“The Two Integrations” and the Creation of a New Cultural Life Form

Combining the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture is the essential path for developing socialism with Chinese characteristics, and it is also the greatest magic weapon for our success. History and reality tell us that the process of the “Two Integrations” is precisely the process of continuously adapting Marxism to the Chinese context and the needs of the times, and the process of continuously creating a new cultural life form. General Secretary Xi Jinping points out: “‘Integration’ is not a ‘patchwork,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ creating a new cultural life form that is organically unified.” So, what is an organically unified new cultural life form? How is a new cultural life form created? How should we grasp the forms of achievement and far-reaching influence of this new cultural life form? These are questions we must answer. Clarifying these issues undoubtedly has important theoretical value and practical significance for deeply understanding the inherent laws of the “Two Integrations,” enhancing historical confidence and confidence in the culture, and adhering to the soul and root of theoretical innovation.

把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，是开辟和发展中国特色社会主义的必由之路，也是我们取得成功的最大法宝。历史和现实告诉我们，“两个结合”的过程，就是不断推进马克思主义中国化时代化的过程，就是不断造就新的文化生命体的过程。习近平总书记指出：“‘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。”那么，什么是有机统一的新的文化生命体？新的文化生命体是怎样造就的？如何把握新的文化生命体的成果形态及深远影响？这些问题是我们必须回答的问题。弄清楚这些问题，对于深刻认识“两个结合”的内在规律，增强历史自信和文化自信，坚守理论创新的魂和根，无疑具有重要的理论价值和现实意义。

I. The Formation Mechanism of the “Two Integrations” and the New Cultural Life Form

一、“两个结合”与新的文化生命体的形成机理

The formation of a new cultural life form is the inevitable result of the “Two Integrations.” The process of the “Two Integrations” is the process of the basic tenets of Marxism combining with China’s specific realities and with the best of traditional Chinese culture, a process of mutual integration and mutual achievement, and the process of forming a new cultural life form through deep integration.

新的文化生命体的形成是“两个结合”的必然结果，“两个结合”的过程是马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相互融合与相互成就的过程，是二者在深度融合中形成新的文化生命体的过程。

1. The prerequisite for “integration” is mutual compatibility

1.“结合”的前提是相互契合

From the perspective of cultural intermingling, compatibility refers to a high degree of congruence between the two sides in terms of goals, positions, viewpoints, values, spirit, and will. The soul of compatibility is the internal connection where one is within the other and the other is within the one. Marxism and the best of traditional Chinese culture emerged from different backgrounds, different regions, and different eras, yet there is a high degree of compatibility between them.

从文化相互交融的角度看，契合是指双方在目标追求、立场观点、价值理念和精神意志等方面具有高度吻合性，契合的灵魂是你中有我、我中有你的内在联系。马克思主义与中华优秀传统文化产生的背景不同、地域不同、时代不同，但彼此之间却存在高度的契合性。

The high degree of compatibility between Marxism and the best of traditional Chinese culture is mainly reflected in the following four aspects: First, their ideals and goals are connected. The best of traditional Chinese culture pursues the social ideal of a world where the common good is upheld, trust and harmony are cultivated, and universal peace prevails. Marxism pursues the establishment of a communism where, on the basis of eliminating exploitation and eradicating polarization, each person can develop freely and comprehensively. The two are connected in their ideals and goals, both committed to realizing a social vision of equality for all, fairness and justice, and harmony and shared benefit. Second, their fundamental stances are integrated. For thousands of years, Chinese culture has accumulated a profound concept of people-centeredness, emphasizing that the people are the foundation of the state and that gaining the people’s support leads to ruling the world, affirming the important position and immense power of the masses in the process of historical development. This is interlinked with the Marxist thought of the people as the subject and the stance of putting the people first. Third, their spirit of struggle is aligned. The best of traditional Chinese culture is a culture that advances with the times through continuous struggle, emphasizing both discarding the old and introducing the new, and enduring hardships to achieve self-strengthening, thus forming the spiritual characteristic of the Chinese nation of ceaseless self-renewal and unremitting effort. This spiritual characteristic is mutually compatible with the communist spirit of daring to struggle and daring to win, and the spirit of daring to try, dare to break new ground, and dare to innovate. Fourth, their collective concept is in accord. A prominent feature of the best of traditional Chinese culture is that it never views people as isolated individuals, but rather as social beings, believing that a person’s status can only be determined and understood within the framework of the family, the state, the nation, and the world. As the saying goes, “The foundation of the world lies in the state, the foundation of the state lies in the family, and the foundation of the family lies in the individual.” [1]1 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. This concept is consistent with the Marxist theory that people exist and develop within certain social relations and that the essence of humanity is the sum of social relations. Both hold that the individual and the collective are an inseparable unity, and that only within the collective can the true freedom and liberation of the individual be realized.

马克思主义同中华优秀传统文化的高度契合性主要体现在以下四个方面：一是理想目标相通。中华优秀传统文化追求的是天下为公、讲信修睦、世界大同的社会理想，马克思主义追求的是在消灭剥削、消除两极分化基础上建立每个人自由而全面发展的共产主义。两者在理想目标上相通，都致力于实现人人平等、公平公正、和谐共享的社会愿景。二是根本立场相融。几千年来，中华文化积淀了深厚的民本观念，强调民为邦本、得民心者得天下，肯定人民群众在历史发展进程中的重要地位和巨大力量，这与马克思主义的人民主体思想、人民至上立场是相互融通的。三是奋斗精神相合。中华优秀传统文化是在不断奋斗中与时俱进的文化，既强调革故鼎新、推陈出新，又强调卧薪尝胆、发愤图强，从而形成了中华民族自强不息、永不懈怠的精神特质。这种精神特质与共产党人敢于斗争敢于胜利的精神、敢闯敢试勇于创新的精神是相互契合的。四是集体观念相投。中华优秀传统文化的突出特点是从不把人看作孤立存在的个体，而是把人看作社会性的存在，认为只有在家庭、国家、民族和天下的框架内才能确定和认识人的地位，正所谓“天下之本在国，国之本在家，家之本在身”。这种观念与马克思主义关于人在一定社会关系中存在和发展、人的本质是社会关系的总和的理论是一致的。两者都认为个体与集体是密不可分的统一体，只有在集体中才能真正实现个体的自由和解放。

From this we can see that the high degree of compatibility between the basic tenets of Marxism and the best of traditional Chinese culture is not a mutual agreement on isolated viewpoints, but a deep convergence of fundamental concepts; it is not an accidental coincidence of general opinions, but a profound alignment of ideal pursuits; it is not a simple correspondence of two things added together, but a deep compatibility of mutual permeation. “Only with mutual compatibility can there be organic integration.” It is this high degree of compatibility that establishes the prerequisite for combining the basic tenets of Marxism with the best of traditional Chinese culture.

由此我们可以看到，马克思主义基本原理同中华优秀传统文化的高度契合性，不是个别观点的相互一致，而是根本观念的深度吻合；不是一般见解的偶然相同，而是理想追求的深度切合；不是两两相加的简单对应，而是相互渗透的深度契合。“相互契合才能有机结合”，正是这种高度契合性奠定了马克思主义基本原理同中华优秀传统文化相结合的前提。

2. The process of “integration” is mutual fusion

2.“结合”的过程是相互融合

The combination of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture cannot be achieved naturally. Mutual compatibility is necessary for organic integration, and organic integration is necessary for mutual fusion. To transform the prerequisite of mutual compatibility into the practice of mutual integration, the key lies in whether it can solve a series of major problems faced by China’s revolution, construction, and reform.

马克思主义基本原理同中国具体实际的结合，同中华优秀传统文化的结合不是自然而然就可以实现的，相互契合才能有机结合，有机结合才能相互融合。要把相互契合的前提转化为相互结合的实践，关键看能不能解决中国革命、建设、改革所面临的一系列重大问题。

The Party’s history of struggle over more than one hundred years is a history of struggle in which Chinese problems were continuously solved through the “Two Integrations,” and it is also a history of the fusion of the basic tenets of Marxism with the best of traditional Chinese culture in the process of continuously solving Chinese problems. During the periods of revolution and construction, our Party explored major issues such as whether revolution was necessary, how to carry out revolution, what kind of state to establish, and how to establish it, forming Mao Zedong Thought. Mao Zedong Thought is a Marxism developed on the fertile soil of China’s concrete practice and Chinese culture, possessing a distinct Chinese style and Chinese manner. After reform and opening up, the Chinese Communists, with Comrades Deng Xiaoping, Jiang Zemin, and Hu Jintao as their main representatives, advanced the process of the “Two Integrations,” successively exploring major theoretical and practical issues such as what socialism is and how to build it, what kind of Party to build and how to build it, and what kind of development to achieve and how to achieve it. This formed the theoretical system of socialism with Chinese characteristics, a new achievement of the organic fusion of the basic tenets of Marxism with China’s specific realities and the best of traditional Chinese culture. In the New Era, Comrade Xi Jinping has engaged in profound reflection and scientific judgment on a series of major theoretical and practical issues concerning the development of the Party and the state’s undertakings. He has scientifically answered major contemporary questions such as what kind of socialism with Chinese characteristics to uphold and develop and how to uphold and develop it, what kind of great modern socialist country to build and how to build it, and what kind of long-term governing Marxist party to build and how to build it. As the principal founder of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, he has achieved a new leap in adapting Marxism to the Chinese context and advanced the organic fusion of the basic tenets of Marxism with China’s specific realities and the best of traditional Chinese culture to a new realm.

党的百余年奋斗史，是在“两个结合”中不断解决中国问题的奋斗史，也是在不断解决中国问题中实现马克思主义基本原理同中华优秀传统文化的融合史。在革命、建设时期，我们党在要不要革命、怎样进行革命以及建立什么样的国家、怎样建立国家等重大问题上进行探索，形成了毛泽东思想。毛泽东思想是在中国具体实践和中华文化沃土中发展起来的具有鲜明中国风格和中国气派的马克思主义。改革开放后，以邓小平同志、江泽民同志、胡锦涛同志为主要代表的中国共产党人在推进“两个结合”的进程中，先后围绕什么是社会主义、怎样建设社会主义，建设什么样的党、怎样建设党，实现什么样的发展、怎样发展等重大理论和实践问题进行探索，形成了中国特色社会主义理论体系这一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有机融合的新成果。在新时代，习近平同志对关系党和国家事业发展的一系列重大理论和实践问题进行深邃思考和科学判断，科学回答了坚持和发展什么样的中国特色社会主义、怎样坚持和发展中国特色社会主义，建设什么样的社会主义现代化强国、怎样建设社会主义现代化强国，建设什么样的长期执政的马克思主义政党、怎样建设长期执政的马克思主义政党等重大时代课题，是习近平新时代中国特色社会主义思想的主要创立者，实现了马克思主义中国化新的飞跃，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的有机融合推进到一个新境界。

Thus it can be seen that “integration” is not an abstract process moving from one text to another, but a practical process of continuously solving China’s specific problems. It is precisely in the process of continuously solving problems that the new development and new leap of Marxism in China have been promoted, and the organic fusion of the basic tenets of Marxism with the best of traditional Chinese culture has been realized. Without the central link of solving China’s problems, the combination and fusion of the basic tenets of Marxism with China’s specific realities and the best of traditional Chinese culture would be empty words, losing their fundamental goal and basis.

可见，“结合”不是一个从本本到本本的空对空的过程，而是一个不断解决中国具体问题的实践过程。正是在不断解决问题的过程中，推动了马克思主义在中国的新发展新飞跃，实现了马克思主义基本原理同中华优秀传统文化的有机融合。离开了解决中国问题这一中心环节，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的结合、融合就是一句空话，就失去了基本的目标和依据。

3. The method of “integration” is mutual interaction

3.“结合”的方式是相互作用

The combination of the basic tenets of Marxism with the best of traditional Chinese culture is not unidirectional, but progresses through mutual interaction and two-way dynamics. Marxism acts upon the best of traditional Chinese culture, activating the genes of Chinese civilization with the light of truth. The best of traditional Chinese culture acts upon Marxism, enriching the cultural life of Marxism with its rich connotations. It is precisely this mutual interaction of “activation” and “enrichment” between the basic tenets of Marxism and the best of traditional Chinese culture that creates an organically unified new cultural life form.

马克思主义基本原理同中华优秀传统文化的结合不是单向的，而是在相互作用、双向互动中前进的。马克思主义作用于中华优秀传统文化，以真理之光激活了中华文明基因。中华优秀传统文化作用于马克思主义，以丰富的内涵充实了马克思主义的文化生命。正是马克思主义基本原理同中华优秀传统文化这种“激活”和“充实”的相互作用，造就了一个有机统一的新的文化生命体。

On the one hand, Marxism has activated the genes of Chinese civilization with the light of truth. The genes of Chinese civilization flow in the blood of the Chinese nation, influencing people’s modes of thinking and behavioral choices through an intangible force. Genes are difficult to change, but under specific conditions they may fall into a dormant state, thereby losing their due vitality and dynamism. “After the Opium War of 1840, China was gradually reduced to a semi-colonial, semi-feudal society; the country suffered humiliation, the people endured hardship, and civilization was covered in dust; the Chinese nation experienced unprecedented calamities.” [2]2 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. The introduction of Marxism fundamentally changed this passive and humiliating situation, causing the genes of Chinese civilization to radiate vigorous vitality once again. As General Secretary Xi Jinping stated: “Marxism brought advanced ideological theory to China, activated the genes of Chinese civilization with the light of truth, led China into the modern world, and promoted the renewal and modern transformation of Chinese civilization.”

一方面，马克思主义以真理之光激活了中华文明的基因。中华文明的基因流淌在中华民族的血液之中，以一种无形的力量影响着人们的思维方式和行为选择。基因是难以改变的，但在特定条件下可能会处于休眠状态，从而失去应有的生机与活力。“一八四〇年鸦片战争以后，中国逐步成为半殖民地半封建社会，国家蒙辱、人民蒙难、文明蒙尘，中华民族遭受了前所未有的劫难。”马克思主义的传入，从根本上改变了这种被动和屈辱的局面，使中华文明的基因重新焕发出勃勃生机。正如习近平总书记所说：“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。”

On the other hand, fine traditional Chinese culture has enriched the cultural life of Marxism. The cultural life of Marxism is generated and formed in the practice of integrating with the cultures of different countries and nations; “integration” means “injecting the great spirit and rich wisdom of the Chinese nation into Marxism at a deeper level,” thereby enriching and revitalizing the cultural life of Marxism. For example, the concepts in Chinese culture that “the people are the foundation of the state” and “the ruler is a boat, the people are the water” vividly and concretely enrich the people’s standpoint of Marxism. For another example, the ideas in Chinese culture that “the people regard food as their heaven,” “the state takes grain as its foundation,” “enriching the people and valuing life,” “esteeming righteousness and valuing benefit,” and “the unity of righteousness and benefit” vividly and concretely enrich the historical materialist viewpoint of Marxism. For yet another example, the concepts in Chinese culture of “seeking truth from facts,” “the unity of knowledge and action,” “practical statecraft,” as well as “the interchange of yin and yang,” “holding the two ends and employing the mean,” and “harmony in diversity” vividly and concretely enrich the dialectical materialist viewpoint of Marxism. Fine traditional Chinese culture, with its broad and profound wisdom, enriches the standpoints, viewpoints, and methods of Marxism, consolidates the deep cultural foundation of Marxism, and manifests the powerful cultural life of Marxism.

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。马克思主义的文化生命是在与不同国家、不同民族文化相结合的实践中产生和形成的，“结合”就是“将中华民族的伟大精神和丰富智慧更深层次地注入马克思主义”，从而充实和焕发马克思主义的文化生命。比如，中华文化中民为邦本、君舟民水的观念生动而具体地充实了马克思主义的人民立场。又如，中华文化中民以食为天、国以粮为本、富民厚生、贵义尚利、义利统一的思想生动而具体地充实了马克思主义的历史唯物主义观点。再如，中华文化中实事求是、知行合一、经世致用以及阴阳互换、执两用中、和而不同的理念生动而具体地充实了马克思主义的辩证唯物主义观点。中华优秀传统文化以博大精深的智慧充实了马克思主义的立场观点方法，夯实了马克思主义的深厚文化根基，彰显了马克思主义的强大文化生命。

It is precisely through the modes of “activation” and “enrichment” that Marxism and fine traditional Chinese culture interact, influence, and mutually achieve each other, thereby creating an organically unified new cultural life form.

马克思主义同中华优秀传统文化正是通过“激活”与“充实”的方式相互作用、相互影响和相互成就，从而造就了一个有机统一的新的文化生命体。

4. The principle of “integration” is mutual respect

4.“结合”的原则是相互尊重

Mutual respect is the foundation of cultural exchange and civilizational integration. From the perspective of exchange and mutual learning among different civilizations, there is no hierarchy of superior and inferior among civilizations; civilizations can only exchange and learn from each other through mutual respect. General Secretary Xi Jinping pointed out: “Every civilization is rooted in its own soil for survival, embodies the extraordinary wisdom and spiritual pursuits of a country and a nation, and has its own value of existence. Humans differ only in skin color and language, and civilizations differ only in their variety of splendor, but there is absolutely no distinction between superior and inferior.” The principle of mutual respect applies to the process of interaction among all human civilizations, and equally applies to the practice of integrating the basic tenets of Marxism with fine traditional Chinese culture. This is because Marxism and fine traditional Chinese culture, as great civilizational achievements born in different eras and different regions, involve neither a simple question of which is primary and which is secondary, nor a simple question of “using Confucianism to transform Marxism” or “using Marxism to transform Confucianism,” but rather a question of mutual reference, mutual supplementation, mutual integration, mutual promotion, and mutual development. That is to say, between Marxism and fine traditional Chinese culture, it has never been a matter of one side “swallowing” or “transforming” the other, but rather a matter of mutual integration and fusion in a two-way advance, a matter of achieving organic unity on the basis of mutual respect, and a matter of forming a new cultural life form in the practical process of solving China’s problems.

相互尊重是文化交流和文明融合的基础。从不同文明交流互鉴的视角看，文明没有高低优劣之分，文明只有在相互尊重中才能交流互鉴。习近平总书记指出：“每一种文明都扎根于自己的生存土壤，凝聚着一个国家、一个民族的非凡智慧和精神追求，都有自己存在的价值。人类只有肤色语言之别，文明只有姹紫嫣红之别，但绝无高低优劣之分。”相互尊重的原则适用于人类一切文明相互交往的过程，同样也适用于马克思主义基本原理同中华优秀传统文化相互结合的实践。这是因为，马克思主义与中华优秀传统文化作为产生于不同时代、不同地域的伟大文明成果，两者之间既不是一个简单的孰主孰从、孰轻孰重的问题，也不是简单的“以儒化马”“以马化儒”的问题，而是相互借鉴、相互补充、相互融合、相互促进和相互发展的问题。也就是说，马克思主义与中华优秀传统文化之间从来就不是一方“吃掉”或者“化掉”另一方的问题，而是在双向奔赴中相互结合、相互融合的问题，在相互尊重基础上实现有机统一的问题，在解决中国问题的实践进程中形成新的文化生命体的问题。

Only with mutual respect can there be mutual dialogue; only with mutual reverence can there be mutual integration. If mutual respect and mutual reverence are absent, this integration will inevitably move toward one side dissolving or “swallowing” the other, inevitably falling into the trap of “using Confucianism to transform Marxism” or “using Marxism to transform Confucianism,” or the snare of “civilizational superiority.” If that happens, it would deviate from the original intention of integrating the basic tenets of Marxism with fine traditional Chinese culture, and would not conform to the forward direction of two-way interaction and organic unity in the process of integration. When discussing the issue of civilizational exchange and mutual learning, General Secretary Xi Jinping pointed out: “Civilizational exchange and mutual learning should be equal and reciprocal, should be diverse and multi-directional, and should not be coercive or forced, nor should they be singular or one-way.”

相互尊重才能相互对话，相互礼敬才能相互结合。如果离开了相互尊重和相互礼敬，这个结合就不可避免地走向一方消解或者“吃掉”另一方，不可避免地陷入“以儒化马”“以马化儒”的圈套或者“文明优越论”的陷阱，那样一来，就背离了马克思主义基本原理同中华优秀传统文化相结合的初衷，也不符合结合过程中双向互动、有机统一的前进方向。习近平总书记在讲到文明交流互鉴问题时指出：“文明交流互鉴应该是对等的、平等的，应该是多元的、多向的，而不应该是强制的、强迫的，不应该是单一的、单向的。”

5. The result of “integration” is mutual achievement

5.“结合”的结果是相互成就

The result of the deep “chemical reaction” of the integration of Marxism with fine traditional Chinese culture is not a one-sided transformation, but a mutual renewal, mutual development, and mutual achievement of both sides. The result is that Marxism, which originated in Europe, acquires a Chinese style and Chinese manner, while fine traditional Chinese culture, which arose in the East, achieves a renewal of life and a modern transformation.

马克思主义同中华优秀传统文化相结合的深度“化学反应”的结果不是单方面的转化，而是双方的相互更新、相互发展和相互成就，其结果是使来源于欧洲的马克思主义具有了中国风格和中国气派，使产生于东方的中华优秀传统文化实现了生命更新和现代转型。

First, “integration” makes Marxism into Marxism that has been adapted to the Chinese context and the needs of the times, making it the essence of Chinese culture and the Chinese spirit of the times. As an ideological weapon for understanding and transforming the world, Marxism provides only universal guiding principles; it has not and cannot provide ready-made answers for the revolution and construction of each country. The secret of Marxism’s powerful vitality lies in its integration with the concrete realities and traditional cultures of each country, achieving the indigenization of Marxism. “The fundamental reason why the Party has been able to lead the people to accomplish the arduous tasks that no other political force in China could accomplish, through repeated explorations, setbacks, and pioneering efforts, lies in its adherence to integrating the basic tenets of Marxism with China’s concrete realities and with fine traditional Chinese culture, its adherence to practice as the sole criterion for testing truth, its adherence to proceeding from reality in everything, its timely response to the questions of the times and the people, and its continuous advancement of adapting Marxism to the Chinese context and the needs of the times.” [3]3 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. It is precisely in the process of continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times that our Party has successfully created a Chinese chapter in the development of Marxism, endowing Marxism with distinct Chinese characteristics, Chinese style, and Chinese manner, making Marxism, which originated in Europe, into Marxism that has been adapted to the Chinese context and the needs of the times.

首先，“结合”使马克思主义成为中国化时代化的马克思主义，成为中华文化和中国精神的时代精华。作为认识世界、改造世界的思想武器，马克思主义提出的只是普遍的指导原则，没有也不可能为各国革命和建设提供现成的答案。马克思主义具有强大生命力的奥秘，就在于同各国具体实际和传统文化相结合，实现马克思主义的本土化。“党之所以能够领导人民在一次次求索、一次次挫折、一次次开拓中完成中国其他各种政治力量不可能完成的艰巨任务，根本在于坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，坚持实践是检验真理的唯一标准，坚持一切从实际出发，及时回答时代之问、人民之问，不断推进马克思主义中国化时代化。”正是在不断推进马克思主义中国化时代化的进程中，我们党成功地开创了马克思主义发展的中国篇章，赋予马克思主义鲜明的中国特色、中国风格和中国气派，使来源于欧洲的马克思主义成为中国化时代化的马克思主义。

Second, “integration” endows fine traditional Chinese culture with new contemporary connotations through creative transformation and innovative development, causing it to radiate new contemporary brilliance. “Chinese civilization continues the spiritual bloodline of our country and nation; it requires not only passing down the torch from generation to generation and guarding it from age to age, but also keeping pace with the times and innovating.” Marxism acts upon fine traditional Chinese culture with the power of scientific truth, activates its vital and dynamic excellent genes, endows it with new contemporary connotations, and continuously enables fine traditional Chinese culture to adapt to socialist society, to adapt to modern life, and to adapt to modernization. It is precisely through creative transformation and innovative development that fine traditional Chinese culture continuously keeps pace with the times and innovates, promoting the historical leap of Chinese civilization from tradition to modernity. As General Secretary Xi Jinping stated: “From the people as the foundation to democracy, from the unity of the nine provinces to the Chinese national community, from the coexistence of all things to the harmonious coexistence of humanity and nature, from enriching the people and valuing life to common prosperity, Chinese civilization has opened up a new horizon, achieving a leap from tradition to modernity and developing the modern form of Chinese civilization.”

其次，“结合”使中华优秀传统文化在创造性转化、创新性发展中被赋予新的时代内涵，焕发出新的时代光彩。“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。”马克思主义以科学的真理力量作用于中华优秀传统文化，激活了其富有生命力的优秀基因，赋予其新的时代内涵，使中华优秀传统文化不断同社会主义社会相适应，同现代生活相适应，同现代化建设相适应。中华优秀传统文化正是在创造性转化、创新性发展中不断与时俱进、推陈出新，推动中华文明实现了从传统到现代的历史性跨越。正如习近平总书记所说：“从民本到民主，从九州共贯到中华民族共同体，从万物并育到人与自然和谐共生，从富民厚生到共同富裕，中华文明别开生面，实现了从传统到现代的跨越，发展出中华文明的现代形态。”

Thus, the process of “integration” is a process of mutual achievement, and the result of mutual achievement is the creation of a new cultural life form that organically unifies the basic tenets of Marxism with fine traditional Chinese culture, forming the cultural form of Chinese-path modernization and developing the modern form of Chinese civilization.

可见，“结合”的过程就是相互成就的过程，相互成就的结果就是造就了马克思主义基本原理同中华优秀传统文化有机统一的新的文化生命体，形成了中国式现代化的文化形态，发展出中华文明的现代形态。

II. The Resultant Form of “The Two Integrations” and the New Cultural Life Form

二、“两个结合”与新的文化生命体的成果形态

A cultural life form is the organic unity and systematic integration of multiple elements. As the outcome of the “Two Integrations,” the concrete manifestations of the new cultural life form are primarily: a new theoretical form formed through the mutual integration of the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture; a new socialist cultural form formed through upholding fundamental principles and breaking new ground; and a new form of civilization formed in the practice of advancing Chinese-path modernization. The “new” in the new cultural life form lies in its being a comprehensive synthesis of new theory, new culture, and new civilization, an organic unity of theoretical form, cultural form, and civilizational form. Only by correctly grasping the resultant forms of the new cultural life form can we further enhance our cultural confidence and cultural consciousness.

文化生命体是多种要素的有机统一和系统集成。新的文化生命体作为“两个结合”的成果，其具体形态主要体现为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在相互结合中形成的理论新形态，在守正创新中形成的社会主义文化新形态，在推进中国式现代化实践中形成的文明新形态。新的文化生命体之“新”，在于它是新理论、新文化和新文明的集大成者，是理论形态、文化形态和文明形态的有机统一体。只有正确把握新的文化生命体的成果形态，才能进一步增强文化自信和文化自觉。

1. New Theory: The Theoretical Form of the New Cultural Life Form

1.新理论：新的文化生命体的理论形态

In our country, the most important theoretical outcome formed through the “Two Integrations” is the new theoretical form of Marxism that has been adapted to the Chinese context and the needs of the times. Marxism adapted to the Chinese context and the needs of the times is the latest and contemporary form of Marxist development, and is the core and soul of the new cultural life form. Marxism adapted to the Chinese context and the needs of the times is the inevitable result of the development of Marxism in contemporary China. First, this is determined by the practical character of Marxism. Marxism is a science that develops in practice; practice has no end, and theoretical innovation has no end. New practice inevitably gives rise to new theoretical forms. It is precisely in the practice of advancing the “Two Integrations” that Chinese Communists have created this new theoretical form of Marxism adapted to the Chinese context and the needs of the times, pushing Marxism into a brand-new stage of development. Second, this is determined by the nature of China’s great cause. The revolution, construction, and reform led by the Chinese Communists are great undertakings without precedent; the answers can only be found by ourselves in practice. As General Secretary Xi Jinping has said: “The cause we are pursuing—we are pioneers and explorers. No one provides us with experience we can adopt through a take-it-or-leave-it attitude. We must continuously explore and break through in theory to guide practice, and use the laws discovered in practice to elevate our theory.” [1]1 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. This theory, explored and elevated in practice, is Marxism adapted to the Chinese context and the needs of the times, and is the theoretical form of the new cultural life form.

在我国，经由“两个结合”而形成的最重要的理论成果，就是中国化时代化的马克思主义这个新的理论形态。中国化时代化的马克思主义是马克思主义发展的最新形态、当代形态，是新的文化生命体的核心和灵魂。中国化时代化的马克思主义是马克思主义在当代中国发展的必然结果。首先，这是由马克思主义的实践品格决定的。马克思主义是在实践中发展的科学，实践没有止境，理论创新也没有止境，新的实践必然造就新的理论形态。中国共产党人正是在推进“两个结合”的实践中创造了中国化时代化的马克思主义这一新的理论形态，把马克思主义推进到一个崭新的发展阶段。其次，这是由中国伟大事业的性质决定的。中国共产党领导人民进行的革命、建设和改革是前无古人的伟大事业，答案只能靠我们自己在实践中去寻找。正如习近平总书记所说：“我们搞的事业，我们是先行者、探索者，没有人给我们提供可以采用拿来主义态度的经验，必须通过理论上不断探索、不断突破来指导实践，并用实践中摸索到的规律来升华我们的理论。”这种在实践中探索和升华的理论，就是中国化时代化的马克思主义，就是新的文化生命体的理论形态。

Marxism adapted to the Chinese context and the needs of the times is the core and soul of the new cultural life form. “The soul is what governs all things.” [2]2 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. The reason Marxism adapted to the Chinese context and the needs of the times occupies a core position in the new cultural life form is determined by its function. Marxism adapted to the Chinese context and the needs of the times has long been closely linked with the fate of the Communist Party of China and the destiny of the Chinese nation. “Practice tells us that why the Communist Party of China can succeed and why socialism with Chinese characteristics can work is, in the final analysis, because Marxism works, and because Marxism adapted to the Chinese context and the needs of the times works.” [3]3 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. In the new cultural life form, Marxism adapted to the Chinese context and the needs of the times is the main theme and main line, the central pivot, and the fundamental foundation that runs through it. Without Marxism adapted to the Chinese context and the needs of the times, the new cultural life form would lose its soul.

中国化时代化的马克思主义是新的文化生命体的核心和灵魂。“魂者，器物之统摄也。”中国化时代化的马克思主义之所以在新的文化生命体中居核心地位，是由其作用决定的。中国化时代化的马克思主义早已同中国共产党的命运和中华民族的命运紧紧联系在一起。“实践告诉我们，中国共产党为什么能，中国特色社会主义为什么好，归根到底是马克思主义行，是中国化时代化的马克思主义行。”在新的文化生命体中，中国化时代化的马克思主义是贯穿其中的主题主线、中心中枢和根本根基。离开了中国化时代化的马克思主义，新的文化生命体就失去了灵魂。

The theoretical life of Marxism adapted to the Chinese context and the needs of the times lies in upholding fundamental principles and breaking new ground. Upholding fundamental principles and breaking new ground is the basic law for upholding and developing Marxism, and the necessary path for advancing the “Two Integrations.” Marxism adapted to the Chinese context and the needs of the times, as the theoretical form of the new cultural life form, is formed on the basis of upholding and developing Marxism, and is also formed on the basis of transforming and developing the fine traditional Chinese culture. This development both expands the cultural foundation of Marxism and endows the fine traditional Chinese culture with modern life, thereby realizing the organic unity of the basic tenets of Marxism with the fine traditional Chinese culture. Practice tells us, “Only by upholding fundamental principles can we avoid losing ourselves or our direction; only by breaking new ground can we grasp the times and lead the times.” [4]4 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” June 2, 2023. The theoretical form of Marxism adapted to the Chinese context and the needs of the times, formed through upholding fundamental principles and breaking new ground, realizes the mutual interpenetration and organic integration of the essence of Marxism with the cream of the fine traditional Chinese culture, coalescing into new theoretical advantages. This marks that our scientific identification with Marxism has reached a new realm, and our cultural identification with Marxism has reached a new height.

中国化时代化的马克思主义的理论生命在于守正创新。守正创新是坚持和发展马克思主义的基本规律，是推进“两个结合”的必由之路。中国化时代化的马克思主义作为新的文化生命体的理论形态，是在坚持和发展马克思主义的基础上形成的，也是在转化和发展中华优秀传统文化的基础上形成的，这种发展既拓展了马克思主义的文化根基，又赋予中华优秀传统文化现代生命，从而实现了马克思主义基本原理同中华优秀传统文化的有机统一。实践告诉我们，“守正才能不迷失自我、不迷失方向，创新才能把握时代、引领时代”。通过守正创新而形成的中国化时代化的马克思主义这一理论形态，实现了马克思主义精髓同中华优秀传统文化精华的相互贯通和有机结合，聚变成新的理论优势。这标志着我们对马克思主义的科学认同达到新境界，对马克思主义的文化认同达到新高度。

2. New Culture: The Cultural Form of the New Cultural Life Form

2.新文化：新的文化生命体的文化形态

General Secretary Xi Jinping pointed out: “The ‘Second Integration’ makes Marxism Chinese and makes the fine traditional Chinese culture modern, and makes the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” [5]5 The author is quoting a common scholarly observation; the source is not specified in the original text. What is the “new culture” referred to here? What is the “cultural form of Chinese-path modernization”? And what is its relationship with the “cultural form of the new cultural life form”? These are questions we should first clarify. In short, the new culture we speak of is the culture that unifies the basic tenets of Marxism with the fine traditional Chinese culture, that is, the culture of socialism with Chinese characteristics, and not any other culture. This new culture, embodied at the level of China’s unique path of modernization development, is the “cultural form of Chinese-path modernization”; embodied at the level of the creative outcome of the “Two Integrations,” it is the “cultural form of the new cultural life form.” Both are concrete manifestations of the culture of socialism with Chinese characteristics, both are cultural forms formed on the basis of adapting Marxism to the Chinese context and the needs of the times and the creative transformation and innovative development of the fine traditional Chinese culture. It can be said that the great practice of Chinese-path modernization is a process of building the culture of socialism with Chinese characteristics, and also a process of creating a new cultural life form and a new cultural form.

习近平总书记指出：“‘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。”这里所说的“新文化”是什么, “中国式现代化的文化形态”是什么，其与“新的文化生命体的文化形态”又是什么关系？这些是我们首先应该明确的问题。简言之，我们所说的新文化就是马克思主义基本原理同中华优秀传统文化相统一的文化，即中国特色社会主义文化，而不是什么别的文化。这种新文化具体体现在中国现代化独特发展道路的层面就是“中国式现代化的文化形态”，体现在“两个结合”创造性成果的层面就是“新的文化生命体的文化形态”。两者都是中国特色社会主义文化的具体体现，都是在马克思主义中国化时代化，中华优秀传统文化创造性转化、创新性发展基础上形成的文化形态。可以说，中国式现代化的伟大实践是建设中国特色社会主义文化的过程，也是创造新的文化生命体和新的文化形态的过程。

The new cultural form is a cultural form organically unified with the political form and economic form of socialism with Chinese characteristics. Culture is closely linked with politics and economy; the cultural form of a given society reflects the politics and economy of that society, and in turn reacts upon the politics and economy of that society. When discussing the relationship between cultural form and political form and economic form, Mao Zedong pointed out: “It is the politics and economy of a given form that first determine the culture of that given form; then, the culture of that given form in turn influences and reacts upon the politics and economy of that given form.” [6]6 The “dispute between the ancient and the modern and between China and the West” (古今中西之争) refers to a long-standing intellectual debate in modern China over whether to prioritize traditional Chinese values or modern Western ones in the course of national development. The culture of socialism with Chinese characteristics is a reflection of the politics and economy of socialism with Chinese characteristics, and in turn directly influences and reacts upon the politics and economy of socialism with Chinese characteristics, manifesting as a cultural form prescribed by the political form and economic form of socialism with Chinese characteristics. To comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization requires not only a new politics and a new economy, but also a new culture. The cultural form of Chinese-path modernization is the embodiment of socialism with Chinese characteristics in the cultural sphere.

新的文化形态是同中国特色社会主义政治形态、经济形态有机统一的文化形态。文化同政治和经济紧密联系在一起，一定社会的文化形态反映的是一定社会政治和经济，同时又反作用于一定社会的政治和经济。毛泽东在讲到文化形态与政治形态、经济形态的关系时指出：“一定形态的政治和经济是首先决定那一定形态的文化的；然后，那一定形态的文化又才给予影响和作用于一定形态的政治和经济。”中国特色社会主义文化是中国特色社会主义政治和经济的反映，又直接影响和作用于中国特色社会主义政治和经济，并表现为中国特色社会主义政治形态和经济形态所规定的文化形态。以中国式现代化全面推进中华民族伟大复兴，不仅要有新政治、新经济，而且要有新文化。中国式现代化的文化形态，就是中国特色社会主义在文化领域的体现。

The new cultural form is a cultural form that organically unifies the soul vein of Marxism with the root vein of the fine traditional Chinese culture. The new cultural form, as a cultural form grown in the practice of the “Two Integrations,” is an organic combination of the soul vein of Marxism and the root vein of the fine traditional Chinese culture. Adhering firmly to both the soul vein and the root vein is not only the prerequisite and foundation for the formation of the new cultural form, but also the guideline and basis for its development. Closed-door rigidity will lead to losing the soul vein; forgetting one’s ancestors will sever the root vein. “We must never abandon the soul vein of Marxism, and we must never abandon the root vein of the fine traditional Chinese culture.” [7]7 “Root vein” (根脉) and “soul vein” (魂脉) are metaphorical terms in Chinese Communist discourse: the former refers to China’s fine traditional culture as the foundational root of Chinese civilization, and the latter refers to Marxism as the guiding soul of the Party and the state. The great significance of proposing the cultural form of Chinese-path modernization lies in effectively interconnecting the essence of Marxism with the cream of the fine traditional Chinese culture, realizing the organic unity of the soul vein and the root vein, indicating that our Party’s consciousness of upholding fundamental principles and breaking new ground in culture and its understanding of cultural confidence and self-reliance have reached a new realm.

新的文化形态是马克思主义这个魂脉同中华优秀传统文化这个根脉有机统一的文化形态。新的文化形态作为在“两个结合”实践中成长起来的文化形态，是马克思主义这个魂脉同中华优秀传统文化这个根脉的有机结合体。坚守好魂脉和根脉，既是新的文化形态形成的前提和基础，也是新的文化形态发展的遵循和依据，封闭僵化就会失去魂脉，数典忘祖就会割断根脉。“我们决不能抛弃马克思主义这个魂脉，决不能抛弃中华优秀传统文化这个根脉。”提出中国式现代化文化形态的重大意义就在于，把马克思主义精髓同中华优秀传统文化精华有效贯通起来，实现了魂脉与根脉的有机统一，表明我们党对文化守正创新的自觉和对文化自信自强的认识达到了新的境界。

3. New Civilization: The Civilizational Form of the New Cultural Life Form

3.新文明：新的文化生命体的文明形态

The civilizational form of the new cultural life form is closely linked to Chinese-path modernization. As a socialist modernization advanced in the process of the “Two Integrations,” Chinese-path modernization will inevitably forge a unique new path of modernization different from Western modernization, creating a new civilizational form distinct from Western modernization. General Secretary Xi Jinping points out: “Chinese-path modernization is deeply rooted in fine traditional Chinese culture, embodies the advanced nature of scientific socialism, draws on and absorbs all outstanding achievements of human civilization, represents the direction of progress for human civilization, and presents a new picture different from the Western model of modernization; it is an entirely new form of human civilization.” [1]1 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023. This civilizational form, reflected at the conceptual level, is the civilizational form of the new cultural life form. The new civilizational form is a reflection of the new path of Chinese-path modernization. Chinese-path modernization is an unprecedented modernization; it differs vastly from the modernization of Western countries in terms of the historical conditions, practical foundations, development paths, and goals of advancing modernization. Through arduous and extraordinary unremitting struggle, the Communist Party of China has led the people to create two miracles rarely seen in the world: rapid economic development and long-term social stability. This has surpassed the theory and practice of Western modernization and forged a new path of modernization development suited to its own national conditions. The new path of Chinese-path modernization has abandoned the old Western modernization path centered on capital, polarization, materialistic expansion, and external expansion and plunder, solved many problems in the development of human society, and created a new form of human civilization.

新的文化生命体的文明形态与中国式现代化紧密联系在一起。中国式现代化作为在“两个结合”进程中推进的社会主义现代化，必然会走出一条不同于西方现代化的独特的现代化新道路，创造出一种有别于西方现代化的新的文明形态。习近平总书记指出：“中国式现代化，深深植根于中华优秀传统文化，体现科学社会主义的先进本质，借鉴吸收一切人类优秀文明成果，代表人类文明进步的发展方向，展现了不同于西方现代化模式的新图景，是一种全新的人类文明形态。”这种文明形态反映在观念的层面就是新的文化生命体的文明形态。新的文明形态是中国式现代化新道路的反映。中国式现代化是前无古人的现代化，在推进现代化的历史条件、现实基础、发展道路和奋斗目标等方面都与西方国家的现代化有着天壤之别。中国共产党领导人民历经艰苦卓绝的不懈奋斗，创造了世所罕见的经济快速发展和社会长期稳定两大奇迹，超越了西方现代化的理论和实践，走出了一条适合自己国情的现代化发展新道路。中国式现代化新道路，摒弃了西方以资本为中心、两极分化、物质主义膨胀、对外扩张掠夺的现代化老路，破解了人类社会发展的诸多难题，创造了人类文明新形态。

The new civilizational form is a reflection of the new transcendence of Chinese-path modernization. Compared with Western modernization built on the capitalist system, Chinese-path modernization built on the socialist system has achieved a series of major transcendences in both theory and practice. Chinese-path modernization transcends the Western law of the jungle of the strong preying on the weak with a humanistic vision embracing the world, transcends the development logic centered on capital with a people-centered development philosophy, transcends the exclusionary rules of hegemonic power with a historical consciousness of peaceful development, transcends the clash of civilizations with the exchange and mutual learning of civilizations, transcends the democratic games manipulated by capital with whole-process people’s democracy, and transcends anthropocentrism with the harmonious coexistence of humanity and nature. General Secretary Xi Jinping points out: “The unique worldview, values, historical view, view of civilization, view of democracy, view of ecology, and other views contained in Chinese-path modernization, along with its great practice, represent a major innovation in the theory and practice of world modernization.” [2]2 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023.

新的文明形态是中国式现代化新超越的反映。建立在社会主义制度基础上的中国式现代化与建立在资本主义制度基础上的西方现代化相比，不论是在理论上还是在实践上都实现了一系列重大超越。中国式现代化以胸怀天下的人类情怀超越了西方弱肉强食的丛林法则，以人民为中心的发展理念超越了以资本为中心的发展逻辑，以和平发展的历史自觉超越了霸道强权的排他性规则，以文明的交流互鉴超越了文明的冲突对抗，以全过程人民民主超越了资本操纵下的民主游戏，以人与自然的和谐共生超越了人类中心主义。习近平总书记指出：“中国式现代化中蕴含的独特世界观、价值观、历史观、文明观、民主观、生态观等及其伟大实践，是对世界现代化理论和实践的重大创新。”

The new civilizational form is a reflection of the new contributions of Chinese-path modernization. Modernization is the trend and direction of world development, and people of all countries have a strong desire and urgent need to achieve modernization. Western countries took the lead in embarking on the path of modernization, creating an illusion that modernization equals Westernization, and the Western model of modernization once became a template blindly copied by some developing countries. After World War II, some developing countries, ignoring their own national conditions and development conditions, copied the Western model of modernization, leading to long-term economic stagnation and social and political turmoil. Faced with such difficulties, “choice of path” has become a problem perplexing many developing countries in advancing modernization. “Chinese-path modernization has broken the myth that ‘modernization equals Westernization,’ presented another picture of modernization, expanded the path choices for developing countries to achieve modernization, and provided a Chinese solution for humanity’s exploration of a better social system.” [3]3 Xi Jinping, “Speech at the Opening Ceremony of the Study and Implementation Seminar on the Spirit of the 20th National Congress of the CPC at the Central Party School (National Academy of Governance),” February 7, 2023.

新的文明形态是中国式现代化新贡献的反映。现代化是世界发展的潮流和趋势，各国人民都有实现现代化的强烈愿望和迫切要求。西方国家率先走上现代化道路，给人们造成了一种现代化就是西方化的错觉，西方的现代化模式一度成为一些发展中国家盲目照搬的样板。第二次世界大战后，一些发展中国家忽视自身国情和发展条件，照搬照抄西方现代化模式，出现经济长期停滞、社会政治动荡的局面。面对这样的困境，“道路选择”成为困扰许多发展中国家推进现代化的难题。“中国式现代化，打破了‘现代化=西方化’的迷思，展现了现代化的另一幅图景，拓展了发展中国家走向现代化的路径选择，为人类对更好社会制度的探索提供了中国方案。”

III. The Far-Reaching Impact of the Concepts of “the Two Integrations” and “the New Cultural Life Form”

三、“两个结合”与“新的文化生命体”概念的深远影响

The proposal of the concept of the “new cultural life form” is an inevitable result of the mutual achievement of the basic tenets of Marxism and fine traditional Chinese culture. It not only highlights the cultural subjectivity of the Chinese nation and the spiritual independence and self-reliance of the Chinese people but also has a far-reaching impact on resolving the “ancient-modern, Chinese-Western debate” and strengthening the cultural confidence in the path of Chinese-path modernization.

“新的文化生命体”概念的提出，是马克思主义基本原理同中华优秀传统文化相互成就的必然结果，不仅彰显了中华民族的文化主体性和中国人民精神上的独立自主，而且对破解“古今中西之争”、增强中国式现代化道路的文化自信具有深远影响。

1. The Proposal of the Concept of the “New Cultural Life Form” Marks the Further Consolidation of the Cultural Subjectivity of the Chinese Nation

1.“新的文化生命体”概念的提出标志着中华民族文化主体性的进一步巩固

The cultural subjectivity of a country or nation is the cultural reflection of its political and economic subjectivity. It is a marker of its cultural autonomy, independence, self-confidence, and self-strengthening, reflecting the leading, cohesive, shaping, and radiating power of its culture. The cultural subjectivity we speak of today is the cultural embodiment of the Chinese people’s status as masters of the country and the historical initiative spirit of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization. This subjectivity has been established through the long-term struggle led by the Communist Party of China, reflecting the historical consciousness and cultural confidence of the Chinese nation. Facts tell us that the process of the “Two Integrations” is the process of forming the new cultural life form, and it is the process of forming the cultural subjectivity of the Chinese nation. The new cultural life form resulting from the “Integration” further highlights and consolidates our cultural subjectivity, reflecting the profound cultural strength of China, an ancient civilization standing among the nations of the world, reflecting the high cultural consciousness of the Chinese people in realizing the great rejuvenation of the Chinese nation, and reflecting the strong cohesive and leading power of socialist ideology. As General Secretary Xi Jinping stated: “With cultural subjectivity, there is a firm self in the cultural sense; cultural confidence has a fundamental foundation; the Communist Party of China has a powerful cultural force to lead the times; the Chinese nation and the Chinese people have a solid cultural foundation for national identity; and Chinese civilization has distinct cultural characteristics for exchange and mutual learning with other world civilizations.” [4]4 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” June 2, 2023.

一个国家、民族的文化主体性，是其政治、经济主体性在文化上的反映，是其文化自主、自立、自信和自强的标志，反映的是其文化所具有的引领力、凝聚力、塑造力和辐射力。今天我们所说的文化主体性，是中国人民当家作主的主人翁地位和以中国式现代化全面推进中华民族伟大复兴的历史主动精神在文化上的体现。这一主体性是中国共产党带领人民历经长期奋斗建立起来的，反映了中华民族的历史自觉和文化自信。事实告诉我们，“两个结合”的过程就是新的文化生命体的形成过程，就是中华民族的文化主体性的形成过程。经由“结合”而来的新的文化生命体进一步彰显和巩固了我们的文化主体性，反映了中国这个文明古国屹立于世界民族之林的深厚文化力量，反映了中国人民实现中华民族伟大复兴的高度文化自觉，反映了社会主义意识形态的强大凝聚力和引领力。正如习近平总书记所说：“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，中国共产党就有了引领时代的强大文化力量，中华民族和中国人民就有了国家认同的坚实文化基础，中华文明就有了和世界其他文明交流互鉴的鲜明文化特性。”

2. The Proposal of the Concept of the “New Cultural Life Form” Further Highlights the Spiritual Independence and Self-Reliance of the Chinese People

2.“新的文化生命体”概念的提出进一步彰显了中国人民精神上的独立自主

Independence and self-reliance are important principles for the founding of our Party and the building of our country. The independence and self-reliance we speak of includes not only political and economic independence and self-reliance but also spiritual and cultural independence and self-reliance. Without spiritual and cultural independence and self-reliance, political and economic independence and self-reliance are difficult to consolidate. Regarding spiritual independence and self-reliance, its core is to move from conceptual subordination to ideological independence, from psychological dependence to spiritual autonomy, and from directional confusion to firmness on the path. Since modern times, on the question of what kind of modernization to achieve and how to achieve it, we have undergone a difficult process of exploration and have gradually broken free from the shackles of Western-centrism, forging a new path of Chinese-path modernization. “Because the world modernization process began in Western capitalist countries, and the developed countries of today are mainly European and American countries and capitalist countries deeply influenced by Western civilization. This gives people an illusion that modernization equals Westernization and Western civilization equals modern civilization.” [5]5 The author is quoting a common scholarly observation; the source is not specified in the original text. If we cannot ideologically break free from the myth that “modernization equals Westernization,” we will lose confidence in the path of Chinese-path modernization. The significance of proposing the concept of the “new cultural life form” lies in further breaking the superstition about Western modernization from a cultural perspective, providing stronger theoretical and cultural support for Chinese-path modernization as a completely new form of human civilization, and marking that the spiritual independence and self-reliance of the Chinese people have reached a new height.

独立自主是我们立党立国的重要原则。我们所说的独立自主，既包括政治和经济上的独立自主，也包括精神和文化上的独立自主。没有精神和文化上的独立自主，政治和经济上的独立自主也难以巩固。从精神上的独立自主来说，其核心就是要从观念上的附庸走向思想上的独立，从心理上的依附走向精神上的自主，从方向上的迷茫走向道路上的坚定。近代以来，在实现什么样的现代化、如何实现现代化这个问题上，我们经历了艰辛的探索历程，并逐渐摆脱了西方中心主义的束缚，走出了一条中国式现代化新道路。“由于世界现代化进程是从西方资本主义国家开始的，当今世界的发达国家也主要是欧美国家和深受西方文明影响的资本主义国家。这就给人们一种错觉，似乎现代化就是西方化、西方文明就是现代文明。”如果我们不能从思想认识上跳出“现代化=西方化”的迷思，就会丧失对中国式现代化的道路自信。“新的文化生命体”概念提出的意义就在于从文化上进一步打破了对西方现代化的迷信，为中国式现代化这一全新的人类文明形态提供了更加有力的理论和文化支撑，标志着中国人民在精神上的独立自主达到了新的高度。

3. The Proposal of the Concept of the “New Cultural Life Form” Further Resolves the “Ancient-Modern, Chinese-Western Debate”

3.“新的文化生命体”概念的提出进一步破解了“古今中西之争”

In the course of China’s march toward modernization, debates over how to understand the relationship between traditional culture and modern culture, and between national culture and foreign culture, have long existed. These debates are at once disputes over which path of modernization to take and disputes over which direction of civilizational development to choose. Over a long period, Chinese Communists have consistently adhered to the policy of “making the past serve the present and foreign things serve China” and “weeding through the old to bring forth the new, seeking common ground while reserving differences,” providing correct ideological guidance for resolving the “dispute between the ancient and the modern and between China and the West,” and enabling China to steadily advance along a modernization path suited to its own characteristics and toward an open, inclusive direction of civilizational development. Since reform and opening up, and especially since the 18th National Congress of the CPC, with the great success of Chinese-path modernization, “we are better positioned than any previous era to resolve the ‘dispute between the ancient and the modern and between China and the West,’ and we are also more urgently in need than any previous era of a batch of cultural achievements that fuse the ancient and the modern and integrate China and the West.” [6]6 The “dispute between the ancient and the modern and between China and the West” (古今中西之争) refers to a long-standing intellectual debate in modern China over whether to prioritize traditional Chinese values or modern Western ones in the course of national development. The proposal of the concept of a “new cultural life form” indicates that, on the one hand, “Chinese-path modernization is a modernization that continues the ancient civilization, not one that extinguishes it; it is a modernization that has grown out of the Chinese land, not one that copies other countries; it is the result of civilizational renewal, not the product of civilizational rupture”; on the other hand, Chinese-path modernization is a modernization that draws on and absorbs all the achievements of human civilization, and toward all the civilizations created by human society “we should adopt an attitude of learning from them and actively absorb their beneficial elements.” Thus, with the self-awareness of linking the ancient and the modern, we have leaped out of the trap of historical nihilism and resolved the “dispute between the ancient and the modern”; with the wisdom of integrating China and the West, we have shaken off the trouble of Western-centrism and resolved the “dispute between China and the West,” truly achieving the goal of making the past serve the present and foreign things serve China, making dialectical choices and weeding through the old to bring forth the new, and realizing the organic connection between tradition and modernity, and between China and the world.

在中国走向现代化的进程中，关于如何认识传统文化与现代文化、民族文化与外来文化关系的争论由来已久，这个争论既是走什么样的现代化发展道路之争，也是选择什么样的文明发展方向之争。长期以来，中国共产党人始终坚持“古为今用，洋为中用”“推陈出新，求同存异”的方针，为破解“古今中西之争”提供了正确的思想指引，使中国不断朝着适合自身特点的现代化之路和开放包容的文明发展方向迈进。改革开放以来特别是党的十八大以来，随着中国式现代化的巨大成功，“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”。“新的文化生命体”概念的提出表明，一方面，“中国式现代化是赓续古老文明的现代化，而不是消灭古老文明的现代化；是从中华大地长出来的现代化，不是照搬照抄其他国家的现代化；是文明更新的结果，不是文明断裂的产物”；另一方面，中国式现代化是借鉴和吸收人类一切文明成果的现代化，对人类社会创造的各种文明“都应该采取学习借鉴的态度，都应该积极吸纳其中的有益成分”。由此，我们以贯通古今的自觉跳出了历史虚无主义的陷阱，解决了“古今之争”的问题；以融通中外的智慧摆脱了西方中心主义的困扰，解决了“中西之争”的问题，真正做到了古为今用、洋为中用、辩证取舍、推陈出新，实现了传统与现代、中国与世界的有机衔接。

4. The proposal of the concept of a “new cultural life form” further deepens the understanding of “the Second Integration”

4.“新的文化生命体”概念的提出进一步深化了对“第二个结合”的认识

For a long time, some people have held specious and vague understandings regarding the integration of the basic tenets of Marxism with China’s fine traditional culture. For example, some believe that the integration of the two is not conducted on the basis of mutual respect and will inevitably lead to one side replacing the other. Another example is the inability to reach a consensus on the question “Is Marxism foreign or indigenous, is it Chinese or foreign?” The reason these situations arise is that the profound connotation of “the Second Integration” has not been accurately grasped, nor has the core essence of the new cultural life form been accurately grasped. First, “the Communist Party of China is both a steadfast believer and practitioner of Marxism and a faithful inheritor and promoter of China’s fine traditional culture.” This statement clearly indicates that we are advocates of the organic unity of Marxism and China’s fine traditional culture, not advocates of one replacing or eliminating the other. If the process of integrating the two is seen as a process of one replacing the other, this not only does not conform to the reality of the two moving toward organic unity, but also deviates from the inner connection between the “root vein” and the “soul vein” [7]7 “Root vein” (根脉) and “soul vein” (魂脉) are metaphorical terms in Chinese Communist discourse: the former refers to China’s fine traditional culture as the foundational root of Chinese civilization, and the latter refers to Marxism as the guiding soul of the Party and the state. and the laws of civilizational exchange and mutual learning, falling into the trap of so-called “cultural rupture theory” or “civilizational superiority theory.” Second, to say that Marxism is a foreign culture is to fail to clarify the connection and difference between Marxism before “integration” and Marxism after “integration.” At its source, Marxism originated in Europe, but Marxism that has been integrated with China’s specific realities and with China’s fine traditional culture—that is, Marxism adapted to the Chinese context and the needs of the times—has become a new cultural life form, organically unified, inseparable, and connected by blood, born after a “chemical reaction” between the basic tenets of Marxism and China’s fine traditional culture. Marxism adapted to the Chinese context and the needs of the times, produced by the organic integration of the basic tenets of Marxism and China’s fine traditional culture, is a Chinese culture that has grown out of the Chinese land and Chinese practice. This is precisely the inherent meaning of proposing the concept of an organically unified “new cultural life form.”

长期以来，一些人在马克思主义基本原理同中华优秀传统文化相结合的问题上存在一些似是而非的模糊认识。比如，认为两者的结合不是在相互尊重基础上进行的，不可避免地会走向一方取代另一方的结局。又如，在“马克思主义是外来的还是本土的、是中国的还是外国的”这个问题上莫衷一是。出现这些情况的原因就在于没有准确把握“第二个结合”的深刻内涵，没有准确把握新的文化生命体的核心要义。首先，“中国共产党既是马克思主义的坚定信仰者和践行者，又是中华优秀传统文化的忠实继承者和弘扬者”。这句话清楚地表明，我们是马克思主义同中华优秀传统文化的有机统一论者，而不是一方代替或消灭另一方的取代论者。如果把两者结合的过程看作一方取代另一方的过程，既不符合两者走向有机统一的实际，也背离了“根脉”与“魂脉”的内在联系和文明交流互鉴的规律，掉入了所谓“文化断层论”“文明优越论”的陷阱。其次，说马克思主义是外来文化，是没有把“结合”之前的马克思主义与“结合”之后的马克思主义的联系与区别弄清楚。从源头上说，马克思主义来源于欧洲，但同中国具体实际、同中华优秀传统文化相结合的马克思主义即中国化时代化的马克思主义，已成为马克思主义基本原理同中华优秀传统文化发生“化学反应”后诞生的不分彼此、血脉相连的、有机统一的新的文化生命体。马克思主义基本原理同中华优秀传统文化有机结合产生的中国化时代化的马克思主义，是从中国大地和中国实践成长起来的中国文化，这正是提出有机统一的“新的文化生命体”概念的题中应有之义。

(Author’s bio: Liu Jianwu, former President of the Hunan Academy of Social Sciences, Professor at the School of Marxism, Hunan University of Science and Technology)

（作者简介：刘建武，湖南省社会科学院原院长、湖南科技大学马克思主义学院教授）

Online editor: Jing Mu

网络编辑：静穆