Interpretation of Sun Longji's Deep Structure of China Culture

Abstract: On the eve of modern times, China culture is like walking into a dead end, where there is no smoke without fire. Subsequently, the introduction of western culture provided a brand-new frame of reference for China's cultural reflection, and also created a rare historical opportunity for the rebirth of China culture. However, the development of history has witnessed the inertia of history. In today's reform and opening up, we can still feel the power from the depths of tradition. Facing up to this power and absorbing western culture deeply is our way out. Keywords: body tendency, rational spirit, world feelings, sense of responsibility

All history is contemporary history. In fact, historical research or any other research is for the present. Without this "foothold", any subject will lose its vitality. So, how to understand the current China society? Sun Longji's deep structure of China culture provides us with a unique historical and cultural perspective. On the personality of China culture from the comparison between China and the West

Since the Opium War, China has been forced to open its doors and become a part of the whole world. At the same time, the introduction of western culture provided a brand-new coordinate system for China culture, and also brought opportunities for self-reflection and self-development for China culture. /kloc-for more than 0/00 years, under the strong pressure of powerful western civilization and the humiliation of losing power and land and being forced to sign a series of unequal treaties, many people in China have fallen into the unconsciousness that "western culture is modernization". And 5000 years of national pride "drives" us to compare what is tradition and what is western culture, and strive to find the similarities between Chinese and western civilizations. It is true that Sun Longji's Deep Structure of China Culture was also written from the comparative perspective of Chinese and Western cultures, but its focus is not on the "* * *" of Chinese and Western cultures, but on the personalities of both sides, especially China culture.

Different from the popular western culture, the design of "person" in China culture is "two people". In The Analects of Confucius, "Benevolent people are also human beings" is the most basic "definition" of human beings in China culture. Judging from the shape of "benevolence", it means two people. Filial piety, as the foundation of benevolence, is a typical relationship between father and son. The "five ethics" of the whole society is also an extension of the relationship between father and son. The 5,000-year history of Chinese civilization is a "history of etiquette system" based on the relationship between the two people. In the early days of mankind, it is a characteristic of China culture to "choose" the construction of consanguinity in society and expand it from family and clan to the whole society on this basis. Therefore, "what China people do must be said to be legal to others" (1) once they leave the "relationship", China people will have no meaning as individuals. This "two-person" relationship leads to China people's "heteronomy" personality.

China culture pays attention to reality and lacks transcendence. In civilized times, China people did not lack the concept of gods. China people seem to have long realized the nothingness of the gods and created a cultural tradition of paying attention to reality. As the concept of "transcendence" in the minds of most people in China, Heaven is still artificially constructed, because "Heaven takes people as its own, and Heaven listens to people's words". Whether "heaven" is a curse or a blessing depends on what people in the world do. China people always "stay away from ghosts and gods". As the saying goes, "A child can't talk about Machamp's confusion", and "If you don't know life, how can you know death". As for Taoism, there is no concept of soul transcendence in western culture. Laozi's "Taoism is natural" is just a negative adaptation to reality; Zhuangzi's carefree travel is a passive escape from the "relationship" between individual and reality, and there is still no positive appeal from individual soul; Taoism, which came into being later, was purely for the purpose of pursuing physical immortality. This realistic thinking orientation makes China culture present a kind of pan-materialization.

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This trend. Therefore, Sun Longji believes that "China people's life intention is to feed themselves, their parents and their children in one sentence", and the "peace" and "great harmony" beyond the highest collective realm of individual existence have also "supported" the whole world. ②

In order to achieve family harmony and world peace, China people pay special attention to the power of morality. Therefore, "filial piety is the father", so "loyalty is the monarch and loyalty is the minister", so there are "starving to death is a small matter, killing people is a big matter" and "keeping justice and killing people's desires". However, this kind of morality is not "individual's maintenance of his own integrity", but "social morality", which is maintained by the pressure of the masses or "awesome words". (3) Because "father's kindness and filial piety" and "gentleman's benevolence and loyalty" are based on their relationship. Therefore, this kind of morality is a kind of "social role norm", and its establishment depends on the feeling of "human heart". From a small point of view, this kind of "empathy" is conducive to the establishment of good interpersonal relationships and makes people satisfied at both ends; Generally speaking, this kind of "empathy" will determine people's feelings and directly become an important force for regime change. This over-emphasis on "mental effort" endows China culture with a strong pan-moral color, which not only "covers up" historical figures, but also has a direct impact on reality. For quite some time after the outbreak of the Opium War, relying on "people's hearts" to resist Japan blindly, many actions were brewing that would bring disaster to the country and the people.

Several mentalities of China people towards western culture since modern times.

Since modern times, foreign invasion has broken the existing social order in China, and at the same time, it has imported a different heterogeneous civilization (Western civilization) into China. Facing the powerful western civilization, the people of China have shown different mentality. From 1840, for a long time, China people still regarded China as a country and western countries as barbarians. Their civilization is just a small skill, a strange skill, which can never be compared with China's etiquette. During the Opium War, officials in charge of negotiations with barbarians in front tried their best to prevent barbarian ministers from going to Beijing to see the emperor, even at the expense of betraying national interests, because they were not qualified to see the emperor. Later, the Westernization Movement practiced the idea of "learning from foreigners to control foreigners", but it still did not break through the pattern of "middle school as the body and western learning as the use". After the Sino-Japanese War of 1894-1895, the country became more open, but the national movement became increasingly sluggish. In this context, China people have a deeper understanding of western civilization. First, Kangliang School actively advocated constitutional monarchy, imitating Japan in order to revitalize the country, then the rise of revolutionaries and the widespread spread of revolutionary ideas, and then the new culture movement and the debate between science and metaphysics appeared. From the Sino-Japanese War of 1894-1895 to the Second War of Resistance against Japanese Aggression, China people's mentality towards western culture is complicated. Kang Liang actively learned from the west in the early days, but later he "repeatedly", and Kang Youwei was accused of being conservative. After learning from the West, Liang Qichao also thought that "China should never take the road of revolutionary democracy". ④ When translating the theory of evolution, Yan Fu automatically abandoned the pessimism brought by the inevitability of (biological) evolution, but deliberately encouraged China people to actively compete for survival. Sun Yat-sen devoted his life to the revolution, trying to overthrow feudal autocracy and establish a democratic republic. However, he also saw the defects of the western system and put forward the people's livelihood principle, demanding "controlling capital and averaging land rights". Although Hu Shi and Ding Wenjiang insisted on "total westernization", it was just an expedient measure of overcorrection, and the ultimate goal was to learn from each other's strong points and integrate China and the West.

Marxism is a branch of western culture. Although it was introduced to China long ago, it attracted the attention of China people and was related to the Russian October Revolution. For a long time, China people's understanding of Marxism is nothing more than Russian Marxism. The success of the Russian revolution inspired the people of China. The Kuomintang put forward the idea of "uniting Russia, uniting with * * * and helping the peasants and workers", while the * * * production party directly became a branch of the * * * production international, which was directly subordinate to Moss for a long time.

During the period of War of Resistance against Japanese Aggression, Mao Zedong put forward the proposition of Marxism in China, creatively developed Marxism in theory and practice, and initiated Marxism in China. Armed with this idea, the China * * * Producer Party not only strengthened its strength in War of Resistance against Japanese Aggression, but also defeated the Kuomintang after the victory of the Anti-Japanese War and established the people's own country. However, this kind of success does not seem to be the success of foreign Marxism, but the producers in China led by Mao Zedong mobilized the positive factors in traditional culture through Marxism. This kind of "mobilization" can certainly achieve "great harmony in the world" under special circumstances, but once the external pressure disappears, there will be "chaos in the world". Therefore, the China factor of this Marxism is far more than the external (western) factor.

In the face of western culture, the above mentality is not consistent, but their "China personality" is undoubtedly the same. First of all, these people consciously or unconsciously played the role of traditional literati, and did not fundamentally get rid of the thinking mode of "two people", but changed from a single "individual to individual" to "individual to country", which is also the responsibility of traditional literati. Secondly, these mentalities are utilitarian-to "protect the country, species and education"-and this "realism" is also the characteristic of China culture. Therefore, it can be said that in the process of learning from the West, China people have never surpassed the narrow concept of things. China people learn from the west, not to practice China culture, and then extend this culture to "human life", but to "save the country and the people". Third, at a critical juncture, traditional moral factors have been fully brought into play, and the cultural tradition of "people-oriented" has been vividly reflected. The situation of national peril aroused the sense of responsibility of China intellectuals, and gradually aroused the sense of responsibility of all the people. As the saying goes, "every man is responsible for the rise and fall of the world." The "artifact" orientation of western culture also reflects the importance that traditional culture attaches to people. Until the reform and opening up in the late 1970s, we still declared that this was an "independent" reform. Cultural analysis of several popular phenomena in China society at present

History cannot be created out of thin air, and contemporary people must stand on the shoulders of their predecessors. There is no doubt that China is in a period of social transformation. No matter where this transformation goes, the following phenomena are worth noting. Because these phenomena are closely related to our cultural traditions.

First, materialism prevails. Atheism has played an important role in China culture since ancient times. Since the founding of New China, Marxism has been regarded as a whole, and materialism has become the ideology of the whole country and society. After the reform and opening up, materialism moved from theory to practice, and almost penetrated into all aspects of people's lives. The whole society is full of materialism and interests. This phenomenon, like Sun Longji's Deep Structure of China Culture, describes Hongkong in those days. "What developed was China's' body culture'". ⑤ If people had to concentrate on "things" in order to fill their stomachs when the material life was relatively poor at the beginning of the reform, it seems incredible that today, more than 30 years after the reform, things are still "material first". In fact, this tendency is particularly obvious in the marriage discussion between boys and girls. When a woman gets married, she mostly hopes that her husband can "step into a modern situation" and have a house, a car and a good job (meaning "lifelong guarantee"), but most of the time after marriage, she makes a "negative assumption". In this regard, the man is also willing to even gather the strength of two or three generations to "do this." "Regardless of whether there is a concept of' three unfilial', they have actually suffocated their spiritual life by thinking so much about the marriage of their children and grandchildren. Second, people's personality has been partially liberated. Reform and opening up is to break the pot and create egalitarianism. Therefore, after the reform, individuals are liberated from the previous collective life, and everyone can dominate their own lives according to their own will. So the first self-employed, the first township enterprise, the first adult goods store, the first personal locker room, the first stock, the first private jet and so on appeared in China. The emergence of this series of new things, on the one hand, is the inevitable return of human nature. Once the shackles that bind human nature are loosened, people will automatically develop their potential under the drive of instinct.