A Scholarly Examination of Constructing an Original Academic System for Chinese Philosophy

In the construction of the disciplinary system, academic system, and discourse system for philosophy and social sciences with Chinese characteristics, the academic system is the key. Constructing an independent knowledge system for Chinese philosophy and social sciences is fundamentally based on constructing an original academic system for Chinese philosophy. To this end, we need to reflect on the three concepts contained therein—"academic system," "originality in Chinese philosophy," and "construction"—in order to deeply grasp the value implications of this proposition and thereby practically advance this work.

在中国哲学社会科学学科体系、学术体系、话语体系建设中，学术体系是关键。构建中国哲学社会科学自主知识体系，基础在于构建中国哲学原创性学术体系。为此，我们需要对其中包含的“学术体系”“中国哲学原创性”“构建”这三个概念进行反思，以便深入把握这一命题的价值内涵，从而实际推进这一工作。

How to Understand the "Academic System"

如何理解“学术体系”

The first key term in constructing an original academic system for Chinese philosophy is "academic system." We must first define the concept of "academic system" and clarify its scientific connotations. The definition of the concept of "academic system" needs to be carried out in relation to the "disciplinary system" and the "discourse system."

构建中国哲学原创性学术体系，第一个关键词是“学术体系”。我们首先要界定“学术体系”这一概念，明确其科学内涵。“学术体系”概念的界定，则需要在其与“学科体系”“话语体系”的关系中加以进行。

The disciplinary system is a systematized classification of academic disciplines. Philosophy and social sciences with Chinese characteristics constitute a disciplinary system composed of many disciplines. General Secretary Xi Jinping pointed out that "philosophy and social sciences with Chinese characteristics should cover various fields such as history, economics, politics, culture, society, ecology, military affairs, and Party building, encompassing traditional disciplines, emerging disciplines, frontier disciplines, interdisciplinary disciplines, niche disciplines, and many others." [1]1 Xi Jinping, "Speech at a Symposium on Philosophy and Social Sciences" (May 17, 2016). Each discipline has its own system. Taking philosophy as an example, according to the latest setting of disciplinary categories by the Academic Degrees Committee of the State Council, the disciplinary system of philosophy consists of nine second-level disciplines: Marxist philosophy, Chinese philosophy, foreign philosophy, ethics, political philosophy, aesthetics, religious studies, logic, and philosophy of science and technology. [2]2 The Academic Degrees Committee of the State Council is the body under the State Council of the People's Republic of China responsible for overseeing academic degree conferral and discipline classification. At the same time, "philosophy+," such as PPE (philosophy, political science, and economics), can also be seen as an overflow of the philosophical disciplinary system. Undoubtedly, with the development of practice and understanding, the content encompassed by the philosophical disciplinary system will also change and advance with the times.

学科体系是体系化的学科门类。中国特色哲学社会科学是由诸多学科构成的学科体系。习近平总书记指出，“中国特色哲学社会科学应该涵盖历史、经济、政治、文化、社会、生态、军事、党建等各领域，囊括传统学科、新兴学科、前沿学科、交叉学科、冷门学科等诸多学科”。每一门学科都有自己的体系，就哲学而言，按照国务院学位委员会对学科门类的最新设置，哲学学科体系由马克思主义哲学、中国哲学、外国哲学、伦理学、政治哲学、美学、宗教学、逻辑学、科学技术哲学九个二级学科构成。同时“哲学+”，如PPE（哲学、政治学、经济学）也可以看作哲学学科体系的外溢。毫无疑问，随着实践与认识的发展，哲学学科体系所包含的内容也会发生变化，与时俱进。

The academic system, on the other hand, is a theoretical system, i.e., a knowledge system, formed within a discipline by revealing the essence and laws of the research object through concepts, categories, and propositions. "Each discipline must construct a systematic disciplinary theory and concepts." [3]3 Xi Jinping, "Speech at a Symposium on Philosophy and Social Sciences" (May 17, 2016). First, the academic system includes a series of concepts and categories. Concepts and categories are generalizations and abstractions of the essence and attributes of things; they are forms of thought with content, marking a certain depth and breadth of human understanding of the objective world. They are the foundation for our understanding and comprehension of the world and the basic mode of philosophical thinking. Second, the academic system includes a series of propositions; each discipline expresses viewpoints and ideas through propositions. A proposition is a statement about the characteristics of a concept or the relationships between multiple concepts. In Aristotle, propositions were regarded as the basic units of judgment. On this basis, he classified propositions and proposed four forms of propositions. [4]4 Aristotle's four proposition forms are universal affirmative, universal negative, particular affirmative, and particular negative. Kant, based on the nature of propositions, divided human knowledge into several types: analytic a priori propositions, synthetic a posteriori propositions, and synthetic a priori propositions. [5]5 Immanuel Kant's classification distinguishes propositions based on whether they are analytic (explicative) or synthetic (ampliative) and whether they are known a priori (independent of experience) or a posteriori (dependent on experience). In fact, the philosophical discipline presents viewpoints and ideas through propositions, and through the logical relationships between propositions, it presents a knowledge system and a system of thought. Finally, the academic system includes the methods embedded in concepts, propositions, and ideas. Hegel regarded method as the soul of the object: "The absolute method (i.e., the method of knowing objective truth) does not function as external reflection but takes its determinations from the object itself, for this method is the object's own inner principle and soul." [6]6 G.W.F. Hegel, *Science of Logic*. Comrade Mao Zedong once used the metaphor of a bridge and a boat to emphasize the importance of method and to indicate the diversity of methods. [7]7 Mao Zedong, "Problems of Strategy in China's Revolutionary War" (December 1936), where he stated: "We are not only to cross the river but also to solve the problem of the bridge or the boat." In fact, different academic systems always contain different methodologies. Thus, the academic system is actually a knowledge system composed of organically interconnected concepts, viewpoints, ideas, and methods; it is the crystallization and essence of culture.

学术体系，则是学科内部通过概念、范畴、命题揭示研究对象的本质和规律而构成的理论体系，亦即知识体系。“每个学科都要构建成体系的学科理论和概念。”首先，学术体系包括一系列概念和范畴。概念和范畴是对事物本质和属性的概括与抽象，是具有内容的思维形式，标志着人类认识对象世界的一定深度和广度。它是我们认识和理解世界的基础，也是进行哲学思维的基本方式。其次，学术体系包括一系列命题，各个学科通过命题表达观点和思想。命题是关于一个概念特征或多个概念间关系的陈述。在亚里士多德那里，命题被视为判断的基本单位。在这基础上，他对命题进行分类，提出四种命题形式。康德依据命题性质将人类知识分为几种类型：先天分析命题、后天综合命题、先天综合命题。事实上，哲学学科正是通过命题，呈现出观点和思想，通过命题之间的逻辑关系，呈现出知识体系和思想体系。最后，学术体系包括概念、命题、思想中蕴含的方法。黑格尔将方法视作对象的灵魂：“绝对的方法（即认识客观真理的方法）不是起外在反思的作用，而是从它的对象自身中采取规定的东西，因为这个方法本身就是对象的内在原则和灵魂。”毛泽东同志曾经用桥和船的比喻强调方法的重要性，并表明方法的多样性。事实上，不同的学术体系总是蕴含着不同的方法论。由此，学术体系实际上是由有机联系着的概念、观点、思想、方法构成的知识体系，是文化的结晶和精华。

The discourse system is an expressive system that constructs meaning through speech using language, symbols, and other means within a specific cultural context. In a certain sense, the academic system and the discourse system are inseparable. In the preface to the English edition of the first volume of *Capital*, Engels discussed the terminology of *Capital*, saying: "Every new insight into a science implies a revolution in the technical terms of that science." [8]8 Friedrich Engels, "Preface to the English Edition" of *Capital*, Volume I (1886). Feuerbach said: "A new principle is often introduced with a new name, that is, it elevates a name from a lower, subordinate status to a sovereign position, making it the highest title." [9]9 Ludwig Feuerbach, *Principles of the Philosophy of the Future* (1843). That is to say, the highest concept in philosophy often represents a principle; a new concept implies a new principle. New insights and new principles also require the creation of new terms and concepts for their expression. The discourse system is the verbal expression of theory and knowledge, the expressive form of the academic system, and in fact, also a constituent part of the academic system. The academic system of a discipline undoubtedly needs to be objectively expressed through its own discourse system, while the discourse system of a discipline is an effective discourse system only if it clearly expresses its academic system. In reality, discourse and the discourse system themselves constitute a form of discursive power. This power refers to the influence and control exerted over others' words and actions through discourse. If a discourse or discourse system, although spoken and expressed, produces no effect, or has no impact on the audience, it can only be regarded as talking to oneself, self-entertaining, and lacking discursive power.

话语体系是在一定文化语境中通过语言、符号等方式进行言说从而达成意义建构的表述体系。在一定意义上说，学术体系和话语体系是不可分割的。恩格斯在《资本论》第一卷英文版序言中论述《资本论》的术语时说：“一门科学提出的每一种新见解都包含这门科学的术语的革命。”费尔巴哈说：“一种新的原则，经常是带着一个新的名称出现的，就是说，它将一个名称从低级的、从属的地位提升到君主的地位，将它当成最高的称号。”也就是说，哲学中的最高概念往往表征着一个原则，新的概念就意味着新的原则。新见解、新原则也需要创造出新术语、新概念来表述。话语体系是理论和知识的语词表达，是学术体系的表述形式，实际上也是学术体系的构成部分。学科的学术体系无疑需要通过自己的话语体系才能客观地表达出来，而学科的话语体系只有清晰地表达了其学术体系才是有效的话语体系。实际上，话语和话语体系本身就是一种话语权。这种权力是指通过话语而对他人的言行产生的影响力和控制力。如果一种话语或话语体系虽然进行了言说和表达，但没有产生效力，或者对受众没有产生任何影响作用，那就只能被当作自说自话、自娱自乐，不具有话语权。

Overall, in the relationship among the disciplinary system, the academic system, and the discourse system, the disciplinary system is the institutional platform, the academic system is the core content, and the discourse system is the form of expression.

总的来说，在学科体系、学术体系和话语体系的关系中，学科体系是建制性平台，学术体系是核心内容，话语体系是表达形式。

Forming the Originality and Autonomous Consciousness of Chinese Philosophy

形成中国哲学的原创性与自主意识

"Accelerating the construction of philosophy and social sciences with Chinese characteristics is, in the final analysis, constructing an independent knowledge system of China." [10]10 Xi Jinping, "Speech at the National Conference on Philosophy and Social Sciences" (May 17, 2016). The second key term in constructing an original academic system for Chinese philosophy is "originality in Chinese philosophy." Both "Chinese philosophy" and "originality" point to a crucial prerequisite issue: the issue of autonomy or subjectivity. General Secretary Xi Jinping pointed out: "Whether our philosophy and social sciences have Chinese characteristics ultimately depends on whether they have subjectivity and originality." [11]11 Xi Jinping, "Speech at a Symposium on Philosophy and Social Sciences" (May 17, 2016). This important statement links subjectivity with originality. The characteristics that philosophy and social sciences with Chinese characteristics should possess are: reflecting inheritance and national character; reflecting originality and contemporaneity; reflecting systematicity and professionalism. A fundamental point running through these three aspects is autonomy and subjectivity, that is, Chinese philosophy and social sciences must attain a conscious self-assertion, forming cultural independence and autonomy, and the spiritual independence of the cultural subject.

“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。”构建中国哲学原创性学术体系，第二个关键词是“中国哲学原创性”。无论是中国哲学、还是原创性，都指向一个关键性前提问题：自主性或者主体性问题。习近平总书记指出：“我们的哲学社会科学有没有中国特色，归根到底要看有没有主体性、原创性。”这一重要论述将主体性与原创性联系了起来。中国特色哲学社会科学应该具有的特点是：体现继承性、民族性；体现原创性、时代性；体现系统性、专业性。贯穿这三个方面的一个根本点是自主性、主体性，也就是中国哲学社会科学要获得自觉的自我主张，形成文化独立自主和文化主体的精神独立。

Why should Chinese philosophy have autonomy? At the theoretical level, this involves the nature of philosophy. Philosophy is a worldview. The "world" referred to here is not an objective world existing independently of and externally to humans; nor is a worldview a person standing outside this world to observe what the world is like, thereby forming a picture of the world. The world, on the basis of practice, is a human real world composed of humans, nature, and society; a worldview is the reflection by humans, within the world, on the relationship between humans and the world, thereby forming an understanding and comprehension of the world's essence, origin, and meaning. In this way, philosophy is actually a theoretical grasp of the subject's practice by the practical subject, a theoretical consciousness formed, and the self-awareness of a nation-state. Different subjects, such as different countries and nations, will form their own philosophies, expressing their own autonomous practice. Engels said that 18th-century French philosophy was the theoretical precursor to the French Revolution, and 19th-century German classical philosophy was the theoretical expression of the development of German capitalism. [12]12 Friedrich Engels, *Ludwig Feuerbach and the End of Classical German Philosophy* (1886). Of course, overall, they are also philosophical theories that express and interpret the foundations and essence of Western-style modernization or modernity. China, which has come all the way from the inheritance of more than 5,000 years of Chinese civilization, will inevitably form autonomous theories and understandings in the theoretical consciousness that expresses the essence of Chinese-path modernization.

中国哲学为什么要有自主性？从理论层面上讲，涉及哲学的性质。哲学是世界观，这里所指的世界不是一个与人无关、在人之外的自在的客观世界，世界观也不是人站在这个世界之外来看这个世界是什么样的，从而形成一种世界图景。世界是在实践基础上，由人、自然、社会构成的一个属人的现实世界；世界观就是人在世界之中来反思人和世界的关系，从而形成关于世界的本质性的、根源性的、意义性的认识和理解。这样的话，哲学实际上就是实践主体对主体实践的一种理论把握，形成的一种理论自觉，是一个民族国家的自我意识。不同的主体，如不同的国家、民族都会形成自己的哲学，表达自己的自主实践。恩格斯说，18世纪的法国哲学是法国革命的理论前导，19世纪的德国古典哲学是德国资本主义发展的理论表达。当然，它们总体上又都是表达和阐释西方式现代化或者现代性基础与本质的哲学理论。从5000多年中华文明的传承中一路走来的中国，也必然会在表达中国式现代化本质的理论自觉中，形成具有自主性的理论和认识。

From a practical perspective, China’s practice since modern times has been a historical process of pursuing modernization. Modernization first emerged in the West; the establishment of the Western capitalist mode of production and modernity not only made modernization a universal historical destiny for every nation but also laid out a power relationship—that of domination and subordination—which made the East subordinate to the West. Consequently, as the world modernization movement unfolded, for a certain period China’s philosophy and social sciences were in a stage of learning from and digesting the West, which had a certain positive significance. However, China’s modernization practice is not a copy of foreign modernization development; it has forged its own path. In the 1940s, the American scholar John King Fairbank viewed modern Chinese history as a process of China’s slow transition from tradition to modernity, summarizing and explaining it with the “impact-response” model: “The West could achieve modernization from within its own civilization,” while “China, because it already had a distinctive cultural tradition, had to borrow from the outside to achieve modernization.” In the early 1990s, Fairbank revised his earlier views in his book *China: A New History*, stating: “If we are to understand China, the first thing we must do is avoid judging it by European standards.” In his view, China’s modernization development was likely not a result of “impact-response” but rather a result of its own internal genetic transformation and internal developmental impulse—that is, China’s modernization path has its own inherent nature and driving force. Today we call this Chinese-path modernization. Concepts such as “socialism with Chinese characteristics,” “Chinese-path modernization,” and “a new form of human civilization” are in fact a historical self-awareness and civilizational self-awareness of the Chinese path. After more than a century of exploration, we have become conscious of the path we are taking, conscious that our historical practice has entered a new stage, and conscious that our practice has a civilizational nature and significance. This form of civilization is first and foremost philosophical in character, implying a new form of philosophy.

从实践层面上讲，中国近代以来的实践就是追求现代化的历史过程。现代化首先在西方发轫，西方资本主义生产方式和现代性的确立，不仅使现代化成为每一个民族普遍的历史性命运，而且它还布展了一种权力关系，即支配和从属关系，它使东方从属于西方。所以伴随着世界现代化运动的展开，在某一段时间，我国的哲学社会科学处于向西方学习消化的阶段，这是具有一定积极意义的。但是，中国的现代化实践不是国外现代化发展的翻版，而是走出了自己的道路。20世纪40年代，美国学者费正清把中国近代史看作中国从传统向现代化缓慢迈进的过程，用“冲击—反应”模式来概括和解释，“西方能从自身文明内部实现现代化”，“中国由于它早已有了与众不同的文化传统，就非借鉴外界来实现现代化不可”。20世纪90年代初，费正清在《中国新史》这本书中对以前的观点进行了修正，他说：“如果我们要理解中国，第一件必须做的事是，避免用欧洲的尺度来判断。”在他看来，中国的现代化发展，很可能不是一个“冲击—反应”的结果，而是一个自身内在基因变革和内在发展冲动的结果，也就是说，中国的现代化道路具有其自身的内在性和动力源。我们今天把它称为中国式现代化。“中国特色社会主义”“中国式现代化”“人类文明新形态”这些概念，实际上是对中国道路的一种历史自觉和文明自觉。经过百余年的探索，我们意识到我们走的路，意识到我们的历史性实践进入新的阶段，意识到我们的实践具有文明性质和意义。这种文明形态，首先而且必定是哲学性质的，意味着哲学的新形态。

Whether theoretically or practically, the originality of contemporary Chinese philosophy necessarily requires the establishment of its subjectivity and autonomy. This subjectivity and autonomy means delving into social reality, into the practice of Chinese-path modernization, into the essence of Chinese history and world history, summarizing one’s own experience, solving one’s own problems, expressing one’s own propositions through concepts, theses, and thought, using scholarship to express thought, and using thought to grasp the era, thereby constructing an autonomous Chinese philosophical knowledge system. For constructing an original academic system for Chinese philosophy, the primary issue to be resolved is to clarify this self-awareness.

无论从理论上还是实践上看，当代中国哲学原创性都必然要求确立它的主体性、自主性。这种主体性、自主性就是深入社会现实中，深入中国式现代化实践中，深入中国历史和世界历史的本质性中，总结自己的经验，解决自己的问题，通过概念、命题、思想表达自己的主张，用学术表达思想，用思想把握时代，从而建构中国自主的哲学知识体系。对于构建中国哲学原创性学术体系，要解决的首要问题就是我们要明确这一自主意识。

The Subject and Path of Constructing an Original Academic System

原创性学术体系的构建主体与构建路径

The third key term in constructing an original academic system for Chinese philosophy is “construction.” Cultural construction is an extremely arduous and difficult undertaking; it is by no means like building a high-rise building, which can seemingly be completed quickly through more manpower and overtime work. The construction of an original academic system for Chinese philosophy involves issues of subject and method.

构建中国哲学原创性学术体系，第三个关键词是“构建”。文化建设是极其艰苦、困难的事情，绝不像建筑高楼大厦那样，似乎通过更多的人力和加班加点的工作就能尽快完工。中国哲学原创性学术体系的构建涉及主体和方法问题。

The subject of constructing an original academic system for Chinese philosophy is undoubtedly the vast number of philosophy workers in universities and research institutions. The construction of an original academic system depends on the eruption of the subjectivity and initiative of all philosophy workers; without the stimulation of this subjectivity, the construction of the academic system has no foundation and no possibility. General Secretary Xi Jinping emphasizes, “To build philosophy and social sciences with Chinese characteristics, we must start with people and persevere over time,” and “focus on discovering, cultivating, and gathering a group of thinkers and theorists with a profound grounding in Marxist theory and mastery of both Chinese and Western learning, a group of disciplinary leaders with solid theoretical foundations and a pioneering and innovative spirit, and a group of young and middle-aged academic backbone who are energetic and enterprising, to build a philosophy and social sciences talent system with complete categories and echelon connections.”

中国哲学原创性学术体系的构建主体，无疑是高校和科研机构的广大哲学工作者。原创性学术体系的构建，取决于所有哲学工作者的主体性、积极性的迸发，没有这种主体性的激发，学术体系的构建就没有基础，也没有可能。习近平总书记强调，“构建中国特色哲学社会科学，要从人抓起，久久为功”“着力发现、培养、集聚一批有深厚马克思主义理论素养、学贯中西的思想家和理论家，一批理论功底扎实、勇于开拓创新的学科带头人，一批年富力强、锐意进取的中青年学术骨干，构建种类齐全、梯队衔接的哲学社会科学人才体系”。

Here there is a key issue: how to produce great masters of philosophy? If the talent team itself is a pyramid structure, the masters are the apex. Great masters of philosophy and their works represent the level and height of philosophy in their era. In the history of Chinese and foreign philosophy, in the construction of academic systems, it is precisely these philosophers—such as Laozi, Confucius, Mencius, Zhu Xi, Wang Yangming, Plato, Aristotle, Kant, Hegel, Marx—and their works that have landmark significance. Comrade Mao Zedong pointed out: “If our Party has one hundred to two hundred comrades who have systematically and not fragmentarily, practically and not emptily mastered Marxism-Leninism, it will greatly enhance our Party’s fighting capacity.” [13]13 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938), *Selected Works of Mao Zedong*, Vol. 2. China’s philosophy and social sciences are currently “still in a stage where there is quantity but lack quality, where there are experts but lack masters, and their role has not been fully brought into play.” We must redouble our efforts to change this situation.

这里有一个关键问题，即如何造就哲学大师？如果说人才队伍本身是金字塔结构，大师就是塔尖。哲学大师和他的著作代表了他所属时代的哲学的水平和高度。在中外哲学史上，在学术体系构建中，正是这些哲学家，如老子、孔子、孟子、朱熹、王阳明，柏拉图、亚里士多德、康德、黑格尔、马克思等，他们和他们的著作具有标志性意义。毛泽东同志指出：“如果我们党有一百个至二百个系统地而不是零碎地、实际地而不是空洞地学会了马克思列宁主义的同志，就会大大地提高我们党的战斗力量。”我国哲学社会科学目前“还处于有数量缺质量、有专家缺大师的状况，作用没有充分发挥出来”的阶段，我们要加倍努力改变这种状况。

As for the method of constructing an original academic system for Chinese philosophy, the “Two Integrations” [14]14 The “Two Integrations” refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, a key theoretical formulation of Xi Jinping Thought. is undoubtedly the most important path. Integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture is not only the greatest magic weapon for the success of our exploration of the path of socialism with Chinese characteristics but also the necessary path for constructing an original academic system for Chinese philosophy. This includes the correct understanding and handling of the relationships between the ancient and the modern, China and the West, and theory and reality at the philosophical level.

就中国哲学原创性学术体系的构建方法而言，“两个结合”无疑是最重要的路径。把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合，不仅是我们探索中国特色社会主义道路取得成功的最大法宝，也是构建中国哲学原创性学术体系的必由之路。其中包含着哲学层面上的古今、中西、理实关系的正确理解和处理。

First, adhere to the dialectic of upholding fundamental principles and breaking new ground in the relationship between the ancient and the modern. Constructing an original academic system for contemporary Chinese philosophy cannot be separated from traditional Chinese philosophy and traditional cultural resources. Traditional Chinese philosophy has gone through stages such as the pre-Qin masters, Han classical studies, Wei-Jin metaphysics, Sui-Tang Buddhism, and Song-Ming Neo-Confucianism, encompassing the three schools of Confucianism, Buddhism, and Daoism, forming a unique Chinese philosophical tradition. The worldview of the unity of heaven and humanity, the view of development through discarding the old and fostering the new, the view of life of ceaseless self-improvement, the view of knowledge and action as unified, and the ideal view of social harmony collectively embody the spirit of Chinese philosophy. At the same time, the original form of traditional Chinese philosophy has been unable to meet the needs of the times since modern times, falling into difficulty in solving China’s problems of national salvation and modernization. The “Two Integrations” means that we must critically inherit the rich legacy of traditional Chinese philosophy, combine Marxist philosophy with the excellent heritage of traditional Chinese philosophy, and through a profound “chemical reaction” create a new philosophical life form. In this, the soul of Marxism and the roots of the best of traditional Chinese culture are organically combined and fused, making Marxist philosophy Chinese and traditional Chinese philosophy modern. This new philosophical life form is the self-renewal of Chinese philosophy.

首先，坚持古今关系上守正与创新的辩证法。构建当代中国哲学原创性学术体系离不开中国传统哲学以及传统文化资源。中国传统哲学经历先秦子学、汉代经学、魏晋玄学、隋唐佛学、宋明理学等阶段，包含儒、释、道三大派，形成了独具特色的中国哲学传统。天人合一的宇宙观、革故鼎新的发展观、自强不息的人生观、知行合一的知行观、社会和谐的理想观，集中体现了中国哲学精神。同时中国传统哲学原有形态，自近代以来已不能适应时代需要，在解决中国救亡图存和实现现代化问题上陷入困顿。“两个结合”意味着我们要批判地继承中国传统哲学的丰富遗产，把马克思主义哲学与中国传统哲学的优秀遗产相结合，通过深刻的“化学反应”造就新的哲学生命体。在其中，马克思主义的魂脉和中华优秀传统文化的根脉有机结合和交融，使马克思主义哲学成为中国的，中国传统哲学成为现代的。这一新的哲学生命体是中国哲学的自我更新。

Second, adhere to the dialectic of openness and inclusiveness in the relationship between China and the West. Openness and inclusiveness have always been the driving force for the development of culture and civilization, and this is even more true for philosophy, the backbone of culture. Constructing an original academic system for contemporary Chinese philosophy also cannot be separated from Western philosophy and all other cultural resources; this is determined by the essential requirements of the original academic system for contemporary Chinese philosophy. In its historical evolution, Western philosophy has formed its own conceptual system, mode of expression, and philosophical tradition, presenting the ideological content of Western history and culture. Marxist philosophy is a scientific theory about the proletariat and human liberation formed on the basis of an immanent critique of Western capitalist modernity, achieving a revolutionary transformation in the history of philosophy. It includes both the active absorption of Western philosophy and its civilizational achievements and the sublation and immanent transcendence of its philosophy and civilization. Both the essence of Marxist philosophy and the spirit of Chinese philosophy require openness and inclusiveness, requiring a more proactive effort to learn from and draw on all the excellent achievements of human civilization, including the positive achievements of modern and contemporary Western philosophy. Through dialogue, mutual learning, inclusive absorption, and dialectical selection, we advance the construction of an original academic system for contemporary Chinese philosophy, making it integrate China and the West, connect the ancient and the modern, and always stand at the height of world history and at the forefront of the times.

其次，坚持中西关系上开放与包容的辩证法。开放和包容从来都是文化与文明发展的动力源泉，对于作为文化主干的哲学而言更是如此。构建当代中国哲学原创性学术体系同样离不开西方哲学以及一切他者文化资源，这是由当代中国哲学原创性学术体系的本质性要求所决定的。西方哲学在其历史演进过程中，形成了自己的概念体系、表达方式和哲学传统，呈现西方历史文化的思想内涵。马克思主义哲学是基于对西方资本主义现代性内在批判而形成的关于无产阶级和人类解放的科学理论，实现了哲学史上的革命性变革，它既包含对西方哲学及其文明成果的积极吸纳，又是对其哲学和文明的扬弃和内在超越。无论是马克思主义哲学的本质还是中国哲学的精神，都要求开放性与包容性，要求更加积极主动地学习借鉴包括现当代西方哲学的积极成果在内的人类创造的一切优秀文明成果，在对话互鉴、兼收并蓄、辩证取舍中，推进当代中国哲学原创性学术体系的构建，使之融通中外、贯通古今，始终站在世界历史的高度，走在时代的前列。

Finally, adhere to the dialectic of the unity of theory and practice in the relationship between principle and reality. The so-called relationship between principle and reality is the relationship between theory and practice, which is the most essential relationship to be confronted in constructing an original Chinese philosophical academic system. Marx said that each principle has the century in which it appears. What drives philosophers forward is by no means the power of pure thought alone, but the practice of the era. The mode of production and political practice of each era fundamentally condition the philosophical state of that era. Contemporary China’s autonomous philosophical knowledge system originates fundamentally from the magnificent autonomous practice of Chinese-path modernization. The Two Integrations [15]15 The Two Integrations (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, a guiding principle for adapting Marxism to the Chinese context. imply the organic unity of theory and practice: on the one hand, through philosophical deliberation on the major issues in Chinese-path modernization, we must summarize Chinese experience with Chinese reasoning, elevate Chinese experience into Chinese theory, generate new iconic concepts, propositions, ideas, and methods, and form an autonomous Chinese philosophical knowledge system, thereby attaining an understanding of the essence and laws of Chinese practice; on the other hand, we must allow this autonomous Chinese philosophical knowledge system to be tested in the practice of Chinese-path modernization, and thereby be enriched and developed. In adhering to the unity of theory and practice, it is especially important to be adept at learning from the masses, concentrating the most refined, most precious, and invisible essence of the people into philosophical thought, and using language the people can understand to transform our philosophical thought into the life wisdom of the people, making it a scientific guide for the people to understand society, nature, and life, and an effective ideological weapon for the people to transform the external objective world and the internal subjective world. Therefore, we must effectively promote the construction of an original contemporary Chinese philosophical academic system in the dialectical unity of theory and practice, and enable it to express the level of the times.

最后，坚持理实关系上理论与实践相统一的辩证法。所谓理实关系，就是理论与实践的关系，这是构建中国哲学原创性学术体系要面对的最为本质的关系。马克思说，每个原理都有其出现的世纪。推动哲学家前进的，绝不只是纯粹思想的力量，而是时代的实践。每个时代的生产方式以及政治实践，从根本上制约着该时代的哲学状况。当代中国自主的哲学知识体系，根本上源于波澜壮阔的中国式现代化这一自主的实践。“两个结合”意味着理论与实践的有机统一：一方面，要通过对中国式现代化中重大问题的哲学慎思，用中国道理总结好中国经验，把中国经验提升为中国理论，产生标识性的新概念、新命题、新思想、新方法，形成中国自主的哲学知识体系，从而达至对中国实践的本质和规律的认识；另一方面，要让中国自主的哲学知识体系在中国式现代化实践中经受检验，进而得到丰富和发展。坚持理论与实践的统一，尤为重要的是要善于向人民群众学习，把人民最精致、最珍贵和看不见的精髓都集中在哲学思想里，并用人民群众懂得的语言将我们的哲学思想转化为人民群众的生活智慧，成为人民群众认识社会、自然和人生的科学指引，成为人民群众改造外部客观世界和内在主观世界的有效思想武器。因此，我们要在理论与实践的辩证统一中，切实推动当代中国哲学原创性学术体系的构建，并使之表达出时代水平。

(Author: Wu Xiangdong, Professor at the Center for Values and Culture and the School of Philosophy, Beijing Normal University)

（作者：吴向东，系北京师范大学价值与文化研究中心、哲学学院教授）

Online Editor: Huihui

网络编辑：慧慧