Essay on College Students Integrity Cultivation

Chinese tradition and integrity culture

The Chinese nation in its own development, the formation of the traditional virtues of the Chinese people y fused in the patriotism as the core of the unity and unity, peace-loving, hard-working and courageous, self-improvement of the great national spirit. Today, our country has entered a new stage of development in building a moderately prosperous society in an all-round way and accelerating the advancement of socialist modernization, and when guided by the important thought of the Three Represents and implementing the spirit of the 16th National Congress of the CPC, we have taken the promotion and cultivation of the national spirit as an extremely important task in the construction of an advanced socialist culture, and have incorporated it into the whole process of national education. Traditional Chinese virtues have the qualities of being everlasting and ever-new, and are an inexhaustible resource for moral education. In the modernization-oriented, world-facing, future-oriented Chinese youth, the hope of realizing the great rejuvenation of the Chinese nation. [i] The construction of integrity, there should be institutional guarantee, but also cultural guarantee, talk about integrity must talk about integrity culture. China's outstanding cultural tradition is an important part of world culture, is a precious treasure trove of ideas, can provide sufficient ideological resources for the Chinese culture of integrity support. This paper discusses how to absorb the essence of Chinese tradition to promote the construction of Chinese culture of honesty, and that the Chinese tradition of "determination", "fear", "know shame" of the discourse, has a significant impact on the construction of the current culture of honesty. and believes that the excellent Chinese tradition of "determination", "fear", "know shame", has a direct relationship to the construction of the current culture of honesty and integrity.

One of the "will"

To establish a clean wind, we should advocate the "will", the will is the "will". We do not advocate voluntarism, do not advocate spiritual determinism, however, human action is always determined by the will. Will does not arise out of thin air, once the will is established, it will become the direction and power of action. There is a difference between lofty and mediocre will. There is a lofty will, there is a clear goal of life, away from the trap of corruption and degradation. Will, but also a kind of "care" what will be placed in the heart, gripped by the will to become a high and low mediocrity of the demarcation of the will.

Mao Zedong said: "I recall once in a young man's home, the young man talked about buying meat, he called my servant in front of me, with the servant to buy meat for half a day to discuss the matter, and only asked him to go to buy a small piece of meat. I was so disturbed that I did not meet with this youth again. My friends and I were only too happy to talk about big things-the nature of human beings in China and human society, the world, the universe." [ii] In Mao Zedong's view, concerned about "the nature of mankind and human society, the world, the universe," such a person, lofty will, can be with the * * * great things, only concerned about the material life of the individual, will be placed in the first place in the pursuit of life, such a person is not even qualified to be a friend.

It can not be said that Mao Zedong has not been influenced by traditional Chinese culture, he read Confucius since childhood, worshiped Zeng Guofan. He believed in a theory, namely "will origin theory", between the will and the spirit is the relationship between the same antithesis, on the one hand, the material determines the spirit, on the other hand, the spirit of the decision, and in turn, to promote the development and change of things, affecting the life, work and action, and become the fountain of power. Without the will, people become cartilaginous animals, losing direction and motivation.

Confucius said, "The man who aspires to the Way and is ashamed of his evil clothes and food is not enough to discuss it with." These are the words of Confucius to his student Zeng Sen. A scholar, should be to comply with the development of moral righteousness as the aspiration and goal, if not, always in order to wear fashionable and shiny clothes, can not eat sea food and feel ashamed, this person is not worth discussing with him, probably as a friend qualification are not. Thinking about Confucius' words in relation to Mao's recollections, isn't it possible to say: Mao Zedong was indeed influenced by Confucius on the issue of setting aspirations?

"Guo Moruo biography" has the following account: in 1946, "Anhui Incident" was illegally arrested Ye Ting released from prison, before and after the detention of five years and two months. In the evening, Moro went to visit Ye Ting in Hongyan Village, and the two of them embraced warmly and laughed with tears in their eyes. The first thing Ye Ting said was: "Moro, remember, the three armies can take away the marshal, but not the will of the people." This is Ye Ting's favorite two sentences. These are two of Ye Ting's favorite words, when he first became the commander of the New Fourth Army, Guo Moruo, who lived with him in Taihe Street in Hankou, had written these two words into a centerpiece at his request. The phrase "three armies can take command, but a man cannot take the will" is right out of Confucius' "Analects of Confucius".

To be ambitious, one needs to be "clear". Confucianism's ambition is "to be a sage within and a king without". China has not had its own major religion since ancient times, but Confucianism has a religious-like significance. Internal sainthood means to strengthen self-cultivation, to establish an ideal state, and to sharpen the strong will; external kingship means to serve the society, to manage the country, and to pacify the society. [iii] In traditional Chinese culture, there is a saying of "Cultivation, Qi, Governance, and Peace", which refers to the cultivation of one's self, the alignment of one's family, the governance of the country, and the pacification of the world. Our national civil servants are not saints, but should always keep themselves clean and serve the country. "Law on it, get to it," the ambition to set high, the temptation of corruption may be strengthened. Even if you don't have the ambition of a "saint", you should at least follow the way of a gentleman. "The good is the world, the poor is good alone." Today's situation is that we do not wait until we are "poor" before we do good to ourselves, but we neither do good to the world nor do good to ourselves when we are "rich". But when one has attained greatness, one is neither "good to the world" nor "good to one's own self". It is said that: "the late scene from the good, a world of fireworks without obstacles; white head lost, half a life of suffering are not", even if there are many life is not, late in life to correct the error, is always desirable; some people to the old age to lose due integrity, half a life of hard work into the void. [iv]Tradition tells us that the protection of the evening, is the basic will, the festival Zhi evening full, is the "bottom line" of the requirements.

How can we do this? Ancient Chinese maxim says: "non-temperance can not be clear, non-tranquility can not be far-reaching". The so-called indifferent, is simple and simple, less selfish desire. In this way, the heart of selfishness is no longer like a flame like burning, waves like rolling, drunkenness like restlessness, but like a mirror is wiped clean, like a pool of water is precipitated transparent, then the lofty and pure ambition will naturally emerge, dominated by the original drift of the heart of the master. Fang Zhimin wrote in the article "Poverty": "Poverty, white and simple life, is exactly where our revolutionaries can overcome many difficulties". Today, in the tide of the market economy, it is even more necessary to endure poverty in order to do business. Fang Zhimin's life is the best footnote to the excellent Chinese tradition. History tells us that no desire is just, Hu Changqing, Cheng Kejie as a typical corrupt elements for the insatiable greed, arrogance and extravagance. They use power as a tool, the pursuit of pleasure, personal gain, power and money transactions, power and color transactions, and even serious loss of state property. With Hu Changqing "love like hand and foot" of the "big money" Zhou Xuehua in the account of their criminal "heart", said: "I am a fisherman, the vice governor of Hu Changqing's dignity. I am a fisherman, the vice governor of Hu Changqing, who has the honor of fishing. But sometimes think, I am also a gluttonous fish, it is not precisely because of his power, fishing away my money?" [v][4] This passage is worth repeating over and over again.

Wang Yangming was a Chinese thinker of the Ming Dynasty who carried forward the ideas of Confucius, and left an important work for posterity, "The Book of Transmission". In his life, Wang Yangming advocated "conscience, conscience, knowledge and action". He said that all human beings have conscience, which is inherent in all human beings, but the later they are blinded by their selfish desires, the more their hearts deteriorate day by day. He advocated that in life, the garbage of the mind stained by nature should be removed continuously, and through the work of unity of knowledge and action, we should reach the realm of "to conscience" - the restoration and re-lighting of conscience. "To conscience" is a lofty state of mind, a lofty ambition, but also a process, a thought mileage of determination.

Wang Yangming said: to set up a will, we must "put our mind at ease". A person should always be clear mind, hold the will not move, this is the best state of the human heart upward. However, many times, the human heart is floating and restless, by the temptation of sex, chasing the west, do not know where to go. The human heart is no longer a good "conscience", but becomes a crazy "animal", marooned in the field of fame and fortune. Therefore, Wang Yangming said: "If you let a chicken or a duck out, you have to take it back, not to mention your own heart! Wang Yangming's ideas are still useful today, because some of our officials' conscience really do not know where to go, just like the chickens, ducks, cows and goats released, it is difficult to take back, and do not want to take back.

The Analects of Confucius - Learning to be" contained: "I said three provinces, for people to plan and not loyal? With friends to make friends and not believe it? Transmission is not practiced?" This is to say that a person should develop the habit of "I said three provinces", day-to-day reflection on the behavior, check the style, and timely discovery of shortcomings and mistakes, there is a change, no is to add encouragement, save for a rainy day, to prevent problems before they occur.

In short, there are a lot of issues to be discussed on this issue. What is the will? How to set up a will? To answer these questions, China's outstanding cultural traditions is a treasure trove of valuable resources. This treasure trove is not used, it is a "waste of resources".

Second, the fear of philosophy

Walking clean, reject corruption, there should be a "fear" of the word. Here we say "fear" philosophy. This is also a problem repeatedly mentioned in traditional Chinese culture. We were originally educated by the "sky is not afraid, the ground is not afraid", "fearless", "people have more courage, how much production". In general, they are fearless. However, can we really be "fearless" in this world? I don't think so.

From the sense of religion, there are three religious areas in the world, which are the Christian area, the Buddhist area and the Islamic area. To establish a religion is to establish something that can be worth fearing, to tell you to be afraid, and to use this to maintain the order of society and the human heart. Therefore, Westerners are afraid of God, and they are afraid of going to hell after they die. Those who believe in Buddhism are afraid of Buddha, afraid of a life and death retribution. Islam is not like the other two religions have idol worship, temples do not set up idols, is to tell you that Allah is everywhere, there is an invisible eyes, invisible hand in the master of your fate, so that you do anything have a fear of the word. *** Proletarians do not believe in God, and in the revolutionary era, they talked about "lawlessness" and the spirit of fearlessness. This is what the historical conditions of the time stipulated. However, immediately get the world, the world under the horse, when our party has become a ruling party, we have to set up a fear of the word in the heart, there is a "day" word, this day is not God, not Buddha, not Allah, is the "people"!

Chen Yi has a poem that everyone knows. This poem has the following lines: "Do not stretch your hand, you say fear of catching the hand does not stretch, stretching the hand will be caught. The party and the people in the supervision, ten thousand eyes can not escape. Thou sayest thou art afraid of catching the hand without stretching it, the people's hand at hand shrinks from itself." In fact, here comes to a fear of the word, a fear of the word. People's desire is unlimited, but do not dare to reach out, afraid of "the party and the people in the supervision", afraid of "all eyes can not escape".

Deng Xiaoping said in the article "*** production party members should be supervised": *** production party members, especially party cadres are not good to be cautious, too big and too bold is not good to do something to be afraid of, there is a fear, can not be fearless. Xiaoping's words have a profound meaning and contain a profound dialectic. This is that the ****productivity party on the one hand should not be afraid, on the other hand there should be a word of fear in the heart. Saying that we are not afraid is because we are in an era of reform, and many things we are encountering for the first time, which requires a fearless spirit, bold practice, and courage to move forward. Say a word of fear, is self-cultivation, where personal gain or loss of interest, we must think twice, such as walking on thin ice, such as the abyss, always remember, a misstep will be brewed into a thousand years of hate. The fundamental difference is still for public or private. For a public word, to dare the word in front, for a private word to be cautious word at the head. With such self-awareness, we can establish a clean party style, so that our cadres do not wet their shoes walking along the river. Confucius said: "from the heart does not exceed the moment." This moment, in today's terms, is the party discipline and state law, is to regulate the rules of our actions. With this rule, the fear of its heart, always think of "do not exceed the rules", will get a greater spiritual freedom. [vi]

Fear is a philosophy, and this philosophy is prompted by Chinese tradition. Confucius said, "A gentleman has three fears: the fear of heaven's order, the fear of adults, and the fear of the words of sages."

Among these three fears, Confucius emphasized the fear of heavenly destiny. He spoke of the Mandate of Heaven in many places. He said, "Fifty know the fate of Heaven" (Analects: "For the Government"). He linked fate with "heaven" and emphasized the fearfulness and respectability of heaven: "I do not blame heaven, I do not blame others, I learn from below but reach upwards, and the one who knows me is heaven" (Analects: Xianqian), "Heaven is going to lose the Sifen, and the dead will not be with the Sifen; heaven is not yet ready for the Sifen; the dead will not be with the Sifen; heaven is not yet ready for the Sifen; and the dead will not be with the Sifen. The latter will not be with the Si-wen; the Heaven has not yet lost the Si-wen, but the Kuangren will be like me." (Analects: Shui Er Er), "If Heaven is to be lost in virtue, how will Huan be like me?" （

For Confucius, "Heaven" is the absolute master of the universe and the earth, and the ultimate basis of earthly ethics. Heaven will give everything and can take everything. Heaven recognizes everything and denies everything. If there is an objective will above the earth, then this absolute will is "Heaven", specifically "Heaven's Will", "Heaven's Mandate", the will of Heaven which is not to be transferred by human will. The will of God is not transferred by the will of man.

"Fear of heaven's will" is the same as religious belief, and in ancient China there was no form of religion, but a philosophy of religion. "A very simple sentence, the more it is said, the more people do not understand, is philosophy." This is a joke, but also quite reasonable, which shows that philosophy is difficult to understand. The Chinese countryman is often a great philosopher and knows a lot about philosophy, because he believes in fate. As for the fate and what? He does not know, anyway, things are good or bad, are considered to be fate, this is philosophy, his thoughts have a center. The same is true of the Mandate of Heaven. The three words "fearing the Mandate of Heaven" include all religious beliefs, belief in God, the Lord, and Buddha. All of these are "fear of heavenly destiny". A person who is afraid of something will be successful, but a person who is not afraid of anything will not be successful.

These words were said by a Taiwanese scholar named Nan Huaijin. Some of them are not right, and some of them are still valid. In fact, we may wish to understand the Mandate of Heaven as the "law", the laws of nature, the laws of society; understanding of public opinion, the people's voices, the people's will, public opinion and wishes; can be understood as the globalization of the world's historical process and the development trend, that is, the so-called "the tide of history rolls forward, and those who go along with it will prosper! Those who go against it will prosper and those who go against it will perish". Here, the people are the most important. The Mandate of Heaven is the will and "order" of the people. When a person does something corrupt, he has to be afraid because he is already going against the law, against the people's will and against the trend. This is true for individuals as well as for political parties. Without a word of fear in one's heart, there will be big problems. Confucius said, "If you let go of your interests and act on them, you will have a lot of grievances. This letting go, is letting go, is nothing to fear. When a person takes the rights given by the people and recklessly goes to do business for personal gain, he is bound to arouse the resentment of the people. Bai Juyi, a poet of the Tang Dynasty, wrote: "I only see the firelight burning the moist house, but I do not hear the waves overturning the empty boat. The name of the public weapon is not much to take, the profit is the body disaster and less to seek." A moment to see, corruption can be satisfied with the greedy and despicable mentality, however, waiting for him is the fire burning house, waves overboard the boat, leading to extinction of the disaster.

Anciently, there is a saying that the power of the king is authorized by God, in fact, now it is "the power of the people authorized". We have the power in our hands, who gave us this power? It is the people who give it. People like water, the ruler sailing a boat, the heart of the day, without the people's "day", the water at any time there is a "boat" may be afraid of it? Figured out these, our cadres can keep **** the vigorous vitality of the proletariat, high energy, righteousness, resist all kinds of temptations, endure loneliness, keep the poverty. [vii]

Confucius also talked about "fearing the big man," which doesn't necessarily mean a big official. He was afraid of parents, elders, and people of moral learning, because there are many lessons in their lives that we should learn from them. Thirdly, "fear the words of the sages", this is to tell us to read books, because many good books summarizing historical experience are written by "sages", that is to say, people with knowledge and morality in history, to learn from the books, and to practice what they say with reverence.

With these three fears, Confucius tells us that there are also "three precepts". Confucius said: "The gentleman has three precepts: when he is young, his blood is not yet determined, the precepts are in the color; and when he is strong, his blood is fresh, the precepts are in the fight, and when he is old, his blood is already weakened, the precepts are in the gain." (The Analects of Confucius. Ji's") This is to say: moral, learned gentleman, there should be three things are always vigilant and guarded: young people are not yet fully mature physically and mentally, can not covet female sex; the strong body of the prime years, energetic, can not be obsessed with the fight to win the strong; old age, tired and weak, can not be greedy and insatiable. The problem lies in the fact that in old age one tends to be particularly greedy for money. That is to say the more to the later years of life, almost to the retirement age, is also the most dangerous time, this time should be especially to do as if walking on thin ice, will be a fear of the word, a word of caution in the heart.

Many corrupt officials have fallen off the horse and embarked on the road of no return, that is, less than a fear of the word in the heart. At least it is this fear of the word did not have the greatest deterrent power to him. The following is a psychological account of Cheng Kejie's journey to his death: "With Cheng Kejie's strong support, a piece of land was eventually re-granted to Yinxing at a low price. One day soon after, when Zhou Kun handed a bag of money to Cheng Kejie, Cheng Kejie was shocked when he opened the zipper. He instinctively pushed the money back", "that night, the room is full of banknotes ink, Cheng Kejie and Li Ping head resting on the money, feet on the money, body pressure on the money, through the night to sleep in the money bed can be said to be full of 'money addiction', and the money is not all the happiness, according to Li Ping According to Li Ping later confessed: 'that night in bed with a sense of fear'". However, both Cheng Kejie's "shock" and his mistress's "a sense of fear" did not allow them to stand on the road. For them there was only a moment's hesitation, but the lure of money brought them to the abyss of death. [viii]

From the word "fear" comes the word "abstinence" and the concept of "prudence". In the Book of Rites, the Middle Ages, it is said, "The Way is not to be left in a moment; it is not the Way that can be left. Therefore, a gentleman should be prudent in what he does not see and fear what he does not hear. There is nothing to be seen that is hidden, nothing to be revealed that is subtle, so the gentleman is prudent in his solitude."

Doctrine, like people's lives, cannot be left for a moment. If this "moral righteousness" could be left, then it would not be moral righteousness. Therefore, when a gentleman finds the truth he believes in, he cherishes it as if it were his life, and makes it the guide to his life and the criterion for his actions at all times, fearing that he might violate it, with a sense of caution and fear. Here again, it is important to know what "not seeing" and "not hearing" mean. It means that righteousness and truth as a conscious thought are sometimes invisible and inaudible, in a "hidden" and "subtle" state. However, a gentleman must be extremely attentive to righteousness and truth, and must not be paralyzed in the slightest. In today's language, people are often in two states. In one state, there are people who supervise and remind them of what they can and cannot do, what they should and should not do. This is the time when keeping a clear head is easy to do. However, there are times when you are alone, away from the environment where you are being monitored and reminded, so what should you do at this time? When morality and truth do not appear, and are in a state of "obscurity," then it is up to you to do what you need to do, and this is what prudence and solitude are all about. [ix][8]

Three, know the shame and moral construction

New China was founded soon, Mao Zedong and one of his relatives said: "The rule of the country is the rule of officials, propriety, justice, honesty, shame, the country's four dimensions; four dimensions are not open, the country will be no country. If the ministers are all shameless, corrupt, and reckless, and the state has no way to govern them, then the world must be in chaos, and the people must become Li Zicheng. This is the case with the Kuomintang, and it will be the case with the ****production party as well. When I killed Zhang Zishan and Liu Qingshan, I said that killing them would be saving 200, 2,000, 20,000 ah. We are not Chongzhen of the Ming Dynasty, we will never be corrupt to that extent. Whoever engages in that kind of corruption, I, Mao Zedong, will cut off his head; if I, Mao Zedong, am corrupt, the people will cut off my head, Mao Zedong." Revisit Mao Zedong's words, so that we make clear that the construction of a culture of integrity and the establishment of a culture of shame has a great deal to do with the establishment of a culture of shame.

A scholar in the United States has come out with a book on Japanese culture called The Chrysanthemum and the Sword. In the book, she defines Western culture as a culture of sin and Japanese culture as a culture of shame. Westerners have a special sensitivity to sin, and the Christian culture teaches them that people are born guilty of sin, and that this is the original sin. This is the original sin, and then new sins are added in the course of one's life. The accumulation of sin will lead one to hell. In Japanese culture, however, the fear of shame far outweighs the fear of sin. Shame serves as a kind of mental tension that harshly constrains Japanese people's thinking and actions throughout their lives. When I studied in Japan, I also noticed that when a Japanese person commits a crime, what he has to bear is not the internal blame caused by the crime, but the shame brought by the crime. It can be seen that when a government official makes a major mistake, the shame will lead him to commit suicide. The reason why the police department puts a black hood over the head of an embezzler and removes his necktie when he is put on the death wagon is also to prevent him from committing suicide to save himself from disgrace.

Death is frightening, and shame can be enough to make people go to their deaths, so it can be seen how much pressure shame brings to people, and how much spiritual deterrence it produces.

This in turn inspires the idea that there are two things that regulate the order of a society, one of which is the criminal law, and the other is culture, the spiritual norms of a people. Shame is culture, not criminal law, but has become a criminal law in the spiritual sense. Its and the law criminal system together with the management of social order. The social constraints it plays, sometimes even more than the criminal law and the legal system. Sociologically speaking, the former is the material legal system, and the latter is the spiritual legal system. The former is the superficial legal system, the latter is the deep legal system. The culture of shame and the ethical concepts in the Eastern tradition are such spiritual and deep legal systems.

The examples cited above are mostly Japanese, but in fact the culture of shame spread from China to Japan. The culture of shame abounds in ancient Chinese texts. The Analects of Confucius says, "Walk with shame." What Confucius is saying here is that as a human being one must have self-respect and self-love and not do things that make one feel ashamed. When one loses his sense of shame, he is at the point where he cannot be saved by medicine. He also said, "Knowing shame is close to courage," which means knowing what shame is, and such spiritual self-awareness will give one courage. He who overcomes himself, overcomes others. The greatest courage is the courage to overcome oneself, and such courage, according to Confucius, is the result of "knowing shame". There are many pitfalls on the road of life and many weaknesses in people's character. Chinese Buddhism says: people are entangled in three poisonous snakes, which are the love of women - dementia, the desire for power - anger, the love of money - greed. Many people have died entangled in these three vipers. How can one be freed from the entanglement of these three vipers? There is no other way, but the courage to free oneself, and this courage comes from the truth of "knowing shame".

Meng Zi said, "No one can be shameless", and also said: "Shame, the end of righteousness". Ouyang Xiu also said, "Integrity and shame, is to establish (do) the great section of people." That is to say, self-cultivation, should start from the shame, once there is a sense of shame, the construction of morality in the community has made a start. Being a person has a small section of the big section, know what shame is to be a person's "big section", should not be taken lightly. Kang Youwei said, "people do not do, all rely on a sense of shame", "the beauty of customs, in raising people to know shame". This also means that the correction of customs should start with shame, so that everyone in society knows that there is still a sense of shame in the world, and there will be hope for society, and it will be much easier to implement many new things and new customs. Nowadays, when corrupt officials commit crimes, they are afraid of the criminal law, that is, they are not afraid of the word "shame". There are always loopholes in the legal net, and moral self-examination is everywhere. Just rely on the criminal law without educating cadres to know shame, it is impossible to eradicate corruption from the root of the mind.

"Teach people, so that people must first know shame; no shame, then nothing. Both know shame, but also to conserve the heart of the shame, the supervision of the make some fear, the glory of the make some admiration. To criticize and glorify is not to teach." This also tells us that we must cultivate a culture of shame and virtue in society, emphasizing education and "supervision". We must let the people, first and foremost the cadres, know what is shameful and what is honorable. We should do the education work of knowing shame as we do the enlightenment work. Shame from the ear, the original meaning of the word "shame" is the public opinion of the abominable incestuous things flogging and spiritual condemnation, is the endless scolding. Public opinion is condemning corruption, but also to increase the intensity, to make corruption become a street rat everyone shouting. All contrary to the ideological arguments should be swept clean, such as "market economy is bound to produce corruption", "corruption revitalization of the economy" and other fallacies will make the corrupt people of their own as not ashamed but proud. Let such distortions prevail, the eradication of corruption will only be a utopian ideal.

Above, we have focused on three important ideas in traditional Chinese culture, namely, "to be determined", "to fear" and "to know shame". Not to say that the excellent part of traditional Chinese culture is all, it is like the sea, choose the above points to discuss, is only a vast sea to pick up shells. Not that the Chinese cultural tradition of the construction of a clean culture to support the role of only the above ideas, but the author believes that these three ideas and the construction of a clean culture has a more direct relationship, as an example, until the Chinese tradition of excellence to achieve a deep understanding. In recent centuries, Chinese traditional culture has been treated unfairly, as the remnants of feudalism, criticize more than enough, not enough to inherit. What we need to do is to pan for gold, renew and reengineer it, so that its excellent components can be revived and become useful materials for the socialist civilization building. If we have such a new understanding of traditional culture, if we really feel that China's excellent traditional culture is really helpful to the construction of clean culture, then I believe that China's clean culture and even China's new cultural construction in the new century will open up a new situation.