Marxism Research Network
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Zhang Yanlei: On the Methodological Connotation and Significance of the "Second Integration"

Xi Jinping Thought (New Era)

Since the introduction of Marxism to China following the Russian October Revolution, the relationship between Marxism and traditional Chinese culture has been a question of constant reflection and exploration within China's ideological and cultural circles. In his speech at the ceremony marking the centenary of the founding of the Communist Party of China, General Secretary Xi Jinping, synthesizing the experience of the CPC's century of struggle, proposed for the first time the "Two Combinations"—that is, "combining the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture." In June 2023, at the Symposium on Cultural Inheritance and Development, General Secretary Xi Jinping pointed out: "To open up and develop socialism with Chinese characteristics on the profound foundation of more than 5,000 years of Chinese civilization, the 'Two Combinations' is the path we must take," and emphasized that "the 'Second Combination' is another liberation of the mind." This important thesis by General Secretary Xi Jinping on the "Second Combination" has pointed the way forward for us to deepen our understanding of the Sinicization and modernization of Marxism, to inherit and develop fine traditional Chinese culture, and to establish cultural subjectivity. While scholarly circles have produced numerous articles studying and apprehending this proposition—offering many insightful perspectives—few have provided a systematic exposition of its philosophical and methodological significance. In fact, the "Second Combination" is a methodology constructed by General Secretary Xi Jinping on the basis of the ontological concept of the "cultural lifeform" [1]; it is a dialectical methodology embedded with ontology and a macro-view of history [2]. Deeply excavating the philosophical and methodological connotations of the "Second Combination" and grasping its methodological significance is of great importance for profoundly understanding and practicing the "Second Combination."

1. The "Cultural Lifeform": The Ontological Basis of the "Second Combination"

At the Symposium on Cultural Inheritance and Development, General Secretary Xi Jinping pointed out that the "Two Combinations" are "not a 'platter' of ingredients, nor a simple 'physical reaction,' but a profound 'chemical reaction' that has created a new, organically unified cultural lifeform." Furthermore: "Only by grounding ourselves in the magnificent 5,000-year history of Chinese civilization can we truly understand the historical necessity, cultural connotations, and unique advantages of the Chinese path." These two assertions indicate that Chinese civilization has always existed as a "cultural lifeform," and the "newness" of this new "cultural lifeform" is "new" in the sense of the classical dictum "If you can renovate yourself one day, then you can do so every day, and keep doing so day after day" [3]—that is, the "abundant virtue of daily renewal" [4]. In this sense, the "cultural lifeform" is the ontological basis of the "Second Combination." Simultaneously, General Secretary Xi Jinping pointed out that Chinese civilization possesses five prominent characteristics: continuity, innovativeness, unity, inclusiveness, and peaceful nature. These five characteristics are properties of Chinese civilization at the ontological level; they are inherent in the "cultural lifeform" of Chinese civilization as essential determinants, as natural endowments, and as cultural genes. As a "cultural lifeform," Chinese civilization, in the historical process of forming a new "cultural lifeform," relies on its own ontological characteristics to incorporate Marxism—which contains the universal qualities of world civilization—into itself. This means that the "Second Combination" can only be discussed in the sense of a "cultural lifeform."

1.1 The "Cultural Lifeform" as Ontology

The concept of the "cultural lifeform" proposed by General Secretary Xi Jinping is an ontological concept. To explicate the "cultural lifeform" at the ontological level, one can draw upon Hegel's dialectical thought. Marx highly affirmed Hegel's dialectic of "negativity as the moving and creating principle" based on the principle of life, and the quintessential proposition characterizing this dialectic is "Substance is Subject"—that is, "to grasp and express the true not as Substance, but equally as Subject." Hegel believed that Substance, as Subject, contains within itself the internal drive to generate and develop itself. The self-movement, self-negation, and self-development of Substance as Subject is precisely the unfolding process of world history.

Clearly, the "cultural lifeform" as ontology is both substance and subject. In an existential sense, the "cultural lifeform" first manifests as the ontology of Chinese civilization. In the expression of Chinese philosophy, this ontology is represented by concepts such as Dao (the Way), Tianwen (the Pattern of Heaven), and Renwen (Human Culture/Pattern of Humanity). In a certain sense, the core characteristic of Chinese culture is "stopping at civilization" and "transforming and completing through human culture." The Book of Changes states: "The interplay of the firm and the yielding constitutes the patterns of heaven (tianwen). When civilization stops [at the right point], it is human culture (renwen). We look at the patterns of heaven to observe the changes of the seasons; we look at human culture to transform and complete the world" [5]. The "pattern" (wen) in "Pattern of Heaven" and "Human Culture" is the ontological basis. In the process of "transforming and completing through human culture" or "transforming the people to establish customs," wen is both a substantial existence and a subjective basis. Of course, unlike the idealistic nature of Hegel's "Substance as Subject," the wen of Chinese civilization as a "cultural lifeform" has its real-world carrier in hundreds of millions of living people rather than in abstract concepts. The objectification and externalization of Chinese civilization as a "cultural lifeform" is the "community of the Chinese nation" as a substance.

Specifically, the "cultural lifeform" is a "lifeform" because it possesses the essential characteristics of a biological organism—namely, it is an organic whole. The components of a lifeform are internally connected and mutually conditional, allowing the entire organism to constitute an organically unified whole, through which the lifeform survives and continues. The same is true of a "cultural lifeform": the various cultural elements that constitute it are interrelated and mutually conditional, forming an interaction that achieves the survival and development of the lifeform. Furthermore, the reason it is called a "lifeform" is that life is self-caused (causa sui); therefore, a "cultural lifeform" must be a subject. According to Hegel, "the Idea in its immediacy is Life"; only life is the "Idea" itself, only life is its own cause, and only life is a self-fulfilled existence. This state of being "one's own cause" allows life to exist as a subject. By extension, the "cultural lifeform" as ontology naturally possesses "cultural subjectivity," which determines its nature as being "in-and-for-itself." This subjectivity dictates that the "cultural lifeform" can generate itself, being both substance and subject.

The Chinese nation, with its 5,000-year history, has never disintegrated or fractured despite numerous ordeals precisely because it is an endlessly renewing "cultural lifeform" endowed with subjectivity. Since every "cultural lifeform" continues the spiritual lineage of its nation, fine traditional Chinese culture serves as the spiritual gene of this "cultural lifeform." As General Secretary Xi Jinping pointed out: "Fine traditional Chinese culture is the crystallization and essence of the wisdom of Chinese civilization, the root and soul of the Chinese nation, and the foundation upon which we stand firm amidst the global cultural turbulence." This "cultural lifeform," which condenses the spiritual genes of fine traditional Chinese culture, requires a physical carrier as a substance. This carrier cannot be abstract, atomic individuals, but must be a collective—a substance with specific determinants and purposes—which is the "community of the Chinese nation." As a substantial "cultural lifeform," the "community of the Chinese nation" possesses organizations and organs similar to a natural organism; what truly makes these organizations and organs function are the objective contents developed through the fusion of multiple ethnic groups over millennia—modes of thinking, language, concepts, traditions, and customs—which is to say, Chinese civilization. Chinese civilization is not external to the "cultural lifeform"; it is the objective expression of the "cultural lifeform" itself. The thousands of years of the development of Chinese civilization is the process of the "cultural lifeform" with "cultural subjectivity" continuously manifesting itself.

1.2 Ontological Characteristics of the "Cultural Lifeform"

The key to why Chinese civilization has flourished for millennia lies in its ontological characteristics as a "cultural lifeform," namely what General Secretary Xi Jinping called its prominent continuity, innovativeness, unity, inclusiveness, and peaceful nature. These five characteristics existed as cultural genes from the moment Chinese civilization formed as a "cultural lifeform," determining its powerful vitality and centripetal force, and ensuring that the "community of the Chinese nation" has continued uninterrupted for thousands of years.

As a "cultural lifeform," Chinese civilization possesses prominent continuity. It is the only civilization in the world that has existed for over 5,000 years without interruption. The British philosopher Bertrand Russell once remarked that since the time of Confucius, ancient Egypt, Babylon, Macedonia, and the Roman Empire have all perished, while only China has survived through continuous evolution. Qian Mu [6] also lamented: "The Roman Empire fell, and thereafter there was no more Rome. After the fall of the Tang Dynasty, there was still China; there were the Song, the Ming, and the modern era—just like the Tang, it was still China. This is the most valuable and worthy topic for investigation in Chinese history." The key to the continuous development of Chinese civilization lies in its powerful "cultural subjectivity." General Secretary Xi Jinping pointed out: "Chinese civilization is the only great civilization in the world that has continued uninterrupted and developed in the form of a state to this day. This fully proves that Chinese civilization possesses the cultural subjectivity and vigorous vitality to develop itself, respond to challenges, and open up new horizons." With a single continuous lineage, the Chinese people have their root and soul, and the Chinese nation will not perish; this is precisely the vigorous vitality manifested by the "cultural lifeform."

As a "cultural lifeform," Chinese civilization possesses prominent innovativeness. General Secretary Xi Jinping pointed out: "Continuity is not stagnation, and certainly not ossification; rather, it is a process of historical progress supported by innovation." The Chinese nation has always advocated innovation and creation. The Book of Changes says, "Daily renewal is what is called abundant virtue; ceaseless generation is what is called Change." The Great Learning says, "If you can renovate yourself one day, then you can do so every day, and keep doing so day after day." This spirit of innovation and creation has long been deeply rooted in the spiritual world and the depths of the soul of the Chinese people, becoming the most profound national endowment of the Chinese nation. This innovativeness originates from the internal drive of the "cultural lifeform" and its uninterrupted continuity. It is the substantial "cultural lifeform"—the "community of the Chinese nation"—that has created the brilliant, extensive, and profound Chinese culture on the land of China. It is through the development of this "cultural lifeform" through innovation that Chinese civilization has formed its unique value concepts and spiritual pursuits, consolidating its cultural roots and spiritual lifeblood.

As a "cultural lifeform," Chinese civilization possesses prominent unity. General Secretary Xi Jinping pointed out: "The long-standing tradition of 'Great Unity' (dayitong) in Chinese civilization has formed a unity characterized by pluralistic integration, solidarity, and concentration. The pursuit of unity through 'inward cohesion' is both the prerequisite for and the result of the continuity of civilization." This unity stems from the internal requirements of the "cultural lifeform" and is externally manifested as the community of the Chinese nation. This determines that even in the face of major setbacks, the Chinese nation can remain tightly cohesive as a community; it determines the common conviction that the territory is inseparable, the state must not fall into chaos, the ethnic groups must not be scattered, and the civilization must not be broken. The concept of Great Unity is deeply ingrained in the Chinese people and has a long history; since the establishment of the unified feudal dynasty by the Qin, the institutional foundation for maintaining China's unity was established. Although historical periods of unity and division alternated thereafter, unity has always been the mainstream and the major trend of the historical development of the Chinese nation. This has also given rise to a spirit of "inclusiveness and breadth," reflecting the powerful inclusiveness of Chinese civilization.

As a "cultural lifeform," Chinese civilization possesses prominent inclusiveness. Inclusiveness is an inherent characteristic that Chinese civilization has possessed since its origin. When agriculture-based culture and society faced the challenges of diverse and complex ecological and human environments, they needed to respond through collaboration, harmony, and tolerance, thus forming national traits of cohesion, inclusiveness, and unity. Therefore, it can be said that the inclusiveness of Chinese civilization stems from the cultural genes of the "cultural lifeform" and has carried a humanistic sentiment of harmony and inclusion from the very beginning. Throughout its historical evolution, Chinese civilization has formed an inclusiveness characterized by "harmony in diversity" (hehe), fusion, and friendliness. Simultaneously, Chinese civilization has maintained constant exchanges with other civilizations. "The inclusiveness of Chinese civilization fundamentally determines the historical orientation of the Chinese nation's interaction, exchange, and integration, and determines the coexistence of diverse religious beliefs in China." As a "cultural lifeform," Chinese civilization radiates new vitality through continuous exchange and mutual learning, promoting the progress of world civilization.

Chinese civilization, as a "cultural living organism," possesses a prominent peaceful nature. General Secretary Xi Jinping has pointed out: "Peace, amity, and harmony are concepts that the Chinese civilization has inherited and passed on for more than five thousand years." The Chinese nation has always valued he [7] (harmony), respecting the existence of others. Seeking common ground while reserving differences in co-existence and pursuing peace serve as the foundation and prerequisite for understanding and communication—outcomes resulting from the coordinated interaction of cultural elements within the "cultural living organism" of Chinese civilization. On this basis, the state where different civilizations each "appreciate their own beauty" will eventually reach the realm of "sharing beauty with one another" [8]. General Secretary Xi Jinping noted: "Humanity lives in the same global village, in the same time and space where history and reality intersect, increasingly becoming a community with a shared future in which you are in me and I am in you." The close connection and interdependence of the fates of people across all countries is an inevitable historical trend; a community with a shared future for humanity requires collective human creation. "Only if humanity jointly pursues peaceful development and strives for the world's future through a community with a shared future can human civilization continue to move forward."

In summary, as a "cultural living organism," Chinese civilization possesses five prominent characteristics that are unique to it and constitute the cultural genes of the Chinese nation. It is precisely because of these five characteristics that Chinese civilization, as a "cultural living organism," distinguishes itself from other forms of "cultural living organisms" and manifests through the concrete representation or substantial form of the Community of the Chinese Nation. Based on these five ontological prominent characteristics, Chinese civilization as a "cultural living organism" is able to form the Community of the Chinese Nation as a substantive entity. Only by acting simultaneously as a substance and a subject can the Community of the Chinese Nation both preserve itself and absorb other nutrients, constantly renewing, perfecting, and developing itself. Only based on the self-recognition of such a powerful "cultural living organism" does the "Second Combination" become both possible and inevitable.

II. The "Second Combination": A Dialectic of the Unity of Spontaneity and Consciousness

Marx pointed out: "The greatness of Hegel's Phenomenology and its final result—the dialectic of negativity as the moving and creating principle—lies first of all in the fact that Hegel conceives the self-genesis of man as a process, conceives objectification as loss of the object, as alienation and as the transcendence of this alienation." This dialectic, based on the principle of life, maintains that only through constant negation can things remain in motion rather than becoming dead entities. The "Second Combination" is the authentic logic of this dialectic of spontaneity and consciousness. Similar to a natural life form, the "cultural living organism" of the Chinese nation possesses the same spontaneity and consciousness as biological life. It takes root in history, stands on the present, and looks toward the future; it reflects upon and critiques the present. Through exchange and integration with another "cultural living organism"—Marxism—it absorbs all excellent elements conducive to its own existence and development, transcends the present, and achieves further self-development.

According to Hegel, "method is not an external form, but the soul and concept of the content." As a generative process in the sense of the "daily renewal" [9] of the "cultural living organism," the "Second Combination" is the unfolding process of the organism's self-negation and self-transcendence (Aufhebung), embodying a dialectic of the unity of spontaneity and consciousness. Dialectics includes three stages: "from affirmation to negation, and then to the negation of the negation." Correspondingly, the unfolding and generative process of the "cultural living organism" includes the processes of spontaneity, consciousness, and their dialectical unity.

1. The Spontaneous Stage and its Methodological Requirements

So-called spontaneity refers to the fact that the culture of any nation is a process of spontaneous natural evolution. Cultural genes, similar to biological genes, create cultural diversity within the objective process of natural evolution, spontaneously creating the nation’s own history and culture. The "cultural living organism" is the subject and prerequisite for that nation’s continuity; it contains the nation's cultural genes and ontological characteristics, the basis for the organism's existence and development, and the vital dimensions of spontaneous cultural growth and natural evolution. It possesses the inherent capacity, motivation, and strength to develop itself, as well as the "immunity" to repair itself. In this sense, how can we protect the spontaneity of the "cultural living organism"?

First, we must affirm our nation’s historical and cultural traditions at the cognitive level, achieving self-acceptance, self-protection, and self-preservation. General Secretary Xi Jinping pointed out: "The Chinese nation has a civilized history of more than five thousand years; we must revere excellent traditional Chinese culture and strengthen our cultural confidence." "No matter which country or nation it is, if it does not cherish its own thoughts and culture, and loses this soul, that country or nation cannot stand tall." Therefore, we must treat cultural traditions and the "cultural living organism" with a more tolerant vision and attitude, sufficiently nourishing it on this basis, protecting the diversity of cultural genes, and highlighting the powerful force of its natural growth.

Second, we must be adept at utilizing the natural forces of spontaneous cultural growth and respect the objectivity of natural cultural evolution. One must not "help the shoots grow by pulling them upward" [10] regarding the natural growth of culture; one must not interfere excessively. As General Secretary Xi Jinping said, "Every country and nation has different historical traditions, cultural accumulations, and basic national conditions, thus its developmental path inevitably has its own characteristics... Unique cultural traditions, a unique historical destiny, and unique basic national conditions determine that we must take a development path suited to our own characteristics." In this sense, treating the "cultural living organism" requires respecting its laws of natural evolution, respecting the organism itself, and respecting culture itself.

Third, we must seek and refine "living" elements of traditional culture to further activate the impetus for growth. Our country has a long history, a vast territory, numerous ethnic groups, and diverse cultures. Rich traditional cultural accumulations are preserved in folk culture; in the local customs and dialects of some regions, a large number of traditional cultural elements are still manifesting and growing naturally. This requires us to conduct cultural surveys and protection work to present the diversity and richness of traditional culture as much as possible in our era, giving it sufficient space to grow and fully manifest its vitality. As General Secretary Xi Jinping said: "We must allow living rural culture to be passed down, deeply excavating intangible cultural heritage such as folk art, traditional opera, handicrafts, ethnic costumes, and folk activities."

Finally, we must strengthen the orientation of the mainstream ideology and the government, taking necessary supportive and protective measures. On one hand, we must let more cultural relics and heritage "come alive"—"let the relics speak, let history speak, and let culture speak." "Cultural relics and heritage carry the genes and bloodline of the Chinese nation; they are non-renewable and irreplaceable resources of excellent Chinese civilization. We must actively promote the protection and utilization of relics and the inheritance of cultural heritage, excavating their multiple values and disseminating more value symbols and cultural products that carry Chinese culture and the Chinese spirit." On the other hand, we should foster a cultural ecosystem where diverse cultures can grow, encouraging the development of characteristic cultures of different ethnic groups and regions. The display of "grassroots poets" and folk arts on new network platforms demonstrates the internal vitality of the "cultural living organism."

2. The Element of Consciousness and its Methodological Requirements

So-called consciousness refers to the stage of self-growth, self-negation, and self-critique of the "cultural living organism." Any nation will reflect on its own history and culture within specific historical periods and circumstances. Based on this reflection, critique, and negation of the self, it will encounter other "cultural living organisms" with a sense of cultural consciousness, achieving the adjustment and remolding of its own culture through conscious cultural practice. In this sense, consciousness is likewise inherent to the "cultural living organism"; it is the internal force of negativity. This negative force appears to contradict the affirmative spontaneity of the "cultural living organism," but in reality, it is precisely the internal drive for the organism to break through and transcend itself. How, then, can we manifest the consciousness of the "cultural living organism"?

First, we must realize that the "cultural living organism" is not a dead thing, but an organism capable of adjusting itself to adapt to the external environment. The "cultural living organism" is not something pre-set, ready-made, or static; its internal "cultural subjectivity" determines that it will manifest its vitality in various ways. This is why the "cultural living organism" of the modern Chinese nation, when faced with heavy blows, engaged in various movements for national salvation, such as the Self-Strengthening Movement, the Hundred Days' Reform, and the Revolution of 1911. These were actually conscious reflections, negations, critiques, and adjustments by the "cultural living organism" of the Chinese nation regarding its existential status. This is also why "we must carry out scientific analysis of traditional culture, inheriting and developing the beneficial and good parts while resisting and overcoming the negative and bad parts—taking the essence and discarding the dregs—rather than adopting an absolutist attitude of total acceptance or total rejection." Therefore, manifesting consciousness means manifesting one’s own "cultural subjectivity" and having a clear understanding of oneself.

Second, we must reflect on the fact that spontaneously evolved traditional Chinese culture has its historical limitations and requires creative transformation and innovative development. We must clearly recognize that while traditional Chinese culture played an important role in promoting national progress and social development, and functioned positively in regulating the political order of traditional society, maintaining family and social harmony, and nurturing individual moral sentiments and value orientations, and still possesses significant contemporary value today—traditional culture is, after all, a product of its time. Some of its content is no longer applicable. Therefore, we must scientifically distinguish between the "essence" and the "dregs" within traditional culture, seeking out those "cultural genes that allow the Chinese nation to grow incessantly and prosper eternally," and "promote the creative transformation and innovative development of excellent traditional Chinese culture."

Third, we must critique the practice of using Western culture as the reference and standard, and remain vigilant against "homogenization" (identity). Since the modern era, whether it was "Chinese learning for fundamental principles, Western learning for practical application" [11] or "total Westernization," both actually used Western culture as the standard over which to examine and judge traditional Chinese culture. In essence, this used the "identity" (sameness) of Western traditional metaphysics to suppress "difference," using one "cultural living organism" to stifle others. However, "no specific part of a culture can be singled out as a model to explain (or especially cannot be used as a model to explain) the conditions expected of other parts of culture." In treating the cultures of all countries, we must follow the "Big Picture View of History" (da lishi guan) proposed by General Secretary Xi Jinping, looking at the long river of human historical and cultural development, breaking through narrow visions and small frameworks, and breaking through various forms of "cultural superiority." Thus, we establish a cultural outlook that integrates our country with the world, as required by the Big Picture View of History.

Finally, we must recognize that the growth of the "cultural living organism" requires the methodological demand of "pluralistic foundationalism." "Pluralistic" means the growth of the "cultural living organism" needs to absorb all beneficial factors; "foundational" means the organism must take its own "cultural subjectivity" as its root. Without the "foundation," plurality has nowhere to be placed; without "plurality," the "foundation" cannot grow. Only by combining "plurality" and "foundation" can the "cultural living organism" bloom. The process of the "Second Combination" is the process of the "cultural living organism" blooming; it is the process of the relay-style exploration of Chinese-path modernization. General Secretary Xi Jinping pointed out: "Chinese-path modernization is deeply rooted in excellent traditional Chinese culture, embodies the advanced nature of scientific socialism, draws upon and absorbs all excellent achievements of human civilization, represents the developmental direction of human progress, and presents a new picture different from the Western modernization model; it is a brand-new form of human civilization." The central task of the Party on the new journey in the New Era is to "unite and lead the people of all ethnic groups in the country to build a great modern socialist country in all respects, achieve the Second Centenary Goal, and advance the great rejuvenation of the Chinese nation on all fronts through Chinese-path modernization." To this end, we must both adhere to "cultural subjectivity," strengthen cultural confidence, and highlight the prominent characteristics of Chinese civilization, while also adhering to a worldview and methodology of "maintaining a global perspective" (xionghuai tianxia), respecting the unique values of all civilizations in the world, and absorbing all human cultural achievements to provide Chinese wisdom and solutions for building a community with a shared future for humanity and a better human civilization.

3. The "Second Combination": The Dialectical Unity of Identity and Difference

In terms of the dialectical generative process of the "cultural lifeform," spontaneity is the non-reflective, in-itself [12] stage of self-protection and self-acceptance of the community of the Chinese nation; consciousness is the reflective, for-itself stage of examining oneself and the world. The "second combination" is the dialectical unity of these two stages—spontaneity and consciousness. The key to the "second combination" lies in how to realize an internal "chemical reaction" within the lifeform under the premise of maintaining the "cultural subjectivity" of Chinese civilization. Fine traditional Chinese culture and the basic tenets of Marxism originate, after all, from two different "cultural lifeforms"; therefore, combining the two—the "second combination"—is a dialectical unity of identity and difference. How, then, should this dialectical unity of identity and difference be realized?

First, we must summarize the successful experience of the Sinicization of Marxism, extract the way in which Marxism and fine traditional Chinese culture fit together, and seek identity. The reason the "second combination" is possible lies essentially in the compatibility or identity between Marxism and fine traditional Chinese culture. As General Secretary Xi Jinping stated, "compatibility is the premise of the 'combination'" and "the result of the 'combination' is mutual achievement." On one hand, the two share the same philosophical foundation. The philosophical foundation of Marxism is historical materialism, which emphasizes the relationship of determination between the productive forces and relations of production, and between the economic base and the superstructure, thoroughly overturning idealistic apriorism. Fine traditional Chinese culture emphasizes focus on human affairs, reality, and daily ethics and lived experience. Thus, the two possess compatibility in the sense of materialist philosophy regarding their philosophical worldview, basic stance, and cognitive value goals. On the other hand, their value goals are the same. Both Marxism and fine traditional Chinese culture possess a deep concern for human suffering and the common people, sharing similar social ideals and beautiful visions for humanity. In Marxism, this is expressed as "Communism" characterized by the "absence of economic exploitation and political oppression" and "the free and well-rounded development of the individual," while in fine traditional Chinese culture, it is expressed as "Great Harmony" (datong) [13]. These similar value goals express their common humanitarian concern for the future and destiny of humanity.

Second, we must be clear about the differences between Marxism and fine traditional Chinese culture. Due to differences in geography, era, and social conditions, the two cultures possess innate differences, particularly in cultural forms, problem orientations, and ideological systems. Yet it is precisely this difference that becomes the internal driving force for the development of things, forming the impetus for the creative transformation and innovative development of fine traditional Chinese culture; thus, the combination of the two is necessary. General Secretary Xi Jinping pointed out: "Marxism is the scientific truth that Chinese Communists learned from abroad." Marxism profoundly reveals the general laws of human social development, provides methods for understanding and transforming the world, is verified in social practice, and points the way for the progress of human society. This "soul-vein" [14] of Marxism brought modern politics, modern institutions, and modern civilization to China, bringing vitality, injecting new energy, and providing "living water" to fine traditional Chinese culture. Meanwhile, fine traditional Chinese culture, as the "root-vein" [15], has remained unbroken for thousands of years, fully demonstrating that this "cultural lifeform" possesses powerful cultural genes and tenacious vitality. Consequently, the "second combination" requires using the "soul-vein" of Marxism to activate the genes and elements of fine traditional Chinese culture, endowing it with brand-new connotations through the revolutionary, advanced, scientific, and truthful nature of Marxism. This allows the "root-vein" of fine traditional Chinese culture to advance with the times and radiate vitality while upholding its cultural subjectivity, thereby achieving creative transformation and innovative development.

Finally, we must commit to the realization of the dialectical unity of identity and difference within the "new cultural lifeform." The "second combination" is not an external joining of two heterogeneous cultures; the process is actually the dialectical unfolding of spontaneity and consciousness by Chinese civilization as a "cultural lifeform" based on its "cultural subjectivity." This process was concretely manifested when modern China was invaded by Western powers and fine traditional Chinese culture was violently impacted by Western civilization, leaving its reality in peril. However, as the gene of the Chinese "cultural lifeform," fine traditional Chinese culture possesses a trajectory of spontaneous growth and natural evolution; it has its own immunity to repair itself. This was manifested as the "cultural subjectivity" inherent in the "cultural lifeform" being maintained through various movements for national salvation and survival [16], and being displayed through self-revolution, whereby the "essence was absorbed and the dross discarded" from traditional Chinese culture. Simultaneously, as Marxism—another "cultural lifeform"—entered China, fine traditional Chinese culture, while consciously reflecting upon itself, recognized the revolutionary, scientific, and truthful nature of Marxism as distinct from itself. While fully manifesting its own "cultural subjectivity" and fully respecting its differences with Marxism, it sought points of compatibility, fully absorbed and learned from Marxism, and combined with the basic tenets of Marxism to produce a profound "chemical reaction." This both achieved the creative transformation and innovative development of fine traditional Chinese culture—making it modern—and Sinicized Marxism, making it a Sinicized Marxism with the historical and cultural characteristics of the Chinese nation. In the process of the "second combination," after fine traditional Chinese culture combined with the basic tenets of Marxism, it became a new self, thereby forming a new "cultural lifeform." Chinese civilization consciously integrated into the process of world history and leads its development; Chinese history has ascended to world history, becoming a part of it, and world history is re-examined due to the integration of Chinese history. In this process, the "cultural lifeform" realizes that its own history is world history itself, and realizes that the process of combining with Marxism is not a process of losing the subject, but precisely a process of leading itself to become the subject of a community with a shared future for humanity. Of course, in the growth process of the "new cultural lifeform," the "second combination," as a dialectical unity of identity and difference, is not achieved overnight; its process is both diachronic and synchronic, a cultural practice that requires us to persist over the long term.

General Secretary Xi Jinping pointed out that we must "establish a grand perspective on history [17] to analyze evolutionary mechanisms and explore historical laws amidst the long river of history, the tides of the times, and global winds and clouds." The "second combination" is itself a grand perspective on history; its methodology is a complete system focused on the overall situation and the whole. As Hegel said: "The True is the whole. But the whole is nothing other than the essence consummating itself through its development." Each generation, under the premise of completing the tasks of its own era, becomes an indispensable link in grand history. In this sense, the "second combination" is actually a stage in the history of all human society and world development. In such a dialectic of spontaneity and consciousness, history and logic achieve unity.

III. The Methodological Significance of the "Second Combination"

The "second combination" is the unfolding process of the spontaneity-consciousness dialectic of the "cultural lifeform." Revealing this methodology is conducive to replacing metaphysical modes of thinking with dialectical ones and manifesting the internal vitality of Chinese civilization, thereby helping to realize the dialectical unity of identity and difference, forging a strong sense of community for the Chinese nation. It helps to replace dualism with monism, thoroughly resolving the "contention between the ancient and modern, West and East" [18], and further helps to deepen the understanding of "cultural subjectivity" to create a new form of human advancement.

1. Helping to replace metaphysical modes of thinking with dialectical ones, manifesting the internal vitality of Chinese civilization

Engels pointed out: "Marx’s whole world outlook is not a doctrine but a method. It provides not ready-made dogmas, but points of departure for further investigation and the method for such investigation." Marx critically inherited and developed Hegel's dialectics, negating the existence of an Absolute Idea outside the sensory world. He liberated dialectics from the confinement of Hegel's Absolute Idea, regarding all existents as finite, historical, and sensory beings, subjecting all existents to critical examination within the long river of history. That is to say, "dialectics includes in its comprehension and affirmative recognition of the existing state of things, at the same time also, the recognition of the negation of that state, of its inevitable breaking up... because it regards every historically developed social form as in fluid movement, and therefore takes into account its transient nature not less than its momentary existence." Engels pointed out that dialectics is "the most important form of thinking." In contrast, there exists a metaphysical mode of thinking whose greatest characteristic is to view things and their concepts as isolated, static, one-sided, rigid, and unchanging; its greatest flaw is a lack of contradictory thinking. Engels once criticized metaphysicians for "thinking in absolutely irreconcilable antitheses; their communication is: 'Yea, yea; Nay, nay'; for whatsoever is more than these cometh of evil." Viewing traditional culture through such a mode of thinking would regard it as something given, inherent, and static—as dead, backward, and devoid of vitality. This understanding is harmful both to the inheritance and development of traditional culture and to the continuous lineage of Chinese civilization.

The "second combination" views fine traditional Chinese culture through a dialectical mode of thinking, regarding it as fluid and living. Beyond doubt, fine traditional Chinese culture is closely linked to our traditional production and life practices. Over thousands of years, changes in the modes of production and life and social structures have allowed fine traditional Chinese culture to gradually develop and grow; although it has experienced vicissitudes, it has never been severed, forming a relatively stable survival system that continues to this day. In this sense, fine traditional Chinese culture is both historical and contemporary. As Marx said: "Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past." Therefore, we cannot talk about cultural innovation in isolation or one-sidedly, detached from history and tradition. The reason fine traditional Chinese culture possesses powerful continuity lies not only in it being a precious legacy left by ancestors, but even more in the fact that it is fluid, living, and advances with the times. Fine traditional Chinese culture, as a "cultural gene," has absorbed different essences under different historical conditions, allowing the "cultural lifeform" of the Chinese nation to grow unceasingly. The "second combination" is precisely the result of this "cultural lifeform" absorbing the essence of the basic tenets of Marxism. That is to say, the "second combination" is a dynamic historical process within the self-growth, self-sublation (Aufhebung), and self-transcendence of this "cultural lifeform." This process is both one in which the "cultural lifeform" respects the laws of natural growth and taps its own potential, and one in which it sublates and transcends itself based on respecting differences. Process implies fluidity; it implies that a living cultural life continues to stretch and grow, and fluid culture and fluid civilization naturally integrate into a holistic, universal grand perspective on history. Revealing the dialectic of spontaneity and consciousness helps to break free from the "understanding" (Verstand) mode of thinking [19], activates dialectical vitality, breaks through rigid understandings of the "second combination" at the level of thinking, manifests the internal vitality of Chinese civilization, and highlights the exuberant vigor of the "cultural lifeform."

2. Helping to realize the dialectical unity of commonality and difference, forging a strong sense of community for the Chinese nation

The Chinese nation is "a community of people formed through the infiltration of various groups on the Chinese soil by Chinese civilization over millennia, through long-term interaction, exchange, and integration (jiaowang jiaoliu jiaorong), and in the historical process of jointly creating a unified multi-ethnic state, possessing an identity as a community for the Chinese nation." As General Secretary Xi Jinping has stated, "The history of China is a history of the integration and convergence of various ethnic groups into a pluralistic and unified Chinese nation; it is a history of all ethnic groups jointly creating, developing, and consolidating our great, unified motherland." As indispensable components of the Chinese nation, the 56 ethnic groups possess both commonalities and differences, all of which are constituent parts of the Chinese nation as a "cultural living organism" [20]. For over 5,000 years, the Chinese nation, composed of various ethnic groups, has jointly expanded the territory, created thought, and written history on the Chinese land, forming the brilliant Chinese civilization through the exchange, collision, fusion, and innovation of different ethnic thoughts and cultures. Especially since the founding of the Communist Party of China, our Party has continuously emphasized concepts such as the "big family of the Chinese nation," the "community for the Chinese nation," "forging a strong sense of community for the Chinese nation," and "advancing the construction of the community for the Chinese nation." It has emphasized the interaction, exchange, and integration of all ethnic groups, urging them to "hold together tightly like pomegranate seeds" [21], and stressed that cultural identity is the deepest form of identity. It has sought to build a shared spiritual home for the Chinese nation and regarded forging a strong sense of community for the Chinese nation as a solid foundation for achieving the great rejuvenation of the Chinese nation. The proposal of the "second integration" not only highlights the importance of combining the basic tenets of Marxism with fine traditional Chinese culture, but also underscores the vital role that the fusion and innovation between different ideologies and cultures play in forging a strong sense of community for the Chinese nation.

The methodology of the "second integration" emphasizes the spontaneous and conscious dialectical growth of the "cultural living organism" and the dialectical unity of commonality and difference, both of which are conducive to forging a strong sense of community for the Chinese nation. The formation of the sense of community for the Chinese nation has undergone a process from "spontaneous" to "conscious" and then to "self-determined" (that is, spontaneous-conscious) [22]. Over the long course of historical development, the people of all ethnic groups have gradually ascended from a "spontaneous" ethnic identity toward a "conscious" identity as the Chinese nation. Since the New Era, with the in-depth advancement of the construction of the community for the Chinese nation, the sense of community among all ethnic groups has begun to rise further from "consciousness" to "self-determination." On the basis of their identity with Chinese culture, various ethnic groups have formed a strong identification with the Chinese nation. They actively practice the values of the Chinese nation, cultivate deep feelings for home and country (jiaguo qinghuai), and proactively instill the sense of community for the Chinese nation into the depths of their hearts.

This process is, in fact, the dialectical growth process of the community for the Chinese nation as a substantive "cultural living organism"; it is both its natural growth as a living entity and its self-reflection and adjustment. In this process, the community for the Chinese nation, as a substantive "cultural living organism," is a "unity of differences," containing both commonality and difference within itself—both of which are important factors in the growth and development of the "cultural living organism." Currently, we are in a key period for achieving the great rejuvenation of the Chinese nation, and the concerted efforts of all ethnic groups are its fundamental guarantee. Solidarity implies a common pursuit, but pursuing commonality does not mean eliminating differences or seeking absolute identity; rather, it means pursuing common progress and development on the basis of respecting differences. Commonality and difference together constitute the internal structure of the Chinese nation’s relational symbiosis. Over thousands of years, the developmental journey of the Chinese nation can be described as a symbiotic process of "seeking common ground while shelving differences." "Commonality has facilitated the integrity of the Chinese nation, while difference has enriched its diversity; thus, the community for the Chinese nation exhibits the internal characteristic of 'oneness through diverse paths' and a vibrant overall appearance." As General Secretary Xi Jinping pointed out, "Only by conforming to the changes of the times, improving ethnic work in the direction of enhancing commonality, achieving the dialectical unity of commonality and difference, and organically combining ethnic factors with regional factors, can the Party’s ethnic work in the New Era be done well, meticulously, and solidly."

  1. Aiding in the replacement of dualism with monism to thoroughly resolve the "contention between the ancient and the modern, the Chinese and the West"

General Secretary Xi Jinping pointed out: "Through long-term efforts, we are better positioned than at any time in history to resolve the 'contention between the ancient and the modern, the Chinese and the West,' and we feel a more urgent need than ever for cultural achievements that fuse the ancient and the modern while connecting the Chinese and the West." The so-called "contention between the ancient and the modern, the Chinese and the West" refers to the debates over China's path that have erupted multiple times since the beginning of the modern era [23] regarding how China can achieve modernization. It manifests as the dualistic opposition between the ancient and the modern, or the Chinese and the West—either simplifying the "ancient-modern" dispute into an opposition between "China and the West," or simplifying the "China-West" dispute into an opposition between the "ancient and the modern." Its essence is the question of whether to mechanically copy the West or to achieve the creative transformation and innovative development of fine traditional Chinese culture.

Simplifying the ancient-modern dispute into an opposition between China and the West implies that ancient China is dead, stagnant, lacking vitality, and devoid of innovation. Conversely, simplifying the China-West dispute into an opposition between the ancient and the modern implies that ancient China must inevitably move toward Western modernization, thereby viewing Western modernization as a modernization with universal significance, as if Western modernization represents the future direction of humanity. Both of these ways of treating the "ancient-modern, Chinese-Western" relationship actually fall into dualism and cannot truly solve the problem of where China should go. More fundamentally, whether it is the ancient-modern dispute or the China-West dispute, both actually sever the continuity of Chinese civilization and ignore the fact that the relationship between Chinese civilization’s existing accumulation and its living evolution is not an either-or choice, but a dialectical unity. It is precisely this dialectical unity that reflects the spontaneity and consciousness possessed by Chinese civilization as a "cultural living organism."

Therefore, the key to cracking the "contention between the ancient and the modern, the Chinese and the West" lies in clarifying that the Chinese nation is a "cultural living organism" and establishing the "cultural subjectivity" [24] that such an organism possesses. General Secretary Xi Jinping pointed out: "For any culture to stand firm, go far, and possess the power to lead, unite, shape, and radiate, it must have its own subjectivity." The "second integration" is precisely the embodiment of this "cultural subjectivity." The process of the "second integration" is, in fact, the dialectical unfolding and organic growth of the "cultural living organism" of the Chinese nation as a monistic entity and subject. it is a developmental process connecting the ancient and the modern, the Chinese and the West—a process that is not severed but is a continuous whole. The "second integration" breaks the dualistic opposition between civilizational tradition and modernization. In this sense, modernization is established by a "cultural living organism" with "cultural subjectivity" on the basis of self-reflection, self-criticism, and self-revolution regarding its civilizational tradition. It is a modernization rooted in its own civilizational tradition, a self-renewal and development within the "cultural living organism," and a vital link in the growth of Chinese civilization itself. As General Secretary Xi Jinping said: "Chinese-path modernization is a modernization that continues the ancient civilization, not one that destroys it; it is a modernization that has grown out of the Chinese soil, not one copied from other countries; it is the result of civilizational renewal, not the product of civilizational rupture. Chinese-path modernization is the 'old state with a new mission' [25] for the Chinese nation, and it will surely lead Chinese civilization to shine with glory once again." Viewing the ancient and the modern, the Chinese and the West in such a monistic way fundamentally dissolves the external reflection and criticism of the Chinese nation's "cultural living organism" from the perspective of other "cultural living organisms." It fundamentally precludes the absolute negation of one civilization by another and thoroughly resolves the "contention between the ancient and the modern, the Chinese and the West."

  1. Aiding in deepening the understanding of "cultural subjectivity" to create a new form of human civilization

The "second integration" is not an external combination of two ready-made things, but rather a creative fusion where the living "cultural living organism" of Chinese civilization, possessing "cultural subjectivity," combines its own excellent traditional cultural genes with the basic tenets of Marxism. Therefore, active "cultural subjectivity" is the prerequisite that makes the "second integration" possible.

General Secretary Xi Jinping pointed out: "More importantly, the 'second integration' is another emancipation of the mind [26], allowing us to fully utilize the precious resources of fine traditional Chinese culture within a broader cultural space and explore theoretical and institutional innovations for the future." "Another emancipation of the mind" means that the "cultural living organism" has been highlighted and "cultural subjectivity" has achieved liberation. "Cultural subjectivity" is the prerequisite for the "cultural living organism" to become conscious of itself and develop itself; it is also the driving force for the "cultural living organism" to actively develop and strengthen itself. As General Secretary Xi Jinping said, "Without the 5,000 years of Chinese civilization, where would 'Chinese characteristics' come from?" The emphasis on "cultural subjectivity" is the great significance of the "second integration."

Fine traditional Chinese culture is the foundation of "cultural subjectivity" and the gene of the "cultural living organism," constituting the "root-vein" (genmai) of the Chinese nation's "cultural living organism." Only based on this "root-vein" can the subjective consciousness of Chinese civilization be manifested, and its subjectivity and leadership be established. This "root-vein" is the fundamental hallmark distinguishing the "cultural living organism" of Chinese civilization from others. Marxism has injected the "soul-vein" (hunmai) [27] into "cultural subjectivity," determining the fundamental nature of the Chinese nation's "cultural living organism." This "soul-vein" activates the "root-vein" of fine traditional Chinese culture, causing a profound "chemical reaction" between the two "cultural living organisms"—Marxism and Chinese civilization—through their interaction, thus giving birth to a new "cultural living organism." Therefore, this new "cultural living organism" is not only a "particular civilizational form" belonging to the Chinese nation, but also a "universal civilizational form" aiming at human freedom and liberation. This new "cultural living organism" not only preserves its own "cultural subjectivity" due to its inherent "root-vein," upholding spontaneity and consciousness while demonstrating cultural self-confidence; but also, by virtue of its injected "soul-vein," it is committed to exploring a new civilizational form that transcends capitalism. Consequently, it possesses the connotation of a "new form of human civilization," points toward a "community with a shared future for humanity," and holds world-historical significance.

The new "cultural living organism" endows Chinese civilization with both regional and global characteristics, making it a new form of human civilization. This new form of civilization has developed continuously from the ancient Chinese civilization and has been formed through fusion on the basis of embracing differences and absorbing the best elements. It embodies a grand vision of "civilization under heaven" (tianxia wenming) and is a new form of civilization that conforms more closely to the laws of human social development. This form of human civilization will surely become a link in the world history of the cause of human freedom and liberation. The new "cultural living organism" enables the Chinese nation to possess both national and human characteristics. The national spirit of the Chinese nation rises to the height of humanity within this new "cultural living organism," becoming a subjective force driving the historical process. "The national spirit is precisely manifested concretely within the limits of this characteristic, expressing every aspect of its consciousness and will—its entire reality." "The activity of the World Spirit differentiates itself into specific national spirits, and through specific national spirits, it embodies, demonstrates, and realizes the universality of world history." As Marx and Engels pointed out: "National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature." In the new "cultural living organism," the Chinese national spirit possesses its own nationality; moreover, by promoting the building of a community with a shared future for humanity, it has acquired the subjective power of "world history."

Source: Marxism Studies, Issue 10, 2024 Online Editor: Jing Mu