Carry forward the content of traditional culture

Chinese culture is an inexhaustible motive force for the Chinese nation to live endlessly and forge ahead in unity. China culture contains excellent traditions, which are mainly reflected in the following aspects:

First, the unity consciousness of national position. In the long historical development process of our country, all ethnic groups in our country have experienced wars and changes, some have gathered and dispersed, some have divided and combined, but they have never cut off the same cultural tradition and their cultural identity has always been the same. The fundamental factor that can reach this level is that the concept of national unity permeates the blood of the Chinese nation and has become people's consistent value orientation and ideal pursuit.

The second is the people-oriented requirement in the concept of political state. People-oriented thought originated in the early years of the Western Zhou Dynasty, when the rulers put forward the idea of "respecting morality and protecting the people" in the field of political thought. During the Spring and Autumn Period, "attaching importance to the people but neglecting the gods" and "taking the people as morality" became a common trend of thought. Confucianism inherited these valuable ideological resources and formed a political proposition of "people-oriented". Since the Qin and Han Dynasties, "attaching importance to the people and loving the people" has become one of the basic political principles declared by successive dynasties. This has a far-reaching impact on easing social contradictions and maintaining relative social stability.

Third, the harmonious will in the construction of social order. Harmony is an important proposition of China's traditional culture, and the main schools such as Confucianism, Mohism, Taoism, Legalism, and Military Strategy have profoundly expounded the idea of harmony. For example, Confucianism advocates "neutralization", emphasizes "the use of courtesy, harmony is precious" and pays attention to harmonious coexistence between people; Taoism pursues the harmony between man and nature, and advocates obeying the Tao, acting rationally, guiding the situation, conforming to nature and being tolerant, thus establishing a natural and harmonious order of governing the country; Mohism advocates "mutual love and mutual benefit", the orderly integration of individuals and society, and the harmony between morality and utility.

Fourth, the thought of benevolence and righteousness in dealing with ethical relations. Benevolence and righteousness is the basic idea of China in dealing with interpersonal relations and governing the country in ancient times, and it has formed a set of ethical values as the core. These concepts can be summarized in five words: "benevolence, righteousness, courtesy, wisdom and faith". On this basis, a series of moral norms were established to solve and deal with all kinds of complicated social relations, meet the basic needs of feudal society ethics and morality, and complete the perfection of personal personality.

Fifth, the spirit of self-improvement in the attitude of career pursuit. As early as the Book of Changes, there was a spirit of striving for career, that is, "Heaven is healthy, and gentlemen are constantly striving for self-improvement". Confucius advocated that "the three armed forces can win the handsome, but ordinary men can't win the ambition", and Mencius advocated giving up one's life for justice and respecting the human spirit, which became the universal psychological identity of the Chinese nation. It is this deep-rooted cultural tradition that has shaped the noble personality of countless people with lofty ideals and honed the spirit of self-improvement of the Chinese nation.

Sixth, the golden mean choice in solving contradictions. The "golden mean" is an appropriate measure, an appropriate "degree", just right, just right. Confucius put forward the concept of "golden mean". In Confucius' view, everything should be impartial, faultless and not extreme. Confucius defined this "golden mean" virtue as extremely high moral realm and political wisdom, and regarded it as a brilliant art for people to deal with things.

Seventh, the pursuit of personal ideal is "nourishing qi and calming the world". "Book of Rites University": "Everyone knows everything, everyone knows and is sincere, sincere and upright, upright and self-cultivation, self-cultivation and family, family and country, country and world peace." According to Confucianism, from the emperor to Shu Ren, cultivation should be the foundation. The cultivation of honesty and the perfection of personal morality are the foundation of managing the family, the country and the world. This is a positive ideal, which has influenced generations of people with lofty ideals in China, and it is also the ideal pursuit for which ancient literati struggled all their lives.

Eighth, the social ideal pursues "Great Harmony and Well-off Society". A well-off society originated from the Book of Songs: "People can be well-off without any effort." As a social model, a well-off society was first systematically expounded in the Book of Rites and Li Yun in the Western Han Dynasty, and became an ideal social model after Datong. It is the primary stage of an ideal society in which the avenue hides the world as its home, as opposed to a Datong society in which the avenue opens the world for the public. "The trip to the main road is also for the public" is the description and pursuit of an ideal society.