On the Resolution and Transcendence of the “Debate on the Ancient and the Modern, the Chinese and the Western” by the “Two Integrations”

Xi Jinping has pointed out: “Culture concerns the foundation of a nation and the fortunes of a nation.” [1]1 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023). Modernization that lacks cultural strength as its spiritual support is a one-sided modernization. On the historical journey of building a strong nation and achieving the great rejuvenation of the Chinese nation, cultural construction is an indispensable and important aspect. How to view and utilize one’s own cultural traditions, and how to view and respond to external cultures, are unavoidable important issues in the process of cultural construction. In the context of modern Chinese cultural thought, this issue was termed the “debate on the ancient and the modern, the Chinese and the Western,” giving rise to three cultural currents with sharply opposed views and propositions: cultural conservatism, cultural liberalism, and cultural radicalism. In June 2023, Xi Jinping pointed out at the Symposium on Cultural Heritage and Development: “After long-term efforts, we are more capable than any previous era of resolving the ‘debate on the ancient and the modern, the Chinese and the Western,’ and we are also more urgently in need than any previous era of a batch of cultural achievements that synthesize the ancient and the modern and integrate the Chinese and the Western.” [2]2 Ibid. As an important component of Xi Jinping Thought on Culture, the “Two Integrations” [3]3 The “Two Integrations” refers to the integration of the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. connect tradition and modernity in the continuation and renewal of civilization, and integrate the native and the foreign in adapting Marxism to the Chinese context and the needs of the times, pointing out the scientific path for cultural construction in the New Era and resolving and transcending the “debate on the ancient and the modern, the Chinese and the Western.”

习近平指出：“文化关乎国本、国运。”没有文化力量作为精神支撑的现代化，是片面的现代化。在强国建设、民族复兴伟业的历史征程中，文化建设是不可或缺的重要方面。如何看待和运用自身文化传统、如何看待和应对外部文化，是文化建设过程中不可回避的重要问题。在近代中国的文化思想语境中，这个问题被称为“古今中西之争”，形成了观点和主张针锋相对的三种文化思潮，即文化保守主义、文化自由主义和文化激进主义。2023年6月，习近平在文化传承发展座谈会上指出：“经过长期努力，我们比以往任何一个时代都更有条件破解‘古今中西之争’，也比以往任何一个时代都更迫切需要一批熔铸古今、汇通中西的文化成果。”作为习近平文化思想的重要内容，“两个结合”在文明赓续和更新中贯通传统与现代，在马克思主义中国化时代化中会通本来与外来，指明了新时代文化建设的科学路径，破解与超越了“古今中西之争”。

I. The Focus of the Historical “Debate on the Ancient and the Modern, the Chinese and the Western” and Its Defects

一、历史上“古今中西之争”的争论焦点及其缺陷

The cultural transformation of modern China was triggered by social changes. After the defeat in the Opium War, China’s national gates were forcibly opened by Western aggressors, and China fell from its supreme status as the Celestial Empire to a backward nation in the world system, with the traditional concept of “Chinese vs. barbarian” [4]4 “Chinese vs. barbarian” (華夷之辨) is a traditional Chinese concept distinguishing the civilized Chinese center from peripheral “barbarian” peoples. suffering a tremendous shock. The intense sense of disparity prompted modern intellectuals to begin contemplating the future and destiny of the nation, initiating the “debate on the ancient and the modern, the Chinese and the Western” at the cultural level, which became an important part of cultural discussions.

近代中国的文化转型是由社会变动引发的。鸦片战争失败后，中国的国门被西方侵略者强行打开，中国从天朝上国的至尊地位沦落为世界体系中的落后国家，传统的华夷观念受到巨大冲击。强烈的落差感促使近代知识分子开始了对国家前途命运的思考，在文化层面开启了“古今中西之争”，并成为文化讨论的重要内容。

(1) Focus of the Debate: The Question of the Path of Cultural Construction

（一）争论焦点：文化建设的路径问题

In modern China, the discussion of how to view cultural tradition versus the present was expressed as the “debate on the ancient and the modern,” and the discussion of how to view the internal versus the external of culture was expressed as the “debate on the Chinese and the Western.” The interweaving of the two formed the “debate on the ancient and the modern, the Chinese and the Western.” The substantive focus of the debate was the question of the path of cultural construction, i.e., whether cultural construction should “return to antiquity” by going back to the past, or “create anew” by basing itself on the present; whether it should draw resources from within Chinese civilization, or learn from Western civilization to achieve progress. In this polemic, the more representative viewpoints included cultural conservatism, cultural liberalism, and cultural radicalism.

在近代中国，如何看待文化的传统与当下的讨论体现为“古今之争”，如何看待文化的内部与外部的讨论体现为“中西之争”，两者的交织形成了“古今中西之争”。争论的焦点实质上是文化建设的路径问题，即文化建设是回到过去的“复古”，还是立足当下的“开新”；是立足于中华文明内部来汲取资源，还是向西方文明学习以达到进步。在这场论战中，比较有代表性的观点包括文化保守主义、文化自由主义和文化激进主义。

1. Cultural Conservatism Represented by “Chinese Learning as the Substance, Western Learning for Practical Use”

1.以“中学为体，西学为用”为代表的文化保守主义

In the view of representative figures such as Zhang Zhidong, [5]5 Zhang Zhidong (1837–1909) was a prominent late Qing official and reformer, a leading advocate of the “Chinese learning as substance, Western learning for use” approach. China’s traditional feudal system and Confucian ethical codes [6]6 “Confucian ethical codes” (綱常名教) refers to the Three Cardinal Guides (ruler guides subject, father guides son, husband guides wife) and Five Constant Virtues (benevolence, righteousness, propriety, wisdom, fidelity) of Confucian social order. did not need to change and could not be changed; what needed reform was only technology at the level of material instruments. In his work *Exhortation to Learning*, [7]7 *Exhortation to Learning* (《勸學篇》), published in 1898, was Zhang Zhidong’s key work outlining his reformist but culturally conservative program. Zhang Zhidong put forward propositions such as “old learning as the substance, new learning for practical use, not allowing either to be neglected” and “understanding the essence of Western learning, connecting it with Chinese learning, in order to dispel obstinacy and ignorance,” attempting to maintain the rule of the late Qing Dynasty by learning from Western advanced technology. It should be acknowledged that the attempt of the “Chinese substance, Western use theory” to integrate China and the West had a certain degree of significance in liberating thought. However, it severed substance from function, and attempting to learn from and catch up with world trends only at the material level without reforming the backward social system was an unworkable path. The defeat in the First Sino-Japanese War [8]8 The First Sino-Japanese War (1894–1895) ended in a decisive defeat for Qing China, exposing the failure of the self-strengthening reforms. marked the bankruptcy of the Westernization Movement, [9]9 The Westernization Movement (洋務運動, c. 1861–1895) was a series of institutional and technological reforms aimed at modernizing China’s military and industry while preserving the Qing political order. and the “Chinese substance, Western use theory” also failed.

在张之洞等代表人物看来，中国传统的封建制度和纲常名教是不需要变也不能变的，需要革新的只是器物层面的技术。在《劝学篇》中，张之洞提出“旧学为体，新学为用，不使偏废”、“知西学之精意，通于中学，以晓固蔽也”等主张，试图通过学习西方的先进技术，用以维护晚清统治。应当承认，“中体西用论”会通中西的尝试具有一定程度上的思想解放意义，但其割裂了体与用，试图在不变革落后的社会制度的前提下，仅在物质层面学习并追赶世界潮流是走不通的。甲午中日战争的失败，标志着洋务运动的破产，“中体西用论”也宣告失败。

Faced with the failure of the “Chinese substance, Western use theory,” some argued that merely learning Western advanced technology was insufficient; to save modern China from its national crisis, it was also necessary to learn from Western thought, culture, and social systems. Thus, cultural liberalism, advocating “harmonizing Chinese and Western cultures,” and cultural radicalism, advocating “wholesale Westernization,” emerged as the times required.

面对“中体西用论”的失败，一些人提出只学习西方的先进技术是不够的，要挽救近代中国的民族危机，还需要学习西方的思想文化和社会制度。由此，主张“调和中西文化”的文化自由主义和“全盘西化”的文化激进主义应运而生。

2. Cultural Liberalism Represented by “Harmonizing Chinese and Western Cultures”

2.以“调和中西文化”为代表的文化自由主义

Unlike the “Chinese substance, Western use” theory, which advocated learning from the West only at the material level, cultural liberalism held that “since Western culture has arrived, the essence of Western culture—democracy and freedom—should accordingly be fully brought in.” Therefore, it was more inclined towards cultural pluralism and emphasized the introduction of Western democratic thought. Its representative figure, Zhang Dongsun, [10]10 Zhang Dongsun (1886–1973) was a Chinese philosopher and political figure known for his eclectic synthesis of Western and Chinese thought. believed that both Chinese and Western cultures had their respective strengths and weaknesses. He advocated introducing Western concepts of democracy and freedom, while simultaneously “not opposing Chinese ritual teachings,” [11]11 “Ritual teachings” (禮教) refers to the Confucian system of rites and moral norms governing social conduct. arguing that cultural construction should “harmonize Chinese and Western cultures.” Cultural liberalism advocated introducing the modern spirit of advocating democracy and freedom into China. It should be said that, compared to the “Chinese substance, Western use theory,” cultural liberalism expanded the content and scope of learning from the West. However, it also failed to find a feasible path for “harmonizing Chinese and Western cultures,” and the introduced Western democratic thought and political systems suffered from maladaptation in China, destined not to bear fruit.

与主张仅在器物层面向西方学习的“中体西用”论不同，文化自由主义认为“西方文化既来了，则西方文化之精髓的民主自由即应得随之使其充分进来”，因此更主张文化多元，强调要引入西方的民主思想。其代表人物张东荪认为中西文化各有优劣，他既主张引入西方的民主自由理念，同时又“不主张反对中国的礼教”，文化建设应该“调和中西文化”。文化自由主义主张将崇尚民主与自由的现代精神引入中国，应当说，相比较于“中体西用论”，文化自由主义拓展了向西方学习的内容和范围，但也没有真正找到“调和中西文化”的可行路径，而且引入的西方民主思想和政治制度在中国也存在着水土不服的问题，注定无法开花结果。

3. Cultural Radicalism Represented by “Wholesale Westernization”

3.以“全盘西化”为代表的文化激进主义

In the choice between Chinese and Western cultures, cultural conservatism and cultural liberalism tended to preserve the characteristics of Chinese culture while learning from the West, whereas cultural radicalism leaned towards negating the Chinese cultural tradition. The representative figure of the “wholesale Westernization theory,” Chen Xujing, [12]12 Chen Xujing (1903–1967) was a Chinese sociologist and a leading proponent of wholesale Westernization. declared: “Western culture is superior to Chinese culture in thought, art, science, politics, education, religion, philosophy, and literature.” Since China was “inferior in everything,” the future cultural construction of China must take the path of “thorough Westernization.” [13]13 “Thorough Westernization” (澈底西化) – the original text uses the character 澈, a variant of 徹. Once proposed, this radical cultural proposition attracted criticism from many quarters, most representatively the *Manifesto for a Chinese-Based Cultural Construction* [14]14 The *Manifesto for a Chinese-Based Cultural Construction* (《中國本位的文化建設宣言》) was published on January 10, 1935, by ten professors, arguing for cultural construction rooted in China’s own conditions. jointly signed and published in 1935 by ten professors including Wang Xinming. [15]15 Wang Xinming (王新命, dates unknown) was a Chinese scholar and journalist, one of the signatories of the 1935 manifesto. The *Manifesto* proposed that “we absolutely cannot approve of completely imitating Britain and America” and “demanded a Chinese-based cultural construction,” thereby triggering the so-called debate between “wholesale Westernization” and “Chinese-based culture.” The “wholesale Westernization theory” ignored China’s social background and viewed its own cultural tradition one-sidedly; its path of cultural construction was also destined to be unworkable.

在中西文化的选择上，文化保守主义和文化自由主义倾向于在向西方学习的同时，保留中国文化的特点，而文化激进主义则偏向于否定中国文化传统。“全盘西化论”的代表人物陈序经宣称：“西洋文化无论在思想上，艺术上，科学上，政治上，教育上，宗教上，哲学上，文学上，都比中国的好。”既然中国“万事不如人”，那么，今后中国的文化建设，必须走向“澈底西化的途径”。这种激进的文化主张一经提出，就招致多方批评，以王新命等十位教授于1935年联名发表的《中国本位的文化建设宣言》最具代表性。《宣言》提出“决不能赞成完全模仿英美”，“要求有中国本位的文化建设”，由此引发了所谓“全盘西化”与“中国本位文化”的论战。“全盘西化论”忽略了中国社会背景，片面地看待自身文化传统，其文化建设的路径也注定是走不通的。

(2) Common Defect: A One-Sided Understanding of Culture

（二）共同缺陷：片面地理解文化

Regarding the “debate” on the ancient and the modern, the Chinese and the Western, its essence was how to view and utilize the cultural resources of the ancient and the modern, the Chinese and the Western. Although the cultural positions of the debating parties were sharply opposed, their common defect lay in a one-sided understanding of the essence of culture and an isolated view of cultural development, failing to find a method of integration in practice. First, on the issue of the “ancient and the modern,” they viewed cultural development in isolation, failing to build a bridge connecting the tradition, present, and future of culture. Among the three theoretical propositions, cultural conservatism valued its own cultural tradition, attempting to “return to the roots”; cultural radicalism criticized its own cultural tradition, attempting to leap directly into the future through Western culture; cultural liberalism exhibited a compromising character. However, the path of cultural conservatism might lead to narrow nationalism and quintessence-ism; [16]16 “Quintessence-ism” (國粹主義) refers to a movement that uncritically glorified traditional Chinese culture as the national essence. the path of cultural radicalism might lead to a tendency to completely negate tradition; the path of cultural liberalism might lead to relativism. Second, on the issue of the “Chinese and the Western,” they failed to find a feasible way to integrate Chinese and foreign cultures. Whether it was the “return to the roots” of cultural conservatism, the direct leap into the future of cultural radicalism, or the compromise of cultural liberalism, none could truly achieve the integration of Chinese and foreign cultures.

关于古今中西的“争”，实质是如何看待和利用古今中西的文化资源。虽然论战各方的文化立场针锋相对，但其共同的缺陷就在于片面地理解文化本质和孤立地看待文化发展，在实践中找不到贯通的办法。一是在“古今”问题上，孤立地看待文化发展，没有搭建起沟通文化的传统、当下与未来的桥梁。在三种理论主张中，文化保守主义重视自身文化传统，尝试“返本”；文化激进主义批判自身文化传统，试图直接通过西方文化跃向未来；文化自由主义则体现出折中的色彩。但文化保守主义的路径可能会招致狭隘的民族主义和国粹主义，文化激进主义的路径可能会招致全面否定传统的趋向，文化自由主义的路径可能会走向相对主义。二是在“中西”问题上，没有找到融通中外文化的可行方式。无论是文化保守主义的“返本”、文化激进主义的直接跃向未来，还是文化自由主义的折中论，都无法做到真正地融通中外文化。

In summary, cultural conservatives were excessively fixated on the past, uncritically and one-sidedly inheriting cultural traditions; cultural radicals indiscriminately and comprehensively criticized cultural traditions, advocating the wholesale copying of Western culture; and cultural liberals attempted to find a middle path between the two. However, all three ended up in the same place, failing to find the correct path. Tracing its roots, these three currents of thought essentially all understood the essence of culture one-sidedly, severing the tradition from the present and the internal from the external of culture.

总之，文化保守主义者过分执着于过去，对文化传统不加考察地片面继承，文化激进主义者对文化传统不加区分地全盘批判，主张照搬西方文化，而文化自由主义者试图在两者之间找到一条折中的道路，但是三者殊途同归，都没有找到正确的路径。溯其根源，以上三种思潮实质上都片面地理解了文化本质，割裂了文化的传统与当下、内部与外部。

II. The Transcendence of the “Two Integrations” over the “Debate on the Ancient and the Modern”

二、“两个结合”对古今之辩的超越

From the perspective of the historicity of thought, Marxism was born in Europe after the Industrial Revolution, as a reflection and critique of the development process of capitalism. It still possesses great relevance today and falls within the scope of the “modern.” In contrast, fine traditional Chinese culture was mainly born in the traditional society of the agricultural civilization period and falls within the scope of the “ancient.” As an important component of Xi Jinping Thought on Culture, the “Two Integrations” enable Chinese civilization to complete the continuation and renewal of its own life, connecting tradition, modernity, and the future, thereby transcending the “debate on the ancient and the modern.”

从思想的历史性来看，马克思主义诞生于工业革命后的欧洲，是对资本主义发展历程的反思和批判，在当今仍然具有极大的现实性，属于“今”的范围；而中华优秀传统文化主要诞生于农业文明时期的传统社会，属于“古”的范围。作为习近平文化思想的重要内容，“两个结合”使中华文明完成了自我生命的赓续与更新，贯通了传统、现代与未来，从而超越了“古今之辩”。

(I) Regarding Chinese Civilization as a Continuing Living Organism

（一）将中华文明视为延续的生命体

The “ancient-modern debate” of today debates the question of how to choose and select between ancient and modern cultural resources in current cultural construction. On this question, the “Two Integrations” contain an understanding of the essence of culture as a living organism, achieving a correct recognition of fine traditional Chinese culture, thereby rationally bridging the tradition and the present of culture.

当今的“古今之辩”，“辩”的是当下文化建设中面对古今文化资源应该如何取舍和选择的问题。在这个问题上，“两个结合”蕴含着对于文化本质的生命体理解，实现了对中华优秀传统文化的正确体认，从而合理地沟通了文化的传统与当下。

1. An Understanding of the Essence of Culture as a Living Organism

1.对文化本质的生命体理解

The “Two Integrations” regard Chinese civilization as a continuing living organism. This understanding itself contains the logic of dialectical materialism, that is, it views culture from the standpoint of culture’s own change and development, rather than understanding culture in isolation or abstraction, marking a new height in the understanding of the essence of culture. To regard culture as a living organism means that cultural tradition is not dead; the current appearance of culture embodies traces of the past, and culture will also pass through the present and flow into the future. From this perspective, cultural construction must follow the laws of the cultural living organism. Just as a living being cannot return to the past, cultural development must also move forward; just as a living being cannot eliminate the past, cultural development must also pay attention to the imprints of the past. This bridging of cultural tradition and the present fundamentally transcends the claims of cultural conservatism, which attempts to return to the past, and cultural radicalism, which attempts to negate the past.

“两个结合”将中华文明视为延续的生命体，这种理解本身蕴含着唯物辩证法的逻辑，即立足于文化自身的变化与发展去看待文化，而不是孤立、抽象地理解文化，标志着对文化本质的理解达到了新的高度。将文化视为生命体，就意味着文化传统不是死的，文化当下的样貌体现着过去的痕迹，文化也会途经现在而流向未来。从这种视角出发，文化建设就必须遵循文化生命体的规律，就像生命不能回到过去，文化发展同样必须向前；就像生命不能消灭过去，文化发展也必须要注意到过去的印迹。这种对文化的传统与当下的沟通，从根本上超越了文化保守主义试图回到过去、文化激进主义试图否定过去的主张。

Xi Jinping points out: “‘Integration’ is not a ‘platter,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ creating an organically unified new cultural living organism… Marxism brought advanced thought and theory to China, activating the genes of Chinese civilization with the light of truth, leading China into the modern world, and promoting the life renewal and modern transformation of Chinese civilization.” [1]1 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development” (June 2, 2023). Cultural construction should be a process of upholding fundamental principles and breaking new ground; it must both respect and inherit historical traditions and dare to continuously explore and make new creations on the basis of tradition. Such cultural construction not only enables us to better understand the past but also helps us more clearly position the present, while laying a solid foundation for the future. The “new cultural living organism,” that is, the cultural form of Chinese-path modernization, is the continuation and renewal of the living organism of Chinese civilization, a product of the living organism of Chinese civilization facing modern transformation.

习近平指出：“‘结合’不是‘拼盘’，不是简单的‘物理反应’，而是深刻的‘化学反应’，造就了一个有机统一的新的文化生命体……马克思主义把先进的思想理论带到中国，以真理之光激活了中华文明的基因，引领中国走进现代世界，推动了中华文明的生命更新和现代转型。”文化建设应当是守正创新的过程，既要尊重和继承历史传统，又要敢于在传统的基础上不断探索和进行新的创造。这样的文化建设不仅能够让我们更好地理解过去，还能帮助我们更清晰地定位当下，同时为未来打下坚实的基础。“新的文化生命体”即中国式现代化的文化形态是中华文明生命体的延续和更新，是中华文明生命体面向现代转型的产物。

2. Correct Recognition of Fine Traditional Chinese Culture

2.对中华优秀传统文化的正确体认

History has repeatedly proven that if a nation abandons its own cultural tradition, it not only cannot develop but is also likely to stage one historical tragedy after another. Based on current cultural construction, regarding traditional culture, we can neither cling to outdated ideas like cultural conservatism nor completely negate it like cultural radicalism; rather, we should “adhere to a treatment with discernment, an inheritance with critical selection,” that is, distinguish the dross and essence of traditional culture, clarify that fine traditional Chinese culture is the essential element within traditional culture, and actively explore the contemporary value of fine traditional Chinese culture. Xi Jinping emphasizes that the “ideological concepts, humanistic spirit, and moral norms contained in fine traditional Chinese culture are not only the core of our Chinese people’s thought and spirit but also have important value for solving human problems.” [2]2 Ibid. Core ideological concepts, the Chinese humanistic spirit, and traditional Chinese virtues are three perspectives for understanding the contemporary value of fine traditional Chinese culture.

历史反复证明，一个民族如果抛弃了自身的文化传统，不仅不可能发展起来，而且很可能上演一幕幕历史悲剧。立足于当今的文化建设，对于传统文化，我们既不能像文化保守主义那样抱残守缺，也不能像文化激进主义那样完全否定，而应该做到“坚持有鉴别的对待、有扬弃的继承”，即区分出传统文化的糟粕和精华，明确中华优秀传统文化是传统文化之中的精华要素，积极发掘中华优秀传统文化的时代价值。习近平强调，中华优秀传统文化“蕴含的思想观念、人文精神、道德规范，不仅是我们中国人思想和精神的内核，对解决人类问题也有重要价值”。核心思想观念、中华人文精神和中华传统美德是理解中华优秀传统文化时代价值的三个视角。

First, core ideological concepts. In Marx’s view, genuine philosophy is “the product of its own time, of its own people, whose most subtle, most precious, and most hidden essences are concentrated in philosophical ideas.” [3]3 The “Two Integrations” refers to the integration of the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. Core ideological concepts are the “essences” formed by a country, a nation in its own era. As Xi Jinping points

一是核心思想观念。在马克思看来，真正的哲学是“自己的时代、自己的人民的产物，人民的最美好、最珍贵、最隐蔽的精髓都汇集在哲学思想里”。核心思想观念，就是作为一个国家、一个民族在自己的时代所形成的“精髓”。正如习近平指出的：“经过几千年的沧桑岁月，把我国五十六个民族、十三亿多人紧紧凝聚在一起的，是我们共同经历的非凡奋斗，是我们共同创造的美好家园，是我们共同培育的民族精神，而贯穿其中的、更重要的是我们共同坚守的理想信念。”在五千多年的文明历程中，中华文明发展出了大一统的政治观念、开放包容的文化理念、反求诸己的君子人格、知行合一的哲学思想，等等。这些核心思想观念构成“何以中国”的关键。

The second is the Chinese humanistic spirit. The concern for morality is a prominent characteristic of fine traditional Chinese culture. In fine traditional Chinese culture, morality is not only a norm for handling interpersonal relations but also a medium for communicating the relationship between humanity and nature. As Wang Yangming said: "The benevolent person regards heaven, earth, and the myriad things as one body; if one thing loses its place, it means my benevolence has not been fully realized." [17]17 Karl Marx, *The Eighteenth Brumaire of Louis Bonaparte* (1852). Using "benevolence" to connect "things" and "the self," and to communicate with heaven, earth, and the myriad things, the humanistic spirit embodied therein highlights the uniqueness of Chinese civilization. In Chinese civilization and its tradition, the original meaning of the word "culture" — "observing the patterns of humanity in order to transform the world" — focuses on the humanistic aspect. Therefore, many scholars believe that "humanism" embodies "the core spirit of the Chinese cultural tradition." [18]18 "Two Hebrew-Greek civilizations" (两希文明): A Chinese scholarly shorthand for the two foundational sources of Western civilization: ancient Greek culture (philosophy, rationalism) and ancient Hebrew culture (Judaism, Christianity). In

二是中华人文精神。对道德的关注是中华优秀传统文化的显著特点。在中华优秀传统文化中，道德不仅仅是处理人与人之间关系的准则，还是沟通人与自然之间关系的中介。正如王阳明所说：“仁者以天地万物为一体，使有一物失所，便是吾仁有未尽处。”用“仁”贯通“物”与“我”，沟通天地万物，其中体现的人文主义精神，彰显着中华文明的独特之处。在中华文明及其传统中，“文化”一词内蕴的“观乎人文，以化成天下”之本义，侧重于人文方面。因此，不少学者认为“人文主义”体现着“中国文化传统的核心精神”。对此，习近平强调：“我们要利用好中华优秀传统文化中的这些宝贵资源，增强人们的价值判断力和道德责任感，不断提高人们道德水平，提升人们道德境界。”

The third is traditional Chinese virtues. Russell said: “There is a deeply rooted idea in China that correct moral character is more important than meticulous scientific knowledge.” As the mainstream of traditional Chinese culture, traditional Confucianism emphasizes morality, and its basic orientation lies in the cultivation and manifestation of moral personality. Traditional Chinese virtues, with core contents such as advocating benevolence, valuing the people, upholding integrity, esteeming justice, promoting harmony, and seeking common ground, are a prominent aspect of China’s excellent traditional culture. Xi Jinping pointed out that these are “the essence of Chinese culture, containing rich ideological and moral resources,” and that we must “strive to realize the creative transformation and innovative development of traditional Chinese virtues,” and “deeply excavate and elucidate the contemporary value of China’s excellent traditional culture… so that China’s excellent traditional culture becomes an important source for cultivating core socialist values.”

三是中华传统美德。罗素说：“中国有一种思想极为根深蒂固，即正确的道德品质比细致的科学知识更重要。”作为中国传统文化的主流，传统儒家学说强调道德性，其基本面向在于道德人格的养成及其展现。以讲仁爱、重民本、守诚信、崇正义、尚和合、求大同等为核心内容的中华传统美德，是中华优秀传统文化的突出方面。习近平指出，这是“中华文化精髓，蕴含着丰富的思想道德资源”，要“努力实现中华传统美德的创造性转化、创新性发展”，“深入挖掘和阐发中华优秀传统文化……的时代价值，使中华优秀传统文化成为涵养社会主义核心价值观的重要源泉”。

(II) Renewing the Cultural Life Form through Integration

（二）在结合中更新文化生命体

Marx pointed out: “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.” [17]17 Karl Marx, *The Eighteenth Brumaire of Louis Bonaparte* (1852). Understanding the cultural life form based on its essence means not severing the tradition and the contemporary of culture, nor severing the past, present, and future. Therefore, to create the future of Chinese civilization, we cannot depart from the inherent foundation of Chinese civilization; we need to clarify the path the Chinese nation has taken and draw essence from it. On this basis, through integration with Marxism, China’s excellent traditional culture must complete its own transformation toward modernity, promote the self-renewal of the Chinese cultural life form, find the path ahead for the Chinese nation, and create the future of Chinese civilization.

马克思指出：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”立足文化本质的生命体理解，意味着不割裂文化的传统和当代，不割裂过去、现在和未来。因此，对中华文明未来的开创，不能离开中华文明固有的根基，需要明晰中华民族走过的路，从中汲取精华；在此基础上，要通过与马克思主义相结合，使中华优秀传统文化完成自身面向现代的转型，推动中华文化生命体完成自我更新，找到中华民族前方要走的路，开创中华文明的未来。

1. Promoting the Creative Transformation and Innovative Development of China’s Excellent Traditional Culture

1.推动中华优秀传统文化的创造性转化和创新性发展

From the perspective of a grand historical view, traditional Chinese culture was born in agricultural civilization, mainly formed during the feudal period, and objectively there exists a certain temporal distance from modern society. Therefore, to truly connect the traditional and modern aspects of culture, on the basis of a correct understanding of fine traditional Chinese culture, it is also necessary to uphold innovation through weeding out the old to bring forth the new, and promote the creative transformation and innovative development of fine traditional Chinese culture. Taking the concept of practice as an example, Chinese culture has since ancient times possessed the characteristic of statecraft and practical application, prominently emphasizing attention to “action.” The proposition “It is not knowing that is difficult, but doing” put forward in the *Book of Documents* [18]18 "Two Hebrew-Greek civilizations" (两希文明): A Chinese scholarly shorthand for the two foundational sources of Western civilization: ancient Greek culture (philosophy, rationalism) and ancient Hebrew culture (Judaism, Christianity). expresses the view that achieving “doing” is more difficult and important than achieving “knowing.” The opening of the *Analects* states: “To learn and to practice what is learned from time to time—is this not a pleasure?” [19]19 Karl Marx, *The Eighteenth Brumaire of Louis Bonaparte* (1852). The “practice” here mainly means application; this sentence carries the implication of emphasizing “action.” However, practice within the traditional Confucian perspective leans toward moral practice, which is the self-manifestation of the moral subject within the social environment, and thus lacks the link of production practice oriented toward nature in the modern sense. Compared with modern Western countries that established modern industrial production systems through the scientific revolution, modern China long remained in the stage of agricultural civilization, which is related to a certain extent to its moralistic mode of thinking. Through the “Two Integrations,” the Marxist philosophical view of practice oriented toward natural labor production can precisely compensate for the deficiency in the view of practice of fine traditional Chinese culture, facilitating the formation of a contemporary, more comprehensive new view of practice.

从大历史观的视角来看，中国传统文化诞生于农业文明，主要形成于封建社会时期，客观上与现代社会存在着一定的时间距离。因此，要真正贯通文化的传统与现代，在对中华优秀传统文化进行正确体认的基础上，还必须坚持推陈出新，推动中华优秀传统文化的创造性转化和创新性发展。以实践观点为例，中华文化自古以来就具有经世致用的特性，着重突出对“实行”的关注。在《尚书》中提出的“知之非艰，行之惟艰”的命题，表达了做到“行之”比做到“知之”更为艰难和重要的观点。《论语》开篇指出：“学而时习之，不亦说乎？”此处的“习”主要意为实习，这句话具有着重“行”的意味。但传统儒家视野中的实践偏向道德实践，是道德主体在社会环境之中的自我彰显，因而缺乏现代意义上的面向自然界的生产实践这一环节。与通过科学革命建立现代化工业生产体系的现代西方国家相比，近代中国长期处于农业文明阶段，与道德性的思维方式存在一定关联。通过“两个结合”，面向自然的劳动生产的马克思主义哲学实践观，正好可以弥补中华优秀传统文化实践观中的缺失，有利于形成面向当代的、内容更加全面的新实践观。

2. Promote and develop the treasures of Chinese civilization well

2.弘扬和发展好中华文明瑰宝

Connect the past and present of Chinese civilization, elevate the cultural subjectivity of the Chinese nation, carefully protect, promote, and develop the treasures of Chinese civilization that have been passed down through vicissitudes, and provide unique perspectives and solutions for resolving modern problems. For example, the ecological concept of the unity of all things can offer reference for addressing the current global ecological crisis; the economic ethics of valuing righteousness over profit can provide remedies for the chaos under the logic of capital; the practice-oriented view of personal action can correct the tendency toward empty talk; the gentlemanly concept of self-reflection can awaken the moral consciousness of modern people, and so on.

贯通中华文明的过去与现在，高扬中华民族的文化主体性，把历经沧桑留下的中华文明瑰宝呵护好、弘扬好、发展好，为破解现代性问题提供独特的视角和方案。例如，万物一体的生态理念可以为解决当下全球的生态危机提供借鉴；重义轻利的经济伦理可以为资本逻辑下的乱象提供药方；亲身躬行的实践观点可以修正空谈之风；反求诸己的君子理念可以唤醒现代人的道德自觉，等等。

Of course, any living being that wants to survive must insist on moving forward; any civilization that wants to continue must undergo self-renewal. We value the precious cultural resources left by ancient Chinese civilization, but this does not mean we want to return to

当然，任何一个生命想要生存，就必须坚持向前进步；任何一种文明想要延续，就必须进行自我更新。我们重视古代中华文明遗留下来的宝贵文化资源，但这并不意味着我们要回到过去。正如习近平指出的：“中国式现代化是中华民族的旧邦新命，必将推动中华文明重焕荣光。”当今的文化建设，必须在中国式现代化的发展中完成中华文明的生命更新，从而超越“古今之辩”。

III. The Transcendence of the Chinese-Western Debate through the Two Integrations

三、“两个结合”对中西之争的超越

Marxism has deep intellectual roots in the Western cultural tradition and, in terms of the regional origin of its ideas, falls within the scope of the "Western"; whereas China's concrete realities and its fine traditional culture, from a regional perspective, possess the characteristics of the "Chinese." Although Marxism and China's fine traditional culture belong to different regional categories and draw upon different intellectual resources, there exists a high degree of compatibility between them, enabling their integration. Through integration with China's concrete realities and its fine traditional culture, Marxism has been endowed at a deep level with the characteristics of Chinese civilization, further advancing its own process of adapting Marxism to the Chinese context and the needs of the times. Xi Jinping pointed out: "The Second Integration makes Marxism Chinese, makes China's fine traditional culture modern, and makes the new culture formed through 'integration' the cultural form of Chinese-path modernization." Through the mutual interpretation of "ancient" and "modern" and the mutual transformation of "Chinese" and "Western," the Two Integrations, in the process of adapting Marxism to the Chinese context and the needs of the times, bring together the indigenous and the foreign, while simultaneously adhering to the "soul" lineage of Marxism and the "root" lineage of China's fine traditional culture. The new culture thus formed consolidates cultural subjectivity and points toward the transcendence of the "Chinese-Western debate."

马克思主义与西方文化传统有着深厚的思想渊源，按其思想产生的地域性上来说属于“西”的范围；而中国具体实际和中华优秀传统文化，从地域性上来看则具有“中”的特点。马克思主义与中华优秀传统文化虽然分属于不同的地域范畴，禀受着不同的思想资源，但彼此存在着高度的契合性，使得两者能够结合。通过与中国具体实际和中华优秀传统文化相结合，马克思主义在深层次上被赋予了中华文明的特色，进一步推动了自身的中国化时代化进程。习近平指出：“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态。”通过“古今”互释、“中西”互化，“两个结合”在马克思主义中国化时代化中会通本来与外来，同时坚守马克思主义“魂”脉和中华优秀传统文化“根”脉，所形成的新文化巩固了文化主体性，指向对“中西之争”的超越。

(I) Bringing Together the Essence of Chinese and Foreign Cultures through Adapting Marxism to the Chinese Context and the Needs of the Times

（一）通过马克思主义中国化时代化会通中外文化精华

Modern-era thinkers reached a basic understanding of the need to learn from the West. At that time, the "Chinese-Western debate" was essentially a debate about what to learn from the West and how to learn from the West. History has proven that foreign currents of thought, without being integrated with China's concrete realities and harmonized with Chinese culture, cannot play a role. Through long-term theoretical and practical exploration, the Communist Party of China has found the correct way to bring together Chinese and Western cultures through the path of the Two Integrations. By integrating with China's concrete realities and its fine traditional culture, Marxism, as a "foreign current of thought," has truly acquired a Chinese style and Chinese manner, becoming Sinicized Marxism, thereby bringing together the essence of Chinese and foreign cultures.

近代思想家们达成了要向西方学习的基本认识，此时的“中西之争”实质上争论的是向西方学习什么、如何向西方学习的问题。历史证明，外来思潮不经过与中国具体实际相结合、与中华文化相会通，是无法发挥作用的。经过长期的理论和实践探索，中国共产党找到了以“两个结合”为路径的会通中西文化的正确方式。通过与中国具体实际和中华优秀传统文化相结合，作为“外来思潮”的马克思主义真正具有了中国风格、中国气派、成为了中国化的马克思主义，中外文化精华由此得以会通。

1. Marxism's Inheritance and Critique of Western Culture

1.马克思主义对西方文化的继承和反思

Western civilization is often summarized as the "two Hebrew-Greek civilizations" [18]18 "Two Hebrew-Greek civilizations" (两希文明): A Chinese scholarly shorthand for the two foundational sources of Western civilization: ancient Greek culture (philosophy, rationalism) and ancient Hebrew culture (Judaism, Christianity)., namely, ancient Greece provided philosophy and rationality for Western civilization, and ancient Hebrew provided religion and faith for Western civilization. As the principal founder of Marxism, Marx was born into a German family of Jewish rabbis and was influenced in his youth by French Enlightenment philosophy and German Romanticism. As Marx said: "The tradition of all dead generations weighs like a nightmare on the brains of the living." [19]19 Karl Marx, *The Eighteenth Brumaire of Louis Bonaparte* (1852). Marx grew up under the influence and edification of the "two Hebrew-Greek civilizations" and was inevitably influenced by Western culture. However, after formally stepping onto the theoretical stage, Marx immediately began a fierce critique of the Greek philosophical tradition since Plato and the Hebrew religious tradition represented by Christianity. Through a practical philosophical revolution and religious critique, Marxism drew a clear theoretical line separating it from traditional Western philosophy and Christianity.

西方文明常被总结为“两希文明”，即古希腊为西方文明提供了哲学和理性，古希伯来为西方文明提供了宗教和信仰。作为马克思主义的主要创始者，马克思出生于德国的犹太教拉比家庭，在其少年时期还曾受到法国启蒙哲学和德意志浪漫主义的影响。如马克思所说：“一切已死的先辈们的传统，像梦魔一样纠缠着活人的头脑。”马克思正是在“两希文明”的影响和熏陶下成长的，不可避免地受到西方文化的影响。但是，在正式登上理论舞台后，马克思随即开始了对自柏拉图以来的希腊哲学传统和以基督教为代表的希伯来宗教传统的猛烈批判。通过实践哲学革命和宗教批判，马克思主义与传统西方哲学和基督教彻底划清了理论界限。

Marx's critique of Western civilization was not limited to the philosophical revolution and religious critique; it also delved into the economic sphere, systematically dissecting the production realities of capitalist society. It is in this sense that "Marx can be said to be the initiator of the assault on modernity. He criticized the principles of modern European politics, society, and culture, pointing out that they originate from the nature of the modern economy—capitalism." [20]20 Likely a paraphrase or quotation from a Chinese scholarly work on Marx and modernity; the source is not identified in the original text. Through a critical examination and analysis of capital, Marx revealed the historical destiny of capitalism and arrived at the conclusion of the "two inevitables": "The fall of the bourgeoisie and the victory of the proletariat are equally inevitable." [21]21 Karl Marx and Friedrich Engels, *The Communist Manifesto* (1848). Thus, Marx constructed a higher social formation that transcends capitalism.

马克思对西方文明的批判，不局限于哲学革命和宗教批判，还深入到经济范畴之中，对资本主义社会的生产现实进行了系统解剖。正是在这个意义上，“马克思可以说是对现代性发难的始作俑者。他对现代欧洲的政治、社会和文化的原则作了批判，指出它们来源于现代经济的本性——资本主义。”通过对资本的批判性考察和分析，马克思揭示了资本主义的历史命运，得出了“两个必然”的结论：“资产阶级的灭亡和无产阶级的胜利是同样不可避免的”。由此，马克思构建了超越资本主义的更高级社会形态。

It can be said that Marxism was born in the West, inheriting the reasonable components of Western civilization, such as the rational spirit and humanistic values of Enlightenment thought, while at the same time not being confined to the West. It inherently contains a critique of Western philosophical and religious traditions as well as capitalist modernity. It is a reflection on and critique of Western civilization, achieving its own theoretical sublimation and endowing the theory with greater world-historical significance.

可以说，马克思主义诞生于西方，继承了西方文明之中的合理成分，如启蒙思想中的理性精神和人文主义价值观等，同时又不局限于西方，其内含着对西方哲学和宗教传统以及资本现代性的批判，是对西方文明的反思与批判，实现了自身的理论升华，使理论更具世界历史意义。

2. Promoting New Developments in Adapting Marxism to the Chinese Context and the Needs of the Times through Integration

2.在结合中推动马克思主义中国化时代化新发展

China's choice of Marxism successfully changed the historical destiny of modern China. Chinese Communists have continuously endowed Marxism with new content and continuously advanced the historical process of adapting Marxism to the Chinese context and the needs of the times, thereby integrating the essence of Chinese and foreign cultures. Mao Zedong explicitly proposed the historical task of "must completely and appropriately unify the universal truth of Marxism with the concrete practice of the Chinese revolution" [22]22 Mao Zedong, "On the New Stage" (1938), a key speech that first articulated the principle of integrating Marxism with Chinese realities., that is, the "First Integration." The Chinese Communists united and led the people of all ethnic groups across the country, achieving a glorious victory in the revolutionary struggle and great achievements in economic construction through the "First Integration," enabling China to realize the great leap from standing up and growing rich to becoming strong. In this process, Marxism was endowed with a Chinese style and acquired a Chinese manner.

中国选择马克思主义，成功改变了近代中国的历史命运。中国共产党人不断赋予马克思主义新的内容，不断推动马克思主义中国化时代化历史进程，以此融通了中外文化精华。毛泽东明确提出“必须将马克思主义的普遍真理和中国革命的具体实践完全地恰当地统一起来”，即“第一个结合”的历史任务。中国共产党人团结带领全国各族人民，在“第一个结合”中实现了革命斗争的光荣胜利、取得了经济建设的伟大成就，使中国实现了从站起来到富起来再到强起来的伟大飞跃。在这个过程中，马克思主义被赋予了中国风格、具有了中国气派。

Facing new historical conditions, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era has further broadened the scope of "integration" into the cultural domain, initiating a deeper process of adapting Marxism to the Chinese context and the needs of the times. Xi Jinping pointed out: "Fine traditional Chinese culture has enriched the cultural life of Marxism, propelled Marxism to continuously achieve new leaps in adapting to the Chinese context and the needs of the times, and displayed an increasingly distinct Chinese style and Chinese manner. Sinicized Marxism has become the essence of the times of Chinese culture and the Chinese spirit." [23]23 Xi Jinping, "Speech at the Symposium on Cultural Heritage and Development" (June 2, 2023). Through integration with fine traditional Chinese culture, Marxism, which originated in the West, has become the essence of the times of Chinese culture. The cultural form of Chinese-path modernization thus formed simultaneously possesses the "soul" vein of Marxism and the "root" vein of fine traditional Chinese culture, opening up new horizons for adapting Marxism to the Chinese context and the needs of the times.

面对新的历史条件，习近平新时代中国特色社会主义思想将“结合”的范围进一步扩宽到文化领域，开启了更深层次的马克思主义中国化时代化进程。习近平指出：“中华优秀传统文化充实了马克思主义的文化生命，推动马克思主义不断实现中国化时代化的新飞跃，显示出日益鲜明的中国风格与中国气派，中国化马克思主义成为中华文化和中国精神的时代精华。”经过与中华优秀传统文化相结合，诞生于西方的马克思主义成为了中华文化的时代精华，所形成的中国式现代化的文化形态同时兼备马克思主义“魂”脉和中华优秀传统文化“根”脉，开辟了马克思主义中国化时代化新境界。

(II) Consolidating Cultural Subjectivity and Strengthening Cultural Confidence through Integration

（二）在结合中巩固文化主体性和坚定文化自信

Cultural subjectivity reflects a nation's and a people's self-awareness of their own culture and their proactive spirit in cultural innovation and creation. The "Two Integrations" consolidate cultural subjectivity, providing a fundamental foundation for cultural confidence.

文化主体性反映了一个国家和民族对自身文化的自觉意识和进行文化创新创造的主动精神。“两个结合”巩固了文化主体性，使文化自信有了根本依托。

1. Consolidating Cultural Subjectivity through Integration

1.在结合中巩固文化主体性

The so-called cultural subjectivity refers to the autonomy and self-consciousness of the subject in cultural activities, including a conscious and rational cognition of one's own culture, adherence to one's own cultural attributes and stance in the development of the nation and the people, and the formation of a firm self-awareness at the level of cultural meaning. Specifically applied to current cultural construction, this means correctly viewing fine traditional Chinese culture, and while introducing the "soul" vein of Marxism, adhering to the "root" vein. The "Two Integrations" are by no means a simple or mechanical combination; rather, they require a profound insight into the true essence of Marxism and the essence of fine traditional Chinese culture. Xi Jinping pointed out: "Marxism and fine traditional Chinese culture have different origins, but there is a high degree of compatibility between them." [24]24 Xi Jinping, "Speech at the Conference Commemorating the Centenary of the Communist Party of China" (July 1, 2021). This high degree of compatibility determines that fine traditional Chinese culture, after integrating with Marxism, will inevitably retain its own essence.

所谓文化主体性，指的是主体在文化活动中的自主性和自觉性，包括对自身文化自觉的、理性的认知，在民族和国家发展中坚守自身文化属性和立场，在文化意义层面形成坚定的自我意识。具体到当下的文化建设，这就意味着要正确看待中华优秀传统文化，在引入马克思主义的“魂”脉之时坚守着“根”脉。“两个结合”绝非简单、机械的组合，而是要深刻洞察马克思主义的真谛与中华优秀传统文化的精华。习近平指出：“马克思主义和中华优秀传统文化来源不同，但彼此存在高度的契合性。”高度的契合性，就决定了与马克思主义结合后的中华优秀传统文化必然保留着自身精华。

It should be noted that the various peoples of the world have formed their own unique characteristics in their respective historical evolutions. After human history entered the stage of world history, and civilizations began to have frequent exchanges, what people initially focused on was often the differences between peoples, which is an inevitable process. However, difference does not equate to opposition. Since ancient times, Chinese civilization has possessed outstanding inclusiveness, not blindly rejecting foreign cultures, and demonstrating an open cultural mindset. For example, historically, Buddhism was introduced to China from ancient India, took root and sprouted on Chinese soil, integrated with Chinese civilization, and evolved into the "Six Schools and Seven Sects" [25]25 "Six Schools and Seven Sects" refers to the major schools and sub-schools of early Chinese Buddhism that emerged during the Eastern Jin and Southern and Northern Dynasties periods, as Chinese Buddhists began to develop distinct interpretations of Buddhist scriptures. with Chinese cultural characteristics. The same principle applies to Marxism entering China, which ultimately bore the fruit of adapting Marxism to the Chinese context and the needs of the times. History proves that integration has not caused the loss of Chinese cultural subjectivity; on the contrary, it has consolidated it.

需要注意的是，世界各民族在各自的历史演进中，形成了各自的独特特征。在人类历史进入到世界历史阶段，文明之间开始有了频繁往来之后，人们最初关注的往往是各民族之间的差异性，这是一个必然过程。但是差异性不等于对立性。中华文明自古以来就具有突出的包容性，不盲目拒斥外来文化，体现出了开放的文化胸怀。比如，在历史上，佛教从古印度传入中国，并在中华大地生根发芽、与中华文明相结合，衍化出具有中国文化特色的“六家七宗”；马克思主义进入中国，最终结出了马克思主义中国化时代化的硕果，也是同样的道理。历史证明，结合不仅没有让中华文化的主体性丧失，反而巩固了文化主体性。

2. Strengthening Cultural Confidence through Integration

2.在结合中坚定文化自信

Fine traditional Chinese culture and Marxism belong to different geographical spheres. At the same time, modern history proves that only Marxism could save old China from poverty and weakness. Does this mean that a psychology of cultural inferiority might arise? The answer is no; the "Two Integrations" precisely dispel the psychology of cultural inferiority. Through integration, the modern elements contained in Marxism have prompted fine traditional Chinese culture to complete its modern development, radiating vitality and vigor that keeps pace with the times. Through integration, in the cultural form of Chinese-path modernization, there simultaneously exists Marxism, as a scientific theory and the essence of human civilization, and fine traditional Chinese culture, which reflects China's conditions. It is precisely based on this that strengthening cultural confidence has a more solid foundation.

中华优秀传统文化与马克思主义分属于不同的地域范畴，同时近代历史又证明，只有马克思主义才能将旧中国从积贫积弱中拯救出来，这是否意味着可能产生一种文化自卑心理？答案是否定的，“两个结合”正好破除了文化自卑心理。经过结合，马克思主义中蕴含的现代因素促使中华优秀传统文化完成了现代发展，焕发出与时俱进的生机活力。经过结合，在中国式现代化的文化形态中，同时拥有着作为科学理论和人类文明精华的马克思主义和体现中国情况的中华优秀传统文化，正是基于这一点，坚定文化自信有了更为牢固的依托。

Xi Jinping pointed out: "With cultural subjectivity, there is a firm self in the cultural sense, and cultural confidence has a fundamental foundation." [26]26 Xi Jinping, "Speech at the Symposium on Cultural Heritage and Development" (June 2, 2023). Looking back at the past, the history of the past century since modern times has fully proven that Marxism has not failed China, and China has not failed Marxism. Marxism helped China emerge from the semi-feudal and semi-colonial society of poverty and weakness. Looking to the future, on the new historical journey, through the further integration of Marxism with fine traditional Chinese culture, we will surely create a cultural form of Chinese-path modernization that combines the essence of both Chinese and Western civilizations and the quintessence of both ancient and modern cultures.

习近平指出：“有了文化主体性，就有了文化意义上坚定的自我，文化自信就有了根本依托”。回顾过去，近代百年以来的历史充分证明，马克思主义没有辜负中国，中国也没有辜负马克思主义。马克思主义帮助中国走出了积贫积弱的半封建半殖民地社会；着眼未来，在新的历史征程上，通过马克思主义与中华优秀传统文化进一步相结合，我们必将创造出兼具中西文明精华、古今文化精髓的中国式现代化的文化形态。

Conclusion

结语

The "debate between the ancient and the modern, the Chinese and the Western" emerged in modern China. This debate involved cultural, economic, scientific, technological, and social fields. With the founding of New China, we were able to shed the psychology of cultural inferiority and the state of being an "apprentice," embarking on a new journey of cultural construction. After long-term efforts, socialism with Chinese characteristics has entered a New Era, opening a new stage where we can understand the essence of culture from a broader perspective and a more solid foundation, and explore new paths for cultural construction. Regarding the essence of culture as a living organism, the cultural subjectivity constructed and continuously consolidated on this basis transcends the traditional theoretical perspective of the "debate between the ancient and the modern, the Chinese and the Western." The "Two Integrations" promote the life renewal and modern development of Chinese civilization, become the fundamental path for adapting Marxism to the Chinese context and the needs of the times, create the cultural form of Chinese-path modernization, and resolve the "debate between the ancient and the modern, the Chinese and the Western."

“古今中西之争”产生于近代中国，这场争论涉及文化、经济、科技和社会等领域。新中国的成立，我们得以摆脱文化自卑心理和“学徒”状态，走上了新的文化建设历程。经过长期努力，中国特色社会主义进入新时代，开启了我们从更宽广的视角、更厚实的基础来理解文化的本质和探讨文化建设新路径的新阶段。将文化的本质视为生命体，在此意义上建构起来和不断巩固的文化主体性超越了“古今中西之争”的传统理论视角。“两个结合”推动中华文明的生命更新和现代发展，成为推动马克思主义中国化时代化的根本途径，创造中国式现代化的文化形态，破解了“古今中西之争”。

Online Editor: Jing Mu

网络编辑：静穆