“The Two Integrations” Unleash a Powerful Driving Force for the Development of Chinese Philosophy

As the 21st century enters its third decade, we greet the historic moment of the centenary of the founding of the Communist Party of China. This is the year that carries forward the glorious years of the “first centenary goal” and also the inaugural year of the 14th Five-Year Plan. Over the past five years, Xi Jinping Thought on Culture has unleashed a powerful driving force for the development of philosophy during this period, and has also indicated the general trend and opened up a new situation for the future direction of philosophy. Looking back at the 14th Five-Year Plan period, by integrating the past and the present on the basis of combination, and by engaging in exchange and mutual learning on the premise of autonomy, China’s cultural spirit and philosophical ethos are composing a magnificent movement of theoretical sublimation.

当21世纪进入第三个十年之际，我们迎来了中国共产党成立一百周年的历史性时刻。这是“第一个一百年”光辉岁月的继往开来之年，也是“十四五”规划的开局之年。五年来，习近平文化思想激发出这一时期哲学发展的强大动力，也为哲学的未来走向指明了大势、开显了新局。回望“十四五”，在结合的基础上贯通古今，在自主的前提下交流互鉴，中国的文化精神和哲学气象正在谱写理论升华的壮丽乐章。

Adapting Marxism to the Chinese context and the needs of the times is the main theme of philosophical development in this period, and the philosophical foundation of the Party’s theoretical innovation is a new movement composed on this main theme. “The Two Integrations,” as the fundamental guideline and scientific method, provide the guidance and driving force for the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era; the

马克思主义中国化时代化是这一时期哲学发展的主旋律，党的理论创新的哲学基础是这一主旋律谱就的崭新乐章。“两个结合”作为根本遵循和科学方法，为习近平新时代中国特色社会主义思想的世界观和方法论提供了指南和动力；“六个必须坚持”为系统化书写马克思主义中国化时代化的哲学篇章奠定了基础。学者们从出场语境、文化传承、叙事体系、话语构造等视角出发，深入探究“两个结合”特别是“第二个结合”的重大意义，从哲学基础、创新逻辑、深刻内涵、方法原则、世界意义等角度，详细阐发“六个必须坚持”的理论与实践价值。“两个结合”的辩证法彰显了守正与创新的真精神，聚焦于理论与实践的正反馈，强调了融会与贯通的契合性，熔铸出契合与互补的新方法，成为独具特色、意义重大的哲学思想。党的创新理论的世界观和方法论既坚持了马克思主义立场观点方法，又创造性地发展了唯物史观、实践认识论、真理价值论和社会动力论等理论，推进了对中国式现代化等原创性思想的深刻理解，形成了以系统观念统揽战略思维等七大思维能力的科学方法论体系。

Driven by the scientific guidance of the “Two Integrations,” Xi Jinping’s cultural thought has composed a brilliant chapter in adapting Marxism to the Chinese context and the needs of the times, becoming an important milestone in China’s cultural construction. This important thought not only forges landmark concepts such as cultural leadership, the subjectivity of Chinese culture, and the cultural life entity, but also adheres to the fundamental requirement of the “Two Integrations” in a philosophical sense, upholding the cultural transmission of “establishing the heart for Heaven and Earth and establishing the destiny for the people” [1]1 A classical allusion to the Song dynasty philosopher Zhang Zai’s “Four Maxims,” expressing the Confucian ideal of the scholar’s cosmic and social responsibility., thereby rooting Chinese spirit in culture and grounding the spirit of the times in history. It has produced original and principled achievements in contemporary philosophy and, as the quintessence of the spirit of the times, has played a role in establishing roots and forging souls for constructing the rich spiritual world and substantial cultural identity of contemporary Chinese people, as well as for building a cultural power and a theoretical power. Scholars’ extensive and in-depth research and interpretation of the original contributions of Xi Jinping’s cultural thought have opened up new philosophical forms and new patterns.

在“两个结合”科学指南的推动下，习近平文化思想谱写了马克思主义中国化时代化的精彩华章，成为中国文化建设的重要里程碑。这一重要思想不仅熔铸出文化领导权、中华文化主体性、文化生命体等标志性概念，更在哲学意义上坚持“两个结合”根本要求，秉承“为天地立心、为生民立命”的文化心传，为中国精神扎下文化之根，为时代精神奠定历史之脉，形成了当代哲学的原创性、原理性成果，并且作为时代精神的精华，为构建当代中国人的丰富精神世界、厚重文化身份，为建设文化强国、理论强国发挥了立根铸魂的作用。学者们关于习近平文化思想原创性贡献广泛深入的研究阐释开拓出哲学新形态、新格局。

From the construction of philosophy’s own disciplinary system, academic system, and discourse system (hereinafter referred to as the “three major systems”) to the construction of an independent knowledge system for philosophy and social sciences, the philosophical community has continuously advanced the reflection on and autonomous construction of the academic system. An independent knowledge system and ideological system are neither a simple “de-Westernization” nor a mere “return to the origins,” but rather require rooting in Chinese practice, standing on Chinese soil, focusing on Chinese problems, and putting forward theoretical viewpoints with subjectivity and originality, while also being capable of equal dialogue, exchange, and debate with the international academic community. Researchers of Marxist philosophy have proposed the concept of “Chinese Marxist philosophy,” arguing that the original form of Marxist philosophy, through creative transformation and innovative development in the Chinese-speaking world and by Chinese Communists, has formed a Marxist philosophy with Chinese characteristics. Researchers of traditional Chinese philosophy have deeply explored the “chemical reaction” mechanism of the “Two Integrations,” especially the “Second Integration,” ushering in a new stage of “creative transformation and innovative development” [2]2 “Creative transformation and innovative development” (创造性转化、创新性发展, abbreviated as “两创”) is a policy principle for revitalizing traditional Chinese culture in the New Era. rooted in China, continuing tradition, and looking to the world. Among these, research on new and old topics in political philosophy such as “all under Heaven,” “China,” “great unity,” and “legitimate succession” has deepened, reflections on historical philosophy based on Chinese tradition have risen on a broad scale, and the problem awareness and theoretical construction of a grand view of history and a grand view of civilization have become attractive fields. Chinese scholars engaged in the study of Western philosophy have issued initiatives to construct Chinese phenomenology, Chinese hermeneutics, Chinese analytic philosophy, and Chinese-language philosophy. Taking Chinese-language philosophy as an example, it is not merely about making philosophy speak Chinese, nor about letting Chinese limit philosophy; rather, on the one hand, it accepts the linguistic, local, and cultural characteristics of philosophy, while on the other hand, it continuously overcomes the limitations of a single language, region, and culture, emphasizing that philosophy is a cross-cultural dialogue that unifies universality and particularity. In this sense, Chinese-language philosophy not only marks a strong theoretical self-awareness and intellectual autonomy but also strives to become a cultural communicator and intellectual interlocutor between China and the world.

从哲学自身的学科体系、学术体系、话语体系（以下简称“三大体系”）建设，到构建哲学社会科学自主知识体系，哲学界不断推进学术体系的反思与自主性建构。自主知识体系和思想体系并非简单的“去西方化”，也不是单纯的“返本”，而是要植根中国实践、立足中国大地、关注中国问题，提出具有主体性、原创性的理论观点，同时能够与国际学术界平等对话、交流交锋。马克思主义哲学研究者提出“中国马克思主义哲学”概念，认为原生形态的马克思主义哲学经过汉语世界和中国共产党人的创造性转化、创新性发展，形成了具有中国特色的马克思主义哲学。中国传统哲学研究者深刻探究“两个结合”特别是“第二个结合”的“化学反应”机制，开启了立足中国、赓续传统、观照世界的“两创”新阶段。其中，关于“天下”“中国”“大一统”“正统”等政治哲学的新旧议题研究走向深入，基于中国传统的历史哲学省思大范围兴起，大历史观、大文明观的问题意识和理论建构成为富有吸引力的领域。从事西方哲学研究的中国学者发出构建中国现象学、中国阐释学、中国分析哲学以及汉语哲学倡议。以汉语哲学为例，不只是让哲学说汉语，也不只是让汉语限定哲学，而是一方面接受哲学的语言性、本土性和文化特质，另一方面不断克服单一语言、地域和文化的限制，强调哲学是共性与个性相统一的跨文化对话。在这个意义上，汉语哲学既标示出强烈的理论自觉和思想自主，也力求成为中国与世界的文化沟通者和思想对话者。

The construction of an independent knowledge system for philosophy is prominently embodied in the in-depth exploration of four aspects of relationships. First, the relationship between deepening research on core issues in philosophical fields and expanding philosophical concerns and enhancing its realistic character. On the one hand, theoretical innovation and problem exploration in various branches of philosophy, while maintaining a high academic level, have broadened the innovative horizon of their intellectual creation and theoretical integration, and the problem awareness of their close textual study and issue excavation has become more prominent; on the other hand, philosophical research focusing on major theoretical and practical issues of the Party and the state’s undertakings is gradually entering a mature stage, particularly regarding the “Two Integrations,” Chinese-path modernization, and new forms of human civilization, with many powerful works that uphold fundamental principles and break new ground. Second, the relationship between reinterpreting the classics and comprehensively implementing “creative transformation and innovative development.” A series of major theoretical issues—such as the modern interpretation and transformation of traditional Chinese thought, the academic self-awareness and disciplinary construction of Chinese classical studies, the theoretical summary of the characteristics of Chinese civilization, and the theoretical exploration of resolving the “ancient-modern and Chinese-Western debate” [3]3 A long-standing intellectual debate in modern Chinese thought about how to reconcile traditional Chinese values with Western modernity.—are now firmly positioned on the important proposition of “creative transformation and innovative development” of fine traditional Chinese culture in the cultural construction of the New Era, becoming major topics and new pathways of concern in the philosophical field. Scholars propose that we should base ourselves on contemporary practice, with the theoretical character of “unity of substance and function, comprehensive integration, linking the ancient and the modern, and upholding fundamental principles and breaking new ground,” to create a philosophical system with Chinese characteristics that both embodies the values of Chinese civilization and can respond to the common destiny of humanity. Third, the relationship between the new round of technological revolution and the ethical and value issues it generates. Focusing on the ethical challenges emerging in fields such as artificial intelligence and bioengineering, scholars recognize that cutting-edge technologies like AI have transformed from single tools into complex engineering systems and comprehensive control over people and society. Philosophical workers must actively adapt to the cognitive changes brought about by technological progress, reflect on technological rationality and even philosophical methodology and ethical values themselves, in order to respond to the disruptive technological risks and challenges. Scholars have studied and interpreted concepts such as “technology for good,” “ethics of responsibility,” and “algorithmic embedded justice,” advocating for the integration of Eastern wisdom and virtue traditions to address the new moral dilemmas of the technological age, thereby enriching the theoretical connotation of the ethics of science and technology. Fourth, the relationship between confidence in the theory and academic autonomy, on the one hand, and intellectual convergence and mutual learning among civilizations, on the other. In the process of constructing an independent knowledge system, the philosophical community, on the one hand, insists on academic autonomy, neither superstitiously following nor blindly obeying, daring to walk its own path and emerge from a state of intellectual apprenticeship; on the other hand, it actively engages with the world, participates in international philosophical dialogue, proposes Chinese solutions to global issues, and draws on and absorbs the outstanding achievements of human civilization. Traditional Chinese philosophy is increasingly becoming a new international academic hotspot, Chinese philosophical thought is gradually integrating into the world philosophical discourse, and the world character of Chinese philosophy and Chinese philosophy in world history are mutually invigorating. At the same time, scholars recognize that China’s century-long study of Western philosophy has always started from China; Western philosophy has taken root and flourished in the Chinese-speaking world, undergone a re-forging through “sinicization,” and has been “transformed” into an internal part and endogenous component of Chinese philosophy.

构建哲学自主知识体系，突出体现为对四个方面关系的深入探究。第一，深化哲学核心领域议题研究与拓展哲学关切、增强现实品格的关系。一方面，哲学各个分支的理论创新和问题探究，在保持较高学术水平的同时，其思想创造和理论整合的创新视域更加开阔，文本深耕和议题开掘的问题意识更加凸显；另一方面，聚焦党和国家事业的重大理论和实践问题的哲学研究渐入佳境，特别是关于“两个结合”、中国式现代化、人类文明新形态等，均有不少守正创新的力作。第二，重释古典与综合“两创”的关系。中国传统思想的现代诠释与转化、中国古典学的学术自觉与学科建设、中华文明特质的理论总结、破解“古今中西之争”的理论探索等一系列重大理论问题，如今已经牢牢定位在中华优秀传统文化“两创”这一新时代文化建设的重要命题之上，成为哲学领域关注的大课题、新路径。学者们提出，我们应立足当代实践，以“体用一如、综合融通、古今贯通、守正创新”的理论品格，创造出既凝聚中华文明价值又能回应人类共同命运的中国特色哲学体系。第三，新一轮科技革命与其衍生的伦理和价值问题的关系。学者们围绕人工智能、生物工程等领域涌现的伦理挑战，认识到人工智能等前沿技术已由单一工具转变为复杂工程系统和对人与社会的全面操控。哲学工作者必须主动适应科技进步带来的认知变革，反思技术理性乃至哲学方法论和伦理价值观本身，以回应充满颠覆性的技术风险和挑战。学者们研究阐释了“科技向善”“责任伦理”“算法嵌入公正”等理念，倡导融入东方智慧和德性传统，以应对技术时代的新道德困境，丰富了科技伦理的理论内涵。第四，理论自信、学术自主与思想会通、文明互鉴的关系。在构建自主知识体系的过程中，哲学界一方面坚持学术自主，不迷信、不盲从，勇于走自己的路，走出思想的学徒状态；另一方面积极走向世界，参与国际哲学对话，针对全球议题提出中国方案，借鉴吸收人类优秀文明成果。中国传统哲学越来越成为国际学术新热点，中国哲学思想日益融入世界哲学话语，中国哲学的世界性与世界历史中的中国哲学相互激荡。与此同时，学者们认识到，我国百年来的西方哲学研究始终是从中国出发的，西方哲学在汉语世界中生根发芽、茁壮成长，经历了“中国化”的重新锻造，已经“化生”为中国哲学的内在部分和内生成分。

Looking back on the past five years, China’s philosophical circles have focused on the main theme and main line of constructing the “three major systems” [4]4 The “three major systems” refer to the systems of disciplines, academic discourse, and teaching materials in philosophy and social sciences, as proposed by the CPC to strengthen China’s independent academic framework. of philosophy and social sciences and an independent knowledge system, adhered to adapting Marxism to the Chinese context and the needs of the times in Marxist philosophy, advanced philosophical innovation under the guidance of the Two Integrations, and connected history and reality, the classical and the modern, the local and the international, with cultural subjectivity and academic autonomy increasingly strengthened. Looking ahead to the next five years, we have reason to believe that China’s philosophical enterprise will, with the ideological orientation of establishing roots and forging the soul [5]5 “Establishing roots and forging the soul” (立根铸魂) is a four-character idiom used in Party discourse to mean consolidating the ideological foundation and strengthening the spiritual core, often linked to upholding Marxism and core socialist values., upholding fundamental principles and breaking new ground, the theoretical character of taking root in China and embracing the world with a broad mind, and the academic atmosphere of linking the ancient and the modern and integrating China and the West, nurture even more splendid flowers of the spirit of the times.

回顾过去的五年，我国哲学界围绕构建哲学社会科学“三大体系”和自主知识体系的主题主线，坚持马克思主义哲学中国化时代化，推进“两个结合”引领下的哲学创新，贯通历史与现实、古典与现代、本土与国际，文化主体性和学术自主性日益增强。展望下一个五年，我们有理由相信，中国的哲学事业必将以立根铸魂、守正创新的思想定位，扎根中国、胸怀天下的理论品格，贯通古今、会通中西的学术气象，浇育出更加绚烂的时代精神之花。

(The author is Deputy Director and Professor of the Department of Philosophy Teaching and Research at the Party School of the Central Committee of the CPC (National Academy of Governance))

（作者系中共中央党校（国家行政学院）哲学教研部副主任、教授）

Online Editor: Huihui

网络编辑：慧慧