How does Fei Xiaotong view the traditional rural society in China?

China society is rural, and the author defines the importance of land here. We live by agriculture. People and space do not flow; There is less communication, more isolation and more barriers between villages and Yucun. So now it is an acquaintance society, and the communication between people in rural society is not based on "attaching importance to contracts, but on the reliability of a code of conduct that is too mature to think about".

Chapter 2:

In the context of urban dominance, we will laugh at the "stupidity" of rural people. For example, a countryman seems to be in a hurry when he hears the horn of a car behind him on the road. Country people have never seen the world in the city and don't know how to deal with cars, but this is just a matter of knowledge, not intelligence. If such ridicule is established, then the country people can also laugh at the city people.

Chapter 3:

The difference between man and other animals lies in his learning ability. He can learn not to be controlled by physiological reactions. The so-called learning is the process of establishing a behavior pattern and changing the instinctive way after birth. The method of learning is "learning". Learning means doing things over and over again and getting used to a new way of doing things. Learning is to break the gap between the present and the past of personal knowledge. The bridge between present and past is memory.

The fourth chapter:

In the eyes of many people, the biggest problem of hillbilly is "privacy", such as "sweeping snow in front of your own house and not worrying about other people's homes in first frost"; Love takes advantage of petty gain and doesn't mind other people's business. Corruption, which has been criticized repeatedly now, can be attributed to "privacy".

Chapter 5:

Morality refers to the code of conduct of interpersonal relationships. In this chapter, there are two important concepts, group morality and individual morality. Ferrau called the western society a group model, while the traditional society in China was a different order model. Different social structure models will produce different moral concepts.

Chapter VI:

The concept of family is clearly defined in anthropology: it is a birth community composed of parents and children. Parent-child refers to structure, and reproduction refers to function. From the point of view of fertility, the goal of raising children is ultimately to be achieved. The function of the family is temporary, while the social function of the state and schools is long-term.

Chapter 7:

Emotion is a stimulating reaction and a kind of psychological tension, which is equivalent to what we often say is excitement. If the relationship between stimulus and response becomes fixed through constant repetition, then the body will not be nervous. From the perspective of social relations, feelings are destructive and creative. Feelings often occur in trying new reactions and hindering old ones. The occurrence of feelings will change the original relationship.

Chapter 8:

Local social order is not spontaneous. It doesn't mean that in a small country that few people have heard of, no matter the old, the weak, the sick and the disabled, order can only be established by everyone's instinct or conscience. The establishment of order must be maintained by external forces. In a society ruled by law, of course, it is state power, while in a traditional rural society, it relies on "courtesy".

Chapter 9:

In handling cases in rural society, there is a common reason that "this child is not a good thing since he was a child". Such a standard is obviously not conducive to distinguishing right from wrong. Elders often have moral considerations when dealing with cases. Modern law gives people the impression that moral factors are increasingly excluded. Judges can only hear cases according to regulations. Law is just a tool, neutral and does not play the role of moral judgment.

Chapter 10:

Power can be divided into two views: one is social conflict, that is, some people rule and oppress others, and the ruler drives the ruled to act according to his own wishes. There are different levels of society, and both the government and the country are based on class struggle, which can be called tyrant power.

Chapter 1 1:

The power of violence under social conflict and the right of consent in the process of social cooperation have introduced the right of enlightenment in this chapter. Because China's rural society is obviously not a conflicting autocratic society, nor is it a modern society that regards everyone as the same molecule.

Chapter 12:

Kinship is the relationship between birth and marriage, and human rights and obligations are determined according to kinship. The slower the speed of social change, the stronger the role of consanguinity. The social status determined by blood does not allow personal choice. Your birth has already decided your life.

Chapter 13:

The nature of power includes the power of violence in social conflicts, the right of consent in social cooperation, and the enlightenment power (or elder power) mentioned in chapter 1 1 "Elder rule". In this chapter, Fei Lao put forward the fourth power-current power. The power of the times is different from that of the elders. It is not based on the effectiveness of tradition, but is caused by the changes of the times in society, so it is named the power of the times.

Chapter 14:

People in rural society act according to their desires. For example, if I want to eat garlic and pepper, I'll eat it. In modern society, desire can't guide people's behavior, so there is a "need" and a "plan", such as what food I need to eat on purpose in order to obtain comprehensive nutritional elements. "Need" is based on a functional reality of maintaining people's all-round and healthy development.