Socialism with Chinese Characteristics not with Marxist orthodoxy but liberal heresy. Thus Xi Jinping warns party cadres that

Since the end of the Cold War, some countries, affected by Western values, have been torn apart by war or afflicted with chaos. If we tailor out practices to Western capitalist values, measure our national development by means of the Western capitalist evaluation system, and regard Western standards as the sole standards for development, the consequences will be devastating—we will have to follow others slavishly at every step, or we subject ourselves to their abuse (Xi 2017, 356).

The contrast with China could not be clearer. In Xi’s home country, “[our] party has led the people in independently blazing the path to success over the past century, and the success of Marxism in China has been realized by Chinese Communists through our own endeavors.” Xi insists that as cadres “strengthen [their] confidence in the path, theoretical system, institutions, and culture of Socialism with Chinese Characteristics” they will be able to “deal with China’s issues… in light of the Chinese context.” In the eyes of Xi Jinping and other senior leaders of the Communist Party of China, this is the only path by which China can become strong, wealthy, beautiful, and modern  (Xi 2022). 

‍See Also: DENG XIAOPING THEORY; FOUR CARDINAL PRINCIPLES; GREAT REJUVENATION OF THE CHINESE NATION; INITIAL STAGE OF SOCIALISM; MODERATELY PROSPEROUS SOCIETY; ONE CENTER, TWO BASIC TASKS.

A plenum, or more formally, a Plenary Session of a Central Committee of the Communist Party of China, is a gathering of all full and alternate members of the CENTRAL COMMITTEE  held to review and approve policies proposed by the POLITBURO. In the post-Mao era it is customary for each CENTRAL COMMITTEE to hold seven plenums in its five year term. These closed door meetings are usually the most important political events of any given year. The topics discussed in the plenary sessions range from revisions to the constitution to realignments of development strategy. Deliberations are secret. The General Secretary delivers a speech to the CENTRAL COMMITTEE, but this speech is usually not published until long after the plenum has concluded.  

In the post-Mao era the topics addressed in the seven plenums tend to follow a pattern: the first plenum is held to select the POLITBURO and CENTRAL COMMITTEE membership, the second confirms the leadership of important government posts, the third is devoted to economic development and reform, the fourth focuses on initiatives in law or party building, the fifth lays the groundwork for the next FIVE YEAR PLAN, the sixth addresses problems of ideology, culture, or intra-party rules, and the seventh prepares the CENTRAL COMMITTEE for the upcoming PARTY CONGRESS.

Documents drafted during plenums are among the most authoritative in the Chinese policy process; each compacts the various guidelines, policies, and tasks issued since the previous plenum into a baseline directive for the entire party. At select points in modern Chinese history–such as the 3rd and 5th plenums of the 11th Party Congress–meetings of the Central Committee have served as forums for substantive intra-party debates. More often the Central Committee simply makes small adjustments to plans already agreed on by the Politburo ahead of time. 

See also: CENTRAL COMMITTEE; POLITBURO; PARTY CONGRESS; FIVE YEAR PLAN

The Political Bureau, or Politburo, is the command headquarters of the Chinese Communist Party. The Politburo is composed of twenty-four senior leaders who can be placed in two tiers: a small core of leading generalists serving on the STANDING COMMITTEE, and a broader group of officials serving as leaders at the provincial or ministerial level. While day to day decision making authority for the Communist Party rests with the Standing Committee, Politburo members possess considerable influence over both national policy and personnel selection. The composition of the Politburo is therefore a key concern of any General Secretary; the number of loyalists he is able to elevate into the Politburo is a rough measure of his effective power.

Nominally, Politburo members are elected by the CENTRAL COMMITTEE, the body from which its members are drawn and its decision making authority is delegated. In practice, the composition of the Politburo is decided internally by the General Secretary, the Standing Committee, retired grandees, and the incumbent members of the Politburo. The rotation of Politburo seats is aided by a set of guiding retirement norms introduced in the Jiang Zemin era. In 1997 Jiang forced all members aged 70 or over to retire at the end of their five-year term; at subsequent Congresses the retirement age was lowered to 68. Though not officially codified in any party document, this norm has, with a few recent exceptions, governed the composition of the Politburo and functioned as an effective shield against gerontocracy. 

Since 2002, the Politburo has regularly held “Politburo collective study sessions” [中央政治局集体学习] and more standard “Politburo meetings” [中央政治局会议]. During its standard meetings the Politburo discusses new policy directives, provides feedback on policy implementation, and prepares for future work conferences, plenums, or congresses. These meetings are about coordination, information exchange, and practical planning at the highest levels of the party. 

Study sessions, in contrast, play a more educational role. These sessions take place shortly after the standard Politburo meetings–usually on the same day or the day after. Professors, think tank scholars, or other experts are invited to lecture the Politburo members on a topic chosen by the General Secretary. Their lectures often end with “work recommendations” [工作建议] for the Politburo to consider. The sessions typically conclude with a speech by the General Secretary on the topic of study. In contrast to the meetings of the Standing Committee, whose agendas are rarely discussed in public, the subject of Politburo meetings and study sessions are often publicized with some fanfare. Collective study session topics are not chosen simply to educate Politburo members but to signal policy priorities to the cadres across the country. Thus even when passively listening to lectures, the Politburo fulfills its role as a bridge between the Standing Committee and the rest of the Party.  

See also: CENTER, THE; CENTRAL COMMITTEE; PLENUM; POLITICAL BUREAU STANDING COMMITTEE (PBSC)

See PLENUM.

In 1979, leaders of the People’s Republic of China began describing the creation of a “moderately prosperous society” as a unifying aim of all work done by the Communist Party of China. Alternatively translated as a “well-off society,” the term’s origins lie in a classical Confucian phrase for a prospering social order that nevertheless falls short of utopian ideals. Reformers elevated the term to orthodoxy both to signal that the Maoist struggle for utopia was over and that party work should henceforth be focused on the more practical needs of normal economic development. For several decades party leaders identified the year 2021—the centennial of the CPC’s founding—as the date on which China would secure its status as a moderately prosperous society. When in 2021 Chinese officials duly declared that China had in fact become moderately prosperous, they were not only celebrating the economic successes of the previous three decades but justifying the Party’s transition away from a narrow focus on economic growth to a broader pursuit of NATIONAL REJUVENATION on all fronts. 

The idea of “moderate prosperity,” or xiǎokāng [小康], dates back to the Book of Rites, one of the canonical texts of the Confucian tradition. There Confucius described a past golden age where “the world was shared by all alike. The worthy and the able were promoted to office and men practiced good faith and lived in affection. Therefore they did not regard as parents only their own parents, or as sons only their own sons” (Chen 2011). Confucius called this utopic past dàtóng [大同] , or “the Great Unity.” He contrasted this with the xiǎokāng societies founded by worthy rulers of his own day, which despite being well-ordered, governed by ritual, and relatively wealthy did not attain the harmony and moral excellence of the distant past. 

Exposure to Western thought prompted Chinese intellectuals to reimagine these Confucian ideals for modern conditions. Both the late Qing reformer Kang Youwei (1858-1927) and his political opponent, the aspiring democrat Sun Yat-sen (1866-1925), endorsed dàtóng as the ultimate goal of their political programs (Kang redefined “moderate prosperity” as a social stage that would immediately precede dàtóng). Mao Zedong equated dàtóng with the promise of communism, arguing that his revolution would create the “conditions where classes, state power and political parties will die out very naturally.” Mao predicted that once the proletariat’s internal class enemies had been defeated “China can develop steadily, under the leadership of the working class and the Communist Party, from an agricultural into an industrial country, and from a new-democratic into a socialist and communist society, [and then] can abolish classes and realize dàtóng” (Mao 1949). 

It is against this backdrop that Deng Xiaoping revived the idea of “moderate prosperity” as an achievable alternative to utopia. In a meeting with Japanese Prime Minister Masayoshi Ohira, Deng explained that “moderate prosperity” was the CPC’s mid-term goal for the modernization of China. “Even if we reach [moderate prosperity],” he confessed, “we will still be a backward nation compared to Western countries. However, at that point China will be a country with comparative prosperity and our people will enjoy a much higher standard of living than they do now” (Deng 1979). For party apparatchiks used to the grandiose plans of the Mao era, the new slogan was a remarkably honest assessment of China’s national conditions and served as a realistic goal for national development. Deng even pegged his version of moderate prosperity to a specific dollar amount: China would be a moderately prosperous society when it had per capita gross national income (GNI) of $800 to $1,000 USD.

The economic boom years forced a reassessment of the phrase’s meaning. Though China’s GNI per capita reached $800 in 1998, stark disparity between urban and rural economic had emerged and many regions of China remained in extreme poverty. It was evident that Deng’s index was insufficient to capture the full scope of what a moderately prosperous society would look like. As Jiang Zemin remarked, “The moderately prosperous life we are leading is still at a low level, it is not all-inclusive and is very uneven” (Jiang 2002). In 1997, he expanded the concept to encompass a more holistic set of goals: GDP growth, rural development, improved living standards, the implementation of a social security system, the strengthening of governing institutions and education, poverty alleviation, and protection of the environment. Jiang codified these goals with the new slogan “comprehensively [全面] building a moderately prosperous society.” Jiang further stated that this all around version of the moderately prosperous society would be achieved by 2020.   

Xi Jinping endorsed “comprehensively building a moderately prosperous society” as key to his own domestic platform, codifying it as the first item in a quartet of policy aims known as the FOUR COMPREHENSIVES. He often articulated this goal as a battle to eradicate extreme poverty. In Xi’s words, "it is a solemn promise made by our party to ensure that poor people and poor areas will enter a moderately prosperous society together with the rest of the country“ (State Council Information Office 2021). 

In early 2021, the Communist Party of China declared that this promise had been fulfilled. The battle was over: extreme poverty had been officially eradicated from China, and moderate prosperity has been officially extended throughout the country. A host of critics pounced on these pronouncements, pointing to gaps between official rhetoric and ground realities in China’s poorest regions. Yet declaring the mission accomplished was less about self-congratulations on the part of party leaders than an urgent sense the Party needed to reorient itself around a new set of goals. REFORM AND OPENING had made China rich: now it was time for China to become strong. Accordingly, the first item of the Four Comprehensives was changed from “comprehensively building a moderately prosperous society" to "comprehensively building a modern socialist country [全面建设社会主义现代化国家]."

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See also: DENG XIAOPING THEORY; FOUR COMPREHENSIVES; INITIAL STAGE OF SOCIALISM; ONE CENTER, TWO BASIC TASKS; PEACE AND DEVELOPMENT ARE THE THEMES OF THE TIMES; PERIOD OF STRATEGIC OPPORTUNITY; REFORM AND OPENING.

The Central Committee of the Communist Party of China, until 1927 called the Central Executive Committee (中央执行委员会), is the central administrative and decision-making body of the Chinese party-state. 

In the post-Mao era members of the Central Committee have been elected by the National Congress of the CPC every five years. These elections are a confirmation vote based on a candidate list where the number of candidates slightly exceeds the number of available seats. Usually only 8% to 12% of candidates are not elected to the Central Committee; it is customary for the Committee to include the governors and party secretaries of China’s provinces, the heads of central government bodies, major SOEs, and national party organizations, and high ranking military officers in the PLA among its members. 

The Central Committee has the nominal power to elect the members of the Secretariat, Politburo, and its Standing Committee, but in practice it merely confirms candidates pre-selected by the top leadership.  At select points in modern Chinese history–such as the 3rd Plenum of the 11th Party Congress–meetings of the Central Committee, called PLENUMS, have served as forums for substantive intra-party debates. More often the Central Committee makes small adjustments to plans already agreed on by the POLITBURO ahead of time. Documents drafted during Central Committee meetings are among the most authoritative in the Chinese policy process; each condenses the various guidelines, policies, and tasks issued since the previous plenum into a baseline directive for the entire party.

See also: CENTER, THE; PLENUM

The National Congress of the Communist Party of China—commonly referred to as the “Party Congress”—is in principle the highest decision-making body in Chinese politics. Assembled for a week long session every five years in the Hall of the People in Beijing, thousands of delegates from across China comprise each Party Congress. On paper this assembly possesses the authority to amend the CPC Charter, determine national policy, and select the membership of the Party’s highest leadership organs. In reality, questions of personnel and policy are settled by THE CENTER before any Party Congress convenes. Formal decisions made by a congress, the content of reports given to the assembly, and the behavior of individual delegates are all carefully choreographed months ahead of time. The function of a Party Congress is thus more performative than deliberative. A smoothly run Party Congress signals the unity of the Party leadership, while the massive propaganda apparatus mobilized for each congress broadcasts shifts in policy or ideology to the Party membership writ large.  

The first Party Congress was held in 1921. It lasted two days and was comprised of only 13 delegates. Assembled in times of revolution, war, or domestic upheaval, the subsequent nine congresses were not held at regular intervals, and varied greatly in location, format, and the number of delegates assembled. The more norms that govern the Party Congress today can be traced to the post-Mao Party Congresses helmed by Hua Guofeng and by Deng Xiaoping. Determined to smooth leadership transitions and strengthen what he called “intra-party democracy” [党内民主], Deng insisted that Party Congresses occur at regular intervals to allow for orderly changes in party leadership. 

Leadership transitions remain the most important task of the Party Congress. The congress confirms the membership of the CENTRAL COMMITTEE, Central Military Commission [中央军事委员会], and Central Commission for Discipline Inspection [中央纪律检查委员会]. Though ostensibly elected during the congress itself, this leadership cohort is chosen by negotiations between sitting leaders and retired ‘party elders’ [长老] in the months leading up to a Party Congress. The vote itself is largely ceremonial: cadres selected to join one of these leadership organs often claim the seats reserved for central leaders before any formal vote has taken place. 

The central event of any Party Congress is the presentation of the incumbent Central Committee’s “political report.” [政治报告]. The agenda of the Party Congress is not organized around specific policy problems; instead it centers on the delivery of various reports and resolutions which are subsequently discussed and adopted by the delegates. The political report, customarily delivered as a televised speech by the General Secretary at the opening of the congress, is the most important item on this agenda. Every political report recapitulates the victories and setbacks the Party experienced over the previous five years, announces changes in the Party’s ideological line, and establishes the goals intended to guide all party and state activity in the years to come.

 This is the most authoritative document in the Chinese political system. Its contents are crafted with care. The drafting process often lasts an entire year. It begins with the formation of a “drafting group” [起草小组] typically led by the man who will serve as General Secretary after the conclusion of the congress. Before it is delivered hundreds of leading cadres provide feedback on the sections of the report most relevant to their responsibilities. This pre-congress drafting process matters more for the substance of party policy than anything that occurs during the congress itself. It is during this stage that key ideological questions are settled and consensus for the party platform is built. The relative importance of each stage is seen in length of the documents each produces. The longest political reports are more than sixty pages in their official English translation. In contrast, the resolution produced at a Party Congress to endorse a political report generally fits on a single page. 

Though its elections are rigged and the policies it will endorse are decided months before hand, a tremendous amount of pomp and ceremony attends every Party Congress. This pageantry has a purpose. The Party Congress embodies core ideals of the Communist Party of China. These include loyalty, unity, and an unwavering commitment to shared purpose. Committing the entire party to a shared purpose is the ultimate aim of this assembly. In the days, months, and years that follow the Party Congress, communist leaders and propagandists exhort cadres to study the central “themes” and implement the “spirit” [精神] of the most recent congress. By these means party leaders steer the activities entire Chinese party-state.  

See also: CENTER, THE; CENTRAL COMMITTEE; PLENUM; POLITBURO; LEADERSHIP CORE