Mao Zedong’s Historical Contributions to the “Two Integrations” and Their Experiential Lessons

In his speech at the ceremony marking the centenary of the Communist Party of China, General Secretary Xi Jinping for the first time put forward: “Uphold the integration of the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture,” that is, the new thesis of the “Two Integrations.” [1]1 The “Two Integrations” (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture, first formally proposed by Xi Jinping in 2021. The report to the 20th National Congress of the CPC also clearly stated: “Only by integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture, and by adhering to the application of dialectical materialism and historical materialism, can we correctly answer the major questions raised by the times and by practice, and can we always maintain the vigorous vitality and exuberant energy of Marxism.” [2]2 The 20th National Congress of the CPC was held in October 2022. The “Two Integrations” is a new proposition put forward by General Secretary Xi Jinping from a new historical starting point and in light of the characteristics of the new era, but the “Two Integrations” themselves are not a new problem; the line of thinking behind the “Two Integrations” had already begun during the early dissemination of Marxism. As the pioneer and founder of adapting Marxism to the Chinese context, Mao Zedong made major historical contributions to the “Two Integrations,” and also provided useful reference and experiential lessons for advancing the adaptation of Marxism to the Chinese context and the needs of the times in the New Era.

习近平总书记在庆祝中国共产党成立一百周年大会上的讲话中首次提出：“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”，即“两个结合”新论断。党的二十大报告也明确提出：“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。”“两个结合”是习近平总书记站在新的历史起点上、结合新的时代特点提出的一个新命题，但“两个结合”本身并不是一个新问题，“两个结合”的思路在马克思主义早期传播之时已经开启，而毛泽东作为马克思主义中国化的开拓者和奠基人，对“两个结合”作出了重大历史贡献，也为新时代推进马克思主义中国化时代化提供了有益借鉴和经验启示。

I. Why Mao Zedong Was Able to Make Pioneering Historical Contributions to Advancing the “Two Integrations”

一、毛泽东何以能为推进“两个结合”作出开创性的历史贡献

The formation of any thought or theory and the development of any practical exploration must be established on the basis of certain subjective and objective conditions. The reason Mao Zedong was able to make pioneering historical contributions to advancing the “Two Integrations” is also because he possessed beneficial conditions in both subjective and objective respects.

任何思想理论的形成以及实践探索的开展，都必须建立在一定的主客观条件的基础之上，毛泽东之所以能够为推进“两个结合”作出开创性的历史贡献，也是因为其兼具主客观两方面的有益条件。

1. The Objective Need to Advance the “Two Integrations”

1.推进“两个结合”的客观需要

First, China’s need to solve new historical problems required Marxism. “What kind of doctrine a country adopts depends on whether that doctrine can solve the historical problems facing that country.” [3]3 This is a quotation from Xi Jinping, emphasizing the pragmatic criterion for choosing a guiding ideology. An important reason why China’s advanced elements chose to accept Marxism was that it met the historical need for theoretical weapons that China lacked in modern times. Starting from the Opium War of 1840, Western powers used their strong ships and powerful guns to force open China’s doors, and China gradually evolved into a semi-colonial and semi-feudal society. Faced with the tragic circumstances of the nation suffering humiliation, the people enduring hardship, and its civilization being covered in dust, striving for national independence, the liberation of the people, and achieving national prosperity and the people’s well-being became the historical tasks that the Chinese people had to accomplish. To save the nation from peril, countless people with lofty ideals stepped forward one after another to explore paths of national salvation. The old, stubborn feudal ideological weapons were defeated, so they turned to the West to seek the truth of saving the country and the people. Various doctrines and trends of thought “came and went in quick succession,” [4]4 A Chinese four-character idiom (你方唱罢我登场) meaning various actors appear and disappear in quick succession, often used to describe a chaotic or competitive situation. but these ideological weapons learned from the West also failed. They could not solve the historical problems facing China, nor could they change China’s future and destiny. During this period, “the Chinese had no ideological weapon to resist imperialism,” [5]5 Quotation from Mao Zedong, “The Bankruptcy of the Idealist Conception of History” (1949). and therefore urgently needed new theoretical weapons to point the way for China. At the same time, in the old China beset by internal and external difficulties, traditional Chinese culture faced an increasingly severe crisis, which in turn led to a serious crisis of faith and even a social crisis in China. Therefore, how to save the Chinese nation, which was in dire straits, became a major problem facing the Chinese people at that time. Although the New Culture Movement criticized the old culture, it failed to fundamentally find a new way out for the rebirth of traditional Chinese culture. [6]6 The New Culture Movement (c. 1915–1920s) was a Chinese intellectual movement that criticized traditional Confucian values and promoted modern, Western-inspired ideas such as science and democracy. Just as China’s advanced elements were hesitating and distressed over this, the October Revolution in Russia sent Marxism to China with a single cannon shot, providing China’s advanced elements with a “telescope” and “microscope” to observe and grasp the fate of the nation. [7]7 The October Revolution (1917) in Russia, led by the Bolsheviks under Lenin, established the world’s first socialist state and inspired Chinese intellectuals to turn to Marxism. From then on, “the Chinese people, in their spiritual life, moved from passivity to initiative,” [8]8 Quotation from Mao Zedong, “The Bankruptcy of the Idealist Conception of History” (1949). and “the era in modern world history when the Chinese people and Chinese culture were looked down upon should come to an end.” [9]9 Ibid.

首先，中国解决新的历史课题需要马克思主义。“一个国家实行什么样的主义，关键要看这个主义能否解决这个国家面临的历史性课题。”中国先进分子之所以选择接受马克思主义，一个重要原因在于其满足了中国近代缺乏理论武器的历史需要。从1840年鸦片战争开始，西方列强用坚船利炮打开了中国的大门，中国开始逐步演变为半殖民地半封建社会。面对国家蒙辱、人民蒙难、文明蒙尘的悲惨境遇，争取民族独立、人民解放和实现国家富强、人民幸福，成为中国人民必须完成的历史任务。为挽救民族危亡，无数仁人志士前仆后继探索救亡图存的道路，旧的顽固的封建主义的思想武器打了败仗，于是又转向西方寻找救国救民的真理，各种主义、思潮“你方唱罢我登场”，但这些向西方学来的思想武器也败下阵来，它们解决不了中国面临的历史性课题，也改变不了中国的前途和命运。这一时期“中国人没有什么思想武器可以抗御帝国主义”，因此亟须新的理论武器为中国指明道路。与此同时，在内外交困的旧中国，中国传统文化面临着越来越大的危机，进而导致中国出现严重的信仰危机甚至社会危机，因此，如何拯救处于水深火热之中的中华民族，成为摆在当时中国人面前的一大难题。新文化运动虽然对旧文化进行了批判，但未能从根本上为中国传统文化的新生找到一条新的出路。正当中国的先进分子为此徘徊和苦闷的时候，俄国十月革命一声炮响，给中国送来了马克思主义，使先进的中国人找到了观察和掌握国家命运的“望远镜”和“显微镜”。从此，“中国人在精神上就由被动转入主动”，“近代世界历史上那种看不起中国人，看不起中国文化的时代应当完结了”。

Second, the tension between theory and practice called for the “Two Integrations.” It was not easy for the Chinese Communists to find the theoretical weapon of Marxism, and it was even more difficult to use it well. To truly use this ideological weapon well, it was necessary to solve the problem of integrating the basic tenets of Marxism with China’s specific realities and with China’s historical culture, that is, to solve the problem of the “Two Integrations.” On the one hand, Marxism, as a theory that is universally applicable, provides us not with specific methods but with a guide to action; it cannot be universally and unconditionally applied to any era or country. From the perspective of cultural forms, Marxism is an intellectual product born from the soil of Western culture, inevitably bearing Western modes of thinking and theoretical styles, which are quite different from Chinese culture and the inherent thinking patterns of the Chinese people. When Marxism is directly used to guide the practice of the Chinese revolution, it inevitably encounters friction and conflict with China’s national culture, thinking, and customs. On the other hand, different national conditions determine different revolutionary paths. Marxism did not provide ready-made answers on how to achieve socialism in a single country. Lenin, under the guidance of Marxism and in combination with Russia’s national conditions, explored the Russian path. China’s national conditions differ from both 19th-century Europe and Russia, so it could not mechanically copy the Russian experience. As Mao Zedong pointed out: “Russia’s problems can only be solved by Lenin, and China’s problems can only be solved by the Chinese people.” [10]10 Quotation from Mao Zedong, “On the People’s Democratic Dictatorship” (1949). Thus, there was a huge tension between Marxism, as an “imported product,” and China’s historical culture and national conditions. This objectively required the historical subject to find appropriate methods to connect the basic tenets of Marxism with China’s specific realities and to make them grasped by the Chinese people, that is, to advance the “Two Integrations.”

其次，理论与实践的张力呼唤“两个结合”。中国共产党人找到马克思主义这个理论武器并不容易，要运用好这个理论武器更为不易，真正运用好这个思想武器，就需要解决好马克思主义基本原理同中国具体实际相结合、同中国历史文化相结合的问题，即解决好“两个结合”的问题。一方面，马克思主义作为放之四海而皆准的理论，为我们提供的不是具体的方法，而是行动指南，它不可能普遍地、无条件地适用于任何时代和国家。从文化样态上看，马克思主义是产自于西方文化土壤的思想成果，不可避免地带有西方的思维方式和理论样式，这些与中国文化和中国人固有的思维模式是有很大差异的，当马克思主义被直接拿来指导中国革命实践时，难免会与中国民族文化、思维、习惯发生摩擦与冲突。另一方面，不同国情决定了不同的革命道路，马克思主义并没有就如何在一国实现社会主义而提供现成的答案，列宁也是在马克思主义的指导下结合俄国国情探索出俄国道路的。中国的国情既不同于19世纪的欧洲，也不同于俄国，所以不能照搬俄国经验，正如毛泽东所指出的：“俄国的问题只能由列宁解决，中国的问题只能由中国人解决。”由此可见，作为“舶来品”的马克思主义与中国历史文化、中国国情之间存在着巨大张力，这也在客观上要求历史主体找寻合适的方法让马克思主义基本原理同中国具体实际发生联系，为中国人民所掌握，也就是要推动“两个结合”。

2. The Subjective Conditions for Advancing the “Two Integrations”

2.推进“两个结合”的主体条件

First, Mao Zedong possessed both profound historical and cultural literacy and solid Marxist theoretical literacy. The proposition of adapting Marxism to the Chinese context and the advancement of the “Two Integrations” were the result of the combined action of many factors, and were also inseparable from Mao Zedong’s possession of both profound historical and cultural literacy and Marxist theoretical literacy. On the one hand, Mao Zedong was thoroughly familiar with the finest traditional Chinese culture. In his youth, Mao Zedong received six years of private school education. It was “these six years of ‘Confucian’ education that cultivated his love for ‘examining the past to understand the present,’ which later helped his ‘making the past serve the present.’” [11]11 Quotation from Li Rui, *The Early Revolutionary Activities of Comrade Mao Zedong* (1957), a biographical study of Mao’s youth. During his studies at the Hunan First Normal School, Mao Zedong established a learning approach of “first broad, then specialized; first Chinese, then Western; first general, then specialized.” [12]12 Quotation from Mao Zedong’s letter to Xiao Zisheng (1915), outlining his study plan. During this period, he extensively read Chinese cultural classics, “from the pre-Qin philosophers to the works of Ming and Qing dynasty thinkers, from the Twenty-Four Histories to Sima Guang’s Zizhi Tongjian, from the Wenxuan to the Complete Works of Han Yu, from Gu Zuyu’s Dushi Fangyu Jiyao to the local county gazetteers—he studied them all earnestly.” [13]13 The Twenty-Four Histories are the official dynastic histories of China from antiquity to the Ming dynasty; the Zizhi Tongjian is a comprehensive historical text by Sima Guang (1084); the Wenxuan is an anthology of Chinese literature; the Complete Works of Han Yu collects the writings of the Tang dynasty scholar-official; the Dushi Fangyu Jiyao is a Qing dynasty geographical work. The habit Mao Zedong developed in his youth of reading Chinese cultural classics accompanied him throughout his life. He always linked the reading of Chinese cultural classics with the practice of China’s revolution and construction, drawing from them historical wisdom for revolution and governance to serve the struggles of reality. On the other hand, Mao Zedong’s solid foundation in Marxist theory was another important condition for his successful advancement of the “Two Integrations.” This solid theoretical foundation was built on his tireless reading and study of Marxist-Leninist works, always closely linked to China’s actual conditions, to solve the practical problems of China’s revolution and construction. In 1920, Mao Zedong read several communist books, including the Communist Manifesto, which led him to “accept Marxism’s correct interpretation of history.” [14]14 Quotation from Mao Zedong’s interview with Edgar Snow, *Red Star Over China* (1937). After that, “his faith in Marxism never wavered.” [15]15 Ibid. For this reason, no matter how difficult the conditions, Mao Zedong never relaxed his study of Marxist theory. He not only studied and researched Marxist theory in close connection with the realities of the revolution during the revolutionary period but also did so during the period of socialist construction. It was precisely this long-term, tireless theoretical study that helped Mao Zedong accurately grasp the essence and core of Marxism, enabling him to consciously integrate Marxism with China’s specific realities in the practice of China’s revolution and construction.

首先，毛泽东兼具深厚的历史文化素养与马克思主义理论素养。马克思主义中国化的命题得以提出，“两个结合”得以推进，是诸多因素合力作用的结果，也与毛泽东兼具深厚的历史文化与马克思主义理论素养密不可分。一方面，毛泽东谙熟中华优秀传统文化。少年时期的毛泽东曾接受过六年的私塾教育，正是“这六年‘孔夫子’的教育，培养了他‘鉴古知今’的爱好，帮助了他后来的‘古为今用’”。在湖南第一师范求学期间，毛泽东确立了“先博而后约，先中而后西，先普通而后专门”的为学之道，这一时期他广泛涉猎中国文化古籍，“从先秦诸子到明清时代思想家的著作，从二十四史到司马光的《资治通鉴》，从《昭明文选》到《韩昌黎全集》，从顾祖禹的《读史方舆纪要》到本省的县志，他都认真地研读”。毛泽东青少年时代养成的阅读中国文化古籍的习惯伴随了他一生，他总是将阅读中国文化古籍同中国革命、建设的实践联系在一起，从其中汲取革命和治国的历史智慧，为现实斗争服务。另一方面，毛泽东扎实的马克思主义理论功底是其成功推进“两个结合”的又一重要条件，其扎实的理论功底建立在他始终密切联系中国实际，为解决中国革命、建设中的实际问题，孜孜不倦地阅读和研究马列著作的基础之上。1920年，毛泽东读了《共产党宣言》等若干本共产主义书籍，这使他“接受了马克思主义对历史的正确解释”，在此之后，他“对马克思主义的信仰就没有动摇过”。也正因为如此，无论在何种艰难的条件下，毛泽东对马克思主义理论的学习都不曾放松，他不仅在革命时期紧密联系革命实际学习和研究马克思主义理论，在社会主义建设时期亦是如此。也正是长期孜孜不倦的理论学习，帮助毛泽东准确地掌握了马克思主义的实质与精髓，使他在中国革命、建设的实践中，自觉地将马克思主义与中国具体实际结合起来。

Second, Mao Zedong insisted on independently and practically exploring the “Two Integrations” in the course of practice. During the founding of the Party and the Great Revolution period, Mao had already begun to analyze Chinese problems using Marxism. In articles such as “Analysis of the Classes in Chinese Society” and “Report on an Investigation of the Peasant Movement in Hunan,” he conducted an in-depth analysis of China’s social class structure and political-economic conditions, thereby grasping the special national conditions that differed from those of Western Europe and Russia. In the early period of the Agrarian Revolutionary War, drawing lessons from the failure of the Great Revolution and the repeated setbacks in attacking large cities, Mao abandoned the “urban center doctrine” [16]16 The “urban center doctrine” refers to the strategy, influenced by the Russian October Revolution model, of prioritizing armed uprisings in major cities to seize state power, which the CPC initially followed but later abandoned after repeated failures. and, focusing on the construction of base areas, wrote articles such as “Why Can China’s Red Political Power Exist?” and “A Single Spark Can Start a Prairie Fire,” systematically answering the question “How long can the red flag keep flying?” and successfully opening up the new path of “encircling the cities from the countryside and seizing state power by armed force.” In 1930, in his article “Oppose Book Worship,” Mao pointed out: “We must study the ‘book’ of Marxism, but it must be combined with the actual conditions of our country.” During the Yan’an period, Mao studied more systematically the problem of integrating Marxism with China’s actual conditions, and the prominent theoretical achievements were the two philosophical works “On Practice” and “On Contradiction.” Mao critically absorbed some valuable ideas from traditional Chinese philosophy and comprehensively expounded Marxist epistemology and dialectics. In October 1938, in his report “On the New Stage” delivered at the Sixth Plenary Session of the Sixth Central Committee of the CPC, Mao explicitly put forward the proposition of “the Sinicization of Marxism,” using the term “the Sinicization of Marxism” at the time. In the report, he pointed out: “Marxism must be realized through national forms. There is no abstract Marxism, only concrete Marxism”; “To talk about Marxism apart from China’s characteristics is merely abstract, empty Marxism. Therefore, the Sinicization of Marxism, making it manifest in every expression with Chinese characteristics, that is, to apply it according to China’s characteristics.” Subsequently, he wrote a series of important articles systematically expounding major issues such as the scientific connotation and realization paths of adapting Marxism to the Chinese context. During the period of socialist revolution and construction, when China faced epochal tasks different from those of the revolutionary war years, Mao hoped to find a path of socialist construction suitable for China’s conditions by carrying out a second integration of Marxism with China’s specific realities. It was precisely in the dual exploration of practice and theory to solve various epochal questions that the “Two Integrations” were successfully advanced.

其次，毛泽东坚持在实践中独立自主地探索“两个结合”。建党之初和大革命时期，毛泽东已经开始用马克思主义分析中国问题了。他在《中国社会各阶级的分析》《湖南农民运动考察报告》等文章中，对中国社会阶级结构、政治经济状况进行深入分析，从而把握了区别于西欧和俄国的特殊国情。土地革命战争前期，毛泽东在汲取大革命失败和攻打大城市屡次受挫的教训基础上，摒弃了“城市中心论”，并围绕根据地建设问题，写下了《中国的红色政权为什么能够存在？》《星星之火，可以燎原》等文章，系统回答了“红旗到底打得多久”的疑问，成功开辟了“农村包围城市，武装夺取政权”的新道路。1930年，毛泽东在《反对本本主义》一文中指出：“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。”延安时期，毛泽东更加系统地研究马克思主义与中国实际相结合的问题，其突出的理论成果是《实践论》《矛盾论》这两本哲学著作。毛泽东批判地吸收了中国传统哲学中的一些有价值的思想，对马克思主义认识论与辩证法作了全面阐述。1938年10月，毛泽东在中共六届六中全会上所作的《论新阶段》报告中，明确提出“马克思主义的中国化”这一命题，并强调要“学习我们的历史遗产，用马克思主义的方法给以批判的总结”。随后他又撰写了一系列重要文章，系统地论述了马克思主义中国化的科学内涵、实现途径等重大问题。社会主义革命和建设时期，当中国面临着与革命战争年代不同的时代课题时，毛泽东希望通过将马克思主义与中国具体实际进行第二次结合，来找到一条适合中国情况的社会主义建设道路。正是在破解各种时代之问的实践与理论的双重探索中，“两个结合”得以成功推进。

II. Mao Zedong’s Historical Contributions to the “Two Integrations”

二、毛泽东对“两个结合”的历史贡献

As the pioneering explorer of the “Two Integrations,” Mao Zedong made major historical contributions to promoting the “Two Integrations.”

毛泽东作为“两个结合”的先行探索者，对推动“两个结合”作出了重大历史贡献。

1. Put forward the scientific proposition of “adapting Marxism to the Chinese context” and expounded its basic connotations

1.提出了“马克思主义中国化”科学命题并阐释了其基本内涵

First, Mao Zedong put forward the scientific proposition of “adapting Marxism to the Chinese context.” Looking back at the history of adapting Marxism to the Chinese context, Li Dazhao, Chen Duxiu, Cai Hesen, Zhang Wentian, and others all had ideas or expressions concerning adapting Marxism to the Chinese context, but the scientific proposition of “adapting Marxism to the Chinese context” was put forward by Mao Zedong in his report “On the New Stage” at the Sixth Plenary Session of the Sixth Central Committee of the CPC, where he used the term “the Sinicization of Marxism.” In the report, he pointed out: “Marxism must be realized through national forms. There is no abstract Marxism, only concrete Marxism”; “To talk about Marxism apart from China’s characteristics is merely abstract, empty Marxism. Therefore, the Sinicization of Marxism, making it manifest in every expression with Chinese characteristics, that is, to apply it according to China’s characteristics.”

首先，毛泽东提出了“马克思主义中国化”的科学命题。纵观马克思主义中国化历史，李大钊、陈独秀、蔡和森、张闻天等都有过关于马克思主义中国化的理念或表述，但“马克思主义中国化”这一科学命题却是毛泽东在中共六届六中全会上所作的《论新阶段》报告中提出来的，他当时使用的术语是“马克思主义的中国化”。他在报告中指出：“马克思主义必须通过民族形式才能实现。没有抽象的马克思主义，只有具体的马克思主义”，“离开中国特点来谈马克思主义，只是抽象的空洞的马克思主义。因此，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，即是说，按照中国的特点去应用它”。

Mao Zedong’s exposition of the proposition “the Sinicization of Marxism” contained two layers of meaning: first, Marxism must be applied to China’s specific environment, combined with China’s specific characteristics, and continuously enriched and developed along with the development of practice; second, Marxism must be combined with national characteristics, realized through certain national forms, and at the same time, Sinicized Marxism must be expressed in forms that the masses of the people are happy to see and hear. It is not difficult to see that these two layers of meaning are relatively consistent with the connotations of the “Two Integrations” respectively. Therefore, it can be said that the proposal of the proposition “adapting Marxism to the Chinese context” not only marked the historical emergence of the “First Integration” but also contained the thought of the “Second Integration,” laying the foundation for the proposal of the proposition of the “Two Integrations.”

毛泽东对“马克思主义的中国化”这一命题的阐释中蕴含了两层含义，一是马克思主义必须应用到中国的具体环境中，同中国具体特点相结合，并随着实践的发展而不断丰富和发展马克思主义；二是马克思主义必须与民族特点相结合，经过一定的民族形式才能实现，同时要以人民群众所喜闻乐见的形式来表达中国化的马克思主义。不难看出，这两层含义分别与“两个结合”的内涵较为一致。因此，可以说“马克思主义中国化”命题的提出既标志着“第一个结合”的历史出场，同时也蕴含了“第二个结合”的思想，为“两个结合”命题的提出奠定了基础。

Second, Mao Zedong expounded the basic connotations of “the Sinicization of Marxism.” Based on Mao’s relevant expositions, the connotations of the proposition “adapting Marxism to the Chinese context” can be analyzed as follows: First, grasp the meanings of Marxism and China’s actual conditions separately. On the one hand, in Mao’s view, “Marxism-Leninism should include three parts: first, the philosophy of Marxism-Leninism, which is the theoretical foundation; second, the economics of Marxism-Leninism, which is the theory of examining economic phenomena from the Marxist-Leninist viewpoint; third, the revolutionary theory of Marxism-Leninism, such as theories on class struggle, political parties, and the dictatorship of the proletariat.” While Mao required the entire Party to master the basic theories of Marxism, he also specifically required the entire Party to learn the standpoints, viewpoints, and methods of Marxism. He first clarified the scientific attitude toward Marxism, that is, Marxist theory should not be regarded as dogma but as a guide to action. Therefore, he required the entire Party to study Marxist theory with a purpose, to seek standpoints, viewpoints, and methods from the Marxist ancestors in order to solve the practical problems of the Chinese revolution. On the other hand, in Mao’s view, actual conditions meant “everything except our minds is objective actuality,” and China’s national conditions were the greatest actuality in China; “to recognize China’s national conditions is the fundamental basis for recognizing all revolutionary problems.” Furthermore, although China’s specific actuality highlights the present-day China, present-day China is based on or premised on historical China, that is, “today’s China is a development of historical China,” so China’s specific actuality also includes the content of China’s historical and cultural actuality.

其次，毛泽东阐释了“马克思主义的中国化”的基本内涵。可以基于毛泽东的相关论述，对“马克思主义中国化”这一命题的内涵进行以下分析：一是分别把握马克思主义和中国实际的含义。一方面，在毛泽东看来，“马列主义应包含三部分：一、马列主义的哲学，这是理论基础；二、马列主义的经济学，这是用马列主义的观点来考察经济现象的学说；三、马列主义的革命学说，比如关于阶级斗争、政党、无产阶级专政等的学说”。毛泽东要求全党掌握马克思主义基本理论的同时，还特别要求全党学习马克思主义的立场、观点和方法。他首先明确了对待马克思主义的科学态度，即不应当把马克思主义理论当作教条看待，而应当将其看作行动的指南，因此他要求全党要有目的地研究马克思主义理论，为解决中国革命的实际问题，去马克思主义老祖宗那里找立场、观点与方法。另一方面，在毛泽东看来，实际就是“除了我们的头脑以外，一切都是客观实际的东西”，中国的国情就是中国最大的实际，“认清中国的国情，乃是认清一切革命问题的基本的根据”。此外，虽然中国具体实际凸显的是现实的中国，但现实的中国是以历史的中国为基础或前提的，即“今天的中国是历史的中国的一个发展”，因而中国具体实际还包含着中国历史文化实际的内容。

Second, grasp the connotations of the scientific proposition “adapting Marxism to the Chinese context” as a whole. In a certain sense, “adapting Marxism to the Chinese context” is a concept concerning the relationship between Marxism and China’s specific actuality. From this, it can be analyzed that this proposition actually contains two layers of meaning: on the one hand, the Sinicization of Marxism (or turning it into Chinese); on the other hand, the Marxification of China’s actuality (or turning it into Marxist). The former emphasizes the theoretical guidance of Marxism for Chinese practice, while also including the transformation of Marxism into national forms and its internalization into China’s new culture; the latter emphasizes the enrichment and development of Marxism by China’s specific practice, implying the theoretical sublimation of China’s practical experience, that is, elevating China’s practical experience into the theoretical content of Marxism, and also including the Marxist transformation of fine traditional Chinese culture.

二是整体把握“马克思主义中国化”这一科学命题的内涵。从一定意义上说，“马克思主义中国化”是一个关于马克思主义与中国具体实际两者关系的概念，由此，可以分析出这一命题其实包含了两重含义：一方面是马克思主义的中国化（或化为中国的）；另一方面是中国实际的马克思主义化（或化为马克思主义的）。前者强调的是马克思主义对中国实践的理论指导，同时包括马克思主义需要转化为民族形式、内化为中国新文化等内容；后者强调的是中国具体实践对马克思主义的丰富和发展，蕴含着中国实践经验的理论升华，即把中国实践经验上升为马克思主义的理论内容，也包括对中华优秀传统文化进行马克思主义改造。

From the above analysis of adapting Marxism to the Chinese context, it can be seen that Mao Zedong’s exposition of the connotations of the proposition “the Sinicization of Marxism” actually contains the content of the “Two Integrations,” except that the content of the “Second Integration” was emphasized within the framework of integrating the basic principles of Marxism with China’s specific actuality.

从以上对马克思主义中国化的分析中可以看出，毛泽东对“马克思主义的中国化”这一命题内涵的阐释实际上蕴含着“两个结合”的内容，只不过是将“第二个结合”的内容，放在马克思主义基本原理同中国具体实际相结合中加以强调的。

2. In the “First Integration,” Mao Zedong realized the two-way mutual transformation between the basic principles of Marxism and China’s specific actuality

2.在“第一个结合”上，毛泽东实现了马克思主义基本原理与中国具体实际的双向互化

First, Mao Zedong put forward and promoted the practice of “making Marxism concrete in China.” At the time of proposing the proposition “adapting Marxism to the Chinese context,” Mao also put forward the task of “making Marxism concrete in China.” At the same time, Mao once said: “We must not only set tasks but also solve the problem of methods for accomplishing them.” Therefore, he not only set the task of “making Marxism concrete in China” but also proposed the fundamental principles and scientific methods for making Marxism concrete in China.

首先，毛泽东提出并推动实践“使马克思主义在中国具体化”。毛泽东在提出“马克思主义中国化”命题之时，就提出了“使马克思主义在中国具体化”的任务。同时毛泽东也曾说过：“我们不但要提出任务，而且要解决完成任务的方法问题。”因此，他不仅提出了“使马克思主义在中国具体化”的任务，而且提出了使马克思主义在中国具体化的根本原则和科学方法。

The integration of theory with practice is the fundamental principle for concretizing Marxism in China. As early as 1930, Mao Zedong, in his article “Oppose Book Worship,” elucidated the need to integrate Marxism with China’s actual conditions. In February 1942, in his article “Rectify the Party’s Style of Work,” Mao systematically expounded on the issue of how to further link the basic theories of Marxism with China’s reality. He pointed out: “The relationship between Marxism-Leninism and the Chinese revolution is the relationship between the arrow and the target,” [17]17 A Chinese idiom meaning to act with a definite purpose in view. and that the “arrow” of Marxism must be used to shoot at the “target” of China’s reality, achieving “shooting the arrow at the target.” [18]18 A Chinese idiom meaning to have a definite object in view. At the same time, Mao also creatively proposed many scientific methods for adapting Marxism to the Chinese context, among which he particularly emphasized methods such as investigation and research, contradiction analysis, and the mass line. First is the method of investigation and research. Mao believed that “no investigation, no right to speak,” [19]19 A well-known dictum from Mao’s 1930 article “Oppose Book Worship.” and therefore he called on the entire Party to adopt a Marxist-Leninist attitude, using Marxist theory and methods to focus on studying objective conditions and systematically and thoroughly investigating the surrounding environment. Second is the method of contradiction analysis. Mao consistently used contradiction analysis to guide work, pointing out that when analyzing contradictions, one must analyze both their universality and their particularity; when handling the relationships among various contradictions, “one must use all one’s strength to find its principal contradiction. Once this principal contradiction is grasped, all problems will be readily solved.” [20]20 Mao Zedong, “On Contradiction” (August 1937). Finally is the method of the mass line. Mao pointed out: “In all the practical work of our Party, all correct leadership is necessarily ‘from the masses, to the masses.’” [21]21 Mao Zedong, “Some Questions Concerning Methods of Leadership” (1 June 1943). The core of this method is to concentrate the scattered opinions of the masses, turn them into concentrated opinions, and then return them to the masses’ practice to test their correctness, repeating this cycle to ultimately form more vivid, more correct, and richer truth-based understanding.

理论与实际相结合是马克思主义在中国具体化的根本原则。早在1930年，毛泽东就在《反对本本主义》一文中阐明了要将马克思主义同我国的实际情况相结合。1942年2月，毛泽东在《整顿党的作风》一文中，又系统阐述了马克思主义基本理论如何与中国实际进一步相联系的问题，他指出：“马克思列宁主义和中国革命的关系，就是箭和靶的关系”，要用马克思主义之“矢”射中国实际之“的”，做到“有的放矢”。同时，毛泽东也创造性地提出了许多关于马克思主义中国化的科学方法，其中，毛泽东特别注重调查研究、矛盾分析、群众路线等方法。首先是调查研究的方法，毛泽东认为，“没有调查，就没有发言权”，因此他号召全党要确立马克思列宁主义的态度，用马克思主义的理论与方法，注重对客观情况的研究，系统地周密地研究周围环境。其次是矛盾分析的方法。毛泽东始终坚持用矛盾分析法来指导工作，他指出在分析矛盾时既要分析其普遍性，又要分析其特殊性；在处理各种矛盾的关系时，“要用全力找出它的主要矛盾。捉住了这个主要矛盾，一切问题就迎刃而解了”。最后是群众路线的方法，毛泽东指出：“在我党的一切实际工作中，凡属正确的领导，必须是从群众中来，到群众中去。”这一方法的核心就是将群众分散的意见集中起来，化为集中的意见，并回到群众实践中检验其正确性，如此循环往复，最后形成更生动、更正确、更丰富的真理性认识。

Secondly, Mao proposed and took the lead in “Marxifying the rich reality of the Chinese revolution.” [22]22 Mao’s formulation, calling for the theoretical elevation of China’s revolutionary practice into Marxist theory. In Mao’s view, “Only when Chinese Communists are adept at applying the stand, viewpoint, and method of Marxism-Leninism” and “further, through earnest study of China’s historical and revolutionary reality, make theoretical creations in all aspects that meet China’s needs, can it be called linking theory with practice.” [23]23 Mao Zedong, “Rectify the Party’s Style of Work” (1 February 1942). Therefore, in September 1941, in his article “Oppose Subjectivism and Sectarianism,” Mao proposed the task: “We must Marxify the rich reality of the Chinese revolution.” [24]24 Mao Zedong, “Oppose Subjectivism and Sectarianism” (September 1941). In 1942, in “Rectify the Party’s Style of Work,” Mao pointed out that at present “we have not yet raised the rich reality to the appropriate theoretical level. We have not yet examined all issues, or major issues, of revolutionary practice and elevated them to the stage of theory.” [25]25 Mao Zedong, “Rectify the Party’s Style of Work” (1 February 1942). It is evident that Mao placed great importance on developing Marxism and engaging in theoretical creation by integrating it with the rich reality of the Chinese revolution.

其次，毛泽东提出并带头“使中国革命丰富的实际马克思主义化”。在毛泽东看来，“中国共产党人只有在他们善于应用马克思列宁主义的立场、观点和方法”，“进一步地从中国的历史实际和革命实际的认真研究中，在各方面作出合乎中国需要的理论性的创造，才叫做理论和实际相联系”。因此，毛泽东于1941年9月在《反对主观主义和宗派主义》一文中提出：“我们要使中国革命丰富的实际马克思主义化”的任务。1942年，毛泽东在《整顿党的作风》一文中指出，目前“我们还没有把丰富的实际提高到应有的理论程度。我们还没有对革命实践的一切问题，或重大问题，加以考察，使之上升到理论的阶段”。可见，毛泽东非常重视结合中国革命丰富实际来发展马克思主义，进行理论创造这一问题。

In the process of leading the Chinese revolution and construction, Mao consistently took the practice of blazing new trails as his foundation and made outstanding contributions to creating a Sinicized Marxist theory. Starting from the national conditions of a semi-colonial and semi-feudal society, he scientifically analyzed the nature, tasks, targets, forces, and prospects of the revolution, formulated the general line for the new-democratic revolution, led the Chinese people to victory in the new-democratic revolution, and in this process, continuously engaged in theoretical innovation, creating a Chinese form of Marxist theory—Mao Zedong Thought—thereby achieving the first historic leap in adapting Marxism to the Chinese context. In 1945, the Seventh National Congress of the CPC adopted a new Party Constitution, establishing Mao Zedong Thought as the guiding ideology of the Party and making it “the guide for all our Party’s work.” [26]26 The Seventh National Congress of the CPC (April–June 1945) formally enshrined Mao Zedong Thought in the Party Constitution as its guiding ideology. After the establishment of the basic system of socialism, the Party and the state faced the new task of how to consolidate and build socialism. To this end, Mao engaged in a new round of theoretical reflection, publishing a series of works on building socialism. These original theoretical achievements further enriched and developed Mao Zedong Thought, advancing theoretical innovation of Marxism in China.

在领导中国革命和建设的过程中，毛泽东始终坚持以开辟道路的实践为基础，为创造中国化的马克思主义理论作出了突出贡献。他从半殖民地半封建社会的国情出发，科学地分析了革命的性质、任务、对象、动力、前途等问题，制定了新民主主义革命总路线，带领中国人民取得新民主主义革命的胜利，并在此过程中，不断进行理论创新，创造了中国形态的马克思主义理论——毛泽东思想，实现了马克思主义中国化的第一次历史性飞跃。1945年，中共七大通过新的党章，将毛泽东思想确立为党的指导思想，并将其“作为我们党一切工作的指针”。在社会主义基本制度建立后，党和国家面临着如何巩固和建设社会主义这一崭新课题，为此，毛泽东进行了新一轮的理论思考，他先后发表了一系列关于建设社会主义的论著。这些独创性的理论成果也进一步丰富和发展了毛泽东思想，推进了马克思主义在中国的理论创新。

3. On the “Second Integration,” Mao Zedong Opened a New Direction for Integrating Marxism with the Finest Traditional Chinese Culture

3.在“第二个结合”上，毛泽东开辟了马克思主义同中华优秀传统文化相结合的新方向

First, Mao carried out a Marxist transformation of the finest traditional Chinese culture. At the very moment he proposed the proposition of adapting Marxism to the Chinese context, Mao emphasized the need for a scientific attitude toward historical heritage, namely, “From Confucius to Sun Yat-sen, we must sum it up and inherit this precious legacy.” [27]27 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938). In this regard, Mao led by example and set a model. He critically inherited the excellent parts of traditional Chinese culture and was adept at using Marxist viewpoints to transform the ancient for the present, turning stone into gold. [28]28 A Chinese idiom meaning to turn a crude stone into a precious gem by a magic touch; used here to describe Mao’s transformative use of traditional culture. For instance, he used dialectical materialism and historical materialism to give a new interpretation of “seeking truth from facts,” [29]29 An ancient Chinese concept originally from the Han dynasty, reinterpreted by Mao as a core principle of the CPC’s ideological line. elevating it to the living soul of Mao Zedong Thought and making it the ideological line followed by the CPC. In selecting and appointing cadres, he drew on the ancient Chinese ideas of “esteeming the virtuous” and “employing the capable,” [30]30 Ancient Chinese concepts of meritocratic appointment, found in classical texts such as the *Book of Documents* and *Analects*. subjecting them to a Marxist transformation to establish the cadre policy of selecting and appointing the worthy and capable. In military affairs, he focused on studying ancient Chinese military works, deeply researching famous battle examples, and learning strategies and tactics from them to guide the Chinese revolutionary war.

首先，毛泽东对中华优秀传统文化进行了马克思主义改造。毛泽东在马克思主义中国化命题提出之时，就强调对待历史遗产要有一个科学的态度，即“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”。对此，毛泽东身体力行、堪称典范。他批判地继承了中国传统文化的优秀部分，并善于用马克思主义的观点化古为今，点石成金。譬如，他运用辩证唯物主义和历史唯物主义对“实事求是”作出了新的解释，使之上升为毛泽东思想活的灵魂，成为中国共产党遵循的思想路线；在选拔和任用干部方面，他借鉴了中国古代“尚贤”“任能”的思想，并对其进行马克思主义改造，从而确立了选贤任能的干部政策；在军事方面，他注重学习中国古代军事著作，深入研究著名战例，从中学习战略战术用以指导中国革命战争。

In the process of promoting the integration of Marxism with the finest traditional Chinese culture, Mao also proposed and practiced the basic principles for correctly treating traditional Chinese culture. The first is to discard the dross and select the essence. In his article “On New Democracy,” he pointed out that regarding things left over from history, one must “discard its feudal dross and absorb its democratic essence.” [31]31 Mao Zedong, “On New Democracy” (January 1940). The second is critical inheritance, making the past serve the present and making foreign things serve China. Mao pointed out that China’s historical heritage contains many good things but also many outdated and harmful things, and the same is true of foreign cultures. Therefore, he emphasized that “our attitude is to critically accept our own historical heritage and foreign ideas.” [32]32 Mao Zedong, “On New Democracy” (January 1940). At the same time, Mao pointed out that the focus of the entire Party’s critical inheritance of historical heritage and cultural traditions is for the present, that is, “mainly not to guide them to look backward, but to guide them to look forward,” [33]33 Mao Zedong, “On New Democracy” (January 1940). meaning to make the past serve the present. He also stressed, “We must be familiar with foreign things and read foreign books,” but “Chinese people must still take their own things as the mainstay,” [34]34 Mao Zedong, “Conversation with Music Workers” (24 August 1956). meaning to make foreign things serve China. The last is letting a hundred flowers bloom and a hundred schools of thought contend. In 1956, at an enlarged meeting of the Political Bureau of the CPC Central Committee, Mao proposed the “Double Hundred” policy [35]35 The “Double Hundred” policy (百花齐放, 百家争鸣) was proposed by Mao in 1956 to encourage diversity in arts and sciences. and pointed out that “adopting the current policy will make literature, art, science, and technology flourish and develop, the Party will constantly maintain vitality, the people’s cause will thrive, and China will become a great power that is also amiable.” [36]36 Mao Zedong, “Speech at the Enlarged Meeting of the Political Bureau of the CPC Central Committee” (25 April 1956). It was on the basis of these principles that Mao used Marxism to transform and elevate traditional Chinese culture, enabling the finest traditional Chinese culture to release its powerful vitality.

毛泽东还在推进马克思主义与中华优秀传统文化相结合的过程中，提出并践行了正确对待中国传统文化的基本原则。首先是取其精华，去其糟粕。他在《新民主主义论》一文指出，对待历史遗留的东西，须“剔除其封建性的糟粕，吸收其民主性的精华”。其次是批判继承，古为今用、洋为中用。毛泽东指出，中国历史遗产中有很多好东西，也有很多过时有害的东西，外国文化也是如此，因此他强调“我们的态度是批判地接受我们自己的历史遗产和外国的思想”。同时，毛泽东指出全党批判继承历史遗产和文化传统的着眼点是为了今天，即“主要地不是要引导他们向后看，而是要引导他们向前看”，也就是要古为今用。他同时还强调，“我们要熟悉外国的东西，读外国书”，但“中国人还是要以自己的东西为主”，也就要洋为中用。最后是百花齐放，百家争鸣。毛泽东于1956年在中共中央政治局扩大会议上提出双百方针，并指出“采取现在的方针，文学艺术、科学技术会繁荣发达，党会经常保持活力，人民事业会欣欣向荣，中国会变成一个大强国而又使人可亲。”毛泽东正是基于以上原则，用马克思主义来改造和提升中国传统文化，使中华优秀传统文化释放出强大的生命力。

Secondly, Mao integrated Marxism with national forms. When proposing the proposition of adapting Marxism to the Chinese context, Mao pointed out: “Marxism must be realized through national forms by integrating with the specific characteristics of our country.” [37]37 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (October 1938). In this regard, Mao was not only an advocate but also a practitioner and exemplar. He was highly adept at using allusions from ancient cultural texts and the linguistic characteristics of his own nation to explain Marxist principles. For example, in his article “On Practice,” Mao used the example “If you want to know the taste of a pear, you must change the pear by eating it yourself” [38]38 Mao Zedong, “On Practice” (July 1937). to illustrate the importance of personally participating in practice. In “On Contradiction,” he quoted allusions such as “Know the enemy and know yourself, and you can fight a hundred battles without defeat” [39]39 A famous maxim from Sun Tzu’s *The Art of War*. and “Listen to both sides and you will be enlightened; heed only one side and you will be benighted” [40]40 An ancient Chinese saying, attributed to the Tang dynasty historian Wei Zheng, recorded in the *Comprehensive Mirror for Aid in Government*. to caution comrades throughout the Party against one-sidedness and superficiality in viewing problems. Furthermore, Mao’s formulations such as “seeking truth from facts,” “shooting the arrow at the target,” and “the mass line” all adopted Chinese national forms and language, profoundly expressing some basic principles of Marxism in a way that was both profound yet easy to understand and accessible.

其次，毛泽东将马克思主义与民族形式相结合。毛泽东在提出马克思主义中国化命题时就指出：“马克思主义必须和我国的具体特点相结合并通过一定的民族形式才能实现”。在这方面，毛泽东是号召者更是践行者、示范者。他十分善于运用文化古籍中的典故和用本民族的语言特色诠释马克思主义原理。譬如，毛泽东在《实践论》一文中运用“你要知道梨子的滋味，你就得变革梨子，亲口吃一吃”的例子，来说明亲自参加实践的重要性。在《矛盾论》中，他则引用“知己知彼，百战不殆”“兼听则明，偏信则暗”等典故，来告诫全党同志，看问题忌带片面性、表面性。除此之外，毛泽东提出的“实事求是”“有的放矢”“群众路线”等等，都采用了中国的民族形式和语言，深刻地表述了马克思主义的一些基本原则，既深入浅出，又通俗易懂。

Mao Zedong also made some unique creations in the combination of Marxism with national forms. First, Mao Zedong created a new Chinese style of writing. He particularly emphasized opposing the Party’s stereotyped writing, and in his view, “they are not lively things, but rigid things; not progressive things, but regressive things; not revolutionary things, but things that hinder revolution.” [41]41 Mao Zedong, “Oppose Stereotyped Party Writing” (1942). At the same time, he listed eight “charges” against the Party’s stereotyped writing, especially when explaining the fourth charge, namely “dull language, like a beggar,” he pointed out that many comrades with poor language needed to learn language from the masses, absorb necessary nutrients from foreign languages and the language of the ancients, and learn to speak in language the masses could understand. This is precisely what was mentioned in the report “On the New Stage”: “The foreign stereotyped writing must be abolished, empty and abstract tunes must be sung less, and dogmatism must rest, to be replaced by a fresh, lively Chinese style and Chinese manner that the Chinese people love to see and hear.” [42]42 Mao Zedong, “On the New Stage” (1938), a report to the Sixth Plenary Session of the Sixth Central Committee of the CPC. Second, Mao Zedong was the main founder of the new Chinese culture. The Chinese Communists, with Mao Zedong as their main representative, while carrying out a Marxist transformation of traditional Chinese culture, also endowed Marxism with a nationalized expression, thereby opening up a new direction for the integration of Marxism with fine traditional Chinese culture. It was precisely in this process that fine traditional Chinese culture was activated by Marxism, and Marxism was developed by fine traditional Chinese culture, gradually forming a new Chinese culture, which, as Mao Zedong pointed out: “A national, scientific, and mass culture is the anti-imperialist and anti-feudal culture of the broad masses, it is the culture of the New Democracy, it is the new Chinese culture.” [43]43 Mao Zedong, “On New Democracy” (1940).

毛泽东在马克思主义与民族形式相结合方面也作出了一些独特的创造。首先，毛泽东创造了中华民族的新文风。他特别强调反对党八股，在他看来，“它们不是生动活泼的东西，而是死硬的东西了；不是前进的东西，而是后退的东西了；不是革命的东西，而是阻碍革命的东西了”。同时他还列举了党八股的八条“罪状”，尤其是在阐释第四条罪状即“语言无味，像个瘪三”时，他指出，许多语言不丰富的同志需要向人民群众学习语言，从外国语言以及古人语言中汲取所需要的养分，要学会说群众听得懂的话。这也正是《论新阶段》报告中所提到的，“洋八股必须废止，空洞抽象的调头必须少唱，教条主义必须休息，而代之以新鲜活泼的、为中国老百姓所喜闻乐见的中国作风和中国气派”。其次，毛泽东是中华民族新文化的主要缔造者。以毛泽东为主要代表的中国共产党人，在对中国传统文化进行马克思主义改造的同时，也赋予了马克思主义民族化的表达，由此开辟了马克思主义与中华优秀传统文化相结合的新方向。也正是在这一过程中，中华优秀传统文化被马克思主义激活了，马克思主义被中华优秀传统文化发展了，逐渐形成了中华民族的新文化，也就是毛泽东所指出的：“民族的科学的大众的文化，就是人民大众反帝反封建的文化，就是新民主主义的文化，就是中华民族的新文化。”

III. Empirical Lessons from Mao Zedong’s Advancement of the “Two Integrations”

三、毛泽东推进“两个结合”的经验启示

Looking back at Mao Zedong’s pioneering explorations and original contributions to the “Two Integrations,” it can be found that in the process of leading China’s revolution and construction, Mao Zedong carried the “Two Integrations” through from beginning to end, effectively promoting the adaptation of Marxism to the Chinese context and the needs of the times, while also providing useful reference and empirical lessons for creating a new situation of adapting Marxism to the Chinese context and the needs of the times in the New Era.

回溯毛泽东对“两个结合”作出的开创性探索及原创性贡献，可以发现，毛泽东在领导中国革命和建设的过程中，将“两个结合”贯彻始终，有力地推动了马克思主义中国化时代化，同时也为新时代开创马克思主义中国化时代化的新局面提供了有益借鉴和经验启示。

1. Study Theory, Arm the Mind with the Innovative Achievements of Marxism

1.学习理论，用马克思主义创新成果武装头脑

Studying Marxism and its innovative theories adapted to the Chinese context is the logical starting point for continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times. In the process of advancing the “Two Integrations,” Mao Zedong always focused on studying Marxist-Leninist works in connection with reality and treated Marxism with a scientific attitude. He also specifically required the entire Party to learn and master Marxist positions, viewpoints, and methods, and, in the process of criticizing dogmatism, established a Marxist style of study of seeking truth from facts, creatively solving the problems of what Marxism is, how to treat and apply Marxism, and how to realize the Sinicization of Marxism. At the same time, he also focused on using the Party’s innovative theories to arm the entire Party, educate the people, promote practice, and guide work. He used popularized and mass-oriented expressions to explain Marxism and the Party’s innovative theories, which not only helped raise the entire Party’s level of Marxist theory but also provided important prerequisites for realizing the Sinicization of Marxism.

学习马克思主义及其中国化的创新理论是不断推进马克思主义中国化时代化的逻辑起点。在推进“两个结合”的过程中，毛泽东始终注重联系实际学习马列著作，并以科学的态度对待马克思主义，他还特别要求全党学习和掌握马克思主义立场、观点与方法，并在批判教条主义的过程中树立起了实事求是的马克思主义的学风，创造性地解决了什么是马克思主义、怎样对待和运用马克思主义以及如何实现马克思主义中国化的问题。同时，他还注重并用党的创新理论武装全党，教育人民，推动实践，指导工作。他用通俗化、大众化的表达来阐释马克思主义和党的创新理论，这既有助于提升全党马克思主义理论水平，同时也为实现马克思主义中国化提供了重要的前提条件。

Persisting in arming the entire Party with Marxism is a summary of Mao Zedong’s experience in advancing the “Two Integrations,” and it also provides reference for advancing the adaptation of Marxism to the Chinese context and the needs of the times in the New Era. First, we must arm the minds of the entire Party with Marxism and its innovative achievements adapted to the Chinese context. Marxist theory is our fundamental skill for doing all work well; Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the latest theoretical achievement in adapting Marxism to the Chinese context and the needs of the times. To continue advancing the adaptation of Marxism to the Chinese context and the needs of the times in the New Era, we must unremittingly use new thoughts and new theories to consolidate souls, build cohesion, and arm the entire Party. Second, we must persist in integrating the Party’s fine style of study throughout the entire process of theoretical arming. The value of theory lies in guiding practice, and the purpose of mastery lies in application. Therefore, we must persist in integrating theory with practice, consciously use the Party’s innovative theories to observe new situations, study new circumstances, and solve new problems, and promote theoretical arming to continuously produce new practical results.

坚持用马克思主义武装全党是毛泽东推进“两个结合”的经验总结，同时也为新时代推进马克思主义中国化时代化提供借鉴。一是要用马克思主义及其中国化的创新成果武装全党头脑。马克思主义理论是我们做好一切工作的看家本领，习近平新时代中国特色社会主义思想是马克思主义中国化时代化的最新理论成果，新时代要继续推进马克思主义中国化时代化，就要坚持不懈地用新思想、新理论凝心铸魂、武装全党。二是要坚持把党的优良学风贯穿于理论武装全过程。理论的价值在于指导实践，精通的目的在于应用，因此，要坚持理论联系实际，自觉用党的创新理论观察新形势、研究新情况、解决新问题，促进理论武装不断产生新的实践成效。

2. Take Root in Reality, Scientifically Grasp China’s National Conditions under the Changing Times

2.扎根实际，科学把握时代变局下的中国国情

Basing oneself on China’s reality and grasping China’s national conditions is a prerequisite for the integration of Marxism with China’s reality. Accurately grasping China’s national conditions is the foundation and basis for Mao Zedong’s advancement of the “Two Integrations.” Mao Zedong focused on using Marxist positions, viewpoints, and methods to examine China’s actual reality and historical reality, and established the principle of integrating theory with reality and various beneficial methods for scientifically understanding national conditions, thereby further integrating Marxism with China’s specific reality. At the same time, he also focused on applying and developing Marxism in step with the times in practice, refining the Party’s rich practical experience into the Party’s innovative theories, forming the first major theoretical achievement of the Sinicization of Marxism—Mao Zedong Thought—and realizing the first historic leap in the Sinicization of Marxism. This not only provided ideological guidance for the Chinese path but also laid the foundation for a “new leap” in the Sinicization of Marxism.

立足中国实际，把握中国国情，是马克思主义同中国实际相结合的一个前提条件。准确地把握中国国情是毛泽东推进“两个结合”的基础和依据。毛泽东注重用马克思主义的立场、观点和方法考察中国现实实际与历史实际，并为科学认识国情确定了理论联系实际的原则以及多种有益的方法，从而进一步将马克思主义与中国具体实际相结合。同时，他还注重在实践中与时俱进地运用和发展马克思主义，将党的丰富的实践经验提炼为党的创新理论，形成了马克思主义中国化的第一个重大理论成果——毛泽东思想，实现了马克思主义中国化的第一次历史性飞跃，这既为中国道路提供了思想遵循，也为马克思主义中国化的“新的飞跃”奠定了基础。

In the New Era, we must also take China’s national conditions under the changing times as the basis for continuing to advance the adaptation of Marxism to the Chinese context and the needs of the times. First, fully grasp China’s national conditions under the changing situation. Currently, the “two overall situations” [44]44 “Two overall situations” refers to the overall situation of the great rejuvenation of the Chinese nation and the overall situation of changes unseen in a century. are accelerating their evolution and interacting deeply, with crises and opportunities coexisting in the changes. Therefore, we must base ourselves on the historical intersection period to profoundly grasp the “two overall situations,” accurately grasp the “changes” and “unchanged” in actual national conditions, accurately grasp the stage-specific characteristics of China’s development, grasp the new changes in the principal contradiction in Chinese society, and advance the adaptation of Marxism to the Chinese context and the needs of the times in step with the times. Second, use the Party’s innovative theories to promptly answer new era-era questions. Entering the New Era, the Party faces a series of new era-era questions that urgently need to be resolved. This requires taking root in the practice of the great rejuvenation of the Chinese nation, applying the Party’s innovative theories to the major strategic deployments proposed at the 20th National Congress of the CPC, using the Party’s innovative theories to promptly answer a series of major practical and theoretical questions, and providing strong theoretical support for the smooth realization of the great rejuvenation of the Chinese nation.

新时代，我们也必须将时代变局下的中国国情作为继续推进马克思主义中国化时代化的基点。一是充分把握变局下的中国国情。目前“两个大局”加速演进并深度互动，变局中危与机同生共存，因此，要立足历史交汇期深刻把握“两个大局”，准确把握现实国情的“变”与“不变”，在准确把握我国发展的阶段性特征，把握我国社会主要矛盾的新变化，与时俱进地推动马克思主义中国化时代化。二是用党的创新理论及时回答时代新课题。进入新时代，党面临着一系列亟待解决的新的时代课题，这就需要扎根于中华民族伟大复兴的实践，将党的创新理论运用到贯彻落实党的二十大提出的重大战略部署中去，用党的创新理论及时回答一系列实践和理论上的重大问题，为顺利实现中华民族伟大复兴提供强大的理论支撑。

3. Continue the Tradition, Realize the “Two Creations” of Fine Traditional Chinese Culture

3.赓续传统，实现中华优秀传统文化之“两创”

Fine traditional Chinese culture is the root of adapting Marxism to the Chinese context and the needs of the times. Mao Zedong set a shining example for us in advancing the “Second Integration.” He carried out a Marxist transformation of fine traditional Chinese culture, proposed principles for correctly treating traditional Chinese culture, and elevated and enhanced fine traditional Chinese culture. At the same time, he also combined Marxism with national forms, giving Marxism distinct national characteristics, opening up a new direction for the integration of Marxism with fine traditional Chinese culture, and also providing important theoretical resources and ideological inspiration for Chinese Communists in the New Era to better understand and advance the “Second Integration.”

中华优秀传统文化是马克思主义中国化时代化的根脉。毛泽东在推进“第二个结合”方面为我们树立了光辉榜样。他对中华优秀传统文化进行马克思主义的改造，提出了正确对待中国传统文化的原则，使中华优秀传统文化得到升华与提升；同时，他还将马克思主义与民族形式相结合，使马克思主义具有鲜明的民族特色，开辟了马克思主义同中华优秀传统文化相结合的新方向，也为新时代中国共产党人更好理解和推进“第二个结合”提供了重要的理论资源和思想启迪。

In the New Era of socialism with Chinese characteristics, we must continue to advance the adaptation of Marxism to the Chinese context and the needs of the times, and we must never abandon the root of fine traditional Chinese culture. First, promote the creative transformation and innovative development of fine traditional Chinese culture, making it “modern.” On the one hand, we must be good at excavating and refining the essence of fine traditional Chinese culture, and combine the cultural essence with the characteristics of the times to realize its creative transformation. On the other hand, we must innovate the content and expression methods of fine traditional Chinese culture, endow fine traditional Chinese culture with a new era-era atmosphere, supplement, expand, and perfect its connotations, and realize its innovative development. Second, adhere to the direction of adapting Marxism to the Chinese context and the needs of the times, making Marxism “Chinese.” This requires further combining Marxism with national forms, explaining Marxism in ways the masses love to see and hear, firmly rooting Marxism in the soil of Chinese culture, further developing “Marxism in China” into “Chinese Marxism,” and allowing Marxism to radiate new vitality and vigor in the 21st century.

在中国特色社会主义新时代，我们要继续推进马克思主义中国化时代化，决不能抛弃中华优秀传统文化这个根脉。一是推动中华优秀传统文化的创造性转化、创新性发展，使其成为“现代的”。一方面，要善于挖掘和提炼中华优秀传统文化精华，并将文化精华与时代特点相结合，实现其创造性转化；另一方面，要创新中华优秀传统文化的内容与表达方式，赋予中华优秀传统文化新的时代气息，对其内涵加以补充、拓展、完善，实现其创新性发展。二是要坚持马克思主义中国化时代化的方向，让马克思主义成为“中国的”。这就要求马克思主义与民族形式进一步相结合，用人民群众喜闻乐见的方式阐释马克思主义，使马克思主义牢牢扎根于中国文化的土壤，使“马克思主义在中国”进一步发展为“中国的马克思主义”，让马克思主义在21世纪焕发新的生机与活力。

IV. Conclusion

四、结语

Since the 18th National Congress of the CPC, Chinese Communists with Comrade Xi Jinping as their chief representative have persisted in using the “arrow

党的十八大以来，以习近平同志为主要代表的中国共产党人坚持用马克思主义之“矢”射新时代中国之“的”，对关系党和国家事业发展的一系列重大课题作出符合中国实际和时代要求的科学回答，同时着力将马克思主义基本原理同中华优秀传统文化精华贯通起来，并在此基础上，创造性地提出了“两个结合”的重大论断，原创性地阐述了“第二个结合”的科学内涵，把中国共产党人对马克思主义中国化时代化的认识提高到了一个新的境界、新的高度。也正是在大力推进“两个结合”的过程中，创立了习近平新时代中国特色社会主义思想，形成了马克思主义中国化时代化的最新成果，这既体现了对毛泽东开创的马克思主义中国化事业的接续发展，又从理论和实践上谱写了马克思主义中国化时代化的新篇章。新时代新征程上，习近平新时代中国特色社会主义思想也必定指引我们不断夺取新的胜利。

(Author bios: Ding Junping, Professor and Doctoral Supervisor at the School of Marxism, Wuhan University; Chen Cheng, Graduate Student at the School of Marxism, Wuhan University)

（作者简介：丁俊萍，武汉大学马克思主义学院教授，博士生导师；陈程，武汉大学马克思主义学院研究生）

Online editor: Tongxin

网络编辑：同心