Modern culture's transformation and subversion of traditional culture

Dialectical thinking on China traditional culture

There are two interpretations of culture: broad sense and narrow sense. In a broad sense, it refers to the sum of spiritual civilization and material civilization created by human society in historical practice. Its narrow interpretation refers to social ideology and corresponding institutions and organizations. When we say culture, we mainly mean the narrow interpretation. Any culture is national, and any national culture is composed of multiculturalism. However, the traditional culture of China, which is condensed from many cultures, has such a strong structure that in the past two thousand years, although great changes have taken place in China, its traditional culture has been greatly impacted again and again. Although the modern culture we see today is fundamentally different from the ancient culture two thousand years ago, compared with the formation and prosperity of China's traditional culture, its quality and core have not changed fundamentally. Why is this? To understand this problem, we must first understand the evolution and evolution of China's traditional culture. This evolution and evolution have been impacted by foreign cultures five times.

Spring and Autumn Period and Warring States Period. There are frequent wars in vassal countries. With the development of politics, economy, military affairs and customs of vassal countries and the particularity of China's geographical environment, various philosophies and cultures have also shown the trend of "letting a hundred flowers blossom and a hundred schools of thought contend". Since Kong Qiu compiled The Book of Songs, governed the Spring and Autumn Period, promoted education and founded Confucianism, China culture began to locate. At the same time, the philosophy, law, ink, name, yin and yang of Laozi and Zhuangzi are also shining. After Dong Zhongshu's reorganization, Confucianism was compatible with other schools and began to show its own strength.

During the Han Dynasty, Indian Buddhism spread eastward. During the Wei and Jin Dynasties, Buddhism gradually exerted great influence, which was the first impact of foreign culture. Buddhism, like other religions, created a series of strict religious superstition preaching and theological idealism philosophy through religious fiction and sophistry when people could not fully control their own destiny. It regards real life as the source of all pain, constructs the mysterious world of pure land of bliss and miserable hell, and inspires people to take Buddha as the highest realm to get rid of reincarnation, join the pure land and enter the kingdom of heaven. This theological idealism meets the needs of the landlord class and the gate system in Wei and Jin Dynasties. In order to explain and safeguard their own interests, these politically corrupt, depraved and uneducated monarchs and ministers, and the Buddhist theory of immortality and reincarnation, have just become the excuses for their parasitic life and the rationality of their political privileges. Their wealth in this world is the result of doing good deeds and accumulating virtue in previous lives. The working people suffer because they didn't accumulate virtue and do good deeds in their previous lives. Therefore, these noble people all believe in Buddhism and preach Buddhism. Even Xiao Yan and Emperor Wu of A Liang in the Southern Dynasties declared that "Buddhism is the right way" and Buddhism is the state religion. He surrendered to the temple three times and was redeemed by the priest three times. Buddhism once developed rapidly. The heyday of Buddhism was in the Sui and Tang Dynasties, especially in the Tang Dynasty. In order to paralyze the people's fighting spirit, prevent peasant uprisings and safeguard their own rule, the Tang Dynasty unified China and strongly advocated Buddhist theology. When Tang Gaozu Tang Gaozu rose up against the Sui Dynasty, he made a wish to the Buddha. When he became emperor, he insisted on promoting Buddhism. Li Shimin not only sent Xuanzang to learn from the West, but also advocated Buddhism. Wu Zetian was described by Buddhists as "the reincarnation of Maitreya Buddha" and used superstition to create public opinion for herself as emperor. Xuanzong in the Tang Dynasty was inspired by Buddhists. Tang Daizong believed that the continuation of the Li and Tang Dynasties was karma. With the support of the Tang dynasty and under the egg wing, a large number of monks and nobles appeared, or they were called "national teachers", or they were sealed off or became bureaucrats. Due to the propaganda and advocacy of the feudal ruling class, Buddhism reached an unprecedented period of prosperity. In the process of Buddhism's eastward advancement, development and prosperity, Buddhist culture gradually blended with Confucianism and Taoism in China. In particular, Zhou Dunyi and Shao Yong started from Zhang Zai's important development process, and the system was completed by Cheng Er. Zhu's comprehensive Neo-Confucianism combined the thoughts of Confucianism, Buddhism and Taoism, and integrated the spirit of world-weariness, birth and detachment of Buddhism into the cultural category of Confucianism, resignation, Taoist inaction and seclusion, which changed the previous "exclusive respect for Confucianism" in the Tang, Song, Yuan and Ming Dynasties, with Confucianism as the priority. Since then, our national culture has entered a relatively ultra-stable period. ①

The second influence on China's traditional culture was/kloc-the Ming Dynasty in the middle of the 6th century. The Jesuits, who aim to help the Pope, were founded to compete with Protestantism. In order to win the masses from Protestantism, Jesuits sent priests to South America, Africa, Asia and China to develop their power. 1583 (Wanli 1 1), missionaries Matteo Ricci and Luo Mingjian came to China. Other famous missionaries were Italian, Gao Yizhi, Xiong Sanba, Giulio Aleni, Hua Francis, Fu Xunji, German, Spanish Diego de Pantoja. They brought western culture with different cultural characteristics from China, and a heterogeneous high-potential culture violently impacted our ultra-stable culture. Western natural science and new ethical principles have challenged Neo-Confucianism in Song and Ming Dynasties. Xu Guangqi and Li Zhizao, ministers of rites who believe in western learning, boldly believe that it is necessary to integrate western learning in order to "make up Confucianism and become a Buddha". The "supremacy of theocracy" in the west is completely opposite to the "supremacy of monarchical power" in Confucianism. Christian ethics emphasizes that "God" is supreme, "all mankind are brothers", and everyone is equal before God, which completely violates the patriarchal ethics of Neo-Confucianism. The so-called "all friends are friendly" will destroy the hierarchical order of the hierarchy. "Male and female spouses in junior high school, from the monarch to Li Yuan, are the only husband and wife without concubines", which confuses the Confucian "supreme ceremony". Destroyed the ethical rule that "there are three unfilial things, and no posterity is great"? Western learning spread to the east, with slow and urgent, destructive and strong, which lasted for more than 200 years. Although it has not fundamentally shaken the foundation of China feudal culture, it is enough to make China traditional culture black and blue, which shows that China feudal ethical culture is stretched. Compared with Buddhism's eastward advancement, it is not as good as Buddhism, but its role is greater than Buddhism. Buddhism was constantly assimilated by Confucianism, and it also succumbed to Confucianism, consciously assimilated with it, used by the feudal class, and strengthened the feudal cultural consciousness. The western humanistic spirit was incompatible with the traditional culture of China, which accelerated the collapse of feudal culture.

The ruling class of the Qing Dynasty clearly felt the end-time crisis and launched an unprecedented encirclement and suppression of cults that might shake their ideological, cultural and ethical norms. They closed their doors to the outside world and strictly prohibited religion, further strengthened the patriarchal clan system with the power of the patriarch as the core, and searched for foreigners everywhere by means of genealogy, clan rules, ancestral halls and clan fields. Although sinology is in its heyday, it is only popular among a few intellectuals, and its disadvantages are increasingly obvious. Buddhism and Taoism, which have been circulating among the people for a long time, are also declining, and few people should respond. Under the background of such a lack of thought, it will inevitably open the door for the invasion of western culture and have a more violent cultural impact on China's traditional culture than the second time.

The third impact on our national culture is accompanied by foreign aggression and national oppression. 1840, the imperialist bombardment opened the door to China, and China became a semi-colonial and semi-feudal society. Under the forced indoctrination of western culture, the weakness of China's traditional culture was immediately revealed. "Isolation from the outside world was once the primary condition for the preservation of old China, and when this isolation was broken by violence with the efforts of Britain, it was bound to disintegrate, just like a mummy carefully kept in a closed coffin, and it would inevitably disintegrate as soon as it came into contact with fresh air." (2) It is in this mummy-like powder erosion that the Chinese national culture has the opportunity to rearrange and combine and shine again. In Yan Fu's place, the cultural opposition between China and the West has been completely distinct. He said: "China attaches great importance to the three cardinal guides and the five permanent members, while Westerners first understand equality;" China kisses, while Westerners Shang Xian; China governs the world by filial piety, while the west governs the world by public; China respects the Lord and the west enriches the people; China is expensive and the same as the wind, and Westerners like the party to live in the country; China is taboo and westerners criticize him. Also used in finance, China focuses on saving money, while the West focuses on open source; China pursues simplicity, while westerners pursue pleasure. Its connection is also that China is beautiful and modest, and the west is comfortable; China respects cultural festivals, while westerners like simple music. It is also for learning and boasting that you have a lot of knowledge, while westerners respect new knowledge. It is also a disaster. For a few days in China, Westerners relied on talent. " In this way, in the era of Yan Fu, the opposition between Chinese and Western cultures "dare not distinguish the good from the bad". Then, when Tan Sitong hated the food market, Sun Yat-sen made Shicheng realize how difficult it was to change the system and realized the importance of cultural consciousness from the system. In the era when Chen Duxiu and Wu Yu advocated "eschatological consciousness", the backward consciousness in China's traditional culture has become the deadly enemy of new culture warriors. Now, we should understand! Eating people is about ethics! Moralists are cannibals! "(4) During the May 4th Movement, Mr. De and Mr. Sai dared to advance into the Kongjiadian, which was the cultural foundation of The Last Awakening." To support Mr. De, we must oppose Confucianism, ethics, chastity, old ethics and old politics; If you support Mr. Sai, you have to oppose old art and old religion. "⑤ Under the influence of western philosophy, it began in the 1980s in the middle of19th century, and the modern new culture finally penetrated into the core of China traditional culture. With the emergence and development of new productive forces and relations of production, traditional values and ethical consciousness began to disintegrate, and a brand-new cultural revolution movement was brewing and about to break out.

The fourth wave of cultural shock-the May 4th New Culture Movement swept through.

The climax of the May 4th Cultural Revolution shows that traditional culture can't "preserve us", which is the inevitable result of western cultural consciousness expanding its influence in various ways since modern times. The May 4th Movement focused on criticizing Confucianism, with the slogan "Down with Kongjiadian", which was related to the important issue of continuing to reform the ancient feudal culture in China to adapt to social development, and also related to seeking truth from the West. Chen Duxiu said: "The western nation takes war as the standard, the eastern nation takes rest as the standard", "The western nation takes individuals as the standard, and the eastern nation takes family as the standard", "The western nation takes legal system as the standard, reality as the standard, and the eastern nation takes emotion as the standard, and empty writing as the standard." This is almost the common sense of senior intellectuals. The theoretical weapon used by them to criticize Confucius' Tao is mainly the western theory of evolution, which affirms that human society is evolving and that national systems and moral concepts should keep pace with the times. Therefore, the doctrine of Confucius and Mencius is by no means an immutable and eternal principle. The feudal culture of China, represented by the doctrine of Confucius and Mencius, is contrary to the theory of social evolution. But what is the law of social evolution? The theory of evolution can't give a correct answer, which prepares sufficient conditions for combining the experience of Marxism and the October Revolution with the concrete practice of the China Revolution.

The spread of Marxism in China has brought about a qualitative change in the so-called "western learning", which not only refers to the western bourgeois democratic thoughts, but also includes the bourgeois thoughts of western imperialism, including socialism and anarchy such as Marxism. This has changed from the initial cultural dispute between ancient and modern China and the West to the struggle between Marxism and China's feudal retro thought, western bourgeois thought and other non-Marxist thoughts. Marxism was widely spread in the struggle and began to be combined with China's revolutionary practice, which brought unprecedented changes to China's traditional culture and the dawn of the corresponding social system.

As the fourth impact on the traditional culture of China, the May 4th New Culture Movement is unprecedented. First, loudly put forward the slogan "Down with Kongjiadian"; Second, Marxism has been more widely spread in the struggle. China's modern philosophy changed from evolutionism to Marxism. The cultural movement has made a qualitative leap; Third, sufficient conditions were prepared for the establishment of our Party, and a new China was born. Since then, the cultural movement has opened a new chapter in history.

However, after the founding of the People's Republic of China, due to the lack of experience and the influence of the "Cultural Revolution" and the heyday of ultra-left ideological trend, China firmly closed the door to the outside world, dared not face up to western culture, and even failed to fully understand, scientifically understand and dialectically treat Marxism. When we suddenly look back, the construction of material civilization in the west is not the same as the prosperity of people's lives, and we suddenly wake up. The reform and opening-up centered on economic construction, market economy, China's accession to the WTO, integration with the international community, the primary stage of socialism and the construction of Socialism with Chinese characteristics Theory are not only the inevitable results of cultural exchanges, but also the results of the fifth cultural shock, which also prepared theoretical and practical foundations for further cultural exchanges. The fifth cultural shock was marked by the reform and opening up of the Third Plenary Session of the Eleventh Central Committee. In today's world development trend, the impact, infiltration and communication of culture are inevitable, and the strong inclination and flow of culture as a potential energy to the low potential is unstoppable. The only correct scientific attitude is to face up to the reality, guide the situation, dredge its circulation channels, and use the favorable east wind to develop our own material and spiritual civilization. This kind of cultural shock is different from previous cultural shocks. First, this cultural shock is completely based on consciousness and is a conscious introduction; Second, for the first time, it was put forward, called for and implemented in an organized and planned way in the form of a national organization; Third, its scale is unparalleled. From top to bottom, east, west, north and south have formed a powerful war situation, and this is just a sign; Fourth, with the reform of economic system and economic management. Therefore, it will inevitably bring about major changes in all aspects of our country, including changes in the political system. However, despite this, the traditional culture of our country has not undergone fundamental changes, which we should seriously study.

Dialectical materialism tells us that the formation and development of something in social life must meet two conditions: first, need; Second, it is possible. These two basic factors are indispensable. China's traditional culture has such cohesion, and because of this, the regional environment and human intelligence structure have prepared subjective and objective conditions for the birth of the initial culture of the Chinese nation. Each class has formed its own independent quasi-culture according to its own needs, but the needs of human beings and individuals for culture are not single and pure; But multi-level, multi-angle and three-dimensional. This requires cultural integration and identification, and this integration and identification of China traditional culture just meets people's needs, so it is possible to integrate and identify, and the fortress-like traditional culture of China will naturally not be broken.

If it is possible to integrate China's traditional culture, what is its "need"? Fundamentally speaking, it is the need of survival and reproduction. Because of the need of class rule, it must choose the ideology and culture suitable for maintaining its rule. Confucianism is Confucianism and Buddhism is Buddhism, so we should learn from Huang Lao. In the early Han Dynasty, some wise politicians realized that Qin unified the world, was eager for quick success and instant benefit, and was harsh in punishment, in order to protect future generations of emperors and princes, and quickly perished, which made them have to reflect on the fundamental reason of "struggling with one heart, losing their reputation and laughing at the world". The Qin dynasty took punishment as its nest, so it was in danger of breaking its eggs ... Its "endless success in doing things" led to the serious consequence of "doing whatever it takes", forcing the rogue British master Liu Bang to "rule the world because of human nature" and adopt the long skill of "doing whatever it takes" combining military and civilian. The emergence of Huang Lao's theory is a historical necessity at the turn of Qin and Han dynasties, and it is also a manifestation of the maturity of politicians in the early Han dynasty. The "doing nothing and doing everything" that Huang Lao learned here is no longer a pure "philosophy of Laozi and Zhuangzi", but a combination of the active entry of Confucianism and the treacherous means of Legalism. Lu Jia is a great Confucian. His thought of "doing nothing without doing anything" is to integrate Confucian benevolence and righteousness into Taoist inaction and transform Taoist inaction with positive benevolence and righteousness. The so-called study of Huang Lao is essentially based on the philosophy of Lao Zi and Zhuang Zi. The ruling thought in the early Han Dynasty was formed on the basis of absorbing Confucianism and law. To put it more clearly, it is to show the combination of Confucianism and Legalism. In other words, Confucianism is Confucianism, and the law should be based on the knowledge of Huang Lao.

However, after 70 years of sharing weal and woe with the people, the economy of the Han Dynasty recovered and developed rapidly, becoming powerful and arrogant. Obviously, the theory of Huang Lao, which used to be positive and negative, can no longer adapt to the desire politics of Emperor Wu of Han Dynasty to expand imperial power. For the sake of Wang Ba, the ruling clique of Emperor Wu of the Han Dynasty urgently needs a philosophy and culture that adapts to its own "survival" and "reproduction". Emperor Wu of the Han Dynasty was in high spirits, and he was very interested in Confucianism, which was rich in literature, long in courtesy and heavy in political achievements. He appointed Confucian scholars and respected Confucianism to promote learning. Systematic education, develop their own great cause. Emperor Wu of the Han Dynasty ordered Sangong and Wang Houju to recommend sages, promote filial piety and network talents, and redefine the national policy. Dong Zhongshu, a master of Confucianism, put forward the national policy concept of "ousting a hundred schools of thought and respecting Confucianism alone", which was immediately appreciated and implemented by Emperor Wu of the Han Dynasty. Emperor Wu of the Han Dynasty deposed the doctor established by Qin and established the Five Classics of Confucianism. Qin's medical career was separated from poetry and books, and a hundred schools of thought contended, which impressed Confucianism. In essence, Confucianism of Confucius and Mencius was born out of the need of maintaining the ruling class, but its shining value was discovered after a long process of understanding. Confucianism, as the ideological basis of the ruling class, really played an unparalleled role in maintaining the feudal rule for two thousand years. The continuous development and growth of Confucianism is bound to be related to the needs of the ruling class in previous dynasties and its strong implementation.

The wise ruling classes of past dynasties did not choose their own philosophy and culture according to their own ruling needs, which effectively promoted the high condensation of China's traditional culture.

This is true as a class and a group, and so is the individual as a person. Various cultures of China's traditional culture, as individual psychological adjusters, go deep into one's subconscious, are selected from time to time and condense on the individual. As individuals, many cultural factors such as Confucianism, Buddhism and Taoism coexist in it. Under different circumstances and conditions, one of its cultural aspects is the main contradiction that determines the nature of things. At first, Tao Yuanming didn't completely want to "gather chrysanthemums under the hedge and see Nanshan leisurely", but his Confucian spirit of actively joining the WTO was not allowed by the current secular system, forcing him to turn back to Buddhism and Taoism and seek his own psychological relief and physiological adjustment. In real life, Tao Yuanming has a detached mentality, knowing what he is doing, being invisible externally, regardless of the external form and appearance of life. In essence, it is a reflection of Laozi and Zhuangzi's philosophy, striving for a natural and comfortable taste. Zhuangzi's ideal is to wander in the dirt and enjoy the transcendental world of inaction. This is a kind of unity of things and me, the unity of heaven and earth, and the realm of forgetting myself. Obviously, Tao Yuanming's detached, frank and natural attitude towards life was deeply influenced by Zhuangzi's "obedience". However, he appreciated the extraordinary nature with a normal heart, introduced the simple pastoral life into the free world of Taoist nature, and gained the true meaning of Zhuangzi's spontaneous freedom. If Tao Yuanming pursues unruly blindly in the process of actively joining the WTO and seeking official positions, he will inevitably make his mind unbearable and his body pathological, leading to his tragic fate. However, "Tao Yuanming's broad-minded Taoist truth and Confucian goodness are unified into beauty, which makes him transcend the secular world and seek the free development of individual life in order to embark on the process of self-liberation." Reaching the highest realm of life pursued by ancient literati is where Tao Yuanming's indifferent, rich, profound and brilliant personality value lies. " ⑦

Tao Yuanming's life path and his conscious and unconscious cultural choices are very representative. When his life ideal of actively joining the WTO is shattered, many famous scholars often return to simplicity and nature in order to get their own liberation. Such as Wang Wei, Li Bai, Meng Haoran, Liu Zongyuan, Lu You and many other politicians. Confucius, the originator of Confucianism, was shattered in his later years because his political ideals hit a wall everywhere. He also sang "Five or six champions, six or seven boys, bathing in interpretation and dancing in the wind." Return to China "? ("The Analects? In the spring breeze, Su Shi actively "cultivate one's morality, keep one's family in order, govern the country and level the world" and tried his best to oppose Buddhism, but in his political frustration and later years, he made many friends with Buddhism and Taoism. As individual psychological adjustment factors, various cultures have a strong positive significance for people's "survival" and "reproduction". Therefore, in the choice, Confucianism, Buddhism, Taoism and other cultures can be integrated and unified, with strong cohesion.

Moreover, the choice, integration and condensation of China's traditional culture also have strong natural factors, which are difficult or minimal for western culture. The desire for "survival" and "reproduction" is shared by all animals, including human beings, but human beings are rational. At the same time, another natural factor that cannot be ignored: the choice, integration and condensation of human culture is related to people's body, age and even "stronger", that is, the strength of sex. Exuberant, youthful and strong sexual desire, generally speaking, they often show heroic fighting, positive progress, yearning for and pursuing Confucian spirit; Generally speaking, they tend to be conservative, will decline, convert to Buddhism and return to nature, so that all cultures can be integrated into one person, showing different cultural tendencies of one person. Among them, the great scholar Li Bai is a typical one. When Li Bai was young, he was actively promoted and embraced the ambition of "saving the world". In order to realize his political ideal, he "worked hard and was smart, and was willing to help the world, making the atlas area big and the sea county clear." Meng Shaofu began his wandering life and career seeking. "Go out and laugh in the sky, are we Artemisia people?" (Nanling children don't go to Beijing) This is an expression of Li Bai's great excitement at the request of Emperor Xuanzong of Tang Dynasty, and it is also an image display of his political ambition to actively pursue his career. This is his mentality at the age of 42. However, due to his upright character, he did not rise to the top. Under the greedy destruction of the powerful ministers, he had to write back and began another journey of seeking immortality. At this time, his moral decay gradually sank. When he was young, he envied Fan Li, Lu Zhonglian and Sean very much. They waited for each other. Later, it was Zhuangzi, who even raised Zhuangzi to Qu Yuan. "It's ridiculous. I know what I'm doing. " Gong Zizhen said: "Zhuang and Qu Shi can't be together, and take it as the heart and confess it; Confucianism, immortals and chivalry are three things that cannot be combined into one. If they are angry, they will confess. " In fact, although Li Bai's cultural consciousness of Laozi and Zhuangzi coexisted with Confucianism and chivalry philosophy in his life, his cultural outlook was different in different environments and at different ages. This is the cultural choice, fusion and condensation before and after Li Bai. Not only Li Bai, but also many wise men such as Confucius and Su Shi have this cultural phenomenon.

This factor of cultural choice is essentially a necessary process for human survival. Life belongs to nature, return to nature. There is a natural affinity for nature, and there is a transcendence stage in the whole process of survival and return. This stage is the youth of a person's life. This period. He is full of energy, "sexual desire" erupts, cells are full of vitality, and blood circulation is vigorous, thus generating huge energy that needs to be released. What should I do? You should rely on "exercise" to vent. Relatively speaking, the Confucianists and Mohists are "dynamic" philosophies. Therefore, a person's youth and prime of life often choose the philosophy of Confucianism, Mohism and Legalism as their own struggle creed. Among them, Confucianism and law coexist, and it is more reasonable to take Confucianism as the body. Therefore, at this time, individuals often turn to Confucianism as the law, taking Confucianism as the main aspect of contradiction, which determines a person's cultural nature. But when people are old or weak, their energy, sexual desire, cell vitality and blood circulation are gradually declining, and their energy is weak. Forcing him to look back in inertia will naturally awaken the individual's nature of being born in nature and returning to nature. They want peace, security and comfort. Relatively speaking, Laozi and Zhuangzi's thoughts and Buddhist consciousness are "quiet" philosophy. Their natural concepts of "harmony between man and nature", "harmony between man and nature" and "harmony between Brahman and me", the natural wild interest in secluded places of vast mountains and ancient rivers, and the beauty of human nature and human feelings in primitive and quaint Xanadu just adapt to these people's physiological needs and psychological desires. In this way, people's cultural choice, integration and condensation have its natural dimension, which is also inevitable and objective.

To sum up, the evolution of China's traditional culture has gone through five major processes. Although great changes have taken place in China's traditional culture, its quality and core are still natural. This is due to the particularity of our national culture. Among them, Confucianism, Buddhism, Taoism, Buddhism, Taoism, Buddhism, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha, Buddha. It is both collective and individual; Personally, there is a need for psychological adjustment, and there are also reasons for a person's age, physique, cell vitality and "more strength". Therefore, China's traditional culture is much stronger and more inclusive than other western cultures. It not only kept its own noumenon under various impacts, but also absorbed and assimilated many other cultures in China, such as Mongolian culture, Manchu culture and other foreign cultures. China's traditional culture with this feature has played a huge positive role in the social and historical development of our country, but it has also had an unparalleled negative impact. Today, we re-examine our traditional culture with this feature, which will be of certain value for promoting the construction of spiritual civilization and material civilization of the Chinese nation, and it is also the inevitable wisdom of many philosophers, so we will do something for the article.

Precautions:

(1) (6) quoted from Feng Tianyu's China cultural history, Shanghainese out of the club on page 528.

(2) Selected Works of Marx and Engels, Volume 2, People's Publishing House, page 3.

③ Yan Fu's On the Urgency of World Change.

(4) Wu Yu "cannibalism and ethics".

(5) Chen Duxiu's "Differences between the Basic Ideas of the East and the West".

⑦ Li and Tao Yuanming's natural and frank attitude towards life, Journal of Zhangjiakou Teachers College, No.3 and No.4, 1996.

⑧ Gong Zizhen's Most Recorded Li Baiji.