A Profound Grasp of the Multiple Implications of the “Two Integrations”

The report of the 20th National Congress of the CPC points out: “Only by integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, and by applying 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 robust energy of Marxism.” General Secretary Xi Jinping, at the Symposium on Cultural Heritage and Development, pointed out: “To develop socialism with Chinese characteristics on the deep foundation of over 5,000 years of Chinese civilization, integrating the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture is the only path. This is the law-like understanding we have gained in exploring the path of socialism with Chinese characteristics, and it is the greatest magic weapon for our success.” This important thesis provides the fundamental guidance and direction for our in-depth analysis of the great value of the “Two Integrations.” Practice has no end, and theoretical innovation has no end either. As a theoretical achievement that opens up a new realm of adapting Marxism to the Chinese context and the needs of the times, the “Two Integrations” have been successively written into the Party’s third historical resolution [1]1 The “third historical resolution” refers to the “Resolution on the Major Achievements and Historical Experience of the Party over the Past Century,” adopted at the Sixth Plenary Session of the 19th Central Committee of the CPC in November 2021. and the report of the 20th National Congress of the CPC, indicating their strategic position in the practice of Chinese-path modernization.

党的二十大报告指出：“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。”习近平总书记在文化传承发展座谈会上指出：“在五千多年中华文明深厚基础上开辟和发展中国特色社会主义，把马克思主义基本原理同中国具体实际、同中华优秀传统文化相结合是必由之路。这是我们在探索中国特色社会主义道路中得出的规律性的认识，是我们取得成功的最大法宝。”这一重要论断为我们深度解析“两个结合”的重大价值提供了根本遵循和指导。实践没有止境，理论创新也没有止境。“两个结合”作为开辟马克思主义中国化时代化新境界的理论成果，被相继写进党的第三个历史决议和党的二十大报告，表明其在中国式现代化实践中的战略性地位。

I. The Ontological Implications of the “First Integration”

一、“第一个结合”的本体论意蕴

Ontology emphasizes grasping the original attributes or ultimate nature of things. The “First Integration” mainly refers to adhering to the application of the basic tenets of Marxism, especially the scientific Marxist worldview and methodology, to study and solve China’s problems, to provide correct answers that conform to China’s actual conditions and the requirements of the times, to arrive at scientific understandings that accord with objective laws, to form theoretical results that keep pace with the times, and to better guide Chinese practice. The “First Integration” highly summarizes the century-long history of struggle of the Chinese Communists, inherits the creative contributions of successive Party central leadership collectives to the sinicization of Marxism, highlights the unity of the subjective and the objective, the integration of theory and practice, and the consistency of worldview and methodology, and implicitly contains the ontological implications of integrating the basic tenets of Marxism with China’s specific realities.

本体论强调要抓住事物的原本属性或最终本性。“第一个结合”主要是指坚持运用马克思主义基本原理特别是马克思主义的科学世界观和方法论研究与解决中国问题，作出符合中国实际和时代要求的正确回答，得出符合客观规律的科学认识，形成与时俱进的理论成果，更好指导中国实践。“第一个结合”高度概括了中国共产党人百年奋斗的历史，承继了党的历届中央领导集体对马克思主义中国化的创造性贡献，突出了主观与客观的统一、理论与实践的结合、世界观与方法论的一致，内隐着马克思主义基本原理同中国具体实际相结合的本体论意蕴。

There is an inherently compatible dialectical relationship between the universality of the Marxist worldview and methodology and the particularity of the specific realities of each country; this relationship can only be organically combined through mutual compatibility. In the process of adapting Marxism to the Chinese context and the needs of the times, the Chinese Communists, on the basis of the “First Integration,” have completed theoretical renewal amidst change, continuously providing systematic developmental nourishment for the practice of Chinese-path modernization and guiding its direction forward, while also laying the foundation for the systematic and orderly evolution of the “Two Integrations.”

马克思主义的世界观和方法论所具有的普遍性与各国具体实际的特殊性之间具有内在契合的辩证关系，这种关系只有相互契合才能有机结合。在马克思主义中国化时代化过程中，中国共产党人以“第一个结合”为基础，在变动中完成理论更新，不断为中国式现代化实践提供系统发展的养料并指引前进方向，也为“两个结合”的系统化、秩序化演进奠定基础。

First, this ontological implication originates from the vertical coherence and holistic nature of adapting Marxism to the Chinese context and the needs of the times. Persisting in using the Marxist worldview and methodology to observe the times, grasp the times, and lead the times is a consistent mode of thinking for the Communist Party of China. The modernization of Marxism is the process of integrating the basic tenets of Marxism with the conditions of the times and national development. In essence, the past, present, and future of Marxism form a whole; there is no so-called “original ecology,” “secondary ecology,” or “tertiary ecology” of Marxist forms. Likewise, the sinicization of Marxism is also an organic, holistic historical evolutionary sequence. From Mao Zedong Thought to Deng Xiaoping Theory, the important thought of the “Three Represents,” the Scientific Outlook on Development, and then to Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, the historical process of the “First Integration” has never been interrupted. Its stages of development and constituent parts are interrelated and coordinated, reflecting the unity of theoretical development and the totality of the historical process. During the period of the New Democratic Revolution, Mao Zedong once pointed out: “Marxism must be integrated with the specific characteristics of our country and can only be realized through a certain national form.” This thesis contains the inner implications of the “Two Integrations.” From “On Practice” and “On Contradiction” to the proposal of “sinicization of Marxism” in “On the New Stage,” and then to works such as “Reform Our Study” and “Oppose Subjectivism and Sectarianism,” Mao Zedong, over decades of the Chinese revolution, continuously summarized the relationship between Marxism and China’s concrete practical movement, elevated the historical experience of the Party leading the people in practice into theoretical principles to guide practice, elucidated the principle of integrating the universal truth of Marxism with the concrete practice of the Chinese revolution, led the Chinese people to achieve earth-shaking historical feats, and also laid the theoretical foundation for adapting Marxism to the Chinese context and the needs of the times. In the new period of reform and opening up and socialist modernization, Deng Xiaoping pointed out: “Integrating the universal truth of Marxism with China’s specific realities, taking our own path, and building socialism with Chinese characteristics—this is the basic conclusion we have drawn from summing up our long historical experience.” The creation of the great cause of socialism with Chinese characteristics is another practical proof of the scientific nature of the sinicization of Marxism. As socialism with Chinese characteristics enters the New Era, the establishment and development of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era indicates that the Party’s theoretical innovation has reached a new height, and adapting Marxism to the Chinese context and the needs of the times has achieved a new leap. As the Marxism of contemporary China and the Marxism of the 21st century, it will inevitably observe, grasp, and lead the times and the development of Chinese-path modernization in the overall context of coordinating the great rejuvenation of the Chinese nation and the changes unseen in a century. The series of original theoretical contributions contained within it will inevitably demonstrate distinct ontological characteristics in answering the questions of China, the world, the people, and the times.

其一，这种本体论意蕴源于马克思主义中国化时代化纵向贯通的整体性。坚持运用马克思主义的世界观和方法论观察时代、把握时代、引领时代，是中国共产党一以贯之的思维方式。马克思主义时代化是马克思主义基本原理与时代和国家发展状况相结合的过程，就其本质来说，马克思主义的过去、现在、未来是一个整体，不存在所谓“原生态”“次生态”“再生态”的马克思主义形态。而马克思主义中国化也是一个有机整体的历史演进序列，从毛泽东思想到邓小平理论、“三个代表”重要思想、科学发展观再到习近平新时代中国特色社会主义思想，“第一个结合”的历史进程从未中断，其发展阶段和构成部分之间相互关联、相互协调，体现了理论发展的统一性、历史进程的总体性。在新民主主义革命时期，毛泽东曾指出：“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”，这一论断包含着“两个结合”的内在意蕴。从《实践论》《矛盾论》到《论新阶段》提出“马克思主义中国化”再到《改造我们的学习》《反对主观主义和宗派主义》等著作，毛泽东在几十年的中国革命历程中不断总结马克思主义与中国具体实践运动之间的关系，把党领导人民实践的历史经验上升为理论原则进而指导实践，阐明了马克思主义普遍真理同中国革命具体实践相结合的原则，带领中国人民实现了改天换地的历史伟业，也奠定了马克思主义中国化时代化的理论基础。在改革开放和社会主义现代化建设新时期，邓小平指出：“把马克思主义的普遍真理同我国的具体实际结合起来，走自己的道路，建设有中国特色的社会主义，这是我们总结长期历史经验得出的基本结论。”中国特色社会主义伟大事业的开创是马克思主义中国化科学性的另一现实明证。中国特色社会主义进入新时代，习近平新时代中国特色社会主义思想的创立与发展，表明了党的理论创新达到了新高度，马克思主义中国化时代化实现了新飞跃，作为当代中国马克思主义、二十一世纪马克思主义，它必将在统筹中华民族伟大复兴战略全局和世界百年未有之大变局中观察、把握、引领时代和中国式现代化发展，蕴含其中的一系列原创性理论贡献也必将在回答中国之问、世界之问、人民之问、时代之问中展现出鲜明的本体论特质。

Second, this ontological implication originates from the independence of autonomous innovation in adapting Marxism to the Chinese context and the needs of the times. The true essence of Marxism has always been rooted in reality starting from its basic tenets, rejecting all dogmatic, linear, and mechanical forms of Marxism. It is a practical and open theory that continuously confirms its own truth through theoretical struggle and practical testing, thereby revealing the ontological characteristics of genuine contemporary Marxism. The history of the Chinese revolution has already proven that treating Marxism as an unreflective universal truth imposed upon the practice of the Chinese revolution—this form of “external reflection” in the application of theory—would cause irreparable losses. Therefore, for the sinicization of Marxism to break free from an “apprentice state” and achieve “self-assertion,” it cannot simply be an extension of Marxist theory in China. This process of particularization must also be a process of re-creation based on China’s actual conditions, a theoretical construction that takes China as the geographical carrier and supplier of real materials, and Marxism as the theoretical resource. In a certain sense, this process of sinicizing Marxism implies an independence from the theoretical framework prescribed by the classical Marxist writers, becoming a new theoretical form, thereby shedding the implication of “external reflection.” This autonomous innovation of theory is the highest form of subjectivity; it can be said to be the process of ontologizing the theoretical system of adapting Marxism to the Chinese context and the needs of the times. It is evident that the achievements of the “First Integration” profoundly demonstrate the consistency between the theoretical nature and practicality of the sinicization of Marxism, and this is precisely the principle upheld by the basic tenets of Marxism. Thus, it can be said that the “First Integration” is not merely the application and development of Marxism in China; it is built on new soil of reality, possesses new theoretical consciousness and autonomy, and thereby strengthens its own ontological implications.

其二，这种本体论意蕴源于马克思主义中国化时代化自主创新的独立性。马克思主义的真实本质一直是从基本原理出发根植于现实，拒斥一切教条主义的、线性化的、机械化的马克思主义，是在理论斗争与实践检验中不断确证自身真理的实践性、开放性，从而显现出当代真正的马克思主义的本体论特质。中国革命历史已经证明，把马克思主义作为未经反思的普遍真理强加到中国革命实践中的教条主义，这种“外在反思”的理论应用形式将会造成难以挽回的损失。因而，马克思主义中国化要摆脱“学徒状态”而获得一种“自我主张”，就不能只是马克思主义理论在中国的简单延伸，这种特殊化的过程也必须是一种立足中国实际的再创造的过程，是一种以中国为地域载体和现实材料的供给者、以马克思主义为理论资源的理论创构。从某种意义上说，这一马克思主义中国化的过程蕴含着从马克思主义经典作家所规定的理论框架中独立出来，成为一种新的理论形态，从而摆脱“外在反思”的意味，这种理论的自主创新是主体性的最高表现形式，可以说是马克思主义中国化时代化理论体系本体化的过程。显而易见，“第一个结合”获得的成就深刻展现了马克思主义中国化的理论性与实践性的一致性，而这也正是马克思主义基本原理所坚持的原则。由此，可以说“第一个结合”并不只是马克思主义在中国的运用与发挥，它建立在新的现实土壤之上，具有新的理论自觉性和自主性，从而强化了自身的本体论意蕴。

The value of this ontological implication lies in the fact that it both answers the question of how Marxist theory requires confirmation through Chinese practice and responds to the question of how Chinese practice requires the guidance of scientific theory. Thus, the emergence and evolution of the “First Integration” not only enabled Marxism to “transform China,” that is, to change China’s actual conditions, but also completed the “Sinification of Marxism.” Consequently, Sinified Marxism acquired a fertile soil for its survival and development, and moreover, gained the best Chinese specimen for confirming the scientific nature of Marxist theory. Clearly, the “First Integration” is the theoretical and practical innovation of Marxism by the Chinese Communists. What deserves our deep reflection is that the “First Integration” covers the entire process from revolution to construction, from reform and opening up to the New Era, emphasizing the integration of the basic tenets of Marxism with China’s specific realities in these four historical periods.

这种本体论意蕴的价值在于，既回答了马克思主义理论所需中国实践的确证问题，也回应了中国实践所需科学理论的指导问题。由此，“第一个结合”的发生与演进，不仅使得马克思主义能够“化中国”，即改变中国的实际，也完成了马克思主义的“中国化”。于是，中国化马克思主义便拥有了生存与发展的现实沃土，更有了确证马克思主义理论科学性的最好的中国样本。显而易见， “第一个结合”就是中国共产党人对马克思主义的理论创新、实践创新。值得我们深入思考的是， “第一个结合”涵盖从革命到建设、从改革开放到新时代的整个过程，强调了马克思主义基本原理同这四个历史时期的中国具体实际的结合。

II. The Implication of Historical Subjectivity in the “Second Integration”

二、“第二个结合”的历史主体性意蕴

The “Second Integration” manifests the historical thinking of the Party’s innovative theory; it is the unity of historical thinking and mass thinking from the standpoint of historical totality. The “Second Integration” mainly refers to “connecting the essence of Marxist thought with the essence of fine traditional Chinese culture, and integrating it with the common values that the people use daily without being fully aware of them, continuously endowing scientific theory with distinct Chinese characteristics, and continuously consolidating the historical and mass foundations for adapting Marxism to the Chinese context and the needs of the times.” This important thesis reveals the intrinsic relationship between the essence of thought and the essence of culture, explains the intrinsic connection between the essence of thought and the values that the people use daily without being fully aware of them, and highlights the supporting role of the two foundations. Marxism must be integrated with fine traditional Chinese culture, so that Marxism can speak “Chinese.” Only by achieving the “Sinification of Marxism” can Marxism take root, blossom, and bear fruit in China.

“第二个结合”彰显了党的创新理论的历史性思维，是从历史总体性立场出发的历史思维与群众思维的统一。“第二个结合”主要是指“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，不断赋予科学理论鲜明的中国特色，不断夯实马克思主义中国化时代化的历史基础和群众基础”。这一重要论断揭示了思想精髓与文化精华之间的内在关系，阐释了思想精髓与人民群众日用而不觉的价值观的内在衔接，彰显了两大基础的支撑性。马克思主义要与中华优秀传统文化相结合，让马克思主义说“中国话”，只有实现马克思主义“中国化”，才能让马克思主义在中国落地生根、开花结果。

First, the development of a cultural tradition has historical inertia, and a country’s choice of path has cultural dependence. The Sinification and nationalization of Marxism are crucial links related to the cultural and psychological identification of the masses. The spiritual characteristics of traditional Chinese culture have been fused into the daily life of the Chinese people, so that the subjects who accept and apply Marxism are naturally endowed with “Chineseness.” The compatibility between Marxism and fine traditional Chinese culture has been proven through a series of practices in China’s revolution, construction, and reform. The fact that Marxism is a people’s theory and a scientific theory has also been proven. Furthermore, from the perspective of the translation and introduction of Marxism, the Sinified dissemination of Marxism must necessarily take language as its vehicle, transforming the basic categories and concepts of Marxism into “Chinese speech,” that is, conforming to the Chinese people’s linguistic style and mode of expression. The process of transforming Marxism into “Chinese speech” requires mastering the essential meaning of fine traditional Chinese culture and being integrated and interlinked with a language that contains profound cultural accumulation and thinking habits. Only through such transformation can the popularization of Marxism be achieved, and its role in educating and arming the masses be brought into play. A series of concepts such as “seeking truth from facts,” “a moderately prosperous society,” “people-centered,” and “harmonious society” are clear evidence of this.

其一，一种文化传统的发展具有历史惯性，一个国家的道路选择具有文化依赖性，马克思主义的中国化、民族化是关系群众文化心理认同的重要环节。中国传统文化的精神特性已经熔铸在中国人民日常生活之中，使得接受并运用马克思主义的主体天然具有了“中国性”，马克思主义与中华优秀传统文化的契合性在中国革命、建设、改革的系列实践中得到了证明，马克思主义作为一种人民理论、科学理论的事实也得到了证明。此外，从马克思主义的译介来说，马克思主义的中国化传播必然要以语言为载体，把马克思主义的基本范畴、概念变成“中国话”，即要符合中国人的语言风格和表达方式；而马克思主义“中国话”转化过程，就需要掌握中华优秀传统文化的精髓要义，与蕴含深厚文化积淀和思维习惯的语言相融相通，唯有这种转化，才能实现马克思主义的大众化传播，发挥其教育群众、武装群众的作用。“实事求是”“小康社会”“以人为本”“和谐社会”等一系列概念就是明证。

Second, Marxism is a vital, authentic doctrine focused on solving practical problems. This authenticity is embodied in its starting point of “real individuals,” its profound concern for reality and humanity, and its alignment with the fundamental interests of the people. Only for this reason could it stand out among the many theories of the “hundred schools of thought contending” and become the historical choice of the Chinese people. Therefore, this theory, aimed at enhancing the well-being of the people, possesses a deep mass foundation. The “Second Integration” is dedicated to endowing Marxist theory with “a Chinese style and Chinese manner that the Chinese people are pleased to see and hear,” allowing Marxism to speak Chinese and allowing the light of Marxist truth to shine across the land of China. This embodies the rational consensus, historical identification, and collective choice of the Chinese people. Marx pointed out: “Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.” The “root vein” of fine traditional Chinese culture was nurtured by the Chinese people through thousands of years of hard labor. Marxism divorced from Chinese culture would be like water without a source or a tree without roots. The power of fine traditional Chinese culture has been fused into the collective subconscious of the Chinese people, shaping their psychological structure, cognitive models, value choices, and behavioral orientations in a “moistening things silently” manner. In this sense, Marxism could only be introduced into China by integrating with fine traditional Chinese culture, because the historical subjects of Marxist translation and interpretation are themselves subjects profoundly shaped by traditional Chinese culture.

其二，马克思主义是着眼于解决现实问题的富有生命力的本真性学说，这种本真性体现在以“现实的个人”为出发点，具有深厚的现实关怀、人文关怀，符合人民群众的根本利益。唯此，它才能在“百家争鸣”的众多理论中脱颖而出，成为中国人民的历史选择。因而，这种旨在增进人民福祉的理论具有深厚的群众基础。“第二个结合”致力于让马克思主义理论具备“为中国老百姓所喜闻乐见的中国作风和中国气派”，让马克思主义说中国话，让马克思主义的真理之光普照中国大地，这蕴含了中国人民的理性共识、历史认同和集体选择。马克思指出：“人们自己创造自己的历史，但是他们并不是随心所欲地创造，并不是在他们自己选定的条件下创造，而是在直接碰到的、既定的、从过去承继下来的条件下创造。”中华优秀传统文化这条“根脉”是中国人民几千年来以辛勤的劳动孕育出来的，离开中华文化的马克思主义将是无源之水、无本之木。中华优秀传统文化的力量已经熔铸在中国人的集体潜意识中，以“润物无声”的方式塑造着人的心理结构、认知模式、价值选择、行为导向等，从这个意义上说，马克思主义只有与中华优秀传统文化相结合才得以传入中国，因为马克思主义翻译、阐释的历史主体是受中华传统文化深刻塑造的主体。

Third, the “Second Integration” provides scientific guidance for the modernization of fine traditional Chinese culture, meets the needs of historical development, and is also an inherent requirement for satisfying the people’s growing spiritual and cultural needs. “The degree to which a theory is realized in a country always depends on the degree to which the theory satisfies the needs of that country.” The unfolding process of the “Second Integration” is not only a process of the localization and nationalization of Marxism but also a process of the modernization of fine traditional Chinese culture. Under new historical conditions, the adaptive development of fine traditional Chinese culture inevitably requires the creative transformation and innovative development of its content and form. The historical process of the great rejuvenation of the Chinese nation requires adhering to the principle of making the past serve the present and weeding through the old to bring forth the new, and strengthening historical confidence and cultural confidence. The “Second Integration,” as “another ideological emancipation,” has opened up space for innovation in the development of Chinese culture. The powerful penetrative force of Western capitalist culture means that the reality of “whenever one speaks, one must cite Greece” still exists, and the erosion of historical nihilism and cultural nihilism remains severe. Only by using scientific theory to guide fine traditional Chinese culture to achieve a further transcendence, and by fully realizing the modern transformation of traditional culture through the positions, viewpoints, and methods of Marxism, can we extend, renew, and enrich tradition under new social and historical conditions, explore the points of convergence between Chinese-path modernization and fine traditional Chinese culture, establish cultural subjectivity, and construct a new cultural life form. Thus, the “Second Integration” makes Marxism Chinese and fine traditional Chinese culture modern. This success has a profound historical and mass foundation.

其三，“第二个结合”为中华优秀传统文化的现代化提供了科学遵循，符合历史发展的需要，也是满足人民群众日益增长的精神文化需求的应有之义。“理论在一个国家实现的程度，总是取决于理论满足这个国家的需要的程度。”“第二个结合”的展开过程不仅是马克思主义的本土化、民族化过程，也是中华优秀传统文化的现代化过程。在新的历史条件下，中华优秀传统文化的适应性发展，必然要发生内容和形式的创造性转化和创新性发展。中华民族伟大复兴的历史进程需要坚持古为今用、推陈出新，坚定历史自信、文化自信。“第二个结合”作为“又一次思想解放”，为中华文化发展打开了创新空间。西方资本主义文化的强大渗透力使得“言必称希腊”的现实场景依然存在，历史虚无主义和文化虚无主义的侵蚀依然严峻。只有以科学理论指导中华优秀传统文化实现再超越，以马克思主义的立场、观点、方法充分实现传统文化的现代化转化，才能在新的社会历史条件下延伸传统、更新传统、丰富传统，探寻中国式现代化与中华优秀传统文化的接榫之处，确立文化主体性，建构新的文化生命体。因而，“第二个结合”让马克思主义成为中国的、中华优秀传统文化成为现代的，这种成功具有深厚的历史基础和群众基础。

III. The Internal Logic of the “Two Integrations”

三、“两个结合”的内在逻辑

The “First Integration” and the “Second Integration” are two aspects dialectically linked in the process of theoretical innovation. The “First Integration” is the premise and foundation of the “Second Integration,” while the “Second Integration” is the deepening and sublimation of the “First Integration.” The “First Integration” enabled Marxism, born in the West, to undergo a Sinicization transformation in the spatial dimension. When human society entered the context of “world history,” the universal truths of Marxism necessarily had to be integrated with the concrete realities of different countries to confirm the scientific nature of the theory. The “First Integration” is not only a product of “world history” but also an active construction of Marxism, a theoretical innovation of Marxism on the basis of practice. The “Second Integration” enables fine traditional Chinese culture to undergo a modernization transformation in the temporal dimension and a historical deepening in the spatial dimension. Although the “First Integration” logically contains the “Second Integration,” within specific historical contexts it is necessary to highlight the “Second Integration” in a thematic and textualized manner. This is both an important link in fully utilizing the valuable resources of fine traditional Chinese culture, a need to highlight the subjectivity of modern Chinese civilization and construct a new cultural life-form, and a need to deepen the “First Integration.” Only by drawing deep nourishment from history can we continuously consolidate the historical and cultural foundations of adapting Marxism to the Chinese context and the needs of the times. Allowing Marxism to take root in Chinese civilization and absorb national characteristics is necessary for it to become a powerful weapon for the Chinese people to grasp and transform the material world, and it is also an objective requirement for establishing the cultural subjectivity of the Chinese nation and continuously deepening and expanding the adaptation of Marxism to the Chinese context and the needs of the times. The process of integrating the basic tenets of Marxism with China’s concrete realities cannot be separated from the actual historical environment, and fine traditional Chinese culture is embedded within China’s concrete realities. Therefore, it inevitably involves the field of traditional culture and must delve into Chinese history to explore the deeper integration between the two.

“第一个结合”与“第二个结合”是理论创新进程中辩证关联着的两个方面。“第一个结合”是 “第二个结合”的前提和基石，“第二个结合”是“第一个结合”的深化和升华。“第一个结合”让诞生于西方的马克思主义实现了空间维度上的中国化转化。当人类社会进入“世界历史”语境中，马克思主义的普遍真理必然要与不同国家的具体实际相结合才能确证理论的科学性。“第一个结合”不仅是“世界历史”的产物，也是马克思主义的能动性建构，是马克思主义在实践基础上的理论创新。“第二个结合”让中华优秀传统文化实现了时间维度的现代化转化和空间维度的历史纵深发展。虽然“第一个结合”从逻辑上内蕴着“第二个结合”，但在具体的历史语境中，有必要把“第二个结合”以主题化、文本化的方式凸显出来。这既是充分运用中华优秀传统文化宝贵资源的重要环节，是突出中华现代文明主体性、构建新文化生命体的需要，也是深化“第一个结合”的需要。只有深入历史中汲取深厚养分，才能不断夯实马克思主义中国化时代化的历史、文化根基。让马克思主义扎根中华文明、吸收民族特色，是其成为中国人民所能掌握的改造物质世界的强大武器的需要，也是确立中华民族文化主体性、不断深化和拓展马克思主义中国化时代化的客观要求。马克思主义基本原理与中国具体实际相结合的过程不能脱离现实的历史环境，而中华优秀传统又内嵌于中国具体实际中，因而就必然涉及传统文化领域，必须深入到中国历史中以探寻两者更深的结合性。

In summary, the theoretical and practical approach of the mutual unity of the “Two Integrations” has rich and varied internal implications. It not only possesses rich connotations in theory but also demonstrates unique value in practice; it is not only the basic direction of theoretical innovation in socialism with Chinese characteristics but also an important magic weapon for the Communist Party of China to continuously advance the cause of socialism with Chinese characteristics. It is the unity of theory and practice, of regularity and purpose. The “Two Integrations,” established in the form of important Party documents and theoretical systems, manifest their value characteristics of the source of truth, the foundation of practice, the direction of regularity, and the orientation of purpose.

总之，“两个结合”相互统一的理论与实践进路，其内在意蕴斑斓多彩。不仅在理论上具有丰富内涵，更在实践中展现出独特价值；不仅是中国特色社会主义理论创新的基本方向，更是中国共产党不断推动中国特色社会主义事业向前发展的重要法宝，是理论性与实践性、规律性与目的性的统一。以党的重要文本和理论体系形式确立下来的“两个结合”，彰显了其真理性本源、实践性基础、规律性走向和目的性旨归的价值特征。

First, it highlights the source of truth of the “Two Integrations.” On the one hand, Marxism is an international theory aimed at liberating all of humanity, revealing the universal laws of the development of human society and possessing universal truth. The truth of Marxism is continuously verified and elevated in practice. The practical experience of the Party’s century-long history demonstrates the truth of Marxism adapted to the Chinese context and the needs of the times. The history of the People’s Republic of China and the history of reform and opening up both fully reflect the source of truth of the “Two Integrations” through their practical achievements. On the other hand, the “Two Integrations” are the systematic, holistic, and dialectical theoretical expression of Marxism by contemporary Chinese Communists. They grasp the social organism through holistic historical thinking, and from a perspective that penetrates history, reality, and the future, they holistically examine the systematic development of Chinese society. Therefore, it is necessary to deeply comprehend the ideological essence of Marxism, systematically grasp the true meaning of Chinese history and culture, focus on the requirements of the times, systematically analyze the basic national conditions, and, within the historical depth of constructing and promoting strategic layouts, achieve the overall structural optimization of the theoretical system and the sustained and healthy evolution of the social system. In short, a holistic worldview is the source of truth of Marxism. Only by grasping the adaptation of Marxism to the Chinese context and the needs of the times with a holistic worldview of history can we understand and grasp the world, which possesses material unity and historical unity, as a whole; can we grasp the unity of existence amidst diverse phenomena, inherent essences, and fundamental noumena; and can we holistically grasp world development within the unity of nature, society, and spirit.

一是突出了“两个结合”的真理性本源。一方面，马克思主义是旨在为全人类谋解放的国际性理论，揭示了人类社会发展的普遍规律，具有普遍真理性。马克思主义的真理性是在实践中不断得以验证和升华的。百余年党史的实践经验表明了中国化时代化马克思主义的真理性，新中国史、改革开放史都以实践成果充分体现了“两个结合”的真理性本源。另一方面，“两个结合”是当代中国共产党人的马克思主义系统性、整体性、辩证性的理论表达，是以历史总体性思维来把握社会有机体，以透视历史、现实、未来的视角，整体审视中国社会的系统性发展。因而，要深刻领悟马克思主义的思想精髓，系统把握中国历史文化真谛，着眼时代要求，系统分析基本国情，在构建和推动战略布局的历史纵深中，实现理论系统的整体结构优化和社会系统持续健康演进。总之，整体性的世界观是马克思主义的真理性本源，以历史总体性世界观把握马克思主义的中国化时代化，才能从整体上认识、把握具有物质统一性、历史统一性的世界，才能在杂多现象、内在本质和固有本体中把握存在统一性，才能在自然、社会和精神的统一性中整体把握世界发展。

Second, it manifests the foundation of practice of the “Two Integrations.” “What distinguishes Marxism from all previous doctrines is that it is the only doctrine in history that consciously takes transforming the world as its own mission; practicality is its fundamental characteristic.” The viewpoint of practice is the primary and basic viewpoint of Marxist epistemology, and practicality is a prominent hallmark of Marxist theory. Mao Zedong pointed out: “Once the universal truth of Marxism-Leninism is integrated with the concrete practice of the Chinese revolution, it gives the Chinese revolution a completely new面貌.” [9]9 Mao Zedong, “Reform Our Study” (1941). The original Chinese phrase 面目为之一新 (miànmù wéi zhī yī xīn) means “took on an entirely new complexion” or “was completely renewed in appearance.” The “Two Integrations,” based on China’s concrete realities such as its history, national conditions, and culture, proceed from new practices and the characteristics of the times, and are continuously perfected and developed in the unity of theory and practice, that is, in the process of transforming the world. The basic tenets of Marxism must be integrated with China’s special national conditions and must be used to transform China in order to continuously advance the cause of socialism with Chinese characteristics. Through the practical unfolding of the “Two Integrations” during its long-term governance, the Communist Party of China has continuously changed the face of Chinese society, achieving historic accomplishments in areas such as economic development, social stability, cultural prosperity, and improvement of people’s livelihoods.

二是彰显了“两个结合”的实践性基础。“马克思主义不同于以往任何一种学说的地方在于，它是有史以来唯一自觉地以改造世界为己任的学说，实践性是它的根本特性。”实践的观点是马克思主义认识论的首要的基本的观点，实践性是马克思主义理论的显著标志。毛泽东指出：“马克思列宁主义的普遍真理一经和中国革命的具体实践相结合，就使中国革命的面目为之一新。”“两个结合”基于中国的历史、国情、文化等具体实际，从新的实践和时代特征出发，在理论与实践的统一中，即改造世界的过程中不断完善和发展。马克思主义基本原理必须与中国的特殊国情相结合，必须用于改造中国才能推动中国特色社会主义事业不断向前发展。中国共产党在长期执政过程中通过“两个结合”的实践展开，不断改变中国社会面貌，取得了经济发展、社会稳定、文化繁荣、民生改善等方面的历史性成就。

Third, it outlines the direction of regularity of the “Two Integrations.” “What are the characteristics of the current movement? What are its laws? How is this movement to be guided? These are all practical questions.” “As the movement develops, new things lie ahead, and new things are emerging in an endless stream. Studying the whole of this movement and its development is a major subject to which we must always pay attention. Anyone who refuses to make serious and meticulous studies of these things is not a Marxist.” [10]10 Mao Zedong, “The Role of the Chinese Communist Party in the National War” (1938). The passage is a composite of two adjacent sentences from this text. Marxism scientifically reveals the laws of human development and points the way to human liberation. However, Marx and Engels repeatedly cautioned us that Marxism does not exhaust truth but is an open system of thought; it is not the ultimate form of truth but opens the path to truth. China’s concrete realities and fine traditional Chinese culture provide practical materials and historical resources for the new development of Marxism, advancing the new development of Marxism in the twenty-first century. The practical exploration of the “Two Integrations” is a way station on the path to understanding regularity. Only by elevating experience to theory can the Communist Party of China deepen its regular understanding of upholding and developing Marxism and reduce the blindness of practice. This is not only the fundamental path for advancing the adaptation of Marxism to the Chinese context and the needs of the times but also a profound grasp of the laws governing the Communist Party’s long-term governance, the laws of socialist construction, and the laws of human social development. The “Two Integrations” elucidate the internal mechanism of Marxism’s landing, taking root, blossoming, and bearing fruit in China from the dimension of the unity of reality and history, continuously summarizing practical experience and inheriting the essence of fine traditional Chinese culture, adapting to the needs of social development and change and the construction of socialism with Chinese characteristics, and deepening the Party’s regular understanding of long-term governance. The “Two Integrations” emphasize the integration of the theory of scientific socialism with China’s concrete realities, fine traditional Chinese culture, and the requirements of the times, pointing the way for the socialist dream to shine into reality and deepening the regular understanding of socialist construction. The theoretical innovation and practical expansion of the “Two Integrations” advance the practice of Chinese-path modernization, create a new form of human civilization, provide a new plan for achieving modernization, change the global landscape of modernization, point the direction for the progress of human civilization, and deepen the regular understanding of the development of human society.

三是勾勒出“两个结合”的规律性走向。“当前的运动的特点是什么？它有什么规律性？如何指导这个运动？这些都是实际的问题。”“运动在发展中，又有新的东西在前头，新东西是层出不穷的。研究这个运动的全面及其发展，是我们要时刻注意的大课题。如果有人拒绝对于这些作认真的过细的研究，那他就不是一个马克思主义者。”马克思主义科学地揭示了人类发展规律，指明了人类解放的道路，但马克思恩格斯一再告诫我们，马克思主义不是穷尽了真理，而是一个开放的思想体系，它不是真理的终极形态，而是开辟了通往真理的大道，中国具体实际和中华优秀传统文化为马克思主义新发展提供了现实材料和历史资源，推进了二十一世纪马克思主义新发展。“两个结合”的实践探索是通往规律性认识的驿站，只有将经验升华为理论，才能深化中国共产党对坚持和发展马克思主义的规律性认识，减少实践的盲目性。这不仅是推进马克思主义中国化时代化的根本途径，也是对共产党执政规律、社会主义建设规律和人类社会发展规律的深刻把握。“两个结合”从现实和历史相统一的维度阐发了马克思主义在中国落地、扎根与开花、结果的内在机理，不断总结实践经验和继承中华优秀传统文化精华，适应了社会发展变化和中国特色社会主义建设的需要，深化了党对长期执政的规律性认识；“两个结合”强调科学社会主义理论与中国具体实际、中华优秀传统文化、时代要求相结合，指明了社会主义梦想照进现实的道路，深化了社会主义建设的规律性认识；“两个结合”的理论创新与实践拓展推进了中国式现代化实践，开创了人类文明新形态，提供了实现现代化的新方案，改变了现代化的世界版图，指明了人类文明进步的发展方向，深化了人类社会发展的规律性认识。

Fourth, it reveals the teleological orientation of the “Two Integrations.” Marxism possesses the characteristics of openness, dynamism, and adaptability. The ultimate purpose of the “Two Integrations” is to adapt to and serve China’s social development, to propel socialism with Chinese characteristics steadily forward, and to achieve the grand goal of national prosperity and the people’s happiness. The Communist Party of China, people-centered and taking as its mission the great rejuvenation of the Chinese nation, integrates the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture, aiming to provide solid theoretical guidance and practical support for comprehensively building a modern socialist society. Consequently, the new theoretical supplement of the “Second Integration” [11]11 The five major civilizations refer to material, political, cultural-ethical, social, and ecological civilization, a framework for comprehensive development in the Chinese context. enables the “Two Integrations” to present, in an orderly and systematic manner, the theoretical depth and historical thickness of a sinicized Marxism, and in practice it manifests a teleological orientation that serves national development and the historical-cultural emotional needs of the people.

四是揭示了“两个结合”的目的性旨归。马克思主义具有开放性、动态性、适应性特征，“两个结合”的最终目的在于适应和服务中国社会发展，推动中国特色社会主义不断向前发展，实现国家富强、人民幸福的宏伟目标。中国共产党以人民为中心，以实现中华民族伟大复兴为己任，将马克思主义基本原理与中国具体实际相结合，与中华优秀传统文化相结合，旨在为全面建设社会主义现代化提供坚实理论指导和实践支撑。因而，“第二个结合”的理论新补充促进了“两个结合”以有序系统面貌呈现中国化马克思主义的理论深度和历史厚度，并在实践中彰显了服务国家发展和人民历史文化情感需求的合目的性旨归。

General Secretary Xi Jinping points out: “Without the five-thousand-year Chinese civilization, where would Chinese characteristics come from? Without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics that we have today? We must pay particular attention to excavating the essence of the five-thousand-year Chinese civilization, combining the promotion of fine traditional culture with the stand, viewpoint, and method of Marxism, and unswervingly take the path of socialism with Chinese characteristics.” Thus, the “Two Integrations” accomplish an organic connection and effective linkage between history and reality, theory and practice, between theories, and between practice and theory on the one hand and the masses on the other. “‘Integration’ opens up space for innovation, enabling us to take the initiative in thought and culture, and it powerfully acts upon the path, theory, and system.”

习近平总书记指出：“如果没有中华五千年文明，哪里有什么中国特色？如果不是中国特色，哪有我们今天这么成功的中国特色社会主义道路？我们要特别重视挖掘中华五千年文明中的精华，把弘扬优秀传统文化同马克思主义立场观点方法结合起来，坚定不移走中国特色社会主义道路。”因而，“两个结合”完成了历史与现实、理论与实践、理论之间、实践和理论同群众之间关系的有机对接、有效连接。“‘结合’打开了创新空间，让我们掌握了思想和文化主动，并有力地作用于道路、理论和制度。”

IV. A Profound Grasp of the Value Implications of the “Two Integrations”

四、深刻把握“两个结合”的价值意蕴

The experience of both positive and negative aspects of history shows that the “Two Integrations” are our greatest magic weapon for achieving success. The value of a thing lies in the degree to which it satisfies the needs of the subject; the value implications of the “Two Integrations” are manifested in the practice of modernization led by the Party and the people. As a historical text and a theory of the times, the “Two Integrations” are a comprehensive and systematic expression of the Party’s more than one hundred years of historical experience in struggle, and a historical consciousness of the Chinese Communists, with Comrade Xi Jinping as their main representative, to open up new horizons for adapting Marxism to the Chinese context and the needs of the times on the new journey of the New Era. We should grasp the deep logic of the “Two Integrations” based on the real-world field of the great practice of socialism with Chinese characteristics in the New Era, and take a panoramic and comprehensive view of their value implications from the three dimensions of history, reality, and civilization. Thus, the “Two Integrations” are the greatest magic weapon for the CPC’s success and the collective wisdom of the Chinese people in consciously and actively transforming foreign cultures. At the same time, the summation of experience, theoretical generalization, and presentation as a historical text of the “Two Integrations” are a vivid portrayal of the historical subjectivity of contemporary Chinese Communists, with Comrade Xi Jinping as their main representative, and the most powerful embodiment of cultural subjectivity. This fully proves that key political figures are at the forefront of overall planning and guiding practice in the process of sinicizing Marxism, providing theoretical materials for constructing a Marxism suitable for China with the richest practical experience. “The history of China’s revolutionary war, construction, and reform is also the process of establishing as leaders or core figures those who have made significant achievements in sinicizing Marxism.” The choice between history and leaders is a process of “two-way advancement.” Therefore, analyzing how leading figures become the great founders of sinicized Marxism conforms to the basic viewpoints of historical materialism. General Secretary Xi Jinping is an outstanding exemplar of the integration of the basic tenets of Marxism with the finest traditional Chinese culture in the New Era. As the main originator of the “Two Integrations,” he embeds his grand and profound thought and political wisdom into the theoretical exposition of the “Two Integrations” with subjective creative consciousness, demonstrating the leader’s outstanding intellectual judgment and achieving a historic leap in the sinicization of Marxism in the New Era, with many original contributions. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the Marxism of contemporary China and the Marxism of the twenty-first century. Consequently, the “Two Integrations,” as the fundamental path and theoretical guide for adapting Marxism to the Chinese context and the needs of the times, will inevitably manifest the profound wisdom contained in the epochal condensation of the subject’s historical consciousness and the continuous creative construction of historical texts.

历史正反两方面的经验表明，“两个结合”是我们取得成功的最大法宝。事物的价值在于满足主体需要的程度，“两个结合”的价值意蕴体现在党领导人民进行现代化的实践中。作为历史性文本和时代性理论的“两个结合”是党的百余年奋斗历史经验的总体性、系统性表达，是以习近平同志为主要代表的中国共产党人在新时代新征程开辟马克思主义中国化时代化新境界的历史自觉。我们应当立足于新时代中国特色社会主义伟大实践的现实场域把握“两个结合”的深层逻辑，从历史、现实和文明三个维度对其价值意蕴加以全景式透视、全方位把握。因而，“两个结合”是中国共产党取得成功的最大法宝，是中国人民自觉能动改造外来文化的集体智慧。与此同时，“两个结合”的经验总结、理论概括和历史性文本呈现更是以习近平同志为主要代表的当代中国共产党人历史主体性的鲜明写照，是文化主体性的最有力体现。这充分证明，关键政治人物在马克思主义中国化进程中处于总揽全局、指导实践的第一线，以最丰富的实践经验为构建适合中国的马克思主义理论提供理论材料。“中国革命战争、建设和改革的历史同时就是把马克思主义中国化具有重大成就的人确立为领袖或核心人物的过程”，历史与领袖的选择是“双向奔赴”的过程。因而，对领袖人物成为中国化马克思主义伟大缔造者的分析，符合历史唯物主义的基本观点。习近平总书记是新时代马克思主义基本原理与中华优秀传统文化结合的卓越典范，作为“两个结合”的主要创立者，以主体创造性自觉将宏大深邃的思想和政治智慧嵌入“两个结合”的理论阐释中，展现了领袖突出的智识判断，实现了马克思主义中国化在新时代的历史性飞跃，具有许多原创性贡献。习近平新时代中国特色社会主义思想是当代中国马克思主义、二十一世纪马克思主义。由此，作为马克思主义中国化时代化的根本途径和理论指南的“两个结合”，也必将彰显着主体历史意识的时代凝结和历史文本的持续创构过程中蕴含的深刻智慧。

First, it radiates the brilliance of General Secretary Xi Jinping’s grand view of history. A grand view of history is a mode of thinking that places the object of contemplation within the vast spatiotemporal coordinates of historical development stages and the conditions of the times to discern the general trend of historical development. “The proposal of the ‘Two Integrations’ is a valuable experience summarized by the Party Central Committee with Comrade Xi Jinping at its core, examining the century-long history of adapting Marxism to the Chinese context and the needs of the times from a grand view of history.” To scientifically answer the questions of China, the world, the people, and the times, without a grand view of history it is impossible to observe the times, let alone deeply interpret and lead the times. Faced with the situation of the nation being humiliated, the people suffering, and civilization being tarnished, to successfully overcome the ordeal, it is necessary to persist in integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture. Only by standing at the highest point of history can one measure the breadth and depth of history, endowing the path of socialism with Chinese characteristics with a more expansive and profound historical depth and consolidating the cultural foundation of this path. Chinese-path modernization endows Chinese civilization with modern power, while Chinese civilization endows Chinese-path modernization with profound substance. General Secretary Xi Jinping points out: “Chinese civilization possesses outstanding continuity, which fundamentally determines that the Chinese nation must take its own path. If we do not understand China from the perspective of its long-standing historical continuity, it is impossible to understand ancient China, modern China, or future China.” By placing China’s development within a larger frame of reference and on a more magnificent historical foundation, the “Two Integrations” radiate the brilliance of General Secretary Xi Jinping’s grand view of history.

其一，绽放着习近平总书记大历史观的光辉。大历史观是一种将观照对象置于历史发展阶段和时代发展条件的宏大时空坐标中以洞悉历史发展大势的思维方式。“‘两个结合’的提出是以习近平同志为核心的党中央以大历史观审视马克思主义中国化时代化百年历史总结出来的宝贵经验。”科学回答中国之问、世界之问、人民之问、时代之问，没有大历史观就难以做到观察时代，更不可能深入解读时代和引领时代。面对国家蒙辱、人民蒙难、文明蒙尘的状况，若想渡劫成功，就必须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。只有站在历史的最高处，才能丈量历史的宽度和厚度，让中国特色社会主义道路有了更加宏阔深远的历史纵深，夯实了中国特色社会主义道路的文化根基。中国式现代化赋予中华文明以现代力量，中华文明赋予中国式现代化以深厚底蕴。习近平总书记指出：“中华文明具有突出的连续性，从根本上决定了中华民族必然走自己的路。如果不从源远流长的历史连续性来认识中国，就不可能理解古代中国，也不可能理解现代中国，更不可能理解未来中国。”将中国的发展置于更大的参照坐标中，放在更恢宏的历史基座上，“两个结合”绽放出习近平总书记宏大的历史观的光芒。

Second, it sparkles with the wisdom of General Secretary Xi Jinping’s grand view of practice. A grand view of practice is a view of practice that is based on the grand fields of China and the world, takes the questions of China, the world, the people, and the times as its problem domain, and thereby guides people in transforming the world on overall, fundamental, and critical major issues. The times are the mother of thought; practice is the source of theory. The Party’s more than one hundred years of struggle history, adhering to its original aspiration and shouldering its founding mission, tells us that only by upholding the “Two Integrations” can we achieve fruitful results. Since the 18th National Congress of the CPC, [12]12 The Project on Tracing the Origins of Chinese Civilization is a major state-sponsored research initiative launched in the early 2000s to investigate the origins and early development of Chinese civilization through multidisciplinary archaeological and historical methods. in the face of new changes in the domestic and international situation and new practical requirements, the Chinese Communists, with Comrade Xi Jinping as their

其二，闪烁着习近平总书记大实践观的智慧。大实践观是立足于中国和世界大场域，以中国之问、世界之问、人民之问、时代之问为问题域，从而在全局性、根本性、关键性的重大问题上指导人们改造世界的实践观。时代是思想之母，实践是理论之源。党坚守初心勇担使命的百余年奋斗史告诉我们，只有坚持“两个结合”，才能取得丰硕成果。党的十八大以来，面对国内外形势新变化和实践新要求，以习近平同志为主要代表的中国共产党人，勇于进行理论探索和创新，创立了习近平新时代中国特色社会主义思想。习近平新时代中国特色社会主义思想就是坚持“两个结合”的最新理论成果，就是立足时代之基、回答时代之问、引领时代之变的科学理论。从“人民有所呼”到 “改革有所应”，从“一个也不能少”的小康到“一个也不能掉队”的共同富裕，从“全过程人民民主” 到“坚决维护社会公平正义”，从“功在当代、利在千秋”的生态文明建设到“刮骨疗毒、壮士断腕”的自我革命，从强国建设到构建人类命运共同体等等，在习近平总书记擘画和带领下的一系列重大战略部署和成就取得，闪烁着大实践观的光芒，人民群众的获得感、幸福感、安全感更加充实、更有保障、更可持续。

Third, it manifests the enduring quality of General Secretary Xi Jinping’s grand view of civilization. A grand view of civilization is a mode of thinking that, proceeding from a holistic, comprehensive, and developmental perspective, regards the history of human society as a complex, interwoven, pluralistic, and mutually learnable historical process, thereby reflecting on the direction of the development of human civilization. The world today is undergoing changes unseen in a century; exchanges between different civilizations have reached an unprecedented breadth and depth, while at the same time collisions and frictions are increasingly prominent. “Where is human civilization headed?” has become a major epochal issue of common concern to the entire world. General Secretary Xi Jinping adheres to the people-centered stance on civilizational development, emphasizes taking the supremacy of the people as the fundamental guideline, profoundly elucidates the essential characteristics of human civilization such as creativity, diversity, equality, and inclusiveness, highlights that the common values of all humanity are the value orientation of civilizational progress, advocates the basic pattern of coordinated development of the five major civilizations [11]11 The five major civilizations refer to material, political, cultural-ethical, social, and ecological civilization, a framework for comprehensive development in the Chinese context., and points out that exchange and mutual learning are the driving forces of civilizational evolution. This not only charts the course for the development of Chinese civilization but also clarifies the goals for the progress of the world, achieving a leap in China’s view of civilization from particularity to universality. Furthermore, General Secretary Xi Jinping not only emphasizes the intrinsic connection between the “Two Integrations” and Chinese-path modernization but also places Chinese-path modernization within a higher-dimensional civilizational perspective, systematically interpreting the unique Chinese view of civilization embodied in Chinese-path modernization, manifesting the epochal value of the Chinese view of civilization, and profoundly revealing its world significance. From the Project on Tracing the Origins of Chinese Civilization [12]12 The Project on Tracing the Origins of Chinese Civilization is a major state-sponsored research initiative launched in the early 2000s to investigate the origins and early development of Chinese civilization through multidisciplinary archaeological and historical methods. to the joint construction of the Belt and Road Initiative, from the creative transformation and innovative development of fine traditional Chinese culture to the idea that civilizations become colorful through exchange and enriched through mutual learning, from “respecting the diversity of world civilizations” to “promoting the common values of all humanity,” all this fully demonstrates that the “Two Integrations” manifest the enduring quality of General Secretary Xi Jinping’s grand view of civilization. They are a profound embodiment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as “the essence of the times of Chinese culture and the Chinese spirit,” and represent an ideological emancipation and thorough cultural self-awareness in consolidating the subjectivity of Chinese culture.

其三，彰显着习近平总书记大文明观的隽永。大文明观是一种从整体性、综合性、发展性视角出发，将人类社会历史视为一个复杂、交错、多元且可交流互鉴的历史进程，从而思考人类文明发展走向的思维方式。当今世界正处于百年未有之大变局，不同文明之间的交流达到空前的广度和深度，与此同时碰撞和摩擦也日益凸显。“人类文明向何处去”成为全世界共同关注的重大时代课题。习近平总书记坚持文明发展的人民立场，强调以人民至上为根本遵循，深刻阐释人类文明所具有的创造性、多样性、平等性、包容性等本质特征，突出全人类共同价值是文明进步的价值旨归，倡导五大文明协调发展的基本格局，指出交流互鉴是文明演进的动力等问题，不仅为中国文明的发展指明方向，也为世界的进步明确了目标，实现了中国文明观从特殊性到普遍性的跃升。此外，习近平总书记不仅强调“两个结合”与中国式现代化的内在关联，还将中国式现代化置于更高维度的文明视野中，系统诠释了中国式现代化独特的中国文明观，彰显了中国文明观的时代价值，深刻揭示了中国文明观的世界意义。从中华文明探源工程到共建“一带一路”，从中华优秀传统文化的创造性转化、创新性发展到文明因交流而多彩、文明因互鉴而丰富，从“尊重世界文明多样性”到 “弘扬全人类共同价值”等充分表明，“两个结合”彰显了习近平总书记大文明观的隽永，是习近平新时代中国特色社会主义思想所具有的“中华文化和中国精神的时代精华”的深刻体现，是对巩固中华文化主体性的一次思想解放和彻底的文化自觉。

In summary, thoroughly studying and implementing General Secretary Xi Jinping’s important discourse on the “Two Integrations” helps us to profoundly grasp the essence of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, comprehensively understand the scientific worldview and methodology contained within it, unswervingly follow the path of Chinese-path modernization, and make every effort to advance the high-quality development of all undertakings.

总之，深入学习贯彻习近平总书记关于“两个结合”的重要论述，有助于我们深刻领会习近平新时代中国特色社会主义思想精髓，全面把握蕴含其中的科学世界观和方法论，坚定不移地走好中国式现代化道路，全力推进各项事业的高质量发展。

Source: *Research on Marxist Theory and Teaching*, Issue 2, 2024

文章来源：《马克思主义理论教学与研究》2024年第2期

Online Editor: Jing Mu

网络编辑：静穆