After the Han and Tang Dynasties, China's traditional culture included Confucianism, Buddhism, Taoism, literature, painting, architecture and sculpture. , introduced to Japan. For example, the spread of Neo-Confucianism and Neo-Confucianism formed Zhu and Yang Ming. In the Tang Dynasty, the Buddhist culture and sculptures of Jian Zhen and China spread to Japan. A large number of Japanese envoys in Tang Dynasty, such as Kibi No Asomi Makibi, Konghai monk, Abe Tadao Ma Lu, were sent to China to study China culture. In this way, Japanese writing and architecture are deeply influenced by China culture. The Cross Pavilion, which is hard to find in China now, is still well preserved in Japan. In South Korea, the most influential is China culture, especially Confucianism and practical learning after Ming and Qing Dynasties. If people don't know that Li Tuixi, Cao Nanming, Li, Hong, Ding Ruoyong and others are Korean philosophers, it is difficult to judge the nationality of the authors only by their works. The content of China's ethics has long been lost in China, but it is still quite complete in South Korea. Therefore, South Korea is called a living fossil of Confucian countries by western countries.

China culture not only had a far-reaching influence on South Korea and Japan, but also on some countries in Southeast Asia and South Asia, such as the Philippines, Singapore, Vietnam and other countries and regions, and Zheng He's seven voyages to the West deepened this influence. As a result, the East Asian cultural circle with China culture as the core has been recognized by the world, especially the economic take-off and rise of the four Asian Little Dragons, with the focus on their relationship with China culture.

During the Ming and Qing Dynasties, China's traditional culture spread to some European countries through Jesuits in the west and learning from the East to the West. China's four great inventions (gunpowder, compass, printing and printing and papermaking) were first introduced to the west, which played an important role in promoting the formation and development of western capitalist society. China's traditional culture had the greatest influence on France, and France became the center of China culture craze in Europe at that time. From the17th century, some Confucian classics of China, such as The Analects of Confucius and Daxue, spread to other European countries through France. /kloc-Few French enlightenment thinkers in the 0/8th century were not influenced by China culture. Such as Descartes, Rousseau, Voltaire, Montesquieu, Diderot, Holbach and so on, whose admiration for China culture has shocked us so far. Voltaire enshrined the portrait of Confucius in the chapel and regarded Confucius as a model of human morality. German philosophers Leibniz, Kant, Fichte, Schelling, Hegel, Feuerbach and the great writer Goethe all studied China's philosophy and were influenced by China culture to varying degrees. Leibniz, for example, thinks that China's discovery made Europeans wake up from religious confusion. This influence directly or indirectly influenced the Enlightenment in France and the dialectical thought in Germany.

Then, what is the relationship between the influence of China culture on the French Enlightenment in the18th century and the western modernization? Since the second half of the 20th century, western academic circles have made a comprehensive reflection on western modern culture, and gained such a * * understanding in the reflection, that is, modernization, as a way of life and thinking, is neither a scientific revolution that began in16th century nor an industrial revolution that began in17th century, but an enlightenment that began in18th century; Because the enlightenment thought embodies the basic characteristics of modern culture, two basic propositions and conclusions are drawn: the first proposition is that China culture has had an important influence on European enlightenment thought; The second proposition is "Enlightenment is a necessary condition in the process of western social modernization". The conclusion is that the modernization process in the West has been influenced by the traditional culture of China.

With the prosperity of China's national strength and the improvement of its international status, some countries in the world, including Asia and Europe, have highly recognized and attached importance to China culture.

We know that Korea, as one of the four little dragons in Asia, has a high degree of modernization, but its modernization is not based on denying and abandoning traditional culture, but on respecting, inheriting and developing traditional culture. People who have been to Korea are deeply touched by Koreans' patriotism and pride in their national culture. For example, Sungkyunkwan University, the most famous university in Korea, still takes Confucianism as its purpose and benevolence, courtesy and wisdom as its motto. Every February and August, Koreans go to the Confucian Temple to worship Confucius in a traditional way, and there are also colleges that teach in full accordance with the traditional Confucian teaching methods. The main course taught is the Confucian classic "Four Books and Five Classics". There are more than 300 traditional county schools and academies that have almost disappeared in China. The first Confucius Institute in the world was established in the Korean capital at the end of 2004. South Korea also widely publicizes the spirit of Confucian culture to the whole society through movies, television and various media. It can be said that South Korea is a successful example of building a country and educating people with Confucian culture, and is called "a living fossil of Confucian country" and "a typical Confucian country" by many western scholars. South Korea has not abandoned and denied traditional culture, but organically integrated traditional culture into modern society and life.

From the1980s, Singaporeans began to carry out the "cultural regeneration" movement centered on traditional Confucian culture in China. 1982 During the Spring Festival, Prime Minister Lee Kuan Yew called on the people of Singapore to maintain and carry forward the traditional Confucian morality of the Chinese nation and regard "loyalty, filial piety, benevolence, courtesy, honesty and shame" as the "way of governing the country" that the government must resolutely implement. 1988 10 first deputy prime minister Goh chok tong proposed to upgrade Confucian oriental values to national consciousness and make it a guide for every citizen. 1990 In February, the Singapore government published the White Paper of Equal Value, which was full of Confucian ethics. The book puts forward five common values: (1) the country is supreme and society is the first; (2) Family is the root and society is the foundation; (3) care and support, help each other in the same boat; (4) Seeking common ground while reserving differences and reaching consensus through consultation; (5) Racial harmony and religious tolerance.

South Korea, Singapore and other countries and regions attach importance to traditional culture and tell us:

First, these countries attach importance to China's traditional culture because some values and ethics in Confucian traditional culture have accumulated in their national moral norms and national psychology. For example, Lee Kuan Yew said in his National Day speech at 1978: "Maybe my English is better than Chinese, because I learned English in my early years; But even after another thousand generations, I won't become an Englishman. What I keep in my heart is not the western value system, but the eastern value system. "

Second, South Korea's experience tells us: to realize modernization, traditional culture does not have to be sacrificed; Traditional culture and modernization are not contradictory, but can complement each other and go hand in hand.

Professor Gao Qinghai, the late famous philosophical theorist of Jilin University, pointed out that "philosophy" is the soul of a nation, which marks the height and depth of a nation's self-awareness and embodies the development and maturity of a nation's spirit. Economic strength is the necessary foundation for a society and a nation to stand up, but this is not the key. The key is to stand up ideologically first. A nation that can't stand up ideologically, even arachis duranensis, can't really become the master of its own destiny. Today, China society is in a critical period of social transformation, which inherently requires people to judge the historical position of China society from a rational height, clarify the value premise of social development, and reflect on the possible path of future development. In other words, it is the inherent requirement and urgent need for China people to reflect on their own life course, know their own living environment and find their own future development path.

The relationship between China culture and capitalism.

In the article "On the Three People's Principles and the Unity of * * * Productivism and China (Confucian) Culture", Liu Zhou thinks that after the October Revolution in the Soviet Union, the trend of * * * productivism can quickly take root in China and has become a prairie fire. The deep reason is closely related to the "Great Harmony" complex of China people for thousands of years. The author thinks that the unity of the Three People's Principles and materialism with China (Confucianism) culture exists in three aspects: first, the unity of social ideals; Second, the unity of Confucian "benevolence" spirit; Third, the use of Confucian "ceremony" spirit of unity. The following is a breakdown:

First, the unity of social ideals.

What is the social ideal of the Three People's Principles? Dr. Sun Yat-sen said: The world is public.

* * * What is the social ideal of capitalism? Dr. Marx said: From each according to his ability, according to his needs.

Sun Yat-sen said that "the world is public" is the Confucian Book of Rites, which is the highest social ideal of Confucianism and the Three People's Principles. "From each according to his ability, to each according to his needs" is the highest social ideal of socialism.

What are the specific contents of the Three People's Principles, the Confucian culture, and Marx's "From each according to his ability, to each according to his needs" capitalist society?

"Book of Rites, Li Yun, Chapter IX, Great Harmony": "Confucius said: ... The trip to the Avenue is also a business, and the world is public. We should choose talents and abilities, be honest with each other, and cultivate mutual understanding. An old friend is not only a relative, but also an only son. Let the old have an end, be strong and useful, be young and strong, and care for the lonely and sick; Men get points and women get rewards. Goods, abandon it to the ground, don't hide it in yourself; Force, evil is not out of the body, not for yourself. It is to seek harmony without prosperity, and thieves do not do it. So if you don't close the door, it's called Datong. "

The third volume of Selected Works of Marx and Engels: "In the advanced stage of capitalist society, the situation of forcing people to obey the division of labor like slaves has disappeared; When the opposition between mental labor and manual labor also disappears; When labor is not only a means of making a living, but also the first need of life; When the individual develops in an all-round way, the productivity is also improved, and all sources of social wealth fully flow in, we can completely transcend the narrow vision of bourgeois legal rights, and society can write on its own banner: "From each according to his ability, to each according to his needs".

Now let's look at the two most critical sentences in The Ninth Sum of Rites:

"If you hate it, you don't have to do it for yourself." This means that people love labor, just as they are afraid that their own strength will be released, and the wealth created by labor does not have to be reserved for themselves. In other words, "labor is not only a means of making a living, but also the first need of life". Therefore, labor is the release of "self" ability and the realization of "self" value. Therefore, labor "does not have to be for oneself", and people can "from each according to his ability".

"goods are abandoned to the ground, so you don't have to hide them in yourself." This means that the material wealth of society has been greatly enriched, and people just like hate wealth, throw wealth on the ground at will, instead of collecting it and keeping it for themselves. In other words, when "with the all-round development of individuals, the productivity has also improved, and all the sources of social wealth have fully flowed in", people have been able to "transcend the narrow vision of bourgeois legal rights"-"beyond this narrow vision that makes people haggle over every ounce as coldly as Shylock, unwilling to work half an hour longer than others and unwilling to get a little less reward than others" (Selected Works of Lenin, Volume III, page 254). At this time, the moral consciousness of social members has been fully improved. Therefore, any wealth "does not need to be hidden in yourself", and people can take it "on demand" instead of robbing or wantonly destroying the wealth belonging to the public. Society has been able to "write' from each according to his ability, distribution according to his needs' on its own banner".

From this perspective, the Three People's Principles and materialism are unified with the social ideal pursued by China (Confucian) culture.

Second, the use of the Confucian spirit of "benevolence" unity.

Benevolence is the core of Confucianism. It requires the rulers to implement certain class concession measures to the ruled class without harming the fundamental interests of the ruled class, thus eliminating the necessity of the ruled class's rebellion to a certain extent. The essence of benevolence is to make people not have to resist. How to make the people unnecessary to rebel? The first thing is to solve the problem of "people's livelihood" covering all social classes, so that all members of social classes can enjoy the right to life and happiness without changing their class status. This is the main spirit of "people's livelihood", so the guiding spirit of people's livelihood and the spirit of benevolence are unified. So, what does the two have to do with productism? Dr. Sun Yat-sen said: "People's livelihood is socialism, also known as * * * productism" (Selected Works of Sun Yat-sen, p. 802). What is capitalism? * * * Capitalism is to eliminate "the situation that people obey the division of labor like slaves"; Is to make "labor is not only a means of making a living, but also the first need of life"; Is to let "all sources of social wealth fully flow in." In a word, productism is to solve the "people's livelihood" problem first. So Mr. Sun said that "people's livelihood is * * * productism".

Therefore, the Three People's Principles and * * * productism are unified with China (Confucian) culture in applying the guiding spirit of "benevolence".