The Figurative Meaning of the “Two Integrations” as a “Chemical Reaction”

In his important speech at the Symposium on Cultural Heritage Development, General Secretary Xi Jinping offered a profound exposition of the “Two Integrations”: “The result of ‘integration’ is mutual achievement. ‘Integration’ is not a ‘patchwork,’ not a simple ‘physical reaction,’ but a profound ‘chemical reaction,’ giving birth to a new, organically unified cultural life-form.” In this passage, General Secretary Xi Jinping employed a series of metaphors to elucidate the profound meaning contained in the core concept of “integration.” The “Two Integrations” are original and emblematic concepts in Xi Jinping Thought on Culture. How to understand the “Two Integrations” carries extremely significant theoretical and practical implications. In the understanding of the “Two Integrations,” General Secretary Xi Jinping vividly used metaphorical form, that is, likening the “Two Integrations” to a “chemical reaction,” thereby vividly explaining the true connotation of the “Two Integrations.” So, what figurative meaning is contained in understanding the “Two Integrations” as a “chemical reaction”? Grasping the profound figurative meaning embedded within is the key to deciphering the core essence of the “Two Integrations.”

习近平总书记在文化传承发展座谈会上的重要讲话对“两个结合”作出了深刻论述：“‘结合’的结果是相互成就。‘结合’不是‘拼盘’，不是简单的‘物理反应’，而是深刻的‘化学反应’，造就了一个有机统一的新的文化生命体”。在这段论述中，习近平总书记连续使用了比喻方法，以此来阐释“结合”这一核心概念所包含的深刻意义。“两个结合”是习近平文化思想中的原创性和标识性概念，如何理解“两个结合”具有十分重大的理论意义和现实意义。而在对“两个结合”的理解中，习近平总书记形象地使用了比喻的形式，这就是把“两个结合”比喻为“化学反应”，从而生动地阐释了“两个结合”的真实内涵。那么，把“两个结合”理解为一种“化学反应”包含怎样的思想喻义？理解其中蕴含的深刻思想喻义，是破解“两个结合”核心要义的钥匙。

I. The “Chemical Reaction” Contains the Figurative Meaning That the “Two Integrations” Are a Life Activity

一、“化学反应”蕴含着“两个结合”是生命活动的喻义

In order to elucidate the fundamental methodological connotation running through the Chinese Communist Party’s socialist revolution, construction, and reform, General Secretary Xi Jinping put forward the classic thesis of the “Two Integrations.” This is the “greatest magic weapon for achieving success” [1]1 This phrase originates from the resolution of the Third Plenary Session of the 11th Central Committee of the CPC (1978), which identified the united front as a “magic weapon” for the Party’s success. It is frequently used in contemporary discourse to describe the “Two Integrations.” that has guided the Chinese nation and the Chinese people, led by the Communist Party of China, through revolution, construction, and reform since modern times, and it is also a fundamental methodology. The “Two Integrations” are both a summary of past successful experience and a high degree of self-awareness of the code by which past paths, systems, theories, and cultures were formed, and, moreover, they provide methodological guidance for how to uphold and develop socialism with Chinese characteristics in the future, how to build a modern socialist country, and how to realize the great rejuvenation of the Chinese nation.

为了阐明中国共产党进行社会主义革命、建设、改革所贯穿的根本性方法论内涵，习近平总书记提出了“两个结合”的经典论断。这是自近代以来，特别是中国共产党创立以来，带领中华民族和中国人民进行革命、建设、改革一路走来的“取得成功的最大法宝”，也是根本的方法论。“两个结合”既是对过去成功经验的总结，也是对过去道路、制度、理论和文化形成密码的高度自觉，更是对未来如何坚持和发展中国特色社会主义、如何建设社会主义现代化强国、如何实现中华民族伟大复兴提供的方法论指导。

1. The “Two Integrations” Are the Inevitable Choice of the Chinese Nation Since Modern Times

1.“两个结合”是中华民族近代以来的必然选择

In the life activities of the Chinese nation since ancient times, it has continuously dealt with the issue of “integration.” For example, the “integration” of Confucian thought and culture with the foreign Buddhist culture, the “integration” of Daoist thought and culture with Buddhist culture, the “integration” of Confucian thought and culture with Daoist thought and culture, and the “integration” of all three — this is the issue commonly summarized as the “fusion of Confucianism, Buddhism, and Daoism.” This historical experience shows that the cultural elements self-generated by the Chinese nation since ancient times and during the “Axial Age” [2]2 A term coined by German philosopher Karl Jaspers to describe the period around 800–200 BCE when independent philosophical and religious foundations emerged across Eurasia, including in China (Confucianism, Daoism, the Hundred Schools of Thought). gradually became the foundation of the Chinese nation’s cultural subjectivity, while simultaneously demonstrating a powerful inclusiveness towards foreign cultures. This “inclusiveness” itself is also a form of “integration,” and the “integration” here likewise exists as a life activity that is a “chemical reaction.” The result of “inclusiveness” is to make foreign cultures “localized,” thereby achieving genuine fusion with one’s own national traditional culture. The processes of “inclusiveness,” “fusion,” and “localization” here are essentially also processes of “integration” as a “chemical reaction.” Therefore, the Chinese nation possesses valuable experience in “integration” when dealing with its relationship with foreign cultures. It can be seen that “integration” can be elevated to a fundamental methodology for the life activities of the Chinese nation in its approach to foreign cultures.

中华民族自古以来的生命活动中，就不断地在处理着“结合”的问题。比如，把儒家思想文化与外来的佛教文化“结合”，把道家思想文化与佛教文化“结合”，把儒家思想文化与道家思想文化“结合”，以及三者的“结合”，这便是通常概括的“儒释道融合”问题。这种历史经验表明，中华民族自古以来以及“轴心时代”自我生成的文化要素，逐步成为中华民族文化主体性的根基，同时展现出对外来文化的强大的包容性。这种“包容”本身也是“结合”，这里的“结合”同样也是作为“化学反应”的生命活动而存在的。“包容”的结果就是，使外来的文化“本土化”，从而才能与自己民族的传统文化实现真正的融合。这里的“包容”“融合”“本土化”等过程，本质上也是作为“化学反应”的“结合”过程。因此，中华民族在处理与外来文化的关系方面，有着“结合”的宝贵经验，可见，“结合”可以上升为中华民族对待外来文化的生命活动的具有根本性质的方法论。

“After the Opium War of 1840, China was gradually reduced to a semi-colonial, semi-feudal society. The country suffered unprecedented humiliation, the people endured untold misery, and the nation’s civilization was plunged into darkness. From that time on, realizing the great rejuvenation of the Chinese nation became the greatest dream of the Chinese people and the Chinese nation.” [3]3 Quotation from Xi Jinping’s report to the 19th National Congress of the CPC (2017). “The salvos of the October Revolution brought Marxism-Leninism to China. Amidst the great awakening of the Chinese people and nation, and in the close integration of Marxism-Leninism with the Chinese workers’ movement, the Communist Party of China was born. The birth of the Communist Party of China was a momentous event that profoundly changed the direction and course of the Chinese nation’s development since modern times, profoundly changed the future and destiny of the Chinese people and nation, and profoundly changed the trend and pattern of world development.” [4]4 Quotation from Xi Jinping’s speech at the ceremony marking the centenary of the CPC (2021). From then on, the Communist Party of China led the Chinese people in launching the great New Democratic Revolution. During the New Democratic Revolution period, Mao Zedong Thought constantly corrected various erroneous thoughts and lines; the fundamental reason for these erroneous thoughts and lines lay in the failure to integrate the basic tenets of Marxism with China’s specific realities. Therefore, the New Democratic Revolution period initiated a new content of “integration” different from the past, namely, integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture — the “Two Integrations” summarized by General Secretary Xi Jinping. On the one hand, it was precisely because Marx and Engels founded scientific socialism, and because Marxism was introduced to China after the October Revolution in Russia, that we were able to integrate the basic tenets of Marxism with China’s specific realities. On the other hand, facing the colonial aggression of Western powers and the decadence and decline of feudal rule, for the Chinese nation to escape the historical crisis of national subjugation and genocide, it had to, through arduous exploration, integrate the basic tenets of Marxism with the finest traditional Chinese culture. If, previously, the Chinese nation thrived continuously within its own cultural development system, then after the invasion by modern Western powers, our struggle and resistance, our arduous exploration, and even the introduction of Marxism, initiated the objective fact of this life activity of the Chinese nation: “integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture.”

“一八四〇年鸦片战争以后，中国逐步成为半殖民地半封建社会，国家蒙辱、人民蒙难、文明蒙尘，中华民族遭受了前所未有的劫难。从那时起，实现中华民族伟大复兴，就成为中国人民和中华民族最伟大的梦想”。“十月革命一声炮响，给中国送来了马克思列宁主义。在中国人民和中华民族的伟大觉醒中，在马克思列宁主义同中国工人运动的紧密结合中，中国共产党应运而生。中国产生了共产党，这是开天辟地的大事变，深刻改变了近代以后中华民族发展的方向和进程，深刻改变了中国人民和中华民族的前途和命运，深刻改变了世界发展的趋势和格局”。从此，中国共产党带领中国人民开启了伟大的新民主主义革命。新民主主义革命时期，毛泽东思想始终在纠正各种错误思想和路线，而导致这些错误思想和路线的根本原因就在于没有把马克思主义基本原理同中国具体实际相结合。因此，新民主主义革命时期开启了不同于以往的新的“结合”内容，这就是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，即习近平总书记概括的“两个结合”。一方面，正是因为马克思、恩格斯开创了科学社会主义，并且俄国十月革命后马克思主义传入中国，使我们能够把马克思主义基本原理同中国具体实际相结合。另一方面，面对西方列强的殖民侵略与封建统治的腐朽没落，中华民族要摆脱亡国灭种的历史危机，就必须通过艰辛探索把马克思主义基本原理同中华优秀传统文化相结合。如果说，此前是中华民族在自己的文化发展体系中生生不息，而近代西方列强入侵之后我们的奋斗抗争、艰辛探索，以至马克思主义的传入，则开启了“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”这一中华民族的生命活动的客观事实。

2. The “Two Integrations” Are the Life Activity of Opening Up New Horizons for Adapting Marxism to the Chinese Context and the Needs of the Times

2.“两个结合”是开辟马克思主义中国化时代化新境界的生命活动

Within the “Two Integrations,” the “First Integration” is essentially the issue of integrating “theory” with “practice.” Therefore, the chemical reaction of the “Two Integrations” is also the issue of how to handle the relationship between “theory” (the basic tenets of Marxism) and “practice” (China’s specific realities); the “Second Integration” is the issue of the relationship between the basic tenets of Marxism and the finest traditional Chinese culture. But the main theme of the “Two Integrations” is the same: “opening up new horizons for adapting Marxism to the Chinese context and the needs of the times.” In the sense of historical materialism, the “Two Integrations” as a “chemical reaction” imply the new horizons for adapting Marxism to the Chinese context and the needs of the times, opened up by the interaction between the basic tenets of Marxism and China’s specific realities, and between the basic tenets of Marxism and the finest traditional Chinese culture.

在“两个结合”中，“第一个结合”本质上是“理论”与“实际”相结合的问题。因此，“两个结合”的化学反应也就是如何处理“理论”（马克思主义基本原理）与“实际”（中国具体实际）的关系问题；“第二个结合”是马克思主义基本原理同中华优秀传统文化的关系问题。但“两个结合”的主旋律是同样的，这就是“开辟马克思主义中国化时代化新境界”。在唯物史观意义上，“两个结合”作为“化学反应”，隐含的是由马克思主义基本原理同中国具体实际之间、马克思主义基本原理同中华优秀传统文化之间互动而开创的马克思主义中国化时代化的新境界。

The “Two Integrations” were not accomplished overnight, in one fell swoop, but were realized through continuous exploration and overcoming many difficulties and obstacles. This fully demonstrates the creativity and vitality of the Chinese Communist Party. The creativity and vitality of the Chinese Communist Party epitomize the life activities of the Chinese nation since modern times, that is, the life activity of continuously opening up new horizons for adapting Marxism to the Chinese context and the needs of the times. At the level of thought and theory, Mao Zedong Thought was established successively, followed by Deng Xiaoping Theory, the formation of the important thought of the “Three Represents,” the Scientific Outlook on Development, and the establishment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. These theoretical achievements are consistent in lineage, reflecting the continuity of the new cultural life-form. Among them, Mao Zedong Thought achieved the “first historic leap” in adapting Marxism to the Chinese context, while the theoretical system of socialism with Chinese characteristics and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era achieved a “new leap” in adapting Marxism to the Chinese context. [5]5 The “first historic leap” and “new leap” are official characterizations of the theoretical development of Marxism in China, as codified in CPC historical resolutions and Party documents. From the practical level, under the guidance of the aforementioned thought and theories for adapting Marxism to the Chinese context and the needs of the times, the Chinese Communist Party has led the Chinese people in successively carrying out a series of life activities aimed at realizing the great rejuvenation of the Chinese nation, including the New Democratic Revolution, socialist revolution and construction, reform and opening up and socialist modernization, and the construction of socialism with Chinese characteristics in the New Era. In fact, the process of adapting Marxism to the Chinese context and the needs of the times is precisely the process of “integrating the basic tenets of Marxism with China’s specific realities and with the finest traditional Chinese culture.”

“两个结合”不是一蹴而就，一下子就能完成的，而是经过不断探索，克服很多困难和阻力才实现的。这里充分彰显了中国共产党的创造力和生命力。中国共产党的创造力和生命力集中体现了近代以来中华民族的生命活动，亦即不断开辟着马克思主义中国化时代化新境界的生命活动。在思想理论层面，相继创立了毛泽东思想，创立了邓小平理论，形成了“三个代表”重要思想、科学发展观，创立了习近平新时代中国特色社会主义思想。这些理论成果之间是一脉相承的，体现了新的文化生命体的连续性。其中，毛泽东思想实现了马克思主义中国化的“第一次历史性飞跃”，中国特色社会主义理论体系和习近平新时代中国特色社会主义思想实现了马克思主义中国化“新的飞跃”。从实践层面看，在上述马克思主义中国化时代化的思想理论的指导下，中国共产党带领中国人民先后进行了由新民主主义革命、社会主义革命和建设、改革开放和社会主义现代化建设、新时代中国特色社会主义建设等构成的一系列旨在实现中华民族伟大复兴的生命活动。实际上，马克思主义中国化时代化的过程，也就是“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”的过程。

Summing up the life-activity process of the Communist Party of China since modern times, we can see: innovation and creation all the way, “chemical reaction” all the way, the “Two Integrations” all the way. Whether solving the problem of “standing up,” solving the problem of “growing rich,” or solving the problem of “becoming strong,” these are in essence life-activities for realizing the great rejuvenation of the Chinese nation, and each time they have produced new theoretical achievements in adapting Marxism to the Chinese context and the needs of the times. It is in this sense that the “Two Integrations” are likened to a “chemical reaction”; the core figurative meaning is the life-activity by which the Communist Party of China leads the Chinese people to continuously open up new realms of adapting Marxism to the Chinese context and the needs of the times.

总结近代以来中国共产党的生命活动历程，可以看到：一路创新创造，一路“化学反应”，一路“两个结合”。无论是解决“站起来”的问题，还是解决“富起来”的问题，以及解决“强起来”的问题，本质上都是实现中华民族伟大复兴的生命活动，而每一次都产生了马克思主义中国化时代化的新的理论成果。正是在这个意义上，把“两个结合”比喻为“化学反应”，其核心喻义的本质是中国共产党带领中国人民不断开辟马克思主义中国化时代化新境界的生命活动。

3. The “Two Integrations” Are in Essence the Principle of Life-Activity of the Chinese Nation’s “Cultural Life-Body”

3.“两个结合”本质上是中华民族“文化生命体”的生命活动原理

It can be said that “chemical reaction” exists in the life-activity of all life-bodies. For natural life-bodies, “chemical reaction” manifests as the metabolism of cells in the living organism. For example, the human digestive process for food is a process of chemical reaction. Through chemical reaction, the metabolism of natural biological cells is realized, thereby continuously promoting the growth of the life-body. Using the “chemical reaction” of natural life-bodies as an analogy for the development of human society, and further regarding this “chemical reaction” as the principle of life-activity of the “cultural life-body,” the reasoning is the same. Specifically, this “chemical reaction” manifests in the sense of the cultural life-body as the life-activity of the “Two Integrations,” which shares the same essential characteristics as the “chemical reaction” of natural life-bodies. If the result of “chemical reaction” in natural life-bodies is the production of “new cells,” then the result of “chemical reaction” in cultural life-bodies is the generation of new thoughts, new theories, and new culture.

可以说，“化学反应”存在于一切生命体的生命活动中。对自然生命体来说，“化学反应”表现为生命有机体细胞的新陈代谢。比如，人对食物的消化过程就是一个化学反应的过程。通过化学反应，才实现了自然生物细胞的新陈代谢，从而不断促进生命体的生长。用自然生命体的“化学反应”类比人类社会的发展，进而把这一“化学反应”也视为“文化生命体”的生命活动原理，其道理是相通的。具体来说，这一“化学反应”在文化生命体的意义上表现为“两个结合”的生命活动，它与自然生命体的“化学反应”具有相同的本质特征。如果说，“化学反应”在自然生命体中的活动结果是产生“新细胞”，那么，“化学反应”在文化生命体中的活动结果就是生成新思想、新理论、新文化。

The cultural form of Chinese-path modernization formed on the basis of the “Two Integrations” is a “new cultural life-body.” The “Two Integrations” are life-activity, not simple mechanical activity or physical activity. Academia frequently uses concepts such as the vitality of the Communist Party of China, the vitality of the Chinese nation, and the vitality of socialism with Chinese characteristics. The reason these things are all called “vitality” is that in essence they are all a kind of life-activity, and all are flourishing and developing, thus they uniformly constitute a “cultural life-body.” And the essential determination of life-activity is “generation” (生). This process of “generation” is of course not creation from nothing; rather, it requires, on the basis of existing and given historical and cultural resources, the process of spiritual production and material production carried out by historical subjects capable of innovation and creation. In this sense, the “Two Integrations” are the activity of the cultural life-body engaging in spiritual production and, guided by this, carrying out material production.

基于“两个结合”而形成的中国式现代化的文化形态，是一种“新的文化生命体”。“两个结合”是生命活动，而非简单的机械活动和物理活动。学术界经常使用中国共产党的生命力、中华民族的生命力、中国特色社会主义的生命力等概念。所以把这些事物都称为“生命力”，乃是因为本质上它们都是一种生命活动，并且都是在蓬勃发展的，因而都统一构成了“文化生命体”。而生命活动的本质性规定就是“生”。这种“生”的过程当然不是无中生有，而是需要在现有的和既定的历史文化资源基础上，由能够从事创新创造的历史主体进行的精神生产和物质生产过程。在这个意义上，“两个结合”是文化生命体从事精神生产并以此为指导进行物质生产的活动。

Whether it was the Chinese nation’s struggle for national salvation from extinction, carrying out socialist revolution and construction, reform and opening up and socialist modernization, or the construction of socialism with Chinese characteristics since the New Era, fundamentally these have all been, since modern times, the arduous “life-activity” of the Chinese nation led by the Communist Party of China, exploring and forming the path, system, theory, and culture of socialism with Chinese characteristics. These constitute the new cultural creation of the Chinese nation since modern times, that is, the construction of the new culture of socialism with Chinese characteristics. It is precisely within the arduous life-activity of pursuing the survival and development of the Chinese nation that the new culture of socialism with Chinese characteristics was born. Therefore, the cultural relationship running through the entire life-activity of the Chinese nation is the “Two Integrations.”

无论是中华民族救亡图存，还是进行社会主义革命和建设，还是改革开放和社会主义现代化建设，以及新时代以来的中国特色社会主义建设，根本上来说都是近代以来，中华民族在中国共产党带领下进行的艰苦卓绝的“生命活动”，探索并形成了中国特色社会主义道路、制度、理论和文化，这些构成了中华民族近代以来的新的文化创造，即建成了中国特色社会主义的新文化。正是在追求中华民族生存和发展的艰苦卓绝的生命活动当中，才诞生了中国特色社会主义新文化。所以，贯穿于中华民族生命活动始终的文化关系就是“两个结合”。

The proposal of the “Two Integrations” represents a high degree of theoretical consciousness regarding how the Chinese nation should treat the relationship among the basic principles of Marxism, the concrete reality of the great rejuvenation of the Chinese nation (the great practice of revolution, construction, reform, and the New Era of socialism with Chinese characteristics), and fine traditional Chinese culture. The “Two Integrations” constitute the fundamental methodology for Chinese Communists in handling the relationship among these three elements in the process of revolution, construction, and reform. General Secretary Xi Jinping has explicitly positioned them as “the greatest magic weapon for achieving success.” The process of the “Two Integrations” is also the process of the life-activity of the Chinese nation since modern times. Whether in the period of the New Democratic Revolution, the period of socialist revolution and construction, the new period of reform and opening up and socialist modernization, or the New Era of socialism with Chinese characteristics, the figurative meaning of “chemical reaction” indicates that the Communist Party of China has always led the Chinese people in the life-activity of the “Two Integrations.” It is precisely on the basis of the life-activity of the “Two Integrations” that one great achievement after another has been attained.

“两个结合”的提出，是对中华民族如何对待马克思主义基本原理、中华民族伟大复兴的具体实际（革命、建设、改革和中国特色社会主义新时代的伟大实践）、中华优秀传统文化三者之间关系的高度理论自觉。“两个结合”构成了中国共产党人在革命、建设、改革过程中处理三者之间关系问题的根本方法论。习近平总书记明确将其定位为“取得成功的最大法宝”。“两个结合”的过程，也就是中华民族近代以来的生命活动过程。无论是在新民主主义革命时期，还是在社会主义革命和建设时期、改革开放和社会主义现代化建设新时期，以及中国特色社会主义新时代，“化学反应”的喻义都表明，中国共产党始终带领中国人民进行着“两个结合”的生命活动。正是基于“两个结合”的生命活动，才取得了一个又一个伟大成就。

II. “Chemical Reaction” Contains the Figurative Meaning that the “Two Integrations” Are in Essence an Activity of Innovation and Creation

二、“化学反应”蕴含着“两个结合”本质上是创新创造活动的喻义

As the life-activity of the “cultural life-body,” its essence is innovation and creation. The metaphor of “chemical reaction” emphasizes that the “Two Integrations” are a process of innovation and creation, not a physical activity of externally “assembling” ready-made cultural elements. Regarding the relationship of the “Two Integrations”—the integration of the basic principles of Marxism with China’s concrete reality, and the integration of the basic principles of Marxism with fine traditional Chinese culture—it is not so simple and easy; achieving genuine integration is very difficult. So why is it very difficult, even hard-won? The reason lies in the fact that this “integration” requires human creativity, ultimately the creativity of Chinese Communists and the broad masses of the people. Therefore, emphasizing that the “Two Integrations” are a “chemical reaction” means that “integration” is not an easy matter; “integration” is not an external form; “integration” is a life-activity that achieves new culture through innovation and creation.

作为“文化生命体”的生命活动，其本质是创新创造。“化学反应”这一比喻重在强调“两个结合”是创新创造的过程，而不是对现成文化要素进行外在“拼盘”的物理活动。在对待马克思主义基本原理同中国具体实际、马克思主义基本原理同中华优秀传统文化这“两个结合”的关系问题上，并不是那么简单容易，做到真正的结合是非常困难的。那么，为什么是非常困难，甚至是来之不易的呢？原因就在于，这种“结合”需要人的创造力，归根到底就是中国共产党人和广大人民群众的创造力。因此，强调“两个结合”是“化学反应”，这意味着“结合”并非容易之事，“结合”不是外在的形式，“结合”是通过创新和创造而成就新文化的生命活动。

1. The Figurative Meaning of “Chemical Reaction” Indicates that the “Two Integrations” Must Give Full Play to Cultural Subjectivity

1.“化学反应”的喻义表明“两个结合”要充分发挥文化主体性

“Integration” is an active rather than passive life-activity, thus it first requires establishing cultural subjectivity. If one cannot become a “cultural subject,” one cannot achieve innovation and creation; one will passively “take” the basic principles of Marxism and “take” fine traditional Chinese culture, simply “assembling” them rather than carrying out a “chemical reaction” on them. Whether a chemical reaction can occur depends on human cultural subjectivity. If innovation and creation of both are absent, genuine integration cannot be achieved. Therefore, “chemical reaction” means that only as a cultural subject capable of engaging in innovation and creation can one realize the “Two Integrations.”

“结合”是一个主动而非被动的生命活动，因而首先需要确立文化主体性。如果不能成为“文化主体”，就无法实现创新创造，就会被动地把马克思主义基本原理“拿来”，把中华优秀传统文化“拿来”，对其加以简单地“拼盘”而不是对其展开“化学反应”。能否发生化学反应，取决于人的文化主体性。如果离开对两者的创新和创造，是无法实现真正结合的。因此，“化学反应”意味着，只有作为能够从事创新创造的文化主体，才能够实现“两个结合”。

The connotation of “cultural subjectivity” is very broad; for example, being able to inherit one’s own fine traditional culture; having firm confidence in one’s own national culture; being able to resist foreign cultural colonization and cultural hegemony, and so on. However, the core or identifying connotation of cultural subjectivity lies in being able to independently create new thoughts, new theories, and new culture. In this sense, “chemical reaction” is creatively putting forward one’s own ideological propositions, one’s own conceptual system, one’s own knowledge system, one’s own theoretical system, one’s own institutional design, and one’s own cultural values. Therefore, the “Two Integrations” as a “chemical reaction” are established on the basis of cultural subjectivity; or rather, whether a “chemical reaction” can be achieved is the identifying connotation of cultural subjectivity.

“文化主体性”的内涵十分广泛，比如，能够继承自己的优秀传统文化；比如，对自己民族的文化有坚定的自信；比如，能够抵制外来的文化殖民和文化霸权，等等。但是，文化主体性的核心或者标识性的内涵在于，能够独立自主地创造出新思想、新理论、新文化。在这个意义上，“化学反应”就是创造性地提出自己的思想主张、自己的概念系统、自己的知识体系、自己的理论体系、自己的制度设计、自己的文化价值。因此，“两个结合”作为一种“化学反应”，是建立在文化主体性基础之上，或者说，能否实现“化学反应”是文化主体性的标识性内涵。

The “Two Integrations” are the result of Marxism being introduced into China and exerting a fundamental influence on China’s destiny. This influence is decisive, because Marxism fundamentally promoted the birth of China’s “new culture” since modern times. Around the time of the May Fourth Movement [6]6 The May Fourth Movement (1919) was a mass anti-imperialist and anti-feudal political and cultural movement initiated by Chinese students and intellectuals, often regarded as a watershed in modern Chinese history and closely associated with the introduction of Marxism into China., the theme of the New Culture Movement at that time was the dissemination of Marxism. This was both a test of the cultural subjectivity of the Chinese nation and a critical life-activity, in the sense of life and death, concerning how the Chinese nation, after being invaded by Western powers since modern times, could complete the self-salvation of its national destiny. If Marxism had not spread to China, fine traditional Chinese culture would have found it difficult to unleash its modern power; if Marxism had not been introduced into China, China could not have saved its national destiny from the exploitation and oppression of Western powers.

“两个结合”就是马克思主义传入中国并对中国的命运发生了根本性影响的结果，这种影响是决定性的，因为马克思主义从根本上推动了近代以来中国“新文化”的诞生。“五四运动”前后，当时新文化运动的主题就是传播马克思主义。这既是一次对中华民族文化主体性的考验，也是中华民族近代以来遭遇西方列强入侵后，如何完成民族命运的自我拯救而进行的关键性的、生死存亡意义上的生命活动。如果不是因为马克思主义传播到中国，中华优秀传统文化就难以激发出现代力量；如果不是因为马克思主义传入中国，中国就不能在西方列强的剥削压迫中拯救自己民族的命运。

2. The Figurative Meaning of “Chemical Reaction” Indicates that the “First Integration” Is in Essence an Activity of Innovation and Creation Linking Theory with Practice

2.“化学反应”的喻义表明“第一个结合”本质上是理论联系实际的创新创造活动

“Theory” possesses “generality,” while “practice” possesses “particularity.” In the interactive relationship between “theory” and “practice,” it does not follow that “theory” and “practice” always correspond; often there are instances where theory is divorced from practice. For example, Wang Ming’s “Left” adventurism during the Agrarian Revolutionary War and his Right capitulationism during the War of Resistance Against Japan were cases of abstractly adhering to the “generality” of theory while ignoring the “particularity” of practice — what is commonly called “theory divorced from practice.” So-called “theory divorced from practice” means that theory remains at the abstract level of “generality” and is unable to correspond to the “particularity” of practice. Therefore, in the process of integrating theory with practice, the crucial question is: what kind of theory is used to guide reality? Is it a theory that corresponds to practice that guides reality, or a theory that does not correspond to practice that guides reality? Because a theory with “generality” will not simply and “automatically” combine with a practice that has “particularity”; rather, it requires human beings to bring the two together through creative and innovative life activities. This is the great significance of the “Two Integrations.” [7]7 The “Two Integrations” (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of fine traditional Chinese culture, a formulation central to Xi Jinping Thought. So-called “theory divorced from practice” means that the “Two Integrations” have not truly been achieved. On this point, Marx pointed out: “The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question.” [8]8 Karl Marx, “Theses on Feuerbach,” Thesis II. The problem that the “Two Integrations” solve is how to use a theory that corresponds to practice to guide practice. Here, the relationship between theory and practice is brought together in human life activities; for example, the “Two Integrations” are realized through life activities such as revolution, construction, and reform. This process of life activity is precisely “activating theory with reality and illuminating reality with theory,” thereby achieving a symbiotic relationship between “theory” and “practice.” In short, the interactive relationship between “theory” and “practice” is a life activity unfolded on the basis of a “chemical reaction.”

“理论”具有“一般性”，而“实际”具有“特殊性”。“理论”和“实际”的互动关系中，并不意味着“理论”与“实际”总是符合的，往往存在理论脱离实际的情况。比如，王明在土地革命战争时期表现出的“左”倾冒险主义和在抗日战争时期表现出的右倾投降主义，就是抽象地坚持理论的“一般性”而忽略了实际的“特殊性”，也就是通常所说的“理论脱离实际”。所谓“理论脱离实际”，是指理论停留在抽象的“一般性”而无法与实际的“特殊性”相符合。因此，在理论与实际相结合的过程中，重要的问题在于：用何种理论指导现实？是用符合实际的理论指导现实，还是用不符合实际的理论指导现实？因为，具有“一般性”的理论不会简单地和具有“特殊性”的实际“自动地”结合在一起，而是需要人通过创新和创造的生命活动才能将两者结合起来。这就是“两个结合”的重大意义所在。所谓“理论脱离实际”，也就是没有真正做到“两个结合”。对此，马克思指出：“人的思维是否具有客观的真理性，这不是一个理论的问题，而是一个实践的问题。”“两个结合”解决的问题就是如何做到用符合实际的理论指导实际。这里，理论与实际的关系是在人的生命活动中被结合在一起的，比如，通过革命、建设、改革等生命活动实现“两个结合”。这一生命活动的过程便是“用现实活化理论、用理论照亮现实”，从而实现“理论”和“实际”两者的共生关系。总而言之，“理论”与“实际”的互动关系是基于“化学反应”而展开的生命活动。

In the process of integrating the basic tenets of Marxism with China’s specific realities, theory must confront the new problems and new challenges raised by those specific realities; conversely, these new problems and new challenges raised by the specific realities enrich and develop new ideas, new viewpoints, and new conclusions of Marxism. When “theory” faces “reality,” this is precisely the beginning of theoretical innovation and creation. The innovation of thought and theory cannot be separated from the specific realities in social development; conversely, solving the specific practical problems encountered in social development cannot be separated from the innovation and development of theory. Therefore, the process of integrating theory with practice is precisely the process of a “chemical reaction,” rather than using abstract theoretical generality to externally “tailor” ready-made specific realities, nor is it “applying” ready-made thought and theory mechanically to specific realities that are constantly developing and changing. Hence, when the basic tenets of Marxism are integrated with China’s specific realities, the creative activity in which the Communist Party of China and the people give full play to their historical initiative and cultural subjectivity begins.

把马克思主义基本原理同中国具体实际相结合的过程中，理论要面对具体实际提出的新问题和新挑战，而这一具体实际提出的新问题和新挑战反过来丰富和发展了马克思主义的新思想、新观点和新论断。当“理论”面向“现实”的时候，这也正是理论创新创造的开始。思想理论的创新离不开社会发展中的具体实际；反过来，解决社会发展中遇到的具体实际问题，又离不开对理论的创新和发展。所以，理论和实际相结合的过程，也就是“化学反应”的过程，而不是用抽象的理论一般，外在地“裁剪”现成的具体实际，也不是把现成的思想理论，“套用”在不断发展变化着的具体实际当中。因此，把马克思主义基本原理同中国具体实际相结合的时候，便开始了中国共产党和人民群众发挥其历史主动性和文化主体性的创造活动。

How to uphold and develop socialism with Chinese characteristics is an unprecedented new undertaking; therefore, it is necessary first to make explorations in thought and theory, creatively solving the new problems and new challenges encountered in development. The establishment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era fully demonstrates the innovative and creative nature of the “Two Integrations.” The “Two Integrations” are not simply a patchwork-like integration of the basic tenets of Marxism with China’s specific realities, nor are they a mechanical comparison with fine traditional Chinese culture. Therefore, emphasizing a “chemical reaction” essentially means that it is necessary, by integrating with China’s specific realities, to elevate Chinese experience into Chinese theory and to sublimate Chinese practice into Chinese wisdom; this undoubtedly requires innovation and creation in thought and theory.

如何坚持和发展中国特色社会主义，这是一项前无古人的新事业，因而需要在思想理论上首先做出探索，创造性地解决发展中遇到的新问题和新挑战。习近平新时代中国特色社会主义思想的创立，充分证明了“两个结合”的创新创造本性。“两个结合”不是简单地把马克思主义基本原理同中国具体实际拼盘式地结合，也不是简单地同中华优秀传统文化机械地加以比较。所以强调“化学反应”，本质上是需要结合中国具体实际，把中国经验上升为中国理论，把中国实践升华为中国智慧，而这无疑需要思想理论上的创新创造。

3. The Figurative Meaning of “Chemical Reaction” Indicates That the “Second Integration” Is a Life Activity of Creative Transformation and Innovative Development

3.“化学反应”的喻义表明“第二个结合”是创造性转化和创新性发展的生命活动

The figurative meaning of “chemical reaction” indicates that the essence of the “Second Integration” is the realization of the “creative transformation and innovative development” of fine traditional Chinese culture, and that creative transformation and innovative development, as a “chemical reaction,” likewise require the generation of a new culture. The creative transformation and innovative development of fine traditional Chinese culture is not a “retrofitting” of traditional culture, nor is it a “revision”; rather, it requires using the basic tenets of Marxism, this “soul vein,” to carry out a modern activation of fine traditional Chinese culture, this “root vein,” thereby generating a new culture. In “transformation” and “development,” the emphasis is on creativity and innovation, and creative transformation and innovative development are essentially a “chemical reaction.”

“化学反应”喻义表明，“第二个结合”的本质是实现对中华优秀传统文化的“创造性转化和创新性发展”，而创造性转化和创新性发展作为“化学反应”同样需要生成新文化。对中华优秀传统文化的创造性转化和创新性发展，不是对传统文化的“改装”，也不是“改版”，而是要借助于马克思主义基本原理这一“魂脉”，对中华优秀传统文化这一“根脉”进行现代激活，从而生成新文化。在“转化”和“发展”中强调的是创造性和创新性，而创造性转化和创新性发展本质上就是“化学反应”。

The “chemical reaction” realizes the activation of fine traditional Chinese culture by the basic tenets of Marxism, thereby enabling fine traditional Chinese culture to achieve creative transformation and innovative development; the new culture formed after creative transformation and innovative development includes the culture of socialism with Chinese characteristics. The “creative transformation” here undoubtedly “develops” traditional culture into a new culture with modernity. However, this “development” must necessarily be accomplished with the help of other cultural elements. First, the practical problems of contemporary China’s “specific realities” activate fine traditional Chinese culture in a modern way. Because new practical problems are encountered, in order to solve these new practical problems, it is necessary to form a culture with new contemporary connotations. Hence, the “chemical reaction” uses contemporary China’s “specific realities” to activate fine traditional Chinese culture; after activation, a new cultural life-form and a new culture with the spirit of the times are formed. Second, the activation of fine traditional Chinese culture by the basic tenets of Marxism further promotes the creative transformation and innovative development of fine traditional Chinese culture. Therefore, the basic tenets of Marxism also become a cultural element of creative transformation and innovative development. In this sense, the “Second Integration” as a “chemical reaction” is precisely the life principle of the creative transformation and innovative development of fine traditional Chinese culture.

“化学反应”实现了以马克思主义基本原理激活中华优秀传统文化，从而使中华优秀传统文化实现创造性转化和创新性发展，而创造性转化和创新性发展之后所形成的新文化就包含了中国特色社会主义文化。这里的“创造性转化”无疑是把传统文化“发展”为具有现代性的新文化。但是，这一“发展”无疑要借助于其他文化要素来完成。其一，由当代中国“具体实际”的现实问题对中华优秀传统文化的现代激活。由于遇到新的现实问题，为了解决这些新的现实问题，因而必须要形成具有新的时代内涵的文化。因而，“化学反应”是借助于当代中国“具体实际”，来激活中华优秀传统文化，激活后便形成了新的文化生命体以及具有时代精神的新文化。其二，由马克思主义基本原理对中华优秀传统文化的激活，进而推动中华优秀传统文化的创造性转化和创新性发展。所以，马克思主义基本原理也成为创造性转化和创新性发展的文化要素。在这个意义上，“第二个结合”作为“化学反应”，也就是中华优秀传统文化创造性转化和创新性发展的生命原理。

Integrating the basic tenets of Marxism with fine traditional Chinese culture is not simply a direct “comparison” of certain viewpoints in the basic tenets of Marxism with certain propositions in fine traditional Chinese culture. Admittedly, it is necessary to compare the basic viewpoints and positions that “correspond” between the two, analyzing the commonalities therein, just as General Secretary Xi Jinping pointed out: “The prerequisite for integration is mutual correspondence.” [9]9 Xi Jinping, speech at a symposium on cultural heritage, 2023. Finding points of correspondence through comparison is absolutely necessary. However, it must be made clear that this kind of “comparison” is by no means the ultimate goal of realizing the “Second Integration.” In contrast, the process of creatively proposing answers to theoretical and practical problems in the construction of socialism with Chinese characteristics, based on certain shared cultural propositions and values in the basic tenets of Marxism and fine traditional Chinese culture, thereby generating new ideas, new conclusions, new viewpoints, and a new culture — this is what truly enters the process of a “chemical reaction.” In this sense, the establishment of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era itself constitutes a practical model of the “Two Integrations.” General Secretary Xi Jinping frequently cites certain classical propositions, viewpoints, and allusions from fine traditional Chinese culture; however, it must be particularly emphasized that this is not mere “citation,” but rather, in the context of the “specific realities” of the New Era of socialism with Chinese characteristics, these classical propositions, viewpoints, and allusions from fine traditional Chinese culture are endowed with new contemporary connotations and new theoretical connotations. At the same time, because of the creative transformation and innovative development of fine traditional Chinese culture, the basic tenets of Marxism are creatively endowed with “Chinese characteristics.”

把马克思主义基本原理同中华优秀传统文化相结合，不是简单地把马克思主义基本原理中的某些观点与中华优秀传统文化中的某些论断加以直接“比较”。诚然，把两者之间相互“契合”的基本观点立场加以比较，从中分析其中的共性这一做法是必要的，正如习近平总书记指出的，“结合的前提是彼此契合”。通过比较找到两者的契合点是绝对必要的。然而，需要明确的是，这种“比较”绝不是实现“第二个结合”的最终目的。与此不同，基于马克思主义基本原理和中华优秀传统文化中的某些相同的文化主张、价值观念，创造性地提出回答中国特色社会主义建设中的理论问题和现实问题，从而生成新思想、新论断、新观点、新文化的过程，这才真正进入了“化学反应”的过程。在这个意义上，习近平新时代中国特色社会主义思想的创立，本身就构成了“两个结合”的实践典范。习近平总书记经常引用中华优秀传统文化的某些经典论断、观点和典故，但是，特别需要强调的是，这不是单纯的“引用”，而是在中国特色社会主义新时代这一“具体实际”的语境中，赋予了这些中华优秀传统文化的经典论断、观点和典故以新的时代内涵和新的理论内涵。与此同时，因为中华优秀传统文化的创造性转化和创新性发展，马克思主义基本原理同时被创造性地赋予了“中国特色”。

III. The “Chemical Reaction” Contains the Figurative Meaning That the Result of the “Two Integrations” Must Be the Generation of a “New Culture”

三、“化学反应”蕴含着“两个结合”的结果一定有“新文化”生成的喻义

The essential difference between a “chemical reaction” and a “physical reaction” is whether a new substance is produced. If no new substance is produced, it is a physical reaction. For example, water turning into ice is a physical reaction. The essential stipulation of a “chemical reaction” is that a new substance is produced. Why is it emphatically pointed out that the “Two Integrations”[n10] constitute a “chemical reaction” rather than a “physical reaction”? This figurative meaning fundamentally aims to stress that the result of “integration” must be the generation of a “new culture”; conversely, if a new culture cannot be generated, it is not genuine integration. As General Secretary Xi Jinping has pointed out, it is precisely because of the “Two Integrations” that a “new cultural life-form”[n11] has been generated. The core constituent elements of this “new cultural life-form” include the path, system, and theory of socialism with Chinese characteristics.

“化学反应”和“物理反应”的本质区别是：是否有新物质生成。如果没有新物质生成，就是物理反应。比如，“水”变成“冰”就是物理反应。而“化学反应”的本质规定就是有新物质生成。为什么要强调性地指出，“两个结合”是“化学反应”而非“物理反应”，这一喻义在根本上旨在强调：“结合”的结果一定是有“新文化”的生成；反过来，如果不能生成新文化，就不是真正的结合。正如习近平总书记所指出的，正是因为“两个结合”才生成了“新的文化生命体”。这一“新的文化生命体”的核心构成要素包括中国特色社会主义道路、制度和理论。

1. The Figurative Meaning of “Chemical Reaction” Indicates That the “Two Integrations” Have Generated China’s Independent Theoretical System

1.“化学反应”的喻义表明“两个结合”生成了中国自主理论体系

The most notable feature of “cultural subjectivity” is whether one can create and innovate one’s own thought and theory. It is in this sense that General Secretary Xi Jinping has put forward the major proposition of constructing an independent knowledge system for China. The “Two Integrations” are a process of innovation and creation in thought and theory, concretely manifested in the construction of a philosophical and social science academic system, disciplinary system, and discourse system with Chinese characteristics. What is emphasized here is that “integration,” as a “chemical reaction,” must be realized through innovation and creation; the process of integration is itself the process of innovation and creation. A possible ambiguity easily arising from the concept of “integration” is that it seems to involve “piecing together” two or several “ready-made” existing things through human effort, and that this is what “integration” means. However, such an understanding treats “integration” as an activity of “external addition” or “mechanical addition.” This undoubtedly violates the original meaning of “integration” as a “chemical reaction.” Rather, “integration” is not a process that remains at the level of externally adding together “ready-made” thought, theory, or concrete reality; rather, it is “integration” accomplished through innovation and creation, or, the process of “integration” is simultaneously the process of innovation and creation.

“文化主体性”的最为显著的特征是能否自己创造和创新自己的思想理论。正是在这个意义上，习近平总书记提出建构中国自主知识体系的重大主张。“两个结合”是一个思想理论的创新和创造过程，具体表现为建构中国特色的哲学社会科学学术体系、学科体系和话语体系。这里强调的是，“结合”作为一种“化学反应”需要在创新创造中实现，结合的过程也就是创新创造的过程。“结合”这一概念容易引起的一个歧义在于，似乎是把两个或几个“现成”存在的东西，通过人为的努力把两者“拼凑”在一起就是“结合”。然而，这样的理解是把“结合”理解为一种“外在相加”或“机械相加”的活动。这无疑违背了“结合”作为“化学反应”的本意。毋宁说，“结合”并非一个停留在对“现成”思想理论或具体实际的外在相加过程，而是在创新创造中完成的“结合”，或者说“结合”的过程同时也就是创新创造的过程。

First, the “Two Integrations” generated Mao Zedong Thought. Mao Zedong Thought already consciously raised the question of “integration,” and history has eloquently proven the correctness of this proposition and the great achievements obtained through its practice. In the course of the New Democratic Revolution, the methodological obstacles and resistance encountered included the fundamental question of how to treat Marxism, that is, how to integrate the basic tenets of Marxism with China’s specific realities. This was most concentratedly manifested in the question of the difference between China’s proletarian revolution and the proletarian revolution in Europe, the question of integrating China’s proletarian revolution with the basic tenets of Marxism, the question of the relationship between China’s proletarian revolution and the Communist International, and so on. A core question running through all these issues was: how should modern China, with its own unique national conditions, concretely apply the basic tenets of Marxism to the proletarian revolution and, later, to the socialist revolution and socialist construction?

首先，“两个结合”生成了毛泽东思想。毛泽东思想已经自觉地提出了“结合”问题，历史雄辩地证明了这一命题的正确及其实践所取得的伟大成就。在新民主主义革命进程中，遇到的方法论障碍和阻力问题，就包括如何对待马克思主义这一根本问题，就是如何把马克思主义基本原理同中国具体实际相结合的问题，最为集中地体现在中国的无产阶级革命与欧洲的无产阶级革命的区别问题、中国的无产阶级革命与马克思主义基本原理的结合问题、中国的无产阶级革命与共产国际的关系问题，等等。贯穿这些问题始终的一个核心问题就是：具有自己独特国情的近代中国，应该如何把马克思主义基本原理具体地应用到无产阶级革命以及后来的社会主义革命和社会主义建设等问题当中。

Second, the “Two Integrations” generated the theoretical system of socialism with Chinese characteristics. The theoretical system of socialism with Chinese characteristics includes Deng Xiaoping Theory, the important thought of the “Three Represents,” and the Scientific Outlook on Development. These thought and theories are the Marxism adapted to the Chinese context and the needs of the times generated by Chinese Communists during the new period of reform and opening up and socialist modernization, through integrating the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. Within this theoretical system, both innovation and development of classical Marxist theory have been achieved, and the creative transformation and innovative development of the fine traditional Chinese culture have also been realized. This theoretical system has put forward a series of new ideas, new viewpoints, and new judgments concerning reform and opening up and socialist modernization. For example, the theory of the “primary stage of socialism,” the judgment that “poverty is not socialism,” the viewpoint that “planning and the market are both means,” the important thought of the “Three Represents,” the proposition of “establishing a Scientific Outlook on Development,” and so on, are all theories of Marxism adapted to the Chinese context and the needs of the times generated through the “Two Integrations.”

其次，“两个结合”生成了中国特色社会主义理论体系。中国特色社会主义理论体系包括邓小平理论、“三个代表”重要思想和科学发展观。这些思想理论是改革开放和社会主义现代化建设新时期，中国共产党人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而生成的中国化时代化的马克思主义理论。在这一理论体系中，既实现了对经典马克思主义理论的创新和发展，同时也实现了对中华优秀传统文化的创造性转化和创新性发展。这一理论体系提出了一系列关于改革开放和社会主义现代化建设的新思想、新观点和新论断。比如，关于“社会主义初级阶段”的理论、关于“贫穷不是社会主义”的论断、关于“计划和市场都是手段”的观点、关于“三个代表”的重要思想、关于“树立科学发展观”的命题，等等，都是在“两个结合”中所生成的中国化时代化的马克思主义理论。

Finally, the “Two Integrations” generated Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is itself a model of the “Two Integrations.” It is the latest theoretical achievement of adapting Marxism to the Chinese context and the needs of the times generated through the “Two Integrations,” and it is “Marxism for contemporary China and the Marxism of the twenty-first century.” This theoretical achievement further guides the new development of the cultural form of Chinese-path modernization. Through the “Two Integrations,” a series of new viewpoints, new judgments, and new concepts for governing the country have been generated. For instance, theoretical achievements such as “Xi Jinping’s thought on strengthening the military,” “Xi Jinping’s economic thought,” “Xi Jinping’s thought on ecological civilization,” “Xi Jinping’s thought on diplomacy,” “Xi Jinping’s thought on the rule of law,” and “Xi Jinping’s cultural thought” have been generated, along with major original and iconic concepts such as “new quality productive forces,” “supply-side structural reform,” “new development concepts,” “new cultural life-form,” “a community with a shared future for mankind,” and “a new form of human civilization.”

最后，“两个结合”生成了习近平新时代中国特色社会主义思想。习近平新时代中国特色社会主义思想，本身就是“两个结合”的典范，是在“两个结合”中生成的马克思主义中国化时代化的最新理论成果，是“当代中国马克思主义、二十一世纪马克思主义”。而这一理论成果又进一步引领中国式现代化文化形态的新发展。在“两个结合”中生成了一系列治国理政的新观点、新论断和新理念。比如，生成了“习近平强军思想”“习近平经济思想”“习近平生态文明思想”“习近平外交思想”“习近平法治思想”“习近平文化思想”等理论成果，生成了“新质生产力”“供给侧结构性改革”“新发展理念”“新的文化生命体”“人类命运共同体”以及“人类文明新形态”等重大的原创性和标识性概念。

2. “Chemical Reaction” Indicates That the “Two Integrations” Have Generated the Path and System of Socialism with Chinese Characteristics

2.“化学反应”表明“两个结合”生成了中国特色社会主义道路和制度

In the preface to the *Communist Manifesto*, Marx and Engels pointed out: “However much the state of things may have altered during the last twenty-five years, the general principles laid down in this Manifesto are, on the whole, as correct today as ever. Here and there some detail might be improved. The practical application of the principles will depend, as the Manifesto itself states, everywhere and at all times on the historical conditions for the time being.” This indicates that Marx and Engels clearly noted the necessity of “integrating theory and practice.” Similarly, the ancient Chinese fable of “marking the boat to find the sword”[n12] also conveys the figurative meaning of dogmatism. Theory is a logical system existing in the form of thought, while “concrete reality” is an objective thing existing in a perceptual form. Theory possesses “generality,” while “concrete reality” possesses “particularity.” Therefore, the essence of integrating theory and practice is the relationship between the “general” and the “particular.” The process of integrating the “general” and the “particular” is a creative process of generation, not an external combination. When time, place, and conditions change, theory also needs to be further concretized and updated to keep pace with the times.

马克思、恩格斯在《共产党宣言》序言中指出，“不管最近25年来的情况发生了多大的变化，这个《宣言》中所阐述的一般原理整个说来直到现在还是完全正确的。某些地方本来可以作一些修改。这些原理的实际运用，正如《宣言》中所说的，随时随地都要以当时的历史条件为转移”。这表明，马克思、恩格斯明确注意到了“理论和实际相结合”的必要性。同样，中国古代的“刻舟求剑”寓言也表达了教条主义的喻义。理论是以思想的形式存在的逻辑体系，而“具体实际”则是以感性形式存在的客观事物。理论具有“一般性”，而“具体实际”则具有“特殊性”。因此，理论与实际相结合的本质是“一般”和“特殊”的关系问题。而“一般”和“特殊”相结合的过程，是一个创造性的生成过程，而不是外在的拼盘。当时间地点和条件发生了变化，理论也就需要进一步与时俱进地具体化和时代化。

“Generation” is the mutual accomplishment among original cultural elements, the result of which is the generation of a new culture. In this new culture, each cultural element gains new vitality by means of the other cultural element. For example, the path and system of socialism with Chinese characteristics are part of the new cultural expression generated by integrating the basic tenets of Marxism with China’s specific realities and with the fine traditional Chinese culture. Socialism with Chinese characteristics is first and foremost the result generated by integrating the basic tenets of Marxism with China’s specific realities. The basic tenets of Marxism point out that public ownership is the fundamental nature of socialist relations of production. However, China’s specific reality lies in the fact that the socialist system established through the New Democratic Revolution and the socialist revolution was realized by transforming the old relations of production. According to the basic principle of historical materialism—that productive forces determine relations of production—it can be concluded that, due to the constraints of the level of productive forces, China’s socialism is still in the “primary stage.” This is the basic viewpoint of Deng Xiaoping’s “theory of the primary stage of socialism.” That China is in the primary stage of socialism is China’s “specific reality.” As socialism with Chinese characteristics has entered a New Era, General Secretary Xi Jinping, integrating with reality, has emphasized that the New Era has still not exceeded this specific national condition of the “primary stage of socialism.”

“生成”是原有文化元素之间的相互成就，其结果是生成新的文化。在这种新文化中，每一种文化元素借助于对方的文化元素而得到新的生命力。比如，中国特色社会主义道路和制度，是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而生成的新文化表现形式的一部分。中国特色社会主义首先是马克思主义基本原理同中国具体实际相结合而生成的结果。马克思主义基本原理指出，公有制是社会主义生产关系的根本性质。但是，中国的具体实际在于：在经历新民主主义革命、社会主义革命所确立起来的社会主义制度，是通过对原有的旧的生产关系的改造实现的。根据唯物史观的基本原理——生产力决定生产关系——可以得出结论：由于生产力水平的限制，中国的社会主义还仍然处在“初级阶段”，这便是邓小平所提出的“社会主义初级阶段论”的基本观点。中国处在社会主义的初级阶段，这是中国的“具体实际”。中国特色社会主义进入新时代，习近平总书记结合实际强调，新时代仍然没有超出“社会主义初级阶段”这一具体国情。

China’s socialism is in the primary stage; this is the “concrete reality” that socialism with Chinese characteristics confronts. If one adheres to the historical materialist view of proceeding from reality in everything, then the public-ownership relations of production indicated by the basic tenets of Marxism must be integrated with “China’s concrete reality,” that is, they must comply with the “primary stage of socialism” as a concrete reality determined by a specific level of productive forces. Therefore, the socialist relations of production must both uphold public ownership as the fundamental economic system and submit to the “concrete reality” of the primary stage of socialism. It is precisely in this sense that socialism with Chinese characteristics, while adhering to the public-ownership relations of production, has implemented the specific relations of production of “the common development of multiple forms of ownership.” From the above analysis it can be seen that the result of integrating the basic tenets of Marxism with China’s concrete reality is the path and system of socialism with Chinese characteristics. Consequently, the system of socialism with Chinese characteristics contains both the fundamental character of public-ownership relations of production and the dimension of “the common development of multiple forms of ownership” determined by the specific national conditions of “China’s concrete reality.” Thus, as a new outcome generated by the “Two Integrations,” socialism with Chinese characteristics is both subordinate to the general principles of Marxism and subordinate to the special content of “China’s concrete reality.”

中国的社会主义处在初级阶段，这就是中国特色社会主义所面对的“具体实际”。而如果坚持一切从实际出发的唯物史观观点，马克思主义基本原理所指出的公有制生产关系，就必须结合于“中国的具体实际”，也就是遵从于特定生产力水平所决定的“社会主义初级阶段”这一具体实际。因此，社会主义的生产关系，就既要坚持公有制这一根本的经济制度，又必须服从社会主义初级阶段的“具体实际”。正是在这个意义上，中国特色社会主义才在坚持公有制生产关系的基础上，实行了“多种所有制经济成分共同发展”这一特定的生产关系。由以上分析可以看到，把马克思主义基本原理同中国具体实际相结合，其生成的结果就是中国特色社会主义道路和制度，因而中国特色社会主义制度就既包含着公有制生产关系这一根本性质，同时又包含着由特定的“中国具体实际”这一具体国情所决定的“多种所有制经济成分共同发展”这一维度。因而，中国特色社会主义作为“两个结合”而生成的新结果，就既是服从马克思主义一般原理的，又是服从“中国具体实际”的特殊内涵的。

3. The Figurative Meaning of “Chemical Reaction” Indicates That the “Two Integrations” Have Generated the “Chinese Characteristics” of Socialism with Chinese Characteristics

3.“化学反应”的喻义表明“两个结合”生成了中国特色社会主义的“中国特色”

General Secretary Xi Jinping has pointed out: “Without the five-thousand-year civilization of China, where would the Chinese characteristics come from?” This assertion indicates that socialism with Chinese characteristics possesses “Chinese characteristics” precisely because the integration of the basic tenets of Marxism with China’s fine traditional culture has generated a “new cultural life-form.” This requires an analysis of the sense in which “Chinese characteristics” become the outcome generated by a “chemical reaction.”

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？”这一论断指出了中国特色社会主义所以具有“中国特色”，乃是因为把马克思主义基本原理同中华优秀传统文化相结合而生成了“新的文化生命体”。这需要分析“中国特色”在何种意义上成为“化学反应”的生成结果。

For a life-form to be a “life-form,” it entails development and change on the basis of unity. For example, from the perspective of development, a person’s different growth stages are usually distinguished as youth, adulthood, and old age; the content of growth in these three stages differs, and each life stage has its own core mode of existence and life content. For instance, the youth stage takes academic learning as its main life content; the adulthood stage takes engaging in work, career, and the affairs of family and state as its main life content; and the old-age stage takes contributing residual heat and spending one’s later years in peace as its main life content. However, regardless of the stage, these are all different experiences in the life of “the same person”; therefore, life activity is the unfolding of difference on the basis of identity. By the same logic, a nation, as a cultural life-form, always fulfills different historical themes in different historical eras. For example, since modern times, the historical and cultural theme of the Chinese nation has been the great rejuvenation of the Chinese nation. Consequently, the Chinese nation as a cultural life-form has, in different historical eras, obtained different historical and cultural tasks for different periods. And in this process, it is always through the “chemical reaction” of that cultural life-form that the self-innovation and self-development of its cultural life-form are realized. A “chemical reaction” means that within the life activity of identity, different historical and cultural tasks are formed in different historical periods, and correspondingly, new cultures for different historical periods are formed.

生命体所以为“生命体”，包含着统一性基础上的发展和变化。比如，从发展的角度看，通常把一个人的不同成长阶段区分为青年时期、成年时期和老年时期，这三个时期成长的内容是不同的，各个人生阶段有各自的核心存在方式和生命内容。比如，青年时期以学业习得为主要生命内容；成年时期以从事工作事业、家国事业等为主要生命内容；而老年时期则以发挥余热、安度晚年为主要生命内容。但是，不论是哪个时期，都是“同一个人”的一生中不同的经历，因此，生命活动是在同一性基础之上的差异性展开。同样道理，一个民族作为文化生命体，也总是在不同的历史时代完成不同的历史主题。比如，中华民族自近代以来，其历史文化的主题是实现中华民族伟大复兴。因而，中华民族作为文化生命体在不同的历史时代，便获得了不同时期的不同历史文化任务。而其中，总是在该文化生命体的“化学反应”中实现它的文化生命体的自我创新和发展的。“化学反应”就是在同一性的生命活动当中，在不同的历史时期形成了不同的历史文化任务，与此相应，形成不同历史时期的新文化。

Against the background of invasion by Western capitalist colonization, the historical theme of the Chinese nation was established as the great rejuvenation of the Chinese nation. The introduction of Marxism into China helped the Chinese nation embark on the path toward communism. This path toward communism has been endowed with “Chinese characteristics,” which come concretely from China’s fine traditional culture. As is well known, socialism was born in Western Europe, and the international workers’ movement initially took the industrial proletariat as the main body of the proletarian revolution; this was the result of integration with the concrete reality of the developed capitalist industrial countries of Western Europe. Although the Paris Commune failed, it was after all an exploration of the typical mode of existence of socialism in Western Europe, determined by the historical and cultural traditions of Western Europe. In the early 20th century, after the October Revolution in Russia, Soviet power was established; the “Soviet model” of socialism once achieved success and great prosperity, and its socialist path was likewise determined by the unique history and culture of Russia and later the Soviet Union. Similarly, after the victory of China’s New Democratic Revolution, the proletarian regime was established, and socialism in China has been endowed with characteristics that include China’s fine traditional culture, thus becoming socialism with “Chinese characteristics.”

在遭遇西方资本殖民入侵的背景下，中华民族的历史主题被确立为实现中华民族伟大复兴。马克思主义传入中国，帮助中华民族走上了通往共产主义的道路。这一通往共产主义的道路被赋予了“中国特色”，“中国特色”具体地来自中华优秀传统文化。众所周知，社会主义在西欧诞生，国际工人运动最初是以产业工人为主体的无产阶级革命，这是与西欧发达资本主义工业国家的具体实际相结合的结果。巴黎公社尽管失败了，但毕竟是对社会主义在西欧的典型存在方式的探索，这是由西欧的历史文化传统所决定的。20世纪初，俄国十月革命后建立了苏维埃政权，“苏联模式”的社会主义曾经一度获得成功和极大繁荣，其社会主义道路同样是由俄国及后来的苏联独特的历史文化所决定的。同样，中国新民主主义革命胜利后建立起无产阶级政权，社会主义在中国则被赋予了包括中华优秀传统文化在内的特色，因而成为“中国特色”的社会主义。

According to the principles of historical materialism, socialism is a social form based on a genuine community. And China’s fine traditional culture contains the political concept of “great unity” (大一统). [13]13 “Great unity” (大一统) refers to the traditional Chinese political ideal of a unified, centralized state under a single sovereign, historically associated with the Qin and Han dynasties and later invoked to justify territorial and administrative integration. “Chinese characteristics” make socialism not merely the general principles envisioned by classical Marxism, but socialism that contains specific and concrete cultural content. One manifestation of this is the political concept of “great unity” as “the whole nation is one chessboard.” For example, the genuine community advocated by Marx exists in China in the form of the creative transformation and innovative development of the “great unity” political concept in the contemporary era. This “great unity” is not the so-called “autocracy” with which the West slanders China, but rather inherits the concept of “great unity” from China’s fine traditional culture, subjects it to creative transformation and innovative development, and integrates it with the relevant theories and practices of the classical Marxist writers, thereby generating a new democratic system—this is China’s democratic centralism. China’s democratic centralism has become a unique form of socialist democratic politics with Chinese characteristics. The mass view of history, proposed by the basic tenets of Marxism, that the masses create history, has been endowed with “Chinese characteristics”; therefore, within socialism with Chinese characteristics, the “great unity” sentiment of family and state has become the unique mass view of history of socialism with Chinese characteristics.

按照唯物史观原理，社会主义是建立在真正的共同体基础之上的社会形态。而中华优秀传统文化中包含着“大一统”的政治理念。“中国特色”使社会主义不只是经典马克思主义所设想的一般原则，而是包含具体特定的文化内容的社会主义。其体现的一个内容就是“全国一盘棋”的“大一统”的政治理念。比如，马克思所倡导的真正的共同体，在中国是以“大一统”的政治理念在当代的创造性转化和创新性发展的形式存在的。这种“大一统”并非西方对中国抹黑的所谓的“专制”，而是继承了中华优秀传统文化的“大一统”观念，对其加以创造性转化和创新性发展并结合马克思主义经典作家相关理论与实践，进而生成的新的民主制度，这便是我国的民主集中制。我国的民主集中制成为中国特色社会主义民主政治的独特形态。马克思主义基本原理所提出的人民群众创造历史的群众史观，被赋予了“中国特色”，因而在中国特色社会主义当中，“大一统”的家国情怀便成为中国特色社会主义独特的群众史观。

In summary, General Secretary Xi Jinping’s metaphor of the “Two Integrations” as a “chemical reaction” contains extremely rich figurative meanings. This is by no means a simple metaphor; behind it lie profound reasoning, theoretical principles, and philosophical principles. Only by carefully studying the profound connotations contained in this metaphor can we more accurately grasp the essential meaning of the “Two Integrations.” And only by grasping the essential meaning of the “Two Integrations” can we better open up new horizons for adapting Marxism to the Chinese context and the needs of the times, advance Chinese-path modernization, and thereby provide solid methodological support for building a strong country and achieving national rejuvenation.

综上所述，习近平总书记把“两个结合”比喻为“化学反应”，其中蕴含着十分丰富的思想喻义。这绝不是一个简单的比喻，其背后蕴含着深刻的道理、学理和哲理。唯有仔细研究这一比喻所包含的深刻内涵，才能更加准确地把握“两个结合”的精髓要义。而唯有把握了“两个结合”的精髓要义，才能更好地开辟马克思主义中国化时代化的新境界，推进中国式现代化建设，进而为强国建设和民族复兴提供坚实的方法论支撑。

(The authors are a professor and doctoral supervisor at the School of Marxism, Jilin University; and a doctoral student at the School of Marxism, Jilin University.)

（作者系吉林大学马克思主义学院教授、博士生导师；吉林大学马克思主义学院博士研究生）

Online editor: Ma Jingren

网络编辑：马京仁