Viewing the "Second Integration" from a Historical Perspective

One hundred years ago, on December 16, 1925, Guo Moruo published "Marx Enters the Confucian Temple" in the semi-monthly *Flood*, staging a cross-temporal encounter and dialogue between Marx and Confucius. Confucius exclaims to Marx in amazement: "Your ideal society coincides with my Great Harmony world without prior consultation." Marx sighs to Confucius: "I never imagined that two thousand years ago, in the distant East, there was already an old comrade like you!" With the profound insight of a historian and the rich imagination of a literary figure, Guo Moruo vividly illustrated the high degree of compatibility between Marxism and fine traditional Chinese culture.

100年前，1925年12月16日，郭沫若在《洪水》半月刊发表《马克斯进文庙》（马克斯即马克思）一文，让马克思和孔子有了一场跨越时空的相遇和对话。孔子对马克思惊叹：“你这个理想社会和我的大同世界竟是不谋而合。”马克思对孔子感叹：“我不想在两千年前，在远远的东方，已经有了你这样的一个老同志！”郭沫若以历史学家深刻的洞察力和文学家丰富的想象力，生动阐释了马克思主义和中华优秀传统文化的高度契合性。

Over the past century and more, throughout the historical periods of revolution, construction, and reform, our Party has adhered to integrating the basic tenets of Marxism with China's specific realities and with fine traditional Chinese culture, continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times, and leading the Chinese nation in a great leap from standing up and growing prosperous to becoming strong. Entering the New Era, on the basis of long-term practical exploration and theoretical innovation, our Party has clearly proposed and comprehensively and systematically expounded the Two Integrations, especially the Second Integration, marking a new height in our Party's understanding of the basic laws governing the adaptation of Marxism to the Chinese context and the needs of the times.

100多年来，在革命、建设、改革各个历史时期，我们党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，不断把马克思主义中国化时代化推向前进，引领中华民族迎来了从站起来、富起来到强起来的伟大飞跃。进入新时代，在长期实践探索和理论创新的基础上，我们党明确提出并全面系统阐述了“两个结合”特别是“第二个结合”，标志着我们党对马克思主义中国化时代化基本规律的认识达到了新高度。

Marxism and fine traditional Chinese culture are mutually compatible

马克思主义和中华优秀传统文化相互契合

In February 1848, the publication of the *Communist Manifesto* marked the birth of Marxism. Until the October Revolution of 1917, Marxism was not widely disseminated or systematically introduced in China. The salvoes of the October Revolution brought Marxism-Leninism to China. In 1919, the May Fourth Movement promoted the spread of Marxism in China. The dissemination of Marxism and socialism became a trend of the times in Chinese intellectual circles, and taking the socialist path guided by Marxism became the consensus of the advanced elements of that era. In July 1921, the Communist Party of China, guided by Marxism, emerged as the times required.

1848年2月，《共产党宣言》发表，标志着马克思主义的诞生。直至1917年的十月革命，马克思主义在中国并未得到广泛传播和系统介绍。十月革命一声炮响，给中国送来了马克思列宁主义。1919年，五四运动促进了马克思主义在中国的传播。马克思主义和社会主义的传播成为中国思想界的一个时代潮流，走马克思主义指引的社会主义道路成为那个时代先进分子的共识。1921年7月，以马克思主义为指导的中国共产党应运而生。

Why, in just a few short years, could Marxism be so widely disseminated in China and exert such a great effect? Fundamentally, it is because Marxism is a scientific theory, "because China's social conditions created this need, and because it became connected with the practice of the Chinese people's revolution." At the same time, it is also because Marxism and fine traditional Chinese culture possess a high degree of compatibility. Fine traditional Chinese culture is the spiritual lifeline of the Chinese nation and also an important cultural foundation for the widespread dissemination of Marxism in China and its acceptance by the Chinese people.

为什么在短短的几年时间内，马克思主义在中国能得到广泛传播并发生这样大的作用呢？根本是因为马克思主义是科学的理论，“是因为中国的社会条件有了这种需要，是因为同中国人民革命的实践发生了联系”。同时，还因为马克思主义和中华优秀传统文化彼此存在高度的契合性。中华优秀传统文化是中华民族的精神命脉，也是马克思主义在中国广泛传播并为中国人民所接受的重要文化基础。

Fine traditional Chinese culture contains elements of primitive socialism. The Chinese nation has always advocated "all under Heaven as one family," championing universal brotherhood, harmony among all nations, and a world of Great Harmony, and longing for a beautiful world where "when the Great Way prevails, the world is for all." Sun Yat-sen once pointed out, "Examining history, our country has always been one that advocates socialism. The well-field system was the origin of equal-property doctrine; and the practice of several generations living together was the precursor of communism. This shows that the minds of our people have long been imbued with the spirit of socialism." Wu Yuzhang, who participated in the Tongmenghui and the Xinhai Revolution led by Sun Yat-sen in his early years and joined the CPC in 1925, said of his own ideological transformation: "The lofty ideals of equality for all and the elimination of poverty depicted in socialist books greatly inspired me, reminding me of the Three People's Principles advocated by Sun Yat-sen and the ancient Chinese doctrine of the Great Harmony. All these things interwove in my mind into a beautiful vision of a future society." In April 1939, philosopher Ai Siqi wrote in "The Significance of the May Fourth Cultural Movement Today": "Why did the May Fourth cultural movement give rise to Chinese Marxism? Because the Chinese nation and its fine traditions have long contained the seeds of Marxism. Marxism is scientific communism, and communist society was the common ideal of all great thinkers in Chinese history. From Laozi, Mozi, Confucius, Mencius, down to Sun Yat-sen, all hoped for the emergence of a 'world for all' Great Harmony society. Chinese Marxism, nourished by Marx's theory of scientific communism, grew from the seeds of communism inherent in the Chinese nation itself."

中华优秀传统文化中有朴素的社会主义元素。中华民族历来讲求“天下一家”，主张民胞物与、协和万邦、天下大同，憧憬“大道之行，天下为公”的美好世界。孙中山曾指出，“考诸历史，我国固素主张社会主义者。井田之制，即均产主义之滥觞；而累世同居，又共产主义之嚆矢。足见我国人民之脑际，久蕴蓄社会主义之精神”。早年参加孙中山领导的同盟会和辛亥革命、1925年加入中国共产党的吴玉章，在谈及自己的思想转变时说：“社会主义书籍中所描绘的人人平等、消灭贫富的远大理想大大地鼓舞了我，使我联想起孙中山先生倡导的三民主义和中国古代世界大同的学说。所有这些东西，在我脑子里交织成一幅未来社会的美丽远景。”1939年4月，哲学家艾思奇在《五四文化运动在今日的意义》中说，“为什么五四文化运动产生了中国的马克思主义？因为中国民族和它的优秀传统中本来早就有着马克思主义的种子。马克思主义是科学的共产主义，而共产主义社会，曾是中国历史上一切伟大思想家所共有的理想。从老子、墨子、孔子、孟子，以至于孙中山先生，都希望着世界上有‘天下为公’的大同社会能够出现。中国的马克思主义，就是以马克思的科学共产主义的理论为滋养料，而从中国民族自己的共产主义的种子中成长起来的”。

Fine traditional Chinese culture contains political concepts and values compatible with Marxism. Marxism grasps the essence of human beings from the perspective of social relations; Chinese culture also places the individual within the family, the state, and the world, both opposing the view of people as isolated individuals. The concepts embedded in fine traditional Chinese culture—such as the world for all, the people as the foundation of the state, governing by virtue, discarding the old and establishing the new, appointing people on their merits, harmony between man and nature, unremitting self-improvement, social commitment, honoring commitments and promoting goodwill, and being friendly with neighbors—are important manifestations of the Chinese people's worldview, view of the world, view of society, and view of morality accumulated over long-term production and life. They are highly compatible with the value propositions of scientific socialism. The social pursuit of a world for all and honoring commitments and promoting goodwill resonates with the ideals and beliefs of communism and socialism; the governance thought of the people as the foundation of the state and governing by virtue merges with the political concept of putting the people first; the responsibility of discarding the old and establishing the new and unremitting self-improvement aligns with the revolutionary spirit of Communists. From this perspective, the system of people's congresses and the system of political consultation created by our Party are deeply connected with the people-oriented thought of Chinese civilization, the concept of shared governance under Heaven, the governing tradition of "republic" and "consultation," and the political wisdom of "inclusiveness and seeking common ground while reserving differences." We established a unitary state structure and implemented the system of regional ethnic autonomy, which conforms to the development trend of the Chinese nation towards internal cohesion and pluralistic unity, and inherits the Chinese cultural tradition of great unity, where "all within the nine provinces are connected, the six directions share the same customs, and the four seas are one family." It can be said that after Marxism was introduced into China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root, blossomed, and bore fruit on Chinese soil. This was by no means accidental, but rather a fusion with the excellent historical culture inherited for thousands of years and the value concepts that the broad masses of the people use daily without conscious awareness.

中华优秀传统文化中有契合马克思主义的政治观念和价值观念。马克思主义从社会关系的角度把握人的本质，中华文化也把人安放在家国天下之中，都反对把人看作孤立的个体。中华优秀传统文化蕴含的天下为公、民为邦本、为政以德、革故鼎新、任人唯贤、天人合一、自强不息、厚德载物、讲信修睦、亲仁善邻等，是中国人民在长期生产生活中积累的宇宙观、天下观、社会观、道德观的重要体现，同科学社会主义价值观主张具有高度契合性。天下为公、讲信修睦的社会追求与共产主义、社会主义的理想信念相通，民为邦本、为政以德的治理思想与人民至上的政治观念相融，革故鼎新、自强不息的担当与共产党人的革命精神相合。从这个角度看，我们党开创的人民代表大会制度、政治协商制度，与中华文明的民本思想，天下共治理念，“共和”、“商量”的施政传统，“兼容并包、求同存异”的政治智慧都有深刻关联。我们确立了单一制国家形式，实行民族区域自治制度，就是顺应向内凝聚、多元一体的中华民族发展大趋势，承继九州共贯、六合同风、四海一家的中国文化大一统传统。可以说，马克思主义传入中国后，科学社会主义的主张受到中国人民热烈欢迎，并最终扎根中国大地、开花结果，决不是偶然的，而是同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通的。

Fine traditional Chinese culture contains a tradition of primitive materialism and dialectics. From the pre-Qin period to modern times, China's primitive materialist thought has a long and continuous history. Guanzi emphasized that "when the granaries are full, the people know propriety and honor; when food and clothing are adequate, the people know honor and disgrace." Xunzi proposed that "the Way of Heaven operates constantly, it does not exist for Yao nor perish for Jie." Wang Chong spoke of "detesting falsehood," Fan Zhen put forward the "Theory of the Extinction of the Spirit," Zhang Zai used "Qi" to explain all things, and Wang Fuzhi advanced the view that "only concrete things exist under Heaven." These are all primitive materialist viewpoints in fine traditional Chinese culture. Fine traditional Chinese culture also contains rich views on the unity of opposites and universal connection, the view of dividing one into two and combining two into one, and the view of the mutual generation and transformation of Yin and Yang. The statement in the *Book of Changes* that "the alternation of Yin and Yang is called the Way," and the saying in the *Dao De Jing* that "misfortune is that upon which fortune depends; fortune is that beneath which misfortune lurks," all embody primitive dialectical thought. Comrade Mao Zedong once pointed out: "Mozi's saying 'no partiality' means not to be partial to the heterogeneous aspects of left and right, not to be partial to one of the two aspects of a single quality (in fact, this is not partiality, but precisely correctness). If Mohism were materialist dialectics, it should be interpreted this way"; "Apart from Confucius's basic metaphysics in epistemology and social theory, there are many dialectical elements in his thought, for example, Confucius's explanations of the relationships between name and thing, form and substance, words and deeds, etc." Philosopher Zhang Dainian once said, "Many ideas and concepts in classical Chinese philosophy have similarities and affinities with Marxism. Chinese philosophy has a materialist tradition and is rich in dialectical thinking, which has points of mutual compatibility with Marxist dialectical materialism." Mutual compatibility is the prerequisite for organic integration; this is the premise for integrating the basic tenets of Marxism with fine traditional Chinese culture.

中华优秀传统文化中有朴素的唯物论和辩证法传统。从先秦到近代，中国朴素唯物思想绵延悠久。管子强调“仓廪实则知礼节，衣食足则知荣辱”，荀子提出“天行有常，不为尧存，不为桀亡”，王充讲“疾虚妄”，范缜提出“神灭论”，张载以“气”来说明一切事物，王夫之提出“天下惟器”的观点等，这些都是中华优秀传统文化中朴素的唯物主义观点。中华优秀传统文化还蕴含着丰富的对立统一和普遍联系的观点、一分为二和合二而一的观点、阴阳相生和变化的观点。《易传》中的“一阴一阳之谓道”，《道德经》中的“祸兮福之所倚，福兮祸之所伏”等，都体现了朴素的辩证法思想。毛泽东同志曾指出：“墨说‘无偏’是不要向左与右的异质偏，不是不要向一个质的两方面之一方面偏（其实这不是偏，恰是正），如果墨家是唯物辩证论的话，便应作如此解”；“孔子在认识论上与社会论上的基本的形而上学之外，有它的辩证法的许多因素，例如孔子对名与事，文与质，言与行等等关系的说明”。哲学家张岱年说过，“中国古典哲学中有许多思想观念与马克思主义有相通互近之处。中国哲学中有一个唯物主义的传统，又富于辩证思维，这与马克思主义的辩证唯物论有相互契合之处”。相互契合才能有机结合，这是马克思主义基本原理同中华优秀传统文化相结合的前提。

The Communist Party of China is a faithful inheritor and promoter of fine traditional Chinese culture

中国共产党是中华优秀传统文化的忠实继承者和弘扬者

From its very founding, the Communist Party of China has been both a firm believer and practitioner of Marxism and a faithful inheritor and promoter of fine traditional Chinese culture. This stance runs through the entire history of the CPC for over a century and has continuously expanded and deepened with the in-depth advancement of adapting Marxism to the Chinese context and the needs of the times.

中国共产党从成立之日起，既是马克思主义的坚定信仰者和践行者，又是中华优秀传统文化的忠实继承者和弘扬者。这样一种立场贯穿中国共产党一百多年的历史，并随着马克思主义中国化时代化的深入推进而不断拓展和深化。

During the Yan’an period, Comrade Mao Zedong explicitly put forward the proposition of “adapting Marxism to the Chinese context” and wrote a large number of theoretical works, systematically elucidating the theory, line, program, and policy of the Chinese revolution. These are the main works written by Comrade Mao Zedong during the Yan’an period. Xinhua News Agency, Gao Feng/Photo

延安时期，毛泽东同志明确提出“马克思主义中国化”命题，写下了大量理论著述，系统地阐明了中国革命的理论、路线、纲领和政策。这是毛泽东同志在延安时期撰写的主要著作。 新华社发 高风/摄

Our Party explicitly put forward the proposition of “adapting Marxism to the Chinese context” during the Yan’an period. In October 1938, at the enlarged Sixth Plenary Session of the Sixth Central Committee of the Party, Comrade Mao Zedong pointed out in his political report “On the New Stage” that “Communists are internationalist Marxists, but Marxism must be realized through national forms,” and “therefore, adapting Marxism to the Chinese context, so that it bears Chinese characteristics in every one of its manifestations—that is to say, applying it in accordance with China’s characteristics—has become a problem that the whole Party must understand and urgently solve.” He also emphasized, “We are Marxist historicists; we should not cut off history. From Confucius to Sun Yat-sen, we should sum up and inherit this precious legacy.” This shows that when our Party put forward the proposition of “adapting Marxism to the Chinese context,” it also raised the issues of “national form” and “China’s characteristics,” and the emphasis on “national form” and “China’s characteristics” inevitably required combining the basic tenets of Marxism with fine traditional Chinese culture. In May 1943, the “Decision of the Central Committee of the Communist Party of China on the Proposal of the Presidium of the Executive Committee of the Communist International to Dissolve the Communist International” pointed out, “Chinese Communists are the inheritors of all the finest traditions of our nation’s culture, thought, and morality, regarding all these fine traditions as things inseparable from their own flesh and blood, and will continue to carry them forward and develop them. The rectification movement [11]11 The rectification movement (1942–1945) was a Party-wide campaign to correct subjectivism, sectarianism, and Party stereotypes, aiming to establish a Marxist style of study, work, and writing. carried out by the Chinese Communist Party in recent years against subjectivism, sectarianism, and Party stereotypes was precisely intended to further and more deeply integrate the revolutionary science of Marxism-Leninism with the practice of the Chinese revolution, Chinese history, and Chinese culture.” During this period, Chinese Communists focused on interpreting and practicing Marxism in national forms and were adept at drawing nourishment from excellent cultural heritage. Comrade Mao Zedong was a model in this regard. He borrowed the concepts of “knowledge” and “action” to express the Marxist epistemology and theory of practice as “the dialectical materialist theory of the unity of knowledge and action”; borrowing the term “magic weapon” from the novel *The Investiture of the Gods* [12]12 *The Investiture of the Gods* is a classic Chinese novel from the Ming dynasty, blending history, mythology, and folklore., he summarized “the united front, armed struggle, and Party building” as the three magic weapons with which the Chinese Communist Party defeated the enemy in the Chinese revolution; borrowing the fable of “The Foolish Old Man Removes the Mountains” [13]13 “The Foolish Old Man Removes the Mountains” is a Chinese fable from the *Liezi*, about an old man who persists in moving two mountains with his family, symbolizing perseverance., he expounded the revolutionary task of opposing imperialism and feudalism; he endowed “seeking truth from facts” with a new and scientific Marxist connotation, elevating it to the height of the Party’s ideological line; and so on. At the same time, Comrade Mao Zedong systematically elucidated the theory of New Democracy and explicitly put forward the goal of “establishing a new culture for the Chinese nation” and the task of building a “national, scientific, and mass culture,” that is, a “New Democratic culture,” which played an important role in the victory of the New Democratic Revolution. To this day, “national, scientific, and mass” remains the basic connotation of socialist culture with Chinese characteristics.

我们党明确提出“马克思主义中国化”的命题是在延安时期。1938年10月，在党的扩大的六届六中全会上，毛泽东同志在《论新阶段》的政治报告中指出，“共产党员是国际主义的马克思主义者，但马克思主义必须通过民族形式才能实现”， “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，成为全党亟待了解并亟须解决的问题”。他同时强调，“我们是马克思主义的历史主义者，我们不应该割断历史。从孔夫子到孙中山，我们应该给以总结，我们要承继这一份珍贵的遗产”。这表明，我们党在提出“马克思主义中国化”命题之时，就提出了“民族形式”和“中国的特点”问题，而对“民族形式”和“中国的特点”的重视，必然要求把马克思主义基本原理同中华优秀传统文化结合起来。1943年5月，《中共中央关于共产国际执委主席团提议解散共产国际的决定》指出，“中国共产党人是我们民族一切文化、思想、道德的最优秀传统的继承者，把这一切优秀传统看成和自己血肉相连的东西，而且将继续加以发扬光大。中国共产党近年来所进行的反主观主义、反宗派主义、反党八股的整风运动就是要使得马克思列宁主义这一革命科学更进一步地和中国革命实践、中国历史、中国文化深相结合起来”。这一时期，中国共产党人注重以民族的形式阐释和实践马克思主义，善于从优秀的文化遗产中汲取养分。毛泽东同志是这方面的典范。他借用“知”和“行”的概念，把马克思主义认识论实践论表述为“辩证唯物论的知行统一观”；借用《封神演义》中“法宝”的说法，将“统一战线，武装斗争，党的建设”，概括为中国共产党在中国革命中战胜敌人的三个法宝；借用“愚公移山”的寓言，阐述了反帝反封建的革命任务；赋予“实事求是”马克思主义的崭新科学内涵，上升到了党的思想路线的高度；等等。同时，毛泽东同志还系统阐明了新民主主义理论，并明确提出“建立中华民族的新文化”的目标和建设“民族的科学的大众的文化”即“新民主主义的文化”的任务，为新民主主义革命的胜利发挥了重要作用。时至今日，“民族的科学的大众的”，仍然是中国特色社会主义文化的基本内涵。

After the founding of New China, Comrade Mao Zedong proposed a “second integration” of the basic tenets of Marxism-Leninism with the concrete reality of China’s socialist revolution and construction, independently exploring a path of socialist construction suited to China’s national conditions. He emphasized: “China’s cultural heritage should be fully utilized and critically utilized,” and “in the cultural sphere, the people of all countries should make contributions to humanity based on their own national characteristics.” In response to domestic debates on the development of Peking opera, he proposed “letting a hundred flowers bloom and weeding through the old to bring forth the new”; in response to differing views among historians on the periodization of ancient Chinese history, he proposed “letting a hundred schools of thought contend”; in response to how to correctly handle the relationship between the “ancient” and the “modern” and between “China” and “foreign countries” in cultural construction, he proposed “making the past serve the present and foreign things serve China.” These policies resolved the relationship between inheritance and development in cultural construction and continue to guide our cultural construction to this day.

新中国成立后，毛泽东同志提出把马克思列宁主义基本原理同中国社会主义革命和建设的具体实际进行“第二次结合”，独立探索适合中国国情的社会主义建设道路。他强调：“对中国的文化遗产，应当充分地利用，批判地利用”，“在文化方面，各国人民应该根据本民族的特点，对人类有所贡献”。针对国内关于京剧的发展问题出现的争论，他提出要“百花齐放，推陈出新”；针对历史学界对中国古代史分期的不同看法，提出要“百家争鸣”；针对如何正确处理文化建设中的“古今”关系和“中外”关系，提出要“古为今用，洋为中用”。这些方针解决了文化建设中继承和发展的关系问题，至今指导着我们的文化建设。

During the new period of reform and opening up and socialist modernization, our Party further combined the basic tenets of Marxism with China’s concrete reality and with fine traditional Chinese culture. Comrade Deng Xiaoping proposed “taking our own road and building socialism with Chinese characteristics,” and, borrowing the term “moderate prosperity” (*xiaokang*) from the *Book of Songs* [14]14 The *Book of Songs* is the oldest existing collection of Chinese poetry, compiled between the 11th and 7th centuries BCE., explicitly put forward the vision of “building a moderately prosperous society” and “finding a Chinese-style path to modernization.” Comrade Jiang Zemin pointed out, “Marxism will inevitably develop continuously with the development of the times, practice, and science,” and “we must inherit and carry forward the fine ideological and cultural traditions of the Chinese nation, absorb all the excellent achievements of the development of human civilization, and create an advanced spiritual civilization for humanity in the rich and vivid practice of socialism.” Comrade Hu Jintao emphasized, “Only by closely combining Marxism with the national conditions and characteristics of the times of one’s own country, and continuously enriching and developing it in practice, can it better play its guiding role in practice,” and “we must inherit and carry forward the fine traditions of Chinese culture, vigorously promote Chinese culture, and build a common spiritual home for the Chinese nation.” During this period, our Party also put forward the new proposition of building a socialist culture with Chinese characteristics and the strategic task of adhering to the path of socialist cultural development with Chinese characteristics and striving to build a socialist cultural power, incorporating cultural construction into the overall layout of the cause of socialism with Chinese characteristics.

改革开放和社会主义现代化建设新时期，我们党进一步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。邓小平同志提出“走自己的道路，建设有中国特色的社会主义”，并借用《诗经》中“小康”一词，明确提出“建设小康社会”、“走出一条中国式的现代化道路”的设想。江泽民同志指出，“马克思主义必定随着时代、实践和科学的发展而不断发展”，“我们要继承和发扬中华民族优良的思想文化传统，吸收人类文明发展的一切优秀成果，在生动丰富的社会主义实践中，创造出人类先进的精神文明”。胡锦涛同志强调，“马克思主义只有同本国国情和时代特征紧密结合，在实践中不断丰富和发展，才能更好发挥指导实践的作用”，“必须继承和发扬中华优秀文化传统，大力弘扬中华文化，建设中华民族共有精神家园”。在这一时期，我们党还提出建设有中国特色社会主义文化的新命题和坚持中国特色社会主义文化发展道路、努力建设社会主义文化强国的战略任务，把文化建设纳入中国特色社会主义事业总体布局。

Since the 18th National Congress of the CPC, General Secretary Xi Jinping has profoundly perceived the intrinsic relationship between Marxism and fine traditional Chinese culture, attached great importance to inheriting and promoting fine traditional Chinese culture, and promoted adapting Marxism to the Chinese context and the needs of the times with a stronger sense of historical initiative. He has attended a series of important meetings, delivered a series of important speeches, and made a series of important instructions and directives. In September 2014, at the opening ceremony of the International Symposium Commemorating the 2565th Anniversary of Confucius’ Birth and the Fifth Congress of the International Confucian Association, he pointed out, “The basic tenets of Marxism must be closely integrated with China’s concrete reality, and scientific attitudes should be adopted towards national traditional culture and the cultures of all countries in the world.” In May 2018, at the ceremony commemorating the 200th anniversary of Marx’s birth, he emphasized, “Only by closely combining the basic principles of scientific socialism with one’s own concrete reality, historical and cultural traditions, and the requirements of the times, and continuously exploring and summarizing in practice, can a blueprint be turned into a beautiful reality.” In July 2021, at the celebration of the 100th anniversary of the founding of the Communist Party of China, he explicitly proposed “combining the basic tenets of Marxism with China’s concrete reality and with fine traditional Chinese culture.” In October 2022, in the report to the 20th National Congress of the CPC, he emphasized, “Only by combining the basic tenets of Marxism with China’s concrete reality and with fine traditional Chinese culture, and adhering to the use of dialectical materialism and historical materialism, can we correctly answer the major questions raised by the times and practice, and can we always maintain the vigorous vitality and exuberant vitality of Marxism.” In June 2023, at the Symposium on Cultural Heritage and Development, he comprehensively and systematically expounded on a series of major theoretical and practical issues concerning the “Two Integrations,” especially the “Second Integration”… General Secretary’s series of important expositions, particularly the proposal of the “Second Integration,” have advanced the understanding of the inherent laws of Marxist theoretical innovation and socialist cultural development to a new realm.

党的十八大以来，习近平总书记深刻洞察马克思主义和中华优秀传统文化的内在关系，高度重视传承和弘扬中华优秀传统文化，以更加强烈的历史主动精神推进马克思主义中国化时代化，出席一系列重要会议，发表一系列重要讲话，作出一系列重要指示批示。2014年9月，在纪念孔子诞辰2565周年国际学术研讨会暨国际儒学联合会第五届会员大会开幕会上指出，“马克思主义基本原理必须同中国具体实际紧密结合起来，应该科学对待民族传统文化，科学对待世界各国文化”。2018年5月，在纪念马克思诞辰200周年大会上强调，“只有把科学社会主义基本原则同本国具体实际、历史文化传统、时代要求紧密结合起来，在实践中不断探索总结，才能把蓝图变为美好现实”。2021年7月在庆祝中国共产党成立100周年大会上，明确提出“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”。2022年10月在党的二十大报告中，强调“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”。2023年6月在文化传承发展座谈会上，对“两个结合”特别是“第二个结合”的一系列重大理论和现实问题作了全面系统阐述……总书记的一系列重要论述，特别是“第二个结合”的提出，把马克思主义理论创新和社会主义文化发展内在规律的认识推进到新境界。

Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the latest theoretical achievement of adhering to the “Two Integrations” and promoting adapting Marxism to the Chinese context and the needs of the times. It is the essence of Chinese culture and the Chinese spirit of the times, achieving a new leap in adapting Marxism to the Chinese context and the needs of the times. The picture shows readers reading important works by General Secretary Xi Jinping in the Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era section of the Beijing Book Building on February 26, 2025. Zhang Lin/Photo

习近平新时代中国特色社会主义思想是坚持“两个结合”、推进马克思主义中国化时代化的最新理论成果，是中华文化和中国精神的时代精华，实现了马克思主义中国化时代化新的飞跃。图为2025年2月26日，读者在北京图书大厦习近平新时代中国特色社会主义思想专区阅读习近平总书记重要著作。 张琳/摄

General Secretary Xi Jinping not only attaches great importance to fine traditional Chinese culture, but also pays great attention to comprehensively excavating the treasure trove of over 5,000 years of Chinese civilization under the guidance of Marxism, using Marxism to activate the vital factors within fine traditional Chinese culture and endowing them with new contemporary connotations, injecting the great spirit and rich wisdom of the Chinese nation more deeply into Marxism, effectively merging the essence of Marxist thought with the cream of fine traditional Chinese culture, taking root in the fertile soil of Chinese civilization, drawing on the essence of fine traditional Chinese culture, and advancing the Party’s theoretical innovation. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era possesses distinct Chinese characteristics, Chinese style, and Chinese manner, brimming with a rich Chinese flavor, profound Chinese sentiment, and a lofty national spirit. For example, adhering to a people-centered approach draws on the people-oriented concept that “the people are the foundation of the state; when the foundation is stable, the state is at peace” [15]15 A classical Chinese political maxim from the *Book of Documents* (Shangshu), emphasizing the people as the foundation of state stability.; comprehensively deepening reform embodies the transformative idea that “if you can improve yourself in a day, do so each day, and continue day after day” [16]16 A phrase from the *Great Learning* (Daxue), attributed to the Shang dynasty founder Tang, advocating continuous self-renewal and reform.; harmony between humanity and nature complements the cultural traditions of “unity of heaven and humanity” and “all things grow together” [17]17 “Unity of heaven and humanity” (天人合一) is a core Confucian and Daoist concept of harmony between nature and human society; “all things grow together” (万物并育) is from the *Doctrine of the Mean* (Zhongyong), describing the harmonious coexistence of all things.; promoting the building of a community with a shared future for mankind manifests the ideal of “a world of great harmony” and “all under heaven as one family” [18]18 “A world of great harmony” (天下大同) is a Confucian ideal of a just and harmonious society; “all under heaven as one family” (四海一家) expresses a vision of global unity.; building a culturally strong nation focuses on and is grounded in the people, absorbing and developing the idea that literature conveys the Way and culture transforms people [19]19 “Literature conveys the Way” (文以载道) is a traditional Chinese literary principle that writing should embody moral truth; “culture transforms people” (文以化人) refers to the civilizing function of culture.; and so on. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the latest theoretical achievement of adhering to the Two Integrations and advancing the adaptation of Marxism to the Chinese context and the needs of the times; it is the essence of the times of Chinese culture and the Chinese spirit, achieving a new leap in adapting Marxism to the Chinese context and the needs of the times. The creation, enrichment, and development of this thought is the most powerful manifestation of the scientific truth of Marxism, and also the most powerful manifestation of our cultural subjectivity.

习近平总书记不仅高度重视中华优秀传统文化，而且十分注重以马克思主义为指导对中华5000多年文明宝库进行全面挖掘，用马克思主义激活中华优秀传统文化中富有生命力的优秀因子并赋予新的时代内涵，将中华民族的伟大精神和丰富智慧更深层次地注入马克思主义，有效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，扎根中华文明沃土，汲取中华优秀传统文化精华，推进党的理论创新。习近平新时代中国特色社会主义思想具有鲜明的中国特色、中国风格、中国气派，充盈着浓郁的中国味、深厚的中华情、浩然的民族魂。比如，坚持以人民为中心，汲取了“民惟邦本，本固邦宁”的民本理念；全面深化改革，体现了“苟日新，日日新，又日新”的变革思想；人与自然和谐共生，与“天人合一”、“万物并育”的文化传统相得益彰；推动构建人类命运共同体，展现了“天下大同”、“四海一家”的理想；文化强国建设着眼于人、落脚于人，吸收和发展了关于文以载道、文以化人的思想；等等。习近平新时代中国特色社会主义思想是坚持“两个结合”、推进马克思主义中国化时代化的最新理论成果，是中华文化和中国精神的时代精华，实现了马克思主义中国化时代化新的飞跃。这一思想的创立、丰富和发展，是马克思主义科学真理性的最有力体现，也是我们文化主体性的最有力体现。

The Two Integrations Are the Greatest Magic Weapon for Our Success

“两个结合”是我们取得成功的最大法宝

The Two Integrations are an important component of Xi Jinping Thought on Culture and an original theoretical contribution of Xi Jinping Thought on Culture. The proposal of the Two Integrations is of great significance. The evolution from the “One Integration” to the “Two Integrations” reflects our Party’s deepening understanding of the laws of theoretical innovation, marking a new sublimation of the Party’s theoretical creativity, cultural subjectivity, and spiritual independence. History has fully proven that the Two Integrations are the greatest magic weapon for our success.

“两个结合”是习近平文化思想的重要组成部分，是习近平文化思想的原创性理论贡献。“两个结合”的提出，意义重大。从“一个结合”到“两个结合”，体现了我们党对理论创新规律性认识的不断深化，标志着党的理论创造性、文化主体性、精神独立性实现了新的升华。历史充分证明，“两个结合”是我们取得成功的最大法宝。

The Two Integrations are the fundamental path for adapting Marxism to the Chinese context and the needs of the times. Marxism is the fundamental guiding ideology for our Party to establish the Party and the country, and to rejuvenate the Party and strengthen the country. Marxist theory is not dogma but a guide to action; it must develop with the development of practice, and it must be Sinicized to take root and be localized to gain deep popular support. The fundamental reason why the Party has been able to lead the people to accomplish the arduous tasks that other political forces in China could not accomplish lies in adhering to the Two Integrations and continuously advancing the adaptation of Marxism to the Chinese context and the needs of the times. Fine traditional Chinese culture is the crystallization and essence of Chinese civilization, the prominent advantage of the Chinese nation, our deepest cultural soft power, and the foundation for us to stand firm amidst the global clash of cultures. Only by taking root in the fertile historical and cultural soil of the Chinese nation can the tree of Marxist truth flourish. The very proposition of adapting Marxism to the Chinese context and the needs of the times determines that we must never discard the soul of Marxism, nor must we discard the root of fine traditional Chinese culture. Upholding this soul and root is the foundation and prerequisite for theoretical innovation, and theoretical innovation is also for better upholding this soul and root.

“两个结合”是推进马克思主义中国化时代化的根本途径。马克思主义是我们立党立国、兴党强国的根本指导思想。马克思主义理论不是教条而是行动指南，必须随着实践发展而发展，必须中国化才能落地生根、本土化才能深入人心。党之所以能够领导人民完成中国其他各种政治力量不可能完成的艰巨任务，根本在于坚持“两个结合”，不断推进马克思主义中国化时代化。中华优秀传统文化是中华文明的智慧结晶和精华所在，是中华民族的突出优势，是我们最深厚的文化软实力，是我们在世界文化激荡中站稳脚跟的根基。只有植根中华民族历史文化沃土，马克思主义真理之树才能根深叶茂。马克思主义中国化时代化这个重大命题本身就决定，我们决不能抛弃马克思主义这个魂脉，决不能抛弃中华优秀传统文化这个根脉。坚守好这个魂和根，是理论创新的基础和前提，理论创新也是为了更好坚守这个魂和根。

The Two Integrations are the only way to open up and develop socialism with Chinese characteristics. General Secretary Xi Jinping pointed out, “Without the five thousand years of Chinese civilization, where would Chinese characteristics come from? Without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics today? Only by standing on the magnificent history of over five thousand years of Chinese civilization can we truly understand the historical inevitability, cultural connotation, and unique advantages of the Chinese path,” and “Why is our socialism different? Why can it be vigorous and full of vitality? The key lies in Chinese characteristics. The key to Chinese characteristics lies in the Two Integrations.” The path of socialism with Chinese characteristics has been forged under the guidance of Marxism and has also emerged from the history of over five thousand years of Chinese civilization. To open up and develop socialism with Chinese characteristics on the deep foundation of over five thousand years of Chinese civilization, the Two Integrations are the only way. This is the understanding of the laws we have gained in exploring the path of socialism with Chinese characteristics. The Second Integration has given the path of socialism with Chinese characteristics a broader and deeper historical depth, expanded the cultural foundation of the path of socialism with Chinese characteristics, and enabled us to fully utilize the precious resources of fine traditional Chinese culture in a broader cultural space to explore theoretical and institutional innovations oriented toward the future. It is precisely under the guidance of the Two Integrations that we have successfully opened up and developed socialism with Chinese characteristics, and advanced and expanded Chinese-path modernization. Chinese-path modernization is a modernization that continues ancient civilization, not one that destroys it; it is a modernization that grows from the soil of China, not one copied from other countries; it is the result of civilizational renewal, not the product of civilizational rupture. Chinese-path modernization is the new mission of the ancient state of the Chinese nation [20]20 “New mission of the ancient state” (旧邦新命) is a phrase from the *Book of Songs* (Shijing), later used by philosophers like Feng Youlan to describe China’s renewal of its ancient civilization in modern times., and it will surely enable Chinese civilization to regain its glory.

“两个结合”是开辟和发展中国特色社会主义的必由之路。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？只有立足波澜壮阔的中华五千多年文明史，才能真正理解中国道路的历史必然、文化内涵与独特优势”，“我们的社会主义为什么不一样？为什么能够生机勃勃、充满活力？关键就在于中国特色。中国特色的关键就在于‘两个结合’”。中国特色社会主义道路是在马克思主义指导下走出来的，也是从五千多年中华文明史中走出来的。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，“两个结合”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认识。“第二个结合”让中国特色社会主义道路有了更加宏阔深远的历史纵深，拓展了中国特色社会主义道路的文化根基，让我们能够在更广阔的文化空间中，充分运用中华优秀传统文化的宝贵资源，探索面向未来的理论和制度创新。正是在“两个结合”的指引下，我们成功开辟和发展了中国特色社会主义、推进和拓展了中国式现代化。中国式现代化是赓续古老文明的现代化，而不是消灭古老文明的现代化；是从中华大地长出来的现代化，不是照搬照抄其他国家的现代化；是文明更新的结果，不是文明断裂的产物。中国式现代化是中华民族的旧邦新命，必将推动中华文明重焕荣光。

The Second Integration is a major theoretical creation for upholding and developing Marxism and writing a new chapter in adapting Marxism to the Chinese context and the needs of the times. General Secretary Xi Jinping pointed out, “The Second Integration is another ideological emancipation.” “Integration” is not a “mixing board,” not a simple “physical reaction,” but a profound “chemical reaction,” creating an organic and unified new cultural life entity. The result of the Second Integration is the mutual achievement of Marxism and fine traditional Chinese culture. The Second Integration itself is an innovation, and at the same time, it opens up broad space for theoretical and practical innovation, allowing us to grasp the initiative in thought and culture, and powerfully acting upon the path, theory, and institutions, consolidating our cultural subjectivity. The Second Integration is our Party’s profound summary of the historical experience of adapting Marxism to the Chinese context and the needs of the times, a profound grasp of the laws of the development of Chinese civilization, indicating that our Party’s understanding of the Chinese path, theory, and institutions has reached a new height, indicating that our Party’s historical confidence and cultural confidence have reached a new height, and indicating that our Party’s consciousness in promoting cultural innovation while inheriting fine traditional Chinese culture has reached a new height.

“第二个结合”，是坚持和发展马克思主义、续写马克思主义中国化时代化新篇章的重大理论创造。习近平总书记指出，“‘第二个结合’是又一次的思想解放”。“结合”不是“拼盘”，不是简单的“物理反应”，而是深刻的“化学反应”，造就了一个有机统一的新的文化生命体，“第二个结合”的结果是马克思主义与中华优秀传统文化互相成就。“第二个结合”本身就是创新，同时又开启了广阔的理论和实践创新空间，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，巩固了我们的文化主体性。“第二个结合”，是我们党对马克思主义中国化时代化历史经验的深刻总结，是对中华文明发展规律的深刻把握，表明我们党对中国道路、理论、制度的认识达到了新高度，表明我们党的历史自信、文化自信达到了新高度，表明我们党在传承中华优秀传统文化中推进文化创新的自觉性达到了新高度。

(Author’s bio: Professor, School of Marxism, Tsinghua University)

（作者简介：清华大学马克思主义学院教授）

Online editor: Tongxin

网络编辑：同心