What are the transformation paths of China traditional culture?

There should be at least two levels of transformation, the first is the level of social system structure.

Modern freedom, independence, human rights and democracy. What is suitable for the era of western industrialized capitalism has not been deeply analyzed and advocated since the May 4th Movement. In the form of national peril, in the harsh era of military struggle, iron discipline and the will of the commander-in-chief require resolute criticism of all kinds of individualism, and individuals should obey the overall situation of national peril. This suppression of individuals and the pervasion of collectivism did not converge because of the end of the war, but instead allowed all kinds of feudalism and small-scale peasant consciousness to quietly recover in the name of socialism. At present, a long-term peaceful environment has basically been realized. Although prosperity is still the primary task of China people, the relationship between enlightenment and saving the country is different from the harsh years of war. We should establish democracy from the system, create an environment that respects individual rights and needs, and attach importance to the freedom, independence and equality of individuality.

The essence of democracy and freedom lies in the clear definition of human rights and legal norms, and everyone respects and conscientiously implements such legal norms. China is not without laws at present. The problem is that China people's understanding of freedom is often broad and unlimited, while satisfying their own freedom, they completely ignore the rules they should abide by. Moreover, the state has not formulated strict laws on the system, clearly dispersing various powers, so that they can contain and supervise each other. Democratic centralism within the party has never been clearly defined-what issues pay attention to democracy, which leads to excessive power of individual leaders and lack of supervision, leading to lack of freedom in the field of public affairs.

Therefore, we can no longer rely on ideological education, but should steadily promote reforms such as separation of powers, judicial independence, and parliamentary system, and define power in detail by law. It is not in line with historical materialism to try to solve ideological problems by moral preaching instead of the progress and reform of the political and legal system.

The second level is the level of cultural psychological structure. As mentioned above, the cultural psychological structure is deeply rooted in the hearts of China people and has become an attribute of itself, so the transformation of cultural psychological structure is fundamental. The May 4th New Culture Movement really shocked the hearts of China people, and we should continue this kind of shock today. For example, China's theory of inner sanctity requires individuals to cultivate themselves, which is the highest moral requirement, while the West requires individuals to be qualified citizens who consciously abide by the law, which is the lowest social requirement. The hypocrisy caused by the moral requirements of lofty and shameless has become a historical resistance. Modern society should rely on laws to regulate individuals, and moral requirements can only exist as individuals' free choice. Facts have proved that following norms is a common responsibility, and moral choices based on free will can often make society sincerely believe in some universal values more than hypocritical moral promises.

For another example, the traditional "filial piety" should be given a new meaning. Today's parent-child relationship should be based on independent personality and mutual equality. It is not an absolute obedience to the Three Cardinal Principles, nor is it "I no longer recognize you as a father, we are all friends and equal to each other" during the May 4th Movement, but "I still recognize you as a father, but we are equal in personality". "Filial piety" is no longer a natural obedience based on blood, but a purely emotional voluntary respect and intimacy.

Finally, for Marxism, I advocate returning to historical materialism, which is the core of Marxism, and the dialectical materialism we emphasize now is only the result of its deduction. Mao Zedong Thought attached great importance to dialectical materialism and emphasized dynamic and constant negation and struggle. During the war years, Mao Zedong used this dialectical method, according to the actual situation and experience, gave full play to his subjective initiative, analyzed the situation of the enemy and ourselves, and analyzed social contradictions, thus guiding the China revolution and winning a decisive victory. However, it is precisely because of the over-emphasis on human will, initiative and "initiative" that after liberation, Mao no longer proceeded from practical experience, but directly carried out this dialectical reasoning, which led to subjectively thinking that feudalism had been eliminated, capitalism became the main object of struggle, and capitalism, including its excellent culture, was completely denied, which eventually led to the ten-year catastrophe of the Cultural Revolution.

A thousand words cannot solve the grand problem of creative transformation. I just deeply felt the cultural crisis and felt anxious about it. I only hope that our generation of literati can feel the real cultural crisis and work together to make culture shine again in the ancient nation.