"Editor's note: The report of the 20th National Congress of the Communist Party of China pointed out that the excellent traditional Chinese culture has a long history, is broad and profound, and is the crystallization of the wisdom of Chinese civilization, which contains the world's public service, the people's state, the government with virtue, the reform of the old and the new, meritocracy, the unity of heaven and man, self-improvement, virtue, faith, harmony, kindness and kindness to neighbors, etc., which are important embodiments of the cosmology, world, society and morality accumulated by the Chinese people in their long-term production and life, and are highly compatible with the values of scientific socialism.
The Chinese's "cosmology, world view, social view, and moral view" reflect the long history and humanistic heritage of Chinese civilization, and are an important dimension for the world to understand China, the Chinese people, the Communist Party of China, and the Chinese nation. The "East-West Question" column of China News Service has launched a series of plans to interpret the meaning and influence of the "Four Views".
Beijing, 3 Jun (ZXS) -- What kind of "morality" does Chinese culture cultivate?
Author: Xie Weiming is an associate professor at Beijing Institute of Socialism
The characteristics of civilization nurture the development of morality.
The characteristics of Western civilization are mainly reflected in the dichotomy between man and all things in the world, emphasizing "man-made legislation for nature", highlighting the spirit of reason, on the one hand, constantly highlighting man's independent personality and pioneering spirit, on the other hand, it inevitably leads to the opposition between the individual and others, reason and emotion, material and spiritual, etc. The main characteristic of Chinese civilization is the "unity of heaven and man", which emphasizes that man and all things in the world are connected and integrated, and that appropriate human behavior can promote the continuous and harmonious and orderly development of this community, and "appropriateness" is the requirement of virtue. The cultivation of morality and the value of man himself are not only in reflexivity, but also in the relationship with others and the community of all things in the world. Therefore, Chinese morality guides Chinese how to get along with themselves, with others, and with the world, in their own civilizational nature.
▲Jiangxi Wuyuan Hui School ancient houses, fishermen, distant mountains and near water in the morning mist constitute a natural picture of the unity of heaven and man. Photo by Hu Dunhuang
Self-examination, prudence and independence - self-achievement in moral practice
The starting point of moral cultivation in Chinese culture is to face oneself, constantly cultivate one's own virtues, and gain self-growth. This requires maintaining an attitude of self-examination at all times, that is, "our three provinces and my body", examining ourselves from different aspects, discovering deficiencies, and correcting them in a timely manner. Introspection, as an excellent quality, is also an important method of moral cultivation. Confucius said: "Seeing the wise and thinking together, seeing the unwise and introspecting." Mencius said, "Whoever does not do anything is against himself, and his body is righteous and the whole world returns to him." "It is all encouraging people to communicate with their own hearts, discover shortcomings, and realize self-renewal and growth."
Prudent independence is also a very important concept in the moral concept of Chinese culture. People usually pay attention to moral behavior and moral cultivation in front of the public, and "prudent independence" requires that people should also cultivate morality and improve their character when they get along with themselves and are not paid attention to by others. "The Mean" says: "It is the old gentleman who warns against what he does not see, and fears what he does not hear." Do not see hidden, do not show little, so the gentleman is cautious. Zheng Xuan of the Han Dynasty explained, "Those who are cautious about independence should be careful what they do in their idle lives", that is, when people are alone, they must also be self-vigilant, restrained, and make their behavior in line with morality.
▲ Taipei elementary school students earnestly copied the word "cautious independence". Photo by Dong Huifeng
Zhu Xi of the Song Dynasty pointed out when explaining "cautious independence": "The independent is the place where people do not know and they know alone." In the darkness of words, although the subtle things are not visible and a few have moved, although people do not know and they know only themselves, it is the things under the world that are not obvious and more than this. It is a gentleman who is always wary of fear, and here he is especially cautious, so that he curbs the desire to be cute, and does not let it grow in the subtlety, so that it is far from the way. This is to require people to check in time whether they conform to the moral nature endowed by Destiny when their thoughts are stirred, and to prevent the emergence of thoughts that violate their hearts and morals at all times. Paying attention to the moral upholding of one's inner thoughts is an important connotation of "prudent independence".
In addition, Chinese culture also has sincerity, righteousness, awe, and self-cultivation in promoting personal moral cultivation, which is not only an important moral concept of Chinese culture, but also a method of how to treat oneself and achieve one's own cultivation, reflecting the initiative and consciousness of moral cultivation. It can be said that Chinese culture takes the moral consciousness of each individual as the starting point, achieves excellent moral qualities such as Chinese benevolence, righteousness, propriety, wisdom, and faith, cultivates patriotism, dedication, benevolence and other sense of responsibility, and stimulates the spirit of self-improvement and initiative.
Integrity, courtesy - building society in moral protocols
While Chinese culture is concerned about the moral development of individuals, it has also formed a unified moral norm and rich moral concepts in social relations, maintaining the orderly development of social relations and guiding how people get along with others.
In the long historical practice, Chinese culture has condensed integrity, which is the basic moral norm for maintaining community relations, embodying the understanding and respect for others, and the morality and responsibility to the group. Confucius said, "Man has no faith, and he does not know what he can do." "It is pointed out that integrity is the foundation of human life in social relations. Guan Zi said: "Those who are honest are also the knot of the world", that is, honesty is used to make friends with the world, and it is a "pass" for people to travel freely under the world. Legalism combines honesty with laws, holding that "if rewards and punishments are not believed, prohibitions will not work" (Han Feizi), and the implementation of laws and decrees must be fair and reasonable, and win the trust of the people, in order to become an effective tool for maintaining social order. The concept of creditworthiness has been continuously deepened and improved in the development of later generations, not only as a virtue commonly pursued by people, but also as a way to long-term peace and stability has become an important foundation for the benign development of society. Until today, many allusions to adhering to the covenant and trusting each other, such as "Shang Martingale Standing Wood", "Guan Bao's Friendship" and "Ji Za's Sword", have been handed down, reflecting the moral values and value pursuit respected and inherited by Chinese culture. Today, integrity, as an important part of the core values of socialism, also reflects the innovative development of China's excellent traditional culture.
▲Customers pick watermelons and pay at the "unmanned melon stall" in Hangzhou, Zhejiang Province. Since the establishment of this sales point, there has never been a phenomenon of "no one paying". Photo by Hu Jianhuan
In regulating group relations, there is also the moral concept of "propriety". China has always been known as the "country of propriety and righteousness", and etiquette is the external expression of moral content such as benevolence, respect, respect, respect, and concession, and "etiquette is completed and then benevolence, righteousness, and wisdom can be seen" (Li Xiaoji Theory of Etiquette IV). Mencius said, "The benevolent love others, and the courteous respect others." The Book of Rites says: "Morality and righteousness cannot be achieved without impoliteness." "Etiquette is the external expression of inner moral rationality, reflecting the moral essence of Chinese culture. On the basis of etiquette and morality, Chinese culture has developed rich contents of etiquette and etiquette, such as etiquette and ceremony, and the canon system. In dealing with others, emphasizing courtesy, modesty and prudence, and respect for others, the "Book of Rites and Rites" says: "Those who are polite are inferior and honorable, although they are the ones who are the traffickers, they will have honor, and they will be rich?" Rich and knowledgeable of good manners, they are not arrogant or adulterous; The poor and the good are not deterred. "No matter whether rich or poor, strong or weak, respectful and humble, we must understand etiquette, know etiquette, and treat each other with courtesy, so that society can be harmonious and stable." There are also "etiquette" norms and arrangements in various relationships such as hospitality, marriage, drinking by neighbors, and state employment. Xunzi said: "If a person is rude, he will not give birth, if he is rude, he will not succeed, and if the country is rude, he will not be peaceful." "It pointed out the key role of etiquette in all aspects of people, doing things, and governing the country.
It can be said that from the practice and implementation of the dynastic state etiquette system, down to the rural rules and family etiquette that penetrates into secular life, etiquette regulates how Chinese get along with others, how to present moral behavior, and build a harmonious, orderly and harmonious society, reflecting the role of etiquette in making everything go where it is just right, that is, Confucius said: "Husband's etiquette is also in the system." "Propriety makes everything fit in the middle way, makes everything just right. Therefore, the normative system presented by etiquette enables people to achieve a moderate and happy state in the relationship they are in, so that society maintains an orderly and peaceful atmosphere in operation, and the country maintains a stable and united situation in development, which is the goal realm pursued by etiquette as a moral norm. Xunzi also said, "Those who are liturgical, long and short, more than detriment, insufficient benefits, attain the text of love and respect, and nourish the beauty of righteousness." "The norms of etiquette also play a role in allocating social resources and maintaining the balance and stability of social relations, which is the moral concern embodied in ancient Chinese culture in preventing polarization, and the promotion and practice of common prosperity today is also the new vitality and significance of traditional moral concepts today."
▲A northeastern tourist rests in the homestay courtyard. In recent years, Zhejiang Lishui has relied on ecological advantages to develop a series of "mountain" brands, making the "cake" of common prosperity bigger and bigger. Photo by Wang Gang
Faithfulness and harmony – blending into the world in the pursuit of harmony
Chinese culture not only cares about the moral cultivation of the internal world, but also cares about the moral principles of getting along with the external world, forming a moral concept of interacting with the external world.
Ren, in Chinese culture, represents a lofty spiritual realm, which is not only the most important ethical category of Chinese culture, but also the core moral concept of Chinese culture. Confucius said, "Be benevolent to yourself." Mencius said, "Kindness and kindness, benevolence and love of things." "Benevolence is not only an important content of personal moral cultivation, but also the goal pursuit of the development of social relations. Benevolence began to spread from giving to those closest to him to others and all things in nature, and became the attitude and principle of Chinese relations with the world. Confucius summarized the method of practicing benevolence as "loyalty and forgiveness", that is, "to establish oneself as oneself desires, and to attain oneself as oneself attained" (Analects of Yongye) and "Do not do unto others what you do not want" (Analects of Yan Yuan), emphasizing equality and mutual benefit on the one hand, and respecting others by one's own will, on the other. Chinese is to face the world with the spirit of tolerance, equality, self-discipline and respect embodied in the way of faithfulness and forgiveness. From the Five Principles of Peaceful Coexistence to the construction of the "Belt and Road" and the construction of a community with a shared future for mankind, it is also the manifestation of the moral concept of loyalty and forgiveness across time and space.
Chinese attitude toward the world is kind, the international relations pursued are harmonious, and the desired vision of the world is peaceful. All this stems from the concept of "he" in the Chinese cultural ethics. And, on the one hand, refers to balance and harmony, that is, harmony. On the other hand, "he" acknowledges the existence of contradictions and diversity, not only does not exclude differences and contradictions, but always believes that diversity and contradictions will develop towards the result of unity and harmony, that is, harmony but difference. Therefore, "he" embodies an inclusive, inclusive and open mind. For thousands of years, harmony and difference have always been the attitude of the Chinese nation towards the world. "Shangshu Yaodian" put forward: "Keming Junde, to be close to the Nine Tribes." The nine ethnic groups are harmonious and the people are peaceful. The people are clear, and the nations are in harmony. Confucius said, "'Rouyuan can be great, so as to determine my king,' peace is peace." The "harmony" culture has endowed the Chinese nation with a peace-loving gene, which has become the principle of the Chinese nation's foreign exchanges.
▲On the evening of May 18, 2023, the actor performed at the welcome ceremony held in the Tang Paradise in Xi'an, Shaanxi Province, to welcome the VIPs attending the China-Central Asia Summit. Photo by Mao Jianjun
Even in the heyday of history, China pursued a policy of good-neighborliness and friendship and never invaded and expanded abroad, the root cause of which was the "harmony" culture integrated into the blood of the Chinese nation. Today, in the process of globalization, different civilizations exchange and learn from each other, and the morality of Chinese will continue to absorb the achievements of the world's excellent civilizations. Human beings have increasingly become a community with a shared future between you and me, and the Chinese moral concept of "the unity of heaven and man" and emphasizing overall harmony is bound to provide useful references for the healthy development of globalization, and promote the overall progress of human civilization and the sustainable development of world peace in the concept of harmony but difference, beauty and commonality. (End)
About the author:
Xie Weiming, Ph.D. in Philosophy from Peking University, Postdoctoral Fellow at Tsinghua University, Deputy Director and Associate Professor of the Department of Chinese Culture at Beijing Institute of Socialism. His main research interests are traditional Chinese culture and basic theories of the united front. He has participated in the writing of many teaching materials such as "Interpretation of the Basic Spirit of Chinese Traditional Culture" and "Special Teaching Reader of Chinese Culture". He has participated in a number of projects of the National Social Science Foundation, participated in the compilation of the national "Twelfth Five-Year Plan" key publishing planning project "Tsinghua Chinese Studies Book Series", and published many articles in journals such as "People's Forum" and "History of Chinese Philosophy".