Viewing the “Second Integration” as Another Ideological Emancipation from the History of Theoretical Innovation

The process by which the Communist Party of China leads the Chinese people in continuously adapting Marxism to the Chinese context and the needs of the times in the great practice of revolution, construction, and reform is precisely a process of continuously emancipating the mind; every step forward in theoretical innovation is the result of ideological emancipation. In advancing the adaptation of Marxism to the Chinese context and the needs of the times, the CPC successively established Mao Zedong Thought and Deng Xiaoping Theory, formed the important thought of the “Three Represents” and the Scientific Outlook on Development, and established Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The historical process of theoretical innovation embodies the fundamental requirement of the Two Integrations. Adhering to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture is a process of continuously emancipating the mind, and also a process of continuously engaging in practical exploration and achieving success. Adhering to the integration of the basic tenets of Marxism with China’s specific realities, i.e., the “First Integration,” underwent arduous exploration and tortuous development; it was the result of ideological emancipation and propelled the Party’s cause to continuously grow and strengthen. The “Second Integration” is a major new proposition put forward by Chinese Communists in the New Era; it is another ideological emancipation and has inaugurated a new pattern of theoretical innovation for our Party.

中国共产党领导中国人民在革命、建设、改革的伟大实践中不断推进马克思主义中国化时代化的过程就是不断解放思想的过程,理论创新每前进一步都是思想解放的结果。中国共产党推进马克思主义中国化时代化,先后创立了毛泽东思想、邓小平理论,形成了“三个代表”重要思想、科学发展观,创立了习近平新时代中国特色社会主义思想。理论创新的历史进程体现“两个结合”的根本要求。坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合,是一个不断解放思想的过程,也是一个不断进行实践探索并取得成功的过程。坚持把马克思主义基本原理同中国具体实际相结合即“第一个结合”经历了艰辛的探索和曲折的发展,是思想解放的结果,推动党的事业不断发展壮大。“第二个结合”是新时代中国共产党人提出的一个新的重大命题,是又一次的思想解放,开创了我们党理论创新的新格局。

I

一

When Marxism spread to China and became the guiding ideology of the Communist Party of China, Chinese Communists underwent a process of learning, applying, and integrating it. Early Communists translated, introduced, and disseminated Marxism, but some of them sanctified and dogmatized Marxism, believing that Marxism could only emerge in the West, that Marxism could not emerge from China’s mountain valleys, and daring not and unable to integrate Marxism with China’s specific realities, turning Marxism into memorized phrases and immutable dogmas; bookishness and dogmatism once prevailed. Chinese Communists, with Comrade Mao Zedong as their chief representative, in the struggle against various Right and “Left” erroneous lines, insisted on integrating the basic tenets of Marxism with the specific realities of the Chinese revolution, seeking a revolutionary path suited to China’s national conditions. Comrade Mao Zedong led the uprising troops to Jinggangshan, established revolutionary base areas, put forward the idea of the armed independent regime of workers and peasants, and opened up the path of encircling the cities from the countryside and seizing state power with armed force. He wrote the famous article “Oppose Book Worship,” criticizing the dogmatist thinking within the Party and the Red Army that proceeded from “books,” and proposed that “Marxist ‘books’ must be studied, but they must be integrated with China’s actual conditions” and that “the victory of the Chinese revolution depends on Chinese comrades understanding China’s conditions.” “Oppose Book Worship” is a summary of the preliminary experience of the CPC in leading the Chinese revolution, containing the embryonic thought of adapting Marxism to the Chinese context. At the Sixth Plenary Session of the Sixth Central Committee [1]1 The Sixth Plenary Session of the Sixth Central Committee of the CPC, held in 1938, at which Mao Zedong delivered the report “The Role of the Chinese Communist Party in the National War,” systematically elaborating the concept of adapting Marxism to the Chinese context., Comrade Mao Zedong further emphasized that Marxism should be integrated with China’s specific realities: “The theory of Marx, Engels, Lenin, and Stalin is universally applicable. We should not regard their theory as a dogma but as a guide to action. We should not just learn Marxist-Leninist phrases but should learn it as a revolutionary science. We should not only understand the general conclusions drawn by Marx, Engels, Lenin, and Stalin from their extensive study of real life and revolutionary experience but also learn their stand, viewpoint, and method for observing and solving problems.” Comrade Mao Zedong systematically and comprehensively expounded the thought of adapting Marxism to the Chinese context for the first time, emphasizing that “Marxism must be integrated with China’s specific characteristics and realized through certain national forms… to make Marxism concrete in China, so that in every manifestation it carries the necessary Chinese characteristics, that is, to apply it according to China’s characteristics.” The shift from bookishness and dogmatism to integrating Marxism with China’s specific realities was a great ideological emancipation.

马克思主义传播到中国,成为中国共产党的指导思想,中国共产党人对马克思主义经历了一个学习、运用和结合的过程。早期的共产党人翻译、介绍、传播马克思主义,但是他们中的一部分人把马克思主义神圣化、教条化,认为只有在西方才能产生马克思主义,中国的山沟沟里出不了马克思主义,不敢也不会把马克思主义同中国具体实际相结合,使得马克思主义变成背诵的词句和一成不变的教条,本本主义、教条主义一度盛行。以毛泽东同志为主要代表的中国共产党人,在与各种右倾和“左”倾错误的斗争中,坚持把马克思主义基本原理同中国革命的具体实际相结合,寻找适合中国国情的革命道路。毛泽东同志带领起义部队上井冈山,建立革命根据地,提出工农武装割据的思想,开辟农村包围城市、武装夺取政权的道路。他写下著名的《反对本本主义》一文,批评党内和红军中存在的从“本本”出发的教条主义思想,提出“马克思主义的‘本本’是要学习的,但是必须同我国的实际情况相结合”,“中国革命斗争的胜利要靠中国同志了解中国情况”。《反对本本主义》是对中国共产党领导中国革命的初步经验的总结,其中蕴含马克思主义中国化的思想萌芽。在党的六届六中全会上,毛泽东同志进一步强调马克思主义应该同中国具体实际相结合,“马克思、恩格斯、列宁、斯大林的理论,是‘放之四海而皆准’的理论。不应当把他们的理论当作教条看待,而应当看作行动的指南。不应当只是学习马克思列宁主义的词句,而应当把它当成革命的科学来学习。不但应当了解马克思、恩格斯、列宁、斯大林他们研究广泛的真实生活和革命经验所得出的关于一般规律的结论,而且应当学习他们观察问题和解决问题的立场和方法”。毛泽东同志第一次系统全面论述了马克思主义中国化的思想,强调“马克思主义必须和我国的具体特点相结合并通过一定的民族形式才能实现……使马克思主义在中国具体化,使之在其每一表现中带着必须有的中国的特性,即是说,按照中国的特点去应用它”。从本本主义、教条主义转向把马克思主义同中国具体实际相结合就是伟大的思想解放。

During the Yan’an Rectification Movement [2]2 The Yan’an Rectification Movement (1942–1945) was a Party-wide campaign to correct subjectivism, sectarianism, and stereotyped Party writing, aimed at establishing the ideological line of seeking truth from facts., our Party earnestly studied the basic tenets of Marxism, opposed subjectivism, dogmatism, and stereotyped Party writing, proceeded from reality in everything, and established seeking truth from facts as the Party’s ideological line. The “Resolution on Certain Historical Questions” [3]3 The “Resolution on Certain Historical Questions,” adopted in 1945, was the first official Party history resolution, summarizing the Party’s experience since its founding and criticizing the erroneous lines of Chen Duxiu and Wang Ming., reviewed and adopted by the Seventh Plenary Session of the Sixth Central Committee, comprehensively analyzed the social and historical causes of Wang Ming’s “Left” dogmatist line, made a thorough comparison between the correct line represented by Mao Zedong and Wang Ming’s erroneous “Left” dogmatist line in terms of ideology, politics, organization, and military affairs, enabling the entire Party to truly understand what the correct path of the Chinese revolution was and unifying the Party’s understanding. The Seventh National Congress of the CPC established Mao Zedong Thought as the guiding ideology of our Party; this was in fact a great ideological emancipation.

在延安整风期间,我们党认真学习马克思主义基本原理,反对主观主义、教条主义和党八股,一切从实际出发,把实事求是确立为党的思想路线。党的六届七中全会审议通过的《关于若干历史问题的决议》全面分析了王明“左”倾教条主义产生的社会的和历史的原因,从思想上、政治上、组织上、军事上把毛泽东代表的正确路线和王明“左”倾教条主义的错误路线进行了全面比较,让全党真正认识清楚了中国革命的正确道路是什么,统一了全党的认识。党的七大把毛泽东思想确定为我们党的指导思想,这其实就是一次伟大的思想解放。

II

二

In the course of socialist revolution and construction, we also experienced a process of continuous ideological emancipation. We had no experience in how to build socialism; initially we learned comprehensively from the Soviet Union, copying and mechanically applying Soviet experience, but we soon became aware of the limitations of the “Soviet model” and proposed to “take the Soviet Union as a mirror,” independently exploring a path of socialist construction suited to China’s national conditions. Comrade Mao Zedong clearly stated: “The most important thing is to think independently and integrate the basic principles of Marxism-Leninism with the specific realities of China’s revolution and construction. During the democratic revolution, we suffered great losses before we successfully achieved this integration and won the victory of the New Democratic Revolution. Now is the period of socialist revolution and construction; we must carry out a second integration to find a path for building socialism in China.” This meant breaking through the Soviet model and exploring a path of building socialism different from the Soviet Union and suited to China’s national conditions. Starting from 1956, Chinese Communists, with Comrade Mao Zedong as their chief representative, explored the practical path of integrating Marxism-Leninism with China’s specific realities under new historical conditions, enriched and developed Mao Zedong Thought in light of new realities, and put forward a series of important thoughts on socialist construction, producing documents such as “On the Ten Major Relationships” and “On the Correct Handling of Contradictions Among the People.” This was also an important ideological emancipation.

在社会主义革命和建设的历程中,我们也经历了不断解放思想的过程。如何建设社会主义我们没有经验,最初全面学习苏联,照搬照抄苏联经验,但很快就意识到“苏联模式”的局限性,提出要“以苏为鉴”,独立自主探索适合中国国情的社会主义建设道路。毛泽东同志明确提出:“最重要的是要独立思考,把马列主义的基本原理同中国革命和建设的具体实际相结合。民主革命时期,我们吃了大亏之后才成功地实现了这种结合,取得了新民主主义革命的胜利。现在是社会主义革命和建设时期,我们要进行第二次结合,找出在中国怎样建设社会主义的道路。”这就是要突破苏联模式,探索不同于苏联、适合中国国情的建设社会主义的道路。从1956年开始,以毛泽东同志为主要代表的中国共产党人探索在新的历史条件下把马克思列宁主义同中国具体实际相结合的实践路径,结合新的实际丰富和发展毛泽东思想,提出关于社会主义建设的一系列重要思想,产生了《论十大关系》《关于正确处理人民内部矛盾的问题》等文献,这也是一次重要的思想解放。

After the end of the “Cultural Revolution” [4]4 The “Cultural Revolution” (1966–1976) was a political movement launched by Mao Zedong that caused severe social and economic disruption; it is officially assessed as an error by the CPC., at a major historical juncture when the Party and the country faced the question of where to go, the article “Practice Is the Sole Criterion for Testing Truth” [5]5 “Practice Is the Sole Criterion for Testing Truth,” published in May 1978, initiated a nationwide debate that helped break the ideological straitjacket of the late Mao era. sparked a discussion about the criterion of truth. The speech “Emancipate the Mind, Seek Truth from Facts, and Unite as One in Looking to the Future” [6]6 This speech by Deng Xiaoping, delivered in December 1978, served as the keynote for the Third Plenary Session of the Eleventh Central Committee and called for ideological emancipation. broke through the shackles of people’s ideas. Comrade Deng Xiaoping pointed out, “First of all, we must emancipate the mind. Only when the mind is emancipated can we correctly use Marxism-Leninism and Mao Zedong Thought as our guide to solve the problems left over from the past and solve a series of new problems that have emerged.” The Third Plenary Session of the Eleventh Central Committee [7]7 The Third Plenary Session of the Eleventh Central Committee, held in December 1978, marked the beginning of the reform and opening-up era and the shift from class struggle to economic development as the Party’s central task. broke through the severe shackles of the long-standing “Left” errors, criticized the erroneous policy of “two whatevers” [8]8 The “two whatevers” policy, advocated by Hua Guofeng after Mao’s death, held that “whatever Mao Zedong decided, we resolutely uphold; whatever Mao Zedong instructed, we steadfastly follow.” It was criticized by Deng Xiaoping as dogmatic., reestablished the Marxist ideological, political, and organizational lines, and made the historic decision to implement reform and opening up. In his important speech at the conference celebrating the 40th anniversary of reform and opening up, General Secretary Xi Jinping pointed out: “Reform and opening up was a great awakening of our Party. It was this great awakening that gave birth to our Party’s great creation from theory to practice.” The discussion on the criterion of truth promoted reform and opening up, and reform and opening up itself was a great ideological emancipation.

“文化大革命”结束后,在党和国家面临何去何从的重大历史关头,《实践是检验真理的唯一标准》一文掀起了一场关于真理标准问题的讨论,《解放思想,实事求是,团结一致向前看》的讲话,冲破了人们思想观念的禁锢。邓小平同志指出,“首先是解放思想,只有思想解放了,我们才能正确地以马列主义、毛泽东思想为指导,解决过去遗留的问题,解决新出现的一系列问题”。党的十一届三中全会冲破长期“左”的错误的严重束缚,批评“两个凡是”的错误方针,重新确立马克思主义的思想路线、政治路线、组织路线,作出实行改革开放的历史性决策。习近平总书记在庆祝改革开放40周年大会上的重要讲话中指出:“改革开放是我们党的一次伟大觉醒,正是这个伟大觉醒孕育了我们党从理论到实践的伟大创造。”关于真理标准问题的讨论促进了改革开放,改革开放本身又是一次伟大的思想解放。

In the new period of reform, opening up, and socialist modernization, our Party adhered to Marxism-Leninism and Mao Zedong Thought, continuously advanced theoretical innovation, achieved major theoretical results such as Deng Xiaoping Theory, the important thought of the “Three Represents,” and the Scientific Outlook on Development, and formed the theoretical system of socialism with Chinese characteristics. These focused on solving the “First Integration,” i.e., the issue of “integrating the basic tenets of Marxism with China’s specific realities,” thereby exploring the path of socialism with Chinese characteristics suited to China’s national conditions. In the great practice of reform and opening up, the creative enthusiasm and wisdom of the Chinese people were fully unleashed; one great pioneering undertaking and achievement after another forged a solid foundation for the great rejuvenation of the Chinese nation.

改革开放和社会主义现代化建设新时期,我们党坚持马克思列宁主义、毛泽东思想,不断推进理论创新,取得邓小平理论、“三个代表”重要思想、科学发展观等重大理论成果,形成中国特色社会主义理论体系。它们重点解决“第一个结合”即“把马克思主义基本原理同中国具体实际相结合”的问题,由此探索出符合中国国情的中国特色社会主义道路。在改革开放的伟大实践中,中国人民的创造热情、智慧被充分激发出来,一个又一个伟大创举、成就,铸就了民族复兴的坚实基础。

III

三

Based on the magnificent history of over five thousand years of Chinese civilization and the more than one hundred years of struggle of the Communist Party of China

立足波澜壮阔的中华五千多年文明史、中国共产党一百多年的奋斗历程,习近平总书记创造性提出“第二个结合”,深刻指出:“‘第二个结合’让中国特色社会主义道路有了更加宏阔深远的历史纵深,拓展了中国特色社会主义道路的文化根基。”这充分体现出习近平新时代中国特色社会主义思想的鲜明特色和独特理论品质。“第二个结合”是又一次的思想解放,让我们能够在更广阔的文化空间中,充分运用中华优秀传统文化的宝贵资源,探索面向未来的理论和制度创新。

From the perspective of the Party's history, our Party has attached great importance to the inheritance and promotion of fine traditional Chinese culture. For example, Comrade Mao Zedong emphasized that everything from Confucius to Sun Yat-sen should be summarized and inherited. Since reform and opening up, we have adhered to the ideological line of seeking truth from facts, built a moderately prosperous society, persisted in combining law-based governance with rule-of-virtue governance, and built a harmonious society. These were all discussed against the backdrop of the "First Integration," yet the "Second Integration" was never explicitly proposed. As socialism with Chinese characteristics entered a New Era, General Secretary Xi Jinping explicitly proposed "persisting in integrating the basic tenets of Marxism with China's specific realities and with the best of fine traditional Chinese culture," highlighting the value and status of fine traditional Chinese culture, revealing the importance and necessity of integrating Marxism with fine traditional Chinese culture, and making significant contributions to advancing the adaptation of Marxism to the Chinese context and the needs of the times. This not only demonstrates the important position of cultural construction for socialism with Chinese characteristics in the New Era but also reflects General Secretary Xi Jinping's profound understanding of fine traditional Chinese culture. "'The Second Integration' is a profound summary of our Party's historical experience in adapting Marxism to the Chinese context and the needs of the times, and a profound grasp of the laws governing the development of Chinese civilization. It shows that our Party's understanding of the Chinese path, theory, and system has reached a new height, that our Party's historical confidence and cultural confidence have reached a new height, and that our Party's consciousness in promoting cultural innovation while inheriting fine traditional Chinese culture has reached a new height." [9]9 These phrases refer to various historical debates in modern China about how to relate Chinese and Western culture, with "Chinese learning as the substance, Western learning for practical use" (中体西用) being a late 19th-century reformist slogan and "Western learning as the substance, Chinese learning for practical use" (西体中用) a later inversion proposed by some scholars. Adhering to the "Two Integrations" is the only way to open up and develop socialism with Chinese characteristics, and it is our greatest magic weapon for achieving success

从党的历史来看,我们党高度重视中华优秀传统文化的继承和弘扬,例如,毛泽东同志强调从孔夫子到孙中山都要总结和继承,改革开放以来坚持实事求是的思想路线、建设小康社会,坚持依法治国与以德治国相结合,建设和谐社会等,这些都是从“第一个结合”的大背景下来谈中国的历史文化,却未曾明确提出“第二个结合”。中国特色社会主义进入新时代,习近平总书记明确提出“坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合”,突出了中华优秀传统文化的价值和地位,揭示了马克思主义同中华优秀传统文化相结合的重要性和必要性,为推进马克思主义中国化时代化作出了重要贡献。这既显示了新时代中国特色社会主义文化建设的重要地位,又体现出习近平总书记对中华优秀传统文化的深刻认识。“‘第二个结合’,是我们党对马克思主义中国化时代化历史经验的深刻总结,是对中华文明发展规律的深刻把握,表明我们党对中国道路、理论、制度的认识达到了新高度,表明我们党的历史自信、文化自信达到了新高度,表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度。”坚持“两个结合”是开辟和发展中国特色社会主义的必由之路,是我们取得成功的最大法宝,习近平新时代中国特色社会主义思想实现了马克思主义中国化时代化新的飞跃。

The "Second Integration" is another ideological emancipation, mainly reflected in the following aspects:

“第二个结合”是又一次的思想解放,主要体现在以下几个方面:

At the level of ideological understanding, it breaks free from the shackles of old concepts and old dogmas, and negates historical nihilism and cultural conservatism. Historical nihilism denies the value of Chinese history and Chinese civilization, and denies the revolutionary history and culture of China's anti-imperialist and anti-feudal struggle since modern times. The "Second Integration" requires the creative transformation and innovative development of fine traditional Chinese culture, inheriting and promoting fine traditional Chinese culture, not forgetting one's roots or belittling oneself, and not becoming a historical nihilist or cultural nihilist. At the same time, it negates "cultural conservatism and revivalism," neither esteeming the past over the present nor restoring the past and regressing. We must take the essence of traditional Chinese culture and discard its dross. We should respect history, create new history on the basis of inheriting history, and make the most basic cultural genes of the Chinese nation compatible with contemporary culture and coordinated with modern society.

在思想认识上突破了旧观念、旧教条的束缚,否定了历史虚无主义和文化保守主义。历史虚无主义否定中国历史及中华文明的价值,否定中国近代以来反帝反封建的革命历史和文化。“第二个结合”要求对中华优秀传统文化进行创造性转化、创新性发展,继承和弘扬中华优秀传统文化,不能数典忘祖、妄自菲薄,不做历史虚无主义者和文化虚无主义者。同时,它否定了“文化保守主义和复古主义”,不厚古薄今,不复古倒退,对中华传统文化取其精华、去其糟粕。我们要礼敬历史,在继承历史的基础上创造新的历史,使中华民族最基本的文化基因与当代文化相适应、与现代社会相协调。

It further strengthens cultural confidence and consolidates the cultural subjectivity of the Chinese nation. Since modern times, China has seen erroneous views on culture such as "total Westernization," "Western cultural centrism," "Chinese learning as the substance, Western learning for practical use," and "Western learning as the substance, Chinese learning for practical use," [9]9 These phrases refer to various historical debates in modern China about how to relate Chinese and Western culture, with "Chinese learning as the substance, Western learning for practical use" (中体西用) being a late 19th-century reformist slogan and "Western learning as the substance, Chinese learning for practical use" (西体中用) a later inversion proposed by some scholars. and for a period lacked cultural confidence and cultural subjectivity. Chinese civilization has outstanding continuity, innovativeness, unity, inclusiveness, and peacefulness. The "Second Integration" enables us to achieve spiritual independence and self-reliance, to establish a foundation and forge a soul for national rejuvenation, and to continuously strengthen the spiritual force for realizing the great rejuvenation of the Chinese nation. The "Second Integration" requires integrating the essence of Marxist thought with the essence of fine traditional Chinese culture, and linking it with the common values that the people use daily without conscious awareness. It enables us to be better positioned than any previous era to resolve the "debate between the ancient and the modern, the Chinese and the Western," and to be more likely to produce cultural achievements that fuse the ancient and the modern and connect the Chinese and the Western.

进一步坚定了文化自信、巩固了中华民族的文化主体性。中国近代以来,在文化问题上出现过“全盘西化论”“西方文化中心论”“中体西用论”“西体中用论”等错误观点,在一段时间内缺乏文化自信和文化主体性。中华文明具有突出的连续性、创新性、统一性、包容性、和平性,“第二个结合”使我们实现精神上的独立自主,为民族复兴立根铸魂,不断增强实现中华民族伟大复兴的精神力量。“第二个结合”要求把马克思主义思想精髓同中华优秀传统文化精华贯通起来、同人民群众日用而不觉的共同价值观念融通起来,它能够使我们比以往任何一个时代都更有条件破解“古今中西之争”,更有可能产生出熔铸古今、汇通中西的文化成果。

It deepens our understanding of the path of socialism with Chinese characteristics and Chinese-path modernization. "Without the five thousand years of Chinese civilization, where would Chinese characteristics come from? Without Chinese characteristics, how could we have such a successful path of socialism with Chinese characteristics today? We must pay special attention to excavating the essence of five thousand years of Chinese civilization, combining the promotion of fine traditional culture with the Marxist stance, viewpoint, and method, and unswervingly follow the path of socialism with Chinese characteristics." [10]10 Quotation from Xi Jinping, from a speech emphasizing the importance of traditional culture for the path of socialism with Chinese characteristics. The "Second Integration" expands the cultural foundation of the path of socialism with Chinese characteristics. Chinese-path modernization is a modernization that continues an ancient civilization, not one that destroys it; it is the result of civilizational renewal, not the product of civilizational rupture. Chinese-path modernization is the new mission of the old state of the Chinese nation, [11]11 "New mission of the old state" (旧邦新命) is a classical Chinese phrase, originally from the *Book of Songs* (《诗经》), later used by the philosopher Feng Youlan to describe China's modernization as a renewal of its ancient civilization. achieving a leap from tradition to modernity and creating a new form of human civilization.

深化了我们对于中国特色社会主义道路和中国式现代化的认识。“如果没有中华五千年文明,哪里有什么中国特色?如果不是中国特色,哪有我们今天这么成功的中国特色社会主义道路?我们要特别重视挖掘中华五千年文明中的精华,把弘扬优秀传统文化同马克思主义立场观点方法结合起来,坚定不移走中国特色社会主义道路。”“第二个结合”拓展了中国特色社会主义道路的文化根基。中国式现代化是赓续古老文明的现代化,而不是消灭古老文明的现代化,是文明更新的结果,不是文明断裂的产物。中国式现代化是中华民族的旧邦新命,实现了从传统到现代的跨越,创造出人类文明新形态。

It opens up space for theoretical innovation. We have two major resources and theoretical advantages for theoretical innovation: one is Marxism, and the other is fine traditional Chinese culture. Marxism is the "soul vein," and fine traditional Chinese culture is the "root vein." The "Second Integration" is the integration of the "soul vein" and the "root vein." Marxism and fine traditional Chinese culture have different origins, but there is a high degree of compatibility between them; mutual compatibility is the prerequisite for organic integration. "Integration is not a patchwork, not a simple physical reaction, but a profound chemical reaction, creating a new cultural life form that is organically unified." [12]12 Quotation from Xi Jinping, describing the nature of the "Second Integration." Marxism and fine traditional Chinese culture mutually achieve each other. This integration "makes Marxism Chinese and fine traditional Chinese culture modern, and makes the new culture formed through 'integration' the cultural form of Chinese-path modernization." [13]13 Quotation from Xi Jinping, describing the outcome of the "Second Integration." The "Second Integration" not only endows Marxism with more Chinese characteristics, Chinese style, and Chinese manner, but also gives fine traditional Chinese culture new contemporary features, contemporary spirit, and contemporary connotations.

开拓了理论创新的空间。我们进行理论创新有两大重要资源和理论优势,一是马克思主义,一是中华优秀传统文化,马克思主义是“魂脉”,中华优秀传统文化是“根脉”,“第二个结合”就是“魂脉”和“根脉”的结合。马克思主义和中华优秀传统文化来源不同,但彼此存在高度的契合性,相互契合才能有机结合。“结合不是拼盘,不是简单的物理反应,而是深刻的化学反应,造就了一个有机统一的新的文化生命体。”马克思主义和中华优秀传统文化相互成就,这种结合“让马克思主义成为中国的,中华优秀传统文化成为现代的,让经由‘结合’而形成的新文化成为中国式现代化的文化形态”。“第二个结合”不仅使马克思主义呈现更多中国特色、中国风格、中国气派,也赋予中华优秀传统文化新的时代特征、时代精神、时代内涵。

It points the direction for unswervingly following the path of socialist cultural development with Chinese characteristics, continuing to promote cultural prosperity, and building a strong cultural country. Following the path of socialist cultural development with Chinese characteristics requires upholding fundamental principles and breaking new ground; under the guidance of Marxism, truly making the past serve the present, making foreign things serve China, distinguishing the essence from the dross, and discarding the old in favor of the new, achieving an organic connection between tradition and modernity. We should deeply excavate and elucidate the spiritual connotations of fine traditional Chinese culture, use Marxism to activate the excellent factors in fine traditional Chinese culture and endow them with new contemporary connotations, and develop socialist culture with Chinese characteristics for the New Era. We must adhere to the guidance of core socialist values, continuously forge the Chinese spirit, Chinese values, and Chinese strength, develop and strengthen mainstream values, mainstream public opinion, and mainstream culture, and provide an inexhaustible spiritual driving force for comprehensively building a modern socialist country.

为坚定不移走中国特色社会主义文化发展道路、继续推动文化繁荣、建设文化强国指明了方向。走中国特色社会主义文化发展道路就要坚持守正创新,在马克思主义指导下真正做到古为今用、洋为中用、辩证取舍、推陈出新,实现传统与现代的有机衔接。应深入挖掘和阐发中华优秀传统文化的精神内涵,用马克思主义激活中华优秀传统文化中的优秀因子并赋予其新的时代内涵,发展新时代中国特色社会主义文化。坚持以社会主义核心价值观为引领,不断构筑中国精神、中国价值、中国力量,发展壮大主流价值、主流舆论、主流文化,为全面建设社会主义现代化国家提供不竭精神动力。

(Author: Feng Jun, former member of the Academic Committee and professor of the Institute of Party History and Literature of the CPC Central Committee)

(作者：冯俊,系中共中央党史和文献研究院原院务委员、教授)

Online editor: Tongxin

网络编辑：同心