“The Second Integration” and the Space for Innovation

“The Second Integration” [1]1 “The Second Integration” (第二个结合) refers to the integration of Marxism with China’s excellent traditional culture, as distinct from the “First Integration” of Marxism with the concrete practice of the Chinese revolution. The term was formally introduced by Xi Jinping in 2023. manifests the theoretical wisdom and practical methods of adapting Marxism to the Chinese context and the needs of the times, opening up the space for innovation of the modern civilization of the Chinese nation and breaking through the spatial framework delineated by Western modern civilization. “The Second Integration” internally contains a general vision of the organic unity of the diachronic process and the synchronic structure in practice, establishing a coordinate system for the value orientation of the space for innovation of the modern civilization of the Chinese nation, and determining the historical position and construction strategy of the space for innovation as it relies on cultural space. Regarding the differing civilizational resources involved in the production and interaction of cultural space, “The Second Integration” adopts an inclusive mechanism of harmonious coexistence among diverse civilizations, upholding the methodological principles of the unity of conformity to laws and conformity to purposes, and the unity of endogenous development and external extension, thereby injecting into the space for innovation the compatibility for continuous construction and the centripetal force for sustainable development.

“第二个结合”彰显了马克思主义中国化时代化的理论智慧与实践方法，打开了中华民族现代文明的创新空间，突破了西方现代文明框定的空间格局。“第二个结合”在实践中内蕴历时态的过程性与共时态的结构性有机统一的总体视野，为中华民族现代文明创新空间的价值定位确立了坐标系，确定了创新空间以文化空间为依托而形成的历史方位与建构策略。对于在文化空间的生产和交往中涉及的差异性文明资源，“第二个结合”采用多元文明和谐共生的包容机制，秉持合规律性与合目的性相统一、内生发展与外部延伸相统一的方法论原则，为创新空间注入持续建构的兼容力和永续发展的向心力。

“The Second Integration” is the necessary path for promoting the formation of cultural identity in the Chinese nation today and constructing the space for innovation of the modern civilization of the Chinese nation. The close connection between “The Second Integration” and the construction of the modern civilization of the Chinese nation elucidates the political system and value concepts inherent in Chinese civilization in the process of modernization. Constructing a broad cultural space within “The Second Integration” provides ideas for theoretical and institutional innovation to promote the construction of the modern civilization of the Chinese nation. The construction of the space for innovation of the modern civilization of the Chinese nation relies on the extension of cultural space, enabling the excellent traditional Chinese culture to shape a space of greater breadth and depth through establishing an essential connection with Marxism and through interaction with all outstanding achievements of human civilization, and promoting the construction of a uniquely styled space for innovation in the transformation and development of Chinese civilization from tradition to modernity and from the local to the global. Exploring the significance of “The Second Integration” for opening up the space for innovation of the modern civilization of the Chinese nation helps to clarify the historical position of the modern civilization of the Chinese nation among the nations of the world, and deepens the overall understanding and practice of “The Second Integration.”

“第二个结合”是推动当今中华民族形成文化认同、建构中华民族现代文明创新空间的必由之路。“第二个结合”与建设中华民族现代文明之间的紧密关联，阐释了中华文明在现代化进程中内蕴的政治制度与价值理念。在“第二个结合”中构筑广阔的文化空间，为推动中华民族现代文明建设提供理论与制度创新思路。中华民族现代文明的创新空间建构以文化空间的延展为依托，使中华优秀传统文化在与马克思主义建立本质关联、与人类一切优秀文明成果的交互作用中塑造更具广度和深度的空间，促进中华文明在从传统到现代、从本土到世界的转型发展中构建独具风格的创新空间。探索“第二个结合”对于中华民族现代文明创新空间的开启意义，有助于明确中华民族现代文明在世界民族之林中的历史方位，在总体上深化关于“第二个结合”的理解和践行。

I. “The Second Integration” Opens Up the Space for Innovation of the Modern Civilization of the Chinese Nation

一、“第二个结合”开启中华民族现代文明的创新空间

“The Second Integration,” which has come to prominence against the new era background and historical process, both elucidates a profound understanding of the relationship between Chinese-path modernization and the new form of human civilization, and expresses a deep insight into the connections between ideological emancipation and cultural confidence, and between history and civilization. “The Second Integration” is not a theoretical abstraction of specific integrative practices, but a vibrant civilizational methodology; its notable achievement in the course of practice is the construction of the modern civilization of the Chinese nation, which symbolizes that Chinese civilization, following a spiral upward path of overall development, has entered a higher historical stage of development. Along with the emergence of conflicts between global modernity and civilizational diversity, Chinese civilization encounters challenges such as how to discover the driving force of the evolution of modern civilization and how to rescue civilization from the crisis of modernity. These issues, concentrated at the level of constructing the space for innovation, inevitably require responding to challenges and resolving crises within the construction of the space for innovation of the modern civilization of the Chinese nation. “The Second Integration” is precisely based on the changing social reality to understand the relationship between Marxism and the excellent traditional Chinese culture, thereby opening up the space for innovation of the modern civilization of the Chinese nation.

在新的时代背景与历史进程中凸显出来的“第二个结合”，既阐明了对中国式现代化与人类文明新形态关系的深刻认识，又表达了对思想解放与文化自信、历史与文明关联的深刻洞悉。“第二个结合”不是对具体结合实践的理论抽象，而是充满活力的文明方法论，其在实践历程中的显著成就是中华民族现代文明的建设，这象征着总体发展呈现出螺旋式上升进路的中华文明进入更高的历史发展阶段。伴随全球现代性和文明多样性之间冲突关系的显露，中华文明遭遇诸如怎么发掘现代文明演进的驱动力、如何在现代性危机中拯救文明等挑战，这些问题集中在创新空间的建构层面，必然要求在构建中华民族现代文明的创新空间中回应挑战、化解危机。“第二个结合”正是基于变动性社会现实来认识马克思主义与中华优秀传统文化的关系，开启中华民族现代文明的创新空间。

The historical practice of “The Second Integration” condenses the methods of Marxist theoretical innovation, revealing the evolutionary logic and basic laws of adapting Marxism to the Chinese context and the needs of the times, and providing the necessary conditions for opening up the space for innovation of the modern civilization of the Chinese nation. From the perspective of the practical process of “The Second Integration,” the reason why Marxism has been able to be widely and deeply applied in China and to hold a guiding position in the construction of Chinese-path modernization is both because contemporary China has laid an objective foundation in the process of transforming from a national existence to a global existence, and because Marxism and the spirit of the excellent traditional Chinese culture have an intrinsic connection. In his critique of capitalist modernity, Marx analyzed the fundamental causes of the generation of world history, pointed out that the essence of modern civilization is built upon the logic of capital, and revealed the basic laws and development trends of the evolution of the intellectual history of modern civilization. “The Second Integration,” precisely on the basis of grasping these laws and trends, pushes the excellent traditional Chinese culture from complex historical appearances to the depths of history, thereby gaining an understanding of the essential attributes of modern civilization. “The Second Integration” does not merely establish a general connection between Marxism and the excellent traditional Chinese culture, but rather builds an essential connection between Marxism adapted to the Chinese context and the needs of the times and the historical practice of cultural transformation and development, prompting the space for innovation of the modern civilization of the Chinese nation to be activated in the actual integration, thereby clarifying the practical purport of constructing the space for innovation and shaping its unique style.

“第二个结合”的历史实践凝练了马克思主义理论创新方法，揭示出马克思主义中国化时代化的演进逻辑和基本规律，为打开中华民族现代文明创新空间提供了必要条件。从“第二个结合”的实践进程上看，马克思主义之所以能够在中国得到广泛又深刻的运用并在中国式现代化建设中具有指导地位，既是因为当代中国在民族性存在转向世界性存在的过程中奠定了客观基础，也是因为马克思主义与中华优秀传统文化精神具有内在关联。马克思在对资本主义现代性的批判中剖析世界历史生成的根本原因，指出现代文明的本质建立在资本逻辑之上，揭示了现代文明思想史演进的基本规律与发展趋势。“第二个结合”正是在把握这一规律和趋势的基础上，推动中华优秀传统文化从错综复杂的历史表象走向历史深处，进而获得把握现代文明的本质属性。“第二个结合”不只是将马克思主义与中华优秀传统文化建立起一般关联，而是在中国化时代化的马克思主义与文化转型和发展的历史性实践之间搭建本质关联，促动中华民族现代文明的创新空间在现实结合中被激活，进而明确创新空间建构的实践旨趣、塑造创新空间的独特风格。

“The Second Integration,” based on the development of its own cultural space, breaks through the spatial barriers created by Western modern civilization using the world market, and opens up the space for innovation of the modern civilization of the Chinese nation in terms of spatial integration. The creation of Western capitalist modern civilization is a product of the logic of capital, whereas, under the guidance and impetus of “The Second Integration,” the space for innovation of the modern civilization of the Chinese nation relies on a solid economic and social foundation and possesses a clear practical purport of cultural space. In the formation and development of the intellectual history of human modern civilization, the expansion of world history is inseparable from the contraction and interweaving of the spaces of interaction among different civilizations. “The Second Integration” demonstrates the intellectual wisdom of Marxism adapted to the Chinese context and the needs of the times, organically unifying the universal truths of Marxism with the practical logic of adapting to the Chinese context and the needs of the times and with the excellent traditional Chinese culture, determining the practical purport of the modern civilization of the Chinese nation to explore its own national form and create its own space for innovation through integration, while simultaneously promoting the spatial integration of different civilizations in the process of modernization.

“第二个结合”以自身文化空间的发展为基础，冲破西方现代文明借用世界市场制造的空间阻隔，在空间交融上开启中华民族现代文明的创新空间。西方资本主义现代文明的创立是资本逻辑的产物，而在“第二个结合”的指引和推动下，中华民族现代文明的创新空间依托于殷实的经济社会土壤，具有明确的文化空间实践旨趣。在人类现代文明思想史的形成和发展中，世界历史的扩展与不同文明交往空间的收缩和交织密不可分。“第二个结合”展示了中国化时代化马克思主义的思想智慧，把马克思主义的普遍真理与中国化时代化的实践逻辑以及与中华优秀传统文化有机统一起来，确定了中华民族现代文明在结合中探索自身民族形式、开创自身创新空间的实践旨趣，同时推动不同文明在现代化进程中实现空间交融。

“The Second Integration” continuously breaks through the temporal limits of modernity, clarifies the logic by which the modern civilization of the Chinese nation transcends modernity, and opens up a uniquely distinctive space for innovation. The space for innovation of the modern civilization of the Chinese nation takes the transcendence of the logic of modernity as its prerequisite. Capitalist modernity causes modern people to generate boundless spatial demands in the process of consuming time, forming a phenomenon of “temporal spatialization” in modern capital civilization—that is, time, while being constructed by modernity, in turn shapes the spatial form of civilization, the purpose of which is to construct a fixed spatial framework for the process of civilizational evolution. In the practice of “The Second Integration,” the hindrance to the free development of humanity caused by the spatial injustice of modern civilization is revealed, and the integration of Marxism with the excellent traditional Chinese culture is endowed with the meaning of adapting to the Chinese context and the needs of the times. Along with the absorption of all outstanding achievements of human civilization, the space for innovation of the modern civilization of the Chinese nation is opened up. This means not only making the excellent fruits of Western modern civilization serve our own purposes, but also, more importantly, creating the possibility for all modern civilizations to move towards integration in the space for innovation, prompting the transformation of the excellent traditional Chinese culture and the development of modern civilization to be integrated into the space for innovation of a new type of civilization. Therefore, the opening up of the space for innovation of the modern civilization of the Chinese nation by “The Second Integration” brings attention to the spatial justice of humanity’s pursuit of free development, transforming the static space of modern civilization into a dynamic space of active construction.

“第二个结合”不断冲破现代性的时间限度，明确了中华民族现代文明对现代性的超越逻辑，开启了独具特色的创新空间。中华民族现代文明的创新空间以超越现代性逻辑为前提，资本主义现代性致使现代人在享用时间过程中产生无度的空间需求，形成现代资本文明“时间空间化”的现象，即时间在被现代性建构起来的同时反过来塑造文明的空间形态，其目的在于为文明演进过程构筑固定的空间架构。在“第二个结合”的实践中，现代文明的空间非正义性对人类自由发展的阻碍被揭示出来，马克思主义与中华优秀传统文化的结合被赋予中国化时代化意蕴。伴随对人类一切优秀文明成果的吸收，中华民族现代文明的创新空间得以打开。这既意味着将西方现代文明的优秀硕果为我所用，更意味着创造一切现代文明在创新空间上走向交融的可能性，促使中华优秀传统文化的转化和现代文明的发展整合到新文明类型的创新空间中。因此，“第二个结合”对中华民族现代文明创新空间的开启使得人类追求自由发展的空间正义被关注，将静态的现代文明空间扭转化为积极建构的动态空间。

“The Second Integration” [1]1 “The Second Integration” (第二个结合) refers to the integration of Marxism with China’s excellent traditional culture, as distinct from the “First Integration” of Marxism with the concrete practice of the Chinese revolution. The term was formally introduced by Xi Jinping in 2023. has opened up a space for innovation in the modern civilization of the Chinese nation, making the spatial justice of modern civilizational development a component of human social freedom and justice. The construction and expansion of the space for innovation in modern civilization cannot be separated from a just spatial environment; spatial justice is by no means an abstract value concept, and the construction of a space for innovation in any nation’s modern civilization can only be realized on the basis of concrete spatial justice. “The Second Integration” not only highlights the imprint of cultural tradition in Chinese practice but also grasps the subjective strength and national rejuvenation consciousness of the Chinese people in the process of adapting Marxism to the Chinese context and the needs of the times. The space for innovation in the modern civilization of the Chinese nation is constructed in the concrete practice of the mutual advancement of subject and object. “The Second Integration” discerns the relationship between modernity and the evolution of civilization in the specific historical process of Chinese-path modernization, revealing the limits of modernity itself. In “The Second Integration,” Chinese civilization, by absorbing the beneficial achievements of modern civilization, can historically reconstruct its own cultural tradition. The innovation of the modern civilization of the Chinese nation thereby reveals a spatially dynamic vitality of positive construction, and the opening of this civilizational innovation space will inevitably manifest a new world-historical significance in the creation of a new type of human civilization.

“第二个结合”开启了中华民族现代文明的创新空间，使得现代文明发展的空间正义成为人类社会自由和正义的组成部分。现代文明创新空间的建构和扩展离不开正义性空间环境，空间正义绝非抽象的价值理念，任何民族的现代文明创新空间的建构都必须在具体的空间正义基础上才可能实现。“第二个结合”不仅突出中国实践的文化传统印记，而且把握中国人民在中国化时代化进程中的主体力量与民族复兴意识，中华民族现代文明的创新空间在主客体相互推进的具体实践中得以建构。“第二个结合”在中国式现代化的特定历史进程中洞悉现代性与文明演进之间的关系，揭示了现代性本身的限度。在“第二个结合”中，中华文明通过吸收现代文明的有益成果，能够历史性地重构自身文化传统。中华民族现代文明的创新由此显露出积极建构的空间活力，这一文明创新空间的开启也必然在人类新文明类型的开创中展现全新世界历史意义。

II. The Overall Vision of “The Second Integration” and the Value Orientation of the Space for Innovation

二、“第二个结合”的总体视野与创新空间的价值定位

“The Second Integration” is the vital energy through which adapting Marxism to the Chinese context and the needs of the times is continuously expanded, possessing a broad overall vision. Within the overall vision of “The Second Integration,” the civilizational type of the Chinese nation is generated in a historical process that runs in a single line from the past, through the present, to the future, and is situated in the transformative process from tradition to modernity. The theory and practice of the modern civilization of the Chinese nation can only restore its true meaning and manifest its profound contemporary significance when placed within this overall process of generation and transformation. Adapting Marxism to the Chinese context and the needs of the times is generated and developed precisely in the process of establishing an essential connection with the concrete practice of Chinese-path modernization. In the magnificent historical process of adapting Marxism to the Chinese context and the needs of the times, “The Second Integration” is deepened in the profound connection between Marxism and the practical goals of Chinese-path modernization. The overall vision of “The Second Integration” manifests itself diachronically as a totality of process and synchronically as a totality of structure, which determines that the space for innovation in the modern civilization of the Chinese nation is by no means confined to a fixed scope once it is opened up.

“第二个结合”是马克思主义中国化时代化得到不断拓展的生机活力，具有宽阔的总体视野。在“第二个结合”的总体视野中，中华民族的文明类型生成于由过去、现在到未来一脉相承的历史过程，处于从传统到现代的转变进程，中华民族现代文明的理论与实践只有置于总体的生成与转变进程之中，才能还原其真实意涵、彰显其深刻的时代意义。马克思主义中国化时代化正是在与中国式现代化具体实践建立本质关联的过程中得以生成和发展，在马克思主义中国化时代化波澜壮阔的历史进程中，“第二个结合”在马克思主义与中国式现代化实践目标的深度关联中得以深化。“第二个结合”的总体视野在历时性上表现为过程的总体，在共时性上呈现出结构的总体，这决定中华民族现代文明创新空间绝非一经开拓就被限定于某一固定范围。

The space for innovation in the modern civilization of the Chinese nation obtains its value orientation within the overall vision of “The Second Integration.” Viewed from the perspective of the totality of process in the diachronic sense, “The Second Integration” inherently contains the principle of historicity. “The Second Integration” requires an internal reflection on the general principles of Marxism within the substantive content of Chinese tradition, gradually forming a unique mode of integration. In the process of “The Second Integration,” the modern civilization of the Chinese nation realizes the value orientation of its space for innovation within the totality of history. The space for innovation in the modern civilization of the Chinese nation is a self-construction unfolded in its own historical practice, seeking theoretical methods to promote the development of the space for innovation, and is a modernization integration carried out in a specific stage of world history. Viewed from the perspective of the totality of structure in the synchronic sense, “The Second Integration” deeply contains the principle of relationality. “The Second Integration” clarifies the relational structure among the various elements involved in the concrete integration, thereby enabling the rich content generated in the integration to be placed within a specific space for innovation. The reason why “The Second Integration” can form a modern civilizational paradigm with Chinese characteristics ultimately lies in the social relations generated in the practice of integration. “The Second Integration” establishes a coordinate system for the value orientation of the space for innovation, unfolding as a cultural practice relationship with the entire people as the subject, manifesting as objective relationships such as the economic base and superstructure, social organization and division of labor in civilizational creation, while the subject-object relationship also reveals the concrete process of transforming and innovating the subject itself, changing and developing spatial structures, and shaping a uniquely styled space for innovation.

中华民族现代文明的创新空间在“第二个结合”的总体视野中获取价值定位。从历时态意义上的过程总体看，“第二个结合”内在蕴含历史性原则。“第二个结合”要求在中国传统的实体性内容中对马克思主义的一般性原理进行内在反思，并逐步形成独特结合方式。在“第二个结合”的过程中，中华民族现代文明在总体历史中实现对创新空间的价值定位。中华民族现代文明的创新空间是在自身历史实践中展开的自我建构，以探寻推动创新空间发展的理论方法，是在特定的世界历史阶段中进行的现代化整合。从共时态意义上的结构总体看，“第二个结合”深蕴关系性原则。“第二个结合”使得具体结合中关涉的诸要素之间的关系结构得到澄清，进而促使在结合中产生的丰富内容被安置在具体的创新空间中。“第二个结合”之所以能够形成中华民族特色的现代文明范式，归根究底在于结合实践中生成的社会关系。“第二个结合”为创新空间的价值定位确立坐标系，展开为全体人民主体的文化实践关系，表现为文明创造中的经济基础与上层建筑、社会组织与分工等客体关系，同时主客体关系还展露出改造和创新主体自身、变革和发展空间结构、塑造独具风格的创新空间的具体过程。

The overall vision of “The Second Integration” simultaneously possesses structural and processual characteristics. The structural totality is manifested in concrete social relations, while the processual totality emphasizes the change and development of social relations. As a synchronic phenomenon, the “practice of integration” in any era is a process of historical evolution, all reducible to the overall existence of the historical process of adapting Marxism to the Chinese context and the needs of the times. The modern civilization of the Chinese nation is concentratedly expressed as a cultural space within the overall vision. Defining the space for innovation in the modern civilization of the Chinese nation as the construction and expansion of cultural space aligns with the cultural content required for the development of adapting Marxism to the Chinese context and the needs of the times, and approaches the historical practice of orienting Chinese-path modernization with Sinicized Marxism. Within the overall vision of “The Second Integration,” the profound integration of Marxism with the excellent traditional Chinese culture is situated in the dual unique circumstances of China entering the New Era and world history. The orientation of cultural practice exerts a certain normative effect on the development of modern civilization. The space for innovation, due to the actual needs of the historical whole, relies on the production of cultural space. By exploiting the resources and strength of cultural space, it fills the space for innovation in modern civilization with basic content to meet the universal cultural needs of the people. The underlying logic behind this is the spatialization strategy of the people’s subjective practice.

“第二个结合”的总体视野同时具有结构性和过程性特征，结构性的总体表现在具体社会关系上，过程性的总体则强调社会关系的变化发展，作为共时性的任何时代的“结合实践”都是历史演进的过程，都归结于马克思主义中国化时代化历史过程的总体存在，中华民族现代文明在总体视野中集中表现为文化空间。将中华民族现代文明的创新空间规定为文化空间的建构和拓展，与马克思主义中国化时代化发展所需的文化内容相吻合，与以中国化马克思主义定向中国式现代化的历史实践相趋近。在“第二个结合”的总体视野中，马克思主义与中华优秀传统文化的深度结合正处于中国进入新时代与世界历史的双重独特境遇。文化实践取向对现代文明的发展具有一定规范作用，创新空间由于历史整体的实际需要而依托文化空间的生产，通过开拓文化空间的资源和力量为现代文明的创新空间填充基本内容，以满足人民大众普遍的文化需要，其背后的主导逻辑是人民主体实践的空间化策略。

Through the production and interaction of cultural space, the space for innovation in the modern civilization of the Chinese nation manifests characteristics of agglomeration and integration within the overall vision of “The Second Integration,” presenting a reasonable form of comprehensive space in terms of function. Along with the practical development of adapting Marxism to the Chinese context and the needs of the times, the production and interaction of cultural space gradually involve multiple spaces, including public space and individual space, urban space and rural space, real space and virtual space, and so on. In the continuous production of cultural space, the common value purport inherent in many specific spatial forms also becomes apparent, highly converging in the space for innovation in the modern civilization of the Chinese nation. The production of cultural space aggregates the positive elements of diverse spaces, making spatial production a basic link in the space for innovation, producing cultural development vitality in a just space, and providing a continuous stream of living cultural resources for the space for innovation. Cultural interaction takes the world’s public space as its carrier. In the profound integration with Marxism, the excellent traditional Chinese culture actively integrates into the cultural space field of world history, while also giving fully open space for transformation and development to outstanding foreign cultures. It innovates channels of communication in public and individual interaction, promotes free interaction among national cultural subjects, and impels the space for innovation to be built into a comprehensive space for cultural production and interactive exchange.

通过文化空间的生产和交往，中华民族现代文明的创新空间在“第二个结合”的总体视野中彰显出集聚性和交融性特征，在功能上呈现出综合空间的合理样态。伴随马克思主义中国化时代化的实践发展，文化空间的生产和交往也逐渐关涉多重空间，包括公共空间与个体空间、城市空间与乡村空间、现实空间与虚拟空间等。在文化空间的持续生产中，诸多具体空间样态内蕴的共同价值旨趣也随之显现出来，高度汇集于中华民族现代文明的创新空间。文化空间生产集聚多样空间的正向要素，使空间生产成为创新空间的基本环节，在正义的空间中生产出文化发展活力，为创新空间提供源源不断的活文化资源。文化交往以世界的公共空间为载体，中华优秀传统文化在与马克思主义深度结合中积极融入世界历史的文化空间场域，同时也给予外来优秀文化充分开放的转化和发展空间，在公共交往与个体交往中创新沟通渠道，推动民族文化主体之间的自由交往，促使创新空间建成为文化生产与交往互动的综合空间。

III. The Inclusive Mechanism of “The Second Integration” and the Continuous Construction of the Space for Innovation

三、“第二个结合”的包容机制与创新空间的持续建构

The concept of civilizational inclusiveness upheld by “The Second Integration” possesses a unique set of mechanisms in concrete practice, including enhancing the internal cohesion of one’s own culture, strengthening the communication power of Chinese civilization, and transforming outstanding achievements from foreign civilizations. This requires that the modern civilization of the Chinese nation persistently adjust the modes of cultural communication and inter-civilizational exchange in constructing the space for innovation, excavate the outstanding wisdom in the traditional cultures of different ethnic groups, and build the foundation for the integration of diverse civilizations and the cornerstone for the continuous construction of the space for innovation.

“第二个结合”秉持的文明包容理念在具体实践中具有一套独特的机制，包括提升自身文化的内在凝聚力、增强中华文明传播力和转化外来优秀文明成果等，要求中华民族现代文明在建构创新空间中持久调节文化沟通和文明互鉴的模式，开掘不同民族传统文化中的卓越智慧，构筑多样文明交融的基础和创新空间持续建构的基石。

The inclusive mechanism of the Second Integration is rooted in the inclusiveness of Chinese civilization. The inclusiveness of Chinese civilization is closely linked to its continuity, innovativeness, and unity, establishing a clear internal logic for optimizing the structure of the space for innovation and promoting its continuous construction. Capitalist modern civilization, based on private ownership, packages and touts its “inclusiveness” through the need to satisfy private interests, but in reality it crudely reduces the inclusiveness of civilization to the homogenization of capital, causing space to passively gravitate from the periphery to the center as capital expands. The inclusiveness of Chinese civilization fundamentally determines the historical orientation of the Chinese nation’s interactions, exchanges, and integration; the continuity of Chinese civilization consolidates the historical foundation for the Chinese nation to explore its own space for innovation; the innovativeness of Chinese civilization demonstrates the cultural confidence of the Chinese nation in its self-inheritance; the unity of Chinese civilization confirms the shared convictions that firmly coalesce the Chinese nation. From the perspective of internal relations, the continuity of Chinese civilization constitutes the foundation of its inclusiveness, innovativeness shapes the rich connotations that inclusiveness continuously generates, and unity points to the inevitable outcome of the progress of inclusiveness. This determines that the inclusive mechanism of the Second Integration will inevitably produce far-reaching civilizational effects across rich connotations and broad scope.

“第二个结合”的包容机制根源于中华文明的包容性。中华文明的包容性与连续性、创新性以及统一性密切关联，为优化创新空间结构、推动空间持续建构明确了内在逻辑。资本主义现代文明以私有制为基础，以满足私有利益的需要包装并标榜其“包容”性，实则将文明的包容粗制滥造为资本的同质化，伴随资本扩张而使空间由边缘向中心被动趋附。中华文明的包容性，从根本上决定了中华民族交往交流交融的历史取向；中华文明的连续性夯实了中华民族探索自身创新空间的历史根基；中华文明的创新性表明了中华民族自我传承的文化自信；中华文明的统一性证实了中华民族牢固凝聚的共同信念。从内在关系看，中华文明的连续性构成了包容性的基础，创新性塑造了包容性不断生成的丰富内涵，统一性指向了包容性进展的必然结果，这决定“第二个结合”的包容机制在丰富内涵、广阔范围中必然形成深远的文明效应。

Addressing the question of how diverse human civilizations can coexist, the inclusive mechanism of the Second Integration not only regards cultural space as a value system, forming a certain value orientation for the space for innovation, but also emphasizes, in the process of integration, highlighting the rationality of civilizational subjects to guide the continuous construction of the space for innovation. The Western modern civilization dominated by capital avoids discussing the issue of shaping a common living space for diverse civilizations, and even deliberately evades tracing the modernity of civilizational conflicts, concealing the real reasons for the new barbaric confrontations existing in human civilization today, and in essence neglects the rational basis for treating differentiated cultural spaces. The unity of maintaining differentiated cultural forms with a homogeneous essence is an irrational means by which capital absorbs the energy of conflict, so that opposing cultural spaces are reproduced. Problems closely related to the survival and development of modern human civilization mainly concern resource depletion and pollution surplus in the sphere of production, which also constitute difficult issues that the continuous construction of the space for innovation in the modern civilization of the Chinese nation needs to resolve. The inclusive mechanism of the Second Integration is generated in the practice of integration and is continuously perfected along with the interweaving of cultural spaces. In the Second Integration, civilizational differences can be acknowledged and promoted, effectively enhancing the rational consensus for the inclusive coexistence of diverse human civilizations: first, helping humanity emerge from an unconscious state regarding the negative effects of its own production; second, coordinating, through rational communication, the system of interests that can sustain the common survival of humanity. The space for innovation in the modern civilization of the Chinese nation actively explores, follows, and applies rational laws in its construction, enabling different civilizational subjects to experience the practical benefits brought by inclusiveness in the interactions of diverse cultural spaces, and to reciprocate the construction of the space for innovation itself through a positive virtuous cycle, providing it with a continuous source of productive momentum.

针对人类诸多差异性文明如何共生的问题，“第二个结合”的包容机制不仅将文化空间视为一个价值系统，对创新空间形成一定的价值导向，而且在结合过程中注重凸显文明主体的理性来引导创新空间的持续建构。资本主导的西方现代文明对于塑造差异性文明共同生存空间的主张避而不谈，甚至有意回避对文明冲突的现代性溯源，掩盖了当今人类文明存在新的野蛮对抗的真实原因，实质上忽视对待文化空间差异化的理性基础。维持差异性的文化形式与同一性的质合二为一，是资本吸收冲突能量的非理性手段，以便使对峙的文化空间被再生产出来。与人类现代文明生存和发展密切相关的问题主要关涉生产领域的资源枯竭和污染过剩等问题，这也构成中华民族现代文明创新空间持续构建需要解答的难题。“第二个结合”的包容机制在结合的实践中生成，并伴随文化空间的交织不断完善。在“第二个结合”中，文明差异能够被承认与弘扬，有效增进了人类多样文明包容共生的理性共识：一是帮助人类走出对自身生产所致负面效应的无意识状态，二是通过理性沟通来协调能够维持人类共同生存的利益系统。中华民族现代文明的创新空间在建构中积极探索、遵循和运用理性规律，使不同文明主体在多样文化空间的交往中体验到包容性带来的现实效益，并以积极正循环的方式回馈创新空间自身的建构，为其提供源源不断的生产动能。

The Second Integration is a cultural strategy proposed by the Chinese Communists in the New Era, in the course of deeply contemplating what survival concepts, development methods, and long-term goals Chinese civilization should express. Driven by the Second Integration, the modern civilization of the Chinese nation is able to make autonomous choices in the practical process of comprehensively grasping the laws of the evolution of human civilization and comprehensively examining the accumulation of traditional culture, thereby unfolding the deep construction of its own space for innovation. The dilemmas of modernity faced by the evolution of human civilization today still fall within the problem domain of Marx’s world history and theory of modernity. The proposal of the Second Integration once again raises the constructive issue of the space for innovation in Chinese civilization, fully demonstrating the original wisdom of Chinese-path modernization. The existential thinking of Chinese civilization, which pursues harmonious coexistence, gradually opens up its own new contemporary connotations in the process of integrating with Marxism, confirms the possibility of constructing and expanding its own space for innovation, establishes a foundation for the interaction and integration of different civilizational spaces, and continuously outputs civilizational forces conducive to the development of human society in the construction of the space for innovation.

“第二个结合”是新时代中国共产党人在深刻思考中华文明应当表达何种生存理念、采取何种发展方式以及实现何种长远目标等议题时提出的文化战略。在“第二个结合”的推动下，中华民族现代文明得以在整体把握人类文明演进规律、综合审视传统文化积淀的实践过程中进行自主选择，进而展开对自身创新空间的深层建构。当今人类社会文明演进中面临的现代性困境依然处于马克思世界历史和现代性理论的问题域之中。“第二个结合”的提出再次引出中华文明创新空间的建构性课题，充分彰显中国式现代化的独创性智慧。中华文明追求和谐共处的存在论思维，在与马克思主义结合过程中逐渐开显出自身新的时代内涵，确证了自身创新空间得以构建和拓展的可能性，搭建了不同文明空间交互交融的基础，在建构创新空间中不断输出有利于人类社会发展的文明力量。

(Author’s bio: Liu Tongfang, Professor at the School of Marxism, Zhejiang University, and Researcher at the Zhejiang Provincial Key Research Base of Philosophy and Social Sciences, the Research Center for Marxist Theoretical Innovation and Communication at Zhejiang University)

（作者简介：刘同舫，浙江大学马克思主义学院教授、浙江省哲学社会科学重点研究基地浙江大学马克思主义理论创新与传播研究中心研究员）

Online editor: Tongxin

网络编辑：同心