An Exploration of Several Theoretical Issues in Studying and Understanding the Marxist Sinicization "Second Integration"

In the process of continuously deepening the study and research of the important proposition of the Marxist Sinicization "Second Integration," some related theoretical issues have aroused widespread research interest in academic circles. A brief analysis of the relevant theoretical issues is now attempted to facilitate discussion and exchange, and to advance the deepening of study and research.

在不断深入学习和研究马克思主义中国化“第二个结合”重要命题的过程中，一些相关的理论问题引起了学术界广泛的研究兴趣。现对相关理论问题试作简要分析，以求得讨论和交流，推进学习和研究的深入。

I. The "Two Integrations" of Marxist Sinicization and Their Historical Evolution

一、马克思主义中国化的“两个结合”及其历史演进

In the history of the Party, Mao Zedong first explicitly proposed "the Sinicization of Marxism" and "the integration of Marxism with China's concrete reality" in his report "On the New Stage" delivered at the Sixth Plenary Session of the Sixth Central Committee of the Party, held from September to November 1938. This report was published in Issue 57 of the journal *Liberation* on November 25 of that year. Subsequently, articles by Ai Siqi in the Yan'an theoretical circles, such as "On the Particularity of China" (February 15, 1940) and "A Commentary on Several Important Philosophical Thoughts Since the War of Resistance" (August 20, 1941), provided philosophical elaborations on the issue of Marxist Sinicization. In his articles, Ai Siqi refuted the distortion of "Marxist Sinicization" by the reactionary literatus Ye Qing in the Kuomintang-controlled areas. At that time, Ye Qing, using "China's particularity" and "special methods," attempted to replace "Marxist Sinicization" with "Chinese learning as the foundation, Western learning for practical use." Ai Siqi refuted this, citing Mao Zedong's exemplary works such as *On Protracted War*, *On the New Stage*, and *On New Democracy*, which addressed China's problems, pointing out: "These works prove that the Sinicization of Marxism and the application of dialectical materialism can most correctly solve China's revolutionary problems; Marxism and dialectical materialism are entirely suited to China's national conditions." This shows that Marxist Sinicization advanced amidst theoretical and ideological debates from its very beginning.

在党的历史上，毛泽东最早明确提出“马克思主义的中国化”“马克思主义与中国实际相结合”，是在1938年9月至11月召开的党的六届六中全会的报告《论新阶段》中。这一报告发表于当年11月25日《解放》杂志第57期。此后，延安理论界的艾思奇发表的文章《论中国的特殊性》（1940年2月15日）与《抗战以来的几种重要哲学思想评述》（1941年8月20日），对于马克思主义中国化问题做了哲学方面的阐述。艾思奇在文章中驳斥了当时国统区反动文人叶青对“马克思主义中国化”的歪曲。叶青当时利用“中国特殊性”“特殊方法”，妄图以“中学为本、西学为用”代替“马克思主义中国化”。艾思奇对此进行了驳斥，列举了毛泽东的《论持久战》《论新阶段》《新民主主义论》等解决中国问题的典范著作，指出：“这些著作，证明马克思主义的中国化和辩证法唯物论的应用，是能够最正确地解决中国的革命问题的，马克思主义和辩证法唯物论是完全适合于中国的国情的。”这说明，马克思主义中国化从一开始就是在思想理论界的论争中前进的。

The Party Constitution adopted at the Seventh National Congress of the Party in 1945 formally enshrined Mao Zedong Thought, the theoretical crystallization of the integration of Marxism with China's concrete reality, as the Party's guiding ideology. The Party Constitution states: "The Chinese Communist Party takes the thought of Mao Zedong—the unity of the theory of Marxism-Leninism with the practice of the Chinese revolution—as the guide for all its work, opposing any dogmatist or empiricist deviations. The Chinese Communist Party, based on Marxist dialectical materialism and historical materialism, critically accepts China's and foreign historical legacies, opposing any idealist or mechanical materialist world outlook." The above content stipulated and elucidated the Party's guiding ideology, and also stipulated and elucidated the Party's basic attitude towards domestic and foreign historical and cultural legacies.

1945年召开的党的第七次全国代表大会通过的党章，正式把毛泽东思想这一马克思主义与中国实际相结合的理论结晶作为党的指导思想写入党章。党章中写道：“中国共产党，以马克思列宁主义的理论与中国革命的实践之统一的思想——毛泽东思想，作为自己一切工作的指针，反对任何教条主义的或经验主义的偏向。中国共产党以马克思主义的辩证唯物主义与历史唯物主义为基础，批判地接收中国的与外国的历史遗产，反对任何唯心主义的或机械唯物主义的世界观。”上述内容规定和阐明了党的指导思想，也规定和阐明了党对待国内外历史文化遗产的基本态度。

After the founding of New China, in 1952, when Mao Zedong was reviewing the manuscripts for the *Selected Works of Mao Zedong*, he deleted the phrase "the Sinicization of Marxism" from the seventh part, "The Role of the Chinese Communist Party in the National War," of *On the New Stage*, changing it to "making Marxism concrete in China." Consequently, in public propaganda, the formulation "Marxist Sinicization" was largely absent for a considerable period thereafter. However, there was one special exception later. On January 13, 1961, Mao Zedong proposed "making this year a year of seeking truth from facts." [1]1 The Party’s centenary historical resolution refers to the *Resolution of the Central Committee of the Communist Party of China 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 in November 2021. On the 18th, he spoke at the Ninth Plenary Session of the Eighth Central Committee of the Party, saying: "The Sinicization of Marxism is the unity of the universal truth of Marxism with the concrete practice of the Chinese revolution. There are some differences in branches among countries; there must be some differences in branches, but the fundamentals are the same."

新中国成立后，1952年，毛泽东在审定《毛泽东选集》文稿时，删去了《论新阶段》中的第七部分“中国共产党在民族战争中的地位”中的“马克思主义的中国化”这句话，将其改为“使马克思主义在中国具体化”。这样，在公开的宣传中，此后很长时间基本上见不到“马克思主义中国化”的提法了。不过，后来也有一次特殊情况。1961年1月13日，毛泽东提出“今年搞一个实事求是年”， 18日，他在党的八届九中全会上讲话说：“马克思主义中国化就是马克思主义普遍真理跟中国革命具体实践的统一。各国有些枝叶的不同，必须有些枝叶的不同，根本是一样的。”

Regarding the reasons why our Party did not vigorously promote "Marxist Sinicization" during this period, some scholars engaged in the study of Party history and the history of the international communist movement believe that this was due to the rupture of Sino-Soviet relations at the time. Soviet leaders like Stalin were relatively sensitive to leaders of socialist countries with "Tito-style" [2]2 “Separation of the three powers” (三权鼎立) is the standard Chinese Communist term for the Western separation of powers among the executive, legislative, and judicial branches. "strong independence" who emphasized building socialism independently. Under the circumstances at the time, to take into account the overall international political situation and maintain the unity of the socialist camp, the CPC avoided promoting slogans with a strong "independent" character. This is understandable, and the results proved to be good.

对于这一时期我们党没有大张旗鼓地宣传“马克思主义中国化”的原因，从事党史和国际共产主义运动史研究的一些学者认为，这是由于当时苏南关系破裂，苏联领导人斯大林等对“铁托式”“具有较强独立性”的社会主义国家领导人强调独立自主建设社会主义比较敏感。在当时的情况下，为顾全国际政治大局，维护社会主义阵营团结，中共避开了具有较强“独立性”色彩口号的宣传。这是可以理解的，事实证明效果也是好的。

With the disintegration of the Soviet Union and the drastic changes in Eastern Europe in the 1980s and 1990s, the international landscape underwent tremendous changes, and the previous considerations were no longer necessary. In October 2007, the official documents of the 17th National Congress of the Party began to include formulations such as "continuously advancing the Sinicization of Marxism," "the system of theories of socialism with Chinese characteristics is the latest achievement in the Sinicization of Marxism," and "unremittingly arming the whole Party and educating the people with the latest achievements in the Sinicization of Marxism." The Party Constitution revised and adopted at the 17th National Congress also included the expression "Sinicization of Marxism." On July 1, 2021, in his speech at the ceremony marking the centenary of the CPC, General Secretary Xi Jinping not only proposed that "to learn from history and create the future, we must continue to advance the Sinicization of Marxism," but also explicitly put forward for the first time the proposition of the "Two Integrations" of Marxist Sinicization. The "Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century" (hereinafter referred to as the "Party's Centenary Historical Resolution"), reviewed and adopted at the Sixth Plenary Session of the 19th Central Committee of the Party on November 11, 2021, states: "The fundamental reason why the Party has been able to lead the people to accomplish the arduous tasks that no other Chinese political force could accomplish, amidst repeated explorations, setbacks, and pioneering efforts, lies in its adherence to emancipating the mind, seeking truth from facts, keeping pace with the times, and being practical and realistic; its adherence to integrating the basic tenets of Marxism with China's specific realities and with the best of traditional Chinese culture; its adherence to the principle that practice is the sole criterion for testing truth; its adherence to proceeding from reality in everything; its timely response to the questions of the times and the people; and its continuous advancement of adapting Marxism to the Chinese context and the needs of the times." On October 16, 2022, General Secretary Xi Jinping, in his report to the 20th National Congress of the

随着20世纪八九十年代苏联解体、东欧剧变，国际格局发生了巨大的变化，昔日的考虑已经没有必要。2007年10月，党的十七大的正式文件里，就开始出现“不断推进马克思主义中国化”、中国特色社会主义理论体系“是马克思主义中国化最新成果”、 “坚持不懈地用马克思主义中国化最新成果武装全党、教育人民”这样的提法，党的十七大修改通过的党章里也出现了“马克思主义中国化”的表述。2021年7月1日，习近平总书记在庆祝中国共产党成立100周年大会上的讲话中，不仅提出“以史为鉴、开创未来，必须继续推进马克思主义中国化”，而且第一次明确提出马克思主义中国化“两个结合”的命题。2021年11月11日党的十九届六中全会审议通过的《中共中央关于党的百年奋斗重大成就和历史经验的决议》（以下简称“党的百年历史决议”）指出：“党之所以能够领导人民在一次次求索、一次次挫折、一次次开拓中完成中国其他各种政治力量不可能完成的艰巨任务，根本在于坚持解放思想、实事求是、与时俱进、求真务实，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，坚持实践是检验真理的唯一标准，坚持一切从实际出发，及时回答时代之问、人民之问，不断推进马克思主义中国化时代化。” 2022年10月16日，习近平总书记在党的二十大报告中突出强调了马克思主义中国化“两个结合”的理论创新命题和学习研究任务。2023年6月2日，习近平总书记在文化传承发展座谈会上深刻指出：“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”，“‘两个结合’是我们取得成功的最大法宝。”在这次会议上，习近平总书记还强调：“‘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。”三个“新高度”的论断，反映了以习近平同志为核心的党中央对“第二个结合”理论问题认识的成熟。

“From the ‘First Integration’ to the ‘Second Integration,’ from ‘one integration’ to ‘two integrations,’ this reflects our Party’s deepening understanding of the basic laws governing the adaptation of Marxism to the Chinese context and the needs of the times, reveals the inevitable path for our Party to promote theoretical innovation and cultural prosperity, and marks a new sublimation of the Party’s theoretical creativity, cultural subjectivity, and spiritual independence.” [1]1 The Party’s centenary historical resolution refers to the *Resolution of the Central Committee of the Communist Party of China 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 in November 2021.

“从‘第一个结合’到‘第二个结合’，从‘一个结合’到‘两个结合’，体现了我们党对马克思主义中国化时代化基本规律认识的不断深化，揭示了我们党推动理论创新和文化繁荣的必由之路，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。”

II. The New Historical Conditions Under Which the ‘Second Integration’ of Marxism in the Chinese Context Was Proposed in the New Era

二、新时代马克思主义中国化“第二个结合”得以提出的新的历史条件

The proposal of the ‘Second Integration’ of Marxism in the Chinese context in the New Era is the result of the combined effect of multiple factors. Among them, the theoretical insight and mature understanding of the Party Central Committee with Comrade Xi Jinping at its core have laid a solid ideological foundation for the formation of this proposition. In addition, the vigorous development of China’s archaeological and historical research in the New Era has also provided more sufficient and more favorable objective conditions for the proposal of the ‘Second Integration’ proposition. This is mainly manifested in the following aspects:

新时代马克思主义中国化“第二个结合”的提出，是多方面因素共同作用的结果。其中，以习近平同志为核心的党中央在理论上的深刻洞察与成熟认识，为这一命题的形成奠定了坚实的思想基础。此外，新时代我国考古和历史研究事业的蓬勃发展，也为“第二个结合”命题的提出提供了更为充分、更为优越的客观条件。主要表现为以下几个方面：

First, the conclusion that Chinese civilization is an independently grown civilization of the Eastern world has been fully affirmed. Historically, some in the West spread the “Western origin theory of Chinese civilization,” but an increasing amount of historical evidence proves that this claim is unfounded. China’s ancient myths, legends, and historical records from remote antiquity contain no trace whatsoever of the “Western origin theory of Chinese civilization.” Archaeological excavations and historical research over the past century, both in China and abroad, have also found no evidence for the “Western origin theory of Chinese civilization.” Moreover, in ancient times, “the Han people are the only one among all the world’s important races that does not consume animal milk.” [1]1 The Party’s centenary historical resolution refers to the *Resolution of the Central Committee of the Communist Party of China 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 in November 2021. On this point, Lei Haizong, in his *Lectures on Ancient World History*, speculates on two possible reasons: “One is that before humans knew how to domesticate animals or had just begun domestication, and before they knew that animal milk could be consumed, a branch of people had already separated and developed independently; this early separated branch is the ancestor of the Han people. The other is that a branch of people separated before humans knew to consume animal milk, and later, elsewhere, they discovered that animal milk could be consumed, while the people who remained in the original place, the ancestors of the Han people, never knew of this. From the above facts, it can be proven that the ‘Western origin theory of the Chinese race and culture’ is entirely a fallacy deliberately fabricated by imperialist hireling scholars to facilitate their aggression.” [2]2 “Separation of the three powers” (三权鼎立) is the standard Chinese Communist term for the Western separation of powers among the executive, legislative, and judicial branches. Not coincidentally, the American historian L.S. Stavrianos, in his *A Global History: From Prehistory to the 21st Century*, finally completed in 2004, also raised this point. He pointed out that Chinese civilization is not only the oldest civilization but also the most unique, being “the only major civilization that does not consume animal milk and dairy products,” and provided evidence that Chinese civilization is the “most unique civilization,” such as “the first civilization of fine silk,” “unique ancestor worship,” and “a civilized country that maintains the architectural model of carved beams and painted rafters.” This is a powerful refutation of the “Western origin theory of Chinese civilization.”

第一，中华文明是世界东方独立成长的一支文明的结论得到充分认定。历史上，西方有人曾散布“中华文明西来说”，但是，越来越多的史实证明，这种说法是没有根据的。我国自古以来的神话传说和远古历史文献记录，根本不存在“中华文明西来说”的任何痕迹。近百年的中国和世界的文物发掘和历史研究，也没有发现“中华文明西来说”的任何证据。而且，在上古时期“汉族是世界上所有重要种族中唯一不食兽奶的人”。对此，雷海宗在其《世界上古史讲义》中推测其原因有以下两种可能，“其一就是当人类尚未知道驯畜或刚开始驯畜，还不知兽乳可食之时，就已经有一支人分离出来独立发展了，这支很早分化出来的人就是汉族的祖先。其二就是当人类知食兽乳以前就分出去的一支人，后来在别的地方开始发现了兽乳可食，而留聚在原地的人，即汉族的祖先，始终不知此事。由上述事实可证‘中国人种、文化西来’说完全是帝国主义御用学者故意制造出来的便利其侵略的谬论”。无独有偶，美国历史学家斯塔夫里阿诺斯在2004年最终完成的《全球通史：从史前到21世纪》一书中也提出这一观点。他指出，中国的文明不但是最古老的文明，也是最独特的文明，是“唯一不食用动物奶和奶制品的重要文明”，还提供了中华文明是“最独特的文明”的证据，如“第一个精美丝绸的文明”“独有的祖先崇拜”“保持雕梁画栋建筑模式的文明国”等。这是对“中华文明西来说”的有力驳斥。

On May 28, 2018, the “Chinese Civilization Origins Tracing Project” [3]3 The May Fourth Movement (1919) was an anti-imperialist, cultural, and political movement triggered by the Treaty of Versailles’ decision to transfer German concessions in Shandong to Japan. It is seen by the CPC as marking the transition from the old-democratic to the new-democratic revolution. released its research findings. “The Chinese Civilization Origins Tracing Project, using abundant evidence and scientific research, reveals the objective fact of the independent origin of Chinese civilization, causing fallacies such as the ‘Western origin theory of Chinese civilization’ to collapse without attack. The tracing project proves with detailed archaeological data that, as early as over 5,800 years ago, the Yellow River, Yangtze River, and West Liao River basins had already entered an early stage of civilization. The agricultural techniques, pottery, jade, bronze, and architecture created by Chinese ancestors during this period were not only highly skilled and grand in scale but also displayed distinct characteristics. Later Chinese civilization is a direct continuation of this period’s civilization.”

2018年5月28日，“中华文明探源工程”发布了研究成果。“中华文明探源工程用丰富的证据和科学的研究揭示出中华文明独立起源的客观事实，使‘中华文明西来说’等谬论不攻自破。探源工程以翔实的考古资料证明，早在距今5800多年前，黄河、长江以及西辽河流域已经进入初期文明阶段。这一时期中华先民所创造出的农业技术、陶器、玉器、青铜器、建筑等不仅工艺高超、规模宏大，而且体现出鲜明的个性，后来的中华文明与这一时期的文明一脉相承。”

Second, the specific structure of Chinese civilization as “diverse and integrated” [4]4 This quotation is from V. I. Lenin, “On the Question of Dialectics” (1915), though the phrasing is a common paraphrase of his argument in that and related texts. has been more clearly recognized. A large number of new archaeological and historical research findings prove that the origins of Chinese civilization were like “a sky full of stars.” [5]5 “Down with the Confucian shop” (打倒孔家店) was a rallying cry of the New Culture Movement (mid-1910s–1920s), targeting the Confucian tradition as the ideological foundation of feudal autocracy. These places of origin each occupied their own regions, each with its own characteristics, yet they maintained a centripetal force toward the central area of civilization in different forms. Initially, in the era of Yu the Great’s flood control, [6]6 The *Xiangjiang Review* (湘江评论) was a weekly founded and edited by Mao Zedong in Changsha in 1919. The Jianxuehui (健学会) was a progressive academic society. Chinese civilization formed a system with the hierarchy of the “five zones of subjugation,” [7]7 Lu Xun (1881–1936) is considered the father of modern Chinese literature and a central figure of the New Culture Movement. He is celebrated by the CPC as a cultural revolutionary. and later it was reorganized through large-scale migrations or achieved interaction and integration through local conflicts.

第二，更加认清了中华文明“多元一体”的具体结构。大量的考古和历史研究的新发现证明，中华文明的起源地宛如“满天星斗”，这些文明起源地各居一方、各有特色，却又以不同的形式保持着对文明中心地区的向心力。最初在大禹治水的年代，中华文明以“五服地带”的层次形成系统，后来则以大规模迁移的形式重新布局，或以局部冲突的形式达成交往和融合。

The 2018 press conference on the findings of the “Chinese Civilization Origins Tracing Project” pointed out: “In the process of competing with each other and developing relatively independently, local civilizations also exchanged and learned from each other, gradually showing a trend of ‘integration,’ and a core that absorbed everything emerged in the Central Plains region. We summarize this as the ‘diverse and integrated nature of Chinese civilization.’” This shows that the Chinese nation has been a multi-ethnic unity since ancient times, and it is a historical necessity that the People’s Republic of China has become a unified multi-ethnic country. All under heaven, the Chinese people are one family; “the Chinese nation” is our most appropriate collective title.

2018年“中华文明探源工程”成果发布会指出：各地方文明“在彼此竞争、相对独立的发展过程中，又相互交流、借鉴，逐渐显现出‘一体化’趋势，并于中原地区出现了一个兼收并蓄的核心，我们将之概括为‘中华文明的多元一体’”。这说明中华民族有史以来就是多民族的统一体，中华人民共和国成为统一的多民族国家是历史的必然。天下中华是一家，“中华民族”就是我们最合适的集体称号。

Third, the competition, interaction, and integration between the “Central Plains core” of the Chinese nation and the surrounding regions generated the “endogenous driving force” for Chinese civilization’s self-metabolism. This is the internal cause of Chinese civilization’s five-thousand-year continuity, its “unbroken flow.” Research findings from the “Chinese Civilization Origins Tracing Project” indicate: “The foundation of the unified, multi-ethnic modern Chinese state is deeply rooted in the distant prehistoric period. As early as the Neolithic Age, a diverse and integrated pattern with the Central Plains as the core, including different economic and cultural types, had already formed on this land of China. … From the early stages of Chinese civilization, frequent exchanges, collisions, and integrations occurred among groups from different regions, different cultural traditions, and different economic models. The trend toward unity had already appeared during this period, became magnificent through the Xia, Shang, and Zhou dynasties to the Spring and Autumn and Warring States periods, and finally achieved actual unification in the Qin and Han dynasties. From then on, unity became the mainstream of Chinese civilization. As Mr. Fei Xiaotong pointed out, the ‘diverse and integrated’ characteristic is the source of Chinese civilization’s strong vitality and continuous life force.” [8]8 This is a famous passage from Lu Xun’s *A Madman’s Diary* (1918), China’s first modern short story in the vernacular, which uses the metaphor of cannibalism to critique Confucian social relations. General Secretary Xi Jinping summarized this vitality as “endogenous driving force,” and this “endogenous driving force” is the root cause of Chinese civilization’s “unbroken flow” for five thousand years.

第三，中华民族的“中原核心”与周边地区的竞争、交往和融合，产生了中华文明自我新陈代谢的“内生动力”，这是中华文明具有五千年连续性、“不断流”的内因。“中华文明探源工程”的研究成果表明：“统一的多民族的现代中国格局，根基深植于遥远的史前时期。早在新石器时期，中国这片土地上就已形成一个以中原为核心，包括不同经济文化类型的多元一体格局。……从中华文明的早期开始，不同地域、不同文化传统、不同经济模式的群体之间，就已发生频繁的交流、碰撞和融合。统一的趋势在这一时期就已出现，经过夏商周到春秋战国蔚为大观，最终在秦汉时期实现了实际的统一。从此，统一成为中华文明的主流。正如费孝通先生所指出的，‘多元一体’的特征是中华文明具有强大活力，连绵不断的生命力所在。”这种生命力，习近平总书记把它概括为“内生动力”，这种“内生动力”就是中华文明五千年“不断流”的根源所在。

Ren Jiyu pointed out: “The Chinese nation has walked this entire five thousand years together. … It has become an unbreakable consciousness, that is, the belief that the unity of the Chinese nation is normal, disunity is abnormal, unity is proper, and disunity is improper. … Looking at the actual situation in Chinese history, it is also the case. I have made a preliminary calculation of the time of division and unity. From after the Qin and Han dynasties, the time of division accounts for one-seventh of Chinese history, and six-sevenths is the era of unity.” [9]9 This assessment of Lu Xun comes from Mao Zedong’s 1940 essay “On New Democracy.” “Only such a unified, multi-ethnic great power can withstand heavy hardships and not be crushed.”

任继愈指出，“中华民族这五千年，整个是共同走过来的。……变成牢不可破的一种意识，就是认为中华民族的统一是正常的，不统一是不正常的，统一是应该的，不统一是不应该的。……我们看中国历史实际情况，也是这么一种情况。我初步把这个分裂与统一的年代算了一算，分裂的时间从秦汉以后占中华七分之一的时间，七分之六是统一时代。”“只有这么一个统一的、多民族的大国，才能扛得住沉重的磨难，没有被摧垮。”

Fourth, the advantages of Chinese civilization and the laws of the “Two Integrations” have been newly summarized and synthesized. At the Symposium on Cultural Heritage Development, General Secretary Xi Jinping systematically summarized the prominent characteristics of Chinese civilization: Chinese civilization has five prominent characteristics: outstanding continuity, innovativeness, unity, inclusiveness, and peacefulness. At the celebration of the 100th anniversary of the founding of the Communist Party of China, General Secretary Xi Jinping first proposed the “Second Integration” of adapting Marxism to the Chinese context. This is an ideological emancipation for the Party to open up new horizons for adapting Marxism to the Chinese context and the needs of the times in the New Era. It allows us to fully utilize the precious resources of fine traditional Chinese culture in a broader cultural space and with a broader vision, to explore theoretical and institutional innovations facing the future. This has great theoretical and practical significance. It shows that in the New Era, our understanding of many phenomena and laws of Chinese civilization and Chinese history has become deeper and more systematic.

第四，中华文明的优势和“两个结合”的规律得到新的概括和总结。习近平总书记在文化传承发展座谈会上对中华文明的突出特性作出了系统概括：中华文明具有突出的连续性、创新性、统一性、包容性、和平性这样五个突出特性。在庆祝中国共产党成立100周年大会上，习近平总书记首次提出了马克思主义中国化的“第二个结合”，这是党在新时代开辟马克思主义中国化时代化新境界的一次思想解放，让我们能够在更广阔的文化空间中，以更加广阔的视野，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，具有极大的理论意义和现实意义。这表明，新时代我们对中华文明和中国历史的许多现象和规律的认识更加深刻且系统了。

General Secretary Xi Jinping comprehensively and systematically summarized the characteristics and value of fine traditional Chinese culture: “From a historical perspective, the excellent components of traditional Chinese thought and culture, including Confucianism, have played a very important role in the formation and continuous development of Chinese civilization for thousands of years without interruption, in the formation and maintenance of China’s united and unified political situation, in the formation and consolidation of China’s multi-ethnic, harmonious and unified big family, in the formation and enrichment of the Chinese national spirit, in inspiring Chinese sons and daughters to maintain national independence and resist foreign aggression, and in promoting China’s social development and progress and balancing social interests and social relations.”

习近平总书记全面、系统地总结了中华优秀传统文化的特点和价值：“从历史的角度看，包括儒家思想在内的中国传统思想文化中的优秀成分，对中华文明形成并延续发展几千年而从未中断，对形成和维护中国团结统一的政治局面，对形成和巩固中国多民族和合一体的大家庭，对形成和丰富中华民族精神，对激励中华儿女维护民族独立、反抗外来侵略，对推动中国社会发展进步、促进中国社会利益和社会关系平衡，都发挥了十分重要的作用。”

The Party’s understanding of the laws of adapting Marxism to the Chinese context has reached a new height: the integration of the basic tenets of Marxism with fine traditional Chinese culture has as its premise their mutual compatibility, the result of integration is mutual achievement, and the effect of integration is to consolidate the foundation of the path of socialism with Chinese characteristics; fully utilizing the precious resources of fine traditional Chinese culture enriches and develops institutional and theoretical innovations; and it more forcefully embodies the cultural subjectivity and cultural confidence of Chinese civilization.

党对马克思主义中国化的规律性认识达到新高度：马克思主义基本原理同中华优秀传统文化的结合，其前提是彼此契合，结合的结果是互相成就，结合的效果是筑牢了中国特色社会主义道路的根基；充分运用中华优秀传统文化的宝贵资源，丰富和发展了制度、理论的创新；更加有力地体现了中华文明的文化主体性和文化自信。

Fifth, new achievements in archaeology and historical research in the New Era have proven that the history of the Xia Dynasty has become credible history. The status of the Erlitou site in Yanshi, Henan, as one of the Xia Dynasty capitals has been confirmed, and the image of a Xia Dynasty state has already emerged. The Xia-Shang-Zhou Chronology Project [10]10 Chen Xianda (1935–) is a prominent Chinese Marxist philosopher and professor at Renmin University of China, known for his work on historical materialism and cultural theory. concentrated efforts from all sides to tackle key problems, and "has generally reached a consensus on the chronology of the early period of Chinese civilization. The Xia Dynasty's date is 2070 BCE, a conclusion reached on the basis of scientific research." [11]11 Citation from a research report of the Xia-Shang-Zhou Chronology Project. "Through large-scale archaeological surveys and excavations carried out at capital-level sites such as Liangzhu in Zhejiang, Shijiahe in Hubei, Taosi in Shanxi, Shimao in Shaanxi, and Erlitou in Henan... a series of important archaeological discoveries have been obtained, proving that during the period from 5300 to 4000 years ago, the process of civilization in various regions had developed significantly. On the basis of the development of agriculture and handicraft production, the division of labor and the differentiation between rich and poor, noble and base, intensified. There emerged kings who wielded military command and sacrificial power, standing above society, and a bureaucratic stratum serving their rule, forming relatively stable, centripetal regional polities—states—which successively entered early civilized society." [12]12 Citation from a summary of archaeological findings related to early Chinese civilization. The identification and excavation of the Erlitou site and other archaeological projects and their research results further confirm the credibility of previous historical materials related to the Xia Dynasty.

第五，新时代考古和历史研究新成果证明，夏代的历史成为信史。河南偃师二里头的夏都遗址之一的地位已经确定，夏代的国家形象已经出现。夏、商、周断代工程集中各方力量攻关，“对中国文明史初期的年代学大体已得出共识。夏的年代在公元前2070年，这是在科学研究基础上得出的结论”。 “通过对浙江良渚、湖北石家河、山西陶寺、陕西石峁、河南二里头等都邑性遗址开展的大规模考古调查和发掘……获得了一系列重要考古发现，证明距今5300年到4000年期间，各地区的文明化进程都有了很大发展。在农业和手工业生产发展的基础上，社会分工和贫富贵贱的分化加剧，出现了掌握军事指挥权与祭神权力、凌驾于社会之上的统治者——王和为其统治服务的官僚阶层，形成了较为稳定的、具有向心力的区域性政体——国家，相继进入了初期文明社会。”二里头遗址的确定和挖掘等考古工程及其研究成果，进一步证实夏朝以往相关史料的可信性。

In the New Era, Chinese civilization has displayed new charm. At the same time, the Party Central Committee with Comrade Xi Jinping at its core has gained a more comprehensive and systematic understanding of traditional Chinese culture. Conditions on both the subjective and objective sides have powerfully propelled the opening of a new realm for adapting Marxism to the Chinese context and propelled Chinese civilization to re-enter a new historical stage of leading the development of world civilization. The advocacy and emphasis by our Party today on the combination of Marxism with China's fine traditional culture comes at exactly the right time.

新时代，中华文明展示了新的魅力，同时，以习近平同志为核心的党中央对中华传统文化有了更加全面系统的认识。主客观两个方面的条件，有力地助推马克思主义中国化新境界的开辟、助推中华文明重新迈上领先世界文明发展的新的历史阶段。我们党今日提倡和强调马克思主义同中华优秀传统文化相结合，正逢其时。

III. Mastering the Dialectics of Critique and Absorption in Cultural Inheritance

三、掌握文化传承中的批判与吸收的辩证法

As the ideological superstructure of a given social formation, just like the political superstructure, it is determined by the economic base of society and changes along with changes in the economic base. However, the laws of change for the ideological superstructure differ from those of the political superstructure. In the process of replacing one social formation with another, changes in the political superstructure (including the government, military, courts, and other parts of the state apparatus) are relatively obvious; it undergoes fundamental transformation as the old socio-economic base disintegrates. The ideological superstructure, on the other hand, possesses relative independence. One part of it may change immediately with changes in the economic base, while another part does not immediately disappear or perish; it may gradually die out, or it may continue to function after being transformed and innovated. Whether the ideological superstructure under a given social formation changes gradually or abruptly, there is in fact a process of critique and absorption that must be carried out upon it. Through sublation, absorbing its reasonable and usable parts and discarding its outdated and decadent parts, the requirements of social development and progress are thereby achieved. Currently, in the process of realizing the combination of the fundamental tenets of Marxism with China's fine traditional culture, we likewise need to properly handle the dialectical relationship between critique and absorption.

作为一定社会形态下的观念上层建筑和政治上层建筑一样，是由社会的经济基础决定、并随着经济基础的变化而变化。但是，观念上层建筑与政治上层建筑的变化规律不同。在社会形态的更替过程中，政治上层建筑（包括国家机器的政府、军队、法院等）的变化是比较明显的，它随着旧的社会经济基础的瓦解而发生根本性变革；而观念上层建筑则具有相对独立性，其中一部分可能随经济基础的改变而立即改变，另一部分则并不立即消失或灭亡，它可能逐渐消亡，也可能经过改造创新，还要继续起作用。一定社会形态之下的观念上层建筑无论是渐变还是突变，实际上都存在着一个对其进行批判与吸收的过程。经过扬弃，吸收其合理可用的部分，抛弃其过时的、腐朽的部分，从而达到社会发展进步的要求。当前，我们在实现马克思主义基本原理同中华优秀传统文化相结合的过程中，同样需要处理好批判与吸收的辩证关系。

Our Party's basic attitude towards traditional culture is scientific, consistent, and stable. It is only that in different periods of revolution and construction, depending on the principal contradiction at the time, the focus of the approach to traditional culture has differed. To put it briefly: during the revolutionary period, the emphasis was on critiquing and negating the decadent aspects of traditional culture; during the period of peaceful construction, the emphasis was on absorbing and drawing lessons from the excellent aspects of traditional culture. Whether in the revolutionary period or the construction period, attention has been paid to absorbing excellent traditional culture, while simultaneously conducting scientific analysis and critique of what is decadent and obsolete in traditional culture.

我们党对待传统文化的基本态度是科学的、一贯的、稳定的，只是在革命和建设的不同时期，根据当时主要矛盾的不同，对待传统文化的重点做法有所不同。简略地说，在革命时期，侧重对传统文化中的腐朽方面进行批判和否定；在和平建设时期，侧重对传统文化的优秀方面进行吸收和借鉴。无论在革命时期还是建设时期，都注意吸收优秀传统文化，同时对传统文化中腐朽和陈旧的东西进行科学分析和批判。

In his article "The Role of the Chinese Communist Party in the National War" (October 14, 1938), Mao Zedong expounded the basic principles and attitude of Chinese Communists towards traditional culture: "To study our historical heritage and to give it a critical summary using the Marxist method is another task for our study. Our nation has a history of several thousand years, has its own characteristics, and has many precious treasures. In these respects, we are still primary school students. Today's China is a development of historical China; we are Marxist historical materialists, and we should not cut off history. From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy. This will be of great help in guiding the great movement of the present." [13]13 Mao Zedong, "The Role of the Chinese Communist Party in the National War," Selected Works of Mao Tse-tung, Vol. II. This is the basic principle and attitude of Marxists towards cultural heritage.

毛泽东在《中国共产党在民族战争中的地位》（1938年10月14日）一文中阐述了中国共产党人对待传统文化的基本原则和态度：“学习我们的历史遗产，用马克思主义的方法给以批判的总结，是我们学习的另一任务。我们这个民族有数千年的历史，有它的特点，有它的许多珍贵品。对于这些，我们还是小学生。今天的中国是历史的中国的一个发展；我们是马克思主义的历史主义者，我们不应当割断历史。从孔夫子到孙中山，我们应当给以总结，承继这一份珍贵的遗产。这对于指导当前的伟大的运动，是有重要的帮助的。”这是马克思主义者对待文化遗产的基本原则和态度。

During the period of the New Democratic Revolution, the main task of Chinese Communists was to overthrow the old, semi-colonial and semi-feudal state power, which included overthrowing the old ideology that served the old state apparatus and occupied a dominant position in the old state system. In this period, the attitude towards traditional culture was mainly to critique its dross. During the May Fourth Movement [14]14 The May Fourth Movement (1919) was an anti-imperialist, anti-feudal cultural and political movement that is often seen as a watershed in modern Chinese history, marking the rise of Marxism and the New Democratic Revolution. and the revolutionary stages that followed, the main aspect of the Party's cultural work was to critique old culture and old morality, and to critique the doctrines of Confucius and Mencius. Only revolutionary leaders who had mastered dialectics could, while focusing on critique, also pay attention to absorbing useful and excellent elements from traditional culture to serve the current struggle.

在新民主主义革命时期，中国共产党人的主要任务是推翻半殖民地半封建的、旧的国家政权，这就包括推翻为旧国家机器服务的、在旧的国家系统中占统治地位的旧意识形态。这个时期对待传统文化的态度以批判其糟粕为主。“五四运动”期间及其之后的革命阶段，党的文化工作的主要方面就是批判旧文化、旧道德，批判孔孟之道。只有掌握了辩证法的革命领导者，才能在批判为主的同时，注意吸收传统文化之中有用的和优秀的东西，为当前的斗争服务。

In his report at the closing ceremony of the Seventh National Congress of the CPC, Mao Zedong endowed the fable of "The Foolish Old Man Removes the Mountains" [15]15 "The Foolish Old Man Removes the Mountains" is a Chinese fable about perseverance, which Mao used as a metaphor for revolutionary struggle. with a brand-new connotation, using the spirit of the Foolish Old Man removing the mountains to inspire the entire Party to strive for the final victory in the War of Resistance Against Japan. During the years of the War of Resistance Against Japan, Mao also used the "donkey" from the fable of "The Donkey's Dwindling Skills" [16]16 "The Donkey's Dwindling Skills" (or "The Donkey of Guizhou") is a Chinese fable about a donkey that exhausts its limited tricks and is defeated by a tiger, used here to mock the Japanese invaders. as a metaphor for the Japanese aggressors, and the vigorous "little tiger" as a metaphor for the fighting spirit of the people in the base areas during the War of Resistance. Mao Zedong used these classical fables familiar to the Chinese people to unite and inspire the people to rise up and struggle. This shows that during the revolutionary war period, the Party's attitude towards traditional culture was not one of simple, one-sided critique without any absorption.

毛泽东在党的七大闭幕会的报告中赋予“愚公移山”的寓言故事以崭新的内涵，运用愚公移山的精神激励全党夺取抗日战争的最后胜利。在抗日战争年代，毛泽东还借“黔驴之技”寓言中的“驴子”比喻日本侵略者，用生机勃勃的“小老虎”比喻抗日战争中根据地军民的斗争精神。毛泽东就是运用这些中国人民耳熟能详的古典寓言故事，团结和鼓舞人民奋起斗争。可见革命战争期间党对待传统文化并非只是单一批判、没有吸收。

During the period of socialist revolution and construction, the Chinese Communist Party, as the ruling party, had the main task of leading socialist construction. In cultural work, it was necessary to focus on absorbing excellent traditional culture to build and perfect the new socialist culture of New China. However, because the new social system had just been established and was not yet solid, and because hostile forces at home and abroad and their plots to divide and Westernize China still existed, focusing on absorbing excellent traditional culture by no means meant that analysis and critique of decadent cultural content could be abandoned. New China absorbed excellent traditional culture on the premise of critiquing and discarding decadent culture; it did not indiscriminately incorporate all traditional culture without analysis.

在社会主义革命和建设时期，中国共产党作为执政党，其主要任务是领导社会主义建设。在文化工作方面，需要以吸收优秀传统文化为主，建设和完善新中国的社会主义新文化。但是，由于新的社会制度刚刚建立，还不牢固，国内外的敌对势力及其分化、西化图谋还在，所以，以吸收优秀传统文化为主，也绝不意味着可以放弃对于腐朽文化内容的分析和批判。新中国是在批判和剔除腐朽文化的前提下吸收优秀传统文化的，并不是对一切传统文化不加分析地兼收并蓄。

Mao Zedong pointed out: "China's cultural heritage should be fully utilized and critically utilized. China's several thousand years of culture is mainly the culture of the feudal era, but it is not entirely feudal stuff; there are things of the people, things that are anti-feudal. We must distinguish between feudal stuff and non-feudal stuff. Not all feudal stuff is bad. We must pay attention to distinguishing between the things of different periods in the emergence, development, and decline of feudalism. When feudalism was still in the period of emergence and development, it had many things that were not bad. Anti-feudal culture cannot all be uncritically utilized either. Folk works from the feudal era are more or less influenced by the feudal ruling class. We should be good at analysis, and should critically utilize feudal culture, and not utilize it uncritically. Anti-feudal culture is of course better than feudal culture, but it too must be utilized with critique and distinction." [17]17 Mao Zedong, "Talks at the Symposium on Literature and Art in Yan'an" (1942), Selected Works of Mao Tse-tung, Vol. III. Here, so-called critique means using the Marxist worldview and methodology to analyze and differentiate, to distinguish feudal culture at different stages of development. Even what is broadly the content of people's culture must also pay attention to the influence of the feudal ruling class it itself carries. Such sorting and analysis can more accurately identify content that can be drawn upon and absorbed, discard useless or negative dross, and achieve the goal of making it serve our purposes.

毛泽东指出：“对中国的文化遗产，应当充分地利用，批判地利用。中国几千年的文化，主要是封建时代的文化，但并不全是封建主义的东西，有人民的东西，有反封建的东西。要把封建主义的东西和非封建主义的东西区别开来。封建主义的东西也不全是坏的。我们要注意区别封建主义发生、发展和灭亡不同时期的东西。当封建主义还处在发生和发展的时候，它有很多东西还是不错的。反封建主义的文化也不是全部可以无批判地利用的。封建时代的民间作品，也多少都还带有封建统治阶级的影响。我们应当善于进行分析，应当批判地利用封建主义的文化，而不能不批判地加以利用。反封建主义的文化当然要比封建主义的好，但也要有批判、有区别地加以利用。”在这里，所谓批判就是运用马克思主义世界观方法论加以分析、鉴别，要区分不同发展阶段的封建主义文化，即使大体上是人民文化的内容，也要注意它自身带有的封建统治阶级的影响。这样的梳理和分析，就能够比较准确地找出可以借鉴和吸收的内容，抛弃无用或消极的糟粕，达到为我所用的目的。

During the new period of reform and opening up and socialist modernization, no matter how great the changes in the environment, the Party did not abandon its criticism of all hostile and erroneous ideological trends in the ideological sphere. Since 1982, “opposing capitalist, feudal, and other decadent ideas” has been written into Article 24 of the Constitution of the People’s Republic of China. As the Party’s centenary historical resolution [1]1 The Party’s centenary historical resolution refers to the *Resolution of the Central Committee of the Communist Party of China 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 in November 2021. points out: after reform and opening up, “erroneous ideological trends such as money worship, hedonism, extreme individualism, and historical nihilism emerged from time to time; online public opinion was chaotic; and some leading cadres had vague political stances and lacked fighting spirit, seriously affecting people’s thinking and the social and public opinion environment.” This shows that when we absorb outstanding achievements from the domestic and international ideological and cultural spheres, we have no reason whatsoever to abandon the use of the weapon of criticism.

在改革开放和社会主义现代化建设新时期，无论环境发生多大的变化，党在意识形态领域没有放弃对一切敌对思潮和错误思潮的批判。自1982年以来，“反对资本主义的、封建主义的和其他的腐朽思想”，一直写在《中华人民共和国宪法》第二十四条中。正如党的百年历史决议所指出的：在改革开放以后，“拜金主义、享乐主义、极端个人主义和历史虚无主义等错误思潮不时出现，网络舆论乱象丛生，一些领导干部政治立场模糊、缺乏斗争精神，严重影响人们思想和社会舆论环境”。这说明我们在吸收国内外思想文化领域的优秀成果时，没有任何理由放弃批判武器的运用。

In the New Era, the Party Central Committee with Comrade Xi Jinping at its core has proposed the “Second Integration” of adapting Marxism to the Chinese context, highlighting the important task of absorbing fine traditional Chinese culture, while also responding to challenges from various hostile ideologies at home and abroad. In realizing the integration of Marxism with fine traditional Chinese culture, it insists on criticizing all decadent cultures and their ideological content. The Party’s centenary historical resolution points out: “We must be vigilant against and guard against the erosion and influence of Western political ideologies such as so-called ‘constitutionalism,’ multi-party rotation in government, and ‘separation of the three powers.’” [2]2 “Separation of the three powers” (三权鼎立) is the standard Chinese Communist term for the Western separation of powers among the executive, legislative, and judicial branches. Only by carrying out resolute and sustained criticism of these erroneous ideological trends can the common ideological foundation for the united struggle of the entire Party and people of all ethnic groups in the country be consolidated. As General Secretary Xi Jinping stated in his speech at the symposium for teachers of ideological and political theory courses regarding the requirements for building these courses, we must “uphold the unity of constructiveness and criticalness. The task of ideological and political courses is to transmit the mainstream ideology, and constructiveness is their foundation. At the same time, a thorough critical spirit is an essential feature of Marxism; Marxism opens up its path forward precisely through continuous struggle against various erroneous ideological trends. Ideological and political courses must, on the basis of disseminating Marxist positions, viewpoints, and methods, make good use of the weapon of criticism, directly confront various erroneous views and trends, and conduct analysis and criticism with a clear stance.”

新时代，以习近平同志为核心的党中央提出马克思主义中国化的“第二个结合”，凸显了吸收中华优秀传统文化的重要任务，同时也回应了国内外各种敌对意识形态的挑战，在实现马克思主义同中华优秀传统文化相结合的同时，坚持对一切腐朽文化及其思想内容进行批判。党的百年历史决议指出：“必须警惕和防范西方所谓‘宪政’、多党轮流执政、‘三权鼎立’等政治思潮的侵蚀影响。”对于这些错误思潮必须进行坚决而持续的批判，才能巩固全党全国各族人民团结奋斗的共同思想基础。正如习近平总书记在学校思想政治理论课教师座谈会上的讲话中对思政课建设提出的要求那样，要“坚持建设性和批判性相统一。思政课的任务是传导主流意识形态，建设性是其根本。同时，彻底的批判精神是马克思主义本质特征，马克思主义就是在同各种错误思潮的不断斗争中开辟前进道路的。思政课要在传播马克思主义立场、观点、方法的基础上用好批判的武器，直面各种错误观点和思潮，旗帜鲜明进行剖析和批判”。

It can be seen that since the founding of New China, under the historical conditions where the Party has mainly absorbed outstanding traditional culture and foreign cultural achievements, it has also insisted on not discarding the weapon of criticism with regard to the negative aspects of traditional culture and foreign culture. During the revolutionary period, the focus was on criticizing decadent traditional culture, which was a necessary measure for revolution and progress. Today, because we are in a period of peaceful construction and mainly absorbing fine traditional culture, we must not turn back and deny or criticize the history of revolutionary criticism of decadent culture in the past. For example, during the May Fourth Movement period [3]3 The May Fourth Movement (1919) was an anti-imperialist, cultural, and political movement triggered by the Treaty of Versailles’ decision to transfer German concessions in Shandong to Japan. It is seen by the CPC as marking the transition from the old-democratic to the new-democratic revolution., some advanced youth with Marxist ideological awareness and other progressive elements devoted themselves to criticizing old culture and old morality. This mainstream was good, but there were also tributaries. For instance, some proposed the abolition of Chinese characters, which was an extremely one-sided understanding. They did not see that “Chinese characters have played a very significant positive role in developing national culture, exchanging information across regions, and enhancing national unity.” Later, people recognized this and summed up the experience, which was sufficient. If some people still advocate launching a punitive campaign and investigation against those who proposed abolishing Chinese characters at that time, it would not only be unnecessary but also inappropriate.

可见，自新中国成立以来，党在吸收优秀的传统文化和外来文化成果为主的历史条件下，对传统文化和外来文化中消极的一方面，也坚持不丢弃批判的武器。革命时期，重在批判腐朽的传统文化，这是革命的进步的必要举措。今天，不能因为我们处于和平建设时期，以吸收优秀传统文化为主，就回过头去否定或指责过去对于腐朽文化进行革命批判的历史。比如，在“五四运动”时期，一部分具有马克思主义思想觉悟的先进青年和其他先进分子投身于批判旧文化旧道德，这个主流是好的，但其中也有支流。例如，有人提出“废除汉字”的主张，这就是一种极端片面的认识。他们没有看到：“汉文在发展全国文化、交流各地情况、增强全国统一等方面，发挥过很大的积极作用。”后来人们认识到这一点，总结了经验就可以了。如果还有人主张向当时提出废除汉字的人来一番讨伐和追究，那不仅是不必要的，也是不应该的。

Lenin once proposed: “The absolutely essential requirement of Marxist theory in analyzing any social question is to place it within a definite historical range.” [4]4 This quotation is from V. I. Lenin, “On the Question of Dialectics” (1915), though the phrasing is a common paraphrase of his argument in that and related texts. This is the basic requirement for analyzing social and historical issues. Only by analyzing them within their specific historical environment can one correctly judge right and wrong.

列宁曾提出：“在分析任何一个社会问题时，马克思主义理论的绝对要求，就是要把问题提到一定的历史范围之内”。这是分析社会历史问题的基本要求，只有在其所处历史环境之中进行分析，才能正确地判断是非曲直。

During the May Fourth Movement period, revolutionary youth raised the slogan “Down with the Confucian shop.” [5]5 “Down with the Confucian shop” (打倒孔家店) was a rallying cry of the New Culture Movement (mid-1910s–1920s), targeting the Confucian tradition as the ideological foundation of feudal autocracy. This had historical necessity, revolutionary character, and rationality at that time. Because at that time, Confucianism was the official, decadent ideology of the Qing dynasty, an old conceptual superstructure maintaining the feudal system, which severely fettered people’s minds. To save the nation from peril and avoid degenerating into a Western colony or colonial appendage, it was first necessary to resolutely overthrow the Confucian shop, liberate people’s thinking, and thus advance the thorough anti-imperialist and anti-feudal revolution to strive for national independence and autonomy. On July 21, 1919, Mao Zedong published an article in the *Xiangjiang Review* titled “The Establishment and Progress of the Jianxuehui,” [6]6 The *Xiangjiang Review* (湘江评论) was a weekly founded and edited by Mao Zedong in Changsha in 1919. The Jianxuehui (健学会) was a progressive academic society. clearly stating: “There are many other reasons for our opposition to Confucius. Just the fact that he has dominated China alone, preventing our ideological circles from being free, and making us depressed slaves to an idol for two thousand years, is reason enough not to oppose him.” Mao Zedong’s comment very accurately pointed out the necessity of criticizing Confucius during the May Fourth Movement period.

“五四运动”时期，革命青年喊出“打倒孔家店”的口号，这在当时具有历史的必要性、革命性和合理性。因为，当时孔孟之道是清朝官方的、腐朽的意识形态，是维护封建主义制度的旧的观念上层建筑，严重束缚了人民头脑。为了挽救民族危亡，避免堕落为西方殖民地或殖民地附庸，首先就要坚定不移地打倒孔家店，解放人民的思想，这样才能推进彻底的反帝反封建的革命，争取国家的独立自主。1919年7月21日，毛泽东在《湘江评论》上发表《健学会之成立及进行》的文章，明确指出：“像我们反对孔子，有很多别的理由。单就这独霸中国，使我们思想界不能自由，郁郁作二千年偶像的奴隶，也是不能不反对的。”毛泽东的评论很准确地指出了“五四运动”时期批判孔子的必要性。

Lu Xun [7]7 Lu Xun (1881–1936) is considered the father of modern Chinese literature and a central figure of the New Culture Movement. He is celebrated by the CPC as a cultural revolutionary. was a pioneer in criticizing Confucianism during the May Fourth Movement. His criticism of Confucianism represented the vanguard and direction of China’s new-democratic cultural revolution. In his novel *A Madman’s Diary*, written in April 1918, Lu Xun wrote: “I turned over the history books to check, but this history had no chronology, and on every page, scrawled and crooked, were written the words ‘benevolence, righteousness, and morality.’ I could not sleep, no matter how hard I tried. I examined it carefully for half the night, and only then could I make out the words between the lines; the whole book was filled with two words: ‘Eat people!’” [8]8 This is a famous passage from Lu Xun’s *A Madman’s Diary* (1918), China’s first modern short story in the vernacular, which uses the metaphor of cannibalism to critique Confucian social relations. Lu Xun’s words were the most profound exposure and criticism of feudal ethical codes, enlightening the consciousness of progressive people of lofty ideals, and were a necessity for social progress and national salvation at that time. However, if someone today were to accuse Lu Xun of “throwing the baby out with the bathwater,” that would completely depart from the historical conditions of analysis. Our emphasis today on absorbing the ideological wealth of fine traditional culture by no means implies that we can launch a “re-criticism” of the revolutionary-era criticism of the decadent parts of traditional culture. Lu Xun was correct; he is the soul of the nation. “Lu Xun was the most correct, bravest, most resolute, most loyal, and most ardent unprecedented national hero on the cultural front, representing the vast majority of the nation, charging and fighting against the enemy. Lu Xun’s direction is the direction of the new culture of the Chinese nation.” [9]9 This assessment of Lu Xun comes from Mao Zedong’s 1940 essay “On New Democracy.”

鲁迅在“五四运动”中是批判孔孟之道的先锋。他批判孔孟之道，代表了中国新民主主义文化革命的先驱和方向。鲁迅在1918年4月写的小说《狂人日记》中，写下：“我翻开历史一查，这历史没有年代，歪歪斜斜的每叶上都写着‘仁义道德’几个字。我横竖睡不着，仔细看了半夜，才从字缝里看出字来，满本都写着两个字是‘吃人’！”鲁迅的文字是对封建主义礼教最深刻的揭露和批判，启发了进步的仁人志士的觉悟，是当时社会进步、救亡图存的需要。然而，如果今天有人指责鲁迅这样做是“把婴儿和脏水一起倒掉了”，就完全离开了分析问题的历史条件。我们今天强调吸取优秀传统文化的思想财富，决不意味着可以对历史上革命时期对传统文化腐朽部分的批判来一次“再批判”。鲁迅是正确的，他是民族之魂。“鲁迅是在文化战线上，代表全民族的大多数，向着敌人冲锋陷阵的最正确、最勇敢、最坚决、最忠实、最热忱的空前的民族英雄。鲁迅的方向，就是中华民族新文化的方向。”

In different historical periods of revolution and construction, Chinese Communists’ specific approaches to traditional culture have differed, with some periods focusing on criticism and others on absorption. This is determined by the differences in the principal contradiction and principal task at each stage of revolution and construction. In this regard, Chen Xianda [10]10 Chen Xianda (1935–) is a prominent Chinese Marxist philosopher and professor at Renmin University of China, known for his work on historical materialism and cultural theory. once pointed out: “For humanity to develop, it must re-examine tradition using the standard of social progress in each era. Therefore, during intense periods of historical transformation, it often manifests as anti-tradition in its approach to tradition. For example, China’s May Fourth Movement’s intense attitude toward tradition is a regular phenomenon in the treatment of tradition when any revolutionary transformation storm arrives. … When the revolution is victorious, the people who have seized state power have the conditions and strength to re-examine tradition in order to establish a cultural form suited to the new system. This is not an affirmation of all past traditions, nor a criticism of past criticism.”

中国共产党人在革命和建设的不同历史时期，对传统文化的具体做法有批判为主与吸收为主的不同，这是由革命与建设各阶段主要矛盾和主要任务的不同而决定的。对此，陈先达曾指出：“人类要发展就必须以每个时代的社会进步为尺度重新审视传统，所以在历史变革的激烈时期，它在对待传统的问题上往往表现为反传统。例如中国的“五四运动”对传统的激烈态度，就是任何一种革命变革风暴来临时对待传统的规律性现象。……当革命胜利以后，掌握了政权的人民有条件有力量重新审视传统，以便确立自己与新制度相适应的文化形态。这不是对以往传统的全部肯定，不是对以往批判的批判。”

We should also see that our criticism in the revolutionary era of the backward and decadent aspects of traditional culture did not mean negating all traditional culture. What was needed for the revolutionary cause at that time was also actively borrowed, absorbed, and utilized. Our emphasis today on the integration of the basic tenets of Marxism with fine traditional Chinese culture does not mean copying everything mechanically, adopting a “take-it-all” approach, or “reviving” any ancient school of thought. Rather, it means achieving creative transformation and innovative development under the guidance of Marxism. Whether in the revolutionary period or the period of peaceful construction, the approach has always shifted according to the needs of the era’s tasks: sometimes focusing on criticism while also absorbing, sometimes focusing on absorption while also criticizing. Moreover, the specific objects of criticism and absorption are never the same. As General Secretary Xi Jinping pointed out: “In the process of its formation and development, traditional culture is inevitably constrained and influenced by the level of people’s understanding, the conditions of the times, and the limitations of the social system at that time. Consequently, it inevitably contains things that are outdated or have become dross. This requires that when studying, researching, and applying traditional culture, we adhere to the principle of making the past serve the present and weeding through the old to bring forth the new, making correct choices based on new practices and the requirements of the times, rather than taking everything and applying it mechanically today.”

我们还应该看到，我们过去在革命年代批判传统文化落后腐朽的一面，并不是否定一切传统文化，对于当时革命事业需要的东西，也是积极借鉴、吸收和利用的。我们今天强调马克思主义基本原理同中华优秀传统文化的结合，不是一切照搬照抄、“拿来主义”，更不是“复兴”古代的哪个学派，而是在马克思主义指导下，实现创造性转化、创新性发展。无论是在革命时期还是和平建设时期，都是以当时的时代任务需要为转移，或以批判为主、兼有吸收；或以吸收为主、兼有批判，其批判和吸收所涉及的内容也绝不是同一具体对象。正如习近平总书记所指出的：“传统文化在其形成和发展过程中，不可避免会受到当时人们的认识水平、时代条件、社会制度的局限性的制约和影响，因而也不可避免会存在陈旧过时或已成为糟粕性的东西。这就要求人们在学习、研究、应用传统文化时坚持古为今用、推陈出新，结合新的实践和时代要求进行正确取舍，而不能一股脑儿都拿到今天来照套照用。”

IV. The Relationship between the "Second Integration" and the Study and Reference of the Achievements of World Civilizations

四、“第二个结合”与学习和借鉴世界各国文明成果的关系

A great nation has a great mind. "Civilizations become richer and more colorful through exchanges and mutual learning. Such exchanges and mutual learning are an important driving force for the progress of human civilization and the peaceful development of the world." "Equal exchanges and mutual learning among different civilizations will provide strong spiritual guidance for mankind to solve the problems of the times and achieve common development." The great mind of the contemporary Chinese nation is highly compatible with the Marxist world-historical perspective.

伟大的民族，有伟大的胸怀。“文明因交流而多彩，文明因互鉴而丰富。文明交流互鉴，是推动人类文明进步和世界和平发展的重要动力。”“不同文明之间平等交流、互学互鉴，将为人类破解时代难题、实现共同发展提供强大的精神指引。”当代中华民族的伟大胸怀，与马克思主义的世界历史视野高度契合。

According to historical records, the Chinese nation was one of the earliest countries in the world to actively engage in exchanges with foreign states. Since ancient times, our ancestors opened up the northern and southern routes of the Tianshan Mountains leading to Central Asia and Babylon, and the southern road leading to Myanmar and India; in the late ancient period, China's Silk Road extended to West Asia and Europe; Indian Buddhism was introduced to China and developed into a major world religion; in the Han Dynasty, Zhang Qian was sent as an envoy to the Western Regions, introducing Western vegetables, melons, and other plants. [18]18 The "common values of all mankind" (全人类共同价值) is a concept promoted by the CPC, distinct from the Western notion of "universal values," emphasizing shared aspirations across civilizations while respecting diversity. The 20th National Congress of the CPC was held in October 2022.

据历史记载，中华民族是世界上较早主动与外邦进行交流的国家。自古以来我们的祖先就开通了通往中亚和巴比伦的天山北路、天山南路，通往缅甸和印度的南方大道；上古晚期中国的丝绸之路已通往西亚和欧洲；印度佛教传入中国，发展为世界大宗教；汉代张骞出使西域，引进西方蔬菜、瓜果等植物。

IV. The Relationship between the “Second Integration” and Learning from and Drawing on the Civilizational Achievements of Countries around the World

在国家主权不受外来侵犯威胁的前提下，我国具有积极对外交流、吸收外来文化的传统。我国传统文化认为，各国都有自己的长处和优点，都值得学习和借鉴。凡是对我国发展进步有用的、有益的，就应该大胆地学习和吸收。习近平总书记指出：“人类已经有了几千年的文明史，任何一个国家、一个民族都是在承先启后、继往开来中走到今天的，世界是在人类各种文明交流交融中成为今天这个样子的。推进人类各种文明交流交融、互学互鉴，是让世界变得更加美丽、各国人民生活得更加美好的必由之路。”“正确对待不同国家和民族的文明，正确对待传统文化和现实文化，是我们必须把握好的一个重大课题。我认为，应该注重坚持以下原则。”“第一，维护世界文明多样性。”“第二，尊重各国各民族文明。”“第三，正确进行文明学习借鉴。”“第四，科学对待文化传统。”可见，当代中国共产党人对文明交流互鉴的必要性的认识，站在了世界的前列。新中国成立70多年来学习和借鉴世界各国文明成果的历程就是这样向前稳步迈进的。

A great nation possesses a great breadth of vision. “Civilizations become richer and more colorful through exchanges and mutual learning. Such exchanges and mutual learning are an important driving force for human progress and global peace and development.” [18]18 The "common values of all mankind" (全人类共同价值) is a concept promoted by the CPC, distinct from the Western notion of "universal values," emphasizing shared aspirations across civilizations while respecting diversity. The 20th National Congress of the CPC was held in October 2022. “Equal exchanges and mutual learning among different civilizations will provide strong intellectual guidance for humanity to solve the challenges of our times and achieve common development.” [19]19 This is a reference to the Analects of Confucius (Lunyu), where Confucius is recorded as not discussing these topics. The great breadth of vision of the contemporary Chinese nation is highly compatible with the Marxist world-historical perspective.

新中国历史上“反封锁”的外交斗争、恢复在联合国的合法席位的斗争、推动中美关系的缓和，新时期的对外开放政策、加入世界贸易组织，新时代以来的“一带一路”倡议、构建人类命运共同体、建设人类文明新形态、世界政党大聚会大交流、倡导和平发展公平正义民主自由的全人类共同价值，都是主动对外交流、吸收世界优秀文化成果的姿态、举措、渠道。我国不但积极与发展中国家交往交流，也很注意吸收发达资本主义国家长期积累的文明成果。我国是共产党执政的、独立自主的社会主义国家，在新时代，凡是进步的、具有人民性的、对中华民族伟大复兴有益有用的东西，不管来自哪个国家，我们都有吸收和借鉴的积极性。

According to historical records, the Chinese nation was among the earliest countries in the world to actively engage in exchanges with foreign states. From ancient times, our ancestors opened up the Northern Tianshan Road and Southern Tianshan Road leading to Central Asia and Babylon, and the Southern Route leading to Burma and India; in the late ancient period, China’s Silk Road extended to West Asia and Europe; Indian Buddhism was introduced into China and developed into a major world religion; in the Han Dynasty, Zhang Qian’s mission to the Western Regions brought back Western vegetables, fruits, and other plants. [20]20 Ren Jiyu (1916–2009) was a prominent Chinese historian of philosophy and a scholar of Buddhism.

20世纪80年代以后的一个时期，有人片面指责中华民族在历史上缺乏开放意识，说什么中华民族生长在长城脚下，祖祖辈辈在一道象征封闭的大墙下长大，缺少对外开放意识。这种说法显然是不符合实际的。他们没有看到，中华民族在不同的历史条件下，是否选择对外开放，都是以是否能保证国家安全发展和国家主权独立为前提的。我国的万里长城，从来也不是对外开放的障碍，而是陆上对外开放的“线路指向”。自古以来，沿长城设立的、络绎不绝的交通驿站，既是当年军事和邮政的交通线枢纽，同时也是商旅人员的路途服务区。新时代，在“一带一路”倡议开放大思路的指引下，中国日益增加的中欧班列的铁路线，也是大致沿着万里长城、丝绸之路的走向，向中亚和欧洲伸展和连接的。中欧班列的运行揭示了这条路线的经济、文化交流和交往的本质。

On the premise that national sovereignty is not threatened by foreign invasion, our country has a tradition of actively engaging in external exchanges and absorbing foreign cultures. Our traditional culture holds that every country has its own strengths and merits, all of which are worthy of study and emulation. Anything useful and beneficial to our country’s development and progress should be boldly studied and absorbed. General Secretary Xi Jinping has pointed out: “Humanity has a history of several

同时，还应该注意到，我国近代经历了近百年的半殖民地的历史，长期遭受殖民主义和帝国主义的侵略和欺侮，我们遭受过近百年被迫对外输血式的、并不体面的对外开放，原因就是我们的祖国在近代被殖民主义和帝国主义绑架，实际上失去了完整的主权，失去了维护国家根本利益的基本能力。殖民主义的侵入并不想给我们创造发展现代化的条件。马克思认为，殖民主义对于印度具有破坏与建设两重作用，但“在大不列颠本国现在的统治阶级还没有被工业无产阶级取代以前，或者在印度人自己还没有强大到能够完全摆脱英国的枷锁以前，印度人是不会收获到不列颠资产阶级在他们中间播下的新的社会因素所结的果实的”。我们虽然在70多年前就赶走了殖民主义势力，但由于历史和世界格局的原因，至今我们国家的安全仍然遭受霸权主义、单边主义的威胁。因此，吸收外来文明成果，必须注意清理西方散布的文化偏见，如“西方文明优越论”“西方文明中心论”等，同时坚决反对西方发达国家推销霸权主义、“普世价值”、历史虚无主义的行为，坚决反对交往中的“西化”和“分化”行为。持“西方文明中心论”的人，往往只看到近代中华传统文化落后和蒙尘的一面，而无视中华文明曾经长期领先世界文明的史实。在西方，也有像阿•汤因比这样的历史学家，经过反思，破除西方中心主义的偏见，看到中华民族在当代世界发展的重要作用和趋势。

The Party's centenary historical resolution points out: "The Party Central Committee deeply recognized that, in the face of various external encirclement, suppression, disruption, and subversion activities, it is necessary to carry forward the spirit of not believing in evil or fearing ghosts, and to fight to the end against all forces that attempt to subvert the leadership of the CPC and China

党的百年历史决议指出：“党中央深刻认识到，面对来自外部的各种围堵、打压、捣乱、颠覆活动，必须发扬不信邪、不怕鬼的精神，同企图颠覆中国共产党领导和我国社会主义制度、企图迟滞甚至阻断中华民族伟大复兴进程的一切势力斗争到底，一味退让只能换来得寸进尺的霸凌，委曲求全只能招致更为屈辱的境况。”对于这种现实状况，我们不可掉以轻心，更不允许忘乎所以，而是遵照我们中华民族习惯的逻辑：凡事从“最坏处”着想，同时不忘记向“最好处”努力。

Our view of other countries and civilizations in the world is this: we respect the diversity of civilizations, and we must draw on and absorb all that is good from every nation and country, in order to serve the building of a great modern socialist country. This is precisely as General Secretary Xi Jinping pointed out in the report to the 20th National Congress of the CPC: "We sincerely call upon all countries to promote the common values of all mankind — peace, development, fairness, justice, democracy, and freedom — to enhance mutual understanding and affinity among the peoples of all countries, to respect the diversity of world civilizations, to transcend civilizational estrangement through civilizational exchange, to transcend civilizational clashes through civilizational mutual learning, and to transcend civilizational superiority through civilizational coexistence, so as to jointly address all kinds of global challenges." This is our basic attitude toward absorbing and drawing on all foreign excellent cultures and civilizational achievements.

我们对世界其他国家和文明的看法是：尊重文明的多样性，一切民族和国家的好的东西都要借鉴和吸收，为建设社会主义现代化强国服务。这正如习近平总书记在党的二十大报告中所指出的：“我们真诚呼吁，世界各国弘扬和平、发展、公平、正义、民主、自由的全人类共同价值，促进各国人民相知相亲，尊重世界文明多样性，以文明交流超越文明隔阂、文明互鉴超越文明冲突、文明共存超越文明优越，共同应对各种全球性挑战。”这就是我国吸收借鉴一切外国优秀文化和文明成果的基本态度。

V. The Utilization and Inheritance of Fine Traditional Chinese Culture Must Proceed from the Overall Perspective

五、利用和传承中华优秀传统文化要从总体上着眼

The construction of a socialist culture must inherit and utilize the fine traditional Chinese culture, which also includes the revolutionary traditional culture since the May Fourth Movement and advanced socialist culture. Cultural tradition is like a never-ending river that originates from the past, flows through the present, and rushes toward the future. Traditional culture is not only a historical heritage but also a cultural element that continues to exist in reality. As early as the Spring and Autumn and Warring States periods, Chinese traditional culture witnessed a flourishing scene of a hundred schools of thought contending, a phenomenon rare among other ancient civilizations of the world. To some extent, more than ten schools, including Confucianism, Buddhism, Daoism, and Mohism, still influence the spiritual life of people in contemporary society. Today, when we absorb and utilize the fine traditional Chinese culture to serve the great rejuvenation of the Chinese nation, we are by no means discussing "rejuvenation" from the perspective of any single school or sect, nor are we re-elevating certain decadent ideologies and cultures that once brought the Chinese nation to the brink of national subjugation and extinction to a position of "sole supremacy." Rather, we must proceed from an overall perspective, regard the fine traditional Chinese culture as a composite whole, focus on comprehensively excavating it from its totality, and deeply integrate it with Marxism at points of convergence, thereby making contemporary Chinese Marxism more substantial and its national characteristics more distinct.

社会主义文化建设必须继承和利用中华优秀传统文化，其中也包括“五四运动”以来的革命传统文化和社会主义先进文化。文化传统宛如一条起自过去、流经现在、奔向未来的生生不息的河流。传统文化不仅是历史遗产，也是继续存在于现实之中的文化要素。中华传统文化早在春秋战国时期就出现了百家争鸣的繁荣景象，这是世界其他古代文明所罕见的。在某种程度上，儒、释、道、墨等十多个流派至今还对现实社会人们的精神生活产生着影响。我们今天吸收和利用中华优秀传统文化为民族复兴大业服务，绝不是从哪一家、哪一派的角度论“复兴”，更不是把历史上一些曾把中华民族带到亡国灭种边缘的没落思想文化重新置于“独尊”地位，而是要从总体上着眼，把中华优秀传统文化当成一个复合体，注重从中华优秀传统文化的总体上全面挖掘，在契合点上与马克思主义深入结合，使得当代中国马克思主义更加充实、民族特色更加鲜明。

Chen Xianda once said: "Chinese traditional culture is a composite whole, not just the Confucian school. When it comes to philosophy, one should prioritize the Daoist school; when it comes to logic, the Mohist school; when it comes to warfare, the Military school; when it comes to farming, the Agricultural school; when it comes to the rule of law, the Legalist school; and of course, when it comes to ethics and morality, the Confucian school takes precedence." This statement is relatively objective.

陈先达曾说：“中国传统文化是个复合体，不是儒家一家。讲哲学当推道家，讲逻辑当推墨家，讲战争当推兵家，讲种田当推农家，讲法治当推法家，当然，讲伦理道德则要首推儒家。”这个讲法比较客观。

Just as it is difficult to find a Han Chinese person of pure bloodline in the history of national development, in the five-thousand-year "uninterrupted" history of Chinese civilization, one cannot find a "pure" culture of any single school. In its original sense, Confucianism represented by Confucius and Mencius did not speak of "strange phenomena, feats of strength, disorder, or spirits." [19]19 This is a reference to the Analects of Confucius (Lunyu), where Confucius is recorded as not discussing these topics. Yet by the Western Han dynasty, Dong Zhongshu, a representative figure of Confucianism, became the leader of the system of prophetic and apocryphal theology in feudal society, performing as a shaman in plays about "praying for rain" and "stopping rain." This phenomenon is worth deep reflection. Ren Jiyu profoundly revealed the essence of Zhu Xi, a great Confucian of the Song dynasty, who was "full of Buddhist thought": "The academic community unanimously agrees that Zhu Xi (Zhu) is close to Daoism, Lu Jiuyuan (Lu) is close to Chan Buddhism, and Wang Shouren (Wang Yangming) is close to wild Chan. In fact, without Buddhism, there would be no Confucian religion. The Song and Ming Confucians, who styled themselves as opponents of Buddhism, were all baptized by Buddhism and were, in essence, the direct descendants of Buddhism." [20]20 Ren Jiyu (1916–2009) was a prominent Chinese historian of philosophy and a scholar of Buddhism. It can be seen that over thousands of years, the interaction and integration of Chinese traditional culture have been very profound, and no academic school has maintained a pure belief and ideological form throughout.

如同在民族发展史中很难再找出纯粹血统的汉族人一样，在上下五千年“不断流”的中华文明史上，也找不出“纯粹的”某一家文化。在本来意义上，孔孟为代表的儒家是不言“怪、力、乱、神”的，可是到了西汉的董仲舒这位儒家代表人物，则成为封建社会谶纬神学体系的头领，成为表演“求雨”“止雨”鬼戏的巫师。这种现象很值得深思。任继愈深刻揭示了宋代号称大儒的朱熹“满脑子佛学思想”的本质：“学术界一致认为朱子（熹）近道、陆子（九渊）近禅，王守仁（阳明）近狂禅。事实上，没有佛教就没有儒教，以反佛教自命的宋明儒，没有不受佛教洗礼的，骨子里是佛教的嫡系传人。”可见，几千年来，中华传统文化的交往和融合是很深刻的，并没有什么学术派系始终保持着单纯的信仰及其思想形态。

Regarding the foundation of the main body of Chinese traditional culture, General Secretary Xi Jinping has made a comprehensive summary: "The formation and development of Chinese traditional culture, especially its core ideological culture, has generally gone through several historical periods: the contending of a hundred schools of thought in the pre-Qin period, the flourishing of classical studies in the Han dynasty, the prevalence of metaphysics during the Wei, Jin, and Southern and Northern dynasties, the coexistence of Confucianism, Buddhism, and Daoism in the Sui and Tang dynasties, and the development of Neo-Confucianism in the Song and Ming dynasties." "Confucian thought and other doctrines that existed in Chinese history were both opposed and unified, both competing and learning from each other. Although Confucian thought has long held a dominant position, it has always been in a situation of harmony in diversity with other doctrines."

对于中国传统文化主体的基础，习近平总书记作过一个全面的总结：“中国传统文化，尤其是作为其核心的思想文化的形成和发展，大体经历了中国先秦诸子百家争鸣、两汉经学兴盛、魏晋南北朝玄学流行、隋唐儒释道并立、宋明理学发展等几个历史时期。”“儒家思想和中国历史上存在的其他学说既对立又统一，既相互竞争又相互借鉴，虽然儒家思想长期居于主导地位，但始终和其他学说处于和而不同的局面之中。”

In addition, regarding the overall grasp of Chinese traditional culture, there are three further issues worth considering.

此外，在中华传统文化的总体性把握上，还有三个方面的问题值得考虑。

First, before the emergence of the various schools of thought in the Spring and Autumn and Warring States periods, the oldest cultural traditions of the Chinese nation had already appeared, possessing a relatively rich knowledge system, then known as the "Six Classics": the Book of Songs, the Book of Documents, the Book of Rites, the Book of Music, the Book of Changes, and the Spring and Autumn Annals. These cultural achievements were produced before Confucius and were largely rooted in historiography that was non-Confucian, non-Daoist, and non-Buddhist. The contemporary historian Ding Shan summarized that historiography is the foundation of the "Six Classics": "In ancient times, the left historian recorded words, and the right historian recorded events. Events were recorded in the Spring and Autumn Annals, and words in the Book of Documents. Liu Zhiji's Generalities on History (Shitong) thus expanded this into 'six schools,' and Wang Shouren's Instructions for Practical Living (Chuanxi lu) thus evolved into the grand theory that 'the Six Classics are all history.' However, Chinese historiography has always regarded the Records of the Grand Historian (Taishigong shu) as its eternal ancestor. The Records of the Grand Historian was first placed by Liu Xin in the 'Spring and Autumn Annals' category of the Seven Summaries (Qilüe), and the Book of Han (Han shu) followed suit. Consequently, those who discuss the history of historiography only recognize the Spring and Autumn Annals or annalistic histories like the Bamboo Annals as the origin. In reality, besides the Spring and Autumn Annals and the Book of Documents, the 'novelists' (xiaoshuojia) were also a major branch of ancient historiography. The 'Treatise on Literature' (Yiwen zhi) records fifteen schools of novelists, including the Green History Master (Qingshi zi) in fifty-seven chapters, stating: 'The records of ancient historiographers.'" [21]21 Ding Shan (1901–1992) was a Chinese historian specializing in ancient Chinese history and historiography. The "novelists" (xiaoshuojia) were a school of thought in ancient China that recorded anecdotes and folklore, later considered a minor tradition. The "novelists" here refer to authors of a certain type of work, not a "school." This rich foundation in historiography is likely something that neither Confucianism nor any single school can represent alone.

一是，在春秋战国出现诸子百家之前，中华民族最古老的文化传统已经出现，已经具有较丰满的知识体系，当时称作诗、书、礼、乐、易、春秋等“六经”。《诗经》《尚书》《礼记》《乐经》《易经》《春秋》，都是早于孔子而问世的文化成果。其根基大都是非儒、非道、非佛的史学。当代史学家丁山概括说史学是“六经”之根本：“古者左史记言，右史记事，事为《春秋》，言为《尚书》，刘知几《史通》因而扩充为‘六家’，王守仁《传习录》因而演为‘六经皆史’的宏论。可是，我国史学，总是奉《太史公书》为不祧之祖。《太史公书》，刘歆《七略》始次于《六艺略•春秋家》，《汉志》因之，由是言史学史者又只知《春秋》或《纪年》之类编年史为鼻祖。实则《春秋》、《尚书》两家之外，小说家也是古代史学的干流。《艺文志》小说十五家有《青史子》五十七篇，云：‘古史官记事也。’”这里的“小说家”是指一类作品的作者，而不是“一派”。这种丰厚的历史学基础恐怕不是儒家或任何一家所能够单独代表的。

Emperor Wu of the Han dynasty adopted Dong Zhongshu's suggestion and issued an edict to "dismiss the hundred schools and honor only the Six Classics." [22]22 This refers to the policy of Emperor Wu of Han (r. 141–87 BCE) to promote Confucianism as state orthodoxy while suppressing other schools of thought, though the exact phrase "dismiss the hundred schools, honor only Confucianism" is a later formulation. This means that since the state was already unified, the various schools in thought and culture should not endlessly quarrel, and there was no need for the imperial court to establish doctoral chairs for over a hundred schools; it was enough to preserve the "Six Classics." Because the Book of Music had been lost, Emperor Wu of Han ultimately established doctoral chairs only for the "Five Classics." Emperor Wu of Han's efforts at that time did not involve the idea of "solely revering Confucianism." Even Qian Mu shared this view: Emperor Wu of Han had no intention of revering Confucianism; the "dismissal of the hundred schools" also harmed Confucianism, as the court first abolished the originally established "Doctoral Chair for Mencius." His implication was clear: if Emperor Wu of Han had intended to "solely revere Confucianism," the doctoral chair specifically for studying Mencius in the imperial court would never have been abolished. Adhering to the holistic view of Chinese traditional culture can prevent sectarian disputes and promote unity among different branches on the basis of each maintaining its own position.

汉武帝采纳董仲舒的建议，颁令“罢黜百家，表彰六经”。这就是说，国家已经统一，思想文化方面各家不要动辄争吵不休，皇宫里也没有必要再为一百多家学派分别设立博士官衔，能够保住“六经”就够了。由于《乐经》已经丢失，所以，汉武帝最后只为“五经”分别设了博士衔。汉武帝当年的努力，并无“独尊儒术”之说。这一点，连钱穆也有同感：汉武帝无尊儒之意，“罢黜百家”，儒家亦牵连受害，宫廷里首先把原设的“孟子博士”给裁撤了。他的言外之意很清楚：汉武帝如果有“独尊儒术”的想法，皇宫里专门研究孟子的博士衔是万万不能撤销的。坚持中华传统文化的总体性观点，能够防止派别纠纷，促进不同支派在各守本位基础上的团结。

Second, besides the "Six Classics" and the "various schools of thought," Chinese traditional culture also includes content that is more influential but not recorded in the canonical textual system. For example, the wars and cooperation between the revered Yellow Emperor and Flame Emperor, the abdication rules among the leaders Yao, Shun, and Yu, the achievements and influence of Yu the Great in flood control, and the invention and spread of the Four Great Inventions—none of these have systematic records. There are also the production conditions of copper smelting and iron smelting in those times, which are not found in the classics. However, these matters, which lack precise historical records and verification, have been respected by our ancestors for generations, because they are also elements that exist in our cultural tradition.

二是，中华传统文化除了“六经”“诸子百家”之外，还有未被经传系统记录的、更具有影响的内容。比如，中华民族崇敬的炎黄二帝的战争与合作，尧、舜、禹领袖人物之间的禅让规则，大禹治水的功绩和影响，四大发明的产生和传播，都没有系统的记录。还有当年的炼铜、炼铁的生产情况等，都不见经传。但是，这些历史上没有准确记录和论证的事情，我们祖祖辈辈照样尊重，因为这也是我们的文化传统中存在的东西。

Third, the issue of evaluating Xunzi. In Chinese cultural history, overemphasizing the orthodox status of a single school easily leads to internal strife and disunity, and Xunzi's long-term exclusion is one example. Xunzi originally rose to prominence during a period when Confucian teachings were in decline, supporting the revival of Confucianism for a time. He served three times as the "libationer" (jijiu) of the Jixia Academy in the state of Qi, presiding over the grand scene of the "contention of a hundred schools of thought." [23]23 The Jixia Academy was a renowned center of learning in the state of Qi during the Warring States period, where scholars of various schools gathered to debate. The "libationer" (jijiu) was the title of its director. Moreover, in many areas—such as pursuing social ideals, improving the system of the ruling class, understanding human nature, and cultivating talents suited to the needs of new social development—he untied the dead knots of Confucianism and opened up new prospects. However, under the shadow of narrow orthodoxy, he was long excluded from the Confucian school, causing historical internal strife and division within Confucianism.

三是，关于荀子的评价问题。在中国文化史上，过分地强调一家的道统地位容易造成内争和不团结，荀子长期遭到排斥就是一例。荀子本来崛起于孔孟学说低落之际，支撑儒家中兴于一时。他成为齐国“稷下学宫”的三任“祭酒”，受命主持“百家争鸣”大场面，而且在追求社会理想、改进统治阶级的体制、对人的本质的认识、培育适合新的社会发展需要的人才等许多方面，打开了儒学的死结，开辟了新局面。但是，在狭隘的道统观念笼罩中，他却长期被排斥于儒门之外，造成儒家历史性的内争和分裂。

During the internal contention, there were not a few who objectively and fairly evaluated Xunzi. Sima Qian wrote in the *Records of the Grand Historian*: “When the whole world was contending in the Warring States period, Confucian learning was already eclipsed; yet among the states of Qi and Lu, scholars alone did not abandon it. In the time of Kings Wei and Xuan, men like Mencius and Xun Qing [Xunzi] all followed the Master’s enterprise and embellished it, becoming renowned in their age through learning.” [24]24 Sima Qian (c. 145–86 BCE) was the grand historian of the Han dynasty and author of the *Records of the Grand Historian*, the foundational work of Chinese historiography. The passage cited refers to the Warring States period (475–221 BCE) and the states of Qi and Lu (in present-day Shandong), where Confucian learning persisted despite its general decline. Sima Qian’s evaluation of Xunzi was relatively objective, displaying Xunzi’s prominent influence. Liu Xiang, a great scholar of the Han dynasty honored as the “Ultimate Sage and Former Worthy,” also regarded Xunzi as the main transmitter of the Confucian classics and commentaries. [25]25 Liu Xiang (77–6 BCE) was a Han dynasty scholar, bibliographer, and editor of the Confucian classics. “Ultimate Sage and Former Worthy” is an honorific title. By the middle of the Qing dynasty, with the flourishing of “evidential scholarship,” a large number of scholars emerged who rehabilitated Xunzi, such as Xie Yong and Wang Zhong. [26]26 “Evidential scholarship” (*kaozheng xue*) was a Qing dynasty intellectual movement emphasizing textual criticism and empirical verification of classical texts. Xie Yong (1719–1795) and Wang Zhong (1745–1794) were scholars who argued for Xunzi’s place in the Confucian tradition. At the end of the Qing dynasty, Xunzi’s thought and propositions also won the admiration of bourgeois revolutionary thinkers such as Zhang Binglin: “Surveying all previous histories, I alone find the theories of Xun Qing and Han Fei to be unalterable.” [27]27 Zhang Binglin (1868–1936), also known as Zhang Taiyan, was a late Qing revolutionary and scholar who combined classical learning with anti-Manchu nationalism. Han Fei (c. 280–233 BCE) was a Legalist philosopher and a student of Xunzi. Today, when we study and pass on the fine traditional Chinese culture, we are not meant to re-rank the various masters and hundred schools in a “heroic order of precedence.” Rather, we should liberate ourselves from the narrow factionalism of the past, adopt a broader vision and mind, take the fine traditional Chinese culture as a whole, and, under the guidance of the Marxist worldview and methodology, develop and utilize all positive elements of the fine traditional Chinese culture that possess historical progressiveness, affinity with the people, and usefulness for contemporary development, so as to serve the great rejuvenation of the Chinese nation.

在内争中，客观公正评价荀子的也不乏其人。司马迁在《史记》中写道：“天下并争于战国，儒术既绌焉，然齐鲁之间，学者独不废也。于威、宣之际，孟子、荀卿之列，咸遵夫子之业而润色之，以学显于当世。”司马迁对荀子的评价比较客观，展现了荀子的突出影响。汉代被称作“至圣先贤”大学者的刘向，也把荀子看作儒家经传的主要传人。到了清朝中叶，随着“考据学”的兴盛，出现一大批为荀子正名的学者，如谢墉、汪中等。清朝末年，荀子的思想和主张还得到了章炳麟等资产阶级革命思想家的赞赏：“历览前史，独与荀卿、韩非之说，谓不可易。”我们今天研究和传承中华优秀传统文化，不是要为诸子百家重新搞“英雄排座次”，而是应该从过去狭隘的诸子派系中解放出来，以更加宽阔的眼界和胸怀，从中华优秀传统文化的整体着眼，在马克思主义世界观方法论指导下，把那些具有历史进步性、人民性、对现实发展有用的中华优秀传统文化的一切积极要素开发出来、利用起来，为中华民族伟大复兴服务。

Online editor: Paul

网络编辑：保罗