Su Xinghong and Chen Ruixia: The Generation Mechanism, Value Implication, and Practical Requirements of the "Second Combination"

The "Second Integration" is the signature proposition of Xi Jinping Thought on Culture. Currently, the academic community has conducted comprehensive and profound research into the reasonings and theories of the "Second Integration," yielding fruitful results. However, the philosophical explanation involving the "Second Integration" remains relatively weak. Therefore, this article attempts an in-depth exploration of the generative mechanism, value significance, and practical requirements of the "Second Integration" from a philosophical perspective, aiming to reveal its necessity, indispensability, and reality, thereby deepening academic research on this subject.

I. The Generative Mechanism of the "Second Integration"

To explore the generative mechanism of the "Second Integration," one cannot simply examine it from the historical, theoretical, and practical levels; rather, one must delve into a deep investigation at the ontological level. This is because only an ontological entry point can reveal the inevitability of the "Second Integration." Different philosophies possess different ontologies; the ontology of Marxist philosophy is a practice-based ontology, which emphasizes building a new world in the process of breaking the old one, thereby achieving an ontological revolution in the history of philosophical development. Only by grounding ourselves in the Marxist practice-based ontology can we profoundly reveal the generative mechanism of the "Second Integration."

(1) Fine Traditional Chinese Culture Contains Marxist Elements

Marxism reveals the universal laws of the development of human history, while fine traditional Chinese culture reveals the specific laws of the development of the Chinese nation; the relationship between the two is one of universality and particularity. According to materialist dialectics, universality depends on particularity for its manifestation, and particularity contains universality within it. The universal truths of Marxism do not exist in isolation in China; they must be expressed through the particularity of fine traditional Chinese culture. Fine traditional Chinese culture is also not a purely particular existence; it contains universal Marxist elements. These elements constitute the cultural foundation for the "Second Integration."

The Marxist elements contained within fine traditional Chinese culture are multifaceted, primarily manifesting as: First, worldview elements. Fine traditional Chinese culture holds that the world is composed of the "Five Elements" ^[1] and asserts that qi ^[2] is the origin of the world, containing worldview elements of Marxist dialectical materialism. Second, dialectical elements. Fine traditional Chinese culture contains simple ideas of the dialectics of nature, history, and military affairs, embodying elements of Marxist materialist dialectics. Third, epistemological elements. Fine traditional Chinese culture advocates for the unity of knowledge and action (zhixing heyi), highlighting the decisive significance of practice for knowledge, which carries the connotation of Marxist epistemology. Fourth, historical perspective elements. Fine traditional Chinese culture possesses rich "people-as-the-foundation" ^[3] thought, revealing the important value of the people in the process of historical development, containing elements of the Marxist mass conception of history. Fifth, value elements. Fine traditional Chinese culture values collective worth, believing that individuals can only realize their value within a group; this has a marvelous structural similarity (tonggou) to the Marxist social-value-based theory, containing elements of Marxist values. Sixth, natural perspective elements. Fine traditional Chinese culture advocates a cosmic view of the "unity of heaven and humanity" (tianren heyi), which is consistent with the "two reconciliations" in the Marxist view of nature, containing elements of the Marxist view of nature. Seventh, social ideal elements. The "Great Unity" (datong) ^[4] proposed by Confucianism has a striking similarity to the communist ideal, containing elements of the Marxist social ideal. As General Secretary Xi Jinping pointed out, fine traditional Chinese culture "possesses a high degree of consistency with the values and propositions of scientific socialism," and thus the integration of the two is not subject to human subjective will.

(2) There Exists a High Degree of Compatibility Between Marxism and Fine Traditional Chinese Culture

Historical materialism holds that social existence determines social consciousness, and social consciousness is a reflection of social existence. When the conditions of social existence are basically similar, it is inevitable that there will be commensurability between the social consciousness produced in different nation-states, which determines that they can communicate with one another. Especially since the formation of world history, the cultures of different nation-states have been exchanged on a global scale, and their mutual integration has become more extensive and profound. That Marxism contains elements of fine traditional Chinese culture is a result of the exchange and fusion of Eastern and Western cultures since the modern era.

Marxism is an open doctrine. As Lenin pointed out: "Everything that has been created by human society, he [Marx] examined critically, not ignoring a single point." Marxism was produced on the basis of absorbing all the fine achievements of human civilization, including fine traditional Chinese culture. In the context of the "Westward spread of Eastern learning" (dongxue xijian) prior to the 18th century, a large amount of traditional Chinese culture spread to the West, profoundly influencing the development of Western culture. Its excellent components merged into Marxism, becoming part of the theoretical source for the emergence of Marxism. For example, Chinese philosophy influenced Hegelian philosophy, to the point where some scholars believe that his Phenomenology of Spirit "completely accords with the Way of the Great Learning ^[5]." Hegelian philosophy is an important source of Marxist philosophy; therefore, Chinese philosophy became an indirect source of Marxist philosophy. When ancient Chinese visions of a future ideal society spread to Europe, they were drawn upon by European utopian socialist thinkers, becoming an indirect source of scientific socialism. Additionally, ideas regarding history, values, morality, politics, and economics in fine traditional Chinese culture also entered Europe, profoundly influencing the development of European civilization in the modern era and indirectly influencing the related thoughts of Marxism. As General Secretary Xi Jinping said: "After Marxism was introduced to China, the propositions of scientific socialism were warmly welcomed by the Chinese people and eventually took root, blossomed, and bore fruit on Chinese soil. This was by no means accidental, but rather because they are compatible with our country's fine historical culture inherited over thousands of years and with the values that the masses 'use daily without even realizing it' (riyong er bujue)."

Marx and Engels wrote extensively on Chinese issues. Marx first paid attention to China in January and February of 1842, when he mentioned in "Comments on the Latest Prussian Censorship Instruction": "For centuries China has provided the model for such a press." In April of the same year, in "Debates on Freedom of the Press and Publication of the Proceedings of the Assembly of the Estates," Marx discussed Confucius and the "straight lines—the Eight Trigrams ^[6]" of the Chinese, reflecting his attention to fine traditional Chinese culture. In Dialectics of Nature, Engels earnestly studied major inventions of ancient China and investigated the time and routes of their introduction to Europe, believing these inventions propelled the process of modern European civilization. In The Peasant War in Germany, Engels emphasized: "A series of more or less important inventions furthered the development of handicrafts, the most brilliant of which were the inventions of gunpowder and printing." Marx pointed out in Machinery: Application of Natural Forces and Science: "Gunpowder, the compass, and printing—these are the three great inventions that heralded the arrival of bourgeois society." General Secretary Xi Jinping once pointed out: "Marx and Engels highly affirmed the contribution of Chinese civilization to the progress of human civilization, scientifically predicted the emergence of 'Chinese socialism,' and even gave the new China in their hearts a beautiful name—the 'Chinese Republic'." According to statistics from relevant experts, in the 50 volumes of the first Chinese edition of the Collected Works of Marx and Engels, there are more than 800 mentions of China, of which more than 90 are in Capital and its manuscripts alone. For instance, in the Economic Manuscripts of 1857–1858 (Grundrisse), Marx first proposed the concept of the "Asiatic mode of ownership," with ancient China as its primary object of analysis. On November 10, 1894, in a letter to Friedrich Adolph Sorge, Engels conducted a profound analysis of the consequences of the revolution in the Eastern China from the perspective of world history. All these materials fully demonstrate the importance Marx and Engels attached to fine traditional Chinese culture and reflect, from another angle, the connection between the two.

(3) The "First Integration" Contains the Content of the "Second Integration"

In 1938, at the Sixth Plenary Session of the Sixth Central Committee of the Party, Mao Zedong proposed the proposition of the Sinicization of Marxism, emphasizing the integration of Marxism with China’s reality. "China's reality" here includes not only the reality of China at that time but also the reality of historical China—that is, the reality of fine traditional Chinese culture. Mao Zedong pointed out: "From Confucius to Sun Yat-sen, we should summarize and inherit this precious legacy. This is of important help in guiding the current great movement." It is evident that when Mao Zedong proposed the "First Integration," it already contained the content of the "Second Integration." On May 26, 1943, the CPC declared: "The Yan'an Rectification Movement ^[7] carried out by the CPC in recent years... is intended to further integrate the revolutionary science of Marxism-Leninism with the practice of the Chinese revolution, Chinese history, and Chinese culture." Mentioning Chinese revolutionary practice, Chinese history, and Chinese culture together fully demonstrates that the "Two Integrations" are internally linked. As a practical proposition, the "Second Integration" runs through the historical process of the Sinicization and modernization of Marxism; as a theoretical proposition, it runs through Sinicized and modernized Marxism. Successive leaders of the CPC have made extensive use of expressions from fine traditional Chinese culture in their works. According to expert research, some expressions were created by modifying the words of predecessors, some by changing individual characters or swapping the order of words, some by simplifying earlier language, and others were original creations. For example, Mao Zedong carried out a Marxist transformation of "seeking truth from facts" (shishi qiushi) to express the Party's ideological line. Deng Xiaoping carried out a socialist transformation of "moderately prosperous society" (xiaokang shehui) ^[8] to express the phased goals of our country's modernization. Jiang Zemin transformed "moving with the times" (yu shi xie xing) into "advancing with the times" (yu shi ju jin) to express the essential attribute of Marxism. Hu Jintao, building on the foundations of "Great Unity" and "Moderate Prosperity," proposed the concept of "socialist harmonious society" to express the phased goals of our country's social development. Since the 18th National Congress of the CPC, General Secretary Xi Jinping has skillfully used numerous classical allusions to explain new philosophies, ideas, and strategies for governing the country. Clearly, the CPC has always attached great importance to the "Second Integration," advancing it at both the theoretical and practical levels. Since the New Era, the "Second Integration" proposed by General Secretary Xi Jinping has both adhered to the principle of our Party attaching great importance to this integration and developed this principle according to the practical needs of the New Era. Therefore, the proposal of the "Second Integration" is the inevitable result of the Sinicization and modernization of Marxism.

II. The Value Significance of the "Second Integration"

To explore the value significance of the "Second Integration," one cannot simply start from what its value is, but rather must delve into a deep investigation at the axiological level. Looking at the value significance of the "Second Integration" from axiology aims to answer the question of why the "Second Integration" is necessary. General Secretary Xi Jinping pointed out: "The 'Second Integration' is a profound summary of our Party's historical experience in the Sinicization and modernization of Marxism, and a profound grasp of the laws of the development of Chinese civilization. It indicates that our Party's understanding of China's path, theory, and system has reached a new height; it indicates that our Party's historical confidence and cultural confidence have reached a new height; and it indicates that our Party's consciousness in advancing cultural innovation while inheriting fine traditional Chinese culture has reached a new height." The "profound summary," "profound grasp," and three "new heights" summarized by General Secretary Xi Jinping reveal the rich value of the "Second Integration," with clear political direction, strong cultural concern, and profound developmental significance.

(1) Political Value: Adhering to and Developing Socialism with Chinese Characteristics in the New Era

Socialism with Chinese characteristics is a holistic category composed of a path, theory, system, and culture, none of which can be separated from the "Two Integrations." General Secretary Xi Jinping profoundly pointed out: "On the deep foundation of more than five thousand years of Chinese civilization, opening up and developing socialism with Chinese characteristics, and integrating the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture, is the only way. This is a law-based understanding we have reached in exploring the path of socialism with Chinese characteristics." This assertion roots socialism with Chinese characteristics in five thousand years of Chinese civilization and elevates the "Two Integrations" to the level of a "law," demonstrating at a deep level that the "Second Integration" aims to adhere to and develop socialism with Chinese characteristics. This is where the political value of the proposition lies.

As the means of realization, the path of socialism with Chinese characteristics is of decisive significance for socialism with Chinese characteristics. As a historical choice, the Chinese path is the result of the historical resultant force composed of various dynamics, among which fine traditional Chinese culture is an indispensable cultural driving force. General Secretary Xi Jinping pointed out:

"If there were no 5,000-year-old Chinese civilization, where would 'Chinese characteristics' come from? And if it were not for these Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics we have today?" This assertion, condensed from profound historical accumulation, inspires us: to deeply understand the connotation of the Chinese path, master the methods for opening it, clarify its differences from other social paths, and identify the source of its enduring vitality, one cannot dispense with an understanding of Chinese civilization. The path of socialism with Chinese characteristics is rooted in more than 5,000 years of Chinese civilization. "China's entry onto this path is inseparable from Chinese culture. The internal genetic code of the path of socialism with Chinese characteristics we travel is located right here; it contains the gene of fine traditional Chinese culture." Only by drawing nutrients from ancient civilization and continuously exploring and advancing under the guidance of Marxism can the path of socialism with Chinese characteristics achieve steady and sustained progress, and can socialism with Chinese characteristics continuously attain new victories. Clearly, the "Second Integration" is the "golden key" to understanding the Chinese path and the methodology for persisting in it. General Secretary Xi Jinping proposed the "Second Integration" to persist in and expand the path of socialism with Chinese characteristics, and ultimately to persist in and develop socialism with Chinese characteristics.

Persisting in and developing socialism with Chinese characteristics requires us not only to "deeply understand China's cultural lineage and accurately grasp the cultural soil that nourishes the Chinese people," but also to understand and grasp Marxism in a complete and scientific manner. "The scientific nature and truth of Marxism have been fully tested in China; the people-centered nature and practical nature of Marxism have been fully implemented in China; and the open nature and contemporary nature of Marxism have been fully manifested in China." The core essentials of Marxism have been deeply integrated into the cultural spirit of the Chinese nation, becoming the indispensable "soul-vein" (魂脉) ^[9] of socialism with Chinese characteristics, guiding its forward direction. The core of fine traditional Chinese culture has precipitated into the cultural genes of the Chinese nation, constituting the "root-vein" (根脉) ^[10] of socialism with Chinese characteristics. Without the support of the fine traditional Chinese culture passed down for over 5,000 years, socialism with Chinese characteristics would lose its necessary cultural foundation. The creation of socialism with Chinese characteristics was not accidental; it is the result of the Communist Party of China's continuous advancement of the "Two Integrations," especially the "Second Integration." Therefore, so long as we deeply advance the "Second Integration," we will surely secure new victories for socialism with Chinese characteristics in the New Era.

(2) Cultural Value: Consolidating the Cultural Subjectivity of the Chinese Nation

Cultural subjectivity refers to the independence, self-awareness, and creativity of a culture. Consolidating cultural subjectivity is not a simple matter of cultural construction; it must rely on specific social environments, practical activities, institutional systems, and international environments. In the New Era, cultural subjectivity primarily manifests as: taking the CPC and the entire Chinese people as the subjective force, taking Marxism as the guiding ideology, taking fine traditional Chinese culture as the value foundation, and taking the construction of a new cultural form of Chinese-path modernization as the practical basis. All of these are inseparable from the "Second Integration." The cultural value of the "Second Integration" in consolidating the cultural subjectivity of the Chinese nation is manifested in the following aspects:

First, upholding the Chinese national cultural standpoint. Independence is the cornerstone of cultural subjectivity, and upholding the Chinese national cultural standpoint is the foundation for consolidating the cultural subjectivity of the Chinese nation. General Secretary Xi Jinping emphasized that the reason the Chinese nation has been able to overcome countless hardships and difficulties is that "one very important reason is that generations of Chinese sons and daughters have nurtured and developed a unique and profound Chinese culture, providing strong spiritual support for the Chinese nation to overcome difficulties and thrive endlessly." Chinese culture possesses prominent characteristics such as continuity and innovativeness, which determine that "Chinese culture both upholds its original roots and continuously advances with the times, enabling the Chinese nation to maintain firm national self-confidence and a powerful capacity for restoration, and nurturing shared emotions, values, ideals, and spirit." The "Second Integration" emphasizes upholding the root-vein, providing the internal basis for consolidating the cultural subjectivity of the Chinese nation and offering an inexhaustible spiritual impetus for the Chinese nation to create a glorious history. Reviewing the past and examining the present, it is not difficult to see that consolidating the cultural subjectivity of the Chinese nation requires not only always upholding the Chinese national cultural standpoint, but also promoting Chinese national culture to keep pace with the times and innovate continuously, thereby consistently concentrating and strengthening the spiritual power of the Chinese nation. Only in this way can the cultural subjectivity of the Chinese nation take firm root and flourish amidst the tides of the times.

Second, enhancing the cultural self-awareness of the Chinese nation. Self-awareness is the key to cultural subjectivity; the key to consolidating the cultural subjectivity of the Chinese nation lies in enhancing its cultural self-awareness. The great social transformation of contemporary China is not a simple continuation of the "master copy" of our country's historical culture, not a simple application of the "template" envisioned by classical Marxist writers, not a "reprint" of other countries' socialist practices, and not a "version" of foreign modernization development. The "Second Integration" emphasizes the combination of the soul-vein and the root-vein, advancing practical innovation through the deep integration of Marxism and fine traditional Chinese culture; this provides a solid practical foundation for enhancing the cultural self-awareness of the Chinese nation. We must oppose all forms of dogmatism through practical innovation and comprehensively enhance the cultural self-awareness of the Chinese nation. First, we must oppose "Chinese dogmatism," clarifying the strengths and weaknesses of Chinese national culture to lay the foundation for cultural self-awareness. Second, we must oppose "Marxist dogmatism," advancing the Sinicization and modernization of Marxism to firm up the direction of cultural self-awareness. Finally, we must oppose "Foreign dogmatism," promoting the localization of excellent foreign cultures to broaden the horizon of cultural self-awareness. As the latest theoretical achievement of the Sinicization and modernization of Marxism, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era is the most concentrated expression of contemporary Chinese cultural subjectivity. We must maintain a high degree of cultural self-awareness toward this Thought and, under its guidance, fulfill our cultural mission in the New Era to further enhance the cultural self-awareness of the Chinese nation.

Third, promoting Chinese national cultural innovation. The core of cultural subjectivity is innovativeness, and the key to consolidating the cultural subjectivity of the Chinese nation is the construction of a new cultural form of Chinese-path modernization. Mao Zedong long ago emphasized: "To clarify the development process of ancient culture, to discard its feudal dross and absorb its democratic essence, is a necessary condition for developing a new national culture and increasing national self-confidence." This assertion profoundly reveals the law of New Democratic cultural innovation—namely, the law of the organic unity of inheritance and innovation. General Secretary Xi Jinping noted: "The Communist Party of China has always attached importance to culture. In the New Era, we have added cultural confidence to our confidence in our path, theory, and system. Cultural confidence comes from our cultural subjectivity." This assertion deeply reveals the internal law of innovation for the advanced culture of socialism with Chinese characteristics—namely, the law of the collaborative development of cultural innovation, path innovation, theoretical innovation, and institutional innovation. The process of the "Second Integration" is a process of innovation based on respecting these cultural laws, injecting new contemporary connotations into the consolidation of Chinese national subjectivity and opening up a new realm for the construction of Chinese national subjectivity.

(3) Developmental Value: Promoting the Modern Transformation of Chinese Civilization

The "Second Integration" is the fundamental method for promoting the modern transformation of Chinese civilization, and the modern transformation of Chinese civilization is the goal of the "Second Integration"; the relationship between the two is that of means and ends. The end determines the means, and the means serve the end. Without understanding the developmental value of the "Second Integration" in promoting the modern transformation of Chinese civilization, one cannot understand the true meaning of its ideological liberation. The developmental value of the "Second Integration" in promoting the modern transformation of Chinese civilization is manifested in the following aspects:

First, clarifying the direction of the modern transformation of Chinese civilization. Marxism, as the soul-vein of the "Second Integration," points out the socialist direction for the modern transformation of Chinese civilization. This transformation must be carried out under the guidance of Marxism. The truth of the "Two Inevitabilities" ^[11] of Marxism reveals the laws of development of human history and specifies the correct direction: building a socialist civilization and creating a new form of human civilization. Marx noted: "Where history begins, the train of thought must also begin." Abandoning fine traditional Chinese culture would cause the modern transformation of Chinese civilization to lose its foundation; without the guidance of Marxism, this transformation would lose its way. In the process of the "Second Integration," the modern transformation of Chinese civilization achieves the organic unity of historical inheritance and realistic development. According to the "Second Integration," in the process of transformation, we must advance the Sinicization and modernization of the Marxist view of civilization, forming a Sinicized and modernized Marxist theory of civilization to guide the modern transformation of the Chinese nation's civilization and ensure it advances along the socialist path.

Second, firming up the standpoint of the modern transformation of Chinese civilization. Fine traditional Chinese culture, as the root-vein of the "Second Integration," clarifies the basic standpoint for the modern transformation of Chinese civilization. This transformation occurs on the basis of inheriting fine traditional Chinese culture; we must uphold the standpoint of Chinese civilization. Chinese civilization is the only continuous civilization in the family of human civilizations; it possesses a glorious history in ancient social development and has made major and outstanding contributions to the development of human civilization. Since the dawn of the modern era, the Chinese nation suffered disasters and humiliations, and the development of Chinese civilization fell into a period of circuitous development. Once Marxism was introduced to China, it quickly stimulated the excellent genes inherent in Chinese civilization. Under the guidance of Marxism, Chinese civilization achieved a "nirvana-like" rebirth ^[12] in the process of modernization, thereby creating a new form of human civilization. This unique civilization form is rooted in the historical and cultural soil of the Chinese nation, possessing its national style, national spirit, and national characteristics. According to the "Second Integration," the modern transformation of Chinese civilization must guard the root-vein of fine traditional Chinese culture and continuously solidify its civilizational foundation to open up a bright future.

Third, expanding the horizons of the modern transformation of Chinese civilization. Civilizations become colorful through exchange and rich through mutual learning. Marxism, as the soul-vein of the "Second Integration," is not a closed theory but an open and developing one. Fine traditional Chinese culture, as the root-vein of the "Second Integration," is also not an isolated culture but an inclusive one. Although Marxism and fine traditional Chinese culture emerged from different cultural soils, both possess an internal character of openness and inclusiveness. This fundamentally determines that the "Second Integration" must be open and inclusive—that is, able to absorb all excellent achievements of human civilization. According to the internal spirit of the "Second Integration," Chinese civilization can only continuously achieve self-突破 (breakthroughs) and sublimation through extensive dialogue with global civilizations, moving toward prosperity and making greater contributions to the progress of human civilization. In fact, when facing foreign civilizations, Chinese civilization has always maintained a broad-mindedness "incorporating a hundred rivers" (海纳百川), actively tapping into and absorbing excellent elements to inject new vitality into itself. The "Second Integration" carries forward this tradition, opening up a broader space for theoretical, practical, and institutional innovation, and expanding the innovative horizons for the modern transformation of Chinese civilization.

III. The Practical Requirements of the "Second Integration"

Exploring the practical requirements of the "Second Integration" cannot simply be done by examining practical paths; rather, one must delve deeply into the level of "theory of practice" (实践论). ^[13] Only by approaching from the theory of practice can the reality of the "Second Integration" be truly revealed. The theory of practice is the overarching viewpoint and outlook on practice. The Marxist theory of practice differs from that of idealism and old materialism; its theoretical character lies in the transformation of the world. As Marx noted: "Philosophers have only interpreted the world in various ways; the point is to change it." Viewing the practical requirements of the "Second Integration" through the theory of practice aims to reveal its reality, which is the purpose and destination of research into the "Second Integration."

(1) Practical Paradigm: The Sinicization and Modernization of Marxist Cultural Theory

The Sinicization of Marxist cultural theory is the organic unity of "using Marxist cultural theory to transform China" and "using Sinicized Marxist cultural theory"; its essence is the spatial innovation of Marxist culture. The modernization of Marxist cultural theory is the organic unity of "using Marxist cultural theory to transform the era" and "using modernized Marxist cultural theory"; its essence is the temporal innovation of Marxist cultural theory. The Sinicization and modernization of Marxist cultural theory are inseparable; together, they constitute the advancement of...

The practical paradigm that "the Second Integration" ^[14] should follow. This practical paradigm manifests the scientific attitude and method of the Communist Party of China (CPC) toward Marxist cultural theory; its objective is to innovate and develop Marxist cultural theory and to fortify the cultural foundations for the great rejuvenation of the Chinese nation. "To shoulder the cultural mission of the New Era, promote cultural prosperity, and build a leading cultural nation, we must unswervingly follow the path of socialist cultural development with Chinese characteristics." Fulfilling the cultural mission of the New Era is an important cultural manifestation of the great rejuvenation of the Chinese nation and an urgent task for advancing "the Second Integration" at present. Within this mission, continuing to promote cultural prosperity is the prerequisite and foundation, providing the necessary cultural conditions for realizing the cultural mission. Building a leading cultural nation is the key link, pointing out the goal of struggle for realizing the cultural mission. Realizing the aforementioned cultural mission is inseparable from the Sinicization and modernization of Marxist cultural theory. To take the Sinicization and modernization of Marxist cultural theory as a practical paradigm requires using Marxism to activate the essence of fine traditional culture, allowing it to glow with vigorous vitality, integrate into the pulse of the times, and transform into an important guide for Chinese people today, thereby laying the cultural foundation for the continued promotion of cultural prosperity. In the process of the Sinicization and modernization of Marxist cultural theory, we must enhance confidence in fine traditional Chinese culture to provide a powerful spiritual force for building a socialist leading cultural nation; we must further advance reforms in fields such as culture, education, and science, placing emphasis on strengthening education in fine traditional Chinese culture for the younger generation to cultivate a large number of new people of the era who are knowledgeable and well-versed in both ancient and modern learning, thus providing the necessary human resource guarantee for building a socialist leading cultural nation; and we must carry forward the spirit of reform and innovation, continue to create a new form of human advancement, consolidate the civilizational cornerstone for building a community with a shared future for humanity, and create a favorable international environment for the construction of a socialist leading cultural nation, thereby demonstrating the world-historical significance of fulfilling the cultural mission of the New Era.

(2) Practical Goal: Creating a New Cultural Form of Chinese-path Modernization

A given cultural form is established on the basis of a given political and economic form, while simultaneously reacting upon that political and economic form. The new cultural form of Chinese-path modernization is established on the basis of the political and economic forms of Chinese-path modernization, while reacting upon them. This new Chinese cultural form is taking shape within the "tripartite" ^[15] landscape of Marxist culture, the traditional culture of the Chinese nation, and Western culture; it is a cultural form fundamentally defined as socialist culture with Chinese characteristics. As a developing cultural form, the cultural form of Chinese-path modernization is the practical goal of advancing "the Second Integration." General Secretary Xi Jinping noted: "'The Second Integration' allows Marxism to become Chinese, fine traditional Chinese culture to become modern, and the new culture formed through this 'integration' to become the cultural form of Chinese-path modernization." This assertion reveals the mechanism for creating the new cultural form of Chinese-path modernization. Marxism, as the ideological banner leading us forward, plays a decisive role in the creation of this new cultural form, concerning its rise, fall, success, or failure. Fine traditional Chinese culture, as the cultural foundation of the new cultural form of Chinese-path modernization, provides powerful spiritual support for its creation. Creating the new cultural form of Chinese-path modernization through "the Second Integration" means allowing Marxism to remain rooted in Chinese excellence, becoming a Marxism with Chinese national style, manner, and characteristics; allowing fine traditional Chinese culture to undergo the baptism of Marxism, becoming a civilization with modern character; and allowing Marxism to have a chemical reaction with fine traditional Chinese culture, continuously opening up new frontiers of development. To this end, we must first accurately grasp the characteristics of the era. Currently, human history is undergoing great changes unseen in a century, the Chinese nation is in the overall strategic framework of its great rejuvenation, and socialism with Chinese characteristics has entered a New Era. In this context, we must comply with the general trend of the times to open new prospects for creating the new cultural form of Chinese-path modernization. Second, we must maintain a firm people-centered stance. Only by giving full play to the principal role of the masses and actively absorbing their experience and wisdom can we continuously consolidate the mass foundation for creating the new cultural form of Chinese-path modernization. Finally, we must adhere to the criterion of practice. We should focus on enhancing the country's cultural soft power and take the realization of the people's cultural rights and interests as the fundamental yardstick for testing, comprehensively improving the effectiveness of creating the new cultural form of Chinese-path modernization.

(3) Practical Orientation: Responding to the Challenges and Dilemmas of the Present Era

"The Second Integration" is both a summation of historical experience and a task of contemporary practice, and even more so a mission facing the future. General Secretary Xi Jinping pointed out: "A leap in theory is not reflected in the novelty of phrasing, nor in logical self-consistency; in the final analysis, it must be reflected in answering practical questions and guiding practical development." To advance "the Second Integration," we must confront the challenges and dilemmas facing China and the world today, benefiting both the Chinese people and the people of the world. In the process of the great rejuvenation of the Chinese nation, tasks in various fields are exceptionally arduous—such as the transformation of the economic development mode, the development of political civilization, the construction of the spiritual world, the harmony of social life, the building of a Beautiful China, and the Party's self-revolution. Only by advancing "the Second Integration" around these issues and challenges can we provide a more effective guide for action for the great rejuvenation of the Chinese nation. The ecological wisdom in fine traditional Chinese culture, which emphasizes the "unity of heaven and humanity" ^[16] and "following the laws of nature" ^[17], provides profound inspiration for China's ecological civilization construction; the historical view of "the world belongs to the public and the Great Unity" ^[18] conveys the noble ideal of pursuing fairness, justice, and the common well-being of humanity, providing a historical basis for national governance; the outlook on life characterized by "self-improvement and social responsibility" ^[19] inspires people to be enterprising, inclusive, and generous, shaping the spiritual character of contemporary people; the value system of "putting the people first and ensuring their peace, wealth, and happiness" manifests the people-centered concept and serves as an important guide for China's livelihood construction; the political view of "governing with virtue and leadership through integrity" ^[20] highlights the key role of morality in national governance and provides ideological support for the Party's culture of clean government; the practical view of "discarding the old to bring in the new and advancing with the times" promotes continuous social innovation and development, fitting the trend of the era; the methodology of "staying grounded and seeking truth from facts" ensures that decisions and actions conform to reality and is the cornerstone of success for all undertakings; and the risk perspective of "being mindful of danger in times of peace" ^[21] reminds people to maintain a sense of potential hardship and enhance their ability to respond to risks and challenges. Utilizing the wisdom of fine traditional Chinese culture through "the Second Integration" can provide ideological concepts and value support for solving contemporary Chinese development issues. Chinese civilization belongs not only to China but also to the whole world; it should contribute unique Chinese wisdom and Chinese solutions to the development of the world today. Currently, world problems such as sluggish global economic growth, the rapid development of artificial intelligence, continuous local wars, and the deterioration of the ecological environment are becoming increasingly prominent. Advancing "the Second Integration" around these global issues will provide more Chinese wisdom and Chinese solutions for promoting the development of human history.

(4) Practical Guarantee: Upholding the Comprehensive Leadership of the Communist Party of China

"The Second Integration" cannot arise spontaneously; it must be carried out through the proactive advancement of a subject. Upholding the comprehensive leadership of the Party is the fundamental leadership system of our country, and the Party's leadership is the fundamental guarantee for advancing "the Second Integration." The Third Plenary Session of the 20th CPC Central Committee emphasized: "We must uphold the comprehensive leadership of the Party, firmly maintain the authority and centralized, unified leadership of the Party Central Committee, give play to the Party's core leadership role in overseeing the big picture and coordinating all parties, and integrate the Party's leadership into all aspects and the whole process of reform to ensure that reform always advances in the correct political direction." Since its founding, the CPC has unswervingly taken Marxism as its guide, actively promoted the "Creative Transformation and Innovative Development" (Two Creatives) ^[22] of fine traditional Chinese culture, and assisted in the great rejuvenation of the Chinese nation. In the New Era, our Party, looking from the macro-perspective of the development of human civilization in the 21st century and proceeding from the internal connection between Chinese civilization and global civilization, has examined and interpreted fine traditional Chinese culture, explicitly proposing the major proposition of "the Second Integration" and creatively solving the historical problem of the opposition between "the ancient and the modern, the East and the West." Only by advancing "the Second Integration" under the strong leadership of the Party can we closely surround the spiritual and cultural needs of people of all ethnic groups nationwide, continuously enrich the spiritual world of the masses, and realize the people's yearning and pursuit for a better spiritual life. "The Second Integration" is an unfinished cause. On the new journey of the New Era, we must, under the Party's leadership, study the developmental logic of contemporary Marxism and 21st-century Marxism, explore the internal laws of the innovative development of fine traditional Chinese culture, analyze the actual developmental status of "the Second Integration," scientifically predict the evolutionary trends of the global civilizational landscape, and comprehensively investigate the future development direction of Chinese culture. Making creative contributions in these areas and opening up new frontiers for "the Second Integration" is the unshirkable historical mission of contemporary Chinese Communists.

(5) Practical Method: Persisting in the Organic Unity of "Upholding the Fundamentals" and "Breaking New Ground"

Adhering to upholding the fundamentals and breaking new ground is one of the worldviews and methodologies of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. As a hallmark proposition of Xi Jinping Thought on Culture, "the Second Integration" must likewise adhere to the organic unity of "upholding the fundamentals" and "breaking new ground." General Secretary Xi Jinping pointed out: "For cultural construction, only by upholding the fundamentals can we avoid losing our way and our identity, and only by breaking new ground can we grasp and lead the times." "Upholding the fundamentals" in advancing "the Second Integration" means adhering to the guiding position of Marxism in the field of socialist ideology, adhering to the development direction of advanced socialist culture with Chinese characteristics, adhering to the CPC's leadership over cultural construction, and adhering to the subjectivity of the Chinese nation's culture without wavering. We must not deviate from the core thought, lose our direction, abandon leadership, or discard historical traditions. "Breaking new ground" in advancing "the Second Integration" means developing contemporary Chinese Marxism and 21st-century Marxism, developing advanced socialist culture with Chinese characteristics in the New Era, promoting the "Two Creatives" of fine traditional Chinese culture, enhancing the creative and innovative vitality of the Chinese people, promoting the prosperity and development of cultural undertakings and cultural industries, activating the kinetic energy of various cultural elements, and continuously promoting the innovative development of socialist culture with Chinese characteristics to avoid the stagnation of the cultural lifeform. Persisting in the organic unity of "upholding the fundamentals" and "breaking new ground" means "emphasizing that we will neither take the old path of being closed and stagnant, nor take the evil path of changing banners" ^[23]; we must unswervingly follow the path of socialist cultural development with Chinese characteristics, promote the great development and prosperity of socialist culture with Chinese characteristics, and build a socialist leading cultural nation, thereby deeply demonstrating the methodological logic of "the Second Integration."

In summary, "the Second Integration" is the only path for the Sinicization and modernization of Marxism, the only path for the modern transformation of fine traditional Chinese culture, and the only path for realizing the great rejuvenation of the Chinese nation. As a hallmark proposition in Xi Jinping Thought on Culture, "the Second Integration" possesses a unique generative mechanism, value implication, and practical logic. In the process of "the Second Integration," we have not only consolidated the guiding position of Marxism in the ideological field but also carried forward fine traditional Chinese culture, constructed a system of Chinese civilizational symbols, and fortified the historical and cultural foundations for the Sinicization and modernization of Marxism. Since the beginning of the New Era, China's comprehensive national strength has steadily increased, its international status has significantly improved, and the people's standard of living has daily improved. Scientific socialism has radiated new and vigorous vitality on the ancient land of China, greatly enhancing the historical and cultural confidence of the Chinese nation, fully stimulating the vitality of Marxism, and greatly manifesting the contemporary value of fine traditional Chinese culture. This fully proves that "the Second Integration" is the greatest "magic weapon" ^[24] for building a socialist leading cultural nation. On the new journey of the New Era, we must further advance "the Second Integration," persist in and expand the path of socialist cultural development with Chinese characteristics, persist in and develop socialist cultural theory with Chinese characteristics, and persist in and improve the socialist cultural system with Chinese characteristics, ensuring the goal of a socialist leading cultural nation is realized as scheduled, and providing unique Chinese wisdom, Chinese spirit, and Chinese strength for the development of human civilization.

About the Authors: SU Xinghong is a Professor and Master’s Supervisor at the School of Marxism, Lanzhou Jiaotong University, and a part-time Doctoral Supervisor at the School of Marxism, Northwest Normal University. CHEN Ruixia is a Master’s student at the School of Marxism, Lanzhou Jiaotong University. Source: Journal of China Jinggangshan Leadership Academy, Issue 6, 2025. Editor: Huihui