“The Second Integration”: Era Impetus, Theoretical Purport, and Practical Pathway

General Secretary Xi Jinping, with profound historical self-awareness and civilizational insight, has scientifically revealed the intrinsic relationship between the fundamental tenets of Marxism and the fine traditional Chinese culture, systematically elucidated the inner laws of Marxist theoretical innovation and socialist cultural development, and thereby historically put forward the major proposition of “integrating the fundamental tenets of Marxism with the fine traditional Chinese culture.” The Second Integration enriches the principled content of adapting Marxism to the Chinese context and the needs of the times, reveals an important pathway for adapting Marxism to the Chinese context and the needs of the times, and “is another ideological emancipation.” To unleash the ideological power of the Second Integration, the key lies in precisely positioning its era impetus and theoretical purport, providing the necessary cognitive premises and correct practical pathways for advancing the Party’s theoretical innovation, and thereby pushing the adaptation of Marxism to the Chinese context and the needs of the times toward a broader historical depth, expanding toward a grander cultural horizon, and advancing toward a more magnificent civilizational goal.

习近平总书记以深刻的历史自觉与文明洞见科学揭示了马克思主义基本原理同中华优秀传统文化的内在关系，系统阐明了马克思主义理论创新与社会主义文化发展的内在规律，由此历史性地提出“把马克思主义基本原理同中华优秀传统文化相结合”的重大命题。“第二个结合”丰富了马克思主义中国化时代化的原理内涵，揭示了马克思主义中国化时代化的重要途径，“是又一次的思想解放”。要释放“第二个结合”的思想伟力，关键在于精准定位其时代动因和理论旨趣，为推进党的理论创新提供必要的认识前提和正确的实践路径，进而推动马克思主义中国化时代化向更宏阔的历史纵深发展、向更宏大的文化视野拓展、向更宏伟的文明目标迈进。

I. The Era Impetus of the Second Integration

一、“第二个结合”的时代动因

The Second Integration is a profound summation of the historical experience and developmental laws of adapting Marxism to the Chinese context and the needs of the times. To deeply understand the era impetus of this “integration,” the key lies in analyzing and grasping the necessity, possibility, and practical value of integrating the fundamental tenets of Marxism with the fine traditional Chinese culture—that is, why to “integrate,” why it can be “integrated,” and what practical problems the “integration” aims to solve.

“第二个结合”是对马克思主义中国化时代化历史经验及其发展规律的深刻总结。深刻理解这一“结合”的时代动因，关键在于剖析与把握马克思主义基本原理同中华优秀传统文化相结合的必要性、可能性及其实践价值，即为何要“结合”、为何能“结合”以及“结合”旨在解决何种现实难题。

1. The Key of the Era for Solving the Historical Problem of the “Dispute between the Ancient and the Modern, the Chinese and the Western”

1.破解“古今中西之争”历史难题的时代之钥

General Secretary Xi Jinping pointed out at the Symposium on Cultural Heritage and Development: “After long-term efforts, we are more capable than any previous era of solving the ‘dispute between the ancient and the modern, the Chinese and the Western,’ and we are also more urgently in need than any previous era of a batch of cultural achievements that fuse the ancient and the modern and integrate the Chinese and the Western.” This assertion profoundly reveals the historical inevitability of the Second Integration as the core key to solving this century-old ideological predicament.

习近平总书记在文化传承发展座谈会上指出：“经过长期努力，我们比以往任何一个时代都更有条件破解‘古今中西之争’,也比以往任何一个时代都更迫切需要一批熔铸古今、汇通中西的文化成果。”这一论断深刻揭示了“第二个结合”作为破解这百年思想困局核心密钥的历史必然性。

Since modern times, the era’s question of “where is China going” has triggered the “dispute between the ancient and the modern, the Chinese and the Western” in the ideological and cultural sphere. From the imitation of material technology in the Westernization Movement, to the grafting of institutions in the Hundred Days’ Reform, to the critique of traditional thought and the wholesale embrace of Western culture in the New Culture Movement, countless explorers sought a national way out amid the tension between tradition and modernity, the native and the foreign. This ideological confrontation, which lasted over a century, sparked sparks but also exposed a deep civilizational anxiety: how can the Chinese nation preserve its cultural roots amid the tide of modernization? How can it consolidate its cultural subjectivity? History fully proves that in the process of exploring the Chinese path, both cultural conservatives who clung to tradition and cultural radicals who advocated “wholesale Westernization” ultimately failed because they were trapped in the binary oppositional mindset of “ancient/modern” and “Chinese/Western.” After the founding of New China, Mao Zedong put forward the cultural policy of “making the past serve the present and making foreign things serve China,” laying an important foundation for exploring the path of socialist cultural development. Thereafter, several generations of Chinese Communists, with comrades Deng Xiaoping, Jiang Zemin, and Hu Jintao as the main representatives, continued the relay, deepening the understanding of the relationship between tradition and modernity, the native and the foreign, and exploring a path of socialist cultural development suited to Chinese characteristics. Entering the New Era, General Secretary Xi Jinping proposed the Second Integration, which not only theoretically answered the era’s question of “where is China going” but also provided a practical plan for solving the “dispute between the ancient and the modern, the Chinese and the Western.” This plan transcends the binary opposition between tradition and modernity, the native and the foreign, achieving an organic integration and transcendence of Chinese and Western civilizations, ancient and modern cultures. On the one hand, the Second Integration breaks the ideological shackles of the “theory of opposition between the ancient and the modern,” endows the fine traditional Chinese culture with the momentum for modern transformation through Marxism’s advanced scientific methodology, promotes the sublimation of “the people are the foundation of the state” into “people-centered,” and the internalization of “the unity of knowledge and action” into “seeking truth from facts.” Following the dialectical law of cultural “metabolism,” it creates a new cultural life form that is organically unified, both continuing the historical bloodline and pulsating with the rhythm of the times. On the other hand, the Second Integration dispels the cognitive fog of the “theory of Chinese superiority or inferiority,” abandons the dispute over “substance and function” [1]1 “Substance and function” (体用, *tiyong*) refers to a long-standing framework in Chinese intellectual history, most famously articulated in the late 19th century as “Chinese learning as substance, Western learning for function” (中学为体，西学为用), which sought to preserve Chinese cultural essence while adopting Western technology and institutions. and one-sided judgments of superiority, bases itself on the characteristics of interculturality, and constructs a symbiotic and innovative relationship between Marxism and the fine traditional Chinese culture. In this dialectical interactive relationship, Marxism activates the genes of Chinese civilization with its scientific truth, while the fine traditional Chinese culture lays the national foundation for adapting Marxism to the Chinese context and the needs of the times with its profound heritage. The “‘integration’ of the two is not a ‘platter,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction.’” It forcefully refutes the theory of cultural opposition and the theory of civilizational superiority, demonstrating the possibility of equal dialogue and mutual promotion among civilizations. Clearly, with its inherent logic, the Second Integration successfully solves the historical problem of the “dispute between the ancient and the modern, the Chinese and the Western.” It not only achieves a critical transcendence of the Western capitalist view of civilization and an innovative development of the Chinese traditional view of civilization but also lays a solid theoretical foundation for strengthening cultural confidence and promoting the life renewal and modern transformation of Chinese civilization.

近代以来，“中国向何处去”的时代之问引发了思想文化领域的“古今中西之争”。从洋务运动的器物模仿，到戊戌变法的制度嫁接，再到新文化运动对传统思想的批判与对西方文化的全面拥抱，无数探索者在传统与现代、本土与外来的张力中寻求民族出路。这场持续百余年的思想交锋虽激荡出火花，但同时也暴露出深层的文明焦虑：中华民族如何在现代化浪潮中守护文化根脉?如何巩固文化主体性?历史充分证明，在探索中国道路的进程中，无论是固守传统的文化保守主义者抑或是主张“全盘西化”的文化激进主义者，皆因深陷“古今”“中西”二元对立的思维窠臼而最终宣告失败。新中国成立后，毛泽东提出“古为今用，洋为中用”的文化方针，为探索社会主义文化发展道路奠定了重要基础。此后，以邓小平同志、江泽民同志、胡锦涛同志为主要代表的几代中国共产党人持续接力，不断深化对传统与现代、本土与外来文化关系的认识，探索出一条符合中国特色的社会主义文化发展道路。进入新时代，习近平总书记提出“第二个结合”,不仅从理论上回答了“中国向何处去”的时代课题，更为解决“古今中西之争”提供了实践方案。这一方案超越了传统与现代、本土与外来的二元对立，实现了对中西文明、古今文化的有机整合与超越。一方面，“第二个结合”破除了“古今对立论”的思想枷锁，以马克思主义先进的科学方法论赋予中华优秀传统文化现代转化的动能，推动了“民惟邦本”升华为“以人民为中心”,“知行合一”内化为“实事求是”,在遵循文化“新陈代谢”的辩证法则中造就了既赓续历史血脉又跃动时代脉搏的有机统一的新的文化生命体。另一方面，“第二个结合”消解了“中西优劣论”的认知迷障，摒弃了“体用”之争与单向优劣的评判，立足文化间性特质，构建了马克思主义与中华优秀传统文化共生创新的关系。在这一辩证互动关系中，马克思主义以其科学真理性激活中华文明的基因，中华优秀传统文化则以其深厚底蕴为马克思主义中国化时代化奠定民族根基。两者“‘结合’不是‘拼盘’,不是简单的‘物理反应’,而是深刻的‘化学反应’”,它有力驳斥了文化对立论与文明优越论，彰显了文明平等对话、互促共进的可能。显然，“第二个结合”以其内在逻辑成功破解了“古今中西之争”的历史难题，不仅实现了对西方资本主义文明观的批判超越和对中华传统文明观的创新发展，更为坚定文化自信、推动中华文明的生命更新和现代转型奠定了坚实的理论基础。

2. The Genetic Convergence of Marxism and the Fine Traditional Chinese Culture

2.马克思主义与中华优秀传统文化的基因之合

General Secretary Xi Jinping emphasizes: “Times change, society develops, but the fundamental tenets of Marxism remain scientific truth. Although the era we live in has undergone tremendous and profound changes compared with the era Marx lived in, from the broad perspective of 500 years of world socialism, we are still in the historical era indicated by Marxism.” This requires us to continuously advance the adaptation of Marxism to the Chinese context and the needs of the times, so that its truth radiance continues to shine in answering new era’s questions. Similarly, as the crystallization of the wisdom of Chinese civilization, the fine traditional Chinese culture, to achieve inheritance and development in the New Era, must “continue the Chinese cultural lineage through creative transformation and innovative development,” realize modern transformation, and regain vitality. In fact, although the two are rooted in different civilizational soils, they exhibit a high degree of “genetic convergence” in core genes such as philosophical thought, social ideals, and practical concepts. This intrinsic compatibility across time and space constitutes the era impetus for the formation of the Second Integration, providing a continuous stream of theoretical vitality and intellectual support for the two to continue innovating and developing in the context of the New Era and jointly answer the major issues of Chinese-path modernization.

习近平总书记强调：“时代在变化，社会在发展，但马克思主义基本原理依然是科学真理。尽管我们所处的时代同马克思所处的时代相比发生了巨大而深刻的变化，但从世界社会主义500年的大视野来看，我们依然处在马克思主义所指明的历史时代。”这就要求我们不断推进马克思主义中国化时代化，使其真理光芒在解答新的时代课题中持续闪耀。同样，作为中华文明的智慧结晶，中华优秀传统文化要在新时代实现传承与发展，就必须“在创造性转化和创新性发展中赓续中华文脉”,实现现代转化，重焕生机。事实上，两者虽植根迥异的文明土壤，却在哲学思想、社会理想、实践理念等核心基因上展现出高度的“基因之合”。这种跨越时空的内在契合性构成了“第二个结合”得以形成的时代动因，为两者在新时代背景下持续创新发展、共同解答中国式现代化重大课题提供了源源不断的理论活水与智慧支撑。

First, the “genetic integration” of the two is embodied in profound dialectical thinking. Marxist dialectical materialism, with the analysis of contradictions as its core, reveals the fundamental laws of the material unity of the world, universal connection, and eternal development, providing humanity with a scientific weapon for understanding and transforming the world. Fine traditional Chinese culture likewise contains profound simple dialectical wisdom; for example, the Confucian “doctrine of the mean” and the Daoist “mutual generation of yin and yang” both reflect a deep recognition of the unity of opposites and balanced moderation. The high regard that both hold for the mutability of the world, the universality of contradictions, and the internal connections among things erects a natural bridge of integration at the philosophical foundation, prompting dialectical materialism and traditional Chinese wisdom to sublimate through their intermingling. Second, the practical concepts of the two are also highly compatible. Marxism possesses a distinct practical character, emphasizing that theory originates from practice, guides practice, and is tested and developed in practice; its fundamental value lies in “changing the world.” Fine traditional Chinese culture likewise has a profound practical rationality, as seen in concepts such as “the unity of knowledge and action,” “earnest practice,” and “applying learning to governance,” which advocate combining scholarship with concrete action and taking the solution of practical problems as the orientation. This practical orientation is highly consistent with Marxism’s practical view of “changing the world,” providing deep cultural soil and action-based identification for Marxism to take root and grow in China. Finally, at the level of ultimate value goals and social ideals, the two resonate profoundly. Marxism pursues the establishment of a “community of free individuals” and the realization of the free and comprehensive development of each individual and the liberation of all humanity. Ancient Chinese sages, for their part, conceived of a “great harmony society” in which “when the great Way prevails, the world is shared by all. The worthy and capable are chosen, trust is cultivated, and harmony is fostered” (The Book of Rites: Conveyance of Rites), and depicted the beautiful and harmonious picture of a “small state with few people” where “the people relish their food, admire their clothing, enjoy their customs, and are content with their dwellings. Neighboring states see each other, hear the sounds of each other’s dogs and fowl, yet the people grow old and die without ever coming and going” (Dao De Jing, Chapter 80). Although these expressions bear the stamp of their times, they share the same subtlety with the lofty communist ideal pursued by Marxism. This convergence at the value level provides powerful spiritual impetus and a foundation for emotional identification for the spread and localized development of Marxism in China. Clearly, “‘integration’ is not a forced patchwork,” but rather a natural fit and mutual attraction of the ideological essences of both sides. This deep-seated isomorphism and complementarity constitute the era impetus driving the formation of “the Second Integration,” and further provide it with a solid theoretical foundation and broad space for development.

首先，两者“基因之合”体现在深刻的辩证思维上。马克思主义唯物辩证法以矛盾分析法为核心，揭示世界物质统一性、普遍联系与永恒发展的根本规律，为人类提供认识与改造世界的科学武器。中华优秀传统文化同样蕴含深刻的朴素辩证智慧，如儒家的“中庸之道”、道家的“阴阳相生”均体现了对对立统一、平衡适度的深刻体认。两者对世界变动性、矛盾普遍性及事物内在联系的高度关注，在哲学根基上架起了天然的融合桥梁，促使唯物辩证法与中华传统智慧在交融中升华。其次，两者的实践理念也极具相通性。马克思主义具有鲜明的实践品格，强调理论源于实践、指导实践，并在实践中接受检验和发展，其根本价值在于“改变世界”。中华优秀传统文化同样具有深厚的实践理性，如“知行合一”“躬行实践”“经世致用”等理念，倡导将学问与实际行动相结合，以解决实际问题为导向。这种实践导向与马克思主义“改变世界”的实践观高度契合，为马克思主义在中国的生根发芽提供了深厚的文化土壤与行动认同。最后，在终极价值目标与社会理想层面，两者产生深刻共鸣。马克思主义追求建立“自由人联合体”,追求实现人的自由而全面的发展和全人类的解放。中国古代先贤则构想了“大道之行也，天下为公。选贤与能，讲信修睦”(《礼记·礼运》)的“大同社会”,描绘了“甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死不相往来”(《道德经·第八十章》)的“小国寡民”美好和谐图景。尽管这些表述带有时代烙印，但均与马克思主义追求的共产主义远大理想有着异曲同工之妙。上述价值层面的共契，为马克思主义在中国的传播与本土化发展提供了强大的精神动力和情感认同基础。显然，“‘结合’不是硬凑在一起的”,而是双方思想精髓的自然契合与相互吸引。这种深层次的同构性与互补性，成为推动“第二个结合”形成的时代动因，更为其发展提供了坚实的理论基础与广阔的发展空间。

3. The Practical Necessity of Comprehensively Building a Modern Socialist Country

3.全面建设社会主义现代化国家的现实之需

At present, China is in a critical historical stage of comprehensively building a modern socialist country. General Secretary Xi Jinping profoundly points out: “To comprehensively build a modern socialist country, we must adhere to the path of socialist cultural development with Chinese characteristics, enhance cultural confidence, and, centering on raising flags, gathering people’s hearts, cultivating new generations, promoting culture, and presenting a good image, build a socialist cultural power that is oriented toward modernization, toward the world, and toward the future, a national, scientific, and mass socialist culture, stimulate the cultural innovation and creativity of the entire nation, and strengthen the spiritual power for realizing the great rejuvenation of the Chinese nation.” Therefore, the proposal of “the Second Integration” is by no means an accidental deduction of theoretical logic; it is rooted in the urgent needs of the development of the times and is an indispensable theoretical support and spiritual impetus for realizing the great cause of building a strong country and national rejuvenation.

当前，中国正处在全面建设社会主义现代化国家的关键历史阶段。习近平总书记深刻指出：“全面建设社会主义现代化国家，必须坚持中国特色社会主义文化发展道路，增强文化自信，围绕举旗帜、聚民心、育新人、兴文化、展形象建设社会主义文化强国，发展面向现代化、面向世界、面向未来的，民族的科学的大众的社会主义文化，激发全民族文化创新创造活力，增强实现中华民族伟大复兴的精神力量。”因此，“第二个结合”的提出绝非理论逻辑的偶然推演，而是植根于时代发展的迫切需求，是实现强国建设、民族复兴伟业不可或缺的理论支撑和精神动力。

“Chinese-path modernization is the modernization of the coordination of material civilization and cultural-ethical progress; this is an important aspect that distinguishes our modernization from Western modernization.” Material abundance and spiritual enrichment are the fundamental requirements of socialist modernization and the lofty pursuit of Chinese-path modernization. Therefore, on the new journey of comprehensively building a modern socialist country, we must not only achieve high-quality economic development and thicken the material foundation of modernization, but also make major breakthroughs in cultural construction, creating a new cultural form of Chinese-path modernization that is compatible with economic and social development, coordinated with material civilization, and in line with the people’s spiritual and cultural needs. This new cultural form is by no means created out of thin air; it is a socialist advanced culture oriented toward modernization, toward the world, and toward the future, national, scientific, and mass, born in the process of activating the genes of Chinese civilization with the scientific truth of Marxism. Clearly, the rich nourishment and profound wisdom of this cultural form come from the fertile soil of fine traditional Chinese culture, and the advancement of Chinese-path modernization must also draw nutrients from this deep civilizational foundation. However, the modern transformation of fine traditional Chinese culture cannot be achieved automatically or through simple grafting; it can only be realized through the fundamental path of “the Second Integration,” thereby achieving the creative transformation and innovative development of fine traditional Chinese culture. Therefore, “the Second Integration” is the only way to activate traditional cultural resources and construct the spiritual support for modernization, and it is also the key hub ensuring that Chinese-path modernization is both rooted in history and leads the future, providing irreplaceable ideological power and cultural confidence for the great cause of building a strong country and national rejuvenation.

“中国式现代化是物质文明和精神文明相协调的现代化，这是我们的现代化区别于西方现代化的重要方面。”物质富足、精神富有是社会主义现代化的根本要求，也是中国式现代化的崇高追求。因此，在全面建设社会主义现代化国家的新征程上，我们不仅要实现经济上的高质量发展，厚植现代化的物质基础；同时还要在文化建设上取得重大突破，创造出与经济社会发展相适应、与物质文明相协调、与人民精神文化需求相符合的中国式现代化的文化新形态。这种文化新形态绝非凭空产生的，而是在以马克思主义科学真理激活中华文明基因的过程中诞生的一种面向现代化、面向世界、面向未来的，民族的科学的大众的社会主义先进文化。显然，这一文化形态的丰厚滋养与深远智慧源自中华优秀传统文化的沃土，中国式现代化的推进也必须从这一深厚文明根基中汲取养分。然而，中华优秀传统文化的现代转化绝非自动完成的或简单嫁接所能实现的，唯有通过“第二个结合”这一根本途径，才能实现中华优秀传统文化的创造性转化和创新性发展。因此，“第二个结合”是激活传统文化资源、构建现代化精神支撑的必由之路，也是确保中国式现代化既扎根历史又引领未来的关键枢纽，为强国建设、民族复兴伟业提供了无可替代的思想伟力与文化自信。

II. The Theoretical Purport of “the Second Integration”

二、“第二个结合”的理论旨趣

What goals are to be achieved by adhering to “the Second Integration” to advance the Party’s theoretical innovation? This concerns its theoretical purport. Theoretical purport runs through all stages of theoretical presupposition, generation, and development; it is the construction foundation, academic pursuit, and ultimate goal that the theory seeks to achieve. “The Second Integration” aims to realize “making Marxism Chinese, making fine traditional Chinese culture modern, and making the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.”

坚持“第二个结合”推进党的理论创新要达成什么目标?这就涉及其理论旨趣。理论旨趣贯穿于理论预设、生成和发展的各个阶段，是理论的构建基础、学术追求和想要达成的最终目标。“第二个结合”旨在实现“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”。

1. Making “Marxism Chinese”

1.让“马克思主义成为中国的”

Advancing the adaptation of Marxism to the Chinese context and the needs of the times inherently requires “making Marxism Chinese,” that is, to apply Marxism according to Chinese characteristics, making it more embody “Chinese characteristics, Chinese style, and Chinese manner,” continuously generate a Sinicized and modernized Marxism, and let contemporary Chinese Marxism display even more powerful truth force. On the issue of “making Marxism Chinese,” “the Second Integration” precisely grasps the internal relationship between the various elements and the goal, profoundly reveals the operational logic of Marxism taking root and developing in China and radiating truth force, and provides methodological guidance for promoting this transformation.

推进马克思主义中国化时代化，内在要求“马克思主义成为中国的”,即要按照中国的特点去运用马克思主义，使之更加体现“中国特色、中国风格、中国气派”,不断生成中国化时代化的马克思主义，让当代中国马克思主义展现更加强大的真理力量。在“马克思主义成为中国的”这一问题上，“第二个结合”精准把握各要素与目标的内在关系，深刻揭示马克思主义在中国扎根发展和焕发真理力量的运行逻辑，为推动这一转变提供了方法遵循。

“The Second Integration” precisely grasps the internal relationship between the various elements and “making Marxism Chinese.” From the perspective of the subject, the Chinese people are the subject of advancing “making Marxism Chinese.” Promoting “the Second Integration” can enable the Chinese people to accept and identify with Marxism. Fine traditional Chinese culture is deeply embedded in people’s daily life, customs, habits, and emotional attitudes, “influencing and constraining today’s Chinese people, providing historical foundations and realistic bases for us to create a new culture.” Promoting “the Second Integration” can provide theoretical groundwork, psychological identification, and practical impetus for the Chinese people to advance “making Marxism Chinese.” From the perspective of the object, Marxism is the object of advancing “making Marxism Chinese”; promoting “the Second Integration” can enable Marxism to acquire Chinese characteristics, Chinese style, and Chinese manner. “Marx’s entire world outlook is not a doctrine, but a method. It provides not ready-made dogmas, but starting points for further research and the method for this research.” The Marxist theory generated through “the Second Integration” fits the Chinese people’s mode of thinking and mode of discourse expression, and conforms to China’s concrete reality. From the perspective of the environment, Chinese society is the environment for “making Marxism Chinese”; promoting “the Second Integration” can enable Marxism to integrate into and lead the development of Chinese society. Indeed, as Schramm stated, Marxism, as “an ideology originating from the West, if it cannot change to adapt to the thought and spiritual state of the Chinese people, cannot play a role in the Chinese environment.” “The Second Integration” promotes Marxism’s adaptation to the thought and spiritual state of the Chinese people, taking root in and leading the development and progress of Chinese society.

“第二个结合”精准把握各要素与“马克思主义成为中国的”的内在关系。从主体看，中国人民是推进“马克思主义成为中国的”之主体。推进“第二个结合”,可以让中国人民接受与认同马克思主义。中华优秀传统文化深嵌于人们的日常生活、风俗习惯、情感态度，“影响、制约着今天的中国人，为我们开创新文化提供历史的根据和现实的基础”。推进“第二个结合”,可以为中华儿女推进“马克思主义成为中国的”提供学理铺垫、心理认同和实践动力。从客体看，马克思主义是推动“马克思主义成为中国的”之客体，推进“第二个结合”,可以让马克思主义具备中国特色、中国风格、中国气派。“马克思的整个世界观不是教义，而是方法。它提供的不是现成的教条，而是进一步研究的出发点和供这种研究使用的方法。”经过“第二个结合”生成的马克思主义理论，契合中国人的思维模式、话语表达方式，符合中国具体实际。从环境看，中国社会是“马克思主义成为中国的”之环境，推进“第二个结合”,可以让马克思主义融入并引领中国社会发展。诚如施拉姆所言，马克思主义作为“一种源于西方的意识形态，如果不能适应中国人民的思想和精神状态而作出改变，就不可能在中国的环境中发挥作用”。“第二个结合”推动马克思主义适应中国人民的思想和精神状态，根植和引领中国社会发展进步。

“The Second Integration” profoundly reveals the operational logic of “making Marxism Chinese.” First, it breaks down cultural barriers and lays the foundation for identification. “The Second Integration” can break down the barriers between Marxism and fine traditional Chinese culture, enhancing the people’s identification with innovative theories. For example, Mao Zedong borrowed the phrase “seeking truth from facts” from the *Book of Han* to demand this of Communist Party members; Deng Xiaoping borrowed the term “moderately prosperous society” from the *Book of Songs* to describe the phased goals of China’s modernization drive; General Secretary Xi Jinping drew on the concept “the people are the foundation of the state” from the *Book of Documents* to develop the people-centered development thought. These innovative theories, rooted in history and responsive to the times, have, owing to their profound cultural heritage and distinct practical orientation, become important ideological resources with broad social consensus and powerful guiding force. Second, it activates cultural genes and draws theoretical sources. In elaborating on the proposition of adapting Marxism to the Chinese context and the needs of the times, General Secretary Xi Jinping emphasizes, “We must never discard the soul of Marxism, nor

“第二个结合”深刻揭示“马克思主义成为中国的”之运行逻辑。首先，破除文化壁垒，奠定认同基础。“第二个结合”能够打破马克思主义与中华优秀传统文化的壁垒，增强人民对创新理论的认同感。如毛泽东借用《汉书》中的“实事求是”要求共产党员，邓小平借用《诗经》中的“小康”描述我国现代化建设的阶段性目标，习近平总书记汲取《尚书》“民惟邦本”理念发展出以人民为中心的发展思想，这些植根历史、回应时代的创新理论，因其深厚的文化底蕴与鲜明的实践导向，已成为具有广泛社会共识和强大引领力的重要思想资源。其次，激活文化基因，汲取理论源泉。在阐释马克思主义中国化时代化命题时，习近平总书记强调“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”。“让马克思主义成为中国的”必须以马克思主义激活中华文化基因，将马克思主义和中华优秀传统文化共同作为党的理论创新的思想源泉，才能生成适合中国的马克思主义理论。最后，贯通历史和未来，生成创新理论。“不忘本来才能开辟未来，善于继承才能更好创新。”坚持“第二个结合”生成的党的创新理论，钩沉历史、贴合现在、关切未来，符合中国文化传统和马克思主义立场，是把握时代、引领时代的思想武器。习近平新时代中国特色社会主义思想是新时代党的最新理论创新成果，是坚持“第二个结合”的生动体现，这一思想的形成极大推进了“马克思主义成为中国的”之进程。

2. Making “Fine Traditional Chinese Culture Become Modern”

2.让“中华优秀传统文化成为现代的”

Whether it is the building of a culturally strong country or the advancement of Chinese-path modernization, both require that “fine traditional Chinese culture become modern”—that is, under the conditions of modernization, fine traditional Chinese culture undergoes creative transformation and innovative development so that it can “empower economic and social development.” On the issue of “making fine traditional Chinese culture become modern,” the Second Integration activates the genes of fine traditional Chinese culture through the truth-force of Marxism, and by renewing epistemology and providing methodology, establishes a paradigm for modern transformation.

无论是文化强国建设还是中国式现代化建设，都要求“中华优秀传统文化成为现代的”,即在现代化语境下，对中华优秀传统文化进行创造性转化和创新性发展，使之“赋能经济社会发展”。在“中华优秀传统文化成为现代的”这一问题上，“第二个结合”以马克思主义真理力量激活中华优秀传统文化基因，通过更新认识论和提供方法论，确立了现代转化范式。

The Second Integration provides the epistemological premise for “making fine traditional Chinese culture become modern.” First, fine traditional Chinese culture possesses modern significance. Unlike narrow academic discussions, the Party has explicitly put forward the Second Integration, extending the recognition that fine traditional Chinese culture has modern significance to the whole of society, and making clear that its modern significance must be manifested in the course of being integrated with the fundamental tenets of Marxism. Second, fine traditional Chinese culture is the root-thread intellectual resource of the Party’s innovative theory, an indispensable theoretical resource for comprehensively advancing the building of a strong country and the great cause of national rejuvenation through Chinese-path modernization and for creating a new form of human civilization; it plays the role of consolidating the cultural subjectivity and spiritual independence of the Chinese nation. Third, promoting the modern transformation of fine traditional Chinese culture must be realized through dialogue with other cultures and civilizations. It is necessary always to adhere to Marxism as the soul-thread and fine traditional Chinese culture as the root-thread, while actively drawing on and absorbing “all outstanding achievements of human civilization,” transcending the old “dispute between the ancient and the modern, the Chinese and the Western,” and proactively engaging in exchange and mutual learning with different cultures and civilizations. Fourth, the modern transformation of fine traditional Chinese culture must take the new form of human civilization as its direction of transformation. The modern transformation of fine traditional Chinese culture must face the future and transform toward the new form of human civilization; the Second Integration impels us, through deep reflection on history and culture, to “do practical work well and better move toward the future.”

“第二个结合”为“中华优秀传统文化成为现代的”提供认识论前提。首先，中华优秀传统文化具有现代意义。不同于学术界的小范围探讨，党明确提出“第二个结合”,将中华优秀传统文化具有现代意义这一认识推广到全社会，并明确其现代意义需要在同马克思主义基本原理的结合中得以彰显。其次，中华优秀传统文化是党的创新理论的根脉性思想资源，是以中国式现代化全面推进强国建设、民族复兴伟业和创造人类文明新形态不可或缺的理论资源，起到巩固中华民族文化主体性和精神独立性作用。再次，推动中华优秀传统文化的现代转化，必须在与其他文化和文明的对话中实现。要始终坚持以马克思主义为魂脉、中华优秀传统文化为根脉，同时积极借鉴吸收“人类社会一切优秀文明成果”,超越传统“古今中西之争”,主动开展与不同文化、文明的交流互鉴。最后，中华优秀传统文化的现代转化，要以人类文明新形态为转化方向。中华优秀传统文化的现代转化必须面向未来，朝人类文明新形态方向转化，“第二个结合”推动我们在对历史和文化的深入思考中“做好现实工作、更好走向未来”。

The Second Integration provides methodological support for “making fine traditional Chinese culture become modern.” Marxism “remains to this day an ideological and discursive system with major international influence,” pointing the direction, providing the method, and establishing the approach for the modern transformation of fine traditional Chinese culture. In general, the Second Integration is the overarching method for “making fine traditional Chinese culture become modern”; specifically, it can be broken down into the following four steps. First, critical inheritance. Traditional Chinese culture possesses “inertia and a sense of decline”; China’s critique of traditional Chinese culture originally stemmed from the “internal critique” of Confucianism, later shifting to an “external critique.” At present, the critical inheritance of traditional Chinese culture has become a broad consensus, and this is also the premise for “making fine traditional Chinese culture become modern.” Second, creative transformation. In areas such as social ideals and the view of practice, Marxism and fine traditional Chinese culture are highly compatible. It is necessary, while adhering to Marxism, to carry out a modern transformation of the concepts, viewpoints, and expressions of fine traditional Chinese culture, so that they conform to modern discursive expression and the needs of social development. Third, innovative development. Adhering to the Second Integration endows fine traditional Chinese culture with “new contemporary connotations,” so as to “develop a socialist culture that is national, scientific, and popular, oriented toward modernization, toward the world, and toward the future,” thereby empowering economic and social development. Fourth, social application. China has a complete industrial system, broad application scenarios, and enormous market space, providing a wide range of social application scenarios for the new culture after modern transformation. The transformed new culture must be integrated into modern society and empower the development of modern society; this is the necessary path for “making fine traditional Chinese culture become modern.”

“第二个结合”为“中华优秀传统文化成为现代的”提供方法论支撑。马克思主义“至今依然是具有重大国际影响的思想体系和话语体系”,为中华优秀传统文化的现代转化指明了方向、提供了方法和确立了思路。总的来说，“第二个结合”是“中华优秀传统文化成为现代的”之总方法，具体来说可分为以下四个步骤。首先，批判性继承。中华传统文化存在“惰性和暮气”,中国对中华传统文化的批判最初源于儒学的“内在批判”,后转变到“外在批判”。当下，批判继承中华传统文化已成为广泛共识，这也是“中华优秀传统文化成为现代的”的前提。其次，创造性转化。在社会理想、实践观等方面，马克思主义与中华优秀传统文化的观点高度契合。必须在坚持马克思主义的前提下，对中华优秀传统文化中的概念、观点、表述等进行现代转化，使之符合现代话语表达和社会发展需要。再次，创新性发展。坚持“第二个结合”,赋予中华优秀传统文化以“新的时代内涵”,以“发展面向现代化、面向世界、面向未来的，民族的科学的大众的社会主义文化”,使之赋能经济社会发展。最后，社会化运用。我国产业体系完备，应用场景广阔，市场空间巨大，为现代转化后的新文化提供了广阔的社会应用场景。转化后的新文化需融入现代社会、赋能现代社会发展，这是“中华优秀传统文化成为现代的”之必由之路。

3. Making “the New Culture Formed Through ‘Integration’ Become the Cultural Form of Chinese-Path Modernization”

3.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”

We are the Chinese nation developing toward the new form of human civilization; this developmental goal requires that “the new culture formed through ‘integration’ become the cultural form of Chinese-path modernization.” On the issue of “making the new culture formed through ‘integration’ become the cultural form of Chinese-path modernization,” the Second Integration endows the new culture with “Chinese attributes” and “modern attributes,” promoting the formation of the cultural form of Chinese-path modernization and the reconstruction of modernity.

我们是朝向人类文明新形态方向发展的中华民族，这一发展目标要求“经由‘结合’而形成的新文化成为中国式现代化的文化形态”。在“经由‘结合’而形成的新文化成为中国式现代化的文化形态”问题上，“第二个结合”赋予新文化以“中国属性”和“现代属性”,推动形成中国式现代化的文化形态和重构现代性。

The Second Integration endows the new culture with “Chinese attributes” and “modern attributes,” promoting the formation of a new cultural life-form. The New Culture Movement made “new culture” a buzzword in modern China; Chen Duxiu succinctly explained the connotation of new culture at that time, namely, “feeling that the old culture still had deficiencies, and adding new movements in science, religion, morality, literature, fine arts, music, and so on.” [11]11 Chen Duxiu (1879–1942) was a founding member of the Chinese Communist Party and a leading intellectual of the New Culture Movement (mid-1910s to 1920s), which promoted modern values such as science and democracy against traditional Confucian culture. In essence, such a new culture “still belonged to the bourgeois old-democratic nature, having its class and epochal limitations”; its positive significance lay in laying a good foundation for adhering to the Two Integrations to form a new culture. This new culture is generated in the course of adhering to the fundamental tenets of Marxism and continuing the legacy of fine traditional Chinese culture; it reflects the demands of the times and possesses the characteristics of the times, and is endowed with prominent “Chinese attributes” and “modern attributes.” How are “Chinese attributes” highlighted? The 10,000-year cultural history of the Chinese nation can provide a useful reference; this is the root-thread intellectual resource for building a new culture. How are “modern attributes” manifested? Marx’s theory of productive forces, theory of spiritual productive forces, theory of social formations, and cultural theory, among others, serve as the soul-thread theoretical support. The new culture formed through “integration” creates an organically unified cultural life-form that continuously grows and develops, infusing Chinese-path modernization with profound cultural depth and powerful spiritual momentum.

“第二个结合”赋予新文化以“中国属性”和“现代属性”,推动形成新的文化生命体。新文化运动让“新文化”成为中国现代的热词，陈独秀简单明了地解释了当时新文化的内涵，即“觉得旧的文化还有不足的地方，更加上新的科学、宗教、道德、文学、美术、音乐等运动”。从本质上说，这样的新文化“仍属于资产阶级旧民主主义性质，有它阶级和时代的局限性”,其积极意义在于为坚持“两个结合”形成新文化奠定了良好的基础。这一新文化是在坚持马克思主义基本原理、赓续中华优秀传统文化中生成的，反映时代要求、具有时代特色，被赋予突出的“中国属性”和“现代属性”。何以突出“中国属性”?中华民族一万年的文化史能够提供有益参考，这是建设新文化的根脉性思想资源。何以彰显“现代属性”?马克思的生产力理论、精神生产力理论、社会形态学说、文化理论等是魂脉性理论支撑。经由“结合”形成的新文化，造就了不断生长、发展的有机统一的文化生命体，为中国式现代化注入了深厚的文化底蕴和强大的精神动力。

The “Second Integration” promotes the formation of the cultural form of Chinese-path modernization and the reconstruction of modernity. Modernity is the cultural representation of modernization. The profound defects exposed in the Western modernization model—such as aggressiveness, superiority, and inequality—have led Habermas to describe modernity as an “unfinished project.” The core purport of the “Second Integration” is precisely to forge a new cultural form rooted in the deep integration of the fundamental tenets of Marxism and fine traditional Chinese culture, making it the cultural representation of Chinese-path modernization, thereby providing a Chinese solution for perfecting this “unfinished project.” China has already clarified “the Chinese characteristics, essential requirements, and major principles of Chinese-path modernization, and has initially constructed the theoretical system of Chinese-path modernization.” [12]12 Xi Jinping, “Speech at the Opening Ceremony of the Seminar on the Study and Implementation of the Spirit of the 20th National Congress of the CPC,” *Qiushi*, 2023, no. 2. General Secretary Xi Jinping points out, “The unique worldviews, values, historical views, views on civilization, democracy, ecology, and other concepts embedded in Chinese-path modernization, along with its great practice, represent a major innovation in the world’s modernization theory and practice.” These innovative cultural concepts, rooted in the “Second Integration,” fully manifest the unique spiritual bearing and value pursuit of the Chinese nation; they are typical and vibrant new cultures. Currently, the cultural form of Chinese-path modernization is continuously enriched and developed through the deepening “Second Integration,” endowing Chinese-path modernization with prominent cultural characteristics such as peace, inclusiveness, equality, mutual benefit, and win-win outcomes. This not only shapes its own modernity but also contributes Chinese wisdom to the reconstruction of human modernity.

“第二个结合”推动形成中国式现代化的文化形态和重构现代性。现代性是现代化的文化表征。在西方现代化模式中暴露出的侵略性、优越性、不平等性等深刻缺陷，使得现代性被哈贝马斯喻为“一项未完成的设计”。“第二个结合”的核心旨归，正是致力于熔铸生成一种植根于马克思主义基本原理与中华优秀传统文化深度交融的新文化形态，使之成为中国式现代化的文化表征，从而为完善这项“未完成的设计”提供中国方案。中国已经明确了“中国式现代化的中国特色、本质要求和重大原则，初步构建中国式现代化的理论体系”。习近平总书记指出，“中国式现代化蕴含的独特世界观、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”。这些植根于“第二个结合”的创新性文化观念，充分彰显了中华民族特有的精神气度与价值追求，是典型的、富有生命力的新文化。当前，中国式现代化的文化形态正通过持续深化的“第二个结合”不断丰富发展，赋予中国式现代化以和平、包容、平等、互惠、共赢等突出文化特性，不仅塑造着自身的现代性，也为人类现代性重构贡献着中国智慧。

III. The Practical Pathway of the “Second Integration”

三、“第二个结合”的实践路径

The era impetus of the “Second Integration” anchors the scope of the Party’s theoretical innovation, while its theoretical purport reveals the ultimate goal of the Party’s innovative theory. How can the “Second Integration” both meet the era impetus and achieve the theoretical purport? How can the Party’s innovative theory both play its role in respective fields and realize its ultimate goal? This requires us to find the correct practical pathway, thereby better unleashing the ideological power of the “Second Integration.”

“第二个结合”的时代动因锚定了党的理论创新的作用域，理论旨趣揭示了党的创新理论的最终目标。如何让“第二个结合”既满足时代动因又达成理论旨趣?如何让党的创新理论既在各自领域发挥作用又实现最终目标?这就要求我们找到正确的实践路径，进而更好地释放“第二个结合”的思想伟力。

1. Based on the Central Task: Comprehensively Advancing the Great Rejuvenation of the Chinese Nation through Chinese-Path Modernization

1.立足中心任务：以中国式现代化全面推进中华民族伟大复兴

The Report to the 20th National Congress of the CPC clearly states that “comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization” is the Party’s central task for the future, which clarifies the central task and points out the direction for adhering to the “Second Integration” to promote the Party’s theoretical innovation.

党的二十大报告明确指出，“以中国式现代化全面推进中华民族伟大复兴”是我们党今后的中心任务，这为坚持“第二个结合”推动党的理论创新明确了中心任务并指明了前进方向。

Adhering to the “Second Integration” to promote the development of Chinese-path modernization. The reason Chinese-path modernization is prefixed with “Chinese-style” lies in its distinctive Chinese characteristics. The key to forging these characteristics lies in using the “Second Integration” to forge innovative theories that are rooted in the local context and lead the times. On the one hand, it is necessary to draw wisdom and strength from Chinese civilization. “Chinese-path modernization endows Chinese civilization with modern power, while Chinese civilization endows Chinese-path modernization with profound heritage.” It is essential to activate the excellent factors within Chinese civilization, form innovative theories with Chinese characteristics, and promote the connotative development of the theory of Chinese-path modernization. On the other hand, it is necessary to adhere to the “Second Integration” in conducting theoretical analysis across various fields. As socialism with Chinese characteristics enters the New Era, fields such as “economy, politics, rule of law, science and technology, culture, education, people’s livelihood, ethnicity, religion, society, ecological civilization, national security, national defense, and the military” [13]13 Xi Jinping, “Speech at the Conference Celebrating the 95th Anniversary of the Founding of the Communist Party of China,” *People’s Daily*, July 2, 2016. are all facing new situations and new problems. It is essential to adhere to the “Second Integration” in conducting theoretical analyses that delve into Chinese history and look toward the future in each field, ensuring the generation of innovative theories with Chinese characteristics and the implementation of innovative practices in line with China’s actual conditions in each field.

坚持“第二个结合”推动中国式现代化发展。中国式现代化之所以被冠以“中国式”,其核心标识在于鲜明的中国特色，而这一特色的铸就，关键在于通过“第二个结合”熔铸生成植根本土、引领时代的创新理论。一方面，需从中华文明中汲取智慧和力量。“中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴”,必须激活中华文明中的优秀因子，形成具有中国特色的创新理论，推动中国式现代化理论内涵式发展。另一方面，坚持“第二个结合”对各领域作理论分析。中国特色社会主义进入新时代，像“经济、政治、法治、科技、文化、教育、民生、民族、宗教、社会、生态文明、国家安全、国防和军队”等领域都面临新情况新问题，必须坚持“第二个结合”对各领域作钩沉中国历史和面向未来的理论分析，确保在各领域生成具有中国特色的创新理论、开展符合中国实际的创新实践。

Adhering to the “Second Integration” to promote the great rejuvenation of the Chinese nation. National rejuvenation requires the combined forces of politics, economy, culture, society, and other aspects. After more than a century of struggle, the Party has united and led the people in establishing a socialist state with people’s democratic dictatorship and a socialist market economy system. At the same time, “cultural prosperity brings national prosperity; a strong culture makes a strong nation.” [14]14 Xi Jinping, “ “The great rejuvenation of the Chinese nation requires the flourishing of Chinese culture as a condition; without the flourishing and prosperity of Chinese culture, there will be no great rejuvenation of the Chinese nation.” [15]15 Chen Xianda (1930–2023) was a prominent Chinese Marxist philosopher and academician, known for his work on historical materialism and the Sinicization of Marxism. From the perspective of national rejuvenation, the practical focus of the “Second Integration” is twofold. First, focus on “establishing roots and forging the soul.” Adhere to the “Second Integration” to continuously form new theories and new cultures, consolidating the cultural foundation of the path of socialism with Chinese characteristics and developing the cultural form of Chinese-path modernization. Second, empower economic and social development. Let the new culture formed become “a powerful spiritual force that inspires and motivates the Chinese people to continuously overcome difficulties and march from victory to victory,” [16]16 A policy document issued by the Central Committee of the CPC and the State Council in 2017, outlining a comprehensive plan for the inheritance and development of fine traditional Chinese culture. transforming it into a powerful spiritual force for national rejuvenation.

坚持“第二个结合”推动中华民族伟大复兴。民族复兴需要政治、经济、文化、社会等方面的合力作用。经过百余年奋斗，党团结带领人民建立了人民民主专政的社会主义国家，建立了社会主义市场经济体制。同时，“文化兴国运兴，文化强民族强”,“中华民族伟大复兴需要以中华文化繁荣发展为条件，没有中华文化繁荣兴盛，就没有中华民族伟大复兴”。从民族复兴视角看“第二个结合”,实践重点有二。其一，聚焦“立根铸魂”。坚持“第二个结合”不断形成新理论新文化，巩固中国特色社会主义道路的文化根基和发展中国式现代化的文化形态。其二，赋能经济社会发展。让形成的新文化“成为鼓舞和激励中国人民不断攻坚克难、从胜利走向胜利的强大精神动力”,转化为民族复兴的强大精神力量。

2. Consolidating the Premise of Integration: Deeply Exploring the Points of Convergence between Marxism and Fine Traditional Chinese Culture

2.夯实结合前提：深挖马克思主义与中华优秀传统文化契合点

“The premise of ‘integration’ is mutual compatibility.” “Only mutual compatibility can lead to organic integration.” There is a general consensus on the compatibility between Marxism and fine traditional Chinese culture. However, current research on the points of convergence between the two often provides superficial examples within grand narratives, and future research urgently needs to be refined and deepened.

“‘结合’的前提是彼此契合”“相互契合才能有机结合”。马克思主义与中华优秀传统文化之间存在契合性是普遍共识，然而目前关于两者契合点的研究往往在宏大叙事中进行浮光掠影的例证，今后亟须细化深化。

Refine research on the points of convergence between the fundamental tenets of Marxism and fine traditional Chinese culture. First, refine research on the fundamental tenets of Marxism. Constructing a knowledge system of the fundamental tenets of Marxism is an entirely new task, [17]17 A modern intellectual movement that sought to revive and reinterpret Confucian thought in dialogue with Western philosophy and modernity, prominent in the 20th century. including the fundamental tenets of Marxism revealed by Marx, Engels, Lenin, etc., as well as the Sinicized fundamental tenets of Marxism. Refining and constructing this knowledge system of tenets provides solid tenet support for the “Second Integration.” Second, refine research on fine traditional Chinese culture. Fine traditional Chinese culture has a long history and is extensive and profound. It is necessary to excavate elements of fine traditional Chinese culture related to specific fields such as economic development, people’s democracy, cultural construction, livelihood security, and laws and regulations, providing rich Chinese cultural resources for the “Second Integration.” Third, refine research on the points of convergence in various fields. Deeply explore the points of convergence between the two in various fields, find their meeting points, and promote the development of the Party’s innovative theory.

细化马克思主义基本原理与中华优秀传统文化的契合点研究。首先，细化马克思主义基本原理研究。构建马克思主义基本原理知识体系是一项全新的工作,包括马克思、恩格斯、列宁等揭示的马克思主义基本原理以及中国化的马克思主义基本原理，细化并建构原理知识体系，为“第二个结合”提供扎实原理支撑。其次，细化中华优秀传统文化研究。中华优秀传统文化源远流长、博大精深，需从经济发展、人民民主、文化建设、民生保障、法律法规等具体领域，挖掘与之相关的中华优秀传统文化元素，为“第二个结合”提供丰富的中华文化资源。最后，细化各领域的契合点研究。深入挖掘两者在各领域的契合点，找到两者的会通点，推动党的创新理论发展。

Deepen research on the points of convergence between the fundamental tenets of Marxism and fine traditional Chinese culture. The *Great Dictionary (Cihai) · Volume on Words and Phrases* explains “convergence” (qìhé) as “to agree; to get along well.” It is necessary to deepen research on how the two agree and get along well. First, deepen research on their similarity in expression. Similarity in expression between the two can confirm the suitability of Marxism for China and the contemporary value of fine traditional Chinese culture; such points of convergence need in-depth explanation. Second, deepen research on the convergence of their inherent purport. Deepen research on concepts with similar orientations, such as “Great Harmony Society” and “communism,” “people-orientedness” and “people-centeredness,” “Tao follows nature” and “reconciliation of man with nature,” which can provide value guidance and practical reference for the construction of related fields. Finally, deepen research on their complementarity. For example, Marxism supplements fine traditional Chinese culture’s worldview with a completely new worldview, while fine traditional Chinese culture integrates concepts such as ethical sentiment and upward striving in life into Marxism. Such research and integration represent a deep level of convergence, more likely to spark ideas and open up space for innovation, and thus require deepened study.

深化马克思主义基本原理与中华优秀传统文化的契合点研究。《大辞海·语词卷》将“契合”解释为“投合；合得来”,须深化两者在投合、合得来上的研究。首先，深化两者表意相似的研究。两者间表意相似，即可证实马克思主义与中国的适配性，证实中华优秀传统文化的当代价值，需深入阐释这样的契合点。其次，深化两者内在旨趣趋同的研究。深化研究像“大同社会”与“共产主义”、“民本”与“人民性”、“道法自然”与“人与自然的和解”等指向相似的概念，能够为相关领域建设提供价值指引和实践参考。最后，深化两者互补的研究。如马克思主义将全新世界观补充进中华优秀传统文化世界观，中华优秀传统文化将伦理情谊、人生向上等理念融入马克思主义，诸如此类的研究和融入是深层次的契合，更能碰撞出思想火花和打开创新空间，需深化研究。

3. Focusing on the Core of Integration: Consolidating the Cultural Subjectivity of the Chinese Nation and Achieving Spiritual Independence and Self-Reliance

3.聚焦结合重心：巩固中华民族文化主体性并实现精神独立自主

The historical process of the great rejuvenation of the Chinese nation inherently contains profound requirements for consolidating the cultural subjectivity of the Chinese nation and achieving spiritual independence and self-reliance. This is also the core task and fundamental focus of adhering to the “Second Integration” and continuously advancing the Party’s theoretical innovation in the New Era. It must be deeply understood and consistently focused upon.

中华民族伟大复兴的历史进程，内在蕴含着对巩固中华民族文化主体性、实现精神上独立自主的深刻要求，也是我们在新时代坚持“第二个结合”、持续推进党的理论创新的核心任务与根本着力点，必须深刻理解和持续聚焦。

The “Second Integration” must focus on consolidating the cultural subjectivity of the Chinese nation. Cultural subjectivity is a philosophical category with abstractness; the work of consolidating cultural subjectivity must be concretized, and when concretized to the “Second Integration,” two points require particular attention. On the one hand, “attach importance to the work of protecting and inheriting cultural heritage.” Cultural heritage possesses extremely high economic value and social benefits; it is the concretization of the cultural subjectivity of the Chinese nation. In the future, under the guidance of Marxism, we must continue to do a good job of inheriting and protecting cultural heritage. On the other hand, “construct a Chinese discourse and Chinese narrative system.” “Our country’s developmental advantages and comprehensive strength have not yet been fully transformed into discursive advantages.” In the future, there is an urgent need to strengthen discourse construction. This requires us to adhere to the “Second Integration” to form new discourses and new theories, transform our developmental advantages into discursive advantages, and realize the transformation of the international image from “shaped by others” to “self-shaped.”

“第二个结合”需聚焦巩固中华民族文化主体性。文化主体性是一个哲学范畴，具有抽象性，需将巩固文化主体性的工作具体化，具体到“第二个结合”上需特别关注两点。一方面，“重视文化遗产保护传承工作”。文化遗产具有极高的经济价值和社会效益，是中华民族文化主体性的具象化，今后需在马克思主义指导下继续做好传承和保护文化遗产工作。另一方面，“构建中国话语和中国叙事体系”。“我国发展优势和综合实力还没有充分转化为话语优势”,未来迫切需要加强话语建设，这就需要我们坚持“第二个结合”形成新话语新理论，将我们的发展优势转化为话语优势，实现国际形象从“他塑”到“自塑”的转变。

The “Second Integration” must focus on achieving spiritual independence and self-reliance. For a nation to achieve rejuvenation, it needs both powerful material forces and powerful spiritual forces, and “being strong in spirit is more enduring, deeper, and more powerful.” Achieving spiritual independence and self-reliance is the core focus of the “Second Integration” in promoting theoretical innovation. Specifically, two key dimensions must be grasped: On the one hand, dispel “ideological fog” and consolidate the guiding position of Marxism in the ideological domain. Facing complex and severe ideological struggles and the surging of diverse currents of thought, we must apply the truth force tempered by the “Second Integration,” profoundly explain the inevitability and superiority of the Chinese path, Chinese theory, and Chinese system, resist the erosion of various erroneous viewpoints and currents of thought, and fortify the ideological foundation. On the other hand, build a “spiritual Great Wall,” cultivate and practice the core socialist values, and “persist in using the core socialist values to guide cultural development.” The core socialist values condense the essence of fine traditional Chinese culture and can effectively ensure the spiritual independence of the Chinese nation and the correct direction of cultural-ethical progress.

“第二个结合”需聚焦实现精神上的独立自主。一个民族要实现复兴，既需要强大的物质力量，也需要强大的精神力量，且“精神上强，才是更持久、更深沉、更有力量的”。实现精神上的独立自主是“第二个结合”推动理论创新的核心着力点，具体需把握两个关键维度：一方面，祛除“思想迷雾”,巩固马克思主义在意识形态领域的指导地位。面对复杂严峻的意识形态斗争和多元思潮激荡，运用“第二个结合”淬炼的真理力量，深刻阐释中国道路、中国理论、中国制度的必然性与优越性，抵御各种错误观点和思潮侵蚀，筑牢思想根基。另一方面，筑牢“精神长城”,培育和践行社会主义核心价值观，“坚持用社会主义核心价值观引领文化建设”。社会主义核心价值观凝结着中华优秀传统文化精髓，能有效保证中华民族的精神独立性和精神文明建设的正确方向。

4. Promoting Cultural Renewal: Facilitating the Creative Transformation and Innovative Development of Fine Traditional Chinese Culture

4.推动文化更新：促进中华优秀传统文化创造性转化和创新性发展

Adhering to the “Second Integration” has positive significance for re-understanding, re-excavating, and creatively elaborating fine traditional Chinese culture, and plays an important role in promoting its creative transformation and innovative development and forming the cultural form of Chinese-path modernization. At the same time, in advancing the process of the “Second Integration,” the following two aspects also require particular attention.

坚持“第二个结合”,对于重新认识、再次挖掘与创造性阐发中华优秀传统文化具有积极意义，对于推动其实现创造性转化和创新性发展、形成中国式现代化的文化形态具有重要作用。与此同时，在推进“第二个结合”的过程中也需特别注意以下两个方面。

On the one hand, rely on the superior conditions of the New Era to promote cultural renewal. As Chen Xianda [15]15 Chen Xianda (1930–2023) was a prominent Chinese Marxist philosopher and academician, known for his work on historical materialism and the Sinicization of Marxism. once stated, “Never has there been a historical era so well-conditioned to identify with and carry forward the transformation of Chinese traditional culture.” This judgment is fully confirmed at present: At the level of national institutional arrangements, such as the annual government work reports, the five-year plan outlines, and other overarching documents, cultural development is placed in an important position, with explicit requirements to inherit and develop fine traditional Chinese culture. Additionally, the “Opinions on Implementing the Project for the Inheritance and Development of Fine Traditional Chinese Culture” [16]16 A policy document issued by the Central Committee of the CPC and the State Council in 2017, outlining a comprehensive plan for the inheritance and development of fine traditional Chinese culture. was specially promulgated, systematically deploying specific pathways including profoundly elucidating cultural essences, integrating into national education, protecting cultural heritage, embedding into production and daily life, strengthening publicity and education, and promoting exchanges and mutual learning between China and foreign countries. This series of top-level designs and institutional practices can effectively drive the creative transformation and innovative development of fine traditional Chinese culture and accelerate the forging of a cultural form of Chinese-path modernization that is rooted in history and faces the future.

一方面，依托新时代优越条件推动文化更新。正如陈先达所言，“从来没有一个历史时代如此有条件认同并发扬改造中国传统文化”。这一论断在当下得到充分印证：在国家层面的制度安排上，如历年政府工作报告、五年规划纲要等全局性文件，均将文化建设置于重要地位，明确要求传承发展中华优秀传统文化；此外专门颁布《关于实施中华优秀传统文化传承发展工程的意见》,系统性地部署了包括深刻阐发文化精髓、贯穿国民教育、保护文化遗产、融入生产生活、加强宣传教育、推动中外交流互鉴等在内的具体路径。这一系列顶层设计与制度实践能够有效驱动中华优秀传统文化的创造性转化、创新性发展，并加速熔铸形成植根历史、面向未来的中国式现代化的文化形态。

On the other hand, promote academic and cultural achievements to emerge from the study and reach the masses. Culture, simply put, can be divided into “academic culture and folk culture.” In the process of fine traditional Chinese culture moving towards the contemporary era and renewing its vitality, the folk culture part integrates into social practice and the daily life of the people, with a fast renewal speed and good transformation results. The academic culture part has seen the emergence of New Confucian [17]17 A modern intellectual movement that sought to revive and reinterpret Confucian thought in dialogue with Western philosophy and modernity, prominent in the 20th century. academic masters such as Xiong Shili, Zhang Junmai, Feng Youlan, Qian Mu, Fang Dongmei, Xu Fuguan, and Mou Zongsan, who drew upon the intellectual resources of fine traditional Chinese culture. It has also seen the emergence of academic masters of the Sinicization of Marxist philosophy such as Li Da, Ai Siqi, Tao Delin, Chen Xianda, and Sun Zhengyu, who, in advancing the Sinicization of Marxist philosophy, more or less combined Marxism with fine traditional Chinese culture. The achievements of academic culture in its process of modernization are brilliant, but its scope of influence needs to be expanded. In the future, we must adhere to the “Two Integrations” to promote the Party’s theoretical innovation, while also letting “the Party’s innovative theories ‘fly into the homes of ordinary people’” [18]18 A paraphrase of a common expression in CPC propaganda, derived from the phrase “让党的创新理论‘飞入寻常百姓家’,” meaning to make the Party’s theories accessible and understandable to ordinary people., allowing cultural achievements to benefit the people.

另一方面，推动学术文化成果走出书斋和走向大众。文化简单说来可以分为“学术文化与民俗文化”。中华优秀传统文化在走向当代、生命更新的过程中，民俗文化的部分融入社会实践和人民日常生活，更新速度快，转化效果良好。学术文化的部分涌现出如熊十力、张君劢、冯友兰、钱穆、方东美、徐复观、牟宗三等新儒家学术大家，他们汲取中华优秀传统文化思想资源；也涌现出如李达、艾思奇、陶德麟、陈先达、孙正聿等马克思主义哲学中国化学术大家，他们在推进马克思主义哲学中国化过程中或多或少地将马克思主义与中华优秀传统文化相结合。学术文化在走向现代化的过程中成就是辉煌的，但影响范围有待拓展，今后，我们需坚持“两个结合”推动党的理论创新，同时让“党的创新理论‘飞入寻常百姓家’”,让文化成果惠及人民。

5. Accelerating System Construction: Building an Independent Knowledge System for Chinese Philosophy and Social Sciences

5.加快体系建设：构建中国哲学社会科学自主知识体系

In 2022, when inspecting Renmin University of China, General Secretary Xi Jinping pointed out, “Accelerating the construction of philosophy and social sciences with Chinese characteristics is, in the final analysis, constructing China’s independent knowledge system.” [19]19 From Xi Jinping’s speech at Renmin University of China on April 25, 2022, emphasizing the need for an independent knowledge system in Chinese social sciences. The “Second Integration” is the necessary path for forming an independent knowledge system for China.

2022年，习近平总书记在中国人民大学考察时指出，“加快构建中国特色哲学社会科学，归根结底是建构中国自主的知识体系”。“第二个结合”是推动形成中国自主知识体系的必由之路。

It is necessary to adhere to the “Second Integration” to produce subjective and original theories. The innovative theories formed through the “Second Integration” possess both the cultural subjectivity of the Chinese nation and knowledge originality, and are constituent elements of the independent knowledge system of Chinese philosophy and social sciences. How can we produce more new theories with cultural subjectivity and knowledge originality? First, we must adhere to the “First Integration.” [20]20 The “First Integration” refers to the combination of the basic tenets of Marxism with China’s concrete realities, a foundational principle of the CPC’s theoretical development. Theories cannot be of the armchair-discussion type; they must be applied to concrete realities. Only then do such theories have vitality. We must persist in combining the basic tenets of Marxism with China’s concrete realities to produce more original theories suited to China’s actual conditions. Second, we must adhere to the “Second Integration.” The innovative theories formed through the “Second Integration” possess both the cultural subjectivity of the Chinese nation and knowledge originality.

必须坚持“第二个结合”推出主体性原创性理论。经由“第二个结合”形成的创新理论兼具中华民族文化主体性和知识原创性，是中国哲学社会科学自主知识体系的构成要素。如何推出更多具有文化主体性和知识原创性的新理论?其一，要坚持“第一个结合”。理论不能是坐而论道式的，而是要运用到具体实际中，这样的理论才有生命力。必须坚持马克思主义基本原理同中国具体实际相结合，推出更多适合中国实际的原创性理论。其二，要坚持“第二个结合”。经由“第二个结合”形成的创新理论兼具中华民族的文化主体性和知识原创性。

It is necessary to adhere to the “Second Integration” to advance the systematization and theorization of theories. A single theoretical construction, even if it can achieve logical self-consistency, often finds it difficult to escape the predicament of self-enclosure and detachment from reality. Therefore, “advancing the systematization and theorization of theories is an inherent requirement and an important pathway for theoretical innovation.” [21]21 A formulation from official CPC documents emphasizing the need to develop theories into systematic and logically coherent systems. How can we adhere to the “Second Integration” to advance the systematization and theorization of theories? On the one hand, when proposing innovative theories in a specific field, it is necessary to systematically grasp the relevant existing discourses and decision-making deployments of the Party Central Committee, while also paying close attention to the frontier trends and accumulated achievements of the academic community in that field. Only in this way can we accurately identify the weak links, research bottlenecks, and development priorities of theoretical construction, thereby pinpointing the entry points and breakthroughs for theoretical innovation, promoting the generation of truly original theoretical achievements, and gradually constructing systematized and theorized innovative theories. On the other hand, researching and elucidating the Party’s innovative theories is also an important pathway. Focusing on studying, publicizing, and implementing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and making dedicated efforts to deepen systematic and theoretical research and elucidation, [22]22 A reference to the official requirement to study and explain Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era in a systematic and theoretical manner. explaining and excavating the principles, academic theories, and philosophies contained therein, also plays a significant role in promoting the accelerated construction of an independent knowledge system for Chinese philosophy and social sciences.

必须坚持“第二个结合”推进理论体系化学理化。单一的理论建构，即便能够做到逻辑自洽，也往往难以摆脱自我封闭、脱离现实的困境。因此，“推进理论的体系化学理化，是理论创新的内在要求和重要途径”。如何坚持“第二个结合”推进理论的体系化学理化?一方面，在某一具体领域提出创新理论时，必须系统把握党中央既有的相关论述与决策部署，同时密切关注学界在该领域的前沿动态与成果积累。唯有如此，才能准确识别理论建设的薄弱环节、研究堵点与发展重点，从而找准理论创新的切入点和突破口，推动真正具有原创性的理论成果产生，并逐步构建起体系化学理化的创新理论。另一方面，研究阐释党的创新理论也是重要途径，聚焦学习宣传贯彻习近平新时代中国特色社会主义思想，着力深化体系化、学理化研究阐释,阐释和挖掘其间蕴含的道理、学理、哲理，对加快构建中国哲学社会科学自主知识体系也起到重要推进作用。

6. Innovating Civilizational Forms: Promoting the Development of Chinese Civilization and Building a New Form of Human Civilization

6.创新文明形态：推动中华文明发展和建设人类文明新形态

We are a Chinese nation developing towards a new form of human civilization. The new theories and new cultures formed by the “Second Integration” should become constituent elements of a “higher new form.” This requires us, when conducting theoretical innovation, to pay attention to the modern transformation of Chinese civilization and the construction of a new form of human civilization.

我们是朝向人类文明新形态发展的中华民族。“第二个结合”形成的新理论新文化应成为“更高级的新形态”的构成要素，这就要求我们在进行理论创新时关注中华文明现代转型和人类文明新形态建设。

Adhere to the “Second Integration” to promote the modern transformation of Chinese civilization. As the only great civilization in the world that has continued unbroken and developed continuously in the form of a state, Chinese civilization’s enduring and ever-renewing character itself manifests extraordinary resilience and unique value. As one scholar has pointed out, “This kind of ‘civilization-state’ possesses super-strong historical and cultural foundations; it will not follow others slavishly, nor will it copy the Western or any other model. It will only continue to evolve and develop along its own unique trajectory and logic.” [23]23 The quoted passage is from Zhang Weiwei, a Chinese political scientist known for his “civilization-state” thesis, which argues that China is not a conventional nation-state but a civilization embodied as a state. Promoting the life-renewal and modern transformation of Chinese civilization is both a need of Chinese civilization’s own development and a need to explore the mysteries of civilizational development and to develop a new form of human civilization. The “Second Integration” profoundly reveals the historical necessity and practical logic of “Marxism becoming Chinese,” while simultaneously providing the epistemological premise and methodological support for “fine traditional Chinese culture becoming modern.” It is the scientific method for the life-renewal and modern transformation of Chinese civilization. We must implement and apply these understandings and methods in adhering to the “Second Integration” to advance the Party’s theoretical innovation.

坚持“第二个结合”推动中华文明现代转型。中华文明作为世界上唯一绵延不断且以国家形态持续发展的伟大文明，其历久弥新的特质本身即彰显着非凡的韧性与独特的价值。正如有学者指出的那样，“这种‘文明型国家’具有超强的历史和文化底蕴，不会跟着别人亦步亦趋，不会照搬西方或者其他任何模式，它只会沿着自己特有的轨迹和逻辑继续演变和发展”。推动中华文明的生命更新和现代转型，既是中华文明自身发展的需要，也是探索文明发展奥秘和发展人类文明新形态的需要。“第二个结合”深刻揭示了“马克思主义成为中国的”之历史必然性与实践逻辑，同时为“中华优秀传统文化成为现代的”提供认识论前提和方法论支撑，是中华文明生命更新和现代转型的科学方法，我们要在坚持“第二个结合”推进党的理论创新中贯彻落实这些认识和方法。

Adhere to the “Second Integration” to promote the construction of a new form of human civilization. Chinese-path modernization has created a new form of human civilization. Marx’s theory of social formations enlightens us to continue promoting the development of a new form of human civilization. The ideological sources for the Chinese nation to build a new form of human civilization are primarily Marxism and fine traditional Chinese culture. “Marxism, for the first time, stood on the people’s standpoint to seek the path of human liberation and freedom, using scientific theory to point the way toward ultimately establishing an ideal society without oppression, without exploitation, with equality for all and freedom for all,” [24]24 This quotation is from Xi Jinping’s speech at the centenary of the Communist Party of China on July 1, 2021, summarizing Marxism’s contribution to human liberation. thereby pointing the direction for a new form of human civilization. Fine traditional Chinese culture is the spirit of Chinese civilization and the cultural gene and spiritual emblem that the Chinese nation cannot sever as it moves toward a new form of human civilization; it endows the new form of human civilization with “concepts, propositions, and plans embodying China’s standpoint, China’s wisdom, and China’s values.” [25]25 This phrase is drawn from official discourse on the “Second Integration,” emphasizing that fine traditional Chinese culture provides the distinctive Chinese content for a new form of human civilization. The “Second Integration” promotes Marxism and fine traditional Chinese culture to spark more intellectual insights concerning a new form of human civilization, benefiting the Chinese people and the peoples of the world.

坚持“第二个结合”推动人类文明新形态建设。中国式现代化创造了人类文明新形态。马克思的社会形态理论启示我们要继续推动人类文明新形态发展。中华民族建设人类文明新形态的思想来源，主要是马克思主义和中华优秀传统文化。“马克思主义第一次站在人民的立场探求人类自由解放的道路，以科学的理论为最终建立一个没有压迫、没有剥削、人人平等、人人自由的理想社会指明了方向”,为人类文明新形态指明了方向。中华优秀传统文化是中华文明的精神，是中华民族走向人类文明新形态不能割舍的文化基因和精神标识，赋予人类文明新形态以“中国立场、中国智慧、中国价值的理念、主张、方案”。“第二个结合”推动马克思主义与中华优秀传统文化碰撞出更多关于人类文明新形态的思想火花，造福中国人民和世界人民。

The great tide of the times surges forward; civilizational evolution and cultural development are never-ending. Since ancient times, the Chinese nation has continuously enriched and developed its own national theory while carrying forward the torch and transmitting the cultural lineage. The baton of history has been passed into the hands of the Communist Party of China. Our Party, with a high degree of theoretical self-consciousness and immense historical initiative, has profoundly summarized historical experience and creatively put forward the major theoretical proposition of the “Second Integration,” opening up a new realm of adapting Marxism to the Chinese context and the needs of the times. In the future, we must unswervingly advance and deepen the “Second Integration,” making greater contributions to accelerating the building of a culturally strong country, developing the cultural form of Chinese-path modernization, promoting the development of Chinese civilization, advancing the great rejuvenation of the Chinese nation, and constructing a new form of human civilization.

时代大潮，奔涌向前，文明演进与文化发展永无止境。自古以来，中华民族始终在赓续薪火、传承文脉中不断丰富与发展自身的民族理论。历史的接力棒传至中国共产党手中，我们党以高度的理论自觉和磅礴的历史主动，深刻总结历史经验，创造性地提出“第二个结合”这一重大理论命题，开辟了马克思主义中国化时代化新境界。未来，我们必须坚定不移推进与深化“第二个结合”,为加快建设文化强国、发展中国式现代化的文化形态、推动中华文明发展、推进中华民族伟大复兴和人类文明新形态建设作出更大贡献。