On the Methodological Connotation and Significance of the “Second Integration”

Since Marxism was introduced into China after the October Revolution in Russia, the relationship between Marxism and traditional Chinese culture has been a question continuously pondered and explored in China’s ideological and cultural circles. In his speech at the ceremony marking the centenary of the Communist Party of China, General Secretary Xi Jinping, on the basis of summarizing the CPC’s century-old experience in struggle, for the first time proposed “integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture,” i.e., 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 finest traditional Chinese culture, first formally proposed by Xi Jinping in 2021. In June 2023, at the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping pointed out, “On the foundation of over 5,000 years of Chinese civilization, the only way to develop and expand socialism with Chinese characteristics is to integrate the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture,” and emphasized that “‘the Second Integration’ is another ideological emancipation.” [2]2 The “Second Integration” refers specifically to the integration of the basic tenets of Marxism with the finest traditional Chinese culture. General Secretary Xi Jinping’s important thesis on the “Second Integration” points the direction for us to deepen our understanding of adapting Marxism to the Chinese context and the needs of the times, to inherit and develop the finest traditional Chinese culture, and to establish cultural subjectivity. The academic community has already produced a large number of articles studying and comprehending this proposition, offering many perspectives and viewpoints of referential significance, but there are few articles that provide a systematic exposition from the perspective of philosophical methodology. In fact, the “Second Integration” is a methodology constructed by General Secretary Xi Jinping on the basis of proposing the ontologically significant concept of the “cultural life entity”; it is a dialectical methodology that contains ontology and a grand view of history. Deeply excavating the philosophical methodological connotation of the “Second Integration” and grasping its methodological significance is of great importance for profoundly understanding and practicing the “Second Integration.”

自俄国十月革命之后马克思主义传入中国以来，马克思主义与中国传统文化的关系问题就是我国思想文化界一直思索和探讨的问题。在庆祝中国共产党成立100周年大会上的讲话中，习近平总书记在总结中国共产党百年奋斗经验的基础上，首次提出“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”，即“两个结合”。2023年6月，在文化传承发展座谈会上，习近平总书记指出，“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”，并强调“‘第二个结合’是又一次的思想解放”。习近平总书记关于“第二个结合”的重要论断，为我们深化对马克思主义中国化时代化的理解、传承和发展中华优秀传统文化、确立文化主体性指明了方向。学界已有大量学习、领会该命题的文章，提出了许多有参照意义的视角和观点，但鲜有在哲学方法论意义上予以系统阐释的文章。实际上，“第二个结合”是习近平总书记在提出具有本体论意义的概念“文化生命体”的基础上建构的方法论，是内蕴本体论、大历史观的辩证方法论。深入挖掘“第二个结合”的哲学方法论内涵，把握其方法论意义，对于深刻领会和践行“第二个结合”意义重大。

I. The “Cultural Life Entity”: The Ontological Basis of the “Second Integration”

一、“文化生命体”：“第二个结合”的本体依据

At the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping pointed out that the “Two Integrations” are “not a ‘patchwork,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ creating an organic and unified new cultural life entity.” “Only by basing ourselves on the magnificent history of over 5,000 years of Chinese civilization can we truly understand the historical inevitability, cultural connotation, and unique advantages of the Chinese path.” These two theses indicate that Chinese civilization has always existed in the form of a “cultural life entity,” and the “newness” of the new “cultural life entity” is the “newness” in the sense of the ancients’ saying, “If you can renew yourself for one day, then you can do so every day, and continue to do so,” [3]3 A classical allusion from the *Book of Rites* (the “Great Learning” chapter), attributed to the Shang dynasty founder Tang, emphasizing continuous self-renewal. i.e., “the great virtue of daily renewal.” In this sense, the “cultural life entity” is the ontological basis of the “Second Integration.” At the same time, General Secretary Xi Jinping pointed out that Chinese civilization possesses prominent continuity, prominent innovativeness, prominent unity, prominent inclusiveness, and prominent peacefulness. These five characteristics are characteristics at the ontological level of Chinese civilization; they are inherent in Chinese civilization as a “cultural life entity” as essential determinations, as endowments, and as cultural genes. Chinese civilization, as a “cultural life entity,” in the historical process of forming a new “cultural life entity,” incorporates Marxism, which contains the universal characteristics of world civilization, into itself based on its own ontological characteristics. This means that it is only in the sense of the “cultural life entity” that we can speak of the “Second Integration.”

在文化传承发展座谈会上，习近平总书记指出，“两个结合”“不是‘拼盘’，不是简单的‘物理反应’，而是深刻的‘化学反应’，造就了一个有机统一的新的文化生命体”。“只有立足波澜壮阔的中华五千多年文明史，才能真正理解中国道路的历史必然、文化内涵与独特优势。”这两个论断表明，中华文明一直以“文化生命体”的方式存在，新的“文化生命体”之“新”是在古人“苟日新，日日新，又日新”即“日新盛德”意义上的“新”。在此意义上，“文化生命体”是“第二个结合”的本体依据。同时，习近平总书记指出，中华文明具有突出的连续性、突出的创新性、突出的统一性、突出的包容性、突出的和平性。这五大特性是中华文明本体层面的特性，它们作为本质规定性、作为禀赋、作为文化基因内蕴于中华文明这一“文化生命体”之中。作为“文化生命体”的中华文明，在形成新的“文化生命体”的历史进程中，基于自身的本体特性，把蕴含着世界文明普遍性特质的马克思主义纳入自身。这意味着，在“文化生命体”的意义上才能谈“第二个结合”。

1. The “Cultural Life Entity” as Ontology

1.作为本体的“文化生命体”

The concept of the “cultural life entity” proposed by General Secretary Xi Jinping is a concept at the ontological level. To explain the “cultural life entity” at the ontological level, we can draw on Hegel’s dialectical thought. Marx highly affirmed Hegel’s dialectics based on the principle of life, “as the negative principle of movement and creation,” [4]4 A reference to Marx’s assessment of Hegelian dialectics in the *Economic and Philosophic Manuscripts of 1844*. and the typical proposition representing this dialectics is “substance is subject,” i.e., “to conceive and express the true, not merely as substance, but equally as subject.” [5]5 A paraphrase of a key thesis from Hegel’s *Phenomenology of Spirit*. Hegel believed that substance, as subject, inherently contains the internal driving force to generate and develop itself. The self-movement, self-negation, and self-development of substance as subject constitute the unfolding process of world history.

习近平总书记提出的“文化生命体”概念是一个本体层面的概念。在本体层面上阐释“文化生命体”，可以借助黑格尔的辩证法思想。马克思高度肯定黑格尔基于生命原则基础上“作为推动原则和创造原则的否定性”的辩证法，而表征这一辩证法的典型命题就是“实体即主体”，即“不仅把真实的东西或真理理解和表述为实体，而且同样理解和表述为主体”。黑格尔认为，实体作为主体，其自身就蕴含着生成自身、发展自身的内在动力。实体作为主体的自我运动、自我否定、自我发展，就是世界历史的展开过程。

Clearly, the “cultural life entity” as ontology is both substance and subject. And in the ontological sense, the “cultural life entity” is first and foremost represented as the ontology of Chinese civilization. This ontology is expressed in Chinese philosophy through concepts such as “the Way,” “the patterns of heaven,” and “the patterns of humanity.” In a certain sense, the most core characteristic of Chinese culture is “stopping at civilization” and “transforming through human cultivation.” The *Book of Changes* states: “The interweaving of the hard and the soft is the pattern of heaven. Stopping at civilization is the pattern of humanity. Observe the patterns of heaven to discern the changes of the seasons; observe the patterns of humanity to transform and complete the world.” [6]6 A passage from the *Book of Changes* (the *Tuan Commentary* on the *Bi* hexagram), a foundational Chinese classic. The “pattern” in “patterns of heaven” and “patterns of humanity” is the basis as ontology. In the process of “transforming through human cultivation” or “transforming the people and forming customs,” the “pattern” is both a substantial existence and a subjective basis. Of course, unlike the idealist nature of Hegel’s “substance is subject,” the “pattern” of Chinese civilization as a “cultural life entity” has as its actual carrier hundreds of millions of people, not abstract concepts. The objectification and externalization of Chinese civilization as a “cultural life entity” is the “Chinese national community” as substance.

显然，作为本体的“文化生命体”，既是实体又是主体。而在存在论的意义上，“文化生命体”首先表征为中华文明的本体。这一本体用中国哲学的表述就是“道”“天文”“人文”这样的概念。在一定意义上，中国文化最为核心的特点就是“文明以止”“人文化成”。《周易》中说：“刚柔交错，天文也。文明以止，人文也。观乎天文，以察时变；观乎人文，以化成天下。”（《周易·贲卦·彖传》）“天文”“人文”之“文”，就是作为本体的根据。在“人文化成”或曰“化民成俗”的过程中，“文”既是实体性的存在又是主体性的依据。当然，与黑格尔的“实体即主体”的观念论性质不同，中华文明作为“文化生命体”之“文”，其现实载体是亿万生民，而不是抽象概念。中华文明作为“文化生命体”的对象化、外化，是作为实体的“中华民族共同体”。

Specifically, the reason the “cultural life entity” is a “life entity” is that it possesses the essential characteristics of a “life entity,” namely, it is an organic whole. The various elements of a life entity are internally related and mutually conditional, making the entire life entity an organic and unified whole, thereby allowing the life entity to survive and continue. The same is true of the “cultural life entity”: the various cultural elements constituting the cultural life entity are interrelated and mutually conditional, forming interactions among cultural elements, thereby realizing the survival and development of the cultural life entity. Furthermore, the reason the “cultural life entity” is called a “life entity” is that life is self-caused; hence the “cultural life entity” must necessarily be a subject. According to Hegel, “the immediate idea is life”; [7]7 A reference to Hegel’s *Science of Logic*, where life is treated as the immediate form of the Idea. only life is the “Idea” itself; only life is its own cause and a self-sufficient existence. And this “being its own cause” makes life exist as a subject. From this it follows that the “cultural life entity” as ontology naturally possesses “cultural subjectivity,” and its “cultural subjectivity” determines the self-existing and self-determining nature of the “cultural life entity,” determining that the “cultural life entity” can generate itself, being both substance and subject.

具体说来，“文化生命体”之所以是“生命体”，是因为它具有类似“生命体”的本质特征，即它是一个有机整体。生命体各个要素之间内在关联，互为条件，使得整个生命体构成一个有机统一的整体，由此生命体得以生存和延续。“文化生命体”也是如此：构成文化生命体的各个文化要素之间相互关联、互为条件，形成了文化要素之间的互动，从而实现文化生命体的生存和发展。进而言之，“文化生命体”之所以被称为“生命体”是因为生命是自因的，因而“文化生命体”必然是主体。按照黑格尔的说法，“直接性的理念就是生命”，只有生命才是“理念”本身，只有生命才是自己是自己的原因，才是自身圆满的存在。而这种“自己是自己的原因”使得生命作为主体而存在。由此推论，“文化生命体”作为本体自然具有“文化主体性”，其“文化主体性”决定了“文化生命体”的自在自为性质，决定了“文化生命体”自己能够生成自己，是实体同时也是主体。

The Chinese nation, with a history of over 5,000 years of civilization, has never disintegrated or broken apart despite undergoing many hardships precisely because it is itself an unceasing “cultural life entity” with subjectivity. Since every “cultural life entity” continues the spiritual bloodline of its own nation, the finest traditional Chinese culture is the spiritual gene of the “cultural life entity.” As General Secretary Xi Jinping pointed out, “The finest traditional Chinese culture is the crystallization and essence of the wisdom of Chinese civilization, the root and soul of the Chinese nation, and the foundation for us to stand firm amidst the currents of world culture.” [8]8 A quotation from Xi Jinping’s speech at the Symposium on Cultural Heritage and Development, June 2023. And this “cultural life entity,” which condenses the spiritual genes of the finest traditional Chinese culture, as a substance, requires an embodied bearer; this bearer cannot be an abstract, atomistic individual person, but should be a collective, a substance with determinations and purposes, which is the “Chinese national community.” The “Chinese national community,” as a substantive “cultural life entity,” has organizations and organs similar to those of a natural life entity, but what truly enables these organizations and organs to function are the objective connotations developed over thousands of years through the integration of multiple ethnic groups—such as modes of thinking, language, concepts, traditions, and customs—i.e., Chinese civilization. Chinese civilization is not external to the “cultural life entity”; it is itself the objective expression of the “cultural life entity.” The history of the development of Chinese civilization over several millennia is the process of the “cultural life entity” with “cultural subjectivity” continuously manifesting itself.

拥有5000多年文明史的中华民族，之所以历经磨难从未解体、断裂，就是因为其本身就是一个生生不息的具有主体性的“文化生命体”。由于每一种“文化生命体”都延续着本民族的精神血脉，因此中华优秀传统文化就是“文化生命体”的精神基因。正如习近平总书记所指出的，“中华优秀传统文化是中华文明的智慧结晶和精华所在，是中华民族的根和魂，是我们在世界文化激荡中站稳脚跟的根基”。而这一凝聚着中华优秀传统文化精神基因的“文化生命体”，作为一个实体需要有肉身化的承载者，这一承载者不能是抽象的、原子式的单个人，而应是一个集体，是带有规定性、目的性的实体，这就是“中华民族共同体”。“中华民族共同体”作为一种实体性的“文化生命体”，有类似于自然生命体的组织、器官，而真正能让这些组织、器官运转起来的，是几千年来多民族融合发展起来的思维方式、语言、概念、传统、习俗等客观性内涵，即中华文明。中华文明并非外在于“文化生命体”，其本身就是“文化生命体”的客观表达，中华民族几千年来的文明发展历史就是具有“文化主体性”的“文化生命体”不断彰显自身的过程。

2. The Ontological Characteristics of the “Cultural Life Entity”

2.“文化生命体”的本体论特性

The reason why Chinese civilization has flourished for thousands of years lies in the ontological characteristics of its existence as a “cultural life form,” namely, the outstanding continuity, outstanding innovativeness, outstanding unity, outstanding inclusiveness, and outstanding peacefulness pointed out by General Secretary Xi Jinping. These five characteristics existed as cultural genes from the moment Chinese civilization took shape as a “cultural life form,” determining its powerful vitality and centripetal force, and ensuring that the “Chinese national community” has continued uninterrupted for millennia.

中华文明之所以几千年来长盛不衰，关键在于其作为“文化生命体”的本体性特性，即习近平总书记所说的突出的连续性、突出的创新性、突出的统一性、突出的包容性、突出的和平性。这五大特性在中华文明作为“文化生命体”形成之时就已作为文化基因存在，决定了中华文明具有强大的生命力和向心力，使得“中华民族共同体”几千年来绵延不绝。

As a “cultural life form,” Chinese civilization possesses outstanding continuity. Chinese civilization is the only civilization in the world that has existed for over 5,000 years without interruption. The British philosopher Bertrand Russell once said, “From the time of Confucius onward, ancient Egypt, Babylon, Macedonia, and the Roman Empire all perished one after another; only China, through continuous evolution, still survives.” [9]9 Bertrand Russell, *The Problem of China* (1922), Chapter 1. Qian Mu also lamented: “The Roman Empire fell, and after that there was no more Rome. After the Tang dynasty collapsed, there was still China; there were the Song, the Ming, and the modern era, still China just as in the Tang. This is the most valuable and most worthy subject of study in Chinese history.” [10]10 Qian Mu, *The Historical Spirit of China* (中国历史精神), lecture 1. The key to Chinese civilization’s continuous development lies in its powerful “cultural subjectivity.” General Secretary Xi Jinping points out: “Chinese civilization is the only great civilization that has continued uninterrupted in the form of a state to this day. This fully proves that Chinese civilization possesses a cultural subjectivity and vigorous vitality for self-development, responding to challenges, and creating new prospects.” [11]11 Xi Jinping, speech at the symposium on cultural heritage and development, June 2, 2023. With an unbroken lineage and continuous transmission, the Chinese people have roots and a soul; the Chinese nation will not perish. This is precisely the vigorous vitality manifested by the “cultural life form.”

中华文明作为“文化生命体”具有突出的连续性。中华文明是世界上唯一没有中断、存在了5000多年的文明。英国哲学家罗素曾经说，“从孔子的时代以来，古埃及、巴比伦、马其顿、罗马帝国都先后灭亡，只有中国通过不断进化依然生存”。钱穆也曾感叹：“罗马帝国亡了，以后就再没有罗马。唐室覆亡以后，依然有中国，有宋有明有现代，还是如唐代般，一样是中国。这是中国历史最有价值最堪研寻的一个大题目。”中华文明能够连续发展，关键在于其拥有强大的“文化主体性”。习近平总书记指出：“中华文明是世界上唯一绵延不断且以国家形态发展至今的伟大文明。这充分证明了中华文明具有自我发展、回应挑战、开创新局的文化主体性与旺盛生命力。”有了一脉相承、有了绵延不断，中国人就有了根与魂，中华民族就不会消亡，这正是“文化生命体”所彰显的旺盛生命力。

As a “cultural life form,” Chinese civilization possesses outstanding innovativeness. General Secretary Xi Jinping points out: “Continuity is not stagnation, still less ossification, but a historical process of progress supported by innovation.” The Chinese nation has always revered innovation and creation. The *Book of Changes* states, “Renewal day by day is called supreme virtue; the process of generation and regeneration is called change.” [12]12 *The Book of Changes* (周易), “Appended Remarks, Part I” (系辞上). The *Great Learning* states, “If you can renew yourself one day, then renew yourself daily, and again renew yourself.” [13]13 *The Great Learning* (大学), chapter 2. This spirit of innovation and creation has long been deeply rooted in the spiritual world and soul of the Chinese people, becoming the deepest national endowment of the Chinese nation. This innovativeness originates precisely from the internal impetus of the “cultural life form,” from its unbroken continuity. It is the substantive “cultural life form,” that is, the “Chinese national community,” that has created the brilliant, broad, and profound Chinese culture on Chinese soil. Based on the development of the “cultural life form” through innovation, Chinese civilization has formed its unique value concepts and spiritual pursuits, consolidating its cultural foundation and spiritual lifeline.

中华文明作为“文化生命体”具有突出的创新性。习近平总书记指出：“连续不是停滞、更不是僵化，而是以创新为支撑的历史进步过程。”中华民族向来崇尚创新创造，《周易》中有“日新之谓盛德，生生之谓易”，《大学》中有“苟日新，日日新，又日新”，这种创新创造精神早已深深植根于中国人的精神世界和灵魂深处，成为中华民族最深沉的民族禀赋。这种创新性正是源自“文化生命体”的内在动力，源自“文化生命体”的绵延不绝。正是实体性的“文化生命体”，即“中华民族共同体”，在中华大地上创造了光辉灿烂、博大精深的中华文化。中华文明正是基于“文化生命体”在创新中的发展，形成了独具特色的价值理念和精神追求，夯实了文化根基和精神命脉。

As a “cultural life form,” Chinese civilization possesses outstanding unity. General Secretary Xi Jinping points out: “The long tradition of great unity in Chinese civilization has formed a unity of diversity, solidarity, and concentration. The pursuit of unity through ‘inward cohesion’ is both a prerequisite for the continuity of civilization and a result of that continuity.” This unity derives from the internal determination of the “cultural life form,” externally manifested as the Chinese national community. This determines that even when encountering major setbacks, the Chinese nation can remain tightly united as a Chinese national community, and determines the common belief that territory cannot be divided, the country cannot be thrown into chaos, the nation cannot be dispersed, and civilization cannot be interrupted. The concept of great unity, deeply ingrained in the Chinese nation’s bones, has a long history. Since the Qin dynasty established a unified feudal dynasty, the institutional foundation for maintaining China’s unity was also established. [14]14 The Qin dynasty (221–206 BCE) was the first to unify China under a centralized imperial system. Although periods of unity and division alternated in subsequent history, unity has always been the mainstream and major trend in the historical development of the Chinese nation. From this also emerged the broad-minded spirit of “embracing all that is diverse,” reflecting the powerful inclusiveness of Chinese civilization.

中华文明作为“文化生命体”具有突出的统一性。习近平总书记指出：“中华文明长期的大一统传统，形成了多元一体、团结集中的统一性。‘向内凝聚’的统一性追求，是文明连续的前提，也是文明连续的结果。”这种统一性来自“文化生命体”的内在规定，外显为中华民族共同体，由此决定了中华民族即使遭遇重大挫折也能作为中华民族共同体而紧紧凝聚在一起，决定了国土不可分、国家不可乱、民族不可散、文明不可断的共同信念。中华民族深入骨髓的大一统观念源远流长，而自秦建立起统一的封建王朝始，维持中国统一的制度基础也得以确立。此后的历史虽然统一与分裂局面更替出现，但统一始终是中华民族历史发展的主流和大趋势。由此也生出“兼容并包”的胸怀气魄，体现了中华文明强大的包容性。

As a “cultural life form,” Chinese civilization possesses outstanding inclusiveness. Inclusiveness is an inherent characteristic of Chinese civilization from its very origins. When facing the challenges of complex and diverse ecological and human environments, a culture and society based on agriculture needed to respond through cooperation, harmony, and tolerance, thereby forming ethnic traits of cohesion, inclusiveness, and unity. Therefore, it can be said that the inclusiveness of Chinese civilization originates from the cultural genes of the “cultural life form,” carrying from the very beginning a humanistic sentiment of harmony and tolerance. In the course of historical evolution, Chinese civilization formed an inclusiveness of harmony, integration, and friendliness. At the same time, Chinese civilization continuously maintained a state of exchange with other civilizations. “The inclusiveness of Chinese civilization fundamentally determines the historical orientation of interaction, exchange, and integration among the Chinese nation, and determines the coexistence of multiple religious beliefs in China.” [15]15 Xi Jinping, speech at the symposium on cultural heritage and development, June 2, 2023. As a “cultural life form,” Chinese civilization radiates new vitality through continuous exchange and mutual learning, promoting the development process of world civilization.

中华文明作为“文化生命体”具有突出的包容性。包容性是中华文明自起源时就具有的内在特性，以农业为基础的文化与社会在面对复杂多样的生态和人文环境的挑战时，需要通过协作、和谐、宽容来应对，由此形成了凝聚、包容和统一的族群特质。因此可以说，中华文明的包容性源自“文化生命体”的文化基因，从一开始就带有和谐包容的人文情怀。在历史演进过程中，中华文明形成了和合、融合、友善的包容性。与此同时，中华文明不断与其他文明保持交流状态，“中华文明的包容性，从根本上决定了中华民族交往交流交融的历史取向，决定了中国各宗教信仰多元并。中华文明作为“文化生命体”在不断的交流互鉴中焕发新的生命力，推动了世界文明发展进程。

As a “cultural life form,” Chinese civilization possesses outstanding peacefulness. General Secretary Xi Jinping points out: “Peace, amity, and harmony are concepts that Chinese civilization has passed down for over five thousand years.” The Chinese nation has always valued “harmony,” respecting the existence of others, seeking common ground while reserving differences in coexistence, and pursuing peace. This is the foundation and prerequisite for understanding and communication, and it is precisely the result of the coordinated interaction of cultural elements within the “cultural life form” of Chinese civilization. On this basis, the “each appreciating its own beauty” of different civilizations can ultimately reach the realm of “the beauty of all being shared.” [16]16 A reference to Fei Xiaotong’s formulation: “Each appreciates its own beauty; the beauty of all is shared” (各美其美，美美与共). General Secretary Xi Jinping points out: “Humanity lives in the same global village, in the same time and space where history and reality intersect, increasingly becoming a community with a shared future where you have me and I have you.” [17]17 Xi Jinping, speech at the Moscow State Institute of International Relations, March 23, 2013. The close interconnection and interdependence of the destinies of people of all countries is an inevitable historical trend. A community with a shared future for mankind requires joint creation by humanity. “Only when humanity jointly pursues peaceful development and strives for the future of the world as a community with a shared future can human civilization continue to advance.” [18]18 Paraphrase of Xi Jinping’s remarks on a community with a shared future for mankind.

中华文明作为“文化生命体”具有突出的和平性。习近平总书记指出：“和平、和睦、和谐是中华文明五千多年来一直传承的理念”。中华民族历来重视“和”，尊重他人的存在，在共处中求同存异、寻求和平，是理解和沟通的基础和前提，而这些正是中华文明“文化生命体”内部文化要素协调互动的结果。在此基础上，不同文明的“各美其美”才会最终达到“美美与共”的境界。习近平总书记指出：“人类生活在同一个地球村里，生活在历史和现实交汇的同一个时空里，越来越成为你中有我、我中有你的命运共同体。”世界各国人民的命运紧密相连、相互依存是历史必然趋势，人类命运共同体需要人类共同创造。“只有人类一同追求和平发展，以命运共同体的方式为世界的未来努力，才会让人类的文明继续向前。”

In summary, Chinese civilization as a “cultural life form” possesses five outstanding characteristics. They are unique to Chinese civilization and are the cultural genes of the Chinese nation. It is precisely because of these five characteristics that Chinese civilization as a “cultural life form” differs from other forms of “cultural life forms” and is manifested in the concrete or substantive form of the Chinese national community. It is precisely based on these five ontological outstanding characteristics that Chinese civilization as a “cultural life form” can form the Chinese national community as a substantive entity. Only by being both an entity and a subject can the Chinese national community both maintain itself and absorb other nutrients, continuously renewing, perfecting, and developing itself. Only based on the self-awareness of such a powerful “cultural life form” is the “Second Integration” possible and necessary.

综上所述，中华文明作为“文化生命体”具有五个突出特性，它们是中华文明所独有的，是中华民族的文化基因，正是由于具有这五个特性，中华文明作为“文化生命体”才区别于其他形态的“文化生命体”，并以中华民族共同体的具象化或者说实体形式展现出来。正是基于这五个本体性的突出特征，作为“文化生命体”的中华文明才能形成作为实体的中华民族共同体。只有同时作为实体又作为主体，中华民族共同体才能既自我持存又能吸收其他营养，不断更新、完善、发展自身。只有基于这样一个强大的“文化生命体”的自我体认，“第二个结合”才是可能的和必然的。

II. The “Second Integration”: A Dialectic of the Unity of Spontaneity and Consciousness

二、“第二个结合”：自发自觉相统一的辩证法

Marx points out: “The greatness of Hegel’s *Phenomenology* and its final result—the dialectic of negativity as the moving and creating principle—lies first in the fact that Hegel grasps the self-creation of man as a process, objectification as de-objectification, as externalization and the supersession of this externalization.” [19]19 Karl Marx, *Economic and Philosophic Manuscripts of 1844*, “Critique of Hegel’s Dialectic and General Philosophy.” This dialectic, based on the principle of life, holds that only through continuous negation can things continuously move and not become dead, ossified beings. The “Second Integration” is the real logic of this dialectic of spontaneity and consciousness. Similar to natural life, the Chinese national “cultural life form” possesses the same spontaneity and consciousness as natural life. It takes root in history, bases itself on the present, looks toward the future, reflects on and criticizes the present, and through exchange and integration with Marxism—another “cultural life form”—absorbs all excellent elements beneficial to its own existence and development, transcends the present, and achieves its own further development.

马克思指出：“黑格尔的《现象学》及其最后成果——辩证法，作为推动原则和创造原则的否定性——的伟大之处首先在于，黑格尔把人的自我产生看做一个过程，把对象化看做非对象化，看做外化和这种外化的扬弃”。这种基于生命原则的辩证法认为，只有在不断否定中事物才能不断运动着，才不会成为僵死的存在物。“第二个结合”就是这种自发自觉辩证法的真实逻辑。类似于自然生命的中华民族“文化生命体”，具有与自然生命一样的自发性和自觉性，它会扎根历史、立足当下、着眼未来，反思、批判当下，通过与马克思主义这一其他“文化生命体”交流融合，吸收一切有利于自身存在和发展的优秀元素，超越当下，实现自身的进一步发展。

According to Hegel, “Method is not an external form, but the soul and concept of the content.” [20]20 G.W.F. Hegel, *Science of Logic*, “Introduction: General Concept of Logic.” The “Second Integration,” as a generative process in the sense of the “cultural life form” being “renewed day by day,” is a process of the unfolding of the “cultural life form’s” self-negation and self-sublation, embodied as a dialectic of the unity of spontaneity and consciousness. The dialectic includes three moments: “from affirmation to negation to the negation of negation.” Correspondingly, the unfolding and generative process of the “cultural life form” includes the process of spontaneity, consciousness, and their dialectical unity.

按照黑格尔的说法，“方法并不是外在的形式，而是内容的灵魂和概念”。“第二个结合”作为“文化生命体”“日日新”意义上的生成过程，是“文化生命体”自我否定、自我扬弃的展开过程，体现为自发自觉相统一的辩证法。辩证法包括“从肯定到否定再到否定之否定”三个环节，与之相对应，“文化生命体”的展开和生成过程包括自发、自觉及二者辩证统一的过程。

1. The Spontaneous Moment and Its Methodological Requirements

1.自发环节及其方法论要求

What is called spontaneity refers to the fact that the culture of any nation is a spontaneous process of natural evolution, akin to a cultural gene analogous to a biological gene. In the objective process of natural evolution, it creates the diversity of its own culture and spontaneously produces its own national history and culture. The “cultural life entity” is the subject and prerequisite for the continuation of this nation. It contains the nation’s cultural genes and ontological characteristics, embodies the basis for the existence and development of the life entity, and contains the important dimension of the spontaneous growth and natural evolution of culture. It itself has the capacity, motivation, and strength to develop itself, and it itself has the immunity to repair itself. In this sense, how should we protect the spontaneity of the “cultural life entity”?

所谓自发，是指任何民族的文化都是一个自发的自然演进过程，类似于生物基因的文化基因，在客观性的自然演进过程中造就了自己文化的多样性，自发性地创造着自己民族的历史文化。“文化生命体”就是这个民族得以延续的主体和前提，它内蕴着本民族的文化基因、本体特性，蕴含着生命体存在和发展的依据，蕴含着文化自发生长、自然演进的重要维度，自身就有能力有动力有力量去发展自身，自身就有免疫力去修复自身。在这样的意义上，如何保护好“文化生命体”的自发性？

First, we must affirm the historical and cultural traditions of our own nation at the cognitive level, achieving self-acceptance, self-protection, and self-preservation. General Secretary Xi Jinping has pointed out: “The Chinese nation has a civilization history of more than 5,000 years. We must revere the excellent traditional Chinese culture and strengthen our cultural confidence.” [21]21 Xi Jinping, “Speech at the Symposium on Cultural Heritage Protection,” *Qiushi*, 2022, no. 14. “No matter which country or which nation, if it does not cherish its own ideology and culture, and discards the soul of its ideology and culture, that country and that nation will not be able to stand firm.” [22]22 Xi Jinping, “Speech at the Opening Ceremony of the Conference on Dialogue of Asian Civilizations,” *People’s Daily*, May 16, 2019. Therefore, we must approach cultural traditions and the “cultural life entity” with a more tolerant vision and attitude, fully nourish it on this basis, protect the diversity of cultural genes, and manifest its powerful force of natural growth.

首先，要从认识层面肯定本民族的历史文化传统，做到自我接纳、自我保护、自我持存。习近平总书记指出：“中华民族有着五千多年的文明史，我们要敬仰中华优秀传统文化，坚定文化自信。”“无论哪一个国家、哪一个民族，如果不珍惜自己的思想文化，丢掉了思想文化这个灵魂，这个国家、这个民族是立不起来的。”因此，我们要以更宽容的视野和态度对待文化传统、对待“文化生命体”，在此基础上充分滋养它，保护文化基因的多样性，彰显其自然生长的强大力量。

Second, we must be adept at utilizing the natural force of spontaneous cultural growth and respect the objectivity of the natural evolution of culture. We must not force the natural growth of culture by pulling up seedlings to help them grow, nor excessively interfere with it. As General Secretary Xi Jinping has said, “Each country and nation has different historical traditions, cultural accumulations, and basic national conditions, so their development paths inevitably have their own characteristics… Unique cultural traditions, unique historical destinies, and unique basic national conditions determine that we are bound to take a development path suited to our own characteristics.” [23]23 Xi Jinping, “Speech at the Opening Ceremony of the First Session of the 12th National People’s Congress,” *People’s Daily*, March 18, 2013. In this sense, when dealing with the “cultural life entity,” we must respect its laws of natural evolution, respect the life entity itself, and respect culture itself.

其次，要善于利用文化自发增长的自然力量，尊重文化自然演进的客观性。对文化的自然生长不能拔苗助长，不能过度干涉。正如习近平总书记所说，“每个国家和民族的历史传统、文化积淀、基本国情不同，其发展道路必然有着自己的特色……独特的文化传统，独特的历史命运，独特的基本国情，注定了我们必然要走适合自己特点的发展道路”。在这样的意义上，对待“文化生命体”就要尊重其自然演进规律，尊重生命体本身，尊重文化本身。

Third, we must seek and refine living elements of traditional culture, further activating their growth momentum. China has a long history, a vast territory, numerous ethnic groups, and diverse cultures. There are rich deposits of traditional culture in folk culture. In the local customs, folkways, dialects, and colloquialisms of some regions, a large number of traditional cultural elements are still manifesting and growing naturally. This requires us to do a good job of cultural surveys, cultural protection, and other work, to display the diversity and richness of traditional culture in our era as much as possible, to give it sufficient space for growth, and to enable it to fully manifest its own vitality. As General Secretary Xi Jinping has said: “We must pass down living local culture, deeply explore intangible cultural heritage such as folk art, opera and folk songs, handicraft skills, ethnic costumes, and folk activities.” [24]24 Xi Jinping, “Speech at the Symposium on Rural Revitalization,” *People’s Daily*, March 9, 2018.

再次，要寻求和凝练活着的传统文化元素，进一步激活其生长动力。我国历史悠久，幅员辽阔，民族众多，文化多样，在民间文化中存有丰厚的传统文化积淀，在一些地方的乡风民俗和方言土语中，大量传统文化元素仍在呈现和自然生长。这就需要我们做好文化调查、文化保护等工作，把传统文化的多样性、丰富性尽可能在我们这个时代展现出来，给其足够的生长空间，使其充分彰显自身的生命力。正如习近平总书记所说：“要让活态的乡土文化传下去，深入挖掘民间艺术、戏曲曲艺、手工技艺、民族服饰、民俗活动等非物质文化遗产。”

Finally, we must strengthen mainstream ideology and government guidance, and adopt some necessary support and protection measures. On the one hand, we must bring more cultural relics and cultural heritage to life, “let cultural relics speak, let history speak, let culture speak.” [25]25 Xi Jinping, “Speech at the Opening Ceremony of the International Conference on the Protection of the Great Wall,” *People’s Daily*, July 9, 2019. “Cultural relics and cultural heritage carry the genes and bloodline of the Chinese nation and are irreplaceable and non-renewable excellent resources of Chinese civilization. We must actively promote the protection and utilization of cultural relics and the preservation and inheritance of cultural heritage, excavate the multiple values of cultural relics and cultural heritage, and disseminate more value symbols and cultural products that carry Chinese culture and the Chinese spirit.” [26]26 Xi Jinping, “Instructions on Cultural Relics Protection,” *People’s Daily*, April 13, 2021. On the other hand, we must create a cultural ecology for the growth of diverse cultures, encourage the development of characteristic cultures of different ethnic groups and regions, and the display of grassroots poets and folk art on new online platforms, all of which demonstrate the inherent vitality of the “cultural life entity.”

最后，要加强主流意识形态和政府导向，采取一些必要的扶持和保护措施。一方面，要让更多文物和文化遗产活起来，“要让文物说话，让历史说话，让文化说话”。“文物和文化遗产承载着中华民族的基因和血脉，是不可再生、不可替代的中华优秀文明资源。我们要积极推进文物保护利用和文化遗产保护传承，挖掘文物和文化遗产的多重价值，传播更多承载中华文化、中国精神的价值符号和文化产品”。另一方面，营造多元文化生长的文化生态，鼓励不同民族、不同地域的特色文化发展，草根诗人、民间艺术在新的网络平台上的展示等，显示出“文化生命体”内在的生命力。

2. The Conscious Stage and Its Methodological Requirements

2.自觉环节及其方法论要求

What is called consciousness refers to the stage of self-growth, self-negation, and self-criticism of the “cultural life entity.” Any nation will, in a certain historical period and historical circumstances, reflect on its own history and culture. On the basis of reflection, criticism, and self-negation, it will collide with other “cultural life entities” through a kind of cultural consciousness, achieving the adjustment and reconstruction of its own national culture through conscious cultural practice. In this sense, consciousness is also inherent in the “cultural life entity” itself; it is the internal negative force within the “cultural life entity.” This negative force may seem contradictory to the affirmative spontaneity possessed by the “cultural life entity,” but in fact it is precisely the internal driving force for the “cultural life entity” to break through and transcend itself. So, how should we manifest the consciousness of the “cultural life entity”?

所谓自觉，是指“文化生命体”自身成长、自我否定、自我批判的环节。任何民族都会在一定的历史时期和历史境遇中反思自己的历史文化，会在反思、批判和否定自身的基础上以一种文化自觉与其他“文化生命体”产生碰撞，通过自觉的文化实践实现对本民族文化的调整和再造。在这样的意义上，自觉同样是“文化生命体”自身所固有的，是“文化生命体”内部的否定性力量。这种否定性力量看似与“文化生命体”具有的肯定性的自发性相矛盾，实际上恰恰是“文化生命体”突破自身、超越自身的内在动力。那么，如何彰显“文化生命体”的自觉性？

First, we must realize that the “cultural life entity” is not a rigid and dead thing, but an organism capable of adjusting itself to adapt to the external environment. The “cultural life entity” is not predetermined, ready-made, or inherent; its internal “cultural subjectivity” determines that it will inevitably manifest its vitality in various ways. This is precisely why, when the “cultural life entity” of the modern Chinese nation suffered severe blows, it carried out various movements for national salvation and survival, such as the Westernization Movement, the Hundred Days’ Reform, and the Xinhai Revolution. [27]27 The Westernization Movement (1860s–1890s) was a self-strengthening reform effort by Qing officials to adopt Western military and industrial technology while preserving Confucian values. The Hundred Days’ Reform (1898) was a brief, failed attempt at political and educational modernization led by Emperor Guangxu and reformist scholars. The Xinhai Revolution (1911) overthrew the Qing dynasty and established the Republic of China. This is actually the conscious reflection, negation, criticism, and adjustment of the “cultural life entity” of the Chinese nation regarding its current state of existence. This is also why “we must conduct a scientific analysis of traditional culture, inherit and promote what is beneficial and good, resist and overcome what is negative and bad, take its essence and discard its dross, and not adopt an absolutist attitude of either total acceptance or total rejection.” [28]28 Xi Jinping, “Speech at the Symposium on Literature and Art Work,” *People’s Daily*, October 15, 2014. Therefore, manifesting consciousness means manifesting one’s own “cultural subjectivity” and having a clear understanding of oneself.

首先，要意识到“文化生命体”并非僵死之物，而是能够调整自身以适应外部环境的有机体。“文化生命体”并非既定的、现成的、固有的，其内在的“文化主体性”决定了它一定会以各种方式彰显自身的生命力。这也就是为什么近代中华民族“文化生命体”在遭到沉重打击时进行了各种救亡图存运动，如洋务运动、戊戌变法、辛亥革命等，这实际上是中华民族“文化生命体”对当下生存状况的自觉反思、否定、批判与调适。这也就是为什么“我们要对传统文化进行科学分析，对有益的东西、好的东西予以继承和发扬，对负面的、不好的东西加以抵御和克服，取其精华、去其糟粕，而不能采取全盘接受或者全盘抛弃的绝对主义态度”。因此，彰显自觉性就要彰显自身的“文化主体性”，清醒地认识自身。

Second, we must reflect that the spontaneously evolved Chinese traditional culture has its historical limitations and requires creative transformation and innovative development. We must clearly recognize that Chinese traditional culture once played an important role in promoting national progress and social development in the course of history, played a positive role in regulating the political order of traditional society, maintaining family and social harmony and stability, and cultivating individual moral emotions and value orientations. To this day, it still possesses significant contemporary value. However, traditional culture is, after all, a product of its era, and some of its content is no longer applicable today. Therefore, we must scientifically distinguish the essence from the dross in traditional culture, seek out the “cultural genes that ensure the Chinese nation’s continuous vitality and enduring prosperity,” [29]29 Xi Jinping, “Speech at the Conference Celebrating the 95th Anniversary of the Founding of the Communist Party of China,” *People’s Daily*, July 2, 2016. and “promote the creative transformation and innovative development of excellent traditional Chinese culture.” [30]30 Xi Jinping, “Report to the

其次，要反思自发演进的中国传统文化有其历史局限性，需要对其进行创造性转化和创新性发展。要清醒认识到，中国传统文化曾在历史发展过程中为推动民族进步和社会发展发挥过重要作用，曾在规范传统社会的政治秩序、维系家庭社会和谐稳定以及培育个体道德情感和价值取向等方面发挥过积极作用，时至今日它依然具有显著的时代价值。但是，传统文化毕竟是时代的产物，有些内容当前已不适用。因此，要科学辨析传统文化中的精华与糟粕，寻找其中“中华民族生生不息、长盛不衰的文化基因”，“推动中华优秀传统文化创造性转化、创新性发展”。

Third, we must criticize the practice of using Western culture as a reference and standard, and guard against identity. Since modern times, whether it was “Chinese learning as the substance, Western learning for practical use” or “total Westernization,” [31]31 Xi Jinping, “Hold High the Great Banner of Socialism with Chinese Characteristics and Strive in Unity to Build a Modern Socialist Country in All Respects – Report to the 20th National Congress of the Communist Party of China” (October 16, 2022). both have in fact used Western culture as the standard to examine and judge Chinese traditional culture. In essence, this is to use the identity of traditional Western metaphysics to suppress difference, and to use one “cultural life entity” to contain other “cultural life entities.” However, “no specific part of any culture can be singled out as a model to illustrate (or, especially, as not a model to illustrate) the conditions expected of other parts of that culture.” [32]32 Ibid. In dealing with the cultures of various countries, we must follow the “grand historical perspective” proposed by General Secretary Xi Jinping, [33]33 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023). look out over the entire long river of human historical and cultural development, break through narrow visions and small frameworks, break through various forms of “cultural superiority theories,” and thereby establish a cultural perspective that meets the requirements of the grand historical perspective and connects one’s own country with the world.

再次，要批判以西方文化为参照和标准的做法，警惕同一性。近代以来，无论是“中体西用”还是“全盘西化”，实际都是以西方文化作为标准来审视和研判中国传统文化。究其实质，就是以西方传统形而上学的同一性去压制差异性，以某种“文化生命体”去遏制其他“文化生命体”。然而，“没有哪个文化的特定部分可以挑出来，作为样板来说明（或特别不能作为样板来说明）文化的其他部分所期望的条件”。对待各国文化要遵循习近平总书记提出的“大历史观”，放眼整个人类历史文化发展的长河，突破狭隘视野和狭小格局，突破形形色色的“文化优越论”，由此确立一种体现大历史观要求的打通本国与世界的文化观。

Finally, it must be recognized that the growth of a “cultural life form” requires a methodological demand of “pluralistic foundationalism.” “Pluralistic” means that the growth of a “cultural life form” needs to absorb all favorable factors; “foundational” means that the “cultural life form” must take its own “cultural subjectivity” as its foundation. Without the “foundation,” the “pluralistic” has nowhere to be placed; without the “pluralistic,” the “foundation” cannot grow; only by combining the “pluralistic” and the “foundation” can the “cultural life form” blossom. The process of the “Second Integration” is the process of the blossoming of the “cultural life form,” and the process of the relayed exploration of Chinese-path modernization. General Secretary Xi Jinping pointed out: “Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced essence of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of the progress of human civilization, and presents a new picture different from the Western model of modernization; it is a completely new form of human civilization.” [31]31 Xi Jinping, “Hold High the Great Banner of Socialism with Chinese Characteristics and Strive in Unity to Build a Modern Socialist Country in All Respects – Report to the 20th National Congress of the Communist Party of China” (October 16, 2022). The central task of the Party on the new journey of the New Era is “to unite and lead the people of all ethnic groups across the country to comprehensively build a great modern socialist country, realize the second centenary goal, and comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization.” [32]32 Ibid. To this end, it is necessary both to adhere to “cultural subjectivity,” strengthen cultural confidence, and highlight the outstanding characteristics of Chinese civilization, and to adhere to the worldview and methodology of maintaining a global vision, respect the special values of the civilizations of all countries in the world, absorb and draw on all achievements of human civilization, and provide Chinese wisdom and Chinese solutions for promoting the building of a community with a shared future for mankind and building a better human civilization.

最后，要认识到“文化生命体”的成长需要一种“多元基础主义”的方法要求。“多元”意味着“文化生命体”的成长需要吸收一切有利因素；“基础”意味着“文化生命体”要以自身“文化主体性”为根基。离开了“基础”，多元就无处安放；离开了“多元”，“基础”就无法生长；只有把“多元”和“基础”相结合，“文化生命体”才能绽放。“第二个结合”的过程就是“文化生命体”绽放的过程，就是中国式现代化接力探索的过程。习近平总书记指出：“中国式现代化，深深植根于中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的发展方向，展现了不同于西方现代化模式的新图景，是一种全新的人类文明形态。”新时代新征程党的中心任务是“团结带领全国各族人民全面建成社会主义现代化强国、实现第二个百年奋斗目标，以中国式现代化全面推进中华民族伟大复兴”。为此，既要坚持“文化主体性”，坚定文化自信，彰显中华文明的突出特性，又要坚持胸怀天下的世界观和方法论，尊重世界各国文明的特殊价值，吸收借鉴一切人类文明成果，为推动构建人类命运共同体、建设更加美好的人类文明提供中国智慧和中国方案。

3. The “Second Integration”: The Dialectical Unity of Identity and Difference

3.“第二个结合”：同一性与差异性的辩证统一

Regarding the dialectical process of generation of the “cultural life form,” spontaneity is the non-reflective, in-itself link of the self-protection and self-acceptance of the Chinese national community; consciousness is the reflective, for-itself link of examining the self and examining the world; the “Second Integration” is the dialectical unity of the two links of spontaneity and consciousness. The key to the “Second Integration” lies in how to realize an internal “chemical reaction” within the life form while maintaining the “cultural subjectivity” of Chinese civilization. After all, fine traditional Chinese culture and the basic principles of Marxism originate from two different “cultural life forms”; therefore, combining the two, i.e., the “Second Integration,” is the dialectical unity of identity and difference. So, how should this dialectical unity of identity and difference be realized?

就“文化生命体”的辩证生成过程来说，自发是中华民族共同体自我保护、自我接纳的非反思的自在环节，自觉是审视自身、审视世界的反思性的自为环节，“第二个结合”则是自发与自觉两个环节的辩证统一。“第二个结合”的关键在于，如何在保持中华文明“文化主体性”的前提下，实现一种生命体内在的“化学反应”。中华优秀传统文化与马克思主义基本原理毕竟源于两个不同的“文化生命体”，因而将二者结合起来即“第二个结合”是同一性与差异性的辩证统一。那么，这种同一性与差异性的辩证统一应如何实现？

First, it is necessary to summarize the successful experience of adapting Marxism to the Chinese context, refine the path of compatibility between Marxism and fine traditional Chinese culture, and seek identity. The reason why the “Second Integration” is possible lies essentially in the compatibility or identity between Marxism and fine traditional Chinese culture. As General Secretary Xi Jinping said, “The prerequisite for ‘integration’ is mutual compatibility,” and “the result of ‘integration’ is mutual achievement.” [33]33 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023). On the one hand, their philosophical foundations are the same. The philosophical foundation of Marxism is historical materialism, which emphasizes the determining and being-determined relationship between productive forces and relations of production, and between the economic base and the superstructure, thoroughly overturning idealist apriorism. Fine traditional Chinese culture emphasizes concern for worldly affairs, concern for practical matters, and concern for daily human relations and life experience. Therefore, the two have compatibility in the sense of materialist philosophy in terms of philosophical worldview, basic stance, and cognitive value goals. On the other hand, their value goals are the same. Both Marxism and fine traditional Chinese culture have a deep concern for the suffering of the people and for the common people, and share similar social ideals and beautiful visions for humanity. In Marxism, this is expressed as “communism,” characterized by “no economic exploitation or political oppression” and “the free and comprehensive development of the individual,” while in fine traditional Chinese culture, it is expressed as “Great Harmony under Heaven.” [34]34 “Great Harmony under Heaven” (天下大同) is a classical Confucian ideal of a just and harmonious world order, often associated with the “Datong” chapter of the Book of Rites (《礼记·礼运》). This similarity in value goals expresses the humanitarian concern of both for the common future and destiny of humanity.

首先，要总结马克思主义中国化的成功经验，提炼马克思主义与中华优秀传统文化的契合之道，寻求同一性。“第二个结合”之所以可能，本质上在于马克思主义与中华优秀传统文化之间具有契合性或同一性。正如习近平总书记所说，“‘结合’的前提是彼此契合”，“‘结合’的结果是互相成就”。一方面，二者的哲学基础相同。马克思主义的哲学基础是历史唯物主义，其强调生产力和生产关系、经济基础和上层建筑之间的决定与被决定关系，彻底颠覆了唯心主义先验论。中华优秀传统文化强调关注人间事，关注现实事，关注日常人伦和生活经验。因此，二者在哲学世界观、基本立场和认知价值目标上具有唯物主义哲学意义上的契合性。另一方面，二者的价值目标相同。马克思主义与中华优秀传统文化都有一种对人间疾苦、对百姓的深切关注，有相似的社会理想和人类美好愿景。在马克思主义那里表现为“没有经济剥削和政治压迫”“人的自由全面发展”的“共产主义”，而在中华优秀传统文化中则表达为“天下大同”。这种相似的价值目标，表达了二者对人类共同前途和命运的人道主义关切。

Second, it is necessary to clarify the differences between Marxism and fine traditional Chinese culture. Due to differences in the regions, eras, and social conditions of their emergence, the two cultures have inherent differences, especially in terms of cultural form, problem orientation, and ideological system. However, it is precisely this difference that becomes the internal driving force for the development of things, forming the driving force for the creative transformation and innovative development of fine traditional Chinese culture, making the combination of the two necessary. General Secretary Xi Jinping pointed out: “Marxism is the scientific truth that Chinese Communists learned from abroad.” [35]35 Xi Jinping, “Speech at the Symposium on the Centenary of the Founding of the Communist Party of China” (July 1, 2021). Marxism profoundly reveals the general laws of the development of human society, provides methods for understanding and transforming the world, and is verified in social practice, pointing the direction for the progress and development of human society. Marxism, this “soul vein,” [36]36 “Soul vein” (魂脉) is a metaphor used in official discourse to designate Marxism as the guiding theoretical soul of the Party. has brought modern politics, modern systems, and modern civilization to China, injecting vitality and new energy into fine traditional Chinese culture, bringing “living water.” [37]37 “Living water” (活水) is a classical allusion from the Song dynasty philosopher Zhu Xi’s poem “Reflections on Reading” (《观书有感》), meaning a continuous source of renewal and vitality. Meanwhile, fine traditional Chinese culture, as the “root vein,” [38]38 “Root vein” (根脉) is a metaphor for fine traditional Chinese culture as the deep-rooted foundation of Chinese civilization. has never been severed for thousands of years, fully demonstrating that this “cultural life form” possesses powerful cultural genes and tenacious vitality. Thus, the “Second Integration” requires using Marxism, this “soul vein,” to activate the genes and elements of fine traditional Chinese culture, endowing fine traditional Chinese culture with a brand-new connotation through its revolutionary, advanced, scientific, and truthful nature, so that fine traditional Chinese culture, this “root vein,” can keep pace with the times and radiate vitality while adhering to cultural subjectivity, thereby realizing creative transformation and innovative development.

其次，要明晰马克思主义与中华优秀传统文化之间的差异性。由于产生的地域、时代和社会条件等不同，两种文化具有先天的差异性，尤其是在文化形态、问题导向、思想体系等方面差异明显。但也正是这种差异性成为事物发展的内在动力，形成中华优秀传统文化创造性转化、创新性发展的动力，二者的结合才是必要的。习近平总书记指出：“马克思主义就是中国共产党人从国外学来的科学真理。”马克思主义深刻揭示了人类社会发展的一般规律，提供了认识世界和改造世界的方法，并在社会实践中加以印证，为人类社会发展进步指明了方向。马克思主义这一“魂脉”，给中国带来了现代政治、现代制度、现代文明，为中华优秀传统文化带来了活力，注入了新的能量，带来了“活水”。而中华优秀传统文化作为“根脉”几千年来未曾断绝，充分体现了这一“文化生命体”具有强大的文化基因和顽强生命力。由此，“第二个结合”需要以马克思主义这一“魂脉”激活中华优秀传统文化的基因和元素，以其革命性、先进性、科学性、真理性赋予中华优秀传统文化崭新的内涵，使中华优秀传统文化这一“根脉”能够在坚守文化主体性的同时与时俱进、焕发出生机活力，从而实现创造性转化和创新性发展。

Finally, it is necessary to commit to the dialectical unity of identity and difference in the “new cultural life form.” The “Second Integration” is not an external combination of two heterogeneous cultures; its process is actually the spontaneous and conscious dialectical unfolding process of Chinese civilization as a “cultural life form” based on “cultural subjectivity.” This process is concretely embodied in the following: modern China was invaded by Western powers, fine traditional Chinese culture was strongly impacted by Western civilization, and its reality was precarious. However, as the genes of the Chinese “cultural life form,” fine traditional Chinese culture has a trajectory of spontaneous growth and natural evolution; it itself has the immunity to repair itself, manifested in the fact that the “cultural subjectivity” inherent in the “cultural life form” was maintained through various movements for national salvation and survival, [39]39 “Movements for national salvation and survival” (救亡图存运动) refers to the various political, cultural, and military campaigns in late 19th- and early 20th-century China aimed at resisting foreign imperialism and preserving Chinese sovereignty. and was manifested through the method of self-revolution, discarding the dross and selecting the essential from traditional Chinese culture. At the same time, as another “cultural life form,” Marxism was introduced into China. While consciously reflecting on and examining itself, fine traditional Chinese culture recognized the revolutionary, scientific, and truthful nature of Marxism, which is different from itself. While fully demonstrating its own “cultural subjectivity” and fully respecting the differences with Marxism, it sought points of compatibility with Marxism, fully absorbed and drew on Marxism, and combined with the basic principles of Marxism, producing a profound “chemical reaction.” This not only enabled the creative transformation and innovative development of fine traditional Chinese culture, making fine traditional Chinese culture modern, but also adapted Marxism to the Chinese context, making Marxism a Sinicized Marxism with the history and cultural characteristics of the Chinese nation. In the process of the “Second Integration,” after fine traditional Chinese culture combined with the basic principles of Marxism, it became a new self, thus forming a new “cultural life form.” Chinese civilization consciously integrates into the process of world history and leads the development of world history; Chinese history rises to become world history, becoming a part of world history, and also causes world history to be re-examined due to the integration of Chinese history. In this process, the “cultural life form” recognizes that its own history is world history itself, and recognizes that the process of combining with Marxism is not a process of losing the subject, but precisely a process of leading itself to become the subject of a community with a shared future for mankind. Of course, in the growth process of the “new cultural life form,” the “Second Integration,” as the dialectical unity of identity and difference, is not achieved overnight; its process is both diachronic and synchronic, and is a cultural practice that we must adhere to for a long time.

最后，要致力于“新文化生命体”实现同一性和差异性的辩证统一。“第二个结合”并非两种异质性文化的外在结合，其过程实际上是作为“文化生命体”的中华文明基于“文化主体性”自发自觉的辩证展开过程。这一过程具体体现在，近代中国受到西方列强入侵，中华优秀传统文化受到西方文明强烈冲击，其现实性岌岌可危，但是作为中华“文化生命体”的基因，中华优秀传统文化具有自发生长、自然演进的轨迹，其自身就有免疫力去修复自身，表现为“文化生命体”内蕴的“文化主体性”通过各种救亡图存运动得以维系，以自我革命方式得以彰显，对中国传统文化取其精华、去其糟粕。与此同时，作为另一种“文化生命体”的马克思主义传入中国，中华优秀传统文化在自觉反思省察自身的同时，认识到区别于自身的马克思主义的革命性、科学性和真理性，在充分彰显自身“文化主体性”和充分尊重与马克思主义之间差异性的同时，寻求与马克思主义之间的契合之处，充分吸收借鉴马克思主义，与马克思主义基本原理相结合，产生了深刻的“化学反应”，既使中华优秀传统文化得到创造性转化和创新性发展，使中华优秀传统文化成为现代的，也使马克思主义中国化，使马克思主义成为具有中华民族历史与文化特色的中国化的马克思主义。在“第二个结合”的过程中，中华优秀传统文化与马克思主义基本原理相结合后，成为一个新的自我，由此形成了新的“文化生命体”。中华文明自觉融入世界历史进程，并引领世界历史发展；中国历史上升为世界历史，成为世界历史的一部分，也使世界历史由于中国历史的融入而被重新审视。在此过程中，“文化生命体”认识到自身历史就是世界历史本身，认识到与马克思主义相结合的过程并不是丧失主体的过程，而恰恰是引领自身成为人类命运共同体主体的过程。当然，在“新文化生命体”的成长过程中，“第二个结合”作为同一性和差异性的辩证统一，不是一蹴而就的，其过程既是历时性的也是共时性的，是需要我们长期坚持的文化实践。

General Secretary Xi Jinping has pointed out that it is necessary to “establish

习近平总书记指出，要“树立大历史观，从历史长河、时代大潮、全球风云中分析演变机理、探究历史规律”。“第二个结合”就是一种大历史观，其方法论是一种着眼于大局、着眼于全体的完整体系。正如黑格尔所说：“真理是全体。但全体只是通过自身发展而达于完满的那种本质。”每一代都在完成自身时代任务的前提下，成为大历史不可或缺的环节。在此意义上，“第二个结合”实际上是整个人类社会历史、世界发展史的一个阶段。在这样一种自发自觉的辩证法中，历史与逻辑实现了统一。

III. The Methodological Significance of the "Second Integration"

三、“第二个结合”的方法论意义

The "Second Integration" is the unfolding process of the spontaneous and conscious dialectics of the "cultural life form." [40]40 "Cultural life form" (文化生命体) is a term used by the author to conceptualize Chinese civilization as a living, organic entity that grows, adapts, and evolves through historical processes, analogous to a biological organism. Revealing this methodology helps replace metaphysical modes of thinking with dialectical modes of thinking, highlights the inner vitality of Chinese civilization, and thereby contributes to realizing the dialectical unity of identity and difference, forging a strong sense of community for the Chinese nation. It also helps replace dualism with monism, thoroughly resolving the "ancient-modern, Chinese-Western debate," [41]41 The "ancient-modern, Chinese-Western debate" (古今中西之争) refers to a long-standing intellectual controversy in modern Chinese history over how to reconcile traditional Chinese culture (the ancient) with modernity (the modern), and Chinese civilization (the Chinese) with Western influences (the Western), often framed as a binary opposition. and further deepens the understanding of "cultural subjectivity," creating a new form of human civilization.

“第二个结合”是“文化生命体”自发自觉辩证法的展开过程，揭示这一方法论，有利于以辩证思维方式取代形而上学思维方式，彰显中华文明内在生命力，从而有助于实现同一性和差异性的辩证统一，铸牢中华民族共同体意识，有助于以一元论取代二元论，彻底解决“古今中西之争”，进而有助于深化对“文化主体性”的理解，创造人类文明新形态。

1. Helps Replace Metaphysical Modes of Thinking with Dialectical Modes of Thinking, Highlighting the Inner Vitality of Chinese Civilization

1.有助于以辩证思维方式取代形而上学思维方式，彰显中华文明内在生命力

Engels points out: "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." [42]42 Friedrich Engels, "Letter to Werner Sombart," March 11, 1895, in Karl Marx and Friedrich Engels, Selected Correspondence (Moscow: Progress Publishers, 1975), 553. Marx critically inherited and developed Hegel's dialectics, negating the existence of an absolute idea outside the perceptual world, liberating the dialectics imprisoned by Hegel's absolute idea, and regarding all existing things as finite, historical, and perceptual beings, all of which are cast into the river of history for critical examination. That is to say, "dialectics, in its comprehension of things and their representations, essentially includes the awareness of the inevitable transitoriness of all that exists; it understands every historically developed social form in fluid movement, and therefore takes into account its transient nature no less than its momentary existence; it lets nothing impose upon it, and is in its essence critical and revolutionary." [43]43 Karl Marx, "Afterword to the Second German Edition of Capital, Volume I," in Karl Marx and Friedrich Engels, Collected Works, vol. 35 (Moscow: Progress Publishers, 1996), 19. Engels states that dialectics is "the most important form of thinking." [44]44 Friedrich Engels, Anti-Dühring, in Karl Marx and Friedrich Engels, Collected Works, vol. 25 (Moscow: Progress Publishers, 1987), 131. In contrast, there exists a metaphysical mode of thinking, whose greatest characteristic is to regard things and their concepts as isolated, static, one-sided, rigid, and immutable, and whose greatest defect is the lack of contradictory thinking. Engels once criticized metaphysicians for "thinking in absolutely irreconcilable opposites; their formula is: 'Yes is yes, no is no; anything beyond that is nonsense.'" [45]45 Ibid., 22. Viewing traditional culture with such a mode of thinking would treat it as given, inherent, static, dead, backward, and devoid of vitality. This understanding is harmful both to the inheritance and development of traditional culture and to the unbroken continuity of Chinese civilization.

恩格斯指出：“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。”马克思批判地继承和发展了黑格尔的辩证法，否定在感性世界之外还存在一个绝对理念，把被黑格尔的绝对理念所禁锢的辩证法解放出来，把一切存在物看作有限的、历史的、感性的存在物，一切存在物都被投入历史长河中加以批判性的考察。也就是说，“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”。恩格斯指出，辩证法“是最重要的思维形式”。与之相对，存在一种形而上学的思维方式，其最大特点是把事物及其概念视为孤立的、静止的、片面的、僵化的、一成不变的，其最大缺陷是缺乏矛盾思维。恩格斯曾经批判形而上学者“在绝对不相容的对立中思维；他们的说法是：‘是就是，不是就不是；除此以外，都是鬼话’”。以这样的一种思维方式看待传统文化，就会把传统文化看作既定的、固有的、静止的，看作僵死的、落后的、丧失活力的，这种理解无论是对传统文化的传承和发展，还是对中华文明的一脉相承，都是有害的。

The "Second Integration" views fine traditional Chinese culture with a dialectical mode of thinking, regarding it as fluid and vibrant. Undoubtedly, fine traditional Chinese culture is closely connected to our traditional practices of production and daily life. Over thousands of years, changes in modes of production, lifestyles, and social structures have gradually developed and strengthened fine traditional Chinese culture. Though it has weathered vicissitudes, it has never been severed, forming a relatively stable survival system that continues to this day. In this sense, fine traditional Chinese culture is both historical and contemporary. As Marx said: "Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past." [46]46 Karl Marx, "The Eighteenth Brumaire of Louis Bonaparte," in Karl Marx and Friedrich Engels, Collected Works, vol. 11 (Moscow: Progress Publishers, 1979), 103. Therefore, we cannot discuss cultural innovation in isolation or one-sidedly, detached from history and tradition. The reason fine traditional Chinese culture possesses such strong continuity is not only that it is a precious legacy left by the ancients, but also that it is fluid, vibrant, and advancing with the times. As a "cultural gene," fine traditional Chinese culture has absorbed different essences under different historical conditions, enabling the "cultural life form" of the Chinese nation to thrive endlessly. The "Second Integration" is precisely the result of this Chinese "cultural life form" absorbing the essence of the basic principles of Marxism. That is to say, the "Second Integration" is a dynamic historical process within the self-growth, self-sublation, and self-transcendence of this "cultural life form." This process is both one in which the "cultural life form" respects the laws of natural growth and taps its own potential, and one in which it sublates and transcends itself on the basis of respecting differences. Process implies fluidity, implying that the vibrant cultural life continues to extend and grow, while fluid culture and fluid civilization naturally integrate into a holistic, universal grand view of history. Revealing this spontaneous and conscious dialectics helps break free from intellectual modes of thinking, activate dialectical vitality, resolve rigid understandings of the "Second Integration" from the perspective of modes of thinking, highlight the inner vitality of Chinese civilization, and underscore the vigorous dynamism of the "cultural life form."

“第二个结合”以辩证的思维方式来看待中华优秀传统文化，是把中华优秀传统文化看作流变的、鲜活的。毋庸置疑，中华优秀传统文化是与我们的传统生产生活实践紧密相连的。几千年来，生产生活方式和社会结构的变迁使得中华优秀传统文化逐渐发展壮大，虽历经沧桑却从未断绝，形成了一个相对稳定的生存系统并绵延至今。在这样的意义上，中华优秀传统文化既是历史的又是当下的。正如马克思所说：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”因此，我们不能脱离历史和传统孤立地、片面地谈文化创新。中华优秀传统文化具有强大的延续力，原因不仅在于它是古人留下的宝贵遗产，更在于它是流变的、鲜活的、与时俱进的。作为“文化基因”的中华优秀传统文化在不同历史条件下吸收不同的精华，才使中华民族“文化生命体”生生不息。“第二个结合”正是中华“文化生命体”吸收马克思主义基本原理之精华的结果。也就是说，“第二个结合”是这一“文化生命体”自我成长、自我扬弃、自我超越过程中的一个动态的历史过程，这一过程既是“文化生命体”尊重自然成长规律、挖掘自身潜能的过程，又是其在尊重差异基础上扬弃自身、超越自身的过程。过程意味着流变，意味着鲜活的文化生命继续绵延成长，而流变的文化、流变的文明自然要融入一种整体的、普遍的大历史观。揭示出自发自觉的辩证法有助于摆脱知性思维方式，激活辩证活力，从思维方式上破解对“第二个结合”的僵化理解，彰显中华文明内在生命力，凸显“文化生命体”的勃勃生机。

2. Helps Realize the Dialectical Unity of Commonality and Difference, Forging a Strong Sense of Community for the Chinese Nation

2.有助于实现共同性和差异性的辩证统一，铸牢中华民族共同体意识

The Chinese nation is "a community of people formed by various groups on the land of China, steeped in thousands of years of Chinese civilization, undergoing long-term interaction, exchange, and integration, in the historical process of jointly creating a unified multi-ethnic state, possessing a shared identity as the Chinese national community." [47]47 This definition is drawn from official Chinese academic discourse on the Chinese nation as a unified multi-ethnic community, commonly cited in Party and state documents on ethnic policy. As General Secretary Xi Jinping stated, "The history of China is a history of all ethnic groups blending into a pluralistic and unified Chinese nation, a history of all ethnic groups jointly creating, developing, and consolidating the great unified motherland." [48]48 Xi Jinping, "Speech at the Central Conference on Ethnic Work," September 28, 2014, in Xi Jinping: The Governance of China, vol. 2 (Beijing: Foreign The 56 ethnic groups, as indispensable components of the Chinese nation, possess both commonalities and differences, and these commonalities and differences are all parts of the Chinese nation as a "cultural life form." For over 5,000 years, the ethnic groups constituting the Chinese nation have jointly opened up territories, jointly created ideas, and jointly written history on the land of China, forming a brilliant Chinese civilization through the exchange, collision, integration, and innovation of different ethnic thoughts and cultures. Especially since the founding of the Communist Party of China, our Party has continuously emphasized concepts such as the big family of the Chinese nation, the Chinese national community, forging a strong sense of community for the Chinese nation, and advancing the construction of the Chinese national community. It has emphasized interaction, exchange, and integration among ethnic groups, clinging together like pomegranate seeds, and stressed that cultural identity is the deepest identity, building a shared spiritual home for the Chinese nation, and making forging a strong sense of community for the Chinese nation a solid foundation for realizing the great rejuvenation of the Chinese nation. The proposal of the "Second Integration" not only highlights the importance of combining the basic principles of Marxism with fine traditional Chinese culture, but also underscores the important role of integration and innovation among different thoughts and cultures in forging a strong sense of community for the Chinese nation.

中华民族是“中华大地各类人群浸润数千年中华文明，经历长期交往交流交融，在共同缔造统一多民族国家历史进程中形成的、具有中华民族共同体认同的人们共同体”。正如习近平总书记所说的，“一部中国史，就是一部各民族交融汇聚成多元一体中华民族的历史，就是各民族共同缔造、发展、巩固统一的伟大祖国的历史”。56个民族作为中华民族不可或缺的构成部分，既存在共同性又存在差异性，而这些共同性和差异性都是中华民族作为“文化生命体”的组成部分。5000多年来，各民族构成的中华民族在中华大地上共同开拓了疆域、共同创造了思想、共同书写了历史，在不同民族思想文化交流碰撞、融合创新中形成了光辉灿烂的中华文明。尤其是中国共产党成立以来，我们党不断强调中华民族大家庭、中华民族共同体、铸牢中华民族共同体意识、推进中华民族共同体建设等理念，强调各民族交往交流交融，像石榴籽一样紧紧抱在一起，强调文化认同是最深层的认同，构筑中华民族共有精神家园，把铸牢中华民族共同体意识作为实现中华民族伟大复兴的坚实基础。“第二个结合”的提出，既凸显了马克思主义基本原理同中华优秀传统文化相结合的重要性，更凸显了不同思想文化间的融合创新对于铸牢中华民族共同体意识的重要作用。

The methodology of the "Second Integration" emphasizes the spontaneous and conscious dialectical growth of the "cultural life form" and the dialectical unity of commonality and difference, all of which are conducive to forging a strong sense of community for the Chinese nation. The formation of the sense of community for the Chinese nation has undergone a process from "spontaneity" to "consciousness" and then to "self-activity" (i.e., spontaneous and conscious). [49]49 Xi Jinping, speech at the Central Conference on Ethnic Work, August 2021. In the long historical development process, people of all ethnic groups gradually rose from a "spontaneous" ethnic identity of their own group to a "conscious" identity of the Chinese nation. Since the New Era, with the deepening advancement of the construction of the Chinese national community, the sense of community for the Chinese nation among people of all ethnic groups has further risen from "consciousness" to "self-activity." On the basis of identifying with Chinese culture, people of all ethnic groups form a strong identification with the Chinese nation. They actively practice the values of the Chinese nation, cultivate deep feelings for the family and the country, and actively forge the sense of community for the Chinese nation deep into their hearts.

“第二个结合”的方法论，强调“文化生命体”自发自觉的辩证成长，强调共同性和差异性的辩证统一，这些都有利于铸牢中华民族共同体意识。中华民族共同体意识的形成经历了一个从“自发”到“自觉”再到“自为”（即自发自觉）的过程。在漫长的历史发展过程中，各族人民从对本民族“自发”的民族身份认同逐渐上升为对中华民族“自觉”的身份认同。新时代以来，随着中华民族共同体建设的深入推进，各族人民的中华民族共同体意识也开始由“自觉”进一步上升为“自为”。各族人民在对中华文化认同的基础上，形成对中华民族的强烈认同。他们主动践行中华民族价值观念，厚植家国情怀，主动把中华民族共同体意识铸入内心深处。

This process is in fact the dialectical growth process of the Chinese national community as a substantive “cultural life entity”; it is both the natural growth process of this life entity and its own reflection and self-adjustment. In this process, the Chinese national community as a substantive “cultural life entity” is a “unity of differences”; it inherently contains both commonality and difference, and these two are important factors in the growth and development of the “cultural life entity.” We are currently in a critical period for realizing the great rejuvenation of the Chinese nation, and the cohesion and unity of all ethnic groups is its fundamental guarantee. Unity implies a common pursuit, but pursuing commonality does not mean eliminating difference or pursuing absolute identity; rather, it means pursuing common progress and development on the basis of respecting difference. Commonality and difference together constitute the internal structure of the Chinese national community’s interconnected coexistence. Over thousands of years, the development process of the Chinese nation can be described as a process of coexistence that seeks common ground while reserving differences: “Commonality has fostered the integrity of the Chinese nation, while difference has enriched its diversity; thus the Chinese national community exhibits the intrinsic characteristic of unity through diversity and a colorful overall appearance.” As General Secretary Xi Jinping pointed out, “Only by adapting to the changes of the times, improving ethnic work in the direction of enhancing commonality, achieving the dialectical unity of commonality and difference, and organically combining ethnic factors with regional factors, can we do a good, detailed, and solid job of the Party’s ethnic work in the New Era.” [49]49 Xi Jinping, speech at the Central Conference on Ethnic Work, August 2021.

这一过程实际上就是中华民族共同体作为实体性的“文化生命体”的辩证成长过程，既是其作为生命体的自然成长过程，又是其对自身的反思与调适。在这一过程中，作为实体性“文化生命体”的中华民族共同体是一种“差异的统一体”，其自身既蕴含着共同性又蕴含着差异性，二者是“文化生命体”成长发展的重要因素。当前正处于实现中华民族伟大复兴的关键时期，各民族的凝心聚力是其根本保障。团结意味着有共同追求，而追求共同性并非要消灭差异性、追求绝对的同一，而是要在尊重差异的基础上追求共同进步发展。共同性和差异性共同构成中华民族关联共生的内部结构。几千年来，中华民族的发展历程可以说是一个求同存异的共生过程，“共同性促成了中华民族的整体性，差异性丰富了中华民族的多彩性，中华民族共同体因而展现出殊途一体的内在特征和斑斓缤纷的整体面貌”。正如习近平总书记指出的，“只有顺应时代变化，按照增进共同性的方向改进民族工作，做到共同性和差异性的辩证统一、民族因素和区域因素的有机结合，才能把新时代党的民族工作做好做细做扎实”。

3. Helps to replace dualism with monism and thoroughly resolve the “debate over the ancient and the modern, China and the West”

3.有助于以一元论取代二元论，彻底解决“古今中西之争”

General Secretary Xi Jinping pointed out: “After long-term effort, we are now in a better position than any previous era to resolve the ‘debate over the ancient and the modern, China and the West,’ and we are also more urgently in need than any previous era of a batch of cultural achievements that fuse the ancient and the modern and connect China and the West.” [50]50 Xi Jinping, speech at a symposium on cultural heritage, June 2023. The so-called “debate over the ancient and the modern, China and the West” is a debate over China’s path that has erupted multiple times since modern times around how China should achieve modernization. It manifests as the binary opposition of the ancient and the modern, China and the West: either simplifying the debate over the ancient and the modern into an opposition between China and the West, or simplifying the debate over China and the West into an opposition between the ancient and the modern. Its essence is the question of whether to completely copy the West or to realize the creative transformation and innovative development of the excellent traditional Chinese culture.

习近平总书记指出：“经过长期努力，我们比以往任何一个时代都更有条件破解‘古今中西之争’，也比以往任何一个时代都更迫切需要一批熔铸古今、汇通中西的文化成果。”所谓“古今中西之争”，是近代以来围绕中国如何实现现代化而多次爆发的中国道路之争，表现为把古与今、中与西二元对立起来，要么把古今之争简单化为中西之间的对立，要么把中西之争简单化为古今之间的对立，其实质是完全照搬西方还是实现中华优秀传统文化的创造性转化和创新性发展问题。

Simplifying the debate over the ancient and the modern into an opposition between China and the West implies that ancient China is rigid, stagnant, lacking vitality, and without innovativeness; simplifying the debate over China and the West into an opposition between the ancient and the modern implies that ancient China must inevitably move toward Western modernization, thereby treating Western modernization as modernization with universal significance, as if Western modernization represents the future direction of humanity. Both of these ways of treating the ancient and the modern, China and the West, actually fall into dualism and cannot truly resolve the question of where China should go. More fundamentally, both the debate over the ancient and the modern and the debate over China and the West actually sever the continuity of Chinese civilization, ignoring that the accumulated sedimentation and the fresh evolution of Chinese civilization are not mutually exclusive but dialectically unified. And this dialectical unity precisely embodies the spontaneity and self-consciousness that Chinese civilization possesses as a “cultural life entity.”

把古今之争简单化为中西之间的对立，意味着古老中国是僵死的、停滞不前、缺乏生命力、没有创新性的；把中西之争简单化为古今之间的对立，意味着古老中国必然走向西方现代化，这就把西方的现代化看成具有普遍意义的现代化，似乎西方的现代化代表着人类未来走向。这两种对待古今中西的方式，实际都陷入了二元论，无法真正解决中国何去何从的问题。更为根本地，无论是古今之争还是中西之争，实际上都割裂了中华文明的连续性，忽视了中华文明既有性积淀和鲜活性演变之间并不是非此即彼而是辩证统一的。而这种辩证统一性，恰恰体现了中华文明作为“文化生命体”所具有的自发性和自觉性。

Therefore, the key to resolving the “debate over the ancient and the modern, China and the West” lies in clarifying that the Chinese nation is a “cultural life entity” and establishing the “cultural subjectivity” that this “cultural life entity” possesses. General Secretary Xi Jinping pointed out: “For any culture to stand firm, go far, and have guiding power, cohesive power, shaping power, and radiating power, it must have its own subjectivity.” [51]51 Xi Jinping, speech at a symposium on cultural heritage, June 2023. The “Second Integration” precisely embodies this “cultural subjectivity.” The process of the “Second Integration” is in fact the dialectical unfolding and organic growth process of the life process of the Chinese nation’s “cultural life entity” as a unitary entity and subject; it is a development process that connects the ancient and the modern, China and the West. This process is not fragmented but a continuous whole. The “Second Integration” breaks down the binary opposition between civilizational tradition and modernization. In this sense, modernization is established on the basis of the “cultural life entity” with “cultural subjectivity” engaging in self-reflection, self-criticism, and self-revolution on its civilizational tradition; it is modernization rooted in its own civilizational tradition, a self-renewal and development within the “cultural life entity,” and an important link in the self-growth of Chinese civilization. As General Secretary Xi Jinping said: “Chinese-path modernization is modernization that continues the ancient civilization, not modernization that destroys it; it is modernization that has grown out of the land of China, not modernization copied from other countries; it is the result of civilizational renewal, not the product of civilizational rupture. Chinese-path modernization is the new mission of the ancient state of the Chinese nation, and it will surely bring Chinese civilization to renewed glory.” [52]52 Xi Jinping, speech at a symposium on cultural heritage, June 2023. By viewing the ancient and the modern, China and the West in such a monistic way, it fundamentally eliminates external reflection and criticism of the Chinese nation’s “cultural life entity” from the perspective of other “cultural life entities,” fundamentally precludes the absolute negation of one civilization by another, and thoroughly resolves the “debate over the ancient and the modern, China and the West.”

因此，破解“古今中西之争”的关键，就在于明确中华民族是“文化生命体”，确立起“文化生命体”所具有的“文化主体性”。习近平总书记指出：“任何文化要立得住、行得远，要有引领力、凝聚力、塑造力、辐射力，就必须有自己的主体性。”“第二个结合”恰恰体现了这种“文化主体性”。“第二个结合”的过程，实际上就是中华民族“文化生命体”作为一个一元的实体和主体，其自身生命进程的辩证展开、有机生长过程，就是一个连接古与今、中与西的发展过程，这一过程不是割裂的，而是一个连续整体。“第二个结合”破除了文明传统与现代化之间的二元对立，在这样的意义上，现代化是具有“文化主体性”的“文化生命体”在对文明传统进行自我反思、自我批判、自我革命基础上建立起来的，是扎根于自身文明传统的现代化，是“文化生命体”内部的自我更新和发展，是中华文明自身成长的重要环节。正如习近平总书记所说：“中国式现代化是赓续古老文明的现代化，而不是消灭古老文明的现代化；是从中华大地长出来的现代化，不是照搬照抄其他国家的现代化；是文明更新的结果，不是文明断裂的产物。中国式现代化是中华民族的旧邦新命，必将推动中华文明重焕荣光。”以这样一种一元论的方式看待古今、中西，就从根本上消解了从其他“文化生命体”的视角对中华民族“文化生命体”进行外部反思和批判，从根本上杜绝了一种文明对另一种文明的绝对否定，彻底解决了“古今中西之争”。

4. Helps to deepen the understanding of “cultural subjectivity” and create a new form of human civilization

4.有助于深化对“文化主体性”的理解，创造人类文明新形态

The “Second Integration” is not an external combination of two ready-made things, but a creative fusion of the excellent traditional cultural genes of the living Chinese civilization “cultural life entity” with “cultural subjectivity” and the basic principles of Marxism. Therefore, the active “cultural subjectivity” is the prerequisite for the possibility of the “Second Integration.”

“第二个结合”不是两种现成的东西的外在结合，而是活的、具有“文化主体性”的中华文明“文化生命体”把自身优秀的传统文化基因同马克思主义基本原理进行创造性融合。因此，具有能动性的“文化主体性”是“第二个结合”得以可能的前提。

General Secretary Xi Jinping pointed out: “More importantly, the ‘Second Integration’ is another ideological emancipation, allowing us to fully utilize the precious resources of excellent traditional Chinese culture in a broader cultural space to explore theoretical and institutional innovations oriented toward the future.” [53]53 Xi Jinping, speech at a symposium on cultural heritage, June 2023. “Another ideological emancipation” means that the “cultural life entity” has been brought to the fore, meaning that “cultural subjectivity” has achieved liberation. “Cultural subjectivity” is the prerequisite for the “cultural life entity” to become conscious of itself and develop itself, and it is also the driving force for the “cultural life entity” to actively develop and strengthen itself. As General Secretary Xi Jinping said: “Without the five thousand years of Chinese civilization, where would Chinese characteristics come from?” [54]54 Xi Jinping, speech at a symposium on cultural heritage, June 2023. The emphasis on “cultural subjectivity” is a major significance of the “Second Integration.”

习近平总书记指出：“更重要的是，‘第二个结合’是又一次的思想解放，让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来的理论和制度创新。”“又一次的思想解放”意味着“文化生命体”得到了彰显，意味着“文化主体性”实现了解放。“文化主体性”是“文化生命体”能够自觉到自身、发展自身的前提，也是“文化生命体”主动发展壮大自身的动力。正如习近平总书记所说：“如果没有中华五千年文明，哪里有什么中国特色？”对“文化主体性”的重视，是“第二个结合”的重大意义。

The excellent traditional Chinese culture is the foundation of “cultural subjectivity,” the gene of the “cultural life entity,” and constitutes the “root vein” of the Chinese nation’s “cultural life entity.” Only based on this “root vein” can the subjective self-consciousness of Chinese civilization be manifested, and its subjectivity and dominance be established. This “root vein” is the fundamental marker that distinguishes the “cultural life entity” of Chinese civilization from other “cultural life entities.” Marxism has injected the “soul vein” into “cultural subjectivity”; it determines the fundamental nature of the Chinese nation’s “cultural life entity.” This “soul vein” activates the “root vein” of the excellent traditional Chinese culture, causing the two “cultural life entities” of Marxism and Chinese civilization to undergo a profound “chemical reaction” in their interaction, thereby giving birth to a new “cultural life entity.” Therefore, this new “cultural life entity” is not only a “special form of civilization” belonging to the Chinese nation, but also a “universal form of civilization” aimed at human freedom and liberation. This new “cultural life entity,” because it contains the “root vein,” retains its own “cultural subjectivity,” adheres to spontaneity and self-consciousness, and manifests cultural confidence; and because it is infused with the “soul vein,” it is committed to exploring a new form of civilization that transcends capitalism. Therefore, it has even more the connotation of a “new form of human civilization,” even more the orientation of “a community with a shared future for mankind,” and even more world-historical significance.

中华优秀传统文化是“文化主体性”的根基，是“文化生命体”的基因，构成了中华民族“文化生命体”的“根脉”。只有基于这一“根脉”，中华文明的主体自觉才能得以彰显，主体性、主导性才能得以确立。这一“根脉”是中华文明“文化生命体”区别于其他“文化生命体”的根本标志。马克思主义为“文化主体性”注入了“魂脉”，它决定了中华民族“文化生命体”的根本性质，这一“魂脉”激活了中华优秀传统文化的“根脉”，使得马克思主义与中华文明两种“文化生命体”在互动中发生深刻的“化学反应”，由此产生新的“文化生命体”。因此，这种新的“文化生命体”，不仅是属于中华民族的“特殊的文明形态”，同时也是以人类自由和解放为目的的“普遍的文明形态”。这种新的“文化生命体”不仅由于内蕴的“根脉”而葆有了自己的“文化主体性”，坚持自发与自觉，彰显了文化自信，而且由于注入的“魂脉”而致力于探索一种超越资本主义的新的文明形态，因此更具有“人类文明新形态”意蕴，更具有“人类命运共同体”指向，更具有世界历史意义。

The new “cultural life form” endows Chinese civilization with both regional and global characteristics, constituting a new form of human civilization. This new form of civilization is not only continuously developed from the ancient Chinese civilization but also formed through the integration of inclusive differences and the absorption of essences, embodying a grand pattern of a world civilization. It is a new form of civilization more in line with the laws of human social development, and this form of human civilization will inevitably become a link in the world-historical process of the cause of human freedom and liberation. The new “cultural life form” makes the Chinese nation both national and human; the national spirit of the Chinese nation rises to the height of humanity within this new “cultural life form,” becoming a subjective force driving the course of historical development. “National spirit is concretely manifested within the limits of this particularity, expressing every aspect of its consciousness and will—its entire reality.” [55]55 G.W.F. Hegel, *Lectures on the Philosophy of World History*, Introduction. “The activity of the world spirit differentiates itself into particular national spirits, and through these particular national spirits, it embodies, displays, and realizes the universality of world history.” [56]56 Ibid. As Marx and Engels pointed out: “The one-sidedness and narrow-mindedness of nations are becoming increasingly impossible, and from the many national and local literatures, a world literature is formed.” [57]57 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848). Within the new “cultural life form,” the spirit of the Chinese nation possesses its own nationality; moreover, it gains the subjective force of “world history” by promoting the building of a community with a shared future for mankind.

新的“文化生命体”使中华文明兼具地域性和世界性，是一种新形态的人类文明。这种新形态的文明既是从古老的中华文明中连续发展起来的，又是在包容差异、吸收精华基础上融合形成的，体现了一种天下文明的大格局，是一种更加符合人类社会发展规律的新形态文明，这种人类文明形态必将成为人类自由解放事业的世界历史的一个环节。新的“文化生命体”使中华民族兼具民族性和人类性，中华民族的民族精神在新的“文化生命体”中上升到人类性高度，成为推动历史发展进程的主体性力量。“民族精神便是在这种特性的限度内，具体地现出来，表示它的意识和意志的每一方面——它整个的现实。”“世界精神的活动自身差别化为特定的民族精神，并通过特定的民族精神来体现、展示和实现世界历史的普遍性。”正如马克思恩格斯指出的：“民族的片面性和局限性日益成为不可能，于是由许多种民族的和地方的文学形成了一种世界的文学。”在新的“文化生命体”中，中华民族精神具有自身的民族性，不仅如此，它还通过推动构建人类命运共同体获得了“世界历史”的主体性力量。

Source: *Studies on Marxism*, Issue 10, 2024

文章来源：《马克思主义研究》 2024年第10期

Online editor: Jing Mu

网络编辑：静穆