"Hot Spring Reverie" 21
There is no system in this world that is suitable for all people. In the same way, a group of people in a region has a regional custom. The customs of a certain region will change in the long run with the changes in the geological environment of the place, and at the same time, some people in a specific custom environment will not adapt to a certain custom or have a varied influence on a certain custom because of their internal genes or other variations.
Tourism differs from other industries in that it does not operate in a cycle of rapid production and consumption; on the contrary, it must operate in a way that preserves the original tradition and the understanding of tradition. A place characterized by natural simplicity to develop tourism, if it is a large-scale construction of highways and building bridges, then it will lose its original characteristics as a tourism industry production area. A person who drives an ox cart over a mountain on foot and a person who drives a sports car over the same mountain will never have the exact same perspective and idea. Customs change because bullock carts become sports cars, and traditions must also go with the dust of sports cars.
Different regions must have different people, but there will be different people in the same region. There will be different people in the same region or even under the same form of civilization level. A civilization may manifest itself as the result of higher productivity, however, higher productivity does not represent a higher cultural formation. We always regard the countryside as synonymous with poverty and backwardness, and the city as synonymous with prosperity and development, because we have not understood that the rural mode of production and the urban mode of production precisely characterize the two ways of human learning.
In the countryside, no one has to know the principle of leverage and then know that when two people carry heavy objects, the heavy objects are closer to which person, and that person will eat heavier. In a city, a person without code and its theoretical framework has no way of writing any useful programs. These are two ways of living, working and learning, based on practical operation and based on theoretical logic. There is no better way than the other, they exist in the first place, and they exist from the very first moment of man's understanding of the world.
So far, human beings have experienced two forms of civilization, one is an agricultural civilization and the other is an industrial civilization. We have no way of using hunting and nomadism as forms of civilization, because by definition civilization, civilization is measured by the material output of society. The output of hunting and nomadic peoples remains at exactly the same level as that of ordinary animals. Hunting tribes and general predators have exactly the same kind of production, and the production relations of nomadic peoples are no higher than those of slave ants. Therefore, it is difficult to separate the output of hunting and nomadic peoples into a form of civilization.
Vulgar scholarship likes to regard agricultural civilization as a civilization form higher than that of primitive tribes before it, and then regard industrial civilization as a civilization form higher than agricultural civilization. This civilizational dogma forgets that whatever form of civilization arises with the emergence of classes. Agrarian civilization accompanied the landlord class and the peasant class, while industrial civilization accompanied the bourgeoisie and the working class. The self-employed peasants in the agrarian civilization are not only in the minority, but their output and development are limited by the broad, exploitative agrarian civilization as a whole. In industrial civilization, the so-called "white-collar workers" in office buildings, as long as they are employed by capitalists and use the labor tools provided by capitalists, then although their labor forms are different from those of "blue-collar workers" in factories, their social status is still that of the working class and, in terms of the nature of their labor, they are still employed labor. The nature of labor has nothing to do with what part of the human body is used in labor.
The use of specific parts of the human body in labor is only related to the ability to work. A person can lose his or her index and middle fingers and lose his ability to work, and he may also have different abilities to work because of his or her level of education, but the nature of labor is not the ability to work. The nature of labor is determined by social relations and not by the parts of the human body. Economics is not physiology.
When classes appear along with the form of civilization, it determines that the form of civilization can not explain the cultural level of a society or the cultural quality of an individual. In a form of civilization, there can be an extremely inferior cultural level or an extremely despicable cultural quality.