The Generative Mechanism, Value Implications, and Practical Requirements of the “Second Integration”

The “Second Integration” is a signature proposition of Xi Jinping’s cultural thought. At present, academia has conducted comprehensive and profound research on the rationale and academic principles of the “Second Integration,” yielding abundant research results. However, academic research on the philosophical elucidation of the “Second Integration” remains relatively weak. Therefore, this article attempts to conduct an in-depth exploration of the generative mechanism, value implications, and practical requirements of the “Second Integration” from a philosophical perspective, aiming to reveal the inevitability, necessity, and actuality of the “Second Integration,” so as to deepen academic research on the “Second Integration.”

“第二个结合”是习近平文化思想的标识性命题。当前，学术界对“第二个结合”的道理和学理做了全面深刻的研究，取得了丰硕的研究成果。但是，学术界对“第二个结合”的哲理阐释方面还比较薄弱，因此本文尝试从哲理层面对“第二个结合”的生成机理、价值意蕴和实践要求进行深入探究，旨在揭示“第二个结合”的必然性、必要性和现实性，以深化学术界对“第二个结合”的研究。

I. The Generative Mechanism of the “Second Integration”

一、“第二个结合”的生成机理

To explore the generative mechanism of the “Second Integration,” one cannot simply examine it from the three levels of history, theory, and reality; rather, one must delve into the ontological level for in-depth inquiry. This is because only by starting from ontology can the inevitability of the generation of the “Second Integration” be revealed. The ontologies of different philosophies differ. The ontology of Marxist philosophy is practical ontology, which emphasizes building a new world in the process of breaking down the old world, achieving an ontological revolution in the history of philosophical development. Only by grounding oneself in Marxist practical ontology can the generative mechanism of the “Second Integration” be profoundly revealed.

探讨“第二个结合”的生成机理，不能简单地从历史、理论和现实三个层面考察，而应当深入到本体论层面进行深度探究。因为只有从本体论切入，才能揭示出“第二个结合”生成的必然性。不同哲学的本体论是不同的，马克思主义哲学的本体论是实践本体论，注重在打破旧世界的过程中建设新世界，实现了哲学发展史的本体论革命。只有立足马克思主义实践本体论，才能深刻揭示“第二个结合”的生成机理。

(A) The Excellent Traditional Chinese Culture Contains Marxist Elements

（一）中华优秀传统文化蕴含马克思主义元素

Marxism reveals the universal laws of human historical development, while the excellent traditional Chinese culture reveals the particular laws of the development of the Chinese nation. The relationship between the two is that of universality and particularity. According to dialectical materialism, universality is manifested through particularity, and particularity contains universality. The universal truths of Marxism cannot exist in isolation in China; they must be expressed through the particularity of the excellent traditional Chinese culture. Nor is the excellent traditional Chinese culture a purely particular existence; it contains universal elements of Marxism, and these elements constitute the cultural foundation of the “Second Integration.”

马克思主义揭示了人类历史发展的普遍规律，中华优秀传统文化揭示了中华民族发展的特殊规律，两者之间是普遍性与特殊性的关系。根据唯物辩证法，普遍性依托特殊性得以彰显，特殊性中蕴含着普遍性。马克思主义的普遍真理在中国不会孤立存在，必须通过中华优秀传统文化的特殊性表现出来。中华优秀传统文化也不是纯粹的特殊性存在，其中蕴含马克思主义普遍性元素，这些元素构成“第二个结合”的文化基础。

The Marxist elements contained in the excellent traditional Chinese culture are multifaceted, mainly manifested as follows: First, worldview elements. The excellent traditional Chinese culture holds that the world is composed of the “Five Elements” [1]1 The “Five Elements” (wuxing) refer to metal, wood, water, fire, and earth, a foundational concept in ancient Chinese cosmology and philosophy used to explain natural and social phenomena. and also advocates that “Qi” [2]2 “Qi” is a fundamental concept in Chinese philosophy often translated as “vital energy” or “material force,” considered the basic substance constituting the universe. is the origin of the world, containing elements of the Marxist dialectical materialist worldview. Second, dialectical elements. The excellent traditional Chinese culture contains ideas of naive natural dialectics, historical dialectics, and military dialectics, containing elements of Marxist materialist dialectics. Third, epistemological elements. The excellent traditional Chinese culture advocates the unity of knowledge and action, highlighting the decisive significance of practice for cognition, and has implications of Marxist epistemology. Fourth, historical view elements. The excellent traditional Chinese culture contains rich people-oriented thought, revealing the important value of the people in the process of historical development, and contains elements of the Marxist mass view of history. Fifth, value elements. The excellent traditional Chinese culture emphasizes collective value, believing that individuals can only realize their value within the collective. This shares a structural similarity with Marxism’s social value-based standard and contains elements of Marxist values. Sixth, natural view elements. The excellent traditional Chinese culture advocates a cosmology of the unity of heaven and humanity, which is consistent with the “two reconciliations” [3]3 The “two reconciliations” in Marxist thought refer to the reconciliation of humanity with nature and the reconciliation of humanity with itself (i.e., the resolution of social antagonisms). of the Marxist view of nature, containing elements of the Marxist view of nature. Seventh, social ideal view. The “Great Harmony World” [4]4 “Great Harmony World” (datong shijie) is a Confucian ideal of a peaceful, equitable, and well-ordered society, described in the “Book of Rites” (Liji). proposed by Confucianism bears a striking resemblance to the communist ideal, containing elements of the Marxist view of social ideals. As General Secretary Xi Jinping pointed out, the excellent traditional Chinese culture “has a high degree of compatibility with the value propositions of scientific socialism,” [5]5 This is a direct quotation from Xi Jinping’s speech at the conference marking the centenary of the founding of the Communist Party of China on July 1, 2021. and therefore their integration is not subject to the subjective will of people.

中华优秀传统文化中蕴含的马克思主义元素是多方面的，主要体现为：一是世界观元素。中华优秀传统文化认为世界是由“五行”构成的，同时主张“气”是世界的本源，蕴含马克思主义辩证唯物论的世界观元素。二是辩证法元素。中华优秀传统文化中蕴含朴素的自然辩证法、历史辩证法和军事辩证法思想，蕴含马克思主义唯物辩证法的要素。三是认识论元素。中华优秀传统文化主张知行合一，突出了实践对认识的决定性意义，具有马克思主义认识论的意蕴。四是历史观元素。中华优秀传统文化中具有丰富的民本思想，揭示了人民在历史发展进程中的重要价值，蕴含马克思主义群众史观的元素。五是价值观元素。中华优秀传统文化重视群体价值，认为个人在群体中才能实现自己的价值，这与马克思主义的社会价值本位论有同构之妙，蕴含马克思主义价值观的元素。六是自然观元素。中华优秀传统文化主张天人合一的宇宙观，与马克思主义自然观的“两个和解”具有一致性，蕴含马克思主义自然观的元素。七是社会理想观。儒家提出的“大同世界”，与共产主义理想具有惊人的相似性，蕴含马克思主义社会理想观的元素。正如习近平总书记所指出的，中华优秀传统文化“同科学社会主义价值观主张具有高度契合性”，因而两者的结合不以人的主观意志为转移。

(B) Marxism and the Excellent Traditional Chinese Culture Possess a High Degree of Compatibility

（二）马克思主义和中华优秀传统文化存在高度的契合性

Historical materialism holds that social being determines social consciousness, and social consciousness is a reflection of social being. When the conditions of social being are basically the same, social consciousness arising in different nation-states inevitably has commensurability, which determines that they can communicate with each other. Especially since the formation of world history, the cultures of different nation-states have exchanged globally, and their integration has become more extensive and profound. The fact that Marxism contains elements of the excellent traditional Chinese culture is precisely a result of the exchange and integration of Eastern and Western cultures in modern times.

唯物史观认为社会存在决定社会意识，社会意识是社会存在的映射。当社会存在状况基本相同时，在不同民族国家产生的社会意识难免存在通约性，这决定了它们之间可以互相交流。尤其是世界历史形成以来，不同民族国家的文化在全球范围内交流，相互之间的交融更加广泛和深入。马克思主义包含中华优秀传统文化要素，就是近代以来东西文化交流和交融的结果。

Marxism is a doctrine with openness. As Lenin pointed out: “It critically re-examined everything that human society had created, without ignoring a single point.” [6]6 This is a paraphrase of Lenin’s assessment of Marxism in “The Three Sources and Three Component Parts of Marxism” (1913). Marxism was produced on the basis of absorbing all the outstanding achievements of human civilization, including the excellent traditional Chinese culture. In the context of the eastward spread of Western learning before the 18th century, traditional Chinese culture was widely disseminated to the West, profoundly influencing the development of Western culture. Its excellent components were integrated into Marxism, becoming part of the theoretical origins of Marxism. For example, Chinese philosophy influenced Hegelian philosophy, to the extent that some scholars believe his “Phenomenology of Spirit is completely consistent with the doctrine of the Great Learning.” [7]7 This is a scholarly claim about the influence of Chinese philosophy, particularly Confucian concepts, on Hegel’s work. Hegelian philosophy is an important source of Marxist philosophy, so Chinese philosophy became an indirect source of Marxist philosophy. Ancient Chinese conceptions of an ideal future society, after being transmitted to Europe, were borrowed by European utopian socialist thinkers, becoming an indirect source of scientific socialism. Additionally, ideas from the excellent traditional Chinese culture, such as views on history, values, morality, politics, and economics, were also transmitted to Europe, profoundly influencing the development of modern European civilization and indirectly influencing related Marxist ideas. As General Secretary Xi Jinping stated: “After Marxism was introduced to China, the propositions of scientific socialism were warmly welcomed by the Chinese people and ultimately took root and blossomed in China. This was by no means accidental; it was due to their integration with China’s excellent historical culture, which has been passed down for thousands of years, and the values that the broad masses of the people use daily without conscious awareness.” [8]8 This is a direct quotation from Xi Jinping’s speech at a symposium on the centenary of the founding of the Communist Party of China on July 1, 2021.

马克思主义是具有开放性的学说。正如列宁指出的：“凡是人类社会所创造的一切，他都有批判地重新加以探讨，任何一点也没有忽略过去。”马克思主义是在汲取人类文明所有优秀成果的基础上产生的，其中也包含中华优秀传统文化。在十八世纪以前东学西渐的语境中，中华传统文化大量传播到西方，深刻影响了西方文化发展，其优秀成分融入马克思主义之中，成为马克思主义产生的理论渊源之一部分。比如，中国哲学影响了黑格尔哲学，以至于有学者认为其“《精神现象学》和《大学》之道完全吻合”。黑格尔哲学是马克思主义哲学的重要来源，因此中国哲学就成为马克思主义哲学的间接来源。中国古代对未来理想社会的构想传播到欧洲后，为欧洲的空想社会主义思想家所借鉴，成为科学社会主义的间接来源。另外，中华优秀传统文化中的历史观、价值观、道德观、政治观、经济观等思想也传入欧洲，深刻地影响了近代以来欧洲文明的发展，也间接地影响了马克思主义的相关思想。正如习近平总书记所说：“马克思主义传入中国后，科学社会主义的主张受到中国人民热烈欢迎，并最终扎根中国大地、开花结果，决不是偶然的，而是同我国传承了几千年的优秀历史文化和广大人民日用而不觉的价值观念融通的。”

Marx and Engels wrote extensively on Chinese issues. Marx’s earliest attention to China was in January-February 1842, when he wrote in “Comments on the Latest Prussian Censorship Instruction”: “For centuries, China has been providing the model for this kind of press.” [9]9 This is a direct quotation from Marx’s early article on press censorship. In April of the same year, in “Debates on the Freedom of the Press and the Publication of the Proceedings of the Estates,” Marx mentioned Confucius and “the Chinese straight line – the Eight Trigrams,” [10]10 The “Eight Trigrams” (bagua) are eight symbols used in Taoist cosmology to represent the fundamental principles of reality, often associated with the “I Ching” (Book of Changes). reflecting his attention to the excellent traditional Chinese culture. In “Dialectics of Nature,” Engels carefully studied the major inventions and creations of ancient China and examined the time and routes of their introduction to Europe, believing that these inventions and creations promoted the development of modern European civilization. In “The Peasant War in Germany,” Engels emphasized: “A series of inventions of more or less importance greatly promoted the development of handicrafts, among which the inventions of gunpowder and printing are of glorious historical significance.” [11]11 This is a direct quotation from Engels’ “The Peasant War in Germany” (1850). Marx pointed out in “Machinery. The Application of Natural Forces and Science”: “Gunpowder, the compass, and printing – these are the three great inventions that heralded the arrival of bourgeois society.” [12]12 This is a direct quotation from Marx’s “Machinery. The Application of Natural Forces and Science” (1863). General Secretary Xi Jinping once pointed out: “Marx and Engels highly affirmed the contribution of Chinese civilization to the progress of human civilization, scientifically foresaw the emergence of ‘Chinese socialism,’ and even gave their imagined new China a beautiful name – ‘the Chinese Republic.’” [13]13 This is a direct quotation from Xi Jinping’s speech at a meeting commemorating the 200th anniversary of Marx’s birth on May 4, 2018. According to statistics from relevant experts, in the 50 volumes of the Chinese first edition of the “Complete Works of Marx and Engels,” there are over 800 direct references to China, of which “Capital” and its manuscripts alone contain over 90. For example, in the “Grundrisse der Kritik der Politischen Ökonomie (1857-1858 Manuscript),” Marx first proposed the concept of the “Asiatic form of ownership,” [14]14 The “Asiatic form of ownership” is a concept Marx used in his analysis of pre-capitalist economic formations, referring to a mode of production where the state or community holds ultimate ownership of land. whose main object of analysis was ancient China. On November 10, 1894, in a letter to Friedrich Adolph Sorge, Engels, based on world history, conducted a profound analysis of the consequences of the Chinese revolution in the East. [15]15 This refers to Engels’ letter analyzing the potential impact of the First Sino-Japanese War (1894-1895) on the Chinese revolution and world history. These materials fully demonstrate the importance Marx and Engels attached to the excellent traditional Chinese culture and also reflect, from one side, the connection between the two.

马克思、恩格斯关于中国问题有大量论述。马克思最早关注中国是在1842年1至2月，当时他写的《评普鲁士最近的书报检查令》时提到：“几个世纪以来中国一直在提供这种报刊的范本。”同年4月，《关于出版自由和公布等级会议记录的辩论》中，马克思谈及孔子与“中国人的直线——八卦”，反映出他对中华优秀传统文化的关注。在《自然辩证法》中，恩格斯认真研究了古代中国的重大发明创造，并对其传入欧洲的时间与途径进行考察，认为这些发明创造推动了近代欧洲文明的发展进程。恩格斯在《德国农民战争》中强调：“一系列或多或少具有重要意义的发明大大促进了手工业的发展，其中具有光辉历史意义的是火药和印刷术的发明。”马克思在《机器。自然力和科学的应用》中指出：“火药、指南针、印刷术——这是预告资产阶级社会到来的三大发明。”习近平总书记曾指出：“马克思恩格斯高度肯定中华文明对人类文明进步的贡献，科学预见了‘中国社会主义’的出现，甚至为他们心中的新中国取了靓丽的名字——‘中华共和国’。”据有关专家统计，在《马克思恩格斯全集》中文第一版50卷中，直接提及中国的地方有800多处，其中仅《资本论》及其手稿就有90多处。比如，马克思在《政治经济学批判（1857—1858年手稿）》中首次提出了“亚细亚所有制形式”的概念，其主要分析对象就是古代中国。1894年11月10日，恩格斯在给弗里德里希·阿道夫·左尔格信中立足世界历史，对东方中国革命的后果进行了深刻分析。这些资料都充分展现了马克思恩格斯对中华优秀传统文化的重视，也从侧面反映出两者之间的关联。

(C) The “First Integration” Contains the Content of the “Second Integration”

（三）“第一个结合”内含“第二个结合”内容

In 1938, Mao Zedong put forward the proposition of adapting Marxism to the Chinese context at the Sixth Plenary Session of the Sixth Central Committee of the CPC, emphasizing the integration of Marxism with Chinese reality. The “Chinese reality” here included not only the reality of China at that time but also the reality of historical China, namely the reality of fine traditional Chinese culture. Mao Zedong pointed out: “From Confucius to Sun Yat-sen, we should sum it up and inherit this precious legacy. This is of great help in guiding the great movement of the present.” [16]16 Mao Zedong, “The Role of the Chinese Communist Party in the National War,” Selected Works of Mao Zedong, Vol. 2, p. 534. It can be seen that when Mao Zedong proposed the “First Integration,” it already contained the content of the “Second Integration.” On May 26, 1943, the CPC declared: “The rectification movement against subjectivism, sectarianism, and Party stereotypical writing that the CPC has carried out in recent years is precisely to further deeply integrate Marxism-Leninism, this revolutionary science, with Chinese revolutionary practice, Chinese history, and Chinese culture.” [17]17 “Decision of the Central Committee of the Communist Party of China on the Leadership Method of the Party,” Selected Documents of the Central Committee of the Communist Party of China, Vol. 14, p. 41. Here, Chinese revolutionary practice, Chinese history, and Chinese culture are mentioned together, fully indicating that the “Two Integrations” are inherently integrated. As a practical proposition, the “Second Integration” runs through the historical process of adapting Marxism to the Chinese context and the needs of the times; as a theoretical proposition, it runs through Marxism adapted to the Chinese context and the needs of the times. Successive leaders of the CPC have extensively used expressions from fine traditional Chinese culture in their works. According to expert research, some are adaptations of predecessors’ sayings, some involve changing individual characters in predecessors’ words or reversing their order, some are simplifications of predecessors’ sayings, and some are original creations. For example, Mao Zedong transformed “seeking truth from facts” in a Marxist way to express the Party’s ideological line. Deng Xiaoping transformed the “moderately prosperous society” in a socialist way to express the phased goals of China’s modernization. Jiang Zemin transformed “advancing with the times” to express the essential attribute of Marxism. Hu Jintao, on the basis of “great harmony” and “moderate prosperity,” proposed the concept of a “socialist harmonious society” to express the phased goals of China’s social development. Since the New Era, General Secretary Xi Jinping has skillfully used numerous classical allusions to explain new concepts, ideas, and strategies for governing the country. It can be seen that the CPC has always attached great importance to the “Second Integration,” advancing it on both theoretical and practical levels. Since the New Era, the “Second Integration” proposed by General Secretary Xi Jinping has both adhered to the Party’s principle of attaching great importance to the “Second Integration” and developed this principle according to the needs of New Era practice. Therefore, the proposal of the “Second Integration” is an inevitable result of adapting Marxism to the Chinese context and the needs of the times.

1938 年，毛泽东在党的六届六中全会上提出马克思主义中国化命题，强调马克思主义与中国实际相结合，这里的中国实际不仅包括当时中国的实际，也包括历史中国的实际，即中华优秀传统文化的实际。毛泽东指出：“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。”可见，毛泽东提出“第一个结合”时就内含“第二个结合”内容。1943年5月26日，中国共产党宣言：“中国共产党近年来所进行的反主观主义、反宗派主义、反党八股的整风运动就是要使得马克思列宁主义这一革命科学更进一步地和中国革命实践、中国历史、中国文化深相结合起来。”这里把中国革命实践、中国历史和中国文化并提，充分说明“两个结合”是内在结合的。作为一个实践命题，“第二个结合”贯通于马克思主义中国化时代化的历史进程；作为一个理论命题，它贯通于中国化时代化马克思主义中。中国共产党历届领导人都在其著作中大量使用中华优秀传统文化的表述。根据专家考证，有的是将前人之言加以改变而成，有的是将前人言语中的个别字加以改变，或前后调换而就，有的由简化前人言语而来，有的则是自创。比如，毛泽东对“实事求是”进行了马克思主义的改造，用来表达党的思想路线。邓小平对“小康社会”进行了社会主义的改造，用来表达我国现代化的阶段性目标。江泽民把“与时偕行”化为“与时俱进”，用来表达马克思主义的本质属性。胡锦涛在“大同”和“小康”的基础上提出“社会主义和谐社会”的概念，用来表达我国社会发展的阶段性目标。党的十八大以来，习近平总书记巧妙运用众多典故，借以阐释治国理政的新理念、新思想、新战略。可见，中国共产党始终高度重视“第二个结合”，从理论和实践两个层面推进“第二个结合”。新时代以来，习近平总书记提出的“第二个结合”，既坚持了我们党高度重视“第二个结合”的原则，又根据新时代实践的需要发展了这一原则，因此“第二个结合”的提出是马克思主义中国化时代化的必然结果。

II. The Value Implications of the “Second Integration”

二、“第二个结合”的价值意蕴

To explore the value implications of the “Second Integration,” one cannot simply start from what its value is, but must delve into the axiological level for in-depth inquiry. Examining the value implications of the “Second Integration” from the perspective of axiology aims to answer the question of why the “Second Integration” is necessary. General Secretary Xi Jinping pointed out: “The ‘Second Integration’ is our Party’s profound summary of the historical experience of adapting Marxism to the Chinese context and the needs of the times, and a profound grasp of the laws governing the development of Chinese civilization. It shows that our Party’s understanding of the Chinese path, theory, and system has reached a new height, that our Party’s historical confidence and cultural confidence have reached a new height, and that our Party’s consciousness in promoting cultural innovation while inheriting fine traditional Chinese culture has reached a new height.” [18]18 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” People’s Daily, June 3, 2023. The “profound summary,” “profound grasp,” and three “new heights” summarized by General Secretary Xi Jinping reveal the rich value of the “Second Integration,” with clear political direction, strong cultural concern, and profound developmental implications.

探讨“第二个结合”的价值意蕴，不能简单地从其价值是什么切入，而应当深入到价值论层面进行深度探究。从价值论看“第二个结合”的价值意蕴，旨在回答“第二个结合”何以必要的问题。习近平总书记指出：“‘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。”习近平总书记概括出的“深刻总结”“深刻把握”和三个“新高度”，揭示了“第二个结合”的丰富价值，政治指向明确，文化关照强烈，发展意蕴厚重。

(I) Political Value: Upholding and Developing Socialism with Chinese Characteristics in the New Era

（一）政治价值：坚持和发展新时代中国特色社会主义

Socialism with Chinese characteristics is a holistic category composed of path, theory, system, and culture, none of which can be separated from the “Two Integrations.” General Secretary Xi Jinping profoundly pointed out: “Opening up and developing socialism with Chinese characteristics on the deep foundation of over 5,000 years of Chinese civilization is the only way to integrate the basic tenets of Marxism with China’s specific realities and fine traditional Chinese culture. This is the regular understanding we have gained in exploring the path of socialism with Chinese characteristics.” [19]19 Xi Jinping, “Speech at the Conference Commemorating the 120th Anniversary of Mao Zedong’s Birth,” People’s Daily, December 27, 2013. This assertion roots socialism with Chinese characteristics in over 5,000 years of Chinese civilization, elevates the “Two Integrations” to the level of law, and deeply indicates that the “Second Integration” aims to uphold and develop socialism with Chinese characteristics—this is the political value of this proposition.

中国特色社会主义是由道路、理论、制度和文化构成的总体性范畴，其中任何一个方面都离不开“两个结合”。习近平总书记深刻指出：“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认识。”这个论断把中国特色社会主义植根于五千多年中华文明，把“两个结合”上升到规律的高度，在深层次上表明“第二个结合”旨在坚持和发展中国特色社会主义，这是该命题的政治价值所在。

The path of socialism with Chinese characteristics, as the means of realization, is of decisive significance to socialism with Chinese characteristics. The Chinese path, as a historical choice, is the result of the combined historical forces of various dynamics, among which fine traditional Chinese culture is an indispensable cultural dynamic. General Secretary Xi Jinping pointed out: “Without the 5,000-year Chinese civilization, how could there be any Chinese characteristics? Without Chinese characteristics, how could we have such a successful path of socialism with Chinese characteristics today?” [20]20 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” People’s Daily, June 3, 2023. This assertion, condensed with profound historical accumulation, enlightens us that to deeply understand the connotation of the Chinese path, grasp the method of opening up this path, clarify its differences from other social paths, and understand the root of its sustained vitality, we cannot do without an understanding of Chinese civilization. The path of socialism with Chinese characteristics is rooted in over 5,000 years of Chinese civilization. “China’s taking this path is inseparable from Chinese culture. The inherent genetic code of the path of socialism with Chinese characteristics we take lies precisely here, with the gene of fine traditional Chinese culture.” [21]21 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” People’s Daily, June 3, 2023. Only by drawing nutrients from ancient civilization and continuously exploring and advancing under the guidance of Marxism can the path of socialism with Chinese characteristics proceed steadily and far, and can socialism with Chinese characteristics continuously achieve new victories. It can be seen that the “Second Integration” is the “golden key” to understanding the Chinese path and also the methodology for adhering to the Chinese path. General Secretary Xi Jinping’s proposal of the “Second Integration” is aimed at upholding and expanding the path of socialism with Chinese characteristics, ultimately to uphold and develop socialism with Chinese characteristics.

中国特色社会主义道路作为实现途径，对中国特色社会主义具有决定性意义。中国道路作为历史的选择，是各种动力构成的历史合力作用的结果，其中中华优秀传统文化就是不可或缺的文化动力。习近平总书记指出：“如果没有中华五千年文明，哪里有什么中国特色？如果不是中国特色，哪有我们今天这么成功的中国特色社会主义道路？”这一凝聚着深厚历史积淀的论断启示我们，要深刻理解中国道路的内涵，掌握开辟这条道路的方法，明晰它与其他社会道路的差异，以及始终保持生机与活力的根源，离不开对中华文明的认识。中国特色社会主义道路植根于五千多年的中华文明。“中国走上这条道路，跟中国文化密不可分。我们走的中国特色社会主义道路，它内在的基因密码就在这里，有中华优秀传统文化这个基因”。从古老文明中汲取养分，在马克思主义指导下不断探索前行，中国特色社会主义道路才能行稳致远，中国特色社会主义才能不断取得新胜利。可见，“第二个结合”是理解中国道路的“金钥匙”，也是坚持中国道路的方法论。习近平总书记提出“第二个结合”，是为了坚持和拓展中国特色社会主义道路，最终是为了坚持和发展中国特色社会主义。

Upholding and developing socialism with Chinese characteristics requires not only that we “deeply understand the cultural bloodline of China and accurately grasp the cultural soil that nourishes the Chinese people,” [22]22 Xi Jinping, “Speech at the Symposium on Literature and Art Work,” People’s Daily, October 15, 2014. but also that we completely and scientifically understand and grasp Marxism. “The scientificity and truth of Marxism have been fully tested in China, the people’s character and practicality of Marxism have been fully implemented in China, and the openness and contemporaneity of Marxism have been fully demonstrated in China.” [23]23 Xi Jinping, “Speech at the Conference Commemorating the 200th Anniversary of Marx’s Birth,” People’s Daily, May 5, 2018. The core essence of Marxism has been deeply integrated into the cultural spirit of the Chinese nation, becoming the indispensable soul of socialism with Chinese characteristics, guiding its direction. The core of fine traditional Chinese culture has settled into the cultural genes of the Chinese nation, constituting the root of socialism with Chinese characteristics. If there were no fine traditional Chinese culture inherited over 5,000 years as support, socialism with Chinese characteristics would lose its necessary cultural foundation. The creation of socialism with Chinese characteristics is not accidental; it is the result of the CPC’s continuous promotion of the “Two Integrations,” especially the “Second Integration.” Therefore, as long as the “Second Integration” is deeply advanced, it will surely achieve new victories for socialism with Chinese characteristics in the New Era.

坚持和发展中国特色社会主义不仅要求我们要“深入了解中国的文化血脉，准确把握滋养中国人的文化土壤”，而且要求我们要完整地、科学地理解和把握马克思主义。“马克思主义的科学性和真理性在中国得到充分检验，马克思主义的人民性和实践性在中国得到充分贯彻，马克思主义的开放性和时代性在中国得到充分彰显。”马克思主义的核心要义已深深融入中华民族的文化精神之中，成为中国特色社会主义不可或缺的魂脉，引领中国特色社会主义的前进方向。中华优秀传统文化的内核已沉淀为中华民族的文化基因，构成了中国特色社会主义的根脉。倘若没有历经五千多年传承的中华优秀传统文化作为支撑，中国特色社会主义便会丧失必要的文化根基。中国特色社会主义的开创不是偶然的，是中国共产党持续推进“两个结合”尤其是“第二个结合”的结果。因此，只要深入推进“第二个结合”，必定能够夺取新时代中国特色社会主义新胜利。

(II) Cultural Value: Consolidating the Cultural Subjectivity of the Chinese Nation

（二）文化价值：巩固中华民族文化主体性

Cultural subjectivity refers to the cultural independence, self-awareness, and creativity. Consolidating cultural subjectivity is not a simple issue of cultural construction but must rely on specific social environments, practical activities, institutional systems, and international environments. In the New Era, cultural subjectivity is mainly manifested as: taking the CPC and the entire Chinese people as the main force, taking Marxism as the guiding ideology, taking fine traditional Chinese culture as the value foundation, and taking the construction of a new form of Chinese-path modernization culture as the practical basis. All of these are inseparable from the “Second Integration.” The cultural value of the “Second Integration” for consolidating the cultural subjectivity of the Chinese nation is manifested in the following aspects.

文化主体性是指文化的自立性、自觉性和创造性。巩固文化主体性不是一个简单的文化建设问题，而是必须依托于特定的社会环境、实践活动、制度体系和国际环境。在新时代，文化主体性主要呈现为：以中国共产党和全体中国人民作为主体力量，以马克思主义作为指导思想，以中华优秀传统文化为价值根基，以建设中国式现代化文化新形态为实践基础。凡此种种，都离不开“第二个结合”，“第二个结合”对于巩固中华民族文化主体性的文化价值表现在以下几个方面。

First, adhere to the cultural standpoint of the Chinese nation. Autonomy is the cornerstone of cultural subjectivity, and adhering to the cultural standpoint of the Chinese nation is the foundation for consolidating the cultural subjectivity of the Chinese nation. General Secretary Xi Jinping emphasizes that one of the important reasons why the Chinese nation has been able to overcome countless hardships and difficulties along its journey is that “generations of Chinese sons and daughters have cultivated and developed a unique, broad, and profound Chinese culture, which has provided a powerful spiritual support for the Chinese nation to overcome difficulties and thrive continuously.” [24]24 “Soul” (魂脉, hún mài) is a term used in Party discourse to refer to Marxism as the guiding ideological essence of the “Second Integration,” analogous to a life-giving spiritual artery. Chinese culture possesses outstanding characteristics such as continuity and innovation, which determine that “Chinese culture both adheres to its roots and keeps pace with the times, enabling the Chinese nation to maintain firm national confidence and a strong capacity for restoration, and to cultivate shared emotions and values, shared ideals and spirit.” [25]25 “Two inevitables” (两个必然) refers to Marx and Engels’ thesis in the *Communist Manifesto* that the fall of the bourgeoisie and the victory of the proletariat are equally inevitable. The “Second Integration” emphasizes adhering to the root vein, providing an internal basis for consolidating the cultural subjectivity of the Chinese nation and a continuous spiritual driving force for the Chinese nation to create a glorious history. Looking back at the past and examining the present, it is not difficult to see that consolidating the cultural subjectivity of the Chinese nation requires not only always adhering to the cultural standpoint of the Chinese nation but also promoting Chinese culture to keep pace with the times, continuously innovate, and persistently consolidate and strengthen the spiritual strength of the Chinese nation. Only in this way can the cultural subjectivity of the Chinese nation be firmly rooted and flourish in the tide of the times.

一是坚守中华民族文化立场。自立性是文化主体性的基石，坚守中华民族文化立场是巩固中华民族文化主体性的根基。习近平总书记强调中华民族之所以能够克服无数艰难困苦一路走来，“其中一个很重要的原因就是世世代代的中华儿女培育和发展了独具特色、博大精深的中华文化，为中华民族克服困难、生生不息提供了强大精神支撑”。中华文化具有连续性和创新性等突出特性，从而决定了“中华文化既坚守本根又不断与时俱进，使中华民族保持了坚定的民族自信和强大的修复能力，培育了共同的情感和价值、共同的理想和精神”。“第二个结合”强调坚守根脉，为巩固中华民族文化主体性提供了内在依据，为中华民族缔造辉煌历史提供了源源不断的精神动力。回顾过往并审视当下，不难发现巩固中华民族文化主体性，不仅要始终坚守中华民族文化立场，更要推动中华民族文化紧跟时代步伐、不断创新，持续凝聚和强化中华民族的精神力量。唯有如此，中华民族文化主体性才能在时代浪潮中稳固扎根、蓬勃发展。

Second, enhance the cultural consciousness of the Chinese nation. Consciousness is the key to cultural subjectivity, and the key to consolidating the cultural subjectivity of the Chinese nation is to enhance the cultural consciousness of the Chinese nation. The great social transformation of contemporary China is not a simple continuation of our historical and cultural template, not a simple application of the templates envisioned by Marxist classical writers, not a reprint of the socialist practices of other countries, nor a copy of foreign modernization development. [26]26 This quotation is from Marx’s *A Contribution to the Critique of Political Economy* (1859), where he discusses the relationship between the logical development of thought and the historical process. The “Second Integration” emphasizes the integration of the soul vein and the root vein, promoting practical innovation through the deep integration of Marxism and fine traditional Chinese culture, which provides a solid practical foundation for enhancing the cultural consciousness of the Chinese nation. We must oppose various forms of dogmatism in practical innovation and comprehensively enhance the cultural consciousness of the Chinese nation. First, we must oppose the “Chinese” dogma, clearly identify the strengths and weaknesses of Chinese culture, and lay the foundation for cultural consciousness. Second, we must oppose the “Marxist” dogma, promote adapting Marxism to the Chinese context and the needs of the times, and firmly establish the direction of cultural consciousness. Finally, we must oppose the “foreign” dogma, promote the localization of excellent foreign cultures, and broaden the horizon of cultural consciousness. As the latest theoretical achievement of adapting Marxism to the Chinese context and the needs of the times, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the most concentrated expression of contemporary Chinese cultural subjectivity. We must maintain a high degree of cultural consciousness regarding this thought, realize the cultural mission of the New Era under its guidance, and further enhance the cultural consciousness of the Chinese nation.

二是提升中华民族文化自觉。自觉性是文化主体性的关键，巩固中华民族文化主体性的关键是提升中华民族文化自觉性。当代中国的伟大社会变革，不是简单延续我国历史文化的母版，不是简单套用马克思主义经典作家设想的模板，不是其他国家社会主义实践的再版，也不是国外现代化发展的翻版。“第二个结合”强调魂脉和根脉的结合，在马克思主义和中华优秀传统文化的深度结合中推进实践创新，这为提升中华民族文化自觉提供了坚实的实践基础。我们要在实践创新中反对各种形式的教条主义，全面提升中华民族文化自觉。首先，要反对“中”教条，明确中华民族文化优势和不足，奠定文化自觉的基础。其次，要反对“马”教条，推进马克思主义中国化时代化，坚定文化自觉的方向。最后，要反对“洋”教条，推进西方优秀文化的本土化，开拓文化自觉的视野。作为马克思主义中国化时代化的最新理论成果，习近平新时代中国特色社会主义思想是当代中国文化主体性最集中的体现，我们要对这一思想保持高度的文化自觉，在其指导下实现新时代的文化使命，进一步提升中华民族文化自觉。

Third, promote the cultural innovation of the Chinese nation. The core of cultural subjectivity is innovativeness, and the key to consolidating the cultural subjectivity of the Chinese nation is to build a new form of Chinese-path modernization culture. Mao Zedong emphasized early on that “clearing up the development process of ancient culture, discarding its feudal dross, and absorbing its democratic essence is a necessary condition for developing a new national culture and enhancing national self-confidence.” [27]27 “Root” (根脉, gēn mài) is a term in Party discourse referring to fine traditional Chinese culture as the foundational, life-sustaining source of the “Second Integration,” parallel to the “soul” of Marxism. This assertion profoundly reveals the law of cultural innovation in the New Democratic Revolution, namely the law of the organic unity of inheritance and innovation. General Secretary Xi Jinping points out: “The Communist Party of China has always

三是推进中华民族文化创新。文化主体性的核心是创新性，巩固中华民族文化主体性的关键是建设中国式现代化文化新形态。毛泽东早就强调，“清理古代文化的发展过程，剔除其封建性的糟粕，吸收其民主性的精华，是发展民族新文化提高民族自信心的必要条件”。这个论断深刻揭示了新民主主义文化创新的规律，即继承与创新的有机统一规律。习近平总书记指出：“中国共产党历来重视文化，新时代我们在道路自信、理论自信、制度自信的基础上增加了文化自信。文化自信就来自我们的文化主体性。”这个论断深入揭示了中国特色社会主义先进文化创新的内在规律，即文化创新与道路创新、理论创新以及制度创新协同发展规律。“第二个结合”的过程，就是在尊重这些文化规律基础上的创新过程，为巩固中华民族主体性注入新的时代内涵，开辟了中华民族主体性建设的新境界。

(III) Developmental Value: Promoting the Modern Transformation of Chinese Civilization

（三）发展价值：推进中华文明现代转型

The “Second Integration” is the fundamental method for promoting the modern transformation of Chinese civilization, and the modern transformation of Chinese civilization is the goal of the “Second Integration”; the relationship between the two is that of means and end. The end determines the means, and the means serves the end. Without understanding the developmental value of the “Second Integration” in promoting the modern transformation of Chinese civilization, one cannot understand the true implications of its ideological emancipation. The developmental value of the “Second Integration” in promoting the modern transformation of Chinese civilization is manifested in the following aspects.

“第二个结合”是推动中华文明现代转型的根本方法，中华文明现代转型是“第二个结合”的奋斗目标，两者之间是手段和目的的关系。目的决定手段，手段服务于目的。不理解“第二个结合”推进中华文明现代转型的发展价值，就不能理解其思想解放的真实意蕴。“第二个结合”推进中华文明现代转型的发展价值表现在以下几个方面。

First, it clarifies the direction of the modern transformation of Chinese civilization. Marxism, as the soul [24]24 “Soul” (魂脉, hún mài) is a term used in Party discourse to refer to Marxism as the guiding ideological essence of the “Second Integration,” analogous to a life-giving spiritual artery. of the “Second Integration,” points out the socialist direction of the modern transformation of Chinese civilization. The modern transformation of Chinese civilization must be carried out under the guidance of Marxism. The truth of Marxism’s “two inevitables” [25]25 “Two inevitables” (两个必然) refers to Marx and Engels’ thesis in the *Communist Manifesto* that the fall of the bourgeoisie and the victory of the proletariat are equally inevitable. reveals the laws of development of human history and points out the correct direction for the modern transformation of Chinese civilization, namely: building a socialist civilization and creating a new form of human civilization. Marx pointed out: “Where history begins, the course of thought must also begin.” [26]26 This quotation is from Marx’s *A Contribution to the Critique of Political Economy* (1859), where he discusses the relationship between the logical development of thought and the historical process. If the fine traditional Chinese culture is discarded, the modern transformation of Chinese civilization will lose its foundation; without the guidance of Marxism, the modern transformation of Chinese civilization will lose its direction. In the process of the “Second Integration,” the modern transformation of Chinese civilization achieves the organic unity of historical inheritance and contemporary development. According to the “Second Integration,” in the process of the modern transformation of Chinese civilization, it is necessary to promote the adaptation of the Marxist view of civilization to the Chinese context and the needs of the times, forming a Sinicized and modernized Marxist theory of civilization to guide the modern transformation of Chinese civilization and ensure that the transformation proceeds along the socialist direction.

一是明确中华文明现代转型的方向。马克思主义作为“第二个结合”的魂脉，指明了中华文明现代转型的社会主义方向。中华文明现代转型，必须坚持在马克思主义指导下展开，马克思主义“两个必然”的真理揭示了人类历史的发展规律，为中华文明现代转型指明了正确的方向，即：建设社会主义文明，创造人类文明新形态。马克思指出：“历史从哪里开始，思想进程也应当从哪里开始。”抛弃中华优秀传统文化，中华文明现代转型就会丧失根基；没有马克思主义的指导，中华文明现代转型就会迷失方向。在“第二个结合”的进程中，中华文明现代转型实现了历史传承和现实发展的有机统一。根据“第二个结合”，在中华文明现代转型过程中，必须推进马克思主义文明观中国化时代化，形成了中国化时代化的马克思主义文明理论，用以指导中华民族文明现代转型，确保转型沿着社会主义方向前进。

Second, it strengthens the stance of the modern transformation of Chinese civilization. The fine traditional Chinese culture, as the root [27]27 “Root” (根脉, gēn mài) is a term in Party discourse referring to fine traditional Chinese culture as the foundational, life-sustaining source of the “Second Integration,” parallel to the “soul” of Marxism. of the “Second Integration,” clarifies the basic stance of the modern transformation of Chinese civilization. The modern transformation of Chinese civilization is a transformation based on inheriting the fine traditional Chinese culture and must adhere to the stance of Chinese civilization. Chinese civilization is the only continuous civilization in the family of human civilizations. It had a glorious history in the development of ancient societies and made significant and outstanding contributions to the development of human civilization. Since modern times, the Chinese nation has suffered disasters and humiliation, and the development of Chinese civilization has entered a period of twists and turns. Once Marxism was introduced into China, it quickly stimulated the excellent genes contained in Chinese civilization. Under the guidance of Marxism, Chinese civilization achieved a phoenix-like rebirth in the process of modernization, thereby creating a new form of human civilization. This unique form of civilization is rooted in the historical and cultural soil of the Chinese nation and possesses the national style, national manner, and national characteristics of the Chinese nation. According to the “Second Integration,” the modern transformation of Chinese civilization must preserve the root of the fine traditional Chinese culture and continuously consolidate the civilizational foundation of the modern transformation of Chinese civilization, in order to open up a bright prospect for the modern transformation of Chinese civilization.

二是坚定中华文明现代转型的立场。中华优秀传统文化作为“第二个结合”的根脉，明确了中华文明现代转型的基本立场。中华文明现代转型是在继承中华优秀传统文化基础上的转型，必须坚守中华文明立场。中华文明是人类文明大家庭中的唯一具有连续性的文明，在古代社会发展中具有辉煌的历史，对人类文明的发展做出了重大而突出的贡献。近代以来，中华民族饱受灾难和屈辱，中华文明发展陷入了曲折发展期。马克思主义一经传入中国，迅速激发了中华文明中蕴含的优秀基因。在马克思主义的引领下，中华文明在现代化进程中实现了凤凰涅槃般的重生，进而创造了人类文明新形态。这一独特的文明形态植根于中华民族的历史文化土壤之中，具有中华民族的民族风格、民族气派和民族特色。根据“第二个结合”，中华文明现代转型必须守好中华优秀传统文化的根脉，不断夯实中华文明现代转型的文明根基，才能开辟中华文明现代转型的光明前景。

Third, it expands the horizon for the modern transformation of Chinese civilization. Civilizations become colorful through exchange, and civilizations become rich through mutual learning. Marxism, as the soul of the “Second Integration,” is not a closed theory but an open and developing one. The fine traditional Chinese culture, as the root of the “Second Integration,” is not an isolated culture but one with inclusiveness. Although Marxism and fine traditional Chinese culture emerged from different cultural soils, they both possess an inherent character of openness and inclusiveness, which fundamentally determines that the “Second Integration” must also be open and inclusive—that is, capable of absorbing all outstanding achievements of human civilization. According to the inner spirit of the “Second Integration,” Chinese civilization can continuously achieve self-transcendence and sublimation, steadily move toward prosperity and flourishing, and make greater contributions to the development and progress of human civilization only through extensive dialogue with global civilizations. In fact, in the face of foreign civilizations, Chinese civilization has always maintained a broad-minded attitude, actively excavating and absorbing their excellent elements to inject new vitality into itself and make itself richer and more colorful. The “Second Integration” further carries forward this tradition, opening up a broader space for theoretical innovation, practical innovation, and institutional innovation, and expanding a broader horizon of innovation for the modern transformation of Chinese civilization.

三是开拓中华文明现代转型的视野。文明因交流而多彩，文明因互鉴而丰富。作为“第二个结合”魂脉的马克思主义不是一个封闭的理论，而是开放发展的理论。作为“第二个结合”根脉的中华优秀传统文化也不是孤立的文化，而是具有包容性的文化。虽然马克思主义和中华优秀传统文化产生于不同文化土壤，但是它们都具有开放包容的内在品格，这也从根本上决定了“第二个结合”必然具有开放包容性，即能够吸收人类创造的一切优秀文明成果。根据“第二个结合”的内在精神，中华文明只有在与全球文明广泛对话的过程中，才能不断实现自我突破与升华，持续走向繁荣昌盛，对人类文明发展进步作出更大贡献。实际上，面对外来文明，中华文明始终保持着海纳百川的胸怀，主动挖掘和吸收其中的优秀元素，为自己注入新的活力，使自己更加丰富多彩，“第二个结合”使这种传统更加发扬光大，打开了理论创新、实践创新、制度创新的更为广阔的发展空间，开拓了中华文明现代转型更为宽阔的创新视野。

III. Practical Requirements of the “Second Integration”

三、“第二个结合”的实践要求

To explore the practical requirements of the “Second Integration,” one cannot simply examine them from the perspective of practical pathways; rather, one must delve into the dimension of the theory of practice for in-depth inquiry. This is because only by starting from the theory of practice can the actuality of the “Second Integration” be truly revealed. The theory of practice refers to the overall view and perspective on practice. The Marxist theory of practice differs from the theories of practice of idealism and old materialism, asserting that changing the world is its theoretical character. As Marx pointed out: “The philosophers have only interpreted the world in various ways; the point is to change it.” [28]28 Karl Marx, “Theses on Feuerbach,” XI. Examining the practical requirements of the “Second Integration” from the perspective of the theory of practice aims to reveal the actuality of the “Second Integration,” which is the purpose and ultimate destination of research on the “Second Integration.”

探究“第二个结合”的实践要求，不能简单地从实践路径方面考察，而应当深入到实践论层面进行深度探究。因为只有从实践论切入，才能真正揭示出“第二个结合”的现实性。实践论就是关于实践的总体观点和看法。马克思主义实践论不同于唯心主义和旧唯物主义的实践论，主张改造世界是其理论品格。正如马克思指出：“哲学家们只是用不同的方式解释世界，问题在于改变世界。”从实践论看“第二个结合”的实践要求，旨在揭示“第二个结合”的现实性，这是“第二个结合”研究的目的和归宿。

(A) Practical Paradigm: Adapting Marxist Cultural Theory to the Chinese Context and the Needs of the Times

（一）实践范式：马克思主义文化理论中国化时代化

Adapting Marxist cultural theory to the Chinese context is the organic unity of using Marxist cultural theory to transform China and using Chinese-adapted Marxist cultural theory, the essence of which is the spatial innovation of Marxist cultural theory. Adapting Marxist cultural theory to the needs of the times is the organic unity of using Marxist cultural theory to transform the times and using times-adapted Marxist cultural theory, the essence of which is the temporal innovation of Marxist cultural theory. Adapting Marxist cultural theory to the Chinese context and the needs of the times are inseparable; together they constitute the practical paradigm that should be followed in advancing the “Second Integration.” This practical paradigm manifests the scientific attitude and scientific method of the Communist Party of China toward Marxist cultural theory, with the aim of innovating and developing Marxist cultural theory and consolidating the cultural foundation for the great rejuvenation of the Chinese nation. “To shoulder the cultural mission of the New Era, promote cultural prosperity, and build a culturally strong country, we must unswervingly follow the path of socialist cultural development with Chinese characteristics.” [29]29 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” 2023. Fulfilling the cultural mission of the New Era is an important manifestation of the great rejuvenation of the Chinese nation at the cultural level and an urgent task in advancing the “Second Integration” at present. Within this mission, continuing to promote cultural prosperity is the prerequisite and foundation, providing the necessary cultural conditions for realizing the cultural mission. Building a culturally strong country is the key link, pointing out the goal of struggle for realizing the cultural mission. Realizing the above cultural mission is inseparable from adapting Marxist cultural theory to the Chinese context and the needs of the times. Taking adapting Marxist cultural theory to the Chinese context and the needs of the times as the practical paradigm requires using Marxism to activate the essence of fine traditional culture, enabling it to radiate vibrant vitality, integrate into the pulse of the times, become an important guideline for contemporary Chinese people, and lay the cultural foundation for continuing to promote cultural prosperity. In the process of adapting Marxist cultural theory to the Chinese context and the needs of the times, it is necessary to enhance confidence in fine traditional Chinese culture, providing a powerful spiritual force for building a socialist culturally strong country; to further promote reforms in culture, education, science, and other fields, focusing on strengthening education in fine traditional Chinese culture for the younger generation, so as to cultivate a large number of knowledgeable and erudite new people of the times who are well-versed in both ancient and modern learning, providing the necessary talent guarantee for building a socialist culturally strong country; to promote the spirit of reform and innovation, continue to create new forms of human civilization, consolidate the civilizational foundation for building a community with a shared future for mankind, create a favorable international environment for building a socialist culturally strong country, and manifest the global significance of realizing the cultural mission of the New Era.

马克思主义文化理论中国化就是用马克思主义文化理论化中国和用中国化马克思主义文化理论的有机统一，其实质是马克思主义文化的空间创新。马克思主义文化理论时代化就是用马克思主义文化理论化时代和用时代化马克思主义文化理论的有机统一，其实质是马克思主义文化理论的时间创新。马克思主义文化理论中国化时代化密不可分，两者共同构成推进“第二个结合”理应遵循的实践范式。这一实践范式彰显出中国共产党对待马克思主义文化理论的科学态度和科学方法，其目的是创新发展马克思主义文化理论，为中华民族伟大复兴筑牢文化根基。“担负起新时代的文化使命，推动文化繁荣、建设文化强国，必须坚定不移走中国特色社会主义文化发展道路。”实现新时代的文化使命，是中华民族伟大复兴在文化层面的重要体现，是当下推进“第二个结合”的紧迫任务。在这一使命中，继续推动文化繁荣是前提基础，为实现文化使命提供必要的文化条件。文化强国建设是关键环节，为实现文化使命指明了奋斗目标。实现上述文化使命，离不开马克思主义文化理论中国化时代化。把马克思主义文化理论中国化时代化作为实践范式，就要用马克思主义激活优秀传统文化中的精华，使其焕发蓬勃生机并融入时代脉搏，化为当今中国人的重要遵循，为继续推动文化繁荣奠定文化基础。在马克思主义文化理论中国化时代化进程中，要提升对中华优秀传统文化的自信，为建设社会主义文化强国提供强大精神力量；要进一步推进文化、教育、科学等领域的改革，着重加强对青年一代中华优秀传统文化的教育，以造就大批知识渊博、学贯古今的时代新人，为建设社会主义文化强国提供必要的人才保障；要弘扬改革创新精神，继续创造人类文明新形态，夯实构建人类命运共同体的文明基石，营造社会主义文化强国建设的良好国际环境，彰显实现新时代文化使命的世界意义。

(B) Practical Goal: Creating a New Cultural Form of Chinese-Path Modernization

（二）实践目标：创造中国式现代化文化新形态

A certain cultural form is built on the basis of a certain political and economic form, and at the same time reacts upon that political and economic form. The new cultural form of Chinese-path modernization is built on the basis of the political and economic form of Chinese-path modernization, and at the same time has a reaction upon that political and economic form. The new Chinese cultural form is formed within a “tripod” pattern of Marxist culture, traditional Chinese culture, and Western culture, and is a cultural form whose essential character is defined by socialist culture with Chinese characteristics. As a cultural form in the process of growth, the cultural form of Chinese-path modernization is the practical goal of advancing the “Second Integration.” General Secretary Xi Jinping pointed out: “The ‘Second Integration’ makes Marxism Chinese and fine traditional Chinese culture modern, and makes the new culture formed through ‘integration’ the cultural form of Chinese-path modernization.” [30]30 Xi Jinping, “Speech at the Symposium on Cultural Heritage and Development,” 2023. This assertion reveals the mechanism for creating the new cultural form of Chinese-path modernization. Marxism, as the ideological banner guiding us forward, plays a decisive role in the creation of the new cultural form of Chinese-path modernization, bearing on the success or failure of this new cultural form. Fine traditional Chinese culture, as the cultural foundation of the new cultural form of Chinese-path modernization, provides powerful spiritual support for its creation. Creating the new cultural form of Chinese-path modernization in the “Second Integration” means allowing Marxism to continue to take root in fine traditional Chinese culture, becoming a Marxism with Chinese national style, national manner, and national characteristics; allowing fine traditional Chinese culture, through the baptism of Marxism, to become a civilization with modern character; allowing Marxism and fine traditional Chinese culture to produce a chemical reaction, continuously opening up new realms of development. To this end, first, it is necessary to accurately grasp the characteristics of the times. At present, human history is in the midst of changes unseen in a century, the Chinese nation is in a strategic period of great rejuvenation, and socialism with Chinese characteristics has entered a New Era. In this context, we must conform to the general trend of the times in order to open up a new situation for creating the new cultural form of Chinese-path modernization. Second, it is necessary to firmly stand on the people’s side. Only by giving full play to the principal role of the masses of the people and actively absorbing the experience and wisdom of the masses can we continuously consolidate the mass foundation for creating the new cultural form of Chinese-path modernization. Finally, adhere to the standard of practice. Attention should be paid to enhancing the country’s cultural soft power, taking the realization of the people’s cultural rights and interests as the fundamental standard of inspection, and comprehensively improving the effectiveness of creating the new cultural form of Chinese-path modernization.

一定的文化形态建立在一定的政治经济形态基础上，同时反作用于一定的政治经济形态。中国式现代化文化新形态建立在中国式现代化政治经济形态基础上，同时对中国式现代化政治经济形态具有反作用。中国式文化新形态是在马克思主义文化、中华民族传统文化和西方文化“三足鼎立”格局中形成的，是以中国特色社会主义文化为本质规定的文化形态。作为正在成长中的文化形态，中国式现代化文化形态是推进“第二个结合”的实践目标。习近平总书记指出：“‘第二个结合’让马克思主义成为中国的，中华优秀传统文化成为现代的，让经由‘结合’而形成的新文化成为中国式现代化的文化形态。”这一论断昭示中国式现代化文化新形态的创造机理。马克思主义作为引领我们前行的思想旗帜，对中国式现代化文化新形态的创造起着决定性作用，关乎着这一文化新形态的兴衰成败。中华优秀传统文化作为中国式现代化文化新形态的文化根基，为其创造提供强大的精神支撑。在“第二个结合”中创造中国式现代化文化新形态，就是让马克思主义继续植根于中华优秀传统之中，成为具有中国民族风格、民族气派和民族特色的马克思主义；让中华优秀传统文化经过马克思主义的洗礼，成为具有现代品格的文明；让马克思主义同中华优秀传统文化产生化学反应，不断开辟发展的新境界。为此，首先要精准把握时代特征。当下，人类历史正处于百年未有之大变局，中华民族处于伟大复兴的战略全局，中国特色社会主义进入新时代，在此语境中我们必须顺应时代发展大势，才能开辟创造中国式现代化文化新形态的新局面。其次，要站稳人民立场。只有充分发挥人民群众主体作用，积极吸收人民群众的经验智慧，才能不断夯实创造中国式现代化文化新形态的群众基础。最后，坚持实践标准。要注重国家文化软实力的提升，把人民文化权益的实现作为根本检验标准，全面提升创造中国式现代化文化新形态的实效性。

(C) Practical Orientation: Responding to the Challenges and Difficulties Facing the Present Era

（三）实践指向：回答当今时代面临的挑战和难题

The “Second Integration” is both a summation of historical experience, a task of practical reality, and a mission oriented toward the future. General Secretary Xi Jinping points out: “A theoretical leap is not manifested in the novelty of wording or in the self-consistency of logic; ultimately, it must be manifested in answering practical questions and leading practical development.” [1]1 The “Five Elements” (wuxing) refer to metal, wood, water, fire, and earth, a foundational concept in ancient Chinese cosmology and philosophy used to explain natural and social phenomena. Advancing the “Second Integration” requires confronting the challenges and difficulties facing China and the world in the present era, benefiting the Chinese people and the people of the world. In the process of the great rejuvenation of the Chinese nation, tasks in various fields are exceptionally arduous, such as the transformation of the economic development model, the development of political civilization, the construction of the spiritual world, social harmony, the construction of a beautiful China, and the Party’s self-revolution. Only by advancing the “Second Integration” around these issues and challenges can it provide a more effective guide to action for the great rejuvenation of the Chinese nation. The ecological wisdom embedded in fine traditional Chinese culture, which emphasizes the unity of heaven and humanity [tian ren he yi] and following the way of nature [dao fa zi ran], offers profound inspiration for China’s ecological civilization construction; the historical view of “the world is for all, a commonwealth for all under heaven” [tian xia wei gong, da tong shi jie] conveys the lofty ideal of pursuing fairness, justice, and the common well-being of humanity, providing a historical foundation for national governance; the outlook on life of “ceaseless self-renewal and broad virtue to carry all things” [zi qiang bu xi, hou de zai wu] inspires people to constantly strive forward and be inclusive and generous, shaping the spiritual character of contemporary people; the values of “taking the people as the foundation, bringing peace and prosperity to the people, and delighting the people” [yi min wei ben, an min fu min le min] highlight the people-centered concept and serve as an important guideline for China’s livelihood construction; the political view of “governing by virtue, and the ruler being upright” [wei zheng yi de, zheng zhe zheng ye] emphasizes the key role of morality in national governance, providing ideological support for the Party’s clean governance culture; the practical view of “discarding the old and establishing the new, advancing with the times” [ge gu ding xin, yu shi ju jin] drives continuous social innovation and development, aligning with the trend of the times; the methodology of “being down-to-earth and seeking truth from facts” [jiao ta shi di, shi shi qiu shi] ensures that decisions and actions conform to reality, serving as the cornerstone for the success of various undertakings; the risk outlook of “not forgetting danger in times of peace, not forgetting ruin in times of survival, not forgetting chaos in times of order” [an bu wang wei, cun bu wang wang, zhi bu wang luan] reminds people to maintain a sense of vigilance and enhance their ability to respond to risks and challenges. By developing the wisdom of these fine traditional Chinese cultures through the “Second Integration,” it is possible to provide ideological concepts and value support for solving contemporary China’s development. Chinese civilization belongs not only to China but also to the world, and it should contribute unique Chinese wisdom and Chinese solutions to the development of the contemporary world. Currently, global problems such as sluggish economic growth, the rapid development of artificial intelligence, ongoing local wars, and ecological environmental degradation are becoming increasingly prominent. Only by advancing the “Second Integration” around these global issues can more Chinese wisdom and Chinese solutions be provided for promoting the development of human history.

“第二个结合”既是历史经验的总结，也是现实实践的任务，更是面向未来的使命。习近平总书记指出：“理论的飞跃不是体现在词句的标新立异上，也不是体现在逻辑的自洽自证上，归根到底要体现在回答实践问题、引领实践发展上。”推进“第二个结合”，要直面当今时代中国和世界面临的挑战和难题，造福中国人民，造福世界人民。在中华民族伟大复兴的进程中，各个领域的任务都异常艰巨，比如经济发展方式转变，政治文明发展，精神世界构建，社会生活和谐，美丽中国建设，党的自我革命，围绕这些问题和挑战推进“第二个结合”，才能为中华民族伟大复兴提供更为有效的行动指南。中华优秀传统文化中的生态智慧观，强调天人合一和道法自然，对我国生态文明建设有着深刻启迪；“天下为公、大同世界”的历史观，传递着追求公平正义与人类共同福祉的崇高理想，为国家治理提供了历史基础；“自强不息、厚德载物”的人生观，激励人们不断进取和包容宽厚，塑造着当代人的精神品格；“以民为本、安民富民乐民”的价值观，彰显以民为本的理念，是我国民生建设的重要遵循；“为政以德、政者正也”的政治观，突出道德在国家治理中的关键作用，为党的廉政文化建设提供思想支撑；“革故鼎新、与时俱进”的实践观，推动社会不断创新发展，契合时代发展的潮流；“脚踏实地、实事求是”的方法论，确保决策与行动符合实际，是各项事业成功的基石；“安不忘危、存不忘亡、治不忘乱”的风险观，提醒人们保持忧患意识，增强应对风险挑战的能力。通过“第二个结合”开发这些中华优秀传统文化的智慧，能够为解决当代中国发展提供思想理念和价值支撑。中华文明不仅属于中国，而且属于全世界，理应为当今世界的发展贡献独特的中国智慧和中国方案。当前，全球经济增长乏力、人工智能迅猛发展、局部战争不断、生态环境恶化等世界难题日益突出，围绕这些全球性问题推进“第二个结合”，才能为推动人类历史发展提供更多的中国智慧和中国方案。

(IV) Practical Guarantee: Upholding the Comprehensive Leadership of the Communist Party of China

（四）实践保证：坚持中国共产党的全面领导

The “Second Integration” cannot arise spontaneously; it must be advanced through the action of a subject. Upholding the Party’s comprehensive leadership is China’s fundamental leadership system, and the Party’s leadership is the fundamental guarantee for advancing the “Second Integration.” The Third Plenary Session of the 20th Central Committee of the CPC emphasized: “Uphold the Party’s comprehensive leadership, firmly safeguard the authority of the Party Central Committee and its centralized, unified leadership, give full play to the Party’s core leadership role in overseeing the overall situation and coordinating all parties, and integrate Party leadership into all aspects and the entire process of reform, ensuring that reform always advances in the correct political direction.” [2]2 “Qi” is a fundamental concept in Chinese philosophy often translated as “vital energy” or “material force,” considered the basic substance constituting the universe. Since its founding, the Communist Party of China has unswervingly taken Marxism as its guide, actively promoted the “creative transformation and innovative development” [shuang chuang] of fine traditional Chinese culture, and assisted the great rejuvenation of the Chinese nation. In the New Era, our Party, from the macro perspective of the development of human civilization in the 21st century and starting from the intrinsic connection between Chinese civilization and global civilization, has examined and interpreted fine traditional Chinese culture, explicitly proposed the major proposition of the “Second Integration,” and creatively resolved the historical issue of the opposition between “ancient and modern, China and the West” [gu jin zhong xi]. [3]3 The “two reconciliations” in Marxist thought refer to the reconciliation of humanity with nature and the reconciliation of humanity with itself (i.e., the resolution of social antagonisms). Only by advancing the “Second Integration” under the strong leadership of the Party can we closely focus on the spiritual and cultural needs of the people of all ethnic groups across the country, continuously enrich the spiritual world of the masses, and realize the people’s aspirations and pursuits for a better spiritual life. The “Second Integration” is an unfinished undertaking. On the new journey of the New Era, we must, under the Party’s leadership, study the development logic of contemporary Marxism and 21st-century Marxism, explore the inherent laws of the innovative development of fine traditional Chinese culture, analyze the actual development status of the “Second Integration,” scientifically predict the evolutionary trends of the global civilizational landscape, and comprehensively investigate the future development direction of Chinese culture. Making creative contributions in the above aspects and opening up a new realm of the “Second Integration” is the historical mission incumbent upon contemporary Chinese Communists.

“第二个结合”不可能自发产生，必须在主体推进才能进行。坚持党的全面领导是我国的根本领导制度，党的领导是推进“第二个结合”的根本保证。党的二十届三中全会强调：“坚持党的全面领导，坚定维护党中央权威和集中统一领导，发挥党总揽全局、协调各方的领导核心作用，把党的领导贯穿改革各方面全过程，确保改革始终沿着正确政治方向前进。”自中国共产党成立以来，就坚定不移地以马克思主义为指引，积极推动中华优秀传统文化的“双创”，助力中华民族伟大复兴。在新时代，我们党着眼于21世纪人类文明发展的宏观视角，从中华文明和全球文明的内在关联出发，审视和诠释中华优秀传统文化，明确提出“第二个结合”的重大命题，创造性地解决了“古今中西”对立的历史性课题。只有在党的坚强领导下推进“第二个结合”，才能紧密围绕全国各族人民的精神文化需求，持续丰富人民群众的精神世界，实现人民对美好精神生活的向往和追求。“第二个结合”是个未竟的事业，在新时代新征程中，我们必须在党的领导下，钻研当代马克思主义、二十一世纪马克思主义的发展逻辑，探寻中华优秀传统文化创新发展的内在规律，剖析“第二个结合”的现实发展状况，科学预测全球文明格局的演变趋势，全面探究中华文化的未来发展方向。在上述方面作出创造性贡献，开辟“第二个结合”的新境界，这是当代中国共产党人义不容辞的历史使命。

(V) Practical Method: Upholding the Organic Unity of “Upholding Fundamental Principles” [shou zheng] and “Innovation” [chuang xin]

（五）实践方法：坚持“守正”和“创新”的有机统一

Upholding fundamental principles and pursuing innovation is one of the worldviews and methodologies of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. The “Second Integration,” as a signature proposition of Xi Jinping’s cultural thought, must also adhere to the organic unity of “upholding fundamental principles” and “innovation.” General Secretary Xi Jinping points out: “For cultural construction, upholding fundamental principles ensures that we do not lose ourselves or our direction, while innovation enables us to grasp the times and lead the times.” [4]4 “Great Harmony World” (datong shijie) is a Confucian ideal of a peaceful, equitable, and well-ordered society, described in the “Book of Rites” (Liji). “Upholding fundamental principles” in advancing the “Second Integration” means adhering to Marxism’s guiding position in the field of socialist ideology, adhering to the development direction of advanced socialist culture with Chinese characteristics, adhering to the Party’s leadership over cultural construction, and adhering to the subjectivity of Chinese national culture without wavering; it means not deviating from thought, losing direction, abandoning leadership, or discarding historical traditions. “Innovation” in advancing the “Second Integration” means developing contemporary Chinese Marxism and 21st-century Marxism, developing advanced socialist culture with Chinese characteristics for the New Era, promoting the “creative transformation and innovative development” of fine traditional Chinese culture, enhancing the creative and innovative vitality of the Chinese nation’s people, promoting the flourishing development of cultural undertakings and cultural industries, activating the momentum of various cultural elements, continuously promoting the innovative development of socialist culture with Chinese characteristics, and avoiding the stagnation of the development of the cultural life form. Upholding the organic unity of “upholding fundamental principles” and “innovation” “means emphasizing neither taking the old path of closed-door rigidity nor the evil path of changing the banner and flag” [5]5 This is a direct quotation from Xi Jinping’s speech at the conference marking the centenary of the founding of the Communist Party of China on July 1, 2021.; it means unswervingly taking the path of developing socialist culture with Chinese characteristics, promoting the great development and flourishing of socialist culture with Chinese characteristics, building a socialist cultural power, and deeply revealing the methodological logic of the “Second Integration.”

坚持守正创新是习近平新时代中国特色社会主义思想的世界观和方法论之一，“第二个结合”作为习近平文化思想的标识性命题，同样要坚持“守正”和“创新”有机统一。习近平总书记指出：“对文化建设来说，守正才能不迷失自我、不迷失方向，创新才能把握时代、引领时代。”。在推进“第二个结合”中的“守正”，就是要坚持马克思主义在社会主义意识形态领域的指导地位，坚持中国特色社会主义先进文化的发展方向，坚持中国共产党对文化建设的领导权，坚持中华民族文化的主体性不动摇，不能背离思想、迷失方向、放弃领导权、抛弃历史传统。在推进“第二个结合”中的“创新”，就是要发展当代中国马克思主义、二十一世纪马克思主义，发展新时代中国特色社会主义先进文化，推动中华优秀传统文化的“双创”，提升中华民族人民的创造创新活力，推动文化事业和文化产业繁荣发展，激活各类文化要素的动能，不断推动中国特色社会主义文化创新发展，避免文化生命体发展的停滞。坚持“守正”与“创新”的有机统一，“就是强调既不走封闭僵化的老路，也不走改旗易帜的邪路”，要坚定不移地走中国特色社会主义文化发展道路，推进中国特色社会主义文化大发展大繁荣，建设社会主义文化强国，深层次地展现出“第二个结合”的方法逻辑。

In summary, the “Second Integration” is the inevitable path for adapting Marxism to the Chinese context and the needs of the times, the inevitable path for the modern transformation of fine traditional Chinese culture, and the inevitable path for realizing the great rejuvenation of the Chinese nation. As a signature proposition in Xi Jinping’s cultural thought, the “Second Integration” possesses a unique generative mechanism, value implications, and practical logic. In the process of the “Second Integration,” not only has Marxism’s guiding position in the ideological field been consolidated, but fine traditional Chinese culture has also been promoted, a system of symbols for Chinese civilization has been constructed, and a solid historical and cultural foundation has been laid for adapting Marxism to the Chinese context and the needs of the times. Since the New Era, China’s comprehensive national strength has steadily improved, its international status has significantly risen, the people’s living standards have been increasingly enhanced, and scientific socialism has radiated new vitality on the ancient land of China, greatly enhancing the historical confidence and cultural confidence of the Chinese nation, fully stimulating the vitality of Marxism, significantly highlighting the contemporary value of fine traditional Chinese culture, and fully proving that the “Second Integration” is the greatest magic weapon for building a socialist cultural power. On the new journey of the New Era, we must further advance the “Second Integration,” uphold and expand the path of developing socialist culture with Chinese characteristics, uphold and develop the theory of socialist culture with Chinese characteristics, uphold and improve the system of socialist culture with Chinese characteristics, ensure the timely realization of the goal of building a socialist cultural power, and provide unique Chinese wisdom, Chinese spirit, and Chinese strength for the development of human civilization.

综上所述，“第二个结合”是马克思主义中国化时代化的必由之路，是中华优秀传统文化现代化转型的必由之路，也是实现中华民族伟大复兴的必由之路。“第二个结合”作为习近平文化思想中的标识性命题，具有独特的生成机理、价值蕴含和实践逻辑。在“第二个结合”过程中，不仅巩固了马克思主义在意识形态领域的指导地位，而且弘扬了中华优秀传统文化，构建了中华文明标识体系，为马克思主义中国化时代化筑牢了历史文化根基。新时代以来，中国综合国力稳步提升，国际地位显著提高，人民生活水平日益改善，科学社会主义在古老的中华大地焕发出新的勃勃生机，极大增强了中华民族的历史自信与文化自信，充分激发了马克思主义的生机活力，极大彰显了中华优秀传统文化的当代价值，充分证明了“第二个结合”是建设社会主义文化强国的最大法宝。在新时代新征程，我们要进一步推进“第二个结合”，坚持和拓展中国特色社会主义文化发展道路，坚持和发展中国特色社会主义文化理论，坚持和完善中国特色社会主义文化制度，确保社会主义文化强国目标如期实现，为人类文明发展提供独特的中国智慧、中国精神和中国力量。

About the authors: Su Xinghong, professor and master’s supervisor at the School of Marxism, Lanzhou Jiaotong University, and part-time doctoral supervisor at the School of Marxism, Northwest Normal University; Chen Ruixia, master’s student at the School of Marxism, Lanzhou Jiaotong University.

作者简介：苏星鸿，兰州交通大学马克思主义学院教授、硕士生导师，西北师范大学马克思主义学院兼职博士生导师；陈瑞霞，兰州交通大学马克思主义学院硕士研究生。