The Second Integration: A Methodology for Constructing the Cultural Form of Chinese-Path Modernization

Today, striving to realize Chinese-path modernization has undoubtedly become the main theme of our era. The great practice of reform and opening up has won China a rare development opportunity. Under the leadership of the Communist Party of China, the Chinese people have achieved modernization accomplishments that have attracted worldwide attention. Especially since the 18th National Congress of the CPC, our socialist modernization practice has continuously opened up new realms. The proposition of "Chinese-path modernization" put forward by General Secretary Xi Jinping is a highly condensed summary of the socialist modernization practice with Chinese characteristics that we are carrying out. Chinese-path modernization focuses on the coordinated development of material civilization and cultural-ethical progress. While creating enormous material wealth, it also gives rise to a corresponding cultural form. This cultural form is also the fruit of the life-renewal and modern transformation of Chinese civilization. General Secretary Xi Jinping profoundly pointed out: "The Second Integration has made Marxism Chinese and the fine traditional Chinese culture modern, and has made the new culture formed through this 'integration' the cultural form of Chinese-path modernization." From this we can see that the cultural form of Chinese-path modernization is created through the "Second Integration." Among this, the fine traditional Chinese culture marks the dimension of national character for the cultural form of Chinese-path modernization and provides a deep foundation of traditional culture; Marxism provides the ideal dimension of modern practice for the cultural form of Chinese-path modernization. The "Second Integration" effectively resolves the cultural tension between "tradition" and "modernity" that has existed in China since modern times. It not only highlights the modern character of Marxism but also underscores the inclusiveness and innovativeness of the fine traditional Chinese culture, providing methodological guidance for us to construct the cultural form of Chinese-path modernization as we face the future.

今天，努力实现中国式现代化无疑成了我们时代的主旋律。改革开放的伟大实践让中国赢得了难得的发展机遇，在中国共产党的带领下，中国人民取得了举世瞩目的现代化成就。特别是党的十八大以来，我们的社会主义现代化实践不断开辟新境界，习近平总书记提出的“中国式现代化”命题就是对我们所进行的有中国特色的社会主义现代化实践的高度凝练。中国式现代化着力于物质文明和精神文明的协调发展，在创造出巨大的物质财富的同时，也创造出相应的文化形态，这种文化形态也是中华文明的生命更新和现代转型的成果。习近平总书记深刻指出：“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态。”由此我们可以看出，中国式现代化的文化形态是通过“第二个结合”创造出来的。其中，中华优秀传统文化为中国式现代化的文化形态标示了民族性的维度，并提供了深厚的传统文化基础；马克思主义为中国式现代化的文化形态提供了现代性实践的理想维度。“第二个结合”有效地化解了中国近代以来“传统”与“现代”之间的文化紧张，既彰显了马克思主义的现代性特征，又凸显了中华优秀传统文化的包容性与创新性，为我们面向未来建构中国式现代化的文化形态提供了方法论指导。

I. The Resolution of the Tension between "Tradition" and "Modernity" by the "Second Integration"

一、第二个结合”对“传统”与“现代”之间紧张关系的化解

At the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping systematically elaborated on the great significance of the "Two Integrations," [1]1 The Two Integrations refers to the integration of the basic tenets of Marxism with China's specific realities and with the fine traditional Chinese culture. emphatically highlighting the important status of the "Second Integration." He pointed out that "to open up and develop socialism with Chinese characteristics on the deep foundation of over 5,000 years of Chinese civilization, it is the only way to integrate the basic tenets of Marxism with China's specific realities and with the fine traditional Chinese culture. This is the regular understanding we have gained in exploring the path of socialism with Chinese characteristics." The "Second Integration" allows us to fully utilize the precious resources of the fine traditional Chinese culture within a broader cultural space, exploring theoretical and institutional innovations for China's future development practice. This important thesis put forward by General Secretary Xi Jinping is precisely based on China's specific national conditions, especially on the arduous and tortuous exploration process of China's modernization since modern times, and is a scientific thesis.

在文化传承发展座谈会上，习近平总书记系统阐述了“两个结合”的重大意义，突出强调了“第二个结合”的重要地位，指出“在五千多年中华文明深厚基础上开辟和发展中国特色社会主义，把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合是必由之路。这是我们在探索中国特色社会主义道路中得出的规律性认识”。“第二个结合”让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来中国发展实践的理论创新和制度创新。习近平总书记提出的这一重要论断正是基于中国的具体国情，特别是基于近代以来中国艰难曲折的现代化探索历程而作出的，是科学的论断。

With the outbreak of the Opium War in 1840, China's national gates were forcibly opened by strong ships and powerful cannons. China was dragged into the historical process of globalization and gradually reduced to a semi-colonial and semi-feudal society. This was quite different from the West, which actively developed capitalist industry and commerce, continuously adjusted the relationship between "tradition" and "modernity" through cultural movements such as the Renaissance and the Enlightenment, and ultimately embarked on the path of capitalist modernization. When China was dragged into the modernization process, it lacked the foundation of modern capitalist industry and commerce economically and mature ideological resources of modernity culturally. Against this backdrop, the Chinese people began to develop a sense of national crisis and to calmly reflect on the future development path of the nation. In 1842, Wei Yuan first proposed the idea of "learning the superior skills of the barbarians to control them." [2]2 "Learning the superior skills of the barbarians to control them" (师夷长技以制夷) was a slogan proposed by the Chinese scholar Wei Yuan in the mid-19th century, advocating the adoption of Western military and industrial technology to defend against foreign aggression. This idea was recognized by some progressive figures seeking change at the time and became the ideological germ of the Westernization Movement. Those who identified with this idea formed the Westernization faction, while those who opposed it were called the Conservative faction. "Regarding modern Western culture, the Conservative faction adopted an attitude of total rejection, advocating the 'distinction between Chinese and barbarians,' while the Westernization faction adopted a relatively open attitude, advocating 'Chinese learning as the essence, Western learning for practical use.' 'Chinese essence, Western utility' was the principle of the Westernization faction in handling the relationship between Chinese and Western cultures, and also the weapon of the Westernization faction to counter the attacks of the Conservative faction." It can be said that it was precisely from the debate between the Westernization faction and the Conservative faction over "essence" and "utility" during the Westernization Movement that the issue of tension between "tradition" and "modernity" gradually became prominent.

1840年鸦片战争爆发，中国的国门被坚船利炮打开，中国被强行拖入了全球化的历史进程之中，逐渐沦为半殖民地半封建社会。这与西方主动发展资本主义工商业，并通过文艺复兴、启蒙运动等文化运动不断调整“传统”与“现代”之间的关系，最终走上资本主义现代化道路多有不同。中国在被拖入现代化进程之时，在经济上没有现代资本主义工商业的基础，在文化上没有成熟的现代化思想资源。在这样的大背景下，中国人开始有了民族危机意识，并对民族未来的发展道路进行冷静思考。1842年，魏源首先提出了“师夷长技以制夷”的想法。他的这一想法得到当时一些求变革的进步人士的认同，成为洋务运动的思想萌芽，而认同这一思想的人形成了洋务派，与洋务派思想相左的则被称为顽固派。“对于西方近代文化，顽固派采取了一概拒绝的态度，主张‘夷夏之辨’，洋务派则采取比较开放的态度，主张‘中学为体，西学为用’。‘中体西用’是洋务派处理中西文化关系的原则，也是洋务派回击顽固派进攻的武器。”可以说，正是从洋务运动期间洋务派与顽固派之间关于“体”“用”的争论开始，“传统”与“现代”的紧张关系问题逐渐凸显。

Almost at the same time as the Westernization Movement, Japan began the Meiji Restoration, a bourgeois reform movement. Through nationwide efforts to vigorously learn from Western civilization, "leave Asia and enter Europe," develop modern education, raise the knowledge level of the people, and cultivate modern talents, Japan gradually achieved the transformation from a traditional society to a modern society, and its national strength grew increasingly strong. The Sino-Japanese War, which began in 1894, ended with China's complete defeat. This marked the total failure of the Qing government's Westernization Movement, which had lasted for more than 30 years, and the nullification of the modernization achievements it had made. The defeat in the Sino-Japanese War brought great shock to the proud Qing government and the intellectuals of the time. Consequently, the reformist faction led by Kang Youwei and Liang Qichao began to advocate for reform and national strengthening, hoping to learn from the West in all aspects, including politics, economy, military, and education, reflecting a trend of comprehensive learning from and aligning with the West, similar to Japan. However, these ideas failed before they could be fully put into practice. From this, it can be seen that through the exploration of the highly national-colored proposition of the relationship between "essence" and "utility," the thinkers of the time expressed the basic attitude of the Chinese people to "open their eyes to see the world" and participate in the process of globalization.

几乎与洋务运动同一时期，日本开始了明治维新这一资产阶级改革运动，通过举国上下大力学习西方文明、脱亚入欧、发展现代教育、提高国民知识水平、培养现代化人才等举措，逐渐实现了从传统社会向现代社会的转变，日本的国力日渐强盛。开始于1894年的中日甲午战争以中国的完败而结束，这标志着清朝政府历时30余年的洋务运动彻底失败，所取得的现代化成果化为乌有。甲午战争的失败给自傲的清政府和当时的知识分子带来了极大的震撼，于是以康有为、梁启超等为首的维新派开始主张变法图强，希望从政治、经济、军事和教育等各方面学习西方，体现出了像日本一样全面向西方学习与看齐的趋势，但这些想法还没有完全付诸实践就失败了。由此可以看出，通过对“体”“用”关系这一极具民族色彩的命题的探索，当时的思想家们表达了中国人“睁眼看世界”、参与全球化进程的基本态度。

We know that Japan historically learned from China for a long time, even using this to advance its own social and historical process. However, when the wave of human globalization reached the East, especially when Western powers sailed their warships to their doorstep, Japan very resolutely chose to learn from the Western powers that had invaded it, with almost no entanglement over the "essence" and "utility" issue. Japan's rapid transformation was inseparable from its historical tradition of being adept at learning from powerful countries, as well as from the vigorous promotion of Western civilization by Japanese thinkers like Fukuzawa Yukichi. For example, Fukuzawa Yukichi once believed that "nowadays, all countries in the world, even if they are in a state of barbarism or still in a semi-civilized position, if they want to advance their national civilization, they must take European civilization as their goal, establish it as the standard for all arguments, and measure the pros and cons of things by this standard." It can be seen that Fukuzawa Yukichi advocated comprehensive learning from the West, believing that only in this way could Japan become a civilized country. As a famous modern Japanese thinker, Fukuzawa Yukichi's ideas undoubtedly profoundly influenced Japan's value choices, among which the idea of "leaving Asia and entering Europe" is a typical example.

我们知道，日本在历史上长期向中国学习，甚至以此来推进其社会历史进程。然而，当人类全球化的浪潮波及东方，尤其当西方列强将军舰开到家门口时，日本却非常决绝地选择向侵略自己的西方列强学习，几乎没有纠结“体”“用”问题。日本的快速转变与其历史上善于向强国学习的传统分不开，也与以福泽谕吉为代表的日本思想家们大力推崇西方文明有关。例如，福泽谕吉曾认为“现在世界各国，即使处于野蛮状态或是还处于半开化地位，如果想使本国文明进步，就必须以欧洲文明为目标，确定它为一切议论的标准，而以这个标准来衡量事物的利害得失”。可以看出，福泽谕吉主张全面向西方学习，认为只有这样才能使日本成为文明国家。福泽谕吉作为日本近代的著名思想家，其思想无疑深刻地影响了日本的价值选择，其中“脱亚入欧”的思想就是典型代表。

So, why could China not learn comprehensively from the West like Japan, but instead hesitated and lingered in the dilemma of the "essence" and "utility" relationship? The key to understanding perhaps lies in the fact that China is a country with a history of five thousand years of continuous civilization, and for a long period, it even held a leading position in the global pattern of civilization. This long history of civilization determined that China could not abandon its own cultural tradition to learn comprehensively from the West like Japan, but the pressure of reality forced China to seek cultural change. Although the Chinese people exhausted various possible combinations in the "essence" and "utility" relationship, trying to find the answer to correctly handle the tension between "tradition" and "modernity," they ultimately all ended in failure. This further triggered the thinking of the people: how could a nation choose to both move towards modernization and maintain its own national character? The Chinese people's reflection on this issue continued into the early 20th century. The generation of Chinese intellectuals who launched the New Culture Movement had witnessed the failures of the Westernization Movement and the Hundred Days' Reform, and had also seen Japan successfully move towards modernization through the Meiji Restoration. This sense of urgency of the times and the humiliation of oppression prompted them to resolutely take the path of anti-tradition. They even rather extremely shouted the slogan "Down with the Confucian shop." [3]3 "Down with the Confucian shop" (打倒孔家店) was a radical anti-Confucian slogan used by intellectuals during the New Culture Movement (mid-1910s to 1920s), calling for the rejection of traditional Confucian values as an obstacle to modernization. From the remarks of representative figures of the New Culture Movement at the time, such as Chen Duxiu, Hu Shi, Wu Yu, Qian Xuantong, and Lu Xun, we can see this clear-cut attitude of anti-tradition.

那么，中国为什么不能像日本一样全面学习西方，而是一直在“体”“用”的两难关系中犹豫和徘徊呢？理解的关键也许在于，中国是拥有上下五千年连续性文明历史的国家，甚至在很长一段时期内在世界文明格局中处于领先地位。这种悠久的文明历史决定了中国不可能像日本一样放弃自己的文化传统而全面学习西方，但现实的压力又迫使中国不得不寻求文化改变。尽管中国人穷尽了“体”“用”关系中的各种可能性组合，试图找到正确处理“传统”与“现代”之间紧张关系的答案，但最终都宣告失败了。这又进一步引发了国人的思考：一个民族究竟如何选择才能既走向现代化又能够保持本民族的个性。中国人对这个问题的思考一直延续到了20世纪初期，发起新文化运动的这一代中国知识分子既见证了洋务运动和戊戌变法的失败，又看到了日本通过明治维新而成功走向了现代化，这种时代的紧迫感以及被压迫的屈辱感促使他们毅然决然地走向反传统的道路，他们甚至颇为极端地喊出了“打倒孔家店”的口号。我们从当时新文化运动的代表人物如陈独秀、胡适、吴虞、钱玄同、鲁迅等的言论中，就可以看到这种反传统的鲜明态度。

The New Culture Movement’s thorough rejection of traditional culture, although viewed from today’s perspective as overly absolute, played a positive role under the historical conditions of the time in propelling China toward modernization and in accepting the modern ideas of democracy and science. Of course, the extreme stance the New Culture Movement adopted toward traditional culture also meant that it did not effectively resolve the tension between “tradition” and “modernity.”

新文化运动彻底摒弃传统文化的选择，尽管以现在的眼光来看过于绝对，但在当时的历史条件下对中国走向现代化、接受民主与科学的现代思想具有积极的促进作用。当然，新文化运动对传统文化采取的极端态度也使得其并没有很好地解决“传统”与“现代”之间的紧张问题。

In 1921, the Communist Party of China was founded, and under its leadership the Chinese people began the historical practice of exploring modernization. In a certain sense, the century-long history of the Party’s founding is the history of the CPC leading the Chinese people in exploring and practicing modernization and in constructing their own theory of modernization. The CPC takes Marxism as its guiding ideology and sets as its goals the establishment of a modern socialist country and the ultimate realization of communism. That is to say, although modern Chinese history began in 1840, it was only from 1921 that we truly entered the history in which the CPC led the Chinese people in exploring modernizing development and constructing their own theory of modernization. In the course of this historical practice, Chinese Communists inevitably had to face and answer the question of the relationship between “tradition” and “modernity.” Admittedly, Chinese Communists also underwent a tortuous, spiraling process of arduous exploration on the issue of modernization. For example, the slogan raised during the “Cultural Revolution” [4]4 The Cultural Revolution (1966–1976) was a mass political movement launched by Mao Zedong, which caused widespread social upheaval and destruction of cultural heritage. of eradicating “old culture, old ideas, old customs, and old habits” was in fact an indiscriminate destruction of tradition and a most thorough rupture with it. However, after we emerged from the tortuous path of the “Cultural Revolution,” Chinese Communists, based on a theoretical self-awareness of China’s national conditions and of Marxism, gained a completely new understanding and interpretation of the relationship between “tradition” and “modernity.” This is prominently reflected in the historical practice of China’s modernization since reform and opening up.

1921年中国共产党成立，中国人民在中国共产党的带领下开始了探索现代化的历史实践。从某种意义上说，建党百年历史就是中国共产党带领中国人民探索、实践现代化并建构自己的现代化理论的历史。中国共产党以马克思主义作为自己的指导思想，以建立社会主义现代化国家并最终实现共产主义作为自己的奋斗目标。也就是说，尽管中国近现代史从1840年开始，但是从1921年开始我们才真正步入由中国共产党带领中国人民所进行的探索现代化发展并建构自己的现代化理论的历史。在这一历史实践进程中，中国共产党人不可避免地要面对并回答“传统”与“现代”的关系问题。诚然，中国共产党人在现代化问题上也经历了一个螺旋式上升的艰辛探索过程。例如，“文化大革命”中提出的破除“旧文化、旧思想、旧风俗、旧习惯”的口号，实际上就是对传统进行了不加甄别的破坏，与传统进行了最彻底的决裂。但是，当我们走出“文化大革命”的曲折弯路后，中国共产党人基于对中国国情和马克思主义的理论自觉，对“传统”与“现代”的关系有了全新的认识与解读。关于这一点，突出体现在改革开放以来中国的现代化历史实践进程中。

For China, the great practical history of reform and opening up is not only a history of internal reform and opening to the outside world, but also a history in which the Chinese nation’s modernization practice moved from spontaneity to self-awareness. General Secretary Xi Jinping, in his speech at the ceremony marking the 40th anniversary of reform and opening up, pointed out unequivocally: “Reform and opening up was a great awakening of our Party, and it was this great awakening that gave birth to our Party’s great creations from theory to practice.” Reform and opening up not only, in practice, truly integrated China into the world and opened up a path of modernizing development suited to China’s national conditions, but also, in theory, contained a redefinition of the relationship between “tradition” and “modernity.” This kind of great awakening led Chinese Communists to an increasingly clear conclusion: that the fruits of human modernization could also be borne in the soil of traditional Chinese culture. This conclusion was reached by successive generations of Chinese Communists, guided by Marxist theory, through a long and arduous exploration of China’s modernization path.

改革开放的伟大实践史对于中国而言，不仅是对内改革、对外开放的历史，更是中华民族的现代化实践从自发走向自觉的历史。习近平总书记在庆祝改革开放40周年大会上的讲话中旗帜鲜明地指出：“改革开放是我们党的一次伟大觉醒，正是这个伟大觉醒孕育了我们党从理论到实践的伟大创造。”改革开放不仅在实践中让中国真正地融入世界，开辟出了一条适合中国国情的现代化发展道路，而且在理论上内含着对“传统”与“现代”关系的重新厘定。这样的一种伟大觉醒让中国共产党人得出了一个日渐清晰的结论，即在中华传统文化的土壤里也可以结出人类现代化的果实。这一结论是一代代中国共产党人在马克思主义理论的指导下，历经长期的对中国现代化道路的艰辛探索而得出的。

Mao Zedong, at the Second Plenary Session of the Seventh Central Committee of the Party [5]5 The Second Plenary Session of the Seventh Central Committee of the CPC was held in March 1949, on the eve of the nationwide victory of the Chinese Communist Revolution, and laid out the Party’s tasks for the transition from rural to urban governance and economic construction., explicitly stated that the primary task after winning the Chinese revolution was “to steadily transform China from an agricultural country into an industrial country and to build China into a great socialist country.” Zhou Enlai, at the First Session of the First National People’s Congress, first proposed the idea of the “Four Modernizations” [6]6 The “Four Modernizations” (agriculture, industry, national defense, and science and technology) were first proposed by Zhou Enlai in 1954 and later became a key national development goal under Mao and Deng Xiaoping., namely, to “build a powerful modern industry, modern agriculture, modern transportation, and modern national defense.” It can be seen that the first generation of Party leaders’ thinking on China’s modernization underwent a continuous process of development, reflecting the deepening of Chinese Communists’ reflection on the issue of China’s modernization. Later, he further summarized it as “Chinese-style modernization” and emphasized that “Chinese-style modernization must proceed from China’s characteristics.” Deng Xiaoping further promoted the innovation of China’s modernization theory and practice, and emphatically stressed that “Chinese-style modernization” should proceed from China’s characteristics, which in fact indicated that China’s modernization practice could not depart from China’s national conditions or from the soil of its national cultural tradition.

毛泽东在党的七届二中全会上就明确提出，夺取中国革命胜利后的首要任务就是“使中国稳步地由农业国转变为工业国，把中国建设成一个伟大的社会主义国家”。周恩来在全国人大一届一次会议上首次提出“四个现代化”思想，即要“建设起强大的现代化的工业、现代化的农业、现代化的交通运输业和现代化的国防”。可以看出，党的第一代领导人对于中国的现代化思考有一个不断发展的过程，体现了中国共产党人对中国现代化问题思考的深化。。后来他又进一步地概括出了“中国式的现代化”，并强调“中国式的现代化，必须从中国的特点出发”。邓小平进一步推动了中国现代化理论与实践的创新，并重点强调了“中国式的现代化”要从中国的特点出发，这实际上表明中国的现代化实践不能离开中国的国情、不能脱离民族文化传统的土壤。

In the New Era, the Party Central Committee with Comrade Xi Jinping at its core, building on the exploration and practice since reform and opening up, has further advanced and expanded China’s modernization practice and clearly delineated the blueprint for “Chinese-path modernization.” The proposal of “Chinese-path modernization” marks that the CPC has led the Chinese people to find a modernization path suited to China’s national conditions that has been tested in practice. As the report of the 20th National Congress of the CPC emphasized, “Only by integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, and by adhering to dialectical materialism and historical materialism, can we correctly answer the major questions posed by the times and by practice.” Clearly, adhering to the “Two Integrations” is inseparable from the practice of advancing Chinese-path modernization; that is, the “Two Integrations” have always accompanied the historical process of advancing Chinese-path modernization. The proposal of the “Second Integration” indicates that Chinese Communists, in their practical exploration of modernization, have found a method to overcome the tension between “tradition” and “modernity” that ancient China has faced in its process of modernization since modern times, and have found a method to resolve the long-standing contradiction for China, as an ancient civilization, between achieving modernization and inheriting its own national traditional culture. Therefore, the “Second Integration” has played a deeper and more fundamental role in advancing the historical practice of Chinese-path modernization, which will effectively enhance the cultural confidence of Chinese-path modernization and consolidate the foundation of the path of Chinese-path modernization.

新时代，以习近平同志为核心的党中央在改革开放以来探索和实践的基础上，进一步推进和拓展了中国的现代化实践，清晰地描绘了“中国式现代化”的发展蓝图。“中国式现代化”的提出标志着中国共产党带领中国人民找到了一条经过实践检验的适合中国国情的现代化道路。正如党的二十大报告所强调的，“只有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，坚持运用辩证唯物主义和历史唯物主义，才能正确回答时代和实践提出的重大问题”。显然，坚持“两个结合”与推进中国式现代化的实践密不可分，即“两个结合”始终伴随着推进中国式现代化的历史进程。而“第二个结合”的提出表明了中国共产党人在现代化的实践探索中找到了克服近代以来古老的中国在走向现代化的进程中所面临的“传统”与“现代”之间紧张关系的方法，找到了解决长久以来作为文明古国的中国既要实现现代化又要继承本民族传统文化的矛盾的方法。因此，“第二个结合”对推进中国式现代化的历史实践发挥了更深层、更基础的作用，这将有效提升中国式现代化的文化自信、筑牢中国式现代化的道路根基。

Only in this sense can we deeply understand the great significance of General Secretary Xi Jinping’s statement that “‘the Second Integration’ is another ideological emancipation.” The prolonged backwardness of modern China unconsciously led the Chinese people to form an either-or, binary mode of thinking: “tradition” and “modernity” were irreconcilable; to achieve modernization, one had to oppose tradition and break completely with it. However, the practice of China’s modernization since reform and opening up has shown that we have successfully cultivated the fruits of modernization in the soil of Chinese national tradition. This has given us a new understanding of the model of modernizing development and, in a constructive sense, achieved another ideological emancipation. In short, the CPC, guided by Marxism, creatively proposed the “Second Integration” in the practical process of exploring China’s modernization, thereby successfully overcoming the binary opposition between “tradition” and “modernity” and achieving another ideological emancipation. So, why can the “Second Integration” effectively overcome the tension between “tradition” and “modernity,” powerfully advance the development practice of Chinese-path modernization, and bring forth the cultural form of Chinese-path modernization? This requires us to further elaborate on the modern thought embedded in the Marxist ideological system.

只有从这个意义上，我们才可能深刻理解习近平总书记所说的“‘第二个结合’是又一次的思想解放”的重大意义。近代中国的长期落后，使得国人不觉间形成了一种非此即彼的知性思维定式——“传统”与“现代”势不两立，要想实现现代化就必须要反传统，就必须要与传统实行决裂。然而，改革开放以来中国的现代化实践表明，我们在中华民族传统的土壤中成功培育出了现代化的果实，这让我们获得了一种对现代化发展模式的新认识，在建设性的意义上实现了又一次的思想解放。总之，以马克思主义为指导的中国共产党在探索中国现代化的实践进程中创造性地提出了“第二个结合”，从而成功克服了“传统”与“现代”之间的二元对立思维，实现了又一次的思想解放。那么，“第二个结合”为何能够有效克服“传统”与“现代”之间的紧张，有力推进中国式现代化的发展实践，并造就出中国式现代化的文化形态呢？这就需要我们进一步对马克思主义思想体系中蕴含的现代性思想作进一步的阐释。

II. Marxism Marks the Ideal Dimension of Human Modernization Practice

二、马克思主义标示了人类现代化实践的理想之维

Marxism is the guiding ideology for Chinese Communists today in transforming the world and achieving modernization, and it contains profound modern thought. A conscious examination of Marx’s modern thought and its value connotations will help us grasp more deeply the theoretical connotations of the “Second Integration,” thereby better guiding the construction of the cultural form of Chinese-path modernization under the guidance of the “Second Integration,” and better completing modernity as an “unfinished project.” Specifically, Marx’s modern thought can be examined from the following three aspects.

马克思主义是当今时代中国共产党人改造世界、实现现代化的指导思想，其中蕴含了深刻的现代性思想。自觉对马克思的现代性思想及其价值内涵进行考察，将有助于我们更加深刻地把握“第二个结合”的理论内涵，从而更好地在“第二个结合”的指导下推进中国式现代化的文化形态的建构，更好地完成现代性这一“未完成的设计”。具体说来，对马克思的现代性思想可以从以下三个方面来考察。

First, Marxist theory itself is a theory of modernity; it marks the ideal dimension of human modernization practice.

第一，马克思主义理论本身就是一种现代性理论，它标示了人类现代化实践的理想之维。

We know that Marxist theory was formed and developed in the historical practice of human modernization. The background and value concerns of Marxist theory are inseparable from the epochal themes of modernization and modernity. In 19th-century Europe, capitalism had developed to a considerable extent; in particular, countries such as Britain, France, and Germany had completed or were undergoing the Industrial Revolution. Marx was situated at the forefront of the Industrial Revolution. While writing *Capital*, he lived for a long time in Britain, which had completed the Industrial Revolution earliest and was therefore the most industrially developed country. It was precisely because of this firsthand experience that Marx could more deeply understand modernization dominated by the logic of capital, and thereby more comprehensively examine and critique capitalism and its modern thought. Thus it can be said that Marxist theory itself is a theory of modernity distinct from the logic of capital. This point can be confirmed from Marx's texts. For example, in *The German Ideology*, Marx put forward the theory of universal intercourse, arguing that capitalism opened up world history: "Big industry … first created world history, insofar as it made the satisfaction of the needs of every civilized country and every individual in it dependent on the whole world, and insofar as it abolished the previously existing natural isolation of separate countries from one another." In his works, Marx also proposed conceptual categories such as "modern society" and "capitalist society." It can be said that these conceptual categories are different representations of the discourse of modernity or the discourse of human modernization practice, demonstrating Marxist theory's conscious concern for the grand narrative of human modernization.

我们知道，马克思主义理论是在人类现代化的历史实践中形成、发展的。马克思主义理论产生的背景以及价值关切都离不开现代化和现代性这一时代主题。在19世纪的欧洲，资本主义已经有了相当程度的发展，特别是英、法、德等国已经完成或正在进行工业革命。马克思置身于工业革命的最前沿，在写作《资本论》时曾长期居住在最早完成工业革命因而也是工业最发达的英国。正是因为有这样的切身体验，所以马克思才能更加深切地认识由资本逻辑宰制的现代化，进而更加全面地审视和批判资本主义及其现代性思想。因此可以说，马克思主义理论本身就是一种区别于资本逻辑的现代性理论。关于这一点我们可以从马克思的文本中得到确证，如马克思在《德意志意识形态》中提出了普遍交往的理论，认为资本主义开拓了世界历史，“大工业……首次开创了世界历史，因为它使每个文明国家以及这些国家中的每一个人的需要的满足都依赖于整个世界，因为它消灭了各国以往自然形成的闭关自守的状态”。马克思在自己的著作中还提出了诸如“现代社会”“资本主义社会”等概念范畴，可以说这些概念范畴都是现代性话语或人类现代化实践话语的不同表征，表现出马克思主义理论对人类现代化这一宏大叙事的自觉关切。

Going further, the attitude Marx adopted in analyzing the logic of capital was a dual concern that unifies the rational measure and the value measure. This is mainly manifested in the following: on the one hand, Marx affirmed in his texts the historical contribution of capital to the development of human modernization. In *The Communist Manifesto*, Marx pointed out: "The bourgeoisie, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draws all, even the most barbarian, nations into civilization." "The bourgeoisie, by the exploitation of the world market, has given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, it has drawn from under the feet of industry the national ground on which it stood." The development of large-scale capitalist industry promoted the global expansion of capital, drawing all nations into the historical process of human modernization. In Marx's view, capitalism not only made local and national social production impossible; "the same is true of intellectual production," and on the basis of this intellectual production would emerge the future literary form Marx envisioned, namely "world literature." This is the objective historical evaluation Marx gave to capitalism from a rational perspective.

更进一步来讲，马克思对资本逻辑剖析所采取的态度是一种理性尺度与价值尺度相统一的双重关切态度。这主要表现在，一方面，马克思在其文本中肯定了资本对于人类现代化发展的历史贡献。马克思在《共产党宣言》中指出：“资产阶级，由于开拓了世界市场，使一切国家的生产和消费都成为世界性的了。使反动派大为惋惜的是，资产阶级挖掉了工业脚下的民族基础。”“资产阶级，由于一切生产工具的迅速改进，由于交通的极其便利，把一切民族甚至最野蛮的民族都卷到文明中来了。”资本主义大工业的发展推动了资本的全球化扩张，使各个民族都卷入了人类现代化的历史进程之中。在马克思看来，资本主义不仅使地方的民族的社会生产发展成为不可能，“精神的生产也是如此”，而在这种精神生产的基础上将会产生马克思所憧憬的未来文学形态即“世界的文学（Literatur）”。这是马克思从理性的角度给予资本主义的客观历史评价。

On the other hand, Marx saw the harm that the unfolding of the logic of capital in real life brought to all nations of the world, and saw the anti-human aspect of capital. Marx pointed out, "Capital comes into the world dripping from head to foot, from every pore, with blood and dirt." In the process of capital's expansion, "capital is afraid of having no profit or too little profit, just as nature is afraid of a vacuum." The expansion of capital, dominated by the logic of capital, degrades human beings into tools for value augmentation, thereby hindering the all-round development of human beings. In addition, Marx also strongly condemned the colonial aggression of Western powers against Eastern countries, including China and India. For example, he called the Second Opium War launched by Britain and France a "piratical expansion." This is Marx's indictment of capitalism from a value perspective.

另一方面，马克思看到了资本逻辑在现实生活中的展开给世界各个民族带来的伤害，看到了资本的反人性的层面。马克思指出，“资本来到世间，从头到脚，每个毛孔都滴着血和肮脏的东西”。在资本的扩张过程中，“资本害怕没有利润或利润太少，就像自然界害怕真空一样”。资本的扩张受到资本逻辑的宰制，将人贬低为价值增殖的工具，从而阻抑了人的全面发展。此外，马克思也对西方列强对包括中国、印度等在内的东方国家的殖民侵略进行过强烈谴责，如他将英法发动的第二次鸦片战争称为“海盗式的扩张”。这是马克思从价值的角度给予资本主义的控诉。

From the above argument, we can see that Marxism has a strong historical constructiveness. Marx believed that "the philosophers have only interpreted the world, in various ways; the point is to change it." Whether it is the rational evaluation of capitalism from a historical perspective or the indictment of capitalism from a value perspective, Marx's thought on modernity runs through both. Marx's deconstruction and critique of capital precisely represent the ideal dimension of the theory and practice of human modernization. That is to say, the actuality of human modernization has been presented by the expansion of capital, but the practice of human modernization also has a dimension of what ought to be. This dimension of what ought to be is precisely what Marx brought to light through his deconstruction and critique of capital. In this sense, the view of Marx as a modernist and the view of him as a postmodernist, though seemingly diametrically opposed, are actually not contradictory, because their evaluations of Marx's theory both revolve around the historical logic of modernization and modernity, only from different interpretive angles. Reflecting on modernity and its problems is the core theme of Marx's intellectual construction. In summary, Marxism affirms that modernization is an irreversible direction of human history, but at the same time criticizes the social problems brought about by the practice of Western modernization dominated by the logic of capital, and in this critique constructs its own theory of modernity, indicating the ideal dimension of the practice of human modernization.

从上述论证中我们可以看到，马克思主义具有强烈的历史建构性，马克思认为“哲学家们只是用不同的方式解释世界，问题在于改变世界”。无论是理性角度的对资本主义的历史评价，还是价值角度的对资本主义的控诉，都贯穿着马克思的现代性思想。马克思对资本所作的解构和批判，恰恰代表了人类现代化理论及其实践的理想之维。也就是说，人类现代化的实然性已经被资本的扩张呈现出来了，但是人类现代化的实践还有一个应然性的维度，这个应然性的维度恰恰是马克思通过对资本的解构与批判而获得彰显的。从这个意义上说，将马克思视为现代主义者的观点与将其视为后现代主义者的观点貌似截然相反，实际上并不矛盾，因为它们对马克思理论的评价都是围绕着现代化和现代性的历史逻辑展开的，只不过解读的角度不同。反思现代性及其问题是马克思思想建构的核心主题。总的来说，马克思主义肯定了现代化是人类历史不可逆转的发展方向，但同时也批判了由资本逻辑所宰制的西方现代化实践所带来的社会问题，并在这种批判中建构了自己的现代性理论，标示出人类现代化实践的理想维度。

Second, Marx's exposition of modern thought has the characteristics of openness and future orientation; that is, in the value appeal of changing the world, Marx constructed his own thought on modernity.

第二，马克思对现代性思想的阐发具有开放性和未来指向性特点，即在改变世界的价值诉求中，马克思建构起了自己的现代性思想。

Openness and future orientation are prominent features of Marx's thought on modernity, which are specifically embodied in two aspects. On the one hand, from the perspective of Marx's thought itself, Marx believed that "dialectics, in its comprehension of existing things, also comprehends the negation of them, their necessary destruction; it regards every historically developed form as in a state of flux, and therefore in its transient aspect; it bows to no authority, and is, in its essence, critical and revolutionary." This undoubtedly highlights the critical character of Marxist theory, and this critical character contains openness and future orientation. As Engels said, "Marx's whole world outlook is not a doctrine, but a method. It provides not ready-made dogmas, but starting points for further research and the method for this research." Engels's summary of Marx's thought points out even more clearly the openness and future-oriented character of Marx's thought. Indeed, Marxism does not rigidly adhere to any given form of things; in affirming that capitalism created world history, it simultaneously contains the negation of the one-sided development of human beings caused by capitalism. Therefore, Marxism does not superstitiously believe that the logic of capital is the universal logic of the unfolding of human modernization. The social forms of human modernization should have multiple possibilities, and should develop a more ideal form—a form that eliminates exploitation and overcomes the alienation of human nature, that is, communist society.

开放性和未来指向性是马克思现代性思想的突出特征，这具体体现在两个方面。一方面，从马克思的思想本身来看，马克思认为“辩证法在对现存事物的肯定的理解中同时包含对现存事物的否定的理解，即对现存事物的必然灭亡的理解；辩证法对每一种既成的形式都是从不断的运动中，因而也是从它的暂时性方面去理解；辩证法不崇拜任何东西，按其本质来说，它是批判的和革命的”。这无疑凸显了马克思主义理论的批判性品格，而这种批判性品格内蕴着开放性和未来指向性。诚如恩格斯所言，“马克思的整个世界观不是教义，而是方法。它提供的不是现成的教条，而是进一步研究的出发点和供这种研究使用的方法”。恩格斯对马克思思想的总结更加明确地指出了马克思思想的开放性和未来指向性特征。的确，马克思主义不拘泥于事物的任何一种既定形式，在对资本主义开创世界历史的肯定中同时包含对资本主义导致人的片面发展的否定。因此，马克思主义不迷信资本的逻辑就是人类现代化的普遍性的展现逻辑。人类现代化的社会形态应该具有多种可能性，应该发展出更加理想的形态——消灭剥削、克服人性异化的形态，即共产主义社会。

On the other hand, Marx's attention to Eastern society, as well as the modernization practice of socialist countries around the world after Marx's death, also proves that Marx's thought on modernity has openness and future orientation. When applying historical materialism to the investigation of Eastern society, Marx saw that the theory of the division of five social forms in historical materialism was not fully adaptable to explaining Eastern society, and therefore Eastern society required special attention and research in order to further improve historical materialism. In fact, in Marx's view, there is no single model of human modernization development. In his letter to the editor of *Otechestvennye Zapiski*, he pointed out that his historical outline of the origin of Western European capitalism was not a "general historical-philosophical theory of development," and therefore not "all peoples, regardless of the historical environment in which they are situated, are destined to take this road." This fully demonstrates that Marx's thought on modernity has openness and future orientation, requiring us to analyze specific social development paths in light of specific conditions. Later, the victory of the Russian Revolution and the success of China's socialist practice both proved the correctness of Marx's theoretical views on Eastern society, and also proved the openness and future orientation of Marx's thought on modernity.

另一方面，马克思对东方社会的关注，以及在马克思逝世之后世界各社会主义国家的现代化实践，也证明了马克思的现代性思想具有开放性和未来指向性。当把唯物史观运用到对东方社会的考察时，马克思看到了唯物史观关于五种社会形态划分的理论对于解释东方社会尚有不适应的地方，因此需要对东方社会予以特别的关注与研究，以期进一步完善唯物史观。实际上，在马克思看来，没有定于一尊的人类现代化发展模式，他在给《祖国纪事》杂志编辑部的信中指出，他对西欧资本主义起源的历史概述不是“一般发展道路的历史哲学理论”，因此并不是“一切民族，不管它们所处的历史环境如何，都注定要走这条道路”。这充分说明了马克思的现代性思想具有开放性和未来指向性，它要求我们对社会发展道路要具体问题具体分析。后来俄国革命的胜利和中国社会主义实践的成功都证明了马克思关于东方社会理论观点的正确性，也证明了马克思现代性思想的开放性和未来指向性。

Third, Chinese-path modernization signifies the immanent transcendence of Marx’s modernity thought over capitalist modernity thought.

第三，中国式现代化表征了马克思现代性思想对资本主义现代性思想的内在超越。

In the earlier discourse of Eurocentrism, it was often believed that capitalism represented the social form of modernization, i.e., that capitalism and modernity were consistent. But the development of human modernization practice to the present day has fully demonstrated that the combination of capitalism and modernity is only one mode of presentation of modernity; the human practice of modernity contains a value dimension of immanent transcendence. Indeed, in the era of globalization, any nation moving from tradition to the future and truly completing the historical leap from traditional agricultural civilization to industrial civilization must necessarily undergo the baptism of modernization—this has been proven by the historical development of countries around the world. However, in this process of modernization practice, there is not only one path of modernization, namely the path taken by the developed Western countries. In reality, many developing countries today are striving to catch up with modernization; in the course of their modernization practice, they have integrated their own national cultural characteristics, thereby presenting various different models of modernization development. It can be said that Chinese-path modernization is one of the more successful models of modernization development in the world today. The successful practice of Chinese-path modernization has broken the myth that “modernization equals Westernization,” demonstrating that “the immanent transcendence of modernity does not mean heading toward complete termination, but rather transcends the specific developmental form of modernity, i.e., ‘capitalist modernity,’ thereby moving toward a new developmental form, i.e., ‘socialist modernity.’” [8]8 “执两用中、守中致和” (zhí liǎng yòng zhōng, shǒu zhōng zhì hé): A classical Chinese philosophical expression derived from the Confucian tradition of the Doctrine of the Mean (中庸). “执两用中” means to grasp the two extremes and employ the middle way; “守中致和” means to adhere to the mean so as to achieve harmony. It encapsulates a dialectical method of avoiding extremes and seeking balance and integration.

在此前欧洲中心论话语中，人们常常认为资本主义就代表了现代化的社会形态，即资本主义与现代性具有一致性。但人类现代化实践发展到今天已经充分表明，资本主义与现代性的结合只是现代性的一种呈现方式，人类的现代性实践包含着内在超越的价值维度。诚然，在全球化时代，世界上任何一个民族从传统走向未来，真正完成由传统农业文明向工业文明的历史性跨越，都必然要经历现代化的洗礼，这一点已经为世界各国的历史发展所证明。但是，在这个现代化实践过程中，并不是只有一条现代化道路，即西方发达国家所走的现代化道路。实际上，当前很多发展中国家都在努力追赶现代化，它们在进行现代化实践的过程中结合了自己民族的文化特质，从而呈现出了各种不同的现代化发展模式。可以说，中国式现代化便是当今世界较为成功的现代化发展模式之一，中国式现代化的成功实践打破了“现代化=西方化”的迷思，表明“现代性的内在超越并不是走向彻底终结，而是超越了现代性的特定发展形式即‘资本主义现代性’，从而走向新的发展形式即‘社会主义现代性’”。

It is precisely on the basis of the immanent transcendence of Marx’s modernity thought over capitalist modernity thought that the Chinese Communists have put forward the proposition of “the Second Integration.” The reasonable unfolding of the connotation of this proposition is intended to emphasize: in the historical practice of human modernization, since Marxism marks the ideal dimension of human modernization theory and its practice, then the integration of the basic tenets of Marxism with China’s fine traditional culture will effectively transcend the binary opposition between “tradition” and “modernity.” In the historical practice of Chinese-path modernization, it will realize the mutual compatibility and even integration between the two, giving birth to the results of the life renewal and modern transformation of Chinese civilization. In this sense, we can say that China’s fine traditional culture makes Marxism Chinese, and the modernity of Marxism makes China’s fine traditional culture modern—indicating that “the Second Integration” is precisely the important method by which we can overcome the tension between “tradition” and “modernity.” Of course, as a theory of modernity, Marxism is not only the logical premise of the proposition of “the Second Integration,” but also the internal theoretical support for the proposition of Chinese-path modernization. Understanding Marx’s modernity thought and its characteristics means understanding the important significance of “the Second Integration” for constructing the cultural form of Chinese-path modernization.

正是基于马克思现代性思想对资本主义现代性思想的内在超越，中国共产党人提出了“第二个结合”的命题。这个命题内涵的合理展开意在强调：在人类现代化历史实践进程中，马克思主义既然标示了人类现代化理论及其实践的理想维度，那么，马克思主义基本原理同中华优秀传统文化相结合，就会有效超越“传统”与“现代”的二元对立，在中国式现代化的历史实践中，实现二者之间的相互契合乃至融合，创生出中华文明的生命更新和现代转型的成果。在此意义上我们才可以说，中华优秀传统文化使马克思主义成为中国的，马克思主义的现代性使中华优秀传统文化成为现代的——表明了“第二个结合”正是我们能够克服“传统”与“现代”二者之间紧张关系的重要方法。当然，马克思主义作为一种现代性理论，不仅是“第二个结合”命题的逻辑前提，也是中国式现代化这一命题的内在理论支撑。理解了马克思的现代性思想及其特征，也就理解了“第二个结合”对于建构中国式现代化的文化形态的重要意义。

In summary, through our examination of the historical background, theoretical content, and practical experience of the emergence of Marxism, we have clarified that Marxist theory itself is a theory of modernity, marking the ideal dimension of human modernization development, and possessing the characteristics of openness and future-orientation. At the same time, Marx’s modernity thought contains a transcendence of capitalist modernity thought; this transcendent quality guides China in taking a path of modernization development with Chinese characteristics that differs from Western modernization. On this basis, the openness and future-orientation of Marxism make “the Second Integration” possible, and the integration of Marxism, as a theory of modernity, with China’s fine traditional culture successfully overcomes the tension between “tradition” and “modernity.” Therefore, in the cultural practice of constructing the cultural form of Chinese-path modernization oriented toward the future, we must continue to adhere to “the Second Integration” as a methodological guide, constantly promoting the life renewal and modern transformation of Chinese civilization.

总的说来，我们通过对马克思主义产生的时代背景、理论内涵以及实践经验的考察，明确了马克思主义理论本身就是一种现代性理论，其所标示的是人类现代化发展的理想之维，具有开放性和未来指向性的特征。同时，马克思现代性思想内蕴对资本主义现代性思想的超越，这种超越性品质引导着中国走出了一条不同于西方现代化的具有中国特色的现代化发展道路。在此基础上，马克思主义的开放性和未来指向性使“第二个结合”成为可能，而作为现代性理论的马克思主义与中华优秀传统文化的结合成功克服了“传统”与“现代”之间的紧张关系。因此，在面向未来建构中国式现代化的文化形态的文化实践中，我们必须继续坚持以“第二个结合”为方法论指导，不断推动中华文明的生命更新和现代转型。

III. Constructing the Cultural Form of Chinese-Path Modernization through “the Second Integration”

三、以“第二个结合”建构中国式现代化的文化形态

“The Second Integration” overcomes the tension between “tradition” and “modernity,” realizes another ideological emancipation, and “is our Party’s profound summary of the historical experience of adapting Marxism to the Chinese context and the needs of the times, and a profound grasp of the laws of the development of Chinese civilization.” [9]9 Xi Jinping, “Speech at the Symposium on Cultural Heritage,” *Qiushi*, 2023, no. 14. Therefore, we must view “the Second Integration” from the height of methodology, using it to guide the construction of the cultural form of Chinese-path modernization. Specifically, efforts need to be focused on the following aspects.

“第二个结合”克服了“传统”与“现代”之间的紧张关系，实现了又一次的思想解放，“是我们党对马克思主义中国化时代化历史经验的深刻总结，是对中华文明发展规律的深刻把握”。因此，我们必须从方法论的高度来看待“第二个结合”，以“第二个结合”指导建构中国式现代化的文化形态。具体说来需要在以下几个方面着力。

First, we must consciously devote ourselves to cultural construction with the thinking method of “grasping the two extremes and employing the mean, maintaining the mean to achieve harmony.” [10]10 “Discarding the old and establishing the new” (革故鼎新) is a four-character idiom from the *Book of Changes* (Yijing), meaning to abolish the old and set up the new.

第一，要自觉以“执两用中、守中致和”的思维方法致力于文化建设。

Why must we first establish the thinking method of “grasping the two extremes and employing the mean, maintaining the mean to achieve harmony” when constructing the cultural form of Chinese-path modernization? In fact, since modern times, the tension between “tradition” and “modernity” has always surfaced in our social life. Even the “culture fever” that has persisted since reform and opening up, whether official or popular, has as its core issue how to handle the tension between “tradition” and “modernity.” And “the Second Integration” is precisely the correct method found by the Chinese Communists to balance the tension between “tradition” and “modernity,” embodying a thinking of “grasping the two extremes and employing the mean, maintaining the mean to achieve harmony” that transcends the opposition of two poles. In the view of the philosopher Hegel, the thinking of polar opposition is actually a typical mode of intellectual thinking; it clings to the one-sidedness and difference of intellectual determinations, and thus “the struggle of reason consists in the effort to overcome the distinctions that the understanding has fixed.” [11]11 “Appreciating the beauty of each while sharing the beauty of all” (美美与共) is a phrase from sociologist Fei Xiaotong, advocating the mutual appreciation and coexistence of different cultures. That is to say, the prerequisite for realizing “the Second Integration” lies in transforming our mode of thinking—the intellectual mode of thinking of “either this or that” between “tradition” and “modernity.” Beyond this, the Chinese Communists’ proposal for “two creations” [12]12 “执两用中、守中致和” (zhí liǎng yòng zhōng, shǒu zhōng zhì hé): A classical Chinese philosophical expression derived from the Confucian tradition of the “Doctrine of the Mean” (中庸). It advocates grasping the two extremes of a situation and applying the balanced middle way, thereby preserving the mean to achieve harmony, as opposed to rigid binary thinking. regarding China’s fine traditional culture—creative transformation and innovative development—also has as its prerequisite the transformation of our mode of thinking, recognizing that the intellectual thinking of “either this or that” between “tradition” and “modernity” is not conducive to our healthy unfolding of the construction practice of Chinese-path modernization. The practice of Chinese-path modernization requires us to cultivate constructive wisdom, to establish the thinking method of “grasping the two extremes and employing the mean, maintaining the mean to achieve harmony”—neither too conservative nor too radical—so as to attain a state of harmony where heaven and earth operate in harmony and all things coexist without conflict.

我们为何要在建构中国式现代化的文化形态时首先确立“执两用中、守中致和”的思维方法呢？实际上，近代以来，“传统”与“现代”之间的紧张关系始终在我们的社会生活中浮现。即使改革开放以来一直存在的“文化热”，无论是官方还是民间，其折射的核心问题依旧是如何处理“传统”与“现代”二者之间的紧张关系，而“第二个结合”正是中国共产党人找到的能够平衡“传统”与“现代”之间紧张关系的正确方法，体现了一种超越两极对立的“执两用中、守中致和”的思维。在哲学家黑格尔看来，两极对立思维实际上是一种典型的知性思维，它执着于思维规定的片面性和差异性，因而“理性的斗争即在于努力将知性所固执着的分别，加以克服”。也就是说，“第二个结合”实现的前提在于变革我们的思维方式——“传统”与“现代”二者之间非此即彼的知性思维方式。除此之外，中国共产党人提出对中华优秀传统文化进行“两创”，即创造性转化、创新性发展，其前提也是要变革我们的思维方式，要看到“传统”与“现代”二者之间非此即彼的知性思维不利于我们健康地展开中国式现代化的建设实践。中国式现代化的实践要求我们必须培育建设智慧，树立“执两用中、守中致和”的思维方法——既不能过于保守，也不能过于激进——以达致天地和谐运行、万物并生而不悖的中和状态。

In fact, this constructive wisdom runs through the historical process of reform and opening up and has been proven in its historic achievements. Deng Xiaoping, during his inspection tour of the South in 1992, pointed out, “No debate, in order to seize time for doing things”; “No debate, boldly try, boldly forge ahead.” [13] The “Southern Tour Talks” further promoted ideological emancipation and advanced the historical process of reform and opening up, a very important reason for which lies in the constructive wisdom contained in Deng Xiaoping’s thought of “no debate.” Hu Jintao, in his speech at the second plenary session of the Fifth Plenary Session of the 17th Central Committee of the CPC, pointed out: “All Party comrades must unify their thinking and understanding, seize opportunities without losing them, persist in concentrating on construction and wholeheartedly seeking development, enhance the principle, systematicity, foresight, and creativity of work, not waver, not slacken, not stir up trouble, and unswervingly advance toward the established goals of struggle.” [14] Hu Jintao’s thought of “not stirring up trouble” inherited Deng Xiaoping’

实际上，这种建设智慧贯穿于改革开放的历史进程中，并在改革开放的历史性成就中得到了证明。邓小平在1992年视察南方时指出，“不争论，是为了争取时间干”；“不争论，大胆地试，大胆地闯”。“南方谈话”进一步推动了思想解放，推动了改革开放的历史进程，其中非常重要的原因就在于邓小平提出的“不争论”思想所蕴含的建设智慧。胡锦涛在党的十七届五中全会第二次全体会议上的讲话中指出：“全党同志一定要统一思想认识，抓住机遇而不可丧失机遇，坚持聚精会神搞建设、一心一意谋发展，增强工作的原则性、系统性、预见性、创造性，不动摇、不懈怠、不折腾，坚定不移朝着既定奋斗目标迈进。”胡锦涛的“不折腾”思想继承了邓小平的“不争论”思想，突出强调搞建设、谋发展，实际上也是建设智慧的体现。正如前文所提到的，习近平总书记提出改革开放是中国共产党人的一次伟大觉醒，笔者认为“觉醒”的突出表现就是中国共产党人在改革开放的实践中秉持一以贯之的建设智慧。

Looking toward the future, on the new journey of building Chinese-path modernization we must continue to uphold the wisdom of construction and constantly raise China’s level of modernization. If we are confined to the intellectual thinking of binary opposition and either-or choices, this will only delay our pace in building Chinese-path modernization. By the same token, when constructing the cultural form of Chinese-path modernization, we must also draw on the wisdom of construction contained in the Second Integration, and guide our cultural practice with the thinking method of “grasping both extremes, employing the mean, and attaining harmony through equilibrium.” [8]8 “执两用中、守中致和” (zhí liǎng yòng zhōng, shǒu zhōng zhì hé): A classical Chinese philosophical expression derived from the Confucian tradition of the Doctrine of the Mean (中庸). “执两用中” means to grasp the two extremes and employ the middle way; “守中致和” means to adhere to the mean so as to achieve harmony. It encapsulates a dialectical method of avoiding extremes and seeking balance and integration.

面向未来，我们在建设中国式现代化的新征程上要继续秉持建设智慧，不断提高中国的现代化水平，如果囿于两极对立、非此即彼的知性思维，就只会迟滞我们建设中国式现代化的步伐。同理，在建构中国式现代化的文化形态时，我们也要汲取“第二个结合”中所蕴含的建设智慧，以“执两用中、守中致和”的思维方法来指导我们的文化实践。

Second, constructing the cultural form of Chinese-path modernization requires finding the point of mutual fit between national character and the character of the times.

第二，建构中国式现代化的文化形态，需要寻找民族性和时代性的彼此契合之点。

As far as the cultural form of Chinese-path modernization is concerned, “Chinese-path” highlights the dimension of national character of culture, while “modernization” highlights the dimension of the character of the times of culture. We know that cultural philosophy, as a relatively independent philosophical form, has as one of its most basic propositions the relationship between national character and the character of the times. Against the backdrop of the practice of human modernization, the tension between “tradition” and “modernity” is precisely the concrete expression of the contradiction between national character and the character of the times. Therefore, when we construct the cultural form of Chinese-path modernization, we need to strive to find the points of mutual fit between national character and the character of the times. In this sense, constructing the cultural form of Chinese-path modernization cannot be separated from the guidance of the “Second Integration”; on the basis of the “Second Integration,” we must make Marxism more distinctly display Chinese characteristics and make fine traditional Chinese culture more possess the features of the times.

就中国式现代化的文化形态来讲，“中国式”彰显的是文化的民族性维度，而“现代化”彰显的则是文化的时代性维度。我们知道，文化哲学作为一种相对独立的哲学形态，其中最基本的命题之一就是民族性和时代性的关系问题。在人类现代化实践的背景下，“传统”与“现代”之间的紧张关系正是民族性与时代性矛盾的具体表达。因此，我们在建构中国式现代化的文化形态时，需要努力寻找民族性与时代性之间的彼此契合之处。从这个意义上来讲，建构中国式现代化的文化形态离不开“第二个结合”的指导，要在“第二个结合”的基础上使马克思主义更加彰显中国特色，使中华优秀传统文化更加具有时代特征。

Specifically, on the one hand, we must base ourselves on the “root vein” of fine traditional Chinese culture to further promote the adaptation of Marxism to the Chinese context, and at the theoretical level, we must promote the construction of a discourse system for adapting Marxism to the Chinese context. In the early period of adapting Marxism to the Chinese context, Mao Zedong, in the process of leading the Party and the people in revolution and construction, endowed the traditional Chinese expression “seeking truth from facts” with Marxist connotations. Mao Zedong pointed out: “‘Facts’ are all things that exist objectively, ‘truth’ is the internal connection of objective things, that is, regularity, and ‘seeking’ is our studying them.” [9]9 Xi Jinping, “Speech at the Symposium on Cultural Heritage,” *Qiushi*, 2023, no. 14. Entering the New Era, whether it is the new development of Marx’s thought on community by a community with a shared future for mankind, or the innovation of Marx’s theory of civilizational forms by the new form of human civilization, both fully demonstrate the innovative vitality of Marxism adapted to the Chinese context. In addition, theoretical innovation cannot be separated from the development of practice; constructing the cultural form of Chinese-path modernization cannot be separated from the historical practice of socialism with Chinese characteristics. The proposition of a moderately prosperous society is one of the landmark innovations in the practice of socialism with Chinese characteristics. Deng Xiaoping, when meeting with then Japanese Prime Minister Masayoshi Ōhira, first proposed that China should build a “moderately prosperous family,” [10]10 “Discarding the old and establishing the new” (革故鼎新) is a four-character idiom from the *Book of Changes* (Yijing), meaning to abolish the old and set up the new. giving a new interpretation in the new period to the ancient term “moderately prosperous,” which originates from the *Book of Songs*. [11]11 “Appreciating the beauty of each while sharing the beauty of all” (美美与共) is a phrase from sociologist Fei Xiaotong, advocating the mutual appreciation and coexistence of different cultures. Entering the New Era, the Communist Party of China, leading the Chinese people through countless hardships, has finally completed the building of a moderately prosperous society in all respects and has embarked on a new journey toward achieving common prosperity. Whether it is a moderately prosperous society or common prosperity, both are the Sinicized innovation and development of Marxism by Chinese Communists in the process of socialist construction, fully drawing on the nourishment of fine traditional Chinese culture.

具体说来，一方面，我们要立足中华优秀传统文化这个“根脉”来进一步推动马克思主义的中国化，在理论层面要推动马克思主义中国化的话语体系建构。在马克思主义中国化的初期，毛泽东在领导党和人民进行革命和建设的过程中，为“实事求是”这一中国传统话语赋予了马克思主义内涵，毛泽东指出：“‘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。”进入新时代，无论是人类命运共同体对马克思共同体思想的新发展，还是人类文明新形态对马克思文明形态论的创新，都充分表现出中国化马克思主义的创新活力。此外，理论的创新离不开实践的发展，建构中国式现代化的文化形态离不开中国特色的社会主义的历史实践。小康社会的命题是中国特色社会主义实践中的标志性创新之一。邓小平在会见时任日本首相大平正芳时第一次提出中国要建设“小康之家”，使“小康”这一出自《诗经》的古老词汇在新时期得到了新阐释。进入新时代，中国共产党带领中国人民历经千辛万苦终于全面建成了小康社会，并踏上了实现共同富裕的新征程。无论是小康社会还是共同富裕，都是中国共产党人在进行社会主义建设的过程中充分汲取中华优秀传统文化的养料而对马克思主义进行的中国化创新和发展。

On the other hand, we must also take Marxism as the “soul vein” to promote the creative transformation and innovative development of fine traditional Chinese culture. For fine traditional Chinese culture to achieve modernization, it must realize creative transformation and innovative development; this is the only path for fine traditional Chinese culture to become a modern socialist culture. But at the same time, the modern transformation of fine traditional Chinese culture must adapt to the developmental needs of the practice of socialism with Chinese characteristics. Marx profoundly pointed out: “The production of ideas, of conceptions, of consciousness, is at first directly interwoven with the material activity and the material

另一方面，我们还要以马克思主义为“魂脉”来推进中华优秀传统文化的创造性转化、创新性发展。中华优秀传统文化要实现现代化，就必须实现创造性转化、创新性发展，这是中华优秀传统文化成为社会主义现代文化的必由之路。但与此同时，中华优秀传统文化的现代转化必须适应中国特色社会主义实践的发展需要。马克思深刻地指出：“人们是自己的观念、思想等等的生产者，但这里所说的人们是现实的、从事活动的人们，他们受自己的生产力和与之相适应的交往的一定发展——直到交往的最遥远的形态——所制约。意识［das Bewußtsein］在任何时候都只能是被意识到了的存在［das bewußteSein］，而人们的存在就是他们的现实生活过程。”中华优秀传统文化作为一种“意识”，是中华民族几千年来实践的智慧结晶，是由古代中国从事现实活动的人们所生产的，它同样也受到当时的生产力和生产关系的制约。因此，在当代中国，在对中华优秀传统文化进行“两创”时，就必须立足于中国式现代化的当代实践，将中华优秀传统文化转化为适应中国式现代化发展的、满足人民精神生活需要的文化。

Clearly, constructing the cultural form of Chinese-path modernization requires finding the point of mutual compatibility between national character and the character of the times, and this compatibility can only be highlighted in the practical process of adapting Marxism to the Chinese context and modernizing fine traditional Chinese culture. Mutual compatibility is not simply the similarity of word meanings, but the mutual communication of spiritual connotations, and this can only be manifested in the process, guided by the Second Integration, of endowing Marxism with Chinese characteristics and endowing fine traditional Chinese culture with the features of the times.

显然，建构中国式现代化的文化形态需要找到民族性和时代性的彼此契合之处，而这种契合只有在马克思主义中国化和中华优秀传统文化现代化的实践过程中才能够凸显出来。彼此契合不是简单的语词含义相近，而是精神内涵的彼此相通，这一点只有在“第二个结合”指导下的使马克思主义具有中国特色、使中华优秀传统文化具有时代特征的过程中才能够得到彰显。

Third, the life renewal and modern transformation of Chinese civilization constitute the cultural ethos of the future development of Chinese-path modernization.

第三，中华文明的生命更新和现代转型是中国式现代化未来发展的文化气象。

Any human practice requires the establishment of value goals; without goals, there is no direction for practice. Under the guidance of the Second Integration, constructing the cultural form of Chinese-path modernization has as its practical purport the promotion of the life renewal and modern transformation of Chinese civilization. The life renewal and modern transformation of Chinese civilization are precisely the dialectical unity of the national character and the character of the times in contemporary Chinese cultural construction. In this sense, the modern transformation of Chinese civilization is the goal that the cultural form of Chinese-path modernization seeks to construct, or the cultural ethos that Chinese-path modernization will present in the future. General Secretary Xi Jinping has clearly pointed out that “Marxism brought advanced ideological theory to China, activated the genes of Chinese civilization with the light of truth, led China into the modern world, and promoted the life renewal and modern transformation of Chinese civilization.” [9]9 Xi Jinping, “Speech at the Symposium on Cultural Heritage,” *Qiushi*, 2023, no. 14. Taking the promotion of the life renewal and modern transformation of Chinese civilization as a value goal requires clarifying the distinction and connection between culture and civilization. Specifically, culture focuses more on factual judgment, while civilization focuses more on value judgment; that is, civilization is the positive value orientation of culture, manifesting a state of human progress, the historical progress achieved in humanity’s efforts to overcome many contradictions such as those between humans and nature, between humans and society, and between humans and themselves. Therefore, the goal of promoting the modern transformation of Chinese civilization actually sets higher requirements for constructing the cultural form of Chinese-path modernization. To achieve this goal, it is necessary both to elucidate the contemporary value of traditional culture and to advance the process of adapting Marxism to the Chinese context.

人类的任何实践都需要确立价值目标，没有目标就没有实践的方向。在“第二个结合”的指导下建构中国式现代化的文化形态，其实践旨趣就是推动中华文明的生命更新和现代转型，而中华文明的生命更新和现代转型正是当代中国文化建设的民族性和时代性的辩证统一。从这个意义上说，中华文明的现代转型就是中国式现代化的文化形态所要建构的目标，或者说是中国式现代化未来所呈现的文化气象。习近平总书记明确指出，“马克思主义把先进的思想理论带到中国，以真理之光激活了中华文明的基因，引领中国走进现代世界，推动了中华文明的生命更新和现代转型”。以推动中华文明的生命更新和现代转型为价值目标，需要明确文化与文明的区别与联系。具体说来，文化更多着眼于事实判断，文明更多着眼于价值判断，即文明是文化的正价值取向，所彰显的是人类的一种进步状态，是人类在克服人与自然、人与社会、人与自身等诸多矛盾的努力中所达到的历史进步。因此，推动中华文明现代转型的目标实际上为建构中国式现代化的文化形态提出了更高要求。要实现这一目标，既要阐扬传统文化的时代价值，也要推进马克思主义中国化的进程。

On the one hand, it is necessary to deeply grasp the outstanding characteristics of Chinese civilization, innovate fine traditional Chinese culture on the basis of inheritance, and consciously elucidate the contemporary value of traditional culture. Chinese civilization possesses outstanding continuity, innovativeness, unity, inclusiveness, and peacefulness. These five outstanding characteristics are the basis on which we can understand Chinese civilization as a whole. Continuity requires that we understand the direction of development of Chinese civilization from the perspective of five thousand years of history; innovativeness requires that we understand the mode of development of Chinese civilization with an attitude of discarding the old and establishing the new [10]10 “Discarding the old and establishing the new” (革故鼎新) is a four-character idiom from the *Book of Changes* (Yijing), meaning to abolish the old and set up the new.; unity requires that we understand the beliefs of Chinese civilization with an attitude of diversity in unity; inclusiveness requires that we understand the content of Chinese civilization with an attitude of harmony and coexistence; peacefulness requires that we understand the principles of Chinese civilization with an attitude of appreciating the beauty of each while sharing the beauty of all. [11]11 “Appreciating the beauty of each while sharing the beauty of all” (美美与共) is a phrase from sociologist Fei Xiaotong, advocating the mutual appreciation and coexistence of different cultures. On the basis of deeply grasping the laws of development of Chinese civilization, we must endow fine traditional Chinese culture with new connotations through the spirit of the times, and promote the new development of Chinese-path modernization with the excellent qualities of fine traditional Chinese culture.

一方面，要深刻把握中华文明的突出特性，在继承的基础上创新中华优秀传统文化，自觉阐扬传统文化的时代价值。中华文明具有突出的连续性、创新性、统一性、包容性以及和平性，这五种突出特性是我们能够从总体上认识中华文明的基础。连续性要求我们要以上下五千年的视角认识中华文明的发展方向，创新性要求我们要以革故鼎新的态度认识中华文明的发展方式，统一性要求我们要以多元一体的态度认识中华文明的信念，包容性要求我们要以和合共生的态度认识中华文明的内涵，和平性要求我们要以美美与共的态度认识中华文明的原则。在深刻把握中华文明发展规律的基础上，我们要以时代精神赋予中华优秀传统文化新的内涵，以中华优秀传统文化的优秀品质推进中国式现代化的新发展。

On the other hand, it is necessary to adhere to taking the concrete realities of contemporary China as the starting point and to advance the adaptation of Marxism to the Chinese context on the basis of the practice of socialism with Chinese characteristics. Reviewing the course we have traversed, Chinese Communists have developed Marxism that has been adapted to the Chinese context and the needs of the times on the basis of integrating the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. In this sense, Marxism has already become an important force driving the transformation of Chinese civilization toward modernity. Therefore, looking to the future, we must, on the basis of upholding the basic tenets of Marxism, closely center on China’s specific national conditions, continuously open up new horizons for adapting Marxism to the Chinese context, and develop Marxism for 21st-century China. What needs to be emphasized is that China’s specific national conditions include both the material level—namely, the level of development of the productive forces, the relations of production, etc.—and the spiritual level—namely, the Chinese cultural tradition, etc. Only by taking root in the fertile soil of fine traditional Chinese culture can contemporary Chinese Marxism acquire more of a Chinese temperament, display more of a Chinese style, and be more suitable for guiding the development practice of contemporary China.

另一方面，要坚持以当代中国具体实际为出发点，在中国特色社会主义实践的基础上推进马克思主义中国化。回顾我们走过的历程，中国共产党人在将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的基础上发展出了中国化时代化的马克思主义。从这个意义上来说，马克思主义已经成为推动中华文明向现代转型的重要力量。因此，面向未来，我们更要在坚持马克思主义基本原理的基础上，紧紧围绕中国的具体国情，不断开辟马克思主义中国化新境界，发展21世纪中国的马克思主义。需要强调的是，中国的具体国情既包括物质层面即生产力发展水平、生产关系等，也包括精神层面即中华文化传统等。只有植根于中华优秀传统文化的深厚沃土，当代中国的马克思主义才能更具中国气质，更有中国风范，更适合指导当代中国的发展实践。

We believe that the modern transformation of Chinese civilization will create a successful model of the “Second Integration,” which is an organic unity of national character and the character of the times, and is moreover the concrete manifestation of the cultural form of Chinese-path modernization. To construct the cultural form of Chinese-path modernization under the guidance of the “Second Integration” means, at the new historical starting point, to further promote the renewal of life and modern transformation of Chinese civilization, to further advance the creative transformation and innovative development of fine traditional Chinese culture, to further advance the adaptation of Marxism to the Chinese context and the needs of the times, and “to make Marxism Chinese and make fine traditional Chinese culture modern.”

我们相信，中华文明的现代转型将创造“第二个结合”的成功典范，是民族性与时代性的有机统一，更是中国式现代化的文化形态的具体呈现。以“第二个结合”为指导建构中国式现代化的文化形态，就是要在新的历史起点上进一步推动中华文明的生命更新和现代转型，进一步推进中华优秀传统文化的创造性转化、创新性发展，进一步推进马克思主义的中国化时代化，“让马克思主义成为中国的，中华优秀传统文化成为现代的”。

In summary, taking the “Second Integration” as the methodology for promoting the renewal of life and modern transformation of Chinese civilization: first, it is necessary to establish a constructive mode of thinking that “holds to the two extremes and employs the mean, and preserves the mean to achieve harmony,”[12]12 “执两用中、守中致和” (zhí liǎng yòng zhōng, shǒu zhōng zhì hé): A classical Chinese philosophical expression derived from the Confucian tradition of the “Doctrine of the Mean” (中庸). It advocates grasping the two extremes of a situation and applying the balanced middle way, thereby preserving the mean to achieve harmony, as opposed to rigid binary thinking. discarding the either-or mode of intellectual thinking. Second, when constructing the cultural form of Chinese-path modernization, it is necessary, under the guidance of the constructive mode of thinking, to seek the mutual compatibility between national character and the character of the times, and constantly balance the tension between “tradition” and “modernity.” Finally, it must be made clear that the practical purport of constructing the cultural form of Chinese-path modernization is to promote the renewal of life and modern transformation of Chinese civilization; on this basis, it is necessary to constantly promote the Sinicization of Marxism and the modernization of fine traditional Chinese culture, so that they bear new cultural fruits in the practice of Chinese-path modernization.

总之，以“第二个结合”为推动中华文明的生命更新和现代转型的方法论，首先，要树立“执两用中、守中致和”的建设性思维方法，摒弃非此即彼的知性思维。其次，建构中国式现代化的文化形态时，要在建设性思维方法的指导下寻找民族性与时代性的彼此契合，不断平衡“传统”与“现代”之间的紧张关系。最后，明确建构中国式现代化的文化形态的实践旨趣就是推动中华文明的生命更新和现代转型，在这个基础上要不断推动马克思主义的中国化和中华优秀传统文化的现代化，使它们在中国式现代化的实践中结出新的文化果实。

Source: *Philosophical Research*, Issue 1, 2025

文章来源：《哲学研究 》2025年第1期

Online Editor: Jing Mu

网络编辑：静穆