Gao Changwu: Understanding and Grasping the "Second Combination" from a Grand Perspective of History
The "macro-historical perspective" is an essential ideological and working method that we must uphold when comprehending and grasping issues of history and reality, or theory and practice. The "second combination" is an original and landmark theoretical innovation within Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, and particularly within Xi Jinping's thought on culture. To understand and grasp the "second combination" through a macro-historical perspective is an inevitable requirement for "strengthening the systematic and theoretical research and interpretation of the Party's innovative theories." Regarding the "second combination," we must persist in applying a macro-historical perspective, situating it within the long-term process of our Party's practical exploration and theoretical innovation, within the overall strategic context of the great rejuvenation of the Chinese nation and the world's profound changes unseen in a century, and within the long river of history, the tides of the times, and the shifting winds of global affairs. We must profoundly analyze its formation and development, its major significance, its internal structure, and its target orientation, thereby profoundly revealing the underlying truths, academic logic, and philosophical underpinnings contained therein.
I. Understanding and Grasping the Process of Formation and Development through the Continuity of Past, Present, and Future
The "macro" aspect of the macro-historical perspective lies first in seeing far into the distance. To persist in understanding and grasping the "second combination" through a macro-historical perspective, one must place it within a long-term historical period that connects the past, present, and future, and profoundly examine the integral process from its gestation to its proposal and subsequent development.
On July 1, 2021, at the ceremony marking the centenary of the founding of the Communist Party of China, Xi Jinping explicitly stated: "We must persist in combining the basic tenets of Marxism with China's specific realities and with the fine traditional Chinese culture." This marked the formal proposal of the "second combination," whereby the "one combination" was enriched and developed into the "two combinations." In November of the same year, in his explanation regarding the drafting of the Party's third historical resolution [1], Xi Jinping further noted: "The Party's century-long journey of struggle has been magnificent, spanning a long period of time, involving a wide scope, and requiring the study of many issues." One of these issues is "deeply studying the century-long journey of the Party persisting in combining the basic tenets of Marxism with China's specific realities and with the fine traditional Chinese culture to continuously promote the Sinicization of Marxism, deepening the understanding and mastery of the Party's innovative theories in the New Era." This assertion provides important guidance for us to deepen our understanding of the formation and development of the "second combination": any innovation in scientific theory is never achieved in a single day; it always requires the continuous deepening of practical exploration and the distillation and sublimation of historical experience. It must undergo a long-term process from quantitative to qualitative change; this is the general law of the innovative development of scientific theory. Furthermore, "laws exist within the process of historical development," and "without starting from an analysis of the process of historical development, laws cannot be explained clearly." Therefore, our understanding and grasp of the formation and development of the "second combination" cannot be limited to the specific point in time when it was formally proposed; rather, we should place it within the long-term journey of struggle since the founding of the Party and conduct a long-term historical analysis.
(1) The "second combination" was gestated and formed on the basis of unremitting struggle and continuous exploration during the New Democratic Revolution period, the period of socialist revolution and construction, and the new period of reform, opening up, and socialist modernization.
Reviewing the Party's journey of struggle reveals that our Party has always continuously explored and promoted the Sinicization of Marxism, seeking to answer the question of how to combine the basic tenets of Marxism with China's specific realities—including China's historical and cultural traditions (primarily manifested as fine traditional Chinese culture)—and has formed many valuable theoretical insights.
On one hand, our Party profoundly recognized that the relationship between Marxism and fine traditional Chinese culture is not an "either-or" proposition but one of mutual combination.
In October 1938, at the Enlarged Sixth Plenary Session of the Sixth CPC Central Committee, Mao Zedong profoundly summarized the historical experience—both positive and negative—of the Party leading the Chinese revolution, and for the first time explicitly proposed the major proposition of the Sinicization of Marxism, offering a profound exposition on the relationship between Marxism and fine traditional Chinese culture. He pointed out: "We are Marxist historicists; we must not sever history." He continued, "Our nation has a history of several thousand years, it has its own characteristics and many precious things." From "Confucius to Sun Yat-sen," we must "use the Marxist method to give a critical summary" and "inherit this precious legacy." The great power of Marxism "lies in its connection with the specific revolutionary practice of each country." "Marxism must be combined with the specific characteristics of our country and can only be realized through a certain national form." We must "make Marxism specific in China, so that in every manifestation it carries the essential Chinese characteristics." This discourse clearly expresses two layers of meaning: first, regarding China's historical and cultural heritage, one should not sever it but inherit it critically; second, Marxism must be "combined with our country's specific characteristics" and carry "Chinese characteristics." On this basis, in May 1943, our Party further proposed: "Chinese Communists are the inheritors of all the finest traditions of our nation’s culture, thought, and morality; we regard all these fine traditions as things connected to us by blood and will continue to carry them forward and develop them." We must "ensure that the revolutionary science of Marxism-Leninism is further and deeply combined with Chinese revolutionary practice, Chinese history, and Chinese culture." This assertion not only clarified the scientific attitude of inheriting and carrying forward fine traditional Chinese culture in light of reality, but also subdivided the rich connotations of "China's specific realities" into three levels—practice, history, and culture—proposing the specific requirement for a "deep combination" of Marxism-Leninism with Chinese revolutionary practice, Chinese history, and Chinese culture across these three dimensions. Thereafter, whether it was the proposal during the period of socialist revolution and construction "to undergo a second combination and find the path for building socialism in China," or the emphasis during the new period of reform, opening up, and socialist modernization on "combining the universal truth of Marxism with the specific realities of our country, taking our own path, and building socialism with Chinese characteristics," all were permeated with profound reflection on major issues such as how Marxism is Sinicized, where the Chinese path comes from, and what the relationship is between Marxism and fine traditional Chinese culture. They contained the inherent meaning of making Marxism take root in China and forming Chinese characteristics to better guide Chinese practice through the combination of basic Marxist tenets with both China's specific realities and its fine traditional culture.
On the other hand, our Party achieved tangible results in theoretical innovation through the exploration of combining the basic tenets of Marxism with fine traditional Chinese culture. For example, during the New Democratic Revolution period, the Party took the Marxist principle of the dialectical unity between the subjective and objective and between knowledge and practice to transform, refine, and sublimate assertions such as "cultivate learning and love antiquity, seek truth from facts" [2] from the Book of Han: Biography of Prince Xian of Hejian and the concepts of knowledge and action in ancient Chinese philosophy, forming "seeking truth from facts" as the essence of the Party's ideological line. Another example: during the period of socialist revolution and construction, the Party combined the theoretical propositions of Marxism-Leninism regarding the national question [3] with the historically formed pattern of various ethnic groups living together in vast areas while being concentrated in small clusters in a diverse but integrated whole, as well as the great unification [4] tradition of "six harmonies and same wind" [5] and "four seas as one family." The Party made the major judgment that "it is better for China's nationalities to unite than to divide," and explored the creation of the System of Regional Ethnic Autonomy, which conforms to China's national conditions and is effective in practice. Furthermore, during the new period of reform, opening up, and socialist modernization, our Party combined relevant requirements of Marxist legal theory with concepts in traditional Chinese legal culture—such as the joint governance of virtue and law, the primacy of virtue supplemented by punishment, clarity in virtue and caution in punishment, and the exaltation of rites and emphasis on law—and creatively integrated them into the overall policy and institutional design of China’s socialist rule of law construction, proposing a governance strategy that combines the rule of law with the rule of virtue, and so on. The achievement of these results powerfully demonstrates that combining the basic tenets of Marxism with fine traditional Chinese culture is both necessary and feasible in practice.
In short, although our Party had not yet explicitly proposed and formed the assertion of the "second combination" during the New Democratic Revolution period, the period of socialist revolution and construction, and the new period of reform, opening up, and socialist modernization, its understanding of the relationship between Marxism and fine traditional Chinese culture and its exploration of combining the two were always ongoing and achieved many valuable results. These explorations and their fruits provided an important foundation for the Party in the New Era to summarize historical experience, draw on historical wisdom, and achieve theoretical sublimation, thereby creatively proposing the "second combination."
(2) The "second combination" was gradually proposed on the basis of a series of theoretical innovations and creations achieved in the New Era of socialism with Chinese characteristics.
The proposal of the "second combination" in the New Era similarly underwent a process of continuous accumulation and gradual development. Since the 18th CPC National Congress, Xi Jinping has profoundly summarized the historical experience of the Party's long-term struggle, and especially the fresh experience of the Party's governance in the New Era. He has continuously reflected on major theoretical and practical issues such as how to correctly view the relationship between Marxism and fine traditional Chinese culture and how to promote theoretical innovation and cultural construction, successively putting forward a series of major assertions and important discourses.
In December 2012, during an inspection in Guangdong, Xi Jinping emphasized that fine traditional Chinese culture "is the 'root' and 'soul' of our nation; if we lose this 'root' and 'soul,' we will have no foundation." He spoke highly of the contemporary value of fine traditional Chinese culture, setting the tone and direction for treating it scientifically and deepening the understanding of the relationship between Marxism and fine traditional Chinese culture. In August 2013, at a national meeting on propaganda and ideological work, he proposed the "four clarifications" [6] requirement, revealing that the "Chinese characteristics" of socialism with Chinese characteristics are not water without a source but are closely related to fine traditional Chinese culture. In February 2014, during the 13th collective study session of the Political Bureau of the 18th CPC Central Committee, he proposed and expounded on the principles of "creative transformation and innovative development" [7], providing an important method for correctly treating fine traditional Chinese culture—specifically for drawing nourishment from it to promote the Sinicization of Marxism. In September 2014, at the opening ceremony of the International Conference Commemorating the 2,565th Anniversary of Confucius’ Birth and the 5th General Assembly of the International Confucian Association, he proposed "to be good at organically unifying and closely combining the promotion of fine traditional culture with the development of contemporary culture," clarifying the important principle that Chinese Communists should adhere to in "correctly treating traditional culture and contemporary culture." In October 2014, during the 18th collective study session of the Political Bureau of the 18th CPC Central Committee, he made the assertion that "fine traditional Chinese culture is the fertile cultural soil in which socialism with Chinese characteristics is rooted," further revealing the internal connection between the two. In May 2016, at a symposium on philosophy and social sciences, he emphasized that "the Sinicization of Marxism has achieved major results, but it is far from over," and that we must "strengthen the excavation and interpretation of fine traditional Chinese culture," opening up a broad space for continuing to promote the Sinicization of Marxism. In May 2018, at the ceremony commemorating the 200th anniversary of the birth of Karl Marx, he called for "closely combining the basic principles of scientific socialism with the specific realities of one's own country, historical and cultural traditions, and the requirements of the times," further clarifying the scientific attitude and methodological requirements that should be maintained toward scientific theory. In October 2019, at the Fourth Plenary Session of the 19th CPC Central Committee, he proposed that Marxist theory "is integrated with our country's fine historical culture spanning thousands of years and the values that the vast majority of people use daily without even realizing it," powerfully responding to the question of whether the basic tenets of Marxism and fine traditional Chinese culture can be combined. In March 2021, during an inspection in Fujian, he noted: "Without the 5,000-year-old Chinese civilization, where would Chinese characteristics come from? And without Chinese characteristics, how could we have the successful path of socialism with Chinese characteristics we have today?" He emphasized "combining the promotion of fine traditional culture with the Marxist standpoint, viewpoint, and method." By this time, the assertion of the "second combination" was ready to emerge; in July 2021, at the ceremony marking the centenary of the founding of the CPC, the "second combination" was formally proposed.
The formal proposal of the "second combination" in the New Era is the result of constantly summarizing practical experience from history and reality, profoundly grasping the internal laws of Marxist theoretical innovation and socialist cultural development, and gradually putting forward a series of innovative and creative theoretical viewpoints—a result of peeling the onion layer by layer, advancing step by step, and moving from quantitative to qualitative change.
(3) The "second combination" is being continuously enriched and developed on the new journey of comprehensively building a modern socialist country.
Upon embarking on this new journey, Xi Jinping...
Theoretical reflection on the "second combination" has continued to deepen and expand, while its theoretical elucidation has been continuously enriched and developed.
First, during the 39th collective study session of the Political Bureau of the 19th CPC Central Committee, Xi Jinping further declared our Party's fundamental stance toward the history and traditional culture of the Chinese nation. He emphasized that "our Party has consistently viewed the history of the Chinese nation from the standpoint, viewpoint, and method of historical materialism, inheriting and carrying forward fine traditional Chinese culture." Furthermore, he put forward the requirement to "promote the creative transformation and innovative development of fine traditional Chinese culture, so as to establish the roots and soul of national rejuvenation," emphasizing that we must both "adhere to the fundamental guiding ideology of Marxism" and "seek the source of living water from fine traditional Chinese culture." [8]
Second, the report to the 20th CPC National Congress dedicated a specific chapter to "Opening a New Realm in the Sinicization and Modernization of Marxism," providing a specialized discourse on the "second combination." This addressed the necessity of the combination, emphasizing that "only by being rooted in the fertile soil of the country's and the nation's history and culture can the tree of Marxist truth flourish with deep roots and luxuriant foliage." It also addressed the feasibility of the combination by summarizing ten aspects of ideological concepts inherent in fine traditional Chinese culture, emphasizing that these concepts "are highly compatible with the values and propositions of scientific socialism." Finally, it addressed the implementation of the combination, emphasizing the need to "integrate the essence of Marxist thought with the cream of fine traditional Chinese culture, and with the common values that the masses apply daily without realizing it." During discussions with the Guangxi delegation at the 20th CPC National Congress, Xi emphasized important assertions such as "the 'two combinations' are an original contribution of Socialism with Chinese Characteristics in the New Era" and that the "inherent genetic code of the path of Socialism with Chinese Characteristics we walk" lies within fine traditional Chinese culture. These statements elaborated on the historical and cultural foundations of the path of Socialism with Chinese Characteristics from the perspective of the "second combination."
Third, during an inspection tour of Anyang, Henan Province after the conclusion of the 20th CPC National Congress, Xi creatively positioned the contemporary value of fine traditional Chinese culture as the "root of our Party's innovative theory," while simultaneously positioning the significance of the "two combinations" as the "fundamental path for promoting the Sinicization and modernization of Marxism."
Fourth, at the Seminar on Cultural Inheritance and Development, Xi adopted a grand historical perspective. Standing at the height of the development of civilizations, he provided a systematic exposition of the profound significance of the "two combinations"—and the "second combination" in particular—across five dimensions: compatibility as the prerequisite for combination; mutual achievement as the result of combination; the solidification of the foundation of our path; the opening of space for innovation; and the consolidation of cultural subjectivity.
Fifth, during the sixth collective study session of the Political Bureau of the 20th CPC Central Committee, he emphasized that "the major proposition of the Sinicization and modernization of Marxism itself dictates that we must never abandon the 'soul-vein' [9] of Marxism, nor the 'root-vein' of fine traditional Chinese culture." He noted that "theoretical innovation must speak in new ways, but it cannot lose the ancestors; to forget one's origins is to sever the soul-vein and root-vein, which will eventually lead to the subversive error of losing both." This deepened the Party's understanding of the laws governing theoretical innovation.
In short, the investigation of the "second combination" should not be seen as a single "point," but as a "line." This line runs through the long journey of exploration and struggle since the founding of the Communist Party of China. It links a series of precious intellectual achievements made by Chinese Communists in different historical periods as they explored the promotion of the Sinicization and modernization of Marxism, developed advanced culture while inheriting and carrying forward fine traditional Chinese culture, and handled the relationship between Marxism and fine traditional Chinese culture. This line emerges from the depths of history, grows clearer and more prominent through its leap in the New Era and the new journey, and will undoubtedly extend toward the future as practice advances.
II. Understanding and Grasping the Profound Significance through the Extension of Party, Country, and World
The "grandness" of the grand perspective on history also lies in its breadth of vision. To understand and grasp the "second combination" through a grand perspective on history, one must place it within the broad vision of the extension of the Party, the country, and the world, profoundly recognizing its major theoretical and practical significance for the Communist Party of China, for China, and for the world.
Xi Jinping has emphasized: "We must firmly establish a grand perspective on history, grasping the developmental trajectory and correct direction of world history with a broader vision and a longer-term outlook. We must recognize the grand logic and trends of our social development and the development of human society, and grasp the historical evolution and practical requirements of Chinese-path modernization." He further noted that we must "systematically put forward scientific ideas and effective countermeasures for solving realistic problems through a comparison of the fates of Marxist parties worldwide and the realistic tests faced by our Party in its long-term governance." The long-standing fine traditional Chinese culture and the profound ideological theory of Marxism together nurture the broad vision, structure, and mind of Chinese Communists. The theoretical and practical explorations conducted by our Party are always planned and promoted within the broad spatial-temporal coordinates of the country and the nation, the world and all under heaven (tianxia). This dictates that the innovative theoretical results of the Party's exploration often possess multidimensional significance across the Party, the nation, and the world. Therefore, understanding the major significance of the "second combination" requires not only grounding ourselves in the Party but also caring for the country and the nation, while holding the world and tianxia in our hearts.
(1) The historical significance of the "second combination" for the Communist Party of China is prominently reflected in deepening the answer to "what the CPC is and what it aims to do," pointing out the path and method for establishing cultural subjectivity, and further fortifying cultural leadership.
The Party's third historical resolution [10] emphasized that "the whole Party must keep in mind the fundamental question of what the Communist Party of China is and what it aims to do." This fundamental question can be answered from various angles—original aspiration and founding mission, nature and purpose, lines and principles, or goals and tasks. However, no matter the angle, the answer is inseparable from a profound understanding and grasping of cultural subjectivity and a "steadfast self in the cultural sense."
Xi Jinping pointed out that our cultural subjectivity "was established by combining the basic principles of Marxism with China's specific realities and fine traditional Chinese culture." He noted that "the Communist Party of China is both a steadfast believer and practitioner of Marxism, and a loyal inheritor and promoter of fine traditional Chinese culture." He further stated: "We must now go about this work proudly and with full confidence—excavating and combining fine traditional Chinese culture to truly realize the Sinicization and modernization of Marxism." These discourses profoundly answer the fundamental question of "what the CPC is and what it aims to do" in an ideological and cultural sense. They clarify the "dual role" that the CPC must undertake as the subject of the historical activity leading the Chinese people in a great social revolution within a major Eastern power.
Such a role-positioning collectively shapes the Communist Party of China. The firm belief in and practice of Marxism determines the fundamental nature of the CPC as a Marxist party; the loyal inheritance and promotion of fine traditional Chinese culture determines the distinct and vivid characteristics of the CPC as a Marxist party born and developed within China's specific historical conditions and cultural soil. If it is said that without Marxism there would be no Communist Party of China, then by the same logic it can be said that "without China, there would be no Communist Party of China," and the primary factor determining what is "Chinese" is fine traditional Chinese culture. For the CPC, the choice between Marxism and fine traditional Chinese culture has never been an "either-or" selection, but a "both-and" necessity. Exploring the solution to their combination has become a mandatory task. In the process of exploring this task, our Party has continuously deepened its understanding of cultural subjectivity, and found the "two combinations"—and the "second combination" in particular—to be the vital path and effective method for establishing cultural subjectivity. By means of this path and method, we have established and consolidated our cultural subjectivity. "With cultural subjectivity, we have a steadfast self in a cultural sense; cultural confidence has a fundamental reliance, and the CPC has a powerful cultural force to lead the times." It is precisely in the historical process where Marxism and fine traditional Chinese culture meet, recognize each other, intertwine, integrate, and interact that we continuously deepen our understanding of the fundamental question of "what the CPC is and what it aims to do," and our understanding of the laws governing the construction of cultural subjectivity. Consequently, we fundamentally master and maintain the Party's cultural leadership, fortifying the Party's governing and mass foundations ideologically, spiritually, and culturally, ensuring the Party always stands at the forefront of the times and receives the heartfelt support of the people.
(2) The historical significance of the "second combination" for China is prominently reflected in deepening the answer to "where China came from and where it is going," fortifying the cultural foundation of the path of Socialism with Chinese Characteristics, and promoting the life-renewal and modern transformation of Chinese civilization.
Xi Jinping pointed out: "Where did we come from? Where are we going? Having reached where China is today, I remind myself every moment to have this sense of history." "Where we come from and where we are going"—the essence and underlying logic of this is the question of the "path." The path connects the past, present, and future. Through long-term struggle, the CPC has persisted in combining the basic principles of Marxism with the specific realities of China's revolution, construction, and reform, exploring and opening the path of Socialism with Chinese Characteristics—the only path to achieving the great rejuvenation of the Chinese nation.
After the correct path was opened, the question remained: how to persist in and continuously expand it? This requires clarifying specific questions from the depths of history and the heights of the era: Why did China embark on this path? Was it accidental or inevitable? Where did the "Chinese characteristics" of this path come from? Where will Chinese civilization go along this path? The "second combination" broadens the horizon for answering these specific questions. From this perspective, the opening of the path of Socialism with Chinese Characteristics was not accidental but inevitable; its inevitability stems from the "historical inheritance and cultural tradition" of the Chinese nation. The path of Socialism with Chinese Characteristics did not fall from the sky; rather, under the guidance of Marxism, it was found through unremitting struggle, rooted in the history of Chinese civilization and the fertile soil of fine traditional Chinese culture. Only by standing on the magnificent 5,000-year history of Chinese civilization can one truly understand the historical inevitability, cultural connotation, and unique advantages of the path of Socialism with Chinese Characteristics. Without 5,000 years of Chinese civilization, there would be no Chinese characteristics, and thus no path of Socialism with Chinese Characteristics. Unswervingly walking the path of Socialism with Chinese Characteristics and comprehensively promoting the construction of a strong country and the cause of national rejuvenation through Chinese-path modernization is not about destroying or severing the ancient Chinese civilization, but about "promoting the creative transformation and innovative development of Chinese civilization" to achieve its "life-renewal and modern transformation."
These insights greatly deepen and expand the answers to questions such as "where China came from and where it is going" and "what kind of civilization and what kind of country China is." It is in this sense that the "second combination" provides the path of Socialism with Chinese Characteristics with a "broader and more profound historical depth," allowing this path to be rooted in the brilliant history of Chinese civilization at one end and extend toward the glorious future of Chinese civilization at the other. Under the guidance of the "second combination," the long and magnificent Chinese civilization will surely follow the path of Socialism with Chinese Characteristics, continuing to write new chapters of "renewal through antiquity" and "weeding through the old to bring forth the new" [11] on the journey of comprehensively promoting the great rejuvenation of the Chinese nation through Chinese-path modernization.
(3) The historical significance of the "second combination" for the world is prominently reflected in deepening the answer to "what is wrong with the world and what should we do," enriching the Chinese solution for responding to common global challenges and solving common human problems, and leading the great practice of building a community with a shared future for humanity.
Xi Jinping pointed out: "What is wrong with the world? What should we do? This is a question the whole world is pondering, and it is a question I have been pondering as well." Facing these "questions of the world" and "questions of the era," the answer provided by Xi Jinping is to promote the building of a community with a shared future for humanity. The "second combination" provides important ideological guidance and intellectual support for this promotion.
The major initiative of building a community with a shared future for humanity is itself achieved through...
The "second combination" was proposed by integrating and connecting Marxist thought on world history and international relations theory with the intellectual wisdom found in fine traditional Chinese culture regarding foreign exchange and diplomatic relations. This includes sublime ideals like "the world as a Great Unity" and "harmony among all nations" [12]; value orientations such as "valuing harmony" and "harmony without uniformity" [13]; moral concepts like "pursuing both righteousness and profit, while placing righteousness first" [14]; codes of conduct such as "being benevolent toward others and friendly to neighbors" and "honoring commitment and cultivating harmony"; and principles of engagement like "the strong not dominating the weak, and the wealthy not insulting the poor." Furthermore, to support and implement this major initiative, Xi Jinping has sequentially proposed the Belt and Road Initiative along with the Global Development Initiative, the Global Security Initiative, the Global Civilization Initiative, and the Global Governance Initiative. In a specific sense, the proposal of these initiatives is also a product of the "second combination." They are permeated with the requirements of the Marxist views on development, security, civilization, and governance, while simultaneously drawing upon the intellectual wisdom of Chinese civilization—its emphasis on benevolence, the people as the foundation (minben), honesty, justice, harmony, and the Great Unity. These provide a "Chinese solution" for answering the questions of the world and of the times.
Xi Jinping has emphasized, on the one hand, that "fine traditional Chinese culture, including Confucian thought, contains important inspirations for solving the difficult problems facing contemporary humanity." On the other hand, he has emphasized "letting Marxism demonstrate even greater power of truth in the process of joining hands to build a community with a shared future for humanity." The key connecting point between these two requirements lies in the "second combination." Through the "second combination," the intellectual essence of fine traditional Chinese culture is transformed and adapted using the Marxist worldview and methodology. By brushing away the historical dust accumulated on traditional culture and activating its inherent superior elements, we endow it with new contemporary connotations and forms of expression. This allows "important inspirations" to be transformed into "valuable solutions." Consequently, we can stand at the height of "seeking progress for humanity and the Great Unity for the world." With the sobriety and self-awareness of knowing that "viewed from the broad perspective of five hundred years of world socialism, we are still in the historical era indicated by Marxism," we can actively carry out the exploration and innovation of future-oriented scientific theories and social systems. This enables us to make greater Chinese contributions to addressing and resolving global challenges and world problems, and to promoting the construction of a community with a shared future for humanity, allowing the intellectual might of Marxism and the light of wisdom from Chinese civilization to reflect and enhance one another.
Xi Jinping has emphasized: "Through long-term efforts, we are better equipped than at any other era to resolve the 'dispute between the ancient and the modern, the East and the West.'" The "second combination" is an active exploration by our Party to resolve this "dispute," based on a profound grasp of the internal mechanisms of Marxist innovation, the inevitable laws of the development of Chinese civilization, and the fundamental trends of human social progress. Through a series of highly innovative and scientific judgments and requirements, the "second combination" has deepened the answers to major questions such as "what the Communist Party of China is and what it aims to do," "where China came from and where it is going," and "what is happening to the world and what we should do." As history unfolds, its significant meaning and broad influence within the history of the CPC, the history of Chinese civilization, the history of Marxist development, the history of the socialist movement, and the history of human civilizational progress will increasingly manifest.
III. Understanding and Grasping the Internal Structure Through the Integration of Stance, Viewpoint, and Method
The "breadth" of the big picture view of history also lies in seeing things with clarity. To persist in using a big picture view of history to understand and grasp the "second combination," one must place it within an organic whole where stance, viewpoint, and method are integrated, and conduct a profound analysis of its rich and logically self-consistent internal structure.
Xi Jinping has emphasized: "Learning cannot stop at merely remembering some concepts and formulations. Since the New Era, the Party's theoretical and practical innovations have been extremely vivid; our learning should be vivid as well." This requires us, when understanding and grasping the "second combination," not to view it as an isolated concept, a single judgment, or a mechanical requirement. Instead, we must persist in a systems lens, placing it within the scientific system of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. We must link it to the various components of this Thought—especially Xi Jinping Thought on Culture—and combine it with the magnificent journey of the Party’s theoretical and practical innovations in the New Era to achieve a comprehensive understanding and holistic grasp. When understood according to these requirements, the "second combination" is an organic complex composed of a series of important discourses with a clear internal structure. It includes profound expositions and scientific answers to basic questions such as why the basic tenets of Marxism should be combined with fine traditional Chinese culture, whether they can be combined, what is being combined, how to combine them, and what the result of the combination is. It is an organic whole where stance, viewpoint, and method are interconnected.
(1) The "second combination" highlights the distinct stance upheld by the Chinese Communists of the New Era regarding the issue of socialist cultural construction.
Generally speaking, a "stance" refers to the starting point and ultimate goal from which people view problems. Specifically regarding the "second combination," the stance it highlights refers to the perspective, starting point, and ultimate goal the Chinese Communists of the New Era stand upon when planning and carrying out socialist cultural construction.
This is reflected at several levels. For example, on the issue of inheriting and promoting fine traditional Chinese culture, we persist in the stance of historical materialism. We emphasize that "Chinese Communists are not historical nihilists, nor are they cultural nihilists." Regarding traditional culture, we must "correctly select or discard based on new practices and the requirements of the times, rather than taking everything and applying it mechanically today." Even less can we favor the ancient over the modern or use the past to negate the present. We must persist in upholding the fundamentals without being hidebound and respecting the ancient without returning to it, and always persist in the basic tenets of Marxism without wavering.
Furthermore, on the issue of civilizational exchange and mutual learning, we hold fast to the stance of Chinese culture. We emphasize that "to observe and understand China, one must look at both history and reality." China is both a "country with a long history of civilization" and a "country practicing socialism with Chinese characteristics." Chinese civilization possesses outstanding continuity; we must "base ourselves on the great historical and contemporary practices of the Chinese nation, use Chinese logic to summarize Chinese experience well, and elevate Chinese experience into Chinese theory." At the same time, we must persist in "spiritual independence and autonomy," not losing ourselves or our direction. We should actively absorb and learn from all beneficial achievements of human civilization. With the integrity and vigor of upholding the fundamentals and breaking new ground, we shall continue the historical lineage and compose contemporary chapters.
Additionally, on the orientation of literary and artistic creation, we stand firmly on the people's stance. We propose a people-centered creative orientation and emphasize firmly establishing a Marxist view of literature and art, "establishing a big picture view of history and a big picture view of the era." Meanwhile, we must "grasp the relationship between inheritance and innovation, learning from the ancient without being stuck in it, and breaking old rules without violating established principles." We must allow fine traditional Chinese culture to become an important source for literary and artistic innovation, striving to create more excellent works that satisfy the people's cultural needs and enhance the people's spiritual strength.
(2) The "second combination" contains the basic viewpoints formed by the Chinese Communists of the New Era in recognizing and handling the relationship between Marxism and fine traditional Chinese culture.
Generally speaking, "viewpoints" refer to people's understanding and opinions on issues. Specifically regarding the "second combination," the viewpoints it contains refer to the various understandings and opinions formed by the Chinese Communists of the New Era around questions such as what the relationship between Marxism and fine traditional Chinese culture is and why it exists.
These can be organized at several levels. For instance, it is noted that "Marxism is the fundamental guiding ideology upon which our Party and country are founded and thrive," "it is the soul and banner of our Party," and the "soul-vein" [15] of our Party’s theoretical innovation. "If we deviate from or abandon Marxism, our Party will lose its soul and its direction." This reveals the internal logic of why we must persist in the guiding position of Marxism in the ideological sphere.
Furthermore, it is noted that "fine traditional Chinese culture is the crystallization of the wisdom and the essence of Chinese civilization; it is the root and soul of the Chinese nation and the foundation upon which we stand firm amidst the turbulence of world cultures." "A nation that abandons or betrays its own history and culture cannot possibly develop and is likely to experience historical tragedies." This points out the profound reason why we must faithfully inherit and promote fine traditional Chinese culture.
Additionally, it is noted that "Marxism and fine traditional Chinese culture have different origins, but there exists a high degree of compatibility between them." "Mutual compatibility allows for an organic combination." By explaining the points of integration and connection between the two in terms of social ideals, values, governance concepts, and spiritual pursuits, the possibility and feasibility of the "second combination" are demonstrated.
Finally, it is noted that "the path of socialism with Chinese characteristics was forged under the guidance of Marxism and also emerged from the over 5,000-year history of Chinese civilization." "Why is our socialism different? Why is it able to be so full of life and vitality? The key lies in its Chinese characteristics. The key to Chinese characteristics lies in the 'two combinations.'" "The 'two combinations' are the greatest magic weapon for our success." This identifies the key code for where socialism with Chinese characteristics comes from and why it succeeds.
(3) The "second combination" is permeated with the scientific methods proposed by the Chinese Communists of the New Era for promoting the innovation and creation of theory and culture.
Generally speaking, "methods" refer to the ways and means people use to solve problems. Specifically regarding the "second combination," the methods permeated within it are the scientific ideological and working methods proposed and persisted in by the Chinese Communists of the New Era to promote the Sinicization and modernization of Marxism, inherit and promote fine traditional Chinese culture, and nurture and create socialist culture with Chinese characteristics in the New Era.
If the "second combination" is viewed as a whole, it is itself a scientific method for promoting the Party's theoretical innovation. Within this method, many specific methods are included. For example, persisting in making the past serve the present, drawing lessons from the past for today, weeding through the old to bring forth the new, upholding the fundamentals and breaking new ground, "treating [the past] with discernment and inheriting it with critical selection," and carrying out creative transformation and innovative development to achieve an organic link between tradition and modernity. This method applies primarily to how to inherit and promote fine traditional Chinese culture.
Additionally, persisting in the use of comprehensive means such as excavating, activating, endowing, and injecting. That is, "comprehensively excavating China's treasure house of over 5,000 years of civilization under the guidance of Marxism, using Marxism to activate the vibrant and excellent factors within fine traditional Chinese culture and endowing them with new contemporary connotations, and injecting the great spirit and rich wisdom of the Chinese nation more deeply into Marxism." This induces a profound "chemical reaction" between Marxism and Chinese civilization or fine traditional Chinese culture. This method applies primarily to "effectively connecting the essence of Marxist thought with the essence of fine traditional Chinese culture," thereby "achieving a fusion into new theoretical advantages."
Furthermore, upholding self-confidence and self-reliance, openness and inclusiveness, drawing upon all useful resources, learning from the strengths of others, choosing the good and following it, discarding the dross and selecting the essential, and "promoting the localization of foreign cultures." This method applies primarily to handling the relationship between the "original" [16] (indigenous) and the "external," ensuring that foreign things serve China and integrating Chinese and foreign elements.
Xi Jinping has emphasized: "Study the Party's basic theory and master the Marxist stance, viewpoint, and method, using them as political telescopes and microscopes." The "second combination" and the aforementioned stance, viewpoint, and method it embodies and permeates belong, in essence, to the category of the Marxist stance, viewpoint, and method. They are the products of the Chinese Communists of the New Era flexibly applying the Marxist stance, viewpoint, and method to creatively answer and resolve specific problems encountered in publicity, ideological, and cultural work under new historical conditions, radiating and highlighting the intellectual brilliance and the power of truth inherent in Marxist theory.
IV. Understanding and Grasping the Target Orientation Through the Progression of Theory, Culture, and Civilization
The "breadth" of the big picture view of history also lies in seeing things with depth. To persist in using a big picture view of history to understand and grasp the "second combination," one must place it within the multi-layered dimensions of theory, culture, and civilization in progression, and profoundly explore its broad and deep target orientation.
Xi Jinping points out: "The 'second combination' is our Party’s profound summary of the historical experience of the Sinicization and modernization of Marxism, and a profound grasp of the laws of the development of Chinese civilization. it shows that our Party’s understanding of China’s path, theory, and system has reached a new height; it shows that our Party’s historical confidence and cultural confidence have reached a new height; and it shows that our Party’s consciousness in promoting cultural innovation through the inheritance of fine traditional Chinese culture has reached a new height." This discourse profoundly demonstrates that the target orientation of the "second combination" is multidimensional. it includes the dimension of theoretical innovation and the dimension of cultural innovation, as well as the dimension of civilizational evolution formed by the comprehensive interaction of factors such as path, theory, system, and culture based on practice.
(1) From the dimension of theoretical innovation,
The objective of the "second combined" is to draw nourishment and wisdom more broadly and deeply from the ideological essence of fine traditional Chinese culture, to continuously promote the Sinicization and modernization of Marxism, and to enrich and develop contemporary Chinese Marxism and 21st-century Marxism.
Xi Jinping has pointed out: "The fundamental path for us to promote the Sinicization and modernization of Marxism is the 'two combines'." Reviewing the course of the Sinicization and modernization of Marxism, our Party has persisted in the "two combines," especially the "second combined," profoundly refining and fully excavating the ideological essence and intellectual enlightenment contained within fine traditional Chinese culture—including its ideological concepts, humanistic spirit, and moral norms. The Party has taken care to draw beneficial nutrients and identify effective carriers from this culture, and in light of new era conditions and practical requirements, has targeted these elements for discernment, sublation [17], transformation, and innovation. By continuously promoting the Sinicization and modernization of Marxism in both content and form, the Party has steadily replenished and expanded the ideological meaning and cultural vitality of Marxism. This has resulted in a series of theoretical achievements of Sinicized and modernized Marxism that are rich in Chinese wisdom and spirit, embody national forms and character, and demonstrate Chinese style and gravitas. These theoretical achievements are the product of Chinese Communists persisting in the "two combines," particularly the "second combined," to theoretically answer various specific problems encountered in the process of China’s revolution, construction, and reform—greatly enriching and developing the theoretical treasure house of Marxism. Among these, the latest theoretical achievement, Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, "is contemporary Chinese Marxism and 21st-century Marxism; it is the essence of the era of Chinese culture and the Chinese spirit." It has realized a new leap and opened a new frontier in the Sinicization and modernization of Marxism.
Practical development knows no bounds, and so too must the promotion of the Sinicization and modernization of Marxism never cease. On the new journey, we must persist in and deepen the "second combined." We must hold fast to both the soul-vein [18] of Marxism and the root-vein [19] of fine traditional Chinese culture. We must be courageous in theoretical innovation based on practice and adept at guiding practice with new theoretical results. We must strengthen our historical confidence and cultural confidence, more profoundly refine the inherent elements of compatibility between Marxism and fine traditional Chinese culture, and more consciously integrate and unify these compatible elements organically and effectively. This will continuously endow scientific theory with more distinct Chinese characteristics, deepen the ideological and cultural connotations of Sinicized and modernized Marxism, and write new chapters in this field.
(2) From the dimension of cultural innovation, the objective of the "second combined" is to always persist in the guidance of Marxism, treat our own historical and cultural heritage scientifically, and continue the Chinese cultural lineage through creative transformation and innovative development.
Xi Jinping pointed out that the "second combined" allows "fine traditional Chinese culture to become modern, and the new culture formed through this 'combination' to become the cultural form of Chinese-path modernization." Throughout its journey, our Party has persisted in the fundamental guiding ideology of Marxism and profoundly grasped the important role of culture in guiding the direction, uniting the people, and boosting the spirit during the process of national rejuvenation. Based on the situations and tasks faced during different historical stages of China's development, the Party has formulated and issued corresponding policies for cultural construction—moving from "establishing a new culture for the Chinese nation" to building a "modernized culture and science"; from "building a culture of socialism with Chinese characteristics" to "promoting the great development and prosperity of socialist culture"; from "developing socialist culture with Chinese characteristics" to "developing socialist culture with Chinese characteristics for a New Era"; and from "building a strong socialist cultural power" to "fully realizing" a strong socialist cultural power. We have blazed a path of cultural development with Chinese characteristics and achieved brilliant successes in cultural construction. In this process, our Party has paid particular attention to using the positions, viewpoints, and methods of dialectical materialism and historical materialism to correctly handle the relationships between tradition and modernity, essence and dross, and inheritance and innovation. We treat the historical traditions and cultural heritage of the Chinese nation scientifically, committing ourselves to the creative transformation and innovative development of fine traditional Chinese culture. We promote its adaptation to the development of Chinese society and changes in era conditions, realizing its modern transformation so that it can be faithfully inherited and widely promoted under new era conditions, thereby continuously extending the Chinese cultural lineage and advancing the "cultural rejuvenation of the Chinese nation."
As the saying goes, "Poetry and prose follow the movement of the ages; not a day passes without new trends" [20]. The vitality of culture lies in innovation and creation. On the new journey, we must persist in and deepen the "second combined." Under the guidance of Marxism, we must promote the further adaptation of fine traditional Chinese culture to the requirements of the New Era. We must deeply implement projects for the inheritance and development of fine traditional Chinese culture, strengthening the excavation and elucidation of its ideological content and spiritual signifiers. We must promote those cultural spirits that transcend time and space, cross national borders, possess eternal charm, and hold contemporary value. We must adapt to the trends of information technology, further activate the vitality of cultural innovation and creation, and "perfect systems for cultural management and mechanisms for production and operation." We must coordinate and integrate the inheritance of revolutionary culture, the development of advanced socialist culture, and the promotion of fine traditional Chinese culture. We are to continuously "develop socialist culture with Chinese characteristics for a New Era that possesses strong ideological leadership, spiritual cohesion, value appeal, and international influence," better constructing Chinese spirit, Chinese values, and Chinese strength to solidly advance the building of a strong socialist cultural power.
(3) From the dimension of civilizational evolution, the objective of the "second combined" is to open up, persist in, and develop socialism with Chinese characteristics; to initiate, promote, and expand Chinese-path modernization; and to create, enrich, and develop a new form of human civilization.
Xi Jinping has pointed out: "Opening up and developing socialism with Chinese characteristics on the profound foundation of over five thousand years of Chinese civilization makes the combination of the basic tenets of Marxism with China’s specific realities and with fine traditional Chinese culture the only choice." He further noted that the "second combined" "allows us to fully utilize the precious resources of fine traditional Chinese culture within a broader cultural space to explore theoretical and institutional innovations oriented toward the future." In the arduous struggle of leading the people in the great social revolution, our Party has carried forward the spirit of historical initiative and historical creativity. We have actively explored and persisted in the "two combines," especially the "second combined," profoundly grasping the dialectical unity between the theoretical logic of the Sinicization and modernization of Marxism and the historical logic of the continuous development of Chinese civilization. We have gained deep insight into the inherent laws of the transmission and development of human civilization and the internal requirements for the progress of Chinese civilization. Through persistent effort and by persisting over the long term, we have opened up, persisted in, and developed socialism with Chinese characteristics. We have promoted the coordinated development of material, political, spiritual, social, and ecological civilizations, blazed the trail of Chinese-path modernization, created a new form of human civilization, realized the historical leap of Chinese civilization from tradition to modernity, developed the modern form of Chinese civilization, and restored glory to Chinese civilization—providing a completely new choice for developing countries moving toward modernization.
In today's world, the changes unseen in a century are accelerating; the characteristics of changes in the world, the era, and history are becoming more apparent. Human society once again stands at a crossroads of history. It is the right time to conduct explorations into better social systems and promote a new leap for human civilization, and the "second combined" has opened a new space for exploration and creation. On the new journey, we must persist in and deepen the "second combined," profoundly grasping the historical laws and inevitable trends of civilizational evolution. We must keep in mind and coordinate the "two overarching situations" [21]. We must persist in not forgetting our origins, absorbing external influences, and facing the future. We must more deeply and creatively integrate the theoretical achievements of Sinicized and modernized Marxism with the cultural achievements of the creative transformation and innovative development of fine traditional Chinese culture. We should actively promote innovation in theory, practice, institutions, culture, and all other aspects, further activating and promoting the "common values of all humanity contained within Chinese civilization." We shall ensure the path of socialism with Chinese characteristics grows ever broader, let the light of "Chinese-path modernization as a new form of human civilization" shine ever more brightly, further resolve the "dispute between the ancient and the modern, the West and the East" [22], and contribute more Chinese wisdom and strength to "humanity’s exploration of paths to modernization and better social systems."
The three dimensions expanded upon above are sequential and orderly, each with its own focus while providing mutual support; together they mark the multi-dimensional target orientation of the "second combined." Among them, the dimension of theoretical innovation is the most basic and primary, corresponding to the theoretical form the "second combined" seeks to achieve and serving as an ideological guide. The dimension of cultural innovation is an expansion of the theoretical dimension, acting as the middle link connecting theoretical innovation and civilizational evolution; it corresponds to the cultural form the "second combined" seeks to achieve and provides spiritual nourishment. The dimension of civilizational evolution is the fundamental landing point and deep-level pursuit of both theoretical and cultural innovation; it corresponds to the civilizational form the "second combined" seeks to achieve and serves as a value leader.
Xi Jinping emphasized: "Only within the long river of the entire history of human development can one perceive the essence of historical movement and the direction of the era’s development." He also noted: "Without a sense of historical depth to grasp what we are doing now and to formulate our goals, we cannot do today's work well." To understand and grasp the "second combined" through a Great View of History, the most critical requirement is to stand high, look far, and grasp accurately—using a "sense of historical depth" to hold onto the essence and direction. Only by persisting in historical materialism, "picking up the historical telescope," and standing at the historical height of "another ideological liberation," can we observe the past, examine the present, and look to the future. By being rooted in China while looking at the world and keeping the whole of humanity in mind, summarizing historical experience, grasping historical laws, and following historical trends to see through phenomena to the essence, can we thoroughly understand the reason, logic, and philosophy [23] contained within the "second combined." This will allow us to further read the grand pattern and myriad manifestations of the New Era.