Zhang Haifang: The Value Significance, Logical Coherence, and Development Principles of the "Second Integration"

From the day Marxism was introduced to China, it faced the problem of how to take root, sprout, and grow in Chinese soil. This effectively pushed the historic task of combining the basic tenets of Marxism with fine traditional Chinese culture (hereinafter referred to as the "second combination") to the forefront of the nation and society. The meeting, acquaintance, collision, and integration of Marxism and traditional Chinese culture possess the following characteristics:

First, there are many similarities between Marxism and traditional Chinese culture, which gave their combination a natural advantage from the very beginning. This propelled Marxism to take root by absorbing nutrients from Chinese history and culture and to grow robustly in practice. Second, in the process of combining with fine traditional Chinese culture, Marxism gradually established and increasingly consolidated its leading position, eventually becoming the mainstream ideology of contemporary China. Third, the combination of Marxism and fine traditional Chinese culture has, through the Party's century-long struggle and practice, used the power of Marxist truth to activate the thousands of years of the Chinese nation's brilliant civilization. This caused Chinese civilization to burst forth with powerful material and spiritual strength, fundamentally reversing the "downward" trend ^[1] the Chinese nation had faced since modern times and leading the nation toward a continuous "ascent," as it began to forge ahead on the road to great rejuvenation. It is precisely thanks to these distinct characteristics and remarkable effects that Marxism and fine traditional Chinese culture achieved mutual fulfillment through a "two-way journey," shining with dazzling brilliance in the long river of history and demonstrating powerful, vigorous vitality. Therefore, taking the ideological evolution and practical steps of the "second combination" as the main thread, providing a systematic summary of its profound connotations, internal logic, and principles of development is of great significance and value for enhancing theoretical confidence and conscious action regarding the "second combination," promoting another round of ideological liberation in the Sinicization and modernization of Marxism, and guiding China and the world toward the constant creation of a new future.

I. The Value Connotation of the "Second Combination"

To explore the relevant problematics of the "second combination," we must first start with the subjects of its thought and practice and deeply excavate the dialectics generated during the process of combination. On the one hand, the "second combination" involves using Marxism to "transform" (化, hua) fine traditional Chinese culture, enabling Chinese civilization to continuously innovate and develop under new historical conditions and providing the possibility for creating a new form of human advancement. On the other hand, the "second combination" involves fine traditional Chinese culture "transforming" Marxism, making Marxism more explanatory and persuasive in theory, and more innovative and transformative in practice. This "mutual transformation" of Marxism and fine traditional Chinese culture is "a two-way interactive, active, and creative construction process, and a sublation (Aufhebung) in the dialectical sense."

1. The Communist Party of China is the advancing subject of the "second combination" in both ideological theory and practical action

As the advancing subject of the "second combination," the CPC plays a leading and organizational role. First, the CPC is the pioneer of the ideological theory of the "second combination." The CPC must simultaneously possess a foundation in Marxist theory and a literacy in traditional culture; this is an important driving force for the pioneering of the "second combination" theory. The main founders and cadres of the CPC typically possessed this subjective characteristic, manifesting distinct dual cultural traits. For instance, early Chinese communists such as Li Dazhao, Chen Duxiu, Mao Zedong, and Qu Qiubai were deeply influenced by traditional culture from childhood and possessed profound traditional literacy; at the same time, they received Marxist education and eventually completed their ideological transformation into Marxists. For over 100 years, while upholding Marxist theory, the CPC has also focused on absorbing and refining the essence of fine traditional Chinese culture, integrating it into Marxist theory. This found new growth points and added new content for the development of Marxism in China, thereby creating Sinicized and modernized Marxism and providing theoretical support for advancing the great rejuvenation of the Chinese nation.

Second, the CPC is the leader of the practical action of the "second combination." The CPC is not only the pioneer of the ideological theory of the "second combination" but also the promoter and builder of fine traditional Chinese culture. Since the beginning of the modern era, fine traditional Chinese culture underwent setbacks and lows. With its independent spirit of actively seeking change and having the courage to innovate, the CPC actively learned from and drew on advanced ideology and culture, taking firm and powerful practical steps toward continuing the fine traditional culture. On the basis of clarifying Marxism as the guiding principle for action to rescue the blurred and stagnant fate of the nation, the CPC insisted on inheriting fine traditional Chinese culture and combining the two. High-stakes revolutionary struggles led to the victory of the New Democratic Revolution, thoroughly clearing away the influence of imperialism and colonial culture, and allowing the traditional Chinese culture once trampled and despised by the Great Powers to move toward revival. In this process, the Chinese nation regained its vibrant national vitality and cultural self-confidence. Subsequently, with Marxism as theoretical guidance, the CPC accumulated rich experience in the processes of construction and reform, eventually achieving the great success of New Era cultural transformation, which is of epochal significance.

Third, the CPC is the driver of the virtuous interaction between the ideological theory and practical action of the "second combination." The history of the CPC is also a history of effectively reconciling and advancing the healthy interaction between "second combination" theory and practice in real-time. Chinese communists know well that "Marxism must be integrated with the specific characteristics of our country and realized through a certain national form." ^[2] To this end, the CPC has continuously condensed experience in practice to form a series of ideological theories that both fit China’s reality and possess innovative characteristics, manifesting a Chinese style and a Chinese ethos. These new theories are then used to guide the practical development of Chinese society, continuously expanding new connotations and making new generalizations in theory, and continuously achieving new sublimations and leaps in practice. It is precisely in the development process where the theory and practice of the "second combination" intersect and interact healthily that a profound "chemical reaction" occurred between Marxism and fine traditional Chinese culture, making the possibility and reality of their mutual transformation exist, and ultimately "creating a new, organically unified cultural entity."

2. The "second combination" means "transforming" fine traditional Chinese culture with Marxism

"The degree to which a theory is realized in a nation is always determined by the degree to which the theory satisfies the needs of that nation." ^[3] Marxism has satisfied the needs of China's social development to the greatest extent, providing effective methods and paths for solving a series of major theoretical and practical problems facing China; it is one of the important objects of the Sinicization and modernization of Marxism. Similarly, fine traditional Chinese culture—which urgently needs its outdated forms of expression reformed and to be endowed with new contemporary connotations and modern forms of expression—is another important object of the Sinicization and modernization of Marxism. Therefore, "transforming" fine traditional Chinese culture with Marxism means using the basic tenets of Marxism as guidance to perform a modern "activation" of fine traditional Chinese culture, injecting it with the vitality of the times.

First, Marxism enabled fine traditional Chinese culture to escape the modern crisis of being "covered in dust" and humiliated, thereby obtaining new life. Since the modern era, accompanied by the impact of Western culture and values, Chinese intellectuals were forced to examine and reflect on traditional Chinese culture, which eventually triggered a comprehensive attack on and negation of it. The famous Chinese-American scholar Lin Yusheng referred to this trend of a total break with traditional culture as "radical anti-traditionalism." In Lin’s view, the root of this radical anti-traditionalism lay in the aggression of Western civilization since 1840, which destroyed the stability and continuity of traditional Chinese culture. It was not until the introduction of Marxism into China and the founding of the CPC that the forward direction was truly pointed out and the leadership force provided for solving the problem of where traditional culture should go. Marxism continuously excavates the treasures of traditional Chinese culture, seeking profound inspirations that can be utilized, and responds to the questions of the times on the basis of re-understanding and re-interpreting tradition. This process has endowed traditional culture with modern interpretations and innovative expressions, causing Chinese culture to radiate new vitality and reshaping the cultural self-confidence of the Chinese nation.

Second, fine traditional Chinese culture is treated dialectically using the scientific methods of Marxism. The Chinese nation created an advanced culture over the long course of history, but it also accumulated many decadent factors that do not suit the times. Therefore, one must view traditional Chinese culture with the dialectical eye of historical materialism. This means not only fully recognizing the positive significance of traditional Chinese culture and inheriting and developing its beneficial components, but also seeing that, due to the constraints of historical conditions, traditional culture will inevitably contain certain old and rudimentary elements that need to be actively resisted, overcome, and transformed. The scientific method of Marxism requires us to treat fine traditional Chinese culture dialectically. On the basis of using the Marxist standpoint, viewpoint, and method to identify and select from traditional culture, we must comprehensively excavate and expound upon value concepts and spiritual realms such as "honoring benevolence, prioritizing the people, upholding integrity, valuing dialectics, esteeming harmony, and seeking Great Unity" ^[4], promoting the modern transformation of fine traditional Chinese culture and continuously enhancing its influence and appeal in contemporary society.

Third, the "transformation" of fine traditional Chinese culture by Marxism fully validates the practical efficacy of Marxism. In the process of "transforming" fine traditional Chinese culture, Marxism effectively expanded its influence in Chinese society, promoted the establishment of the guiding position of Marxism in the ideological field, fully demonstrated the function of Marxism in transforming backward culture and developing advanced culture, and profoundly interpreted the great practical power of Marxism. Upon deeper analysis, the reason Marxism could successfully "transform" fine traditional Chinese culture is based on two aspects: On the one hand, Marxism was not a closed and rigid theory created out of thin air "away from the high road of world civilization"; on the other hand, it is the summation of all fine ideological and cultural developments in history, deeply rooted in the productive and living practices of the masses, and it is through practice that its scientific theory is continuously developed and perfected. On the other hand, as "faithful inheritors and promoters of fine traditional Chinese culture," the CPC attaches great importance to the inheritance, reference, utilization, and innovation of traditional culture, continuously seeking the points of integration between Marxism and fine traditional Chinese culture, thereby continuously producing fruitful theoretical results and historical experience.

3. The "second combination" means "transforming" Marxism with fine traditional Chinese culture

The "transformation" of Marxism by fine traditional Chinese culture refers to integrating fine traditional Chinese culture more deeply into Marxism, allowing Marxism to radiate more vigorous life and vitality. Today, the development of the "second combination" has already prominently highlighted and vividly presented the major task of "transforming" Marxism with fine traditional Chinese culture. This means drawing nutrients from the ideological elements, value concepts, and historical wisdom of fine traditional Chinese culture to solve the many theoretical and practical problems faced by contemporary Marxism by way of innovating and developing Marxism.

First, fine traditional Chinese culture propelled Marxism to victory in China. For the Chinese nation to emerge from the tragic modern plight of its very existence hanging by a thread, it had to uphold the guiding status of Marxism. However, this does not mean Marxism can be detached from or discard fine traditional Chinese culture; on the contrary, it is precisely the profound influence of fine traditional Chinese culture that allowed Marxism to be accepted and chosen by the Chinese people ideologically and emotionally, gaining the psychological and cultural identification of the Chinese people. During the revolutionary period of complex contradictions and intense struggle, the CPC always valued the inheritance and education of fine traditional Chinese culture. Mao Zedong profoundly pointed out: "From Confucius to Sun Yat-sen, we should summarize and inherit this precious legacy. This is of important help in guiding the current great movement." Without the support of fine traditional Chinese culture, it would have been difficult for Marxism to spread and develop in modern China. After the founding of the People's Republic of China, with the advancement of socialist construction, and especially since the reform and opening up, the utilitarian drive of the modern market economy caused some people to focus excessively on material life while ignoring morality, belief, ideals, and values. The CPC fully absorbed and utilized the rich cultural resources of the Chinese nation to cultivate the humanistic quality of the people and conduct ideological and political education, constructing the spiritual edifice of the Chinese nation and promoting the free and comprehensive development of the individual.

Second, fine traditional Chinese culture endowed Marxism with a Chinese linguistic style and mode of expression.

Marxism is an exceptionally vast theoretical system with its own inherent categories, concepts, terminology, and modes of thinking. If the understanding and application of Marxism are divorced from a nation's own history and culture, they become obscure and difficult to comprehend, rendering them unable to truly play their role in China. As Hegel emphasized, "A nation only truly possesses the best of things as its own wealth when it learns them in its own language; otherwise, they remain something barbarian." Engels also pointed out that for the application and development of Marxism, "it must completely cast off its foreign garb," because "we make our history ourselves... but the political etc. prerequisites and conditions, and even the traditions which haunt the human mind, also play a part." The Communist Party of China (CPC) has integrated the application and understanding of Marxism into the Chinese historical and cultural context, combining Marxism with the rich and vivid philosophical language and wise modes of expression found in fine traditional Chinese culture. This has liberated Marxism from classrooms and textbooks, allowing it to reach the masses in forms that they "love to see and hear" ^[11], thereby fulfilling Marxism's role in arming the masses and influencing society.

Third, the "Sinicization" ^[12] of Marxism through fine traditional Chinese culture has effectively enriched the theoretical connotations of Marxism. General Secretary Xi Jinping has noted: "Fine traditional Chinese culture has enriched the cultural life of Marxism, driving Marxism to continuously achieve new leaps in Sinicization and modernization, and demonstrating an increasingly distinct Chinese style and Chinese flavor. Sinicized Marxism has become the essence of the era for Chinese culture and the Chinese spirit." The CPC is committed to the theoretical transformation of the essence of traditional Chinese culture, aligning it with Marxist theory. This has opened new spaces for theoretical and practical innovation, provided rich intellectual resources for the modernization of the national governance system and capacity, and subsequently enriched, developed, and innovated the theoretical treasury of Marxism. It has transformed the "Sinicization" of Marxism through fine traditional Chinese culture from an abstract necessity into a realistic possibility, and through great periodic achievements, it has facilitated successive great new leaps in the Sinicization and modernization of Marxism. This Marxism with Chinese style and Chinese flavor not only provides theoretical guidance for building a modern Chinese civilization and creating a new form of human advancement but also defends the discourse power of Marxism amidst the great changes unseen in a century, providing Chinese answers and Chinese solutions to major questions of the 21st century such as "whither humanity?" and "whither the world?"

Fourth, the "Sinicization" of Marxism through fine traditional Chinese culture turns it into the faith of the masses and ultimately transforms it into a spiritual force for reshaping the real world. Fine traditional Chinese culture has a long history, and as a unique spiritual marker of the Chinese nation, it profoundly influences people’s ideas, value ideals, and lifestyles. The reason Marxism was able to enter China and take root there is that the essence of fine traditional Chinese culture and the intellectual soul of Marxism are interconnected and mutually compatible. This "interconnection" allowed Marxism to rapidly become an ideological weapon for the masses to solve various problems in Chinese society at the time, and a powerful spiritual force for transforming both the objective and subjective worlds. The CPC excels at using idioms, set phrases, and proverbs from fine traditional Chinese culture to expound specific ideas within Marxist theory, making the masses willing to listen, able to understand, and capable of remembering. This continuously consolidates the foundation of Marxist faith and builds the soul of ideology, internalizing it as the worldview and methodology for understanding and transforming the world in people's daily lives. This achieves the transformation of the truth of Marxism from an abstraction into an active force among the people, realizing the sublimation of theory from spontaneity to self-consciousness.

II. The Logical Path of the "Second Integration" The "Second Integration" is a major theoretical and practical proposition. To scientifically grasp this proposition, it is essential to clearly explain the profound logical path contained within it. From the perspective of theoretical logic, the "Second Integration" inherently includes the two-way interaction of prerequisites, conditions, and results; from the perspective of historical logic, the "Second Integration" presents an evolutionary development from form and content to significance; from the perspective of value logic, the "Second Integration" highlights the dialectical unity of nationality, modernity, and globality.

1. The Theoretical Logic of the "Second Integration" The "Second Integration" is a process of dynamic development. A theoretical dissection of this process can divide it into different stages: prerequisites, conditions, and results. First, the prerequisite for "integration" is mutual compatibility. There are commonalities and affinities between Marxism and fine traditional Chinese culture. This is the "prerequisite" issue for clarifying how Marxism and fine traditional Chinese culture—which are separated by vast distances of time and space and possess clear ethnic differences—can achieve an organic integration. Concepts advocated in fine traditional Chinese culture—such as "the world belongs to the public" ^[13], "the unity of heaven and humanity" ^[14], "the people as the foundation of the state" ^[15], and a "Great Unity" ^[16] society—possess a certain degree of "coincidence" and "compatibility" with Marxist ideas such as seeking liberation for humanity, materialism, the people as the creators of history, and communism. Therefore, in this sense, fine traditional Chinese culture possesses an internal prescription for integration with Marxism, laying the cultural-psychological foundation for the integration of the basic tenets of Marxism with fine traditional Chinese culture.

Second, the condition for "integration" is mutual choice. On one hand, Marxism inevitably chooses fine traditional Chinese culture. Marxism was created by absorbing the outstanding civilizational achievements of all countries and nations in the world, possessing a world-historical significance. "Marxism has not ended truth, but has opened the path toward truth"; it must be continuously enriched and developed alongside the progress of the times and its practical application. The global dissemination and application of Marxism require the continuous absorption of the outstanding achievements of human civilization to demonstrate its universality and modernity. As an important carrier in this process, fine traditional Chinese culture provides the conditions for the localization and modernization of Marxism. On the other hand, fine traditional Chinese culture inevitably chooses Marxism. In the process of history transforming into world history, fine traditional Chinese culture gradually declined due to a lack of endogenous power for modern transformation. After experiencing the labor pains of cultural decline, Li Dajao ^[17] introduced Marxism and conducted a dual reflection on both traditional Chinese culture and Western culture, noting: "Eastern civilization is decaying in stasis, while Western civilization is exhausted under materialism... without the rise of a third new civilization, we cannot cross this dangerous cliff." It was precisely under the guidance of Marxism that the CPC scientifically answered the questions of the era regarding the transformation of modern Chinese civilization, saved fine traditional Chinese culture from its desperate straits, and provided a new perspective for how fine traditional Chinese culture could adapt to the needs of China and the world, making it "renewed day by day, and renewed yet again" ^[18].

Third, the result of "integration" is mutual achievement. On one hand, the power of Marxist truth is used to activate fine traditional Chinese culture, making "fine traditional Chinese culture modern." Traditional Chinese culture is a socio-cultural system rooted in thousands of years of small-scale peasant economy, patriarchal society, and imperial politics; it is an intellectual crystallization built upon the material basis of a natural economy. Conversely, Marxism was born and formed in the age of industrial civilization and is a product of the development of modern civilization. Therefore, if fine traditional Chinese culture is to continue providing spiritual impetus for economic and social development, it urgently requires activation by the power of Marxist truth. According to the changes and requirements of the era, Marxism continuously carries out innovative interpretations and expansive transformations of traditional cultural content and forms of expression, injecting powerful and fresh modern elements into the ancient fine traditional Chinese culture, and endowing it with new life and meaning. On the other hand, the thick values of fine traditional Chinese culture nourish Marxist theory, "making Marxism Chinese." Fine traditional Chinese culture has always influenced and acted upon Marxism with a "historical inertia," driving Marxism to scientifically answer the questions of the era and the people at every stage. By "connecting the soul of Marxist thought with the essence of fine traditional Chinese culture, and integrating them with the common values that the people use daily without even realizing it," the theory is continuously endowed with distinct Chinese characteristics, and Marxist theory is enriched as it advances with the times.

2. The Historical Logic of the "Second Integration" Looking back at the century-long struggle of the CPC, the "Second Integration" has undergone a historical process from formal analogy at the level of concepts and discourse, to creative development at the level of content, and finally to the elevation of the realm of value and significance. This process exhibits clear characteristics of moving from the shallow to the deep, from the surface to the interior, and from lower to higher stages.

First, formal analogy at the level of concepts and discourse. The massive differences in political and economic conditions and modes of thinking between China and the West determined that a certain theoretical distance existed between Marxism and fine traditional Chinese culture. Therefore, when Marxism first entered China, the primary challenge lay in the necessity of transforming linguistic forms and modes of thinking to adapt to China's reality. Around the time of the May Fourth Movement ^[19], although advanced Chinese intellectuals realized that Marxism and fine traditional Chinese culture should be integrated, their understanding, comprehension, and application of Marxism were not yet profound enough due to an insufficient theoretical level. Consequently, they often resorted to using concepts and discourse from traditional Chinese culture to analogize and explain Marxism—that is, using the linguistic arts and expressions of traditional culture to expound upon Marxist concepts and philosophy. To persuade and mobilize the public, some intellectuals often described many Marxist viewpoints as inherent thoughts within traditional Chinese culture, so that the understanding and acceptance of Marxism carried a heavy imprint of traditional culture. For example, Guo Moruo’s ^[20] "Marx Enters the Confucian Temple" used romanticist techniques to argue that Marxism and fine traditional Chinese culture are consistent on fundamental issues such as worldview, the survival of the masses, the value of life, and social ideals. It should be said that searching within the intellectual factors of fine traditional Chinese culture for concepts or expressions similar to Marxist theoretical viewpoints to achieve an analogy and explanation of Marxism constituted the initial form of the "Second Integration." As the CPC matured theoretically and ideologically, this shallow formal analogy could no longer satisfy the practical needs of the Chinese revolution.

Second, creative development at the level of content. The CPC did not choose and disseminate Marxism as a sedentary academic theory, but rather as a powerful tool to remedy social ills and revitalize the Chinese nation. Therefore, in advancing the "Second Integration," the CPC did not stop at simply using traditional Chinese concepts to analogize Marxism; rather, it further advanced the creative development of the two at the level of content. This meant making innovative theoretical reflections on Marxism based on summarizing and absorbing the essential elements of fine traditional Chinese culture. For instance, Mao Zedong used Marxist theory to provide a completely new interpretation of the ancient tradition of "seeking truth from facts." He pointed out: "'Facts' are all things that exist objectively; 'truth' is the internal connection of objective things, i.e., laws; and 'seeking' is our study." There are many such examples, such as Mao Zedong’s On Practice, which conducted a dialectical materialist analysis of the relationship between knowledge and action in traditional Chinese philosophy, or On Contradiction, which combined the law of the unity of opposites in Marxist dialectical materialism with the concept of "the mutual completion of opposites" ^[21] in traditional Chinese culture, achieving the Aufheben and development of ancient Chinese dialectics. At the start of Reform and Opening-up, Deng Xiaoping used the "moderately prosperous" (xiaokang) ^[22] ideal—long dreamed of by the Chinese nation—to express the content and goals of "Chinese-path modernization." General Secretary Xi Jinping has combined the Marxist theory of community with the concepts of "harmony among all nations" ^[23] and the "Great Unity" from fine traditional Chinese culture to propose the idea of a community with a shared future for humanity. The proposal of these important judgments and ideas manifests the CPC's new height of understanding regarding traditional Chinese culture and indicates that the integration of Marxism with fine traditional Chinese culture has entered a new stage.

Third, the elevation of the realm of significance. General Secretary Xi Jinping has pointed out:

"The major proposition of 'Sinicizing andizing-with-the-times' Marxism inherently determines that we must never abandon the 'soul-vein' (魂脉) of Marxism, nor the 'root-vein' (根脉) of fine traditional Chinese culture. Upholding this soul and root is the foundation and prerequisite for theoretical innovation." He further emphasized: "Theoretical innovation must find new modes of expression, but we cannot lose the ancestors. Forgetting one's origins ^[24] is equivalent to severing the soul-vein and root-vein, which will ultimately lead to the subversive error of losing one's essence." This not only profoundly elucidates the importance of Marxism and fine traditional Chinese culture to the Communist Party of China (CPC) in advancing theoretical innovation and creation, but more deeply clarifies how the essence of both—and their relationship—is vital to the future and destiny of the CPC, the Chinese people, the Chinese nation, and indeed all of humanity. Therefore, advancing the "second combination" in the New Era clearly "cannot remain merely at the level of form or content; rather, it must transcend the understanding of Marxism from the perspective of simple formal comparison, and also transcend the mere updating of content through the transformation of relevant viewpoints in traditional culture." It must instead ascend to a deeper level and a higher realm of profound integration, ultimately realizing the connection and interpenetration of the soul-vein and the root-vein, continuously creating new theories and scaling new intellectual heights. Of course, the New Era's emphasis on the proposition of combining at the soul-vein and root-vein levels is not a negation of combination at the formal or content levels, but rather an emphasis on elevating the "second combination" to a new realm on the basis of inheriting both.

3. The Value Logic of the "Second Combination"

The "second combination" is both a methodological expression based on China's specific historical traditions and a reflection of a contemporary style developed within the tides of the times; simultaneously, it demonstrates significant global significance due to the universal values it contains.

First, the "second combination" reveals the general laws of the localization and nationalization of Marxism. Marxism is a truth that reflects the laws of development in nature, society, and thought. However, what it provides are general principles and methods for analyzing and solving problems, rather than direct, concrete solutions; it cannot provide ready-made answers for specific problems arising in various countries and nations. Therefore, Marxism has always emphasized that the practical application of general principles "depends at all times and in all places on the historical conditions for the time being." Lenin also pointed out: "To complete the unified international task through specific paths in each country, it is necessary to investigate, clarify, find, surmise, and grasp the national characteristics and features." This means that the universal principles of Marxism must be presented through the cultural forms, historical traditions, and specific characteristics of each country and nation. It inherently requires us, in the process of using Marxism to guide and serve practice, to ground ourselves in our own nation's historical and cultural traditions and actively explore forms of realizing Marxism suited to national and ethnic characteristics. Without the soil of fine traditional Chinese culture, it would be extremely difficult for Marxism to take root in China, let alone achieve Sinicization and adaptation to the times. In this sense, "the combination of Marxism with fine traditional Chinese culture is the prerequisite for Marxism to exert influence and achieve development in China." As the report to the 20th CPC National Congress pointed out: "Only by taking root in the rich historical and cultural soil of one's own country and nation can the tree of Marxist truth flourish with deep roots and luxuriant leaves."

Second, the "second combination" highlights the spirit of the times by achieving self-renewal amidst contemporary development. On one hand, as an outstanding intellectual achievement of humanity, Marxism is both a theoretical product of a certain era and something that is enriched and developed through the continuous study and absorption of the outstanding achievements of human civilization in every era. On the other hand, the inheritance and development of fine traditional Chinese culture also need to follow the trends of the times, continuously injecting new contemporary elements according to social progress, granting it developmental vitality, and promoting its creative transformation and innovative development. Over the past 100 years, the CPC has continuously kept pace with the times in practice, gradually deepening its understanding of combining the basic tenets of Marxism with fine traditional Chinese culture. It has formed systematized theoretical achievements rich in Chinese characteristics, reflecting the spirit of the times, adapting to the needs of modern society, and leading the development of human civilization. It is evident that the "second combination" is a dynamic, continuous, open, and developing historical process with a clear practical orientation; it is always rooted in the vivid practice of contemporary development, bears a profound contemporary imprint, and continuously answers and resolves urgent problems arising in the development of the era.

Third, the "second combination" contains important inspirations on how to treat traditional culture scientifically in the process of moving toward modernization. Late-developing modernizing countries, like Western developed countries, must inevitably undergo the historical process of transitioning from a traditional society to a modern one. However, in this process, many countries have lacked, to some extent, the theoretical self-awareness to combine Marxism with their own historical and cultural traditions. They have overemphasized the conflict between tradition and modernity while failing to see the side of their integration. Any culture, in terms of its origin, is historical and national, rooted in its own specific historical and cultural soil. A country's national conditions are jointly constituted by present realities and historical traditions; the two cannot be severed or polarized. General Secretary Xi Jinping pointed out: "If we do not understand China from the perspective of its long historical continuity, it is impossible to understand ancient China, impossible to understand modern China, and even more impossible to understand the China of the future." The continuity of Chinese history inevitably means that modern China retains many traditional components, determining that modern China itself is a contemporary product of the long-term evolution of traditional culture, and that the cultural traditions of modern China will inevitably settle into the "traditional culture" of the future. The combination of the basic tenets of Marxism with fine traditional Chinese culture possesses universal value transcending a single country. It interprets the universal laws of global modernization: any country with a profound and rich historical and traditional culture cannot dispense with the inheritance and promotion of its own traditions, and must continuously consider how to apply the active components, rational factors, and strengths therein to its own modernization process.

III. Development Principles of the "Second Combination"

The "second combination" is not a purposeless conceptual game detached from reality; rather, it has a distinct practical orientation. That is, it can "open up new realms for the Sinicization and modernization of Marxism," "always maintain the vigorous vitality and exuberant energy of Marxism," and "correctly answer major questions posed by the times and practice." General Secretary Xi Jinping pointed out: "A scientific worldview and methodology are the 'master keys' for us to study and solve problems." "To continue advancing theoretical innovation based on practice, we must first grasp the worldview and methodology of the Thought on Socialism with Chinese Characteristics for a New Era, and persist in and apply the stances, viewpoints, and methods running through it." The practical orientation of the "second combination" is the "main switch" for scientifically planning the overall deployment of comprehensively deepening reform, coordinating work in various fields, breaking through traditional thinking, and moving beyond path dependency. it converts the strategic deployments for further comprehensively deepening reform into a powerful spiritual force for advancing Chinese-path modernization. The "Six Must-Persists" ^[25], as the worldview and methodology of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, possess extreme operability and practicality, providing specific guiding principles for the development of the "second combination."

1. Must put the people first as the value standpoint to ensure the "true color" ^[26] of the "second combination" remains unchanged. Marxism is a theory of the people, a theoretical system for the people to achieve their own liberation. For Chinese Communists, the word "people" carries more weight than a thousand tons. The Third Plenary Session of the 20th CPC Central Committee proposed six valuable experiences for further comprehensively deepening reform, the second of which clearly states the need to "persist in a people-centered approach." General Secretary Xi Jinping has repeatedly emphasized the principal status of the masses, noting that "history is written by the people, and all achievements are attributed to the people." All of the Party’s theoretical innovations and innovative theories are closely linked to the practice of the people and their happiness. The social foundation for combining the basic tenets of Marxism with fine traditional Chinese culture is rooted in the people, and its ultimate destination is to serve and benefit the people. The Chinese people are the creators, guardians, and inheritors of fine traditional Chinese culture. The masses, including theoretical workers, use fine traditional Chinese culture to explicate Marxist theoretical viewpoints, powerfully enhancing the explanatory power, creativity, and affinity of Marxism. This promotes the Party’s innovative theories to "fly into the homes of ordinary people" ^[27] and enhances the popular character of the "second combination." At the same time, the creative practice of the people is the vivid material and inexhaustible source of the "second combination." Without the practical experience and wisdom of the people, the "second combination" would become "water without a source, or a tree without roots." Therefore, the combination of basic Marxist tenets with fine traditional Chinese culture must highlight a people-oriented practical orientation, stimulate the pioneering spirit of the masses, and respect the people's principal position. We must persist in maintaining close ties with the masses, rely on them, summarize experience and accumulate wisdom from their practice, and be adept at refining, extracting, and sublimating the elements of wisdom for advancing the "second combination" from the people's practice, ensuring that the value-color of the theoretical achievements produced by the "second combination" never fades.

2. Must maintain self-confidence and self-reliance as the spiritual core for deepening the development of the "second combination." Only with confidence can one be self-reliant; only with self-reliance can one become strong. The objective world facing contemporary China is an ever-changing and colorful one. The cause the CPC is engaged in is an arduous and pioneering great undertaking for which there is no textbook to follow and no ready-made answer to reference. These conditions determine that solving Chinese problems must be based on China's actual situation and explored and answered by the Chinese people themselves. Persisting in self-confidence and self-reliance is not out of thin air, but has sufficient reason and confidence—it stems from pride and confidence in one's own theories and culture. On one hand, the CPC possesses scientific theories. General Secretary Xi Jinping pointed out: "Marxism provided a powerful ideological weapon for China's revolution, construction, and reform, enabling this ancient oriental power to create a miracle of development unprecedented in human history." The power of truth in understanding and transforming the world demonstrated by Marxism in practice is the source of achieving self-confidence and self-reliance. On the other hand, the CPC possesses a brilliant fine traditional Chinese culture. General Secretary Xi Jinping pointed out: "Looking back at history, what has supported this ancient nation to reach today, and what has supported the 5,000-plus years of Chinese civilization to continue to this day, are the cultural genes rooted deep in the blood of the Chinese nation." For thousands of years, traditional Chinese culture has flowed like a great river, continuous and unending. Although it has weathered storms, it has developed vigorously to this day with a spirit that "embraces all rivers and contains all things" ^[28], playing a vital role in the perpetuation of the Chinese nation. This is the foundation for achieving self-confidence and self-reliance. Therefore, advancing the "second combination" must involve maintaining self-confidence and self-reliance, always firming up the faith in Marxism, overcoming the incursions of dogmatism and empiricism; always adhering to and inheriting fine traditional Chinese culture, clearly opposing and resisting historical nihilsm ^[29] and cultural revivalism, and using cultural self-confidence to break "Western centrism."

3. Must uphold the fundamentals and break new ground as the dialectical thinking for grasping the theoretical innovation of the "second combination." Eliminating the dross and retaining the essence, taking the best and making it serve grand purposes. General Secretary Xi Jinping emphasized...

“We must uphold the fundamentals and break new ground; with the integrity and vigor required by this principle, we shall continue the historical lineage of our culture and compose contemporary chapters of splendor.” This fully embodies the theoretical character of the Communist Party of China (CPC) in advancing theoretical innovation and creation—upholding the fundamentals without being archaic, and honoring antiquity without returning to the past—and shines with the “Chinese wisdom” of upholding the fundamentals and breaking new ground. This means we can neither “cut the feet to fit the shoes” nor “stretch the shoes to fit the feet” ^[30]; rather, we must make the shoes based on the feet and ensure the shoes fit the feet, walking a righteous path toward a bright future. The combination of Marxism with China’s fine traditional culture requires continuous integration with developmental reality, maintaining the mutual promotion and organic unity of “fundamentals” and “innovation.” We must both “adhere unswervingly to the basic principles of Marxism” and “adapt to the development of practice”; we must both inherit China’s fine traditional culture and promote its creative transformation and innovative development. Without upholding the fundamentals, innovation will stray into evil ways; without innovation, upholding the fundamentals becomes unsustainable. To uphold the fundamentals is to safeguard the dominant position of Marxism in the ideological sphere and to preserve the ideas, humanistic spirit, and moral norms within China’s fine traditional culture. To innovate is to create new heights in the development of Marxism and a new form of human civilization. Therefore, we must deeply advance the integration of Marxism and China’s fine traditional culture while upholding the fundamentals and breaking new ground. On one hand, we must persist in using Marxism as our banner to provide a continuous stream of nutrients for the soil of China’s fine traditional culture, constantly urging it to adapt to modern society; on the other hand, we must persist in using China’s fine traditional culture to steep and influence Marxism, continuing to develop contemporary Chinese Marxism and twenty-first-century Marxism.

4. Persisting in a Problem-Oriented Approach is the Driving Force for the Theoretical Sublimation of the “Second Integration” ^[31]

Problems are the voice of the times. Discovering, analyzing, and solving problems are both the important drivers and the fundamental tasks of theoretical innovation. Persisting in a problem-oriented approach is the theoretical character and fundamental requirement of Marxism. Starting from the major issues of the era—the basic contradictions of capitalism and the oppression of the proletariat—Marx discovered the secret of capitalist exploitation of workers, subsequently proposed the theory of labor value and the theory of surplus value, revealed the laws of capitalist development, and founded the theory of scientific socialism. Historically, the problem-oriented approach has run like a red thread through the entire practice of the CPC’s historical development. Every theoretical leap achieved by the CPC has begun from the major issues of the era, using Marxism to answer and resolve significant problems faced in different historical periods. The necessity of combining Marxism with China’s fine traditional culture was both derived from summarizing problems and experiences and deepened through the process of solving problems. To promote the integration of the basic principles of Marxism with China’s fine traditional culture, we must persist in a problem-oriented approach, utilize the method of contradictory analysis, grasp the principal contradiction and the principal aspect of a contradiction ^[32], constantly explore new paths and methods for solving problems, and continuously create new prospects for the cause of the Party and the state. Currently, the various problems and challenges facing China are emerging in an endless stream and are complex and volatile, placing brand-new requirements on the integration of the basic principles of Marxism with China’s fine traditional culture. To this end, we must deeply study the new changes and problems in the global situation, the national condition, and the Party’s internal state, and subsequently propose new ideas and methods to solve these problems.

5. Persisting in a Systems Concept is the Scientific Method for Confirming the Value Orientation of the “Second Integration”

Those who do not plan for the whole are incapable of planning for a single part. Persisting in a systems concept is the adherence to and development of Marxist dialectical materialism; it is the ideological and working method for the CPC to understand and change the world, exemplified by the "magic weapon" of the United Front ^[33], the "playing the piano" method ^[34], the idea of "the whole country as a single chessboard," and the strategic policy of "grasping with both hands." Persisting in a systems concept runs through the entire practice of the CPC's historical development. The report to the 20th CPC National Congress pointed out: "All things are interconnected and interdependent. Only by observing things from a perspective of universal connection, comprehensive systems, and developmental change can we grasp the laws governing the development of things." Promoting the integration of the basic principles of Marxism with China’s fine traditional culture is a complex systemic project. We must firmly establish a systems concept, root Marxism in the fertile soil of China’s fine traditional culture, fully draw upon its essence, persist in the connection between history and reality, the unity of theory and practice, and the link between China and the world, and constantly promote the Sinicization and modernization of Marxism. At the same time, advancing the "second integration" requires strengthening the coordination between various subjects to gather a powerful collective force. Overall, this means forming a vivid situation characterized by the leadership of the CPC as the main subject, complemented by the participation of Party leaders, theorists, and the broad involvement of social forces, allowing each group to play its unique role in the innovative development of Marxism and the inheritance and development of culture.

6. Persisting in Maintaining a Global Vision is the Realm and Pattern for Broadening the Cultural Horizon of the “Second Integration”

No country or nation can exist in isolation; they inevitably engage in exchanges and connections with other countries or nations. Marxism holds that with the generalization of global interaction, historical interaction between different countries and nations is increasingly strengthened, whereby human history transforms into world history. The CPC is a party with a broad mind and a global vision, and an important force in promoting the progress of human civilization. General Secretary Xi Jinping pointed out: “We must broaden our global vision, gain deep insight into the trends of human development and progress, respond actively to the universal concerns of people in all countries, and contribute to solving the common problems facing humanity. With a broad mind that embraces all rivers, we should learn from and absorb all the fine achievements of human civilization and promote the building of a better world.” This important discourse profoundly reflects the CPC’s view of civilization, which advocates equality, mutual learning, dialogue, and inclusiveness, and illustrates the great breadth of mind, realm, and pattern of a major global party. Combining the basic principles of Marxism with China’s fine traditional culture must be built upon the basis of the fine achievements of human civilization. Only in this way can we occupy the commanding heights of civilizational development, make new contributions to the advancement of human civilization, and realize the civilizational vision of “each appreciating its own beauty and the beauty of others.” It is evident that persisting in maintaining a global vision, with an open spirit, actively absorbing and learning from the fine achievements of human civilization, and achieving the Sinicization and modernization of Marxism through the exchange and mutual learning between Chinese and Western civilizations, is an important path for continuously advancing the “second integration.”

Source: Journal of Hohai University (Philosophy and Social Sciences) September 4, 2024 Web Editor: Jing Mu