In BC 1027 or BC 1 122, the leader of the Zhou tribe, later, joined forces with a large number of anti-Shang tribes and was forced to commit suicide. After Zhou Wuwang's death, the Duke of Zhou led an army to March eastward and put down the joint rebellion of some members of the royal family and Shang adherents.
After the war, the Zhou royal family asked heroes and members of the royal family to wait until all parts of the Central Plains were "enfeoffed and founded", thus determining the dominant position of the Zhou Dynasty in the Central Plains of China.
From a military point of view, there is nothing special about these two wars compared with the past, but the feudal system implemented after the war has given great enlightenment to the cultural development of China. In fact, under the extremely primitive traffic and communication conditions at that time, the Zhou royal family could not rule the vast area at all, but only gave the vassal state full power, and the vassal state was naturally willing to pay tribute and send troops to defend the royal family because of its blood and emotional ties with the royal family. However, the economically implemented well-field system has enabled the population to settle down, thus enabling agriculture to develop generally. In this way, feudalism, patriarchal clan system and mineral fields interacted, and finally produced China's splendid agricultural civilization; This civilization will be explained by culture by Confucius and other scholars in the future.
Soon, this system showed its shortcomings. By the end of the Western Zhou Dynasty, with the rapid development of agriculture and the large increase of population, wasteland was reclaimed, and the original no-man's land between countries no longer existed. After the contact between countries, conflicts broke out, power politics rose slowly in society, the patriarchal clan system began to fail, and the Zhou royal family gradually lost its arbitration right. With the increase of social mobility, the hierarchical difference between nobles is not easy to maintain, and finally even the boundary between nobles and civilians becomes blurred. Although wars have increased, production has also increased and education has gradually spread. During the Spring and Autumn Period, Confucius traveled around the world as a civilian and was formally received by various governors.
The Warring States period after Confucius was an era of "a hundred schools of thought contend" in China's history. Various theories emerged one after another, with profound and simple ideas, rich and vivid contents, arguing with each other and improving together. There will be no such weather in the history of China in the future. Thinkers not only criticized the war and the corruption of governors at that time, but also put forward their own savior Zhang by summing up history. Confucius believes that the patriarchal clan system formulated by Duke Zhou embodies the balance and harmony among all social strata; Its fundamental spirit is love. As long as we follow the requirements of this system in the spirit of loving the monarch and the minister, the society will certainly achieve perfection. In Confucius' view, the monarch is like the father of a family. He deserves the love of other family members, and he has the obligation to take care of the life of every family member. Confucius believed that, just like the authority of the father, the authority of the monarch is also very natural. However, this does not mean that the monarch can do whatever he wants; Rather, the monarch's responsibility is only to make people live happily, not to oppress and exploit people to satisfy their own selfish desires and ambitions. But Confucius did not tell people how to ensure that the monarch could not violate this principle. Mencius later said that if the monarch violates this principle, then the people have the right to revolution. This statement is of course very good. However, under an authoritarian regime, the people can't have the opportunity to discuss and judge the monarch, and the word people can only be used by monarchs or careerists. Therefore, Mencius' solution actually has no practical significance. From today's perspective, we can't think that pre-Qin Confucianism has enough depth. Confucianism seems to think that the key to all social problems is the decline of human morality; Therefore, only restoring Zhou Li's moral standards is the only way to save mankind. Although Mencius advised the monarch to be benevolent; But in that era of hegemony, what the king needed was not moral preaching, but concrete measures to strengthen the country and the army, so Confucianism was naturally considered pedantic and unrealistic. Taoism opposes the government and authority in the world, because it is the human intervention of these "saints" that makes people lose their free nature, thus causing human suffering and misfortune. They believe that human beings should be allowed to live a primitive, natural and unrestrained life. Taoism believes that the principle of politics is to govern by doing nothing; Only when the monarch lets nature take its course and does not interfere can society achieve perfection. Similarly, what if the monarch violates this principle? Taoism says, accept your fate. Obviously, this kind of thinking can't interfere with the actual politics, and it can only make Mingzhe retreat to a hermit. Taoism's call for "returning to nature" laid the direction for China's future literary creation. Legalists, on the other hand, believe that governing the country cannot rely on Confucian moral preaching or Taoist silence, but only on strength. You mainly make your ideas public as law, and those who obey will be rewarded, while those who don't obey will be punished. As long as the butcher's knife hangs over everyone's head, commanding a big country is as easy as commanding a person. According to the legalist theory, laws can only be directed at the people and nobles, not at the rulers. In fact, in legalism, the law represents the will of the ruler, and it can't? Hey? It is said that the brain is empty and dirty. What's the mystery? I was surprised, but I was afraid I was clinging to the mirror tomb of the temple. Have you taken care of yourself? De? What is the resistance to saying that the pen is awkward? Pingping? A hospital leaks water? Testosterone resistance? Send zinc curtain, ammonia umbrella, etc. Bad materials for male weft mulberry in flood season/p >
Thinkers in the Warring States period not only conducted educational and academic discussions, but also tried to find a useful position in politics. Mencius took pains to persuade monarchs that only with compassion can the world be unified; But he made no achievements in the social and political life at that time. Han Fei told the monarch that the monarch should make the country strong at all costs; Finally, it really helped unify China. Later, it began to burn books and bury Confucianism, and then developed into a literary prison in the Ming and Qing Dynasties. Later, there was the anti-rightist movement of China people, and there were also book-burning fanatics during the Cultural Revolution. Today, freedom of thought and freedom of speech are still the extravagant hopes of China intellectuals. Taoism is an exception; Zhuangzi had given up any hope for the monarch at that time. He advocated that everyone should seek comfort in their hearts and spend their lives in fantasy.
With the unification of China by Qin Shihuang, the Legalist policy was launched for the second time. Abandon feudalism, build counties, abandon mining fields and open buildings; Cars are on the same track, books are in the same language and homotopy. A powerful empire has a vast territory, and a majestic emperor has unlimited power. The wide chidao extends in all directions, which brings convenience to traffic and leaves many bones on the roadside; The majestic Great Wall winds through Wan Li, which makes historians admire the achievements of Qin Shihuang and makes Meng Jiangnv shed blood and tears. 13 years later, Chen Sheng and Guangwu cut down trees as soldiers and uncovered poles as flags. The newly established empire is like an old house, which collapses in an instant; Three years later, members of the royal family and important courtiers of the first emperor (both legalists, of course)
For the practice of legalist theory, we all put our lives on it.
10 years later, the Han Empire took its place. After the policy exploration at the beginning of the founding of the People's Republic of China, by the time of Emperor Wu of Han Dynasty, a purely centralized political structure was built after Qin Dynasty, and the official ideology was also announced. But this time, it is not the only respect for legalists, but "the only respect for Confucianism." This Confucianism includes the respect for ancestors ("sacrifice"), the respect for elders ("filial piety"), the spirit of love ("benevolence") and the hierarchical political and moral norms ("Jun Jun, ministers, father and son") advocated by Confucius. It also includes Mencius' thought of paying attention to people's livelihood ("benevolent government"); It also includes the legalists' thought of attaching importance to agriculture and restraining business ("attaching importance to the root and neglecting the end"), the official monopoly policy of salt and iron, and the political proposition of severely punishing the people.
In particular, this Confucianism also contains superstition and a series of whimsy of Yin and Yang. Dong Zhongshu, a great Confucian in Han Dynasty, said that everything in the world has five states, which correspond to the "five elements" of Jin Mu's fire, water and soil, and the reason for pushing things to change between these states is "Yin and Yang". The five directions of east, west, south, north and middle, benevolence, righteousness, courtesy, wisdom, faith and five virtues ("five permanent members"), five dynasties and five laws, all originated from the five elements. The alternation of day and night, the alternation of seasons throughout the year, the monarch's benevolent punishment, and even the chaotic cycle of dynasties are all due to yin and yang. "yin and yang"
The key of Tao is that Yang respects Yin; This is due to "Heaven" and "Heaven remains unchanged, so does the Tao". In society, this "heavenly way" is manifested in that the monarch respects the minister, the father respects the son, and the husband respects the woman, or "the monarch is the minister, the father is the son, and the husband is the wife." This "three cardinal guides and five permanents" is said to be a social and political principle designated by "Heaven" for "Man".
Dong Zhongshu believes that this theory of yin-yang and five elements is the ultimate truth of the universe, and everything in the universe has always been in its place according to this perfect law; All phenomena in the universe can also be explained according to it. Of course, everything is reasonable in society. From then on, all theoretical exploration is redundant; Similarly, politically, all changes are no longer needed. Confucianism in Han Dynasty, as the orthodoxy of China culture in the future, politically demonstrated the rationality of China's autocratic and centralized state after Qin Dynasty. However, once its theory is established under totalitarian rule, it will be hard to shake in the next two thousand years, and its abuses have not yet declined.
However, Confucianism in the Han Dynasty also had to pay the price for its absurdity. During the Eastern Han Dynasty, Wang Chong, a free thinker, severely criticized this. Even Confucius and Mencius were criticized by him. Later generations of official and semi-official theorists had to make some changes to Dong Zhongshu's theory. After the Three Kingdoms period, Confucianism, as the defender of social ethics, naturally lost its role because of the extreme social turmoil. People suffering from war seek spiritual comfort first from ancient Taoism and later from Buddhism introduced from India. The introduction of Buddhism saved people's souls and left a lasting influence on China's philosophy, literature, art and architecture. More than three centuries later, the unification of the Sui and Tang empires ended this chaotic situation.
The early Tang Dynasty in the 7th century was the most glorious era in China's 2,000-year autocratic history.
The establishment of equal land system, equal rent system and military system laid the economic, political and military foundation of the empire; The division of labor among the three central provinces reduced political mistakes. As the actual founder of the empire, Li Shimin meets the standard of "sage inside and king outside" in all aspects: extremely intelligent, well-informed, willing to make suggestions, compassionate and resolute, curious and observant, fearless and tireless. The cultural policy of the empire is as wise and open as Li Shimin's personal character, and it is like a sea of rivers. The position of Confucianism in national ideology was re-established, and the imperial examination system broke the clan's monopoly on power; But it does not suppress non-Confucian countries. When Xuanzang, a monk, went to Wan Li to learn Buddhist scriptures, Emperor Taizong personally received him and provided him with various conveniences for translating Buddhist scriptures. Other scholars also have preferential treatment. At that time, the empire was really in full swing and blossomed everywhere, just like the United States today. The prestige of the empire broke through national boundaries, affecting Japan, North Korea, Annan, India and West Asia. The cities of the empire were also inhabited by Persians, Syrians and Arabs. Sailing out of Guangzhou Port, the camel bell on the Silk Road rings.
However, we can never say that the system of Emperor Taizong is perfect. There is neither an elected parliament nor an elected leader within the empire; The division of labor among the three provinces is not the separation of government powers. No matter how enlightened Li Shimin is, his regime is still an authoritarian regime. It is precisely because of Li Shimin's wisdom that he restrained his power with his own will according to the requirements of Confucianism, so as to prevent his own corruption. The control of this will is extremely limited, which is far less powerful than the binding force of modern national laws on the government. In his later years, Li Shimin gradually became intolerant of criticism from others. Li Shimin's individual successors, such as Li Longji, Emperor Xuanzong of the Tang Dynasty, were also regarded as British kings among Chinese emperors, but in the end, they could not resist the temptation of power, which led to the failure of state affairs and eventually brought public security and historical chaos. In fact, before the Anshi Rebellion in 75 1 year, the army of the Tang Dynasty was defeated by the Arab allied forces in Central Asia, and the minority troops in the southwest of the empire and west of Chang 'an began to rebel. After the Anshi Rebellion, the generals in the border region gathered their forces to dominate, and the eunuchs in the DPRK were overbearing. Later, after five generations, the country was not unified until the end of the Song Dynasty.
Culturally, this time can't be said to be useless. In the middle Tang Dynasty, Mencius' theory of good nature and Taoism's thought of "Tao can't be said and things can't be done" infiltrated Buddhism, resulting in a new Sect of Buddhism, namely Zaochan. In the Song Dynasty, scholars introduced Taoism and Buddhism into Confucianism, creating a new Confucianism in the history of China.
Politically, there was no lack of reunification efforts during this period. During the Northern Song Dynasty, the imperial court actively developed the economy in order to have enough strength to defeat the northern countries. The greatest performance of this effort was Wang Anshi's advocacy of the new law during the Song Shenzong period. At that time, some ethnic groups in the north were basically nomadic, and some had become semi-agricultural countries. As a mature agricultural country, the social structure of the Song Dynasty was not as simple as that of the northern countries. Only by establishing a strong economy could it defeat its opponents. Therefore, the government issued a series of policies, hoping to gradually turn the Song Dynasty from an agricultural country into a commercial country. But these policies failed in the end. Many historians attribute the failure of political reform to Wang Anshi's improper employment and contradictory policies, but there are deeper reasons. Since the Zhou Dynasty, China's economy has been a small-scale peasant economy. Although the aristocratic class was eliminated after Qin and Han dynasties, the social form of small-scale peasant economy has not changed, and the household registration system of each dynasty and the policy of preventing land annexation have continuously strengthened this economic form; Even today, in many rural areas of China, the mode of agricultural production is the same as it was more than two thousand years ago. The national political system and ideology based on this small-scale peasant economy (Confucianism can be regarded as its typical representative) can only represent agricultural civilization, but can not adapt to industrial and commercial civilization; They will inevitably hinder the emergence of new modes of industrial and commercial production. Politically, the emperor of such a huge empire, even a genius, could not rule effectively at all; Since we don't want to take the feudal road of the Western Zhou Dynasty (the rulers at that time didn't know it, and certainly wouldn't agree to take the road of modern freedom and democracy), we can only simplify society and create countless small yeomen economically to maintain the unity of a county and even a country; In every family, the concept of filial piety and the authority of parents and heads of households are strongly advocated to maintain the absolute stability of the most basic unit of society and minimize the workload of bureaucrats. In this way, what applies to one county can also be applied to other counties, counties and even the whole country.
In this way, both emperors and bureaucrats no longer need specialized knowledge and do not need to study specific situations. As long as he keeps educating and intimidating people with morality and severe punishment, society can operate in harmony. Therefore, the work of bureaucrats is greatly simplified, the individual actions of bureaucrats become insignificant, and the positions of bureaucrats can be exchanged at will. We can still see in China that a person may be the director of chemical industry today and the director of education tomorrow. In this way, the whole empire can remain unchanged in a single and similar state. This rigid social structure is enough to make any economic reform plan go away after it is put into practice; It also made the empire look defeated before the war when it resisted foreign aggression. This also shows that if we want to ensure the success of economic reform, political reform must be carried out simultaneously. However, if we only want to reform the economic base (from agriculture to industry and commerce) without touching the political and ethical superstructure of agricultural society, this reform is doomed to fail. The failure of Wang Anshi's political reform illustrates this truth, and so does the failure of the self-improvement movement in the late Qing Dynasty. The failure of the political reform in Song Dynasty began to expose the fatal weakness of China's traditional political system and its related ideology. However, people at that time knew nothing about it, and the Han nationality had to pay the price of foreign rule in Yuan and Qing Dynasties, slaughter in Ming Dynasty and invasion by modern western powers. Because of the hopeless political change in Song Dynasty, intellectuals turned to philosophical discussion, which led to the prosperity of education and culture in Song Dynasty. At this time, Neo-Confucianism grafted the world outlook of Taoism and Buddhism to Confucian ethics, which represented "justice". While talking about personal life feelings, they live in society with the idea of "hiding in the city" with satisfaction. Politically, most of them were "opponents" at that time, but their attitude was calm and implicit, unlike the opponents in some democratic countries who raised their voices and extended their fists. Their "main quietness" and "main respect" marked the complete decline of pre-Qin freedom thought; Although its achievements are amazing, it is only a microcosm of China's agricultural civilization. The dogma in their theory, whether it is "preserving righteousness and destroying human desires" or "starvation is a trivial matter, dishonor is a major matter", shows their narrowness and prejudice; During the Ming and Qing Dynasties, the rulers pushed these thoughts to extremes, which almost completely ruined the life of the Chinese nation.
The Yuan people lived in the Central Plains as barbarians, and their political culture was destroyed in all aspects except military affairs. After 90 years, it was replaced by the Ming Dynasty. I don't know if Zhu Yuanzhang was wary because he didn't have self-confidence, or because he felt that the Song and Yuan Dynasties lost their country because of lax governance. In short, after he proclaimed himself emperor, he killed countless people, including heroes, landlords and gentry, scholars, students and ordinary people. Its excuse is nothing more than rebellion or corruption, and sometimes it kills tens of thousands of people at a time because of collusion. In the Ming Dynasty, in order to maintain extreme centralization, terror politics was applied again. East Factory, West Factory and Royal Guards were established one after another, and spies were rampant in the empire. Zhu Yuanzhang announced that he would never conquer Japan, Annan and other neighboring countries (tribes) in order to concentrate on internal terrorist rule. When the Japanese invaded the coast, the court ordered all coastal residents to retreat. Zhu Yuanzhang also ordered his subjects not to cross the sea, thus cutting off all contact between the empire and the outside world. Militarily, we will strengthen the construction of the Great Wall in the north. Economically, the imperial court actually canceled all commercial activities and banned the circulation of silver; It was just that it was really impossible to ban it later, so we had to let nature take its course. Accordingly, Zhu, a philosopher in the Southern Song Dynasty, was regarded as the official orthodoxy and established a set of stereotyped writing system. The contraction of the empire was finally completed. The original feature of China society is to maintain the status quo. This time, coupled with the extreme pressure of the imperial court and the introspective worldview of Neo-Confucianism, finally eliminated any vitality of the empire. Later, the Ming people were only ruled by ethnic minorities who were less culturally developed and sparsely populated, but more energetic than them.
The independent personality of China intellectuals has also been lost in connection with the world outlook of paying attention to introspection. During the Warring States period, due to the prosperity of learning and the popularization of education, the personality of intellectuals gradually formed. Scholars travel around the world to meet governors, often not to be officials, but to promote their own political opinions; If the opinion is not adopted, Xie Lu will resign. The chivalrous spirit of the people who are not afraid of violence can also be seen in today's history books. Even the mighty Qin Shihuang and Jing Ke stabbed Xianyang Palace, and the righteous cone hit Bolangsha. After the Southern Song Dynasty, except for a period of time at the turn of the Ming and Qing Dynasties, real thinkers have completely disappeared; Even Zhan Zhao, who can only be seen in novels, began to work for the court; In a film at the end of the 20th century, even Jing Ke became a coward and a mean person. Of course, there are also some kind artists who continue to show their rebellious spirit of not fearing authority in animals such as Legend of the White Snake and the Monkey King, so that the Chinese nation can continue to hold a glimmer of hope in despair.
China culture has not been interrupted since the Qing Dynasty entered the customs. As long as the Han people admit the legitimacy of their rule, they will not cause too much trouble; Later, they even took the system of the Ming Dynasty and continued to implement it. Therefore, we can see that the lifeless China culture continued to exist like a mummy in the Qing Dynasty, just like in the Ming Dynasty. /kloc-The Opium War in the 9th century produced the conflict between China's agricultural civilization and the western industrial and commercial civilization for the first time, which thoroughly exposed the grandeur of this old empire and its old and decadent culture. Even enlightened officials at that time, such as Lin Zexu, were still singing poems and enjoying the moon. His chapters and notices to the emperor still replaced facts with morality and imagination. We don't mean that Lin Zexu deliberately deceived himself, but because in China, truth comes not from objective research, but from the will of the rulers. For the ruler, maintaining the basic food and clothing of hundreds of millions of farmers and the stable service of all officials is the only thing he needs to pay attention to; Other aspects, such as financial reform and scientific and technological development, the prosperity of the country and the improvement of people's lives, are not his goals. Therefore, after the defeat of the Opium War, the Qing government failed to investigate the cause of the incident and everyone's responsibility, and of course it could not find a way to prevent further aggression by the great powers. American officials were willing to provide blueprints for manufacturing naval guns, but they were rejected. In "treaty of nanking", harsh treatment such as compensation and opening up the market was readily accepted by Manchu and Chinese officials; However, the treaty mentioned that the two sides would talk on an equal footing in the future, but it filled them with resentment. Monarchs and ministers continue to despise the western political system and regard the emphasis on freedom and equality in the West as the basis of their lack of moral culture.
The long-term closed-door policy made Manchu and Han officials ignorant of the world's science, technology, culture, politics, diplomacy and military affairs, which made the empire more passive in the face of foreign aggression.
The guns of the great powers were originally the product of science and technology, but many ministers regarded them as "witchcraft", so they hoped to defeat each other with witchcraft or "magic soldiers". They don't understand that the abolition of unequal treaties depends on strength and diplomacy; Therefore, just like their own subjects, they regard signing treaties with foreign countries as a joke and give the powers an excuse for further aggression. A treaty is to sign a regret, regret it and then be beaten, and then sign it at a much higher price after being beaten; Until the last violation of the most basic principles of international relations, sending troops to kill foreign diplomats and attacking foreign embassies; And all the "distant people"
And "they" declared war and sent the Boxer "Magic Soldiers" and imperial soldiers to hit Eight-Nation Alliance's shells with spears or with their bare hands. Bureaucrats are still complacent after losing the battle: "I serve people with virtue, not with force." Gradually, concessions appeared and increased. North Korea became a protectorate of Japan and Vietnam became a protectorate of France. Britain and India invaded Tibet, Hong Kong was ceded to Britain, Macau was ceded to Portugal, and Northeast China and Taiwan Province Province were gradually occupied by Japan. Large areas of land in the north were cut to Russia; Outer Mongolia was first controlled by Russia and finally captured by Stalin of the Soviet Union. By the end of 1980s, it had become a truly independent country. Today, these two lands have completely separated from China.
The opening of the imperial gate has brought more serious disasters to the people of China, but it has also made some advanced people in China realize that it is time for the empire to change its course. First, Wei Yuan proposed "learning from foreigners to control foreigners", but some opponents thought that even if the country perished, it could not "learn from foreigners". And some local officials with more brains began to set up some modern military industries and send overseas students. The principle of self-improvement movement is "taking old learning as the body and new learning as the use", that is, retaining the autocratic political system and ideology of China agricultural society and establishing modern industry and commerce; This attempt will certainly not succeed. In the later political reform movement, not only the establishment of modern industry and commerce was proposed, but also the establishment of a constitutional monarchy political system and a modern ideology characterized by "freedom and equality". However, the Qing government was unwilling to give up part of its power to keep pace with the times, which led to the Xinhai Revolution of 19 1 1, and China finally ended its two thousand-year monarchy. After that, it gradually evolved into a modern country.
In the following decades, although the war almost never stopped, western ideas were introduced into China on a large scale, which fundamentally changed the thinking of many people in China. The imperial examination system has long been stopped by the government, but the modern civil service system has not yet been established. However, modern schools and their education systems were soon implemented, railways and highways began to be gradually built, and ships, cars, trains, lights and telephones began to enter the lives of people in China. However, due to the shackles of old cultural concepts, China paid a heavy price for every step forward. Therefore, from 19 15, some advanced intellectuals started the new culture movement. The New Culture Movement held high the banner of science and democracy and severely criticized all traditional ethics, which had a great influence on China people's thoughts and cleared many obstacles for the introduction of modern science, politics and philosophy.
Although the establishment of a modern country seems far away, China's progress towards a modern society is irreversible. Even if Yuan Shikai wants to restore the imperial system, he should also look for "great American political scholars" and "people of insight in various countries". In their words, "God system in the world is better than democracy, but China can't do without the imperial system". If the people don't support Yuan Di, "What is patriotism?" What is the obligation of the state? "In addition, Yuan Shikai also organized a large number of petition groups, including beggars' petition groups and prostitutes' petition groups, representing' public opinion'; Instead of just saying "the divine right of the monarch" like the previous emperor. However, with the Japanese full-scale invasion of China and China people's full-scale War of Resistance against Japanese Aggression, and the subsequent civil war, the speed of economic and cultural construction began to slow down. Later, People's Republic of China (PRC) was founded in the mainland, and Marxism-Leninism and Mao Zedong Thought were defined as the fundamental guiding ideology of the country, thus ending academic debates in various fields.
China's academic thought, which originated more than two thousand years ago, has made brilliant achievements in the history of China. However, as an ideology of agricultural civilization, it has come to the end of its life. Its conservatism, its stillness, its indisputable, its introversion, its hierarchical concept, its concession to dictators and its neglect of basic human dignity can no longer support the progress of our nation. We should resolutely abandon the ancient way of thinking and rush to the road of modern civilization. Of course, we cannot blame our ancestors; Confucius and Mencius have never asked future generations to adhere to their own theories for thousands of years. We can no longer be complacent, but should keep learning, advancing and innovating to maintain the vitality and glory of our nation.
Today, in order to make modern developed industry and commerce, science and technology really blossom and bear fruit in our country, we must establish a modern liberal and democratic political and economic system and the corresponding liberal ideological system; Only in the future can we create a more brilliant civilization on this basis. Emphasizing people's independence, emphasizing people's spirit of independence, respecting people's personality and giving everyone the right to speak and think will certainly mobilize everyone's initiative, enthusiasm and creativity, thus providing an inexhaustible source of power for the rejuvenation of our nation and the strength of our country. "People with filial piety are good at following people's aspirations and telling people's things." For the real happiness of the people, for our nation to stand on its own feet among the nations of the world, and for truly being worthy of our ancestors, we can only go back on this road.
Main references:
[1] Huang Renyu, History of China, Life, Reading and New Knowledge Joint Publishing Company, 1997.
[2] Feng Youlan, A Brief History of Chinese Philosophy, Peking University Publishing House, 1986.
[3] Dong Zhongshu, Spring and Autumn Stories, Shanghai Ancient Books Publishing House, 1989.
[4] Published by Zhonghua Book Company, integrated by scholars, 1954.
[5] edited by Sima Guang, Zi Jian, published by Zhonghua Book Company, 1956.
[6] Published by Shanghai Ancient Books Publishing House and Shanghai Bookstore, Twenty-five History, 1986.
[7] Jane Bozan and Zheng Tianting, editor-in-chief, Modern Part of General History Resources in China (Revised Edition), Zhonghua Book Company, 1985.
[8] Qian Mu, An Introduction to China Studies, The Commercial Press, 1997.
Hey, toy, what's up?
Is this good?