The basic characteristics of "Datong" society can be summarized as three aspects: individual to society, society to individual, and making full use of people's talents:

1, everyone can get the care of the whole society.

"Don't be close to your parents, don't just be your own son", which means that everyone can push others, extend the intention of caring for parents and raising children to others, and make the whole society feel like a family. "A sense of security for the elderly, a strong sense of use, and a promising youth" means making appropriate arrangements for people of all ages. In particular, it also mentioned that it is necessary to provide living security for five categories of people, namely, "pity, widowhood, loneliness, independence and disability", which fully reflected the concern of the whole society.

Everyone can live and work in peace and contentment.

"Being divided" means having a stable job and being able to work with peace of mind; "Returning home" means that men and women get married in time and have a happy family. In ancient times, men plowed and women wove, and women also raised silkworms at home, so they could have plenty of food and clothing. The above two aspects are mainly about material life.

3. Make the best use of everything and make the best use of people.

"If things are abandoned on the ground, there is no need to hide them in yourself", which means that people cherish the products of labor, but they are not selfish and will not take them for themselves; "I don't hate it when I'm out of the body, and I don't have to do it myself" (I was born useful), which means that people are ashamed of not contributing or contributing less in the same job and can try their best to work, but they don't have the idea of "getting more". This is mainly a matter of people's concept, because only by cultivating public interests and removing selfishness can we make the best use of everything and make the best use of people. However, it is not completely impossible to have a great society. Only when the society develops to a certain extent and people's self-cultivation reaches a fairly high level can a harmonious society be realized.

Second, the traditional Datong society in China:

Datong society is the highest ideal society advocated by ancient Confucianism in China or the highest stage of human society.

1, a social system owned by the whole people.

This social system owned by the whole people includes public ownership of power and property, first of all, public ownership of power. The slogan of public power is "the world is for the public", and the specific measures are to select talents, uphold faith and cultivate harmony. It is the elected talents who manage the society, and the power to elect talents is in the "world", that is, the people of the whole society, so the power is public. The reason why it is clear that power is public is because people realize from practice that power can change everything and grab everything.

Only by abolishing the monopoly of individuals on power can we ensure that other aspects of society are not monopolized; Only by insisting on public ownership of power can we ensure public ownership in other aspects of society. Therefore, the slogan "The world is for the public" is fundamentally opposed to kingship. "Book of Rites Justice" explains: "The world is public, which means that the son of heaven is in power. It's for the public to bestow virtue, and not to pass it on to future generations privately, that is, to abolish Zhu and use Shun and Yu. " Justice takes Datong as a five-chapter story, so let me give you an example. Yao didn't pass on his son Dan Zhu to Shun, and Shun didn't pass on his career to Yu. Although "justice" also admits that "the world is public" first refers to the supreme throne.

However, from the examples cited, it is not all the great harmony that Liu Yun said, because Yao and Shun did not pass on the throne to future generations, but ideologically "abdicated" the world as private property; And it is a last resort. Records of the Five Emperors wrote: "Yao's evil deeds are not enough to reward the world, so he has the right to shun." If granted smoothly, the world will benefit, and Danzhu disease will also occur. If Dani is awarded, the world will get sick and Dani will benefit. Yao said, "In the end, I won't benefit one person because of the diseases in the world, but grant Shun the world. The difference between "Yao Shun" and "Datong" lies in: Yao Shun's abdication is an expedient measure, and Datong's selection of talents and appointment is institutionalized; Yao and Shun were appointed by individuals, and Datong was elected by "the world"; Yao and Shun are lifelong, but Datong is not lifelong. In the Datong world, there are no emperors and kings at all.

2. Management system for selecting talents and abilities.

This system includes central and local governments. Since the world belongs to everyone, that place is the place of local people. Local affairs are managed by local talents. The election here refers to the civil movement, not the official movement. The nature of official recruitment and civilian recruitment is different, but the post-Confucianism confused the boundary between them and even deliberately changed the civilian recruitment into official recruitment. Han Confucianism explained: "Those who choose talents will not pass on their bounden duty to the Ming Dynasty, and this Ming Dynasty will not be a vassal. The country is not passed down from generation to generation, and talents are selected, and four evils are cited, and sixteen phases are also cited. " Although Han Confucianism also refers to the central and local governments as "the world is for the public" and "selecting talents and appointing talents", it still uses the allusions of Yao and Shun. On the one hand, Yao Shun abdicated, and on the other hand, he chose talents and did all the good things, but the people didn't hear about it, so it was not an election in the original sense of the Great Harmony World. With the passage of time, the nature of elections has changed again and again. Since the Sui and Tang Dynasties, it has become a special reference for the court to select scholars. From Tang Shu to Ming Shi, there is a chronicle of elections, which records the imperial examinations in previous dynasties, and elections are completely isolated from the people.

3. Communication fosters interpersonal relationships.

Trust and harmony are the core of good interpersonal relationships, and "the world is public" is the premise and foundation of establishing good interpersonal relationships. "The world is public", everyone is a member of society, and society has everyone's share. Food and clothing, equal status, there is no possibility of coercion, and there is no need for attachment. This is a summary of interpersonal relationships in the Great Harmony World. This interpersonal relationship based on the premise that "the world is public" has also been tampered with by post-Confucianism. "Book of Rites Justice" explains: "Those who believe in repairing relationships must talk about it; Believe, do not bully; Practice; Harmony and intimacy. There is no deception this spring. He has confidence in what he said. Therefore, Aigong asked Zhou Fengyun that the Yu family did not believe in the people, but the people did. " Through the interpretation of justice, it is only a superficial phenomenon of oral communication, and this phenomenon is the result of Wang Hua's influence, and the essence of the Great World has been castrated.

Social security allows people to get what they want.

The society depicted in Datong World is an ideal society where everyone respects the old and loves the young, and it is uneven and not warm enough. Here, people regard other people's parents as their own parents and their own children as their own children. "The old, the strong, the useful, the young, the strong, the lonely and the sick must be supported." Anyone can get the care of society, and anyone takes the initiative to care about society. Men have houses, women have homes, society is harmonious, and people are isolated. Post-Confucianism also tampered with this most practical social security, such as interpreting the social security system as the social atmosphere under the influence of kings.

As the saying goes, "You are selfless, loyal and good-natured, so you should learn from others, not only your own relatives, but also your own son." Everyone has a "strong and useful" labor right, which is interpreted as "not cherishing one's own strength to serve young people", and men have the distinction of "those who have no talents plow and those who have the ability to work", and "women have the right to repay" is interpreted as "the monarch has the means, so he does not delay time, so he has to repay." Especially from the opposite side of the argument, intentionally or unintentionally vilify women, saying: "If I lose time, the poem will protect my daughter and hope me to enter the palace." "Men have their share, women have their share" actually means that both men and women have their own rights and opportunities to get married, and they will not be dissatisfied with their husbands and women because of war and unreasonable social system. This is a basic social security.

5. Social morality of serving the public.

Here, people have a high sense of responsibility, cherish social wealth, hate all waste and oppose any selfish behavior. "goods are abandoned to the ground, so you don't have to hide them in yourself." It is shameful to throw the goods on the ground, and it is equally shameful to hide the goods on yourself.

6. Try your best to work.

Here, labor has become a highly conscious and accustomed activity. "If you hate it, you don't have to do it for yourself." It is shameful not to work hard, and it is also shameful not to work hard. It is also shameful to work only for yourself. What supports the ideal society of Datong world is people's free and highly conscious labor attitude, and the highly democratic political system and practical and reliable social security in Datong world are the premise and foundation of this labor attitude. Society provides people with harmonious and superior living conditions, and people repay society with highly conscious labor. They are mutually conditional, causal and progressive.