From “Mutual Compatibility” to “Mutual Achievement”

Why must we advance the integration of the basic tenets of Marxism with fine traditional Chinese culture, and how is this “Second Integration”[1]1 The “Second Integration” (第二个结合) refers to the integration of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the first integration with China’s specific realities. to be realized? At the Symposium on Cultural Heritage and Development on June 2 this year, General Secretary Xi Jinping systematically expounded the great significance and important status of the “Second Integration,” profoundly revealed its principles and practical pathways, and provided clear answers and scientific explanations for a series of fundamental and pivotal questions. We must follow General Secretary Xi Jinping’s directives and methodological guidance, correctly grasp the mutual compatibility of Marxism and fine traditional Chinese culture, dedicate ourselves to the mutual achievement of Marxism and fine traditional Chinese culture, actively explore future-oriented theoretical and institutional innovation, and promote the deepening and development of the “Second Integration” on the new journey of the New Era.[2]2 The “New Era” (新时代) refers to the period beginning with the 19th National Congress of the CPC in 2017, characterized by Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.

为什么要推进马克思主义基本原理同中华优秀传统文化相结合，怎样实现这“第二个结合”？习近平总书记在今年6月2日文化传承发展座谈会上系统论述“第二个结合”的重大意义和重要地位，深刻揭示“第二个结合”的原则遵循和现实路径，对一系列根本性、关键性问题予以明确回答和科学阐释。我们要按照习近平总书记的指示要求和方法引领，正确把握马克思主义和中华优秀传统文化的彼此契合，致力于马克思主义和中华优秀传统文化的互相成就，积极探索面向未来的理论和制度创新，推动“第二个结合”在新时代新征程不断深化发展。

I. The High Degree of Compatibility between Marxism and Fine Traditional Chinese Culture

一、马克思主义和中华优秀传统文化高度契合

Marxism and fine traditional Chinese culture were born under different temporal and spatial conditions, and the social realities they confronted and the problems they considered and resolved also differ greatly. Although Marxism and fine traditional Chinese culture are separated by vast distances, they possess historical and contemporary connections, and there exists a high degree of compatibility between them.

马克思主义和中华优秀传统文化分别诞生于不同的时空条件下，面对的社会现实和思考解决的问题也有很大的差别。马克思主义和中华优秀传统文化虽然远隔万水千山，却具有历史和现实的联通，彼此存在高度的契合性。

From the perspective of their developmental process, Marxism and Chinese culture share both a profound historical origin and a practical convergence and integration. After the Opium War of 1840,[3]3 The Opium War of 1840-1842 was a military conflict between Britain and Qing China, triggered by trade disputes and opium trafficking, which resulted in China’s first unequal treaties. the Western powers, relying on their strong ships and powerful cannons, brutally forced open China’s door. The Chinese nation fell into a tragic situation of internal and external troubles, and Chinese culture and its practical efficacy faced severe tests. The barbaric aggression of the imperialists and the profound suffering of the Chinese people drew the close attention of Marx and Engels. During the Second Opium War,[4]4 The Second Opium War (1856-1860) was a conflict between Britain, France, and Qing China, leading to further concessions and the burning of the Old Summer Palace. Marx wrote over a dozen communications about China, exposing to the world the truth of the Western powers’ aggression against China and upholding justice for the Chinese people. At the same time, Marx and Engels fully affirmed the contributions of Chinese civilization to the progress of human civilization, regarding the great inventions originating from China—gunpowder, the compass, and printing—as “the three great inventions that heralded the arrival of bourgeois society.”

从发展进程看，马克思主义和中华文化既有深远的历史渊源，更有现实的接洽融会。1840年鸦片战争以后，西方列强凭着坚船利炮野蛮轰开了中国的大门，中华民族陷入内忧外患的悲惨境地，中华文化及其现实作为面临严峻的考验。帝国主义的野蛮侵略和中国人民的深重苦难引起了马克思、恩格斯的高度关注。第二次鸦片战争期间，马克思撰写了十几篇关于中国的通讯，向世界揭露西方列强侵略中国的真相，为中国人民伸张正义。同时，马克思、恩格斯充分肯定中华文明对人类文明进步的贡献，把来自中国的伟大创造——火药、指南针、印刷术，看作是“预告资产阶级社会到来的三大发明”。

If this can be said to be merely the foundation and prelude to the encounter and meeting of Marxism and Chinese culture, then Marxism’s crossing of mountains and rivers to reach China and its commencement of its Eastern journey was a substantive demonstration of their mutual inclusion and intrinsic connection. The salvoes of the October Revolution[5]5 The October Revolution of 1917 was the Bolshevik-led seizure of power in Russia, which established the world’s first socialist state. brought Marxism-Leninism to China. The May Fourth Movement[6]6 The May Fourth Movement of 1919 was a Chinese anti-imperialist, cultural, and political protest movement that spurred the spread of Marxism in China. promoted the spread of Marxism in China. In the great awakening of the Chinese people and the Chinese nation, and in the close integration of Marxism-Leninism with the Chinese workers’ movement, the Communist Party of China was born in July 1921. The emergence of the Communist Party of China was a momentous event that changed the course of history, and the face of the Chinese revolution was thereafter completely renewed. Marxism, arriving in a completely unfamiliar land, took root in the soil of China, permeated with ancient civilization and traditional culture, with the help of the promotion of advanced elements and the propagation of an advanced party. It embarked on a path of integration with China’s specific realities and with fine traditional Chinese culture. After more than a hundred years of exploration and development, Marxism has profoundly changed China, guiding the Communist Party of China to unite and lead the Chinese people in winning one great victory after another. At the same time, Marxism and fine traditional Chinese culture have, in the process of continuous contact, exchanged and learned from each other, increasingly demonstrating spiritual compatibility and ideological integration.

如果说这只是马克思主义和中华文化相望相遇之奠基和前奏的话，那么，马克思主义跨越千山万水来到中国并开启东方旅程，则是实质性地展现了二者的互为包容和内在联通。十月革命一声炮响，给中国送来了马克思列宁主义。五四运动促进了马克思主义在中国的传播。在中国人民和中华民族的伟大觉醒中，在马克思列宁主义同中国工人运动的紧密结合中，一九二一年七月中国共产党应运而生。中国产生了共产党，这是开天辟地的大事变，中国革命的面貌从此焕然一新。来到完全陌生之地的马克思主义，借助先进分子的推崇和先进政党的宣扬，在弥漫着古老文明和传统文化的中华大地扎下根来，走上了一条同中国具体实际相结合、同中华优秀传统文化相结合的路程。历经一百多年的探索发展，马克思主义深刻改变了中国，指导中国共产党团结带领中国人民夺取一个个伟大胜利。与此同时，马克思主义和中华优秀传统文化也在不断接触过程中交流互鉴，并日益展现出精神上的契合与思想上的融通。

From the perspective of conceptual content, Marxism and fine traditional Chinese culture possess close or similar modes of thinking and spiritual pursuits on multiple levels and in multiple fields. For example, the communist and socialist ideals and beliefs of Marxism are compatible with the social pursuit of a world shared by all and good faith and good-neighborliness in fine traditional Chinese culture. In the Marxist view, communist society realizes the free and comprehensive development of the individual, where “the free development of each is the condition for the free development of all”; the “Great Harmony World” (datong shijie) pursued by the Chinese nation since ancient times also focuses on the well-being of human life, as the *Book of Rites* (Liji) states: “so that the aged are provided for until the end, the able-bodied have employment, and the young are nurtured.” Another example: the Marxist political concept of putting the people first is compatible with the governance thought of the people as the foundation of the state and ruling with virtue in fine traditional Chinese culture. Marxist historical materialism holds that the masses create history, that the masses are both the “actors” and the “playwrights” of history, and that the interests and development of the vast majority of people in a society are of utmost importance; Chinese culture has always emphasized “protecting the people to become king” and “regarding all people as one’s own kin,” taking as its maxim “he who wins the people’s hearts wins the world.” Yet another example: the revolutionary spirit of the Chinese Communists formed under the guidance of Marxism is consistent with the spirit of responsibility of discarding the old and creating the new and unremitting self-improvement consistently advocated by the Chinese nation. In leading and advancing China’s revolution, construction, and reform, the Communist Party of China has formed a spiritual genealogy of Chinese Communists originating from the great founding spirit of the Party;[7]7 The great founding spirit of the Party (伟大建党精神) refers to the spirit of the CPC’s founding in 1921, encompassing ideals, dedication, struggle, and service to the people. the Chinese nation has always advocated “firmly believing in the Way and acting accordingly” and “vigorous and promising action,” spurring itself on with the motto “if you can improve yourself in one day, do so each day, and continue day after day,” consistently maintaining a spiritual vigor that refuses to yield despite setbacks and does not falter in the face of repeated difficulties, displaying a spiritual character of diligence and courage, advancing despite difficulties, perseverance, and positivity.

从理念内容看，马克思主义和中华优秀传统文化在多层面、多领域具有接近或相通的思维认知和精神追求。比如，马克思主义的共产主义、社会主义理想信念，与中华优秀传统文化天下为公、讲信修睦的社会追求，是相通的。在马克思主义看来，共产主义社会实现人的自由全面发展，“每个人的自由发展是一切人的自由发展的条件”；中华民族自古追求的“大同世界”，也是着眼人的生活幸福，像《礼记》所言“使老有所终，壮有所用，幼有所长”。再如，马克思主义关于人民至上的政治观念，与中华优秀传统文化民为邦本、为政以德的治理思想，是相融的。马克思主义唯物史观认为，人民群众创造历史，人民群众是历史的“剧中人”与“剧作者”，一个社会中绝大多数人的利益与发展是最为重要的；中华文化则历来强调“保民而王”“民胞物与”，以“得民心者得天下”为训示。还如，马克思主义指导下形成的中国共产党人的革命精神，与中华民族一贯倡导的革故鼎新、自强不息的担当精神，是相合的。中国共产党在领导推进中国革命、建设、改革过程中，形成以伟大建党精神为源头的中国共产党人精神谱系；中华民族则始终主张“笃行信道”“刚健有为”，以“苟日新，日日新，又日新”激励自身，一贯保持着历经挫折而不屈、屡遭坎坷而不馁的精神气韵，显示出勤劳勇敢、知难而进、坚忍不拔、积极向上的精神品格。

Both Marxism and fine traditional Chinese culture attach great importance to the relationship between people, and to the intrinsic connection between the individual and society, and between the individual and the state. Marxism grasps the essence of the human being from the perspective of social relations, while Chinese culture also places the human being within the family, the state, and the world; both oppose viewing the human being as an isolated individual. In the Marxist view, “the essence of man is no abstraction inherent in each single individual. In its actuality it is the ensemble of the social relations.” Every person is a social being engaged in practical activities within certain social relations; sociality is the essential attribute of the human being. Our understanding and grasp of the essence of the human being can only be based on concrete, historical social relations, not on abstract theories of human nature. Although fine traditional Chinese culture has not reached the level of Marxist understanding on the question of the essence of the human being and the relationship between the individual and society, it is rich in content and unique in perspective regarding human moral cultivation, self-perfection, and the norms of interpersonal relations. The Chinese nation has always emphasized “being a good person before doing things,” requiring one to be kind, diligent, tolerant, honest, upright, and trustworthy, as expressed in sayings such as “the Way of Heaven has no favorites; it always helps the good,” “to undertake great responsibilities, one must be sincere and solid,” “looking up, I have no shame before Heaven; looking down, I have no shame before others,” and “if a person is without trust, I do not know what they are good for.” The Marxist thought on the free and comprehensive development of the individual and the fine traditional Chinese cultural concept of self-cultivation have broad space for in-depth integration.

马克思主义与中华优秀传统文化，都高度重视人与人的关系，高度重视人与社会、人与国家的内在联结。马克思主义从社会关系的角度把握人的本质，中华文化也把人安放在家国天下之中，都反对把人看作孤立的个体。在马克思主义看来，“人的本质不是单个人所固有的抽象物，在其现实性上，它是一切社会关系的总和”。任何人都是处在一定的社会关系中从事社会实践活动的人，社会属性是人的本质属性。我们认识和把握人的本质，只能立足于具体的、历史的社会关系，而不能从抽象的人性论出发。中华优秀传统文化在关于人的本质和人与社会关系问题上，虽然没有达到马克思主义的认识高度，但在人的道德修为、人的自我完善、人际关系的礼仪规范等方面，却内涵丰富且视域独特。中华民族历来强调“做事先做人”，要求做一个善良、勤劳、宽容、诚实、正直、守信的人，所谓“天道无亲，常与善人”“欲当大任，须是笃实”“仰不愧于天，俯不怍于人”“人而无信，不知其可也”。马克思主义关于人的自由全面发展思想，与中华优秀传统文化关于人的修身养性理念，具有深入结合的宽阔空间。

II. The Mutual Achievement of Marxism and Fine Traditional Chinese Culture

二、马克思主义和中华优秀传统文化互相成就

Mutual compatibility is the prerequisite for organic integration. Taking the encounter and companionship in the developmental process as a premise, and the convergence and connection in conceptual content as a foundation, the high degree of compatibility between Marxism and fine traditional Chinese culture has facilitated their organic integration. Based on this foundation of “mutual compatibility,” and through the developmental process of “organic integration,” the result we must strive to achieve is “mutual achievement.” Mutual achievement is the common expectation of Marxism and fine traditional Chinese culture, and the inevitable pursuit arising from their mutual compatibility and organic integration.

相互契合才能有机结合。以发展进程中的相遇相伴为前提，以理念内容上的趋近联通为根基，马克思主义和中华优秀传统文化的高度契合，促成了二者的有机结合。立足于“相互契合”这一基础，历经“有机结合”的发展进程，我们要着力达到的结果是“互相成就”。互相成就是马克思主义和中华优秀传统文化的共同期待，是马克思主义和中华优秀传统文化相互契合并有机结合的必然追求。

From the perspective of “achieving” fine traditional Chinese culture, fine traditional Chinese culture urgently needs the guidance and leadership of the Marxist scientific worldview and methodology, urgently needs Marxism to activate its cultural vitality with the light of truth, and especially needs, through the guidance and activation of Marxism, to manifest its contemporary value and practical functions.

从“成就”中华优秀传统文化方面看，中华优秀传统文化亟需马克思主义科学世界观方法论的指导引领，亟待马克思主义以真理之光激活其文化生命力，尤需通过马克思主义的引领与激活来呈现自身的当代价值和现实功能。

The fine traditional Chinese culture is rich in content, broad and profound, containing extremely abundant ideas, humanistic spirit, and moral norms. Taking the most prominent and distinctive moral concepts as an example, the fine traditional Chinese culture, starting from the principle that “one who possesses moral integrity is not misled by external things,” requires people to uphold moral bottom lines, adhere to “conscience,” and practice “do not do to others what you do not want done to yourself.” It emphasizes “being kind to others” and “putting oneself in others’ shoes”; it requires people to establish moral ideals, to become gentlemen and sages, stressing “cultivating oneself, regulating the family, governing the state, and bringing peace to all under Heaven” and “seeking to emulate those better than oneself,” so as to achieve “the highest good” and “benefit all living beings.” [8]8 “One who possesses moral integrity is not misled by external things” (道德当身，故不以物惑) is a quote from the *Guanzi* (管子), an ancient Chinese philosophical text. “Do not do to others what you do not want done to yourself” (己所不欲，勿施于人) is from the *Analects* of Confucius. “Cultivating oneself, regulating the family, governing the state, and bringing peace to all under Heaven” (修齐治平) is a Confucian ideal from the *Great Learning* (大学). “Seeking to emulate those better than oneself” (见贤思齐) is from the *Analects*. “The highest good” (止于至善) is from the *Great Learning*. “Benefit all living beings” (利济苍生) is a traditional Chinese expression of benevolent governance. For such cultural resources and spiritual creations deeply imbued with life wisdom, we must fully explore, inherit, and promote them, so that they manifest their due contemporary value; we must conduct scientific discrimination and analysis, and vigorously advance their creative transformation and innovative development.

中华优秀传统文化内涵丰厚、博大精深，蕴含极为丰富的思想观念、人文精神、道德规范。以最为突出、最具特色的道德理念而言，中华优秀传统文化从“道德当身，故不以物惑”准则出发，要求人们坚守道德底线，恪守“良知”，做到“己所不欲，勿施于人”，强调“与人为善”“以己度人”；要求人们树立道德理想，做君子、成圣贤，强调“修齐治平”“见贤思齐”，做到“止于至善”“利济苍生”。对如此深具生活智慧的文化资源和精神创造，我们必须充分发掘并传承弘扬，使之呈现应有的当代价值；必须进行科学辨别分析，着力推进实现创造性转化、创新性发展。

“Use the rules of the ancients to open up new vistas of one’s own.” [9]9 “Use the rules of the ancients to open up new vistas of one’s own” (以古人之规矩，开自己之生面) is a quote from the Qing dynasty art critic Shen Zongqian (沈宗骞) in his work *Jiezhou Xuezua Bian* (芥舟学画编), originally about painting but here used metaphorically. To advance the creative transformation and innovative development of the fine traditional Chinese culture, and to “achieve” the realization of the fine traditional Chinese culture’s practical functions, the Marxist scientific worldview and methodology can provide correct direction and the right path. Marxism has activated the genes of Chinese civilization with the light of truth, led China into the modern world, and promoted the life renewal and modern transformation of Chinese civilization. In this process of life renewal and modern transformation, the fine traditional Chinese culture has found the connecting point between traditional culture and modern life, been endowed with new contemporary connotations and modern forms of expression, and moved toward linking up with the New Era, new demands, and new tasks, advancing toward a future that aligns with and unifies with Chinese-path modernization. Thanks to Marxism’s thematic guidance, directional indication, and methodological direction, Chinese civilization has opened up new horizons: from people-oriented governance to democracy, from the unity of all nine provinces to the Chinese national community, from the coexistence of all things to the harmonious coexistence of humanity and nature, from enriching the people and promoting welfare to common prosperity, achieving a leap from tradition to modernity and developing the modern form of Chinese civilization. [10]10 “The unity of all nine provinces” (九州共贯) refers to the ancient Chinese concept of a unified realm under Heaven. “The coexistence of all things” (万物并育) is a phrase from the *Doctrine of the Mean* (中庸), describing the harmonious development of all things. The fine traditional Chinese culture has moved from antiquity into modernity, adapted to contemporary culture and coordinated with modern society, and been promoted in ways that people find pleasing and broadly participatory. This is a powerful interpretation and true portrayal of Marxism “achieving” the fine traditional Chinese culture.

“以古人之规矩，开自己之生面。”推进中华优秀传统文化创造性转化、创新性发展，“成就”中华优秀传统文化发挥现实功能，马克思主义科学世界观方法论能够给予正确方向和正确路径的指引。马克思主义以真理之光激活了中华文明的基因，引领中国走进现代世界，推动了中华文明的生命更新和现代转型。在这一生命更新和现代转型过程中，中华优秀传统文化找到了传统文化和现代生活的连接点，被赋予新的时代内涵和现代表达形式，朝向与新时代、新要求、新任务联通的方向进发，朝向与中国式现代化相吻合、相统一的前程奔去。得益于马克思主义的主题引领、方向标示、方法指导，中华文明别开生面，从民本到民主，从九州共贯到中华民族共同体，从万物并育到人与自然和谐共生，从富民厚生到共同富裕，实现了从传统到现代的跨越，发展出中华文明的现代形态。中华优秀传统文化从远古走入现代，与当代文化相适应、与现代社会相协调，以人们喜闻乐见、具有广泛参与性的方式推广开来。这是马克思主义“成就”中华优秀传统文化的有力诠释和真实写照。

From the perspective of “achieving” Marxism, Marxism needs to continuously advance its adaptation to the Chinese context and the needs of the times and achieve new leaps, and it needs to continuously manifest its own Chinese style and Chinese manner. It must fully leverage the fine traditional Chinese culture to promote its own development and innovation and continuously enrich its own cultural life.

从“成就”马克思主义方面看，马克思主义需要不断推进中国化时代化并实现新的飞跃，需要不断彰显自身的中国风格与中国气派，务必充分借力中华优秀传统文化促进自身发展创新并不断充实自身的文化生命。

Marxism is the fundamental guiding ideology for building the Party and the country, and for rejuvenating the Party and the country. Advancing the adaptation of Marxism to the Chinese context and the needs of the times is a process of pursuing truth, revealing truth, and practicing truth. History and practice tell us that only by integrating the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture, and by persisting in applying dialectical materialism and historical materialism, can we correctly answer the major questions posed by the times and practice, and can we always maintain Marxism’s vibrant vitality and robust energy; only by taking root in the historical and cultural soil of our own country and nation can the tree of Marxist truth grow deep roots and lush leaves. We must strengthen historical confidence and cultural confidence, persist in making the past serve the present and weeding through the old to bring forth the new, continuously endow Marxist scientific theory with distinct Chinese characteristics, continuously consolidate the historical and mass foundations for adapting Marxism to the Chinese context and the needs of the times, and let Marxism take deep root in China.

马克思主义是我们立党立国、兴党兴国的根本指导思想，推进马克思主义中国化时代化是一个追求真理、揭示真理、笃行真理的过程。历史和实践告诉我们，只有把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合，坚持运用辩证唯物主义和历史唯物主义，才能正确回答时代和实践提出的重大问题，才能始终保持马克思主义的蓬勃生机和旺盛活力；只有植根本国、本民族历史文化沃土，马克思主义真理之树才能根深叶茂。我们必须坚定历史自信、文化自信，坚持古为今用、推陈出新，不断赋予马克思主义科学理论以鲜明的中国特色，不断夯实马克思主义中国化时代化的历史基础和群众基础，让马克思主义在中国牢牢扎根。

On the issue of endowing Marxism with Chinese style and Chinese manner and enriching Marxism’s cultural life, the fine traditional Chinese culture possesses unique advantages. The fine traditional Chinese culture contains concepts such as the world being shared by all, the people being the foundation of the state, governing with virtue, discarding the old and embracing the new, appointing people on their merits, the unity of humanity and nature, ceaseless self-improvement, great virtue embracing all things, honoring commitments and promoting harmony, and being kind to neighbors. These are important manifestations of the worldview, view of the world, view of society, and view of morality accumulated by the Chinese people in their long-term production and life, and they are highly compatible with the value propositions of scientific socialism. The Communist Party of China is both a steadfast believer and practitioner of Marxism and a loyal inheritor and promoter of the fine traditional Chinese culture. Comrade Mao Zedong pointed out that today’s China is a development of historical China, and “from Confucius to Sun Yat-sen, we should summarize and inherit this precious legacy.” [11]11 “From Confucius to Sun Yat-sen, we should summarize and inherit this precious legacy” is a directive from Mao Zedong’s 1938 report “The Role of the Chinese Communist Party in the National War,” emphasizing the need to critically inherit China’s historical heritage. Only by persisting in taking root in the historical and cultural soil of our own country and nation to develop Marxism can we, while activating the fine traditional Chinese culture and endowing it with new contemporary connotations, effectively integrate the essence of Marxist thought with the cream of the fine traditional Chinese culture, and merge it with the common values that the people use daily without conscious awareness. Only by injecting the great spirit and rich wisdom of the Chinese nation into Marxism at a deeper level can we, in the process of mutual achievement between Marxism and the fine traditional Chinese culture, converge into new theoretical advantages and scale new ideological heights.

在赋予马克思主义中国风格和中国气派、充实马克思主义文化生命问题上，中华优秀传统文化独具优势。中华优秀传统文化蕴含的天下为公、民为邦本、为政以德、革故鼎新、任人唯贤、天人合一、自强不息、厚德载物、讲信修睦、亲仁善邻等，是中国人民在长期生产生活中积累的宇宙观、天下观、社会观、道德观的重要体现，同科学社会主义价值观主张具有高度契合性。中国共产党既是马克思主义的坚定信仰者和践行者，又是中华优秀传统文化的忠实继承者和弘扬者。毛泽东同志指出，今天的中国是历史的中国的一个发展，“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”。我们只有坚持植根本国、本民族历史文化沃土发展马克思主义，才能在激活中华优秀传统文化并赋予其新的时代内涵的同时，有效地把马克思主义思想精髓同中华优秀传统文化精华贯通起来、同人民群众日用而不觉的共同价值观念融通起来，将中华民族的伟大精神和丰富智慧更深层次地注入马克思主义，才能让马克思主义和中华优秀传统文化在互相成就过程中，聚变为新的理论优势，攀登新的思想高峰。

III. Forming the Cultural Form of Chinese-Path Modernization through the “Integration”

三、经由“结合”形成中国式现代化的文化形态

From “mutual compatibility” to “mutual achievement” is both a process and an elevation. To move from the state of “mutual compatibility” to the result of “mutual achievement,” we need to scientifically understand the connotation and essence of “integration,” correctly grasp the goals and pursuits of “integration,” and strive to form the cultural form of Chinese-path modernization through “integration.”

由“彼此契合”到“互相成就”，既是一个过程，更是一次提升。由“彼此契合”的状态达至“互相成就”的结果，我们需要科学理解“结合”的内涵要义，正确把握“结合”的目标追求，着力经由“结合”形成中国式现代化的文化形态。

On the one hand, we must recognize that “integration” is not a forced patchwork; “integration” is not a “mosaic,” not a simple “physical reaction,” but a profound “chemical reaction.” Integration is the combination of two things, two aspects; this combination is not mechanical but dialectical. The integration of the basic tenets of Marxism with the fine traditional Chinese culture, in its substantive essence, means that Marxism obtains from the fine traditional Chinese culture cultural essences with Chinese characteristics and Chinese symbols, and ideological essences with Chinese style and Chinese manner, thereby endowing itself with distinct national features and spiritual vitality, enabling it to continuously open up and develop and elevate on the path of adapting to the Chinese context and the needs of the times; it means that the fine traditional Chinese culture obtains from Marxism the guidance of scientific theory and the injection of the power of truth, and the worldview foundation and methodological support for transformation and development, enabling it to smoothly achieve the leap from tradition to modernity, and to demonstrate its enduring vitality and far-reaching influence through its contemporary value and practical role.

一方面，我们要认识到，“结合”不是硬凑在一起的，“结合”不是“拼盘”，不是简单的“物理反应”，而是深刻的“化学反应”。结合是两个事物、两个方面的结合，这种结合不是机械的，而是辩证的。马克思主义基本原理同中华优秀传统文化的结合，从实质要义上说，是马克思主义从中华优秀传统文化那里获得具有中国特色、中国标识的文化精华，获得具有中国风格与中国气派的思想精粹，用以赋予自身鲜明的民族特征和精神气韵，使自身在中国化时代化的道路上不断开拓并发展提升；是中华优秀传统文化从马克思主义那里获得科学理论的指引和真理力量的注入，获得转型发展的世界观基础和方法论支撑，使自身能够顺利实现从传统向现代的跨越，以其当代价值和现实作用展现其持久的生命力和深远的影响力。

On the other hand, we must recognize that the “Second Integration” is intended to make Marxism Chinese and the fine traditional Chinese culture modern, and to make the new culture formed through “integration” the cultural form of Chinese-path modernization, thereby creating an organic and unified new cultural life entity. [12]12 The “Second Integration” (第二个结合) refers to the integration of the basic tenets of Marxism with the fine traditional Chinese culture, as distinct from the first integration with China’s specific realities. This concept was formally articulated by Xi Jinping in his July 1, 2021 speech at the centenary of the CPC. This means that integration is not merging into one, not dissolving or eliminating the two aspects of Marxism and the fine traditional Chinese culture, but rather, on the basis of their dialectical integration, enabling Marxism to flourish on the path of adapting to the Chinese context and the needs of the times, enabling the fine traditional Chinese culture to exert its momentum in modern society, and at the same time creating new ideological achievements and new cultural forms. Such a new cultural form should not only possess the ideological influence and theoretical connotations of Marxism, but also incorporate the essential content and reasonable elements of the fine traditional Chinese culture. More importantly, it should be rooted in contemporary practice and summarize and elevate the basic experiences and cognitive achievements of contemporary practice. And from the perspective of the practical theme and core content of contemporary China—Chinese-path modernization—such a new cultural life entity is precisely the cultural form of Chinese-path modernization.

另一方面，我们要认识到，“第二个结合”是要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，由此造就一个有机统一的新的文化生命体。这意味着，结合不是合二为一，不是将马克思主义和中华优秀传统文化两个方面消解消融掉，而是在二者辩证结合的基础上，既使马克思主义在中国化时代化道路上蓬勃发展，使中华优秀传统文化在现代社会发挥动能，又能够创造出新的思想成果和新的文化形态。这样新的文化形态，不只具有马克思主义的思想影响和理论内涵，还应渗入中华优秀传统文化的精华内容和合理要素，更为重要的，则是根植于当代实践并总结提升当代实践的基本经验和认识成就。而从当代中国的实践主题和核心内容——中国式现代化建设来看，这样新的文化生命体，就是中国式现代化的文化形态。

The cultural form of Chinese-path modernization formed through the “integration” is established on the basis of creatively transforming and innovatively developing fine traditional Chinese culture, inheriting revolutionary culture, and developing advanced socialist culture, while drawing on and absorbing all outstanding achievements of human civilization. It is established through combining the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture, and it grows from the soil of China. The transition from “mutual compatibility” to “mutual achievement” between Marxism and fine traditional Chinese culture, and the formation of the cultural form of Chinese-path modernization through “integration,” not only endows the path of socialism with Chinese characteristics with a broader and deeper historical depth, further expanding its cultural foundation, but also demonstrates that our Party’s historical confidence and cultural confidence have reached a new height, and that our Party’s consciousness in advancing cultural innovation while inheriting fine traditional Chinese culture has reached a new height. This elevates our Party’s understanding of China’s path, theory, and system to a new level and a new height.

经由“结合”形成的中国式现代化文化形态，是在创造性转化、创新性发展中华优秀传统文化、继承革命文化、发展社会主义先进文化的基础上，借鉴吸收人类一切优秀文明成果的基础上建立起来的，是通过把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合建立起来的，是从中华大地上生长出来的。马克思主义和中华优秀传统文化由“彼此契合”到“互相成就”，经由“结合”形成中国式现代化的文化形态，不仅让中国特色社会主义道路有了更加宏阔深远的历史纵深，进一步拓展了中国特色社会主义道路的文化根基，而且表明我们党的历史自信、文化自信达到了新高度，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，使我们党对中国道路、理论、制度的认识提升到一个新的水平和新的高度。

Online editor: Zhang Fujun

网络编辑：张福军