The Social Value and Practical Significance of Native China

The Social Value and Practical Significance of Native China

Fei Xiaotong's "Native China" was published in 1947, which contains 14 articles extracted from his teaching at National Southwest Associated University and Yunnan University in the late 1940s. "Native China" deeply analyzes the national conditions of pre-modern China society, and puts forward the concepts of differential order pattern, etiquette and custom order. It is an academic report on China's national conditions, rural conditions and people's feelings. Today, 60 years later, China is in the transition period from an agricultural country to an industrial country, from planned leadership management to market-oriented management according to law, which is far from the rural society in feudal times. However, many problems today, such as power corruption, interpersonal relationship and complacency, have remnants of rural society. At the same time, in the process of rapid modernization, we have also lost many excellent traditions. How to deal with the relationship between tradition and modernity? Native China still arouses people's thinking again with its strong reality.

The native China was born when ancient China gradually integrated into the world system. No matter in the high-level regime change or in people's daily life, the wave of modernization originating from the West has swept every corner of the country. The traditional customs of several generations have been easily broken, and the concepts that have been adhered to for thousands of years have gradually disintegrated. Various new trends of thought are merging and colliding with each other, and the debate is unprecedentedly fierce. From the May 4th Movement to before and after the Anti-Japanese War, there were endless social and cultural disputes about where China was going, such as the cultural disputes between East and West, the disputes between socialism and capitalism, the disputes between ancient history, the disputes between total westernization and China, and so on. [1]. In this academic debate, one side emphasizes universality and adheres to the universal truth that Marxism is universally applicable; On the one hand, it emphasizes particularity and starts from defending China traditional literature.

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There is no merit at all, and even they will feel inferior for it. This is not only the arrogance and prejudice between people, but also the inevitable phenomenon when two different societies are transiting alternately.

Second, the way of transformation.

The part about going to the countryside seems to be discussing rural education, but it is actually an academic debate on how to transform rural society to adapt to modern society. In 1930s, industrialists and intellectuals conducted a vigorous social transformation experiment in rural areas of China. Organize literacy, build new theaters and radio stations, and start newspapers and periodicals. This is an attempt to eliminate poverty through the overall improvement of national quality with the "heart of reform" as the main axis, and Fei Xiaotong proposed that developing rural industries is a shortcut to get rid of backwardness after inspecting Jiangcun and Luchun villages. The reform methods of "civilian education school" and "rural industry school" are different, but they are both moderate and gradual improvements against violent revolution. [2]

Rural writing is a different view of "civilian education school" in carrying out literacy campaign in rural areas. The author thinks that rural society is a face-to-face society, and people are familiar with it, so some things can be explained face to face without the help of words. Writing is a tool only needed by stranger society, and it is an indirect auxiliary memory tool. This is really reasonable. In modern society, people can communicate with each other without even meeting or using language. It can be done by text message, email or file notification. Modern society is a society of information explosion. Without written records, it is difficult for people to encode information into long-term memory in a short time. This is why we need notebooks and notebooks. In rural society, everything is stable for a long time, so the accumulation of experience can handle most things, and the memory function of words will lose its effectiveness. At the end of the article, the author wrote, "I am by no means saying that we don't need to write in rural areas", "Those who advocate rural writing should first consider the language and writing foundation, otherwise opening several rural schools will have little effect". Fei Xiaotong hopes to choose another breakthrough-township enterprises, which he put forward in another book "jiang village economy", but this idea is too ahead of the times and its implementation will be after the reform and opening up.

Third, the great inertia of rural society.

The third part puts forward the concepts of differential order pattern and ritual order, which is the core part of the book and a profound and concise refinement of rural living environment and farmers' living conditions in pre-modern China. Rural society is stable and familiar, but it doesn't treat all members equally, but there are differences in weight and thickness. This different order has formed an established hierarchical system, such as the father respecting the son, the monarch respecting the minister, and the man respecting the woman. The interpersonal relationship in rural society is unequal, and there are also human relations between relatives and friends. For example, people in rural society are self-centered, like water waves, pushing outward in circles, pushing farther and farther, pushing thinner and thinner. People who are closest to themselves are not so close to themselves at the innermost layer of the circle, and people who meet by chance are farther away. Rural society has no western-style social morality and legal consciousness, and social morality has been replaced by maintaining private morality. Emphasizing "self-denial and courtesy" is to maintain this poor order pattern by strengthening self-cultivation, and the rule of law is replaced by courtesy. In a stable rural system, people have already formed their own traditions and customs and formed their own value evaluation system. Long-term practice has accumulated a lot of experience, which has been passed down from generation to generation. People have formed a standard to judge things, and also agreed on a behavior pattern of * * *. Everyone in the countryside was born in a corresponding position and performed corresponding duties. This is an automatic order and a society that governs by doing nothing.

Facing the irresistible trend of modernization, the rural social model has been gradually replaced, the pattern of hierarchical differences has been replaced by equal voices, and the inferiority of men and women has long been broken. Father and son should also communicate frankly to bridge the generation gap, teachers can complain about beating students, and even government officials should be transformed into public servants. Private morality is still advocated, but social morality has become the slogan of official propaganda, "eight honors and eight disgraces." With the loss of traditional cultural authority and living environment, the rule of etiquette has already collapsed and turned to a new rule of law order. All irreconcilable contradictions and disputes can be solved under the legal framework.

Rural society no longer exists in form, but that set of thinking mode is still preserved in people's minds, becoming a huge inertia, affecting the establishment of a new social system. The concept of hierarchy still exists in the minds of officials of all sizes. The official standard thought that superiors oppress people and ordinary people obey orders has led to many social contradictions at present. In the pattern of difference order, the relationship between human feelings and intimacy has become a hidden rule. In the example of Shui Bo above, close relatives and friends will naturally get a lot of benefits. They can get benefits faster through the back door without going through formal procedures, and people who are far away from themselves can also get closer through money transactions and so on. This is not only the damage to fairness and justice, but also the source of corruption, and its harm is self-evident. The establishment of the rule of law order will also be challenged by the traditional inertia, not to mention the improvement of the legal system needs a process, during which many places will be used. Moreover, the established universal legal system will have various conflicts and confrontations with local human feelings, ethics and customs. Many people think that only moral mistakes will be severely punished by law, such as downloading pirated software, and there are many heinous crimes in the traditional sense that need to be executed in the middle of the year. If parents don't support them, modern law will only force their children to do their duty. It takes a process for people to understand and accept the law and turn it into a new habit of thinking, which cannot be achieved overnight. Traditional inertia will always hinder this process.

Four. Mobility and stability

The fourth part discusses the power structure produced by the population flow and social changes in rural society. Rural society is a society lacking in change, but it doesn't mean that it is an absolutely idealized closed system, but the speed of change is relatively slow. In rural society ... (unfinished, full text ***4444 words, currently only 260 1 words are displayed, please read the following tips. Collection of Social Value and Practical Significance of Local China)