“The Two Integrations”: The Rationale and Path of Constructing the Party-Building Discourse System

“The Two Integrations” refers to integrating the basic principles of Marxism with China’s specific realities and with the best of traditional Chinese culture. At the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping stated: “Why is our socialism different? Why can it be vibrant and full of vitality? The key lies in Chinese characteristics. The key to Chinese characteristics lies in the ‘Two Integrations.’” Over the past 100-plus years, the Communist Party of China has continuously strengthened its own building and achieved rich theoretical results and great practical accomplishments, creating a large number of Party-building discourses with Chinese characteristics, Chinese style, and Chinese manner. The history of the generation and development of Party-building discourse, and the history of the construction and improvement of the Party-building discourse system, is a history of continuously promoting Party-building theoretical innovation and practical innovation through the “Two Integrations.” In the New Era, to continuously construct and improve the Party-building discourse system, we must still adhere to and practice the “Two Integrations,” grasp the “three aspects” (theory, culture, practice) of the “Two Integrations” and their internal connections and interactive relationships, so that the Party-building discourse system possesses the soul of truth, the root of culture, and the power of practice.

“两个结合”，即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。在文化传承发展座谈会上，习近平总书记提出：“我们的社会主义为什么不一样？为什么能够生机勃勃、充满活力？关键就在于中国特色。中国特色的关键就在于‘两个结合’。”100多年来，中国共产党不断加强自身建设并取得了丰硕的理论成果和伟大的实践成就，创造了大量富有中国特色、中国风格、中国气派的党建话语。党建话语生成和发展的历史、党建话语体系构建和完善的历史，是在“两个结合”中不断推动党建理论创新、实践创新的历史。新时代不断构建和完善党建话语体系，仍应坚持和践行“两个结合”，把握好“两个结合”的“三个方面”（理论、文化、实践）以及它们之间的内在联系和互动关系，使党建话语体系具有真理之魂、文化之根和实践之力。

I. Innovate the Theoretical System of Party Building in Adapting Marxism to the Chinese Context and the Needs of the Times, and Construct a Party-Building Discourse System “with a Soul”

一、创新中国化时代化马克思主义党建理论体系，构建“有魂”的党建话语体系

Discourse is the carrier of theory; theory needs to be explained through discourse. At the same time, theory is the soul of discourse, revealing the ideas and principles behind the discourse. Only by relying on a scientific and evolving theory can discourse have explanatory power and persuasiveness, better articulate practice, and lead the development of practice. Therefore, to construct a Party-building discourse system with scholarly rigor and explanatory power, we must adhere to the “soul vein” of Marxism, and on the basis of adhering to Marxism, continuously promote the innovation of the theoretical system of Party building in adapting Marxism to the Chinese context and the needs of the times, using the innovation of the theoretical system to drive the construction of the discourse system.

话语是理论的载体，理论需要通过话语来阐释。同时，理论是话语的灵魂，揭示话语背后的思想和道理。只有依托科学的、与时俱进的理论，话语才有解释力和说服力，才能更好地言说实践并引领实践的发展。因此，构建具有学理性、阐释力的党建话语体系，必须坚守马克思主义“魂脉”，并在坚守马克思主义的基础上不断推进中国化时代化马克思主义党建理论体系创新，以理论体系的创新带动话语体系的构建。

1. Marxism is the Theoretical Soul of the Party-Building Discourse System

1.马克思主义是党建话语体系的理论之魂

Marxism is the fundamental guiding ideology for the founding and building of the Communist Party of China. The Communist Party of China was established under the guidance of Marxism. Choosing Marxism was a historical choice made by the Chinese people after repeated trial and error and multiple experiments. Since the Opium War of 1840, the Chinese nation and the Chinese people have suffered unprecedented calamities, and China gradually degenerated into a semi-colonial and semi-feudal society. During this period, various political forces attempted to change the nation’s destiny and save the nation from peril, but all ended in failure. In the period around the May Fourth Movement alone, China experimented with various social ideas, trends, or doctrines, including anarchism, guild socialism, the New Village movement, the work-study movement, and mutualism, but none ultimately withstood the test of history and practice. China “urgently needed new ideas to lead the salvation movement, and urgently needed new organizations to gather revolutionary forces.” The victory of the Russian October Revolution brought hope to the advanced Chinese elements who were then in a state of hesitation. Through the October Revolution, Marxism, this “new idea,” was introduced to China. Li Dazhao, the first to raise the banner of Marxism in China, called “Marx’s doctrine” the “guiding star for saving China.” In the close integration of Marxism-Leninism with the Chinese workers’ movement, the Communist Party of China, this “new organization,” emerged as the times required. Since then, whether in strengthening its own building or in leading the Chinese people in revolution, construction, and reform, the Communist Party of China has regarded Marxism as its guiding ideology and action guide. Marxism has become the “true scripture” of Chinese Communists and the powerful ideological weapon of the Communist Party of China. Mao Zedong once pointed out, “The theoretical basis for our daring to think, dare to speak, dare to act, and dare to do is Marxism-Leninism,” fully affirming the guiding role of Marxism in Party building.

马克思主义是中国共产党建党立党的根本指导思想。中国共产党是在马克思主义指导下成立的。选择马克思主义，是中国人民经历反复试错、多次试验之后的历史抉择。自1840年鸦片战争以来，中华民族、中国人民遭受了前所未有的劫难，中国一步一步沦为半殖民地半封建社会。其间，各种政治力量试图改变国家命运、拯救民族危亡，但均以失败告终。仅五四运动前后，中国就尝试过包括无政府主义、基尔特主义、新村主义、工读主义、互助主义等在内的多种社会思想、思潮或学说，但它们最终都没能经受住历史和实践的考验。中国“迫切需要新的思想引领救亡运动，迫切需要新的组织凝聚革命力量”。俄国十月革命的胜利，使当时陷于彷徨之中的中国先进分子看到了希望。经由十月革命，马克思主义这一“新的思想”被引入中国。率先在中国举起马克思主义旗帜的李大钊把“马克思的学说”称为“拯救中国的导星”。在马列主义与中国工人运动的紧密结合中，中国共产党这一“新的组织”应运而生。自此以后，无论是加强自身建设，还是领导中国人民进行革命、建设、改革，中国共产党都把马克思主义作为指导思想和行动指南。马克思主义成为中国共产党人的“真经”，成为中国共产党的强大思想武器。毛泽东曾指出，“我们敢想、敢说、敢做、敢为的理论基础是马列主义”，充分肯定了马克思主义在党的建设中的指导作用。

The Marxist-Leninist theory of Party building is the theoretical source of Party-building discourse. Marxism is a scientific, systematic, broad, and profound knowledge system and theoretical system, covering all fields of nature, human society, and human thought. The Communist Party of China adheres to the guidance of Marxism, not only referring to adhering to the positions, viewpoints, and methods of Marxism but also taking Marxism as an important knowledge, theoretical, and academic resource. The Marxist theory of Party building is an important component of Marxism, revealing the objective laws of the emergence, development, and self-building of the proletarian party, and is a scientific guide for the proletarian party to strengthen its own building. Lenin integrated the Marxist theory of Party building with the specific realities of the Russian revolution, and in the process of founding the Russian Bolshevik Party and establishing the Communist International, created a new type of proletarian party, innovating and developing the Marxist theory of Party building. Hence, Deng Xiaoping said, “Lenin had a complete theory of Party building.” Under the guidance of the Marxist-Leninist theory of Party building, the First National Congress of the CPC named the Party the “Communist Party of China” and included in its program contents such as “overthrowing the political power of the capitalist class,” “abolishing capitalist private ownership,” “recognizing the dictatorship of the proletariat,” and “recognizing the Soviet management system.” The Second National Congress of the CPC proposed the highest program of “gradually achieving a communist society” and the democratic revolutionary program of opposing imperialism and feudalism. “Marxism,” “Leninism,” and “communism” became important Party-building discourses, playing a guiding and leading role in various periods of the Party’s history.

马列主义建党学说是党建话语的理论之源。马克思主义是科学系统、博大精深的知识体系和理论体系，其内容涵盖自然界、人类社会和人类思维的各个领域。中国共产党坚持以马克思主义为指导，不仅是指坚持马克思主义的立场、观点和方法，还要把马克思主义作为重要的知识、理论和学术资源。马克思主义建党学说是马克思主义的重要组成部分，揭示了无产阶级政党产生、发展和自身建设的客观规律，是无产阶级政党加强自身建设的科学指南。列宁把马克思主义建党学说与俄国革命的具体实际相结合，在创建俄国布尔什维克党和建立共产国际的过程中，创建了新型的无产阶级政党，创新发展了马克思主义建党学说，故邓小平说“列宁有个完整的建党的学说”。在马列主义建党学说指导下，党的一大把党的名称确定为“中国共产党”，将“推翻资本家阶级的政权”“消灭资本家私有制”“承认无产阶级专政”“承认苏维埃管理制度”等内容写进纲领。党的二大提出了“渐次达到一个共产主义的社会”的最高纲领和反帝反封建的民主革命纲领。“马克思主义”“列宁主义”“共产主义”等成为重要的党建话语，在党史上的各个时期都发挥着指导、引领的作用。

The theoretical system of Party building in adapting Marxism to the Chinese context and the needs of the times is the theoretical foundation of Party-building discourse. Marxism has the theoretical character of keeping pace with the times, and the Communist Party of China is a political party adept at promoting theoretical innovation. These two aspects jointly determine that Marxism can be adapted to the Chinese context and the needs of the times. The history of Party building over more than a century fully proves this basic fact: the founding and growth of the Party cannot be separated from the guidance of the Marxist-Leninist theory of Party building; the success of Party building is the success of the Marxist-Leninist theory of Party building in China. At the same time, the successful advancement of the Marxist-Leninist theory of Party building in China is inseparable from the efforts of the Communist Party of China. It is the Communist Party of China that has integrated the Marxist-Leninist theory of Party building with China’s Party-building practice, continuously advancing its adaptation to the Chinese context and the needs of the times, and continuously opening up new realms of Marxism. Regarding these two aspects, General Secretary Xi Jinping pointed out: “Why the Communist Party of China can succeed and why socialism with Chinese characteristics can work is ultimately because Marxism works. The reason Marxism works is that the Party continuously advances the adaptation of Marxism to the Chinese context and the needs of the times and uses it to guide practice.” The history of the Communist Party of China’s own building is the history of adhering to and developing Marxism, and the history of adapting the Marxist theory of Party building to the Chinese context and the needs of the times.

中国化时代化马克思主义党建理论是党建话语的理论之基。马克思主义具有与时俱进的理论品格，中国共产党是一个善于推进理论创新的政党，这两个方面共同决定了马克思主义能够实现中国化时代化。百余年党建史充分证明了这一基本事实：党的成立成长，离不开马列主义建党学说的指导；党的建设的成功，是马列主义建党学说在中国的成功。同时，马列主义建党学说在中国的成功推进，与中国共产党的努力是分不开的，是中国共产党把马列主义建党学说与中国的党建实践相结合，不断推进其中国化时代化，不断开辟马克思主义新境界。对于这两个方面，习近平总书记指出：“中国共产党为什么能，中国特色社会主义为什么好，归根到底是因为马克思主义行。马克思主义之所以行，就在于党不断推进马克思主义中国化时代化并用以指导实践。”中国共产党自身建设的历史，是坚持和发展马克思主义的历史，是马克思主义建党学说中国化时代化的历史。

2. Construct a Party-Building Discourse System “with a Soul” through “Integration”

2.在“结合”中构建“有魂”的党建话语体系

To construct a Party-building discourse system “with a soul,” it is necessary to promote the mutual promotion and common progress of theory and practice. If Party-building practice is the basis for Party-building discourse to have “substance,” then Party-building theory is the “way” for Party-building discourse to follow. Marxism was “sent” to China with the salvo of the October Revolution. Subsequently, advanced Chinese elements began to consider the relationship between the Marxist theory from a foreign land and China’s specific practice. Shi Cuntong, one of the earliest Party members of the Communist Party of China and a participant in the establishment of the Marxism Research Society, once proposed: “One of the most important spirits of Marxism is to base everything on facts, and not to engage in empty speculation... If we want to call ourselves Marxists, we must analyze the facts of present-day China and find a way out from these facts.” However, due to theoretical immaturity and the influence of the Communist International, the early Communist Party of China once made mistakes of divorcing from China’s specific national conditions and the Party’s actual situation, blindly implementing the instructions of the Communist International, and mechanically applying the Russian experience, bringing heavy losses and painful lessons to the Chinese revolution and Party building.

构建“有魂”的党建话语体系，需推动理论与实践的互促共进。如果说党建实践是党建话语言之有“物”的基础，那么，党建理论就是党建话语言之有“道”的遵循。马克思主义是随着十月革命的一声炮响被“送”到中国来的，随后，中国的先进分子开始思考来自异域的马克思主义理论与中国具体实践的关系问题。中国共产党最早的党员之一、参与成立马克思主义研究会的施存统就曾提出：“马克思主义最重要的精神之一，就是处处根据事实，处处不凭空想……我们要自命是一个马克思主义者，必须分析现在中国的事实，从现在的事实中找出出路来。”然而，由于在理论上还不够成熟，再加上共产国际的影响，早期的中国共产党曾犯过脱离中国具体国情和党的实际、盲目执行共产国际的指示、机械套用俄国经验的错误，给中国革命、党的建设带来惨痛的损失和教训。

Mao Zedong profoundly pointed out while summing up experiences and lessons: “To separate internationalist content from national form is the practice of those who do not understand internationalism at all. We, on the contrary, must closely link the two. In this matter, there are serious errors in our ranks that must be earnestly overcome.” He emphasized: “To talk about Marxism apart from China’s characteristics is merely abstract, empty Marxism. Therefore, to make Marxism concrete in China, so that in every manifestation it possesses the necessary Chinese characteristics, that is, to apply it in accordance with China’s characteristics, has become a problem that the entire Party must understand and urgently solve.” Through arduous exploration, the Chinese Communists, with Comrade Mao Zedong as their chief representative, creatively put forward Party-building discourses suited to China’s national conditions and Party conditions, such as “building the Party branch on the company level” [9]9 “Building the Party branch on the company level” (支部建在连上) refers to the organizational principle established during the Sanwan Reorganization (1927), ensuring Party leadership at the basic military unit level., and created the fundamental method of building the Party ideologically. Thereafter, generations of Chinese Communists closely integrated Marxism with China’s concrete reality and the concrete reality of Party building, continuously promoting the innovation of adapting Marxism to the Chinese context and the needs of the times in Party-building theory and discourse. This not only produced a large number of Party-building theories and discourses with Chinese characteristics but also distilled the valuable experience and feasible path of “integration” to drive innovation in Party-building theory and discourse. In the New Era, constructing the Party-building discourse system requires both a comprehensive, in-depth, and systematic understanding and mastery of Marxism and its theoretical achievements adapted to the Chinese context and the needs of the times, and close attention to the actual conditions of Party-building work. More importantly, it requires promoting the style of study that integrates theory with practice, organically unifying theoretical guidance and practical innovation, and refining Party-building discourses that are both theoretically profound and practically forceful.

毛泽东在总结经验教训时深刻地指出：“把国际主义的内容和民族形式分离起来，是一点也不懂国际主义的人们的做法，我们则要把二者紧密地结合起来。在这个问题上，我们队伍中存在着的一些严重的错误，是应该认真地克服的。”他强调：“离开中国特点来谈马克思主义，只是抽象的空洞的马克思主义。因此，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，成为全党亟待了解并亟须解决的问题。”经过艰辛探索，以毛泽东同志为主要代表的中国共产党人创造性地提出了“支部建在连上”等符合中国国情、党情的党建话语，创造了着重从思想上建党的根本方法。此后，一代代中国共产党人把马克思主义与中国具体实际、中国党建实际紧密结合，持续推动中国化时代化马克思主义党建理论和话语创新，不仅产生了大批具有中国特色的党建理论和话语，而且总结出“结合”这一推动党建理论和话语创新的宝贵经验和可行路径。新时代建构党建话语体系，既要全面、深入、系统地理解和掌握马克思主义及其中国化时代化的理论成果，又要密切关注党建工作的实际情况，更要弘扬理论联系实际的学风，把理论指导和实践创新有机统一起来，提炼既富有理论深度又具有实践力度的党建话语。

To construct a Party-building discourse system that “has a soul,” it is necessary to identify the points of convergence between theory and culture. How to handle the relationship between “foreign” Marxism and “indigenous” traditional Chinese culture is a question the Communist Party of China has been constantly pondering and confronting. At the Sixth Plenary Session of the Sixth Central Committee [10]10 The Sixth Plenary Session of the Sixth Central Committee was held in Yan’an in 1938; it formally raised the task of “sinicizing Marxism.”, Mao Zedong, the great pioneer of adapting Marxism to the Chinese context, issued a call to replace the “foreign stereotypes” and dogmatism that were divorced from China’s reality and history and culture with “a fresh, lively Chinese style and Chinese manner that the common people of China love to see and hear.” In 1943, the Party Central Committee further articulated the attitude of Chinese Communists toward fine traditional Chinese culture: “Chinese Communists are the inheritors of the finest traditions of all our nation’s culture, thought, and morality. They regard all these fine traditions as things intimately connected with their own flesh and blood and will continue to develop and enhance them. The rectification movement [11]11 The rectification movement (整风运动) was a Party-wide ideological education campaign (1942–1945) aimed at correcting subjectivism, sectarianism, and Party stereotypes. against subjectivism, sectarianism, and Party stereotypes that the Chinese Communists have conducted in recent years is precisely aimed at further and deeply integrating Marxism-Leninism, this revolutionary science, with China’s revolutionary practice, China’s history, and China’s culture.” Here, “China’s culture” had already been incorporated into the scope of the three “deep integrations.”

构建“有魂”的党建话语体系，需找准理论和文化的契合点。如何处理“外来”的马克思主义与“本土”的中国传统文化的关系问题，是中国共产党一直在思考和面对的问题。在党的六届六中全会上，作为马克思主义中国化的伟大开拓者的毛泽东发出了用“新鲜活泼的、为中国老百姓所喜闻乐见的中国作风和中国气派”代替脱离中国实际、脱离中国历史文化的“洋八股”和教条主义的疾呼。1943年，党中央进一步表明了中国共产党对待中华优秀传统文化的态度：“中国共产党人是我们民族一切文化、思想、道德的最优秀传统的继承者，把这一切优秀传统看成和自己血肉相连的东西，而且将继续加以发扬光大。中国共产党近年来所进行的反主观主义、反宗派主义、反党八股的整风运动就是要使得马克思列宁主义这一革命科学更进一步地和中国革命实践、中国历史、中国文化深相结合起来。”在这里，“中国文化”已经被纳入三个“深相结合”的范围。

Since the 18th National Congress of the CPC, General Secretary Xi Jinping has not only emphasized “integration” but also stressed “compatibility”: “The prerequisite for ‘integration’ is mutual compatibility. ‘Integration’ is not a forced patchwork. Marxism and fine traditional Chinese culture have different origins but share a high degree of compatibility.” “Deep integration” emphasizes the depth and thoroughness of integration. “Mutual compatibility” emphasizes the degree of matching and alignment—a natural, well-suited “integration,” not a rigid one. As Ai Siqi [12]12 Ai Siqi (艾思奇, 1910–1966) was a prominent Chinese Marxist philosopher known for popularizing Marxist philosophy. put it: “The Chinese nation and its fine traditions have long contained the seeds of Marxism.” It is precisely because of this compatibility that “integration” can form a naturally fused, organically unified whole. In constructing the Party-building discourse system in the New Era, it is necessary to seek the “points of convergence” between Marxism and fine traditional Chinese culture. This requires adhering to the basic positions, viewpoints, and methods of Marxism, activating the intrinsic genes of fine traditional Chinese culture rich in modern elements, and actively seeking their points of convergence. Through “integration,” continuously endow fine traditional Chinese culture with new contemporary connotations, enabling it to regain vitality and radiance; through “integration,” continuously infuse Party building with cultural vitality and ideological vigor, and continuously open up new frontiers in adapting Marxism to the Chinese context and the needs of the times.

党的十八大以来，习近平总书记不仅强调“结合”，而且强调“契合”：“‘结合’的前提是彼此契合。‘结合’不是硬凑在一起的。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。”“深相结合”，侧重的是“结合”的深入性和彻底性。“彼此契合”侧重的是匹配度和吻合度，是自然而然的、彼此适配的“结合”，而不是生硬的“结合”。正如艾思奇所言：“中国民族和它的优秀传统中本来早就有着马克思主义的种子。”正是因为有契合性，“结合”才能形成自然融合、有机统一的整体。新时代党建话语体系建构，要寻找马克思主义与中华优秀传统文化的“契合点”，既要坚守马克思主义的基本立场、观点与方法，又要激活中华优秀传统文化中富有现代元素的内在基因，更要积极寻求二者的契合点，在“结合”中不断赋予中华优秀传统文化以新的时代内涵，使其重获生机、重焕荣光；在“结合”中不断为党的建设注入文化气韵和思想活力，不断开辟马克思主义中国化时代化新境界。

Whether it is the “First Integration” or the “Second Integration” [13]13 The “First Integration” refers to integrating Marxism with China’s concrete reality; the “Second Integration” refers to integrating Marxism with fine traditional Chinese culture, formally proposed by Xi Jinping., neither can be separated from “theory,” that is, Marxism and its theoretical achievements adapted to the Chinese context and the needs of the times. In the New Era, to construct and improve the Party-building discourse system under the guidance of Marxism, it is necessary to take the latest achievement of adapting Marxism to the Chinese context and the needs of the times—Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era—as the guide. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era contains important discourses on the construction of philosophy and social sciences, ideological work, the construction of the discipline of CPC history and Party building, and Party building itself. These discourses point out specific directions and set excellent examples for the innovation of Party-building discourse and the construction of its system in the New Era. Xi Jinping’s important thought on Party building is an important component of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, an important component of the theoretical system of Party building adapted to the Chinese context and the needs of the times, a new development of Marxist-Leninist Party-building theory in the New Era, and the latest achievement in Party-building discourse innovation. With its scientific theoretical system and abundant innovative discourses, it enriches and develops the theoretical repository and discourse repository of Marxist-Leninist Party-building theory. At the same time, along with the ongoing practice of comprehensive and strict governance of the Party, Xi Jinping’s important thought on Party building will inevitably advance with the times, and the Party-building discourse system will inevitably develop along with the development of this thought.

无论是“第一个结合”还是“第二个结合”，都离不开“理论”，即马克思主义及其中国化时代化的理论成果。新时代以马克思主义为指导构建和完善党建话语体系，就要以中国化时代化的马克思主义的最新成果即习近平新时代中国特色社会主义思想为指导。习近平新时代中国特色社会主义思想中关于哲学社会科学建设、关于意识形态工作、关于中共党史党建学建设、关于党的建设等的重要论述，为新时代党建话语创新和体系构建指明了具体的方向、作出了很好的示范。习近平总书记关于党的建设的重要思想是习近平新时代中国特色社会主义思想的重要组成部分，是中国化时代化马克思主义党建理论体系的重要组成部分，是马列主义建党学说在新时代的新发展，也是党建话语创新的最新成果，以科学的理论体系、丰硕的创新话语丰富和发展了马列主义建党学说理论库、话语库。同时，伴随正在进行的管党治党实践，习近平总书记关于党的建设的重要思想必将与时俱进，党建话语体系也必将随着这一思想的发展而发展。

II. Activating Fine Traditional Chinese Culture to Construct a Party-Building Discourse System That “Has Roots”

二、激活中华优秀传统文化，构建“有根”的党建话语体系

Discourse is a medium of culture, capable of reflecting and refracting the historical and cultural characteristics of a country and a nation. At the same time, discourse is influenced by culture; the history and culture of a country and a nation often affect the content and temperament of discourse, endowing it with distinct national characteristics. Therefore, to construct a Party-building discourse system rich in distinct Chinese characteristics, Chinese style, and Chinese manner, it is necessary to adhere to the “root vein” of fine traditional Chinese culture.

话语是文化的媒介，能够反映和折射一个国家、民族的历史和文化特征。同时，话语又受文化的影响，一个国家、民族的历史和文化往往影响话语的内容和气质，使话语具有明显的民族特征。因此，构建富有鲜明的中国特色、中国风格、中国气派的党建话语体系，必须坚守中华优秀传统文化这一“根脉”。

1. Fine Traditional Chinese Culture Is the Cultural Root of the Party-Building Discourse System

1.中华优秀传统文化是党建话语体系的文化之根

The brilliance of fine traditional Chinese culture is manifested in Party-building discourse. Over the course of more than 5,000 years of uninterrupted historical development, the Chinese nation has created a fine traditional Chinese culture that is inclusive, diverse, and profound. The Communist Party of China is an active practitioner, faithful inheritor, and steadfast promoter of fine traditional Chinese culture. In the process of its own construction, it has always strived to absorb the essence of traditional culture and transform it into Party-building discourse that can “identify” itself. The shadow of Chinese history and culture is visible everywhere in Party-building discourse: from “One who seeks the growth of a tree must secure its roots; one who seeks the flow of a river must dredge its source” to “Never forget the original aspiration, keep the founding mission firmly in mind” and “Remain true to our original aspiration and founding mission”; from “A bright mirror can reflect the form; ancient events can illuminate the present” to “History is the best textbook and the best sobering agent”; from “The foundation of the world lies in the state, the foundation of the state lies in the family, and the foundation of the family lies in the individual” to “Understand great virtue, abide by public virtue, and strictly observe private virtue” and “Be strict with oneself in cultivating one’s moral character, using power, and disciplining oneself”; from “Although Zhou was an ancient state, its mandate was renewed” to “Emancipate the mind, seek truth from facts” and “The vitality of theory lies in continuous innovation”; from “The world is for all” and “Harmony among all nations” to “Strive for communism for life” and “Establish a new type of inter-party relations based on seeking common ground while reserving differences, mutual respect, mutual learning, and mutual reference”… Party-building discourse has always been rooted in the fertile soil of fine traditional Chinese culture. Fine traditional Chinese culture has imprinted distinct national marks on Party-building discourse while simultaneously shaping the cultural image of the Communist Party of China.

中华优秀传统文化的璀璨，体现在党建话语之中。在5000多年不间断的历史发展进程中，中华民族创造了兼容并蓄、异彩纷呈、博大精深的中华优秀传统文化。中国共产党是中华优秀传统文化的积极践行者、忠实传承者和坚定弘扬者，在自身建设的过程中一直努力汲取传统文化的精粹，并将其转变为能够“标识”自身的党建话语。中国历史、中华文化的影子在党建话语中随处可见：从“求木之长者，必固其根本；欲流之远者，必浚其泉源”到“不忘本来、吸收外来、面向未来”“不忘初心、牢记使命”，从“明镜所以照形，古事所以知今”到“历史是最好的教科书，也是最好的清醒剂”，从“天下之本在国，国之本在家，家之本在身”到“明大德、守公德、严私德”“严以修身、严以用权、严以律己”，从“周虽旧邦，其命维新”到“解放思想，实事求是”“理论的生命力在于不断创新”，从“天下为公”“协和万邦”到“为共产主义奋斗终身”“建立求同存异、相互尊重、互学互鉴的新型政党关系”……党建话语始终植根于中华优秀传统文化的丰厚沃土之中，中华优秀传统文化为党建话语烙下了鲜明的民族印记，同时塑造了中国共产党的文化形象。

The lifeblood of fine traditional Chinese culture is integrated into Party-building discourse. Fine traditional Chinese culture is deeply rooted in the hearts of Chinese Communists, subtly influencing their ways of thinking, speaking, and acting. For example, Chinese Communists have adopted the term “seeking truth from facts,” originally used in the *Book of Han: Biography of King Xian of Hejian* to describe a scholarly spirit and rigorous attitude, into Party-building discourse, not only “making the past serve the present” but also continuously “bringing forth the new from the old.” Mao Zedong explained “seeking truth from facts” as follows: “‘Facts’ are all things that exist objectively, ‘truth’ is the internal connection of objective things, that is, the law, and ‘seeking’ is our study of them.” Mao elevated “truth” to the level of law and personally inscribed the four characters “seeking truth from facts” for the Yan’an Central Party School. [14]14 The Yan’an Central Party School was a training institution for Party cadres established by the Chinese Communist Party in Yan’an, Shaanxi Province, during the 1940s. With the development of practice and the deepening of understanding, “seeking truth from facts” has gradually evolved from a core concept of the “Party’s ideological line” and a basic aspect of the “living soul of Mao Zedong Thought” into the “foundation of the proletarian world outlook,” the “ideological foundation of Marxism,” and the “starting point and foothold for thinking about problems, making decisions, and handling affairs.” It can be seen that through the interpretation, use, dissemination, and practice of Chinese Communists, the contemporary value contained in the traditional concept of “seeking truth from facts” has been activated and demonstrated, and its semantics have been continuously enriched, developed, and elevated. Today, “seeking truth from facts” has become the spiritual pursuit and practical requirement of Chinese Communists, a symbol and sign of the political culture of the Chinese Communist Party, shaping the collective character of Chinese Communists.

中华优秀传统文化的血脉，融汇在党建话语之中。中华优秀传统文化深植于中国共产党人的内心，潜移默化地影响着中国共产党人的思维方式、言语方式、行为方式。比如，中国共产党人把《汉书·河间献王传》中表述治学精神、严谨态度的“实事求是”一词用到党建话语中来，不仅“古为今用”而且不断“推陈出新”。毛泽东这样来解释“实事求是”：“‘实事’就是客观存在着的一切事物，‘是’就是客观事物的内部联系，即规律性，‘求’就是我们去研究。”毛泽东把“是”上升到规律性的高度，并为延安中央党校亲自题写了“实事求是”四个大字。随着实践的发展、认识的深化，“实事求是”从“党的思想路线”的一个核心概念、“毛泽东思想的活的灵魂”的一个基本方面，逐渐发展为“无产阶级世界观的基础”“马克思主义的思想基础”和“想问题、作决策、办事情的出发点和落脚点”。可见，经中国共产党人的阐释、使用、传播和践行，“实事求是”这一传统概念蕴含的当代价值被激活和展示出来，其语义也不断得到丰富、发展和提升。今天，实事求是已经成为中国共产党人的精神追求和实践要求，成为中国共产党政党文化的标识和符号，塑造了中国共产党人的集体品格。

The power of fine traditional Chinese culture permeates Party-building discourse. Without profound cultural heritage and accumulation, without a rich spiritual world and great spiritual strength, a political party can hardly grow and develop, nor can it accomplish great undertakings. “The Chinese nation’s endless continuity and development, its repeated setbacks and constant rebirth from the ashes, are inseparable from the strong support of Chinese culture.” The cosmological view of the unity of all things and the harmony between man and nature, the political view of the world being for the common good and the people being the foundation of the state, the governance view of appointing people on their merits and promoting the worthy and capable, the social view of honoring trust and maintaining good neighborly relations, the moral view of cultivating oneself and extending consideration to others, the worldview of constant self-improvement and striving for the good… These values contain the cultural code by which the Chinese nation has repeatedly overcome setbacks without collapsing, shaping the national character of the Chinese nation as confident, independent, self-reliant, self-respecting, and self-loving, and also providing a rich cultural soil and abundant spiritual nourishment for the Chinese Communists’ arduous struggle and forging ahead, offering solid support and strong confidence for the gestation of the spiritual lineage of Chinese Communists. In the spiritual lineage of Chinese Communists, the term “seeking truth from facts” frequently appears in the Jinggangshan spirit, the Long March spirit, the Zunyi Conference spirit, the Yan’an spirit, and the Nanniwan spirit, [15]15 The Jinggangshan spirit, Long March spirit, Zunyi Conference spirit, Yan’an spirit, and Nanniwan spirit are specific components of the Chinese Communist Party’s official “spiritual lineage,” each associated with key historical episodes in the Party’s revolutionary history. becoming the red bloodline passed down from generation to generation by Chinese Communists. On the one hand, through the uninterrupted inheritance and continuation by the Chinese Communist Party, the cultural life of the classical text “seeking truth from facts” has been recreated and reborn, demonstrating enduring charm; on the other hand, with the rich moral nourishment and strong spiritual support of fine traditional Chinese culture, the Chinese Communist Party has gathered positive energy and high morale for doing business and starting undertakings, leading the people to march forward courageously on the path to the great rejuvenation of the Chinese nation.

中华优秀传统文化的力量，浸润在党建话语之中。没有深厚的文化底蕴和文化积淀，没有丰富的精神世界和伟大的精神力量，一个政党难以发展壮大，也难以成就伟大事业。“中华民族生生不息绵延发展、饱受挫折又不断浴火重生，都离不开中华文化的有力支撑。”万物一体、天人合一的宇宙观，天下为公、民为邦本的政治观，唯才是举、任人唯贤的为政观，讲信修睦、亲仁善邻的社会观，修身明德、推己及人的道德观，自强不息、向上向善的处世观……这些价值观念，内蕴着中华民族屡经挫折而不倒的文化密码，塑造了中华民族自信、自立、自强、自爱、自尊的民族品格，也为中国共产党艰苦奋斗、砥砺前行提供了丰厚的文化沃土和充沛的精神养料，为中国共产党人精神谱系的孕育提供了坚实支撑和强大底气。在中国共产党人精神谱系中，“实事求是”一词频繁出现于井冈山精神、长征精神、遵义会议精神、延安精神、南泥湾精神之中，成为中国共产党人代代守护、薪火相传的红色血脉。一方面，在中国共产党不间断的传承赓续中，“实事求是”这一古文经典的文化生命得以再造和重生并展现出恒久魅力；另一方面，在中华优秀传统文化丰润的道德滋养、强大的精神支撑下，中国共产党凝聚起干事创业的正能量和精气神，带领人民在实现中华民族伟大复兴的道路上勇毅前行。

2. Constructing a “Rooted” Party-Building Discourse System through “Integration”

2.在“结合”中构建“有根”的党建话语体系

Marx pointed out: “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.” The “circumstances transmitted from the past” include not only the economic base, political system, and social environment, but also culture, customs, and traditions. To construct and improve the Party-building discourse system in the New Era, it is necessary to adhere to the Second Integration, using the truth power of Marxism to activate the internal genes of Chinese civilization.

马克思指出：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”“过去承继下来的条件”，既包括经济基础、政治制度、社会环境，也包括文化、习俗和传统等。新时代构建和完善党建话语体系，必须坚持“第二个结合”，用马克思主义真理力量激活中华文明的内在基因。

To construct a “rooted” Party-building discourse system through “integration,” it is necessary to enhance theoretical consciousness and cultural confidence. The compatibility between Marxism and fine traditional Chinese culture is the prerequisite for their integration, providing the possibility for integration. However, possibility alone is not enough; to turn possibility into reality, a high degree of subject consciousness and subject awareness is needed, to be good at discovering and exploring their points of convergence, and on this basis to lead and promote the realization of their integration. The Chinese Communist Party is precisely such a political party with a high degree of theoretical consciousness and cultural confidence. The Party has combined the Marxist view of the masses and the firm people’s standpoint with the traditional cultural concepts of the people being the foundation of the state, the benevolent loving others, and bringing peace, prosperity, and happiness to the people, creatively putting forward discourses such as “serving the people wholeheartedly,” “building the Party for the public and governing for the people,” “putting the people first,” “the people are the greatest confidence for our Party’s governance,” and “the country is the people, and the people are the country,” highlighting the Party’s people’s standpoint and people’s sentiment.

在“结合”中构建“有根”的党建话语体系，需增强理论自觉和文化自信。马克思主义与中华优秀传统文化的契合性是二者结合的前提，为结合提供了可能性。然而，只有可能性还不行，要化可能性为现实性，还需要有高度的主体自觉和主体意识，善于发现和发掘它们的契合点，在此基础上主导和推动二者实现结合。中国共产党正是这样一个具有高度理论自觉和文化自信的政党，党把马克思主义的群众观、坚定的人民立场与传统文化中民为邦本、仁者爱人、安民富民乐民等结合起来，创造性地提出了“全心全意为人民服务”“立党为公、执政为民”“人民至上”“人民是我们党执政的最大底气”“江山就是人民，人民就是江山”等话语，彰显了党的人民立场、人民情怀。

“Theoretical consciousness and cultural confidence are the power of a nation’s progress; advanced values and ideological emancipation are the source of a society’s vitality. The soul of a country is transformed and cast by culture.” To construct and improve the Party-building discourse system in the New Era, the Chinese Communist Party’s cultural consciousness and subject consciousness are equally needed, as is the integration of the “soul vein” with the “root vein.” “The very proposition of adapting Marxism to the Chinese context and the needs of the times determines that we must never abandon the soul vein of Marxism, nor must we abandon the root vein of fine traditional Chinese culture.” This requires the Chinese Communist Party to not only adhere to the basic stance of Marxism, but also trace the origins, seek the roots, and excavate traditional culture, and moreover to integrate the “root vein” and the “soul vein,” using the “soul vein” to activate the vital factors in the “root vein” and endow them with new contemporary connotations, promoting the creative transformation and innovative development of the “root vein,” thereby releasing even greater vitality.

“理论自觉、文化自信，是一个民族进步的力量；价值先进、思想解放，是一个社会活力的来源。国家之魂，文以化之，文以铸之。”新时代构建和完善党建话语体系，同样需要中国共产党的文化自觉和主体自觉，需要把“魂脉”与“根脉”相结合。“马克思主义中国化时代化这个重大命题本身就决定，我们决不能抛弃马克思主义这个魂脉，决不能抛弃中华优秀传统文化这个根脉。”这就要求中国共产党既坚守马克思主义的基本立场，又对传统文化进行溯源、寻根、挖掘，更要把“根脉”和“魂脉”相融通，用“魂脉”激活“根脉”中富有生命力的优秀因子并赋予其新的时代内涵，推动“根脉”实现创造性转化、创新性发展，从而释放出更为强大的生命力。

To construct a “rooted” Party-building discourse system through “integration,” it is necessary to adhere to comprehensive innovation. “‘Integration’ is not a ‘platter,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ creating a new, organically unified cultural life form.” “Integration” does not mean simply adding Marxism and fine traditional Chinese culture together, but rather the Chinese Communist Party combining various conditions and resources (including cultural conditions and resources) to carry out comprehensive theoretical innovation, practical innovation, institutional innovation, and discourse innovation. The valuable aspect of fine traditional Chinese culture lies in its ability to develop in step with the times, to adapt to ever-changing practice, and to be activated and absorbed through collision, thereby giving rise to a “new cultural life form.” Even more valuable is that the Chinese Communist Party does not merely treat fine traditional Chinese culture as a ready-made fruit, but as fertile ideological soil, in which to create a “new cultural life form.”

在“结合”中构建“有根”的党建话语体系，需坚持综合创新。“‘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。”“结合”，不是把马克思主义与中华优秀传统文化简单相加，而是中国共产党结合各种条件和资源（包括文化条件和资源）进行综合的理论创新、实践创新、制度创新、话语创新。中华优秀传统文化的可贵之处，就在于它能与时代同步发展、与不断变化的实践相适应，能通过碰撞被激活和吸收，从而产生“新的文化生命体”。更为可贵的是，中国共产党不是仅仅把中华优秀传统文化当成现成的果实，而是作为肥沃的思想土壤，在这样的土壤中造就“新的文化生命体”。

The Sinicized and modernized Marxist theoretical system and discourse system of Party building are the “new cultural life form” that the Communist Party of China has cultivated by embedding Marxist Party-building doctrine in the fertile soil of Chinese culture. In the process of “integration,” the theoretical core and innovative character of Marxism are promoted, and by integrating into Chinese culture it “becomes Chinese”; the ideological essence and innovative genes of Chinese civilization are inherited, and under the guidance of the truth of Marxism they “become modern”; the “new cultural life form” of the Sinicized and modernized Marxist theoretical system and discourse system of Party building, produced through “integration,” becomes the guide and principle for Party building practice. Here, the discourse of the “two vanguards” serves as an example. Marxist Party-building doctrine emphasizes that the proletarian party is the vanguard of the proletariat, while fine traditional Chinese culture stresses “the world is for all,” “the people are the foundation of the state,” “harmony in diversity,” and “inclusiveness and tolerance.” The Communist Party of China integrates the two and proposes the discourse of the “two vanguards,” emphasizing that the Communist Party of China is not only the vanguard of the Chinese working class but also the vanguard of the Chinese people and the Chinese nation. The “two vanguards,” on the one hand, make the Party’s representation broader, better embody the purpose of serving the people, and enrich and develop the Marxist theory of the class nature of political parties; on the other hand, by adapting to new changes in China’s social development and absorbing outstanding elements from all strata into the Party, it also embodies and develops the traditional Chinese culture of “harmony in diversity” and “inclusiveness and tolerance.”

中国化时代化马克思主义党建理论体系和话语体系就是中国共产党把马克思主义建党学说培植在中国的文化沃土中而结出的“新的文化生命体”。在“结合”的过程中，马克思主义的理论内核和创新品格得以弘扬，并因融入中国文化而“成为中国的”；中华文明的思想精华和创新基因得以传承，并在马克思主义真理力量的指引下“成为现代的”；经由“结合”而产生的中国化时代化马克思主义党建理论体系和话语体系这一“新的文化生命体”，成为党建实践的遵循和指引。这里以“两个先锋队”话语为例。马克思主义建党学说强调无产阶级政党是无产阶级的先锋队，中华优秀传统文化强调“天下为公”“民为邦本”“和而不同”“兼容并包”。中国共产党把二者结合起来，提出“两个先锋队”话语，强调中国共产党不仅是中国工人阶级的先锋队，同时是中国人民和中华民族的先锋队。“两个先锋队”，一方面，使党的代表性更加广泛，更能体现为人民服务的宗旨，也丰富发展了马克思主义关于政党阶级性的理论；另一方面，适应中国社会发展的新变化，将各个阶层的优秀分子吸纳到党内，也体现和发展了中国传统的“和而不同”“兼容并包”文化。

In constructing a “rooted” Party building discourse system through “integration,” it is necessary to screen and filter traditional culture. Fine traditional Chinese culture is not equivalent to traditional culture, because traditional culture is not entirely “fine.” “In the process of its formation and development, traditional culture was inevitably constrained and influenced by the limitations of people’s cognitive levels, the conditions of the times, and social systems at that time, and thus inevitably contains elements that are outdated or have become dross.” [16]16 Xi Jinping, “Speech at a Symposium on Cultural Heritage Work” (September 28, 2023), *Qiushi*, 2023, no. 19. These backward, decadent, and dross elements of traditional culture also have continuity and profoundly influence our values and daily behavior today. For example, influenced by the culture of feudal patriarchal clan relations, people often use complex relationships based on blood, marriage, academic ties, and native-place ties to cling to power and seek personal gain; family-style corruption and group corruption are both related to this cultural influence. In constructing and improving the Party building discourse system from the perspective of the “Two Integrations,” especially the “Second Integration,” the essence is to draw on the political civilization and wisdom inherent in fine traditional Chinese culture to solve the problems of modern Party building. Therefore, the principle of “taking the essence and discarding the dross” must be adhered to, screening and filtering traditional culture, eliminating those outdated, obsolete, and dross elements, while absorbing nourishment from fine traditional culture.

在“结合”中构建“有根”的党建话语体系，需对传统文化进行筛选和过滤。中华优秀传统文化并不等于传统文化，因为传统文化并不都是“优秀”的。“传统文化在其形成和发展过程中，不可避免会受到当时人们的认识水平、时代条件、社会制度的局限性的制约和影响，因而也不可避免会存在陈旧过时或已成为糟粕性的东西。”这些落后的、腐朽的、糟粕性的传统文化也具有延续性，也深刻地影响着今天我们的价值观和日常行为。比如，受封建宗法宗族关系文化的影响，人们往往借助血缘、姻缘、学缘、乡缘等错综复杂的关系来攀附权力、谋取利益，家族式腐败、群体性腐败均与这种文化影响有关。在“两个结合”尤其是“第二个结合”视野中构建和完善党建话语体系，其实质是汲取中华优秀传统文化内蕴的政治文明和智慧以解决现代政党建设的问题，所以必须坚持“取其精华，去其糟粕”的原则，对传统文化进行筛选、过滤，剔除那些陈旧的、过时的、糟粕性的东西，同时从优秀传统文化中汲取营养。

III. Based on the Concrete Practice of Party Building, Construct a “Powerful” Party Building Discourse System

三、立足党的建设的具体实践，构建“有力”的党建话语体系

Party building discourse arises from Party building practice and thrives on Party building practice. Party building practice is the practical source of Party building discourse; Party building discourse speaks about Party building practice and serves Party building practice. Without the great practice of the Communist Party of China in conducting its own construction, there would be no emergence, enrichment, or development of Party building discourse. The innovation of Party building discourse and the construction of a discourse system in the New Era must be based on and serve the great practice of Party building.

党建话语因党建实践而生、因党建实践而兴。党建实践是党建话语的实践之源，党建话语言说党建实践并为党建实践服务。没有中国共产党进行自身建设的伟大实践，就不会有党建话语的产生、丰富和发展。新时代党建话语创新和话语体系构建，必须立足并服务于党的建设的伟大实践。

1. The Party’s Own Construction Is the Practical Source of the Party Building Discourse System

1.党的自身建设是党建话语体系的实践之源

Over a century of surging Party building practice is the resource pool and corpus for the emergence and development of Party building discourse. During the period of the New Democratic Revolution, in response to the problem that “many Party members have joined the Party organizationally but have not fully joined ideologically, or even have not joined at all,” [17]17 Mao Zedong, “Talks at the Yan’an Forum on Literature and Art” (May 1942), *Selected Works of Mao Zedong*, vol. 3. the Chinese Communists, with Comrade Mao Zedong as their chief representative, successfully explored a path of building the Party primarily through ideological construction, achieving the goal of building “a Bolshevik-type Communist Party that is nationwide, mass-based, and fully consolidated ideologically, politically, and organizationally” [18]18 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938), *Selected Works of Mao Zedong*, vol. 2. under conditions where the majority of Party members came from the peasantry and other petty-bourgeois strata. Mao Zedong creatively referred to Party building as a “great project.” After the “Cultural Revolution,” Deng Xiaoping keenly noted the harm caused to the Party and the state by the absence, lag, and failure of institutions, and pointed out incisively that “the various errors we have made in the past, while related to the thinking and work style of certain leaders, are more importantly due to problems in organizational and work systems,” [19]19 Deng Xiaoping, “On the Reform of the Party and State Leadership System” (August 18, 1980), *Selected Works of Deng Xiaoping*, vol. 2. and proceeded to reform and improve the Party’s leadership system, abolish the lifelong tenure of leading cadres, and establish and improve the system of intra-Party supervision, opening a new path of relying on institutions to govern the Party. The Fourth Plenary Session of the 14th Central Committee of the CPC, held in 1994, elevated Party building in the new period to the level of a “new great project.” [20]20 The Fourth Plenary Session of the 14th Central Committee of the CPC, held in September 1994, adopted the “Decision on Several Major Issues Concerning Party Building,” which explicitly referred to Party building in the new period as a “new great project.”

百余年波澜壮阔的党建实践是党建话语产生和发展的资源库、语料库。新民主主义革命时期，针对“有许多党员，在组织上入了党，思想上并没有完全入党，甚至完全没有入党”的问题，以毛泽东同志为主要代表的中国共产党人成功地探索出一条着重从思想上建设党的道路，实现了在农民和其他小资产阶级出身的党员占大多数的情况下，“建设一个‘全国范围的、广大群众性的、思想上政治上组织上完全巩固的布尔什维克化的中国共产党’”的建党目标。毛泽东创造性地把党的建设称为一项“伟大的工程”。“文化大革命”之后，邓小平敏锐地注意到制度缺失、制度滞后、制度失效给党和国家带来的危害，一针见血地提出“我们过去发生的各种错误，固然与某些领导人的思想、作风有关，但是组织制度、工作制度方面的问题更重要”，并着手改革和完善党的领导制度、废除领导干部职务终身制、建立和完善党内监督制度，开创了依靠制度治党的党建新路。1994年召开的党的十四届四中全会把新时期党的建设提到“新的伟大工程”的高度。

Since the 18th National Congress of the CPC, in the face of new tests and challenges, General Secretary Xi Jinping has put forward the important thesis of “the new great project of Party building for the New Era” and proposed new Party building ideas such as “upholding the unity of governing the Party by rules and governing the Party by virtue” and “closely integrating ideological Party building with institutional Party governance.” From “ideological Party building” to “institutional Party governance” to “closely integrating ideological Party building with institutional Party governance,” from the “great project” to the “new great project” to the “new great project of Party building for the New Era,” these Party building discourses, which are both continuous and advancing with the times, profoundly respond to the major theoretical and practical issues of Party building under different historical conditions and backgrounds, and well embody the inheritance, development, and innovation of Party building discourse.

党的十八大以来，在新的考验和挑战面前，习近平总书记提出了“新时代党的建设新的伟大工程”的重要论断，并提出“坚持依规治党和以德治党相统一”“坚持思想建党和制度治党紧密结合”等新的党建思路。从“思想建党”到“制度治党”再到“思想建党和制度治党紧密结合”，从“伟大的工程”到“新的伟大工程”再到“新时代党的建设新的伟大工程”，这些既一脉相承又与时俱进的党建话语，深刻回应了不同历史条件、时代背景下党的建设的重大理论和实践问题，很好地体现了党建话语的传承和发展、创新。

The Party building practice being advanced in the New Era is the most vivid and dynamic resource for Party building discourse. Party building discourse is the reflection and response to the problems of Party building practice: where there are problems in Party building practice, there are reflections and responses to them; where there are reflections and responses to problems in Party building practice, there is the emergence of Party building discourse. Party building is a great project that advances with the times and constantly innovates, which determines that the construction of a Party building discourse system is also a historical process of continuous innovation, improvement, and development along with the evolution of Party building practice. For example, the practice of the Party’s self-revolution and its discourse. As the greatest practical innovation in Party building in the New Era, the practice of the Party’s self-revolution has given rise to a series of original and iconic new concepts, new ideas, and new viewpoints: “leading the great social revolution with the great self-revolution,” “the Party’s self-revolution is always on the way,” “self-revolution itself is aimed at problems; concealing one’s illness for fear of treatment is the natural enemy of self-revolution,” and so on. On January 8, 2024, at the Third Plenary Session of the 20th Central Commission for Discipline Inspection, General Secretary Xi Jinping comprehensively and profoundly elaborated on the important thought of the Party’s self-revolution, scientifically answering major questions such as “why the Party must carry out self-revolution,” “why the Party can carry out self-revolution,” and “how to advance self-revolution,” and gave a further answer to the question of how to break out of the “historical cycle of rise and fall.” [21]21 The “historical cycle of rise and fall” refers to the pattern observed in Chinese dynastic history, where a ruling house rises, flourishes, and then declines and falls. Mao Zedong and later CPC leaders have discussed how to avoid this cycle, with self-revolution presented as a key mechanism.

新时代正在推进的党建实践是党建话语最鲜活、最生动的资源。党建话语是对党建实践及其问题的思考和回应：有党建实践问题，就有对党建实践问题的思考和回应；有对党建实践问题的思考和回应，就有党建话语的产生。党的建设是一个与时俱进、不断创新的伟大工程，这就决定了党建话语体系建设也是一个随着党建实践的发展而不断创新、不断完善、不断发展的历史过程。比如，党的自我革命实践及其话语。作为新时代党的建设的最大实践创新，党的自我革命实践助推产生了一系列原创性、标志性的新概念、新理念、新观点：“以伟大自我革命引领伟大社会革命”“党的自我革命永远在路上”“自我革命本身就是对着问题去的，讳疾忌医是自我革命的天敌”等。2024年1月8日，在二十届中央纪委三次全会上，习近平总书记全面、深刻阐述党的自我革命的重要思想，科学回答了我们党“为什么要自我革命”“为什么能自我革命”“怎样推进自我革命”等重大问题，对如何跳出“治乱兴衰历史周期率”给出了进一步的回答。

As Party building practice continuously develops, Party building discourse is correspondingly updated and developed. Practice has no end, and discourse innovation has no end either. “Contemporary China is undergoing the most extensive and profound social change in its history, and is also carrying out the most grand and unique practical innovation in human history. This unprecedented great practice will surely provide strong impetus and broad space for theoretical creation and academic prosperity.” [22]22 Xi Jinping, “Speech at a Symposium on Philosophy and Social Science Work” (May 17, 2016), *People’s Daily*, May 19, 2016. Comprehensive and strict governance of the Party is likewise an unprecedented great practice, the most distinctive theme of Party building in the New Era, the most distinctive feature and greatest highlight of governance in the New Era, and will surely provide strong impetus and broad space for theoretical innovation and discourse innovation in Party building.

党建实践不断发展，党建话语随之而不断更新、发展。实践没有止境，话语创新也没有止境。“当代中国正经历着我国历史上最为广泛而深刻的社会变革，也正在进行着人类历史上最为宏大而独特的实践创新。这种前无古人的伟大实践，必将给理论创造、学术繁荣提供强大动力和广阔空间。”全面从严治党同样是前无古人的伟大实践，是新时代党的建设最鲜明的主题，是新时代治国理政最鲜明的特征和最大亮点，必将给党建理论创新、话语创新提供强大动力和广阔空间。

2. Constructing a “Powerful” Party Building Discourse System Through “Integration”

2.在“结合”中构建“有力”的党建话语体系

“A theoretical leap is not manifested in the novelty of its phrasing, nor in the self-consistency of its logic; in the final analysis, it must be manifested in answering practical questions and guiding practical development.” Using Party-building discourse to explain Party-building practice, and using Party-building practice to support Party-building discourse, are two aspects of an integrated whole. In the New Era, to construct and improve the Party-building discourse system, we must base ourselves on Party-building practice, while simultaneously using “powerful” Party-building discourse to answer and explain the problems that arise in Party-building practice, thereby promoting the resolution of practical problems in Party building.

“理论的飞跃不是体现在词句的标新立异上，也不是体现在逻辑的自洽自证上，归根到底要体现在回答实践问题、引领实践发展上。”用党建话语来解释党建实践，用党建实践来支撑党建话语，是一体共生的两个方面。新时代构建和完善党建话语体系，必须立足党建实践，同时以“有力”的党建话语回答、解释党建实践中出现的问题，促进党建实践问题的解决。

To construct a “powerful” Party-building discourse system through “integration,” it is necessary to strengthen the extraction and summarization of historical practical experience. Party-building discourse is a discursive writing of the Party’s construction regarding “why it was able to succeed in the past” and “how it can continue to succeed in the future.” After more than a century of forging, the Communist Party of China has transformed from a precarious “little red boat” into a steady and far-reaching “mighty giant ship,” [23]23 “Little red boat” and “mighty giant ship” are common metaphors in CPC discourse: the former refers to the small boat on South Lake in Jiaxing where the First National Congress of the CPC concluded in 1921; the latter symbolizes the Party’s current strength and global stature. which is sufficient to prove that Party building has been “successful.” In what aspects is the success of Party building manifested, and why has it been able to achieve such astonishing success? On this, we have the greatest right to speak. This “right to speak” and discursive confidence come precisely from the great history, great practice, and great achievements of Party building, and from the scientific nature of Party-building theory and the feasibility of Party-building practice.

在“结合”中构建“有力”的党建话语体系，需加强对历史实践经验的提炼和总结。党建话语是对党的建设“过去为什么能够成功”以及“未来怎样才能继续成功”的话语书写。经过百余年锻造，中国共产党从风雨飘摇的“小小红船”到行稳致远的“巍巍巨轮”，足以证明党的建设是“成功”的。党的建设的成功之处体现在哪些方面，为什么能够取得这样惊人的成功？对此，我们最有发言权。这种“发言权”和话语自信就来自党的建设的伟大历史、伟大实践、伟大成就，来自党建理论的科学性、党建实践的可行性。

John King Fairbank once pointed out: “To understand China, one cannot merely transplant Western terms. It is a different kind of life. Its politics can only be understood evolutionarily from within.” [24]24 John King Fairbank (1907–1991) was a prominent American historian of China. The quotation is from his *The United States and China* (4th ed., 1979). This is true of China, and it is also true of the Communist Party of China. The practical exploration and achievements of the CPC’s own construction over more than 100 years—“forging the Communist Party of China that stands at the forefront of the times”—can no longer be explained clearly by any theory, doctrine, or paradigm based on the construction practice and experience of Western political parties. “We should accelerate the construction of a Chinese discourse and Chinese narrative system, use Chinese theory to interpret Chinese practice, and use Chinese practice to elevate Chinese theory, creating new concepts, new categories, and new expressions that integrate Chinese and foreign elements, and more fully and more distinctly present the Chinese story and the ideological and spiritual power behind it.” [25]25 Quotation from Xi Jinping’s speech at a meeting on propaganda, ideology, and cultural work, August 2023. To construct and improve the Party-building discourse system in the New Era, it is objectively required that we attach importance to and strengthen the study and research of Party history, especially the history of Party building, and summarize and extract from Party history and the history of Party building a scientific, reasonable, convincing, and self-contained Party-building discourse, thereby providing a systematic summary and scientific explanation for “why the Party was able to succeed in the past” and “how it can continue to succeed in the future.”

费正清曾指出：“要了解中国，不能仅仅靠移植西方的名词。它是一个不同的生命。它的政治只能从其内部进行演变性的了解。”中国如是，中国共产党亦如是。中国共产党100多年自身建设的实践探索及其成就——“锻造了走在时代前列的中国共产党”，这已经不是任何一个基于西方政党建设实践和经验的理论、学说和范式能够解释清楚的问题。“要加快构建中国话语和中国叙事体系，用中国理论阐释中国实践，用中国实践升华中国理论，打造融通中外的新概念、新范畴、新表述，更加充分、更加鲜明地展现中国故事及其背后的思想力量和精神力量。”新时代构建和完善党建话语体系，客观上要求我们重视和加强对党史特别是党建史的学习和研究，从党史和党建史中总结、提炼科学合理、令人信服、自成体系的党建话语，从而对党的建设“过去为什么能够成功”“未来怎样才能继续成功”给出系统的总结和科学的解释。

To construct a “powerful” Party-building discourse system through “integration,” it is necessary to strengthen the analysis and reflection on practical problems of the present. Problems are the voice of the times; problems exist at all times and everywhere. The key lies in being adept at discovering problems, scientifically analyzing problems, and promptly solving problems. “In a certain sense, the process of theoretical innovation is precisely the process of discovering problems, screening problems, studying problems, and solving problems.” [26]26 Quotation from Xi Jinping’s speech at a symposium on philosophy and social sciences, May 2016. In other words, problems are the orientation for discursive innovation; discourse always arises in the process of thinking about and answering problems. Once problems are clearly stated, thoroughly discussed, and penetratingly explained, they become easier to solve. The continuously developing and advancing Party-building practice in the New Era is constantly providing new growth points for the construction of Party-building discourse. To construct and improve the Party-building discourse system in the New Era, we must pay attention to, study, and answer the major theoretical and practical problems facing the Party’s leadership and governance and Party building, boldly engage in theoretical exploration and discursive innovation based on the needs of practical reality, and find appropriate discursive expressions for new problems and new theories.

在“结合”中构建“有力”的党建话语体系，需加强对现实实践问题的分析和思考。问题是时代的声音，问题随时都在、随处都有，关键在于善于发现问题、科学分析问题、及时解决问题。“从某种意义上说，理论创新的过程就是发现问题、筛选问题、研究问题、解决问题的过程。”换言之，问题是话语创新的导向，话语总是在思考问题、解答问题中产生。把问题说清楚、聊明白、讲透彻了，问题也就容易解决了。新时代不断发展、不断推进的党建实践正在不断为党建话语建设提供新的生长点。新时代构建和完善党建话语体系，就要关注、研究和回答党的领导和执政、党的建设面临的重大理论和实践问题，从现实实践需要出发大胆进行理论探索和话语创新，为新问题和新理论找寻合理的话语表达。

At present, the most fundamental, most critical, and most urgent problems facing the Communist Party of China are the unique challenges of a major party known as the “six how to always,” [27]27 “Six how to always” (六个如何始终) is a formulation introduced by Xi Jinping at the Sixth Plenary Session of the 19th Central Committee (2021) to describe the unique governance challenges facing a large, long-ruling Marxist party. namely: how to always remain true to the original aspiration and founding mission; how to always unify thought, will, and action; how to always possess strong governance capacity and leadership level; how to always maintain the entrepreneurial spirit in undertaking work; how to always be able to promptly discover and solve one’s own problems; and how to always maintain a clean and upright political ecosystem. Whether these challenges can be explained well, answered well, and solved well, and whether this hurdle can be overcome and this tough nut cracked, directly affects whether the Party’s mission and tasks can be accomplished and whether the Party’s governing position can be consolidated. The innovation of Party-building discourse and the construction of the discourse system in the New Era must be directed at these problems, take these problems as the starting point and driving force, take these problems as the main direction of attack, conduct systematic research on these problems, and provide solutions.

当下，中国共产党面临的最根本、最关键、最紧迫的问题就是“六个如何始终”的大党独有难题，即如何始终不忘初心、牢记使命，如何始终统一思想、统一意志、统一行动，如何始终具备强大的执政能力和领导水平，如何始终保持干事创业精神状态，如何始终能够及时发现和解决自身存在的问题，如何始终保持风清气正的政治生态。能否解释好、解答好、解决好这些难题，能否迈过这道坎、啃下这块硬骨头，直接关系党的使命任务能否完成，关系党的执政地位能否巩固。新时代党建话语创新和话语体系构建，就要奔着这些问题去，以这些问题为起点和动力源，以这些问题为主攻方向，对这些问题进行系统研究并给出破解之道。

Whether it is the discursive summarization of historical practical experience or the discursive answering of practical problems of the present, neither can be separated from the guidance of Marxist theory nor from the support of fine traditional Chinese culture. On the one hand, a Party-building discourse system with academic rationality and explanatory power should be constructed through the combination of theory and practice. General Secretary Xi Jinping has pointed out: “The basic principles of Marxism are universal truths with eternal ideological value, but the classical Marxist writers did not exhaust truth; rather, they continuously opened up paths for seeking truth and developing truth.” [28]28 Quotation from Xi Jinping’s speech at a ceremony marking the 200th anniversary of Marx’s birth, May 2018. This requires us to adhere to the “First Integration,” [29]29 “First Integration” (第一个结合) refers to the integration of the basic principles of Marxism with China’s specific realities, as distinct from the “Second Integration” (第二个结合), which is the integration of Marxism with fine traditional Chinese culture. using Marxist positions, viewpoints, and methods to continuously analyze new situations, study new problems, propose new ideas, and summarize new experiences. We must use “Chinese words” on Party building based on Chinese practice to further answer new problems that the classical Marxist writers did not encounter, think of, or discuss when building a proletarian party, and to further explain the question of “what kind of long-term governing Marxist party to build and how to build a long-term governing Marxist party” under China’s specific context and historical conditions.

无论是对历史实践经验的话语总结还是对现实实践问题的话语解答，都离不开马克思主义理论的指导，离不开中华优秀传统文化的支撑。一方面，在理论和实践相结合中构建具有学理性、阐释力的党建话语体系。习近平总书记提出：“马克思主义基本原理是普遍真理，具有永恒的思想价值，但马克思主义经典作家并没有穷尽真理，而是不断为寻求真理和发展真理开辟道路。”这就要求我们坚持“第一个结合”，用马克思主义的立场、观点和方法不断地分析新情况、研究新问题、提出新思路、总结新经验，用基于中国实践的党建“中国话”进一步回答马克思主义经典作家在进行无产阶级政党建设时不曾遇到和想到、未曾论及的新问题，进一步解答在中国特定的场域和历史条件下“建设什么样的长期执政的马克思主义政党、怎样建设长期执政的马克思主义政党”问题。

On the other hand, a Party-building discourse system with iconic features and contemporaneity should be constructed through the integration of history and reality. At the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping emphasized: “For any culture to stand firm and go far, to have leading power, cohesive power, shaping power, and radiating power, it must have its own subjectivity.” [30]30 Quotation from Xi Jinping’s speech at the Symposium on Cultural Heritage and Development, June 2023. Adhering to cultural subjectivity means having a clear understanding and high recognition of one’s own national culture, and on this basis, inheriting the cultural genes of one’s own nation and continuing the cultural bloodline of one’s own nation. The more national it is, the more global it is. Only by applying fine traditional Chinese culture to Party-building discourse, and using unique national discourse to indicate “who I am,” “where I come from,” and “where I am going,” can we consolidate our cultural subjectivity and stand tall among the world’s political parties with a unique identity. Furthermore, fine traditional Chinese culture contains many humanistic spirits, value concepts, ideological ideas, moral norms, and thinking methods of great value for solving human problems. These can provide useful references for people to understand and transform the world, and can offer important insights for solving governance challenges facing contemporary human society. For example, the historical law of the rise and fall of feudal dynasties due to the loss of popular support, the successes and failures of ancient corruption governance, the maxims and aphorisms of sages and worthies about integrity, and the political wisdom of honest and upright officials in governance are all precious treasures left to us by Chinese clean culture. Excavating, utilizing, and inheriting these precious treasures well, and constructing an iconic discourse on anti-corruption and promoting integrity, can not only provide historical wisdom for comprehensive and strict governance of the Party in the New Era but also offer the CPC’s answer to the global challenge of corruption governance.

另一方面，在历史与现实相贯通中构建具有标识性、当代性的党建话语体系。在文化传承发展座谈会上，习近平总书记强调：“任何文化要立得住、行得远，要有引领力、凝聚力、塑造力、辐射力，就必须有自己的主体性。”坚持文化主体性，就是对本民族文化有清醒的认知和高度的认同，并在此基础上传承本民族的文化基因、赓续本民族的文化血脉。越是民族的，越是世界的。只有把中华优秀传统文化运用于党建话语之中，以独特的民族话语标明“我是谁”“我从哪里来”“我要到哪里去”，才能巩固我们的文化主体性，才能以一个独特的标识屹立于世界政党之林。此外，中华优秀传统文化中蕴含着诸多对解决人类问题有重要价值的人文精神、价值理念、思想观念、道德规范、思维方法，能够为人们认识世界、改造世界提供有益参考，能够为解决当代人类社会面临的治理难题提供重要启示。比如，封建王朝人亡政息的历史规律、古代腐败治理的成败得失、先贤圣者关于廉洁的格言警句、清官廉吏为官从政的政治智慧，都是中华廉文化留给我们的宝贵财富。发掘好、利用好、传承好这些宝贵财富，构建具有标识性的反腐倡廉话语，不仅能为新时代全面从严治党提供历史智慧，而且能为腐败治理这一全球性难题给出中国共产党的答案。

Source: *Marxist Studies* 2024, Issue 9

文章来源：《马克思主义研究》2024年第9期

Online Editor: Jing Mu

网络编辑：静穆