A New Display of the Charisma of Chinese Civilization in the New Era and a New Realm in the Study of the “Two Integrations”

Xi Jinping pointed out in the report to the 20th National Congress of the CPC: “The Communist Party of China has profoundly realized that only by integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, and by consistently applying dialectical materialism and historical materialism, can we correctly answer the major questions posed by the times and by practice, and can we always maintain the vigorous vitality and strong dynamism of Marxism.” The report to the 20th National Congress of the CPC set before us the new mission of the “Two Integrations” in adapting Marxism to the Chinese context in the New Era. Earlier, at the ceremony marking the centenary of the Communist Party of China, Xi Jinping had already raised the epochal proposition of the

习近平在党的二十大报告中指出：“中国共产党人深刻认识到，只有把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，坚持运用辩证唯物主义和历史唯物主义，才能正确回答时代和实践提出的重大问题，才能始终保持马克思主义的蓬勃生机和旺盛活力。”党的二十大报告向我们提出了新时代马克思主义中国化“两个结合”的新使命。此前，在庆祝中国共产党成立一百周年大会上，习近平就提出了“两个结合”的时代命题。同时，《中共中央关于党的百年奋斗重大成就和历史经验的决议》强调：“中华优秀传统文化是中华民族的突出优势，是我们在世界文化激荡中站稳脚跟的根基，必须结合新的时代条件传承和弘扬好。”因此，深刻认识新时代中华文明展示的新魅力，总结马克思主义基本原理与中国具体实际和中华优秀传统文化相结合的历史经验及其规律，对于推进马克思主义中国化时代化，具有极其重要的理论意义和现实意义。

I. The New Charisma Displayed by Chinese Civilization in the New Era

一、新时代中华文明展示的新魅力

Entering the New Era, the new charisma displayed by Chinese civilization is mainly manifested in the following three aspects.

进入新时代，中华文明展示出的新魅力主要表现在以下三方面。

First, with the development of archaeological work and historical research in New China, the historical time and space of Chinese civilization have been newly expanded, and the five-thousand-year history has become verified history.

第一，随着新中国考古事业和历史研究发展，中华文明的历史时空得到新拓展，上下五千年成为信史。

In the May Fourth Movement, Li Dazhao, one of the founders of the Communist Party of China, inaugurated a new epoch in Chinese Marxist historical research. The new progress in historical research and archaeology over more than 70 years of New China has not only broken through the “Western origin theory of Chinese culture” but has also formed a consensus on the pattern of Chinese cultural morphology as “multiple origins, a Central Plains core, and an integrated structure.” [1]1 Xi Jinping, "Speech at the Thematic Conference on the Governance System of the Chinese Nation at the Ninth Collective Study Session of the Political Bureau of the 19th CPC Central Committee" (October 13, 2019). In particular, the three archaeological excavations at the Yinxu site [2]2 Chen Yuan (1880–1971) was a renowned Chinese historian and educator, known for his work on the history of Chinese religions and cultural exchange. in the 20th century yielded 150,000 oracle bones, a large number of jade and bronze artifacts, and over 4,000 individual Chinese characters conforming to the “six categories structure,” [3]3 The “Reign of Zhenguan” (627–649 CE) is traditionally regarded as a golden age of the Tang dynasty under Emperor Taizong, marked by effective governance, territorial expansion, and cultural flourishing. which reproduced Chinese history from 3,300 years ago, confirmed the content of Sima Qian’s “Annals of Yin” in the Records of the Grand Historian, and also established the nature of the social formation of the Shang dynasty as a slave society.

在五四运动中，中国共产党的创立者之一李大钊开辟了中国马克思主义历史研究的新纪元。新中国70多年的历史研究和考古新进展，不仅突破了“中国文化西来说”，而且形成了中国文化形态“多元起源、中原核心、一体结构”的共识。特别是20世纪殷墟的三次考古挖掘，得到甲骨15万件，大量玉器、青铜器，4000多个符合“六律结构”的单个汉字，再现了3300年前中国历史，证实了司马迁《史记·殷本纪》的内容，也确认了商代社会形态的性质为奴隶制社会。

Since the new period, [4]4 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement triggered by the Treaty of Versailles, marking the transition from the old-democratic to the new-democratic revolution in China. the “Xia-Shang-Zhou Chronology Project” has concentrated efforts from various quarters to tackle key problems, and “a general consensus has been reached on the chronology of the early period of Chinese civilization history: the Xia dynasty dates to 2070 BCE, a conclusion reached on the basis of scientific research.” [5]5 Xi Jinping, "Speech at a Ceremony Marking the Centenary of the Communist Party of China" (July 1, 2021). The couplet "为有牺牲多壮志，敢教日月换新天" is from Mao Zedong's poem "Shaoshan Revisited" (1959).

新时期以来，“夏商周断代工程”集中各方力量攻关，“对中国文明史初期的年代学大体已得出共识：夏的年代在公元前2070年，这是在科学研究基础上得出的结论”。

Archaeological discoveries and historical research have continued to make new progress. In 2002, Li Xueqin of Tsinghua University discovered the inscription on the Xian Gong Xu [6]6 Xi Jinping, "Speech at a Ceremony Marking the Centenary of the Communist Party of China" (July 1, 2021). at the Poly Art Museum in Beijing, proving that the documents of the “Preface to the Book of Documents” have a factual basis. At the ancient site of the state of Youxiong, recorded in historical documents as the homeland of the Yellow Emperor, the Xinmi Xinzhai city site and surrounding ruins were discovered, which also correspond with relevant records of the Yellow Emperor era in the historical chronology.

考古发现和历史研究不断取得新进展。2002年，清华大学李学勤在北京保利博物馆发现燹（xian）公盨铭文，证明《尚书·序》的文献是有史实根据的。在历史文献记载的黄帝有熊国故地，发现了新密新砦城址及周边遗址，也与历史年表中黄帝时代的有关记载吻合。

The time and space of Chinese civilization continue to expand, and its charisma awaits promotion. This developmental thread is also reflected in the speeches of successive Party and state leaders. In October 1938, Mao Zedong, at the Sixth Plenary Session of the Sixth Central Committee of the Party, referred to Chinese history as follows: “From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy.” [7]7 "Century-long cultural revolution" here refers to the broad process of cultural transformation and ideological struggle from the May Fourth Movement (1919) through the Cultural Revolution (1966-1976) and beyond, not solely the 1966-1976 Cultural Revolution. With the excavation of the Yinxu site in Anyang, Henan, and the discovery of a large number of oracle bone inscriptions, on May 25, 1973, when Mao Zedong presided over a meeting of the Political Bureau of the Central Committee, his reference to Chinese history had made new progress: “The period from the tortoise shell to the Communist Party should be summed up.” [8]8 "From the tortoise shell to the present" (从乌龟壳到现在) is a colloquial Chinese expression referring to the entire span of recorded history, from ancient oracle bone inscriptions (on tortoise shells) to the present day. On May 27,

中华文明时空不断拓展，其魅力正待弘扬。这个发展脉络也反映于历代党和国家领导人的讲话。1938年10月，毛泽东在党的六届六中全会上对中国历史的提法是，“从孔夫子到孙中山，我们应当给以总结，继承这一份珍贵的遗产”。随着河南安阳殷墟的挖掘和大量甲骨文的发现，1973年5月25日毛泽东在主持中央政治局会议时，对中国历史的提法就有了新进展：“从乌龟壳到共产党这一段历史应该总结。”2022年5月27日，习近平在政治局学习会议上谈到中国历史时强调：“经过几代学者接续努力，中华文明探源工程等重大工程的研究成果，实证了我国百万年的人类史、一万年的文化史、五千多年的文明史。”这些话语不仅记录了近百年来中华文明研究进展的快速脚步，更清楚证明了：中华文明的历史时空越来越大，内容越来越丰富了。

Second, fine traditional Chinese culture displays the outstanding advantage of development, and its continuity of five thousand years "without interruption" is the sole such distinction among the world's ancient civilizations.

第二，中华优秀传统文化展现出发展的突出优势，其五千年“不断流”的连续性荣称世界古文明中的唯一。

Chinese civilization is the only surviving, unbroken civilization among the world's ancient civilizations, possessing the distinctive characteristic of developmental continuity. "Among the world's earliest and independent ancient civilizations, besides China, there were also ancient Egypt, ancient Mesopotamia, and ancient India. But these civilizations, including those of Greece and Rome, were all later interrupted. Only Chinese civilization has continued unbroken, without interruption for five thousand years, which is unique in the entire world. Therefore, for the development of all human history, the origin of Chinese civilization has a special significance."

中华文明是世界古文明中唯一留存下来、没有断流的文明，具有发展连续性的突出特点。“全世界起源最早而且独立的古老文明，除了中国，还有古埃及、古代两河流域、古代印度，但是这些文明，包括希腊和罗马的文明，后来都中断了。只有中国文明绵延不断，5000年没有中断，这在全世界是唯一的。因此对于整个人类历史发展来说，中华文明的起源具有特别的意义。”

The historian Bai Shouyi, in the "General Introduction" volume of his monumental work *A General History of China* (2015 edition), points out: "Compared with other ancient civilizations, the continuity of ancient Chinese civilization is extremely striking. Chinese civilization emerged in the age of the coexistence of stone and bronze tools and the Bronze Age. After continuous development through the Xia, Shang, and Zhou dynasties, it entered the Iron Age in the Spring and Autumn period... After the Spring and Autumn and Warring States periods, it continued to develop toward the higher stage of the Qin and Han dynasties."

历史学家白寿彝在其主编的历史巨著《中国通史》2015年版“总论卷”中指出：“与其他古代文明相比，中国古代文明的连续性就十分引人注目了。中国文明产生于金石并用时代和青铜时代。经过夏、商、周三代的连续发展，到春秋时期进入铁器时代……经过春秋战国之后，继续向秦汉时期的更高阶段发展着。”

The reason Chinese civilization has such a long history and displays such rare continuity in human history is that it started relatively early and developed relatively quickly during the stage of feudal civilization, with a relatively good integration of superstructure and economic base, forming a complete set of harmoniously operating institutions. The inertia of this institutional operation created continuity over a relatively long period and produced a splendid ancient civilization and culture. A relatively systematic institutional system formed a relatively complete and solid social shell, thus making it more capable of withstanding the shocks caused by internal and external conflicts. Although this situation was unfavorable for advancing to a higher social formation, its period of development was more stable and enduring than other types of institutional systems, exercising its own advantages in a certain sense. Xi Jinping points out: "China was in a leading position for a long period in the history of human development. Since ancient times, it gradually formed a complete set of state institutions and a state governance system, including institutions for the imperial court, the system of prefectures and counties, the land system, the tax system, the imperial examination system, the supervision system, the military system, and other systems in various aspects, which were studied and imitated by neighboring countries and peoples." [1]1 Xi Jinping, "Speech at the Thematic Conference on the Governance System of the Chinese Nation at the Ninth Collective Study Session of the Political Bureau of the 19th CPC Central Committee" (October 13, 2019). These institutions are clearly an important component of splendid Chinese civilization. For example, regarding the imperial examination system, even by the late Qing dynasty, the advanced Western industrial nation of Great Britain still recalled that its modern "civil service system" was the result of being inspired and guided by the Chinese imperial examination system.

中华文明在人类历史上之所以源远流长、体现罕见的连续性，就是因为它在封建主义文明阶段起步较早、发展较快，上层建筑与经济基础结合得较好，形成了一整套和谐运转的制度。这个制度的运转惯性，创造了较长时代的延续性，创造了灿烂的古代文明和文化。比较系统的制度体系形成了比较完善坚实的社会外壳，因此比较经得起内、外部冲突造成的冲击。虽然这种情况不利于走向更高的社会形态，但其发展期却比其他类型的制度体系更加稳定久远，在某种意义上发挥着自身优势。习近平指出：“中国在人类发展史上曾经长期处于领先地位，自古以来逐步形成了一整套包括朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度、军事制度等各方面制度在内的国家制度和国家治理体系，为周边国家和民族所学习和模仿。”这些制度显然是灿烂的中华文明的重要组成部分。比如科举制度，直到清代末期，西方先进的工业国英国还念念不忘其近代形成的“文官制度”就是受中国科举制度启发和引导的结果。

The cohesive force of pursuing unity and solidarity, nurtured by Chinese civilization, is also rare in the world. The origins of civilization on the Chinese landmass, as numerous as the stars in the sky, did not disintegrate or go their separate ways in history, but possessed an eternal driving force toward overall integration, exerting a positive influence on surrounding ethnic groups. The British historian Arnold Toynbee believed: "As for the Chinese, for several thousand years, more successfully than any other nation in the world, they have united hundreds of millions of people politically and culturally. They have demonstrated this ability to unify politically and culturally, possessing unparalleled successful experience."

中华文明孕育的追求团结统一的凝聚力也是世所罕见。中华大地上灿若漫天星斗的文明发源地，在历史上不是分崩离析、各行其是，而具有追求整体融合的永恒动力，对周边各民族产生了积极影响。英国历史学家阿诺德·汤因比（Arnold Toynbee）认为：“就中国人来说，几千年来，比世界任何民族都成功地把几亿民众，从政治上文化上团结起来。他们显示出这种在政治文化上统一的本领，具有无与伦比的成功经验。”

Third, the powerful vitality of Chinese civilization comes from the "endogenous driving force" of exchange, interaction, and integration between the center and the periphery of its civilizational structure.

第三，中华文明的强大生命力来自其文明结构的中心与边缘之间交往、互动、融合的“内生动力”。

Regarding the formation of Chinese civilization, the historian Chen Yuan once proposed a view of civilizational history characterized by "multiple origins jointly building" and "preserving the foundation while being compatible." [2]2 Chen Yuan (1880–1971) was a renowned Chinese historian and educator, known for his work on the history of Chinese religions and cultural exchange. In fact, this is not only the situation of cultural exchange between China and foreign countries, but also the basic logic of the formation and development of Chinese civilization itself. In the process of its generation and development, Chinese civilization, through the emergence of numerous origins, gradually formed a relationship of exchange, interaction, and integration between the central civilization and the various ethnic groups on the periphery. In the process of exchange, interaction, and integration, an "endogenous driving force" or a "tension" between the interacting carriers was generated between the two sides. This endogenous driving force and tension became the vitality of Chinese civilization for metabolism, self-renewal, and unremitting self-improvement.

对中华文明形成，历史学家陈垣曾提出“多源共建”“守本兼容”的文明史观。实际上，这不但是中外文化交流的态势，也是中华文明自身形成与发展的基本逻辑。中华文明在生成发展过程中，经过众多起源的发生，逐渐形成中心文明与边缘各族群之间的交往、互动、融合关系。在交往、互动和交融过程中，双方之间产生了“内生动力”或交往载体之间的“张力”。这种内生动力和张力，就成为中华文明新陈代谢、自强不息的生命力。

According to historical records, this movement of interaction between the civilizational center and its peripheral areas began as early as the time of Shun. At that time, the migration of peoples or ethnic groups had a planned character under official rule: “Gong Gong was banished to Youzhou, Huan Dou was exiled to Chongshan, the San Miao were driven to Sanwei, and Gun was executed on Yushan” (The Book of Documents, “Canon of Shun”). Sima Qian’s Records of the Grand Historian also records the historical origins of the Xiongnu’s migrations: “The Xiongnu, their ancestors were the descendants of the Xia dynasty’s royal house, named Chunwei. … They dwelt among the northern barbarians, moving about in pursuit of pasture and livestock” (Records of the Grand Historian, “Account of the Xiongnu”). Thus it can be seen that the ancestors of the Xiongnu were also descendants of Xia Yu who migrated northward.

这种文明中心地区与其边缘地区的交往运动，据史籍所载，最早始于舜。当时民族或族群的迁移，具有官方统治的计划性质，“流共工于幽州，放讙兜于崇山，窜三苗于三危，殛鲧于羽山”（《尚书·舜典》）。司马迁《史记》也记载了我国匈奴迁徙的历史源脉：“匈奴，其先祖夏后氏之苗裔也，曰淳维。……居于北蛮，随畜牧而转移。”（《史记·匈奴列传》）可见，匈奴的祖先也是由夏禹后代迁徙到北方去的。

This interaction and integration between center and periphery, and among various ethnic groups, was also facilitated through administrative governance. According to The Book of Documents, “Tribute of Yu,” Yu the Great divided every 500 li outward from the capital into an administrative zone, each called a “fu.” Extending outward from the capital as the center, the divisions were: Dianfu, Houfu, Suifu, Yaofu, and Huangfu — five fu in total. The amount and method of tax and corvée obligations for the people of each fu differed. This also formed a multi-layered interaction and exchange between center and periphery. Later, the geographical concept of “five fu” evolved into a standard for kinship relations and generational seniority within clans: those “within the five fu” were considered direct relatives, while those “outside the five fu” were no longer required to observe the rites of the direct lineage. In some rural areas of Shandong Province, even in the present era, during the Spring Festival and major social activities, clan members observe rites based on the generational boundary of the “five fu.”

这种中心与边缘、各个族群之间的交往交融，还借助于行政权力管理进行。据《尚书·禹贡》记载：大禹把从国都向外每延伸500里划分为一个管理区域，每一个管理区域称为一个“服”。由国都为中心向外依次延伸，划分为：甸服、侯服、绥服、要服、荒服，共五服。每一“服”的人，纳税和徭役等义务的数量和方式各不相同。这也形成中心与边缘的一种多层次交往、交流。后来，“五服”这个地理概念演化成为宗亲关系和家族辈分的标准，“五服之内”就算是直系亲族，“出了五服”就可以不行直系家族之礼。山东省农村某些地方，直到现时代，家族在春节和重大社会活动中，行礼都以辈分“五服”为界限。

This interaction and integration between center and periphery also took place among ethnic groups of different origins. The comprehensive report of the Project to Trace the Origins of Chinese Civilization points out: “As early as the Neolithic period, a pattern of diversity in unity with the Central Plains as the core, encompassing different cultural types at different class levels, had already formed on this land of China. … From the early stages of Chinese civilization, frequent exchanges, collisions, and integration occurred among economic groups from different regions, different cultural traditions, and different economic models. … Unity became the mainstream of the Chinese nation.”

这种中心与边缘的交往、交融，也在各个不同起源的族群中进行。中华文明探源工程综合报告指出：“早在新石器时期，中国这片土地上就已形成一个以中原为核心，包括不同阶级文化类型的多元一体格局……从中华文明的早期开始，不同地域、不同文化传统、不同经济模式的经济群体之间，就已发生频繁的交流、碰撞和融合。……统一成为中华民族的主流。”

Geographical conditions, natural disasters, and floods of the Yellow River were also factors that promoted interaction and integration between the civilizational center and its periphery. Due to the advantages and disadvantages of geographical conditions, the constant onslaught of natural disasters or Yellow River floods, the capitals of various dynasties were frequently relocated, and the location of the civilizational center itself was unstable and constantly shifting. Taking the Xia, Shang, and Zhou dynasties as examples: the Xia capital moved ten times, roughly extending from west to east along the banks of the Yellow River; the Shang capital moved sixteen times, roughly from the Zhi River in Hebei through Yan, Ji, and Yishui, then southward via Shangqiu and Zoulu, ending at Yinxu — their people were called Yan, Bo, and Shanrong; the Zhou capital moved more than ten times, from Longyou via Qishan and Fenghao, then after attacking Chong, building Luo, and occupying the former dwelling of Xia, along the Jing and Wei Rivers to the Yellow River, then advancing eastward, marching north and south, achieving unification — their people were called the Rong and Di of the northwest.

地理形势、自然灾害、黄河水灾，也是促使文明的中心与边缘交往、交融的因素。由于地理形势的优劣、自然灾害或黄河水灾不断来袭，各朝代都城不断迁徙，当时文明中心地点自身也是不稳定、不断转移的。以夏、商、周三代而言：夏都十迁，大致方向沿黄河两岸、由西向东延伸；殷商之都十六迁，大致方向由河北泜水至燕、蓟、易水，经商丘、邹鲁逐渐南下，止于殷墟，他们被称为燕、亳、山戎之人；周都十余迁，自陇右辗转至岐山之下、丰镐，之后伐崇、作洛、占夏之故居，沿泾、渭至黄河，然后东进，北征、南征，形成统一，被称作西北戎、狄之人也。

The wars of the Spring and Autumn and Warring States periods and the unification of the Qin dynasty, the uprising of Chen Sheng and Wu Guang, the Chu-Han War between Liu Bang and Xiang Yu, the enlightened policies of Emperor Wu of Han to integrate the various ethnic groups, the great integration during the Three Kingdoms and the Two Jin periods, the Xianbei Northern Wei’s relocation of the capital from Datong to Luoyang and its sinicization — these interactions and migrations brought about a great blending and convergence of Chinese culture from all directions. This not only made the Han a mixed-blood great nation but also created a situation where all ethnic groups had elements of each other within themselves, and their customs and habits formed a great convergence. From ancient times to the present, the concept and historical reality of the Chinese nation as one family under heaven were formed in this way.

春秋战国的征战和秦朝的统一，陈胜、吴广起义，刘邦、项羽楚汉战争，汉武帝融合各族的开明政策，三国两晋时期的大融合，鲜卑族的北魏由大同向洛阳的迁都、汉化……这些交往、迁移，使中华文化东西南北大交融、大汇合，不但使汉族成为一个混血的大民族，而且使各民族你中有我、我中有你，生活习惯也形成了大汇合。从古至今，中华民族天下一家的概念和史实，就是这样形成的。

The “Introductory Volume” of the General History of China, edited by Bai Shouyi, summarizes three major migrations in the history of Chinese civilization: First, during the Warring States, Qin, and Han periods, the interaction and struggle between the central region and the northern Xiongnu; the Southern Xiongnu submitted to the Han, while the Northern Xiongnu were defeated and fled westward across the Congling Mountains, triggering the great migration of the Germanic peoples in Europe in the 4th century and the fall of the Western Roman Empire. Second, during the late Northern and Southern Dynasties and the Sui and Tang periods, after repeated wars with the Sui and Tang, the Turkic Khanate was destroyed; many Turks submitted to the Tang, while many others went westward, settling in the Congling Mountains and Central Asia. Third, in the early 13th century, amid the confrontation between the Jin, Southern Song, and Western Xia, the Mongols conquered vast regions of Eurasia, becoming an unprecedentedly vast empire, with enormous impact on world history. These great migrations, interspersed with smaller migrations in various dynasties, constituted opportunities for the interaction and integration of various ethnic groups.

白寿彝主编的《中国通史》“导论卷”概括了中华文明历史的三次大迁徙：第一，战国、秦汉时期中央地区与北方匈奴的互动、较量，南匈奴内附于汉，北匈奴败逃，逾葱岭西去，引发4世纪欧洲日耳曼族大迁移和西罗马帝国的灭亡。第二，南北朝后期和隋、唐时期，经过与隋、唐的反复征战，突厥汗国灭亡，许多突厥人内附于唐，也有许多突厥人西去，分布于葱岭和中亚一带。第三，13世纪初，在金与南宋、西夏对立中，蒙古族征服欧亚广大地区成为空前庞大帝国，对于世界历史影响巨大。这些大迁徙，杂以各朝各代的小迁徙，构成了各民族交往、融合的时机。

Emperor Taizong of Tang, Li Shimin, implemented enlightened ethnic policies, achieving the effect of great ethnic unity. He believed: “The barbarians are also human beings; their feelings are no different from those of the Central Xia. The ruler should worry about whether his benevolent influence extends to them, not be suspicious of those of different kinds. If benevolent influence is pervasive, then the four barbarians can be made one family; if suspicion is rife, even flesh and blood may become enemies.” “From ancient times, all have valued the Central Xia and despised the barbarians; I alone love them equally, and therefore their tribes all rely on me as they would their parents.” During Emperor Taizong’s reign, domestic ethnic policies and foreign policies achieved many successes, supporting the “Reign of Zhenguan.” [3]3 The “Reign of Zhenguan” (627–649 CE) is traditionally regarded as a golden age of the Tang dynasty under Emperor Taizong, marked by effective governance, territorial expansion, and cultural flourishing.

唐太宗李世民实行开明的民族政策，收到了民族大团结的效果。他认为：“夷狄亦人耳，其情与中夏不殊。人主患德泽不加，不必猜忌异类。盖德泽洽，则四夷可使如一家；猜忌多，则骨肉不免为仇敌。”“自古皆贵中华，贱夷、狄，朕独爱之如一，故其种落皆依朕如父母。”唐太宗执政时期，国内民族政策和对外政策多有成绩，支撑了“贞观之治”。

In 1227, before the death of Genghis Khan of the Yuan dynasty, he entrusted his prime minister, Yelü Chucai, with the care of his successor. The latter assisted Ögedei Khan, Genghis Khan’s successor, in imitating the traditions of Central Plains civilization: establishing rituals, building institutions, emphasizing culture and education, restoring the imperial examination system, and heavily employing Han officials; he prohibited the barbaric habit of massacring city populations after victory, sparing 1.47 million people from death in Kaifeng alone, which later became a precedent. “Using the Xia to transform the barbarians” — civil governance was established. Yelü Chucai served as prime minister for 30 years, and when he died, the people mourned as if they had lost their own parents. This is also an example of ethnic interaction and integration.

1227年，元朝成吉思汗去世前，托孤宰相耶律楚材。后者协助成吉思汗的接班人窝阔台大汗，仿照中原文明传统，制定礼仪，建立制度，重视文教，恢复科举，大量重用汉臣；禁止战胜而屠城的野蛮习惯，仅开封一地就免除了147万人丧命之灾难，之后成为惯例。“用夏变夷”，文治奠定。耶律楚材为相30年，去世时百姓如丧考妣。这也是民族交往、交融之一例。

After the Qing dynasty entered the passes, it developed rapidly, not only expanding territory and consolidating the northwest but also gradually sinicizing, to the point that after the Xinhai Revolution, once the queues were cut, it was difficult to find any remaining social characteristics of the original Manchu people. In the late Qing period, although it was a time when modern Chinese civilization was on the verge of crisis, from another perspective, compared with the rapid decline of the contemporary Eastern Ottoman Turkish Empire and the Indian Mughal Empire, “China basically maintained its territorial scope. The existence of China as a unified Eastern great power created a huge obstacle to the aggression and expansion of Western colonialists.” “Having experienced the frenzy of imperialist colonial partition worldwide in the late 19th and early 20th centuries, China’s survival as an ancient great power was a setback for imperialist aggression and an inspiration for the struggle of the world’s oppressed peoples.” Of course, during this period, it was still the broad masses of the people who mainly demonstrated the spirit of Chinese civilization in resisting aggression and opposing imperialism. This is precisely as Mao Zedong said: “The Chinese people, for a hundred years, with their indomitable and persistent heroic struggle, have made it impossible for imperialism to subjugate China, and it will never be able to do so.”

清朝入关之后发展很快，不仅拓疆扩土，巩固西北，而且逐渐汉化，以致辛亥革命，辫子一旦剪掉，就很难再找得出原满族人的社会生活表征。清朝后期，虽处于近代中华文明濒临危机时期，但从另一角度看，中国清朝的存在与同时期的东方奥斯曼土耳其帝国和印度莫卧儿帝国迅速衰亡相比，“基本上保持了祖国的领土范围。中国作为一个统一的东方大国的存在，给西方殖民者的侵略扩张造成巨大的障碍”。“经历了19世纪末20世纪初帝国主义在世界范围瓜分殖民地的狂潮，中国作为一个古老的大国能够生存下来，这对帝国主义的侵略来说是一个挫折，对世界被压迫民族的斗争来说则是一个鼓舞。”当然，这个时期，主要表现中华文明抗击侵略、反帝精神的还是人民大众。这正如毛泽东所说，“中国人民，百年以来，不屈不挠、再接再厉的英勇斗争，使得帝国主义至今不能灭亡中国，也永远不能灭亡中国”。

Historical facts prove that the integration of the Chinese nation was of relatively high quality. Lao She was a member of the Manchu Plain Red Banner in Beijing. The famous historians Bai Shouyi and Sha Jiansun were Hui. The Ningxia Ethnic Museum displays the deeds of famous Hui scholars, including Professors Bai Shouyi and Sha Jiansun. Without encountering these specific introductions, the specific ethnic identities of the three professors above would be difficult for ordinary people to discern.

历史事实证明，中华民族的融合是相对高质量的。老舍就是北京满族正红旗人。著名史学家白寿彝、沙健孙则是回族。宁夏民族博物馆陈列了著名回族学者事迹，白寿彝、沙健孙二位教授位列其中。如果不是遇到这些特别的介绍，以上三位教授的具体民族身份真是很难为一般人所知。

Zhang Haipeng points out: “In the course of our development, diversity has gradually moved toward unity. The cultures of various regions, through mutual competition, collision, and integration, have ultimately formed Chinese civilization.” Clearly, Zhang Haipeng also points out the fact that the cultures of various regions, through mutual competition, collision, and integration, generate “endogenous driving force.”

张海鹏指出：“在我们发展的过程中，多元逐渐走向一体。各个地区的文化，相互竞争、碰撞、融合，最终形成了中华文明。”显然，张海鹏也指出各个地区的文化相互竞争、碰撞、融合，产生“内生动力”的事实。

Xi Jinping summarized the law of “endogenous driving force” generated by this mode of interaction and exchange: “Since ancient times, the people of the Central Plains and the borderlands have come and gone, interacting frequently. Especially since the Qin dynasty, there have been both Han people settling the frontiers and borderland people migrating inward. After several great ethnic integrations, all ethnic groups have had elements of each other within themselves, jointly opening up the land beneath their feet.” “As early as the pre-Qin period, China gradually formed an integration pattern with the Yan-Huang and Huaxia as the cohesive core and the ‘five peoples’ sharing the world under heaven. … No matter which ethnic group entered the Central Plains as rulers, they all took unifying the world under heaven as their mission and regarded themselves as the orthodox inheritors of Chinese culture.” “The reason why all ethnic groups are united and integrated, and why diversity coalesces into unity, stems from the cultural inclusiveness, economic interdependence, and emotional closeness of all ethnic groups, and from the endogenous driving force of the Chinese nation’s pursuit of unity and solidarity.” This is a comprehensive and profound summary of the characteristics of Chinese civilization.

习近平总结了这一交往、互动方式产生的“内生动力”规律：“自古以来，中原和边疆人民就是你来我往、频繁互动。特别是自秦代以来，既有汉民屯边，又有边民内迁，历经几次民族大融合，各民族你中有我、我中有你，共同开拓着脚下的土地。”“早在先秦时期，我国就逐渐形成了以炎黄华夏为凝聚核心、‘五方之民’共天下的交融格局。……无论哪个民族入主中原，都以统一天下为己任，都以中华文化的正统自居。”“各民族之所以团结融合，多元之所以聚为一体，源自各民族文化上的兼容并蓄、经济上的相互依存、情感上的相互亲近，源自中华民族追求团结统一的内生动力。”这是对中华民族文明特征全面深刻的概括。

In the New Era, Chinese civilization has long since transcended the period of its modern low ebb and obscurity, also transcended the difficult period after the founding of New China, and even more so transcended the “catch-up period” of economic development. Amid the prolonged decline and incessant turmoil of the contemporary imperialist world, it maintains an independent and self-reliant posture of development, preserving a calm and unhurried developmental advantage. The “Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century” points out: “The continuous success of adapting Marxism to the Chinese context and the needs of the times has presented Marxism in a brand-new light to the world, and has brought about a major shift in the historical evolution and contest between the two ideologies and two social systems of socialism and capitalism worldwide, one that is favorable to socialism.” [1]1 Xi Jinping, "Speech at the Thematic Conference on the Governance System of the Chinese Nation at the Ninth Collective Study Session of the Political Bureau of the 19th CPC Central Committee" (October 13, 2019). Therefore, the present is precisely the golden age for promoting and tapping the precious reserves and potential of fine traditional Chinese culture, and for embodying the contemporary value of fine traditional Chinese culture.

新时代中华文明早已超越近代低潮蒙尘期，也超越了新中国成立初的困难期，更超越了经济发展的“补课期”，在当代帝国主义世界长期衰落和不断爆发的动乱中，以独立自主的发展姿态，保持着从容不迫的发展优势。《中共中央关于党的百年奋斗重大成就和历史经验的决议》指出：“马克思主义中国化时代化不断取得成功，使马克思主义以崭新形象展现在世界上，使世界范围内社会主义和资本主义两种意识形态、两种社会制度的历史演进及其较量发生了有利于社会主义的重大转变。”因此，现在正是弘扬挖掘中华优秀传统文化宝贵蕴藏和潜力，体现中华优秀传统文化时代价值的黄金时代。

II. Chinese Civilization, Traversing Its Modern Low Ebb, Displays New Laws of Development

二、穿越近代低潮的中华文明展示发展新规律

Chinese civilization, which had consistently led in development, radiated brilliant splendor along its several-thousand-year path, enlightening the thinking of its own people and those of other countries. However, in modern times, Chinese civilization experienced a period of being sullied and humiliated. An accurate understanding of this period in Chinese history—when it was sullied and humiliated and then turned to struggle and rise—not only involves a basic view of the laws of modern historical development, but also touches upon the recognition of and confidence in the actual prospects and future direction of Chinese civilization. A scientific understanding of this tortuous development in modern Chinese history is of great significance.

一路领先发展的中华文明，在几千年路途上散发着灿烂光彩，启迪着本国和世界其他人民的思维。但是，中华文明在近代却经历了一个蒙尘受辱时期。准确认识中华民族历史上这一段蒙尘受辱转而奋斗崛起的历程，不仅涉及对近代历史发展规律的基本看法，也牵涉对中华文明现实前景和未来走向的认同和自信。科学认识中国近代史的这一段曲折发展，意义重大。

First, correctly understand the historical process by which Chinese civilization was sullied in modern times and then turned to struggle and rise.

第一，正确认识中华文明在近代蒙尘转而奋斗崛起的历史进程。

In the history of the international communist movement and the history of socialism, a major research topic that has become unavoidable over the past 70-plus years is: the victory of the socialist revolution first in relatively economically and culturally backward countries. Viewed within this topic, the period of modern history in which Chinese civilization was sullied and depressed can be better explained by the larger historical rhythm of Chinese civilization’s development.

在国际共产主义运动史和社会主义史上，最近70余年出现了一项不可回避的重大研究课题：经济文化相对落后的国家首先取得社会主义革命胜利。在这一课题中看，中华文明经历的一段蒙尘和不振的近代史，可以从中华文明发展大的历史节奏中得到较好解释。

To understand the world-historical status of Chinese civilization, one must first correctly understand the historical reasons why Chinese civilization was sullied in modern times. Why did a world civilization that had long led in development, after 1840, over the course of more than half a century, gradually sink into the abyss of a colony and semi-colony? Why did the struggles and national salvation efforts of Chinese people with lofty ideals during this period fail one after another? This is the first question that requires a scientific answer. The second question requiring a scientific answer is: Why, since the founding of the Communist Party of China in 1921, have the fates of the Chinese people and the Chinese nation undergone a fundamental change, ushering in a new stage of glorious struggle, and from October 1, 1949, to the present, become a history marching toward the great rejuvenation of the Chinese nation? Different answers to these two questions actually determine different understandings of the laws of development of Chinese civilization.

认识中华文明的世界历史地位，首先要正确认识中华文明在近代蒙尘的历史原因。一个长期领先发展的世界文明，为什么在1840年以后半个多世纪时间里，一步一步堕入殖民地半殖民地的深渊，为什么这期间中华仁人志士的奋斗和救亡接连不断失败？这是第一个需要做出科学回答的问题。第二个需要科学回答的问题是：为什么自1921年中国共产党成立，中国人民、中华民族的命运就发生了根本变化，迎来了光荣奋斗的新阶段，从1949年10月1日至今成为走向中华民族伟大复兴的历史？对于这两个问题的不同回答，实际上决定了对于中华文明发展规律的不同理解。

Regarding these two fundamental questions concerning the modern history of Chinese civilization, Xi Jinping has provided a scientific answer: “To save the nation

对这两个关于中华文明近代发展史的根本问题，习近平做出了科学回答：“为了拯救民族危亡，中国人民奋起反抗，仁人志士奔走呐喊，太平天国运动、戊戌变法、义和团运动、辛亥革命接连而起，各种救国方案轮番出台，但都以失败而告终。中国迫切需要新的思想引领救亡运动，迫切需要新的组织凝聚革命力量。”

The tarnishing of Chinese civilization and the failure of various struggles were mainly due to the following two reasons:

中华文明蒙尘、各种斗争失败主要有以下两方面原因：

First, China's salvation movement lacked new ideological guidance. Before the October Revolution in Soviet Russia, in the face of the capitalist world system and colonialist aggression, Chinese civilization lacked a scientific ideological system to guide the masses in seeing through the origins and development of the aggressive forces. The feudalist ideology that dominated at the time had already decayed and was no match at all for Western capitalist thought.

一是中国的救亡运动缺少新的思想引领。在苏俄十月革命以前，面对资本主义世界体系和殖民主义侵略，中华文明缺少一个科学的思想体系来指导人民大众识破侵略势力的来龙去脉；当时占统治地位的封建主义思想意识已经腐朽，根本不是西方资本主义思想的对手。

Second, in the face of aggression by the Western powers, the Chinese nation lacked a core organization capable of uniting all the revolutionary forces of the people to wage an anti-aggression struggle. Neither the Qing government nor the local warlords could lead resistance to aggression; on the contrary, they easily colluded with colonialism to jointly oppress the people. The Qing government, faced with the aggressors, was powerless to organize any effective resistance movement, and the people of the whole country, before the aggressors, were in a state of disunity, like a sheet of loose sand.

二是中华民族在西方列强的侵略面前，缺少一个凝聚一切人民革命力量进行反侵略斗争的核心组织。无论是清朝政府还是地方军阀，不但不能领导抵制侵略，而且很容易与殖民主义沆瀣一气，共同压迫人民。清朝政府在侵略者面前，无力组织任何有效的抵抗运动，全国人民在侵略者面前，处于一盘散沙状态。

With the answer to the first question came the answer to the second. The October Revolution, the May Fourth Movement [4]4 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement triggered by the Treaty of Versailles, marking the transition from the old-democratic to the new-democratic revolution in China., the spread of Marxism-Leninism in China, the founding of the Communist Party of China, and the pioneering feat of adapting Marxism to the Chinese context made up for the historical deficiencies of Chinese civilization, activated the essential factors of Chinese civilization, and guided the Chinese revolution from victory to victory. With the discovery of the two deficiencies came the remedy for them. Once these two historical deficiencies were remedied, Chinese history underwent a great turning point from that point on. This turning point is also manifested in two aspects:

随着第一个问题的回答，也就产生了对于第二个问题的回答。十月革命、五四运动、马克思列宁主义在中国的传播、中国共产党的成立、马克思主义中国化的创举，弥补了中华文明的历史缺陷，激活了中华文明的精华因子，指导着中国革命从胜利走向胜利。有了对两个缺陷的发现，就产生了对这两个缺陷的弥补。弥补了这两个历史条件的缺陷，中国历史从此就发生伟大转折。这个转折也表现在两方面：

First, under the guidance of Marxism-Leninism, the Chinese nation not only understood the origins and development of capitalism and colonialism, but also understood that the demise of colonialism was inevitable and the victory of the people was certain, thereby gaining confidence in inevitable victory. The emergence of innovative achievements in adapting Marxism to the Chinese context provided the Chinese people with a powerful ideological weapon for destroying the old world and striving for a new one. The sinicized Marxism guided the Chinese people from victory to victory.

一是在马克思列宁主义指导下，中华民族不仅懂得了资本主义和殖民主义的来龙去脉，也懂得了殖民主义的灭亡是不可避免的，人民的胜利是必然的，从而具有了必胜的信心。马克思主义中国化创新成果的出现，使中国人民掌握了摧毁旧世界、争取新世界的强大思想武器。中国化的马克思主义指导着中国人民从胜利走向胜利。

Second, the founding, development, and growth of the Communist Party of China, by integrating Marxism with China's specific realities and with the fine traditional Chinese culture, became the backbone of the Chinese people in the struggle. Xi Jinping clearly pointed out: "Over the past hundred years, the Communist Party of China has united and led the Chinese people, with the dauntless spirit of 'daring to sacrifice and daring to change heaven and earth,' writing the most magnificent epic in the thousands of years of the Chinese nation's history. The great path opened, the great cause created, and the great achievements made over this century will surely be recorded in the annals of the development of the Chinese nation and the history of human civilization." [5]5 Xi Jinping, "Speech at a Ceremony Marking the Centenary of the Communist Party of China" (July 1, 2021). The couplet "为有牺牲多壮志，敢教日月换新天" is from Mao Zedong's poem "Shaoshan Revisited" (1959).

二是中国共产党的成立和发展壮大，将马克思主义与中国具体实际和中华优秀传统文化相结合，在斗争中成为中国人民的主心骨。习近平明确指出：“一百年来，中国共产党团结带领中国人民，以‘为有牺牲多壮志，敢教日月换新天’的大无畏气概，书写了中华民族几千年历史上最恢宏的史诗。这一百年来开辟的伟大道路、创造的伟大事业、取得的伟大成就，必将载入中华民族发展史册、人类文明发展史册。”

The Chinese Communists' answers to these two fundamental questions both reflect on history and guide the future. "We must use history to illuminate reality and look far into the future, to see clearly from the century-long struggle of the Communist Party of China why we were able to succeed in the past and to understand how we can continue to succeed in the future, so that on the new journey we can more firmly and more consciously remember our original aspiration and founding mission and create a bright future." [6]6 Xi Jinping, "Speech at a Ceremony Marking the Centenary of the Communist Party of China" (July 1, 2021). In observing modern Chinese history, one must not only see the side of tarnishing and humiliation, but also the side of struggle, victory, and glory. Only in this way can we more clearly recognize that the struggle between the modern Chinese people and imperialism was a war of anti-aggression, a just war; that only the Communist Party of China leading the people could save China, and that only under the guidance of innovative achievements in adapting Marxism to the Chinese context and the needs of the times could China be saved. This is the secret of the Chinese nation's passage through the humiliation and tarnishing of modern times, emerging from the trough, and moving toward rejuvenation.

中国共产党人对于这两个根本问题的回答既是关照历史，又是指引未来。“我们要用历史映照现实、远观未来，从中国共产党的百年奋斗中看清楚过去我们为什么能够成功、弄明白未来我们怎样才能继续成功，从而在新的征程上更加坚定、更加自觉地牢记初心使命、开创美好未来。”观察中国近代史，不仅要看到曾经蒙尘、屈辱的一面，更要看到奋斗、胜利和光荣的一面。唯此，才能更加清楚地认识到：近代中国人民与帝国主义之间进行的斗争是一场反侵略的战争、正义的战争；只有中国共产党领导人民才能救中国，只有在马克思主义中国化时代化创新成果指导下才能救中国。这就是中华民族穿越近代受辱蒙尘，走出低谷、走向崛起的秘密所在。

Second, adhere to the principle of "creative transformation and innovative development" of fine traditional Chinese culture, making the past serve the present, and rejecting both restorationism and historical nihilism.

第二，坚持中华优秀传统文化在“创造性转化、创新性发展”原则下古为今用，拒斥复古主义和历史虚无主义。

In recent decades, the field of traditional culture has seen the emergence of cultural restorationism, which is essentially a backlash against the century-long cultural revolution [7]7 "Century-long cultural revolution" here refers to the broad process of cultural transformation and ideological struggle from the May Fourth Movement (1919) through the Cultural Revolution (1966-1976) and beyond, not solely the 1966-1976 Cultural Revolution. and, moreover, a formalism divorced from the masses, ultimately nothing more than the self-amusement of cultural restorationists. Cultural restorationists fail to see the world trends and social progress, fail to see the general trend of historical development, and vainly attempt to replace the socialist ideology that has already assumed a dominant position in society with the feudalist culture of the old society. Cultural restorationists fail to see the decadent aspects of hierarchy and privilege in traditional culture, forgetting that the decadent parts of traditional culture once brought China to the brink of national subjugation and extinction. On the surface, cultural restorationists also wave the banner of promoting traditional culture, but what they seek to "promote" is not the fine traditional culture with historical progressive significance, but rather an attempt to replace the socialist new culture under the guidance of Marxism with the decadent parts of traditional culture. In recent decades, the recurring attempts to restore the Confucian religion and similar activities, which have aroused the disgust and criticism of the broad masses of the people, are clear proof of this.

近几十年来，传统文化领域一度出现文化复古主义，性质是对百年文化革命的一种逆反，更是脱离群众的形式主义，到头来顶多是文化复古主义者的自娱自乐。文化复古主义者看不到世界潮流和社会进步，看不到历史发展大趋势，妄图以旧社会封建主义文化替代已经占社会主导地位的社会主义意识形态。文化复古主义者看不到传统文化中腐朽的等级、特权文化的一面，忘记了传统文化的腐朽部分曾经把中国带到了亡国灭种的边缘。文化复古主义者表面上也打着弘扬传统文化的旗号，但他们要“弘扬”的并非具有历史进步意义的优秀传统文化，而是企图以传统文化的腐朽部分代替马克思主义指导下的社会主义新文化。近几十年来，不时卷土重来的妄图恢复孔教倾向等活动，引起了广大人民群众的反感和批评，便是明证。

In the realm of ideology and culture, due to domestic and international factors, in recent decades there have also emerged trends of historical nihilism, national nihilism, and cultural nihilism. On the surface, these trends blindly negate fine traditional Chinese culture and Chinese civilization, but in reality they negate the new socialist culture from an extreme angle. In modern social life, they do not advocate negating the decadent ideas of feudalism and capitalism; instead, they engage in insinuation, pointing at historical ancestors to achieve the goal of negating the real socialist society. Some even directly characterize the revolutionary history led by the Communist Party of China, the most profound social transformations, and the scientific thought of the great leader as "pitch black" or "leftist" history, and negate them accordingly. In recent years, the trend of historical nihilism advocated by some has reached the point of opposing the Party's leadership, opposing Marxism-Leninism, denigrating revolutionary leaders, vilifying people's heroes and model workers of the new society, and even slandering Marxism as "the greatest historical nihilism." These views of the historical nihilist trend have aroused widespread aversion and criticism among the broad masses of the people, which is inevitable.

在思想文化领域，由于国内和国际因素的影响，近几十年来，还出现了历史虚无主义、民族虚无主义和文化虚无主义思潮。这些思潮表面上盲目否定中华优秀传统文化和中华文明，实际上从极端角度否定社会主义新文化。在现代社会生活中，它们不主张否定封建主义和资本主义的腐朽思想，而是指桑骂槐，指着历史上的老祖宗，达到否定现实社会主义社会的目的；有的甚至直接把中国共产党领导的革命史、最深刻的社会变革、伟大领袖科学思想，都说成“一团漆黑”或“左”的历史并加以否定。近些年来，一些人鼓吹的历史虚无主义思潮，已经走到了反对党的领导、反对马克思列宁主义、贬损革命领袖、丑化人民英雄和新社会劳动模范的地步，甚至污蔑马克思主义是“最大的历史虚无主义”。历史虚无主义思潮的这些观点，引起了广大人民群众的普遍反感和批判，这是必然的。

Chinese civilization contains many cultural connotations of long-term value. In the New Era, integrating the basic principles of Marxism with the excellent cultural achievements of Chinese civilization is a new mission for a generation of philosophy and social science scholars. Only by excluding both restorationism and historical nihilism can this mission be successfully completed, and can the wealth of national culture accumulated in history "from the tortoise shell to the present"[n] be developed and utilized to serve the great rejuvenation of the Chinese nation. Xi Jinping emphasized: "We must make the past serve the present, use the past to illuminate the present, treat it with discrimination and inherit it with critical selection, rather than exalting the past over the present or using the past to negate the present, and strive to achieve the creative transformation and innovative development of traditional culture, so that it integrates and interconnects with contemporary culture, jointly serving the task of the times in educating people through culture." Following such a scientific attitude in excavating and developing the excellent achievements of Chinese civilization can "educate people through culture," advance the cause of the great rejuvenation of the Chinese nation, and also ensure that adapting Marxism to the Chinese context and the needs of the times continues along the correct path.

中华文明孕育着许多具有长远价值的文化内涵，在新时代将马克思主义基本原理与中华文明的优秀文化成果相结合，这是一代哲学社会科学学人的新使命。在排除复古主义和历史虚无主义的前提下，这一使命才能够顺利完成，才能把“从乌龟壳到现在”的历史所积淀的民族文化的财富开发利用起来，为中华民族伟大复兴服务。习近平强调：“要坚持古为今用、以古鉴今，坚持有鉴别的对待、有扬弃的继承，而不能搞厚古薄今、以古非今，努力实现传统文化的创造性转化、创新性发展，使之与现实文化相融相通，共同服务以文化人的时代任务。”按照这样的科学态度挖掘开发中华文明的优秀成果，就能够“以文化人”、推进中华民族伟大复兴事业，也能够保证马克思主义中国化时代化沿着正确的道路继续前进。

Third, only Marxism-Leninism can activate the factors of Chinese civilization and guide the direction of contemporary social development.

第三，只有马克思列宁主义才能激活中华文明因子，指引当代社会发展方向。

In the treasure house of Chinese civilization's thought, there is a fine tradition of materialism beginning with Xun Kuang,[n] as well as a tradition of dialectics represented by Laozi and Zhuangzi.[n] However, because Confucian thought, as the "orthodox ideology," long fettered the people's minds, some positive elements such as naive materialism and dialectics could neither guide nor organize the Chinese people to find a way out for further social development. Once they fell into the quagmire of semi-feudal and semi-colonial society, they proved utterly powerless.

在中华文明的思想宝库中，有始于荀况的唯物主义的优良文化传统，也有老子、庄子代表的辩证法传统。然而，由于儒家思想作为“正统思想”长期禁锢着人民的头脑，一些积极成分如朴素唯物主义和辩证法都不能引导和组织中国人民找到社会进一步发展的出路，一旦陷入半封建半殖民地的泥潭，就显得无能为力。

Before the arrival of the Marxist historical materialist worldview, even the advanced figures of modern times still revised and redrew Confucius's "Great Way" or Laozi's "small state with few people" as primitive communism.[n] The reason why the ideal societies of the ancestors habitually traced back to past history was precisely the lack of an ideological weapon for looking forward. It was only after the salvo of the October Revolution brought Marxism-Leninism to China that the Chinese people, grasping the historical materialist worldview and methodology, for the first time acquired the ability to predict social development forward and grasp the general trend of historical development, and thus gained the ideal and faith of scientific socialism and communism. After the Communists led the people to grasp the truth of Marxism, and especially after grasping the principle of adapting Marxism to the Chinese context, Chinese civilization gradually shook off its humiliated and disgraced situation and instead embarked on a victorious process of heroic struggle. Marxism-Leninism activated the unyielding vitality of Chinese civilization. Under the guidance of the innovative achievements of adapting Marxism to the Chinese context, after more than 70 years of outstanding struggle in the New China, Chinese civilization in the New Era has in fact once again stood at the starting point of leading development.

在马克思主义唯物史观到来之前，直到近代的先进人物，仍然修正、改划着孔子“大道之行”，或老子“小国寡民”的原始共产主义。老祖宗的理想社会之所以习惯于向以往历史追溯寻觅，就是因为缺少向前探索的思想武器。自从十月革命一声炮响，给中国送来了马克思列宁主义，中国人民掌握了历史唯物主义的世界观方法论，才第一次具有向前预测社会发展、把握历史发展大趋势的能力，才有了科学社会主义和共产主义的理想信念。共产党人领导人民掌握马克思主义真理，特别是掌握了马克思主义中国化原则后，中华文明才逐渐摆脱了蒙尘受辱的处境，转而走上英勇奋斗的胜利进程。马克思列宁主义激活了中华文明自强不息的生命力。在马克思主义中国化创新成果指导下，经过新中国70余年卓越奋斗，新时代中华文明实际上已再次站到领先发展的起点上。

Correctly understanding this historical positioning requires resolving related ideological and theoretical issues.

正确认识这个历史定位，需要解决相关思想理论问题。

First, it is necessary to recognize the historical inevitability of the emergence of real socialist states on the basis of relatively backward economic and cultural conditions. Marx and Engels, through meticulous and thorough scientific research in the *Communist Manifesto* and Volume I of *Capital*, put forward and upheld the thesis of the "two inevitables."[n] The thesis of the "two will nevers"[n] they proposed in 1859 is entirely consistent with the thesis of the "two inevitables"; both are elaborations of the principle that "man's social being determines his consciousness." The "two will nevers" do not mean that people must wait until the contradiction between capitalist productive forces and relations of production develops to its extreme before conditions for revolution exist. This is because the uneven development of capitalism is absolute; if one were to wait for the "extreme" state to arrive, it would in effect negate the historical initiative of the people and negate revolution. Lenin, based on his study of the capitalist world system, the weak links in the imperialist chain, and the revolution triggered by war, put forward the theory that socialist revolution could triumph first in one country. Mao Zedong Thought, as an innovative achievement of adapting Marxism to the Chinese context, further pointed out the path of the victorious transition from China's New Democratic Revolution to the socialist revolution, with violent revolution taking the path of encircling the cities from the countryside, opening up a victorious path with new characteristics for the liberation of the people of colonial and semi-colonial countries.

首先，要认识现实社会主义国家在经济文化相对落后基础上产生的历史必然性。马克思、恩格斯在《共产党宣言》和《资本论》第一卷中经过周密翔实的科学研究，提出和坚持了“两个必然”的论断。他们于1859年提出的“两个绝不会”的论断，与“两个必然”的论断是完全一致的，都是对“人的社会存在决定人的思想意识”这一原理的阐述。“两个绝不会”并不意味着人们要等到资本主义生产力和生产关系的矛盾发展到极致才具有进行革命的条件。这是因为，资本主义发展的不平衡性是绝对的，如果等到“极致”状态到来，实际上就等于取消了人民的历史主动性，取消了革命。列宁根据对资本主义世界体系的研究、对帝国主义链条的薄弱环节的研究、战争引起革命的研究，提出了社会主义革命可以在一国首先胜利的理论。毛泽东思想作为马克思主义中国化的创新成果，更是指明了中国新民主主义革命和社会主义革命胜利衔接的道路，暴力革命采取农村包围城市的道路，开辟了殖民地半殖民地国家人民求解放的具有新特点的胜利道路。

Second, it is necessary to summarize the general and specific laws of the development of Chinese civilization with a broader perspective and more substantial historical facts. It is not difficult to see: in the development of world history through the five social formations,[n] there exists a universal basic law: the sequential order of the five social formations has, on the whole, no precedent of being transcended or reversed. But at the same time, it also manifests the particularity of contradiction: the country or region that first enters a new social formation is often the one that was relatively backward in economy and culture under the original social formation; while the countries and regions that were relatively developed or leading in the original social formation and system, due to their own inertia of leading and the solidity of their own social system's shell, often fall behind in the process of entering the new social formation. In the world, those that entered the feudal social formation earlier were mostly countries and regions where the slave system was relatively backward; those that entered the capitalist social formation earlier were mostly countries and regions where the feudal stage was relatively backward; similarly, those that entered the socialist social formation earlier are mostly countries and regions where the capitalist stage was relatively backward. In this regard, no exceptions have yet been found. This interesting phenomenon has attracted the attention of an increasing number of historians and political scientists, and on this basis, a more detailed picture of the development of social formations can be drawn, supporting and enriching the principles and laws of historical materialism with more solid historical facts.

其次，要以更加开阔的视野和更加充实的史实总结中华文明发展的一般规律和特殊规律。人们不难看到：世界历史在沿着五种社会形态的发展中，存在普遍的基本规律：五种社会形态依次发展的顺序从总体上没有超越或颠倒的先例。但同时也体现着矛盾的特殊性：每一次最早进入一种新社会形态的国家或地区，常常都是原有社会形态中经济文化相对落后的；而原有社会形态和制度比较发达或领先发展的国家、地区，则由于自己原有的领先惯性、自身社会制度外壳的坚固，常常在进入新社会形态的过程中落在后面。世界上较早进入封建社会形态的，大都是奴隶制比较落后的国家和地区；世界上较早进入资本主义社会形态的，大都是封建社会阶段比较落后的国家和地区；同样，世界上较早进入社会主义社会形态的，也大都是资本主义社会阶段比较落后的国家和地区。在这方面，人们还没有发现例外。这一有趣的现象引起了越来越多历史学和政治学学者的关注，在这个基础上可望绘制出更加详细的社会形态发展的图像，以更加翔实的史实支撑和丰富历史唯物主义原理和规律。

Guided by Marxist historical materialism, many older-generation historians successively discovered this phenomenon of historical development and began to reflect on its laws. Lei Haizong, a specialist in ancient world history, long ago noted: China did not achieve a high degree of development during the stage of slave society, and its duration was also relatively brief; but precisely because this slave system was neither long-lasting nor advanced, we entered feudal society relatively early and quickly, and for a long period led the world in development. “Within the feudal category, China developed the highest, had the most prosperous economy, and the greatest political unity. … The people also possessed a relatively high capacity for organization and for struggle.” “In all world history before capitalism, patriotism developed to its highest level in China.” “China is the sole special case that developed into a nation already at the stage of feudal society.” “Everywhere else in the world, development within the feudal category was relatively low, so no nations emerged; they generally became nations only in the process of entering capitalist society. What is called ‘the long-term stagnation of Chinese society’ is in fact not stagnation, but long-term development and high-level development within the feudal framework.” This analysis is rich in original theoretical insight; the various “highests” in the world that he describes fully demonstrate the splendor of Chinese civilization’s leading development during the feudal stage. Of course, from another angle, China’s backwardness during the stage of capitalist social formation was also unavoidable. This is a consequence of the characteristics of the basic contradiction of society [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 fine traditional Chinese culture, a formulation formally introduced by Xi Jinping in his July 1, 2021 speech marking the centenary of the CPC., and does not lie in the personal factors of certain ruling-class figures or in specific social policies.

在马克思主义历史唯物主义指导下，许多老一辈历史学家先后发现了这一历史发展现象，并初步思考了其中的规律。研究上古世界史的专家雷海宗早就注意到：中国在奴隶制社会阶段没有得到高度发展，延续时间也比较短暂；但正是在这种奴隶制不长久、不发达的状态下，我们却较早、较快地进入封建社会、并长期领先发展。“在封建范畴内，中国发展最高，经济最富裕，政治最统一。……人民也有较高的组织力和斗争性。”“在资本主义以前的全部世界历史中，爱国主义在中国发展最高。”“中国为唯一在封建社会阶段即已发展为民族的特例。”“世界各地在封建范畴内均发展较低，所以没有民族出现，它们成为民族一般为进入资本主义社会过程中的事。所谓‘中国社会长期停滞’，实际并非停滞，而是在封建范围内长期发展及高度发展。”这一分析富有独到的理论创新精神，他说的这些当时世界之“最”，足见中华文明在封建社会阶段领先发展的风采。当然，从另一个角度说，中国在资本主义社会形态阶段的落后也就不可避免了。这是社会基本矛盾的特点使然，不在于某些统治阶级人物的个人因素或具体社会政策。

As is well known, the countries and regions that first entered the capitalist social formation were all in Western Europe and North America, where feudal society was underdeveloped. In modern and contemporary times, Chinese civilization long faced the ascendancy of capitalism and imperialism. This backwardness in this stage brought Chinese civilization an extremely complex national psychology and a set of political-choice orientations. This was also a negative phenomenon produced under the conditions of the era. In 1929, Hu Shi’s claim, written for *The Christian Yearbook*, that Chinese civilization was “inferior to others in every respect” and his advocacy of “wholesale Westernization” were put forward precisely against this background. However, the continuity of the development of Chinese civilization, with its five-thousand-year history, and its capacity for alternating leadership in world civilization, have often caused Western cultural-centrists to be taken completely by surprise.

众所周知，最早进入资本主义社会形态的国家和地区，都是在封建社会不发达的西欧和北美地区。在近现代，中华文明长期面对资本主义、帝国主义的得势。这一阶段的落后，为中华文明带来了极为复杂的民族心理和政治选择意向。这也是时代条件下产生的消极现象。1929年，胡适为《基督教年鉴》写的所谓中华文明“百事不如人”“全盘西化”的主张，就是在这种背景下提出来的。然而，具有五千年文明史的中华文明的发展连续性和在世界文明中的交替领先发展的能力，经常使西方文化中心论者大跌眼镜。

Chinese civilization was relatively backward during the stage of capitalist development, and it was difficult for it to become a typical case of capitalism. However, ever since Marxism-Leninism activated the life-factors of Chinese civilization, in the era when the socialist social system appeared in human history, Chinese civilization once again marched to the forefront of world historical development. This is a new round of the law whereby originally relatively backward countries move to the forefront of social development and take the lead. In the New Era, Chinese civilization faces the historical mission of once again taking the lead in development. Facing the goals for 2035 and 2049, the Chinese people are full of confidence and determined to succeed.

中华文明在资本主义发展阶段比较落后，而且很难成为资本主义的典型状态。但是，自从马克思列宁主义激活了中华文明的生命因子，在人类历史出现社会主义社会制度的时代，中华文明就再一次走在世界历史发展前列。这是新一轮原来比较落后的国家走向社会发展前列的、领先发展的规律。新时代，中华文明面临再次领先发展的历史使命。面对2035年目标和2049年目标，中国人民信心百倍、势在必得。

Some perceptive people around the world long ago discerned the historical status and bright future prospects of Chinese civilization. The British historian Arnold J. Toynbee, mentioned earlier, is a representative figure in this regard. Toynbee spent decades immersed in the study of the rise and fall of human civilizations. In the early 1970s, he transcended the traditional framework of his own decades of research and arrived at a startling conclusion: “It is China that is destined to bring not only half the world but the whole world political unity and peace.” “Such unity is precisely the absolute demand of the world today.”

世界上一些有识之士早就看出中华文明的历史地位和未来美好前景。前面提及的英国历史学家汤因比就是其中具有代表性的一位。汤因比在几十年时间里潜心研究人类文明兴衰史，在20世纪70年代初，他超越了自己几十年传统的研究框架，得出了一个石破天惊的结论：“正是中国肩负着不止给半个世界而且给整个世界带来政治统一与和平的命运。”“这样的统一，正是今天世界的绝对要求。”

In the concluding section of Volume I of *Capital*, Marx clearly states: “The centralization of the means of production and the socialization of labor reach a point where they become incompatible with their capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds.” In an era when the basic contradictions of the entire world capitalist system are approaching the point of “bursting asunder,” which country will be the first to trigger the explosion?

马克思在《资本论》第一卷结论部分明确指出：“生产资料的集中和劳动的社会化，达到了同它们的资本主义外壳不能相容的地步。这个外壳就要炸毁了。资本主义私有制的丧钟就要响了。”在整个世界资本主义体系的基本矛盾趋于“炸毁”程度的时代，由哪一个国家最先起爆呢？

Initially, Marx and Engels predicted that several developed capitalist countries would “explode” together, or that wherever the productive forces were most developed, that place would be the first to “explode” — especially Britain, the earliest mature capitalist country. However, Marx’s use of the “integument” to describe the degree of solidity of a social system, combined with the uneven development of capitalism, led Lenin to the conclusion that socialist revolution would first “explode” at the weak links of capitalism. Wherever the “integument” was thin while simultaneously possessing acute basic contradictions of capitalism, there was the greatest possibility of revolution occurring first and achieving victory. The emergence of the Soviet Union under Lenin and Stalin triggered armed intervention by more than a dozen imperialist countries; the strength of the Soviet Red Army in annihilating fascism during World War II in turn provoked long-term fear and confrontation toward the Soviet Union on the part of the U.S. ruling class.

最初，马克思、恩格斯预测是由几个发达资本主义国家一起“起爆”，或哪里生产力最发达，哪里就可能最先“起爆”，特别是英国这个最早成熟的资本主义国家。然而，马克思以“外壳”形容社会制度坚实程度的实例，加之资本主义发展的不平衡性，使列宁做出了社会主义革命在资本主义薄弱环节最先“起爆”的结论。哪里的“外壳”薄弱同时具有资本主义尖锐的基本矛盾，哪里就有最先发生革命并取得胜利的可能性。列宁、斯大林领导的苏联的出现，曾引发十几个帝国主义国家的武装干涉，第二次世界大战期间的苏联红军消灭法西斯的实力又引发美国统治阶级对苏联的长期恐惧与对抗。

Although the Soviet Union unfortunately disintegrated at the end of the 20th century, a powerful Russia under Putin’s leadership remains an obstacle that U.S. hegemonism finds difficult to surmount. The success of the revolution in the Eastern great power with a civilization of five thousand years — China — once triggered unexpected alarm in the United States. Truman’s anti-communism, the U.S. policy of supporting the Kuomintang against the Communist Party, the war of aggression against Korea, the war of aggression against Vietnam, the policy of containment, and the construction of a crescent-shaped encirclement — all these came to nothing when Nixon took the initiative to visit China. The U.S. ruling class may be unwilling to reflect on a common saying among ordinary Chinese people: “If you had known this day would come, why did you act as you did in the first place?” The tide of world history is mighty; those who go with it will surely prevail, those who go against it will surely perish. This is the law and general trend of the development of world civilization. Faced with this general trend, are there still those who are superstitious about hegemonism and unilateralism, who will repeat the preferences that have harmed both themselves and others throughout history, and who will launch wars of aggression?

20世纪末期，虽然苏联不幸解体，但普京领导的强大的俄罗斯却是美国霸权主义很难逾越的障碍；具有上下五千年文明的东方大国——中国革命的成功，曾引发了美国意外惊慌，美国杜鲁门的反共主义、对华政策的扶蒋反共、侵朝战争、侵越战争、封锁政策、构筑新月形包围圈，结果都因尼克松的主动访华而烟消云散。美国统治阶级可能不愿意反思中国老百姓的一句家常话：“早知今日，何必当初？”世界潮流浩浩荡荡，顺之者必胜，逆之者必亡。这就是世界文明发展的规律和大趋势。在这个大趋势面前，是否还有人迷信霸权主义和单边主义，还要重复历史上害人害己的偏好和发动侵略战争的行为呢？

III. The New Mission of Realizing the “Two Integrations” in the New Era

三、新时代实现“两个结合”的新使命

After more than a century of struggle by the Chinese Communists, especially in the historical process of realizing three leaps in adapting Marxism to the Chinese context, Chinese civilization has traversed mountains and rivers, weathered the storms of the era, and displayed a course of development and laws vastly different from those of other civilizations in the world. In the New Era, we have arrived at a new starting point for taking the lead in development. Xi Jinping emphasizes: “We have adhered to integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times, and promoting the creative transformation and innovative development of the best of traditional Chinese culture.” Realizing the “Two Integrations” in adapting Marxism to the Chinese context and the needs of the times is the new historical mission of Marxist studies in our country. According to Xi Jinping’s relevant expos

经过中国共产党人百余年奋斗，特别是在马克思主义中国化实现三次飞跃的历史进程中，中华文明跋山涉水，闯过了时代的风风雨雨，展现了与世界上其他文明体大不相同的发展历程和规律。在新时代，我们走到了新的领先发展的出发点。习近平强调：“我们坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，不断推动马克思主义中国化时代化，推进了中华优秀传统文化创造性转化、创新性发展。”实现马克思主义中国化时代化的“两个结合”，就是我国马克思主义研究的新的历史使命。根据习近平相关论述，这个新的历史使命有以下三方面要求。

First, inherit the glorious tradition of adapting Marxism to the Chinese context and the needs of the times, and promote the adaptation of fine traditional Chinese culture to socialist society through the “Two Integrations.”

第一，继承马克思主义中国化时代化的光荣传统，在“两个结合”中推动中华优秀传统文化与社会主义社会相适应。

Since Mao Zedong creatively achieved the first historic leap in adapting Marxism to the Chinese context in the early 1930s, the adaptation of Marxism to the Chinese context has achieved two new leaps in the new period of reform and opening up and socialist modernization, as well as in the New Era of socialism with Chinese characteristics. In the New Era, our Party has explicitly designated the adaptation of Marxism to the Chinese context as a glorious tradition in the Party’s guiding ideology. Adapting Marxism to the Chinese context and the needs of the times is the integration of Marxism with China’s specific realities, and at the same time the integration of Marxism with fine traditional Chinese culture. In every historical period led by our Party, it is the adaptation of Marxism to the Chinese context and the needs of the times that has guided our Party from victory to victory. Today, we must continue to inherit and carry forward this glorious tradition, and more consciously fulfill the new mission of adapting Marxism to the Chinese context and the needs of the times in the New Era.

自从20世纪30年代初期毛泽东创造性地实现马克思主义中国化的第一次历史性飞跃以来，马克思主义中国化在改革开放与社会主义现代化建设新时期和中国特色社会主义新时代又实现了两次新的飞跃。新时代，我们党明确把马克思主义中国化确定为党的指导思想方面的一个光荣传统。马克思主义中国化时代化是马克思主义与中国具体实际的结合，同时是马克思主义与中华优秀传统文化的结合。在我们党领导的每一个历史时期，都是马克思主义中国化时代化指导我们党从胜利走向胜利。今天，我们一定要继续继承和发扬这个光荣传统，更加自觉地实现在新时代马克思主义中国化时代化的新使命。

Xi Jinping emphasizes: “We must uphold fundamental principles and break new ground; promote the adaptation of fine traditional Chinese culture to socialist society; display the unique spiritual identity of the Chinese nation; and better build up the Chinese spirit, Chinese values, and Chinese strength.” [16]16 The Chinese Civilization Origins Tracing Project (中华文明探源工程) is a major national research initiative launched in the early 2000s to investigate the origins and early development of Chinese civilization, using multidisciplinary methods including archaeology, history, and anthropology. This includes two “docking” operations: first, the docking of today’s reality of socialism with Chinese characteristics with the historical adaptation of Marxism to the Chinese context and the needs of the times; second, the docking of today’s reality with fine traditional Chinese culture. This is a task of comprehending the changes across ancient and modern times and opening up new realms in adapting Marxism to the Chinese context and the needs of the times. If today we are to gain a deeper understanding of the origins and course of Chinese civilization, it is precisely in order to better guide people, especially the youth, to look forward and move forward, and with a fuller Chinese spirit, Chinese values, and Chinese strength, to open up new prospects for the cause of socialism with Chinese characteristics and achieve new accomplishments in the great rejuvenation of the Chinese nation.

习近平强调：“要坚持守正创新，推动中华优秀传统文化同社会主义社会相适应，展示中华民族的独特精神标识，更好构筑中国精神、中国价值、中国力量。”这里包括两个“对接”，一是今日中国特色社会主义的现实与历史上的马克思主义中国化时代化的对接，二是今日现实与中华优秀传统文化的对接。这是一个通古今之变、开创马克思主义中国化时代化新境界的功夫。我们今天要更加深刻地认识中华文明的源头和流向，就是要更好引导人们特别是青年向前看、向前走，以更加充实的中国精神、中国价值、中国力量，开创中国特色社会主义事业的新局面，取得中华民族伟大复兴的新成就。

Historically, the reason our Party was able to successfully resolve a series of difficult problems in revolution and construction and win victories in the new-democratic revolution and the socialist revolution and construction is precisely that it adhered to adapting Marxism to the Chinese context and the needs of the times, which includes the content of the “Two Integrations.” [17]17 These quotations are from Xi Jinping’s speech at the 39th collective study session of the Political Bureau of the 19th CPC Central Committee on May 27, 2022, concerning the deepening of research on the origins of Chinese civilization. This is not only our experience but our tradition. As for hostile forces at home and abroad, what they have always worked to undermine is precisely this point. The trend of historical nihilism [18]18 “Constant self-reliance and the fostering of virtue” (自强不息、厚德载物) is a classical Chinese idiom derived from the *I Ching* (Book of Changes), describing the ideal character of a noble person: unceasing self-improvement and broad-minded virtue that embraces all things. promoted by Western hostile forces, although varied in its forms of expression, has strikingly similar or identical aims. The spearhead of their attacks and sabotage is directed both at China’s fine traditional culture in history and, even more, at the newly born socialist system. Therefore, when today we emphasize the integration of the fundamental tenets of Marxism with China’s specific realities and with fine traditional Chinese culture, and when we sort out and stress the tradition of the “Two Integrations” in adapting Marxism to the Chinese context, we are not only maintaining and developing fine traditional Chinese culture but, even more, maintaining and defending the real-world carrier of scientific socialism in China. Our effort to make fine traditional Chinese culture compatible with socialist society means emphasizing the absorption of the treasures of fine traditional Chinese culture under the guidance of Marxism, better realizing the integration of the fundamental tenets of Marxism with fine traditional Chinese culture, and enabling fine traditional Chinese culture to better serve the cause of scientific socialism.

从历史上看，我们党之所以成功解决了革命和建设中的一系列难题，取得新民主主义革命和社会主义革命、建设的胜利，就是因为坚持了马克思主义中国化时代化，其中包括“两个结合”的内容。这不仅是我们的经验，而是我们的传统。从国内外敌对势力来看，他们一直着力破坏的正是这一点。西方敌对势力鼓吹的历史虚无主义思潮，虽然表现形式各异，但目的却有惊人的相似或相同之处。他们攻击和破坏的矛头所向，既对准中国历史上的优秀传统文化，更对准新生的社会主义制度。因此，我们今日强调马克思主义基本原理与中国具体实际、与中华优秀传统文化相结合，梳理和强调马克思主义中国化“两个结合”的传统，既是对中华优秀传统文化的维护和发扬，更是对科学社会主义在中国现实载体的维护和捍卫。我们努力做到使中华优秀传统文化与社会主义社会相适应，就是强调在马克思主义指导下吸收中华优秀传统文化的瑰宝，就是更好实现马克思主义基本原理与中华优秀传统文化相结合，就是让中华优秀传统文化更好为科学社会主义事业服务。

Second, unswervingly uphold the guiding position of Marxism in the ideological domain.

第二，坚持马克思主义在意识形态领域的指导地位不动摇。

The theoretical foundation guiding our thinking is Marxism; this has been the unshakable ideological foundation of the nation since the founding of New China. The scientific worldview of Marxism is the weapon that guides us in understanding history and creating the future. Xi Jinping emphasizes: “Our Party has always used the standpoint, viewpoint, and method of historical materialism to view the history of the Chinese nation, inheriting and carrying forward fine traditional Chinese culture.” “We must adhere to the fundamental guiding ideology of Marxism, inherit and carry forward revolutionary culture, develop advanced socialist culture, and seek the living source and flowing water from fine traditional Chinese culture.”

指导我们思想的理论基础是马克思主义，这是新中国成立以来不可动摇的思想立国之本。马克思主义的科学世界观是指导我们认识历史、开创未来的武器。习近平强调：“我们党历来用历史唯物主义的立场观点方法看待中华民族历史，继承和弘扬中华优秀传统文化。”“要坚持马克思主义的根本指导思想，传承弘扬革命文化，发展社会主义先进文化，从中华优秀传统文化中寻找源头活水。”

Since modern times, China has lived in the environment of world history. With the advancement and fluctuations of globalization, the connections and interactions among countries around the world have become increasingly close. Today, we face changes unseen in a century. The changing domestic and international environment has created a multicultural world and public opinion environment. Countries in a pluralistic world environment each have their own dominant ideology and guiding thought. With the reforms and adjustments of socialist countries, Western hegemonic countries have taken the opportunity to import into developing countries ideas such as “wholesale Westernization,” “freedom, democracy, and human rights,” “constitutional democracy,” “separation of powers and multi-party rotation in office,” and have even carried out subversive activities. A number of socialist countries, having accepted these inducements and subversions, have seen their parties and states perish and collapse in an instant. Our China, summing up decades of positive and negative experiences and lessons from home and abroad, has further emphasized comprehensively implementing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era and unswervingly placing Marxism in the guiding position of ideology. This is a historic achievement of the Party.

自近代以来，中国就生活在世界历史的环境中，随着全球化的推进和起落，世界各国的联系和交往日益密切。如今我们面对世界百年未有之大变局，变化着的国内外环境形成了一个多元文化的世界和舆论环境。多元世界环境中的国家，都各自有其主导意识形态及指导思想。随着社会主义国家的改革和调整，西方霸权主义国家趁机向发展中国家输入“全盘西化”“自由民主人权”“宪政民主”“三权分立和多党轮流上台执政”等思想，甚至进行颠覆活动。有一批社会主义国家因为接受这些诱导和颠覆而亡党亡国、毁于一旦。我们中国总结了几十年国内外正反两方面经验和教训，进一步强调了全面贯彻习近平新时代中国特色社会主义思想，坚定不移把马克思主义放在意识形态的指导地位。这是党的一大历史性成果。

The guiding position of Marxism is reflected not only in the guiding position of ideology but also in treating fine traditional Chinese culture with scientific methods. First, fine traditional Chinese culture must have the Chinese Marxist contingent as the leading force in its research, relying first and foremost on the Chinese people themselves to study and interpret it. This is a manifestation of national cultural sovereignty. At the same time, in accordance with the basic theories of Marxism, we study, absorb, and promote those components with a stronger popular character, discard those components with greater limitations of the exploiting classes, and, in light of the needs of the socialist cause, carry out creative transformation and innovative development. Therefore, the integration of the fundamental tenets of Marxism with fine traditional Chinese culture belongs to a kind of integration that embodies the guidance of Marxism, achieving a new integration under the guidance of the fundamental tenets of Marxism.

马克思主义的指导地位不但体现在意识形态的指导地位方面，同时体现在以科学的方法对待中华优秀传统文化。首先，中华优秀传统文化必须以中国马克思主义队伍作为研究的主导力量，首先依靠中国人民自己研究和阐释。这是国家文化主权的体现。同时，按照马克思主义的基本理论研究、吸收和弘扬那些人民性较强的成分，剔除那些剥削阶级局限性较多的成分，结合社会主义事业的需要，做出创造性转化、创新性发展。因此，马克思主义基本原理与中华优秀传统文化的结合，属于在结合中体现马克思主义指导，在马克思主义基本原理指导下达成新的结合。

In terms of content, the “Two Integrations” under the guidance of Marxism also means that this is not only the study and integration of fine traditional culture from history but also includes the inheritance and promotion of revolutionary culture and the development and promotion of advanced socialist culture. At the same time, this is also a systematic study and comprehensive synthesis of socialist civilization as a form, displaying the new image of socialist civilization. Therefore, it is necessary to view history and reality in light of Xi

从内容方面说，马克思主义指导下的“两个结合”，还意味着这不仅是对历史的优秀传统文化的研究和结合，而且包括对革命文化的传承弘扬，对于社会主义先进文化的发展和弘扬。同时，这还是作为社会主义文明形态的一种系统研究、综合概括，显示出社会主义文明的崭新形象。因此，必须以习近平相关论述，尤其是大历史观看待历史和现实，按照主题主线、主流本质看待党的历史，才能实现中华优秀传统文化、革命文化、社会主义先进文化的有机结合。

In terms of achieving the goal, the “Two Integrations” under the guidance of Marxism involve not only the selection and application of content but also the study of forming an academic system, a disciplinary system, and a discourse system for Chinese civilization, thereby completing the study of a new form of Chinese civilization. This is a deeper and more systematic process of research and development. Therefore, the Marxist theoretical contingent has a long way to go, and its task is both glorious and arduous.

从实现目标上说，马克思主义指导下的“两个结合”，不仅是对于内容的选择和运用，而且要研究形成中华文明的学术体系、学科体系、话语体系，完成对中华文明新形态的研究。这是更加深刻和系统的研究和发展。因此，马克思主义理论队伍任重道远，任务光荣而艰巨。

Third, fully leverage the educational role of fine traditional Chinese culture.

第三，充分发挥中华优秀传统文化的育人作用。

The study of fine traditional Chinese culture differs from general academic research; it is a major research project concerning the great cause of national rejuvenation. World hegemonism will not accept defeat willingly. Faced with China’s rise and development, it will inevitably create various forms of interference and obstacles to prevent and undermine China’s process of national rejuvenation. This entails a competition and contest of national hard power and soft power. In this contest, only by fully unleashing the inherent potential advantages of Chinese civilization can we be assured of victory. Xi Jinping emphasized: “We must fully utilize research results such as the Chinese Civilization Origins Tracing Project [n16] to narrate ancient Chinese history more completely and accurately, and better play the role of educating people through history.” “We must create a strong social atmosphere for inheriting Chinese civilization, widely publicize research results such as the Chinese Civilization Origins Tracing Project, educate and guide the masses, especially young people, to better understand and identify with Chinese civilization, and enhance the ambition, backbone, and confidence of being Chinese.” [n17] Therefore, our research starting from the origins of Chinese civilization is precisely to base ourselves on the historical facts of five thousand years of Chinese civilization, to seek truth, to reveal the truth that objectively exists in practice, to grasp the laws of the development of Chinese civilization, to strengthen the people’s, especially the youth’s, confidence in victory, and to accomplish the historical task of the great rejuvenation of the Chinese nation.

对于中华优秀传统文化的研究不同于一般学术研究，是关乎民族复兴大业的重大研究项目。世界霸权主义不会甘于失败，面对中国的崛起和发展，他们必然要制造种种干扰和障碍，阻止和破坏中国的民族复兴进程。这就有一场国家硬实力和软实力的竞争和较量。在此番较量中，只有充分发挥中华文明的内在潜力优势才能稳操胜券。习近平强调：“要充分运用中华文明探源工程等研究成果，更加完整准确地讲述中国古代历史，更好发挥以史育人作用。”“要营造传承中华文明的浓厚社会氛围，广泛宣传中华文明探源工程等研究成果，教育引导群众特别是青少年更好认识和认同中华文明，增强做中国人的志气、骨气、底气。”因此，我们从中华文明源头开始的研究，就是要立足五千年中华文明的史实，探寻真理，揭示实践中客观存在的真理，掌握中华文明发展的规律，增强人民特别是青年的必胜信心，实现中华民族伟大复兴的历史任务。

In the process of integrating the basic tenets of Marxism with China’s specific realities and fine traditional culture, Marxism is adapted to the Chinese context; in the process of integrating with the basic tenets of Marxism, Chinese civilization is adapted to the needs of the times; the innovative achievements of adapting Marxism to the Chinese context and the needs of the times, in the process of research, education, and propaganda, are popularized among the masses. This constitutes the entire “trilogy” of the new historical mission of the Marxist theoretical contingent.

马克思主义基本原理在同中国具体实际和中国优秀传统文化的结合过程中实现中国化；中华文明在与马克思主义基本原理结合的过程中实现时代化；马克思主义中国化时代化的创新成果在研究、教育、宣传过程中，实现大众化。这就是整个马克思主义理论队伍的新的历史使命“三部曲”。

At the same time, we must also properly handle the relationship between contemporary China and the world, so that the world understands China and comprehends Chinese civilization. Equality, mutual learning, dialogue, and inclusiveness are the mindset with which China promotes a community with a shared future for mankind; credible, lovable, and respectable are China’s standard image; constant self-reliance and the fostering of virtue [n18] are the foundation and reality of Chinese civilization. A just cause enjoys abundant support [n19], and a righteous nation will surely have friends all over the world. The historical task of the great rejuvenation of the Chinese nation will certainly be accomplished.

同时，我们还要处理好当代中国与世界的关系，让世界了解中国，懂得中华文明。平等、互鉴、对话、包容，是中国推进人类命运共同体的胸怀；可信、可爱、可敬是中国的标准形象；自强不息、厚德载物是中华文明的底蕴和现实。得道多助，正义国度的朋友必然遍天下，中华民族伟大复兴的历史任务一定能够实现。

(Author’s bio: Liu Shulin, Second-Level Professor and Doctoral Supervisor at the School of Marxism, Tsinghua University)

（作者简介：刘书林，清华大学马克思主义学院二级教授，博士生导师）

Online editor: Tongxin

网络编辑：同心