Are there any defects in China culture now?

The main body of China's traditional culture is Confucian culture, and its modern value is first manifested in its openness to other cultures. This is a basic prerequisite for the development of China traditional culture and its role in modern society. However, the openness of traditional culture or Confucianism also has its specific significance, that is, it advocates the openness of each individual to the social country in which he lives and emphasizes the individual's sense of participation in the social country. This sense of participation is characterized by paying attention to the practical process of participation itself, rather than overemphasizing the current utilitarian results. Under the influence of this cultural model, people can endure suffering temporarily and work tirelessly, which can be said to be an important cultural driving force for China's modernization.

Under the atmosphere that science has become the orientation of the group and society, accepting and pursuing science at the request of the group has become the real content of moral self-discipline that constrains one's behavior. Self-cultivation and self-cultivation can be transformed into establishing, cultivating and adhering to the yearning and belief in scientific civilization. In a sense, the enthusiasm for science in contemporary China is unprecedented, which to some extent reflects the positive promotion and encouragement of ethics to this trend. Moreover, China's traditional culture advocates change. The Book of Changes says: "If you are poor, you will change, and if you change, you will get through, and the general rules will last for a long time." It can be said that the most outstanding modern value of China culture is that it strongly advocates the spirit of seeking development through change. It can be said that in the modernization practice of China's reform and opening up, the interaction between change and development is the most prominent.

As far as the value of life is concerned, traditional culture highlights the importance of people's spiritual needs. When fish (life) and bear's paw (morality) cannot have both, it becomes people's conscious choice to sacrifice life for righteousness. Such "righteousness" has shaped the indomitable national spirit and maintained the endless cultural tradition. But traditional culture has not ignored the value of material life. Filial piety, which is based on the inheritance of material life, attaches importance to the moral consciousness carried in life and the spread and promotion of knowledge of nature, and encourages people to work hard, whether for fame or fame. Although the conscious pursuit of "behavior" itself became "human desire" after the Song and Ming Dynasties, as an internal dynamic mechanism, it actually dominated people's daily life practice and value pursuit. Because of this, the German thinker Max? Weber's view that Confucianism has no chance to modernize is actually inappropriate.

The core category of China culture and the ultimate value ideal pursued by China people are "listening to the Tao". Confucius said, "Listen in the morning and die at night." The idea of "praising one yin and one yang" put forward in the classic Zhouyi, which is highly respected by Confucianism and Taoism, is the most comprehensive and profound reflection of the essence of China traditional culture. It is both traditional and developed for thousands of years. At the same time, it is modern and even compatible with post-modern culture. The Tao formed by the combination of yin and yang is the product of the thinking tradition of "harmony without difference" No matter whether it is yin or yang, any sex itself is not perfect. Imperfection needs to develop in the direction of perfection, which requires the supplement of the opposite sex and the affinity and transformation between externality and self. This can be said to be the most important theoretical basis provided by China traditional culture for the complementarity between China and the West.

As far as the popular view on Chinese and Western cultures and their values is concerned, China culture is neither a typical dichotomy of heaven and man nor a simple unity of heaven and man. But there are points, points and complementarities. The harmony between man and nature stems from the primitive affinity between man and nature. Taoist harmony between man and nature is based on natural inaction, while Confucian harmony between man and nature is mainly a moral ideal and spiritual realm, which is the product of Confucian scholars constructing their own world picture based on ethics. Understanding the difference between man and nature, making reasonable adjustments, considering and respecting man's value, and giving full play to man's role are the most important characteristics of the thought of harmony between man and nature. Because China's philosophy is the unity of unity and division, there is no lack of the concept of subjectivity as the basis of philosophy. It is not only the most reasonable content in the thought of the harmony between man and nature, but also necessary for the modernization of China today.

First of all, we should realize that the emphasis of interpersonal relationship in modern society and traditional society is different. Compared with traditional society, great changes have taken place in modern society. Traditional society is a small-scale peasant society based on self-sufficient natural economy. People's production and life are basically completed in the narrow circle of family, and the corresponding moral system is based on family morality. This kind of interpersonal relationship is a fairly fixed long-term relationship. Three of the traditional five ethics (namely, monarch, minister, father, son, husband, brother and friend) talk about the relationship in the family. Therefore, people under this ethical system are family members and role people (also fathers, sons, brothers, brothers, husbands, wives and people with multiple relatives). Modern society is a society in which industrial economy, information economy and knowledge economy are intertwined, and everyone has his own social status and work. Work and career become the core part of one's life. Social production is completed with extensive cooperation, and people's lives have also broken through the narrow space of families, but they share the same fate in the big social family. In this mode of social life, the ordinary communication between people is more the "liu de" besides the "five virtues"-the public. Therefore, modern people can be said to be social people or professional people.

Secondly, we should realize that traditional interpersonal relationships are hierarchical and subordinate. The traditional society put forward the "three cardinal guides": the monarch is the minister's guide, the father is the son's guide, and the husband is the woman's guide, which shows a relationship of absolute obedience and subordination. Because of this, many traditional rule of virtue often bears the brand of hierarchical society, such as loyalty and filial piety, which can't get rid of the historical dream of loyalty and filial piety, and also means charity from nobles and gentlemen. In modern society, man is the subject, the master, the citizen, the responsibility and the equality of personality. Due to the changes of the times, people often can't find the feeling of bringing the traditional thought of loyalty, filial piety and kindness to today.

It can be seen that traditional morality is outdated in system, but as far as its ideological resources are concerned, it has many excellent cultural heritages to choose from. Fundamentally speaking, moral construction depends on persuasion, and a new moral system suitable for modern society should be established. Its success depends on whether it is persuasive or not. The ancients in China made great contributions to the construction of moral civilization and put forward many moral goals. In thousands of years of moral practice, the connotation of these moral goals is extremely rich. Every moral goal has many famous sayings and touching stories of sages, which can be used as ideological resources to persuade and educate the masses, and can be deeply rooted in the hearts of the people and accepted by the masses. Therefore, I think it is necessary to propose and establish a new moral system to selectively inherit cultural heritage.

The new moral system should learn from the traditional Confucian moral thoughts and inherit the fine traditions of the revolutionary era. More importantly, this work should not be done behind closed doors, but should be based on the national conditions of contemporary China and the trend of social development, and create a new moral system through in-depth and meticulous investigation and study of society. Obviously, this is a huge and arduous system engineering.