At the symposium on cultural inheritance and development, General Secretary Xi Jinping pointed out that "integration" is not a "combination" or a simple "physical reaction", but a profound "chemical reaction" that creates an organic and unified new cultural life form. The organic combination of Marxism and Chinese excellent traditional culture has given Chinese path to modernization a deeper cultural heritage and value guidance. Establishing subjectivity is the so-called root vein, which refers to where we come from and what our essence is. Chinese ideology and culture embody the worldview, outlook on life, values, aesthetics, and so on that have been formed and inherited by the Chinese nation in production and life for generations. The most core content has become the most fundamental cultural gene of the Chinese nation. From the Qin dynasty to the Neo Confucianism of the Song and Ming dynasties, Chinese civilization has left behind a vast cultural heritage, which is an important part of ancient people's understanding and transformation of the world. At the same time, it also constitutes the values that we use today without realizing and have important differences from Western thinking. For example, there are significant differences in the understanding of the concept of civilization between the East and the West. In the Western context, civilization has always been used to express a state of civilization that is opposite to barbarism or primitiveness. Its root originates from ancient Latin, and its original meaning refers to "urban residents" who enjoy certain rights and have a more superior living condition, distinguished from non city-state people, especially barbarians. In this narrative of civilization, the world's population is divided into five levels: savage, ignorant, semi civilized, civilized, and enlightened. Among them, civilization is equivalent to European civilization, and Christianity is the representative of the highest civilization. However, the Chinese nation has its own unique understanding of civilization. From the perspective of the Eastern context, civilization does not emphasize differences and hierarchy, but rather points towards the perfection of life. The Chinese nation regards civilization as a product of the unity of heaven and man, aiming to pursue how heaven, earth, and humanity can form a complete community of life. At the symposium on cultural inheritance and development, General Secretary Xi Jinping extracted the "five prominent characteristics" of Chinese civilization, among which "continuity" ranks first. If we do not understand China from the perspective of its long-standing historical continuity, we cannot comprehend ancient China, modern China, and even future China. The prominent continuity is the most distinctive and fundamental characteristic of Chinese civilization. Injecting new meanings: From the perspective of human historical development, due to the acceleration of industrialization, previously relatively independent ethnic groups and regions have gradually become an integral part of world history. Every nation and every country is facing the challenge of modernization transformation. For post modernization countries, they often embark on a large-scale path of external learning. Without large-scale external learning, we would not have achieved such remarkable modernization achievements in such a short period of time. In their efforts to save the nation and preserve itself, the Chinese people constantly absorb all the excellent achievements of world civilization, and strive to promote the self redemption and rebirth of traditional culture. The Chinese nation has found the most suitable global civilization achievement for its own development, which is Marxism. The concept of modernity originated in the West, but it does not mean that Western discourse monopolizes the interpretation of modern concepts. From the perspective of civilization, Marxism is a dual transcendence of the traditional civilization view and the capitalist civilization view. In the Communist Manifesto, Marx and Engels criticized various socialist ideologies. The mistake of 'feudal socialism' lies in not understanding the 'process of modern history' and violating the inevitable laws of social development. Similarly, in Marx's view, 'modernity' also needs to be examined and reflected upon. The modernity of Western civilization is dominated by capital, tools, and technological rationality, which has a positive effect on promoting social progress, but also has significant flaws that are difficult to overcome. In response to the inherent contradictions of Western civilization, Marxism provides a new paradigm for the development of civilization, which replaces the thinking limitations of "subject object dichotomy" with the practical principle of "equal coexistence", breaks away from universal values and narrow nationalism through the dialectical unity of universality and particularity, and transcends the mutually exclusive logic of instrumental rationality and value rationality through the benign interaction between instrumental rationality and value rationality. The organic and unified new cultural life form is not a forced combination, not a "patchwork", but contains Marxism with Chinese characteristics and modernization, as well as excellent traditional Chinese culture that has undergone creative transformation and innovative development. The combination of the two forms the cultural form of Chinese path to modernization, and also constitutes the basic connotation of the new cultural life. There are many similarities between the basic principles of Marxism and the excellent traditional Chinese culture in terms of conceptual content and theoretical characteristics. In terms of conceptual content, the two have a high degree of similarity in terms of doing things, becoming adults, dealing with things, and pursuing society. In terms of work, Chinese excellent traditional culture advocates practical experience, while Marxism emphasizes practice. The integration of knowledge and action is an important intersection of the two; In terms of adults, both Marxism and excellent traditional Chinese culture oppose viewing people as abstract and isolated individuals, and tend to grasp and shape human nature from the perspective of social relations; In terms of material aspects, Chinese excellent traditional culture emphasizes the mutual transformation of conflicting parties, and Marxism is also adept at seeking the path of development from a dialectical perspective; In terms of social pursuit, the communist social form envisioned by Marxism is inherently interconnected with the social pursuit of the excellent traditional Chinese culture that the world is for all; In terms of theoretical characteristics, both have strong adaptability and inclusiveness. Marxism never regards itself as dogma, and the application of its basic principles should be subject to specific conditions at any time and any place. Therefore, it will not completely negate traditional culture like the "complete Westernization" movement, leaving sufficient space for the inheritance of traditional culture in its theoretical logic. And our traditional culture can also accept the Marxist worldview and values, demonstrating a flexible and inclusive wisdom. The high degree of integration between Marxism and excellent traditional Chinese culture has facilitated their organic combination. In the early process of spreading Marxism, people often used the technique of analogy to find similar concepts from excellent traditional Chinese culture to understand the profound meaning of Marxism. For example, when faced with the new concept of socialism derived from Latin, Liang Qichao and Sun Yat sen coincidentally chose the "wellfield system" as a comparison. With Marxism being regarded as a practical theory for saving the nation and the people and transforming the world, the advanced CPC started an attempt to promote the combination of the basic principles of Marxism and the excellent traditional Chinese culture in the content level, which fundamentally transcended the previous realm of treating Marxism as a Western theory. For example, Mao Zedong transformed the concept of seeking truth from facts in ancient scholarship into a working method that CPC should follow. After socialism with Chinese characteristics entered a new era, the report of the 20th National Congress of the Communist Party of China clearly pointed out that the essence of Marxism must be linked up with the essence of China's excellent traditional culture, and integrated with the common values that the people use everyday without being aware of. The integration of the value level makes Marxism more closely intertwined with the excellent traditional Chinese culture, and becomes the deep driving force for the development of the road, theory and system of Chinese path to modernization. Based on the foundation of mutual compatibility, go through the process of organic integration, and constantly move towards the goal of "mutual achievement". From the perspective of achieving Marxism, the "second combination" has given us new understanding and inspiration on a series of major issues such as the content, methods, and directions of Marxism's localization and modernization in China; From the perspective of achieving excellent traditional Chinese culture, the proposal of the "second combination" not only upholds the basic position of our party in inheriting and promoting excellent traditional Chinese culture, but also greatly enhances people's cognitive level in inheriting and promoting excellent traditional Chinese culture, and the contemporary status of excellent traditional Chinese culture is also highlighted. Drawing theoretical confidence from traditional culture rather than foreign culture fully reflects the cultural self-confidence and self-improvement attitude of the CPC in the new era. The integration of Chinese tradition, which emphasizes education and understanding, and Marxism, which emphasizes systems and laws, will inevitably lead to a bright future for the new cultural life form. (Xinhua News Agency) Author: Cai Qingzhu (Researcher and Associate Professor at the "88 Strategy" Innovation and Development Research Institute of the Zhejiang Provincial Party School of the Communist Party of China)