The development of Chinese culture depends on what

Cultural development depends on the power of the people

The trend of intellectuals identifying themselves with Chinese culture should have changed in recent years, and there is a historical evolution and a deeper meaning behind this change.

Of course, which direction is the so-called change going? Is this change good or bad? Why is it shifting in this way? This is really something to think about.

This identification with traditional Chinese culture is as recent as more than a hundred years and as far away as several thousand years. Just over a hundred years ago, China had maintained a cultural tradition that had lasted for three thousand years, and the mainstream of Chinese culture was certain and, shall we say, historically experienced the challenges of various cultures at different times, and they were still quite severe challenges.

The total negation of traditional Chinese culture was put forward during the May Fourth Movement, and the negation at that time was not as unprecedented as it is now, but with this beginning, the cultural tendency to negate became more and more intense later on, and went through a period of total negation of the values of traditional Chinese culture. The basic logic of this totally negative attitude is that if China wants to stand on its own feet as a world nation, it must completely abandon the values of traditional Chinese culture because this culture is an obstacle to China's wealth and strength. Another judgment is that the culture itself is morally problematic, and that it is morally inferior to Western culture. Of course, the latter denial is even more serious. There are no utilitarian values, let alone moral values. Therefore, the reasons for this trend and the process of transformation are worth discussing in themselves, and these conclusions cannot be reached by merely reading the traditional classical literature. Many people have been more or less biased at various levels, and it seems that they have all made the transition to the so-called cultural shift in these years through some of their own problems - including myself, including Xiao Han, and many others, such as those who have studied economics, law, sociology, and humanities - and such a shift should be relatively clear. So, what will be the result of this trend of cultural identity on Chinese society? What are the implications for China's future, and for the world?

A spiritual resource is the soul of a civilization, and without this, something else arises - one of moral degradation, one of fear of the afterlife. This spiritual character of our civilization has been shaped by thousands of years, and the failure of Christianity in China should be an example. I don't know if Daoguanghu agrees? There had been ritual disputes during the Kangxi period, a gradual loss of control over religion after the Opium Wars, and the fact that Western religions were superior in the context of the time, and yet China still hasn't become a Christian nation.

Including the so-called cultural renaissance movement, there is a very important point, on the one hand, but also to dig and spread the value of traditional culture, which is necessary; on the other hand, is the social problems of today's effective rescue program. Culture itself is not equivalent to a very strong system of operable social utilitarian structure, the real big success is bound to be accepted by the people, so that they accept the most important reason is beneficial to them, the people still recognize the utilitarian results, I think the two are not contradictory.

Specific things are not big or small, I think a small thing reflects the cultural attitude. For example, speaking of the Dragon Boat Festival, Chongyang Festival and Mid-Autumn Festival holiday or not, whether to become China's statutory holidays - many people have this mentality. In fact, the easiest thing to do is to do it spontaneously. For example, our own institutes can stipulate that we take a vacation every year on traditional holidays, and even hold some kind of cultural celebration or commemoration, without government regulations. All cultures are linked to all social problems, and human cruelty and greed are a phenomenon. When an intellectual sees this problem, he will think about how this problem should be solved - this is called mainstream culture, or mainstream historical formations. You can criticize traditional Chinese culture, when in fact it is traditional Chinese culture that is irreplaceable. The Western expansion and colonization process that took place in countries all over the world in the first, second, second and third centuries of the modern era did not see a shift in the so-called cultural background of a relatively large region. Like India has been colonized for hundreds of years and the vast majority of Indians are still Hindus. Like Islamic countries were also colonized, but are still largely Muslim. This denial of traditional mainstream culture in China is very unique in the world. Weber saw Confucianism as the most tolerant culture, which has experienced the intrusion of all kinds of religions and cultures. This is also good for the mainstream culture. Mainstream culture is protected by politics, but it can also be corrupted and decline, and this is how it adjusts and adapts to change in the midst of challenges and competition.

Now that China's society has changed so much, the traditional resources themselves have their own problems of renewal, and how to adapt them to the development of modern society. In China, more than a thousand years ago, there was in fact a cultural adjustment, in response to the disintegration of the great families that took place after the Tang and Song dynasties, and the change towards a commoner society. Now we are faced with new problems, and we also have to seek ways to produce new forms of culture. For example, why in the Song Dynasty there was a move towards the Divine Principle was due to an attempt to move beyond the family society and to try to find a more reasonable social standard. Our concern for traditional culture and the areas we are trying to address should be a major event for the whole society*** to work on together, and from a certain point of view, we cannot rely entirely on the government to do, undertake, or solve the problem. The efforts of different groups of intellectuals and folk intellectuals are resources that should not be underestimated. Cultural development does depend on folk power, which is a root that can grow naturally, and folk are therefore tolerant of absorption and integration. Intellectuals cannot use political intolerance as a reason for not making an effort. In any case you have to go to work, you have to do it.