Liu Jianwu: The "Two Combinations" and the Creation of a New Cultural Entity

Integrating the basic tenets of Marxism with China’s specific realities and with China’s fine traditional culture is the path we must take to initiate and develop socialism with Chinese characteristics, and it is also our greatest "magic weapon" ^[1] for achieving success. Both history and reality tell us that the process of the "Two Combinations" is the process of continuously promoting the Sinicization and modernization of Marxism, and the process of continuously creating a new cultural entity. General Secretary Xi Jinping pointed out: "The 'combination' is not an 'assortment' or a simple 'physical reaction,' but a profound 'chemical reaction' that has created an organically unified new cultural entity." Thus, what is this organically unified new cultural entity? How is it created? How should we grasp the conceptual forms and far-reaching impact of this new cultural entity? These are questions we must answer. Clarifying these issues is undoubtedly of great theoretical value and practical significance for deeply understanding the internal laws of the "Two Combinations," enhancing historical and cultural confidence, and adhering to the "soul and root" ^[2] of theoretical innovation.

I. The Formation Mechanism of the "Two Combinations" and the New Cultural Entity

The formation of the new cultural entity is the inevitable result of the "Two Combinations." The process of the "Two Combinations" is one in which the basic tenets of Marxism, China’s specific realities, and China’s fine traditional culture integrate with and reinforce one another; it is a process of forming a new cultural entity through deep synthesis.

1. Mutual compatibility is the prerequisite for "combination" From the perspective of cultural intermingling, "compatibility" refers to a high degree of consistency between two parties in terms of their goals, pursuits, stances, viewpoints, values, and spiritual will. The soul of compatibility is an internal connection where "you are in me and I am in you." Although Marxism and China’s fine traditional culture emerged from different backgrounds, geographies, and eras, a high degree of compatibility exists between them.

This high compatibility is mainly reflected in the following four aspects: First, their ideal goals are interconnected. China’s fine traditional culture pursues social ideals such as "the world belongs to all" (tianxia wei gong), "upholding good faith and cultivating harmony," and "Great Harmony" (datong) ^[3]. Marxism pursues communism, established on the basis of eliminating exploitation and polarization, where everyone achieves free and well-rounded development. Both are committed to a social vision of equality, fairness, justice, and harmonious sharing. Second, their fundamental stances are integrated. Over thousands of years, Chinese culture has accumulated a profound "people-as-the-base" (minben) ^[4] concept, emphasizing that the people are the foundation of the state and that those who win the hearts of the people win the world. This recognizes the important status and immense power of the masses in the process of historical development, which is mutually compatible with the Marxist idea of the people as the subject and the "people-centered" stance. Third, their struggle spirits are aligned. China’s fine traditional culture is one that advances with the times through constant struggle; it emphasizes "abolishing the old to establish the new" and "bringing forth the new from the old," while also stressing "enduring hardships to strengthen resolve" (woxin changdan) ^[5] and "striving for strength," thereby forming the spiritual character of the Chinese nation: self-improvement and never flagging. This character is compatible with the Communists' spirit of daring to struggle and daring to win, and the spirit of daring to venture, try, and innovate. Fourth, their collective outlooks are congruent. A prominent feature of China’s fine traditional culture is that it never views man as an isolated individual, but as a social being. It holds that a person's status can only be determined and understood within the framework of family, state, nation, and the world—as the saying goes, "the root of the world is in the state, the root of the state is in the family, and the root of the family is in the individual" ^[6]. This view is consistent with the Marxist theory that humans exist and develop within certain social relations and that the essence of man is the sum of social relations. Both believe that the individual and the collective are an inseparable unity, and that true freedom and liberation for the individual can only be realized within the collective.

Thus, we can see that the high compatibility between the basic tenets of Marxism and China’s fine traditional culture is not a mere consistency of individual points, but a deep convergence of fundamental concepts; it is not a coincidental similarity of general views, but a deep alignment of ideal pursuits; it is not a simple correspondence of two parts added together, but a deep compatibility of mutual penetration. "Only through mutual compatibility can there be organic combination." It is precisely this high degree of compatibility that lays the prerequisite for combining the basic tenets of Marxism with China’s fine traditional culture.

2. The process of "combination" is mutual integration The combination of the basic tenets of Marxism with China’s specific realities and China’s fine traditional culture does not happen automatically. Mutual compatibility allows for organic combination, and organic combination allows for mutual integration. To transform the prerequisite of compatibility into the practice of combination, the key lies in whether one can solve the series of major problems faced by China’s revolution, construction, and reform.

The century-long history of the Party’s struggle is a history of continuously solving Chinese problems through the "Two Combinations," and a history of realizing the integration of Marxist tenets with China’s fine traditional culture while solving those problems. During the periods of revolution and construction, our Party explored major questions such as whether to have a revolution, how to conduct it, what kind of state to establish, and how to establish it, eventually forming Mao Zedong Thought. Mao Zedong Thought is Marxism developed in the fertile soil of Chinese practice and culture, possessing a distinct Chinese style and Chinese demeanor. Since Reform and Opening-up, Chinese Communists—with Comrades Deng Xiaoping, Jiang Zemin, and Hu Jintao as their primary representatives—pushed forward the "Two Combinations." They explored major theoretical and practical questions such as "what is socialism and how to build it," "what kind of Party to build and how to build it," and "what kind of development to achieve and how to achieve it." This resulted in the Theory System of Socialism with Chinese Characteristics, a new achievement of the organic integration of Marxist tenets with China’s specific realities and traditional culture. In the New Era, Comrade Xi Jinping has engaged in deep reflection and scientific judgment regarding a series of major theoretical and practical issues concerning the development of the Party and the state. He has scientifically answered major questions of the times: what kind of socialism with Chinese characteristics to uphold and develop and how to do so; what kind of great modern socialist power to build and how to build it; and what kind of long-term governing Marxist party to build and how to build it. As the primary founder of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, he has achieved a new leap in the Sinicization of Marxism, pushing the organic integration of Marxist tenets with China’s specific realities and traditional culture to a new height.

Evidently, "combination" is not a hollow, "from-book-to-book" process, but a practical process of continuously solving China’s specific problems. It is precisely in the process of solving problems that the new development and leaps of Marxism in China are promoted, and the organic integration of Marxist tenets with China’s fine traditional culture is achieved. Without the central link of solving Chinese problems, the combination and integration of Marxism with China’s realities and traditional culture would be empty talk, lacking a basic goal and basis.

3. The method of "combination" is mutual interaction The combination of Marxist tenets with China’s fine traditional culture is not unidirectional; it advances through mutual interaction and two-way engagement. Marxism acts upon China’s fine traditional culture, activating the "genes" of Chinese civilization with the light of truth. China’s fine traditional culture acts upon Marxism, enriching its cultural life with profound substance. It is precisely this mutual interaction of "activation" and "enrichment" that creates an organically unified new cultural entity.

On one hand, Marxism activates the genes of Chinese civilization with the light of truth. These genes flow in the blood of the Chinese nation, influencing people's ways of thinking and behavioral choices as an invisible force. While genes are difficult to change, they may lie dormant under specific conditions, losing their proper vigor and vitality. "After the Opium War of 1840, China gradually became a semi-colonial and semi-feudal society; the country suffered humiliation, the people suffered hardship, and our civilization was covered in dust. The Chinese nation suffered unprecedented catastrophe." The introduction of Marxism fundamentally changed this situation of passivity and humiliation, allowing the genes of Chinese civilization to glow with renewed vitality. As General Secretary Xi Jinping said: "Marxism brought advanced ideological theories to China, activating the genes of Chinese civilization with the light of truth, leading China into the modern world, and promoting the life renewal and modern transformation of Chinese civilization."

On the other hand, China’s fine traditional culture enriches the cultural life of Marxism. The cultural life of Marxism is produced and formed through the practice of combining with the cultures of different countries and nations. "Combination" means "injecting the great spirit and rich wisdom of the Chinese nation into Marxism at a deeper level," thereby enriching and revitalizing its cultural life. For example, the Chinese concepts of "the people as the base of the state" and "the people are like water that can carry or capsize the ruler's boat" vividly and specifically enriched the Marxist stance on the people. Another example: the Chinese ideas that "food is the people's heaven," "grain is the foundation of the state," "enriching the people and prioritizing their livelihood," "valuing righteousness and esteeming profit," and the "unity of righteousness and profit" have vividly enriched the points of historical materialism. Furthermore, concepts such as "seeking truth from facts" (shishi qiushi), "the unity of knowledge and action" (zhixing heyi), "statecraft for practical use" (jingshi zhiyong), as well as "the interchange of Yin and Yang," "holding the two extremes and using the middle" (zhiliang yongzhong), and "harmony without uniformity" (he er butong) ^[7] have specifically enriched the viewpoints of dialectical materialism. China’s fine traditional culture enriches the Marxist stance, viewpoints, and methods with its broad and profound wisdom, tamping down the deep cultural foundations of Marxism and demonstrating its powerful cultural vitality.

Through this "activation" and "enrichment," Marxism and China’s fine traditional culture interact, influence, and reinforce each other, thereby creating an organically unified new cultural entity.

4. The principle of "combination" is mutual respect Mutual respect is the foundation of cultural exchange and civilizational integration. From the perspective of exchange and mutual learning between civilizations, there is no inherent hierarchy of superior or inferior civilizations; they can only learn from each other through mutual respect. General Secretary Xi Jinping pointed out: "Every civilization is rooted in its own soil, embodying the extraordinary wisdom and spiritual pursuits of a country or nation, and each has its own value for existence. Humans differ only in skin color and language, and civilizations differ only in their colorful diversity, but there is absolutely no distinction of superior or inferior." The principle of mutual respect applies to all civilizational interactions and equally to the practice of combining Marxist tenets with Chinese traditional culture. This is because Marxism and Chinese traditional culture, as great civilizational achievements from different eras and regions, do not relate as a simple matter of which is primary or secondary, or which is heavier or lighter. Nor is it a simple matter of "Confucianizing Marxism" or "Marxianizing Confucianism." Rather, it is a matter of mutual reference, supplementation, integration, promotion, and development. In other words, it has never been a question of one side "swallowing" or "assimilating" the other, but of combining and integrating in a "two-way journey" to realize organic unity on the basis of mutual respect and forming a new cultural entity in the process of solving China’s problems.

Only through mutual respect can there be dialogue; only through mutual reverence can there be combination. If separated from mutual respect and reverence, this combination would inevitably lead to one side dissolving or "swallowing" the other, falling into the traps of "Confucianizing Marxism," "Marxianizing Confucianism," or the "civilizational superiority" fallacy. Should that happen, it would deviate from the original intention of the "Two Combinations" and fail to align with the direction of two-way interaction and organic unity. Regarding civilizational exchange, General Secretary Xi Jinping noted: "Civilizational exchange and mutual learning should be reciprocal and equal, diverse and multi-directional; they should not be coercive or forced, nor should they be singular or one-way."

5. The result of "combination" is mutual reinforcement The result of the deep "chemical reaction" between Marxism and China’s fine traditional culture is not a one-sided transformation, but mutual renewal, development, and reinforcement. The result is that Marxism, originating in Europe, has acquired a Chinese style and demeanor, and China’s fine traditional culture, originating in the East, has achieved life renewal and modern transformation.

First, "integration" makes Marxism into Sinicized and modernized Marxism, becoming the essence of the times for Chinese culture and the Chinese spirit. As an intellectual weapon for understanding and transforming the world, Marxism proposes only general guiding principles; it did not and could not provide ready-made answers for the revolution and construction of individual countries. The secret to the powerful vitality of Marxism lies in its integration with the specific realities and traditional cultures of various nations to achieve Marxist localization. "The reason why the Party has been able to lead the people in completing arduous tasks—tasks impossible for any other political force in China—through repeated explorations, setbacks, and pioneering efforts, lies fundamentally in its commitment to integrating the basic tenets of Marxism with China’s specific realities and its fine traditional culture. It lies in persisting that practice is the sole criterion for testing truth, seeking truth from facts, responding in a timely manner to the questions of the times and the people, and continuously advancing the Sinicization and modernization of Marxism." It is precisely in the process of continuously advancing the Sinicization and modernization of Marxism that our Party has successfully initiated the Chinese chapter of Marxist development, endowing Marxism with a distinct Chinese character, style, and flair, and transforming Marxism from its European origins into a Sinicized and modernized Marxism.

Next, "integration" allows China's fine traditional culture to be endowed with new contemporary meaning through creative transformation and innovative development ^[8], causing it to radiance with new brilliance. "Chinese civilization continues the spiritual lifeblood of our country and ethnic group. It requires both the passing of the torch from generation to generation and the ability to advance with the times and weed through the old to bring forth the new." Acting upon China's fine traditional culture with the force of scientific truth, Marxism has activated its vital and excellent genes and endowed it with new contemporary connotations. This ensures that China's fine traditional culture constantly adapts to socialist society, modern life, and the drive for modernization. It is precisely through creative transformation and innovative development that China's fine traditional culture advances with the times, pushing Chinese civilization to achieve a historic leap from the traditional to the modern. As General Secretary Xi Jinping stated: "From 'the people as the foundation' ^[9] to democracy; from 'the unity of the nine provinces' ^[10] to the community of the Chinese nation; from 'all things growing together' ^[11] to the harmonious coexistence between humanity and nature; and from 'enriching the people and prioritizing their livelihood' ^[12] to common prosperity—Chinese civilization has opened up a new vista, achieving the leap from tradition to modernity and developing the modern form of Chinese civilization."

It is evident that the process of "integration" is a process of mutual achievement. The result of this mutual achievement is the creation of a new cultural lifeform—a biological unity of the basic tenets of Marxism and China's fine traditional culture. It forms the cultural configuration of Chinese-path modernization and develops the modern form of Chinese civilization.

II. The Resultant Forms of "the Two Integrations" and the New Cultural Lifeform

A cultural lifeform is an organic unity and systematic integration of various elements. As the product of the "Two Integrations," the specific manifestations of the new cultural lifeform are primarily reflected in the new theoretical form created through the mutual integration of Marxist tenets with China's specific realities and traditional culture; the new form of socialist culture created through upholding the fundamentals and breaking new ground; and the new form of civilization created in the practice of advancing Chinese-path modernization. The "newness" of the new cultural lifeform lies in its role as a master-integrator of new theory, new culture, and new civilization—an organic unity of theoretical, cultural, and civilizational forms. Only by correctly grasping these resultant forms can we further strengthen our cultural confidence and cultural self-awareness.

1. New Theory: The Theoretical Form of the New Cultural Lifeform

In our country, the most important theoretical achievement formed through the "Two Integrations" is the new theoretical form of Sinicized and modernized Marxism. This is the latest and contemporary form of Marxist development, serving as the core and soul of the new cultural lifeform. Sinicized and modernized Marxism is the inevitable result of Marxist development in contemporary China. First, this is determined by the practical character of Marxism. Marxism is a science that develops through practice; as there is no end to practice, there is no end to theoretical innovation. New practices inevitably create new theoretical forms. It is through the practice of the "Two Integrations" that Chinese Communists created this new theoretical form, pushing Marxism into a brand-new stage of development. Second, this is determined by the nature of China’s great cause. The revolution, construction, and reform led by the CPC are unprecedented undertakings. The answers can only be found by ourselves through practice. As General Secretary Xi Jinping said: "In the cause we are pursuing, we are pioneers and explorers. No one can provide us with experience that can be handled with an attitude of 'borrowing' ^[13]. We must guide practice through continuous theoretical exploration and breakthroughs, and use the laws groped for in practice to sublimate our theory." This theory, explored and sublimated in practice, is Sinicized and modernized Marxism—the theoretical form of the new cultural lifeform.

Sinicized and modernized Marxism is the core and soul of the new cultural lifeform. "The soul is that which commands and encompasses all vessels." The reason why Sinicized and modernized Marxism occupies the core position in the new cultural lifeform is determined by its function. Sinicized and modernized Marxism has long been closely linked to the fate of the CPC and the Chinese nation. "Practice tells us that why the CPC works and why socialism with Chinese characteristics is good is, in the final analysis, because Marxism works, and specifically, Sinicized and modernized Marxism works." In the new cultural lifeform, Sinicized and modernized Marxism is the thematic thread, the central hub, and the fundamental bedrock. Without it, the new cultural lifeform would lose its soul.

The theoretical vitality of Sinicized and modernized Marxism lies in upholding the fundamentals and breaking new ground. This is the basic law for persisting in and developing Marxism, and the necessary path for advancing the "Two Integrations." As the theoretical form of the new cultural lifeform, Sinicized and modernized Marxism is formed on the basis of upholding and developing Marxism, and on the basis of transforming and developing China’s fine traditional culture. This development both expands the cultural roots of Marxism and endows China's fine traditional culture with modern life, thereby achieving the organic unity of Marxist tenets and traditional culture. Practice tells us: "Only by upholding the fundamentals can we avoid losing ourselves or our direction; only by breaking new ground can we grasp and lead the times." The theoretical form of Sinicized and modernized Marxism, formed through this dialectic, achieves a mutual penetration and organic integration of the essence of Marxism with the finest elements of traditional Chinese culture, resulting in a "polymerization" ^[14] into a new theoretical advantage. This marks a new realm of scientific identification with Marxism and a new height of cultural identification with Marxism.

2. New Culture: The Cultural Form of the New Cultural Lifeform

General Secretary Xi Jinping pointed out: "The 'Second Integration' makes Marxism Chinese and China's fine traditional culture modern, allowing the 'new culture' formed via integration to become the cultural configuration of Chinese-path modernization." What is this "new culture," what is the "cultural configuration of Chinese-path modernization," and what is their relationship to the "cultural form of the new cultural lifeform"? These are the questions we must first clarify. In short, the new culture we speak of is the culture that unifies the basic tenets of Marxism with China’s fine traditional culture—that is, the culture of socialism with Chinese characteristics, and no other. This new culture, when manifested at the level of China’s unique developmental path to modernization, is the "cultural configuration of Chinese-path modernization"; when manifested at the level of the creative results of the "Two Integrations," it is the "cultural form of the new cultural lifeform." Both are specific manifestations of the culture of socialism with Chinese characteristics. Both are cultural forms based on the Sinicization and modernization of Marxism and the creative transformation and innovative development of traditional culture. It can be said that the great practice of Chinese-path modernization is the process of building a socialist culture with Chinese characteristics, and also the process of creating a new cultural lifeform and a new cultural configuration.

The new cultural form is an organic unity with the political and economic forms of socialism with Chinese characteristics. Culture is closely linked to politics and economics; the cultural form of a given society reflects its politics and economics, while simultaneously reacting back upon them. When discussing the relationship between cultural, political, and economic forms, Mao Zedong pointed out: "A given form of politics and economy first determines a given form of culture; then, that given form of culture in turn influences and acts upon the given politics and economy." The culture of socialism with Chinese characteristics is a reflection of its politics and economics, while directly influencing them, manifesting as a cultural form prescribed by the socialist political and economic structures. Advancing the rejuvenation of the Chinese nation through Chinese-path modernization requires not only new politics and a new economy, but also a new culture. The cultural configuration of Chinese-path modernization is the manifestation of socialism with Chinese characteristics in the cultural sphere.

The new cultural form is an organic unity of the "soul-vein" ^[15] of Marxism and the "root-vein" of China's fine traditional culture. As a form that grows out of the practice of the "Two Integrations," it is an organic hybrid of these two lineages. Adhering to both is the prerequisite and foundation for the formation of the new cultural form, as well as the principle for its development. Closing oneself off in stagnation leads to the loss of the soul-vein; forgetting one's ancestors ^[16] leads to the severing of the root-vein. "We must never abandon the soul-vein of Marxism, nor the root-vein of China's fine traditional culture." The significance of proposing a cultural configuration for Chinese-path modernization lies in effectively bridging the essence of Marxism with the finest parts of traditional culture, achieving the organic unity of soul and root. This demonstrates that our Party's awareness of cultural innovation and its understanding of cultural self-confidence and self-strengthening have reached a new realm.

3. New Civilization: The Civilizational Form of the New Cultural Lifeform

The civilizational form of the new cultural lifeform is inextricably linked to Chinese-path modernization. As a socialist modernization advanced through the "Two Integrations," Chinese-path modernization will inevitably forge a unique path different from Western modernization, creating a new form of civilization distinct from it. General Secretary Xi Jinping pointed out: "Chinese-path modernization is deeply rooted in China's fine traditional culture, embodies the advanced nature of scientific socialism, draws upon and absorbs all outstanding achievements of human civilization, represents the developmental direction of human progress, and presents a new vista different from the Western model of modernization. It is a brand-new form of human civilization." This form of civilization, reflected at the conceptual level, is the civilizational form of the new cultural lifeform. The new civilizational form is a reflection of the new path of Chinese-path modernization. Chinese-path modernization is an unprecedented undertaking; in its historical conditions, realistic foundations, developmental paths, and ultimate goals, it is worlds apart from the modernization of Western countries. Under the leadership of the CPC, the people have struggled tirelessly to create the "two miracles" of rapid economic development and long-term social stability, both rare in world history. This has surpassed the theory and practice of Western modernization, carving out a new path suited to China's national conditions. The new path of Chinese-path modernization rejects the old Western path of capital-centeredness, polarization, bloated materialism, and external expansion/plunder. It has solved many problems in the development of human society and created a new form of human civilization.

The new civilizational form reflects the "new transcendence" ^[17] of Chinese-path modernization. Compared to Western modernization based on the capitalist system, Chinese-path modernization based on the socialist system has achieved a series of major transcendences in both theory and practice. It transcends the Western "law of the jungle" (where the weak are prey to the strong) with a global vision for all humanity; it transcends the logic of capital-centered development with a people-centered philosophy; it transcends the exclusive rules of hegemony and power politics with a historical consciousness of peaceful development; it transcends the clash of civilizations with exchange and mutual learning; it transcends the "democracy game" manipulated by capital with whole-process people's democracy; and it transcends anthropocentrism with the harmonious coexistence of humanity and nature. General Secretary Xi Jinping pointed out: "The unique worldview, values, outlook on history, civilization, democracy, and ecology contained within Chinese-path modernization and its great practice represent a major innovation in the theory and practice of world modernization."

This new form of civilization reflects the new contributions of Chinese-path modernization. Modernization is the trend and tide of world development; the people of all countries possess a strong desire and urgent demand to achieve it. Western countries were the first to embark on the path of modernization, creating an illusion that modernization is synonymous with Westernization. For a time, the Western model of modernization became a template blindly copied by some developing nations. After the Second World War, certain developing countries ignored their own national conditions and developmental prerequisites to mechanically copy the Western model, resulting in long-term economic stagnation and socio-political turmoil. Faced with such a predicament, the "choice of path" became a difficult problem plaguing many developing countries as they sought to advance modernization. "Chinese-path modernization has broken the myth of 'modernization = Westernization.' It presents another picture of modernization, expands the path options for developing countries to achieve modernization, and provides a Chinese solution for humanity’s exploration of better social systems."

III. The Profound Impact of the "Two Combinations" and the Concept of a "New Cultural Lifeform"

The proposal of the concept of a "new cultural lifeform" is the inevitable result of the mutual achievement between the basic tenets of Marxism and fine traditional Chinese culture. It not only highlights the cultural subjectivity of the Chinese nation and the spiritual independence of the Chinese people, but also has a profound impact on resolving the "controversy between the ancient and the modern, the Chinese and the Western," and on enhancing cultural confidence in the path of Chinese-path modernization.

1. The proposal of the concept of a "new cultural lifeform" marks the further consolidation of the cultural subjectivity of the Chinese nation. The cultural subjectivity of a country or nation is the cultural reflection of its political and economic subjectivity. It is a hallmark of cultural autonomy, self-reliance, confidence, and self-improvement, reflecting the leading power, cohesive force, shaping capacity, and radial influence possessed by its culture. The cultural subjectivity we speak of today is the cultural expression of the Chinese people’s status as masters of their own affairs and the historical initiative involved in comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization. This subjectivity was established by the Communist Party of China leading the people through long-term struggle, reflecting the historical consciousness and cultural confidence of the Chinese nation. Facts tell us that the process of the "Two Combinations" is the process of forming a new cultural lifeform—the process of forming the cultural subjectivity of the Chinese nation. This new cultural lifeform, derived through "combination," further highlights and consolidates our cultural subjectivity. It reflects the profound cultural strength of China as an ancient civilization standing tall among the nations of the world, the high degree of cultural consciousness of the Chinese people in achieving the great rejuvenation of the Chinese nation, and the strong cohesive and guiding force of socialist ideology. As General Secretary Xi Jinping stated: "With cultural subjectivity, we possess a firm self in a cultural sense, our cultural confidence has a fundamental basis, the Communist Party of China has a powerful cultural force to lead the times, the Chinese nation and the Chinese people have a solid cultural foundation for national identity, and Chinese civilization has distinct cultural characteristics for exchange and mutual learning with other civilizations in the world."

2. The proposal of the concept of a "new cultural lifeform" further demonstrates the spiritual independence of the Chinese people. Independence and self-reliance are important principles for our Party and our founding of the state. The independence we speak of includes both political and economic independence as well as spiritual and cultural independence. Without spiritual and cultural independence, political and economic independence are difficult to consolidate. Regarding spiritual independence, its core lies in moving from conceptual vassalage toward ideological independence, from psychological dependence toward spiritual autonomy, and from confusion over direction toward firmness in our path. Since the beginning of the modern era, we have undergone a grueling process of exploration regarding what kind of modernization to achieve and how to achieve it. We have gradually cast off the shackles of Eurocentrism and blazed a new path of Chinese-path modernization. "Because the world modernization process began with Western capitalist countries, the developed countries in the world today are also primarily European and American countries, or capitalist countries deeply influenced by Western civilization. This gives people the illusion that modernization is Westernization and that Western civilization is modern civilization." If we cannot conceptually leap out of the myth of "modernization = Westernization," we will lose our path confidence in Chinese-path modernization. The significance of proposing the "new cultural lifeform" lies in further breaking the superstition toward Western modernization from a cultural perspective. It provides more powerful theoretical and cultural support for Chinese-path modernization—this brand-new form of human civilization—and marks a new height in the spiritual independence of the Chinese people.

3. The proposal of the concept of a "new cultural lifeform" further resolves the "controversy between the ancient and the modern, the Chinese and the Western." ^[18] In the process of China’s move toward modernization, there has long been a debate regarding how to understand the relationship between traditional and modern culture, and between national and foreign culture. This debate is a struggle over what kind of modernization path to take, as well as a choice over the developmental direction of civilization. For a long time, Chinese Communists have consistently adhered to the guidelines of "making the past serve the present and foreign things serve China" (gu wei jin yong, yang wei zhong yong) ^[19] and "weeding through the old to bring forth the new, while seeking common ground while reserving differences" (tui chen chu xin, qiu tong cun yi) ^[20]. This has provided correct ideological guidance for resolving the "controversy between the ancient and the modern, the Chinese and the Western," allowing China to continuously move toward a modernization path suited to its own characteristics and a direction of civilizational development that is open and inclusive. Since the start of Reform and Opening-up, and particularly since the 18th CPC National Congress, with the immense success of Chinese-path modernization, "we are better equipped than in any previous era to resolve the 'controversy between the ancient and the modern, the Chinese and the Western,' and we have a more urgent need than in any previous era for a batch of cultural achievements that fuse the ancient and modern while bridging the Chinese and the Western." The proposal of the "new cultural lifeform" indicates two things. First, "Chinese-path modernization is a modernization that continues an ancient civilization, rather than one that eliminates it; it is a modernization that has grown from the soil of China, rather than one mechanically copied from other countries; it is the result of a civilizational renewal, not the product of a civilizational rupture." Second, Chinese-path modernization is a modernization that learns from and absorbs all the civilizational achievements of humanity. We should "adopt an attitude of learning and reference toward all civilizations created by human society and actively absorb their beneficial elements." Thus, with a consciousness that connects the ancient and modern, we have leapt out of the trap of historical nihilism and solved the "ancient-modern" problem. With the wisdom that integrates China and the world, we have escaped the distractions of Eurocentrism and solved the "Chinese-Western" problem. We have truly achieved making the past serve the present and foreign things serve China, dialectically selecting and weeding through the old to bring forth the new, achieving an organic link between tradition and modernity, and between China and the world.

4. The proposal of the concept of a "new cultural lifeform" further deepens the understanding of the "Second Combination." For a long time, some individuals have held plausible but vague understandings regarding the combination of the basic tenets of Marxism with fine traditional Chinese culture. For example, some believe the combination is not conducted on the basis of mutual respect and would inevitably lead to one side replacing the other. Others are at a loss as to whether Marxism is "foreign or indigenous" or "Chinese or Western." These situations arise from a failure to accurately grasp the profound connotations of the "Second Combination" and the core essentials of the "new cultural lifeform." First, "The Communist Party of China is both a firm believer and practitioner of Marxism and a loyal inheritor and promoter of fine traditional Chinese culture." This statement clearly shows that we advocates of the organic unity of Marxism and fine traditional Chinese culture, not advocates of a "replacement theory" where one side displaces or destroys the other. If one views the process of combination as one side replacing the other, it neither conforms to the reality of their movement toward organic unity, nor does it fit the internal connection between the "root" (gen mai) ^[21] and the "soul" (hun mai) ^[22] or the laws of civilizational exchange. It falls into the traps of so-called "culture gap theory" or "civilizational superiority." Second, the claim that Marxism is a "foreign culture" fails to distinguish between Marxism before the "combination" and Marxism after the "combination." In terms of its source, Marxism originated in Europe. However, the Marxism that has been combined with China’s specific realities and fine traditional Chinese culture—that is, Sinicized and modernized Marxism—has become an organic, unified new cultural lifeform where the components are indistinguishable and blood-linked, born from the "chemical reaction" between the basic tenets of Marxism and fine traditional Chinese culture. The Sinicized and modernized Marxism produced by this organic combination is a Chinese culture that has grown from the soil and practice of China. This is precisely the inherent meaning of the concept of an organically unified "new cultural lifeform."