People-oriented Which historical event did this concept originate from?

The concept of "putting people first" has become a theme of the times in our society today. Historically, this concept has a long history and has been reflected in both Chinese and Western cultures. This article tries to sort out the historical development of the ideology of "people-oriented" from Chinese traditional culture and Western traditional culture, analyze the unique connotation and basic spirit of each, and summarize the historical significance of the "people-oriented" philosophy of governance put forward by the Party in the new period. Keywords: people-oriented; China; the West; traditional culture; analysis Connotation of "people-oriented" in Chinese traditional culture "People-oriented" as the ideology of social culture and national governance can be said to have a long history in China. Throughout its historical development, it can be summarized in the following three aspects: Emphasis on human beings rather than gods; emphasis on reality rather than the afterlife. During the Western Zhou period, the concept of ghosts and gods, which had been popular in the Yin and Shang dynasties, was gradually shed, and "the Zhou people honored rites and gave thanks to them, and respected and kept ghosts and gods far away from them" (Rituals of the Mourning People, Li Ji). In the Yi of the Zhou Dynasty, heaven, earth, and man were combined as three talents, and the human being was taken as the center of the universe, saying: "The human being is the heart of heaven and earth" (Rituals of the Book of Music), and in the Spring and Autumn period and the Warring States period, there was already a saying that "the son does not speak of 'strangeness, power, chaos, and god'". By the Spring and Autumn period and the Warring States period, there was already the saying that "the son does not speak of 'strange, forceful, chaotic and divine'", and most of the pre-Qin scholars adhered to the humanistic position. Confucian Confucianism's Confucius used "benevolence" to define human beings, saying: "benevolence is also human" and "the nature of heaven and earth is precious to human beings" (The Classic of Filial Piety). Taoist Lao Zi said, "Therefore, the Tao is great, the sky is great, the earth is great, and man is great." (Laozi xxv). "Man is the spirit of all things; heaven sees what the people see, and heaven hears what the people hear" ("Shangshu Tai Oath"). In short, in their thinking about the relationship between heaven and man, these philosophers already showed the beginnings of a "man"-oriented discursive thinking, especially the Confucian concept of emphasizing personnel over ghosts and gods, which had an impact on the human-centered tradition of Chinese culture. In particular, the Confucian concept of emphasizing human beings over ghosts and gods had a significant impact on the human-centered tradition of Chinese culture. As the master of traditional Chinese culture, Confucianism denies the theory of heavenly destiny, and the human-centeredness can be said to be one of the cornerstones of its thinking and theories. This idea has been continuously recognized and developed by progressive people in later social history, and has become one of the main elements of humanism in traditional Chinese culture. Respecting the ruler and valuing the people, taking the people as the basis of governance "The people are the basis of the state" is also the ideological conception of the "people-oriented" spirit in ancient Chinese cultural texts. In the Book of Shangshu, it is stated: "We emphasize the people". "Respect for virtue and protection of the people" was a credo of governance put forward by the King of Zhou, who had learned a lesson from the death of the Shang Dynasty. Guan Zhong, a statesman and thinker of the State of Qi during the Spring and Autumn Period, first explicitly put forward the concept of "putting people first" in history. In the book "Guan Zi The Hegemony", he wrote: "The beginning of the hegemony of a king is also people-oriented, and when the king is governed by the people, the son of the state talks about the strategy of governing the country precisely from this people-oriented thinking. In Zuo Zhuan, it is also recorded that many knowledgeable people in the Spring and Autumn Period countries have expressed their "people-oriented" views to God. The people-oriented thinking is also an important theoretical foundation of Confucianism. Confucius advocated enriching the people and being pro-people, "giving to the people in a broad manner and being able to help the people", and "loving the people in a broad manner and being kind to the people". Mencius said, "The people are the most important thing, the gods of earth and grain come second, and the ruler is the least important thing." In particular, his doctrine of benevolence, "protecting the people and the king," had a great influence on later feudal rulers, and was regarded as the key strategy of the ruler in governing the country, and was the way that wise monarchs of the past ruled the country and secured the state. Emphasizing the cultivation of human nature and speaking of human relationships While affirming the value of human beings, another aspect of traditional Chinese culture that emphasizes the cultivation of human personality and the establishment of human relationships is the "text for human beings". With regard to "human nature," Confucius said, "Similarity in nature is also similar, while similarity in habits is also far away" (The Analects of Yang Shou), affirming that human nature is both malleable and changeable. Mencius said, "The goodness of human nature is like water that goes down; there is nothing that is not good in human beings, and there is nothing that does not go down in water" (Mengzi zuizi 下). Although there have been many dissenters throughout history, Mencius' "theory of the goodness of human nature" has gradually become the orthodoxy of traditional Chinese thought and has been widely accepted and recognized. In exploring human nature, Confucianism has always emphasized the subjective status of human beings and the importance of human relationships. There are many statements in the Analects of Confucius that discuss human relationships. For example, "If you wish to establish yourself, establish others; if you wish to achieve something, achieve it", "Do not do unto others what you would not have them do unto you", and so on. With human relationships, each person is not an isolated individual in society, but an indispensable link in the social relationship, and "human nature" is also the "social nature" of human beings. The above three aspects reflect the connotation of "people-oriented" in traditional Chinese culture at different levels. In the first aspect, "human being" is regarded as a kind of attribute, that is, "human being" means human beings, all human beings. The second aspect of "human being" refers to the existence of a group of people, meaning "the masses", as opposed to the rulers, who are "the people". The third aspect is based on human nature and focuses on the existence of "human beings" as a kind of social relationship, which is regarded as the external manifestation of "benevolence", that is, the existence of the so-called "social human being". On the whole, the traditional human-centered ideology basically expresses a kind of affirmation and respect for human life and value, and the ideas of "benevolent government" and "benefiting the people" formed on this basis, although for the purpose of safeguarding the interests of the ruling class and feudal monarchs and with a clear instrumental consciousness, are still not fully realized. Although the ideas of "benevolent government" and "benefiting the people" were formed on this basis, although they were for the purpose of safeguarding the interests of the ruling class and the feudal monarchs and had a clear instrumental consciousness, they were objectively conducive to the alleviation of class conflicts and played a positive role in promoting the stability and development of society. The historical origin of "people-oriented" in the West can be traced back to the ancient Greek period. "Man is the measure of all things" was a philosophical proposition put forward by the fifth century B.C. philosopher Protagoras, affirming the independence and rationality of human beings. The magnificent Greek myths constructed a colorful heaven, where the "gods" also existed "for the benefit of man", and the Greeks "praised the gods as they praised themselves". The Greeks "praised the gods as they praised themselves". (The heroes celebrated in Homer's epic poem "rich in greatness of spirit" were mostly human images, which expressed a kind of "human" will that affirmed self, attached importance to honor, and upheld personal dignity. Ancient Greek tragedy is famous for depicting the thrilling struggle between man and nature and fate, and there is no lack of heartfelt sighs and appreciation for the power of man. The historian Thucydides said: "Man is the first and foremost, everything else is the fruit of man's labor". (Commentators have concluded that the most attractive aspect of ancient Greek thought was that it was also man-centered rather than god-centered. Ancient Roman culture, which inherited the tradition of ancient Greek culture, was still concerned with human beings, and the idea of the natural equality of human beings was reflected in ancient Roman law. However, this humanistic tradition of Greco-Roman culture was challenged by theology in the Middle Ages, and during this "long and dark" period, the status of "human beings" was lowered to the lowest point, and they became servants of the "gods". In this "long and dark" period, the status of "man" was minimized and he became the servant of "God". After Christianity became the dominant force in Western society, all aspects of Western culture were infused with Christian thought, and all of them showed a distinctly religious character. Once the authority of God, that is, "God," was established, human beings became dependent on God, and everything existed because of God's existence. Religious theocentric culture completely denies the value and meaning of human life, and Christian culture, in particular, has had a profound impact on later generations, and also occupies an important place in traditional Western culture Mongolian science, technology, and economy Wanfang Data Western culture broke through the religious theological constraints and once again advocated the human being as the center of attention in the Renaissance period. The revival of classical culture by Italian scholars in the century opened the curtain of the first cultural movement of emancipation in the history of the West. The Renaissance was fundamentally a revival of the human-centered ideology of ancient Greek and Roman culture. The ideological foundation and core value of this "greatest and most progressive transformation of mankind" was the "human being" as the center. Humanists rejected the authority of the gods as advocated in the Middle Ages, advocated "human rights", affirmed the power, value and dignity of human beings, and shifted the veneration of the gods to the veneration of human beings themselves. Humanists opposed the "asceticism" of medieval religions, emphasized human nature, and advocated individual liberation and freedom of personality. They opposed religious ignorance and believed that only human beings were "the essence of the universe and the spirit of all things", encouraged the conquest and mastery of nature by human beings, and celebrated the authority of human beings. The Renaissance movement ushered in the dawn of modern Western civilization, and the "resurrection" of human beings brought about a new human-centered outlook in all fields of Western culture. This trend of humanism, with its bourgeois new cultural content, continued to flourish in the European Enlightenment of the 19th century, which was the second intellectual emancipation movement in the West. The Enlightenment thinkers attached importance to the rights and interests of human beings in social life, and emphasized that while respecting oneself, one should also respect and care for others. The ideas of "equality, liberty and fraternity", "science" and "rationality" made the spirit of humanism, rich in the flavor of bourgeois democracy, the essence of traditional Western culture. It should be pointed out that after the industrial age began in the century, a trend of humanism emerged in Western philosophy, represented by the German philosophers Kant and Feuerbach. Although the former put forward a "critical philosophy" in his epistemology, which criticized the cognitive ability of human beings, he attached importance to the existence and value of human beings and emphasized that human beings were ends rather than means. The latter explicitly put forward the concept of anthroposophy, which considers human beings to be the essence of nature and the trinity of reason, will and love. (Feuerbach emphasized human beings and established the dominant position of human beings. He was highly praised by Marx, who claimed that he "founded true materialism and the science of reality, for Feuerbach made the social relations 'between man and man' the fundamental principle of theory." (Humanism regards human beings as the supreme being of the world, starts everything from human beings, and demands respect for human life, will, value and instinctive significance, thus embodying some of the spiritual characteristics of "human-centeredness". Feuerbach's humanistic thought is also an important theoretical source for the formation of Marxist humanistic thought. The Different Value Trends of Chinese and Western Traditional Cultures In summary, Chinese and Western cultures have embodied significantly different value orientations in the idea of "human-centeredness". The Chinese holistic and organic view of the universe often connects human life with heaven and earth, emphasizing the harmony and unity of heaven, earth and human beings, and not only does it not oppose human beings to heaven, earth and nature, but also believes that human beings and nature depend on each other, and that heaven relies on human beings to become human beings, and human beings rely on heaven to last. Although there are many meanings of "heaven" in the Chinese cultural texts, it is very different from the Western "God", and the idea of God-basicism has not been able to occupy a dominant position in China, and this non-religious feature of Chinese culture has become a scholars*** knowledge. The West, on the other hand, has had a significant impact on its cultural history with its god-based and object-based ideologies. With the high level of development of industrial civilization, the disadvantages of materialism have become more prominent. In terms of traditional values, Chinese culture affirms the value of human beings by first distinguishing them from animals and basing them on their own moral values. Confucianism believes that the value of life is based on "goodness", that morality and ethics are its essence, and that personal value should be realized in society and be attributed to the social value of human beings, which means that the value of human beings is expressed in terms of social yardsticks. Obviously, there is a tendency to emphasize human ethics over the individual in this people-centred concept, considering people to be social beings and "group" beings, while neglecting the existence of human beings as unique and singular personalities and the "individual". Based on this, it has been said that "the core values of all traditional Chinese culture are built around the social existence of human beings, and it does not intentionally focus on religion and gods, nor does it pursue a purely natural system of knowledge, but rather focuses on the harmony of human social relations and the perfection of the moral personality (it can be said that, in traditional Chinese culture, "people-oriented" is more of a concept than a concept of "humanism"). (It can be said that, in traditional Chinese culture, "people-oriented" is more "benevolence"-oriented and "other-oriented". Others are supreme, the collective is supreme, and the state and the nation are supreme, which have always been the moral values advocated by the mainstream of the society. In contrast, the Western traditional culture shows a different value tendency. Not to mention the fact that in Christian culture, the concept of value in life traces the source of value back to the supreme God, believing that it is God who endows human beings with a natural life and a moral life at the same time. As far as Greek culture is concerned, its passionate concern and respect for human life is more focused on the "intellectual" and "rational" nature of man than on his moral nature. The Greeks were concerned about nature, but they regarded it as an object of challenge for human beings, full of desire for conquest, and as a battleground for the demonstration of individual will, bravery and wisdom. This tendency to emphasize rationality over morality was also manifested in their distinctive scientific attitude. The Greeks emphasized objectivity, advocated natural science and pursued the truth. Archimedes said, "Give me a fulcrum and I will be able to pry up the earth", showing his self-confidence in conquering the "object" in the pursuit of the spirit of science. In addition, the "human-centeredness" of Western traditional culture reflects more of an "individual-oriented" cultural spirit in its ethical outlook. Generally speaking, the moral concern of the Western tradition is mainly based on the cultural foundation of individualism, and the rights, freedom and interests of the individual are its main concerns, so it shows a strong sense of "individuality". Moreover, Western culture has always had the traditional concept of "evil" in human nature, and emphasizes the significance of religion in dealing with the moral cultivation of "human nature". It can be said that the promotion of morality in Western society mainly relies on religion, and religious belief plays an important role in people's practical life, assuming the function of social morality, and the spirit of Christianity as the source of values has a deep-rooted history in Western culture. When Nietzsche said, "God is dead," he meant that the moral foundation of Westerners had collapsed. This is obviously different from the Chinese tradition, which emphasizes "inner saintliness," that is, the "individual" nature of self-restraint and self-improvement through self-cultivation. It is true that the values of both traditional Chinese and Western cultures cannot be applied to contemporary society without the baptism of modern civilization. Marxism, which originated in the West, looks at the development of society and human beings from a scientific and materialistic viewpoint of history, in which human beings are the unity of nature and history, of individuality and sociality, of ends and means; the fundamental attribute of human beings is practicality; and the comprehensive development of human beings is the highest value goal of social progress. Marxism was spread to China as an advanced Western culture during the modern democratic revolution. By combining the universal truths of Marxism with the concrete practices of the Chinese revolution, the Chinese ****productivist Party achieved a great victory in the Chinese revolution and took the road of socialism with Chinese characteristics. Under the new circumstances, the Party has put forward a scientific concept of development of strategic significance. This "people-oriented" concept of governance draws on the best traditions of Chinese and Western cultures, and its connotation is comprehensive and profound. People" here not only emphasizes the totality of human beings, but also pays attention to the individuality of human beings, respects the self-worth of human beings and advocates the social value of human beings, which reflects the quality of the CPC in adhering to the basic principles of Marxism and keeping abreast of the times. [References] Mongolian Science and Economy