The Historical Implications, Internal Mechanisms, and Original Contributions of the “Second Integration”

General Secretary Xi Jinping pointed out at the Symposium on Cultural Heritage and Development that the “Two Integrations” are the essential path for opening up and developing socialism with Chinese characteristics, and that the “Second Integration” “has enabled us to take the initiative in thought and culture” and is “another ideological emancipation,” allowing us to “fully utilize the valuable resources of fine traditional Chinese culture to explore theoretical and institutional innovations oriented toward the future.” This is a profound summary by our Party of the historical experience of adapting Marxism to the Chinese context and the needs of the times, as well as an important judgment on the direction of Chinese cultural development. It indicates that our Party’s understanding of the Chinese path, theory, and system has reached a new height, and its rational consciousness of Chinese cultural subjectivity has reached a new height, deeply grasping and effectively responding to the urgent issues of current cultural development. While adhering to the guidance of Marxism and promoting national cultural traditions, the “Second Integration” has become an inevitable choice for addressing the questions of the era.

中华优秀传统文化习近平总书记在文化传承发展座谈会上指出，“两个结合”是开辟和发展中国特色社会主义的必由之路，“第二个结合”“让我们掌握了思想和文化主动”，是“又一次的思想解放”，让我们能够“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”。这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，也是对中华文化发展走向的重要论断，表明我们党对中国道路、理论和制度的认识达到了新高度，对中华文化主体性的理性自觉达到了新高度，深刻把握并有效回应了当前文化发展的迫切问题。既要坚持马克思主义指导，又要弘扬民族文化传统，“第二个结合”成为应对时代之问的必然选择。

I. Deeply Grasping the Historical Implications of the “Second Integration”

一、深刻把握“第二个结合”的历史意蕴

The integration of the basic tenets of Marxism with fine traditional Chinese culture is both an inherent requirement of the process of adapting Marxism to the Chinese context and an inherent requirement of the modernization of fine traditional Chinese culture. Examining the “Second Integration” in the context of modern times, especially since the founding of the Communist Party of China, in the New Democratic Revolution, the socialist revolution and construction, reform and opening up, and socialist modernization led by the CPC; examining it in the history of the integration of the basic tenets of Marxism with China’s specific realities; and examining it in the great practice of our Party opening up new realms of Chinese cultural development since socialism with Chinese characteristics entered the New Era—all this helps us dialectically understand the internal connections and differences between the “Two Integrations” and deeply grasp the historical implications of proposing the “Second Integration” in the New Era.

马克思主义基本原理同中华优秀传统文化相结合，既是马克思主义中国化历程的内在要求，也是中华优秀传统文化现代化的内在要求。把“第二个结合”放在近代以来，尤其是中国共产党成立以来领导的新民主主义革命、社会主义革命和建设、改革开放和社会主义现代化建设之中加以考察，放在马克思主义基本原理同中国具体实际相结合的历史中加以考察，放在中国特色社会主义进入新时代以来我们党开辟中华文化发展新境界的伟大实践中加以考察，有利于我们辩证理解“两个结合”的内在联系与区别，深刻把握新时代提出“第二个结合”的历史意蕴。

(I) The Historical Logic of the Modernization of Fine Traditional Chinese Culture The integration of fine traditional Chinese culture, which has continued uninterrupted for thousands of years, with the basic tenets of Marxism is a historical process. Understanding and grasping the dissemination, transformation, internalization, and eventual harmonious coexistence of the core value concepts of fine traditional Chinese culture with the basic tenets of Marxism, forming a new cultural life entity, requires us to pay full attention to and recognize the historical logic involved. In traditional China, the principles of Confucianism extended from the individual (oneself) to society (the world), emphasizing moral perfection and the personality of the exemplary person (junzi). The Zhou dynasty revered Heaven, holding that “Heaven has no favorites; it only assists the virtuous” [1]1 “National forms” and “Chinese style” refer to Mao Zedong’s call in his 1938 report “The Role of the Chinese Communist Party in the National War” to adapt Marxism to China’s specific conditions by using Chinese cultural forms and expressions, rather than mechanically applying foreign formulas.; the *Book of Rites* speaks of “cultivating oneself, regulating the family, governing the state, and bringing peace to the world” [2]2 "不易的正常之道" (the unchanging correct Way): A classical Chinese philosophical concept, here referring to the enduring and universal truths or principles found within fine traditional Chinese culture that align with the universal principles of Marxism.; the *Analects*, Xunzi, Lu Jiuyuan, and others advocated “learning for the sake of oneself” [3]3 The May Fourth New Culture Movement (circa 1915-1920s) was an anti-imperialist, anti-feudal cultural and political movement led by intellectuals, which promoted science and democracy and criticized traditional Confucian culture, paving the way for the spread of Marxism in China.—all these are grounded in establishing oneself and others, starting from self-cultivation to perfecting relationships between people. After the Opium War, China gradually became a semi-colonial and semi-feudal society. Traditional ideological and cultural resources were once denied and criticized. Many turned their gaze to the outside world, with reformism, liberalism, social Darwinism, anarchism, pragmatism, populism, syndicalism, and others “appearing one after another” [4]4 The War of Resistance Against Japan (1937-1945) was China’s war of national liberation against Japanese invasion, fought under the leadership of the CPC and the Kuomintang in a united front., yet none could solve China’s future and destiny. The choice of history and the people led China to embrace Marxism. After the founding of the CPC, the concept and pursuit of the exemplary personality persisted tenuously, still subtly influencing generations of Chinese Communists. Mao Zedong, in *In Memory of Norman Bethune*, praised Bethune as “a noble-minded man, a pure man, a moral man, a man who has left vulgar tastes behind, a man who is beneficial to the people” [5]5 The 18th National Congress of the CPC, held in 2012, marked the beginning of the New Era under Xi Jinping’s leadership and the formal establishment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.; and in *Serve the People*, he said: “‘Though death befalls all men alike, it may be weightier than Mount Tai or lighter than a feather.’ To die for the interests of the people is weightier than Mount Tai” [6]6 “Chinese style and Chinese manner” (中国风格、中国气派): A phrase originating from Mao Zedong’s call in 1938 for Marxism to be given a Chinese form, emphasizing the need for Marxist theory to be expressed in a way that resonates with Chinese cultural and linguistic traditions.. Liu Shaoqi, in *On the Cultivation of Communist Party Members*, emphasized Mencius’s saying: “Neither riches nor honors can corrupt him; neither poverty nor lowliness can shake him; neither power nor force can bend him” [7]7 This quotation is from Xi Jinping’s speech at a symposium on cultural heritage in 2023, where he elaborated on the significance of the “Second Integration.”. Chen Yi wrote in *Reflections on My Sixty-Third Birthday*: “I often examine myself at midnight” in order to “correct and move forward” [8]8 “Another ideological emancipation” (又一次的思想解放): A phrase used by Xi Jinping in 2023 to describe the “Second Integration,” comparing its significance to the 1978 “emancipation of the mind” that broke the grip of dogmatism and led to reform and opening up.. General Secretary Xi Jinping has emphasized the *Book of Rites*’s “Learn extensively, inquire thoroughly, ponder carefully, discern clearly, and practice earnestly” [9]9 “Second integration” (第二次结合): A term used by Mao Zedong in the late 1950s to refer to the need to combine the basic principles of Marxism with China’s specific conditions in socialist construction, analogous to the earlier “first integration” that produced the Chinese revolutionary path., and has quoted “A sage is a common person willing to work hard; a common person is a sage unwilling to work hard” [10]10 This quotation is from Deng Xiaoping’s speech on December 13, 1978, which served as the keynote for the subsequent Third Plenary Session of the 11th Central Committee, marking the beginning of reform and opening up., demanding that Party members forge an indestructible body. These cultivated and promoted practices of self-cultivation and personality pursuits have gradually been transformed, transcended, and elevated in the process of adapting Marxism to the Chinese context, and have been combined with communist ideals and beliefs, endowing them with new interpretations, including the spirit of sacrifice. People-centeredness (minben) is a traditional Chinese concept. The *Book of Documents* states: “The people are the foundation of the state” [11]11 This quotation is from Xi Jinping’s remarks at the symposium on cultural heritage in 2023.; “What the people see is what Heaven sees; what the people hear is what Heaven hears” [12]12 These four quotations are from speeches by Xi Jinping, emphasizing the value of traditional Chinese culture for national identity, soft power, and core socialist values.; “When the four seas are impoverished, Heaven’s mandate will end” [13]13 A quotation from Xi Jinping, linking Chinese civilization directly to the legitimacy and success of socialism with Chinese characteristics.. Mencius said: “The people are the most important; the state is secondary; the ruler is the least important” [14]14 A quotation from Xi Jinping, arguing that utopian socialist elements in Chinese culture facilitated the acceptance of Marxism in China.. Huang Zongxi argued: “The world is the master; the ruler is the guest” [15]. These discourses all embody typical people-centered thought. Since Marxism was introduced to China, the scientific socialism it advocates, along with its inherent collectivism, resonated with traditional Chinese people-centered consciousness and was quickly accepted by the Chinese people. During the Yan’an period, the CPC explicitly established the principle of “serving the people,” continuing the tradition of people-centered thought. After reform and opening up, in response to the materialist tendencies emerging in the modernization process, our Party proposed the scientific development concept of “people-orientedness,” whose focus and foundation lie precisely in “people-centeredness” and “human-centeredness.” In the New Era, General Secretary Xi Jinping has put forward the idea that “the country is the people, and the people are the country” [16], making it clearer that the starting point and destination of Chinese-path modernization are the people. The process of adapting Marxism to the Chinese context is also a process in which the two-thousand-year-old people-centered thought has been integrated into the century-long history since the founding of the Party. In traditional China, “all under Heaven” (tianxia) was an important concept, referring to the realm of all living beings. In the more than seventy years after the mid-nineteenth century, in response to the Western impact, the concept of “all under Heaven” transformed into national consciousness. At the same time, Western nationalist concepts were introduced into China, leading to negative evaluations of China’s own

（一）中华优秀传统文化现代化的历史逻辑数千年未中断的中华优秀传统文化同马克思主义基本原理相结合是一个历史过程，理解和把握中华优秀传统文化核心价值理念的传播、变迁、内化并最终与马克思主义基本原理和合共生，形成新的文化生命体，需要我们对其间的历史逻辑有充分的关注和体认。传统中国儒学的道理由个人（自己）推向社会（天下），强调德性圆满、君子人格。周代敬天，认为“皇天无亲，惟德是辅”；《礼记》所谓“修身齐家治国平天下”；《论语》、荀子、陆九渊等主张“学以为己”等等，立足点都在立己立人，从自身的修养出发，圆满人我之间的关系。鸦片战争后中国逐步沦为半殖民地半封建社会，传统的思想文化资源一度遭遇否定和批判，许多人把目光转向外部世界，改良主义、自由主义、社会达尔文主义、无政府主义、实用主义、民粹主义、工团主义等“你方唱罢我登场”，都没能解决中国的前途和命运问题。历史和人民的选择使中国开始走向马克思主义。中国共产党成立后，君子人格的观念和追求不绝如缕，依然潜移默化影响着一代代中国共产党人。毛泽东在《纪念白求恩》中称赞白求恩是“一个高尚的人，一个纯粹的人，一个有道德的人，一个脱离了低级趣味的人，一个有益于人民的人”，又在《为人民服务》中说：“‘人固有一死，或重于泰山，或轻于鸿毛。’为人民利益而死，就比泰山还重”。刘少奇在《论共产党员的修养》中强调孟子的“富贵不能淫、贫贱不能移、威武不能屈”。陈毅在《六十三岁生日述怀》中写道，“中夜尝自省”以便“改正再前行”。习近平总书记强调《礼记》的“博学之，审问之，慎思之，明辨之，笃行之”，又引用“圣人是肯做工夫的庸人，庸人是不肯做工夫的圣人”，要求共产党员练就金刚不坏之身。这些被继承发扬的心性修养和人格追求在马克思主义中国化的过程中逐步实现了转化、超越和升华，并与共产主义的理想信仰相结合，赋予包括牺牲精神在内的新阐释。民本是传统中国的思想观念。《尚书》中的“民惟邦本”“天视自我民视，天听自我民听”“四海困穷，天禄永终”，孟子的“民为贵，社稷次之，君为轻”，黄宗羲的“天下为主，君为客”等论说，都体现了典型的民本思想。马克思主义传入中国以来，其所主张的科学社会主义以及内含的集体主义与中国传统的民本意识相为应和，很快为中国人所接受。延安时期，中国共产党明确“为人民服务”的宗旨，接续“民本”思想传统。改革开放以后，针对现代化进程中出现的物质主义倾向，我们党提出“以人为本”的科学发展观，其重心和立足点正在于“民本”和“人本”。新时代以来，习近平总书记提出“江山就是人民，人民就是江山”，更加明确中国式现代化的起点和归宿都是人民。马克思主义中国化的进程也是两千多年的民本思想融会于建党以来百年历史的进程。在传统中国，天下是一个重要观念，乃苍生之所在。十九世纪中叶后的七十多年里，在回应西方的冲击中，天下观念转化为民族意识，与之同时西方民族主义观念引入中国，造成对我国民族意识的负面评价。中国人自己的民族意识的真正觉醒，源自五四运动中的外争国权。第一次国共合作初期，孙中山重新解释“三民主义”中的“民族主义”，以反帝国主义为主旨，及至五卅运动引发各阶层反帝浪潮。中国共产党诞生后的百年历史中，坚守反帝立场，具有鲜明的民族意识。与此同时，这种民族意识又始终包含世界意识。毛泽东强调：“中国共产党人必须将爱国主义和国际主义结合起来”，“爱国主义就是国际主义在民族解放战争中的实施。……只有政治上糊涂的人，或者别有用心的人，才会瞎说我们做得不对，瞎说我们抛弃了国际主义”。邓小平指出：“中国把自己的发展看作是对人类贡献的问题，是保证世界和平的问题。”党的十八大以来，习近平总书记多次提到“人类命运共同体”“全人类共同价值”，体现了一种与民族意识相伴随的世界意识。由此可见，马克思主义的国际主义与中国历史文化的天下意识相互“感应”，经久不衰地存在于中国共产党的思想和历史发展之中。

(II) The Historical Connections and Main Distinctions of the “Two Integrations” The development of adapting Marxism to the Chinese context and the needs of the times has, to a certain extent, become a “history of integration.” Our Party has always adhered to integrating the basic principles of Marxism with China’s specific realities (i.e., the “First Integration”). “Fine traditional Chinese culture” has not been absent but has played a role as part of what is contained within “China’s specific realities.” Older-generation revolutionaries such as Mao Zedong also repeatedly emphasized “national forms” and “Chinese style.” [1]1 “National forms” and “Chinese style” refer to Mao Zedong’s call in his 1938 report “The Role of the Chinese Communist Party in the National War” to adapt Marxism to China’s specific conditions by using Chinese cultural forms and expressions, rather than mechanically applying foreign formulas. In the history of our Party, “China’s specific realities” has sometimes been understood as “China’s specific national conditions” or “China’s specific practice,” and the masses have often understood “China’s specific realities” through “China’s specific practice.” Therefore, before the proposal of the “Two Integrations,” especially the “Second Integration,” the relationship between Marxism and fine traditional Chinese culture could not yet be placed on a par with the relationship between Marxism and China’s specific realities. The development of adapting Marxism to the Chinese context from “one integration” to the “Two Integrations” in fact separates “fine traditional Chinese culture,” which was originally contained within “China’s specific realities” in the “one integration,” and fully affirms the cultural subjectivity of the Chinese nation. The development of adapting Marxism to the Chinese context to the “Two Integrations,” especially the “Second Integration”—the integration of the “basic principles of Marxism” with “fine traditional Chinese culture”—represents a further deepening and expansion of the “First Integration,” elucidating the historical connection and inherent compatibility between the two systems of thought: Marxism and fine traditional Chinese culture. The connotation and essence of the “Two Integrations,” especially the “Second Integration,” lie in the following: Marxism must not only be adapted to the Chinese context in the current specific realities but also undergo a “chemical reaction” with the indigenous cultural genes rooted in China’s reality, merging and integrating to form a new cultural organism. From “one integration” to the “Two Integrations,” there is both inheritance and development, both internal connections and significant distinctions. Before the proposal of the “Two Integrations,” the integration of Marxism with China’s specific realities was dominant, and the status and role of fine traditional Chinese culture were relatively limited. The proposal of the “Two Integrations” signifies that our Party’s understanding of the inherent laws of adapting Marxism to the Chinese context has achieved a new sublimation; the basic paradigm of adapting Marxism to the Chinese context and the positioning of fine traditional Chinese culture are no longer the same as before. The “Second Integration” places greater emphasis on the inherent compatibility between fine traditional Chinese culture and Marxism and on its autonomy in meeting the requirements of China’s modernization; it places greater emphasis on Marxism activating the fine genes of Chinese culture and endowing them with vibrant vitality through China’s unique experience, language, and thought. This is both an inherent requirement for adapting Marxism to the Chinese context and an inherent requirement for the creative transformation and innovative development of fine traditional Chinese culture. It simultaneously pushes Marxism further toward “endogeneity” and “immanence” and pushes fine traditional Chinese culture further toward “revival” and “rebirth.”

（二）“两个结合”的历史关联和主要区别马克思主义中国化时代化发展到今天，某种程度上可以说是一部“结合史”，我们党始终坚持把马克思主义基本原理同中国具体实际相结合（即“第一个结合”），“中华优秀传统文化”并没有缺席，而是作为“中国具体实际”所包含的一部分发生作用，毛泽东等老一辈革命家对“民族形式”“中国气派”也多有强调。在我们党的历史上有时把“中国具体实际”理解为“中国具体国情”或者“中国具体实践”，人民群众也经常从“中国具体实践”来理解“中国具体实际”。因此，在提出“两个结合”尤其是“第二个结合”之前，马克思主义同中华优秀传统文化之间的关系还不能与马克思主义同中国具体实际的关系相提并论。马克思主义中国化由“一个结合”发展到“两个结合”，实际上是把原来“一个结合”中的“中国具体实际”所包含的“中华优秀传统文化”独立出来，充分肯定中华民族的文化主体性。马克思主义中国化发展到“两个结合”尤其是“第二个结合”，“马克思主义基本原理”同“中华优秀传统文化”相结合，是对“第一个结合”的进一步深化和拓展，阐明马克思主义与中华优秀传统文化两种思想的历史性联系和内在契合之理。“两个结合”尤其是“第二个结合”的内涵和实质在于：马克思主义不仅要在当下具体实际中实现中国化，而且要与植根中国现实的本土文化基因产生“化学反应”，会通融合，进而形成新的文化有机体。从“一个结合”到“两个结合”，既有继承又有发展，既有内在联系也有很大区别。在“两个结合”提出之前，马克思主义同中国具体实际的结合是主导性的，中华优秀传统文化的地位和作用还相对有限。“两个结合”的提出，意味着我们党对马克思主义中国化内在规律的认识实现新的升华，马克思主义中国化的基本范式、中华优秀传统文化的定位都不同以往。“第二个结合”更加强调中华优秀传统文化与马克思主义内在契合、适应中国现代化要求的自主性，更加强调马克思主义激活中华文化优秀基因，通过中国的独特经验、语言和思维予以鲜活生命力。这既是马克思主义中国化的内在要求，也是中华优秀传统文化创造性转化和创新性发展的内在要求，既推动马克思主义进一步走向“内生”和“内在”，又推动中华优秀传统文化进一步走向“复兴”和“新生”。

(3) Inheriting and Developing Fine Traditional Chinese Culture Meets the New Era. In October 2024, General Secretary Xi Jinping, during the 17th collective study session of the Political Bureau of the 20th Central Committee, emphasized that “we must continue the Chinese cultural lineage through creative transformation and innovative development,” “deeply excavate and elucidate the spiritual connotations of fine traditional Chinese culture, use Marxism to activate the excellent factors within traditional Chinese culture and endow them with new contemporary connotations, and develop socialist culture with Chinese characteristics for the New Era.” [2]2 "不易的正常之道" (the unchanging correct Way): A classical Chinese philosophical concept, here referring to the enduring and universal truths or principles found within fine traditional Chinese culture that align with the universal principles of Marxism. Inheriting and developing fine traditional Chinese culture and opening up a new realm for the development of Chinese culture have been important themes in our Party’s theoretical and practical research on culture since socialism with Chinese characteristics entered the New Era, with a series of new ideas, viewpoints, and conclusions successively put forward. In September 2014, General Secretary Xi Jinping, in his speech at the opening ceremony of the International Symposium Commemorating the 2565th Anniversary of Confucius’ Birth and the Fifth Congress of the International Confucian Association, stressed “striving to achieve the creative transformation and innovative development of traditional culture.” In October 2017, the 19th National Congress of the CPC explicitly stated: “Promote the creative transformation and innovative development of fine traditional Chinese culture, inherit revolutionary culture, and develop advanced socialist culture; never forget the original, absorb the foreign, and face the future, to better build the Chinese spirit, Chinese values, and Chinese strength, providing spiritual guidance for the people.” How to achieve “creative transformation and innovative development”? First, it is necessary to refine the values and spiritual symbols that run through fine traditional Chinese culture. In February 2014, General Secretary Xi Jinping, during the 13th collective study session of the Political Bureau of the 18th Central Committee, emphasized “deeply excavating and elucidating the contemporary value of fine traditional Chinese culture, which advocates benevolence, values the people, upholds integrity, champions justice, promotes harmony, and seeks common ground.” [3]3 The May Fourth New Culture Movement (circa 1915-1920s) was an anti-imperialist, anti-feudal cultural and political movement led by intellectuals, which promoted science and democracy and criticized traditional Confucian culture, paving the way for the spread of Marxism in China. The report of the 19th National Congress of the CPC required: “Deeply excavate the ideological concepts, humanistic spirit, and moral norms contained in fine traditional Chinese culture, and inherit and innovate in accordance with the requirements of the times, so that Chinese culture demonstrates its enduring charm and contemporary style.” In August 2018, General Secretary Xi Jinping, at the National Conference on Propaganda and Ideological Work, proposed: “Refine and display the spiritual symbols of fine traditional culture, and refine and display the cultural essence of fine traditional culture that has contemporary value and global significance.” In May 2022, during the 39th collective study session of the Political Bureau of the 19th Central Committee, he emphasized “displaying the unique spiritual symbols of the Chinese nation, to better build the Chinese spirit, Chinese values, and Chinese strength.” The report of the 20th National Congress of the CPC summarized and refined the values contained in Chinese culture, and again emphasized in international communication “adhering to the stance of Chinese culture, refining and displaying the spiritual symbols and cultural essence of Chinese civilization, and accelerating the construction of Chinese discourse and narrative systems.” In June 2023, General Secretary Xi Jinping, at the Symposium on Cultural Heritage and Development, systematically summarized the five prominent characteristics of Chinese civilization, and again centrally elucidated the values and spiritual symbols running through them. Refining values and spiritual symbols is not aimless, nor is it a conceptual game; it must be coordinated with modern society and adapted to contemporary cultural needs, thereby nurturing the core socialist values. In October 2014, General Secretary Xi Jinping, at the Forum on Literature and Art Work, pointed out that

（三）传承发展中华优秀传统文化适逢新时代2024年10月，习近平总书记在二十届中央政治局第十七次集体学习时强调，“要在创造性转化和创新性发展中赓续中华文脉”，“深入挖掘和阐发中华优秀传统文化的精神内涵，用马克思主义激活中华传统文化中的优秀因子并赋予其新的时代内涵，发展新时代中国特色社会主义文化”。传承发展中华优秀传统文化，开辟中华文化发展新境界，是中国特色社会主义进入新时代以来我们党文化理论和实践研究的重要主题，相继提出了一系列新思想新观点新论断。2014年9月，习近平总书记在纪念孔子诞辰2565周年国际学术研讨会暨国际儒学联合会第五届会员大会开幕会上的讲话中强调，“努力实现传统文化的创造性转化、创新性发展”。2017年10月，党的十九大明确提出：“推动中华优秀传统文化创造性转化、创新性发展，继承革命文化，发展社会主义先进文化，不忘本来、吸收外来、面向未来，更好构筑中国精神、中国价值、中国力量，为人民提供精神指引。”如何实现“创造性转化、创新性发展”？首先要提炼贯穿中华优秀传统文化的价值观和精神标识。2014年2月，习近平总书记在十八届中央政治局第十三次集体学习时强调，“深入挖掘和阐发中华优秀传统文化讲仁爱、重民本、守诚信、崇正义、尚和合、求大同的时代价值”。党的十九大报告要求：“深入挖掘中华优秀传统文化蕴含的思想观念、人文精神、道德规范，结合时代要求继承创新，让中华文化展现出永久魅力和时代风采。”2018年8月，习近平总书记在全国宣传思想工作会议上提出：“要把优秀传统文化的精神标识提炼出来、展示出来，把优秀传统文化中具有当代价值、世界意义的文化精髓提炼出来、展示出来。”2022年5月，他在十九届中央政治局第三十九次集体学习时强调“展示中华民族的独特精神标识，更好构筑中国精神、中国价值、中国力量”。党的二十大报告概括提炼了中华文化蕴涵的价值观，并在国际传播中再次强调“坚守中华文化立场，提炼展示中华文明的精神标识和文化精髓，加快构建中国话语和中国叙事体系”。2023年6月，习近平总书记在文化传承发展座谈会上系统总结了中华文明五大突出特性，对贯穿其中的价值观和精神标识再次进行了集中阐释。提炼价值观和精神标识并非无的放矢，更非概念游戏，而要和现代社会相协调、与当代文化需求相适应，进而涵养社会主义核心价值观。2014年10月，习近平总书记在文艺工作座谈会上指出，“中华优秀传统文化是中华民族的精神命脉，是涵养社会主义核心价值观的重要源泉”。2016年5月，他在哲学社会科学工作座谈会上强调“要加强对中华优秀传统文化的挖掘和阐发，使中华民族最基本的文化基因与当代文化相适应、与现代社会相协调”。2021年3月，习近平总书记在福建武夷山朱熹园考察时指出：“我们要特别重视挖掘中华五千年文明中的精华，把弘扬优秀传统文化同马克思主义立场观点方法结合起来，坚定不移走中国特色社会主义道路。”2022年5月，他在十九届中央政治局第三十九次集体学习时明确，“要坚持守正创新，推动中华优秀传统文化同社会主义社会相适应”。中华优秀传统文化涵养社会主义核心价值观，离不开文化结合的锻炼。“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”，“‘两个结合’是我们取得成功的最大法宝”。习近平总书记尤其强调，“第二个结合”的提出“表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度”。2023年6月30日，他在二十届中央政治局第六次集体学习时强调，“有效把马克思主义思想精髓同中华优秀传统文化精华贯通起来，聚变为新的理论优势”。2023年10月，全国宣传思想文化工作会议指出：“习近平总书记在新时代文化建设方面的新思想新观点新论断，内涵十分丰富、论述极为深刻，是新时代党领导文化建设实践经验的理论总结，丰富和发展了马克思主义文化理论，构成了习近平新时代中国特色社会主义思想的文化篇，形成了习近平文化思想。”

II. An In-Depth Analysis of the Internal Mechanisms of the "Second Integration"

二、深入分析“第二个结合”的内在机理

Marxism and fine traditional Chinese culture have different origins and exhibit historical and epochal differences, yet they are mutually compatible and achieve mutual fulfillment in terms of "the universal principles of science" and "the unchanging correct Way." We must grasp the ideological essence and cultural quintessence from the height of integrating China and the West and connecting the past and the present, promoting Marxism to truly take root in the fertile soil of Chinese culture, becoming an ideological creation oriented toward China with Chinese style and Chinese manner; and impelling fine traditional Chinese culture, through the stimulation, refinement, and sublimation of Marxism, to acquire modern connotations and modern expressions, manifesting the vigorous vitality of indigenous thought and radiating a more proactive spiritual strength, thereby clearly elucidating the internal mechanism by which the ideological essence of Marxism and the quintessence of fine traditional Chinese culture are interlinked and integrated.

马克思主义与中华优秀传统文化来源不同，存在历史和时代差异，但在“科学的普遍原理”和“不易的正常之道”上彼此契合，相互成就。我们要从融通中外、贯通古今的高度把握其中的思想精髓和文化精华，促进马克思主义真正植根中华文化沃土，成为朝向中国本土的思想创造，具有中国风格和中国气派；推动中华优秀传统文化历经马克思主义的激发、熔铸和升华，获得现代内涵和现代表达，彰显本土思想的蓬勃生机，焕发更为主动的精神力量，进而说清楚马克思主义思想精髓与中华优秀传统文化精华贯通融通的内在机理。

(I) The Distinction and Interconnection between the Ancient and the Modern, China and the West. Marxism reveals the universal laws of the development of human society and the special laws of the contradictory movement of capitalism, achieving a revolutionary resolution to the “riddle of history” and the “riddle of capital.” It is an advanced ideology that transcends capitalism and points toward a higher future social formation. Fine traditional Chinese culture originates from the ancient Chinese society based on the patriarchal clan system and characterized by the isomorphism of family and state. It is a cultural system with Confucianism, Buddhism, and Daoism as its mainstream, and also a conceptual reflection of the agrarian civilization characterized by self-sufficiency. To advance the integration of the fundamental tenets of Marxism with fine traditional Chinese culture, it is necessary to confront this temporal difference and the distinction between the ancient and the modern, to discard what does not align with the trends of the times, and to adhere to making the past serve the present and discarding the old in favor of the new. Marxism was born during the Industrial Revolution in the West, emerging from Western culture represented by European civilization. This culture generally presents itself as a contradictory unity of science and religion, reason and faith. The rationality, freedom, and humanity advocated by the modern Enlightenment profoundly transformed the cultural spirit of the West, while also bringing about numerous crises of modernity. The social ideal of human liberation and the free and comprehensive development of the individual proposed by Marxism is a response to modern Western civilization encountering a developmental crisis, and also a summons to a future new human civilization. Fine traditional Chinese culture is a quintessential Eastern culture, the intellectual crystallization accumulated over several millennia of Chinese civilization. Agrarian civilization and clan blood ties are its two major cultural genes, presenting a tradition of governance and statecraft characterized by peace, stability, order, and harmony, and also giving rise to the practical orientation of Chinese culture. To advance the integration of the fundamental tenets of Marxism with fine traditional Chinese culture, it is necessary to value this civilizational difference and the distinction between China and the West, to adhere to the subjectivity of Chinese national culture, to make foreign things serve China, and to weed through the old to bring forth the new. Although Marxism and fine traditional Chinese culture emerged from different eras and different civilizations, insofar as they transcend their respective temporal limitations and civilizational traditions, they both possess value that breaks through given history and time-space. Differences at the level of “instrumentality” do not affect their mutual compatibility in the sense of “universal principles of science” and “unchanging normal ways.” “The social pursuit of a world for all and good faith and good-neighborliness resonates with the ideals and beliefs of communism and socialism; the governance philosophy of the people as the foundation of the state and ruling by virtue merges with the political concept of putting the people first; the responsibility of discarding the old in favor of the new and unremitting self-improvement aligns with the revolutionary spirit of Communists.” From the perspective of thinking methods and values, the practical principle of Marxist materialism and the unity of knowledge and action in fine traditional Chinese culture, Marxist dialectical thinking and the doctrine of the mean in fine traditional Chinese culture, etc., are also interconnected. “‘Integration’ is not a ‘platter,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’” a “convergence of the same Way” that bridges the ancient and the modern, China and the West. On the one hand, fine traditional Chinese culture, under the guidance of Marxism, undergoes revolutionary development, achieving a renewal of life and modern transformation; on the other hand, fine traditional Chinese culture enriches the cultural life of Marxism, promoting the transformation of Marxism into a Chinese form and deepening its indigenous cultural foundation. The mutual relationship between the fundamental tenets of Marxism and fine traditional Chinese culture not only reflects the historical fact of their gradual interactive integration since modern times but also cannot be separated from the conscious and active ideological construction by our Party; it is the unity of what ought to be and what is.

（一）古今、中西之分与相通之道马克思主义揭示了人类社会发展的普遍规律和资本主义矛盾运动的特殊规律，实现了对“历史之谜”和“资本之谜”的革命性解答，是超越资本主义、指向未来更高社会形态的先进思想。中华优秀传统文化来自以宗法制度为基础、以家国同构为特征的中国古代社会，是以儒释道为主流的文化体系，也是以自给自足为特征的农耕文明在观念形态上的反映。推进马克思主义基本原理同中华优秀传统文化相结合，要正视这种时代差异和古今之分，扬弃不符合时代潮流的东西，坚持古为今用，革故鼎新。马克思主义诞生于西方的工业革命时期，脱胎于以欧洲文明为代表的西方文化，这一文化总体上呈现为科学与宗教、理性与信仰的矛盾统一体。近代启蒙运动宣扬的理性、自由和人道深刻改变了西方的文化精神，同时也带来现代性的诸多危机。马克思主义提出的人的解放和自由全面发展的社会理想，是对遭遇发展危机的现代西方文明的回应，也是对未来人类新文明的召唤。中华优秀传统文化是典型的东方文化，是中华文明几千年累积的思想结晶，农耕文明和家族血缘是其两大文化基因，呈现和平、稳定、秩序、和谐的治道和政道传统，也成就了中华文化经世致用的面向。推进马克思主义基本原理同中华优秀传统文化相结合，要重视这种文明差异和中西之分，坚持中华民族文化主体性，洋为中用，推陈出新。马克思主义与中华优秀传统文化虽然产生于不同的时代和不同的文明，但就它们超越各自的时代局限和文明传统而言，又都有着突破既定历史和时空的价值。“器”的层面各有差别并不影响在“科学的普遍原理”和“不易的正常之道”意义上彼此契合。“天下为公、讲信修睦的社会追求与共产主义、社会主义的理想信念相通，民为邦本、为政以德的治理思想与人民至上的政治观念相融，革故鼎新、自强不息的担当与共产党人的革命精神相合。”从思维方法和价值观的角度来说，马克思主义唯物论的实践原则与中华优秀传统文化的知行合一、马克思主义的辩证思维与中华优秀传统文化的中庸之道等，也都是相通的。“‘结合’不是‘拼盘’，不是简单的‘物理反应’，而是深刻的‘化学反应’”，是贯通古今中西的“同道和合”。一方面，中华优秀传统文化在马克思主义引领下得到革命性发展，实现生命更新和现代转型；另一方面，中华优秀传统文化充实了马克思主义的文化生命，推动马克思主义向中国形态转化，厚植本土文化根基。马克思主义基本原理同中华优秀传统文化的相互关系，既反映近现代以来两者逐步实现互动融合的历史事实，又离不开我们党主动自觉的思想建构，是应然和实然的统一。

(II) The Interactive Effects of “Stimulation,” “Elevation,” “Response,” and “Influence.” General Secretary Xi Jinping points out: “After Marxism was introduced to China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root and blossomed on Chinese soil. This was no accident; it was because they resonated with the excellent historical culture inherited over thousands of years and the values that the broad masses of the people use daily without conscious awareness.” On the one hand, the integration of the fundamental tenets of Marxism with fine traditional Chinese culture first means treating fine traditional Chinese culture with an objective and respectful attitude, using Marxist standpoints, viewpoints, and methods to stimulate and elevate fine traditional Chinese culture, so that it better adapts to contemporary Chinese practice and aligns with the era’s theme of national rejuvenation. The ideal and belief of communism stimulates the concept of the Way of Heaven and the sentiment of family and country in traditional Chinese culture; the Marxist view of practice stimulates the concept of practical application in traditional Chinese culture; the Marxist view of mass history stimulates the interpersonal ethics and humanistic thought revered in traditional Chinese culture; the Marxist cultivation of Party spirit stimulates the ideal of the gentleman’s personality pursued in traditional Chinese culture; the Marxist theory of world history stimulates the concept of tianxia (all under heaven) in traditional Chinese culture; and so on. On the other hand, the “Second Integration” also means that fine traditional Chinese culture, activated by Marxism, radiates a more proactive spiritual force, actively responding to and influencing the historical process of adapting Marxism to the Chinese context, thereby forming a new Marxist narrative with Chinese style and Chinese manner. In modern times, especially during the political and educational reforms from the late Qing to the early Republic and the May Fourth New Culture Movement [3]3 The May Fourth New Culture Movement (circa 1915-1920s) was an anti-imperialist, anti-feudal cultural and political movement led by intellectuals, which promoted science and democracy and criticized traditional Confucian culture, paving the way for the spread of Marxism in China., indigenous intellectual resources, including traditional Chinese culture, were once regarded as backward and negative symbols. After Marxism was introduced to China, the response and influence of fine traditional Chinese culture on Marxism has always been a question pondered by the broad masses of intellectuals. In 1921, Liang Shuming’s *Eastern and Western Cultures and Their Philosophies* might be seen as a response to Western culture, including Marxism and socialism. He reflected on the possibility of the integrated development of Chinese and Western cultures and believed that Western culture should be “fully accepted” at that time, but he still had confidence in the future of Confucian culture. In 1932, Zhang Shenfu proposed the “convergence of the three currents” of Chinese, Western, and Marxist thought. Zhang Dainian, continuing this line of thought, published an article in May 1936 proposing a “synthetic creation theory.” “The synthesis spoken of here is actually based on materialism while absorbing idealism and analysis, to establish a broad and profound materialism. … The synthesis of materialism, idealism, and analysis is indeed the inevitable path for the development of new materialism.” He affirmed the significance of the Chinese philosophical tradition itself for Marxist materialism. During the War of Resistance Against Japan [4]4 The War of Resistance Against Japan (1937-1945) was China’s war of national liberation against Japanese invasion, fought under the leadership of the CPC and the Kuomintang in a united front., Xiong Shili’s “New Yijing Studies,” Ma Yifu’s “New Classical Studies,” Feng Youlan’s “New Neo-Confucianism,” and He Lin’s “New Idealism” can, to some extent, be regarded as “philosophical responses” of traditional Chinese culture to Marxism, reflecting the voices of some thinkers who upheld traditional Chinese culture, especially Confucianism. Since the 18th National Congress of the CPC [5]5 The 18th National Congress of the CPC, held in 2012, marked the beginning of the New Era under Xi Jinping’s leadership and the formal establishment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era., the theory and practice of the creative transformation and innovative development of fine traditional Chinese culture have been a positive response to adapting Marxism to the Chinese context and the needs of the times, and have also inaugurated a new era of national cultural consciousness. For instance, using the ideal of benevolence and righteousness to assist in the ethical construction of the socialist market economy, using the cultural character of practical application to aid in the cultivation and practice of core socialist values, and using the wisdom of the mean and the art of dynamic balance to assist in the practice of Chinese-path modernization—these are precisely the practical influence that fine traditional Chinese culture may exert after its positive response to Marxism.

（二）“激发”“提升”与“回应”“影响”交互作用习近平总书记指出：“马克思主义传入中国后，科学社会主义的主张受到中国人民热烈欢迎，并最终扎根中国大地、开花结果，决不是偶然的，而是同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通的。”一方面，马克思主义基本原理同中华优秀传统文化相结合首先意味着以客观、礼敬的态度对待中华优秀传统文化，以马克思主义立场观点方法激发、提升中华优秀传统文化，使之更好地与当代中国实践相适应、与民族复兴的时代主题相契合。共产主义理想信念激发中国传统文化中的天道观念、家国情怀；马克思主义实践观激发中国传统文化的经世致用观念；马克思主义的群众史观激发中国传统文化所推崇的人际伦理和人本思想；马克思主义党性修养激发中国传统文化所追求的君子人格；马克思主义的世界历史理论激发中国传统文化的天下观；等等。另一方面，“第二个结合”又意味着被马克思主义激活的中华优秀传统文化焕发更为主动的精神力量，积极回应并影响马克思主义中国化的历史进程，进而形成中国风格和中国气派的马克思主义新叙事。近代以来，尤其在清末到民初的政教改革、五四新文化运动中，包括中国传统文化在内的本土思想资源曾一度被视作落后、负面的象征。马克思主义传入中国以后，中华优秀传统文化对马克思主义的回应和影响也始终是广大知识分子思考的问题。1921年，梁漱溟撰写的《东西方文化及其哲学》或许是对包括马克思主义、社会主义在内的西方文化的一种回应。他对中西方文化融合发展的可能性进行了反思，并认为当时应该“全盘承受”西方文化，但对儒家文化的未来仍抱有信心。1932年，张申府提出中、西、马“三流合一”。张岱年接续这一思想，在1936年5月发表文章，提出“综合创造论”。“此所说综合，实际上乃是以唯物论为基础而吸收理想与解析，以建立一种广大深微的唯物论。……唯物、理想、解析之综合，实乃新唯物论发展之必然的途径。”他肯定了中国哲学自身传统对马克思主义唯物论的意义。抗战时期，熊十力的“新易学”、马一浮的“新经学”、冯友兰的“新理学”、贺麟的“新心学”某种程度上可以视为中国传统文化对马克思主义的“哲学的回应”，反映了维护中国传统文化尤其是儒学的一部分思想家的心声。党的十八大以来，中华优秀传统文化创造性转化、创新性发展的理论和实践正是对马克思主义中国化时代化的积极回应，也开启民族文化自觉的新时代。譬如，用仁义理想助力社会主义市场经济的伦理建设、以经世致用的文化品格助力社会主义核心价值观的培育和践行、以中道的智慧和动态平衡的艺术助力中国式现代化实践，正是中华优秀传统文化对马克思主义积极回应后可能发挥的实际影响力。

(3) Two-Way Construction and Mutual Achievement. The “Two Integrations,” especially the “Second Integration,” reflect the inherent requirement of a two-way construction between Marxism and fine traditional Chinese culture. The complete sense of adapting Marxism to the Chinese context, and thereby creating “Chinese Marxism,” itself means taking root in the fertile soil of Chinese culture; it is a creative act oriented toward Chinese native soil. The complete sense of modernizing fine traditional Chinese culture, and thereby achieving “rebirth” and “revival,” itself means being activated by Marxism, manifesting the vigorous vitality of Chinese culture and the Chinese spirit. “The transformation of ‘Marxism in China’ into ‘Sinicized Marxism,’ and ultimately into ‘Chinese Marxism,’ which gathers the great achievements of Chinese Marxism, means that Marxism, accompanying Chinese-path modernization, truly merges into the blood of the Chinese people. It also means that we have the ability to distill from our own vivid practice a new Chinese Marxist narrative, truly forming a Chinese style and Chinese manner.” [6]6 “Chinese style and Chinese manner” (中国风格、中国气派): A phrase originating from Mao Zedong’s call in 1938 for Marxism to be given a Chinese form, emphasizing the need for Marxist theory to be expressed in a way that resonates with Chinese cultural and linguistic traditions. Since modern times, the conscious awareness of traditional Chinese culture has undergone a complex and contradictory psychological journey of gains and losses. The successive shocks of Western civilization—from technology to politics to culture—highlight precisely the dilemma of traditional culture, which was both forced to change and adapted to change through change itself. Today, having undergone a conceptual shift from “looking backward” and “looking outward” to “looking forward” based on reality, and in the interaction between adapting Marxism to the Chinese context and modernizing traditional Chinese culture, we have gradually formed a rational consciousness and firm confidence in fine traditional Chinese culture. Gathering the great achievements of Chinese culture and the Chinese spirit means that we must stand from a Chinese standpoint and truly explain clearly the principle of revitalizing vitality through creative transformation and innovative development. The “revival” and “rebirth” of fine traditional Chinese culture are not a self-referential cycle; they are always inseparable from the guidance of Marxism. The result of two-way construction is mutual achievement. On the one hand, Chinese culture thereby opens up a new vista, realizing a leap from tradition to modernity; on the other hand, Marxism achieves a new leap in adapting to the Chinese context and the needs of the times, becoming an endogenous force within Chinese culture and the Chinese spirit. “‘The Second Integration’ makes Marxism Chinese and fine traditional Chinese culture modern, and makes the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” [7]7 This quotation is from Xi Jinping’s speech at a symposium on cultural heritage in 2023, where he elaborated on the significance of the “Second Integration.” Of course, we must properly handle the relationship between adapting Marxism to the Chinese context and modernizing fine traditional Chinese culture, avoiding “using Confucianism to transform Marxism” or “using Marxism to eliminate Confucianism,” insisting on taking ourselves as the mainstay, and continuously opening up new realms for the development of Chinese culture. From a scholarly analysis, the two-way construction of Marxism and fine traditional Chinese culture is the theoretical expression of the scientific view of history and dialectical materialism in the issue of cultural development.

（三）双向建构与相互成就“两个结合”尤其是“第二个结合”反映了马克思主义与中华优秀传统文化双向建构的内在要求。完整意义上的马克思主义中国化，进而造就“中国马克思主义”，本身就意味着植根中华文化沃土，是朝向中国本土的思想创造；完整意义上的中华优秀传统文化现代化，进而实现“新生”和“复兴”，本身也意味着历经马克思主义的激活，彰显中华文化和中国精神的蓬勃生机。“在中国的马克思主义”转变为“中国化马克思主义”，最终成为“中国马克思主义”，“集中国马克思主义之大成，意味着与中国式现代化相伴而行的马克思主义真正融入中国人的血液之中，也意味着我们有能力从自身的鲜活实践中提炼出属于中国的马克思主义新叙事，真正形成中国风格、中国气派”。近代以来对中国传统文化的自觉意识有一个得失之间矛盾复杂的心路历程。西方文明由科技而政治而文化的层层冲击，凸显的恰恰是传统文化既被迫改变又以变应变的两难困境。今天，我们在经历了“向后看”“向外看”到立足现实“向前看”的观念转变，在马克思主义中国化和中国传统文化现代化的互动中，逐步形成对中华优秀传统文化的理性自觉和坚定信心。集中华文化和中国精神之大成，意味着我们要站在中国立场上，真正讲清楚通过创造性转化、创新性发展重新焕发生机活力的道理。中华优秀传统文化的“复兴”与“新生”不是自我循环，始终离不开马克思主义的引领。双向建构的结果是相互成就。一方面，中华文化由此别开生面，实现从传统向现代的跨越；另一方面，马克思主义实现中国化时代化新的飞跃，成为中华文化和中国精神的内生性力量。“‘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。”当然，我们要处理好马克思主义中国化与中华优秀传统文化现代化的关系，避免“以儒化马”“以马去儒”，坚持以我为主，不断开辟中华文化发展新境界。从学理上分析，马克思主义与中华优秀传统文化双向建构，是科学历史观和唯物辩证法在文化发展问题上的理论表达。

III. Deeply Understanding the Original Contributions of the “Second Integration”

三、深度理解“第二个结合”的原创性贡献

The proposal of the “Second Integration” “indicates that our Party’s understanding of the Chinese path, theory, and system has reached a new height, indicates that our Party’s historical confidence and cultural confidence have reached a new height, and indicates that our Party’s consciousness in promoting cultural innovation while inheriting fine traditional Chinese culture has reached a new height”; it is “another ideological emancipation.” [8]8 “Another ideological emancipation” (又一次的思想解放): A phrase used by Xi Jinping in 2023 to describe the “Second Integration,” comparing its significance to the 1978 “emancipation of the mind” that broke the grip of dogmatism and led to reform and opening up. The “Second Integration” uses Marxism to activate the genes of fine traditional Chinese culture, uses fine traditional Chinese culture to enrich the cultural life of Marxism, resolves the debates over ancient and modern, Chinese and Western, essence and function, unites contemporaneity and national character, consolidates cultural subjectivity, strengthens the rational consciousness of the Chinese nation’s autonomous development, and continuously endows the Party’s innovative theory with distinct Chinese characteristics.

“第二个结合”的提出“表明我们党对中国道路、理论、制度的认识达到了新高度，表明我们党的历史自信、文化自信达到了新高度，表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度”，是“又一次的思想解放”。“第二个结合”以马克思主义激活中华优秀传统文化基因，以中华优秀传统文化充实马克思主义文化生命，破解古今、中西、体用之争，把时代性和民族性统一起来，巩固了文化主体性，强化了中华民族自主发展的理性自觉，不断赋予党的创新理论以鲜明的中国特色。

(1) The “Second Integration” Is “Another Ideological Emancipation.” In the historical process of advancing the Sinicization of Marxism, our Party has always insisted on emancipating the mind and seeking truth from facts, continuously liberating itself from dogmatism and empiricism. During the period of the New Democratic Revolution, Mao Zedong put forward the proposition of “Sinicization of Marxism,” combining the basic principles of Marxism with China’s concrete reality, bidding farewell to book worship, and successfully opening up the Chinese revolutionary path. After the founding of New China, we also proposed the task of a “second integration,” [9]9 “Second integration” (第二次结合): A term used by Mao Zedong in the late 1950s to refer to the need to combine the basic principles of Marxism with China’s specific conditions in socialist construction, analogous to the earlier “first integration” that produced the Chinese revolutionary path. initially exploring the path of socialist construction in China. In 1978, the discussion on the criterion of truth was launched, liberating people’s thinking from the shackles of false Marxism and opening up the path of socialism with Chinese characteristics. On December 13 of that year, Deng Xiaoping delivered the speech “Emancipate the Mind, Seek Truth from Facts, and Unite as One in Looking to the Future” at the Central Work Conference, clearly stating: “To emancipate the mind means to make thought correspond to reality and the subjective correspond to the objective; it means seeking truth from facts. Henceforth, to truly adhere to seeking truth from facts in all work, we must continue to emancipate the mind.” [10]10 This quotation is from Deng Xiaoping’s speech on December 13, 1978, which served as the keynote for the subsequent Third Plenary Session of the 11th Central Committee, marking the beginning of reform and opening up. Emancipating the mind is a process of continuous deepening of thought; the so-called “continuing” to emancipate the mind precisely reflects the process of thought gradually conforming to reality on the basis of practice. Since the New Era, the “Second Integration” is “a regular understanding we have derived in exploring the path of socialism with Chinese characteristics,” [11]11 This quotation is from Xi Jinping’s remarks at the symposium on cultural heritage in 2023. and its direction is clearer and its foundation more solid. The “new cultural life entity” created by the “Second Integration” is a re-recognition and reaffirmation of fine traditions at a higher stage, while simultaneously creating a new form of human civilization, marking that our Party’s level of understanding of how to build socialism with Chinese characteristics far exceeds the past; it is “another ideological emancipation.” From the perspective of the innovative development of Marxist theory, the “Second Integration” not only activates the genes of Chinese civilization with Marxist positions, viewpoints, and methods, but also plants the tree of Marxist truth in the fertile soil of Chinese culture, forcefully responding to the doubts and concerns of “using Confucianism to transform Marxism.” The “Second Integration” promotes the modern transformation and autonomous development of fine traditional Chinese culture; it is a continuation of traditional culture, not a severance, and it is also the mutual superimposition of the openness of Marxist theory and the inclusiveness of Chinese culture, effectively promoting the localization of foreign cultures. The combination of the Marxist “soul vein” and the fine traditional Chinese culture “root vein” is the latest summary of the historical experience of adapting Marxism to the Chinese context and the needs of the times over the century since the founding of the Party. The self-reliance and self-confidence in Marxism and Chinese culture formed by successfully opening up the path of Chinese-path modernization, the spiritual support needed for socialism to move from classical form to autonomous development, the adjustment of new international relations orders, and the continuously strengthened subjective value thinking generated in the process—all these objectively raise new expectations for how to view the relationship between Marxism and fine traditional Chinese culture and how to deal with the trend of historical nihilism. In particular, how to transcend the opposition between two poles at the level of spiritual values and properly handle the relationship between world character and national character becomes especially important. This objective requirement is internally consistent with our Party’s conscious and active thinking and exploration of new realms of Chinese cultural development in the New Era and its proposal of the “Second Integration.” It can be called the “another ideological emancipation” in the New Era, in which the subjective conforms to the objective.

（一）“第二个结合”是“又一次的思想解放”我们党在推进马克思主义中国化的历史进程中，始终坚持解放思想，实事求是，不断从教条主义和经验主义中解放出来。在新民主主义革命时期，毛泽东提出“马克思主义中国化”命题，把马克思主义基本原理同中国具体实际相结合，告别本本主义，成功开辟了中国革命道路。新中国成立之后，我们也提出了“第二次结合”的任务，初步探索中国社会主义建设道路。1978年开展真理标准问题讨论，把人们的思想从假马克思主义的禁锢中解放出来，开辟中国特色社会主义道路。同年12月13日，邓小平在中央工作会议上发表《解放思想，实事求是，团结一致向前看》，明确指出：“解放思想，就是使思想和实际相符合，使主观和客观相符合，就是实事求是。今后，在一切工作中要真正坚持实事求是，就必须继续解放思想。”解放思想是思想不断深化的一个过程；所谓“继续”解放思想，正反映以实践为基础的思想逐渐符合实际的过程。新时代以来，“第二个结合”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”，而且方向更加明确，根基更为坚实。由“第二个结合”造就的“新的文化生命体”是在更高阶段上对优秀传统的再认识、再肯定，同时又创造人类文明新形态,标志着我们党对如何建设中国特色社会主义的认识水平远超以往，是“又一次的思想解放”。从马克思主义理论创新发展的角度来看，“第二个结合”既以马克思主义立场观点方法激活中华文明基因，又以马克思主义真理之树植根中华文化沃土，有力回应了“以儒化马”的质疑和担忧。“第二个结合”推动中华优秀传统文化的现代转化和自主发展，是传统文化的赓续而非隔断，同时也是马克思主义理论的开放性和中华文化的包容性相互叠加，有效促进外来文化本土化。马克思主义“魂脉”和中华优秀传统文化“根脉”的结合是建党百年来马克思主义中国化时代化历史经验的最新总结。成功开辟中国式现代化道路所形成的对马克思主义和中华文化的自立自信、社会主义从经典形态走向自主发展所需要的精神支撑、新的国际关系秩序调整、生成中不断强化的主体性价值思维等，客观上对如何看待马克思主义与中华优秀传统文化的关系、应对历史虚无主义思潮提出新期待，尤其是如何在精神价值层面超越两极对立，处理好世界性与民族性的关系显得尤为重要。这一客观要求与我们党在新时代主动自觉地思考和探索中华文化发展新境界，并提出“第二个结合”是内在一致的，可以称之为新时代主观符合客观的“又一次的思想解放”。

(II) The Development of the Marxist View of Culture through the “Second Integration” Since the New Era, our Party has gained a deeper and more comprehensive understanding of Chinese culture. The very formulation “fine traditional Chinese culture” already contains the critical awareness of absorbing the essence and discarding the dross, affirming on the whole the historical inheritance, contemporary value, and world significance of traditional culture. For instance, “Chinese culture embodies the deepest spiritual pursuits of the Chinese nation; it is the rich nourishment for the ceaseless growth and flourishing of the Chinese nation”; “the fine traditional Chinese culture is the outstanding advantage of the Chinese nation and our deepest cultural soft power”; again, “the fine traditional Chinese culture is the spiritual lifeline of the Chinese nation, an important source for nurturing core socialist values, and also the solid foundation on which we stand firm amid the cultural currents of the world”; and again, “Chinese civilization continues the spiritual bloodline of our country and our nation; it requires not only passing down the torch from generation to generation and guarding it age after age, but also advancing with the times and discarding the old for the new.” [12]12 These four quotations are from speeches by Xi Jinping, emphasizing the value of traditional Chinese culture for national identity, soft power, and core socialist values. The Chinese Communists have always been faithful inheritors and promoters of the fine traditional Chinese culture. The “Two Integrations,” especially the “Second Integration,” represent not only a development of the Marxist view of culture but also a resolution of the debates over ancient and modern, Chinese and Western, and essence and function. In the “Second Integration,” this “Chinese” (zhong), through integration, has already formed a new organic and unified life entity with the “Marxist” (ma); the “dispute between Chinese and Western” is no longer a problem, as the “Chinese” has already internally incorporated the “Western,” thereby strengthening the cultural self-awareness of the Chinese nation’s autonomous development. Marxism was born in the era of the rise and development of Western capitalism and industrial civilization; the “Marxist” belongs to the “Western” yet transcends it. Through the “Second Integration,” Marxism obtains the support of endogenous intellectual resources from Chinese culture, thereby enabling it to more effectively achieve a revolutionary resolution of the “riddle of history” and the “riddle of capital,” and it also represents an exploration of a new civilization for humanity in the future.

（二）“第二个结合”对马克思主义文化观的发展新时代以来，我们党对中华文化有了更深刻、更全面的认识。“中华优秀传统文化”在提法上就已经包含吸取精华、剔除糟粕的批判意识，总体上充分肯定传统文化的历史传承、当代价值和世界意义。如“中华文化积淀着中华民族最深沉的精神追求，是中华民族生生不息、发展壮大的丰厚滋养”“中华优秀传统文化是中华民族的突出优势，是我们最深厚的文化软实力”，又如“中华优秀传统文化是中华民族的精神命脉，是涵养社会主义核心价值观的重要源泉，也是我们在世界文化激荡中站稳脚跟的坚实根基”，再如“中华文明延续着我们国家和民族的精神血脉，既需要薪火相传、代代守护，也需要与时俱进、推陈出新”等。中国共产党人始终是中华优秀传统文化的忠实继承者和弘扬者。“两个结合”尤其是“第二个结合”，不仅是对马克思主义文化观的发展，也是对古今、中西、体用之争的破解。在“第二个结合”中，这个“中”经由结合已经和“马”构成有机统一的新的生命体，“中西之争”不再是问题，“中”已经内在地包含了“西”，强化了中华民族自主发展的文化自觉。马克思主义诞生于西方资本主义和工业文明兴起发展的时代，“马”属于“西”又超越“西”，经由“第二个结合”，马克思主义获取了中华文化内生性思想资源的支持，进而更能实现对“历史之谜”和“资本之谜”的革命性解答，也是对未来人类新文明的探索。

(III) The Expansion of “Chinese Characteristics” through the “Second Integration” Compared with the growth of cultural values in many countries around the world, the “Second Integration” may be a unique exception, fully embodying “Chinese characteristics.” This “Chinese characteristics” is a historical process in which revival and originality coexist. In this process, whether it is the modern transformation of fine traditional Chinese culture or the adaptation of Marxism to the Chinese context and the needs of the times, both autonomy and inclusiveness are present. The theoretical innovation contained in the “Second Integration,” whereby Marxism further moves toward the “internal” and the “endogenous,” is also like this. Expanding and optimizing “Chinese characteristics” can provide a unique model for building a community with a shared future for mankind and promoting the common values of all humanity. “Without five thousand years of Chinese civilization, where would Chinese characteristics come from? Without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics that we have today?” [13]13 A quotation from Xi Jinping, linking Chinese civilization directly to the legitimacy and success of socialism with Chinese characteristics. “Chinese characteristics” emphasizes China’s original practical experience, viewpoints, and theories with their own characteristics, refined and summarized from China’s history and reality. “Why is our socialism different? Why can it be vigorous and full of vitality? The key lies in Chinese characteristics. … The elements of utopian socialism in Chinese culture also provided the cultural foundation for China’s acceptance of Marxism.” [14]14 A quotation from Xi Jinping, arguing that utopian socialist elements in Chinese culture facilitated the acceptance of Marxism in China. In the past, when we understood socialism with Chinese characteristics and the adaptation of Marxism to the Chinese context, we relied more on the analytical framework of the “First Integration” and paid less attention to the utopian socialist elements contained within Chinese culture itself. The “Second Integration” enriches and expands the historical and cultural space of “Chinese characteristics.” The proposal of the “Second Integration” means that we must analyze and grasp the advantages and characteristics of fine traditional Chinese culture in the historical process of adapting Marxism to the Chinese context, and form original achievements rich in “Chinese characteristics.” It also means that, facing a century of history and reality, we must continuously refine, enrich, and optimize our understanding and recognition of Chinese characteristics. As a system of doctrines, “Chinese characteristics” emphasizes more the value concepts inherited and developed by the Chinese nation, also values the new cultural achievements already formed during the periods of revolution and construction, and the new realm that can be reached through the interactive integration of the adaptation of Marxism to the Chinese context and the modernization of Chinese culture. The new cultural life entity created by the “Second Integration” serves the construction of a culturally strong country, promotes the realization of the great rejuvenation of the Chinese nation, and also strives to demonstrate its superiority in the process of realizing Chinese-path modernization, thereby enhancing the persuasiveness of “Chinese characteristics.” Of course, if one arbitrarily treats unscientific, anti-scientific, ignorant, and backward things from the past as “Chinese characteristics,” once again regarding them as “national essence” and “treasures,” then this runs counter to the direction of the socialist culture with Chinese characteristics for the New Era that the “Second Integration” insists on and advocates. Reaching the source of thought of fine traditional Chinese culture, adhering to the Marxist thinking method of absorbing and reflecting on Western civilization, manifesting the cultural subjectivity of the Chinese nation through the tempering of cultural integration, advancing and expanding Chinese-path modernization, and creating a new form of human civilization—no matter how much one emphasizes its unique significance, it is not excessive. However, insisting on and optimizing “Chinese characteristics,” including continuously exploring specific practices and experiences in practice, does not mean negating commonality, but rather highlighting spiritual creation suited to China’s historical, intellectual, and cultural soil. Our Party has always advocated the common values of all humanity—peace, development, fairness, justice, democracy, and freedom. The new cultural life entity created by the “Second Integration” contributes Chinese wisdom to the promotion of the common values of all humanity.

（三）“第二个结合”对“中国特色”的拓展“第二个结合”相对于世界上很多国家文化价值观的成长而言，可能是一个独特的例外，充分体现了“中国特色”。这个“中国特色”，是复兴和原创同在的历史过程，其间，无论是中华优秀传统文化现代转化还是马克思主义中国化时代化，自主性和包容性兼具。“第二个结合”所包含的马克思主义进一步走向“内在”和“内生”的理论创新也是如此。拓展和优化“中国特色”，可以为构建人类命运共同体，弘扬全人类共同价值提供独特样本。“如果没有中华五千年文明，哪里有什么中国特色？如果不是中国特色，哪有我们今天这么成功的中国特色社会主义道路？”“中国特色”强调的是中国独创性的实践经验，是从中国的历史和现实中提炼总结出来的富有自身特色的观点和学说。“我们的社会主义为什么不一样？为什么能够生机勃勃、充满活力？关键就在于中国特色。……中国文化中朴素的社会主义元素也提供了中国接受马克思主义的文化基础。”以往我们认识中国特色社会主义，理解马克思主义中国化，更多基于“一个结合”的分析框架，较少从中国文化自身所包含的朴素社会主义元素着眼，“第二个结合”丰富、拓展了“中国特色”的历史文化空间。“第二个结合”的提出意味着我们要在马克思主义中国化历史进程中分析和把握中华优秀传统文化的优势、特色，并形成富有“中国特色”的独创性成果，也将面对百年历史和现实，不断提炼、丰富和优化对中国特色的认识和理解。作为一个学说系统，“中国特色”更多强调中华民族传承发展的价值理念，也重视在革命和建设时期已经形成的新的文化成果，以及马克思主义中国化和中华文化现代化互动融合所能达到的新境界。“第二个结合”所造就的新的文化生命体，服务于文化强国建设，推动实现中华民族伟大复兴，也力求在实现中国式现代化的进程中彰显自己的优越性，增强“中国特色”的说服力。当然，如果随意将过去一些非科学、反科学、愚昧落后的东西都作为“中国特色”，重新当作“国粹”和“宝贝”，那么就与“第二个结合”所坚持和倡导的新时代中国特色社会主义文化的前进方向背道而驰。通达中华优秀传统文化的思想之源，坚持马克思主义吸收并反思西方文明的思维方法，在文化结合的锻炼中彰显中华民族文化主体性，推进并拓展中国式现代化，创造人类文明新形态，怎么强调其独特意义都不过分，但坚持和优化“中国特色”，包括在实践中不断探索具体的做法和经验，并不意味着否定共同性，而是突出适合中国历史思想文化土壤的精神创造。我们党一直倡导和平、发展、公平、正义、民主、自由的全人类共同价值，“第二个结合”所造就的新的文化生命体为弘扬全人类共同价值贡献中国智慧。

Conclusion

结语

Advancing the “Second Integration,” promoting the integration and interpenetration of the essence of Marxist thought with the essence of fine traditional Chinese culture and the common value concepts that the masses use daily without conscious awareness, and building a culturally strong socialist country, are important missions of the Chinese Communists in the New Era. Deeply grasping the historical implications of the “Second Integration,” thoroughly analyzing its internal mechanisms, and profoundly understanding its original contributions ultimately aim to study, comprehend, and implement Xi Jinping’s cultural thought, and to stimulate the cultural innovation and creativity of the entire nation. Adhering to the “Second Integration” means adhering to the path of developing socialist culture with Chinese characteristics, basing ourselves on the history and reality of the Chinese nation, summarizing Chinese experience well, refining Chinese theory well, and truly realizing cultural confidence and spiritual independence. Adhering to the “Second Integration” means upholding an open and inclusive attitude and mindset, actively learning from and drawing upon all outstanding achievements of human civilization, and cultivating and creating socialist culture with Chinese characteristics for the New Era. Adhering to the “Second Integration” means upholding fundamental principles and breaking new ground, maintaining the guiding role of Marxism in the ideological domain, elevating the cultural subjectivity of the Chinese nation, truly achieving the integration of ancient and modern and the interlinking of Chinese and foreign, realizing the organic connection between tradition and modernity, and continuing the Chinese cultural lineage through creative transformation and innovative development.

推进“第二个结合”，推动实现马克思主义思想精髓与中华优秀传统文化精华、人民群众日用而不觉的共同价值观念贯通融通，建设社会主义文化强国，是新时代中国共产党人的重要使命。深刻把握“第二个结合”的历史意蕴，深入分析“第二个结合”的内在机理，深刻理解“第二个结合”的原创性贡献，归根到底就是要学习领会贯彻习近平文化思想，激发全民族文化创新创造活力。坚持“第二个结合”，就是坚持走中国特色社会主义文化发展道路，立足中华民族的历史和现实，总结好中国经验，提炼好中国理论，真正实现文化自信和精神自立。坚持“第二个结合”，就是要秉持开放包容的姿态和胸怀，积极主动学习借鉴人类文明一切优秀成果，培育和创造新时代中国特色社会主义文化。坚持“第二个结合”，就是要坚持守正创新，坚守马克思主义在意识形态领域的指导地位，高扬中华民族的文化主体性，真正做到贯通古今、融通中外，实现传统与现代的有机衔接，在创造性转化、创新性发展中赓续中华文脉。

Source: *Philosophical Research*, Issue 12, 2024

文章来源：《哲学研究》2024年第12期

Online Editor: Jing Mu

网络编辑：静穆