Sun Jianhua: "The Second Combination": Contemporary Motivations, Theoretical Purposes, and Practical Paths

General Secretary Xi Jinping, with profound historical consciousness and civilizational insight, has scientifically revealed the internal relationship between the basic principles of Marxism and fine traditional Chinese culture. He has systematically elucidated the inherent laws of Marxist theoretical innovation and socialist cultural development, thereby historically proposing the major proposition of "combining the basic principles of Marxism with fine traditional Chinese culture." This "Second Combination" enriches the theoretical connotations of the Sinicization and modernization of Marxism, reveals the important path for the Sinicization and modernization of Marxism, and "constitutes another liberation of the mind." To release the great intellectual power of the "Second Combination," the key lies in accurately locating its epochal motivations and theoretical purports, providing the necessary epistemological premises and correct practical paths for advancing the Party's theoretical innovation, and thereby promoting the Sinicization and modernization of Marxism toward a broader historical depth, a grander cultural vision, and more magnificent civilizational goals.

I. The Epochal Motivations of the "Second Combination"

The "Second Combination" is a profound summation of the historical experience and developmental laws of the Sinicization and modernization of Marxism. Deeply understanding the epochal motivations of this "combination" requires analyzing and grasping the necessity, possibility, and practical value of combining the basic principles of Marxism with fine traditional Chinese culture—namely, why we must "combine," why we can "combine," and what realistic difficulties the "combination" aims to resolve.

1. The epochal key to cracking the historical puzzle of the "Contention between the Ancient and Modern, the Chinese and Western"

At the Symposium on Cultural Inheritance and Development, General Secretary Xi Jinping pointed out: "Through long-term efforts, we are better positioned than in any previous era to crack the 'contention between the ancient and modern, the Chinese and Western' ^[1], and we have a more urgent need than in any previous era for a batch of cultural achievements that fuse the ancient and modern and integrate the Chinese and Western." This assertion profoundly reveals the historical necessity of the "Second Combination" as the core key to resolving this century-long intellectual dilemma.

In modern times, the epochal question of "whither China" triggered the "contention between the ancient and modern, the Chinese and Western" in the ideological and cultural spheres. From the imitation of physical apparatus in the Westernization Movement ^[2], to the institutional grafting of the Hundred Days' Reform ^[3], to the New Culture Movement's ^[4] critique of traditional thought and its total embrace of Western culture, countless explorers sought a national way out amidst the tension between tradition and modernity, the indigenous and the foreign. Although this ideological confrontation, which lasted over a century, sparked flashes of insight, it also exposed deep civilizational anxieties: How can the Chinese nation guard its cultural roots in the tide of modernization? How can cultural subjectivity be consolidated? History has fully proven that in the process of exploring a Chinese path, both the cultural conservatives who clung to tradition and the cultural radicals who advocated for "total Westernization" eventually failed because they were trapped in the binary oppositional mindset of "ancient vs. modern" and "Chinese vs. Western." After the founding of the People's Republic of China, Mao Zedong proposed the cultural principle of "making the past serve the present and foreign things serve China" ^[5], laying an important foundation for exploring the developmental path of socialist culture. Subsequently, successive generations of Chinese Communists—represented primarily by Comrades Deng Xiaoping, Jiang Zemin, and Hu Jintao—continued the relay, constantly deepening the understanding of the relationship between tradition and modernity, and indigenous and foreign cultures, exploring a path of socialist cultural development with Chinese characteristics. Entering the New Era, General Secretary Xi Jinping proposed the "Second Combination," which not only theoretically answered the epochal question of "whither China" but also provided a practical solution for resolving the "contention between the ancient and modern, the Chinese and Western." This solution transcends the binary opposition of tradition and modernity, the indigenous and the foreign, achieving an organic integration and transcendence of Western and Chinese civilizations, and ancient and modern cultures.

On the one hand, the "Second Combination" broke the ideological shackles of "ancient-modern antagonism." Utilizing the advanced scientific methodology of Marxism to endow fine traditional Chinese culture with the momentum for modern transformation, it promoted the sublimation of "the people as the foundation of the state" ^[6] into "people-centeredness," and the internalization of the "unity of knowledge and action" ^[7] into "seeking truth from facts." In following the dialectical law of cultural "metabolism," it created a new, organic cultural lifeform that both continues the historical lifeline and beats with the pulse of the era. On the other hand, the "Second Combination" dissolved the cognitive fog of "Chinese vs. Western superiority/inferiority." It abandoned the dispute over "substance and utility" ^[8] and unidirectional judgments of merit. Based on the characteristics of cultural intersubjectivity, it constructed a relationship of symbiotic innovation between Marxism and fine traditional Chinese culture. In this dialectical interactive relationship, Marxism activates the genes of Chinese civilization with its scientific truth, while fine traditional Chinese culture lays the national foundation for the Sinicization and modernization of Marxism with its profound heritage. The "'combination' is not a 'platter' ^[9], nor a simple 'physical reaction,' but a profound 'chemical reaction.'" It powerfully refutes theories of cultural antagonism and civilizational superiority, demonstrating the possibility of equal dialogue and mutual promotion between civilizations. Clearly, the "Second Combination," through its internal logic, has successfully cracked the historical puzzle of the "contention between the ancient and modern, the Chinese and Western." It has achieved not only a critical transcendence of the Western capitalist view of civilization but also an innovative development of the traditional Chinese view of civilization, laying a solid theoretical foundation for strengthening cultural confidence and promoting the renewal and modern transformation of Chinese civilization.

2. The genetic fit between Marxism and fine traditional Chinese culture

General Secretary Xi Jinping emphasized: "Times change and society develops, but the basic principles of Marxism remain scientific truths. Although the era we live in has undergone tremendous and profound changes compared to the era in which Marx lived, from the grand perspective of the 500-year history of world socialism, we are still in the historical era delineated by Marxism." This requires us to continuously advance the Sinicization and modernization of Marxism, so that the light of its truth continues to shine in answering new epochal questions. Similarly, as the crystallization of the wisdom of Chinese civilization, if fine traditional Chinese culture is to achieve inheritance and development in the New Era, it must "continue the Chinese cultural lineage through creative transformation and innovative development," achieving modern transformation and regaining vitality. In fact, although the two are rooted in vastly different civilizational soils, they exhibit a high degree of "genetic fit" in core genes such as philosophical thought, social ideals, and practical concepts. This cross-temporal inherent compatibility constitutes the epochal motivation for the formation of the "Second Combination," providing a continuous stream of theoretical "living water" and intellectual support for both to continue innovative development and jointly answer the major questions of Chinese-path modernization under the backdrop of the New Era.

First, the "genetic fit" between the two is reflected in profound dialectical thinking. Marxist materialist dialectics, with the method of contradiction analysis at its core, reveals the fundamental laws of the material unity of the world, universal connection, and eternal development, providing humanity with a scientific weapon to understand and transform the world. Fine traditional Chinese culture similarly contains profound, plain dialectical wisdom, such as the Confucian "Doctrine of the Mean" ^[10] and the Daoist "mutual generation of Yin and Yang," both of which embody a deep recognition of the unity of opposites, balance, and moderation. The high degree of attention both pay to the variability of the world, the universality of contradictions, and the internal connections of things has built a natural bridge for integration at the philosophical foundation, prompting materialist dialectics and traditional Chinese wisdom to sublimate through their fusion.

Second, the practical concepts of the two are highly compatible. Marxism possesses a distinct practical character, emphasizing that theory originates from practice, guides practice, and is tested and developed in practice; its fundamental value lies in "changing the world." Fine traditional Chinese culture also possesses deep practical rationality, such as the concepts of "unity of knowledge and action," "practicing what one preaches," and "statecraft" (jingshi zhiyong) ^[11], which advocate for combining learning with actual action and are oriented toward solving practical problems. This practical orientation highly accords with the Marxist view of practice as "changing the world," providing deep cultural soil and behavioral identification for Marxism to take root and sprout in China.

Finally, at the level of ultimate value goals and social ideals, the two resonate profoundly. Marxism seeks to establish an "association of free individuals," pursuing the free and well-rounded development of the individual and the liberation of all humanity. Ancient Chinese sages envisioned a "Great Unity" (Datong) society ^[12], where "when the Great Way prevails, the world is shared by all; the virtuous and capable are elected, and trustworthiness and harmony are cultivated" (Book of Rites: The Conveyance of Rites). They also depicted a beautiful and harmonious picture of a "small state with few people" (xiǎoguó guǎmín) ^[13], where "people find their food sweet, their clothes beautiful, their dwellings peaceful, and their customs pleasurable; though neighboring states are within sight and the sounds of their roosters and dogs can be heard, the people reach old age and die without ever having gone to and fro" (Dao De Jing, Chapter 80). Although these expressions bear the imprint of their times, they share a subtle similarity with the lofty ideal of Communism pursued by Marxism. The aforementioned compatibility at the value level provided a powerful spiritual impetus and a foundation of emotional identification for the dissemination and localization of Marxism in China. Clearly, "the 'combination' is not forced together," but is a natural fit and mutual attraction of the intellectual essences of both sides. This deep-level isomorphism and complementarity have become the epochal motivation driving the formation of the "Second Combination," and further provide it with a solid theoretical basis and broad space for development.

3. The realistic needs of comprehensively building a modern socialist country

Currently, China is in a critical historical stage of comprehensively building a modern socialist country. General Secretary Xi Jinping profoundly pointed out: "To comprehensively build a modern socialist country, we must persist in the path of socialist cultural development with Chinese characteristics, enhance cultural confidence, and—centering on the tasks of upholding banners, pooling the people's support, cultivating new talent, revitalizing culture, and presenting a good image—build a strong socialist cultural power. We must develop a socialist culture that is oriented toward modernization, the world, and the future, and that is national, scientific, and popular, stimulating the cultural innovation and creativity of the whole nation and strengthening the spiritual power to realize the Great Rejuvenation of the Chinese Nation." Therefore, the proposal of the "Second Combination" is by no means an accidental derivation of theoretical logic, but is rooted in the urgent needs of the development of the times. It is the indispensable theoretical support and spiritual impetus for realizing the great cause of building a strong country and national rejuvenation.

"Chinese-path modernization is a modernization in which material and spiritual civilizations are coordinated; this is an important aspect that distinguishes our modernization from Western modernization." Material abundance and spiritual richness are the fundamental requirements of socialist modernization and the lofty pursuit of Chinese-path modernization. Therefore, on the new journey of comprehensively building a modern socialist country, we must not only achieve high-quality economic development and thicken the material foundation of modernization, but also achieve major breakthroughs in cultural construction. We must create a new cultural form of Chinese-path modernization that is commensurate with economic and social development, coordinated with material civilization, and consistent with the people's spiritual and cultural needs. This new cultural form is by no means produced out of thin air; rather, it is a national, scientific, and popular advanced socialist culture oriented toward modernization, the world, and the future, born in the process of activating the genes of Chinese civilization with the scientific truth of Marxism. Clearly, the rich nourishment and profound wisdom of this cultural form originate from the fertile soil of fine traditional Chinese culture, and the advancement of Chinese-path modernization must draw nutrients from this deep civilizational foundation. However, the modern transformation of fine traditional Chinese culture is neither automatically completed nor achievable through simple grafting. Only through the fundamental path of the "Second Combination" can the creative transformation and innovative development of fine traditional Chinese culture be realized. Therefore, the "Second Combination" is the only path to activating traditional cultural resources and constructing a spiritual support for modernization. It is also the key pivot ensuring that Chinese-path modernization is both rooted in history and leading the future, providing irreplaceable intellectual power and cultural confidence for the cause of building a strong country and national rejuvenation.

II. The Theoretical Purports of the "Second Combination"

What goals should be achieved in advancing the Party's theoretical innovation by persisting in the "Second Combination"? This involves its theoretical purports. Theoretical purports run through all stages of theoretical presupposition, generation, and development; they are the construction foundation, academic pursuit, and final goal that a theory intends to achieve. The "Second Combination" aims to "let Marxism become Chinese, let fine traditional Chinese culture become modern, and let the new culture formed through the 'combination' become the cultural form of Chinese-path modernization."

1. Letting "Marxism become Chinese"

Advancing the Sinicization and modernization of Marxism inherently requires that "Marxism become Chinese"—that is, to apply Marxism according to China's characteristics, making it better reflect "Chinese characteristics, Chinese style, and Chinese spirit," constantly generating Sinicized and modernized Marxism, and allowing contemporary Chinese Marxism to demonstrate even more powerful truth-force. On the issue of "Marxism becoming Chinese," the "Second Combination" accurately grasps the internal relationship between various elements and goals, profoundly revealing the operational logic of Marxism taking root, developing, and radiating the power of truth in China, thereby providing a methodological guide for promoting this transformation.

The "second combination" precisely grasps the intrinsic relationship between various elements and the process of "Marxism becoming Chinese." From the perspective of the subject, the Chinese people are the primary agents advancing this process. Promoting the "second combination" enables the Chinese people to accept and identify with Marxism. Fine traditional Chinese culture is deeply embedded in people’s daily lives, customs, emotional attitudes, and "affects and constrains Chinese people today, providing the historical basis and realistic foundation for us to create a new culture." Advancing the "second combination" provides the Chinese people with the theoretical grounding, psychological identification, and practical impetus to make Marxism truly Chinese. From the perspective of the object, Marxism is the entity being transformed; the "second combination" allows Marxism to acquire Chinese characteristics, Chinese style, and a Chinese manner. As emphasized, "Marx's entire world outlook is not a doctrine, but a method. It provides not ready-made dogmas, but a starting point for further research and the method to be used for such research." The Marxist theory generated through the "second combination" aligns with Chinese cognitive patterns and modes of discourse, and comports with China's concrete reality. From the perspective of environment, Chinese society is the milieu in which Marxism becomes Chinese. The "second combination" allows Marxism to integrate into and lead the development of Chinese society. As Stuart Schram ^[14] observed, Marxism, as "an ideology derived from the West, cannot play a role in the Chinese environment if it cannot be changed to adapt to the ideological and spiritual state of the Chinese people." The "second combination" drives Marxism to adapt to this spiritual state, rooting it in and leading the progress of Chinese society.

The "second combination" profoundly reveals the operational logic of "Marxism becoming Chinese." First, it breaks down cultural barriers and establishes a foundation for identification. The "second combination" can dissolve the barriers between Marxism and fine traditional Chinese culture, enhancing the people’s sense of identification with innovative theories. For instance, Mao Zedong borrowed the term "seeking truth from facts" (shishi qiushi) from the Book of Han ^[15] to set requirements for Party members; Deng Xiaoping borrowed "small prosperity" (xiaokang) ^[16] from the Classic of Poetry to describe the staged goals of our modernization; and General Secretary Xi Jinping drew upon the concept that "the people are the foundation of the state" (min wei bang ben) from the Book of Documents ^[17] to develop the People-Centered Development Philosophy. These innovative theories, rooted in history and responsive to the era, have become important intellectual resources with broad social consensus and powerful leadership due to their profound cultural heritage and clear practical orientation. Second, it activates cultural genes and draws from theoretical springs. When elucidating the proposition of the Sinicization and modernization of Marxism, General Secretary Xi Jinping emphasized: "We must never abandon the soul-conduit (hunmai) of Marxism, nor must we abandon the root-conduit (genmai) of fine traditional Chinese culture." To "make Marxism Chinese," we must use Marxism to activate the genes of Chinese culture and use both Marxism and fine traditional Chinese culture as the intellectual sources for the Party’s theoretical innovation. Third, it connects history and the future to generate innovative theory. "Only by not forgetting the past can we open up the future; only by being good at inheriting can we better innovate." The Party's innovative theories generated by adhering to the "second combination" unearth history, fit the present, and concern the future. They align with Chinese cultural traditions and Marxist positions, serving as intellectual weapons to grasp and lead the era. Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the latest theoretical innovation of the Party, a vivid manifestation of the "second combination," and its formation has greatly accelerated the process of "Marxism becoming Chinese."

2. Making "fine traditional Chinese culture become modern"

Whether in building a culturally powerful nation or advancing Chinese-path modernization, there is a requirement to "make fine traditional Chinese culture become modern"—that is, in the context of modernization, to carry out the creative transformation and innovative development of fine traditional Chinese culture so that it "empowers economic and social development." On this issue, the "second combination" uses the power of Marxist truth to activate the genes of traditional culture, establishing a modern transformation paradigm by updating epistemology and providing methodology.

The "second combination" provides the epistemological prerequisite for "fine traditional Chinese culture becoming modern." First, fine traditional Chinese culture possesses modern significance. Moving beyond narrow academic discussions, the Party has explicitly proposed the "second combination," promoting the recognition of this modern significance to the whole of society and clarifying that this significance must be manifested through its combination with the basic tenets of Marxism. Second, fine traditional Chinese culture is the root-conduit intellectual resource for the Party’s innovative theories; it is an indispensable theoretical resource for advancing the great cause of national rejuvenation and the building of a strong nation through Chinese-path modernization, as well as for creating a new form of human civilization ^[18]. It serves to consolidate the cultural subjectivity and spiritual independence of the Chinese nation. Third, the modern transformation of fine traditional Chinese culture must be achieved through dialogue with other cultures and civilizations. While maintaining Marxism as the soul-conduit and traditional culture as the root-conduit, we must actively learn from and absorb "all the fine civilizational achievements of human society," transcending the traditional "dispute between the ancient and modern, and between China and the West," and proactively engaging in mutual learning with different cultures. Finally, this transformation must be oriented toward a new form of human civilization. It must face the future; the "second combination" drives us to "do our present work well and move toward a better future" through deep reflection on history and culture.

The "second combination" provides methodological support for "fine traditional Chinese culture becoming modern." Marxism remains an "intellectual and discourse system with significant international influence," pointing the way and providing the methods for this transformation. Broadly speaking, the "second combination" is the master method; specifically, it involves four steps. First, critical inheritance. Chinese traditional culture contains "inertia and lethargy"; China’s critique of its tradition began with the "internal critique" of Confucianism and later shifted to "external critique." Today, critical inheritance is a broad consensus and a prerequisite for modernization. Second, creative transformation. In areas such as social ideals and the concept of practice, Marxism and traditional Chinese culture are highly compatible. We must, while upholding Marxism, transform the concepts and expressions of traditional culture to fit modern discourse and social development. Third, innovative development. By adhering to the "second combination," we endow traditional culture with "new connotations of the era," developing a "socialist culture that is national, scientific, and for the masses, oriented toward modernization, the world, and the future." Fourth, social application. China's complete industrial system and vast market provide extensive scenarios for the application of this new culture. Integrating it into modern society is the only way for traditional culture to truly become modern.

3. Making the "new culture formed through the 'combination' the cultural form of Chinese-path modernization"

As a nation developing toward a new form of human civilization, we require that the "new culture formed through the 'combination' become the cultural form of Chinese-path modernization." The "second combination" endows the new culture with "Chinese attributes" and "modern attributes," driving the formation of a cultural form for Chinese-path modernization and the reconstruction of modernity.

The "second combination" drives the formation of a new cultural life-form. The New Culture Movement ^[19] made "new culture" a buzzword in modern China; Chen Duxieu explained it simply as a movement of new science, religion, morality, and art to address the deficiencies of the old culture. Essentially, that new culture "still belonged to the old bourgeois-democratic nature and had its class and epochal limitations," though it laid a foundation for the "two combinations." The new culture we speak of today is generated by upholding basic Marxist principles and continuing fine traditional Chinese culture; it reflects the requirements of the era and is endowed with "Chinese attributes" and "modern attributes." How are the "Chinese attributes" highlighted? The ten-thousand-year cultural history of the Chinese nation provides the root-conduit resource. How are "modern attributes" manifested? Marx’s theories on productive forces, spiritual productive forces, social formations, and culture provide the soul-conduit support. This synthesized new culture creates a social life-form that is an organic unity, injecting profound cultural heritage and spiritual power into Chinese-path modernization.

The "second combination" promotes the formation of a cultural form for Chinese-path modernization and the reconstruction of modernity. Modernity is the cultural representation of modernization. The defects exposed in the Western model—such as aggression, notions of superiority, and inequality—led Habermas to describe modernity as an "uncompleted project." The core aim of the "second combination" is to forge a new cultural form rooted in the deep integration of Marxism and traditional culture, serving as the representation of Chinese-path modernization and providing a "Chinese solution" to complete this "unfinished project." China has clarified the characteristics and essential requirements of Chinese-path modernization and initially constructed its theoretical system. Xi Jinping has pointed out that "the unique worldview, values, and views on history, civilization, democracy, and ecology contained in Chinese-path modernization... are major innovations in the theory and practice of world modernization." These innovative cultural concepts, rooted in the "second combination," demonstrate the unique spiritual temperament of the Chinese nation. Currently, this cultural form is continuously enriching, imbuing modernization with characteristics of peace, inclusion, and mutual benefit, not only shaping its own modernity but contributing Chinese wisdom to the global reconstruction of modernity.

III. The Practical Path of the "Second Combination"

The temporal drivers of the "second combination" anchor the scope of the Party’s theoretical innovation, while the theoretical aims reveal its ultimate goal. To ensure the "second combination" meets both requires a correct practical path to release its full intellectual power.

1. Rooted in the central task: Promoting the Great Rejuvenation of the Chinese Nation through Chinese-path Modernization

The report to the 20th Party Congress clearly stated that "promoting the great rejuvenation of the Chinese nation on all fronts through a Chinese path to modernization" is the Party's central task. This clarifies the direction for theoretical innovation via the "second combination."

We must adhere to the "second combination" to drive Chinese-path modernization. The core identity of "Chinese-path" modernization lies in its distinct Chinese characteristics, forged through innovative theories rooted in local soil. On one hand, we must draw wisdom from Chinese civilization. "Chinese-path modernization endows Chinese civilization with modern power, while Chinese civilization endows Chinese-path modernization with profound heritage." We must activate the fine elements of our civilization to drive the intensive development of modernization theory. On the other hand, we must apply the "second combination" to theoretical analysis across all fields. As socialism with Chinese characteristics enters the New Era, fields such as the economy, politics, rule of law, technology, culture, and national security face new situations. We must use the "second combination" to conduct analyses that both unearth Chinese history and face the future, ensuring that innovation in every field remains consistent with Chinese reality.

The "second combination" propels the great rejuvenation of the Chinese nation. National rejuvenation requires the synergistic effect of political, economic, cultural, and social forces. Through more than a century of struggle, the Party has united and led the people in establishing a socialist state under the people's democratic dictatorship and a socialist market economy system. At the same time, "when culture prospers, the country prospers; when culture is strong, the nation is strong," and "the great rejuvenation of the Chinese nation requires the prosperity and development of Chinese culture as a condition; without the flourishing of Chinese culture, there will be no great rejuvenation of the Chinese nation." From the perspective of national rejuvenation, the "second combination" has two practical priorities. First, it focuses on "establishing the roots and casting the soul" ^[20]. By adhering to the "second combination," we continuously form new theories and cultures, consolidating the cultural foundation of the path of socialism with Chinese characteristics and developing the cultural form of Chinese-path modernization. Second, it empowers economic and social development. It allows the newly formed culture to "become a powerful spiritual incentive for the Chinese people to continuously overcome difficulties and move from victory to victory," transforming into a powerful spiritual force for national rejuvenation.

2. Consolidating the Premise of the Combination: Deeply Excavating the Points of Congruity Between Marxism and Fine Traditional Chinese Culture

"The premise of 'combination' is mutual congruity," and "only through mutual congruity can an organic combination be achieved." That congruity exists between Marxism and fine traditional Chinese culture is a universal consensus; however, current research on these points of congruity often consists of superficial illustrations within grand narratives. In the future, there is an urgent need to refine and deepen this research.

Refining the research on the points of congruity between the basic tenets of Marxism and fine traditional Chinese culture. First, we must refine the study of the basic tenets of Marxism. Constructing a knowledge system of the basic tenets of Marxism is a brand-new task, encompassing the basic tenets revealed by Marx, Engels, and Lenin, as well as the Sinicized basic tenets of Marxism. Refining and constructing this system of theoretical knowledge provides solid theoretical support for the "second combination." Second, we must refine the study of fine traditional Chinese culture. Fine traditional Chinese culture has a long history and is vast and profound; we must excavate elements of fine traditional Chinese culture related to specific fields such as economic development, people's democracy, cultural construction, livelihood security, and laws and regulations, providing rich Chinese cultural resources for the "second combination." Finally, we must refine research on points of congruity in various fields. By deeply excavating these points of congruity and finding the points of convergence, we can promote the development of the Party’s innovative theories.

Deepening the research on the points of congruity between the basic tenets of Marxism and fine traditional Chinese culture. The Great Cihai: Lexicography Volume ^[21] explains "congruity" (qìhé) as "to suit one another; to get along well." We must deepen research into how the two "suit" and "get along." First, we must deepen research on the similarity of their expressions. Similar expressions can prove the adaptability of Marxism to China and the contemporary value of fine traditional Chinese culture; such points of congruity require in-depth interpretation. Second, we must deepen research on the convergence of their internal aims. Deepening research on concepts with similar orientations—such as "Great Unity" (dàtóng) and "communism," "the people as the foundation" (mínběn) and "people-centeredness," and "following the laws of nature" and "reconciliation between man and nature"—can provide value guidance and practical reference for construction in related fields. Finally, we must deepen research on their complementarity. For example, Marxism adds a brand-new worldview to the traditional Chinese worldview, while fine traditional Chinese culture integrates concepts such as ethical sentiments and the upward cultivation of life into Marxism. This kind of research and integration represents profound congruity, which can better strike sparks of thought and open up space for innovation.

3. Focusing on the Gravity of the Combination: Consolidating the Cultural Subjectivity of the Chinese Nation and Achieving Spiritual Independence

The historical process of the great rejuvenation of the Chinese nation inherently contains profound requirements for consolidating the cultural subjectivity of the Chinese nation and achieving spiritual independence. This is also the core task and fundamental focus of adhering to the "second combination" and continuously advancing the Party's theoretical innovation in the New Era; it must be profoundly understood and continuously prioritized.

The "second combination" must focus on consolidating the cultural subjectivity of the Chinese nation. Cultural subjectivity is a philosophical category and possesses an abstract nature. The work of consolidating cultural subjectivity must be made concrete; in terms of the "second combination," we must pay special attention to two points. On the one hand, we must "attach importance to the protection and inheritance of cultural heritage." Cultural heritage possesses extremely high economic value and social benefits and is the materialization of the cultural subjectivity of the Chinese nation. In the future, we must continue to do a good job in inheriting and protecting cultural heritage under the guidance of Marxism. On the other hand, we must "construct a Chinese discourse and a Chinese narrative system." "Our country's developmental advantages and comprehensive strength have not yet been fully transformed into discourse advantages." In the future, there is an urgent need to strengthen discourse construction. This requires us to adhere to the "second combination" to form new discourse and new theories, transforming our developmental advantages into discourse advantages and achieving a transformation of our international image from "being shaped by others" to "shaping ourselves."

The "second combination" must focus on achieving spiritual independence. For a nation to achieve rejuvenation, it needs both powerful material strength and powerful spiritual strength, and "only when one is spiritually strong is one more enduring, more profound, and more powerful." Achieving spiritual independence is the core focus of the "second combination" in promoting theoretical innovation. Specifically, two key dimensions must be grasped: On the one hand, we must dispel the "ideological mist" and consolidate the guiding position of Marxism in the ideological field. Facing complex and severe ideological struggles and the surging of diverse trends of thought, we must use the power of truth tempered by the "second combination" to profoundly interpret the necessity and superiority of the Chinese path, Chinese theory, and the Chinese system, resisting the erosion of various erroneous views and trends, and fortifying the ideological foundation. On the other hand, we must build a "spiritual Great Wall," cultivating and practicing socialist core values, and "persisting in using socialist core values to lead cultural construction." Socialist core values condense the essence of fine traditional Chinese culture and can effectively guarantee the spiritual independence of the Chinese nation and the correct direction of the construction of spiritual civilization.

4. Promoting Cultural Renewal: Promoting the Creative Transformation and Innovative Development of Fine Traditional Chinese Culture

Adhering to the "second combination" is of positive significance for re-recognizing, re-excavating, and creatively elucidating fine traditional Chinese culture. It plays an important role in promoting its creative transformation and innovative development and in forming the cultural configuration of Chinese-path modernization. Meanwhile, in the process of advancing the "second combination," special attention must be paid to the following two aspects.

On the one hand, we must rely on the superior conditions of the New Era to promote cultural renewal. As Chen Xianda ^[22] stated, "There has never been a historical era so uniquely positioned to identify with, carry forward, and transform traditional Chinese culture." This assertion has been fully verified at present: at the level of national institutional arrangements, global documents such as the annual Government Work Reports and Five-Year Plan outlines all place cultural construction in an important position, explicitly requiring the inheritance and development of fine traditional Chinese culture. Furthermore, the "Opinions on the Implementation of the Project to Inherit and Develop Fine Traditional Chinese Culture" was specifically promulgated, systematically deploying specific paths including the profound elucidation of the cultural essence, integration into national education, protection of cultural heritage, integration into production and life, strengthening of publicity and education, and the promotion of cultural exchanges and mutual learning between China and foreign countries. This series of top-level designs and institutional practices can effectively drive the creative transformation and innovative development of fine traditional Chinese culture and accelerate the smelting and formation of a cultural form for Chinese-path modernization that is rooted in history and faces the future.

On the other hand, we must promote academic cultural achievements to move out of the study and toward the masses. Culture, simply put, can be divided into "academic culture and folk culture." In the process of moving toward the contemporary era and renewing its vitality, the folk culture part of fine traditional Chinese culture has integrated into social practice and people's daily lives, with a fast renewal speed and good transformation effects. In terms of academic culture, a group of great New Confucian scholars has emerged—such as Xiong Shili, Zhang Junmai, Feng Youlan, Qian Mu, Fang Dongmei, Xu Fuguan, and Mou Zongsan—who have drawn from the ideological resources of fine traditional Chinese culture. There have also emerged academic masters of the Sinicization of Marxist philosophy—such as Li Da, Ai Siqi, Tao Deling, Chen Xianda, and Sun Zhengyu—who, in the process of advancing the Sinicization of Marxist philosophy, have more or less combined Marxism with fine traditional Chinese culture. The achievements of academic culture in the process of modernization are brilliant, but its scope of influence remains to be expanded. In the future, we must adhere to the "Two Combinations" to promote the Party’s theoretical innovation, while simultaneously letting "the Party’s innovative theories 'fly into the homes of ordinary people,'" ensuring that cultural achievements benefit the people.

5. Accelerating System Construction: Constructing an Independent Knowledge System for Chinese Philosophy and Social Sciences

In 2022, during an inspection of Renmin University of China, General Secretary Xi Jinping pointed out: "To speed up the construction of philosophy and social sciences with Chinese characteristics, the bottom line is to construct an independent knowledge system for China." The "second combination" is the only path to promote the formation of China’s independent knowledge system.

We must adhere to the "second combination" to launch subjective and original theories. Innovative theories formed through the "second combination" possess both the cultural subjectivity of the Chinese nation and knowledge originality, making them constituent elements of the independent knowledge system of Chinese philosophy and social sciences. How can we launch more new theories with cultural subjectivity and knowledge originality? First, we must adhere to the "first combination." Theory cannot be a form of "discussing the Tao while sitting" ^[23]; it must be applied to concrete reality. Only then does theory have vitality. We must persist in combining the basic tenets of Marxism with China’s concrete reality to launch more original theories suited to China’s reality. Second, we must adhere to the "second combination." Innovative theories formed through the "second combination" possess both the cultural subjectivity of the Chinese nation and knowledge originality.

We must adhere to the "second combination" to advance the systematic and academic formulation of theory. A single theoretical construct, even if logically self-consistent, often finds it difficult to escape the predicament of self-closure and detachment from reality. Therefore, "advancing the systematic and academic formulation of theory is an inherent requirement and an important path for theoretical innovation." How can we adhere to the "second combination" to advance this systematic and academic formulation? On the one hand, when proposing innovative theories in a specific field, we must systematically grasp the existing relevant discourses and decision-making deployments of the Party Central Committee, while closely following the frontier dynamics and accumulated results of the academic community in that field. Only in this way can we accurately identify the weak links, research bottlenecks, and development priorities of theoretical construction, thereby finding the entry points and breakthroughs for theoretical innovation, promoting the generation of truly original theoretical results, and gradually constructing innovatively systematized theories. On the other hand, the study and interpretation of the Party’s innovative theories is also an important path. By focusing on studying, publicizing, and implementing Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and striving to deepen systematic and academic research and interpretation—explaining and excavating the principles, academic logic, and philosophy contained therein—we can also play an important role in accelerating the construction of an independent knowledge system for Chinese philosophy and social sciences.

6. Innovating Civilizational Forms: Promoting the Development of Chinese Civilization and Constructing a New Form of Human Civilization

We are a Chinese nation developing toward a new form of human civilization. The new theories and cultures formed by the "second combination" should become constituent elements of a "higher-level new form." This requires us to pay attention to the modern transformation of Chinese civilization and the construction of a new form of human civilization when conducting theoretical innovation.

We must adhere to the "second combination" to promote the modern transformation of Chinese civilization. As the only great civilization in the world that has continued without interruption and has persisted in the form of a state, the characteristics of Chinese civilization that allow it to remain fresh over time demonstrate extraordinary resilience and unique value. As some scholars have pointed out, "this kind of 'civilization-state' possesses a super-strong historical and cultural foundation; it will not follow others blindly, nor will it copy the Western or any other model. It will only continue to evolve and develop along its own unique trajectory and logic." Promoting the renewal of life and the modern transformation of Chinese civilization is both a requirement of Chinese civilization's own development and a need for exploring the mysteries of civilizational development and developing a new form of human civilization. The "second combination" profoundly reveals the historical necessity and practical logic of "Marxism becoming Chinese," while providing the epistemological premise and methodological support for "fine traditional Chinese culture becoming modern." It is the scientific method for the renewal and modern transformation of Chinese civilization. We must implement these understandings and methods in adhering to the "second combination" to advance the Party’s theoretical innovation.

We must adhere—

The "second combination" promotes the construction of a new form of human civilization. Chinese-path modernization has created a new form of human civilization. Marx's theory of social formations ^[24] inspires us to continue promoting the development of this new form. The ideological sources for the Chinese nation in constructing a new form of human civilization are primarily Marxism and fine traditional Chinese culture. "For the first time, Marxism adopted the standpoint of the people to explore the path toward human freedom and liberation, providing a scientific theory that points the way toward the ultimate establishment of an ideal society—one free from oppression and exploitation, where everyone is equal and free." This has pointed the direction for the new form of human civilization. Fine traditional Chinese culture is the spirit of Chinese civilization; it is the cultural gene and spiritual hallmark that the Chinese nation cannot discard as it moves toward a new form of human civilization. It endows this new civilization form with "concepts, propositions, and solutions rooted in a Chinese standpoint, Chinese wisdom, and Chinese values." The "second combination" encourages Marxism and fine traditional Chinese culture to collide, producing more intellectual sparks concerning the new form of human civilization, thereby benefiting both the Chinese people and the people of the world.

The tides of the times surge forward; the evolution of civilization and the development of culture know no end. Since ancient times, the Chinese nation has continuously enriched and developed its own national theories while carrying forward the torch ^[25] and inheriting its cultural lineage. As the baton of history passed into the hands of the Communist Party of China, our Party—with a high degree of theoretical consciousness and majestic historical initiative ^[26]—profoundly summarized historical experience and creatively proposed the major theoretical proposition of the "second combination." This has opened a new realm in the Sinicization and modernization of Marxism. In the future, we must unwaveringly advance and deepen the "second combination" to make even greater contributions toward accelerating the building of a culturally powerful leading nation, developing the cultural forms of Chinese-path modernization, promoting the development of Chinese civilization, and advancing the great rejuvenation of the Chinese nation and the construction of a new form of human civilization.

Source: Marxism Studies (Makesizhuyi Yanjiu) Issue No. 11, 2025 Editor: Hui Hui