The Value Implications, Logical Rationale, and Developmental Principles of the “Second Integration”

From the day Marxism was introduced into China, it faced the problem of how to take root, sprout, and grow in China. This in fact pushed the historical task of integrating the basic tenets of Marxism with the fine traditional Chinese culture (hereinafter referred to as the “Second Integration”) to the forefront of the nation and society. The encounter, acquaintance, collision, and integration of Marxism and traditional Chinese culture exhibit the following characteristics: First, there are many similarities between Marxism and traditional Chinese culture, which gave the integration a natural advantage from the very beginning, enabling Marxism to absorb the nutrients of Chinese history and culture, take root, and thrive robustly in practice. Second, in the process of integrating with the fine traditional Chinese culture, Marxism gradually established and increasingly consolidated its dominant position, ultimately becoming the mainstream ideology in contemporary China. Third, through the Party’s more than one hundred years of struggle and practice, the integration of Marxism with the fine traditional Chinese culture has used the truth of Marxism to activate the splendid civilization of the Chinese nation accumulated over several millennia, causing Chinese civilization to unleash immense material and spiritual power, fundamentally reversing the “downward” trend of the Chinese nation since modern times, leading it steadily toward an “upward” trajectory, and enabling the Chinese nation to forge ahead courageously on the path to the great rejuvenation of the Chinese nation. It is precisely thanks to such distinct characteristics and remarkable effects that Marxism and the fine traditional Chinese culture have achieved mutual fulfillment in a two-way convergence, shining with dazzling brilliance in the long river of history and demonstrating robust and vigorous vitality. Therefore, taking the ideological evolution and practical steps of the “Second Integration” as the main thread, conducting a regularized summary of its profound implications, internal logic, and developmental principles is of great significance and value for enhancing the theoretical confidence and action consciousness of the “Second Integration,” promoting the adaptation of Marxism to the Chinese context and the needs of the times to realize another ideological emancipation, and guiding China and the world to continuously create a new future.

马克思主义传入中国之日起，便面临如何在中国扎根、发芽、成长的问题，这实际上将马克思主义基本原理同中华优秀传统文化相结合(以下简称“第二个结合”)的历史性课题推向民族和社会的前台。马克思主义与中华传统文化的相遇相识、碰撞融合具有以下特征：一是马克思主义与中华传统文化存在诸多相似之处，从而使得两者的结合从一开始时便具备了天然优势，推动马克思主义在汲取中国历史文化养分中落地生根，并在实践中茁壮成长。二是马克思主义在与中华优秀传统文化相结合的过程中逐步确立并日益巩固其主导地位，最终成为当代中国的主流意识形态。三是马克思主义同中华优秀传统文化的结合，在党的一百多年奋斗实践中用马克思主义真理力量激活中华民族几千年的灿烂文明，使中华文明迸发出强大的物质和精神力量，从根本上扭转中华民族自近代以来的“下沉”趋势，引领中华民族持续走向“上升”，中华民族开始在伟大复兴之路上奋勇前进。正是得益于如此鲜明的特征和显著的效果，马克思主义与中华优秀传统文化在双向奔赴中实现相互成就，在历史长河中闪耀着夺目的光彩，展现强大的蓬勃生命力。为此，以“第二个结合”的思想演进和实践步伐为主线，对其深刻意涵、内在逻辑与发展原则进行规律性总结，对提升“第二个结合”的理论自信和行动自觉，推动马克思主义中国化时代化实现又一次思想解放，指引中国与世界不断创造新未来具有重要意义和价值。

I. The Value Implications of the “Second Integration”

一、“第二个结合”的价值意涵

To explore the problem domain related to the “Second Integration,” one must first start with the subject of the thought and practice of the “Second Integration,” delving deeply into the dialectics that emerge in the process of integration. On the one hand, the “Second Integration” means using Marxism to “transform” the fine traditional Chinese culture, enabling Chinese civilization to continuously innovate and develop under new historical conditions, thereby providing the possibility for creating a new form of human civilization. On the other hand, the “Second Integration” means the fine traditional Chinese culture “transforming” Marxism, making Marxism more explanatory in theory, more capable of persuading people, and more powerful and transformative in practice. The “mutual transformation” of Marxism and the fine traditional Chinese culture “is a two-way interactive, positive, and creative constructive process, a sublation in the dialectical sense.”

探讨“第二个结合”的相关问题域，首先要从“第二个结合”的思想和实践主体谈起，深入挖掘结合进程中生发出来的辩证法。一方面，“第二个结合”即以马克思主义“化”中华优秀传统文化，使中华文明在新的历史条件下不断创新发展，为创造人类文明新形态提供了可能。另一方面，“第二个结合”即中华优秀传统文化“化”马克思主义，使马克思主义在理论上更具解释力、更能说服人，在实践上更有推动力、更有改造力。马克思主义同中华优秀传统文化的“互化”，“乃是一个双向互动的、积极的、创造性的建构过程，是一种辩证法意义上的扬弃。”

1. The Communist Party of China is the Advancing Subject of the Thought, Theory, and Action Practice of the “Second Integration”

1.中国共产党是“第二个结合”思想理论和行动实践的推进主体

As the advancing subject of the “Second Integration,” the Communist Party of China plays a leading and organizing role. First, the Communist Party of China is the originator of the thought and theory of the “Second Integration.” The Communist Party of China must simultaneously possess a solid grounding in Marxist theory and traditional cultural literacy; this is an important driving force for the origination of the thought and theory of the “Second Integration.” The main founders and cadres of the Communist Party of China typically possess this subject characteristic, exhibiting a distinct dual cultural nature. For example, early Chinese Communists such as Li Dazhao, Chen Duxiu, Mao Zedong, and Qu Qiubai were deeply influenced by traditional culture from childhood, possessing profound traditional cultural literacy, while also receiving education in Marxism, ultimately completing their ideological transformation into Marxists. For over 100 years, while adhering to Marxist theory, the Communist Party of China has also focused on absorbing and refining the essence of the fine traditional Chinese culture, integrating it into Marxist theory, finding new growth points for Marxism in China, adding new content, thereby creating Marxism adapted to the Chinese context and the needs of the times, providing theoretical support for advancing the great rejuvenation of the Chinese nation.

作为“第二个结合”的推进主体，中国共产党发挥领导组织作用。第一，中国共产党是“第二个结合”思想理论的开创者。中国共产党必须同时具备马克思主义理论功底和传统文化素养，这是“第二个结合”思想理论得以开创的重要推动力量。中国共产党的主要创始人和干部，通常具有这一主体特征，体现出鲜明的双重文化特性。比如李大钊、陈独秀、毛泽东、瞿秋白等早期中国共产党人从小就深受传统文化的熏陶，具有深厚的传统文化素养，同时他们又接受马克思主义的教育，最终完成向马克思主义者的思想转变。100多年来，中国共产党在坚持马克思主义理论的同时，也注重吸收和提炼中华优秀传统文化的精髓，并将其融入马克思主义理论，为马克思主义在中国发展找到了新的生长点，增添了新的内容，从而创造出中国化时代化的马克思主义，为推进中华民族伟大复兴提供理论支撑。

Second, the Communist Party of China is the leader of the action practice of the “Second Integration.” The Communist Party of China is not only the originator of the thought and theory of the “Second Integration,” but also the promoter and builder of the fine traditional Chinese culture. Since modern times, the fine traditional Chinese culture once experienced setbacks and troughs. The Communist Party of China, with its independent and self-reliant spirit of actively seeking change and daring to innovate, actively learned from and drew upon advanced ideas and cultures, taking solid and powerful practical steps toward continuing and developing the fine Chinese culture. On the basis of clearly taking Marxism as the action guideline to rescue the vague and depressed national destiny, the Communist Party of China insisted on inheriting the fine traditional Chinese culture, integrating the two, and through arduous and extraordinary revolutionary struggles, achieved victory in the New Democratic Revolution, thoroughly eliminating the influence of imperialism and colonial culture, enabling the traditional Chinese culture, once trampled upon and despised by the great powers, to move toward revival. In this process, the Chinese nation regained its vibrant national vitality and cultural confidence. Subsequently, guided by Marxist theory, the Communist Party of China accumulated rich experience in the process of construction and reform, ultimately achieving great cultural changes of epoch-making significance in the New Era.

第二，中国共产党是“第二个结合”行动实践的领导者。中国共产党不仅是“第二个结合”思想理论的开创者，同时也是中华优秀传统文化的弘扬者和建设者。近代以来，中华优秀传统文化曾经历了挫折和低谷，中国共产党以其主动求变、勇于革新的独立自主精神，积极学习和借鉴先进思想文化，向着赓续中华优秀文化迈开了坚实有力的实践步伐。在明确以马克思主义为行动方针来解救模糊、低迷的民族命运的基础上，中国共产党坚持传承中华优秀传统文化，并将二者相结合，在历经艰苦卓绝的革命斗争中取得了新民主主义革命的胜利，彻底清除了帝国主义和殖民文化的影响，使得一度被列强践踏和蔑视的中华传统文化得以走向复兴。在这一过程中，中华民族重拾了生机勃勃的民族生命力和文化自信心。随后，中国共产党以马克思主义为理论指导，在建设和改革进程中积累了丰富的经验，最终取得具有时代意义的新时代文化变革的伟大成就。

Third, the Communist Party of China is the driver of the thought, theory, and action practice of the “Second Integration.” The history of the Communist Party of China is also a history of effectively integrating and promptly advancing the benign interaction between the thought, theory, and action practice of the “Second Integration.” Chinese Communists deeply understand that “Marxism must be realized through specific national forms combined with China’s concrete characteristics.” [1]1 Mao Zedong, “On the New Stage,” report to the Sixth Plenary Session of the Sixth Central Committee of the CPC, October 1938. To this end, the Communist Party of China continuously condenses experience in practice, thereby forming a series of thought theories that are both suited to China’s actual conditions and possess innovative characteristics, exhibiting Chinese manner and Chinese style. It then uses these new theories to guide the practical development of Chinese society, continuously expanding new connotations and making new generalizations in theory, and continuously achieving new sublimations and completing new leaps in practice. It is precisely in the process of the vertical and horizontal intersection and benign interaction between the thought, theory, and action practice of the “Second Integration” that the integration of Marxism with the fine traditional Chinese culture has produced a profound “chemical” reaction, making it possible and realistic for the two to mutually transform each other, ultimately “creating a new cultural life form that is organically unified.” [2]2 Xi Jinping, speech at a symposium on cultural heritage, June 2023.

第三，中国共产党是“第二个结合”思想理论与行动实践的驱动者。一部中国共产党的历史，也是一部有效兼容、实时推进“第二个结合”思想理论和行动实践良性互动的历史。中国共产党人深知，“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。”为此，中国共产党在实践中不断凝练经验，从而形成一系列既切合中国实际又具有创新特色，展现了中国气派和中国风格的思想理论，进而再用新的理论指导中国社会的实践发展，在理论中不断扩充新内涵、作出新概括，在实践中持续实现新升华、完成新跨越。正是在“第二个结合”思想理论和行动实践纵横相交、良性互动的发展过程中，马克思主义同中华优秀传统文化的结合产生了深刻的“化学”反应，使两者存在相互改变的可能性和现实性，最终“造就了一个有机统一的新的文化生命体”。

2. The “Second Integration” Means Using Marxism to “Transform” the Fine Traditional Chinese Culture

2.“第二个结合”即以马克思主义“化”中华优秀传统文化

“The degree to which a theory is realized in a country always depends on the degree to which the theory meets the needs of that country.” [3]3 Karl Marx, “Introduction to a Contribution to the Critique of Hegel’s Philosophy of Right,” 1843. Marxism has maximally met the needs of China’s social development, providing effective methods and pathways for solving a series of major theoretical and practical problems facing China, and is one of the important objects of adapting Marxism to the Chinese context and the needs of the times. Similarly, the fine traditional Chinese culture, which urgently needs to transform its outdated forms of expression and be endowed with new contemporary connotations and modern forms of expression, is another important object of adapting Marxism to the Chinese context and the needs of the times. Therefore, using Marxism to “transform” the fine traditional Chinese culture means taking the basic tenets of Marxism as the guide to “activate” the fine traditional Chinese culture with modernity, injecting it with the vitality of the times.

“理论在一个国家实现的程度，总是取决于理论满足这个国家的需要的程度。”马克思主义最大限度地满足了中国社会发展的需要，为解决中国面临的一系列重大理论与现实问题提供了有效的方法和路径，是马克思主义中国化时代化的重要客体之一。同样，亟待改造陈旧的表现形式，赋予新的时代内涵和现代表达形式的中华优秀传统文化也是马克思主义中国化时代化的另一重要客体。因此，马克思主义“化”中华优秀传统文化就是要以马克思主义基本原理为指导，对中华优秀传统文化进行现代性“激活”，为其注入时代活力。

First, Marxism enables traditional Chinese culture to escape the crisis of being disgraced and humiliated in modern times and to achieve rebirth. Since modern times, with the impact of Western culture and values, Chinese intellectuals were forced to examine and reflect on traditional Chinese culture, ultimately triggering a comprehensive critique and denial of it. The renowned Chinese-American scholar Lin Yusheng called this trend of complete rupture with traditional culture extreme anti-traditionalism. In Lin’s view, the root of this extreme anti-traditionalism lies in the aggression of Western civilization since 1840, which destroyed the stability and continuity of traditional Chinese culture. It was not until the introduction of Marxism into China and the founding of the Communist Party of China that a direction forward and a leading force were truly provided for solving the question of where traditional culture should go. Marxism continuously excavates the treasures of traditional Chinese culture, seeks profound insights that can be used for reference, responds to the issues of the times on the basis of re-understanding and reinterpreting tradition, and endows traditional culture with modern interpretations and innovative expressions. This process has enabled Chinese culture to radiate new vitality and reshape the cultural self-confidence of the Chinese nation.

第一，马克思主义使中华优秀传统文化摆脱近代蒙尘受辱的危机而获得新生。近代以来，伴随西方文化和价值观念的冲击，中国知识分子被迫对中华传统文化进行审视和反思，最终引发了对传统文化的全面抨击与否定。著名美籍华人学者林毓生将这种同传统文化彻底决裂的潮流称为极端的反传统主义，在林毓生看来，这种极端反传统主义的根源在于1840年以来西方文明的侵略，破坏了中国传统文化的稳定性和连贯性。直到马克思主义传入中国和中国共产党成立，才真正为解决传统文化向何处去的问题指明了前进方向、提供了领导力量。马克思主义不断发掘中华传统文化的瑰宝，寻求可资借鉴的深刻启示，在重新理解和阐释传统的基础上回应时代课题，赋予了传统文化以现代性解读和创新性表达，这一过程使得中华文化焕发出新的生命力，重塑了中华民族的文化自信心。

Second, the scientific method of Marxism is used to dialectically treat fine traditional Chinese culture. The Chinese nation has created advanced culture over its long history, but it has also accumulated many decadent elements that are unsuitable for the times. Therefore, it is necessary to view traditional Chinese culture with the dialectical perspective of historical materialism. This means not only fully recognizing the positive significance of traditional Chinese culture and inheriting and promoting its beneficial components, but also recognizing that, due to the constraints of historical conditions, traditional culture inevitably contains some outdated and obsolete elements that need to be actively resisted, overcome, and transformed. The scientific method of Marxism requires us to dialectically treat fine traditional Chinese culture. On the basis of using the Marxist stance, viewpoint, and method to identify and select from traditional culture, we must comprehensively excavate and elucidate its value concepts and spiritual realms, such as “advocating benevolence, valuing the people, upholding integrity, emphasizing dialectics, promoting harmony, and seeking great unity,”[4]4 “Advocating benevolence, valuing the people, upholding integrity, emphasizing dialectics, promoting harmony, and seeking great unity” is a condensed formulation of core values drawn from traditional Chinese thought, often cited in official discourse on cultural heritage. promote the modern transformation of fine traditional Chinese culture, and continuously enhance its influence and appeal in contemporary society.

第二，以马克思主义的科学方法辩证对待中华优秀传统文化。中华民族在漫长的历史长河中创造了先进的文化，但也沉积下不少不适应时代的腐朽因素。因此，必须用历史唯物主义的辩证眼光看待中国传统文化，这意味着不仅要充分认识中国传统文化的积极意义，继承和发扬其中的有益成分，同时也要看到，由于历史条件的制约，传统文化中必然会有某些陈旧的和过时的元素，需要积极抵制、克服和改造。马克思主义的科学方法要求我们必须辩证对待中华优秀传统文化，要在运用马克思主义的立场、观点、方法对传统文化进行鉴别和取舍的基础上，全面发掘和阐发其中的“崇仁爱、重民本、守诚信、讲辩证、尚和合、求大同”等价值理念和精神境界，推动中华优秀传统文化的现代化转型，不断增强其在当代社会中的影响力和吸引力。

Third, Marxism’s “transformation” of fine traditional Chinese culture fully confirms the practical efficacy of Marxism. In the process of “transforming” fine traditional Chinese culture, Marxism has effectively expanded its influence in Chinese society, promoted the establishment of the guiding position of Marxism in the ideological domain, fully demonstrated Marxism’s function of transforming backward culture and developing advanced culture, and profoundly interpreted the practical power of Marxism. Delving deeper into the details, the reason Marxism has been able to successfully “transform” fine traditional Chinese culture is mainly based on the following two aspects: On the one hand, Marxism is not a closed and rigid theory created out of thin air “outside the path of world civilization development”; on the contrary, it is both a synthesis of all outstanding ideological cultures in history and deeply rooted in the production and life practices of the people, continuously developing and perfecting its scientific theory through practice. On the other hand, the Communist Party of China, as the “faithful inheritor and promoter of fine traditional Chinese culture,”[5]5 This phrase is a standard characterization of the CPC’s role in relation to traditional culture, appearing in Party documents and leaders’ speeches. attaches great importance to the inheritance, reference, utilization, and innovation of traditional culture, continuously seeking the points of integration between Marxism and fine traditional Chinese culture, thereby continuously producing fruitful theoretical achievements and historical experience.

第三，马克思主义“化”中华优秀传统文化充分印证了马克思主义的实践功效。马克思主义在“化”中华优秀传统文化的进程中，有效扩展了其在中国社会的影响力，推动了马克思主义在意识形态领域指导地位的确立，充分展现了马克思主义改造落后文化、发展先进文化的功能，深刻诠释了马克思主义的实践伟力。深究细理，马克思主义之所以能成功“化”中华优秀传统文化，主要基于以下两个方面：一方面，马克思主义不是“离开世界文明发展大道”而凭空创造的封闭僵化理论，相反，它既是历史上一切优秀思想文化的总汇，又深深植根于人民群众的生产生活实践，并通过实践不断发展和完善其科学理论。另一方面，中国共产党作为“中华优秀传统文化的忠实传承者和弘扬者”，高度重视对传统文化的继承、借鉴、利用和革新，不断寻求马克思主义同中华优秀传统文化的结合点，从而持续产生丰硕的理论成果和历史经验。

3. The “Second Integration” Means Using Fine Traditional Chinese Culture to “Transform” Marxism

3.“第二个结合”即以中华优秀传统文化“化”马克思主义

Using fine traditional Chinese culture to “transform” Marxism refers to more deeply integrating fine traditional Chinese culture into Marxism, so that Marxism radiates even more vigorous vitality and dynamism. To this day, the development process of the “Second Integration” has already prominently highlighted and clearly presented the major issue of using fine traditional Chinese culture to “transform” Marxism. This means drawing nourishment from the ideological elements, value concepts, and historical wisdom of fine traditional Chinese culture, and by innovating and developing Marxism, effectively solving many theoretical and practical difficulties faced by contemporary Marxism.

中华优秀传统文化“化”马克思主义指的是将中华优秀传统文化更深入地融入马克思主义，使马克思主义焕发出更为蓬勃的生机和活力。时至今日，“第二个结合”的发展进程已然重点突出并鲜明呈现中华优秀传统文化“化”马克思主义这一重大课题，这意味着从中华优秀传统文化的思想元素、价值理念和历史智慧中汲取养分，以创新和发展马克思主义的方式，有效解决了当代马克思主义所面临的诸多理论与实践难题。

First, fine traditional Chinese culture promotes the victory of Marxism in China. For the Chinese nation to escape the tragic situation of survival and extinction since modern times, it must adhere to the guiding ideological position of Marxism. However, this does not mean that Marxism can be separated from or abandon fine traditional Chinese culture. On the contrary, it is precisely the profound influence of fine traditional Chinese culture that enables Marxism to be accepted and chosen by the Chinese people in terms of thought and emotion, and to gain their psychological and cultural identification. During the revolutionary period of complex contradictions and fierce struggle, the Communist Party of China always attached importance to the inheritance and education of fine traditional Chinese culture. Mao Zedong profoundly pointed out: “From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy. This is of great help in guiding the great movement of the present.”[6]6 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938), in Selected Works of Mao Zedong, Vol. 2. Without the support of fine traditional Chinese culture, it would have been very difficult for Marxism to spread and develop in modern China. After the founding of the People’s Republic of China, with the advancement of socialist construction, especially since reform and opening up, the utilitarian drive of the modern market economy has led some people to focus excessively on material life while neglecting morality, belief, ideals, and values. The Communist Party of China fully absorbs and utilizes the rich cultural resources of the Chinese nation to cultivate the humanistic quality and ideological and political education of the people, constructing the spiritual edifice of the Chinese nation and promoting the free and comprehensive development of individuals.

第一，中华优秀传统文化推动马克思主义在中国取得胜利。中华民族要走出近代以来存亡绝续的悲惨境遇，必须坚持马克思主义的指导思想地位。然而，这并不意味着马克思主义可以脱离或抛弃中华优秀传统文化，恰恰相反，正是中华优秀传统文化的深刻影响，使马克思主义在思想上和情感上得到中国人民的接受和选择，获得中国人民的心理文化认同。在矛盾复杂、斗争激烈的革命时期，中国共产党始终重视中华优秀传统文化的继承和教育。毛泽东深刻指出：“从孔夫子到孙中山，我们应当给以总结，承继这一份珍贵的遗产。这对于指导当前的伟大的运动，是有重要的帮助的。”没有中华优秀传统文化的支持，马克思主义在近代中国很难得到传播和发展。中华人民共和国成立后，随着社会主义建设的推进，特别是改革开放以来，现代化市场经济的功利驱使一部分人过度关注物质生活而忽视了道德、信念、理想和价值，中国共产党充分吸取和运用中华民族丰富的文化资源，对人民进行人文素质的培养和思想政治教育，建构起中华民族的精神大厦，促进人的自由全面发展。

Second, fine traditional Chinese culture endows Marxism with a Chinese linguistic style and mode of expression. Marxism is an extremely vast theoretical system with its own inherent categories, concepts, terminology, and modes of thought. If the understanding and application of Marxism are divorced from the history and culture of one’s own nation, it becomes obscure and difficult to understand, and cannot truly play its role in China. As Hegel emphasized, “A nation can only truly possess the best things when it learns them in its own language; otherwise, it will remain barbaric.”[7]7 This is a paraphrase of a view attributed to Hegel; the exact source is not specified in the original text. Engels also pointed out that the application and development of Marxism “must completely shed its foreign garb,”[8]8 Friedrich Engels, “On the History of the Communist League” (1885), in Marx and Engels Collected Works, Vol. 26. because “we ourselves create our history… but the premises and conditions of politics, etc., and even the traditions that linger in people’s minds, also play a certain role.”[9]9 Friedrich Engels, letter to Joseph Bloch (21–22 September 1890), in Marx and Engels Selected Correspondence. The Communist Party of China integrates the application and understanding of Marxism into the historical and cultural context of China, combining Marxism with the rich and vivid philosophical language and wise modes of expression of fine traditional Chinese culture. This liberates Marxism from classrooms and books, brings it to the masses in a form they find appealing, and enables Marxism to play the role of arming the masses and influencing society.

第二，中华优秀传统文化赋予马克思主义以中国的语言风格和表达方式。马克思主义是极为庞大的理论体系，有其自身固有范畴、概念、用语、思维。对马克思主义的理解和应用，如果脱离了本民族的历史和文化，就会变得晦涩难懂，无法真正发挥在中国的作用。正如黑格尔所强调的，“一个民族只有用自己的语言来习知那最优秀的东西，这个东西才会真正成为它的财富，否则它还将是野蛮的。”恩格斯也指出，对马克思主义的运用和发展，“必须完全脱下它的外国服装”，因为“我们自己创造着我们的历史，……但是政治等等的前提和条件，甚至那些萦回于人们头脑中的传统，也起着一定的作用”。中国共产党将对马克思主义的运用和理解融入中国的历史和文化语境，使马克思主义与中华优秀传统文化中丰富生动的哲学语言、富有智慧的表达方式相结合，从而使马克思主义从课堂和书本解放出来，以喜闻乐见的形式走进人民大众，发挥马克思主义武装群众、影响社会的作用。

Third, using fine traditional Chinese culture to “transform” Marxism effectively enriches the theoretical connotation of Marxism. General Secretary Xi Jinping pointed out: “Fine traditional Chinese culture enriches the cultural life of Marxism, promotes Marxism to continuously achieve new leaps in adapting Marxism to the Chinese context and the needs of the times, and shows an increasingly distinct Chinese style and Chinese manner. Marxism with Chinese characteristics has become the essence of Chinese culture and the Chinese spirit of the times.”[10]10 Xi Jinping, speech at a symposium on cultural heritage, quoted in official media reports. The Communist Party of China is committed to theoretically transforming the essence of traditional Chinese culture, making it compatible with Marxist theory, opening up new spaces for theoretical and practical innovation, providing rich ideological resources for realizing the modernization of the national governance system and governance capacity, thereby enriching, developing, and innovating the treasure trove of Marxist theory. This turns the abstract necessity of using fine traditional Chinese culture to “transform” Marxism into a concrete possibility, and, through one great phased achievement after another, promotes the great new leaps in adapting Marxism to the Chinese context and the needs of the times. This Marxism with Chinese style and Chinese manner not only provides theoretical guidance for building the modern civilization of the Chinese nation and creating a new form of human civilization, but also defends the discourse power of Marxism in the great changes unseen in a century, providing Chinese answers and Chinese solutions to major issues of the times such as “Where is humanity going?” and “Where is the world going?” in the 21st century.

第三，中华优秀传统文化“化”马克思主义有效充实了马克思主义的理论内涵。习近平总书记指出：“中华优秀传统文化充实了马克思主义的文化生命，推动马克思主义不断实现中国化时代化的新飞跃，显示出日益鲜明的中国风格与中国气派，中国化马克思主义成为中华文化和中国精神的时代精华。”中国共产党致力于将中华传统文化的精髓进行理论转化，使之与马克思主义理论相契合，开启了理论创新与实践创新的新空间，为实现国家治理体系和治理能力现代化提供了丰富的思想资源，进而丰富、发展和创新了马克思主义理论宝库，使中华优秀传统文化“化”马克思主义由抽象的必须成为现实的可能，并以一个个的伟大阶段性成果促成了马克思主义中国化时代化一次次的伟大新飞跃。这些具有中国风格与中国气派的马克思主义，不仅为建设中华民族现代文明、创造人类文明新形态提供理论遵循，也捍卫了马克思主义在世界大变局中的话语权，为回答21世纪“人类向何处去”“世界向何处去”等重大时代课题提供了中国答案和中国方案。

Fourth, the fine traditional Chinese culture “transforms” Marxism into the faith of the masses and ultimately into a spiritual force for transforming the real world. The fine traditional Chinese culture has a long history; as a unique spiritual emblem of the Chinese nation, it profoundly influences people’s thought concepts, value ideals, and ways of life. The reason Marxism was able to enter China and take root there lies in the interconnection and mutual resonance between the essence of the fine traditional Chinese culture and the ideological core of Marxism. This “interconnection” enabled Marxism to rapidly become the ideological weapon for the broad masses to solve the various problems of Chinese society at that time, and a powerful spiritual force for transforming the objective and subjective worlds. The Communist Party of China is adept at using idioms, proverbs, and sayings from the fine traditional Chinese culture to expound specific ideas within Marxist theory, making it easy for the masses to listen to, understand, and remember, thereby continuously consolidating the foundation of Marxist faith and fortifying the soul of ideology. This is then internalized as a worldview and methodology for understanding and transforming the world in people’s daily lives, realizing the transformation of Marxism—this truth—into an active force of reality by the masses, thereby achieving the sublimation of theory from the spontaneous to the conscious.

第四，中华优秀传统文化“化”马克思主义为人民大众的信仰并最终转化为改造现实世界的精神力量。中华优秀传统文化源远流长，其作为中华民族独特的精神标识深刻影响着人们的思想观念、价值理想和生活方式。马克思主义之所以能够进入中国并在中国落地生根，其源于中华优秀传统文化之精华与马克思主义之思想精髓相互联结、彼此共通。这种“联结”促使马克思主义得以快速成为广大人民解决当时中国社会种种问题的思想武器，成为改造客观世界和主观世界的强大精神力量。中国共产党善于运用中华优秀传统文化中的习语、成语、谚语等来阐述马克思主义理论中具体思想，让广大人民群众愿意听、听得懂、记得住，以此不断夯实马克思主义信仰之基、筑牢思想之魂，进而内化为人们日常生活中认识世界和改造世界的世界观和方法论，实现人民群众对马克思主义这一真理向现实能动力量的转化，以此实现理论从自发到自觉的升华。

II. The Logical Framework of the “Second Integration”

二、“第二个结合”的逻辑理路

The “Second Integration” is a major theoretical and practical proposition. To scientifically grasp this proposition, it is necessary to clarify the profound logical framework it contains. From a theoretical logic perspective, the “Second Integration” inherently includes a two-way interaction of premises, conditions, and results; from a historical logic perspective, the “Second Integration” presents an evolutionary development from form, to content, to significance; from a value logic perspective, the “Second Integration” manifests the dialectical unity of national character, contemporaneity, and global character.

“第二个结合”是一个重大的理论和实践命题，科学把握这一命题，必然要求阐释清楚其中所蕴含的深刻逻辑理路。从理论逻辑看，“第二个结合”内在包含了前提、条件、结果的双向互动；从历史逻辑看，“第二个结合”呈现了从形式、内容到意义的演进发展；从价值逻辑看，“第二个结合”彰显了民族性、时代性、世界性的辩证统一。

1. The Theoretical Logic of the “Second Integration”

1.“第二个结合”的理论逻辑

The “Second Integration” is a dynamic process of development. A theoretical dissection of this process can be divided into different stages: premises, conditions, and results. First, the premise of “integration” is mutual compatibility. There are points of convergence and proximity between Marxism and the fine traditional Chinese culture. This is the “premise” issue for clarifying why Marxism and the fine traditional Chinese culture, which are separated by vast temporal-spatial distances and obvious national differences, can achieve organic integration. Concepts advocated by the fine traditional Chinese culture, such as a world shared by all, the unity of heaven and humanity, the people as the foundation of the state, and a great harmony society, have a certain degree of “implicit agreement” and “compatibility” with Marxist ideas such as the liberation of humanity, materialism, the people making history, and communism. Therefore, in this sense, the fine traditional Chinese culture possesses the inherent stipulation for combining with Marxism, laying a cultural-psychological foundation for the realization of the combination of the basic tenets of Marxism with the fine traditional Chinese culture.

“第二个结合”是一个动态发展的过程，对这一过程进行理论解剖，可分为前提、条件、结果等不同阶段。第一，“结合”的前提是彼此契合。马克思主义与中华优秀传统文化之间具有相通互近之处，这是厘清有着遥远时空距离和明显民族差别的马克思主义与中华优秀传统文化之所以能实现有机结合的“前提性”问题。中华优秀传统文化主张的天下为公、天人合一、民为邦本、大同社会等理念，与马克思主义所强调的为人类求解放、唯物主义、人民创造历史、共产主义等思想存在某种程度的“暗合”和“兼容”。因此，从这个意义上说，中华优秀传统文化具有同马克思主义相结合的内在规定，为马克思主义基本原理同中华优秀传统文化相结合的实现奠定了文化心理基础。

Second, the condition for “integration” is mutual selection. On the one hand, Marxism necessarily selects the fine traditional Chinese culture. Marxism was founded by absorbing the outstanding civilizational achievements of various countries and nations around the world, possessing world-historical significance. “Marxism does not end truth, but opens the path to truth”; it must be continuously enriched and developed with the progress of the times and practical application. The dissemination and application of Marxism worldwide requires continuously drawing on the outstanding achievements of human civilization to manifest its universality and contemporaneity. As an important carrier in this process, the fine traditional Chinese culture provides conditions for the localization and modernization of Marxism. On the other hand, the fine traditional Chinese culture necessarily selects Marxism. In the process of history turning into world history, the fine traditional Chinese culture gradually declined due to the lack of endogenous forces for modern transformation. After experiencing the pain of cultural decline, Li Dazhao [11]11 Li Dazhao (1889–1927) was a co-founder of the Communist Party of China and a leading intellectual who first systematically introduced Marxism to China. introduced Marxism and conducted a dual reflection on both traditional Chinese culture and Western culture, pointing out: “Eastern civilization has decayed in stillness, while Western civilization is exhausted under materiality... without the rise of a third new civilization, it is impossible to cross this precipice.” It was precisely under the guidance of Marxism that the Communist Party of China scientifically answered the epochal questions of modern Chinese civilizational transformation, rescued the fine traditional Chinese culture from its desperate situation, and provided a new perspective on how the fine traditional Chinese culture could adapt to the needs of China and the world, enabling it to “renew daily, and renew again.”

第二，“结合”的条件是彼此选择。一方面，马克思主义必然选择中华优秀传统文化。马克思主义是吸收了世界各国、各民族的优秀文明成果而创立的，具有世界历史性的意义。“马克思主义并没有结束真理，而是开辟了通向真理的道路”，必须随着时代的进步和实际的运用而不断地丰富发展。马克思主义在世界范围内的传播和应用需要持续汲取人类文明优秀成果，以彰显其普遍性和时代性。中华优秀传统文化作为这一过程中的重要载体，为马克思主义本土化和时代化提供了条件。另一方面，中华优秀传统文化必然选择马克思主义。在历史向世界历史转变进程中，中华优秀传统文化由于缺失现代转型的内生性力量而日渐衰落。在历经文化式微的阵痛之后，李大钊引入马克思主义并对中华传统文化和西方文化进行双重反思，指出：“东洋文明既衰颓于静止之中，而西洋文明又疲命于物质之下……非有第三新文明之崛起，不足以渡此危崖。”正是在马克思主义的指导下，中国共产党科学回答了近代中华文明变革的时代之问，拯救了陷于绝境之地的中华优秀传统文化，为中华优秀传统文化如何适应中国与世界的需要提供新视角，使其“日日新，又日新”。

Third, the result of “integration” is mutual achievement. On the one hand, the truth force of Marxism is used to activate the fine traditional Chinese culture, making “the fine traditional Chinese culture become modern.” Traditional Chinese culture is a socio-cultural system rooted in millennia of small-scale peasant economy, patriarchal society, and imperial power politics; it is a crystallization of thought built on the material foundation of a natural economy. In contrast, Marxism emerged and was formed in the era of industrial civilization and is a product of modern civilization. Therefore, for the fine traditional Chinese culture to continuously provide spiritual impetus for economic and social development, it urgently needs the activation of the truth force of Marxism. According to the changes and demands of the times, Marxism continuously carries out innovative interpretations and expansive transformations of the content and forms of traditional culture, injecting robust and fresh modern elements into the ancient fine traditional Chinese culture, endowing it with new life and meaning. On the other hand, the rich values of the fine traditional Chinese culture are used to nourish Marxist theory, “making Marxism become Chinese.” The fine traditional Chinese culture has always influenced and acted upon Marxism with a “historical inertia,” promoting Marxism to scientifically answer the epochal questions and people’s questions at each stage. By “linking the ideological essence of Marxism with the essence of the fine traditional Chinese culture, and integrating it with the common values that the people use daily without conscious awareness,” [12]12 This is a quotation from the report to the 20th National Congress of the CPC (2022), emphasizing the integration of Marxism with traditional Chinese values. Marxist theory is continuously endowed with distinct Chinese characteristics, enriching Marxist theory in step with the times.

第三，“结合”的结果是彼此成就。一方面，用马克思主义真理力量激活中华优秀传统文化，让“中华优秀传统文化成为现代的”。中华传统文化是根基于绵延数千年的小农经济、宗法社会和皇权政治的社会文化体系，是建立在自然经济物质基础之上的思想结晶，而马克思主义产生、形成于工业文明时代，是现代文明发展的产物。因此，中华优秀传统文化要持续为经济社会发展提供精神动力，就亟待马克思主义真理力量的激活。根据时代的变化和要求，马克思主义不断对传统文化内容和表现形式进行创新性诠释和拓展性改造，为古老的中华优秀传统文化注入强劲清新的现代性元素，赋予了中华优秀传统文化新的生命和意义。另一方面，用中华优秀传统文化丰厚价值滋养马克思主义理论，“让马克思主义成为中国的”。中华优秀传统文化始终以“历史的惯性”影响和作用于马克思主义，推动马克思主义科学解答各个阶段的时代之问、人民之问。通过“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”18，从而不断赋予马克思主义理论鲜明的中国特色，与时俱进地充实了马克思主义理论。

2. The Historical Logic of the “Second Integration”

2.“第二个结合”的历史逻辑

Looking at the entire century-long struggle of the Communist Party of China, the “Second Integration” has undergone a historical process from formal analogy at the conceptual and discursive level, to creative development at the content level, and then to an elevation of realm at the level of value and significance, exhibiting notable characteristics of progressing from shallow to deep, from surface to core, and from lower to higher levels.

纵观中国共产党百余年的奋斗进程，“第二个结合”历经了一个从概念、话语层面的形式比附，到内容层面的创造性发展，再到价值意义层面的境界提升的历史过程，呈现出由浅入深、由表及里、由低级到高级的显著特征。

First, formal analogy at the conceptual and discursive level. The vast differences in political-economic conditions and modes of thinking between China and the West determined a certain theoretical distance between Marxism and the fine traditional Chinese culture. Therefore, when Marxism was introduced to China, the primary challenge was the necessity of transforming its linguistic form and mode of thinking to adapt to China’s actual conditions. Around the time of the May Fourth Movement, [13]13 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement that marked the beginning of the New Democratic Revolution in China and spurred the spread of Marxism. although advanced Chinese intellectuals realized that Marxism and the fine traditional Chinese culture should be combined, due to insufficient theoretical level, their understanding, comprehension, and application of Marxism were not yet profound. Thus, they often relied on concepts and discourses from traditional Chinese culture to analogize and explain Marxism—that is, using the linguistic art and expressive methods of traditional Chinese culture to expound Marxist concepts and philosophy. To persuade and mobilize the masses, some intellectuals frequently presented many Marxist viewpoints as inherent ideas of traditional Chinese culture, and their understanding and acceptance of Marxism bore a strong imprint of traditional culture. For example, Guo Moruo [14]14 Guo Moruo (1892–1978) was a prominent Chinese writer, historian, and Marxist intellectual who served in various cultural and political roles after 1949. wrote “Marx Enters the Confucian Temple,” using a romantic approach to illustrate that Marxism and the fine traditional Chinese culture were consistent on fundamental issues such as worldview, people’s livelihood, the value of life, and social ideals. It should be said that seeking concepts or expressions from the ideological factors of the fine traditional Chinese culture that were close to Marxist theoretical viewpoints to achieve analogy and explanation of Marxism constituted the initial form of the “Second Integration.” As the Communist Party of China matured theoretically and ideologically, this superficial formal analogy could no longer meet the actual needs of the Chinese revolution.

第一，在概念、话语层面的形式比附。中西方在政治经济条件和思维模式上的巨大差异，决定了马克思主义与中华优秀传统文化之间存在一定的理论距离。因此，马克思主义传入中国时，首要的挑战在于必须进行语言形式和思维方式的转化，以适应中国的实际情况。五四运动前后，尽管中国先进知识分子意识到马克思主义与中华优秀传统文化应该进行结合，但由于理论水平的不足，他们对马克思主义的认识、理解及运用还不够深刻，因此往往借助中华传统文化中的概念、话语来比拟和解释马克思主义，即用中华传统文化的语言艺术和表达方式来阐述马克思主义的概念和哲理。为了说服和动员民众，一些知识分子常常将马克思主义的许多观点说成是中华传统文化固有思想，对马克思主义的理解和接受带有浓厚的传统文化印记。如，郭沫若撰写的《马克思进文庙》，用浪漫主义的手法说明马克思主义和中华优秀传统文化在世界观、民众生存、人生价值和社会理想等根本问题的观点是一致的。应该说，从中华优秀传统文化思想因子中寻找与马克思主义理论观点相近的概念或表达方式来达到对马克思主义的比附和解释，构成了“第二个结合”的初始样态。随着中国共产党在理论上和思想上的不断成熟，这种浅显的形式比附已经远远不能满足中国革命的实际需要。

Second, creative development at the content level. When the Communist Party of China selected and disseminated Marxism, it did not regard it as a bookish theoretical doctrine, but rather as a powerful tool for remedying social ills and revitalizing the Chinese nation. Therefore, in advancing the “Second Integration,” the CPC has not merely stopped at using concepts and discourses from traditional Chinese culture to simply analogize and explain Marxism; it has gone further to promote creative development of the two at the content level—that is, on the basis of summarizing and absorbing the essential essence of fine traditional Chinese culture, it has undertaken innovative theoretical reflections on Marxism. For example, Mao Zedong used Marxist theory to give a new interpretation of the ancient traditional concept of “seeking truth from facts” (shishi qiushi). He pointed out: “‘Facts’ are all things that exist objectively; ‘truth’ is the internal connections of objective things, that is, their laws; ‘seeking’ means our studying them.” There are many other examples of this, such as Mao Zedong’s “On Practice,” which provides a dialectical materialist analysis of the issue of knowledge and action in traditional Chinese philosophy; and “On Contradiction,” which combines the law of the unity of opposites in Marxist materialist dialectics with the traditional Chinese concept of “opposites complement each other” (xiangfan xiangcheng), thereby achieving the sublation and development of ancient Chinese dialectics. At the beginning of reform and opening up, Deng Xiaoping used the ideal of “moderate prosperity” (xiaokang), long cherished by the Chinese nation, to express the content and goals of “Chinese-style modernization.” General Secretary Xi Jinping combined Marxist theory of community with the traditional Chinese concepts of “harmony among all nations” (xiehe wanbang) and “great harmony under heaven” (tianxia datong), and put forward the idea of a community with a shared future for mankind. The formulation of these important judgments and ideas highlights the CPC’s new level of understanding of traditional Chinese culture, indicating that the integration of Marxism with fine traditional Chinese culture has entered a new stage.

第二，在内容层面的创造性发展。中国共产党选择和传播马克思主义，并不是将其视作一种书斋式的理论学说，而是把它当作实现救济社会弊害、振兴中华民族的有力工具。因此，在推进“第二个结合”的过程中，中国共产党并不是仅仅停留在用中华传统文化中的概念、话语来简单地比附、解释马克思主义，而是更进一步地推进二者在内容层面的创造性发展，即在总结和汲取中华优秀传统文化精华要义的基础上，对马克思主义作出具有创新性的理论思考。比如，毛泽东运用马克思主义理论对古代传统“实事求是”思想进行了全新阐释，他指出：“‘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。”这方面的事例还有很多，如毛泽东的《实践论》对中国传统哲学中的知与行问题，做出了辩证唯物主义的分析；《矛盾论》则将马克思主义唯物辩证法理论中对立统一规律与中国传统文化中的“相反相成”结合起来，实现了对中国古代辩证法的扬弃和发展。改革开放之初，邓小平用中华民族梦寐以求的“小康”理想来表达“中国式的现代化”的内容与目标。习近平总书记将马克思主义的共同体理论与中华优秀传统文化中的协和万邦、天下大同理念相结合，提出了人类命运共同体思想。这些重要论断与思想的提出，彰显了中国共产党对中华传统文化认识的新高度，表明马克思主义同中华优秀传统文化的结合进入了新阶段。

Third, elevation of realm at the level of significance. General Secretary Xi Jinping pointed out: “The major proposition of adapting Marxism to the Chinese context and the needs of the times itself determines that we must never discard the soul of Marxism, nor must we discard the root of fine traditional Chinese culture. Holding fast to this soul and root is the foundation and prerequisite for theoretical innovation.” He further emphasized: “Theoretical innovation must speak new words, but it cannot abandon the ancestors; forgetting one’s ancestors while counting one’s treasures amounts to cutting off the soul and root, and will ultimately lead to the subversive error of losing the soul and root.” This not only profoundly elucidates the importance of Marxism and fine traditional Chinese culture for the CPC in advancing theoretical innovation and theoretical creation, but also profoundly clarifies the importance of their essence and relationship for the future and destiny of the CPC, the Chinese people, the Chinese nation, and even all of humanity. Therefore, advancing the “Second Integration” in the New Era clearly “cannot merely remain at the formal or content level; rather, it must both transcend understanding Marxism purely from the perspective of formal analogy and transcend the content renewal of merely transforming relevant viewpoints in traditional culture,” thereby rising to a deeper level and higher realm of deep integration, ultimately achieving the interconnection and fusion of the soul and root, continuously creating new theories and scaling new ideological peaks. Of course, the proposition in the New Era that emphasizes the integration at the level of soul and root does not negate integration at the formal level or the content level; rather, it stresses the need to elevate the “Second Integration” to a new realm on the basis of inheriting both.

第三，在意义层面的境界提升。习近平总书记指出：“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。坚守好这个魂和根，是理论创新的基础和前提”。他进一步强调：“理论创新必须讲新话，但不能丢了老祖宗，数典忘祖就等于割断了魂脉和根脉，最终会犯失去魂脉和根脉的颠覆性错误。”这不仅深刻阐明了马克思主义和中华优秀传统文化对中国共产党推进理论创新、进行理论创造的重要性，更深刻澄明了二者的本质及其关系之于中国共产党、中国人民、中华民族乃至整个人类前途命运的重要性。因此，新时代推进“第二个结合”显然“不能单纯停留在形式或内容层面，而是既要超越单纯从形式比附的角度理解马克思主义，也要超越单纯改造传统文化中相关观点的内容更新”，进而上升到更深层次、更高境界的深度融合，最终实现魂脉与根脉的贯通和融通，不断创造新的理论、攀登新的思想高峰。当然，新时代重点突出魂脉与根脉层面结合的命题，并不是对形式层面结合和内容层面结合的否定，而是强调要在承继二者的基础上将“第二个结合”提升到一个新境界。

3. The Value Logic of the “Second Integration”

3.“第二个结合”的价值逻辑

The “Second Integration” is not only a methodological expression based on China’s specific historical traditions, but also embodies a contemporary style developed in the currents of the times; at the same time, because it contains universal value, it demonstrates significant world significance.

“第二个结合”既是基于中国具体历史传统的方法论表达，也体现了在时代发展的潮流中发展的时代风格，同时又因其蕴含普遍性价值而展现出显著的世界意义。

First, the “Second Integration” reveals the general laws of the localization and nationalization of Marxism. Marxism is a truth that reflects the laws of nature, society, and thought, but what it provides are general principles and methods for analyzing and solving problems, not direct concrete solutions; it cannot offer ready-made answers to specific problems that arise in various countries and nations of the world. Therefore, Marxism has always emphasized that the practical application of general principles must “vary with the actual historical conditions at any given time.” Lenin also pointed out: “In each country, the specific path to accomplish the unified international task must be to ascertain, clarify, find, grope for, and grasp the national characteristics and features.” This means that the universal principles of Marxism need to be presented through the cultural forms, historical traditions, and specific characteristics of each country and nation, inherently requiring that in applying Marxism to guide practice and serve practice, we must base ourselves on our own nation’s historical and cultural traditions, and actively explore forms of realizing Marxism suited to the characteristics of our own country and nation. Without the soil of fine traditional Chinese culture, it would be very difficult for Marxism to take root in China, let alone to adapt Marxism to the Chinese context and the needs of the times. In this sense, “the integration of Marxism with fine traditional Chinese culture is the prerequisite for Marxism to exert influence and achieve development in China.” As the report of the 20th National Congress of the CPC pointed out: “Only by taking root in the historical and cultural soil of one’s own country and nation can the tree of Marxist truth grow deep and flourish.”

第一，“第二个结合”揭示了马克思主义本土化、民族化的一般规律。马克思主义是反映自然、社会和思维发展规律的真理，但其所提供的是分析和解决问题的一般性原则和方法，而非直接的具体解决方案，不可能为世界各个国家和民族出现的一些具体问题提供现成的答案。因此，马克思主义一直强调，对一般原理的实际运用“随时随地都要以当时的历史条件为转移”。列宁也指出：“在每个国家通过具体的途径来完成统一的国际任务，都必须查明、弄清、找到、揣摩出和把握住民族的特点和特征。”这意味着马克思主义的普遍原理需要通过各个国家和民族的文化形式、历史传统和具体特点来呈现，内在要求我们在运用马克思主义指导实践、服务实践过程中要立足本民族的历史文化传统，积极探索适合本国本民族特点的马克思主义的实现形式。离开了中华优秀传统文化这片土壤，马克思主义要想扎根中国就非常困难了，更遑论中国化时代化。从这个意义说，“马克思主义与中华优秀传统文化相结合是马克思主义在中国产生影响并获得发展的前提”。正如党的二十大报告所指出的：“只有植根本国、本民族历史文化沃土，马克思主义真理之树才能根深叶茂。”

Second, the “Second Integration” manifests the spirit of the times in achieving self-renewal amid the development of the era. On the one hand, Marxism, as an outstanding intellectual achievement of humanity, is both a theoretical product of a certain era and is enriched and developed through continuously learning and absorbing the excellent achievements of human civilization from each era. On the other hand, the inheritance and development of fine traditional Chinese culture also need to conform to the trends of the times, and in accordance with the progress of the times, continuously inject new contemporary elements into it, endow it with the vitality of the times, and promote its creative transformation and innovative development. Over more than 100 years, the CPC has in practice continuously kept pace with the development of the times, gradually deepened its understanding of the integration of the basic principles of Marxism with fine traditional Chinese culture, and formed systematic theoretical achievements rich in Chinese characteristics, embodying the spirit of the times, meeting the needs of modern society, and leading the development of human civilization. Thus, the “Second Integration” is a dynamic, continuous, open, and developing historical process, with a clear practical orientation; it is always rooted in the vivid practice of the development of the times, bears a profound imprint of the era, and continuously answers and resolves urgent problems arising in the development of the times.

第二，“第二个结合”彰显在时代发展中实现自我更新的时代精神。一方面，马克思主义作为人类优秀的思想成果，既是一定时代的理论产物，又是在不断学习和吸收每个时代人类文明优秀成果中而得以丰富和发展的。另一方面，中华优秀传统文化的传承发展也需要顺应时代潮流，并按照时代的进步，不断地将新的时代要素注入其中，赋予其时代的发展活力，推动其创造性转化和创新性发展。100多年来，中国共产党在实践中不断紧跟时代发展的步伐，逐步深化马克思主义基本原理同中华优秀传统文化相结合的认识，形成了系统化的富有中国特色、体现时代精神，适应现代社会需求、引领人类文明发展的理论成果。由此可见，“第二个结合”是一个动态持续、开放发展的历史过程，具有鲜明的现实指向，始终植根时代发展的生动实践，带有深刻的时代烙印，不断回答和解决时代发展中出现的迫切问题。

Third, the “Second Integration” contains important insights on how to scientifically treat traditional culture in the process of moving toward modernization. Late-developing modernized countries, like Western developed countries, inevitably undergo a historical process of transitioning from traditional to modern society. However, in this process, various countries have to some extent lacked the theoretical consciousness to integrate Marxism with their own historical and traditional cultures, overemphasizing the conflict between tradition and modernity while failing to see the intermingling of tradition and modernity. Any culture, in terms of its origin, is historical and national, rooted in its own special historical and cultural soil. A country’s national conditions are constituted by both current realities and historical traditions; the two cannot be separated or opposed. General

第三，“第二个结合”蕴藏着如何在走向现代化的进程中科学对待传统文化的重要启示。后发型现代化国家与西方发达国家一样，都必然经历由传统社会向现代社会行进的历史过程。然而，在这一过程中，各国都在一定程度上缺乏将马克思主义同本国历史传统文化相结合的理论自觉，过度强调传统与现代冲突的一面，而没有看到传统与现代交融的一面。任何一种文化就其本源而言都是历史性的、民族性的，都植根于自己特殊的历史文化土壤。一国国情是由当下实际与历史传统共同构成的，不能把两者割裂开来，对立起来。习近平总书记指出：“如果不从源远流长的历史连续性来认识中国，就不可能理解古代中国，也不可能理解现代中国，更不可能理解未来中国。”中国历史的延续性必然使现代中国保留了许多传统成分，决定了现代中国本身就是传统文化长期发展演进的当代产物，而现代中国的文化传统也必然会积淀成为未来的“传统文化”。马克思主义基本原理同中华优秀传统文化相结合具有超过一国范围的普遍价值，诠释了世界现代化发展的普遍规律，即任何拥有厚重、丰富的历史传统文化的国家离不开对本国历史传统文化的传承与弘扬，并不断思考如何将其中的积极成分、合理因素、优势长处充分作用于本国现代化进程。

III. Development Principles of the "Second Integration"

三、“第二个结合”的发展原则

The “Second Integration” is not a purposeless conceptual game detached from reality, but rather possesses a distinct practical orientation—that is, it can “open up new frontiers in adapting Marxism to the Chinese context and the needs of the times,” can “always maintain the vigorous vitality and robust dynamism of Marxism,” and can “correctly answer the major questions posed by the times and by practice.” General Secretary Xi Jinping has pointed out: “A scientific worldview and methodology are the ‘master key’ for us to study and solve problems.” “To continue theoretical innovation on the basis of practice, we must first grasp the worldview and methodology of the Thought on Socialism with Chinese Characteristics for a New Era, and uphold and apply the positions, viewpoints, and methods that run through it.” The practical orientation of the “Second Integration” is the master switch for scientifically planning the overall deployment of comprehensively deepening reform, coordinating work across all fields, breaking free from traditional thinking, and shaking off path dependence. It is the powerful spiritual force that transforms the strategic deployment of further comprehensively deepening reform into the driving force for advancing Chinese-path modernization. The “Six Musts” [15]15 A classical allusion from the Qing dynasty text *The Strategies of the Warring States* (《清诗话·履园丛话》), meaning that without a comprehensive view, one cannot handle local affairs properly., as the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, possess strong operability and practicality, providing specific guiding principles for the development of the “Second Integration.”

“第二个结合”不是漫无目的，抑或游离现实之外的概念游戏，而是具有鲜明的实践导向性，即能够“开辟马克思主义中国化时代化新境界”，能够“始终保持马克思主义的蓬勃生机和旺盛活力”，能够“正确回答时代和实践提出的重大问题”。习近平总书记指出：“科学的世界观和方法论是我们研究问题、解决问题的‘总钥匙’。”“继续推进实践基础上的理论创新，首先要把握好新时代中国特色社会主义思想的世界观和方法论，坚持好、运用好贯穿其中的立场观点方法。”“第二个结合”的实践导向性，是科学谋划全面深化改革总体部署、统筹推进各领域工作、打破传统思维、摆脱路径依赖的总开关，是把进一步全面深化改革的战略部署转化为推进中国式现代化的强大精神力量。“六个必须坚持”作为习近平新时代中国特色社会主义思想的世界观和方法论，具有极强操作性和实用性，为“第二个结合”发展提供了具体的指导原则。

1. Upholding the People-Centered Principle Is the Value Stance That Ensures the Unchanged Foundation of the “Second Integration”

1.必须坚持人民至上是确保“第二个结合”底色不变的价值立场

Marxism is the theory of the people, a theoretical system through which the people achieve their own liberation. For Chinese Communists, the weight of the word “people” is heavier than a thousand jun. [16]16 An analogy used by Mao Zedong for balancing multiple tasks simultaneously, like a pianist using all ten fingers. The Third Plenary Session of the 20th Central Committee of the CPC proposed six valuable experiences for further comprehensively deepening reform, the second of which explicitly states the need to “adhere to a people-centered approach.” General Secretary Xi Jinping has repeatedly emphasized the principal position of the masses, pointing out that “history is written by the people, and all achievements are attributed to the people.” All theoretical innovations and innovative theories of the Party are closely linked to the people’s practice and the people’s well-being. The social foundation for combining the basic tenets of Marxism with China’s fine traditional culture is rooted in the people, and its ultimate goal is to serve the people and benefit the people. The Chinese people are the creators, guardians, and inheritors of China’s fine traditional culture. The masses, including theoretical workers, use China’s fine traditional culture to elucidate Marxist theoretical viewpoints, effectively enhancing the explanatory power, creativity, and affinity of Marxism, promoting the Party’s innovative theories to “fly into the homes of ordinary people,” [17]17 A metaphor for coordinating all parts of the country under a unified central plan. and elevating the people-centered foundation of the “Second Integration.” At the same time, the people’s creative practice is the living material and inexhaustible source of the “Second Integration.” Without the people’s practical experience and practical wisdom, the “Second Integration” would become water without a source and a tree without roots. Therefore, the combination of the basic tenets of Marxism with China’s fine traditional culture must highlight the orientation of the people’s practice, stimulate the pioneering spirit of the masses, and respect the principal position of the people. It must persist in maintaining close ties with the masses and relying closely on the masses, summarizing experience and accumulating wisdom from the people’s practice, and be adept at refining, excavating, and elevating the elements of wisdom that advance the “Second Integration” from the people’s practice, ensuring that the value foundation of the theoretical achievements generated by the “Second Integration” never fades.

马克思主义是人民的理论，是人民实现自身解放的理论体系。对于中国共产党人而言，“人民”二字的分量重于千钧。党的二十届三中全会提出了进一步全面深化改革的六条宝贵经验，其中第二条明确提出要“坚持以人民为中心”。习近平总书记多次强调人民群众的主体地位，指出“历史是人民书写的，一切成就归功于人民。”党的一切理论创新和创新理论，都与人民实践、人民幸福紧紧联系在一起。马克思主义基本原理同中华优秀传统文化相结合的社会基础是植根人民，最终归宿是为了人民、造福人民，中国人民是中华优秀传统文化的创造者、守护者、传承者。包括理论工作者在内的人民群众，用中华优秀传统文化阐释马克思主义理论观点，有力增强了马克思主义的解释力、创造力和亲和力，推动党的创新理论“飞入寻常百姓家”，提升了“第二个结合”的人民底色。同时，人民的创造性实践是“第二个结合”的鲜活素材和不竭源泉，离开了人民的实践经验和实践智慧，“第二个结合”就会成为无源之水、无本之木。因此，马克思主义基本原理同中华优秀传统文化相结合必须突出人民实践导向，激发人民群众的首创精神，尊重人民的主体地位。坚持密切联系群众、紧紧依靠群众，从人民群众的实践中总结经验、积累智慧，善于从人民实践中提炼、挖掘和升华推进“第二个结合”的智慧元素，确保由“第二个结合”产生的理论成果价值底色永不褪色。

2. Upholding Confidence and Self-Reliance Is the Spiritual Core for Advancing the Deepening Development of the “Second Integration”

2.必须坚持自信自立是推进“第二个结合”深化发展的精神内核

Only with confidence can one be self-reliant; only with self-reliance can one become strong. The objective world facing contemporary China is a rich and ever-changing world. The cause undertaken by the Communist Party of China is a formidable and pioneering great undertaking, for which there are neither textbooks to follow nor ready-made answers to consult. These conditions determine that solving China’s problems must be based on China’s actual conditions and explored and answered by the Chinese people themselves. Upholding confidence and self-reliance is not baseless but has ample reasons and sufficient confidence, stemming from a sense of pride and confidence in one’s own theory and culture. On the one hand, the Communist Party of China possesses a scientific theory. General Secretary Xi Jinping has pointed out: “Marxism provided a powerful ideological weapon for China’s revolution, construction, and reform, enabling this ancient Eastern country to create a miracle of development unprecedented in human history.” The truth power of Marxism in understanding and transforming the world, as demonstrated in practice, is the source of achieving confidence and self-reliance. On the other hand, the Communist Party of China possesses the splendid and brilliant fine traditional Chinese culture. General Secretary Xi Jinping has pointed out: “Looking back at history, what has supported this ancient nation to this day and sustained the more than 5,000 years of Chinese civilization is the cultural gene rooted deep in the bloodline of the Chinese nation.” For thousands of years, traditional Chinese culture has flowed like a great river, continuous and unbroken. Although it has weathered storms and impacts, it has flourished to this day with its spirit of embracing all rivers and containing all things, playing a crucial role in the endless vitality of the Chinese nation. This is the foundation for achieving confidence and self-reliance. Therefore, advancing the “Second Integration” must uphold confidence and self-reliance, always firmly believing in Marxism, and overcoming the encroachment of dogmatism and empiricism; it must always uphold and inherit China’s fine traditional culture, clearly oppose and resist historical nihilism and cultural restorationism, and use cultural confidence to break the “Western-centric theory.”

唯有自信方能自立，唯有自立方能自强。当代中国面临的客观世界，是一个不断变化的丰富多彩的世界，中国共产党所从事的是一个既没有教科书可供遵循，也没有现成答案可供参考的艰巨性、开创性的伟大事业，这些条件决定了解决中国问题必须基于中国的实际情况，由中国人民自己来探索和解答。坚持自信自立不是凭空的，而是有着充分的理由和充足的底气，即源自对自身所拥有的理论和文化的自豪感与自信心。一方面，中国共产党拥有科学的理论。习近平总书记指出：“马克思主义为中国革命、建设、改革提供了强大思想武器，使中国这个古老的东方大国创造了人类历史上前所未有的发展奇迹。”马克思主义在实践中所展现出的认识世界和改造世界的真理力量，是实现自信自立之源。另一方面，中国共产党拥有辉煌灿烂的中华优秀传统文化。习近平总书记指出：“回顾历史，支撑我们这个古老民族走到今天的，支撑5000多年中华文明延绵至今的，是植根于中华民族血脉深处的文化基因。”几千年来，中华传统文化如大河奔流、绵延不绝，尽管也曾历经风雨的冲击，但仍以其海纳百川、地容万物的气魄，蓬勃发展至今，对中华民族的生生不息有着至为关键的作用，这是实现自信自立之基。因此，推进“第二个结合”必须坚持自信自立，始终坚定马克思主义信仰，克服教条主义和经验主义侵袭；始终坚持和传承中华优秀传统文化，旗帜鲜明地反对和抵制历史虚无主义、文化复古主义，以文化自信破除“西方中心论”。

3. Upholding Integrity and Innovation Is the Dialectical Thinking for Grasping the Theoretical Innovation of the “Second Integration”

3.必须坚持守正创新是把握“第二个结合”理论创新的辩证思维

Discard the dross and select the essential; take the essence and use the best. [18]18 A policy of simultaneously developing material civilization and cultural-ethical progress, first articulated by Deng Xiaoping. General Secretary Xi Jinping emphasized: “We must uphold integrity and innovation, with the integrity and sharpness of upholding integrity and innovation, continue the historical context, and write a glorious chapter of our time.” This fully embodies the theoretical character of the Communist Party of China in advancing theoretical innovation and theoretical creation—upholding integrity without being conservative, respecting antiquity without restoring the old—shining with the “Chinese wisdom” of upholding integrity and innovation. That is, we must neither cut the feet to fit the shoes nor cut the shoes to fit the feet, but must make the shoes according to the feet and make the shoes fit the feet, taking a new and correct path with a bright future. The combination of Marxism with China’s fine traditional culture requires continuously integrating with the actual development, adhering to the mutual promotion and organic unity of “integrity” and “innovation.” It is necessary to both “uphold the basic tenets of Marxism without wavering” and “adapt to the development of practice”; to both inherit China’s fine traditional culture and promote its

去芜存菁、取精用宏。习近平总书记强调：“要坚持守正创新，以守正创新的正气和锐气，赓续历史文脉、谱写当代华章。”这充分体现了中国共产党在推进理论创新和理论创造中的守正不守旧、尊古不复古的理论品格，闪耀着守正创新的“中国智慧”。这就是既不能削足适履，也不能削履适足，而必须按足制履、制履适足，走前景光明的新途和正道。马克思主义同中华优秀传统文化的结合，需要不断结合发展实际，坚守“正”与“新”的相互促进、有机统一，既要“坚持马克思主义基本原理不动摇”，又要“顺应实践发展”；既要传承中华优秀传统文化，又要推动中华优秀传统文化的创造性转化和创新性发展。没有守正，创新就会走向邪路；没有创新，守正也难以为继。守正，守的是马克思主义在意识形态领域的主导地位，守的是中华优秀传统文化中的思想观念、人文精神和道德规范；创新，创的是马克思主义发展的新高度，创的是人类文明的新形态。因此，必须在守正创新中深入推进马克思主义和中华优秀传统文化相结合，一方面坚持以马克思主义为旗帜，为中华优秀传统文化的土壤提供源源不断的养分，不断推动中华优秀传统文化与现代社会相适应；另一方面坚持用中华优秀传统文化浸润、影响马克思主义，继续发展当代中国马克思主义、二十一世纪马克思主义。

4. Adhering to a problem-oriented approach is the driving force for achieving the theoretical sublimation of the Second Integration.

4.必须坚持问题导向是实现“第二个结合”理论升华的推动力量

Problems are the voice of the times. Discovering problems, analyzing problems, and solving problems are both an important driving force for theoretical innovation and its fundamental task. Adhering to a problem-oriented approach is the theoretical character and fundamental requirement of Marxism. Starting from the major epochal issues of the basic contradiction of capitalism and the oppression of the proletariat, Marx discovered the secret of capitalist exploitation of workers, then put forward the labor theory of value and the theory of surplus value, revealed the laws of capitalist development, and founded the theory of scientific socialism. Historically, a problem-oriented approach runs like a red thread through all the practice of the historical development of the Communist Party of China; every theoretical leap achieved by the CPC has also started from major epochal issues, using Marxism to answer and resolve the major problems faced in different historical periods. The necessity of integrating Marxism with China’s fine traditional culture was derived both from summarizing problems and experiences and is continuously deepened in the process of solving problems. To promote the integration of the basic tenets of Marxism with China’s fine traditional culture, one must adhere to a problem-oriented approach, apply the method of contradiction analysis, grasp the principal contradiction and the principal aspect of the contradiction, constantly explore new paths and new methods for solving problems, and continuously create new prospects for the development of the Party and the state’s undertakings. Currently, the various problems and challenges China faces are numerous, complex, and ever-changing, placing entirely new demands on the integration of the basic tenets of Marxism with China’s fine traditional culture. To this end, it is necessary to conduct in-depth research on the new changes and new problems in the global situation, national conditions, and Party conditions, and then propose new ideas and new methods for solving problems.

问题是时代的声音。发现问题、分析问题、解决问题，既是理论创新的重要动力，也是理论创新的根本任务。坚持问题导向是马克思主义的理论品格和根本要求。马克思从资本主义基本矛盾、无产阶级受压迫的重大时代课题出发，发现了资本主义剥削工人的秘密，进而提出了劳动价值理论和剩余价值理论，揭示了资本主义发展规律，创立了科学社会主义理论。从历史上看，问题导向如一条红线贯穿中国共产党历史发展的全部实践，中国共产党实现的每一次理论飞跃也都是从重大时代课题出发的，运用马克思主义回答和解决不同历史时期面临的重大问题。马克思主义必须同中华优秀传统文化相结合，既是在总结问题和经验中得出的，也是在解决问题中不断深化的。推动马克思主义基本原理同中华优秀传统文化相结合，要坚持问题导向，运用矛盾分析法，抓住主要矛盾和矛盾的主要方面，不断探索解决问题的新路径新办法，持续开创党和国家事业发展的新局面。当前，中国所面临的各种问题和挑战层出不穷、复杂多变，对马克思主义基本原理同中华优秀传统文化相结合提出了全新要求。为此，要深入研究世情、国情和党情的新变化、新问题，进而提出解决问题的新思路和新办法。

5. Adhering to a systematic approach is the scientific method for confirming the value orientation of the “Second Integration”

5.必须坚持系统观念是确证“第二个结合”价值导向的科学方法

He who fails to plan for the whole situation is inadequate for planning a single area. [15]15 A classical allusion from the Qing dynasty text *The Strategies of the Warring States* (《清诗话·履园丛话》), meaning that without a comprehensive view, one cannot handle local affairs properly. Adhering to a systematic approach is the adherence to and development of Marxist dialectical materialism; it is the CPC’s ideological method and working method for understanding and changing the world, such as the magic weapon of the united front, the “playing the piano” method, [16]16 An analogy used by Mao Zedong for balancing multiple tasks simultaneously, like a pianist using all ten fingers. the “nation as a chessboard” thinking, [17]17 A metaphor for coordinating all parts of the country under a unified central plan. and the strategic policy of “grasping both links.” [18]18 A policy of simultaneously developing material civilization and cultural-ethical progress, first articulated by Deng Xiaoping. Adhering to a systematic approach runs through all the practice of the historical development of the CPC. The report of the 20th National Congress of the CPC points out: “All things are interconnected and interdependent. Only by observing things with a universally connected, comprehensively systematic, and developmental and changing perspective can we grasp the laws of the development of things.” Promoting the integration of the basic tenets of Marxism with China’s fine traditional culture is a complex systematic project. It is necessary to firmly establish a systematic concept, root Marxism in the fertile soil of China’s fine traditional culture, fully absorb the essence of China’s fine traditional culture, adhere to the interconnection of history and reality, the unity of theory and practice, and the correlation between China and the world, and continuously promote adapting Marxism to the Chinese context and the needs of the times. At the same time, advancing the “Second Integration” requires strengthening the linkage between subjects and gathering a strong joint force. Overall, it is necessary to form a vibrant situation with the CPC as the main body, involving the Party’s leader subjects, theorist subjects, and broad participation from social forces, so that various groups each play their unique roles in the innovative development of Marxism and the development of cultural inheritance.

不谋全局者，不足谋一域。坚持系统观念是马克思主义唯物辩证法的坚持和发展，是中国共产党认识世界、改变世界的思想方法和工作方法，如统一战线法宝、“弹钢琴”方法、“全国一盘棋”思想、“两手抓”战略方针等。坚持系统观念贯穿中国共产党历史发展的全部实践。党的二十大报告指出：“万事万物是相互联系、相互依存的。只有用普遍联系的、全面系统的、发展变化的观点观察事物，才能把握事物发展规律。”推动马克思主义基本原理同中华优秀传统文化相结合是一项复杂的系统工程，必须牢固树立系统观念，将马克思主义植根于中华优秀传统文化沃土，充分汲取中华优秀传统文化中的精华，坚持历史和现实相贯通，理论和实践相统一，中国和世界相关联，不断推动马克思主义中国化时代化。同时，推进“第二个结合”要加强主体之间的联动，汇聚强大合力。总体而言，就是要形成中国共产党主体，党的领袖主体、理论家主体和社会力量广泛参与的生动局面，使各类群体各自发挥在马克思主义创新发展和文化传承发展中的独特作用。

6. Adhering to a global vision is the realm and pattern for broadening the cultural horizon of the “Second Integration”

6.必须坚持胸怀天下是拓宽“第二个结合”文化视野的境界格局

No country or nation can exist in isolation; all are inevitably engaged in interaction and connection with other countries or nations. Marxism holds that with the universalization of global interaction, the historical interaction between different countries and nations is increasingly strengthened, and human history thereby transforms into world history. The CPC is a political party with a broad mind and a global perspective, an important force in promoting the progress of human civilization. General Secretary Xi Jinping points out: “We must expand our global vision, deeply observe the trends of human development and progress, actively respond to the common concerns of people of all countries, contribute to solving the common problems facing humanity, draw on and absorb all the fine achievements of human civilization with a broad mind as vast as the sea that accepts all rivers, and promote the building of a better world.” This important exposition profoundly embodies the CPC’s view of civilization advocating equality, mutual learning, dialogue, and inclusiveness, and interprets the broad mind, high realm, and grand pattern of a major world party. The integration of the basic tenets of Marxism with China’s fine traditional culture must be built on the foundation of the excellent achievements of human civilization. Only in this way can it seize the commanding heights of the development of human civilization, make new contributions to advancing the development of human civilization, and realize the civilizational vision of “each appreciating its own beauty.” [19]19 A phrase from the Chinese aesthetic tradition, often used in the context of civilizational discourse to mean that each culture should take pride in its own distinctive qualities. It can be seen that adhering to a global vision, actively absorbing and drawing lessons from the excellent achievements of human civilization with an open spirit, and realizing the Sinicization and modernization of Marxism through the exchange and mutual learning of Chinese and Western civilizations are important pathways for continuously advancing the “Second Integration.”

任何国家和民族都不能孤立存在，都不可避免地要与其他国家或民族进行交往和联系。马克思主义认为，随着全球交往的普遍化，不同国家和民族之间的历史性互动日益加强，人类历史由此向世界历史转变。中国共产党是具有博大胸怀和世界眼光的政党，是推动人类文明进步的重要力量。习近平总书记指出：“我们要拓展世界眼光，深刻洞察人类发展进步潮流，积极回应各国人民普遍关切，为解决人类面临的共同问题作出贡献，以海纳百川的宽阔胸襟借鉴吸收人类一切优秀文明成果，推动建设更加美好的世界。”这一重要论述深刻体现中国共产党主张平等、互鉴、对话、包容的文明观，诠释了一个世界大党的大胸襟、大境界、大格局。马克思主义基本原理同中华优秀传统文化相结合，必须建立在人类文明优秀成果的基础上，唯有如此才能抢占人类文明发展的制高点，为推进人类文明发展作出新贡献，实现“各美其美”的文明愿景。可见，坚持胸怀天下，以开放的精神，积极吸收和借鉴人类文明的优秀成果，在中西文明的交流互鉴中，实现马克思主义的中国化和时代化是不断推进“第二个结合”的重要途径。

Source: *Journal of Hohai University (Philosophy and Social Sciences Edition)*, September 4, 2024

文章来源：《河海大学学报社科版》2024年9月4日

Online Editor: Jing Mu

网络编辑：静穆