The excellent traditional Chinese culture is the crystallization of practical wisdom accumulated by the Chinese people, which can lead to a clear way of governing the world. Chinese international relations scholars should absorb the excellent achievements of Western international relations theory, and pay more attention to the application of excellent traditional Chinese culture in international relations research. The creative transformation and innovative development of excellent traditional Chinese culture cannot be separated from the application of the dialectical theory of the mean of "using the body" and "sticking to the middle" in international relations research. Moreover, the academic community should strive to lay a philosophical foundation for the Chinese school of international relations theory through the "second combination". The application of the theory of body and function in international relations research. The excellent traditional Chinese culture embodies the cultural spirit of the Tao, the body, and the doctrine of the mean (use), and provides ideological nourishment for the innovation of international relations theory. The author once explored the innovative path of China's international relations theory through the lens of China, China, and China, and reflected on the future development agenda of world history through the lens of China, China, and China. The meaning of 'physical use' originated from the Book of Changes, which means' to manifest benevolence and store various uses'; Yin and Yang combine virtue, while hardness and softness have a body. Body means unity, wholeness, and wholeness. The way of the earth is called softness and hardness, so the combination of hardness and softness is based on the way. The Tao is the combination of yin and yang. The Tao of the world is not mutually exclusive. The development of all things is divided into two ends by the unity of the Tao, and then combined into one from both ends. The Doctrine of the Mean talks about the way of using the body, and in terms of methodology, it uses the principles of recording and harmonizing. Confucius said, "A gentleman is of the mean, but a petty person is against the mean." Those who are "mediocre" should be used. Confucius said that Shun "holds both ends and uses one for the people. A union that arises from the combination of two opposing ends must have a transition point between the two ends, which is called the middle. The middle represents the transformation of a whole (unity) with opposing and consistent ends into a new thing. In the process of all things changing, the middle is not a standalone entity, and we cannot hold onto the middle but must use it instead. Excess is not enough, it must be just right, that is, moderate. Using it means observing the degree to which the two ends of yin and yang have developed, and balancing them in an appropriate proportion. The use of Chinese is a combination of the two, not a compromise or the compromise advocated by Western scholars. The key to use lies in timing. Confucius said, "The doctrine of the mean in a gentleman is to use it in the right time." To use it, one must consider the timing as the condition, which means to use it as the body and the timing as the use. The two ends of the unity of yin and yang are not absolute, but relative. One should not be paranoid about one end, but rather need to change over time. The use of the Middle Way means that everything has two aspects that are opposite and complementary to each other, and the function of the Way varies depending on the time and space. From this perspective, world politics is not composed of numerous phenomena that are isolated and unrelated, or pure and contradictory. In fact, it also follows the law of mutual opposition and change with the times. Without a historical and systematic examination of the two opposing ends, it will be difficult to clarify the changes and trends in world politics, and even more difficult to present the intricate and complex process of world politics. The combination of philosophy and its historical philosophy is an inherent requirement for theoretical construction. Therefore, the Chinese academic community should take the philosophy of using the Tao as the body and the Middle as the function, as well as the historical philosophy of using the Middle as the body and the Time as the function, based on the cyclical and phased changes of historical cycles, to expound their role in international relations research. Adhering to the principle of 'two in one' and innovating international relations theory implies that things are composed of two opposing ends that are relative rather than absolute contradictions, and it is necessary to grasp the two opposing ends of things and use their unity to achieve unity, that is, to seek the unity of the two opposing ends. Mr. Pang Pu pointed out in his book "A Study of Confucian Dialectics" that the entire meaning of the doctrine of the mean given by Confucianism is to hold onto the principle of using the middle in both ways, to use the middle as the constant path, and to use the middle as the constant practice. Confucianism explores the debate between righteousness and benefit through the concept of "using the middle", although later scholars have viewed the relationship between righteousness and benefit as a binary opposition, often being biased towards one end of righteousness. The Doctrine of the Mean says, "Righteousness is appropriate." Righteousness refers to actions that are just right, in line with the body and essence. Based on morality and righteousness, as the body; Using profit as a technique, using it for practical purposes. The Book of Documents, Da Yu Mo, records: "To uphold virtue, utilization, prosperity, and harmony." To use righteousness for righteousness and benefit, to use it for external cultivation, family harmony, governance, and peace, and to contribute to the country and the people with concrete achievements, can reflect the essence of righteousness. The path of righteousness and benefit is the same, but the application is different. The Chinese view of interests can be expressed as the use of righteousness and substance, while the Western view of interests is the use of righteousness and substance. However, the interests of the East and the West are not completely opposed, but rather complementary, with different functions and differences in size and use. The Chinese style view of interests utilized by Yi Ti can serve as the logical starting point for the construction of China's international relations theory. Professor Pan Zhongqi, in his edited "Handbook of Chinese Classic International Relations Debates," although did not explicitly use the dialectical approach of "using Chinese as the methodology," focused on classic debates such as the debate between heaven and man, the debate between righteousness and benefit, the debate between internal and external factors, the debate between China and foreign countries, and the debate between hegemony and hegemony. On this basis, Chinese scholars can construct a theoretical system of China's international relations based on the "Eight Principles Dialectics" of internal and external, Chinese and foreign, righteousness and benefit, and Wang Ba. The debate between internal and external integration, and the distinction between internal and external, can become the holistic view and systematic theory of the Chinese school of thought, while the debate between China and foreign countries is the cultural standard for distinguishing the use of internal and external entities. The debate of righteousness and benefit is the spirit of righteousness reflected or embodied in the debate of Huayi, while the debate of Wangba is a technique used by Wangba to govern the world. The "Eight Principles of Dialectics" are internally consistent and interconnected, which can be used to construct the conceptual and theoretical system of China's international relations. The "second combination" and the establishment of the Chinese school adhere to the combination of the basic principles of Marxism with excellent traditional Chinese culture, which is a necessary path for the Chinese school to promote theoretical innovation. At present, Chinese scholars often place more emphasis on constructing Chinese international relations theory based on the excellent traditional cultural resources of China, while avoiding the theoretical construction path of combining the basic principles of Marxism with the excellent traditional culture of China, and ignoring the value of Marxism to the Chinese school of international relations theory. In fact, to establish a Chinese school of international relations theory, Chinese scholars need to combine the historical practice of real people emphasized by dialectical materialism with the righteous and rational practice of benevolence and righteousness carried by the dialectical doctrine of the mean, in order to expand their research on substantive issues in world politics. The author once pointed out that the core issue of international relations may not be relations between major powers or relations with the outside world, but rather the dominant influence of facts such as inequality and imbalance on the fate of the vast majority of people in the world. In addition to traditional issues such as peace and war, cooperation and conflict, Chinese international relations theory should focus on how to describe and explain an unequal world, and seek a path to make the world more equal and balanced in development. Therefore, only by combining the excellent traditional Chinese culture with the basic principles of Marxism can we understand and solve the fundamental issues of world politics that are related to the future and destiny of humanity, in order to construct contemporary Chinese Marxist international relations theory. For the future of Chinese international relations theory, it is necessary to construct a Chinese school with Chinese characteristics, Chinese style, and Chinese style. Chinese international relations scholars should take this as a starting point, integrate theory with practice, and use the dialectical materialist view of the unity of knowledge and action to effectively connect theoretical knowledge with specific topic areas, and construct a discipline with Chinese style analytical concepts and practical care for the world. Author: Bai Yunzhen (Professor at the School of International Relations, Beijing Language and Culture University)