Several Chinese Cultural Concepts Embedded in the Second Integration

The Second Integration [n1] rests on a foundation of concepts from fine traditional Chinese culture accumulated over several thousand years of history. Xi Jinping pointed out: “Why has the Chinese nation been able to survive tenaciously and develop continuously over the long river of history? A very important reason is that our nation possesses a consistent spiritual pursuit, spiritual character, and spiritual lineage. The Chinese characters we use today are not fundamentally different from oracle bone script; some concepts summarized by ancient sages such as Laozi, Confucius, Mencius, and Zhuangzi have continued down to the present. This kind of civilization that has developed continuously for several thousand years is rare among the world’s nations.”

“第二个结合”，有着几千年历史积淀下来的中华优秀传统文化观念基础。习近平指出：“为什么中华民族能够在几千年的历史长河中顽强生存和不断发展呢？很重要的一个原因，是我们民族有一脉相承的精神追求、精神特质、精神脉络。今天我们使用的汉字同甲骨文没有根本区别，老子、孔子、孟子、庄子等先哲归纳的一些观念也一直延续到现在。这种几千年连贯发展至今的文明，在世界各民族中是不多见的。”

The more than 5,000 years of continuous development of Chinese civilization has reasons related to Chinese characters, to the development of productive forces and certain concrete institutions, and also to the fact that concepts from fine traditional culture have always played a role in historical transmission. Among Chinese cultural concepts, the most prominent include the concept of all-under-heaven (天下观), the concept of valuing the root (贵本观), the concept of self-strengthening (自强观), the concept of heaven and humanity (天人观), the concept of continuity and change (因革观), and the concept of knowledge and action (知行观). These concepts, which resonate with certain ideas and concepts of Marxism, have, after creative transformation and innovative development by Chinese Communists, become an important embodiment of the Second Integration and an important cultural reason why Chinese Communists can continue to promote the adaptation of Marxism to the Chinese context and the needs of the times.

中华文明5000 多年连续不断，有汉字方面的原因，有生产力发展和一些具体制度方面的原因，还有优秀传统文化观念一直在历史传承中发挥着作用的原因。在中华文化观念中，突出的有天下观、贵本观、自强观、天人观、因革观、知行观等。这些观念，与马克思主义的一些思想观念彼此契合，在经过中国共产党人的创造性转化和创新性发展后，成为“第二个结合”的重要体现，成为中国共产党人能够持续推动马克思主义中国化时代化的重要文化之因。

I. The Concept of All-under-Heaven

一、天下观

The concept of all-under-heaven is an important concept in Chinese culture. The social ideal of a world for all and great harmony (天下为公、天下大同) is an important element of fine traditional Chinese culture and a prominent manifestation of the concept of all-under-heaven. It has exerted a profound cultural influence on Chinese Communists’ acceptance of Marxism, adherence to Marxism, and development of Marxism.

天下观，是中华文化中的重要观念。天下为公、天下大同的社会理想，是中华优秀传统文化的重要元素，是天下观的突出体现，对中国共产党人接受马克思主义、坚持马克思主义、发展马克思主义产生了深刻的文化影响。

It was precisely on the basis of this resonance that early Chinese Communists relatively smoothly accepted Marxism. Chinese Communists believe that Marxism is scientific communism, and that communist society was an ideal shared by many great thinkers in Chinese history. From Laozi, Mozi, Confucius, Mencius, down to Sun Yat-sen, all hoped that a world of great harmony with “all under heaven as common property” could appear. Chinese Marxism takes Marx’s theory of scientific socialism as its nourishment and grows from the seeds of communism inherent in the Chinese nation itself.

正是基于这种相通，早期中国共产党人比较顺利地接受了马克思主义。中国共产党人认为，马克思主义是科学的共产主义，而共产主义社会，曾是中国历史上很多伟大思想家所共有的理想。从老子、墨子、孔子、孟子，以至于孙中山，都希望着世界上有“天下为公”的大同社会能够出现。中国的马克思主义，就是以马克思的科学社会主义的理论为养料，而从中华民族自己的共产主义的种子中成长的。

In August 1917, Mao Zedong wrote in a letter to Li Jinxi: “Great harmony is our goal.” That same year, in his annotations on *Principles of Ethics*, he wrote: “People now live in an age that is not one of great harmony, and yearn for great harmony, just as people in times of difficulty yearn for peace.” In his early years, Zhou Enlai also divided the progress of human civilization into four stages — “chieftain, monarchy, democracy, great harmony” — and expressed the pursuit of “advancing together toward the realm of great harmony” and “moving together toward the age of great harmony,” proposing to “follow the track of evolution and do the newest things closest to the ideal of great harmony.”

1917年 8月，毛泽东在致黎锦熙的信中写道：“大同者，吾人之鹄也。”这年，他在《〈伦理学原理〉批注》中又写道：“人现处于不大同时代，而想望大同，亦犹人处于困难之时，而想望平安。”周恩来早年也曾将人类文明进步划分为“酋长也、君主也、民主也、大同也”四个阶段，并表达了“相跻于大同之境”和“大同之世以共趋”的追求，提出要“随着进化的轨道，去做那最新最近于大同理想的事情”。

In March 1937, Mao Zedong said in a conversation with Agnes Smedley: “Chinese Communists are internationalists; they advocate the movement for world great harmony; but at the same time they are patriots who defend the motherland, and for the sake of defending the motherland they are willing to resist Japan to the last drop of blood.” “Patriotism and internationalism are not in conflict, because only with China’s independence and liberation can it be possible to participate in

1937年 3月，毛泽东在同史沫特莱谈话时说：“中国共产党人是国际主义者，他们主张世界大同运动；但同时又是保卫祖国的爱国主义者，为了保卫祖国，愿意抵抗日本到最后一滴血。”“爱国主义与国际主义并不冲突，因为只有中国的独立解放，才有可能去参加世界的大同运动。”1949年 6月，毛泽东在《论人民民主专政》中谈到“人类进步的远景的问题”时指出，“努力工作，创设条件，使阶级、国家权力和政党很自然地归于消灭，使人类进到大同境域”，是“工人阶级、劳动人民和共产党”的重要历史使命。中国共产党领导的新民主主义革命，就是要“使中国有可能在工人阶级和共产党的领导之下稳步地由农业国进到工业国，由新民主主义社会进到社会主义社会和共产主义社会，消灭阶级和实现大同”。

It can be seen that when the Chinese Communists accepted, understood, adhered to, and developed Marxism, the worldview centered on the concept of Great Harmony (大同) played an important role.

可见，中国共产党人在接受、理解、坚持、发展马克思主义时，以大同观念为主要表现的天下观起到了重要作用。

Striving for communism and realizing the ideal of Great Harmony inspired the Chinese Communists to hack a path through brambles and thorns, fight bloody battles, and remain indomitable. They won victory in the New Democratic Revolution, established a new China where the people are the masters of the country, and laid the fundamental social conditions for the Chinese people to enjoy a new life of equality, freedom, and happiness. After the founding of New China, the Chinese Communist Party continued to work toward building a society where the world is shared by all (天下为公), persistently advancing the cause of socialist revolution, construction, and reform. Adhering to a global vision, the Chinese Communists, while using Marxism to guide the great prosperity and great development of China's socialist cause, actively took internationalist actions to help the vast number of developing countries, strove to promote the great liberation and great unity of the world's people, and continuously practiced and enriched the Chinese Communists' worldview.

谋求共产主义、实现大同理想，激励着中国共产党人披荆斩棘、浴血奋战、百折不挠，夺取了新民主主义革命胜利，建立了人民当家作主的新中国，为中国人民过上平等自由幸福的新生活奠定了根本社会条件。新中国成立后，中国共产党继续为建设天下为公的社会而努力，持续推动社会主义革命、建设、改革事业。中国共产党人坚持胸怀天下，在以马克思主义为指导推动我国社会主义事业大繁荣、大发展的同时，积极采取国际主义行动帮助广大发展中国家，努力推动世界人民大解放、大团结，不断践行并丰富着中国共产党人的天下观。

Building a community with a shared future for mankind is an important component of Xi Jinping's diplomatic thought. It is an important achievement of Xi Jinping's creative transformation and innovative development of the traditional concepts of "the world is shared by all" and "Great Harmony under Heaven," and an important manifestation of the Chinese Communists' worldview. Since being explicitly proposed in a speech at the Moscow State Institute of International Relations on March 23, 2013, this concept has been enriched and developed from various aspects.

构建人类命运共同体，是习近平外交思想的重要内容之一，是习近平对“天下为公”、“天下大同”的传统观念进行创造性转化、创新性发展的重要成果，是中国共产党人天下观的重要体现。从 2013年 3月 23日在莫斯科国际关系学院演讲时明确提出后，这一理念又从不同方面得到丰富发展。

Regionally, communities with a shared future for China-Africa, China-Arab states, China-Latin America, China-Pacific Island countries, China-ASEAN, and China-Central Asia have been successively proposed. In terms of fields, concepts such as the community of common health for mankind, the community with a shared future in cyberspace, the community of shared future for nuclear security, the maritime community with a shared future, the community of life for man and nature, and the community of life on Earth have been continuously expanded and enriched. To ensure that the building of a community with a shared future for mankind takes root, Xi Jinping proposed the Belt and Road Initiative, which over the past decade and more has yielded fruitful results and benefited the people of the world.

从区域来说，中非、中阿、中拉、中国—太平洋岛国、中国—东盟、中国—中亚等命运共同体相继提出；从领域来说，人类卫生健康共同体、网络空间命运共同体、核安全命运共同体、海洋命运共同体、人与自然生命共同体、地球生命共同体等共同体概念不断拓展丰富。为了让构建人类命运共同体落地生根，习近平提出了共建“一带一路”倡议，十多年来已经结出累累硕果，造福于世界人民。

In recent years, Xi Jinping has also proposed the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative, laying a solid foundation for building a community with a shared future for mankind and realizing the Chinese Communists' ideal of Great Harmony under Heaven. While actively building a community with a shared future for mankind externally

近年来，习近平又提出全球发展倡议、全球安全倡议、全球文明倡议，为构建人类命运共同体、实现中国共产党人的天下大同理想，打下了坚实基础。在积极向外构建人类命运共同体的同时，习近平还提出铸牢中华民族共同体意识的明确要求，致力于打通内外，既谋中华民族之大同，又谋整个世界之大同。这些思想与实践，是“第二个结合”之下天下观的生动体现，彰显了中国共产党人胸怀天下的气度与胸襟。

II. The View of Valuing the Root

二、贵本观

The view of valuing the root, which emphasizes the foundation and the basis, is an important concept in Chinese culture. Faced with the complex and multifarious phenomena of the world, ancient Chinese philosophers stressed that one must first clarify and firmly establish the root in order to achieve better development. For example, the *Analects* states, "The superior man devotes himself to the root; when the root is established, the Way (道) grows." [1]1 From the *Analects* (《论语》), Book 1, Chapter 2. The "Way" (道) here refers to the moral and political order of Confucianism. The *Mencius* states, "The root of the world is the state; the root of the state is the family; the root of the family is the self." [2]2 From the *Mencius* (《孟子》), Chapter 4, Part 1, Section 5. The *Qianfulun* states, "In all a scholar's learning, he values the root and despises the branch." [3]3 The *Qianfulun* (《潜夫论》) is a work of political and social criticism by the Eastern Han dynasty scholar Wang Fu (王符, c. 82–167 CE). The *Baopuzi* states, "Therefore, one who sees far values the root; one who sees near pursues the branch." [4]4 The *Baopuzi* (《抱朴子》) is a Daoist philosophical work by the Eastern Jin dynasty scholar Ge Hong (葛洪, 283–363 CE). And so on. The view of valuing the root has a certain universality and can be manifested in many fields. From the governance of a large state to the self-cultivation of an individual, it is always so. From the perspective of the "Second Integration," taking production as the root in the economic sphere and taking the people as the root in the political sphere are relatively typical embodiments of the view of valuing the root.

重视根本与基础的贵本观是中华文化中的一个重要观念。面对纷繁复杂的世相，中国古代先哲强调要先明确和立稳根本，才能实现更好发展。比如，《论语》中讲“君子务本，本立而道生”；《孟子》中讲“天下之本在国，国之本在家，家之本在身”；《潜夫论》中讲“凡士之学，贵本贱末”；《抱朴子》中讲“故识远者贵本，见近者务末”；等等。贵本观具有一定的普遍性，可以体现在诸多领域。大到国家治理，小到个人修身，莫不如是。从“第二个结合”的角度看，经济领域的以生产为本和政治领域的以民为本，是贵本观比较典型的体现。

When discussing the development of human society, Marxism regards the relations between productive forces and relations of production, and between the economic base and the superstructure, as the basic contradictions driving social development, and emphasizes that productive forces and the economic base are the foundation and the root. This is inherently compatible and interlinked with the concepts of ancient Chinese thinkers who emphasized "valuing agriculture and devoting oneself to the root," "strengthening the root and practicing frugality," and "when the granaries are full, the people know propriety and moderation; when clothing and food are sufficient, the people know honor and disgrace." [5]5 The phrase "when the granaries are full, the people know propriety and moderation; when clothing and food are sufficient, the people know honor and disgrace" is from the *Guanzi* (《管子》), a foundational text of the Legalist and economic thought of the Warring States period attributed to Guan Zhong (管仲, c. 720–645 BCE).

在论及人类社会发展时，马克思主义把生产力与生产关系、经济基础与上层建筑作为推动社会发展的基本矛盾，并强调生产力和经济基础是基础和根本。这与中国古代思想家强调“重农务本”、“强本而节用”和“仓廪实而知礼节，衣食足而知荣辱”等观念是内在契合与相通的。

It is precisely on the basis of this compatibility and interlinkage that Chinese Communists have focused on formulating policies based on the actual conditions of the level of development of China's productive forces, emphasizing the importance of developing the economy and raising the level of productive forces for the cause of the Party and the people.

正是在这种契合与相通的基础上，中国共产党人注重从我国生产力发展水平的实际出发制定政策，强调发展经济、提高生产力水平对于党和人民事业的重要性。

For example, when in the base areas of southern Jiangxi and western Fujian, Mao Zedong proposed that attention must be paid to economic work, “to establish firmly the material foundation of the revolutionary war and economic construction.” During the War of Resistance against Japan, Mao Zedong, in his *On New Democracy*, when discussing economic and developmental issues, clearly stated that under conditions of backward productive forces, China could only first pursue new democracy and develop national industry and commerce, and could not rush into socialism. He pointed out: “The most fundamental issue is the question of the upward development of productive forces.” Mao Zedong initiated and led the great production movement in the base areas, calling on people to “use our own hands to develop production and achieve ample food and clothing,” which laid the material foundation for winning the War of Resistance.

比如，在赣南闽西根据地时，毛泽东提出必须注意经济工作，“把革命战争和经济建设的物质基础确切地建立起来”。抗日战争时期，毛泽东在《新民主主义论》中论及经济和发展问题时明确指出，中国在生产力落后的条件下，只能先搞新民主主义，发展民族工商业，而不能急于搞社会主义。他指出：“最根本的问题是生产力向上发展的问题。”毛泽东发动和领导了根据地的大生产运动，号召“自己动手，发展生产，丰衣足食”，为夺取抗战胜利奠定了物质基础。

Mao Zedong repeatedly emphasized that economy determines finance and production determines consumption. He demanded that the Party and government personnel at the county and district levels in the Shaanxi-Gansu-Ningxia Border Region “should devote 90 percent of their energy to helping peasants increase production.” He creatively applied and developed the concept of valuing the fundamental (贵本) in fine traditional Chinese culture, stressing that “we must pay attention to economic work” and cannot “talk about ‘revolution’ while divorcing ourselves from economic work,” warning that “if there are many consumers but few producers, if consumption is rapid while production is slow, the whole edifice will collapse.” [6]6 From the Commentary on the Appended Phrases (《系辞传》) of the *Book of Changes* (《周易》). It means the movement of heaven is strong and unceasing; the gentleman should emulate it by constantly striving to improve himself.

毛泽东一再强调经济决定财政、生产决定消费。他要求陕甘宁边区“县区党政工作人员在财政经济问题上，应以百分之九十的精力帮助农民增加生产”。他创造性地运用和发展中华优秀传统文化中的贵本观念，强调“我们必须注意经济工作”，不能“离开经济工作而谈‘革命’”，警示“食之者众，生之者寡，用之者疾，为之者舒，是要塌台的”。

After the founding of New China, Mao Zedong put forward the sixteen-character policy for economic development: “taking into account both public and private interests, benefiting both labor and capital, mutual aid between city and countryside, and exchange of goods between interior and exterior.” [7]7 From the *Analects of Confucius* (《论语·卫灵公》). It means the gentleman relies on his own efforts rather than external factors. When explaining this policy of “the four directions and eight aspects,” Zhou Enlai said: “In solving these problems, we must always have a foundation. Solving the labor-capital problem is for the benefit of the workers, but at the same time it must allow capitalists to make a profit from production.” This “foundation” is the restoration and development of production, embodying the Marxist theory that productive forces are fundamental, as well as the “economic ethics of enriching the people, giving them a good life, and balancing righteousness and profit” found in fine traditional Chinese culture.

新中国成立后，毛泽东提出了“公私兼顾，劳资两利，城乡互助，内外交流”的发展经济的十六字方针。周恩来在解释这个“四面八方”关系的方针时说：“我们解决这些问题总要有个本。解决劳资问题，就是为了工人得利，同时也要使资本家生产有利润。”这个“本”就是生产的恢复与发展，体现了马克思主义关于生产力是根本的理论以及中华优秀传统文化中“富民厚生、义利兼顾的经济伦理”。

While emphasizing production as the foundation, the concept of valuing the fundamental also has another aspect: emphasizing the “people-oriented governance thought of ‘the people are the foundation of the state, and governance is based on virtue,’” a thought that “merges with the political concept of putting the people first.” “Upholding the people-centered principle” is not only an important historical experience of the Party’s century-long struggle, but also a basic principle and method we must adhere to on the new journey of comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization. Ancient Chinese ideas such as “the people are more important than the ruler,” “let the people rest and recuperate,” and “the people are like water; the ruler is like a boat. Water can carry the boat, but it can also overturn it” share common ground with the Marxist idea that the people are the fundamental force driving historical development, providing intellectual nourishment for Chinese Communists to uphold the people-centered principle.

在强调生产为本的同时，贵本观还有另外一个方面，就是强调“民本”的“民为邦本、为政以德的治理思想”，这一思想“与人民至上的政治观念相融”。“坚持人民至上”，不仅是党的百年奋斗的重要历史经验，也是新征程上我们以中国式现代化全面推进中华民族伟大复兴必须坚持的基本原则和方法。中国古代的“民贵君轻”、“与民休息”以及“民者，水也；君者，舟也。水能载舟，亦能覆舟”等思想，与马克思主义强调人民是推动历史发展的根本动力的思想有相通之处，为中国共产党人坚持人民至上提供了思想滋养。

Marxism holds that the development of productive forces and production is realized through the labor and wisdom of the people, and is aimed at the people’s happy life. It explicitly opposes seeing only things and not people, and emphasizes that developing production must persist in seeking benefits for the people. Chinese Communists adhere to the Marxist historical materialism, attach importance to the principal position of the people, practice the fundamental purpose of serving the people wholeheartedly, and emphasize that “the key to all problems lies in politics, and the key to all politics lies in the masses. If the question of whether or not to want the masses is not resolved, nothing can be achieved. If you want the masses, even danger has a way out; if you do not want the masses, everything will be pitch black.” What does it mean to want the masses? It means “what suits the interests of the people, we will persist in; what contradicts the interests of the people, we will strive to eliminate.” The Communist Party of China has always relied on the

马克思主义认为，生产力的发展、生产的发展，是靠人民的劳动和智慧去实现的，是为了人民的幸福生活，明确反对见物不见人，强调发展生产要坚持为人民谋利益。中国共产党人坚持马克思主义的唯物史观，重视人民主体地位，践行全心全意为人民服务的根本宗旨，强调“一切问题的关键在政治，一切政治的关键在民众，不解决要不要民众的问题，什么都无从谈起。要民众，虽危险也有出路；不要民众，一切必然是漆黑一团”。怎样才是要民众呢？就是“与人民利益适合的东西，我们要坚持下去，与人民利益矛盾的东西，我们要努力去掉”。中国共产党坚持一切依靠人民、一切为了人民，从开始时只有几十个党员的小党发展为拥有几百万、几千万党员的大党，实现了地位与作用的巨大转变。

In July 1949, Mao Zedong said: "Twenty-eight years ago, there was not even a Communist Party," and "the Communist Party was established later only because the people needed it." "In the past we had nothing; now we have everything—isn't this all because we relied on the masses? We turned from a position of inferiority to one of superiority as early as last November; wasn't this shift also achieved by relying on the strength of the masses?" After the founding of New China, Chinese Communists adhered to a development-based and people-based approach, closely uniting with and relying on the people, creating one development miracle after another, and leading New China from poverty and backwardness steadily toward prosperity and strength. The root of this lies in grasping the two closely related "great foundations and great sources" (大本大源) of developing the productive forces and firmly relying on the people, thereby profoundly understanding the inner laws of historical development.

1949年7月，毛泽东说：“二十八年前甚至连共产党也没有”，“共产党是后来因为人民需要才成立的”。“过去我们什么也没有，现在都有了，不都是依靠群众才有的吗？我们从去年十一月就从劣势转为优势，这个转变不也是依靠群众的力量吗？”新中国成立后，中国共产党人坚持以发展为本，以人民为本，紧紧团结和依靠人民，创造了一个又一个发展奇迹，领导新中国从贫穷落后不断走向繁荣富强。究其根本，就在于抓住了发展生产力和紧紧依靠人民这两个密切相关的“大本大源”，深刻把握了历史发展的内在规律。

Since the 18th National Congress of the CPC, Xi Jinping has attached great importance to the status

党的十八大以来，习近平高度重视人民的地位和力量，创造性地把以人民为本和以发展为本结合起来，明确提出以人民为中心的发展思想，强调要努力使发展成果更多更公平地惠及全体人民。习近平指出：“人民是我们党执政的最大底气，是我们共和国的坚实根基，是我们强党兴国的根本所在。”“江山就是人民，人民就是江山。中国共产党领导人民打江山、守江山，守的是人民的心。”“人民对美好生活的向往，就是我们的奋斗目标”。

Taking the people as the foundation and fulfilling the people's aspirations requires doing a solid job of consolidating the groundwork and adhering to development as the foundation. The Party Central Committee with Comrade Xi Jinping at its core creatively put forward the new development concepts of innovation, coordination, green development, openness, and sharing, striving to achieve high-quality development, promote the formation of new quality productive forces, and continuously "make the cake bigger," so as to meet the people's ever-growing needs for a better life with more high-quality products and services. Xi Jinping emphasized that "development is the key to realizing the people's happiness" and that it is necessary to "constantly liberate and develop the productive forces." Since the New Era, a series of new concepts, ideas, and strategies for governing the country put forward by the Party Central Committee have been consistently permeated by the people-centered development thought. The historic achievements made by our Party in leading the people to complete the fight against poverty and build a moderately prosperous society in all respects are inseparable from the guidance of the people-centered development thought.

以人民为本，实现人民的愿望，就要做好夯实根基的工作，坚持以发展为本。以习近平同志为核心的党中央创造性地提出创新、协调、绿色、开放、共享的新发展理念，努力实现高质量发展，推动形成新质生产力，持续“把蛋糕做大”，以更多优质产品和服务满足人民群众日益增长的美好生活需要。习近平强调，“发展是实现人民幸福的关键”，要“不断解放和发展生产力”。新时代以来，党中央提出的一系列治国理政新理念新思想新战略，内在始终贯穿着以人民为中心的发展思想。我们党领导人民取得的完成脱贫攻坚、全面建成小康社会等一系列历史性成就，都离不开以人民为中心的发展思想的指导。

III. The Concept of Self-Strengthening

三、自强观

The concept of self-strengthening is one of the important concepts in Chinese culture. It is a concept concerning the relationship between the internal and the external, with the emphasis on the importance of one's own efforts. The ancient sages' concept of self-strengthening is highlighted by three sayings: First, "As Heaven's movement is ever vigorous, so must a gentleman ceaselessly strive along the path of self-strengthening." [6]6 From the Commentary on the Appended Phrases (《系辞传》) of the *Book of Changes* (《周易》). It means the movement of heaven is strong and unceasing; the gentleman should emulate it by constantly striving to improve himself. Second, "The gentleman seeks it from himself." [7]7 From the *Analects of Confucius* (《论语·卫灵公》). It means the gentleman relies on his own efforts rather than external factors. Third, "Heaven has no partial affections; it only assists the virtuous." [8]8 From the *Book of Documents* (《尚书·蔡仲之命》). It means Heaven does not show favoritism; it only helps those who are virtuous. These three sayings indicate that in the relationship between internal and external, self-strengthening is fundamental; when encountering difficulties and problems, one must mainly rely on one's own efforts to solve them; external forces are an important condition, but they can only assist those who are internally solid.

自强观是中华文化中的重要观念之一，是关于处理内与外的关系的观念，重点在于强调自身努力的重要性。古代先哲的自强观，突出的有三句话：其一，“天行健，君子以自强不息”；其二，“君子求诸己”；其三，“皇天无亲，惟德是辅”。这三句话表明：在内外关系上自强是根本；遇到困难和问题主要地要靠自己努力去解决；外力是重要条件，但外力只能帮助内在牢固者。

Marxism holds that things develop, and the internal contradiction of a thing is the fundamental cause of its development, while the mutual connections and influences between one thing and other things are the secondary cause of development. In the process of advancing the "Two Integrations," especially the "Second Integration," Chinese Communists have transformed and updated the concept of self-strengthening from fine traditional Chinese culture, forming the Chinese Communists' own concept of self-strengthening.

马克思主义认为，事物是发展的，事物内部的矛盾性是事物发展的根本原因，一事物和他事物的互相联系和互相影响是事物发展的第二位原因。中国共产党人在推进“两个结合”特别是“第二个结合”的过程中，把中华优秀传统文化中的自强观进行改造更新，形成了中国共产党人自己的自强观。

Mao Zedong’s thought on independence and self-reliance is a typical example. When the erroneous guidance of the Communist International and the prevalence of dogmatism within the Party caused setbacks in the revolution, Mao Zedong as early as 1930 put forward that “the victory of the Chinese revolution depends on the Chinese comrades’ understanding of China’s conditions.” After the Long March reached northern Shaanxi, Mao criticized the ideas and practices that disregarded internal particularities and relied heavily on external conditions, believing that “only what is recorded in the Bible is correct.” During the period of the All-Out War of Resistance against Japan, Mao pointed out in *On Contradiction*: “External causes are the condition of change and internal causes are the basis of change, and external causes become operative through internal causes.” In analyzing the relationship between internal and external causes in *On Protracted War*, Mao criticized both the pessimistic theory of national subjugation, which saw no strength in China itself, and the blind theory of quick victory, which pinned the prospects of the War of Resistance mainly on foreign aid, repeatedly emphasizing the importance of China’s own “exerting its utmost efforts.” He pointed out: “The enemy’s advantages can be weakened by our efforts, and his disadvantages can be expanded by our efforts. The opposite is true for us: our advantages can be strengthened by our efforts, and our disadvantages can be overcome by our efforts”; “All those who wish to shorten the duration of the war have no other way but to strive to increase our own strength and reduce the enemy’s strength.” The success of the Chinese revolution was closely related to correctly handling the relationship between internal and external causes and persisting in independent and self-reliant struggle.

毛泽东的独立自主思想，就是一个典型。当共产国际的错误指导和党内教条主义的盛行致使革命遭遇挫折时，毛泽东在 1930年就提出“中国革命斗争的胜利要靠中国同志了解中国情况”。长征到达陕北后，毛泽东批评了不重视内在特殊性，认为“圣经上载了的才是对的”的严重依赖外部条件的想法和做法。全民族抗战时期，毛泽东在《矛盾论》中指出：“外因是变化的条件，内因是变化的根据，外因通过内因而起作用。”在《论持久战》中分析内因和外因的关系时，毛泽东批判了看不见中国自己力量的悲观的亡国论，也批判了把抗战的前途主要地寄托在外国援助上面的盲目的速胜论，反复强调中国自己“竭尽最善的努力”的重要性。他指出：“敌之优点可因我之努力而使之削弱，其缺点亦可因我之努力而使之扩大。我方反是，我之优点可因我之努力而加强，缺点则因我之努力而克服”；“一切想要缩短战争时间的人们，惟有努力于增加自己力量减少敌人力量之一法”。中国革命的成功与正确处理内因与外因的关系及坚持独立自主努力奋斗密切相关。

After the founding of New China, in the process of leading the Chinese people in revolution, construction, and reform, the Chinese Communists have always adhered to independence, self-reliance, and arduous struggle, relying on the correct leadership of the Party and the united struggle of the entire people to continuously open up new prospects for China’s socialist cause. In August 1956, when reviewing the draft political report of the Central Committee of the CPC for the Eighth National Congress of the Party, Mao Zedong emphasized, “China’s revolution and China’s construction both rely mainly on bringing into play the strength of the Chinese people themselves, with the struggle for foreign aid as supplementary.” In June 1958, in a comment on a report concerning the Second Five-Year Plan, Mao pointed out: “Self-reliance as the mainstay, with the struggle for foreign aid as supplementary; break down superstition; independently and self-reliantly engage in industry, agriculture, technological revolution, and cultural revolution; overthrow slavish thinking; bury dogmatism; earnestly study the good experience of foreign countries, and also study the bad experience of foreign countries—take warning from it; this is our line.”

新中国成立后，在领导中国人民进行革命、建设、改革的过程中，中国共产党人始终坚持独立自主、自力更生、艰苦奋斗，依靠党的正确领导和全体人民的团结奋斗不断开辟我国社会主义事业新局面。1956年 8月，毛泽东在审阅中共中央对党的第八次全国代表大会的政治报告稿时强调，“中国的革命和中国的建设，都是依靠发挥中国人民自己的力量为主，以争取外国援助为辅”。1958年 6月，毛泽东在一份关于第二个五年计划的报告的批语中指出：“自力更生为主，争取外援为辅，破除迷信，独立自主地干工业、干农业、干技术革命和文化革命，打倒奴隶思想，埋葬教条主义，认真学习外国的好经验，也一定研究外国的坏经验——引以为戒，这就是我们的路线。”

After reform and opening up, Deng Xiaoping also clearly emphasized that in undertaking construction and reform, the principle of independence must be upheld. In his opening speech at the Twelfth National Congress of the CPC, he stressed: “China’s affairs must be handled according to China’s conditions and by relying on the strength of the Chinese people themselves. Independence and self-reliance have always been, are now, and will forever be our foothold.” He explicitly put forward the major proposition of “integrating the universal truth of Marxism with the concrete reality of our country, taking our own path, and building socialism with Chinese characteristics,” and considered that “this is the basic conclusion we have drawn from summing up long-term historical experience.” This “long-term historical experience” is first and foremost the historical experience of the Chinese Communist Party, especially the experience of the more than 30 years after the founding of New China; of course, from a longer perspective, it also contains the ideological concepts and historical experience of the Chinese nation’s unremitting self-strengthening and tenacious struggle over several thousand years.

改革开放后，邓小平也明确强调搞建设、搞改革要坚持独立自主原则，他在党的十二大开幕词中强调：“中国的事情要按照中国的情况来办，要依靠中国人自己的力量来办。独立自主，自力更生，无论过去、现在和将来，都是我们的立足点。”他明确提出了“把马克思主义的普遍真理同我国的具体实际结合起来，走自己的路，建设有中国特色的社会主义”的重大命题，并认为，“这就是我们总结长期历史经验得出的基本结论”。这个“长期历史经验”，首先是中国共产党的历史经验，特别是新中国成立以后 30多年的经验，当然从更长远来看，也蕴含着几千年来中华民族自强不息、顽强奋斗的思想观念和历史经验。

Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has “insisted on placing the development of the

党的十八大以来，以习近平同志为核心的党中央“坚持把国家和民族发展放在自己力量的基点上，坚持中国的事情必须由中国人自己作主张、自己来处理”，“把中国发展进步的命运始终牢牢掌握在自己手中”。党中央领导制定党的第三个历史决议，系统总结党的百年奋斗重大成就和历史经验，明确把“坚持独立自主”作为十个方面宝贵经验之一，深刻指出：“独立自主是中华民族精神之魂，是我们立党立国的重要原则。”

In the great practice of advancing socialism with Chinese characteristics for a New Era, the Party Central Committee with Comrade Xi Jinping at its core has consistently upheld independence and self-reliance, adhered to self-confidence and self-reliance, and united and led the entire Party and the people of the whole country to rely on their own struggle to drive the cause of the Party and the state to achieve world-renowned great accomplishments. The report of the 20th National Congress of the CPC profoundly summarized the great achievements of the New Era's first decade, incorporated "self-confidence and self-reliance" into the theme of the congress, and explicitly proposed the scientific method for continuing to advance theoretical innovation in the New Era, namely the "Six Musts." [9]9 The "Six Musts" (六个必须坚持) are the six principles that must be upheld in the theoretical innovation of the New Era, as outlined in the report of the 20th National Congress of the CPC: must uphold people-centeredness, must uphold self-confidence and self-reliance, must uphold upholding and developing the truth, must uphold the problem-oriented approach, must uphold the systems concept, and must uphold the broad-mindedness of the world. Among the "Six Musts," "must uphold self-confidence and self-reliance" is an important element. Xi Jinping pointed out: "The successful path of the Party's century-long struggle was opened up through the independent exploration of the Party leading the people. The Chinese chapter of Marxism was put into practice by Chinese Communists relying on their own strength. A basic point running through all of this is that China's problems must be solved from China's basic national conditions and by the Chinese people themselves."

在领导推进新时代中国特色社会主义的伟大实践中，以习近平同志为核心的党中央始终坚持独立自主，坚持自信自立，团结带领全党全国人民依靠自己的奋斗推动党和国家事业取得了举世瞩目的伟大成就。党的二十大报告深刻总结新时代十年的伟大成就，把“自信自强”纳入大会主题，并明确提出新时代继续推进理论创新的科学方法，即“六个必须坚持”。在“六个必须坚持”中，必须坚持自信自立是一项重要内容。习近平指出：“党的百年奋斗成功道路是党领导人民独立自主探索开辟出来的，马克思主义的中国篇章是中国共产党人依靠自身力量实践出来的，贯穿其中的一个基本点就是中国的问题必须从中国基本国情出发，由中国人民自己来解答。”

On the new journey of the New Era, we must inherit and carry forward the historical tradition of independence and self-reliance, uphold self-confidence and self-reliance, continuously advance socialism with Chinese characteristics in the New Era, and strive to comprehensively promote the great rejuvenation of the Chinese nation through Chinese-path modernization.

新时代新征程，我们必须继承和发扬独立自主的历史传统，坚持自信自立，把新时代中国特色社会主义不断推向前进，努力以中国式现代化全面推进中华民族伟大复兴。

IV. The View of Heaven and Humanity

四、天人观

The view of heaven and humanity is an important concept in Chinese culture. Among its ideas concerning the relationship between nature and human activity, particularly the ecological concepts of "Heaven and earth were born together with me, and the myriad things and I are one," [10]10 A quote from the Daoist classic *Zhuangzi*, Chapter 2, "Discussion on Making All Things Equal" (齐物论). "Heaven does not speak yet the four seasons proceed; Earth does not speak yet the hundred things grow," [11]11 A quote from the Tang dynasty poet Li Bai's poem "In Response to the Imperial Edict: Presented to My Uncle, the Magistrate of Huayin" (上安州裴长史书), though the exact phrasing is proverbial. and "All things achieve harmony and thus are born; all things obtain nourishment and thus are completed," [12]12 A quote from the Confucian classic *Xunzi*, Chapter 17, "Discourse on Nature" (天论). which embody the "ecological concept of the unity of heaven and humanity and the coexistence of all things," [13]13 A phrase used by Xi Jinping in his speech at the commemoration of the 110th anniversary of the birth of Confucius, September 24, 2014. share points of convergence and integration with Marxist thought on the dialectical relationship between humanity and nature and its reflection on and critique of industrial civilization. These concepts hold significant enlightening value for our correct understanding and handling of the relationship between humanity and nature today.

天人观是中华文化中的重要观念，其中关于自然界与人类活动关系的思想观念，特别是“天地与我并生，而万物与我为一”、“天不言而四时行，地不语而百物生”、“万物各得其和以生，各得其养以成”等“天人合一、万物并育的生态理念”，与马克思主义关于人与自然辩证关系的思想及对于工业文明的反思和批判等思想具有契合融通之处，对于我们今天正确认识和处理人与自然的关系具有重要启示价值。

Marxism attaches great importance to correctly handling the relationship between humanity and nature. On the one hand, it holds that "man lives on nature," [14]14 A paraphrase of Marx's *Economic and Philosophic Manuscripts of 1844*: "Man lives on nature." that man must treat nature well, respect nature, and must not destroy nature: "If man, by dint of science and creative genius, subjugates the forces of nature, they avenge themselves upon him." [15]15 A quote from Engels, *The Condition of the Working Class in England*. On the other hand, it holds that man must, on the basis of conforming to nature, protecting nature, and imitating nature, exert his subjective initiative, actively transform nature, and achieve a harmonious coexistence between humanity and nature. "When humanity rationally utilizes and friendly protects nature, nature's rewards are often generous; when humanity disorderly develops and violently plunders nature, nature's punishment is inevitably merciless. Humanity's harm to nature will ultimately harm humanity itself; this is an irresistible law." [16]16 A quote from Xi Jinping's speech at the opening ceremony of the Beijing World Horticultural Expo, April 28, 2019.

马克思主义重视正确处理人与自然的关系，一方面认为“人靠自然界生活”，人要善待自然、尊重自然，不能破坏自然，“如果说人靠科学和创造性天才征服了自然力，那么自然力也对人进行报复”；另一方面认为，人要在顺应自然、保护自然、效法自然的基础上发挥主观能动性，积极改造自然，让人与自然和谐共生。“当人类合理利用、友好保护自然时，自然的回报常常是慷慨的；当人类无序开发、粗暴掠夺自然时，自然的惩罚必然是无情的。人类对大自然的伤害最终会伤及人类自身，这是无法抗拒的规律。”

Looking back at the history of the development of Western industrial civilization, "Since humanity entered the era of industrial civilization, the rapid development of traditional industrialization, while creating enormous material wealth, has also accelerated the plundering of natural resources, broken the original cycles and balance of the Earth's ecosystem, and caused tension in the relationship between humanity and nature. Starting from the 1930s, a number of environmental pollution incidents occurred successively in some Western countries, causing huge losses, shocking the world, and triggering profound reflection on the capitalist development model." [17]17 A quote from Xi Jinping's speech at the National Conference on Ecological and Environmental Protection, May 18, 2018. To restore the youthful vitality of Mother Earth, it is necessary to transform development concepts and development models and to do a good job in building an ecological civilization.

回顾西方工业文明的发展历史，“人类进入工业文明时代以来，传统工业化迅猛发展，在创造巨大物质财富的同时也加速了对自然资源的攫取，打破了地球生态系统原有的循环和平衡，造成人与自然关系紧张。从上世纪三十年代开始，一些西方国家相继发生多起环境公害事件，损失巨大，震惊世界，引发了人们对资本主义发展模式的深刻反思”。要使大地母亲重返青春，就要转变发展理念、转变发展方式，搞好生态文明建设。

The Communist Party of China has always attached great importance to the relationship between humanity and nature, clearly integrating the development of productive forces with environmental protection. During the period of the New Democratic Revolution, the CPC, while leading the construction of base areas, paid attention to afforestation, water conservancy projects, and other work. After the founding of New China, Mao Zedong attached great importance to water conservancy projects, repeatedly issuing instructions such as "The Huai River must be harnessed" and "The Yellow River must be managed well." [18]18 Mao Zedong's inscriptions for the Huai River and Yellow River management projects, issued in 1951 and 1952 respectively. Zhou Enlai explicitly demanded that we must "protect natural resources, transform nature well, be meritorious servants of the people, and never be historical sinners." [19]19 A quote from Zhou Enlai's speech at the National Conference on Afforestation, February 1966. While promoting the prosperity and development of China's economy and society, the Party led the people to adopt a series of measures, achieving great successes in environmental protection such as water conservancy projects, afforestation, pollution control, and soil and water conservation. After reform and opening up, Deng Xiaoping proposed to "plant trees, green the motherland, and benefit future generations." [20]20 A quote from Deng Xiaoping's inscription for the nationwide voluntary tree-planting campaign, December 1981. Subsequently, our Party proposed and implemented a sustainable development strategy, making significant progress in the institutionalization of environmental protection and the advancement of key projects, making unremitting efforts to achieve a landscape of beautiful mountains and rivers.

中国共产党始终高度重视人与自然的关系，明确把发展生产和环境保护统一起来。新民主主义革命时期，中国共产党在领导根据地建设时就注重植树造林、兴修水利等工作。新中国成立后，毛泽东高度重视兴修水利，多次就黄河、淮河治理作出“一定要把淮河修好”、“要把黄河的事情办好”等指示批示。周恩来明确要求，要“保护好自然资源，改造好大自然，要做人民的功臣，可不要做历史的罪人”。党领导人民在推动我国经济社会繁荣发展的同时采取一系列措施，在兴修水利、植树造林、治理污染、保持水土等环境保护方面取得巨大成就。改革开放后，邓小平提出要“植树造林，绿化祖国，造福万代”。之后，我们党提出和推行可持续发展战略，在环境保护的制度化建设和重点工程的推进上取得重大进展，为实现山川秀美作出了不懈努力。

Since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core has adhered to the guidance of Marxism, profoundly grasped the laws of human social development, correctly understood the relationship between humanity and nature, drawn on the intellectual resources of “unity of heaven and humanity” and “the Way follows what is natural” from fine traditional Chinese culture, scientifically answered major theoretical and practical questions such as why to build an ecological civilization, what kind of ecological civilization to build, and how to build it, founded Xi Jinping Thought on Ecological Civilization, and put forward a series of new concepts, new ideas, and new strategies including “upholding harmony between humanity and nature,” “lucid waters and lush mountains are invaluable assets,” “a sound ecological environment is the most inclusive form of public wellbeing,” “mountains, waters, forests, farmlands, lakes, and grasslands are a life community,” and “jointly pursuing global ecological civilization construction.”

党的十八大以来，以习近平同志为核心的党中央坚持以马克思主义为指导，深刻把握人类社会发展规律、正确认识人与自然关系，汲取中华优秀传统文化中“天人合一”、“道法自然”等思想资源，科学回答为什么建设生态文明、建设什么样的生态文明、怎样建设生态文明等重大理论和实践问题，创立了习近平生态文明思想，提出了“坚持人与自然和谐共生”、“绿水青山就是金山银山”、“良好生态环境是最普惠的民生福祉”、“山水林田湖草是生命共同体”、“共谋全球生态文明建设”等一系列新理念新思想新战略。

From the perspective of the sustainable development of Chinese civilization, Xi Jinping pointed out: “Humanity has experienced primitive civilization, agricultural civilization, and industrial civilization. Ecological civilization is a product of industrial civilization reaching a certain stage and a new requirement for achieving harmonious development between humanity and nature.” “When the ecology thrives, civilization thrives; when the ecology declines, civilization declines.”

习近平从中华文明永续发展的高度指出：“人类经历了原始文明、农业文明、工业文明，生态文明是工业文明发展到一定阶段的产物，是实现人与自然和谐发展的新要求。”“生态兴则文明兴，生态衰则文明衰。”

At the practical level, the Party Central Committee has elevated the ecological and environmental issue to the level of the Party’s mission and purpose, incorporated green development into the new development philosophy, incorporated ecological civilization construction into the Five-Sphere Integrated Plan, [21]21 The Five-Sphere Integrated Plan refers to China’s overall plan for building socialism with Chinese characteristics, covering economic, political, cultural, social, and ecological civilization construction. made harmonious coexistence between humanity and nature an important feature of Chinese-path modernization, carried out a series of pioneering initiatives, made great efforts to solve prominent environmental problems, strengthened the protection of ecosystems, advanced the three major battles for blue skies, clear waters, and clean soil, and promoted historic, transformative, and holistic changes in China’s ecological civilization construction from theory to practice.

在实践层面，党中央把生态环境问题提高到关系党的使命宗旨的高度，把绿色纳入新发展理念，把生态文明建设纳入“五位一体”总体布局，把人与自然和谐共生作为中国式现代化的重要特征，开展了一系列开创性工作，下大气力解决突出环境问题，加大生态系统保护力度，推进蓝天、碧水、净土三大保卫战，推动我国生态文明建设从理论到实践都发生了历史性、转折性、全局性变化。

First, starting from solving prominent ecological and environmental problems, focusing on combining points with areas and addressing both symptoms and root causes, it achieved a major shift from key-point remediation to systematic governance. Second, by adhering to changing concepts and consolidating responsibilities, it continuously enhanced the consciousness and initiative of the entire Party and the whole country in advancing ecological civilization construction, achieving a major shift from passive response to proactive action. Third, by keeping pace with the times and looking at the world, it assumed the responsibilities of a major country and demonstrated the commitment of a major country, achieving a major shift from a participant in global environmental governance to a leader. Fourth, by continuously deepening the understanding of the laws of ecological civilization construction, it formed Xi Jinping Thought on Ecological Civilization, achieving a major shift from practical exploration to guidance by scientific theory.

一是从解决突出生态环境问题入手，注重点面结合、标本兼治，实现了由重点整治到系统治理的重大转变。二是坚持转变观念、压实责任，不断增强全党全国推进生态文明建设的自觉性主动性，实现了由被动应对到主动作为的重大转变。三是紧跟时代、放眼世界，承担大国责任、展现大国担当，实现了由全球环境治理参与者到引领者的重大转变。四是不断深化对生态文明建设规律的认识，形成习近平生态文明思想，实现了由实践探索到科学理论指导的重大转变。

Through unremitting efforts, China’s skies are bluer, the land is greener, and the waters are clearer, and a new pattern of modernization featuring harmonious development between humanity and nature is taking shape. The path of ecological civilization construction in the New Era is a path for the sustainable development of the Chinese nation and also a path for the sustainable development of human civilization that benefits the people of the world.

经过不懈努力，我国天更蓝、地更绿、水更清，人与自然和谐发展的现代化建设新格局正在形成。新时代生态文明建设之路是实现中华民族永续发展之路，也是造福世界人民的人类文明永续发展之路。

V. The Concept of Inheritance and Reform

五、因革观

The concept of inheritance and reform (因革观) concerns the relationship between following tradition and development, the old and the new, and the ancient and the present. For example, Confucius’s saying “reviewing the old enables one to understand the new,” and “the Yin dynasty followed the rites of the Xia; what it added and what it omitted can be known. The Zhou dynasty followed the rites of the Yin; what it added and what it omitted can be known. Should there be a successor to the Zhou, even a hundred generations hence, it can be known,” and so on. In the relationship between inheritance and reform, “inheritance” is the foundation; without this foundation, “reform” cannot work. But if there is only “inheritance” without “reform,” there will be nothing “new” or “higher,” and no development. This idea, which emphasizes the continuity of development and does not sever historical connections, has points of convergence and compatibility with the Marxist view of development.

因革观是关于处理因循与发展、旧与新、古与今关系的观念。比如，孔子说的“温故而知新”，以及“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。其或继周者，虽百世，可知也”，等等。在因革关系中，“因”是基础，离开“因”这个基础，“革”是行不通的；但只“因”不“革”，就没有“新”和“高”，就没有发展。这一注重发展的延续性、不割断历史联系的思想，与马克思主义关于发展的观点有契合相通之处。

Marxism holds that new things do not emerge from nothing but arise and develop on the basis of old things. Marx criticized Feuerbach’s mechanical materialism for discarding dialectics while rejecting Hegel’s idealism, calling this the foolish act of throwing out the baby with the bathwater. Marx’s dialectical materialism was founded on inheriting the rational factors of Hegel’s dialectics while criticizing its idealism. On the basis of critically absorbing the concept of inheritance and reform from traditional culture, Chinese Communists focus on creatively transforming and innovatively developing it from the perspective of inheritance and development.

马克思主义认为，新事物不是凭空产生的，是在旧事物的基础上产生发展的。马克思批判费尔巴哈的机械唯物主义在抛弃黑格尔的唯心主义时把辩证法也抛弃了，这是把小孩洗澡后连小孩和洗澡水一起泼出去的愚蠢行为。马克思的唯物辩证法是在继承黑格尔辩证法的合理因素，批判其唯心主义的基础上创立的。中国共产党人在批判吸收传统文化中的因革观念基础上，注重从继承与发展的角度来对其进行创造性转化和创新性发展。

The importance Chinese Communists attach to inheriting and developing the history and cultural traditions of the Chinese nation is a concrete manifestation of the concept of inheritance and reform. Mao Zedong pointed out: “Today’s China is a development of historical China; we are Marxist historicists, and we should not cut off history. From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy.” Zhou Enlai also pointed out that we should value our own history and culture, “so that history will not be cut off.” He also emphasized that “ancient cultural heritage should be carried forward,” but it cannot be “preserved without analysis or selection,” and “it must be processed and improved.” Deng Xiaoping also emphasized that in inheriting history and culture, we must “study new situations and solve new problems according to the characteristics of the new period in our country’s history,” strive to weed through the old to bring forth the new, and make creations and developments. Similarly, Chinese Communists adopt a critical approach to learning from precious historical and cultural heritages outside China. Mao Zedong pointed out: “Our policy is to learn from all nations and all countries, all that is truly good in politics, economy, science, technology, literature, and art. But we must learn with analysis and criticism, not blindly, and not copy everything mechanically or apply it mechanically. Their shortcomings and defects, of course, should not be learned.” Deng Xiaoping also pointed out: “All progressive and excellent things in ancient Chinese and foreign literary works and performing arts should be learned from and borrowed.”

中国共产党人对传承和发展中华民族历史和文化传统的重视，正是因革观的一个具体体现。毛泽东指出：“今天的中国是历史的中国的一个发展；我们是马克思主义的历史主义者，我们不应当割断历史。从孔夫子到孙中山，我们应当给以总结，承继这一份珍贵的遗产。”周恩来也指出，要重视自己的历史文化，“这样就不会割断历史”。他还强调，“对古代文化遗产要发扬光大”，但是不能“不加分析、不加选择地保存”，而“一定要对其加工改进”。邓小平也强调，传承历史文化要“根据我国历史新时期的特点，研究新情况，解决新问题”，努力推陈出新，有所创造和发展。与此类似，中国共产党人对中国之外的珍贵历史文化遗产同样采取批判地学习借鉴的做法。毛泽东指出：“我们的方针是，一切民族、一切国家的长处都要学，政治、经济、科学、技术、文学、艺术的一切真正好的东西都要学。但是，必须有分析有批判地学，不能盲目地学，不能一切照抄，机械搬用。他们的短处、缺点，当然不要学。”邓小平也指出：“我国古代的和外国的文艺作品、表演艺术中一切进步的和优秀的东西，都应当借鉴和学习。”

In the New Era, the proposal of the “Second Integration” [22]22 The “Second Integration” refers to the integration of the basic tenets of Marxism with fine traditional Chinese culture, as distinct from the first integration of Marxism with China’s specific realities. by the Party Central Committee with Comrade Xi Jinping at its core itself embodies the concept of inheritance and reform. The “Second Integration” is the integration of the basic tenets of Marxism with fine traditional Chinese culture, in which the word “fine” is indispensable; it precisely contains an attitude of critically inheriting traditional culture, while at the same time, integration endows traditional culture with new qualities and creates a new cultural form. As Xi Jinping said, “‘Integration’ itself is innovation,” “the ‘Second Integration’ makes Marxism Chinese and fine traditional Chinese culture modern, and makes the new culture formed through ‘integration’ the cultural form of Chinese-path modernization”; the Party’s proposal of the “Second Integration” precisely “shows that our Party has reached a new height in its consciousness of promoting cultural innovation while inheriting fine traditional Chinese culture.”

新时代，以习近平同志为核心的党中央提出“第二个结合”本身就体现了因革观。“第二个结合”是把马克思主义基本原理同中华优秀传统文化相结合，其中“优秀”二字不可或缺，它正包含了对传统文化进行批判地继承的态度，同时，结合赋予传统文化以新质，创造出新的文化形态。正如习近平所说，“‘结合’本身就是创新”，“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态”；党提出“第二个结合”，正“表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度”。

For this reason, Xi Jinping clearly pointed out: “Only by not forgetting history can we open up the future; only by being good at inheriting can we be good at innovating. Fine traditional culture is the root of a country’s and a nation’s inheritance and development. If it is discarded, the spiritual lifeline is cut off. We must be good at organically unifying and closely integrating the promotion of fine traditional culture with the development of contemporary culture, developing through inheritance and inheriting through development.”

正因为如此，习近平明确指出：“不忘历史才能开辟未来，善于继承才能善于创新。优秀传统文化是一个国家、一个民族传承和发展的根本，如果丢掉了，就割断了精神命脉。我们要善于把弘扬优秀传统文化和发展现实文化有机统一起来，紧密结合起来，在继承中发展，在发展中继承。”

Upholding fundamental principles and breaking new ground (守正创新) is an important part of the “Six Musts” [23]23 The “Six Musts” are six requirements for advancing theoretical innovation in the New Era: upholding the Party’s leadership, putting the people first, upholding fundamental principles and breaking new ground, taking a problem-oriented approach, applying systems thinking, and maintaining a global vision. and also embodies the concept of inheritance and reform. Xi Jinping repeatedly expounds on the dialectical and unified relationship between inheritance and reform, and between upholding fundamental principles and breaking new ground. Saying that “reform is not about changing direction, and change is not about changing color” means that reform and innovation must take upholding fundamental principles as a prerequisite. Saying that “upholding fundamental principles does not mean sticking to the old ways, and respecting the ancients does not mean restoring ancient ways” means that in inheritance, one must not follow the beaten track but must achieve creative transformation and innovative development. The report of the 20th National Congress of the CPC pointed out: “What we are engaged in is a great cause without precedent. Only by upholding fundamental principles can we avoid losing our direction and making catastrophic mistakes; only by breaking new ground can we grasp the times and lead the times.”

守正创新，是“六个必须坚持”的重要内容，同样体现了因革观。习近平反复阐明因与革、守正与创新辩证统一的关系。讲“改革不是改向，变革不是变色”，就是要求改革创新必须以守正为前提。讲“守正不守旧、尊古不复古”，就是要求在继承中不能因循守旧，而要实现创造性转化、创新性发展。党的二十大报告指出：“我们从事的是前无古人的伟大事业，守正才能不迷失方向、不犯颠覆性错误，创新才能把握时代、引领时代。”

Upholding fundamental principles and breaking new ground lies first in upholding fundamental principles and breaking new ground with regard to Marxist theory. Xi Jinping pointed out: “We must treat science with a scientific attitude, pursue truth with the spirit of truth, adhere unswervingly to the basic tenets of Marxism, adhere unswervingly to the overall leadership of the Party, adhere unswervingly to socialism with Chinese characteristics, keep pace with the times, follow the development of practice, treat all new things with full enthusiasm, constantly expand the breadth and depth of understanding, dare to say new things that predecessors have not said, dare to do things that predecessors have not done, and guide new practice with new theory.” Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, as the Marxism of contemporary China and the Marxism of the 21st century, is precisely the latest achievement of our Party in upholding fundamental principles and breaking new ground with regard to Marxism, opening up a new realm of adapting Marxism to the Chinese context and the needs of the times, and realizing a new leap in adapting Marxism to the Chinese context and the needs of the times.

守正创新，首先在于对马克思主义理论的守正创新。习近平指出：“我们要以科学的态度对待科学、以真理的精神追求真理，坚持马克思主义基本原理不动摇，坚持党的全面领导不动摇，坚持中国特色社会主义不动摇，紧跟时代步伐，顺应实践发展，以满腔热忱对待一切新生事物，不断拓展认识的广度和深度，敢于说前人没有说过的新话，敢于干前人没有干过的事情，以新的理论指导新的实践。”习近平新时代中国特色社会主义思想，作为当代马克思主义、二十一世纪马克思主义，正是我们党坚持对马克思主义进行守正创新的最新成果，开辟了马克思主义中国化时代化新境界，实现了马克思主义中国化时代化新的飞跃。

Second, upholding fundamental principles and breaking new ground also means upholding the fundamental principle of "the Party's cultural leadership and the Chinese nation's cultural subjectivity" and breaking new ground in "socialist culture with Chinese characteristics for a New Era." Xi Jinping pointed out, "In cultural development, upholding fundamental principles ensures that we do not lose our bearings or direction, while breaking new ground enables us to keep pace with the times and lead the times." He stated, "Under the guidance of Marxism, we must truly make the past serve the present, make foreign things serve China, adopt a dialectical approach to selection, and weed through the old to bring forth the new, achieving an organic integration of tradition and modernity." He also said, "With the integrity and sharpness of upholding fundamental principles and breaking new ground, we must continue the historical lineage and write a glorious chapter of the times." He explicitly emphasized that Chinese civilization possesses outstanding continuity and, at the same time, outstanding innovativeness. "Chinese civilization is a civilization that discards the old and introduces the new, that shines with renewed brilliance day by day, where deep, still waters interweave with surging waves. Continuity is not stagnation, still less ossification, but a process of historical progress supported by innovation."

其次，守正创新还要守“中国共产党的文化领导权和中华民族的文化主体性”之正，创“新时代中国特色社会主义文化”之新。习近平指出，“对文化建设来说，守正才能不迷失自我、不迷失方向，创新才能把握时代、引领时代”，“要在马克思主义指导下真正做到古为今用、洋为中用、辩证取舍、推陈出新，实现传统与现代的有机衔接”，“以守正创新的正气和锐气，赓续历史文脉、谱写时代华章”。他明确强调，中华文明具有突出的连续性，同时具有突出的创新性，“中华文明是革故鼎新、辉光日新的文明，静水深流与波澜壮阔交织。连续不是停滞、更不是僵化，而是以创新为支撑的历史进步过程”。

It is precisely by upholding the attitude of upholding fundamental principles and breaking new ground that Chinese Communists adhere to the Marxist stance, viewpoint, and method. In the realm of ideology and culture, they insist on taking ourselves as the mainstay and using things for our own purposes, basing themselves on China's actual conditions, critically absorbing all outstanding civilizational achievements created by the people of our country and the world, continuously pushing for new breakthroughs in cultural development, and constantly opening up new horizons for theoretical innovation.

正是秉持着守正创新的态度，中国共产党人坚持马克思主义的立场观点方法，在思想文化领域坚持以我为主、为我所用，立足中国实际，批判吸收我国及世界人民创造的一切优秀文明成果，不断推动文化建设取得新突破，不断开拓出理论创新的新天地。

VI. The View of Knowledge and Action

六、知行观

The view of knowledge and action concerns the relationship between knowledge (知) and action (行). In ancient China, there were always different views on the relationship between knowledge and action. For example, the *Book of Documents* (尚书) proposed, "It is not the difficulty of knowing, but the difficulty of acting." Xunzi advocated that "action is superior to knowledge." Zhu Xi championed "knowledge precedes action." Wang Yangming put forward "the unity of knowledge and action." Wang Fuzhi emphasized "action precedes knowledge" and "action can encompass knowledge," and so on. Although there were differences among views such as knowledge precedes action with knowledge being more important, action precedes knowledge with action being more important, and the unity of knowledge and action, the emphasis on handling the relationship between knowledge and action was common.

知行观是关于知和行的关系的观念。中国古代对知与行的关系一直存在不同看法，比如，《尚书》提出“非知之艰，行之惟艰”，荀子主张“行高于知”，朱熹倡导“知先行后”，王阳明提出“知行合一”，王夫之强调“行先知后”、“行可兼知”，等等。尽管存在知先行后、知重于行，行先知后、行重于知，知行合一等观念的分歧，但重视处理知行关系则是共同的。

From a philosophical perspective, behind the view of knowledge and action lies the relationship between cognition and practice. Marxist epistemology is an epistemology that emphasizes practice. Marx pointed out: "The philosophers have only interpreted the world, in various ways; the point is to change it"; "One step of actual movement is more important than a dozen programs." Marxist epistemology clarifies that practice is the source of cognition, the purpose of cognition, the driving force for the development of cognition, and the criterion for testing the truthfulness of cognition. It emphasizes that "the standpoint of practice is the first and basic standpoint of the dialectical materialist theory of knowledge." Under the guidance of Marxism, based on the actual conditions of China's revolution, construction, and reform, Chinese Communists have creatively interpreted the relationship between knowledge and action, forming their own view of knowledge and action. A major characteristic of the Chinese Communists' view of knowledge and action is that, while emphasizing the unity of knowledge and action and the integration of theory with practice, they place greater importance on the status and role of "action" and practice.

从哲学上看，知行观背后其实是认识与实践的关系。马克思主义认识论是重视实践的认识论。马克思指出：“哲学家们只是用不同的方式解释世界，而问题在于改变世界”；“一步实际运动比一打纲领更重要”。马克思主义认识论阐明实践是认识的来源、认识的目的、认识发展的动力、检验认识是否真理性的标准；强调“实践的观点是辩证唯物论的认识论之第一的和基本的观点”。中国共产党人在马克思主义指导下，基于中国革命、建设、改革实际对知行关系进行了创造性解读，形成了自己的知行观。中国共产党人知行观的一大特点，就是在讲求知行合一、理论联系实际的同时，更重视“行”和实践的地位与作用。

Mao Zedong's *On Practice* is a typical example of the Chinese Communists' view of knowledge and action. This article has a subtitle: "On the Relationship between Knowledge and Practice, between Knowing and Doing." This prominently demonstrates its characteristic of integrating the basic principles of Marxism with China's fine traditional culture. Mao Zedong adhered to the Marxist principle of "practice first," clearly stating: "Only social practice can be the criterion of truth for people's knowledge of the external world." "The dialectical materialist theory of knowledge places practice in the primary position, holding that human cognition can in no way be separated from practice, and repudiating all erroneous theories that deny the importance of practice and separate cognition from practice." "If we have a correct theory but merely prate about it, pigeonhole it, and do not put it into practice, then that theory, however good, is meaningless."

毛泽东的《实践论》是中国共产党人知行观的一个典型。这篇文章有一个副标题：“论认识和实践的关系——知和行的关系”。这突出表明了它把马克思主义基本原理同中华优秀传统文化进行结合的特点。毛泽东坚持马克思主义关于“实践第一”的原理，明确指出：“只有人们的社会实践，才是人们对于外界认识的真理性的标准”；“辩证唯物论的认识论把实践提到第一的地位，认为人的认识一点也不能离开实践，排斥一切否认实践重要性、使认识离开实践的错误理论”；“如果有了正确的理论，只是把它空谈一阵，束之高阁，并不实行，那末，这种理论再好也是没有意义的”。

Mao Zedong's *On Protracted War*, while elucidating the theory of protracted war, also emphasized that the War of Resistance Against Japan valued practice above all. If there was only talk and no action, the favorable factors—the enemy's regression versus our progress, the enemy's small size versus our large size, the enemy's few allies versus our many allies—could not play their role, and the unfavorable factor of the enemy being strong and we being weak could not be overcome step by step. Mao Zedong stressed: "Everything depends on people doing it. Protracted war and final victory will not appear without people doing it." "If we sit still and do nothing, there will be no protracted war, nor final victory; there will only be destruction." Only by striving to do and to act can the situation between the enemy and ourselves change in our favor.

毛泽东的《论持久战》在阐明持久战理论时也强调，抗战贵在实践，如果光说不做，敌退步我进步、敌小国我大国、敌寡助我多助的有利因素就不能发挥作用，敌强我弱的不利因素就不能一步一步地克服。毛泽东强调：“一切事情是要人做的，持久战和最后胜利没有人做就不会出现。”“坐着不动，只有被灭亡，没有持久战，也没有最后胜利。”只有努力去做、去行动，才能使敌我态势发生有利于我的变化。

Also based on a scientific grasp of the relationship between knowledge and action, the Chinese Communists, with Comrade Mao Zedong as their chief representative, formed the "ideological line of creating a new situation through struggle" that integrates theory with practice, namely, the ideological line of "seeking truth from facts" (实事求是). "Seeking truth from facts" originates from the *Book of Han* (汉书). Mao Zedong extracted it and carried out a creative transformation and innovative development. He emphasized that Chinese Communists must pay attention to the objective reality existing in China, and then use the "arrow" of Marxism-Leninism to shoot at the "target" of the Chinese revolution, to explore the inherent laws of the Chinese revolution.

同样基于对知行关系的科学把握，以毛泽东同志为主要代表的中国共产党人形成了理论联系实际的“从斗争中创造新局面的思想路线”，即“实事求是”的思想路线。“实事求是”出自《汉书》，毛泽东将其提取出来，进行了创造性转化和创新性发展。他强调，中国共产党人要注重中国客观存在的实际，然后用马克思列宁主义之“矢”去射中国革命之“的”，去探究中国革命的内在规律。

It is precisely because the Chinese Communist Party insists on integrating theory with practice, is adept at theoretical innovation on the basis of practice, and is adept at using innovative theories to guide and promote practice, that it has continuously created new situations in China's revolution, construction, and reform through its heroic struggle of fearing no sacrifice and forging ahead courageously, and through "working with one heart" with the Chinese people. Deng Xiaoping clearly pointed out: "Seeking truth from facts is the essence of Marxism" and "the fundamental viewpoint of Mao Zedong Thought." "The success of our reform and opening up does not depend on books, but on practice, on seeking truth from facts." He proposed that to achieve our grand goals, "we must work hard in a down-to-earth manner."

中国共产党正是由于坚持理论与实际相结合，善于在实践基础上进行理论创新，并善于用创新理论指导推动实践，才在不怕牺牲、勇毅前行的英勇奋斗中，在与中国人民的“同心干”中，不断创造出中国革命、建设、改革的新局面。邓小平明确指出：“实事求是是马克思主义的精髓”，是“毛泽东思想的根本观点”。“我们改革开放的成功，不是靠本本，而是靠实践，靠实事求是。”他提出，为了实现我们的宏伟奋斗目标，“我们要埋头苦干”。

Since the 18th National Congress of the CPC, Xi Jinping has always emphasized the unity of knowledge and action in the relationship between knowledge and action, striving to "promote action with knowledge and promote knowledge with action." He stressed: "'Knowledge' is the foundation and the premise; 'action' is the key and the crux. We must use 'knowledge' to promote 'action' and use 'action' to promote 'knowledge,' achieving the unity of knowledge and action, solving both the problem of raising awareness and the problem of conscious action." The Party Central Committee with Comrade Xi Jinping at its core, on the one hand, emphasizes that Party members and cadres must strengthen theoretical study and work hard on "knowledge"; on the other hand, it emphasizes the important significance of "action," pointing out that "the unity of knowledge and action lies in action," and that "one cannot speak eloquently but act lightly."

党的十八大以来，习近平在知行关系上始终强调要知行合一，努力做到“以知促行，以行促知”。他强调：“‘知’是基础、是前提，‘行’是重点、是关键，必须以‘知’促‘行’，以‘行’促‘知’，做到知行合一，既解决认识提高问题，又解决行动自觉问题。”以习近平同志为核心的党中央一方面强调党员干部要加强理论学习，在“知”上下功夫，另一方面强调“行”的重要意义，指出“知行合一，贵在行动”，“不能讲得头头是道，做起来轻轻飘飘”。

Overall, in the relationship between knowledge and action, Xi Jinping places greater emphasis on the importance of action, stressing that the goal of the unity of knowledge and action lies in practical work, and that we must strive to promote action with knowledge and promote work with learning, to achieve solid results in our work. He repeatedly emphasizes "roll up our sleeves and work hard," "the great truth is simple, and action is the most important," and "only hard work can make dreams come true." In the report to the 19th National Congress of the CPC, he called for "forge ahead with enterprise and fortitude; work hard." In the report to the 20th National Congress of the CPC, he called for "strengthen confidence, work with one heart and one mind, work hard, and forge ahead courageously." Xi Jinping pointed out: "We must work hard and take on responsibilities, with a stronger sense of historical initiative to adapt Marxism to the Chinese context and the needs of the times, continuously write a new chapter of socialism with Chinese characteristics for a New Era, and strive to realize the Chinese Dream of the great rejuvenation of the Chinese nation."

从总体上看，在知行关系上，习近平更强调行的重要性，强调知行合一的落脚点在于实干，要努力做到以知促行、以学促干，推动工作取得扎实成效。他反复强调“撸起袖子加油干”，“大道至简，实干为要”，“实干才能梦想成真”，在党的十九大报告中号召“锐意进取，埋头苦干”，在党的二十大报告中号召“坚定信心、同心同德、埋头苦干、奋勇前进”。习近平指出：“我们要埋头苦干、担当作为，以更加强烈的历史主动精神推进马克思主义中国化时代化，不断谱写新时代中国特色社会主义新篇章，奋力实现中华民族伟大复兴的中国梦。”

How to work hard? First, we must adhere to a problem-oriented approach and solve problems with real determination. The report to the 20th National Congress of the CPC pointed out: "We must strengthen our problem awareness, focus on new problems encountered in practice, deep-seated problems in reform, development, and stability, urgent problems of concern to the people, major problems in international changes, and prominent problems facing Party building, and continuously propose new ideas, new thinking, and new methods that truly solve problems." Second, we must work with the spirit of driving a nail, persistently and enduringly. "No matter how high the mountain, if we keep climbing, we will always reach the summit; no matter how long the road, if we keep walking, we will surely arrive." By working hard, the Party has led the people to achieve the goal of building a moderately prosperous society in all respects; by working hard, the Party will surely lead the people to build a great modern socialist country in all respects.

如何埋头苦干？一是要坚持问题导向，真刀真枪解决问题。党的二十大报告指出：“我们要增强问题意识，聚焦实践遇到的新问题、改革发展稳定存在的深层次问题、人民群众急难愁盼问题、国际变局中的重大问题、党的建设面临的突出问题，不断提出真正解决问题的新理念新思路新办法。”二是要以钉钉子精神坚持不懈、久久为功地干，“山再高，往上攀，总能登顶；路再长，走下去，定能到达”。埋头苦干，党领导人民实现了全面建成小康社会的奋斗目标；埋头苦干，党领导人民也一定能全面建成社会主义现代化强国。

The concept of the world (天下观), the concept of valuing fundamentals (贵本观), the concept of self-strengthening (自强观), the concept of heaven and humanity (天人观), the concept of continuity and change (因革观), and the concept of knowing and acting (知行观) are important elements of Chinese cultural concepts. In the historical process of leading the people through revolution, construction, and reform, Chinese Communists have continuously advanced the Second Integration, carrying out creative transformation and innovative development of these traditional cultural concepts. Under the Second Integration, the Chinese Communists’ concept of the world is mainly embodied in the lofty ideal of seeking communism and realizing the Great Harmony society [31]31 The Great Harmony society (大同社会) is a classical Confucian ideal of a perfectly just and harmonious social order, often invoked in modern Chinese political discourse as a traditional antecedent to the communist vision.; their concept of valuing fundamentals is mainly embodied in the persistent pursuit of the two great fundamental issues of developing productive forces and upholding the primacy of the people; their concept of self-strengthening is mainly embodied in the fine tradition of independently exploring one’s own path and achieving better development; their concept of heaven and humanity is mainly embodied in the value orientation of respecting the laws of nature and building a community of life for humanity and nature; their concept of continuity and change is mainly embodied in the scientific handling of the relationship between inheritance and development, between upholding fundamental principles and breaking new ground; and their concept of knowing and acting is mainly embodied in the prominent emphasis on the foundational status of practice and concrete work.

天下观、贵本观、自强观、天人观、因革观、知行观等，是中华文化观念的重要内容。中国共产党人在带领人民进行革命、建设、改革的历史进程中持续推进“第二个结合”，对这些传统文化观念进行了创造性转化和创新性发展。在“第二个结合”之下，中国共产党人的天下观主要体现在谋求共产主义、实现大同社会的远大理想上，贵本观主要体现在对发展生产力和坚持人民至上这两个大本大源问题的执着追求上，自强观主要体现在独立自主探索自身道路、实现更好发展的优良传统上，天人观主要体现在尊重自然规律、构建人与自然生命共同体的价值取向上，因革观主要体现在对继承与发展、守正与创新关系的科学处理上，知行观主要体现在对实践和实干基础地位的突出强调上。

By advancing the Second Integration, Chinese Communists have endowed these traditional cultural concepts with new theoretical connotations, enabling them to radiate new vitality under the conditions of the new era. This vivid practice, which runs through the Party’s history of more than a hundred years, holds important reference and inspirational value for us today in “more effectively promoting the creative transformation and innovative development of fine traditional Chinese culture, more forcefully advancing the building of a socialist culture with Chinese characteristics, and building the modern civilization of the Chinese nation.”

中国共产党人推进“第二个结合”，赋予了这些传统文化观念新的理论内涵，使其在新的时代条件下焕发出新的生命。这一贯穿百余年党史的生动实践，对我们今天“更有效地推动中华优秀传统文化创造性转化、创新性发展，更有力地推进中国特色社会主义文化建设，建设中华民族现代文明”，具有重要借鉴和启示价值。

(Author: Cao Yingwang, Researcher at the Institute of Party History and Literature of the CPC Central Committee)

（作者：曹应旺，中共中央党史和文献研究院研究员）

Online Editor: Tongxin

网络编辑：同心