The Cultural Gene of Chinese Modernization, by Peng Luluo and Xiao Weiguang
Puller
General Secretary Xi Jinping pointed out at the symposium on cultural inheritance and development: "Chinese civilization has endowed Chinese modernization with a profound foundation. "Chinese modernization is deeply rooted in the excellent traditional Chinese culture, and is the modernization of a huge population, the modernization of common prosperity for all people, the modernization of the harmony between material civilization and spiritual civilization, the modernization of harmonious coexistence between man and nature, and the modernization of taking the path of peaceful development. A scientific understanding of the cultural genes of Chinese-style modernization is conducive to a deep understanding and grasp of the theoretical system of Chinese-style modernization, unswervingly promoting the "two combinations", further consolidating cultural subjectivity, and making new and greater contributions to the solid promotion of the modern civilization of the Chinese nation and the construction of a socialist cultural power.
"The Cultural Genes of Chinese Modernization" explains the cultural genes of the five characteristics of Chinese modernization. On this basis, this paper analyzes and expounds the relationship between the unique world view, values, historical view, civilization view, democracy view and ecological view contained in Chinese modernization and the excellent traditional Chinese culture, and at the same time integrates vivid cases to enhance the interest of reading, and clearly explains the past and future of Chinese modernization and excellent traditional Chinese culture in a solid style.
One
The Chinese civilization is the only civilization in the world that has continued since ancient times and has never been interrupted, and this continuity is an important reason for the formation of a huge population size, which also ensures the strong vitality of the Chinese civilization to a large extent. Population is the most basic support for modernization, and the huge size of the population is the basic characteristic of Chinese modernization. The sheer size of the population also calls for political and cultural unification, because only a strong central government and a set of unifying values can achieve effective governance of the people of the vast land, and realize the unity of Kyushu, the six winds, and the four seas as one family. The huge population size also means that different ethnic groups have blended and converged in a pluralistic and integrated pattern, shaping an inclusive and inclusive Chinese civilization. It can be seen that the huge population size is closely related to the outstanding continuity, unity, and inclusiveness of Chinese civilization.
The benevolent concept of "endless life". Let all things in heaven and earth get their own place and live according to their own life is the common pursuit of Confucianism, Buddhism and Taoism. There are clouds in the Book of Changes: "The great virtue of heaven and earth is born", there are clouds in the "Book of Changes": "righteousness, utilization, good health, and harmony", and Zhu Xi's "Ren Shuo" also says: "Gai Ren is the way, which is the heart of heaven and earth creatures". The Chinese civilization attaches great importance to ensuring survival, achieving life, and extending life, thus achieving an endless civilization of thousands of years and a large country with a large population.
Zhou Yi
The humanistic pursuit of "Counselor's World". In the concept of the ancient Chinese, although a person is only a seven-inch mortal body, he is "the essence of heaven and earth" and "the beauty of the five elements", and has the function of counselor heaven and earth. This culture believes that man is the spirit of all things, and that man's position between heaven and earth should be reasonably settled. It is for this reason that human life is extremely precious, and it is necessary not only to ensure the reproduction of life, but also to promote the growth of spiritual life.
The political tradition of "the people are the foundation of the state". "Shangshu" has a cloud: "The people are only the state, and the country is solid." "The sages of the past generations have repeatedly advocated that those who govern must take the interests of the people as the fundamental starting point of governing the country, and take the will of the people as the measure of the legitimacy of the regime. "The prosperity of the government is in accordance with the will of the people, and the abolition of the government is against the will of the people", "water can carry the boat, but also can overturn the boat", the people-oriented thinking has a long history, and the interests of the people are protected, and the dynasty will prosper, otherwise it will decay or even be overthrown, which is a simple truth handed down from Chinese civilization.
These cultural genes are integrated with the Marxist materialist view of history and the concept of the masses, and are in line with the people-centered development ideology, nurturing the cultural characteristics of putting the people first.
Two
Common prosperity is not only a political and economic concept, but also a historical and cultural concept. "Virtue is only good governance, and the government is to support the people" "All the way to govern the country must first enrich the people." If the people are rich, it will be easy to govern, and if the people are poor, it will be difficult to govern", which profoundly summed up the internal relationship between enriching the people and the stability of state power. The integration of the governance concept of "the way of governing the country begins with enriching the people" and the "modernization of common prosperity for all the people" is a significant sign that distinguishes Chinese modernization from Western modernization.
The heavenly character of "making up for the deficiency with more than is lost". From the Book of Changes' "more is better, the more is better, and things are equal" to the Tao Te Ching's "The Way of Heaven, Lose More and Make Up for Less" to Confucius's "Don't Suffer from Lack but Suffer from Inequality", the sages deeply observed the just and selfless way of heaven as the standard of justice in the world, and these ideas also deeply influenced the people's demands of "equal wealth and lowness, equal wealth and poverty" in later generations.
The ideal of "the world is for the public". Ancient Chinese philosophers once painted a beautiful picture of an ideal society, and the Book of Rites pointed out: "The road is also a journey for the public, the world is for the public, the selection of talents and abilities, and the cultivation of faith and harmony." Therefore a man does not have only his own relatives, nor only his sons...... It is because of the plot that it is closed and does not prosper, and the theft and thieves do not do it. Therefore, the outside door is not closed, which is said to be the same. This ideal society has become the value pursuit of intellectuals of all generations.
The economic ethics of "enriching the people and benefiting the people". Cang Liao knows etiquette, and knows honor and disgrace when he has enough food and clothing. The sages of the past believed that a certain level of economic development and material foundation are the basis of moral education. The Analects says: "Wealth and nobility are what people want" and "Rich can be sought, even if the person who holds the whip, I will also do it." Ensuring that the people live and work in peace and contentment through policies to benefit the people, reassure the people, and enrich the people is not only the consensus of the ancient literati and doctors, but also an important means of governance for the dynasties.
These cultural genes are similar to the lofty ideals of communism and the common ideal of socialism with Chinese characteristics, and have been consistent with the great practice of poverty alleviation and building a moderately prosperous society in an all-round way.
Three
While constantly strengthening the material foundation of modernization and consolidating the material conditions for the people's happy life, we should vigorously develop advanced socialist culture, strengthen education in ideals and beliefs, inherit Chinese civilization, and promote the all-round enrichment of things and the all-round development of people. The pursuit of material and spiritual prosperity is also engraved in the profound and unique cultural genes of Chinese civilization.
The concept of life of "both form and spirit". "The Yellow Emperor's Neijing" put forward the essence of "form and spirit" health preservation, "Guanzi" pointed out: "the sky out of its essence, the earth out of its form, together with this as a person", "Huainanzi" discussed the relationship between form, qi and god: "The husband form, the house of life, the qi person, the life of the full, the god of the system." "The three schools of Confucianism, Buddhism and Taoism all emphasize the cultivation of life and the harmony of body and mind. These concepts are the embodiment of dialectical thinking, and they are also the profound and thorough understanding of life of the ancients. The governance tradition of "rich then taught". The sages of all dynasties emphasized that rulers should not only "enrich the people" but also "teach the people". Confucius advocated "wealth after teaching", Mencius emphasized that there must be sages and sages to educate on the basis of "full food, warm clothing, and easy living", and Zhu Xi believed that "if you are rich but do not teach, you are close to beasts". Successive dynasties have attached great importance to the moral education, etiquette and music education of the people, so that the ordinary people can have spiritual prosperity while living a regular life and worry-free food and clothing. The common development of material and spiritual, and the simultaneous development of wings, is not only a simple vision inherited for thousands of years, but also a consensus on social governance.
The way of life of "farming and reading heirlooms". In the traditional society based on agricultural civilization, "reading in the rain and in the sun" is a typical way of life for scholars, and "ploughing and reading heirlooms" is the ideal family style pursued by traditional families. Zhang Zaijun's "Zhang's Family Motto" in the late Tang Dynasty and the fifth dynasty clearly put forward "the two words of heirloom, ploughing and reading, and the two words of rejuvenating the family, thrift and diligence". Farming ensures production and life, and reading improves cultural accomplishment, complementing each other.
Ming Shen Zhou painted "Dongzhuang Atlas" (detail)
These cultural genes are in the same way as the concepts of scientific socialism of "all-round enrichment of things" and "all-round development of man", and are embodied in contemporary China as the evolution of the overall layout from "two civilizations" to "three-in-one", "four-in-one" and then to "five-in-one".
Four
The modernization of harmonious coexistence between man and nature contains the concepts of "Taoism and Nature" and "Harmony between Man and Nature", emphasizing that man and nature are a community of life, and unswervingly following the path of civilized development with production development, affluent life and good ecology.
The ecological philosophy of "harmony between man and nature". There are clouds in the Book of Changes: "The master is in harmony with heaven and earth", there are clouds in the Tao Te Ching: "Man is the law of the earth, the earth is the law of the sky, the heaven is the law of the Tao, and the Tao is the law of nature", and the "Zhuangzi" has the cloud: "Heaven and earth are born together with me, and all things are one with me". The classics state such a relationship between heaven and man - the way of nature is the object of respect and imitation in human life, and imitating nature's "unremitting self-improvement" and "virtue and virtue" is the method of cultivation of a gentleman. It is precisely for this reason that respecting and revering nature is a long-standing tradition of the Chinese nation.
The ecological ethics of "all things are nurtured together". Confucianism is centered on "benevolence" and emphasizes universal love for all things in the world. Mencius advocated "kindness to the people, benevolence to the people and love things", and believed that giving love to all things is the extension of benevolence. Dong Zhongshu mentioned that "the quality is to love the people, and the following birds, beasts and insects are not loved." Zhang Zai further proposed that "the people are my compatriots, and the things are my own", expressing the spirit of fraternity that heaven and earth and all things are one, emphasizing that a true gentleman can be in harmony with heaven and earth, make all things fulfill their nature, become their own things, and stop at the highest good.
Ecological wisdom of "taking and using modestly". In line with the inherent ecological philosophy and ecological ethics of Chinese civilization, Chinese society has developed a system for protecting the ecological environment since the pre-Qin period, emphasizing "taking from nature at the right time and using it sparingly". According to the "Historical Records", as early as the period of Emperor Shun, the environmental protection department "Yu" was set up to be responsible for the protection of mountains, forests, rivers and rivers. The Xia Dynasty's "Yu Ban" is the earliest forest protection law in the mainland. The Qin Law strictly prohibits the killing of animals during the breeding season. All of these emphasize the ecological wisdom of time, protection of nature and sustainable development.
"Historical Records" (Revised Version of the 24th History of the Dian School)
These cultural genes are different from the Western model of "development first and governance later", but are integrated with the cognition that "lucid waters and lush mountains are invaluable assets" and "man and nature are the community of life", and Chinese modernization continues to inherit, practice and develop the rich ecological culture of Chinese civilization.
Five
Chinese modernization inherits the "peace gene" of Chinese culture, adheres to the path of peaceful development, and is a builder of world peace, a contributor to global development, and a defender of international order.
The conventional wisdom of "harmony and difference". "Harmony" is a long tradition of Chinese culture. "Chinese" "Harmony with real creatures, the same is not continuous", Confucius "gentlemen are harmonious but different", Mencius "husband and things are not even, and things are also affectionate". The sages profoundly expounded the dialectical relationship between "harmony" and "sameness", and harmony is not the elimination of differences, nor is it absolute sameness, but seeking common ground while reserving differences on the basis of respecting differences, and harmonious coexistence on the premise of recognizing diversity. Valuing peace and loving peace have been integrated into the blood of the Chinese nation and engraved into the genes of the Chinese people.
The way of "kindness and good neighborliness". The admiration for "harmony" has given rise to the value concept of "kindness, good-neighborliness, and the treasure of the country", which is embodied in the way of communication between "stressing faith and cultivating harmony", "harmony among all nations" and "one family under heaven". China's political tradition advocates "convincing people with virtue", "pleasing people from near and far", and "if people from afar are not satisfied, they will cultivate literature and morality", not to conquer and expand externally by war, but to enhance cultural influence through cultural education.
Tang Yan Liben's painting "Walking Diagram" (detail), collected by the Palace Museum
The concept of peace is "to stop fighting for force". The ancients were deeply aware of the dangers of war, pointed out that "soldiers, ominous weapons", and admired "turning hostility into jade silk" and "soldiers who surrender without fighting". In addition, the ancients proposed that the purpose of war was to stop fighting for martial arts, and the "Zuo Chuan" defined "the husband and the military, the prohibition of violence, the soldiers, the protection of the great, the determination of merit, the peace of the people, and the abundance of wealth". The possession of force is precisely to stop violence, and the maintenance of peace is the highest goal.
These cultural genes have deeply shaped China's path of peaceful development, and have also been embodied in China's plans such as the concept of a community with a shared future for mankind, the Belt and Road Initiative, the Global Development Initiative, the Global Security Initiative, and the Global Civilization Initiative, and have become a clear banner leading the trend of the times and the direction of human progress.
Based on the perspective of Chinese civilization, the book "Cultural Genes of Chinese-style Modernization" comprehensively interprets the cultural connotation of Chinese-style modernization, the relationship between "Chinese-style modernization" and "excellent traditional Chinese culture".
Based on the perspective of Chinese civilization, a book to understand Chinese modernization
"The Cultural Gene of Chinese Modernization" by Peng Luluo and Xiao Weiguang
Simplified horizontal type
32 carat paperback
978-7-101-16554-8
$58.00
About the Author
Peng Luluo, a native of Hunan, a member of the Communist Party of China, a doctor of management from Peking University, the former president of Peking University Society, an associate professor and master's supervisor of the School of Business Administration of Hunan University, his main research areas are Chinese culture and consumer behavior. He is an outstanding teacher of Hunan University, a young backbone teacher of Hunan Province, and a builder of national first-class undergraduate courses. He has presided over two National Natural Science Foundation of China and one Humanities and Social Science Foundation of the Ministry of Education, and published more than 30 articles in newspapers and periodicals such as "Learning Times" and "Psychological News".
Xiao Weiguang, a native of Hubei, a member of the Communist Party of China, a doctor of philosophy from Peking University, a senior media person, and a professor at the School of Media and Communication of Shanghai Jiao Tong University, his main research areas are Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, the Sinicization of Marxism and Ancient Chinese Philosophy. He served as the chief academic advisor of the large-scale popular theory TV program "Comprehensive Well-off and Comprehensive Decoding" jointly produced by the Theory Bureau of the Propaganda Department of the CPC Central Committee and the Propaganda Department of the Beijing Municipal Party Committee, and published more than 100 articles in newspapers and periodicals such as "People's Daily", "Guangming Daily", "Journal of Peking University (Philosophy and Social Science Edition)", "Ningxia Social Sciences" and other newspapers and periodicals. He is the author of "The Life Realm of Eight Party Members and Heroes" and "The Confidence of Chinese Culture".
（统筹：一北；编辑：思岐）