I am pleased to hear that Dr. Zhao Sixue's "Research on the Construction of China's New Culture Theory from the Perspective of Creation" (hereinafter referred to as "Research on the Theory of New Culture") has been published, which is the first book in philosophy with the title "Creation", which has profound meaning, and I would like to congratulate you! What is "Creation"? What are its connotations and characteristics? Let's start with a recent academic conference. In July 2015, the author attended the 19th International Conference of the International Society of Chinese Philosophy held at Chinese University in Hong Kong, with the theme of "Chinese Philosophy and the Contemporary World", where more than 150 academic colleagues from home and abroad gathered together to extensively exchange academic achievements in the field of Chinese philosophy. At the meeting, the author communicated with the 80-year-old Professor Cheng Zhongying, the founder of the International Society of Chinese Philosophy, and agreed that although there were many papers published at the meeting, most of them were interpretations or current applications of the ideas of the ancient philosophers, and there were very few new theoretical explorations for the future, which is lamentable. Professor Cheng has advocated "the re-creation of Chinese philosophy" in recent years, arguing that "the re-creation of Chinese philosophy is not only necessary, but also naturally feasible, and is an important way for human development and self-realization", Cheng Zhongying: "Chinese philosophy needs "re-creation", Social Sciences Daily, August 25, 2014. However, influenced by the traditional philosophical research paradigm, there are not many scholars who should be reconciled. In an era of great change, why has Chinese philosophy been dominated by the "paradigm of classical learning" for a long time, while theoretical reform has been marginalized? This phenomenon of weak creative force is worth pondering. In the 70s of the 20th century, overseas scholar Lin Yusheng proposed the "creative transformation" of "Chinese tradition". However, Mr. Lin refers to the "Chinese tradition" in general, and does not propose specific theories and methods of "creative transformation". The author believes that the core of Chinese culture is Chinese philosophy, so the core of Chinese traditional transformation is the creative transformation of traditional philosophy. If we do not stick to the surface of the term "creative transformation" and pursue its inner substance, then the new philosophical explorations of Chinese philosophers based on inheritance in the first half of the 20th century belong to "creative transformation" in a broad sense. For example, Xiong Shili's "New Theory of Knowledge", Feng Youlan's "Six Books of Zhenyuan", Jin Yuelin's "On the Tao", Zhang Dainian's "Five Treatises on Heaven and Man", etc. are all valuable explorations of the "creative transformation" of Chinese philosophy. In the second half of the 20th century, there were new developments in the theoretical construction of modern Neo-Confucianism in Taiwan, Hong Kong and overseas, forming the progression of the third phase of Neo-Confucianism. Overseas scholar Cheng Zhongying's "ontological hermeneutics" and Fu Weixun's "creative hermeneutics" are both new philosophical explorations and new philosophical methodologies. Due to well-known reasons, the exploration of new theories of Chinese philosophy in the mainland stopped for a long time during this period, and after the 80s, the exploration was active, such as Zhang Shiying's philosophy of "wholeness", Li Zehou's philosophy of "love book theory", Zhang Liwen's "harmony and harmony", Dong Guangbi's "contemporary new Taoism", etc. However, on the whole, the study of Chinese philosophy still focuses on the arguments of characters, schools, and opinions, and the construction of new theories is outside the mainstream of academia, and has not yet had due impact on the public. With the deepening and development of China's economic reform, the importance of China's philosophical and cultural renewal has become increasingly prominent. Promoting the creative transformation of Chinese traditional culture in the new century through the re-creation of traditional Chinese philosophy is not only the need for academic theoretical research, but also the urgent need for deepening reform and spiritual reconstruction. It is in this context that the book "Research on the Theory of New Culture" was published. The ideological basis of the book is Mr. Zhang Dainian's "Comprehensive Creation Theory" (hereinafter referred to as "Comprehensive Creationism"). As early as 1935, Zhang Dainian put forward the "theory of comprehensive creation", the central idea is to "combine the strengths of both the East and the West, carry forward China's inherent outstanding cultural heritage, and at the same time adopt the valuable and excellent contributions of the West, integrate into one, and become a new culture, but do not reconcile banally, but make a kind of creative synthesis" Zhang Dainian: "On the Cultural Construction of China", in Guowen Weekly, March 18, 1935. In the 40s of the 20th century, Zhang Dainian further comprehensively discussed the main points of his new philosophical system of "comprehensive creationism" through the "Five Treatises of Heaven and Man". In the 80s, Fang Keli and other scholars clearly supported and deeply studied the idea of "comprehensive creationism" in organizing a grand academic movement to comment on "neo-Confucianism", which had an important impact on promoting the development of this theory. Liu Epei and a group of other scholars have also made their own contributions to the construction of comprehensive innovation theory. The "comprehensive creation theory" represented by Zhang Dainian has become one of the most vigorous trends in the exploration of new cultural theory in China. Since 1990, the author has been fortunate to engage in the research of "comprehensive creation" under the guidance of teacher Zhang Dainian, presided over the National Social Science Foundation project in 1995, systematically discussed the new philosophical theoretical framework with "creation" as the core, and published a series of monographs on "Ancient Ways and Modern Dreams" in 1999 (consisting of three volumes: "New Spirit", "New Understanding" and "New Thinking", about 600,000 words). Three scholars, Zhang Dainian, Meng Peiyuan, and Liu Dachun, wrote the prefaces to each of the three volumes. Zhang Dainian pointed out in his evaluation of the humble work in the preface: On the basis of carefully evaluating the ideas of Confucianism, Taoism and interpretation, he proposed to take the birthday of the "Zhou Yi Da Biography" as the source to transform into a new Chinese spirit led by "creation", and take "creation" as the core category and integrate it into the core of Chinese culture. Believing that "creation" is a symbol of the modern spirit and can better reflect the essence of human beings than "ren", a new view of transforming traditional ideas such as "renxue" into "creation" is proposed. Zhang Dainian: "Preface", in Liu Zhonglin's "New Spirit", Elephant Publishing House, 1999. This is Mr. Zhang's concise and authoritative summary of the connotation of "creation". Since the beginning of the 21st century, the author, the academic team composed of relevant teachers and graduate students, etc., have made silent efforts and unremitting efforts in the exploration of "creation" theory and the popularization of popular practice on the platform of the doctoral program of the first-level discipline of philosophy of the University of Science and Technology of China, and have achieved a number of unique exploration results. One of these achievements is "Research on the Theory of New Culture of Creation", and the sixth chapter of the book provides a more detailed interpretation of the source and meaning of "creation". The author believes that the characteristics of "entrepreneurship" can be briefly summarized into four points: (1) Interdisciplinary vision and method. The study of "Creation" attempts to break through the limitations of the pan-moralization of traditional Chinese philosophy, and expand the new realm of philosophy in the interdisciplinary context of Chinese and Western, liberal arts, ancient and modern, and the four major conferences of all saints. (2) The continuity of the "Tao" in ancient and modern times. "Tao" is the highest pursuit of traditional Chinese philosophy and culture, and "Chuangxue" inherits this idea and realizes the connection between ancient and modern Tao through the pursuit of the unity of "ontology and realm". (3) The transformation from "benevolence" to "creation". Inheriting the broad concept of creation of "the unity of heaven and man" of Chinese philosophers such as Zhang Dainian, it combines it with modern Western creation theory to build the theory of "creation" that connects China and the West. (4) Landing in the public practice witness. Implement the philosopher's idea that "the people's daily use is the way", implement the "way of creation" into the lives of the people, and achieve the "unity of knowledge and action" between theory and practice, so as to create a new person in the 21st century. Specifically, "Creation" is based on the "interdisciplinary" expansion of the horizon, the inheritance of "Taoism" as the main line, the "creation" consciousness as the pursuit, and the "public" as the foothold, with the "way of creation" as the core to form a new philosophy of Chinese and Western communication. On November 21, 2010, initiated by the author, hosted by the School of Humanities of the University of Science and Technology of China and co-organized by the Anhui Provincial Library, the "Chinese Culture University" held a grand opening ceremony, attended by more than 400 people from all walks of life, and reported by Xinhua News Agency and other media. With the tenet of "the way of the university" and the orientation of "inheriting the Tao, initiating new life, and practicing together", Chinese Culture University adheres to openness and public welfare, promotes university students to practice together with the public, and becomes a public practice base for "creating learning". Then, the "Chinese Culture University Network" (http://zhwhdx.ustc.edu.cn), backbone student study classes, online video classes, etc. were successively established, and a relatively complete and diversified "Introduction to Chinese Culture Learning" teaching and communication practice system was formed through the basic courses of Chinese Culture University "Introduction to Chinese Culture Refinement" and "Introduction to Chinese and Western Communication". In 2014, the course "Cultivation of the Essence of Chinese Culture" taught by the author was selected as the "National Excellent Video Open Course" selected by the Ministry of Education. Dr. Sixue not only participated in the research of creation theory but also actively participated in popular practical activities, and was active in the popularization of teaching and volunteer service of "Chinese Culture University", and "Research on the Theory of New Culture of Creation" was born in this environment. This kind of exploration of the close integration of new theory with popular practice is rare, and should be the first feature of the book. Moreover, the book systematically sorts out the ideological sources, historical inheritance, and modern development of China's "comprehensive creationism", including not only the ideas of "comprehensive creationism", but also the philosophical thoughts of Ma Zhe, Kezhe, Confucianism, Taoism, Yijia and Shilin, fully embodying the inclusive characteristics of "comprehensive creationism". In addition, the book elaborates on the proposal, specific connotation and ideological characteristics of "creation", and well presents the characteristics of "interdisciplinarity-inheritance-enlightenment-practice". To sum up, the book has made positive and important contributions to the exploration of new philosophy and culture in China, especially the development of "Chuangxue". Of course, due to the long-term marginalization of the exploration of new theories in Chinese philosophy, the theoretical research of "creation" such as "sailing against the tide", coupled with the complexity of "creation" itself, the interdisciplinarity of China and the West, the construction of "innovation" is still in its infancy, and many theoretical and practical issues need to be studied in depth. From this point of view, the theoretical depth and originality of "Research on the Theory of New Culture" needs to be strengthened, and it is believed that with the publication of the debut book of the Four Doctors, there will be more profound research works on "creation". Open "Creation" welcomes people from all walks of life to join in the exploration! Creation is the highest nature of man, the crystallization of truth, goodness and beauty, and the essential difference between man and other animals. The root of all progressive reforms is the liberation of human creativity, the market economy touches half of the problem from the level of "external learning", and the East and West cultural convergence will touch the other half from "internal learning". Break through the shackles of the thousand-year-old paradigm of classical learning, recreate Chinese philosophy, enlighten Chinese culture, and move forward! Come on! Liu Zhonglin at Yueshu Book House on August 22, 2015（AI翻译）