The Innovative Expression and Important Significance of Qi-Theory Discourse from the Perspective of the “Second Integration”

Whether from the May Fourth New Culture Movement to the founding of the Communist Party of China, or from the period of the New Democratic Revolution to socialism with Chinese characteristics entering the New Era, Chinese Communists have always been critical inheritors and active promoters of fine traditional Chinese culture. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has issued important instructions and systematic expositions on promoting fine traditional Chinese culture on many occasions. In his reports to the 19th and 20th National Congresses of the CPC, he successively pointed out that developing socialist culture with Chinese characteristics means taking Marxism as the guide,坚守中华文化立场 [adhering to the Chinese cultural position], deeply excavating the ideological concepts, humanistic spirit, and moral norms contained in fine traditional Chinese culture, inheriting and innovating in accordance with the requirements of the times, so that Chinese culture displays its eternal charm and contemporary style. In his important speech at the ceremony marking the centenary of the Communist Party of China, he clearly put forward the important thesis of “combining the basic tenets of Marxism with China’s specific realities and with the best of fine traditional Chinese culture.” In his important speech at the Symposium on Cultural Inheritance and Development, General Secretary Xi Jinping further emphasized: “The ‘Second Integration’ is another ideological emancipation.” [1]1 The "12th collective study session of the Political Bureau of the Central Committee" refers to a regular study meeting of the top leadership body of the Chinese Communist Party, where specific theoretical or policy topics are discussed. Over the more than ten years of the New Era, the ancient and time-honored qi-theory discourse has been given innovative expression by General Secretary Xi Jinping, endowed with new meaning for the times, providing ideological guidance and theoretical demonstration for the combination of the basic tenets of Marxism with fine traditional Chinese culture, and its methodological significance deserves attention.

无论是从五四新文化运动到中国共产党成立，还是从新民主主义革命时期到中国特色社会主义迈入新时代，中国共产党人历来是中华优秀传统文化的批判继承者和积极弘扬者。党的十八大以来，习近平总书记就弘扬中华优秀传统文化多次作出重要指示和系统论述。他在党的十九大及二十大报告中先后指出，发展中国特色社会主义文化，就是以马克思主义为指导，坚守中华文化立场，深入挖掘中华优秀传统文化蕴含的思想观念、人文精神、道德规范，结合时代要求继承创新，让中华文化展现出永久魅力和时代风采。在庆祝中国共产党成立100周年大会的重要讲话中，他明确提出“把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合”的重要论断。习近平总书记在文化传承发展座谈会上的重要讲话中进一步强调指出：“‘第二个结合’是又一次的思想解放”。新时代十多年来，古色古香的气论话语被习近平总书记加以创新表达，赋予时代新意，为马克思主义基本原理同中华优秀传统文化相结合提供了思想指引和理论示范，其方法论意义值得重视。

I. The Qi-Theory Tradition

一、气论传统

The qi-theory tradition is an important component of fine traditional Chinese culture and one of the hallmark categories of Chinese philosophy. Many of the Chinese people’s, especially ancient Chinese, concepts regarding the cosmos and human life have been expressed or developed through qi-theory discourse. To the extent that the academic community believes the qi-theory tradition is the philosophical foundation and main characteristic of traditional Chinese culture; in a certain sense, Chinese philosophy is the philosophy of qi. Therefore, to inherit and promote fine traditional Chinese culture, one must confront the problem of the modern transformation of the qi-theory tradition. Against the background of the ancient-modern, Chinese-Western debate in modern China, Yan Fu attempted to explain the concept of qi and its process of movement and change through the viewpoint of Western natural science. Around 1909, when translating *Primer of Logic* (《名学浅说》), he pointed out that Chinese qi-theory discourse had many aspects that did not meet modern requirements and needed profound reform to adapt to the world situation. Kang Youwei’s *Second Memorial to the Qing Emperor* (《上清帝第二书》) compared late Qing China to a person whose qi-movement was blocked and whose qi-body was diseased, arguing that to save the country it was necessary to rebuild the “people’s qi” (生民之气), implement top-down political reform, in order to achieve “unblocking the people’s sentiments” (通民情) and “unblocking the qi of the world” (通天下之气). More representative was Chen Duxiu’s *Call to Youth* (《敬告青年》), published on September 15, 1915, in the inaugural issue of *Youth Magazine* (《青年杂志》). In this majestic essay of epochal significance, he called on Chinese youth to understand modern science, vehemently denounced the incompatibility of Confucian qi-theory with modern science, and argued that it needed a “radical cure” (根治之) before Chinese culture could radiate modern vitality.

气论传统是中华优秀传统文化的重要组成部分，也是中国哲学的标志性范畴之一。中国人尤其中国古代关于宇宙与人生的诸多观念，多通过气论话语加以表达或推展。以至学界认为，气论传统是中华传统文化的哲学根基和主要特色，某种意义上中国哲学就是气的哲学。因此，继承弘扬中华优秀传统文化，不得不面对气论传统的现代转化问题。在近代中国古今中西之争的时代背景下，严复试图通过西方自然科学的观点来解释气这一概念及其运动变化过程。1909年前后他在翻译 Primer of Logic（《名学浅说》）时指出，中国气论话语存在诸多不符合现代要求之处，需要作出深刻改造，方能适应世界形势。康有为的《上清帝第二书》，则把晚清中国比喻为气运堵塞、气体生疾之人，认为救治国家必须重建“生民之气”，实行自上而下的政治改革，以达到“通民情”“通天下之气”的目的。更有代表性的，是陈独秀1919年9月15日在《青年杂志》创刊号发表《敬告青年》，在这篇具有时代象征意义的雄文中，他呼吁中国青年要懂得现代科学，痛斥儒学气论与现代科学扞格不入，需“根治之”，才能使中华文化焕发现代生机。

Thus it can be seen that at that time, the majority of China’s advanced intellectuals held a critical and negative attitude toward the qi-theory tradition, and their understanding of the qi-theory tradition mostly remained at the level of the mainstream Confucian qi-theory of feudal society; very few held a positive attitude or conducted research on the modernization of the qi-theory tradition. It was not until the War of Resistance Against Japan that Mao Zedong put forward the proposition of adapting Marxism to the Chinese context, clearly stating: “We are Marxist historicists; we should not cut off history. From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy.” [2]2 The *Commentary on the Appended Phrases* (系辞) is a philosophical commentary attached to the *Book of Changes* (易经), a classic Chinese divination and cosmological text. Zhang Dainian published *An Outline of Chinese Philosophy* (《中国哲学大纲》), carrying out a creative transformation of Chinese qi-theory from an academic and ideological perspective. Zhang Dainian sorted through classical Chinese qi studies, arguing that “qi-only theory” (唯气论) was a manifestation of materialism in philosophy after the Song Dynasty, and that “qi” was a basic category of materialism; that is, “qi-only” meant materialist. After Zhang Dainian’s modern “new materialist” exposition of ancient Chinese qi-theory, the positive aspects of the qi-theory tradition began to be more fully explored. In September 2014, at the opening ceremony of the International Symposium Commemorating the 2565th Anniversary of Confucius’ Birth, General Secretary Xi Jinping pointed out that Chinese Communists have always been faithful inheritors and promoters of fine traditional Chinese culture, “from Confucius to Sun Yat-sen, we pay attention to absorbing the positive nutrients from them.” [3]3 The *Neiye* (内业) chapter of the *Guanzi* (管子) is an ancient Chinese philosophical text attributed to the Legalist thinker Guan Zhong, discussing self-cultivation and cosmology. This statement is not only an inheritance of the spirit of Mao Zedong’s relevant speech at the Sixth Plenary Session of the Sixth Central Committee of the CPC in 1938, but also an ideological guide for inheriting and promoting fine traditional Chinese culture in the New Era, and it has important significance for the innovative development of qi-theory discourse in the New Era.

由此可见，彼时中国先进知识分子对气论传统持批判否定态度者居多，且对气论传统的认识多停留于封建社会主流的儒学气论，持肯定态度与进行气论传统的现代化研究者甚少。直至抗战时期毛泽东提出马克思主义中国化命题，明确指出“我们是马克思主义的历史主义者，我们不应当割断历史，从孔夫子到孙中山，我们应当给以总结，承继这一份珍贵的遗产”。张岱年推出《中国哲学大纲》，从学术思想上对中国气论进行创造性转化。张岱年对中国古典气学进行梳理，认为“唯气论”是宋代以后哲学中唯物论的表现，“气”是唯物主义的基本范畴，即“唯气”就是唯物。张岱年对中国古代气论进行现代的“新唯物主义”论述后，气论传统的积极面才开始得到更多发掘。2014年9月，习近平总书记在纪念孔子诞辰2565周年国际学术研讨会开幕大会上指出，中国共产党人始终是中华优秀传统文化的忠实继承者和弘扬者，“从孔夫子到孙中山，我们都注意汲取其中积极的养分”。这一表态既是对毛泽东1938年在中共六届六中全会上相关讲话精神的继承，更是新时代继承弘扬中华优秀传统文化的思想指导，也对气论话语的新时代创新发展有着重要的意义。

Theoretically, the qi-theory tradition contains factors of fine traditional Chinese culture. In summary: First, in terms of cosmology or views of nature, viewpoints such as heaven-earth as one qi, yin-yang qi, the dao-qi theory, and the primordial qi theory are representative. These are expounded in classics such as the *Zhouyi* (《周易》), *Daodejing* (《道德经》), *Zhuangzi* (《庄子》), and *Huainanzi* (《淮南子》). For example, the *Zhuangzi · Knowledge Rambling in the North* (《庄子·知北游》) regards human life and death as the gathering and dispersal of “qi”: “Human life is the gathering of qi. Gathering produces life; dispersal produces death.” The *Huainanzi · Treatise on the Spirit* (《淮南子·精神训》) proposes that human “qi” is the mediating link between the Dao and the myriad things of the world; Dao, qi, and the myriad things are the three aspects of the one body of the Heavenly Way: “The heaven and earth and the cosmos are like one person’s body… The ancients shared qi with heaven and earth, and roamed freely with one age.” The human way has the three aspects of the one body of form, qi, and spirit: “Form is the dwelling place of life; qi is that which fills life; spirit is that which controls life. If one loses its place, then all three are harmed.” Second, in terms of society and politics, the concept of using qi to discuss the state of affairs, circumstances, and the condition of the world has a long history. For example, Boyang Fu of the Western Zhou used the qi of heaven and earth, yin and yang, to discuss earthquakes and the fall of the Zhou dynasty. Later generations endlessly used terms like “momentum” (气势), “qi-movement” (气运), and “qi-mechanism” (气机) to discuss dynastic changes. To this day, such expressions remain common in politics, history, culture, and many other fields. Third, in terms of life values, concepts such as nurturing qi (养气), essential qi (精气), vital qi (生气), upright qi (正气), and righteous qi (义气) are typical. Examples include Laozi’s saying “concentrating qi to attain softness” (专气致柔) and Mencius’s profoundly influential theory of “nourishing my vast, flowing qi” (养吾浩然之气). In summary, whether in nature, society, or human life, the qi-theory tradition has rich manifestations, containing no small amount of intellectual wisdom. The most typical example is the *Zhouyi · Appended Remarks* (《周易·系辞》) discussing the great transformation of yin and yang, the flow of one qi; and the *Guoyu · Discourses of Zhou I* (《国语·周语上》) recording Boyang Fu of the Western Zhou explaining earthquakes through the movement of the qi of heaven and earth, yin and yang, thereby predicting the great political change of “the (Western) Zhou will perish” (周将亡). This means that the viewpoint of “qi” encompasses both the natural world of heaven and earth and society and politics, centrally embodying the essential meaning of the relationship between heaven and humanity in ancient China. Therefore, in the process of studying ancient Chinese philosophy and culture, special attention must be paid to distinguishing and absorbing the ideological resources of the qi-theory tradition.

理论上看，气论传统蕴含中华优秀传统文化因子。概要而言：其一，在宇宙观或自然观方面，天地一气、阴阳之气、道气说、元气说等观点堪为代表性观点，《周易》《道德经》《庄子》《淮南子》等典籍对此均有阐述，如《庄子·知北游》中将人的生存与死亡看作“气”的聚散，即“人之生，气之聚也。聚则为生，散则为死”。《淮南子·精神训》中提出人之“气”是道与世间万物的关联媒介，道、气、万物是天道的一体三相，即“天地宇宙，一人之身也……古之人，同气于天地，与一世而优游”，人道则有形、气、神的一体三相，即“夫形者，生之舍也；气者，生之充也；神者，生之制也。一失位，则三者伤矣”。其二，在社会政治方面，以气论事态形势、天下状况的观念由来已久，如西周伯阳父以天地阴阳之气论地震以及周朝灭亡，再如后世以“气势”“气运”“气机”等说法论述朝代更迭者层出不穷。时至今日，诸如此类说法在政治、历史、文化等诸多领域依然常见。其三，在人生价值观方面，养气、精气、生气、正气、义气等堪为典型，如《老子》“专气致柔”之说，以及影响深远的孟子“养吾浩然之气”之论。总而言之，无论是自然、社会还是人生，气论传统都有丰富表现，其中不乏思想智慧结晶。最为典型者，如《周易·系辞》讲阴阳大化、一气流行，《国语·周语上》载西周时期伯阳父以天地阴阳之气的运动阐述地震现象，以此预示“（西）周将亡”的政治大变动。这就是说，“气”的观点兼摄天地自然和社会政治，集中体现中国古代天人关系的要义。因此，在研究中国古代哲学文化的过程中，要特别注意对气论传统思想资源的辨析和汲取。

II. General Secretary Xi Jinping’s Discussion of “Political Courage” (政治勇气) and “Social Atmosphere” (风气

二、习近平总书记论“政治勇气”及“风气”“正气”

Since the New Era, as the highest leader of the Party and the state, General Secretary Xi Jinping, with the sense of responsibility and mission of a Marxist statesman and people’s leader, has actively revitalized and applied traditional Chinese discourse on qi (vital force). The four volumes of *Xi Jinping: The Governance of China* that have been published to date centrally present his important expositions on “qi.” According to statistics, the vast majority of important expressions concerning “qi” in these volumes are related to social and political issues, with the highest frequency of occurrence being “courage” (yongqi), appearing as many as 55 times, such as “political courage,” “reform courage,” or “revolutionary courage.” A representative example is the explanation given in November 2013 regarding the “Decision of the Central Committee of the Communist Party of China on Several Major Issues Concerning Comprehensively Deepening Reform,” in which he repeatedly emphasized the necessity of carrying out the Party’s self-revolution and reforms in relevant fields with greater political courage and wisdom. In August 2014, at a symposium commemorating the 110th anniversary of Comrade Deng Xiaoping’s birth, he stressed the need to learn from Comrade Deng Xiaoping’s political courage in continuously pioneering and innovating, as well as his sharpness (ruiqi) in opening up new situations. In July 2016, at a ceremony celebrating the 95th anniversary of the founding of the Communist Party of China, he emphasized the need to learn from the courage of the older generation of proletarian revolutionaries such as Mao Zedong, who declared, “Confident of living two hundred years, I will strike the water for three thousand li,” [1]1 The "12th collective study session of the Political Bureau of the Central Committee" refers to a regular study meeting of the top leadership body of the Chinese Communist Party, where specific theoretical or policy topics are discussed. facing difficulties and challenges without fear, constantly breaking new ground and creating new miracles. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has repeatedly admonished the entire Party that it is precisely because we have advanced comprehensive and strict governance of the Party with unprecedented courage and resolve that the work of comprehensively and strictly governing the Party in the New Era has achieved historic and groundbreaking accomplishments, producing all-round and deep-reaching impacts. To this end, he explicitly pointed out that the “second answer” [2]2 The *Commentary on the Appended Phrases* (系辞) is a philosophical commentary attached to the *Book of Changes* (易经), a classic Chinese divination and cosmological text. for the Communist Party of China to escape the historical cycle of rise and fall is the Party’s self-revolution, and “the key to self-revolution lies in the consciousness to face problems squarely and the courage to turn the blade inward,” that is, immense political courage.

新时代以来，作为党和国家最高领导人，习近平总书记以马克思主义政治家和人民领袖的责任感使命感对中国传统的气论话语进行活化活用。现已出版的四卷本《习近平谈治国理政》，集中呈现其关于“气”的重要论述。经统计，其中关于“气”的重要表述绝大多数与社会政治议题相关，出现频次最高的是“勇气”，有55次之多，如“政治勇气”“改革勇气”或“革命勇气”等。较有代表性的，是 2013年11月就《中共中央关于全面深化改革若干重大问题的决定》所作的说明，其中多次强调必须以更大的政治勇气和智慧进行党的自我革命和相关领域的改革。2014年8月，在纪念邓小平同志诞辰100周年座谈会上的讲话中，他强调要学习邓小平同志不断开拓创新的政治勇气和善于打开新局面的锐气。2016年7月，在庆祝中国共产党成立95周年大会上，他强调要学习毛泽东等老一辈无产阶级革命家“自信人生二百年，会当击水三千里”的勇气，毫无畏惧面对困难和挑战，不断开辟新天地，创造新奇迹。党的十八大以来，习近平总书记反复告诫全党，正是因为我们以前所未有的勇气和定力推进全面从严治党，新时代全面从严治党工作才取得了历史性、开创性成就，产生全方位、深层次影响。为此他明确指出，中国共产党跳出历史周期率的“第二个答案”就是党的自我革命，“自我革命关键要有正视问题的自觉和刀刃向内的勇气”，即极大的政治勇气。

In terms of etymology, “courage” (yongqi) first appears in the *Zuo Commentary on the Spring and Autumn Annals*, in the tenth year of Duke Zhuang, which states: “Warfare is a matter of courage. At the first drum, the qi is stirred; at the second, it declines; at the third, it is exhausted.” [3]3 The *Neiye* (内业) chapter of the *Guanzi* (管子) is an ancient Chinese philosophical text attributed to the Legalist thinker Guan Zhong, discussing self-cultivation and cosmology. Its general meaning refers to daring to act without fear, used to describe the combat will and state of both sides in battle. By the time of *The Art of War*, Sun Wu emphasized the importance of “qi” in military struggle: “An army may be deprived of its qi, a general of his mind. Thus, in the morning, the qi is sharp; by midday, it is sluggish; by evening, it returns. A skilled commander avoids the enemy’s sharp qi and strikes when it is sluggish and returning—this is the management of qi.” (*The Art of War*, “Chapter on Military Struggle”) However, by the time of Mencius, the focus shifted to how to “cultivate courage” and “cultivate the vast, flowing qi” (Mencius, “Gongsun Chou”) from the perspective of moral mind-nature. This tradition was continued by figures such as Zhang Zai, Zhu Xi, Wang Yangming, and Wang Fuzhi. [4]4 The *Suwen* (素问) is a foundational text of traditional Chinese medicine, part of the *Yellow Emperor's Inner Classic* (黄帝内经). It can be seen that, shaped by the Confucian tradition, “courage” in ancient Chinese cultural tradition was mostly used to refer to moral conduct and ethical evaluation. General Secretary Xi Jinping’s use of “courage” draws on these ancient wisdoms but

从语词来看，“勇气”最早出自《左传·庄公十年》所言“夫战，勇气也。一鼓作气，再而衰，三而竭”。大意指敢于作为且毫不畏惧，用来描述作战双方的战斗意志及其状态。及至《孙子兵法》，孙武强调“气”在军事斗争中的重要性：“三军可夺气，将军可夺心。是故朝气锐，昼气惰，暮气归。善用兵者，避其锐气，击其惰归，此治气也。”（《孙子兵法·军争篇》）但是到了孟子，转变为强调从道德心性上如何做到“养勇”“养浩然之气”（《孟子·公孙丑》），这一传统经过张载、朱熹、王阳明、王夫之等得到延续。可见，在儒家传统形塑之下，“勇气”在我国古代文化传统中多用于指涉道德品行及伦理评价。习近平总书记对“勇气”的使用，汲取了这些古代智慧，但没有局限于兵家之言，更没有局限于儒家之道，而是将其用于论述政党如何直面难题从而更好为民执政。也就是说，习近平总书记赋予了“勇气”浓厚而鲜明的马克思主义政党的立场和观点，以此阐发新的社会政治意涵，形成了以“政治勇气”为引领的气论话语。

In March 2016, General Secretary Xi Jinping, when participating in the deliberation of the Shanghai delegation at the Fourth Session of the Twelfth National People's Congress of which he was a member, stressed the need to maintain the courage to innovate with sharpness, the drive to be the first with acumen, and the vigor of surging upward. These "three qi" ("courage," "drive," and "vigor") take "courage" as the foremost, serving both as a message for the development of Shanghai and the whole country and as a call to laborers in the New Era. On November 24, 2020, at the National Commendation Conference for Model Workers and Advanced Workers, he pointed out the need to enhance innovative awareness, cultivate innovative thinking, and demonstrate the courage to innovate with sharpness, the drive to be the first with acumen, and the vigor of surging upward. Whether it is the Party itself, enterprises and institutions, or individuals, all reformers must possess the quality of the "three qi"; only when the "three qi" converge can the grand qi of reform be sublimated and new realms of reform be opened up. For a party that has been in power for a long time, to keep pace with the times, "political courage" is paramount. Only when a party possesses the "courage" for self-analysis and turning inward with a blade can it burst forth with "drive" and "vigor." Without this foundation of "political courage," "drive" and "vigor" become castles in the air.

2016年3月，习近平总书记在参加他所在的十二届全国人大四次会议上海代表团审议时强调，要保持锐意创新的勇气、敢为人先的锐气、蓬勃向上的朝气。此“三气”（“勇气”“锐气”“朝气”）即以“勇气”为首，既是对上海乃至全国发展的寄语，更是对新时代劳动者的号召。2020年11月24日，他在全国劳动模范和先进工作者表彰大会上指出，要增强创新意识、培养创新思维，展示锐意创新的勇气、敢为人先的锐气、蓬勃向上的朝气。无论是党自身还是企事业单位抑或个人，所有的改革者都必须具备“三气”素质；“三气”聚合，才能升华出改革的大气，开拓出改革的新境界。对于长期执政的政党而言，要不断与时俱进，“政治勇气”是第一位的，政党有了自我剖析、刀刃向内的“勇气”，才能迸发出“锐气”和“朝气”，缺失了这种“政治勇气”的根基，“锐气”和“朝气”便会成为空中楼阁。

For the Communist Party of China, to lead the people of all ethnic groups in the country toward a better future, it cannot be satisfied with the status quo; it must continuously change to keep pace with the times and advance in step with the era. The Party's original aspiration and founding mission are the source of the Party's self-revolutionary drive. General

对于中国共产党来说，要带领全国各族人民走向更美好的未来，就不能满足现状，必须不断变革以与时俱进、与时偕行。党的初心与使命是党自我革命的动力之源。习近平总书记反复强调“政治勇气”，即办好中国的事情关键在党，故党要管党，全面从严治党。这尤其需要“下（大）气力”解决好党存在的各种问题。《习近平谈治国理政》四卷中有23次提及“下（大）气力”解决党的问题，重视程度可见一斑。“下（大）气力”是对“政治勇气”的落实。落实就要有方向、有分寸且见诸时效，不能走形式、乱阵脚抑或一阵风，所以党中央无论是反腐还是全面从严治党的其他方面都强调要常态化、长效化。实践证明，党对于“政治勇气”的贯彻落实取得了巨大成果。党的二十大报告指出：“党和国家事业取得历史性成就、发生历史性变革，推动我国迈上全面建设社会主义现代化国家的新征程。”

The “political courage” of “self-revolution” requires Party cadres to be adept at speaking politics. How is speaking politics to be done well? This involves the concept of *qi* (vital force) that General Secretary Xi Jinping frequently invokes: one is “atmosphere” (*fengqi*), and the other is “

“自我革命”的“政治勇气”要求党员干部善于讲政治。如何讲好政治？这涉及习近平总书记经常提及的“气”概念：一个是“风气”，一个是“正气”，在《习近平谈治国理政》中分别出现31次、17次。在具体论述语境中，“风气”往往关联为“党的作风”或“社会风气”，用马克思主义话语来说，就是党的政治生态或社会意识形态，集中表现为社会文化或价值观念。好的社会风气对于塑造良好的党风、政风十分重要，反之亦然。早在延安时期，毛泽东等党的领导人就很重视党风建设和社会风气问题，撰成了《整顿党的作风》《反对党八股》《在延安文艺座谈会上的讲话》等论著。习近平总书记对党在长期执政条件下产生不良风气的现象做出了论述：“我们要清醒看到，我们党长期执政，党员干部中容易出现承平日久、精神懈怠的心态。有的觉得现在已经可以好好喘口气、歇歇脚，做做安稳官、太平官了；有的觉得‘船到码头车到站’，不思进取、庸政懒政混日子；有的为个人打算多了，患得患失、不敢担当却贪图名利、享受；有的习惯当‘传声筒’、‘中转站’，遇到困难绕着走、碰到难题往上交，缺乏攻坚克难的锐气和斗志。”为了说明并解决这个问题，他特别强调党员干部要有“正气”（抑或“浩然正气”“浩然之气”），党的队伍要做到“风清气正”，反对以至杜绝“歪风邪气”。

The term “righteous qi” (zhengqi) mainly originates from the qi-blood theory of traditional Chinese medicine, referring primarily to the physiological improvement of bodily functions. These concepts, combined with Confucian morality, coalesce into the uniquely Chinese cultural doctrine of “heaven-and-earth righteous qi.” The Southern Song dynasty [1]1 The "12th collective study session of the Political Bureau of the Central Committee" refers to a regular study meeting of the top leadership body of the Chinese Communist Party, where specific theoretical or policy topics are discussed. Wen Tianxiang’s “Song of Righteous Qi” [2]2 The *Commentary on the Appended Phrases* (系辞) is a philosophical commentary attached to the *Book of Changes* (易经), a classic Chinese divination and cosmological text. provides a classic exposition of this and has been passed down through the ages. In summary, “righteous qi” or the “social atmosphere” (fengqi) associated with “righteous qi” includes at least such traditional values as patriotism, love of family, integrity, friendliness, and harmony, all of which have been absorbed by the core socialist values that the Party cultivates and practices. It should be noted that “advocating righteous qi” is not about putting on a show or going through formalities; genuine “righteous qi” requires being “rooted in the people,” “full of vitality,” and “having drive and spirit” (you jingqishen). General Secretary Xi Jinping has discussed all of these. Furthermore, in the formation of social atmosphere, family tradition (jiafeng) is an important component, especially given China’s long-standing cultural tradition of valuing the family. To this end, General Secretary Xi Jinping emphasizes that Party members and cadres must take the lead in cultivating good family traditions, setting an example or model in society: “All families should promote fine family traditions, supporting a good social atmosphere with the good family traditions of thousands upon thousands of families.” The family is the first environment a person encounters in growing up, the first field of education. Family tradition has an important influence on political atmosphere and social atmosphere. From the “red family letters” of the periods of revolution, construction, and reform and opening up, one can clearly see the ideals and convictions within the family traditions of Communists. This is a clear requirement for Party members to “emphasize politics” (jiang zhengzhi).

“正气”一词主要源自我国中医学传统的气血理论，主要指涉生理意义上身体机能改善状况。这些观念与儒家道义相结合，汇合成独具中华文化特色的“天地正气”之说。南宋文天祥《正气歌》对此给予经典性说明，并且流芳后世。概括而言，“正气”抑或“正气”相关联的“风气”至少包含爱国、爱家、诚信、友善、和睦等传统价值观念，党培育践行的社会主义核心价值观对此均有汲取。要注意的是，“讲正气”不是摆场面、套形式，真正的“正气”需要“接地气”“有朝气”“有精气神”，习近平总书记对这些均有论及。此外，在社会风气的形成过程中，家风是重要组成部分，尤其是我国历来有重视家庭的文化传统。为此，习近平总书记强调党员干部要带头营造良好的家风，在社会中发挥表率或模范作用，“广大家庭都要弘扬优良家风，以千千万万家庭的好家风支撑起全社会的好风气。”家庭是人成长所接触的第一环境，是人受教育的第一场域，家风对政治风气、社会风气有着重要的影响，从革命、建设和改革开放时期的一封封“红色家书”中可以清晰地看到共产党人家风中的理想信念，这是党员要“讲政治”的明确要求。

III. General Secretary Xi Jinping’s Discussion of “Aspiration,” “Integrity,” and “Confidence”

三、习近平总书记论“志气”“骨气”“底气”

Whether from a cultural or political perspective, General Secretary Xi Jinping’s discussion of “confidence” (diqu) has its specific target and is directly related to “political courage.” “Confidence” reflects the strength of an individual or collective, revealing firm conviction and immense self-assurance. It is formed through honed superior ability, resolute will, and remarkable achievements, so that one has confidence in one’s heart, light in one’s eyes, and strength in one’s feet. As General Secretary Xi Jinping said: “We adhere to the path of peaceful development, but the era when the Chinese nation could be arbitrarily bullied by foreign powers is gone forever! Why do we have such confidence now? It is because our country has developed.” For the Communist Party of China as the ruling party, the people are our deepest foundation and greatest source of confidence. This requires Party members and cadres to recognize that the Communist Party of China has never had any special interests of its own; everything it does is for the people’s cause, that is, serving the people wholeheartedly. “This is the source of courage and the foundation of confidence for our Party’s self-revolution.” At the same time, only by thoroughly studying, understanding, and implementing the Party’s innovative theories, and mastering the Marxist standpoints, viewpoints, and methods, can one dare to struggle and be good at struggling, and have confidence in struggle. The same applies to the field of science and technology. After years of effort, the overall level of China’s science and technology has been greatly improved, so we have the confidence to build on this momentum and map out a more ambitious blueprint.

无论从文化上还是从政治上看，习近平总书记关于“底气”的论述有其针对性，且与“政治勇气”直接相关。“底气”反映的是个人或集体的实力，透露出坚强的信念和无比的自信，它形成于练就的过硬本领、坚定意志以及取得的不俗成就，从而才会心里有底，眼中有光，脚下有力。正如习近平总书记所说：“坚持走和平发展道路，但中华民族被外族任意欺凌的时代已经一去不复返了！为什么我们现在有这样的底气？就是因为我们的国家发展起来了。”对于作为执政党的中国共产党来说，人民是我们执政的最深厚基础和最大底气。这就要求党员干部认识到中国共产党从来没有任何自己特殊的利益，它的一切都是为了人民的事业，即全心全意为人民服务，“这是我们党敢于自我革命的勇气之源、底气所在”。与此同时，只有学懂弄通做实党的创新理论，掌握马克思主义立场观点方法，才能做到敢于斗争、善于斗争，斗争起来才有底气。科学技术领域亦是如此。经过多年努力，我国科技整体水平有了较大提升，我们才有底气乘势而上，擘画更宏伟的蓝图。

For the vibrant youth, they should consciously recognize the historical significance and responsibility of the great rejuvenation of the Chinese nation, “constantly strengthening the aspiration, integrity, and confidence to be Chinese, so as to live up to the expectations of the era, not waste their youth, and not fail the ardent hopes of the Party and the people.” Whether in the reports of the 19th and 20th National Congresses of the CPC or in important speeches on various occasions, General Secretary Xi Jinping has always been concerned about the growth and success of youth. If “courage, drive, and vitality” refer to the youthful spirit that all reformers should maintain, then “aspiration, integrity, and confidence” are directly aimed at the youth group. Therefore, General Secretary Xi Jinping’s two sets of “three qi” ultimately rest on the Party

对充满朝气的青年来说，更应自觉认识到中华民族伟大复兴的历史意义及责任使命，“不断增强做中国人的志气、骨气、底气，从而不负时代，不负韶华，不负党和人民的殷切期望”。无论是党的十九大、二十大的大会报告还是不同场合的重要讲话，习近平总书记始终关心青年成长成才。如果说“勇气、锐气、朝气”是指全体改革者应保持青年之气，与此相关，“志气、骨气、底气”则直接面向青年群体。因此，习近平总书记的两个“三气”，归根结底落在党的自我革新上，落在党领导下的中国青年身上。在社会主义现代化建设事业中，只有保持青年的蓬勃朝气，整个国家社会才能充满青春活力。反之，青年群体如果丧失生气，一味“躺平”，党领导的社会主义事业就难免停滞衰败。

In December 2013, General Secretary Xi Jinping delivered an important speech at the 12th collective study session of the Political Bureau of the Central Committee, specifically addressing the issue of national cultural soft power, in which he pointed out the need to enhance the backbone and confidence of being Chinese. In February 2021, in his speech at the mobilization meeting for Party history study and education, he first proposed "enhancing the ambition, backbone, and confidence of being Chinese." In May of the same year, in a reply letter to the editorial department of *Literature, History, and Philosophy*, General Secretary Xi Jinping clearly stated that to enhance the backbone and confidence of being Chinese and to enable the world to better recognize and understand China, it is necessary to deeply comprehend Chinese civilization, and to thoroughly explain how to better adhere to the Chinese path, promote the Chinese spirit, and consolidate Chinese strength from the combined perspectives of history and reality, theory and practice. It can be seen that the "ambition," "backbone," and "confidence" of "being Chinese" are not only related to the spirit and vitality of Chinese youth but also to the international image of our country.

2013年12月，习近平总书记在中央政治局第十二次集体学习时发表重要讲话，专门论及国家文化软实力问题，其中就指出要增强做中国人的骨气和底气。2021年2月，他在党史学习教育动员大会上的讲话首次提出“增强做中国人的志气、骨气、底气”。同年5月，在给《文史哲》编辑部回的信中，习近平总书记明确指出要增强做中国人的骨气和底气，让世界更好认识中国、了解中国，需要深入理解中华文明，从历史和现实、理论和实践相结合的角度深入阐释如何更好坚持中国道路、弘扬中国精神、凝聚中国力量。可见，“做中国人”的“志气”“骨气”和“底气”，不仅关乎中国青年的精气神，更关乎我们国家的世界形象。

From the perspective of traditional Chinese culture, the core of "spirit, vitality, and essence" (精气神) points to "qi" (气). The so-called "essence" (精) is the "essence" of "qi," as in the *Commentary on the Appended Phrases* of the *Book of Changes*, which understands the human body as "essence and qi form things, the wandering soul creates change"; the *Neiye* chapter of the *Guanzi* holds that "essence and qi" are the origin of all things in the world, "below giving birth to the five grains, above forming the arrayed stars"; the *Suwen* chapter of the *Yellow Emperor's Inner Classic* points out that "essence is the foundation of life." The so-called "spirit" (神) refers to the wondrous manifestations of the qi of yin and yang. According to the Song dynasty Confucian Zhang Zai, "One thing with two bodies is qi; because it is one, it is spirit; because it is two, it transforms," and "Spirit is the term for the wondrous responses of the Great Void." "Spirit" is the substance of qi, and "transformation" is the transformation of qi. Therefore, the "spirit, vitality, and essence" cultivated by traditional Chinese culture mainly refers to human life and mental states, the spiritual cultivation and spiritual strength of the Chinese nation. This contains the "roots" and "soul" of Chinese culture, which need to be critically and concretely analyzed from the perspective of dialectical materialism and historical materialism.

从中国传统文化来看，“精气神”的内核指向“气”。所谓“精”，是“气”之“精”，如《易传·系辞》将人身理解为“精气为物，游魂为变”；《管子·内业》认为“精气”是世界万物本原，“下生五谷，上为列星”；《皇帝内经·素问》指出“夫精，生之本也”。所谓“神”，无非指阴阳之气的妙用神态。根据宋代儒者张载的说法，“一物两体，气也；一故神，两故化”，“神者，太虚妙应之目”。“神”即气之体，“化”即气之化，故中国传统文化所涵养的“精气神”，主要指涉人的生命与精神状态、中华民族的精神涵养与精神力量，这里面蕴含中华文化的“根”和“魂”，需要以辩证唯物主义和历史唯物主义的观点加以批判和具体分析。

According to General Secretary Xi Jinping's important expositions, the so-called "ambition" of "being Chinese" is "taking the great rejuvenation of the Chinese nation as one's own responsibility"; the so-called "backbone" of "being Chinese" is the condensation of the "ambition" of "taking the great rejuvenation of the Chinese nation as one's own responsibility." With this kind of "ambition" and this kind of "backbone," Chinese youth in the New Era can have "confidence." During the Wei and Jin periods, the *New Account of Tales of the World* (世说新语) discussed "backbone" or "wind and bone" in character appraisal, but "the ambition, backbone, and confidence of being Chinese" refers not only to personal cultivation or spiritual temperament but also to the state of youth manifested under the guidance of Marxism and its Sinicized theories in order to realize the great rejuvenation of the Chinese nation. It can be seen that General Secretary Xi Jinping has once again creatively employed traditional Chinese discourse on qi and endowed it with new contemporary meaning. In this sense, Chinese youth in the New Era should be Chinese in the following way:

根据习近平总书记的重要论述，所谓“做中国人”的“志气”，就是“以中华民族伟大复兴为己任”；所谓“做中国人”的“骨气”，就是“以中华民族伟大复兴为己任”的“志气”的凝结。有了此种“志气”、此般“骨气”，新时代中国青年才有“底气”。魏晋时期《世说新语》品评人物，已论及“骨气”或“风骨”，但“做中国人的志气、骨气、底气”不只是指个人修养或精神气质问题，更指的是在马克思主义及其中国化理论指导下，为实现中华民族伟大复兴而呈现的青年状态。可见，习近平总书记再一次活用中国传统气论话语并赋予其时代新意。在此意义上，新时代的中国青年应这样做中国人：

First, be "modern people" of China. This requires youth to face modernity and strive to be modern people, rather than superficially modern people who are retro and conservative. Second, be modern "Chinese people." This requires youth to consciously manifest Chinese temperament and cultural characteristics. Third, be companions and guides of modern China. This requires youth to consciously participate in the great practice of China's socialist modernization and strive for the comprehensive construction of a modern socialist strong country. Ultimately, be inheritors and successors of socialist modernization. It is necessary to accurately recognize that "the reason why the Communist Party of China can succeed and why socialism with Chinese characteristics can succeed is, in the final analysis, because Marxism works, and because Marxism adapted to the Chinese context and the needs of the times works." This requires youth to adhere to the truth of Marxism and the correct leadership of the Communist Party of China. Without this premise, Sinicized Marxism would be impossible, and the integration of Marxism with China's excellent traditional culture would lose its direction.

首先，做中国的“现代人”。这就要求青年面向现代，争做现代人，而非复古守旧的表面上现代的人。其次，做现代的“中国人”。这就要求青年自觉彰显中国气质与文化特质。再次，做现代中国的同行者、引路人。这就要求青年自觉参与中国社会主义现代化建设的伟大实践，为全面建设社会主义现代化强国而奋斗。归根结底，做社会主义现代化的继承者和接班人。要准确认识到“中国共产党为什么能，中国特色社会主义为什么好，归根结底是因为马克思主义行，是因为中国化时代化的马克思主义行”，这就要求青年坚持马克思主义真理、坚持中国共产党的正确领导。没有这个前提，中国化的马克思主义就无从谈起，马克思主义与中华优秀传统文化的结合就把不准方向。

IV. The Important Significance of Xi Jinping's Discourse on Qi

四、习近平总书记关于气的论述的重要意义

Since the May Fourth New Culture Movement, Chinese Marxists, taking *New Youth* as their main ideological battleground, strove to awaken ancient China’s consciousness of moving toward modernity. After the founding of the Communist Party of China, through more than a century of revolution, reform and construction, socialism has radiated vitality in China. Since the 18th National Congress of the CPC, under the strong leadership of the Party Central Committee with Comrade Xi Jinping at its core, socialism with Chinese characteristics has entered a New Era. The Party has continuously advanced Party building, the socialist cause has been pushed to a higher stage, and Chinese-path modernization has steadily progressed. We have every reason to believe that the great rejuvenation of the Chinese nation will be continuously realized through the efforts of Chinese Communists. In this great process, both greater “courage” and ample “confidence” are needed. General Secretary Xi Jinping’s important discourse on “qi” guides us, under the guidance of Marxism, in how to realize the innovative development and modern transformation of traditional culture, embodying the power of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Specifically, this must be understood theoretically and practically as follows:

五四新文化运动以降，中国马克思主义者以《新青年》为主要思想阵地，奋力唤醒古老中国走向现代的自觉。中国共产党成立之后，经过百余年的革命、改革与建设，社会主义在中国焕发出生机活力。党的十八大以来，在以习近平同志为核心的党中央的坚强领导下，中国特色社会主义进入新时代，党不断推进自身建设，社会主义事业不断推向更高阶段，中国式现代化稳步前行。我们完全有理由相信，中华民族伟大复兴必将在中国共产党人的努力之下不断变为现实。在这一伟大进程中，既需要更大的“勇气”，也要具有十足的“底气”。习近平总书记关于“气”的重要论述，指引我们在马克思主义指导下如何实现传统文化的创新发展和现代转化，体现出习近平新时代中国特色社会主义思想的伟力。具体而言，需要从理论和实践上认识到：

First, the paramount importance of the leadership of the Communist Party of China. Realizing the great rejuvenation of the Chinese nation is the greatest dream of the Chinese people and the Chinese nation in modern times, and it is precisely the original aspiration and founding mission established since the founding of the CPC. For more than a hundred years, under the guidance of the banner of Marxism, generations of Chinese Communists have pressed forward one after another, and all their efforts have been unified in the historical process of realizing the great rejuvenation of the Chinese nation. Conversely, if this historical process is stripped away, “strengthening the ambition, backbone, and confidence of being Chinese” would have no starting point, and “maintaining the courage to forge ahead with innovation, the sharpness to dare to be the first, and the vigor of surging upward” would be incomprehensible. For the present, upholding the leadership of the Communist Party of China means profoundly grasping the Two Establishments, resolutely achieving the Two Upholds, and continuously strengthening the Four Consciousnesses.

第一，中国共产党领导的至关重要性。实现中华民族伟大复兴是近代以来中国人民和中华民族最伟大的梦想，更是中国共产党成立以来所确立的初心与使命。一百多年来，在马克思主义旗帜指引下，一代代中国共产党人前赴后继，所有努力都统一于实现中华民族伟大复兴的历史进程。反之，剥离了这一历史进程，“增强做中国人的志气、骨气、底气”就无从着手，“保持锐意创新的勇气、敢为人先的锐气、蓬勃向上的朝气”就无从理解。就当下而言，坚持中国共产党的领导就是要深刻把握“两个确立”，坚决做到“两个维护”，不断增强“四个意识”。

Second, the fundamental essence of the Chinese cultural stance and its upholding fundamental principles and breaking new ground. What is called adhering to the Chinese cultural stance is the subjective expression of building socialist culture under the guidance of Marxism. This requires fully comprehending and applying the Marxist stance, viewpoint, and method, and promoting the integration of Marxism with fine traditional Chinese culture from theoretical and practical aspects. It is far from sufficient for the integration of the basic tenets of Marxism with fine traditional Chinese culture to merely stop at the level of finding specific points of integration. This requires following the characteristics and laws of Chinese culture, grasping the key to its integration with Marxism at the appropriate level, drawing on the positive aspects of Western culture, enabling its modern transformation, manifesting the Chinese stance, shaping Chinese discourse and Chinese style, and telling Chinese theories and Chinese stories well. To achieve these, we must face problems, face the times, and face the future. On the basis of clearly explaining the basic connotations of fine traditional Chinese culture, we must transform it using the Marxist scientific worldview and dialectical methodology.

第二，中华文化立场及其守正创新的根本要义。所谓坚守中华文化立场，是在马克思主义指导下建设社会主义文化的主体性表达，这就要充分领会运用马克思主义的立场、观点与方法，从理论与实践等方面推动马克思主义与中华优秀传统文化相结合。马克思主义基本原理同中华优秀传统文化相结合，仅仅停留于寻找具体结合点层面是远远不够的。这需要遵从中华文化特质及其规律，把握好其与马克思主义面的层次上的结合关键，借鉴西方文化的积极方面，使之实现现代性转化，展现中国立场，塑造中国话语、中国气派，讲好中国理论、中国故事。要做到这些，必须面向问题、面向时代、面向未来，在讲清楚中华优秀传统文化基本内涵基础上，以马克思主义科学世界观和辩证方法论加以改造。

Third, the proper meaning and proper state of socialist cultural confidence. Since the 18th National Congress of the CPC, “cultural confidence” has repeatedly appeared in General Secretary Xi Jinping’s important discourses. The important speech at the celebration of the 95th anniversary of the founding of the CPC further pointed out that “cultural confidence is a more fundamental, broader, and deeper confidence.” Without socialist cultural confidence, the Chinese Dream of the great rejuvenation of the Chinese nation cannot be truly realized, and a great modern socialist country cannot be truly realized. If “confidence in the path” means unswervingly taking the path of socialism with Chinese characteristics, “confidence in the theory” means firmly believing in Marxist theory and the Sinicized theory of Marxism, and “confidence in the system” means upholding and improving the system of socialism with Chinese characteristics, then “cultural confidence” identifies the ideological characteristics, spiritual symbols, and value orientation of socialism with Chinese characteristics from a broader and deeper sense. The “courage, sharpness, vigor” and “ambition, backbone, confidence” elaborated by General Secretary Xi Jinping manifest the proper meaning and proper state of socialist

第三，社会主义文化自信的应有之义和应然状态。党的十八大以来，“文化自信”多次出现在习近平总书记的重要论述中，建党95周年庆祝大会上的重要讲话更是指出“文化自信，是更基础、更广泛、更深厚的自信”。没有社会主义文化自信，中华民族伟大复兴的中国梦就不可能真正实现，社会主义现代化强国就不可能真正实现。如果说“道路自信”就是要坚定不移走中国特色社会主义道路，“理论自信”就是坚信马克思主义理论以及马克思主义中国化理论，“制度自信”就是坚持和完善中国特色社会主义制度体系，那么，“文化自信”则是从更加广泛和深厚的意义上指认中国特色社会主义的思想特质、精神标识和价值依归。习近平总书记所阐述的“勇气、锐气、朝气”及“志气、骨气、底气”，表明了社会主义文化自信的应有之义和应然状态。

Fourth, the determination and courage of the Chinese Communist Party in its self-revolution

第四，中国共产党自我革命的决心魄力。习近平总书记的“三气”尤其是“政治勇气”之说，充分显示了最高领导人通过气论话语创新向全世界宣告党自我革命的决心魄力，同时表明党内外对此凝聚共识的重要作用。党进行自我革命的“政治勇气”，源自党的初心与使命，更有赖人民群众同心支持的强大“底气”。毛泽东在延安时期指出了中国共产党跳出历史周期率的“第一个答案”是“接受人民群众监督”，实际上说明我们党在不断凝聚“自我革命”的强大“底气”。有了这个“底气”，中国共产党跳出历史周期率的“第二个答案”即“自我革命”的“政治勇气”才坚实可靠。既有“勇气”又有“底气”的党，就会得到青年的拥护和造就有为青年，就会营造良好的家庭风气、政治风气、社会风气，党才会不断展现出团结奋斗的青春之姿，引领广大青年和广大人民群众“坚定不移听党话、跟党走”。

Fifth, qi-theory discourse can fully achieve innovative development in the New Era. The “three qi” [8]8 The “three qi” (三气) refers to the two sets of three qi concepts articulated by Xi Jinping: “courage, drive, and vitality” (勇气、锐气、朝气) and “aspiration, backbone, and confidence” (志气、骨气、底气). These are drawn from traditional Chinese qi theory and repurposed as political and moral exhortations in the New Era. represent Xi Jinping Thought on Culture’s exemplary inheritance and development of qi-theory discourse within fine traditional Chinese culture. General Secretary Xi Jinping’s elaboration of “courage, drive, and vitality” and “aspiration, backbone, and confidence” draws upon the excellent wisdom and rich connotations of traditional Chinese qi-theory cosmology and views of nature, social and political views, and views on life and values. At the same time, it transcends the limitations of traditional qi theory, combining Marxism with traditional qi theory from the height of Marxist theory. On the basis of drawing upon the connotations of traditional qi-theory discourse, it endows them with new meaning for the times and new political significance. It also contains the materialist characteristics of ancient Chinese “qi-theory” philosophy, serving as a successful demonstration of the combination of the basic tenets of Marxism with fine traditional Chinese culture. The innovative exposition of the “three qi” marks the revival of the vitality of ancient qi-theory discourse in the New Era. Its materialist nature and discourse have achieved innovative development in the New Era, and it also provides entirely new ideas and typical examples for better exploring the practical path of the Second Integration.

第五，气论话语在新时代完全能够创新发展。“三气”是习近平文化思想对中华优秀传统文化中的气论话语示范性的继承与发展，习近平总书记所阐述的“勇气、锐气、朝气”及“志气、骨气、底气”，汲取了中国传统气论宇宙自然观、社会政治观、人生价值观中的优秀智慧与丰富内涵，同时又超越了传统气论的局限性，站在马克思主义理论的高度上将马克思主义与传统气论相结合，在汲取传统气论话语内涵的基础上赋予其时代新意与政治新意，也蕴含了中国古代“气论”哲学的唯物主义特性，是马克思主义基本原理同中华优秀传统文化相结合的成功示范。“三气”的创新论述，标志着古代气论话语在新时代重新焕发出生机活力，其唯物主义性质和话语在新时代得到创新性发展，也为更好地探索“第二个结合”的实践路径提供全新思路和典型范例。

In his report to the 20th National Congress of the CPC, General Secretary Xi Jinping emphasized that the Communist Party of China has profoundly realized that only by combining the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture, and by persisting in applying dialectical materialism and historical materialism, can it correctly answer the major questions posed by the times and practice, and can it always maintain the vibrant vigor and旺盛活力 of Marxism. From the above investigation, it can be seen that in terms of the innovative expression of qi-theory discourse, General Secretary Xi Jinping, with the insight of a Marxist statesman and people’s leader, has provided ideological demonstration and theoretical guidance, offering concrete and important theoretical wisdom for advancing the Second Integration.

习近平总书记在党的二十大报告中强调，中国共产党深刻认识到只有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，坚持运用辩证唯物主义和历史唯物主义，才能正确回答时代和实践提出的重大问题，才能始终保持马克思主义的蓬勃生机和旺盛活力。由以上考察可知，在气论话语的创新表达方面，习近平总书记以马克思主义政治家和人民领袖的卓识作出了思想示范和理论指导，为推进“第二个结合”提供了具体而重要的理论智慧。

Online editor: Jing Mu

网络编辑：静穆