What is dogmatism?

There seems to be no dispute about what dogmatism is. Fundamentally speaking, dogmatism is a rigid attitude. Its external manifestations: either treat a certain spiritual product (a certain theory, viewpoint, doctrine or even a few words) rigidly with a metaphysical point of view; Or use a certain established spiritual product to rigidly standardize and tailor the ever-changing practical activities. The spirit of the two expressions is the same: rigidity.

The understanding of revisionism is worth explaining. Originally, in the Chinese sense, "revision" means revision to make it correct, which is a commendatory term (at least in the middle). However, after adding an "ism" to the "revision", it becomes a completely derogatory term: it is a contemporary political vocabulary, not a "China idiom", which is used to refer to those traitors of Marxism-the anti-Marxist bourgeois ideological trend in the international capitalist movement under the banner of Marxism. In this way, it is difficult for us to generalize the spirit of "revisionism": it is originally a kind of "revision", but regardless of its political derogatory color, it should be consistent with the so-called "development" and "innovation" in its inner spirit. From the content, it is more difficult to find a consistent performance: Bernstein is a revisionist, and so is Kaucki. Later, the famous Khrushchev, Lin Biao and the Gang of Four were also famous, and even the "Socialism with Chinese characteristics" implemented today was accused of "revisionism" by some forces outside the system.

At the same time, there are several terms such as development, innovation, improvement and so on, and "reformism" also has a fate similar to "revisionism".

In this way, we can see that when dealing with Marxism, there are often "struggles" and accusations between these nouns and their "pure nouns".

For example, dogmatists can use "correction" or "improvement" as a sword to attack "development and innovation" and use it to defend their "dogma"; Conversely, some "revisionists" and "reformists" can also take "development and innovation" as their own umbrella and self-defense weapon, at least as a fig leaf.

Another example is to revise the basic principles of Marxism, and even those "development innovators" who oppose dogmatism will exclaim: You are not Marxism. Mao Zedong suffered from dogmatism and hated it. But in his later years, he finally failed to properly grasp the "development and innovation" between "dogma" and "revision", and even used his own "development" to tailor other "development" and dismissed others' "development" as "revisionism".

Another example: How do you judge whether people who are under the banner of "development and innovation" are "development and innovation" in a revisionist way?

Don't underestimate these "struggles between pure nouns". When they become fierce, one side of the struggle can completely destroy the other side physically. Unfortunately, fierceness and cruelty did not provide a reasonable and scientific standard and logic for their struggle: from a purely theoretical point of view, there seems to be no standard for judging right and wrong except "hat" and "stick" and "the winner is king and the loser is the enemy".

Don't we have a recognized test standard-practice? Alas, it is a pity that, as we pointed out earlier, some problems of this practical standard are "hidden", so that Lenin even said: "Practical standard can never completely confirm or refute any appearance of human beings."

So, is there really no standard for judging? No, no.

Third, oppose dogmatism.

(A) the two roots of dogmatism

We can see that dogmatism has two roots: initiative and authority.

Let's start with initiative. How can the initiative of creative spirit, which is unique to human beings and has a clear purpose, become the root of dogmatism? The reason is that human beings' dynamic instinct enables them to sum up corresponding cultural products such as theories and viewpoints from their early practical activities, and then use these products to guide their later practice. On the one hand, this is the most fundamental reason for the continuous progress and great achievements of human civilization; But if we look at the other side of the problem: without initiative, we cannot create these cultural products. Since there are no cultural products to defend and follow, how can there be dogmatism?

Authority again. Authority is the inevitable product of human practice. Although with the continuous evolution of human social organizations, authority is constantly changing its own content, but the demand for it always exists. As long as there is authority (whether naturally generated or artificially established), there will be the authority of cultural products. When this authority reaches a sufficient level, it will inevitably produce a dogmatic attitude towards it.

Initiative and authority, of course, do not necessarily bring dogmatism, they are innocent and blameless, but as can be seen from the above, if traced back to the source, they are the fundamental source of dogmatism.

(2) Difficulties in opposing dogmatism

We know that the reason why people are human lies in their positive existence; The reason why human beings constitute society lies in the existence of authority. In other words, initiative and authority coexist in human society; However, they are the fundamental source of dogmatism. From this point of view, dogmatism generally has the following characteristics:

One is persistence. The above analysis tells us that dogmatism existed as early as when human beings organized and created cultural products. It is excessive to say that dogmatism and human beings coexist, but what is certain is that as long as human society (organically organized human beings) still exists, dogmatism will have enough soil to be born and grow. Totem worship in ancient times is actually the initial expression of dogmatism; Western religions in the Middle Ages, Confucianism in China and so on. , so that dogmatism was officially born; There are countless examples of modern dogma; It can be predicted that dogmatism will still prevail at any time in the future.

Second, reality. At first glance, the above analysis of the source of dogmatism seems a bit sensational and exaggerated, but it is by no means the case. Dogmatism is not as ethereal as Sun City, nor as ethereal as Peach Blossom Garden, nor as long as productism. On the contrary, it is realistic enough. As long as you are a little negligent and relaxed, it will "explode", "fly into a rage" and "flourish". Many people can cite such examples; The short history of struggle of China's * * * production party can also make us deeply realize this point.

The third is a lie. It is not only understandable to follow and learn from the spiritual products of predecessors to guide later practice, but also the most fundamental reason for mankind to make greater progress; Today, with the evolution of civilized society for thousands of years, it is impossible for anyone not to absorb and imitate the cultural products created by predecessors (especially great men and masters). If we call the correct inheritance (even copying) of the cultural products of our predecessors by future generations "inheritance", it is this kind of inheritance that puts a beautiful coat on dogmatism and provides a powerful deception: dogmatists have been doing such harmful activities under the charming banner of "inheritance".

It is precisely because dogmatism has the above three basic attributes that it will be extremely difficult and arduous to oppose dogmatism. This conclusion can be called "universally applicable".

(3) How to oppose dogmatism

Of course, initiative and authority are the fundamental sources of dogmatism, but initiative and authority themselves do not necessarily bring dogmatism. That is, there is a long causal process between initiative, authority and dogmatism, and there are many other choices in this process; There is only causality between the two, not equivalence. Therefore, although human society must have the possibility of developing dogmatism, it also has the possibility of overcoming and eliminating dogmatism and its sufficient strength.

So, what and how can we oppose dogmatism?

1. Humanity is the most fundamental force against dogmatism.

Dogmatism is abhorrent because it is harmful, because it deviates from the requirements and trends of human progress and development. After the dogmatic attitude has brought certain (or sufficient) consequences, the requirements of human nature will inevitably make people abandon it and adopt a correct behavior attitude. Therefore, the human nature of "seeking my pleasure" provides the most fundamental force against dogmatism.

2. Practice is the fundamental premise against dogmatism.

If we want to oppose dogmatism, we must first expose its deception, and first distinguish which attitude (or theory, or policy, etc.). ) is a dogmatism that harms people, not a "inheritance" that benefits people. So, how do we do this?

The essential difference between inheritance and dogmatism is that the objective effect brought by the former is beneficial to people, while the latter is harmful. In this way, the most fundamental and reliable way to distinguish the two can only be practice (its effect). Therefore, the objective falsification of dogmatism by practical activities and their effects can provide a fundamental premise for opposing dogmatism; Practice is the fundamental means and the only standard to falsify dogmatism. This also determines that "a dogmatism can only be fundamentally eliminated after it has produced practical consequences", which may have certain inevitability. Because only in this way can the harm of dogmatism be completely exposed. Furthermore, the worship of dogmatism may itself be one of the reasons why the trajectory of human development is bound to be tortuous and human society is bound to be intoxicated

3. Theoretical struggle is an important means to oppose dogmatism.

At this point, the problem seems simple: since practice can falsify dogmatism, it will naturally disappear.

No! Big mistake! Because the actual situation is very complicated!

As a proposition itself, practice is the fundamental means and the only standard to falsify dogmatism, and there is no problem. However, in the actual operation process, problems will inevitably occur, because there is objectively our aforementioned "concealment" in practice. Therefore, although practice provides the fundamental means and the only standard to falsify dogmatism, it is not enough to rely solely on practice.

The above-mentioned practice standard problems exist objectively. This objective existence makes this standard a veritable "double-edged sword": although it can be used to falsify dogmatism, dogmatists can also defend themselves with practical standards.

From this point of view, affirming the standard of practice is only the first step against the long March of dogmatism. It seems that the next problem can only be solved in two ways:

One is to rely on constant practical activities to constantly reproduce the harm of dogmatists, which will naturally be falsified after being proved enough. However, the inevitable price of doing so is that we will be more hurt by dogmatism.

The other is to falsify dogmatism by relying on existing practical achievements and verified cultural products through theoretical battles such as discussion and debate.

We certainly prefer the second way. So:

Theoretical struggle is an important means to oppose dogmatism.

4. Exerting subjective initiative is the basic method to oppose dogmatism.

Although activism is one of the fundamental sources of dogmatism, and activism itself is innocent, dogmatists often use their activism to defend dogma. On the contrary, if we want to fundamentally defeat dogmatism, the most basic way can only be to recall the "creative spirit" of the initiative: our initiative is not used to blindly defend dogma, but should be mainly used to create and secondly to inherit; We should use initiative to promote development and inheritance, not to defend dogmatism.

5. A cold view of authority is a necessary supplement against dogmatism.

Although the existence of authority is necessary, it is also necessary to respect and even worship authority. However, no matter how much we worship and revere the authority in history, we should also observe calmly, analyze rationally and choose to inherit its cultural products.

From another point of view, if a certain cultural product is regarded as the only belief followed by all members of the whole society, it objectively provides the external conditions for dogmatism to help others.

Therefore, only by expelling the ghost of blind personality worship, refusing to regard a certain cultural product as the only politicized dogmatic belief, and at the same time arousing the power of reason and establishing an attitude of "looking at the sun coldly" can we provide the necessary guarantee for opposing dogmatism.

Generally speaking, dogmatism must be treated as a real danger "every day, every month, every year"; We must take opposing dogmatism as the task of "grasping every day, every month and every year"; We must hold high the banner of human strength and people's interests; We must rely on the standard of practice and the way of applying theory to fight; We should carry forward the authority of moving with emotion and moving with emotion.

Otherwise, dogmatism cannot be completely buried.

Fourth, contemporary dogmatism.

Dogmatism is really harmful. The injuries suffered by China's * * * production party in the early 1930s and the middle and late 1960s are typical examples. Today, the dogmatic "tradition" that seems to have hurt us several times shows no signs of fading, but it is getting worse and worse, just showing a new look and form.

Generally speaking, dogmatism in contemporary performance, outstanding performance for two kinds:

(A) the old dogmatism

This dogmatism has a long history. For our country, it can be traced back to the 1930s at the earliest, peaked in the 1960s and 1970s, and revived today.

Its basic manifestations are: no profound reflection on the experience and lessons of the socialist movement, no breakthrough in historical twists and turns, no pointing out the problems hidden behind the traditional socialist system, and no calm analysis of some reasonable factors hidden behind the development and prosperity of the capitalist system. Bottom line: ignore the achievements of others and dilute your own twists and turns. In view of the objective reality of development and change, they are not without reflection, but only know how to adhere to the classic Marxism-Leninism, Stalinism and even almost all the contents of Mao Zedong Thought. Rethinking the thought of Wocuocong. The external manifestation of this attitude is conformism, and its inevitable development outcome is mixed eating spicy food and overeating; Its policy orientation is: return to traditional socialism. Send it two words: rigid.

Even if we don't need the continuity of practice, we can still point out where their dogma is, because they don't realize it, or they stubbornly ignore it: 1) At that time, the minimum conditions for copying the classical socialism envisioned by Marx and Engels were not met, mainly in two aspects: one is the underdeveloped productivity, and the other is the lack of "humanity"; 2) Traditional socialist practitioners pay too much attention to the pursuit of socialist values, but ignore the continuous restriction of backward social existence on the superstructure, the existence and stubbornness of realistic human nature determined by this, and the "inevitability" set by history and revealed by classic writers, instead trying to surpass this "inevitability" artificially; 3) The economy and politics of contemporary capitalism have corresponding reality and rationality. The fundamental manifestation is that it is firmly based on the basic social conditions (productivity and humanity), and some of its characteristics (such as private ownership, capital employment, market economy, etc.). ) cannot be surpassed or completely eliminated by force.

This dogma is used to teach people, but it lacks sufficient realistic persuasion; If it is used to guide practice, it will only make people suffer a new round of pain. Therefore, it must be resolutely removed.

(B) New dogmatism

This form of dogmatism, for our country, was born in the middle and late 1980s, if not exactly. Its basic performance is just the opposite of the first attitude: ignoring the twists and turns and ugliness exposed by contemporary capitalist practice, just because of the prosperity of capitalist development, it accepts all of capitalism shallowly; Ignoring the great achievements created by socialist practice and the reasonable core contained in it, just because of the temporary twists and turns and lessons shown by the socialist movement, we hastily abandoned everything in socialism. Bottom line: envy others' achievements and exaggerate your own twists and turns. In view of the objective reality of development and change, they do not fail to reflect, but only know how to fully accept and publicize this kind of western thought and theory, and reflect with gluttonous thoughts. The external expression of this attitude is total westernization, and its inevitable development outcome is to fight? Gluttony; Its policy orientation is to return to modern capitalism. Send it two words: shallow.

Similar to the attitude towards the former dogmatism, even if the continuity of practice is not needed, we can still point out where their dogma is, because they don't realize it, or they "fashionably" ignore it: although contemporary capitalism has alleviated some internal contradictions through continuous adjustment and improvement, none of its fundamental problems have been completely solved, and none of its fatal drawbacks have completely subsided, only new developments have emerged: one-sided vicious propaganda of free humanity and exploitation of employers by capital. Its "expansion drive" brought a lot of "production" production and became the root of war; It turned science into its beater, ravaged endless, harmonious and balanced nature, and instigated a peaceful and warm human society to become more cruel than a jackal.

If this dogma is used to teach people, it is tempting enough to deceive people; But if it is used to guide practice, it will inevitably make our people suffer the inevitable harm brought by capitalism. Therefore, it must be eliminated with equal determination.

It should also be pointed out that dogmatism also shows many other forms in contemporary times:

Either, replace dogmatism with formalism;

Either, it is to cover up the old dogmatism by opposing "revisionism";

Either, it advocates "democracy and freedom" to cover up new dogmatism;

……

However, we firmly believe that no matter how beautiful the contemporary dogmatists put on their coats and illusory masks, their essence has not changed. Therefore, they will show their true colors in the face of the iron standard of practice and the severe test of battle.

Verb (abbreviation for verb) correct attitude

We can see that the Marxist system is actually the unity of science and value. From its scientific point of view, it strives to objectively and correctly reflect the objects it dabbles in; Judging from its value, it pursues the most complete liberation of mankind, the most perfect possession and realization of human nature, and intuitively speaking, it is the universal realization of the interests of the overwhelming majority of the people.

From this point of view, if the developers of Marxism aim at the universal realization of the interests of the overwhelming majority of the people, if they use that kind of value pursuit to adapt to and summarize the objective reality that has changed, in a word, if they develop Marxism out of that kind of "the most legitimate incentive for theoretical development"-the "steel incentive" that focuses on the universal realization of the interests of the people, then they have the minimum conditions for "development and innovation": at least on the other hand,

From this point of view: only by developing Marxism according to the objective situation of development and change and inheriting the value pursuit of Marxism can we truly develop Marxism and be a true Marxist!

In the past, I always had a lot of confusion about some "developments": why are some "developments" admirable and others unbearable? With the above understanding, it suddenly became clear to me that the incentives are different. Although this incentive is not completely naked in front of you, we are gratified that the fox's tail can never be hidden! The Monkey King's monkey tail can't be changed!

Therefore, we firmly advocate the third attitude: stick to the value pursuit of socialism, not be confused by the staged prosperity of capitalism and the temporary setbacks of socialism, but calmly analyze their respective advantages and disadvantages and seek ways to transcend the dual defects of traditional socialism and contemporary capitalism. Its external performance is: not confused by appearances, not moved by fame and fortune. It embodies the spirit of two words: development.

May the runners in Qian Qian who really care about people's interests mobilize, unveil the beautiful coat of dogmatism and expose its hypocrisy!

Let dogmatists tremble before the interests of the people!

Section 10 Face upwards with five sighs

All kinds of morbidities in the history of China torment my mind all the time, and constantly inspire the strong fighting spirit of angrily seeking change; However, in the reality that New China has been running for more than 50 years, we still see these morbid ghosts. Every time I think about this, I can't help sighing.

First of all, lament the tyranny of power.

Compared with other civilizations, China has entered the civilized era by exerting the original collective productivity and creating rich surplus products and advanced culture under the circumstances that the ironware has not been used, the commodity economy has not developed and the clan kinship has not been disintegrated. As a result, the individual family economy in China has been unable to get rid of the clan commune for a long time, thus forming a collective development society. China is a multi-ethnic country with a vast territory and numerous tribes. The formation of slavery takes place in the division and combination between tribes, and it is full of coercion all the time. Therefore, since China entered the civilized era, it has shown a strong centralized feature. Confucius said, "If there is a way in the world, the rites and music will be conquered from the son of heaven; If there is no way in the world, the rites and music will be conquered by the princes. " "Not the son of heaven, rude, no control, no test." By 22 1 year BC, the Qin Dynasty abolished the feudal rule of the Zhou Dynasty and realized the unification of China. Through the establishment of counties, the first autocratic centralized country in the history of China was established. This big country not only inherits the tradition of centralization shown by the past society, but also develops it to the extreme, so that "everything in the world, big or small, depends on it." Since then, China society has opened the prelude to authoritarian power.

We can see that the autocracy of power has brought about the absoluteness of ruling power, which has resulted in the strong desire of rulers for permanent possession of power-the inheritance of ruling power. The absoluteness and heredity of power have caused many morbidities in China society, and farce, farce and tragedy have been staged.

One is that the king is sick. The despotism of power leads to the wisdom and fatuity of kings and determines the rise and fall of social chaos. There are many wise kings in history, but there are also many fatuous scum. They are incompetent, psychopathic, eccentric, conceited, impetuous, cruel or impermanent. To give a few examples: Hu Hai and Qin Ershi, without virtue and talent, were subject to the eunuch Zhao Gao, who called a deer a horse; Liu Hong, the emperor of the Han Dynasty, enjoyed a feast all day, publicly priced and sold officials, dressed himself as a businessman and dressed his dog as a civilian. The late ruler of Shu, "A Dou", was weak and incompetent, and he had only the talent of Kong Ming. Tang Jingzong Li Zhan has a bad temper. In addition to fighting dogs with chickens, he is "catching foxes in the middle of the night"; Song Huizong and Evonne knew how to build Taoist temples and palaces without asking politics. Yuan Shundi is addicted to debauchery and specializes in sex; Ming Wuzong entered the folk to plunder slutty girls.

Second, the court is morbid. The hereditary system of kingship, the dispute between the royal family and the imperial court, the aspirant's desire for power and the emperor's unrestricted power, etc. , make the autocratic power inevitably lead to morbid rule in the exercise process. It brought about the non-programmed loss of imperial power: either the palace coup and the powerful officials were good at ruling, or the autocratic power of eunuchs and consorts led to the emperor's loss of control, or the peasant uprising led to the change of dynasty, or the invasion of foreign enemies led to the destruction of the country and the death of the people. The emperor's conceit created a large number of courtiers; The emperor's paranoia brought terror politics; The emperor's greed breeds political corruption from generation to generation.

The third is bureaucratic morbidity. According to some scholars' statistics, the growth rate of the number of government officials is about 4.9 times that of the registered population of the whole country in more than nine centuries since the Eastern Han Dynasty. Under the cultivation of autocratic power, low salary system and other related social systems, this increasingly huge bureaucratic group staged an unimaginable corruption drama in China's political arena. "They" invaded the land, making "the rich lost their land and the poor had no place to stand": Cai Jing, a traitor in the Song Dynasty, owned 500,000 mu of land, and Qishan in the Qing Dynasty was even more amazing, accounting for 2.56 million mu; "They" steal money, take profits, and take bribes wantonly. "They" shield each other and collude with each other, resulting in "bad wine and meat in Zhumen, and frozen bones on the road". (The above information is selected from A Study on the Sick Social History of China by Chen Feng and Liu Jinghua, Henan People's Publishing House, 199 1 edition).

Such autocratic power has created such morbid rule and corrupt politics, and only the poor suffer.

Alas, China people!

Second, sigh the idea of imprisonment.

As we all know, a hundred schools of thought contended during the Warring States Period, which once brought the glory of China's culture and thought. At that time, though a hundred schools of thought contended excessively in favor of social ethics (and thus established the tradition of China culture: ignoring the discussion of natural laws and attaching importance to the construction of interpersonal ethics), they at least achieved fruitful results in their respective fields of concern. However, since the first emperor burned books and buried Confucianism, the prelude to ideological imprisonment has been opened. In fact, the imprisonment of thought corresponds to authoritarian power: political authoritarian power will inevitably produce the need for ideological imprisonment, and since authoritarian power is effectively constructed in politics, it is very easy to forge ideological chains in the ideological and cultural fields. Ironically, Reese's policy of "choosing respect instead of black and white" was originally intended to respect Legalists, but those who were later "respected" became Confucianism. However, no matter which one is respected, "unique" just caters to the needs of authoritarianism. As a result, Confucianism was highly praised by the Han Dynasty during the Han and Tang Dynasties. During this period, "few people were able to establish a single opinion and occupy the field of value ethics".

We believe that, in essence, man is a dynamic objective material reality; Human nature is "seeking my pleasure". This determines that human society is a vibrant society, and its fundamental task is to seek the material and spiritual happiness of its members. If we think that material happiness can be achieved by increasing material wealth, then spiritual happiness lies in independent and free thoughts and colorful ideological products created by them.

However, people's thoughts and spirits must be unified into a rigid model that is only recognized by the rulers and only meets the requirements of authoritarian power interests. How cruel it is!

Regardless of the other social problems brought by this cruelty and the long-term impact brought by this cruelty, only the contemporary dynasties in history are enough to create terrible bloodshed. Try it: in the three generations of Kangxi, Yongzheng and Qianlong in the Qing Dynasty, there were as many as seventy or eighty literary prisons recorded in the literature. Taking the case of Ming History in the early years of Kangxi as an example, the author Zhuang Longting (? ) He is just an ordinary rich boy who is blind but wants to follow Zuo Qiuming's example. He is not the author of Ming History. Just because he published this book under his own name, and there were some words criticizing the Qing Dynasty, it caused an inexplicable disaster: he and his younger brother, preface assistant Li Lingzhe, and even more than 70 people who proofread, engraved, sold and participated in this book were all killed, and their families were sent to the frontier. The Nanshan Ji case in the later period of Kangxi, the Justine case in the fourth year of Yongzheng, and the "Hu Zhongzao Poetry Prison" in the Qianlong period are far-fetched and tragic.

Literary inquisition makes the majority of literati at a loss, often changing other words to replace them because of doubtful words, or simply leaving them blank, often regardless of arts and sciences. Later, he even buried himself in ancient paper piles for textual research and created a "great" "Ganjia School".

The imprisonment of thought is a knife to kill, a wolf to eat people, a magic hand to suffocate the spirit, and a curse to destroy the soul! From this, I don't know when I can seek the independence and freedom of thinkers.

Third, lament the inertia of the people.

Since the New Culture Movement, it has been a long time to expose and criticize the national weakness. According to the contemporary reality, we should continue to criticize. We believe that the following aspects of national character are at least restricting our further progress.

The first is the golden mean mentality. The dominant position of Confucianism in China's ideological tradition and the important position of the doctrine of the mean in the Confucian system make the theory of contradiction and harmony of "the best of both worlds" deeply rooted in people's hearts. A word "zhong" tells us that the truth is not in one of the two, but in the other. Of course, the golden mean mentality helps China people to grasp the "degree" of things, to maintain an existing system, and to coordinate the relationship between individuals or groups; However, it is not conducive to the display and promotion of the spirit of struggle, heroism and competitive consciousness, which leads to China's few heroic and generous elegies, but more infinite patience in resignation. In this regard, Mr. Lu Xun once pointed out: China has always had few heroes who failed, few who resisted tenaciously, few warriors who fought alone, and few followers who called traitors.

The second is a conservative attitude. There are many strong conservative tendencies in traditional thoughts, showing strong retro feelings. In understanding the development and future, they are not actively exploring and striving for the future, but comparing and aligning with the past; Not to build new ones according to the needs of the development of things, but to move closer to the old ones according to the laws of our ancestors. According to Confucius, it seems that he always tries his best to maintain the old system, and whether the new system is reasonable depends mainly on whether it is consistent with the traditional system. Although the Legalists once put forward the viewpoint of historical evolution of "repairing the past unexpectedly", it failed to occupy a dominant position in the history of China's thoughts.

The third is the mentality of dependence, obedience, grassroots and tolerance. The theory of divine right of monarchy, the concept of family and the corresponding ethics make it difficult for China people to have their own independent personality, but they have strong dependence and obedience, and they can only be controlled by others, and they can only be the grassroots consciousness of rulers and servants. This mentality naturally leads to a strong tolerant mentality of China people: they can tolerate everything and take a step back. The word "forbearance" enables China people to bear the burden of humiliation, especially to adapt to the harsh living environment and tolerate many decadent social systems and their rulers. Due to the lack of external resistance from the people, many single thieves have been saved, and China society has gone through a tortuous development process.

The fourth is the consciousness of ruling by man. Corresponding to the former mentality, China society has a strong sense of rule by man. As a result, there are almost no laws in society, and there is no such concept to reflect the will of citizens; China's so-called laws are only for the convenience of ruling. For this reason, the law is always a servant girl who obeys the administrative power. In China society, it is normal for people to be above the law, but everyone is equal before the law and the law is above others, which makes them feel uncomfortable.