How to understand the traditional culture of Pang Park and the cultural tradition of 'whatever has existed, has been reasonable'

The full name of traditional culture is probably Traditionalculture, which corresponds to contemporary culture and foreign culture. The content of traditional culture is all kinds of material, institutional and spiritual cultural entities and cultural consciousness that have existed throughout the ages. For example, national costumes, living customs, classical poetry, loyalty and filial piety concepts, and so on; it is also commonly known as cultural heritage.

Traditional culture is born in the past and bears the imprint of the past era; traditional culture is created by our ancestors and bears the color of our own nation. The era and ethnicity of culture are most clearly manifested in traditional culture.

Traditional cultures were born out of necessity at the time they were created, and have played a positive role in history. However, as things have changed, they have either evolved with the times, evolving new contents and forms; or they have remained intact, solidifying into the yellow flowers and dirt of tomorrow. There are also broadcast to other countries, revitalization, ritual loss of the wild; there are also born in the wrong time, short-lived, not old and die first. But, no matter what, no matter how deep their content, the size of the role, the time of the long and short, the space is wide and narrow, as long as they have existed, they are traditional culture.

Anything that exists was once reasonable; the difference lies in what is right and what is wrong. Everything that has existed has had an impact; the question is the size of that impact. Therefore, for future generations, there is a traditional culture to analyze and criticize the task, in order to clearly identify the style of its times, in order to confirm its historical status, in order to reject the rest of the wind repercussions. In our country, the so-called excavation and rescue, sorting and clearing, critical inheritance, ancient for modern use and so on that set of methods and guidelines, are aimed at traditional culture; all the cannibalistic rituals, Oriental wisdom and so on a pile of disparaging comments, but also around the traditional culture and hair. We are all familiar with this, so there is no need to repeat. It is cultural traditions that need to be discussed more closely now.

Cultural tradition

The full name of cultural tradition is probably Culturaltradition, which is based on tradition.

Cultural tradition is different from traditional culture in that it is not a tangible entity, it cannot be touched, it seems to have no place; but it is omnipresent, both in all traditional cultures and in all real cultures, and it is also in your soul and mine. If we wish to apply the old saying, we can say that cultural tradition is the metaphysical Tao and traditional culture is the metaphysical vessel; Tao is in the vessel, and the vessel is not separated from Tao.

Cultural tradition is the immortal national soul. It arises from the life of the nation through the generations, grows out of the repeated practice of the nation, and is formed into the collective consciousness and collective unconsciousness of the nation. Simply put, cultural tradition is the spirit of the nation.

A nation has a nation's ****same life, ****same language, and thus also has their ****same consciousness and unconsciousness, or ****same psychological state. It is in this ****same life that each member of the nation is born and grows up, and it is through this language that he or she comes to know the world, to experience life, to form a consciousness and to express his or her aspirations. Therefore, life for them is a garden, language for them is a tool, all phenomena and aspirations that do not exist in this life, ways and means that cannot be guided by this life, ideas that have not been expressed in this language, and thoughts that cannot be expressed in this language will not be formed into the ****same psychological state of the nation; even if a certain member or members of the nation sometimes develop some unique psychological state, it is often due to taboos, taboos, and the fact that the language is not used in this way. Even if one or some members of the nation may sometimes develop some unique psychology, they are often deterred by social forces such as taboos and isolation, and are either quickly disappeared or left to their own devices, making it difficult for them to enter into the ****same circle of the nation, unless they are backed by the changing ****same life. Only those who are nurtured by this national life, familiar with the psychology of reverence, can always be encouraged and advocated, including social esteem and personal aspirations, and mutual excitement, the way to go, and become a huge spiritual wealth and material power. In this way, day by day, summer by summer, cultural traditions are formed.

So, generally speaking, cultural tradition is an inert force. It ranges people's thinking methods, dominates people's behavioral customs, controls people's emotional expression, shapes people's aesthetic interests, stipulates people's value orientation, and suspends people's ultimate concern (soul home). Individual's freedom of will does not have much absolute significance here, just as the body is not beyond the skin, the individual will is not beyond the cultural tradition. But it is also for this reason that cultural traditions become a kind of silent instruction, cohesive force, and a symbol of the group. Without cultural traditions, it is difficult to imagine how a nation can exist, how a society can not be disorganized, and how a country can not be disintegrated.

This is not to say, of course, that cultural traditions are unchanging. Because time marches on, life alternates, experience accumulates, and knowledge is renewed, some elements of tradition will become unavailable and gradually fade to extinction; some new elements of life will slowly accumulate and become new elements of tradition through screening and integration. But it is important to note that changes in cultural traditions are in any case always slow and gradual, and do not happen overnight; this is true even in times of revolution, when society is in a state of flux.

This is not to say, of course, that cultural traditions are not subject to the influences of the outside world in order to change their content. As long as different peoples and cultures exist, there may be contact; as long as there is contact, there will be exchange; as long as there is exchange, there will be change. However, there are a series of complicated processes from contact to exchange to change. Generally speaking, two different cultures (with their own cultural traditions) due to marriage, transportation, trade, expansion, invasion and other reasons and contact and mutual broadcasting, at first often surprised each other, each other to watch; later on, they are mutual denunciation, each other refused to reject; and finally is to learn from each other, each other exchanges. And the learning and exchanges still have to be chewed, digested and absorbed, or integrated, by the "organism" of one's own cultural tradition, before they can be added as a new ingredient of the tradition and bring about changes in the tradition. At this time, looking back at its similarities and differences with the prototype, although it may not be completely different, it is often difficult to avoid the sense of orange and hedgehog. This is history and reality has repeatedly proved and is still proving.

Different peoples have different cultural traditions, the extent of which varies according to the degree of difference in life and stage of development. Comparisons can be made between different cultural traditions, but it is difficult to make absolute value judgments; for each tradition is comfortable and therefore appropriate for its own people; and there is no absolute standard, the so-called human standard, between different peoples. The nationalist of all shapes and sizes who boasts of his own traditions as human and forces or induces others to accept them is unfounded and hardly effective; except to prove his own ignorance or arrogance. The encouragement of some members within the nation to emulate foreign traditions, and the dictation by the national leaders that the people follow foreign traditions, will remain only in propaganda or decrees, and will hardly penetrate into the hearts of the people; unless life has changed so much that there is a ground for acceptance.

As far as a people's own cultural traditions are concerned, it is of course possible for them to evaluate themselves, to divide them into three, and to distinguish between those that are superior, those that are inferior, and those that are neither superior nor inferior. However, this kind of analysis has only relative significance, and should be used as a criterion with the help of the new life and new understanding introduced by the times; otherwise, it will be impossible. For for one's own time, as it is formed and becomes a tradition, there is a necessity for it. "All that is real is reasonable." (Hegel)

There have been so-called times of cultural crisis, spiritual crisis, and crisis of faith in history, and that is to say that something has gone wrong with the cultural tradition. The reason for this is either due to strong political shock, or due to profound social changes, or due to windy cultural disturbances. Its source, mainly from within the ****same body; external stimuli sometimes also play a big role. The elimination of the crisis awaits the revitalization and reorganization of traditions; any coercive measures of force, political, economic or religious, are ultimately ineffective. The so-called revitalization and reorganization is by no means a complete restoration of the past, ignoring the new political, social and cultural situation; nor is it a cocooning of the past, rejecting all the new things imported into the country. What is needed at this time is to analyze calmly, analyze which components of the tradition have become unreasonable, and which factors are reasonable in reality. By abandoning the unreasonable ones, the tradition will not fall into the net and be bound by the whole body; by accepting the reasonable ones, the tradition will be able to be at peace with the reality. This is called "All that is reasonable should become reality." (Engels)

Is there any element in a cultural tradition or traditions which is not limited by the life of the times, which is not bound by the national character? That is to say, is there in cultural traditions a component that transcends history and transcends the nation, a component that is not epochal and not national, or a component that is human? It should be recognized that there is such a component. Because human beings, as animals, are the same as each other, and human beings, as human beings, have similar patterns of existence and development. Consequently, the traditions developed by different groups of people in their own circles must necessarily have the same and similar elements. These ingredients, which apply either to all humanity or to all history, become the supra-national and supra-historical in the national traditions. This is not difficult to understand. It is worth noting that these transcendental elements, precisely because of their transcendence, have lost their individuality and cannot become the symbols of the national character or the spirit of the times. What truly represents the cultural traditions of each nation are precisely those basic elements that belong exclusively to the nation and distinguish it from other nations; what truly represents the face of the age are precisely those special elements that are exclusive to the age and distinguish it from other ages. The existence of transcendental components is the basis for mutual understanding among different peoples and the genes that have been passed on from one era to the next. However, in order to truly understand each other, it is necessary to understand those basic elements that are not easy to understand and that are unique to the spirit of each nation. The so-called exchange of national cultures and the so-called learning from each other are all about these elements. If there is a need to compare and differentiate between the ages, it is possible only if we can grasp the special elements of each.

The body and its use

There is the so-called body and its use in the cultural reform, which has been a great deal of controversy. According to my understanding, the so-called body should be the cultural tradition, that is, the reason why a certain nation is a certain nation's character, spirit; and the so-called use, is the individual function, role, external performance, is a certain nation's use of the traditional culture of a certain nation. Yan Fu emphasized that the cow body can not have horse use, in this sense, is right.

But if we conclude from this that we must first transform ourselves into the body of a horse, and then we can use the horse's use, it is not quite true. The reason is that the use of the body is dependent on the body, without which there is no use; but the use of the external manifestation, or has been manifested in the external, then everyone can be seen, everyone can be obtained by the law, the so-called "bring" is. The cow certainly cannot "have" the use of the horse, but the cow can "use" the use of the horse. This is an indisputable fact today. Philosophically speaking, there is, and is, existence is synonymous with, is the ontological thing; with, stop in the phenomenal world. It is always possible to move a flower or even pinch off a flower and put it on your head.

But if one concludes from this that everything that is brought to use will function as if it were untouched, this is not quite true. The reason is that, after all, the horse is placed on the cow, and whether the cow itself is used or not depends on which level of the original body it belongs to: on the material level, it is easier to move; on the institutional level, it is more difficult to move, because it requires the body to make the corresponding changes; on the spiritual level, it is more difficult to move, because it tends to touch the deeper level of the body. Secondly, depending on the body as a thing, it depends on the receptor's openness and tolerance, as well as its own stage of development, and the degree of difference between it and the granting body.

In the final analysis, the body is the fundamental determining force, and the body is the soul of the nation. Take modern history to see, in Japan, can only be and the soul of Han talent or and the soul of foreign talent; in China, can only be in the body of the West, the foreign things Chinese. And the soul and the Chinese body, their respective stages of development are different, there are differences in openness, so it affects the speed and depth of the acceptance of new things; but must be their own body as a body, all the foreign use of the body can be settled, and at this point, each other and the **** the same. Otherwise, the beauty of the use, but also just out of the wall of red apricots, can smell and can not be reached, the sea of the building market, can be seen and can not be boarded.

People have complained about their own national cultural traditions how how closed and conservative and backward, but also boasted how it how long and brilliant and wonderful. In any case, complaining about it, but also have to face the reality, can not change another body, at least because this is the nation's **** the same body. A person may be able to do to change their bones, clean up, jump out of the three worlds, completely cut off from the tradition; the whole nation can not do. Boasting about it, there is no way to prevent it from advancing with the times, following the waves of the world, discarding what needs to be discarded and absorbing what should be absorbed. Since it is impossible to change the body into another body, the claim that the Western body is being used in the Middle Kingdom is irrelevant. Since the body is evolving with the times, it is meaningless to say that the Chinese and Western bodies are each other's body and use.

What is worth discussing is the reaction of the use to the body, especially the reaction of the use that is brought to the body of the one who takes it, for example, the reaction of the Western use to the Chinese body. When Lu Xun emphasized openness, he taunted the conservatives by saying: "If you eat beef, you will never become a cow. He forgot to add that if people often "use" beef, their "body" will indeed become stronger. This is also true of the Western use and the Chinese body; all beneficial uses should be viewed in the same way as the receptor. As we all know, airplanes, telecommunications references, not only facilitates the interaction, but also speeds up the pace of life, opens up the eyes and ears of the border, changing the concept of space and time, breaking down the dock screen barriers. These, has been enough to provoke a long stay in the natural economy under the formation of cultural traditions of uneasiness, and had to make changes in response; not to mention those institutional, conceptual brought to the object imposed on the body required to the body of the changes.

But a reaction is only a reaction; the first determinant is still the body itself. This has been said repeatedly before.

Two traditions?

There is a difference between the upper class and the lower class; there is a difference between the exploiting class and the working masses; there is a difference between the ruling group and the masses of the people; and so, researchers cannot help but wonder whether there are two sets of traditions in culture as well.

Lenin said that there are two national cultures, saying that every nation has some democratic and socialist cultural elements, while the dominant one is always the bourgeois culture. This is in terms of culture. As far as traditions are concerned, there are the so-called big traditions and small traditions, or elite traditions and folk traditions.

If we go on by analogy, we can also cite references to elegant culture and popular culture, political and moral unity, the things of God and the things of Caesar, and so on.

All these distinctions do exist. Without paying attention to them, there is no way to analyze the complexity of a nation's cultural landscape, no way to understand the historical process of the evolution of national culture, and no way to plan for the future of the culture of the brilliant prospects. This should probably not be disputed. But all these respectively are not yet the cultural traditions we are discussing here.

Cultural tradition is the whole nation, the temperament, character, spirit, and soul that make a nation what it is. Its composition may be very complex, there are native, there are external infiltration, there are dusty cobwebs, there are new and shiny; but it is not therefore fragmented, patchwork. Because it is the whole, it can be integrated, the various components through the integration of each other and each other, each other need to form a complete and harmonious unity, a unique personality.

The native ingredients, on its manifestation as culture, in civilized societies, that is, the existence of the labor, rule and be ruled by the society, often showing the difference between the elegant and the vulgar; and then in the derivation of their respective inheritance, the emergence of the so-called big and small traditions of the difference. However, it must be pointed out that what we are talking about here is only culture, only traditional culture; not tradition, not cultural tradition. That is to say, these differences are only different manifestations of the national spirit at different levels, but not the national spirit as it is manifested. In terms of national spirit, the two are **** the same, one source. This can be proved by the fact that the exchange and penetration between the culture and traditions of different sizes, and even the conscious action of collecting winds and customs and transforming the people into customs are necessary and successful.

The external submerged ingredients are screened; otherwise, they would be submerged but not enter, enter but not live. The big sieve for selection is the inherent cultural tradition of the nation, including its value orientation and sense of the times, openness. The iron rule here is to stay if you fit in, and to reject if you don't, just like the principle of all organisms in treating foreign objects. Since the selection or acceptance, these ingredients, although not inevitably still with the "Hakka" style, but is already a member of the new family, it is not possible to stand alone in the cold autumn, a lineage of its own, with the residence of the Lord, the formation of separate traditions; but will only be in accordance with the customs of the countryside, to give up their own, to become an organic part of the receptor. That is, when examined from this point of view, the two traditions will not happen.

Some people like to say that a new tradition has been formed in China after May Fourth: an anti-traditional tradition. This claim has at least two points that need to be discussed theoretically here: that there are two traditions in Chinese culture after May Fourth, and, that this new tradition was imported from outside.

As we all know, during the May Fourth era, there were many new Western doctrines coming in, many of which were widely publicized and even tested; the propagandists and the experimenters were undoubtedly patriotic and sincere, and many of them were also dedicated to the cause. But the ones that were really accepted by the Chinese culture and convinced by the people are few and far between. Many reasons can be cited for this, and the screening of cultural traditions may play a pivotal role. Many scholars in China and abroad have analyzed the basis for Marxism to settle down in China, and some have discussed the reasons for the May Fourth Movement's comprehensive anti-traditional approach, and concluded that the basis and reasons for it still lie in China's cultural traditions, and that it is because China's traditional ways of thinking, behavioral norms, and values are compatible with Marxism-Leninism, and that there is a tradition in China of bundling politics and morality, truth and goodness, that the Chinese have been able to Chineseize Marxism, and that the Chinese have been able to make Marxism more acceptable to the people. It is the Chinese tradition of binding together politics and morality, truth and goodness, that led to the Chineseization of Marxism and the comprehensive anti-traditionalism of the May Fourth Movement. In other words, the new doctrines introduced in the May Fourth Movement were only some "uses," and it was only because they were compatible with the Chinese cultural tradition, recognized and accepted by the Chinese cultural tradition, and thus attached to the "body" of the Chinese culture, that they were able to make waves and have an effect; otherwise, they would have been nothing more than some pleasant sounds. Otherwise, it will just be some beautiful sounding but useless myths.

Thus, this means that the May Fourth did not create a new tradition in China, nor did it form a new tradition after the May Fourth; what has happened since the May Fourth is only the adaptation of the old tradition to the new century and the rehashing of a new pattern. What happened to the two traditions is essentially impossible.

Wealth and baggage

Imagine if a certain nation did not have its own traditional culture and cultural traditions, and every day was practicing survival skills from scratch ......; the scenario would certainly be unimaginable and unthinkable. Therefore, it should not be an exaggeration to call traditional culture the rich heritage of our ancestors and to say that cultural traditions are our precious wealth.

But if we forget that tradition is a kind of inert force, conservative factor, it has the nature of restraining people's thoughts and actions, which is conducive to creating a situation of stagnation, there will be some unimaginable and unbearable consequences. Therefore, it is not too much to say that tradition is the heavy load of the nation, the burden of social progress.

Both wealth and burden. Dialectically understand and master these two attributes of tradition, use it without being engulfed by it, prevent it without rejecting it, is a great learning, is a kind of art, is an important manifestation of human beings to play its subjective role and a broad place.

To be able to understand this and to do this does not seem to be easy. What we tend to see is often at odds with it. For example, one kind of person thinks that tradition is like clothing, and believes that clothing is beautiful when it comes into fashion, and goes for the trendy, new day after new day after new day. In this case, the inert tradition will only be criticized as a burden that hinders the trend. Another kind of people think that tradition is like cultural relics, cultural relics only ancient is still, should protect its Ban Peeling Lu Li, do not come to scrape the dirt and polish. At this point, the tradition of the unfortunate inertia, but also become the wealth of their hearts.