The Development of Chinese Culture during the Pre-Qin and Han Dynasties and the Wei, Jin and Nan Dynasties Periods

A brief account of the development of Chinese culture

Abstract: Chinese culture has gone through a long period of germination and development, and its understanding should be grasped from a macroscopic and global perspective. Combined with the characteristics and major achievements of Chinese culture at each stage, the development of Chinese culture is divided into seven stages: pre-civilization (Paleolithic and Neolithic), embryonic (Xia, Shang and Zhou periods), formative (Spring, Autumn and Warring States periods), stereotypical (Qin and Han periods), development (Wei, Jin, North and South Dynasties and Tang and Song periods), maturity (Yuan and Ming dynasties to the Qing Dynasty before the Opium War), and transformation (starting from the Opium War and continues to the present day).

Keywords: Chinese culture; culture; development history;

Chinese culture has a very early origin, and although it has gone through trials and tribulations in the process of development, it has always been inherited. In the process of its formation and development, although the Chinese culture has often faced the intrusion and threat of neighboring ethnic minorities, constantly challenged by foreign cultures, and in some cases even on the verge of extinction, but because of the resilience of the Chinese culture has been preserved.

Though there have been several cases in Chinese history in which minorities have dominated the central plains, the competition between nomadic civilization and agricultural civilization has resulted in the victory of the advanced central civilization over the backward nomadic civilization. Therefore, China's history, although there have been such as the five hu chaotic China, Yuan Meng, Qidan, the female genitals into the central plains and other civilization interlude, but did not make the Chinese culture into a fundamental crisis, the result is often even if the minority in the political domination of the central plains, and even extreme ethnic discrimination and oppression, but culturally are to "enter the China is China's" and end. The result was that even though the minorities ruled the Middle Kingdom politically and even experienced extreme ethnic discrimination and oppression, culturally it all ended with the phrase "if you enter China, you enter China. Whether actively or not, once the rulers of the ethnic minorities entered the Central Plains, no matter how conservative and backward they were originally, they would immediately learn from the advanced civilization of the Central Plains, and sometimes even appeared to be very radical as a result, as in the case of the reforms of Emperor Xiaowen of the Northern Wei Dynasty, who implemented comprehensive feudalization and sinicization measures in the political, economic and cultural aspects. The competition between agrarian and nomadic civilizations was an important aspect of China's cultural development, but "because of the leniency of traditional Chinese nationalism and the vast depth of Chinese culture, these conflicts were often resolved under the influence of Chinese culture". ① The reforms of China's successive ethnic minorities were either carried out after their accession to the Central Plains or in the absence of large-scale wars, but all of them were carried out because of the envy of the Central Plains' developed productive forces, advanced institutional and material civilization, strong military power, and stable social environment. Because of this, feudalization and sinicization carried out by ethnic minorities learning from the Central Plains constituted an important subject of ethnic integration.

As for the invasion of foreign cultures, Chinese culture, though experiencing great frustration and falling short, ended up winning, thanks in large part to a certain degree of openness and absorption in Chinese culture. Early in the history of Chinese culture, such as the entry of the Buddhist civilization, and later the gradual progress of Western learning, Chinese culture and foreign culture in the collision and conflict, and ultimately realized the Chineseization of foreign culture and cultural reintegration, so that the Chinese culture is unceasing and can be sustained for a long time. The entry of Buddhism was a major event in the development of Chinese culture. Although it was relied upon by the rulers at certain times, it did not replace Confucianism in the end. Buddhism, and later Christianity, were forced to Chineseize upon entering China in order to better adapt to the basic ideas and connotations of Chinese culture and to achieve widespread dissemination. Buddhism, in the course of continuous change, together with Taoism and Confucianism*** formed a major part of Chinese culture. The eastward drift of western learning and the subsequent entry of western civilization was a life-and-death turning point for Chinese culture, which relied on its good resilience to achieve a great transformation once again. The subsequent wide spread of bourgeois ideas and the entry of western scientific and technological civilization and values failed to fundamentally change the status of Chinese culture, and in all their conflicts, they all ended in the assimilation and fusion of foreign cultures by Chinese culture.

Though Chinese culture has many disadvantages and disadvantages, it has been able to preserve and pass on Chinese culture in a complete and systematic way despite all the vicissitudes of life because it has been able to give full play to the advantages of Chinese culture at critical moments and when faced with a critical point of cultural survival and death by absorbing the advanced and excellent cultures. It is precisely because Chinese culture has the ability to preserve itself and at the same time be inclusive that it has remained uninterrupted for thousands of years, constituting an integral part of Chinese civilization. With regard to this characteristic of Chinese culture, as some writers have pointed out, Chinese culture "not only has a tough "cohesion", but also has a "resistance to alienation" with regard to foreign cultures, and it plays a role in protecting itself from the psychological and spiritual influences of foreign peoples, The role it plays in protecting itself from the psychological and spiritual influences of foreign nations has strongly sustained the existence of the Chinese nation. This combination of "cohesion" and "resistance to alienation" of Chinese national culture creates a powerful digestive force against foreign cultures. ②These strengths of Chinese culture have enabled Chinese culture to be compatible with foreign cultures when it has been challenged, and thus to be preserved in a relatively intact form. At the same time, because of the large time span of Chinese culture, the significant gaps and imbalances in the development of various regions and ethnic groups, and the many twists and turns and leaps that Chinese culture itself has undergone in the course of its development, the resulting understanding of the course of the development of Chinese culture takes on great significance.

The understanding of the course of China's cultural development began at the end of the Qing Dynasty and the beginning of the Republic of China, and has been discussed in a large number of works this year as Chinese academics have paid more attention to the issue. "In China, the integration of culture is realized through the centralization of the state, the continuation of culture is realized through the change of dynasties, the radiation of culture is realized through the surplus and contraction of boundaries, and the connotation of culture is realized through the interaction between Yi and Xia." ③The particularity of Chinese cultural development makes Chinese and Western scholars have many differences and divergences when they look at the course of Chinese cultural development, and one of the major differences is the recognition of the course of Chinese cultural development and involves a staging problem and the main cultural characteristics of each era, and this paper will discuss these two main aspects.

Chinese civilization can be divided into three periods: primitive civilization, agricultural civilization and industrial civilization. The primitive civilization lasted from the ancient times to the establishment of the Xia Dynasty, the farming civilization lasted from the Xia Dynasty to the Qing Dynasty before the beginning of the Opium War, and the industrial civilization lasted from the beginning of the Opium War to the present time, which is still going on and deepening. Taking the phasing of these three civilizations as a starting point, I believe that Chinese culture should be divided into the pre-civilization period (Paleolithic and Neolithic), the embryonic period (Xia, Shang, and Zhou periods), the formative period (Spring, Autumn, and Warring States periods), the stereotypical period (Qin and Han periods), the developmental period (Wei, Jin, and North and South Dynasties, as well as the Tang and Song periods), the maturity period (Yuan and Ming dynasties to the Qing Dynasty before the beginning of the Opium War, and the transition period (starting from the Opium War and continuing to the present). The following is a narrative and introduction to each of the major features and aspects of China's cultural development.

1. Pre-civilization period: Paleolithic and Neolithic periods

China underwent a long evolutionary process before entering civilization, and this period laid the foundation for the independent development of Chinese culture.

(1) The independent origin of Chinese culture: A large number of new and old stoneware cultural sites excavated after the founding of New China disproved the externality of Chinese culture and proved to the world that the Chinese nation and culture originated in the Chinese earth and were native Chinese culture. The discovery of sites such as the Yuanmou Man in Yunnan, the Lantian Man in Shaanxi, the Peking Man at Zhoukoudian in Beijing, the Hexian Man in Anhui, and the Utopian Man in Hubei, etc. proves indisputably that China is an important area for the origin of human beings. The discovery of a large number of remains or relics of apes shows that China as early as 2 million years ago, there were human beings living and reproducing in China, thus opening the prelude to Chinese culture.

China's ancient people and new people sites have been found in large numbers, the ancient people sites to the Dali people, Xu Jiayao people, Ding village people, represented by this period of progress in production tools, the invention of artificial fire, the clan system is gradually sprouting. Important new people sites are Beijing Zhoukoudian Dragon Bone Mountain caveman, Inner Mongolia Sala Wusu River basin of the Hetao people, Shanxi Shuozhou Zhiyu people, Sichuan Ziyang Ziyang people and so on, this period of primitive art began to sprout, the primitive concept of the soul in the cemetery reflected in the concept of the immortality of the primitive began to produce religion. The large number of discoveries of ancient people's sites and new people's sites showed the independence of Chinese culture, good succession, with archaeological discoveries proved that Chinese culture originated in the local area and is an important part of the origin of the world's culture.

(2) Multi-centered origin of civilization: Numerous archaeological discoveries have proved that the Yellow River, the Yangtze River, the Pearl River, and the Liaohe River Basin are all the birthplaces of the Chinese nation and culture. Several centers were formed during the development of China from Paleolithic to Neolithic, showing polycentric development. The reasons for the polycentricity of the origin of civilization are complex, but there is no doubt that "the vast territory laid an indispensable foundation for the diversified origin of Chinese culture" (4), and that the vastness of the territory and the remarkable differences in geographical conditions made it possible for the origin of civilization to be polycentric.

(3) The initial formation of agrarian civilization: From the Gold and Stone Age to the Iron Age, there was a great increase in social productivity. Agriculture changed from hoeing to plowing, from using wooden or stone plows to using metal plows, and the ability of human beings to transform nature improved significantly, so agriculture began to separate from animal husbandry. Hemudu site found heaps of rice, rice husk, rice leaves, etc., proving that as early as 7000 years ago, China began to cultivate rice. The agriculture formed in this period played an important role in the formation and development of our culture, and had a direct impact on the formation of the deep-rooted concept of "emphasizing agriculture and suppressing commerce" in feudal society. The farming civilization that emerged from agriculture is the major difference between East Asian civilization, led by China, and Western civilization. Farming began in the Yellow River basin and the middle and lower reaches of the Yangtze River and gradually became the main way of life of the people in the Central Plains and the South, and the competition between the farming civilization in the Central Plains and the animal husbandry civilization in the North lasted for a long time. The agrarian civilization y influenced the way of thinking and value orientation of the Chinese people, and fundamentally influenced the political and economic system and the direction of cultural development of the Chinese nation as well as the basic features of culture.

(4) Precursors of civilization: After the division of labor between agriculture and animal husbandry, activities such as pottery making, textile weaving, and brewing appeared, and at the same time, the emergence and development of metal smelting led to the emergence of handicrafts. The handicraft industry enabled mankind to make significant progress in the manufacture of means of production, and it contributed to the transformation of our country into a period of civilization. The cultural arts such as painting, sculpture, dance, mnemonic symbols, pictorial symbols and so on, which appeared in this period, laid the foundation for the later development of culture and art in our country.

At the same time, with the development of productive forces and the gradual expansion of the scope of exchange, the growing development and consolidation of private ownership, the beginning of the emergence of the three major tribes of the Yanhuang, Dongyi, and Miao barbarians, the three tribal confederations in the intricate struggles and fusion, the formation of the initial prototype of the state with the Huaxia race as the core. War broke down the barriers between the tribes, fused the cultures created by the tribes, accelerated the pace of social development, and contributed to the polarization of the rich and poor and the emergence of classes. In the era of the Yellow Emperor, the embryo of the later state had begun to sprout, and in the process of moving towards a civilized society, the middle and lower reaches of the Yellow River became the center of interaction, competition and integration of clans and tribes in the history of China. The continuous expansion of this center eventually led to the formation of a ****same body with the Yanhuang tribal alliance as the core, including most of the forefathers of the Dongyi and Miao barbarians.

2. Fledgling Period: Xia, Shang and Zhou Periods

The Xia, Shang and Zhou Periods were the period of China's slave society, and the culture that was first created during this period was the foundation of China's cultural development.

(1) the initial establishment of political institutions: the Xia Dynasty was the first slave state in China's history, its establishment marked the official entry of China's history into the age of civilization, laid the foundation for the development of China's civilization for more than 4,000 years, the Shang and Zhou continued to move forward after the Xia Dynasty. This period of the state apparatus has basically laid the framework of the later state, the country began to have a strong army, by all levels of officials to form a certain ruling departments, established the tribute system, the formulation of the criminal law, after the Shang Dynasty Kanding, the first-born son inheritance system gradually established. State institutions continue to be complex, perfect and strengthened, the ruling area gradually expanded to the Central Plains as the center of the map was basically established, the Zhou Dynasty established a perfect well-field system and the feudal system. The political system and forms of rule established during this period had a profound impact on later generations.

(2) The development of bronze: The Shang Dynasty was the peak of the development of bronze, which was also known as the "Bronze Age" because of its superb production techniques, developed production technology, large-scale workshops, and the large number of representative bronzes left behind. During this period, bronzes were used in large scale for rituals and warfare, and were also used in production. In the ruins of Yinxu and Zhengzhou Mall, bronze casting workshops dedicated to the royal family were found, with a detailed division of labor within the workshops. From the ruins and the bronze artifacts found, we can see the purity of the smelting technology at that time and the advancement of the technology. The number of Western Zhou bronzes far exceeded that of the Shang Dynasty, and thousands of Western Zhou bronze ritual vessels, utensils, weapons, tools and ornaments have been unearthed, and the craftsmen of this period have mastered the technology of forging and casting copper and iron. The development of the art of bronze is quite distinctive, and the bronze modeling and ornamentation also reflect the high level of its sculptural modeling art. The high degree of development of bronze smelting technology and bronze manufacturing process is a reflection and expression of the development of productive forces and the progress of production technology.

(3) text: the late primitive society around the sites commonly found in the nature of the record of engraved symbols, as well as Yin Shang has more mature oracle bone characters and gold to speculate that the Xia Dynasty may have been written and documented. The writing of the Shang Dynasty includes pottery, jade, gold and oracle bone inscriptions, and the oracle bone inscriptions of the late Shang Dynasty are the most abundant. There are more than 100,000 pieces of oracle bones with writing unearthed by the Yin Shang, and together with the inscriptions on other artifacts, there are more than 4,000 single words, which is a fairly mature writing. The bronze inscriptions handed down from the Western Zhou Dynasty were basically the same as those of the Shang Dynasty, but more objects were unearthed in the Western Zhou period, and the inscriptions were longer in length, so they became the main part of the Golden Script. The writing of this period laid the foundation for the development of Chinese characters in later generations.

(4) Prosperity of culture: the formation of the idea of honoring heaven and protecting the people, and the germination of the idea of plain materialism had far-reaching effects on the development of later philosophies. The Zhou Dynasty emphasized the education of the sons and daughters of the nobility, and began to teach basic knowledge and fundamental skills such as ritual, music, archery, imperialism, and calligraphy and mathematics from an early age. Rites were an important aspect of Western Zhou society, and there were many regulations on coming of age, marriage and funeral rites. The Zhou rites had an important influence on later Chinese civilization, and the Duke of Zhou's production of rites and music had a far-reaching impact on traditional Chinese culture and society.

3. The Formative Period of Chinese Culture: Spring and Autumn Period and Warring States Period

The Spring and Autumn Period and Warring States Period was a period of great change in the history of China, and also a period of the formation of Chinese culture, and the emergence of the Hundred Schools of Thought marked the formation of the framework of the feudal culture.

(1) The Hundred Schools of Thought: After King Ping of Zhou moved to the east, the wars of rivalry between the vassal states "holding the son of heaven hostage and ordering the vassals" lasted for several centuries, and there was a great prosperity of Chinese culture along with the continuous political disputes. During this period, due to the intense social change, the intricacies of social contradictions, intense political struggles and economic and cultural prosperity so that people have their own attitudes, aspirations, claims and requirements on the issues arising from this unprecedented social change. At the same time, due to the disputes among the lords, the rulers could not implement the cultural authoritarian system, the rulers competed to recruit, so each school of thought had the opportunity to develop. Each school of thought wrote books and discussed politics, criticizing each other and influencing each other, and a hundred schools of thought thus appeared, and the various academic ideas formed in this period became the main source of Chinese thought and culture in the future. The schools of thought of this period were not only academic but also political. The many schools of thought formed in the society not only had different ideas, but also had different representatives and ideas in the same school of thought. For example, the Mozi school of thought combines subjective idealism with absolute relativism, the Confucian school of thought combines subjective idealism with absolute relativism, and the Confucian school of thought combines subjective idealism with absolute relativism. The combination of subjective idealism and absolute relativism in Taoism, the democratic ideology of "benevolent government" and "goodness of nature" and "the people are more important than the ruler" in Confucianism, the "rule of propriety" and "the rule of law" in Confucianism, and the "rule of justice" in Confucianism, and the "rule of the people" in Confucianism. The Confucian Xunzi's idea of combining the "rule of propriety" and the "rule of law", and Han Feizi's legalistic thinking are all distinctive.

(2) the progress of education: since the Spring and Autumn Period, since Confucius created private lectures, the monopoly of education in the government was successfully broken by private lectures. The Spring and Autumn Annals, Mencius, the Meanwhile, the Analects, and the University, which were organized by Confucius, influenced Chinese intellectuals for thousands of years, and "the circulation and development of Chinese culture are inseparable from Confucius' organization of ancient literature and the establishment of private schools "5. Confucius also made significant contributions to educational thinking and teaching. He advocated the idea of "teaching without discrimination" and promoted private lectures, laying the foundation of human resources for the change of the Warring States society. The interruption of the monopoly of learning in the government and the rise of private lectures reflected the inevitable requirements of social and historical development. Private lectures began to gradually become the main way of cultivating talents in feudal society, and it cultivated a large number of intellectuals who were knowledgeable and sensible, who emphasized on feudal ethics and morals as well as loyalty, filial piety and righteousness, and who became an important part of the ruling class after being "educated to excellence". These people became an important part of the ruling class and constituted the main force in the development of Chinese culture, which played an important role in the development of Chinese culture.

(3) Formation of Confucianism: During the Spring and Autumn Period, Confucius put forward the concepts of "the benevolent loves others" and "to be benevolent is to return to one's own self", and promoted the Zhou rituals, and the ethical thinking thus formed became an important foundation of Confucianism. During the Warring States period, Mencius and Xunzi refined and explained Confucianism in the light of their own understanding. Mencius put forward the idea of "the people are superior to the ruler", while Xunzi called for the combination of "rule by rites" and "rule by law". After the initial formation of Confucianism, it was transformed by the rulers and became the orthodox thought serving the feudal rule. Its advocate of "harmony" and the idea of "mediocrity" had a far-reaching influence on the countries in the East Asian Cultural Circle.

(4) Strengthening of the tendency to unification: Because of the endless disputes among the vassals, in order to win the wars, the countries carried out reforms, and gradually established the feudal system, and the integration of nationalities was strengthened, and unification became the general trend. The rivalry among the vassals and the annexation of small countries by large countries strengthened the economic and cultural ties among the regions, laid the foundation for the unification of our country, and prepared the political conditions for the formation of a great unifying culture.

4. Stereotypical period: Qin and Han Dynasties

The Qin Dynasty was the first unified feudal dynasty in the history of China, and the political systems adopted by it and the Han Dynasty became the models and blueprints for the organization of feudal regimes and the ruling institutions, and the cultural policies they implemented had a profound influence on the later generations.

(1) Strengthening centralization and establishing a feudal administrative system: The Qin Dynasty began to establish the supreme imperial power, which enjoyed a sacred status and the highest rights in the feudal state, and a whole set of bureaucratic system was set up under the emperor. A relatively complete feudal code, the Qin Law, was formulated, and the county system was extended to the whole country, establishing a nationwide network of feudal rule from the center to the local level and strengthening the feudal state apparatus. The Qin Dynasty established private ownership throughout the country, standardized writing, currency, weights and measures, and vehicle tracks, and followed the trend of history to establish a unified state. The establishment of the Han Dynasty announced the shattering of the dream of Qin Shi Huang's throne to be passed on to the rest of the world, and answered the question of "would the king and his vassals rather have their own kind" with facts. The Han Dynasty basically inherited the system of the Qin Dynasty, built up a more complete armed force, enacted laws, and introduced a new system of service, and the Han race was formally formed during this period. "Qin Shi Huang's unification of China and its extension to the whole country laid down the basic pattern of the ancient Chinese political system. Subsequently, after the impact of the rebellion of the seven states of Wu and Chu in the pre-Western Han Dynasty, it was formalized during the period of Emperor Wu of the Han Dynasty, and it became the main system and culture of the ancient Chinese society that lasted for more than 2,000 years." (6) During the Eastern Han Dynasty, the Shangshutai was strengthened, the power of the three principal officials was weakened, the supervisory bodies were strengthened, the ruling institutions were further improved, the local administrative organizations of the prefectures and counties were defined, and the lieutenants of the inland counties and states were abolished. The organization of feudal regimes thereafter was built on the foundations of the Qin-Han period.

(2) Cultural despotism: Emperor Qin Shi Huang took radical measures in culture. Although his policy of burning books and burying Confucian scholars safeguarded the rule and consolidated the unity in a short period of time, these measures played a great destructive role in our culture and caused irreparable losses in culture. When the subjective and objective conditions were ripe, Emperor Wu of the Han Dynasty accepted Dong Zhongshu's proposal to "depose the hundred schools of thought and revere only the Confucians", and used the reformed Confucianism as the ruling ideology. Since the establishment of Dictatorship of Confucianism by Emperor Wu of Han Dynasty, Confucianism with Confucius and Mencius as the authentic school of thought became the orthodox thought of the feudal ruling class, and Confucianism began to be the first choice of the feudal rulers, and it affected all aspects of culture. "It was the promotion and veneration of Confucianism that really made it a practical political doctrine of the feudal dynasties, and it was the ethical norms derived from Confucianism that penetrated the hearts of the people to the point of becoming the main spirit of Chinese culture." ⑦

(3) The rise of Buddhism and Taoism: Taoism was formed in the Eastern Han Dynasty, with the establishment of the feudal authoritarian centralized state, in the Qin and Han Dynasties, the emergence of a hierarchical series of divine authority headed by the Emperor of Heaven, the gods of the four sides of the arch-support, the screening and transformation of the gods by the priests of the Founder's, and the gradual introduction of the Emperor and the Laozi as the godfather of Taoism. Although Taoism did not dominate in feudal society, it had a far-reaching influence on the rulers, many of whom were obsessed with obtaining immortality pills. During the Eastern Han Dynasty, Taoism began to have a more complete system and officially became one of the popular religions in China, occupying an important position in China's cultural development. Buddhism arose in India, about the early years of the Eastern Han Dynasty began to be imported into China, the influx began to adapt to the Chinese characteristics, it has had a great impact on China's thought, culture and art.

5. Development period: Wei, Jin, North and South Dynasties and the Tang and Song dynasties

This period of culture in the Qin and Han cultures on the basis of further development, began to establish the grandeur of Chinese culture.

(1) The shaking of Confucianism: The political chaos in the late Eastern Han Dynasty, the loss of political dependence on Confucianism, the widespread dissemination of Buddhism and the rapid development of Taoism, as well as the increasing rigidity of Confucianism itself and the lack of a mass base, so that Confucianism's dominant position in culture began to falter. During this period, esotericism began to become a dominant ideology.

(2) The establishment and development of the imperial examination system: The imperial examination system opened in the Sui Dynasty replaced the nine-character system of the Wei, Jin, and North and South Dynasties, which had a profound impact on the order of rule, education, and cultural connotations in China. The imperial examination system was formed when Emperor Yang "started to build the section of the scholar". In the Tang Dynasty, the imperial examination system was divided into the regular examination and the system of examination; in the Wu Zhou Dynasty, the military examination was created; in the Northern Song Dynasty, the "paste name system" of the examination paper was implemented, and the system of the imperial examination system was continuously improved and developed. The imperial examination system "to the ideology of the landlord class, ethics and morality as a criterion", ⑧ expanded the ruling order, the ideology of the Chinese intellectuals has had an important impact on the inheritance of culture is conducive to the promotion.

(3) the perfection of institutional culture: the Sui dynasty reform of the official system, the implementation of the three provinces and six departments system, will be divided into two of the prime ministerial power, military service on the implementation of the government military system and military and agricultural unity, the implementation of the great appearance of the endowment on the demand for reading and loss of the book of the fixed samples, the implementation of the equalization of the land system, the tenant-mean system of the endowment system. In the Tang Dynasty, the governmental military system was implemented. In the Northern Song Dynasty, the policy of emphasizing the civil and the military was implemented, and the power of the prime minister was separated in the central government. The Kaihuang Laws of the Sui Dynasty and the Tang Laws of the Tang Dynasty integrated the basic spirit of China's feudal legal system and created good conditions for the stabilization of social order and the development of culture.

(4) Exchanges between Chinese and foreign cultures: Buddhism, in order to be able to better adapt to the characteristics of China and the belief habits of the people, has been constantly changing and adjusting since its introduction, and it has combined with Taoism and Confucianism to eventually form the Song Dynasty Science. The introduction, popularization and development of Buddhism not only enriched and enriched the connotation of Chinese traditional culture, but also Buddhism eventually became an important part of the structure of Chinese traditional culture, which was the result of the mutual acceptance of Chinese and foreign cultures. In the late Tang Dynasty, with the further integration of nationalities and frequent foreign exchanges, the integration of political system and ideology and culture made the Tang Dynasty cohesive and culturally prosperous, and with "a broad mind, accepting a large number of foreign cultures and making them integrated into the whole of Chinese culture. The inclusive and open spirit of Chinese culture was formalized during this period.

(5) the formation of science: the Song dynasty, due to class conflicts and national struggles, the penetration of Buddhism and Taoism into Confucianism, Confucianism began to philosophize, and out of the scope of the study of the Confucian classics alone, became a new study, including the classics, literature, history, philosophy, and so on, the formation of the Song school. After the Southern Song Dynasty, the various schools of the Song Dynasty were in competition with each other, and Rigaku won in the competition with each school. The science of Confucianism re-established the orthodox status, and became an important factor in the influence of Chinese culture for a long time thereafter.