Wang Weiguang: Historical materialism and the progressive historical view of Chinese excellent traditional thought
Party building and governance
★★★★★
Abstract:In the history of Chinese philosophy, philosophers have put forward a series of views and opinions on the laws of social and historical development. The excellent traditional Chinese concept of history constitutes the progressive historical outlook of the excellent traditional Chinese thought. The progressive historical outlook of the excellent traditional Chinese thought includes the progressive social historical outlook that emphasizes the "potential", the critical thought of the retro historical outlook on the rich ancient and the thin modern, the people-oriented thought, the Datong thought, and the "great unification" thought, etc., which contain reasonable factors and innovative germs that are in line with the materialist view of history, which has had a positive impact on the history of the development of the Chinese social and historical outlook, and has contributed to the Sinicization and modernization of the Marxist historical materialist view of history. Absorbing the beneficial elements of the progressive historical outlook of the excellent traditional Chinese thought will help to further realize the organic integration of the materialist view of history with the progressive historical outlook of the excellent traditional Chinese thought, and continue to promote the Sinicization and modernization of Marxism in the "two combinations". I. Introduction In the history of Chinese philosophy, philosophers have never stopped exploring the laws of social and historical development with the changes, development and progress of Chinese social history, and have put forward a series of views and opinions on the laws of social and historical development. Although the vast majority of viewpoints and views are idealistic, which is also an unavoidable historical limitation of all the old materialists before Marxism, and it is also the fundamental defect that all idealists must have, these viewpoints and views still shine with the light of philosophical wisdom. The excellent traditional Chinese historical concept with progressive significance and practical value constitutes the progressive historical concept of the excellent traditional Chinese thought. For example, the progressive social and historical outlook that emphasizes "potential", the critical thought of the retro historical outlook of the past, the people-oriented thought, the great harmony thought, and the "great unification" thought. These viewpoints and views contain reasonable factors and innovative germs that are in line with the materialist view of history, which have had a positive impact on the history of the development of China's social and historical outlook, and have contributed to the Sinicization and modernization of the Marxist materialist view of history. Absorbing the beneficial elements of the progressive historical outlook of the excellent traditional Chinese ideology will help to further realize the organic integration of the Marxist materialist outlook on history with the progressive historical outlook of the excellent traditional Chinese thought, promote the "two combinations", and continuously promote the Sinicization and modernization of historical materialism. II. The Progressive Social and Historical Concept of Emphasizing "Potential" Whether there is an objective law of development in social history and what kind of objective law there is in the development of social history is a question that historians, philosophers, and politicians have been arguing about, and it is also a major question that must be answered first in the concept of social history. On this major issue, it can be divided into two schools: one is to affirm that the development of human history has its own laws of development; The other school denies the objective regularity of the historical development of human society. For example, some people think that "history is just a little girl at the mercy of others", "history is disorganized", and so on. Philosophers such as Liu Zongyuan of the Tang Dynasty and Wang Fuzhi of the Ming Dynasty put forward the concept of progressive social history that emphasized "potential", recognized that historical development has laws, and tried to explain the rationality of this law. Liu Zongyuan took the objective development trend of social history as the starting point for examining the development of social history, put forward the progressive social history concept of emphasizing "potential", and attributed the origin of the state, the emergence of social system, and the development trend of social history to "potential", that is, the objective trend is dictated, rather than determined by the subjective will of the saints and monarchs. Wang Fuzhi inherited and developed Liu Zongyuan's progressive social and historical outlook of emphasizing "potential", and proposed "the unity of reason and potential", that is, to explore the law of development from the inevitable trend of historical development, and to seek "reason" and law in "potential", and to seek the understanding of the law. This is where Wang Fuzhi surpasses Liu Zongyuan. However, whether it is Liu Zongyuan or Wang Fuzhi, they have not departed from the trap of historical idealism in terms of the emergence of the state and social system, the trend of historical development, and the real driving force of history. (1) Regard the development and change of social history as a natural historical development process that is not subject to human will, and believe that the trend of social and historical development is forward Liu Zongyuan believes that the social system is the result of the mutual struggle between human beings in material production and power checks and balances for survival. He believed that the shift of China's social structure from the feudal system to the county system was an inevitable part of historical development. In his "On Feudalism" (1), he repeatedly argued that "feudalism is not the will of the saints, but also the potential", that is, the formation of the feudal system is an objective and inevitable trend in the development of ancient history, and it is not subject to human will. Liu Zongyuan further argues that the rise and fall of chaos and institutional change in history depend on the inevitable "potential" of historical development. He believes that the reason why the Shang and Zhou dynasties could not change the system of dividing the feudal princes was that there were 3,000 princes who returned to Yin, and Shang Tang relied on them to oppose Xia. At the end of the Shang Dynasty, there were 800 princes who returned to Zhou, and King Wu relied on them to defeat the Shang Dynasty, so it is said that "those who do not reform Yin Zhou are a last resort". The emergence of the hereditary feudal system of the aristocracy was determined by the objective situation of history, and it was not transferred by the will of Tang and Wu, which was the "last resort". However, in the Western Zhou Dynasty, the existence of the sub-feudal system hindered social stability and national development, and the replacement of the sub-feudal system by the county system became an inevitable trend of social and historical development. Due to the limitations of the idealistic view of history, Liu Zongyuan did not jump out of the quagmire of historical idealism, he regarded the county system as the most ideal social system, and believed that the development of society to the county system would not develop. Therefore, the "potential" that Liu Zongyuan talked about was limited to before the emergence of the county system, and after the emergence of the county system, there would be no development in society, which in turn negated the objective regularity of the progress of social and historical development. (2) Analysis of the Causes of Social and Historical Development from the Perspective of Material Living Conditions and the Struggle of Material Interests Liu Zongyuan believes that the formation of the state and the emergence of the monarch are the result of human competition among human beings, in order to satisfy the need to judge right and wrong. Although Liu Zongyuan's view of history has its rational elements, it has not shaken off the shackles of idealism. He believes that people often fight with each other for their lives, and "if they fight endlessly, they will obey the orders of those who can break the right and straight." He who is wise and discerning will be subdued. If you tell it to be straight and not change, you will be afraid of it. It is the ruler who is long and criminal". He believed that the emergence of the state and the monarch of the state was the result of the struggle between people. There are reasonable factors in the emergence of the state and the monarch he is talking about here, that is, the state is ruled by "criminal and political" violence, and the so-called "must be painful and then afraid." Then, he further argues that human beings have developed from individual struggles to collective (group) struggles, and the so-called "division of groups must be great". As the scale and scope of the struggle grew, princes were produced, overlords of one side were produced, and finally the Son of Heaven was produced to unify the world. Marxist historical materialism holds that the state is the product of irreconcilable class contradictions and an instrument of class rule. The ruling class in a class society controls and oppresses the ruled class by relying on the violent rule and repressive functions of the state. Although Liu Zongyuan's speculation about the emergence and function of the state and its monarch has a certain degree of reasonableness, due to the limitations of his idealistic view of history, his concept of the state is still idealistic. For example, Liu Zongyuan envisioned the Son of Heaven and the princes (the kings of various countries) as "the great of virtue", and regarded rulers at all levels as being supported by the people, and the higher the morality, the wider the scope of jurisdiction. He believed that the rulers of antiquity were "wise and discerning", and that the origin of the state was due to the need to judge right and wrong, which was expressed as an idealistic view of social history. However, Yanagi Zongyuan's attempt to explore the origin and development of the state from the perspective of the struggle between people and the struggle between people, and thus put forward a progressive social and historical outlook that emphasizes "potential" is worthy of attention. (3) Criticizing the Mandate of Heaven and Rejecting the Dominant Heroic Historical View Liu Zongyuan's progressive social and historical outlook on "potential" also contains the atheistic idea of criticizing the Mandate of Heaven. Liu Zongyuan believes in works such as "Heavenly Sayings" and "Heavenly Pairs" that "the divine right of the monarch" is a fallacy, that the power of the monarch is not given by "heaven", and that the rise and fall of dynasties is not determined by "heaven", and that social history has its own laws of development and operation, and is not affected and restricted by "heaven". At the same time, the development of social history is not constrained by the will of the emperors and saints. Liu Zongyuan proposed in "On Feudalism": "The more ancient saints Yao, Shun, Yu, Tang, Wen, and Wu can not go to them. Gai Fei doesn't want to go, and he can't do it. ...... It is not the meaning of a saint, but it is also powerful. "From the rise and fall of the feudal system to the emergence of the county system, it was not determined by the will of Emperor Shotoku, but by the needs of the development of the situation and the inevitability of social and historical development. Yanagi's view began to approach the materialist view of history. Wang Fuzhi of the Ming Dynasty inherited and developed Liu Zongyuan's progressive social and historical outlook of emphasizing "potential". He put forward the idea of "unity of reason and situation" and believed that it is necessary to explore the laws of historical development from the inevitable trend of its development. In the struggle against idealism, Wang Fuzhi tried to explore the law of historical development, and he also called the trend of historical development "potential" and the law of development "reason", and proposed that "reason should be seen in the inevitable situation of potential" and "since the situation has to be, then this is the reason." Wang Fuzhi believes that history is the result of the activities of historical figures, but behind the activities of figures there is an inevitable trend that is not determined by human will. He said: "Qin resigned from the marquis with the heart of the private world, and the heavens pretended to be his private to act his great duke, and the unpredictable existence of the gods was like a husband!" Qin Shi Huang changed the hereditary system of aristocracy to a bureaucratic system in order to consolidate his family's world, but this change objectively led to historical progress, although the Qin dynasty failed to maintain, and the society developed. This shows that although history is inseparable from the activities of historical figures, the process of history is not subject to human will. Where, then, does this inevitable trend of history come from? The return of Wang Fu to the power of "heaven." His so-called "heaven" is not the "heaven" with personality as idealism says, but a huge natural force and an inevitable trend. "The potential word is subtle, the reason is vast, and the name is called the sky. The so-called "heaven" is the unity of "potential" and "reason". "Heaven pretends to be selfish in order to act in its own way", that is, it is believed that the development trend of history is inevitable and follows a certain law of development, and the motives of certain historical figures play an accidental role in the development of history. Wang Fuzhi's progressive social and historical outlook inherited and developed Liu Zongyuan's progressive social and historical outlook, and reached the highest achievement of ancient China's social and historical outlook. III. Critical Thinking on the Retro View of History Whether the development trend of social history is forward or backward; Whether it is thick and thin and thin, or thick and thin and thin, is an important proposition that philosophers have been arguing endlessly. Although there are sometimes momentary retrogressions and twists and turns, the general trend of historical development is forward, progressive, and developing. In the history of the development of traditional Chinese philosophy on the concept of social history, there has always been a struggle between the retro-oriented view of history and the progressive view of history that is critical of the retro-historical view of the past and the present. The latter is an idea that is mainly represented by Han Fei and Wang Chong of the Han Dynasty during the Warring States Period, which has a critical attitude towards retroism that is thick and thin on the present. (1) The retro-style view of history The Spring and Autumn Period and the Warring States Period were a period of intense social transformation and transformation from a slave society to a feudal society. Corresponding to this period was the criticism of retroism mainly represented by Han Fei in the Warring States Period, and the subsequent materialist thinker Wang Chong of the Han Dynasty launched a critique of the retroism trend of the past. The Confucian school represented by Confucius and Mencius is mainly manifested in the insistence on advocating and restoring the economic and political system of the slave society in disregard of the inevitable trend of the social and historical development of the feudal society replacing the slave society, which is a retro social and historical outlook with idealistic colors. Confucius's attempt to restore the hierarchical order of the Zhou Dynasty through "correcting the name" is not only an important part of his retro political thought, but also a concentrated embodiment of his retro thought. During the Spring and Autumn Period, in the face of the gradual disintegration of the social and economic foundation of slavery, the gradual rise of new feudal forces, and the collapse of the whole society, Confucius stood on the position of slave owners and aristocrats, hoping to restore the political society of the Western Zhou Dynasty with complete ritual and music order through "correct name", and put forward the political proposition of "self-denial and revenge". The political ideology of "self-denial and revenge" and "justification" is a retro ideology that yearns for and affirms the past historical dynasties and attempts to pull history backwards, and has distinctive idealistic and conservative characteristics. Mencius advocated "Shilu of the Scholars" politically and "the property of the people" economically, in an attempt to restore the economic and political system of the slave society. The doctrine of "benevolent government" is the main content of Mencius's retro thought. In terms of politics, Mencius emphasized the "Shilu of the Scholars". He believed that the power of a country must be supported by the slave-owning aristocracy, and the essence of this proposition was to politically preserve the old forces and the old order. Mencius's so-called "benevolent government" theories are theories that go against the trend of social history, reflecting the political demands of the hereditary slave-owning aristocratic class in its dying stage. (2) A Progressive View of History with a Critical Attitude towards the Retro View of History The philosophers represented by Han Fei and Wang Chong criticized the retro ideology of the past and the present, mainly from the perspectives of development and evolution such as the virtuous monarch, the rise and fall of morality, the roots of epistemology, and the inevitability of historical development, and put forward a series of valuable ideas on the progressive view of history, but they still did not jump out of the quagmire of historical idealism. From the point of view of the sovereign wise. Scholars believe that there were more virtuous emperors and monarchs in ancient times than in today's society, and that the order of society depends on whether the monarch is sage or not. Wang Chong retorted on the basis of reason, believing that the development of history depends on the "number of heaven and earth" rather than the wisdom and foolishness of the monarch, and tried to clarify that the development of history and the stability of social order do not depend on the will of man, but are an objective law of nature. However, while opposing the idealistic heroic view of history, he also completely denied the status and role of emperors and kings in social rule, and went from one extreme to another. The materialist view of history affirms that the people are the real promoters of history, but at the same time, it does not deny the status and role of historical figures in social development. From the point of view of moral rise and fall. The reason why the ancient and the present are not as good as the past is that they believe that "the people of the previous world are simple and easy to change, and the people of the next world are thin and difficult to govern", and that people's moral level has regressed with the development of history. Han Fei analyzed the changes of ethics and morality and the nature of morality from the perspective of economic life. He pointed out that Yao Shun practiced the Zen concession system, mainly because the emperor lived a hard life at that time, and he got rid of labor through Zen concession, which could not be regarded as a manifestation of high morality. Now that the life of the prefectural commander has obviously improved, he refuses to resign from his post easily, and he cannot be considered to be morally noble. Wang Chong explained the phenomenon of social morality from a materialist standpoint, and argued the rise and fall of morality from the perspective of material living standards. He pointed out: "It is said: 'The people know the etiquette; Food and clothing are sufficient, and the people know honor and disgrace. 'Let the birth be more than enough, and the struggle is not enough.' There is a lot of grain and food, and the heart of etiquette and righteousness is born; Etiquette is abundant and righteous, and the foundation of peace is established. Wang Chong attached great importance to the economic life of the people and refuted Confucius's idealistic moral concept of "since ancient times, all have died, and the people cannot stand without trust". He believed: "Let the country be governed without food, the people will be hungry, and the propriety and righteousness will be abandoned, and the propriety and righteousness will be abandoned, and the faith and security will be established." He believes that when we have no choice but to believe in food, "we should believe in food, although we don't want to believe, we believe in it." Wang Chong believes that if the problem of food and clothing for the masses of the people is not solved, they will not be able to accept etiquette and education, and that food and clothing for the people is the foundation for stabilizing social order. This materialist viewpoint is rare and valuable in feudal society, but due to class limitations, he attributed the problem of food and clothing to the hunger of the year, and did not further expose that the problem of food and clothing for the people was caused by the exploitation system, and failed to accurately understand the real cause of the problem of hunger and poverty. From the point of view of the inevitability of historical development. Both Han Fei and Wang Chong resolutely opposed the theory of historical regression that one generation is inferior to the next, and refuted the theory of historical regression from the perspective of epistemological roots, economic life and objective facts. Han Fei took "reference" as the criterion and pointed out the errors of retro thought epistemologically. He believes that the "ancients" and the "ancestors" are relatively far away at that time, and there is no basis for "reference", so their authenticity cannot be blindly believed. "Those who must do it without reference are foolish." Han Fei's idea of historical evolution became the theoretical basis for his reform, reflecting the enterprising spirit of the emerging landlord class in reforming the old system. Wang Chong believes that it is wrong for those who believe in epistemology that "what you hear and what you see is cheap." Han Fei and Wang Chong attempted to explore the reasons for the development of social history from the perspective of economic life and objective facts. Han Fei believes that the means of subsistence and the size of the population determine the social and political changes. It is correct to look for the causes of socio-political change in terms of material aspects, but his arguments are idealistic. Han Fei's attribution of social disputes to the number of people and property is not in line with the reality of historical development, and is therefore wrong. In his exploration of human nature, Han Fei ignored the social nature of human beings, believing that human beings were born with "evil sex", and that only brutal repression could prevent turmoil, and attributed social development to the merits of the rulers' suppression. Proceeding from objective historical facts, Wang Chong saw the nature of social development and material progress. "He saw the people of the last world, drinking blood and hair, without grain to eat, and the later generations wore the earth as wells, cultivated the soil and planted grain, drank wells and ate corn, and had the tune of fire and water; See also the ancient rock dwelling cave, the skin of the clothes and beasts, the later generations are easy to use the palace room, there is the decoration of cloth...... "from drinking blood and wool to drinking well and eating millet, from the rock dwelling cave to having palace clothes, it can not but be considered as the progress of history." The so-called simplicity of the previous world and the thin culture of the next world are to praise the backwardness of ancient times, and the progressive civilization of later generations. Similarly, judging from the rise and fall of dynasties, the development level of social productive forces, the development of scientific level, and the development of territory on the mainland during the Han and Han dynasties all surpassed those of the previous generations, and "Zhou is inferior to the Han" is also in line with historical facts. On the whole, although Han Fei and Wang Chong's views on social history were idealistic and did not accurately grasp the real motive force of historical development, in their struggle against the retro view of history, which was based on the past and the present, they "proceeded from a materialist standpoint, put out the words of the sages, traditional teachings, and secular prejudices of the past, and examined them with a realistic attitude." This simple materialist viewpoint is of positive significance in opposing the subjective idealistic view of history, and it is also a valuable attempt in exploration, which is worthy of recognition. However, due to the limitations of history and class, ancient Chinese philosophers inevitably eventually turned to idealism in their view of social history. Fourth, the people-oriented thought is an important part of the excellent traditional Chinese thought, which originated in the third dynasty of the Xia and Shang dynasties, developed in the Spring and Autumn Period and the Warring States Period, and was continuously interpreted by thinkers and politicians of all dynasties, and the connotation continued to evolve. From the traditional Confucian people-oriented thought to the people-oriented thought of the Restoration, to the modern civil rights thought, and then to the people's livelihood thought of the modern Chinese national bourgeoisie, it has undergone a complex transformation process. (1) Traditional Confucian people-oriented thought The word "people-oriented" comes from the words "the people are only the state, the people are solid and the country" in the "Song of the Five Sons", which can be regarded as the classic expression and earliest source of traditional Chinese people-oriented thought. Although it is impossible to determine whether the original text of the Song of the Five Sons contains the phrase "the people are only the state, and the country is solid", it can be concluded from the existing pre-Qin documents that the people-oriented thought first took shape in the Shang and Zhou dynasties. The "Book of Shang" has a record of "valuing our people" and "not only the people's inheritance"; "Tai Oath" says: "Heaven sees itself as the people, and the sky listens to itself and the people listen." "Shangshu, Yushu, Gao Taomo" said: "Heaven is smart, self-people are smart, heaven is fearful, and self-people are wise." The "Shangshu Kang" repeatedly mentioned "using the righteous people", "using the health to protect the people", "only the people are healthy", "Yumin", "Minning", etc., are all clear evidence of the "people only the state" in the pre-Qin period. People-oriented thought is an important part of the excellent traditional Chinese thought with Confucianism as the main representative. There are two outstanding characteristics of the people-oriented thought of the excellent Chinese tradition: first, it attaches importance to satisfying the material interests of the people; The second is to dialectically deal with the antagonistic and unified relationship between the monarch and the people. While affirming the basic status and importance of the people, the excellent traditional Chinese people-oriented thought attaches great importance to satisfying the material interests of the people, and recognizes that this is the premise for ensuring the stability of the people. When formulating national policies, the rulers of China's feudal society were influenced by the concepts of benefiting the people, supporting the people, enriching the people, and benefiting the people in the people-oriented thinking, and to a certain extent, they attached importance to the material interests of the people and paid attention to promoting the development of production by the people. Mencius proposed "controlling the people's property" in order to reduce the burden of the people's lives and promote the people to better engage in production. Dong Zhongshu of the Han Dynasty put forward policies such as "light taxation and thin endowment" and "lenient people's power" in "Spring and Autumn Dew". Cheng Yi and Cheng Hao of the Song Dynasty believed that the fundamental way to maintain national rule and social stability should be to "persuade farmers and mulberries" to stabilize the people's hearts and realize the goal of supporting the people and enriching the people. Although some of the Ming monarchs and virtuous ministers and good officials of the Qing Dynasty in China's feudal society were lenient in their administration and benefiting the people, benefiting the people, eliminating violence and reassuring the people, and helping the world for the people, although they had the limitations of their history and class, their compassion, compassion, and love for the common people in the world, their understanding of the people's weal and woe, their concern for the people's lives, and their satisfaction of certain interests and aspirations of the people were conducive to the survival and development of the people, and their historical progress should be affirmed. When dealing with the relationship between the monarch and the people, the people-oriented thought not only emphasizes the rule of the monarch over the people, but also emphasizes the important position and role of the people in the rise and fall of dynasties. Philosophers of the past dynasties in the mainland have explained the important role of "the people" from the perspective of the relationship between heaven and man, and between the people and the king. In terms of the relationship between heaven and man, the people-oriented thought advocates that the nobles despise the gods, and puts forward the "people are the gods", emphasizing that the ruler is responsible for the heavens as long as he is responsible for the people, and obeying the will of the people is obeying the will of heaven. Wang Fuzhi directly interprets "heaven" as "the same thing for people" or "the great harmony of the people's hearts". That is to say, the people are the heavens, and the common wishes, demands, and interests of the people are the principles of heaven. In terms of the relationship between the people and the monarch, the people-oriented thought affirms the power of the people, believing that the people can support a ruler but also overthrow a ruler. To a certain extent, we realize that those who win the hearts of the people win the world, and those who lose the hearts of the people lose the world. Mencius believed that if the monarch "violently attacked the people", it would inevitably lead to the end of "killing the country and dying", and the killing of tyrants like Xia Wei and Shang was not a "murder of the king", but a reasonable behavior. The people-oriented thought believes that when the monarch realizes the power of the people, applies the noble democracy of the people-oriented thought in the process of governing the country, and implements "benevolent government" in political practice, the political power can be stable and the country can prosper. It can be seen from the prosperity of the "prosperous era" and "zhongxing" of the previous dynasties that the people-oriented thought has played an important role in the concept of governing the country in the previous dynasties. The people-oriented ideology has always been the basic strategy of the ruling class to govern the country with peace and security, and it is an important basis and means for the rulers to formulate policies to govern the people and thus consolidate their rule. However, it should be emphasized that the so-called "people" in people-oriented thought are abstract group concepts such as "people", "people" and "common people" relative to "Jun", rather than concrete and real people. The abstract concept of the "people" confuses the distinction between the ruling class and the ruled class, the exploiting class and the exploited class. Humanism does not recognize the status of the people as the subject of historical development and social movements. The concepts of man, people, people, and the people have always been historical and concrete. In a class society, people, people, and the people are divided into concrete classes, and there has never been an abstract, supra-historical, supra-class man, the people, the people, and the people. As the mainstream ideology of the ruling class in China's feudal society and the ruling ideology of the feudal landlord class, the "people" in their eyes are the ruled class under their rule, and the "people" in their minds are relative to the "king". There are also certain differences between the people-oriented ideology of Chinese feudal society and the people-oriented ideology of the modern bourgeoisie, and it is even more fundamentally different from the people-oriented ideology of the working class political party. The ideological proposition of the ruling class in China's feudal society lies in the fact that the "people" have not become the main body of society, but can only be regarded as the object of social domination, that is, it is not "the people are the masters", but can only be the "masters of the people" in the dominant position of the ruling class. Therefore, the people-oriented ideology of Chinese feudal society essentially only "governs the people" but not "governs by the people", and it is difficult for the people-oriented ideology of Chinese feudal society to break through the barriers of feudal landlords, ruling classes, and absolute monarchy. In the late Qing Dynasty, the traditional Chinese feudal people-oriented thought was still valued as an important ideological resource, and became the basis and intermediary connecting the modern civil rights thought of the Western bourgeoisie. With the deepening of the understanding of Western bourgeois democratic thought, the traditional feudal people-oriented thought has undergone a transformation in the new era. Under the stimulation and tempering of modern Western bourgeois democratic thought, the people-oriented ideology was gradually transformed into the modern bourgeois civil rights ideology. The reformists, mainly represented by Kang Youwei and Liang Qichao, started with the traditional feudal people-oriented ideology, introduced the modern bourgeois democratic concept of the West to a certain extent, re-examined the relationship between the monarch and the people, affirmed the role of the people, and placed the people on an equal footing with the monarch. In his recital to Emperor Guangxu, Kang Youwei quoted the relevant records of "Hong Fan", "Mencius" and "Zhou Li" to prove that the "unity of the monarch and the people" advocated by him conformed to the ancient precept of "the first king ruled the world and shared with the people", indicating that his idea of civil rights came from the feudal people-oriented thought. (2) Modern National Bourgeois Thought on the People's Livelihood Sun Yat-sen, the great pioneer of China's democratic revolution, paid great attention to and attached great importance to the important position of the "people" in the development of history, emphasizing that "the center of gravity of history" is the "people's livelihood", "the people's livelihood is the people's life - the survival of society, the livelihood of the people, and the life of the masses", and clearly put forward that "the foundation of the country lies in the people". Fundamentally speaking, this kind of shift is to change the "monarch" as the center to the "people's livelihood" as the center in the excellent traditional Chinese people-oriented thought, and form the idea of the historical concept of people's livelihood. On the one hand, Sun Yat-sen believed that the focus of history is people's livelihood. He said: "The country is people-oriented, the people take food as the sky, and if there is not enough food to support the people, will the country be established without supporting the people?" He further pointed out: "The Three People's Principles are basically for the people. He also pointed out that solving the problem of people's livelihood is to solve the problem of people's basic survival needs. On the other hand, from the perspective of the dynamics of social development, he believes that the process of human historical evolution is the process of human beings constantly striving for survival. Sun Yat-sen divided the evolution of human history into four periods: "The first period is the struggle between man and beast, not the use of power, but the use of strength. The second period is when people fight with heaven and use divine power. In the third period, people fight with others, countries fight with countries, and this nation fights with that nation, and it is the use of monarchical power. In the fourth period now, there is a struggle between the country, and the people and the monarch. In this era, it can be said that the good fight against the evil, and the righteousness against the powerful. Sun Yat-sen absorbed the views of the Western bourgeois vulgar evolutionary theory and talked about historical evolution in the abstract. He erased the class nature of social struggles and abstracted the class struggles of various historical periods into struggles between people. He did not link the monarchy with the feudal system, nor did he regard the monarch as the political representative of the feudal landlord class, so he reduced the people's struggle against the feudal system to a struggle against the monarchy and to a struggle between the good and the wicked. Due to the limitations of class and history, it was impossible for Sun Yat-sen to use a materialist view of history to explain the problems of people's livelihood. He attributed the people's livelihood to consciousness and regarded the "desire" of human beings for survival as the driving force of social development, thus falling into the determinism of social consciousness and having a strong historical idealism. Sun Yat-sen is the political representative of China's emerging bourgeois revolutionaries, and his cognition and transformation of the traditional people-oriented thought of China's feudal society is different from the cognition and transformation of the traditional people-oriented thought of China's feudal society by the reformists and bourgeois reformers within the Chinese feudal landlord class. The reformists and reformists belonged to the camp of the feudal landlord class and the other to the camp of the bourgeois royalist conservatives, and they both advocated the preservation of the feudal monarchy and advocated partial reform and adjustment. Of course, one of them advocated the preservation of feudalism, the other of which advocated the establishment of a capitalist system under the premise of a monarchy. Sun Yat-sen's bourgeois democratic ideology, on the other hand, was anti-imperialist and anti-feudal, progressive and revolutionary. He put the survival of the people in an important position, which was of progressive significance in the democratic revolution at that time. However, Marxism believes that the concept of "people's livelihood" has a class character, and there is no supra-class "people's livelihood". In a semi-colonial and semi-feudal society, the problem of the people's survival cannot be solved without first overthrowing imperialism and feudalism that are pressing on the broad masses of the Chinese people. Sun Yat-sen's subjective wish was good, he hoped to solve the problems of people's livelihood and survival, but the method he proposed was utopian, and his wish could not be realized. The driving force of historical development does not come from solving the abstract problem of people's livelihood in order to survive, but through the class struggle from the masses of the people to overthrow feudalism and imperialism. In short, the process of transforming the people-oriented ideology of Chinese feudal society into the modern bourgeois democratic ideology of people's livelihood is actually the process of breaking through the barriers of feudal democratic ideology and gradually becoming China's modern progressive thought. From the people-oriented thought of Chinese feudal society to the people-oriented thought of the Restoration, to the people-oriented thought of the emerging bourgeoisie in modern times, and then to the democratic people's livelihood thought of the modern Chinese bourgeoisie, it has undergone a complex transformation process. From the perspective of feudal people-oriented thought, the reformists examined the modern Western bourgeois civil rights thought, regarded the struggle for civil rights as a way to solve the people's livelihood, and advocated that the Western bourgeoisie's measures to solve the people's livelihood should be changed from the democratic feudal model to the democratic Western model. The core of modern bourgeois democratic people's livelihood thought is that it is owned by the people, governed by the people, and enjoyed by the people, and advocates that sovereignty lies in the people, rather than sovereignty in the monarch; He advocates being the master of the people and for the people. However, this idea of people's livelihood has class limitations, and it speaks of the people, first of all, the emerging bourgeoisie, representing the interests of the emerging bourgeoisie, and of course also embodying the interests of other working classes to a certain extent. On the other hand, however, due to the two-faced nature of the Chinese bourgeoisie, it also determines the incompleteness of its democratic ideology on people's livelihood and cannot represent the broad masses of the Chinese working class. Generally speaking, from China's feudal society to China's modern bourgeois democratic revolution, although the excellent traditional Chinese people-oriented thought has given the "people" an important position, and the important role of the working masses in the rise and fall of dynasties has also been affirmed to a certain extent, due to the influence of absolute monarchy and small peasant economy, the "people" in the people-oriented thought has never been able to obtain an independent subject status, and has always been dependent on the feudal monarch and then dependent on the capitalist ruler to exist, which has historical limitations. The fundamental position of the people-oriented ideology of Chinese feudal society is to maintain the rule of the feudal monarchy, and the people are an important force to ensure the absolute monarchy, but they are still the objects of rule and the ruling class. The same is true of modern China's bourgeois-democratic ideology of people's livelihood, so it cannot truly represent the fundamental interests of the broadest masses of the people. V. The Social Ideal of "Datong" For more than 2,000 years, Chinese philosophers of all dynasties have drawn up the ideal social picture of "Datong" from the standpoint of the classes and strata they represent. As an identifier of the beautiful society that the people of the mainland yearn for, the social ideal of "Datong" has symbolic nature and has become a symbolic concept of the ideal society, and with the unremitting struggle of the Chinese nation from generation to generation, it has been constantly endowed with new connotations. Since the Chinese nation entered modern times, the Chinese communists have accepted the advanced theory of Marxism, taken it as the party's guiding ideology, and integrated the Marxist theory on the future communist society with the concept of the ideal society of "Datong," which is an excellent tradition of China, and endowed Marxism with a new meaning of the "Datong" ideal society. Regarding "Datong", "The Book of Rites and Rites" has a cloud: "The journey of the avenue is also, with the three generations of Ying, Qiu Wei is also caught, and there are ambitions." The road is also a trip to the world, the world is for the public, the selection of talents and abilities, and the belief and harmony. Therefore, people do not only kiss their relatives, do not have only sons and sons, so that the old have an end, the strong have a use, the young have a growth, the widows, widows, lonely and the sick are all supported, men have a share, and women have a home. If you abandon the evil on the ground, you don't have to hide it for yourself, and you don't have to do it for yourself. It is because of the plot that it is closed but not prosperous, the theft and thieves are not done, and the foreign household is not closed. It is said to be the same. This is the classic description of the "Datong" society. In this state, the ethical concept of maintaining the operation of society is "the world is for the public", people have no selfishness, property is publicly owned, the social division of labor is reasonable, there is no class division, everyone in the world does their best, each takes what he needs, stresses faith and harmony, does not leave the road behind, and does not close his door at night. This kind of "Datong" society, in which the avenue is open and the world is for the public, is the most ideal social state conceived by the excellent traditional Chinese culture, but it has not been seen in reality. During the Spring and Autumn Period and the Warring States Period, the old social order of slavery had collapsed, and the new order of feudalism had not yet been fully established. For example, "Lao Tzu" put forward the ideal of "small countries and widows", hoping to "make the people knot the rope and use it." Willing to eat, beautiful clothes, live in peace, and enjoy customs. Neighboring countries look at each other, the voices of chickens and dogs hear each other, and the people do not interact with each other until they are old and dead." The Zhuangzi relays the ideal of "a small country and a widowed people" and proposes a similar "country of virtue", that is, "its people are foolish and simple, less selfish and less desired; Knowing what to do but not knowing what to hide, and not seeking retribution; I don't know what righteousness is suitable for, and I don't know where etiquette is; To be arrogant and arrogant is to be generous. His life can be happy, and his death can be buried". The Lao Zhuang faction pinned the ideal society on the ancient early people's society, which is a retro idea of "looking backwards". During the Spring and Autumn Period and the Warring States Period, when the productive forces were gradually developing and the landlord class was rising, this kind of program lacked a social and economic foundation for realization. Mozi started from the standpoint of a small producer, and in response to the social contradictions at that time, he put forward practical propositions such as non-aggression and festival funeral, but his ultimate ideal was to take love and harmony as the core concept, and establish an ideal society in which "all people in the world love each other, the strong do not cling to the weak, the people do not rob the widows, the rich do not insult the poor, the noble do not insult the cheap, and the deceit does not deceive the foolish", and Mozi also pinned the realization of the social ideal on the three generations of holy kings. During the Warring States period, this kind of proposition also lacked a social basis for putting it into practice, and it was a utopian idea. In short, in response to the contradictions of the real society, the pre-Qin princes designed some unrealistic lofty ideals, but they also entrusted the realization of these ideals to the world of the ancient holy kings, and showed "backward looking" in their way of thinking, and even some of them even had the retro characteristics of maintaining the original old slavery system, intending to "reform the ancient system" in order to realize the ideal society they designed. Confucius, the founder of Confucianism, tried to rebuild a "Taoist" society with repetition and righteousness, and the "ancient" that Confucius wanted to restore was very clear, that is, the Zhou system of the slave society. The "Tao" he spoke of is based on Zhou Li as the core, with blood as the bond, with different relatives and clear hierarchies. The "Dao" pursued by Confucius was not the "Dao" of the "Datong" society, but the "Dao" and "Fuli" of the slavery of Zhou, that is, the restoration of the ideal society in his heart. The ideal society pursued by Mencius was a society guided by the idea of "benevolent government" and based on the "well-field system", so that the people would have permanent production. Mencius hoped that through the ruler's practice of "benevolent government", the society would reach an ideal state of "fathers and sons, kings and ministers have righteousness, husbands and wives are different, the elders and young are orderly, and friends have faith", and "the seventy people eat meat and clothes, and the people are not hungry or cold". Although Mencius's ideal society is closer to the "moderately prosperous" society in the Book of Rites, such a society is still characterized by the restoration and maintenance of the patriarchal lineage of slavery linked by blood. However, Mencius was in the Warring States Period, and the socio-economic conditions at that time and the ideological background of the Confucian-Mo rivalry determined that it was impossible for him to advocate the restoration of the ancient "Datong" of "the world for the common good". Like Confucius and Mencius, Xunzi's ideal society is also a hierarchical society in which "the virtuous are enabled, the noble and the low, the relatives are separated, and the order is old and young". In this society, "etiquette" is still the foundation for maintaining social order. Unlike Confucius and Mencius, Xunzi held the "theory of sexual evil", believing that people would not take the initiative to follow or obey the etiquette norms and ruling order formulated by the holy king, so he advocated that the "evil" of human nature should be actively controlled through the "solemn ritual and heavy law", so as to establish and maintain a hierarchical ideal social order. Obviously, Xunzi replaced "li" with "law" for governance, and put forward the Legalist proposition representing the emerging landlord class. The hierarchical order that Xunzi wanted to establish was no longer a patriarchal lineage slavery system linked by blood, but a new order of the feudal system that conformed to the interests of the emerging landlord class during the Warring States Period. It can be seen that, compared with Confucius and Mencius, Xunzi also pursued the ideal society of "equal to the noble and low, separated from relatives, and ordered to grow up and young", but it was a social form of replacing slavery with a new feudal social form of order and standardization. The ideal society described by Confucius and Mencius is essentially a slave society that wants to restore the Zhou system, and although the ideal society described by Xunzi and Confucius and Mencius is similar in literal meaning, its connotation is completely different with the development of history and the change of social conditions. The ideal society of Confucius and Mencius reflected the socio-historical view of Confucianism's "theory of degradation", while the ideal society of Xunzi reflected the progressive view of history. Their ideas have profoundly influenced the content and direction of philosophers' thinking in later years. During the Ming and Qing dynasties, an industrial and commercial economy with the germ of early capitalism had slowly formed within Chinese society, and under the influence of factors such as social and economic development and political revolution, new ideological elements began to appear in the ideal society that people were pursuing. Taking the three major thinkers of the early Qing Dynasty as an example, Huang Zongxi proposed that "the world is the lord and the monarch is the guest", Gu Yanwu proposed that "the people of the world should be sent to the world with the power of the world", and Wang Fuzhi advocated "not to suspect the world with one person and not to take the world as a private person", etc., all reflected on the theory of the Song and Ming dynasties and challenged the feudal monarchy system. In this process, "well-off", "Datong" and "the world for the public" gradually showed a trend of breaking away from the old feudal traditional thinking, and became a kind of symbol for people to expound the new capitalist ideal society that replaced the old feudal society. Since the Opium War, in the face of "great changes unseen in 3,000 years", some people with lofty ideals have actively looked at the world and painstakingly explored ways to save the national crisis and change the current situation of China's weakness and poverty. In this context, the conceptualization of the new social ideals of "well-off", "Datong" and "the world for the public" is becoming more and more obvious. During the period of the Wuxu Restoration, "moderately prosperous", "Datong" and "the world for the public" had a new connotation that surpassed the old feudal historical tradition and became more of a capitalist ideal social form. Kang Youwei proposed the reform of the ancient system, which combined the modern civilization of modern Western capitalism with traditional Chinese concepts, and reconstructed the social ideals of "well-off" and "great harmony". He combined the ideas of "moderately prosperous" and "great harmony" with the theory of the third world of the ram, and believed that human development has gone through three stages: "according to the troubled times", "ascending to the peaceful world" and "peaceful times", and the latter two stages correspond to the "well-off" and "Datong" societies in the "Book of Rites and Rites". Before the Wuxu Reform, Kang Youwei regarded China's feudal society as "moderately prosperous" and Western capitalist constitutional monarchy as "Datong"; Later, it was renamed the Chinese feudal society as "according to the troubled times", the Western constitutional monarchy as the "Shengping World" ("Xiaokang"), and after the "Shengping World", there was also a "Blissful World" of "no state, no emperor, everyone is equal, and the world is public", that is, "Taiping World" ("Datong"), the so-called "go to the national boundary to join the earth, go to the hierarchical boundary to level the nation, go to the species boundary with mankind, go to the form world to protect independence, go to the family world to be the people, go to the industrial world to produce publicly, go to the chaotic world to govern the peace, go to the class world to love all beings, and go to the suffering world to Bliss. Kang Youwei's ideas of "well-off", "Datong" and "the world is for the public" are the products of the conflict and integration of the two major systems of feudalism and capitalism in modern times. His reconstruction of the capitalist development path from "moderately prosperous" to "Datong" and "the world for the public" with the idea of social evolution is a fundamental change in the "degenerate" and "retro" social and historical outlook of China's feudal tradition, which is conducive to the spread of the idea of social change in the late Qing Dynasty. Kang Youwei's social ideal was the social ideal of the bourgeois reformists, which had the positive significance of emancipating the mind, but it did not conform to China's national conditions and could not solve the practical dilemma faced by Chinese society at that time. After the failure of the Wuxu Reform, Kang Youwei's thinking became more and more conservative and he became an opponent of the bourgeois-democratic revolution. Sun Yat-sen, the forerunner of China's bourgeois democratic revolution, also interpreted the concepts of "great harmony" and "the world is for the common good" when he expounded the people's livelihood doctrine of the Three People's Principles, and to a certain extent, absorbed the ideas of utopian socialism, reflecting the social ideals of the bourgeois democratic revolutionaries. In 1905, Sun Yat-sen first put forward the principle of people's livelihood in the "Speech of the People's Daily". Based on the fact that economic problems arose in Western society after the bourgeoisie solved the political problems, he believed that "the twentieth century had to be the era of people's livelihood" and that "the era of people's livelihood" refers to the socialist movement in Europe. He advocated that China should "see the scourge before it sprouts" and "carry out the political revolution and social revolution in one battle." Sun Yat-sen concretized the principle of people's livelihood as a measure of equal land rights. After the Xinhai Revolution, Sun Yat-sen once called Minshengism "national socialism" and advocated "excluding a small number of capitalists and allowing the people to share the freedom of production". After the first cooperation between the KMT and the Communist Party, Sun Yat-sen reinterpreted the Three People's Principles and put forward the sayings that "Minshengism is socialism, also known as communism, that is, Datongism". Minshengism reflected the interests and demands of the Chinese bourgeois revolutionaries at that time and was of progressive significance. However, the "people's livelihood" and "Datongism" mentioned by Sun Yat-sen have absorbed the traditional concept of "the cultivator has his own land", the traditional idea of "moderately prosperous" and "Datong" and the ideal of "utopian socialism" advocated by scientific socialism, and are neither true Marxism nor the communist ideal society advocated by scientific socialism. Sun Yat-sen made it clear: "It is okay to learn from Marx's intentions, but it is not possible to use Marx's laws." This reflects his true attitude towards Marxism. He did not agree with Marx's historical materialism and the theory of surplus value, and he also criticized the theory of class struggle, calling Marx only a "social pathologist" rather than a "social physiologist". He believes that China's social problem "is to suffer from poverty, not to suffer from inequality," and advocated that "we should use a method of thinking about the prevention of problems to stop private big capital and guard against the big problem of social inequality in the future." Therefore, although Sun Yat-sen's Minshengism is a product of the background of the world socialist movement, in essence, it is still a kind of bourgeois social reformism, which is very different from scientific socialism. VI. The Idea of "Great Unification" The idea of "great unification" in the excellent traditional Chinese thought is not only a political ideology, but also a political proposition, and at the same time contains the philosophical concepts of the excellent traditional Chinese thought in different historical eras, and embodies the ancient Chinese thought of state sovereignty and governance. The idea of "great unification" has different connotations in different social forms on the mainland, and in slave societies there are specific contents of slave societies. In feudal society there is the specific content of feudal society. The idea of "great unification" in the excellent tradition of China has played a positive role in the formation and development of a unified Chinese feudal dynastic state, in uniting the Chinese nation and maintaining a pattern of pluralism and unity, and in maintaining national unity and social harmony. However, from the perspective of historical materialism, the concept of divine authority of kings in the thought of "great unification" is idealistic in the final analysis. The basic content of the traditional Chinese idea of "great unification" includes the following four aspects: political unity for the purpose of royal power and monarchical power; ideological unity centered on "Chongli"; national unity to promote national integration; The unification of the territory with the county system instead of the feudal system. (1) Political Unification for the Purpose of King's Power and Monarchy It is required that the feudal state power should be unified with the king's power and monarchy, and the centralization and unity of the monarch's power should be strengthened by the principle of "heavenly authority of the monarchy" and the hierarchical system. Confucianism regards "loyalty to the king and respect for the king" as the theoretical basis of the idea of "great unification". How to achieve political unity? Confucius put forward the idea of "respecting the king," and respecting the monarch is first and foremost. "The Book of Rites: Four Systems of Mourning Clothes" pointed out: "There are no two days in the sky, there are no two kings in the earth, there are no two kings in the country, and there are no two respects in the family. "Mencius: Lilou Shang" proposed: "Everyone kisses their relatives, grows up, and the world is peaceful." "Xunzi Monarchy" said: "Monarchs and ministers, fathers and sons, brothers, husbands and wives, the beginning is the end, the end is the beginning, the same as heaven and earth, and the eternal age, the husband is the great capital." Dong Zhongshu emphasized that the world should "unify the Son of Heaven". Legalists clearly advocate absolute monarchy and centralization, such as Han Fei's proposal that the monarch should "rule independently within the four seas". Mozi advocated "Shang Tong", proposing that "whatever is above must be what is; What is not, it will be not". The idea of "great unification" in Chinese feudal society has always advocated the establishment of a strict and orderly hierarchy to serve the feudal royal power, so as to ensure the stability of social order and state power. (2) Ideological Unity Centered on "Chongli" Ideological unity is the foundation of political unity. Confucius advocated self-denial and retribution, that is, the unity of thought in the Zhou rites with the civilization of etiquette and music as the core, and the unity of thought to achieve political unity. Mencius said, "I also want to correct people's hearts, stop heresies, distance from deeds, and prostitute words, in order to inherit the three sages", and take the inheritance of the three sages of Dayu, Zhou Gong, and Confucius Kuang Zheng to unify social thought as his duty and pursuit. Xunzi advocated the ideological unity of "Ruofu's general strategy, words and deeds, and unification", and put forward the idea of "the righteousness of the law Zhongni and Zigong, and the theory of the twelve sons to take care of the world". Dong Zhongshu proposed to "overthrow the hundred schools of thought and respect Confucianism alone" to unify the world with Confucianism. Confucianism has become the core of traditional Chinese thought, laid the foundation for the ideological unity of the Chinese nation, and provided the necessary prerequisite for the political unity of the Chinese nation. (3) National Reunification to Promote Ethnic Integration The excellent traditional Chinese thinking of "great unification" not only constitutes the basis for a stable political situation and social order, but also creates an ideological and cultural guarantee for ethnic integration and national unity, thus ensuring that a unified multi-ethnic country has achieved great unification politically and geographically. China has been a multi-ethnic country since ancient times, and a variety of ethnic titles have appeared in ancient documents. On the issue of nationality, although Confucianism has the idea of "respecting the king and destroying the Yi" and clearly distinguishing between Huayi, it believes that ethnic minorities should be treated as one with China, so that Yixia and Xia will be unified, the world will be one, and China will be one family. Confucius said, "Only the world is holy...... Seeing and the people are not disrespectful, words and the people are not displeased, and the people are not displeased, it is to be famous in China, and to give barbarians. "Rouyuan people" and "Huai princes" are regarded as important principles of governance. Confucius took culture as the main criterion for distinguishing Xia Yi, and did not exclude foreign races by blood and race, but believed that Yi Di could be edified, and Yi could be used to use Xia Li to become Chinese. "The Legend of the Ram" proposed: "Easy to be outside? "Spring and Autumn" is the country inside and the summer outside, and the summer inside and the outside. The king wants to be the only one in the world, so what is the word for the outside and the inside?" He Xiu interprets the "three worlds" as: the world, "the inner country and the outer summer", the heard world, "the inner summer and the outer Yidi", the seen world, "Yidi into the lord, the world is as big and small as one". The leaders of the minority regimes are also not alien to "China", and often take a prominent figure in the ancient history of "China" as their ancestor, and actively accept the culture of the Central Plains. The political practice of the "great unification" ideology in the Sui and Tang dynasties was mainly to promote ethnic integration. The historical characteristics of the unprecedented integration of ethnic relations in the Sui and Tang dynasties are mainly reflected in the relationship between ethnicity, politics and culture. Han and ethnic minorities are mixed, and sinicization is the mainstream. Whether it is the Sinicized "Hu people" or the "Huhua" Han people, they all eventually belong to the unified Sui and Tang dynasties. The intrinsic ideological concept that has contributed to this general historical trend is the ideological concept of "great unification" and the ideological concept of "great unification." These ideas and concepts have provided a firm and powerful spiritual aggregator for the unified Chinese nation. (4) Replacing the Territorial Unification of the Feudal System with the County System Opposing separatism and safeguarding the unity of the country's borders is an important principle adhered to in the idea of "great unification" in China's feudal society. The idea of "great unification" insists on replacing the feudal system with the county system in terms of geographical space, weakening the power of the princes, strengthening the centralization of power, and maintaining the territorial integrity and territorial unity of the country. This provides an ideological guarantee for the country's territorial unity and opposition to separatism. China's thinking of "great unification" attaches great importance to and respects reunification while opposing separatism, and regards great reunification as a matter of course. As Dong Zhongshu said, the "great unification" is "the common scripture of heaven and earth", which elevates the unity to the height of the universal law that will always exist in heaven and earth, ancient and modern. In a state of national dispersion, "great unification" is the ultimate political goal pursued by the Chinese nation. In the state of national reunification, "great unification" is also the ideological basis for the Chinese nation to safeguard the political situation of "great unification." Therefore, the idea of "great unification" arose out of the needs of political rule, conformed to the needs of the ruling class's political rule, and played a certain positive role. The idea of "great unification" has become the historical and cultural foundation for maintaining the unity of the mainland as a multi-ethnic country, safeguarding the pattern of the Chinese nation of pluralism and integration, and realizing the great unity and reunification of the Chinese nation.
[Wang Weiguang: Speaker of Chang'an Street Reading Club, Former President of the Chinese Academy of Social Sciences]
Note: Authorized to publish, this article has been selected and included in the "Chang'an Street Reading Club" theoretical learning platform (People's Daily, People's Political Consultative Conference Daily, Beijing Daily, Xinhuanet, CCTV, National Party Media Information Public Platform, Vision, Beijing Time, Surging Government Affairs, Phoenix News Client "Chang'an Street Reading Club" column synchronization), reprinting must be uniformly marked "Chang'an Street Reading Club" theoretical learning platform source and author.
Editor-in-charge: Xue Linxi, preliminary review: Cheng Ziqian, Chen Jiani, re-examination: Li Yufan
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