Traditional culture ignores the human interest? How do I expand on this point? Thank you!

Confucianism affirms the value of human beings and pays attention to the role of morality, which played a great role in the development of spiritual civilization in the feudal era. However, on the issues of the relationship between righteousness and profit and the relationship between virtue and power, Confucianism, especially the Song and Ming philosophies, has shown a serious bias. The relationship between righteousness and profit is essentially a question of the relationship between individual interests and social interests, and between the material and spiritual needs of human beings. The traditional Chinese culture dominated by Confucianism promotes non-utilitarianism and values characterized by righteousness and morality, believing that only small people are "metaphorically interested in profit", while gentlemen are "metaphorically interested in righteousness" and "seek the way not to seek food". "The Confucius advocates "righteousness", but does not completely reject "profit", but requires "to see profit and think of righteousness" ("Analects - Xianqian"), "because of the people's benefit and benefit" ("Analects - Xianqian"), "because of the people's benefit and benefit" ("Analects - Xianqian"), "because of the people's benefit and benefit" ("Analects - Xianqian"). Instead, he demanded "to see profit and think of righteousness" ("Lunyu - Xianqian"), "to make profit according to the people's interests" ("Lunyu - Yao yao"), and advocated seeking profit with righteousness. Mencius made a strict distinction between righteousness and profit, believing that the value of morality and righteousness is higher than all material interests, and that morality is not only conducive to safeguarding one's own legitimate personal interests by its nature, but more importantly, it is ideal, self-restrictive, and beneficial to others. Later on, Dong Zhongshu put forward the proposition that "the cultivation of the body is not more important than righteousness", believing that having morality is the fundamental thing that makes people more valuable than things, and that the value of morality is higher than that of material interests. From Mencius to Dong Zhongshu, and later Cheng Zhu Lu Wang school, after continuous interpretation and play, the relationship between righteousness and profitability evolved into "correct its friendship not to seek its own profit, clear the way not to count its own achievements", emphasizing exclusively on morality and righteousness, ignoring the distinction between public and private interests, and opposing profitability on the basis of the opposition to private interests, and then defying all the material interests of human beings, and even In this way, values have been seriously detached from reality.

On the relationship between righteousness and profit, the Mohists and some later doctrines had a more comprehensive and dialectical discussion. They advocated the unity of righteousness and profit, the equal importance of virtue and power, the high value of productive labor, and at the same time attach importance to science and technology that can bring practical benefits to the improvement of productive forces. Although these ideas did not have a significant impact in ancient times, they are undeniably a very valuable spiritual heritage. Utilitarianism in Chinese history has generally been the ideological weapon of the progressive class or stratum, while moralism has often been the theoretical doctrine of the ruling class or the declining stratum. According to Marx, utilitarianism "shows the connection between all existing relations and the economic basis of society". That is to say, utilitarian relations are the basis of all social relations, and the mechanism of interest is the driving mechanism of social operation. Of course, the pursuit of utilitarianism and profit must be based on law and morality

The discussion of "righteousness and profit" emerged in the early development of traditional Chinese culture. "Righteousness" represents benevolence, righteousness and morality, while "profit" represents all kinds of material interests in social life. From another point of view, the former and the latter are the relationship between public and private interests, between other interests and self-interest. Confucius advocates "thinking of righteousness when one sees profit" and "being rich and noble without being righteous is like floating clouds to me", which require people to first consider whether they are in line with "righteousness" when pursuing profit, i.e. whether the behavior of taking profit is moral and righteous. That is to say, whether one's behavior of taking profit is moral and righteous. It is commonly believed that the Confucian concept of righteousness and profitability has hindered the process of socialist modernization by focusing only on the spiritual and moral upliftment of human beings while ignoring or suppressing their material interests. This is a failure to understand the essence of Confucianism. In fact, Confucianism does not negate the pursuit of material interests.

On the contrary, at a certain level, it also actively promotes the pursuit of property.

It goes even further by proposing a program for dealing with the conflicting issues of righteousness and profit in reality. First, in the case of conflicting personal interests and the interests of the state and society, it is necessary to take into account the overall situation. Secondly, the acquisition of material benefits should be carried out in an orderly manner under the constraints of social morality and standards. Finally, one should take the property that comes from society and give it back to society. These are still of inescapable importance today in counteracting egoistic thinking, purifying the social atmosphere and raising the moral standard of all people.

In the process of modernization, the development of commodity economy and market economy has objectively stimulated people's desire for profit, while the ideas of "commodity fetishism" and "money is the most important thing" also exist in most people's minds. "The concept of righteousness and profitability is undoubtedly a remedy for some ugly, dark and despicable social phenomena, such as moral slippage and loss of personality, which are sharply formed by the desire for profit and enjoyment. Nowadays, in the course of developing market economy and building socialist modernization, the relationship between righteousness and profit is also unavoidable. In developing the socialist market economy and accelerating the construction of economic modernization, we should set up the concept of thinking of righteousness and giving equal importance to righteousness and profit, comply with laws and regulations and the requirements of social morality, and engage in market economic activities through fair competition. Correctly deal with the relationship between social and personal interests, and oppose all self-interested behavior that disregards morality and righteousness. The concept of righteousness and profitability not only promotes the expansion of economic behavior, but also facilitates the formation of noble values, and is conducive to the socialist market economy to embark on a benign development of the track.