What is the essence of precocity of Chinese civilization?

We have systematically analyzed the influence of theocracy, kingship, clan rights and human rights on the development of human civilization, but our topic does not stop here. We need to continue to discuss the relationship between the four and their influence on the development of human civilization. In the civilization created by all ethnic groups, the development of theocracy, kingship, clan rights and human rights is unbalanced, and there are always one or two powers in the dominant position. That is to say, in the final analysis, theocracy, kingship, clan rights and human rights are reflected in the contrast of a widespread social force, and they always compete around the core interests of civilization-whoever has truly powerful power can have the final decision. Only by forming a unified belief and lifestyle can all ethnic groups become "class" existence. According to the classification of the core control right of human civilization, it can be called the unity of divine right, royal right, ethnic right and human right. Theocracy is unified. Theocratic thought has a set of logical paradigms on the spiritual level such as the meaning and value of human existence, and also has the inherent stipulation of social order. The formation of logical paradigm in theocracy has generally gone through a long historical evolution process, which is itself a sublation of the logical paradigm of tribal civilization and a civilized achievement formed in the process of human transformation from infancy to youth. Theocracy, as the first power leading the development of human civilization, contains a logical paradigm recognized by a specific ethnic group, and no one dares to doubt or challenge its authority, so it has the characteristics of non-selectivity. In the history of human civilization, theocracy is basically stable, the soul of civilization, that is, the representative of national spirit, which has universal constraints on all members of a nation and does not change with time, which is equivalent to the "constant" in mathematical concepts. Starting from the dogmatism of theocracy, theocracy not only controls people's spiritual life, but also controls people's material life. Theocracy is often manifested through "discipline". The discipline of establishing social order through morality and ethics can be called flexible discipline, and the discipline of establishing social order through law and power can be called rigid discipline. The kingship is unified. Although theocracy also has the inherent stipulation of comprehensive logic paradigm to people's social life, it lacks rigid coercive force to maintain its authority and rule-theocracy only affects and restricts people's social life from the moral and ethical level, while kingship establishes social order and realizes autocratic rule through coercive force. Therefore, kingship has supreme power over people in a certain area in a certain period of time, and it is the core force leading social change, and theocracy can only be in a subordinate position. Unity of clan power. Tribes, nationalities, political parties and other social groups have become the dominant social forces in a certain region in a certain period of time, and their internal structure can be large or small, even including several subsystems such as theocracy and kingship. National rights often impose their group will on the ruled. Autocratic means can include flexible precepts and rigid precepts, and even state machines such as the army and judicial organs can maintain their rule. The unification of human rights. Before modern times, the core power of human beings was theocracy, kingship and clan power, and human rights were the unique product of the development of western civilization. Western-style human rights are mainly accompanied by the rise of capitalism, which is the revolutionary achievement of bourgeois civil rights movement. The human rights revolution broke the autocratic theocracy and kingship, and the universal ideas such as democracy, freedom, equality and fraternity became the human rights banner held high by westerners. Theocracy is a "constant" in the human civilization system. Generally speaking, kingship can only be maintained in a stable state during a prosperous period after the early establishment of the dynasty, and it is in a variable state most of the time. National rights and human rights are variables, which are equivalent to "variables" in mathematical concepts in national civilization. Generally speaking, the larger the scale of the group organization, the smaller the change of the core power in its internal structure; The smaller the scale of the group organization, the greater the change of the core power in the internal structure, which is called "a boat with a leaf, turning around quickly". The gods in the sky and the "kings" and "dragons" on the earth control people's spiritual life and material life. People actively worship God, but often passively worship the "king" and "dragon" in the world, with power and violence hidden behind them. There can't be two suns in the sky. People must choose between divine right, royal right and clan right. Therefore, the struggle between theocracy, kingship and clan forces has been full since ancient times. In modern times, the struggle between human rights and theocracy, kingship and clan rights also joined in, which affected the development direction of human civilization. From the process and mode of the above-mentioned core power struggle, we can clearly see the fundamental differences between human civilizations of all ethnic groups. There are three main ways for human civilization to choose theocracy, kingship and clan rights. First, represented by western civilization, although theocracy is supreme, there are internal contradictions among theocracy, kingship, clan rights and human rights-the existence of such internal contradictions is the driving force for the progress of western civilization. Second, represented by Indian civilization and Islamic civilization, theocracy has a decisive influence on everyone's social life, and kingship and clan rights are subordinate to theocracy. Third, represented by Chinese civilization, kingship has become the leading force in civilization, and theocracy has been used by kingship. Theocratic thought originates from the spiritual needs in the depths of human soul and is expressed through materialized context. Only theocracy can condense the human nation living together into several larger social organisms. In other words, without the unity of theocracy, it is impossible to achieve the unity of multi-ethnic will. This is an axiom applicable to all civilizations. The unity of theocracy is "unchangeable" dominated by theocracy. For example, Christianity in the west can play a considerable role in rectifying the monarchy and clan rights, and even if the society is in a turbulent period, the power operation system can also play a relatively stable role. Therefore, in this sense, the unity of theocracy will not happen periodically. The unification of kingship and clan power is not so, but it has obvious historical periodicity from prosperity to decline. Hinduism, Judaism, Christianity and Islam reflect the institutional integrity of human social life at the religious level. Because theocracy is decisive as a constant, the changes of these civilizations can only be realized through theocracy, otherwise the social outlook will not change fundamentally. In India, the behavior of changing the living conditions of the country and the nation often needs to be carried out through the theocratic movement. A prominent example is Mahatma Gandhi of India (1869- 1948), who insisted on combining politics with religion in the process of leading the country towards independence. His theory of non-violence is a model of combining politics with religion. Guided by the traditional theocracy in India, he endowed it with modern significance, and the various uncooperative movements and civilized disobedience movements led by him played a very important role in inspiring and uniting the broad masses of people for national independence. Mahatma Gandhi's method of leading India's national liberation movement is to change "change" through the "invariability" of traditional theocracy —— without British colonial rule, his original theocracy thought has not changed fundamentally, but only given it a new spirit of the times; The Chinese-style revolution can only restore "constancy" by changing "variables"-changing dynasties and everything will happen. When the kingship political group moves towards the opposite of theocracy, the people of China can only overthrow the corrupt rulers through violent revolution. Obviously, the power operation system in Chinese civilization is essentially different from the theocratic civilizations such as Hinduism, Christianity and Islam. Chinese civilization is more like a "dual track system" of theocracy and kingship. China's theory of Confucianism and Taoism-mainly the Confucian moral and ethical values of benevolence and righteousness-is the foundation of all legitimacy and the pillar of establishing theocracy in China. The most fundamental difference between it and the theocratic civilizations such as Hinduism, Christianity and Islam is that Chinese civilization does not have one or several personality gods that affect the social life of China people. As we all know, Chinese civilization is a precocious development model of civilization. What does this mean if we look at the nature of the changes in the power operation system? If we take the development history of western civilization as a reference for the development history of Chinese civilization, we will understand the most basic truth: the revolution of western civilization is essentially the revolution of human rights to theocracy, kingship and clan power! In western civilization, Christian theocracy is the decisive force to unify all ethnic groups in the west, while the power of kingship is relatively weak, and the power of tribe, nation, class and stratum has its own room for growth. After moving towards the era of marine civilization, western civilization has a new and greater development space. With the rise of capitalism as a social system, the strength of the bourgeoisie has been growing, and finally it has a decisive force beyond theocracy and kingship, so the bourgeois civil rights movement has been successful. In the power operation system of Chinese civilization, kingship is the main line, and theocracy, clan rights and human rights are the auxiliary lines. Theocracy cannot maintain the internal stability of the three. Theocracy is more like a flexible logical paradigm than rigid and mandatory. Without the existence of personality god, how to implement effective theocracy? Can it be said that as early as the Spring and Autumn Period and the Warring States Period in China, Chinese civilization had already completed a theocratic revolution different from other human civilizations? When we put forward the word revolution, we usually have to consider the following questions: What is the essence of revolution? What kind of revolution is this? All revolutions revolve around power and interests. What kind of interests does it care about? When and what events started? Who is the subject of the revolution? What was the result of the revolution? Who finally got the fruit after the revolution? What is the power operation system after the revolution? The Spring and Autumn Period and the Warring States Period is the most magnificent period of mutation in the history of China civilization. The most fundamental changes in this period can be summarized as follows: the disappearance of tribes, the decline of theocracy and the rise of kingship. On the process of the disappearance of tribal civilization, the decline of theocracy and the rise of kingship, I wrote in How did the ancient tribal civilization in China die? ","Godless Belief and China Traditional Culture "and other articles have been discussed in detail, so I will not repeat them here. Worship of God is an important symbol of tribal civilization. During the Western Zhou Dynasty, due to the implementation of the patriarchal hierarchy, the social organization in the form of family gradually replaced and disintegrated the social organization structure in the form of tribe, and China's kingship politics became the stage of "ruling the world at home". The concepts of democracy, public ownership and social equality of tribal organizations are gradually replaced by family private ownership. Because tribal civilization is pluralistic-different tribes worship different gods and have different cultural customs, but the ethnic groups composed of families are homogeneous, do not have the characteristics of pluralistic coexistence, and cannot form unique characteristics of civilization-each family is like an uncharacteristic open mercenary mouth. During the Spring and Autumn Period and the Warring States Period, a hundred schools of thought contended, which essentially completed the transition from the era of tribal civilization to the era of kingship at home. Confucianism and Taoism formed in this process tend to worship ancestors and nature respectively. Tribal gods are formatted as unified pantheism, which is deism. Although kingship has a decisive influence on the social life of China people, the influence of theocracy is still everywhere. People in China have long formed the concept of harmony between man and nature. People's worship of nature is not the same as the worship of personality god, but is integrated into it and presents a seamless state with it. China's theocracy has obvious humanistic characteristics, and theocracy is generalized as a hierarchical social relationship. In Confucianism, the world is orderly. Heaven is the god of the monarch, and the monarch is the god of the minister; The father is the god of his son, and the son is the god of his grandson ... Everyone can find his place in the etiquette system, and everyone has become the patron saint of the etiquette system. The emperor, the head of the family and parents have the status of theocratic leaders. Royalty can be changed, but the idea of theocracy remains unchanged for thousands of years. Theocracy is embodied in the way of institutional civilization. Officials selected by China's civil service system are scholars who are familiar with Confucian classics. They always take defending Confucianism as their own responsibility, and they are also firm executors of theocracy. No one can shake the open and hidden existence of theocracy. The ancient emperors of China were representatives of totalitarian forces. Generally speaking, they always try to govern the country according to the basic dogma of theocracy, but the emperor's selfish desires are often inconsistent with theocracy, which sometimes leads to the emergence of ruling crisis. The conflict of interest between the selfish ruling group and the broad masses of the people is always getting deeper and deeper. This situation is reflected in the history of "guilty remorse". When there were problems in the imperial court, the country suffered natural disasters, and the political power was in crisis, the emperor issued letters or documents out of fear of heavenly punishment and people's resistance to reflect or review his own faults. When theocracy and kingship run counter to each other and continue to be uncorrected, the whole society often presents a situation of moral decay, social disorder, people's poverty and national turmoil. "Throughout the ages, there have been people who worked hard, people who worked hard, people who pleaded for the people, and people who sacrificed their lives for the law. Although it is the so-called "official history" of the genealogy of emperors and generals, it often cannot hide their glory. This is the backbone of China. "(Lu Xun's China people lose confidence? ") The crisis of kingship may finally subside after a bloody and violent revolution. As a result, the old kingship ruler was overthrown and the new kingship ruler stepped onto the historical stage. "Chengtou changed its flag and changed its sign", new bottles of old wine. "The winner is king" is a logical paradigm that has been advocated since the Revolution of the Tang and Five Dynasties, so the owner of the kingship reconstructed the social life in line with the theocracy, re-absorbed the people into the theocracy, and the sword of the kingship realized reincarnation again. It is precisely because of the lack of worship of personality god that China talents can understand and transform nature in a pragmatic and utilitarian way, thus accumulating a large number of empirical technical achievements and social wealth. In this sense, the precocious Chinese civilization prematurely realized the change of thinking object from god to man. "Man" dominates his own social life, and the personality god has fundamentally lost the dominance of human social life and cannot decisively influence the social life of every natural person. Not only that, the precocious Chinese civilization also gave birth to people's pursuit of practical interests, mainly family interests. People regard the survival of human beings rather than the worship of personality gods as the main goal in social life. The revolution that took place in China during the Spring and Autumn Period and the Warring States Period was essentially a revolution of kingship to theocracy and clan (tribe) rights. Monarchical politics is obviously humanized politics rather than theocracy. Looking at the development history of human civilization, especially the development of western civilization, it is not difficult to find that the core power of human civilization is a process of transferring from theocracy to kingship, clan power and human rights, and the maturity of human mind is closely related to human getting rid of and surpassing the bondage of theocracy.