The Chinese Communist Party’s Innovative Reconstruction of the Cultural Subjectivity of Chinese Civilization

“Subjectivity is the fundamental hallmark of a nation’s self-reliance and self-strengthening, and also a key factor determining the future destiny of a civilizational form.”[1]1 The Second Integration: The integration of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the first integration (with China’s concrete practice). It was formally proposed by Xi Jinping in 2023. The Chinese Communist Party is highly confident in the historic achievements created by relying on the masses of the people, and fully affirms the historic achievements created by the masses of the people and their important value. “The Second Integration” elevates the cultural subjectivity of Chinese civilization, realizing an innovative reconstruction of the cultural subjectivity of Chinese civilization.

“主体性是民族自强自立的根本标志，也是决定一个文明形态未来命运的关键因素”[1]。中国共产党对依靠人民群众创造的历史伟业高度自信，充分肯定人民群众创造的历史成就及其重要价值。“第二个结合”升华了中华文明的文化主体性，实现了对中华文明文化主体性的创新重构。

Chinese civilization inherently contains a tradition of subjectivity. In the history of the development of Chinese civilization, agrarian civilization constitutes its most prominent foundational characteristic. The geographical space and natural conditions in which Chinese civilization was conceived, emerged, and developed were superior, it always maintained a relatively large population scale, the written script serving as the vehicle of civilization was formed relatively early, and its unique natural resource advantages were unmatched by other civilizational forms. What is particularly important is that, from the Han dynasty onward, Confucian thought was established as the mainstream value system of society, advocating the unity of “family” and “state,” and thereby establishing an extremely rigorous ethical order and social norms, forming a civilizational system with the isomorphic evolution of “family” and “state” as its basic model, with family-state sentiment as its core and ethics and morality as important tools for refining social customs, possessing strong cohesion, extreme stability, and relative maturity and completeness. Under the dual internal and external effects of this entire set of civilizational traditions and civilizational order, China “has always been able to assimilate or expel invaders, and has always been able to select certain aspects of foreign cultures and change them to suit its own traditional culture.”[2] Chinese civilization displays a high degree of inclusiveness, accepting other regimes and nationalities with a broad-minded attitude, enabling them to gradually integrate into the big family of Chinese civilization in the process of cultural fusion, achieving ethnic integration.

中华文明内蕴主体性传统。在中华文明发展史中，农耕文明构成了其最为显著的基础特征。中华文明孕育、产生、发展的地理空间和自然条件优越，始终维持较大人口规模，作为文明载体的文字形成时间较早，得天独厚的自然资源优势更是其他文明形态不能比拟的。尤为重要的是，自汉朝以降，儒家思想被确立为社会的主流价值观念，倡导“家”“国”一体，并由此确立起一套极其严密的伦理秩序和社会规范，形成了一个以“家”“国”同构为基本演进模式，以家国情怀为核心、以伦理道德为醇化社会风尚的重要工具，具有强大内聚力、极强稳定性、较为成熟和完善的文明体系。在这一整套文明传统和文明秩序的内外双重作用下，中国“总能同化或者驱逐入侵者，总能选择外来文化的某些方面加以改变，使之适合于自己的传统文化”[2]。中华文明展现出高度的包容性，以博大的胸襟接纳其他政权、民族，使他们在文化交融的过程中逐渐融入中华文明的大家庭中，实现了民族融合。

The renowned materialist historian Fan Wenlan, in analyzing the evolutionary process of the connotation of “China,” pointed out that before the Qin dynasty, China was the motherland of the Chinese nation, the general name for the various states of Huaxia. After the Qin dynasty, due to the establishment of a unified multi-ethnic state, the scope of the meaning of “China” expanded to include “all within the four seas” under the jurisdiction of the state at that time, becoming the common motherland of all ethnic groups. Therefore, connecting the period before the Qin dynasty with the period after the Qin dynasty, the meaning of “China” is the motherland, unaffected by the rise and fall of dynasties, always existing and developing stably.

著名的唯物主义历史学家范文澜先生在分析“中国”内涵的演进历程时指出，在秦朝以前，中国是中华民族的祖国，是华夏各国的总称。秦朝以后，由于统一的多民族国家的建立，“中国”的涵义范围扩大到当时境内“率土之滨”，是各族共同的祖国。所以，把秦朝以前和秦朝以后贯通起来，“中国”的涵义就是祖国，不被朝代的兴亡更替所殃及，始终稳定地存在和发展。

The self-awareness of the cultural subjectivity of the Chinese nation has already penetrated deeply into the genes and blood of the nation, manifesting the powerful cohesion, appeal, and centripetal force of the Chinese nation and Chinese civilization. The most essential characteristic of the Chinese nation lies in possessing a unique spiritual home and deeply rooted value concepts; these elements are used daily without awareness, yet they constantly influence our behavior and choices. Among them, “the territory cannot be divided, the state cannot be thrown into chaos, the nation cannot be scattered, and civilization cannot be severed”[3] is the core content of the unique spiritual world of the Chinese people.

中华民族的文化主体性自觉已经深入民族的基因和血液中，彰显了中华民族和中华文明强大的凝聚力、感召力和向心力。中华民族最本质的特征在于拥有独特的精神家园和深入人心的价值观念，这些元素日用而不觉，却又无时无刻不在影响着我们的行为和选择。其中“国土不可分、国家不可乱、民族不可散、文明不可断”[3]是中国人独特精神世界的核心内容。

Using Western modernization theory to measure China from the perspective of the nation-state, ignoring China’s five-thousand-year history of civilization and viewing and understanding China in isolation and fragmentation, lacks historical vision. The reason China is China is not only its inherent modernity but, to a large extent, because it stands on the historical foundation of five thousand years of civilization. In fact, “we cannot tailor China using Western theoretical paradigms such as the ‘nation-state’ or ‘imagined community.’ In reality, China, with its super-large population scale, super-large land area, super-long historical depth, super-long cultural bloodline, enduring millennia without decline, and growing stronger through hardships, can be called a civilizational state—a community where ‘civilizational centripetal force’ and ‘political centripetal force’ resonate at the same frequency and converge in the same direction.”[4] This “centripetal force” is the tradition of subjectivity inherent in, refined by, and elevated by Chinese civilization.

用西方现代化理论从民族国家的视角衡量中国，忽略中国五千多年文明史而孤立地、割裂地看中国、理解中国是缺乏历史眼光的。中国之所以是中国，不仅仅是它本身所具有的现代性，在很大程度上，是因为其站在五千年文明的历史基座上。事实上，“我们不能以‘民族国家’或‘想象的共同体’等西方理论范式来裁剪中国，实际上，具有超大人口规模、超大国土面积、超长历史纵深、超长文化血脉、历经千年而不衰、久经磨难而弥坚的中国堪称文明型国家——一种‘文明向心力’和‘政治向心力’同频共振、同向聚合的共同体”[4]，这种“向心力”即中华文明内蕴、淬炼、升华的主体性传统。

Since its founding, the Chinese Communist Party, uniting and leading the people of all ethnic groups across the country, through a century of struggle and practice, has once again established the cultural subjective self-awareness of Chinese civilization. The invasion of Western powers acted as an “unconscious tool of history,” accelerating the formation, dissemination, and internalization of the consciousness of the Chinese national community. In the process of resisting foreign humiliation, all ethnic groups built a flesh-and-blood Great Wall of shared life and death, striving hard for national independence and liberation. “The Chinese nation as a self-conscious national entity emerged in the confrontation between China and Western powers over the past hundred years.”[5]

中国共产党自成立以来，团结带领全国各族人民，经过百年奋斗实践，再次树立了中华文明的文化主体自觉。西方列强的入侵充当了“历史的不自觉的工具”，加速了中华民族共同体意识的形成、传播与内化，各民族在对抗外辱的过程中筑起生死与共的血肉长城，为实现民族独立与解放艰苦奋斗。“中华民族作为一个自觉的民族实体，是近百年来中国和西方列强对抗中出现的”[5]。

First, the Chinese Communist Party has always maintained a high degree of confidence in the historic achievements created by relying on the people, grasping the initiative of history in advancing the great cause, and ensuring the correct direction of progress. On the eve of the founding of New China, Comrade Mao Zedong confidently declared: “We are not only good at destroying the old world, we are also good at building a new one. Not only can the Chinese people live without begging from the imperialists, they will live better than the imperialist countries.”[6] After the founding of New China, at the First Session of the First National People’s Congress, Comrade Mao Zedong fully affirmed the justice of the Chinese revolutionary cause, firmly believed that no enemy could breach a just cause, and confidently looked forward to building our country into a great socialist republic. Entering the New Era, General Secretary Xi Jinping, in deeply summarizing the major

第一，中国共产党对依靠人民创造的历史伟业始终保持高度的自信，在推进伟大事业过程中把握住历史的主动性，确保正确的前进方向。新中国成立前夕，毛泽东同志充满自信地宣示：“我们不但善于破坏一个旧世界，我们还将善于建设一个新世界。中国人民不但可以不要向帝国主义者讨乞也能活下去，而且还将活得比帝国主义国家要好些。”[6]新中国成立后，在一届全国人大一次会议上，毛泽东同志充分肯定了中国革命事业的正义性，坚信任何敌人攻不破正义的事业，并满怀信心期待着将我国建设成为一个伟大的社会主义共和国。进入新时代，习近平总书记在深入总结党的百年奋斗重大成就和历史经验时高度自信地指出：“放眼中华文明五千多年历史，没有哪一种政治力量能像中国共产党这样深刻地、历史性地推动中华民族发展进程。”[7]对于任何民族或国家而言，了解自己的身份、根源以及未来方向是至关重要的。一旦明确了自己的定位，并且确定了正确的发展方向，就应该坚决地向前迈进，毫不动摇地追求目标。

Second, the CPC is highly confident in the historical achievements it has made, fully believing that the historical accomplishments it has created are unprecedented and have greatly promoted the development of China and the world. On the eve of the founding of New China, Comrade Mao Zedong proudly pointed out that the work of the CPC in leading the people to establish New China would go down in the annals of history forever, and this undertaking of eternal glory solemnly proclaimed China’s achievement of national independence and the liberation of the people. This assertion profoundly analyzed that the victory won by the people under the leadership of the Party not only enabled the Chinese nation to stand once again among the nations of the world, but also laid the cornerstone for the creation of a new civilization, promoting Chinese civilization to radiate a completely new style at the starting point of the New Era, and contributing strength to the promotion of world peace and freedom. General Secretary Xi Jinping pointed out at the ceremony marking the centenary of the CPC that “the great path we have blazed, the great cause we have advanced, and the great achievements we have made over the past century will go down in the annals of the development of the Chinese nation and the history of human civilization.”[8] The birth and struggle of the CPC not only changed the trajectory and pace of development of the modern Chinese nation, but also had a profound impact on the future of the Chinese people and the Chinese nation, and even on the global development landscape. In today’s world, the confidence of the CPC, the People’s Republic of China, and the Chinese nation stems from their profound understanding and respect for their own civilizational history. General Secretary Xi Jinping has repeatedly emphasized the historical value and contributions of Chinese civilization; the more than 5,000 years of civilizational history of the Chinese nation have made indelible contributions to the progress of human civilization.

第二，中国共产党对取得的历史成就高度自信，充分相信自己创造的历史成就是前所未有的，极大地推动了中国和世界的发展。毛泽东同志在新中国成立前夕自豪地指出，中国共产党领导人民建立新中国的工作将永载史册，这项彪炳千古的事业庄严地宣告了中国实现民族独立和人民解放。这一论断深刻剖析了党的领导下人民所取得的胜利，不仅使中华民族重新屹立于世界民族之林，而且为新文明的创造奠定了基石，促进中华文明在新时代的起点上焕发出全新风貌，为促进世界和平与自由贡献了力量。习近平总书记在庆祝中国共产党成立100周年大会上指出，“这一百年来开辟的伟大道路、创造的伟大事业、取得的伟大成就，必将载入中华民族发展史册、人类文明发展史册！”[8]中国共产党的诞生和奋斗不仅改变了近代中华民族的发展轨迹和速度，而且对中国人民和中华民族的未来，乃至全球的发展格局产生了深远的影响。当今世界，中国共产党、中华人民共和国和中华民族的自信源于他们对自身文明历史的深厚理解和尊重。习近平总书记多次强调中华文明的历史价值和贡献，中华民族5000多年的文明历史为人类文明的进步作出了不可磨灭的贡献。

Third, “the Second Integration” [1]1 The Second Integration: The integration of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the first integration (with China’s concrete practice). It was formally proposed by Xi Jinping in 2023. further elevates the cultural subjectivity of Chinese civilization. Engels pointed out: “Our theory is a theory of development, not a dogma to be learned by heart and mechanically repeated.” [9] To realize the scientific application of Marxism and to give it guiding value, “what is needed is only to apply this theory to the economic and political conditions of one’s own country” [10], and moreover “it must always be adapted to the historical conditions of the time and place.” [11] “The Second Integration” is another ideological emancipation, “showing that our Party’s historical confidence and cultural confidence have reached a new height.” [12] After the Opium War, the Chinese nation faced the challenge of Western capitalist civilization, which led to a certain lack of confidence in our own civilization and hindered the modern transformation and progress of Chinese civilization. “The Second Integration” is a manifestation of our Party’s continuous creation of history, its courage and skill in writing its own history, and its activation of the cultural subjectivity consciousness of Chinese civilization and the Chinese nation in practice. The process by which the Chinese Communist Party reconstructs the cultural subjectivity consciousness of the Chinese nation has profound and rich connotations. It means continuously creating new history with firm ideals, convictions, and a tenacious spirit of struggle; firmly believing that the history the Party leads in creating is developing in the correct direction; fully affirming the historical achievements the Party has created and their important value; and thereby achieving an innovative reconstruction of the cultural subjectivity of Chinese civilization.

第三，“第二个结合”进一步升华了中华文明的文化主体性。恩格斯指出：“我们的理论是发展着的理论，而不是必须背得烂熟并机械地加以重复的教条。”[9]要实现马克思主义的科学运用、使其产生指导价值，“需要的只是把这一理论应用于本国的经济条件和政治条件”[10]，而且“随时随地都要以当时的历史条件为转移”[11]。“第二个结合”是又一次思想解放，“表明我们党的历史自信、文化自信达到了新高度”[12]。鸦片战争以后，中华民族面临西方资本主义文明的挑战，这导致我们在一定程度上缺乏对自身文明的信心，阻碍了中华文明的现代化转型和进步。“第二个结合”是我们党不断开创历史，勇于并善于书写自身的历史，在实践中激活中华文明和中华民族的文化主体性自觉的表现。中国共产党重构中华民族文化主体性自觉的过程具有深刻丰富的内涵，就是以坚定理想信念和顽强奋斗精神不断开创新的历史，坚定相信自己领导开创的历史是沿着正确方向发展的，充分肯定自己创造的历史成就及其重要价值，实现了对中华文明文化主体性的创新重构。

References:

参考文献：

[1]1 The Second Integration: The integration of the basic tenets of Marxism with China’s fine traditional culture, as distinct from the first integration (with China’s concrete practice). It was formally proposed by Xi Jinping in 2023. Pang Hu, Cai Yitian: “The Sinicization of Marxism and Chinese Civilization,” *Zhejiang Social Sciences*, 2022, No. 8.

[1]庞虎、蔡亦恬：《马克思主义中国化与中华文明》，《浙江社会科学》2022年第8期。

[2] L.S. Stavrianos: *The World Since 1500: A Global History*, trans. Wu Xiangying and Liang Chimin, Shanghai Academy of Social Sciences Press, 1999, p. 68.

[2]斯塔夫里阿诺斯：《全球通史：1500年以后的世界》，吴象婴、梁赤民译，上海社会科学院出版社1999年版，第68页。

[3] Xi Jinping: “Speech at the Symposium on Cultural Heritage Development,” *Qiushi*, 2023, No. 17.

[3]习近平：《在文化传承发展座谈会上的讲话》，《求是》2023年第17期。

[4] Sun Xiguo, Chen Shaohui: “The Creation of a New Form of Human Civilization and Its World Significance,” *Social Sciences in China*, 2022, No. 12.

[4]孙熙国、陈绍辉：《人类文明新形态的创造与世界意义》，《中国社会科学》2022年第12期。

[5] Fei Xiaotong: *The Pattern of Plurality and Unity of the Chinese Nation*, Central University for Nationalities Press, 1989, p. 3.

[5]费孝通：《中华民族多元一体格局》，中央民族大学出版社1989年版，第3页。

[6] *Selected Works of Mao Zedong*, Vol. 4, People’s Publishing House, 1991, p. 1439.

[6]《毛泽东选集》第4卷，人民出版社1991年版，第1439页。

[7] Xi Jinping: “Learn from History, Create the Future, Work Hard and Move Forward with Courage,” *Qiushi*, 2022, No. 1.

[7]习近平：《以史为鉴、开创未来，埋头苦干、勇毅前行》，《求是》2022年第1期。

[8] *Xi Jinping: The Governance of China*, Vol. 4, Foreign Languages Press, 2022, p. 7.

[8]《习近平谈治国理政》第4卷，外文出版社2022年版，第7页。

[9] *Collected Works of Marx and Engels*, Vol. 10, People’s Publishing House, 2009, p. 562.

[9]《马克思恩格斯文集》第10卷，人民出版社2009年版，第562页。

[10] *Collected Works of Marx and Engels*, Vol. 10, People’s Publishing House, 2009, p. 532.

[10]《马克思恩格斯文集》第10卷，人民出版社2009年版，第532页。

[11] *Collected Works of Marx and Engels*, Vol. 2, People’s Publishing House, 2009, p. 5.

[11]《马克思恩格斯文集》第2卷，人民出版社2009年版，第5页。

[12] Xi Jinping: “Speech at the Symposium on Cultural Heritage Development,” *Qiushi*, 2023, No. 17.

[12]习近平：《在文化传承发展座谈会上的讲话》，《求是》2023年第17期。

[About the author: Liu Mengnan, Lecturer at the School of Marxism, Harbin Institute of Technology, Ph.D. from Zhejiang University.]

【作者简介：刘孟男，哈尔滨工业大学马克思主义学院讲师，浙江大学博士。】

Online editor: Huihui

网络编辑：慧慧