The Logical Path of the “Two Integrations” in Adapting Marxism to the Chinese Context and the Needs of the Times

At the ceremony celebrating the centenary of the founding of the Communist Party of China, Xi Jinping clearly put forward the important proposition of “persisting in integrating the basic principles of Marxism with China’s specific realities and with the best of traditional Chinese culture”[1]1 The “20th National Congress of the CPC” refers to the 20th National Congress of the Communist Party of China, held in October 2022, which set the Party’s guiding principles for the next five years.(P13) (hereinafter referred to as the “Two Integrations”). In the report to the 20th National Congress of the CPC, he further emphasized: only by adhering to the “Two Integrations” can we “correctly answer the major questions raised by the times and practice, and can we always maintain the vigorous vitality and exuberant vitality of Marxism.”[2]2 The “First Integration” (一个结合) refers to the integration of the basic principles of Marxism with China’s concrete realities, as originally formulated by Mao Zedong. The “Second Integration” (第二个结合) refers to the integration of the basic principles of Marxism with China’s fine traditional culture, as formally proposed by Xi Jinping. The “Two Integrations” (两个结合) is the combined concept.(P17) Compared with the proposition of “sinicization of Marxism”[3]3 The “Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC” (中国共产党第六届中央委员会扩大的第六次全体会议), held in 1938, was a key meeting where Mao Zedong’s leadership was consolidated and the policy of “Sinicization of Marxism” was formally advanced.(P651) (hereinafter referred to as the “One Integration”) put forward by Mao Zedong, the “Two Integrations” is not a simple linguistic overlay, but an elevation and expansion of the theoretical proposition, a enrichment and development of the CPC’s “theory of integration,” and a theoretical contribution of original nature. Therefore, exploring the logical path of the “Two Integrations” in adapting Marxism to the Chinese context and the needs of the times is not only conducive to correctly understanding the theoretical proposition of the “Two Integrations,” but also conducive to opening up new horizons for adapting Marxism to the Chinese context and the needs of the times.

在庆祝中国共产党成立100周年大会上，习近平明确提出，“坚持把马克思主义基本原理同中国具体实际相结合、同中华优秀传统文化相结合”[1](P13)（以下简称“两个结合”）的重要命题。在党的二十大报告中，他又进一步强调：只有坚持“两个结合”，“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”。[2](P17)与毛泽东提出的“马克思主义的中国化”[3](P651)（以下简称“一个结合”）命题相比，“两个结合”不是简单的语言叠加，而是理论命题的提升与拓展，是中国共产党“结合论”的丰富和发展，是具有原创性的理论贡献。因此，探究马克思主义中国化时代化“两个结合”的逻辑理路，不仅有利于正确理解“两个结合”的理论命题，而且也有利于开辟马克思主义中国化时代化新境界。

I. “One Integration”: The Consistent Fundamental Requirement for Adapting Marxism to the Chinese Context and the Needs of the Times

一、“一个结合”：马克思主义中国化时代化一以贯之的根本要求

“One Integration” is the basic experience of our Party’s more than one hundred years of struggle, and even more so the consistent fundamental requirement for adapting Marxism to the Chinese context and the needs of the times.

“一个结合”，是我们党百余年奋斗的基本经验，更是马克思主义中国化时代化一以贯之的根本要求。

First, “One Integration” is an inherent requirement of Marxism itself. Marxism is a theory guiding the liberation of the world proletariat. When it is applied to guide the practice of various countries, because the actual conditions of each country differ, this requires that Marxism must be integrated with the specific realities of each country in order to exert the power of its truth. On the one hand, the classical Marxist writers opposed treating Marxism in a simplistic, dogmatic, or formulaic manner. They pointed out that the basic principles of Marxism “provide not ready-made dogmas, but starting points for further investigation and the method for such investigation,”[4]4 The “Resolution on Certain Historical Issues” (关于若干历史问题的历史决议) is a 1945 Party document that summarized the Party’s history and affirmed Mao Zedong’s line, condemning earlier dogmatist errors.(P664) that is, Marxism is a guide to action. If Marxism is mechanically applied divorced from the specific realities of each country, this would, for Marxism, give it “too much honor,” but at the same time “too much insult.”[5]5 Wang Ming (王明) was a leading figure in the CPC during the early 1930s whose dogmatic adherence to Soviet-style policies caused significant damage to the Chinese revolution; he is often associated with “Left” errors.(P730) For example, regarding the phenomenon of some German scholars treating Marxism as a ready-made “formula,” Marx himself specifically pointed out that if this were Marxism, “then all I know is that I am not a Marxist.”[4]4 The “Resolution on Certain Historical Issues” (关于若干历史问题的历史决议) is a 1945 Party document that summarized the Party’s history and affirmed Mao Zedong’s line, condemning earlier dogmatist errors.(P603) Lenin even more refuted many who called themselves “Marxists,” pointing out that “they dare not face the drastic changes inevitably caused by changes in objective conditions, but continue to repeat those simple, memorized, and at first glance indisputable truths.”[6]6 The “Agrarian Revolution” (土地革命) refers to the period of the Chinese revolution from 1927 to 1937, focused on land reform and rural base areas, also known as the “Second Revolutionary Civil War” period.(P210) In the history of Marxist development, although each country’s path to socialism is an inevitable trend and direction of world historical development, the specific methods each country adopts to move toward socialism are not the same. In the view of Marxism, to find the correct path, it is necessary to “apply this theory to the economic and political conditions of one’s own country,”[4]4 The “Resolution on Certain Historical Issues” (关于若干历史问题的历史决议) is a 1945 Party document that summarized the Party’s history and affirmed Mao Zedong’s line, condemning earlier dogmatist errors.(P574) and “one’s own country’s economic and political conditions” refer to the specific realities of a country. If Marxism cannot be flexibly applied according to the specific realities of each country, Marxism will become “abstract Marxism,” damaging the scientific nature and practicality of Marxism. On the other hand, the reason Marxism is effective lies not only in the scientific nature and practicality of its theory, but also in whether it is integrated with the specific realities of each country. As is well known, Marxism is a theory born in the developed capitalist countries of Western Europe. For countries different from Western Europe, such as the United States, Russia, and China, it cannot be simply applied mechanically. On this point, Engels, when analyzing the American workers’ movement, emphasized that when Marxism entered the United States, the Socialist Labor Party “must completely take off its foreign costume and become a thoroughly Americanized party.”[4]4 The “Resolution on Certain Historical Issues” (关于若干历史问题的历史决议) is a 1945 Party document that summarized the Party’s history and affirmed Mao Zedong’s line, condemning earlier dogmatist errors.(P276) This shows that for Marxism to guide the American workers’ movement, it must be integrated with the specific realities of the United States. The same applies to Marxism guiding the workers’ movements of other countries. To enable Marxism to guide the proletarian struggle practice of different countries, Marxism must be integrated with the specific realities of each country. This is repeatedly emphasized and personally practiced by the classical Marxist writers. Only by integrating Marxism with the specific realities of each country can Marxism be enriched and developed.

第一，“一个结合”是马克思主义本身的内在要求。马克思主义是指导世界无产阶级求解放的理论，当运用它指导各国实践时，由于各国实际各不相同，这就要求马克思主义必须同各国具体实际相结合，才能发挥其真理的力量。一方面，马克思主义经典作家反对简单化、教条化、公式化地对待马克思主义。他们指出，马克思主义基本原理所“提供的不是现成的教条，而是进一步研究的出发点和供这种研究使用的方法”，[4](P664)即马克思主义是行动的指南。如果离开各国具体实际机械地套用马克思主义，这对马克思主义来说，会给“过多的荣誉”，但同时也会给“过多的侮辱”。[5](P730)如针对部分德国学者把马克思主义当成现成“公式”的现象，马克思本人就特别指出，如果这是马克思主义的话，“我只知道我自己不是马克思主义者”。[4](P603)列宁更是批驳许多自称“马克思主义者”的人，指出“他们不敢正视由于客观条件的改变而必然发生的急剧变化，而继续重复那种简单的、背熟了的、初看起来是不容争辩的真理”。[6](P210)在马克思主义发展史上，尽管各国走向社会主义是世界历史发展的必然趋势和方向，但每个国家具体走向社会主义所采取的方式并不相同。在马克思主义看来，要想找到正确的道路，必须“把这一理论应用于本国的经济条件和政治条件”，[4](P574)而“本国的经济条件和政治条件”就是指一个国家的具体实际。如果不能根据各国具体实际灵活应用马克思主义，就会使马克思主义变成“抽象的马克思主义”，就会损害马克思主义的科学性和实践性。另一方面，马克思主义之所以管用，不仅在于其理论的科学性和实践性，而且在于它是否同各国具体实际相结合。众所周知，马克思主义是产生于西欧发达资本主义国家的理论，这对于不同于西欧各国的美国、俄国、中国等国家来说就不能简单套用。这一点，恩格斯在分析美国工人运动时就曾强调，当马克思主义进入美国，社会主义工人党“必须完全脱下它的外国服装，必须成为彻底美国化的党”，[4](P276)这说明，马克思主义要指导美国工人运动，就必须同美国具体实际相结合。马克思主义指导美国工人运动如此，指导其他各国工人运动也如此。要使马克思主义能够指导不同国家的无产阶级斗争实践，就必须把马克思主义同各国具体实际相结合，这是马克思主义经典作家反复强调与亲身实践的。马克思主义也只有与各国具体实际相结合，才能得以丰富和发展。

Second, the “First Integration” has been consistently applied throughout China’s revolution, construction, and reform. When Marxism arrived in China, guiding China’s revolution, construction, and reform also required its integration with China’s concrete realities. In long-term practice, Chinese Communists gradually came to recognize that although Marxism is a truth, it cannot be followed dogmatically; it must be integrated. As early as before the founding of the CPC, Li Dazhao proposed that Marxism is “the original doctrine for transforming the world,”[7]7 “Seeking truth from facts” (实事求是) is a classical Chinese idiom adopted by Mao Zedong to encapsulate the Marxist principle of grounding theory in concrete reality; it is a core tenet of the CPC’s ideological method.(P2) but it cannot “disregard our country’s actual conditions,”[8]8 The “Three Deep Integrations” (三个深相结合) is a phrase from Mao Zedong’s 1943 directive, emphasizing the integration of Marxism with Chinese revolutionary practice, history, and culture.(P95) and must “be practiced in a way suited to the different circumstances of each locality and each time,”[9]9 The “three deep integrations” (三个深相结合) refers to a 1943 CPC formulation emphasizing the integration of Marxism-Leninism with the concrete practice of the Chinese revolution, with Chinese history, and with Chinese culture, as a step toward adapting Marxism to the Chinese context.(P248) which in fact initially raised the idea of the “First Integration.” After the founding of the CPC, although Marxism-Leninism was explicitly established as the guiding ideology for the Chinese revolution, the Chinese Communists in their “infant period” had not yet recognized the need to integrate Marxism with China’s concrete realities. Moreover, some leading comrades within the Party at that time not only “lacked a profound understanding of the revolution” but also erroneously sanctified the theories of classical Marxist writers and the revolutionary experience of Soviet Russia. This caused dogmatism to prevail within the Party for a time, resulting in three “Left” errors in the early and middle periods of the Agrarian Revolution, especially Wang Ming’s “Left” dogmatist error, which inflicted enormous losses on the Chinese revolution. The root cause was that our Party at that time “was not yet adept at integrating the theory of Marxism-Leninism with the practice of the Chinese revolution.”[10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P611) This taught the Chinese Communists that to achieve victory in the Chinese revolution, it was necessary not only to be guided by Marxism-Leninism but also to deeply understand “China’s historical conditions and social conditions, the characteristics of the Chinese revolution, and the laws of the Chinese revolution,”[10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P611) that is, to integrate Marxism-Leninism with the realities of the Chinese revolution. In response, Mao Zedong pointed out, “Marxist ‘books’ must be studied, but they must be integrated with China’s actual conditions,”[11]11 “The people being the foundation of the state” (民惟邦本) is a classical Chinese political maxim from the *Book of Documents* (《尚书》), meaning the people are the root of the state.(P111-112) and it is necessary to “rely on Chinese comrades to understand China’s situation.”[11]11 “The people being the foundation of the state” (民惟邦本) is a classical Chinese political maxim from the *Book of Documents* (《尚书》), meaning the people are the root of the state.(P115) In 1938, at the Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC (hereinafter referred to as the “Sixth Plenary Session of the Sixth CPC Central Committee”), Mao Zedong delivered the political report “The New Stage of the Anti-Japanese National War and the Anti-Japanese National United Front” (abbreviated as “On the New Stage”), explicitly proposing “the Sinicization of Marxism, so that in every one of its manifestations it acquires Chinese characteristics,”[3]3 The “Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC” (中国共产党第六届中央委员会扩大的第六次全体会议), held in 1938, was a key meeting where Mao Zedong’s leadership was consolidated and the policy of “Sinicization of Marxism” was formally advanced.(P651) thereby advancing the proposition of the “First Integration” of adapting Marxism to the Chinese context, which gradually became a consensus across the Party. In this regard, the “Resolution on Certain Historical Issues” states, “Since its founding in 1921, the CPC has taken the integration of the universal truth of Marxism-Leninism with the concrete practice of the Chinese revolution as the guideline for all its work.”[12]12 “A world of great harmony” (天下大同) is a Confucian ideal of a harmonious, equitable society, often invoked in Chinese political discourse.(P952) Thereafter, although the specific formulations of the “First Integration” of adapting Marxism to the Chinese context varied—such as the integration of the basic principles of Marxism with “the concrete practice of the Chinese revolution,” with “the concrete realities of China’s revolution and construction” (Mao Zedong called this the “Second Integration”), with “the realities of the Chinese revolution,” with “contemporary Chinese practice and the characteristics of the times,” and with “the concrete practice of the Chinese revolution and the world revolution”—the “First Integration” has always been a consistent fundamental requirement of our Party. The reason our Party must consistently uphold the “First Integration” is that what the “First Integration” seeks to answer is the question “Where is China going?” That is, using the “arrow” of Marxism to shoot at the “target” of China, applying the scientific worldview and methodology of Marxism to solve China’s problems, and continuously responding to the questions of China, the world, the people, and the times. This not only involves forming theoretical innovations of adapting Marxism to the Chinese context to “guide Chinese practice” but also making Marxism take root on Chinese soil.[13]13 “Peace for all nations” (协和万邦) is a phrase from the *Book of Documents* advocating harmony among all states. This inevitably touches on the relationship between Marxism and traditional Chinese culture.

第二，“一个结合”在中国革命、建设和改革中一以贯之。马克思主义来到中国，指导中国革命、建设和改革也必须与中国具体实际相结合。在长期的实践中，中国共产党人逐渐认识到，尽管马克思主义是真理，但不能教条式信奉，而必须进行结合。早在中国共产党成立前，李大钊就提出，马克思主义是“世界改造原动的学说”，[7](P2)但不能“置吾国情于不顾”，[8](P95)要“因各地、各时之情形不同，务求其适合者行之”，[9](P248)这其实初步提出了“一个结合”的思想。中国共产党成立后，虽然明确把马克思列宁主义作为中国革命的指导思想，但“幼年时期”的中国共产党人还没有认识到马克思主义必须同中国具体实际相结合的问题，再加上当时党内一些领导同志不仅“缺乏深刻的革命认识”，而且还错误地把马克思主义经典作家的理论和苏俄革命经验神圣化，这使教条主义一度在党内盛行，结果造成了土地革命前中期三次“左”的错误，尤其是王明的“左”倾教条主义错误，给中国革命造成了巨大损失，其根源就在于当时我们党“还不善于将马克思列宁主义的理论和中国革命的实践相结合”。[10](P611)这告诉中国共产党人，要取得中国革命的胜利，不仅要以马克思列宁主义为指导，更要深入了解“中国的历史状况和社会状况、中国革命的特点、中国革命的规律”，[10](P611)即要把马克思列宁主义与中国革命实际相结合。对此，毛泽东指出，“马克思主义的‘本本’是要学习的，但是必须同我国的实际情况相结合”，[11](P111-112)必须“靠中国同志了解中国情况”。[11](P115) 1938年，在中国共产党第六届中央委员会扩大的第六次全体会议（以下简称“中国共产党六届六中全会”）上，毛泽东作了《抗日民族战争与抗日民族统一战线发展的新阶段》的政治报告（简称《论新阶段》），明确提出，“马克思主义的中国化，使之在其每一表现中带着中国的特性”，[3](P651)进而提出马克思主义中国化“一个结合”命题，并逐步成为全党的共识。对此，《关于若干历史问题的决议》指出，“中国共产党自一九二一年产生以来，就以马克思列宁主义的普遍真理和中国革命的具体实践相结合为自己一切工作的指针”。[12](P952)此后，尽管马克思主义中国化“一个结合”的具体表述有所不同，如马克思主义基本原理同“中国革命的具体实践的统一”、同“中国革命和建设的具体实际相结合”（毛泽东称“第二次结合”）、同“中国革命的实际相结合”、同“当代中国实践和时代特征”相结合、同“中国革命和世界革命的具体实践”相结合等，但“一个结合”始终是我们党一以贯之的根本要求。我们党之所以要一以贯之地坚持“一个结合”，是因为“一个结合”所要回答的是“中国向何处去”的问题，即用马克思主义之“矢”去射中国之“的”，运用马克思主义科学的世界观和方法论解决中国的问题，不断回答中国之问、世界之问、人民之问、时代之问，不仅要形成马克思主义中国化的理论创新成果以“指导中国实践”，而且要使马克思主义在中国大地扎下根来，[13]这势必涉及马克思主义与中国传统文化之间的关系问题。

Third, the theoretical proposition of the “First Integration” contains the “Second Integration.” Although the “First Integration” is a consistent fundamental requirement of China’s revolution, construction, and reform, this does not mean that the “First Integration” lacks the “Second Integration.” Some in academia have simplistically expressed the “First Integration” proposed by Mao Zedong and the “Second Integration” proposed by Xi Jinping (the integration of the basic principles of Marxism with China’s fine traditional culture) as “from the ‘First Integration’ to the ‘Two Integrations,’” that is, adding “integration with China’s fine traditional culture” after “integration with China’s concrete realities.” This easily leads people to conclude that “the proposition of the ‘First Integration’ proposed by Mao Zedong does not contain the implication of integration with China’s fine traditional culture,” which is clearly erroneous.

第三，“一个结合”理论命题蕴含了“第二个结合”。尽管“一个结合”是中国革命、建设和改革一以贯之的根本要求，但这并不意味着“一个结合”中没有“第二个结合”。学界有人把毛泽东提出的“一个结合”与习近平提出的“第二个结合”（马克思主义基本原理同中华优秀传统文化相结合），简单表述为“从‘一个结合’到‘两个结合’”，即在“同中国实际相结合”后加上“同中华优秀传统文化相结合”，这很容易使人得出“毛泽东提出的‘一个结合’命题不包含同中华优秀传统文化相结合的意蕴”，这显然是错误的。

In fact, the proposition of the “First Integration” contains the implication of the “Second Integration.”[14]14 “The common values of all humanity” (全人类共同价值) is a CPC concept promoting peace, development, fairness, rule of law, democracy, and freedom as shared by all peoples. When Mao Zedong proposed the proposition of the “First Integration,” he pointed out, “There is no abstract Marxism, only concrete Marxism,” and “concrete Marxism is Marxism that has taken on a national form.”[3]3 The “Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC” (中国共产党第六届中央委员会扩大的第六次全体会议), held in 1938, was a key meeting where Mao Zedong’s leadership was consolidated and the policy of “Sinicization of Marxism” was formally advanced.(P651) Since Marxism is “Marxism that has taken on a national form,” it “must be integrated with the specific characteristics of our country.”[10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P534) Here, “Marxism that has taken on a national form” and “must be integrated with the specific characteristics of our country” determine that Marxism must be “nationalized,” that is, integrated with our country’s history and culture; otherwise, it can only be “abstract and hollow Marxism.”[10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P534) And the “nationalization” of Marxism is the new culture formed by integrating Marxism with China’s fine traditional culture, endowing it with Chinese characteristics, “making Marx speak Chinese,” and becoming “a Chinese style and Chinese manner that the Chinese common people love to see and hear.”[3]3 The “Enlarged Sixth Plenary Session of the Sixth Central Committee of the CPC” (中国共产党第六届中央委员会扩大的第六次全体会议), held in 1938, was a key meeting where Mao Zedong’s leadership was consolidated and the policy of “Sinicization of Marxism” was formally advanced.(P651) For example, Mao Zedong used the relationship between “knowledge and action” in traditional Chinese culture to discuss the Marxist view of practice, used the method of “one divides into two” in traditional Chinese philosophy to discuss Marxist materialist dialectics, and used “seeking truth from facts” in traditional Chinese culture to summarize the essence of Marxism. These are all manifestations of the traditional Chinese cultural characteristics highlighted by Marxism through its “national form.” Thus, the “concrete realities” in the “First Integration” include not only Chinese practice but also Chinese history and culture, among other things. Therefore, the “First Integration” already contains the “Second Integration.”

其实，“一个结合”命题包含了“第二个结合”的意蕴。[14]毛泽东在提出“一个结合”命题时就指出，“没有抽象的马克思主义，只有具体的马克思主义”，而“具体的马克思主义，就是通过民族形式的马克思主义”。[3](P651)既然马克思主义是“通过民族形式的马克思主义”，那么它“必须和我国的具体特点相结合”。[10](P534)在这里，“通过民族形式的马克思主义”“必须和我国的具体特点相结合”，决定了马克思主义必须“民族化”，即同我国的历史和文化相结合，否则只能是“抽象的空洞的马克思主义”。[10](P534)而马克思主义的“民族化”，就是马克思主义与中华优秀传统文化相结合形成的新文化，就是使其带有中国的特性，“让马克思说中国话”，并成为“中国老百姓所喜闻乐见的中国作风与中国气派”。[3](P651)如毛泽东以中国传统文化中的“知行”关系论述马克思主义的实践观，以中国传统哲学中“一分为二”的方法论述马克思主义唯物辩证法，以中国传统文化中的“实事求是”来概括马克思主义的精髓，这都是马克思主义通过“民族形式”而凸显的中国传统文化特色。可见，“一个结合”中的“具体实际”，不仅包含中国实践，也包含中国历史文化等，因此，“一个结合”已经蕴含了“第二个结合”。

II. “Three Deep Integrations”: Culture Enters the Horizon of “Integration”

二、“三个深相结合”：文化进入“结合”的视野

At the Sixth Plenary Session of the Sixth CPC Central Committee, Mao Zedong proposed that Marxism must be “nationalized.” This formulation already contained the implication of the “Second Integration,” but he did not specify which traditional cultures within China’s realities Marxism should integrate with. In 1943, Mao Zedong proposed “making the communist parties of various countries more nationalized, more suited to the needs of the anti-fascist war.”[15]15 “Not forget the original, absorb the foreign, and face the future” (不忘本来、吸收外来、面向未来) is a CPC slogan emphasizing cultural continuity, openness, and forward-looking development.(P22) For China at that time, this “more nationalized” meant integrating Marxism “deeply with the practice of the Chinese revolution, Chinese history, and Chinese culture.”[16]16 “The ‘First Integration’” refers to integrating Marxism with China’s specific realities, the original formulation of the “Two Integrations” before the addition of the “Second Integration.”(P319) Thus, Chinese history and culture became part of the scope of China’s realities, and culture explicitly entered the horizon of “integration.” This signified that our Party’s understanding of China’s concrete realities had deepened, and the Party’s awareness of the relationship between Marxism and traditional Chinese culture had reached a new level of consciousness.

在中国共产党六届六中全会上，毛泽东提出了马克思主义必须“民族化”，这一提法已经包含着“第二个结合”的意蕴，但他并没有指明马克思主义要和我国实际中的哪些传统文化相结合。1943年，毛泽东提出“使各国共产党更加民族化，更加适应于反法西斯战争的需要”，[15](P22)这里的“更加民族化”，对于当时的中国来说，就是要将马克思主义与“中国革命实践、中国历史、中国文化深相结合起来”。[16](P319)由此，中国历史和文化成为中国实际的范围，文化明确进入了“结合”的视野，这意味着我们党对于中国具体实际的认识愈加深刻，党对马克思主义与中国传统文化关系的认识达到新的自觉。

First, the Chinese Communist Party’s increasing emphasis on fine traditional Chinese culture demonstrates that the entry of culture into the “integration” perspective is necessary. Before culture entered the “integration” perspective, particularly during the May Fourth Movement period, some intellectuals once adopted a radical anti-traditional approach toward Chinese culture. At that time, there were propositions such as “Down with the Confucian shop,” “Burn the Four Books and Five Classics,” and “Abolish Chinese, switch to Esperanto,” with pessimistic and skeptical sentiments and a wholesale negation attitude once running rampant. After the founding of the Chinese Communist Party, due to its focus on the revolutionary tasks of opposing imperialism and feudalism, it initially did not pay special attention to culture, and naturally had not yet touched upon the issue of combining Marxism with traditional culture. However, with the development of the Chinese revolution, our Party gradually recognized the importance of traditional culture, especially fine traditional culture. In a speech titled “The New Culture Movement of the Chinese Nation Since the War of Resistance and Its Future Tasks,” Zhang Wentian pointed out that feudal old morality, old thought, and old systems “must be swept away with full force,” and “the more thoroughly, the better.” However, within Chinese traditional culture, there are “cultural elements that resist rulers, oppressors, and exploiters, support the ruled, the oppressed, and the exploited, and uphold truth and progress, and are national, democratic, scientific, and popular.” These are progressive, and “for these cultural elements, we have the responsibility to excavate them from the warehouse of old culture, accept, transform, and develop them. This is called ‘critically accepting old culture.’” [17]17 “The ‘Second Integration’” refers to integrating Marxism with fine traditional Chinese culture, formally proposed by Xi Jinping in 2021.(P41) Mao Zedong also pointed out: “China’s long feudal society created a splendid ancient culture. To clear away the development process of ancient culture, discard its feudal dross, and absorb its democratic essence is a necessary condition for developing a new national culture and enhancing national self-confidence; but it must never be accepted indiscriminately without criticism. We must distinguish between all the decadent things of the ancient feudal ruling class and the excellent ancient popular culture, that is, that which is somewhat democratic and revolutionary.” [10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P707-708) In this way, our Party’s attitude toward traditional culture — “critical acceptance” — became increasingly clear. Moreover, the Chinese Communists deeply recognized that for Marxism to take root in China and bear “fruit,” it must have a national form and the content of traditional culture. In this regard, Luo Rongqu once proposed that the path of completely abandoning national cultural traditions is unworkable, “but if one dares not break through tradition, it is also impossible to keep pace with the times, let alone innovate.” [18](P417) Therefore, although we initially adopted an anti-traditional stance to a certain extent, “traditional culture as an intellectual heritage must not be discarded in the process of modernization.” [19](P7) That is to say, in the early stages of the Chinese revolution, opposing tradition to break free from the shackles of traditional culture had a certain historical rationality at the time; but when the Chinese revolution developed to a certain stage, we needed to reconsider the correct attitude toward our own traditional culture. Mao Zedong said, “When the exploiting class can still represent the masses, it can utter some truths, such as Confucius, Socrates… Wang Yangming also has some truths. Confucius and Mencius have some truth; complete negation is an unhistorical view,” [15]15 “Not forget the original, absorb the foreign, and face the future” (不忘本来、吸收外来、面向未来) is a CPC slogan emphasizing cultural continuity, openness, and forward-looking development.(P84) “From Confucius to Sun Yat-sen, we should sum up and inherit this precious legacy,” [10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind.(P534) that is, “critically accept our own historical heritage and foreign ideas.” [15]15 “Not forget the original, absorb the foreign, and face the future” (不忘本来、吸收外来、面向未来) is a CPC slogan emphasizing cultural continuity, openness, and forward-looking development.(P192) Therefore, the correct attitude toward Chinese traditional culture should be criticism and construction; what is criticized is cultural conservatism and wholesale Westernization, and what is constructed is the new-democratic culture.

第一，中国共产党对中华优秀传统文化的日益重视说明了文化进入“结合”视野是必要的。在文化进入“结合”视野之前，特别是五四运动时期，部分知识分子一度对中华文化采取过激进的反传统做法，当时有“打倒孔家店”“烧掉四书五经”“废除汉语，改说世界语”等主张，悲观怀疑的情绪与全盘否定的态度一度甚嚣尘上。中国共产党成立后，由于专注于反帝反封建的革命任务，起初并未特别关注文化，自然尚未涉及马克思主义要与传统文化相结合的问题。但随着中国革命的发展，我们党逐步认识到传统文化，特别是优秀传统文化的重要性，张闻天在题为《抗战以来中华民族的新文化运动与今后任务》的演讲中指出，封建的旧道德、旧思想、旧制度，“必须用全力扫除”，而且“愈彻底愈好”，但中国传统文化中，“有反抗统治者、压迫者、剥削者，拥护被统治者、被压迫者、被剥削者，拥护真理与进步的、民族的、民主的、科学的、大众的文化因素”，这是进步的，“对于这些文化因素，我们有从旧文化的仓库中发掘出来，加以接受、改造与发展的责任。这就叫‘批判的接受旧文化’”。[17](P41)毛泽东也指出：“中国的长期封建社会中，创造了灿烂的古代文化。清理古代文化的发展过程，剔除其封建性的糟粕，吸收其民主性的精华，是发展民族新文化提高民族自信心的必要条件；但是决不能无批判地兼收并蓄。必须将古代封建统治阶级的一切腐朽的东西和古代优秀的人民文化即多少带有民主性和革命性的东西区别开来。”[10](P707-708)这样，我们党对传统文化的态度——“批判地接受”就日益鲜明。加之中国共产党人深刻认识到，马克思主义要在中国扎下根来，并结出“果实”，必须要有民族的形式和传统文化的内容。对此，罗荣渠就曾提出，完全抛弃民族文化传统的道路是走不通的，“但如不敢突破传统也不可能跟上时代前进的步伐，更不可能创新”。[18](P417)因此，虽然我们最初在一定程度上持反传统态度，“但作为思想遗产的传统文化决不能在现代化进程中加以抛弃”。[19](P7)也就是说，在中国革命初期，为冲破传统文化束缚而反传统，在当时具有一定历史合理性；但当中国革命发展到一定程度时，我们就需要重思对本国传统文化的正确态度。毛泽东说，“剥削阶级当着还能代表群众的时候，能够说出若干真理，如孔子、苏格拉底……王阳明也有一些真理。孔孟有一部分真理，全部否定是非历史的看法”，[15](P84)“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”，[10](P534)也就是“批判地接受我们自己的历史遗产和外国的思想”。[15](P192)因此，对中国传统文化的正确态度应该是批判和建构，批判的是文化复古主义和文化全盘西化，建构的是新民主主义文化。

In 1943, with the dissolution of the Communist International (also known as the Third International) and profound changes in the situation of the Chinese revolution, the Chinese Communist Party put forward the theoretical proposition of the “three deep integrations.” [9]9 The “three deep integrations” (三个深相结合) refers to a 1943 CPC formulation emphasizing the integration of Marxism-Leninism with the concrete practice of the Chinese revolution, with Chinese history, and with Chinese culture, as a step toward adapting Marxism to the Chinese context. At that time, Mao Zedong pointed out that many of our Party members knew very little about ancient and modern Chinese history, and even “Marxist-Leninist scholars always speak only of Greece,” [12]12 “A world of great harmony” (天下大同) is a Confucian ideal of a harmonious, equitable society, often invoked in Chinese political discourse.(P797) thus “forgetting their ancestors.” If we cannot seriously study Chinese history and culture, this will cause the entire Party’s understanding of adapting Marxism to the Chinese context to deviate. The “three deep integrations” contained the correct attitude toward Marxism-Leninism, namely, not only must we not “sever China’s history,” but we must also analyze China’s history and treat China’s cultural traditions from a Marxist standpoint. Consequently, the Chinese Communist Party further advanced its own national construction, emphasizing that Chinese Communists are both Marxists and “the inheritors of the finest traditions of all our nation’s culture, thought, and morality.” [16]16 “The ‘First Integration’” refers to integrating Marxism with China’s specific realities, the original formulation of the “Two Integrations” before the addition of the “Second Integration.”(P318) Therefore, Chinese Communists, on the one hand, combined the specific national conditions of the country to exert the guiding role of Marxism in the Chinese revolution; on the other hand, they used Marxism to activate Chinese traditional culture. American journalist Forman, while interviewing in Yan’an and the anti-Japanese base areas in North China, wrote that “the Communists place extreme emphasis on their culture.” [20](P85) It can be seen that at this time, the Chinese Communist Party had already “become more nationalized,” [15]15 “Not forget the original, absorb the foreign, and face the future” (不忘本来、吸收外来、面向未来) is a CPC slogan emphasizing cultural continuity, openness, and forward-looking development.(P22) possessing profound cultural consciousness and cultural responsibility.

1943年，随着共产国际（又称第三国际）解散和中国革命形势发生深刻变化，中国共产党提出“三个深相结合”的理论命题。当时毛泽东就指出，我们许多党员对于中国古代和近代史知之甚少，连“马克思列宁主义的学者也是言必称希腊”，[12](P797)这就“忘记了祖宗”，若不能认真研究中国历史和文化，这将使全党对于马克思主义中国化的认识出现偏差。“三个深相结合”蕴含对待马克思列宁主义的正确态度，即不仅不能“隔断中国的历史”，而且要站在马克思主义的立场上分析中国的历史，对待中国的文化传统。由此，中国共产党更加推进自身的民族化建设，强调中国共产党人既是马克思主义者，也是“我们民族一切文化、思想、道德的最优秀传统的继承者”。[16](P318)所以，中国共产党人，一方面结合本国的具体国情，发挥马克思主义指导中国革命的作用；另一方面又运用马克思主义激活中国传统文化。美国记者福尔曼在延安和华北抗日根据地采访时曾写下“共产党员极端注重他们的文化”。[20](P85)可见，此时的中国共产党已经“更加民族化”，[15](P22)具备深厚的文化自觉和文化担当。

Of course, although Mao Zedong proposed that Marxism should be combined with Chinese culture, what Chinese culture includes, and why Marxism can be combined with Chinese historical culture, these remain questions requiring further exploration.

当然，毛泽东虽然提出马克思主义要与中国文化相结合，但中国文化包括哪些内容，为什么马克思主义能与中国历史文化相结合，这仍然是一个需要进一步探索的问题。

Second, the mutual compatibility between Marxism and fine traditional Chinese culture determines that the entry of culture into the “integration” perspective is possible. Fine traditional Chinese culture contains content such as “the world is for all,” “the people are the foundation of the state,” “governing with virtue,” and “discarding the old and establishing the new.” This is highly compatible with Marxism. It is precisely this high degree of compatibility that prompted Chinese Communists to merge and integrate Marxism with fine traditional Chinese culture, endowing Marxism with distinct Chinese characteristics, thereby resolving the issue of the relationship between Marxism and Chinese traditional culture.

第二，马克思主义与中华优秀传统文化相互契合决定了文化进入“结合”视野是可能的。中华优秀传统文化包含天下为公、民为邦本、为政以德、革故鼎新等内容，这与马克思主义具有高度契合性，正是这种高度契合性，促使中国共产党人把马克思主义同中华优秀传统文化相融会、相贯通，赋予马克思主义以鲜明的中国特色，从而破解了马克思主义与中华传统文化的关系问题。

First, the mutual compatibility between Marxism and fine traditional Chinese culture constitutes the prerequisite for culture to enter the “integration” perspective. Xi Jinping pointed out: “After Marxism was introduced into China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root, blossomed, and bore fruit in China. This was no accident; it was due to their integration with China’s excellent historical culture, which has been passed down for thousands of years, and the values that the broad masses of the people use daily without conscious awareness.” [21](P278) Marxism and fine traditional Chinese culture possess compatibility. Take the idea of Great Harmony (datong) as an example. The Great Harmony idea is an important component of fine traditional Chinese culture. It built a bridge between fine traditional Chinese culture and Marxism, prompting Chinese intellectuals to accept and understand Marxism. For instance, when Chinese intellectuals such as Chen Duxiu, Li Dazhao, Mao Zedong, Cai Hesen, and Wu Yuzhang read Marx’s description of the future communist society — where everyone is equal, works together, lives together, and distributes consumer goods together — these intellectuals, deeply influenced by fine traditional Chinese culture, felt that Marx’s words seemed to be spoken for the Chinese people. They thus felt a special affinity for Marxism and understood and accepted it from this point. Wu Yuzhang recalled: “The ideals of equality for all and the elimination of poverty depicted in socialist books greatly inspired me, reminding me of Sun Yat-sen’s Three Principles of the People and the ancient Chinese doctrine of Great Harmony. All these things interwove in my mind into a beautiful vision of a future society.” [22](P105) In a letter to Li Jinxi, Mao Zedong also said: “Great Harmony is our goal.” [23](P89) In fact, besides the Great Harmony idea, there are also ideas such as “statecraft,” “people-centered thought,” “the unity of knowledge and action,” and “social outlook,” all of which are compatible with Marxism. [24] In this regard, the British scholar Joseph Needham explicitly stated: “Chinese intellectuals are more willing to accept dialectical materialism because, in a sense, this philosophical thought is precisely what they themselves produced.” [25](P67)

一是马克思主义与中华优秀传统文化相互契合，构成文化进入“结合”视野的前提条件。习近平指出：“马克思主义传入中国后，科学社会主义的主张受到中国人民热烈欢迎，并最终扎根中国大地、开花结果，决不是偶然的，而是同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通的。”[21](P278)马克思主义与中华优秀传统文化具有契合性。以大同思想为例，大同思想是中华优秀传统文化的重要组成部分，它架起中华优秀传统文化与马克思主义的桥梁，促使中国知识分子接受和理解马克思主义。如陈独秀、李大钊、毛泽东、蔡和森、吴玉章等中国知识分子，当他们读到马克思对未来共产主义社会的描述，即在未来共产主义社会里，大家人人平等、共同劳动、共同生活、共同分配消费品，这些深受中华优秀传统文化熏陶的知识分子，感觉到马克思的这些话似乎就是为中国人说的，于是对马克思主义格外亲切，并由此理解和接受了马克思主义。吴玉章回忆道：“社会主义书籍中所描绘的人人平等、消灭贫富的远大理想大大地鼓舞了我，使我联想起孙中山先生倡导的三民主义和中国古代世界大同的学说。所有这些东西，在我脑子里交织成一幅未来社会的美丽远景。”[22](P105)毛泽东在给黎锦熙的信中也谈道：“大同者，吾人之鹄也。”[23](P89)事实上，除大同思想外，还有经世致用思想、民本思想、知行观思想、社会观思想等，它们都与马克思主义具有契合性。[24]对此，英国学者李约瑟曾明确说：“中国知识分子之所以更愿意接受辩证唯物主义，是因为，从某种意义上说，这种哲学思想正是他们自己所产生的。”[25](P67)

Second, the “integration” of Marxism with fine traditional Chinese culture has resolved the “ancient-modern, Chinese-Western debate.” Since modern times, in the face of Western cultural invasion, Chinese intellectual circles have witnessed the ancient-modern dispute of “valuing the ancient over the modern” and “valuing the modern over the ancient,” as well as the Chinese-Western contention of “Chinese essence, Western utility” and “Western essence, Chinese utility.” The “ancient-modern, Chinese-Western debate” involves how to view the cultural issues of antiquity versus the contemporary and the East versus the West, and at a deeper level, it concerns the question of whether there is cultural confidence and historical confidence. With the spread of Marxism to China and its establishment as the guiding ideology of the Communist Party of China, the relationship between Marxism and fine traditional Chinese culture became the focal point of the “ancient-modern, Chinese-Western debate.” From the perspective of cultural conservatives, one’s own national culture is superior to Western culture, and since Marxism is Western, it cannot be exchanged or integrated with it; from the perspective of cultural radicals, Western culture is superior to Chinese traditional culture, and Chinese traditional culture is to be eliminated. Thus, both cultural conservatives and cultural radicals believe that Marxism cannot be integrated with fine traditional Chinese culture. However, because both fine traditional Chinese culture and Marxism possess openness and developmental capacity, the “Two Integrations” were realized, powerfully proving that the attitudes of cultural conservatism and cultural radicalism toward Marxism are mistaken. Therefore, Xi Jinping pointed out, “We are more capable than any previous era of resolving the ‘ancient-modern, Chinese-Western debate,’”[26] and the “Two Integrations” are precisely the means of resolution.

二是马克思主义与中华优秀传统文化的“结合”破解了“古今中西之争”。近代以来，面对西方文化入侵，中国思想界曾出现“厚古薄今”“厚今薄古”的古今之辩与“中体西用”“西体中用”的中西之争。“古今中西之争”涉及如何看待古代与当代、东方与西方的文化问题，更深层的是有没有文化自信和历史自信的问题。随着马克思主义在中国的传播并成为中国共产党的指导思想，马克思主义与中华优秀传统文化的关系问题成为“古今中西之争”的焦点问题。在文化保守主义者看来，本民族文化是优于西方文化的，而马克思主义是西方的，因此不能与之进行交流交融；而在文化激进主义者看来，西方文化要优于中国传统文化，中国传统文化则是要被淘汰的。所以，文化保守主义和文化激进主义者都认为马克思主义同中华优秀传统文化不可能结合。但由于中华优秀传统文化和马克思主义都具有开放性和发展性，进而实现了“两个结合”，有力证明了文化保守主义和文化激进主义对待马克思主义的态度是错误的，所以，习近平指出，“我们比以往任何一个时代都更有条件破解‘古今中西之争’”，[26]而“两个结合”正是破解之道。

Third, the mutual achievement of Marxism and fine traditional Chinese culture reflects that culture can enter the “integration” perspective. The integration of Marxism with fine traditional Chinese culture is not only necessary but also possible, and in their two-way interaction they achieve mutual achievement, that is, “the result of ‘integration’ is mutual achievement.”[26]

第三，马克思主义与中华优秀传统文化互相成就反映了文化进入“结合”视野是可以实现的。马克思主义与中华优秀传统文化相结合不仅必要，而且可能，并在双向互动中相互成就，即“‘结合’的结果是互相成就”。[26]

First, culture enters the “integration” perspective, endowing Marxism with a Chinese foundation, making Marxism Chinese, and achieving Marxism. The “Two Integrations” provide a solid cultural foundation for Marxism, achieving the development of Marxism. Marxism “can only take deep root and flourish if it is planted in the fertile soil of the country’s, the nation’s, history and culture.”[2]2 The “First Integration” (一个结合) refers to the integration of the basic principles of Marxism with China’s concrete realities, as originally formulated by Mao Zedong. The “Second Integration” (第二个结合) refers to the integration of the basic principles of Marxism with China’s fine traditional culture, as formally proposed by Xi Jinping. The “Two Integrations” (两个结合) is the combined concept.(P18) Over the past hundred-plus years, through the “First Integration,” the Communist Party of China has enabled Marxism to take root in China and bear “fruit,” that is, forming “its own theory” with “Chinese style and Chinese manner,” namely Marxism adapted to the Chinese context and the needs of the times, thereby enriching and developing Marxism; and through the “Second Integration,” the Communist Party of China has “connected the essence of Marxist thought with the essence of fine traditional Chinese culture, and integrated it with the common values that the people unconsciously use in daily life,” truly realizing “concretization” and “sinicization,” and presenting it in a form with Chinese characteristics. This not only consolidates “the historical and mass foundations for adapting Marxism to the Chinese context and the needs of the times,” but also “enables Marxism to take deep root in China.”[2]2 The “First Integration” (一个结合) refers to the integration of the basic principles of Marxism with China’s concrete realities, as originally formulated by Mao Zedong. The “Second Integration” (第二个结合) refers to the integration of the basic principles of Marxism with China’s fine traditional culture, as formally proposed by Xi Jinping. The “Two Integrations” (两个结合) is the combined concept.(P18)

一是文化进入“结合”视野，赋予马克思主义中国底色，让马克思主义成为中国的，成就了马克思主义。“两个结合”为马克思主义提供了坚实的文化基础，成就了马克思主义的发展。马克思主义“只有植根本国、本民族历史文化沃土”，其“真理之树才能根深叶茂。”[2](P18)百余年来，中国共产党通过“一个结合”使马克思主义在中国扎下根来，并结出“果实”，即形成了具备“中国作风和中国气派”的“自己的理论”，也就是中国化时代化的马克思主义，进而丰富和发展了马克思主义；而通过“第二个结合”，中国共产党把“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”，真正实现“具体化”和“中国化”，并以中国特色的形式呈现，不仅夯实了“马克思主义中国化时代化的历史基础和群众基础”，而且“让马克思主义在中国牢牢扎根”。[2](P18)

Second, culture enters the “integration” perspective, consolidating cultural subjectivity, making fine traditional Chinese culture modern, and achieving fine traditional Chinese culture. Culture is the soul of a nation and a country. Through the “Second Integration,” not only is Marxism used to activate fine traditional Chinese culture, endowing it with new vitality, but Chinese civilization is also deeply infused into Marxism, enabling it to leap from tradition to modernity. The “Second Integration” not only consolidates cultural subjectivity but also promotes fine traditional Chinese culture to become modern, “causing Chinese civilization to once again burst forth with powerful spiritual strength.”[21](P418)

二是文化进入“结合”视野，巩固了文化主体性，让中华优秀传统文化成为现代的，成就了中华优秀传统文化。文化是一个国家和民族的灵魂。通过“第二个结合”，不仅用马克思主义激活中华优秀传统文化，赋予中华优秀传统文化新的生命力，更是把中华文明深层次地注入马克思主义，使其实现从传统到现代的跨越。“第二个结合”不仅巩固了文化的主体性，而且推动中华优秀传统文化成为现代的，“使中华文明再次迸发出强大精神力量”。[21](P418)

Therefore, Marxism and fine traditional Chinese culture achieve mutual achievement in a “two-way interaction,” realizing the mutual integration of Marxism and fine traditional Chinese culture, thereby “making Marxism Chinese and fine traditional Chinese culture modern, and making the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.”[26]

因此，马克思主义与中华优秀传统文化在“双向互动”中实现了相互成就，实现了马克思主义同中华优秀传统文化的相互贯通，从而“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”。[26]

III. The “Two Integrations”: The Greatest Magic Weapon for the Success of Socialism with Chinese Characteristics

三、“两个结合”：中国特色社会主义取得成功的最大法宝

Over the past hundred-plus years, the key to our Party’s success in advancing the adaptation of Marxism to the Chinese context and the needs of the times lies in the fact that Chinese Communists have always adhered to the “Two Integrations.” This is precisely as Xi Jinping emphasized at the Symposium on Cultural Heritage and Development: the “Two Integrations” are “the greatest magic weapon for our success.”[26]

百余年来，我们党之所以能够成功推进马克思主义中国化时代化，关键就在于中国共产党人始终坚持“两个结合”，这正如习近平在文化传承发展座谈会上所强调的，“两个结合”是“我们取得成功的最大法宝”。[26]

First, in adhering to the “Two Integrations,” always uphold the guiding role of Marxism. Upholding the guiding role of Marxism in “integration” is the foundation and prerequisite for the Party’s theoretical innovation. Only by always adhering to the guidance of Marxist scientific theory can Marxism be transformed into a powerful force for understanding and changing the world.

第一，在坚持“两个结合”中始终坚持马克思主义的指导地位。在“结合”中坚持马克思主义的指导地位，是党的理论创新的基础和前提。只有始终坚持马克思主义科学理论指导，才能把马克思主义转化为认识世界、改造世界的强大力量。

First, continuously consolidate the guiding role of Marxism in the ideological domain. Marxism is the soul and banner of the Communist Party of China, providing the fundamental guidance for advancing the “Two Integrations.” In the New Era, the most important task in consolidating the guiding role of Marxism in the ideological domain is to persist in using Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era to forge souls and educate people, and to persist in building the Party ideologically and strengthening the Party theoretically. Precisely for this reason, since the 18th National Congress of the CPC, the Party Central Committee with Comrade Xi Jinping at its core, based on the new historical orientation, has made carrying out centralized Party education an important pathway for advancing the Party’s self-revolution, vigorously promoted the building of a Marxist learning-oriented Party, and guided the vast number of Party members to comprehensively study and grasp the scientific system, essential meaning, and practical requirements of the Party’s innovative theory.

一是不断巩固马克思主义在意识形态领域的指导地位。马克思主义是中国共产党的灵魂和旗帜，为推进“两个结合”提供了根本遵循。新时代，巩固马克思主义在意识形态领域指导地位，最重要的就是坚持用习近平新时代中国特色社会主义思想铸魂育人，坚持思想建党、理论强党。正因如此，党的十八大以来，以习近平同志为核心的党中央立足新的历史方位，把开展党内集中教育作为推进党的自我革命的重要途径，大力推进马克思主义学习型政党建设，引导广大党员全面学习领会党的创新理论的科学体系、精髓要义和实践要求。

Second, deeply grasp the Marxist worldview and methodology. A scientific worldview and methodology are the ideological weapons for people to understand and change the world. Precisely because Chinese Communists have long adhered to and applied the Marxist worldview and methodology, they have been able to continuously raise the level of understanding of the laws governing the Communist Party’s governance, the construction of socialism, and the development of human society, and to deeply discern changes in the principal contradiction and seize strategic opportunities for development. Xi Jinping repeatedly emphasizes the need to improve systematic thinking, strategic thinking, dialectical thinking, historical thinking, innovative thinking, bottom-line thinking, and law-based governance thinking, the foundation of which is also mastering the Marxist worldview and methodology. In the New Era, we must also deeply grasp the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, practice the “Six Musts,”[10]10 The “Six Musts” (六个必须坚持) refers to six principles Xi Jinping has emphasized for applying the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era: must uphold the Party’s overall leadership, must adhere to a people-centered approach, must deepen reform and opening up, must carry forward the spirit of struggle, must uphold and improve the socialist system with Chinese characteristics, and must promote the building of a community with a shared future for mankind. and continuously write a new chapter in adapting Marxism to the Chinese context and the needs of the times.

二是深刻把握马克思主义的世界观和方法论。科学的世界观和方法论是人们认识世界和改造世界的思想武器。正是因为中国共产党人长期坚持和运用马克思主义的世界观和方法论，才能不断提升对共产党执政规律、社会主义建设规律、人类社会发展规律的认识水平，才能深刻洞悉社会主要矛盾变化，抓住发展战略机遇。习近平反复强调，要提高系统思维、战略思维、辩证思维、历史思维、创新思维、底线思维、法治思维能力等，其基础也是掌握马克思主义的世界观和方法论。新时代，我们还要深刻把握习近平新时代中国特色社会主义思想的世界观和方法论，践行“六个必须坚持”，不断谱写马克思主义中国化时代化新篇章。

Third, use Marxism to grasp the point of integration in the “Two Integrations.” Clarifying the point of integration in the “Two Integrations” is the key and difficulty of theoretical innovation. The basic principles of Marxism in the “Two Integrations” are not all principles, but those that meet China’s actual needs and suit China’s specific national conditions, and moreover, they are principles that Chinese Communists need to apply according to the needs of the times. The concrete realities of China that are integrated with the basic principles of Marxism include multiple aspects such as basic national conditions, the principal contradiction, historical orientation, strategic arrangements, and governance tests. These concrete realities also change with time and space, and require the use of Marxism to accurately grasp them. The fine traditional Chinese culture in the “Two Integrations” includes not only traditional cultural heritage but also the ideological resources of fine traditional Chinese culture that constitute Marxism adapted to the Chinese context and the needs of the times. Therefore, it is necessary to use the Marxist stance, viewpoint, and method to overcome the historical limitations of Chinese traditional culture and promote a better integration of the two.

三是运用马克思主义把握“两个结合”的结合点。明确“两个结合”的结合点是理论创新的重点和难点。“两个结合”中的马克思主义基本原理并不是所有原理，而是符合中国实际需要、适合中国具体国情的原理，更是需要中国共产党人根据时代需要进行运用的原理。与马克思主义基本原理结合的中国具体实际包括基本国情、社会主要矛盾、历史方位、战略安排、执政考验等多个方面，这些具体实际也会随着时空的变化而变化，也需要运用马克思主义对其进行准确把握。“两个结合”中的中华优秀传统文化，不仅包含传统文化遗产，而且包含构成中国化时代化马克思主义的优秀传统文化思想资源。所以，要运用马克思主义的立场观点方法克服中国传统文化的历史局限，推进两者更好结合。

Second, in adhering to the “Two Integrations,” promote the creative transformation and innovative development of fine traditional Chinese culture. Adhering to the “Two Integrations” requires, on the basis of Marxist guidance, promoting the creative transformation and innovative development of fine traditional Chinese culture.

第二，在坚持“两个结合”中推进中华优秀传统文化创造性转化和创新性发展。坚持“两个结合”，要在马克思主义指导的基础上，推动中华优秀传统文化创造性转化和创新性发展。

First, drawing governance wisdom from fine traditional Chinese culture to nourish Marxism adapted to the Chinese context and the needs of the times. Anyone creating their own history in any society and era always does so “under conditions directly encountered, given, and inherited from the past.”[27](P669) Fine traditional Chinese culture contains rich content that constitutes the “nutritional composition table” or “nutritional structure” for Marxism to take firm root in China. Xi Jinping has proposed inheriting fine traditional Chinese culture, with the context being more about construction—that is, from the height of advancing the great rejuvenation of the Chinese nation, better absorbing governance wisdom from fine traditional Chinese culture to provide spiritual motivation and cultural support for building a strong country and national rejuvenation. For example, we have absorbed the concepts of a world of great harmony and peace for all nations from fine traditional Chinese culture, proposing the Belt and Road Initiative, a community with a shared future for mankind, and the common values of all humanity. Another example is that we have integrated the Marxist view of the masses with the concept of “the people being the foundation of the state” from fine traditional Chinese culture, creatively putting forward the people-centered development thought, emphasizing the primacy of the people. By integrating the essence of fine traditional Chinese culture with the marrow of Marxist thought, our Party has continuously enriched and developed Marxism adapted to the Chinese context and the needs of the times.

一是从中华优秀传统文化中汲取治国理政智慧，滋养中国化时代化的马克思主义。任何人在任何社会和时代创造自己的历史总是在“直接碰到的、既定的、从过去承继下来的条件下创造”。[27](P669)中华优秀传统文化包含着丰富的内容，它们构成了马克思主义在中国牢牢扎根的“营养成分表”或“营养结构”。习近平提出，要继承中华优秀传统文化，其语境更多的是建构，即站在推进中华民族伟大复兴的高度，更好地汲取优秀传统文化中的治国理政智慧，为强国建设、民族复兴提供精神动力和文化支撑。如我们吸收中华优秀传统文化中的天下大同、协和万邦理念，提出了“一带一路”倡议、人类命运共同体、全人类共同价值等。再如，我们把马克思主义的群众史观与中华优秀传统文化中的民惟邦本贯通起来，创造性地提出坚持以人民为中心的发展思想，强调人民至上。通过把中华优秀传统文化精华与马克思主义思想精髓贯通起来，我们党不断丰富与发展中国化时代化的马克思主义。

Second, developing fine traditional Chinese culture in building the modern civilization of the Chinese nation, endowing it with new contemporary connotations. Over the millennia of Chinese civilization, ancient Chinese civilization long led the civilizations created by other countries and nations in the world, continuously developing and extending. However, “without a strong China, there would be no Confucius renowned across the seas.”[28] Since modern times, traditional Chinese agrarian civilization, facing the strong challenge of Western industrial civilization, gradually showed comparative disadvantages, even facing a deep crisis of national subjugation and racial extinction. It was precisely because Marxism was introduced into China and activated the excellent cultural genes contained in Chinese civilization, especially through the more than one hundred years of struggle by Chinese Communists, that Chinese civilization gained new opportunities and vitality. Therefore, to build the modern civilization of the Chinese nation, we must not forget the original, absorb the foreign, and face the future, forming a modern form of fine traditional Chinese culture, better constructing Chinese spirit, Chinese values, and Chinese strength, thereby strengthening historical confidence and cultural confidence, and promoting socialist cultural prosperity in the New Era.

二是在建设中华民族现代文明中发展中华优秀传统文化，赋予中华优秀传统文化新的时代内涵。在数千年的中华民族文明史中，中国古代文明曾长期领先于世界其他国家和民族所创造的文明，并且不断延续和发展。但是，“没有一个强大的中国，就不会有一个名扬四海的孔夫子”。[28]近代以来，中华传统农耕文明在面对西方工业文明的强势挑战中，逐渐呈现出比较劣势，甚至一度面临亡国灭种的深重危机。正是由于马克思主义传入中国并激活了中华文明蕴含的优秀文化基因，特别是中国共产党人的百余年奋斗，才使中华文明获得了新的机遇和活力。因此，要建设中华民族现代文明，必须不忘本来、吸收外来、面向未来，形成中华优秀传统文化的现代形态，更好构筑中国精神、中国价值、中国力量，进而坚定历史自信和文化自信，促进新时代社会主义文化繁荣。

Third, using the concept of civilizational exchange and integration contained in fine traditional Chinese culture to debunk a series of cultural fallacies and guide human society toward progress. Influenced by mindsets such as Cold War thinking, zero-sum games, and Western-centrism, the international community is rife with fallacies like “civilizational estrangement,” “clash of civilizations,” and “cultural superiority.” Prejudices or misunderstandings between different civilizations constrain civilizational exchange and cooperation, even degenerating into civilizational conflict and confrontation, thereby triggering local wars. However, fine traditional Chinese culture contains the concept of civilizational exchange and integration, consistently upholding an open and inclusive attitude toward civilizations, thus forming a compatible, inclusive, and splendid Chinese civilization. Xi Jinping Thought on Culture emphasizes that building the modern civilization of the Chinese nation requires respecting the diversity of world civilizations and absorbing and learning from all outstanding achievements of human civilization. This correct attitude toward different civilizations not only gives Chinese civilization new development opportunities but also promotes the common development and progress of different civilizations, jointly building a beautiful world of civilizational harmony and peaceful development.

三是用中华优秀传统文化蕴含的文明交流交融理念破解一系列文化谬论，指引人类社会走向进步。受冷战思维、零和博弈、西方中心等思维定式影响，国际社会上充斥着“文明隔阂”“文明冲突”“文化优越”等谬论。不同文明之间的偏见或误解制约了文明交流与合作，甚至衍生为文明冲突和对抗，从而引发了局部战争。然而，中华优秀传统文化蕴含了文明交流交融理念，始终秉持对待文明的开放包容态度，从而形成了兼容并包、辉煌灿烂的中华文明。习近平文化思想强调建设中华民族现代文明，要尊重世界文明多样性，吸收借鉴人类文明的一切优秀成果。这种对待不同文明的正确态度，不仅使中华文明获得新的发展机遇，而且推动不同文明共同发展进步，携手建立文明和谐、和平发展的美好世界。

Third, advancing theoretical and practical innovation in Chinese-path modernization by adhering to the “Two Integrations.” The “Two Integrations” constitute the methodology for understanding Chinese-path modernization. Xi Jinping points out, “Chinese-path modernization is deeply rooted in fine traditional Chinese culture and embodies the advanced nature of scientific socialism,”[29] creating a new form of human civilization. It is evident that advancing Chinese-path modernization requires consistently adhering to the “Two Integrations” and continuously achieving theoretical innovation and practical creation.

第三，在坚持“两个结合”中推进中国式现代化理论和实践创新。“两个结合”是理解中国式现代化的方法论。习近平指出，“中国式现代化，深深植根于中华优秀传统文化，体现科学社会主义的先进本质”，[29]创造了人类文明新形态。可见，推进中国式现代化，要始终坚持“两个结合”，不断实现理论创新和实践创造。

First, carrying forward the historical initiative spirit to comprehensively advance the great rejuvenation of the Chinese nation through Chinese-path modernization. The practical orientation of the “Two Integrations” is building a strong country and national rejuvenation. The “First Integration” defines the path and direction of Chinese-path modernization. The reason Chinese-path modernization is socialist modernization is that Chinese Communists, in vigorously advancing Chinese-path modernization, have consistently adhered to integrating Marxism with China’s specific realities. The Party’s more than one hundred years of struggle history proves that only socialism can save China, and only building a great modern socialist country can achieve national rejuvenation. The “Second Integration” endows Chinese-path modernization with its foundation and characteristics. Chinese-path modernization is a modernization that has grown from the soil of China and emerged from over five thousand years of Chinese civilization. Therefore, to successfully follow the path of Chinese-path modernization, we must adhere to the “Two Integrations,” discern the trends of the times, take root in cultural soil, thereby grasp the historical initiative, and drive Chinese-path modernization to achieve new breakthroughs and new accomplishments.

一是发扬历史主动精神，以中国式现代化全面推进中华民族伟大复兴。“两个结合”的现实指向是强国建设、民族复兴。“第一个结合”规约了中国式现代化的道路与方向。中国式现代化之所以是社会主义现代化，就是因为中国共产党人在大力推进中国式现代化的过程中，始终坚持把马克思主义同中国具体实际相结合。党的百余年奋斗史证明，只有社会主义才能救中国，只有建设社会主义现代化强国才能实现民族复兴。“第二个结合”赋予了中国式现代化底色和特色。中国式现代化是从中华大地长出来的现代化，也是从五千多年中华文明中走出来的现代化。所以，要走好中国式现代化道路，就要坚持“两个结合”，洞察时代大势，根植文化沃土，从而把握历史主动，推动中国式现代化取得新突破、新成就。

Second, adhering to a people-centered approach, making the theory of Chinese-path modernization more loved, recognized, and supported by the people. The masses are the source of strength for advancing Chinese-path modernization. To enable the masses to better understand the theory of Chinese-path modernization and fully unleash their initiative and creativity, it is necessary to adhere to the “Two Integrations.” On one hand, elevate good practices and experiences from the masses’ production and daily life into new theoretical achievements; on the other hand, use national language and national forms to arm the masses with the Party’s new theoretical achievements. Only by serving the people, relying on the people, and respecting the people’s innovation and creation can Chinese-path modernization be better advanced. In this process, it is necessary to continuously provide the masses with high-quality cultural products, enhance their sense of cultural participation and gain, and promote common prosperity in people’s spiritual life. By uniting all the people closely together in thought and spirit, we form a powerful synergy for comprehensively building a modern socialist country.

二是坚持以人民为中心，使中国式现代化理论更为人民所喜爱、所认同、所拥护。人民群众是推进中国式现代化的力量源泉。为了人民群众能够更加理解中国式现代化理论，充分发挥人民群众的积极性和创造性，需要坚持“两个结合”。一方面，将人民群众生产生活中的好做法好经验升华为新的理论成果；另一方面，以民族语言、民族形式用党的创新理论成果武装人民群众。只有为了人民、依靠人民，尊重人民群众的创新创造，才能更好推进中国式现代化。在这个过程中，需要向人民群众不断提供高品质的文化产品，增强人民群众的文化参与感与获得感，促进人民精神生活共同富裕。通过让全体人民在思想上和精神上紧紧团结在一起，形成全面建设社会主义现代化国家的强大合力。

Third, strengthening problem orientation, actively addressing major issues in advancing Chinese-path modernization. The vitality of theory lies in its continuous development and innovation based on the characteristics of the times and the needs of practice. Xi Jinping emphasizes: “Problems are the voice of the times, and answering and guiding the resolution of problems is the fundamental task of theory.”[2]2 The “First Integration” (一个结合) refers to the integration of the basic principles of Marxism with China’s concrete realities, as originally formulated by Mao Zedong. The “Second Integration” (第二个结合) refers to the integration of the basic principles of Marxism with China’s fine traditional culture, as formally proposed by Xi Jinping. The “Two Integrations” (两个结合) is the combined concept.(P20) Facing the new journey, to continuously promote new developments in contemporary Chinese Marxism and Marxism for the twenty-first century, we must scientifically answer the questions of China, the world, the people, and the times, and continue to advance theoretical innovation based on the practice of Chinese-path modernization. To this end, we need to consistently adhere to the “Two Integrations.” On one hand, propose original new ideas around the issues of the times, continuously endowing Marxism with new contemporary connotations; on the other hand, provide more Chinese wisdom and Chinese solutions for the common problems faced by humanity in realizing modernization, promote the global modernization process through Chinese-path modernization, and make greater contributions to the progress of all humanity.

三是强化问题导向，主动回答推进中国式现代化过程中的重大问题。理论的生命力在于根据时代特征、实践需要而不断发展创新。习近平强调：“问题是时代的声音，回答并指导解决问题是理论的根本任务。”[2](P20)面向新征程，我们要不断推进当代中国马克思主义、二十一世纪马克思主义实现新的发展，就必须科学回答中国之问、世界之问、人民之问、时代之问，继续推进中国式现代化实践基础上的理论创新。为此，我们需要始终坚持“两个结合”。一方面，围绕时代课题提出原创性的新思想，不断赋予马克思主义以新的时代内涵；另一方面，为解决人类实现现代化过程中面临的共同问题提供更多中国智慧、中国方案，以中国式现代化推动世界现代化进程，为全人类进步作出更大贡献。

In summary, the “Two Integrations” represent the elevation and expansion of the “One Integration,” the inevitable result of the development of the “One Integration.” Over more than one hundred years, the Chinese Communist Party, by consistently adhering to the “One Integration,” has continuously solved the problems raised by China’s revolution, construction, and reform, allowing Marxism to take root in China; through the “Second Integration,” it has continuously consolidated the historical and mass foundations for adapting Marxism to the Chinese context and the needs of the times, allowing Marxism to take firm root in China, thereby advancing the building of a strong country and national rejuvenation.

综上所述，“两个结合”是“一个结合”的提升与拓展，是“一个结合”发展的必然结果。百余年来，中国共产党通过一以贯之坚持“一个结合”，不断解决中国革命、建设和改革提出的问题，让马克思主义在中国扎根；通过“第二个结合”，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，进而推进强国建设、民族复兴。

(Author’s bio: Wang Gang, Professor and Doctoral Supervisor at the School of Marxism, Nanjing Normal University)

（作者简介：王刚，南京师范大学马克思主义学院二级教授、博士生导师）

Online editor: Tongxin

网络编辑：同心