Take modern society and classic culture as the topic, no less than 800 words essay

The main body of traditional Chinese culture is Confucian culture, and its modern value is firstly expressed in its openness to other cultures. This is a basic prerequisite for traditional Chinese culture to be able to develop to the present day and play a role in modern society. But the openness of traditional culture or Confucianism also has its own specific meaning, which is to advocate the openness of each individual to the social state in which he lives, and to emphasize the individual's sense of participation in the social state. This sense of participation is characterized by an emphasis on the practical process of participation itself, rather than an over-emphasis on the utilitarian results of the moment. Under such a cultural model, people are able to temporarily endure hardship and work tirelessly, which can be said to be an important cultural impetus for the realization of China's modernization.

In an atmosphere where science has become the orientation of the group and the society, accepting and pursuing science at the request of the group also becomes the real content of moral self-discipline that restrains one's behavior. The self-character exercise of cultivating one's character can be translated into establishing, cultivating and holding fast to the aspiration and belief in scientific civilization. In a sense, the unprecedented enthusiasm for science in contemporary China reflects, to some extent, the positive role of ethics in facilitating and fostering this trend. Moreover, traditional Chinese culture advocates seeking change, and the Zhou Yi says, "Poverty leads to change, change leads to communication, and communication leads to longevity." It can be said that one of the most prominent modern values of Chinese culture is that it loudly proclaims the spirit of development through change. It can be said that the interaction between change and development is most prominent in today's modernization practice of China's reform and opening up.

As far as the value of life is concerned, traditional culture emphasizes the importance of man's spiritual needs, and when fish (life) and bear's paw (morality) are not both available, the choice to give up one's life for righteousness becomes one's conscious choice. Such "righteousness" has shaped a resilient national spirit and sustained an unbroken cultural tradition. However, traditional culture does not disregard the value of material life. The idea of filial piety, which is based on the transmission of material life, emphasizes the dissemination and promotion of moral consciousness and natural knowledge carried in life, and encourages positive efforts, whether for the sake of merit, wealth, or fame. Although this conscious pursuit of "for" itself became "human desire" after the Song and Ming dynasties, as an internal motivating mechanism, it actually governed people's daily life practices and value pursuits. It is for this reason that the German thinker Max Weber believed that Confucianism had nothing to do with modernization. Because of this, the German thinker Max Weber's absolutist view that Confucianism has nothing to do with modernization is actually inappropriate.

The core category of Chinese culture and the ultimate value ideal pursued by the Chinese people is the "Way of Wisdom". Confucius said, "When one hears the Way, one can die in the evening." And Confucianism, Taoism and other families **** with the respect of the classic "Zhouyi" put forward the "one Yin and one Yang of the Road" is the most comprehensive and profound reflection of the essence of traditional Chinese culture. It is both traditional, with thousands of years of historical development, and modern, even compatible with post-modern culture. The Tao, which is a combination of yin and yang, is a product of the tradition of "harmony and difference". Whether it is yin or yang, no nature is perfect in itself, and if it is not perfect, it needs to develop in the direction of perfection, it needs to be supplemented by the opposite nature, and it needs to be transformed by the affinity between the nature of the outside world and the nature of the self. This point can be said to be the most important theoretical basis provided by traditional Chinese culture for the complementarity between East and West.

In terms of the popular view that sees Chinese and Western cultures and their values in terms of the division of heaven and man, Chinese culture is neither a typical dichotomy of heaven and man nor a simple unity of one. Rather, there is a combination and a division, and the division and the combination complement each other. The unity of heaven and man originated from the primitive affinity relationship between man and nature, the Taoist unity of heaven and man is based on natural inaction of the relationship between man and nature on the basis of harmony, Confucianism, the unity of heaven and man is mainly as a moral ideal and the spiritual realm of the role of the Confucian scholars to ethical based on the construction of their own picture of the world product. Recognizing the difference between man and nature and making reasonable adjustments, considering and respecting the value of man, and giving fullest play to his role are the most important features of the idea that there is a division between heaven and man. Precisely because Chinese philosophy is the unity of unity and division, it does not lack the concept of subjectivity as the basis of philosophy. Belief in the power of man himself and in the ability of the subject to grasp the object are both the most reasonable elements of the contemplation of heaven and man, and necessary for modernization in China today.

First of all, it is important to recognize that the center of gravity of human relations in modern and traditional societies has become different. Modern society has changed dramatically from traditional society. Traditional society is a small peasant society based on self-sufficient natural economy, people's production and life is basically completed in the family, the family's narrow circle, the corresponding moral system is based on the family morality as the main body, the interpersonal relationship is quite fixed long-term relationship or get along with the relationship. Three of the five traditional relationships (i.e., ruler and subject, father and son, husband and wife, brother and friend) are relationships within the family. Therefore, people under this ethical system are family people and role players (people who are also fathers, sons, brothers, sisters, husbands, and wives, as well as people with multiple kinship relationships). Modern society, on the other hand, is a society in which the industrial economy, information economy, and knowledge economy are intertwined, and each person has his social position and job. Work and career become a central part of an individual's life. And social production is accomplished under extensive collaboration, and people's lives have broken through the small space of the family, but in the social family with the same breath, **** destiny. In this mode of social life, people's ordinary interaction with people, more "five" outside the "sixth" - the public. Therefore, modern people can be said to be social and professional people.

Secondly, we should recognize the hierarchical and subordinate nature of traditional human relationships. Traditional society puts forward the "three principles": the king is the principle of the minister, the father is the principle of the son, and the husband is the principle of the woman, which shows a kind of absolute obedience, subordinate relationship, because of this, many traditional virtues are often branded with hierarchical society, such as loyalty and filial piety, can not wave away the historical dream of the foolish loyalty and filial piety, and benevolence, but also with the aristocratic monarchs to give charity to the shade of the meaning. The talk of benevolence also carries the implication of the aristocrat's patronage. Modern society is the main body of the people, is the master, is equal in personality to the main body of the citizens, the main body of responsibility, the traditional thought of loyalty, filial piety and benevolence to today, due to the change of the times, people often can not find the feeling.

From the above, the traditional morality from the system has been outdated, but in terms of its ideological resources, it has a lot of choice to inherit the excellent cultural heritage. Moral construction fundamentally depends on persuasion, we want to establish a new moral system suitable for the modern society, its success depends on whether it has the persuasive power to penetrate into the hearts of the people. The ancient Chinese people have made great contributions to the construction of moral civilization, put forward many virtues, in the thousands of years of moral practice, these virtues of the connotation of the accumulation of extremely rich, each of the virtues of the many sages and quotes and touching stories, as these as the ideological resources to persuade the masses to educate the masses, can be y rooted in the hearts of the people, the masses are happy to accept, so I think that to put forward and establish a new moral system, should be selective inheritance of the cultural heritage.

The new moral system should draw on the traditional Confucian moral thinking, and also inherit the fine traditions of the revolutionary era, and more importantly, this work should not be done behind closed doors, but should be done through in-depth and detailed investigation and study of society, based on the contemporary Chinese conditions and trends in social development, to create a new moral system. Obviously, this is a huge, arduous systematic project.