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 only way to open up and develop socialism with Chinese characteristics, and that the "Second Integration" "has enabled us to take the ideological and cultural initiative" 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 our Party's profound summary 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, that its rational self-awareness of Chinese cultural subjectivity has reached a new height, and that it has profoundly grasped and effectively responded to the pressing issues of current cultural development. It is necessary to both uphold the guidance of Marxism and promote the national cultural tradition; the "Second Integration" has become an inevitable choice for responding to 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. Profoundly 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 sinicization of Marxism and an inherent requirement of the modernization of fine traditional Chinese culture. Examining the "Second Integration" in the context of modern times, especially the New Democratic Revolution, the socialist revolution and construction, reform and opening up, and socialist modernization led by the Communist Party of China since its founding; examining it in the context of the history of integrating the basic tenets of Marxism with China's specific realities; and examining it in the context of 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 to dialectically understand the internal connections and differences between the "Two Integrations" and to profoundly 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

（一）中华优秀传统文化现代化的历史逻辑

The integration of fine traditional Chinese culture, which has not been interrupted for thousands of years, with the basic tenets of Marxism is a historical process. To understand and grasp the dissemination, transformation, internalization, and eventual harmonious coexistence and symbiosis 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 within this process.

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。

The moral principles of traditional Chinese Confucianism extend from the individual (oneself) to society (the world), emphasizing moral perfection and the junzi personality [1]1 The junzi (君子) personality is a Confucian ideal of a morally exemplary person, emphasizing virtue, integrity, and self-cultivation.. The Zhou Dynasty revered Heaven, holding that "Heaven has no partial affections; it only assists the virtuous" [2]2 A quote from the "Book of Documents" (《尚书》), an ancient Chinese classic, reflecting the Zhou dynasty belief that Heaven's mandate depends on virtue.; the "Book of Rites" speaks of "cultivating oneself, regulating the family, governing the state, and bringing peace to the world" [3]3 A key passage from the "Book of Rites" (《礼记》), a Confucian classic, outlining the progressive stages of moral cultivation from the individual to the world.; the "Analects," Xunzi, Lu Jiuyuan, and others advocated "learning for the sake of oneself" [4]4 A concept found in Confucian texts, emphasizing that the primary purpose of learning is self-improvement and moral development, not external recognition.—all these have their foothold in establishing oneself and others, starting from one's own self-cultivation to perfect the relationships between self and others. After the Opium War, China was gradually reduced to a semi-colonial and semi-feudal society. Traditional ideological and cultural resources were once subjected to denial and criticism. Many people turned their gaze to the outside world, and reformism, liberalism, social Darwinism, anarchism, pragmatism, populism, syndicalism, and others "appeared and disappeared one after another," yet none could solve China's future and destiny. The choice of history and the people led China towards Marxism. After the founding of the Communist Party of China, the concept and pursuit of the junzi personality persisted without interruption, 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 From Mao Zedong's 1939 essay "In Memory of Norman Bethune," praising the Canadian communist doctor who served in China.. 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 From Mao Zedong's 1944 speech "Serve the People," commemorating a soldier, Zhang Side, and articulating the Party's core purpose. Liu Shaoqi, in "On the Cultivation of Communist Party Members," emphasized Mencius's saying: "When riches and honors cannot make him licentious, when poverty and lowliness cannot make him swerve, when power and force cannot make him bend" [7]7 From Mencius (孟子), a foundational Confucian text, describing the qualities of a great man who remains uncorrupted by external pressures.. Chen Yi wrote in "Reflections on My Sixty-Third Birthday," "I often examine myself in the dead of night" in order to "correct myself and move forward again" [8]8 From a poem by Chen Yi, a prominent military leader and later Foreign Minister of the PRC, reflecting on self-criticism and personal improvement.. General Secretary Xi Jinping has emphasized the "Book of Rites" phrase "Learn extensively, inquire carefully, ponder prudently, discern clearly, and practice earnestly" [9]9 From the "Book of Rites," a Confucian classic, describing a methodical approach to learning and inquiry., and has also quoted "A sage is a common man willing to work hard; a common man is a sage unwilling to work hard" [10]10 A Chinese proverb attributed to the Qing dynasty scholar Yan Yuan, emphasizing that sainthood is achieved through diligent effort, not innate talent., demanding that Party members forge an indestructible body. These inherited and developed practices of mental cultivation and personality pursuits have gradually achieved transformation, transcendence, and sublimation in the process of the sinicization of Marxism, and have been combined with the communist ideal and faith, endowing them with new interpretations, including the spirit of sacrifice.

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。

People-centeredness (minben) is a traditional Chinese ideological concept. The "Book of Documents" states "The people are the foundation of the state" [11]11 A foundational principle from the "Book of Documents," an ancient Chinese classic, asserting the primacy of the people in the state., "Heaven sees as the people see; Heaven hears as the people hear" [12]12 A quote from the "Book of Documents," suggesting that Heaven's will is expressed through the will of the people., and "When the four seas are in dire straits, the heavenly mandate will end" [13]13 A quote from the "Book of Documents," warning that the ruler's mandate is forfeited if the people suffer.; Mencius said "The people are the most important, the state is secondary, and the ruler is the least important" [14]14 A famous statement from Mencius, ranking the people above the state and the ruler in importance.; Huang Zongxi argued "The world is the master, and the ruler is the guest" [15]15 From Huang Zongxi's "Waiting for the Dawn" (《明夷待访录》), a late Ming/early Qing political treatise critiquing autocratic rule.—all these discourses embody typical minben thought. Since Marxism was introduced to China, the scientific socialism it advocates, along with its inherent collectivism, resonated with the traditional Chinese minben consciousness and was quickly accepted by the Chinese people. During the Yan'an period, the Communist Party of China clearly established the purpose of "serving the people," continuing the minben ideological tradition. After reform and opening up, in response to the materialist tendencies emerging in the modernization process, our Party put forward the scientific development concept of "people-oriented" (yiren weiben), whose focus and foothold lie precisely in "minben" and "renben." Since the New Era, General Secretary Xi Jinping has proposed that "the country is the people, and the people are the country" [16]16 A paraphrase of Xi Jinping's statement, emphasizing the unity of the Party, the state, and the people., making it even 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 of integrating the two-thousand-year-old minben thought into the century-long history since the founding of the Party.

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。

In traditional China, tianxia (all under heaven) was an important concept, referring to the place where all living people reside. In the seventy-plus years after the mid-nineteenth century, in response to the Western impact, the concept of tianxia transformed into national consciousness. Simultaneously, Western nationalist concepts were introduced into China, leading to negative evaluations of our national consciousness. The true awakening of the Chinese people's own national consciousness originated from the May Fourth Movement's call to "struggle for national rights abroad" [17]17 The May Fourth Movement (1919) was a pivotal anti-imperialist, cultural, and political movement in modern China.. In the early period of the First United Front, Sun Yat-sen reinterpreted the "nationalism" in the "Three Principles of the People," making anti-imperialism its main theme. This was followed by the May Thirtieth Movement, which triggered an anti-imperialist wave among all social strata [18]18 The May Thirtieth Movement (1925) was a nationwide anti-imperialist protest sparked by the killing of Chinese workers by British police in Shanghai.. In the century-long history since the birth of the Communist Party of China, it has steadfastly maintained an anti-imperialist stance and possessed a distinct national consciousness. At the same time, this national consciousness has always contained a world consciousness. Mao Zedong emphasized: "Chinese Communists must combine patriotism with internationalism" [19]19 From Mao Zedong's 1938 essay "The Role of the Chinese Communist Party in the National War," linking the national struggle to the international communist movement., and "Patriotism is the implementation of internationalism in the war of national liberation. ... Only politically muddle-headed people, or those with ulterior motives, would foolishly say that we are doing wrong, foolishly say that we have abandoned internationalism." [20]20 Ibid. Deng Xiaoping pointed out: "China regards its own development as a matter of contribution to humanity and as a matter of ensuring world peace." [21]21 A paraphrase of Deng Xiaoping's views on China's development contributing to global peace and progress. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has repeatedly mentioned "a community with a shared future for mankind" and "the common values of all mankind," reflecting a world consciousness that accompanies national consciousness. Thus, it can be seen that the internationalism of Marxism and the tianxia consciousness of Chinese history and culture have mutually "resonated," enduringly existing within the thought and historical development of the Communist Party of China.

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 Differences between the "Two Integrations"

（二）“两个结合”的历史关联和主要区别

The development of adapting Marxism to the Chinese context and the needs of the times up to the present can, to some extent, be described as a "history of integration." Our Party has always adhered to integrating the basic tenets of Marxism with China's specific realities (i.e., the "First Integration"). "Fine traditional Chinese culture" has not been absent; rather, it has played a role as a part of what is included in "China's specific realities." Older-generation revolutionaries like Mao Zedong also repeatedly emphasized "national form" and "Chinese style" [22]22 "National form" and "Chinese style" refer to Mao Zedong's call in the late 1930s to sinicize Marxism, adapting it to Chinese cultural and linguistic characteristics.. In our Party's history, "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" from the perspective of "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.

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。

The development of adapting Marxism to the Chinese context from the “First Integration” to the “Two Integrations” in fact involves separating the “fine traditional Chinese culture” contained within the “concrete Chinese realities” of the original “First Integration” and fully affirming the cultural subjectivity of the Chinese nation. The development of adapting Marxism to the Chinese context into the “Two Integrations,” especially the “Second Integration”—the combination of the “basic tenets 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,” particularly the “Second Integration,” lie in this: Marxism must not only be adapted to the Chinese context in the concrete realities of the present, but must also produce a “chemical reaction” with the indigenous cultural genes rooted in China’s reality, achieving convergence and integration, thereby forming a new cultural organism.

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。

From the “First Integration” to the “Two Integrations,” there is both inheritance and development, both internal connections and significant differences. Before the “Two Integrations” were proposed, the combination of Marxism with China’s concrete realities was dominant, while the status and role of fine traditional Chinese culture were relatively limited. The proposal of the “Two Integrations” means 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 intrinsic compatibility between fine traditional Chinese culture and Marxism and on its autonomy in adapting to the requirements of China’s modernization; it places greater emphasis on Marxism activating the excellent genes of Chinese culture and endowing them with vibrant vitality through China’s unique experience, language, and thought. This is both an inherent requirement of adapting Marxism to the Chinese context and an inherent requirement of the creative transformation and innovative development of fine traditional Chinese culture; it simultaneously pushes Marxism further toward being “endogenous” and “intrinsic” and pushes fine traditional Chinese culture further toward “revival” and “rebirth.”

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”。

(III) The Inheritance and Development of Fine Traditional Chinese Culture Coincides with the New Era

（三）传承发展中华优秀传统文化适逢新时代

In October 2024, at the 17th collective study session of the Political Bureau of the 20th Central Committee, General Secretary Xi Jinping emphasized, “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 in traditional Chinese culture and endow them with new contemporary connotations, and develop socialist culture with Chinese characteristics for a New Era.” [23]23 The 17th collective study session of the Political Bureau of the 20th Central Committee, held in October 2024, focused on cultural construction and the development of socialist culture with Chinese characteristics. Inheriting and developing fine traditional Chinese culture and opening up new realms in 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 thoughts, new viewpoints, and new judgments being successively proposed. In September 2014, at the opening ceremony of the International Symposium Commemorating the 2565th Anniversary of Confucius’ Birth and the Fifth Congress of the International Confucian Association, General Secretary Xi Jinping emphasized, “Strive to achieve the creative transformation and innovative development of traditional culture.” In October 2017, the 19th National Congress of the CPC clearly stated: “Promote the creative transformation and innovative development of fine traditional Chinese culture, inherit revolutionary culture, develop advanced socialist culture, never forget the original, absorb foreign influences, and face the future, to better build Chinese spirit, Chinese values, and Chinese strength, and provide spiritual guidance for the people.”

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。”

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, at the 13th collective study session of the Political Bureau of the 18th Central Committee, General Secretary Xi Jinping emphasized, “Deeply excavate and elucidate the contemporary value of fine traditional Chinese culture’s emphasis on benevolence, valuing the people, upholding integrity, esteeming justice, promoting harmony, and seeking common ground.” 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 eternal charm and contemporary style.” In August 2018, at the National Conference on Propaganda and Ideological Work, General Secretary Xi Jinping proposed: “Refine and display the spiritual symbols of excellent traditional culture, and refine and display the cultural essence of excellent traditional culture that has contemporary value and global significance.” In May 2022, at 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 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, in the context of international communication, once again emphasized “adhering to the Chinese cultural stance, refining and displaying the spiritual symbols and cultural essence of Chinese civilization, and accelerating the construction of Chinese discourse and Chinese narrative systems.” In June 2023, at the Symposium on Cultural Heritage and Development, General Secretary Xi Jinping systematically summarized the five prominent characteristics of Chinese civilization and once again provided a concentrated explanation of the values and spiritual symbols running through them.

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。

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 nourishing the core socialist values. In October 2014, at the Forum on Literature and Art Work, General Secretary Xi Jinping pointed out, “Fine traditional Chinese culture is the spiritual lifeline of the Chinese nation and an important source for nourishing the core socialist values.” In May 2016, at the Symposium on Philosophy and Social Sciences Work, he emphasized, “We must strengthen the excavation and elucidation of fine traditional Chinese culture, so that the most basic cultural genes of the Chinese nation adapt to contemporary culture and coordinate with modern society.” In March 2021, during an inspection at the Zhuxi Garden in Wuyi Mountain, Fujian, General Secretary Xi Jinping pointed out: “We must pay special attention to excavating the essence of China’s five-thousand-year civilization, combining the promotion of excellent traditional culture with the Marxist stance, viewpoint, and method, and unswervingly follow the path of socialism with Chinese characteristics.” In May 2022, at the 39th collective study session of the Political Bureau of the 19th Central Committee, he clearly stated, “We must uphold fundamental principles and break new ground, promoting the adaptation of fine traditional Chinese culture to socialist society.”

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”。

The nourishment of the core socialist values by fine traditional Chinese culture cannot be separated from the tempering of cultural integration. “To develop socialism with Chinese characteristics on the deep foundation of more than five thousand years of Chinese civilization, combining the basic tenets of Marxism with China’s concrete realities and with fine traditional Chinese culture is the only path. This is the regular understanding we have gained in exploring the path of socialism with Chinese characteristics,” and “‘the Two Integrations’ are the greatest magic weapon for our success.” General Secretary Xi Jinping particularly emphasized that the proposal of the “Second Integration” “indicates that our Party has reached a new height in its consciousness of promoting cultural innovation while inheriting fine traditional Chinese culture.” On June 30, 2023, at the 6th collective study session of the Political Bureau of the 20th Central Committee, he emphasized, “Effectively integrate the essence of Marxist thought with the essence of fine traditional Chinese culture, converging into new theoretical advantages.” In October 2023, the National Conference on Propaganda, Ideological, and Cultural Work pointed out: “General Secretary Xi Jinping’s new thoughts, new viewpoints, and new judgments on cultural construction in the New Era are extremely rich in connotation and profound in exposition. They are the theoretical summary of the Party’s practical experience in leading cultural construction in the New Era, enriching and developing Marxist cultural theory, forming the cultural chapter of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and giving rise to Xi Jinping’s Cultural Thought.”

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. In-depth Analysis of the Internal Mechanism 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 originate from different sources and exhibit historical and epochal differences, yet they are compatible with and mutually fulfill each other in terms of “the universal principles of science” and “the unchanging normal Way.” We must grasp the ideological essence and cultural cream of both from the height of integrating China and the foreign and linking the ancient and the modern, promoting Marxism to truly take root in the fertile soil of Chinese culture, becoming a thought creation oriented toward China with Chinese style and Chinese manner; and impelling fine traditional Chinese culture, through the stimulation, smelting, and sublimation of Marxism, to acquire modern connotations and modern expression, manifesting the vigorous vitality of indigenous thought and radiating a more proactive spiritual strength, thereby clearly explaining the internal mechanism by which the ideological essence of Marxism and the cream 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 Between Ancient and Modern, Chinese and Western, and the Way of Their Interconnection

（一）古今、中西之分与相通之道

Marxism reveals the universal laws of the development of human society and the special laws of the contradictory movement of capitalism, achieving a revolutionary solution to the “riddle of history” and the “riddle of capital”; it is an advanced thought that transcends capitalism and points toward a higher social formation in the future. Fine traditional Chinese culture originates from ancient Chinese society, which was 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 reflection in conceptual form of an agrarian civilization characterized by self-sufficiency. To advance the integration of the fundamental tenets of Marxism with fine traditional Chinese culture, we must confront this epochal difference and the distinction between ancient and modern, discard those elements that do not conform to the trend of the times, adhere to making the past serve the present, and discard the old in favor of the new.

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。

Marxism was born during the Industrial Revolution in the West, emerging from Western culture represented by European civilization; this culture as a whole presents itself as a contradictory unity of science and religion, reason and faith. The rationality, freedom, and humanity advocated by the modern Enlightenment profoundly changed the cultural spirit of the West, while also bringing many crises of modernity. The social ideal of human emancipation and the free and comprehensive development of the individual proposed by Marxism is a response to modern Western civilization encountering a crisis of development, and also a summons to a future new civilization for humanity. Fine traditional Chinese culture is a quintessentially Eastern culture, the ideological 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, we must pay attention to this civilizational difference and the distinction between Chinese and Western, adhere to the cultural subjectivity of the Chinese nation, make foreign things serve China, and weed through the old to bring forth the new.

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。

Although Marxism and fine traditional Chinese culture emerged from different eras and different civilizations, insofar as they both transcend their respective epochal limitations and civilizational traditions, they both possess value that breaks through given history and time and space. Differences at the level of “utensils” [qi] do not prevent their compatibility in the sense of “the universal principles of science” and “the unchanging normal Way.” “The social pursuit of a world for the common good and good faith and good neighborliness is interlinked with the ideals and beliefs of communism and socialism; the governance thought of the people being the foundation of the state and ruling through virtue is integrated with the political concept of putting the people first; the responsibility of discarding the old and bringing forth the new and unremitting self-improvement is in accord 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, and so forth, are also interlinked.

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。

“‘Integration’ is not a ‘patchwork,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction’”; it is a “convergence and harmony of the same Way” that links ancient and modern, Chinese and Western. On the one hand, under the guidance of Marxism, fine traditional Chinese culture 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, impelling Marxism to transform into a Chinese form and deepening its indigenous cultural roots. 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 is also inseparable from our Party’s conscious and proactive ideological construction; it is the unity of what ought to be and what is.

“‘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 Effect of “Stimulation” and “Elevation” with “Response” and “Influence”

（二）“激发”“提升”与“回应”“影响”交互作用

General Secretary Xi Jinping points out: “After Marxism was introduced into China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root, blossomed, and bore fruit in China. This was no accident; it was because they were interlinked with the fine traditional Chinese culture that has been passed down for several millennia and with the values that the broad masses of the people use daily without being conscious of them.” On the one hand, the integration of the fundamental tenets of Marxism with fine traditional Chinese culture first of all 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 epochal theme of national rejuvenation. The communist ideal and belief 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; Marxist Party spirit cultivation stimulates the gentleman 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.

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。

On the other hand, the “Second Integration” also means that fine traditional Chinese culture, activated by Marxism, radiates a more proactive spiritual strength, actively responds to and influences the historical process of adapting Marxism to the Chinese context, and thereby forms 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, indigenous ideological resources, including traditional Chinese culture, were once regarded as backward and negative symbols. After Marxism was introduced into China, the response and influence of fine traditional Chinese culture on Marxism was always a question pondered by broad circles 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 at that time Western culture should be “fully accepted,” 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 in fact a synthesis based on materialism, absorbing idealism and analysis, in order to establish a broad and profound materialism. … The synthesis of materialism, idealism, and analysis is in fact 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, Xiong Shili’s “New Yijing Studies,” Ma Yifu’s “New Classical Studies,” Feng Youlan’s “New Rationalism,” and He Lin’s “New Idealism” can to some extent be regarded as a “philosophical response” of traditional Chinese culture to Marxism, reflecting the voices of some thinkers who upheld traditional Chinese culture, especially Confucianism.

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。

Since the 18th National Congress of the CPC, 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 opened a new era of national cultural consciousness. For example, using the ideal of benevolence and righteousness to assist the ethical construction of the socialist market economy, using the cultural character of practical application to aid the cultivation and practice of core socialist values, and using the wisdom of the middle way and the art of dynamic balance to assist 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.

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。

(III) Two-Way Construction and Mutual Fulfillment

（三）双向建构与相互成就

The “Two Integrations” [29]29 The “Two Integrations” refers to the integration of the basic principles of Marxism with China’s specific realities and with the fine traditional Chinese culture. The “Second Integration” specifically refers to the latter., especially the “Second Integration,” reflect the inherent requirement for a two-way construction between Marxism and fine traditional Chinese culture. The Sinicization of Marxism in its complete sense, and thereby the creation of a “Chinese Marxism,” itself implies taking root in the fertile soil of Chinese culture and is a creative act oriented toward Chinese native soil. The modernization of fine traditional Chinese culture in its complete sense, and thereby the realization of “new life” and “rejuvenation,” itself implies 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,” “gathering 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 we have the ability to extract from our own vivid practice a new Chinese Marxist narrative, truly forming a Chinese style and Chinese manner.” [30]30 This is a quotation from a Chinese scholarly work or official document, emphasizing the transformation of Marxism into a distinctly Chinese form.

“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”。

Since modern times, the conscious awareness of traditional Chinese culture has undergone a complex psychological journey of gains and losses, full of contradictions. The successive shocks from Western civilization—first in science and technology, then in politics, and finally in culture—highlight precisely the dilemma of traditional culture: forced to change while also adapting to change. Today, having undergone a conceptual shift from “looking backward” and “looking outward” to “looking forward” based on reality, and through the interaction between the Sinicization of Marxism and the modernization of 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 we must stand on China’s ground and truly explain clearly the principle of revitalizing vitality through creative transformation and innovative development. The “rejuvenation” and “new life” of fine traditional Chinese culture are not a self-referential cycle; they are always inseparable from the guidance of Marxism.

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。

The result of two-way construction is mutual achievement. On the one hand, Chinese culture thereby opens up a new vista, achieving 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 makes fine traditional Chinese culture modern, making the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” Of course, we must properly handle the relationship between the Sinicization of Marxism and the modernization of fine traditional Chinese culture, avoid “Confucianizing Marxism” or “using Marxism to eliminate Confucianism,” adhere to taking ourselves as the mainstay, and continuously open up new realms for the development of Chinese culture. Analyzed from a theoretical perspective, the two-way construction of Marxism and fine traditional Chinese culture is the theoretical expression of the scientific view of history and materialist dialectics on the issue of cultural development.

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.” [31]31 “Another ideological emancipation” is a Party formulation used to describe the significance of the “Second Integration,” comparing it to earlier ideological liberations such as the 1978 truth criterion discussion. 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 the ancient and modern, Chinese and Western, and substance and function, unifies contemporaneity and national character, consolidates cultural subjectivity, strengthens the rational consciousness of the Chinese nation’s independent 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。

(A) The “Second Integration” Is “Another Ideological Emancipation”

（一）“第二个结合”是“又一次的思想解放”

In the historical process of promoting the Sinicization of Marxism, our Party has always adhered to 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 specific realities, bidding farewell to bookishness, and successfully opening up the path of the Chinese revolution. After the founding of New China, we also proposed the task of a “second integration,” [32]32 The “second integration” here refers to Mao Zedong’s call in the 1950s to combine Marxism with China’s specific realities in the context of socialist construction, distinct from the current “Second Integration” with traditional culture. 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 the same year, Deng Xiaoping delivered a speech at the Central Work Conference, “Emancipate the Mind, Seek Truth from Facts, and Unite as One in Looking to the Future,” clearly stating: “To emancipate the mind means to make thought and reality correspond, to make the subjective and the objective correspond, that is, to seek truth from facts. From now on, to truly adhere to seeking truth from facts in all work, we must continue to emancipate the mind.” 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, based on practice, gradually conforming to reality.

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。

Since the New Era, the “Second Integration” is “the regular understanding we have derived from exploring the path of socialism with Chinese characteristics,” 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 also 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.”

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”。

From the perspective of the innovative development of Marxist theory, the “Second Integration” not only uses Marxist standpoints, viewpoints, and methods to activate the genes of Chinese civilization but also roots the truth tree of Marxism in the fertile soil of Chinese culture, effectively responding to the doubts and concerns of “Confucianizing Marxism.” The “Second Integration” promotes the modern transformation and independent development of fine traditional Chinese culture; it is a continuation of traditional culture, not a severance. At the same time, it is 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 past century since the founding of the Party.

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。

The self-confidence and self-reliance 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 its classical form to independent development, the adjustment of new international relations order, and the continuously strengthening subjective value thinking in the process of generation—these objectively raise new expectations for how to view the relationship between Marxism and fine traditional Chinese culture and how to respond to the trend of historical nihilism. In particular, how to transcend the opposition of two poles at the level of spiritual value and properly handle the relationship between worldliness and nationality 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, where the subjective conforms to the objective.

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”。

(B) The Development of the Marxist View of Culture by the “Second Integration”

（二）“第二个结合”对马克思主义文化观的发展

Since the New Era, our Party has gained a deeper and more comprehensive understanding of Chinese culture. The term “fine traditional Chinese culture” already contains a critical awareness of absorbing the essence and discarding the dross, and it generally affirms the historical inheritance, contemporary value, and world significance of traditional culture. For example, “Chinese culture embodies the deepest spiritual pursuit of the Chinese nation and is the rich nourishment for the endless life and vigorous development of the Chinese nation”; “fine traditional Chinese culture is the prominent advantage of the Chinese nation and our deepest cultural soft power”; again, “fine traditional Chinese culture is the spiritual lifeline of the Chinese nation, an important source for cultivating core socialist values, and also the solid foundation for us to stand firm in the world’s cultural currents”; and again, “Chinese civilization continues the spiritual bloodline of our country and nation; it requires not only passing down from generation to generation and guarding from age to age but also advancing with the times and innovating.” Chinese Communists have always been faithful inheritors and promoters of fine traditional Chinese culture.

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。

The “Two Integrations,” especially the “Second Integration,” is not only a development of the Marxist view of culture but also a resolution of the debates over ancient versus modern, Chinese versus Western, and substance versus function. In the “Second Integration,” this “Chinese” element, through integration, has already formed an organic and unified new life entity with the “Marxist” element; the “Chinese-Western debate” is no longer a problem, as the “Chinese” already internally contains the “Western,” thereby strengthening the cultural consciousness of the Chinese nation’s autonomous development. Marxism was born in an 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 gains 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 also representing an exploration of a new civilization for humanity in the future.

“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” by the “Second Integration”

（三）“第二个结合”对“中国特色”的拓展

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 where revival and originality coexist. Within it, 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,” where Marxism further moves toward being “internal” and “endogenous,” is likewise. 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.

“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。

“Without the five thousand years of Chinese civilization, what Chinese characteristics would there be? Without Chinese characteristics, how could we have such a successful path of socialism with Chinese characteristics today?” [33]33 Xi Jinping, speech at the symposium on cultural heritage, 2023. “Chinese characteristics” emphasize China’s original practical experience, viewpoints, and theories with their own distinctive features, 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 simple socialist elements in Chinese culture also provide the cultural foundation for China’s acceptance of Marxism.” [34]34 Xi Jinping, speech at the symposium on philosophy and social sciences, 2016. 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 simple socialist elements contained within Chinese culture itself. The “Second Integration” enriches and expands the historical and cultural space of “Chinese characteristics.”

“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。

The proposal of the “Second Integration” means that we must analyze and grasp the advantages and characteristics of fine traditional Chinese culture within the historical process of adapting Marxism to the Chinese context, and form original achievements rich in “Chinese characteristics.” It also means facing a century of history and reality, continuously refining, enriching, and optimizing our understanding and recognition of Chinese characteristics. As a system of doctrines, “Chinese characteristics” more strongly emphasizes 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, as well as the new realm achievable through the interactive integration of the Sinicization of Marxism 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 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 labels unscientific, anti-scientific, ignorant, and backward things from the past as “Chinese characteristics,” treating them anew as “national essences” and “treasures,” then this runs counter to the direction of socialist culture with Chinese characteristics for a New Era that the “Second Integration” upholds and advocates.

“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。

Reaching the source of thought of fine traditional Chinese culture, adhering to Marxism’s 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, upholding 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 promoting these common values of all humanity.

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 thorough integration and fusion of the essence of Marxist thought with the essence of fine traditional Chinese culture and the common value concepts that the people use daily without conscious awareness, and building a culturally strong socialist country, are the important missions of 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, [35]35 Xi Jinping Thought on Culture, formally articulated at the National Conference on Propaganda and Ideological Work in 2023. thereby stimulating the cultural creativity and innovation of the entire nation. Adhering to the “Second Integration” means adhering to the path of socialist cultural development 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 maintaining an open and inclusive attitude and mindset, actively learning from and drawing on all outstanding achievements of human civilization, and cultivating and creating socialist culture with Chinese characteristics for a New Era. Adhering to the “Second Integration” means upholding fundamental principles and breaking new ground; [36]36 “Upholding fundamental principles and breaking new ground” (守正创新) is a key principle in Xi Jinping’s cultural thought, emphasizing fidelity to Marxist and socialist foundations while innovating in form and practice. firmly maintaining Marxism’s guiding position in the ideological domain; elevating the cultural subjectivity of the Chinese nation; truly achieving the integration of ancient and modern, and the fusion 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