What historical events did the people-oriented thought come from?

"People-oriented" has become an era theme in today's society. Historically, this concept has a long history and is reflected in both Chinese and Western cultures. This paper attempts to sort out the historical development of "people-oriented" concept from China traditional culture and western traditional culture, differentiate its unique connotation and basic spirit, and summarize the historical significance of our party's "people-oriented" ruling concept in the new period. Keywords: people-oriented; China; West; Traditional culture; Analysis of China Library Classification Number: the connotation of "people-oriented" in China traditional culture. As the ideological concept of social culture and national governance, "people-oriented" has a long history in China. Looking at its historical development, it can be summarized from the following three aspects: in the Western Zhou Dynasty, people were more important than gods, and reality was more important than afterlife, gradually getting rid of the popular concept of ghosts and gods in the Shang Dynasty, "Zhou people respected gifts and gave them, and ghosts respected gods and stayed away" (Book of Rites, Funeral). The Book of Changes combines heaven, earth and man into three talents, regards man as the center of the universe and says that "man is the heart of heaven and earth" (Book of Rites). By the Spring and Autumn Period and the Warring States Period, there had been a saying that "Zi does not speak' wonder, strength, chaos and spirit'", and most pre-Qin philosophers also adhered to the humanistic position. Confucian Confucius defined people by "benevolence", as the saying goes: "Benevolence is human" and "the nature of heaven and earth is precious" (The Book of Filial Piety). Taoist Laozi said: "The old road is big, big, big, and big." (Chapter 25 of Lao Zi). "Man is the spirit of all things, and heaven takes himself for the people and listens to himself for the people" (Shangshu Taishi). In a word, in the thinking of the relationship between "heaven" and "man", these sages showed clues of thinking and discrimination based on "man", especially the Confucian concept of valuing personnel over ghosts and gods, which had a great influence on the people-oriented tradition of China culture. Confucian culture, as a master of China's traditional culture, denies the theory of destiny, which can be said to be a basic point of its ideological theory. This thought was recognized and developed by progressives in the later social history, and became one of the main contents of China's traditional cultural humanism. Respecting the monarch and valuing the people, taking the people as the foundation "is also the embodiment of" people-oriented "spirit in China ancient cultural classics. There is a saying in Shangshu: "Jyuugo citizens." "Respecting Morality and Protecting the People" is a program of unified governance put forward by Zhou Wang, drawing lessons from the demise of Shang Dynasty. Guan Zhong, a statesman and thinker of Qi in the Spring and Autumn Period, clearly put forward the concept of "people-oriented" for the first time in history. Guan Zi thought of hegemony: "People-oriented is the beginning of husband's hegemony, and it is from this people-oriented thought that the country talks about the strategy of governing the country." In Zuo Zhuan, it is also recorded that people of insight from many countries spoke in God. People-oriented thought is also an important theoretical basis of Confucianism. Confucius advocated enriching the people and being close to the people, "giving to the people and benefiting the people" and "loving the people and benefiting the people". Mencius said: "The people are the most important, the country is the second, and the monarch is the light." In particular, his benevolent policy theory of "protecting the people as king" had a great influence on the later feudal rulers, and was regarded as the outline of the ruler's rule of the country, which was the way for a wise monarch to run the country and make it safe. Paying attention to the cultivation of human nature, emphasizing the way of human relations, while affirming the value of human beings, paying attention to the cultivation of human personality and the establishment of interpersonal relationships is the other side of China's traditional culture. As for "human nature", Confucius said that "human nature is similar, but learning from each other is far away" (The Analects of Confucius), affirming that human nature is plastic and changeable. Meng Ziyun: "The goodness of human nature, even if it is still water, will flow downwards. If there is something wrong with people, the water will flow downwards (Mencius admonished the son). Although there were many opponents in history, Mencius' theory of "goodness of human nature" gradually became the orthodoxy of China's traditional thought and was widely accepted. In the discussion of human nature, Confucianism has always emphasized the dominant position of human beings and attached importance to human relations. There are many remarks about human relations in The Analects. For example, "if you want to set yourself up, you will succeed", "Don't do to others what you don't want others to do to you" and so on. With the law of human relations, everyone is not an isolated individual in society, but an indispensable part of social relations, and "humanity" is also the "sociality" of human beings. The above three aspects respectively reflect the connotation of "people-oriented" in China traditional culture from different levels. The first aspect is to regard "people" as an attribute, that is to say, "people" is people and refers to all people. The second aspect of "people" refers to the existence as a group, which refers to the "masses" and "people" relative to the rulers. The third aspect, starting from human nature, pays attention to the existence of "human" as a social relationship and regards it as the external expression of "benevolence", that is, the existence of the so-called "social person". Generally speaking, the traditional people-oriented thought basically expresses a kind of affirmation and respect for human life and value, and the thoughts of "benevolent government" and "benefiting the people" formed on this basis, although for the purpose of safeguarding the interests of the ruling class and feudal monarchs, have a little tool consciousness, but objectively they are also conducive to the slow resolution of class contradictions and have played a positive role in promoting the stable development of society in history. The historical origin of "people-oriented" in the west can be traced back to ancient Greece. "Man is the measure of all things" is a philosophical proposition put forward by protagoras, a philosopher in the fifth century BC, and it is an affirmation of man's independence and rationality. Gorgeous Greek mythology has built a colorful paradise, where "God" also "exists for the benefit of mankind", and the Greeks "praise God is to praise themselves". Heroes with "great spirit" praised in Homer's epic are mostly human images, showing a "human" will to affirm oneself, attach importance to honor and safeguard personal dignity. Ancient Greek tragedies are famous for describing the soul-stirring struggle between man and nature and fate, among which there is no lack of heartfelt sigh and appreciation for man's strength. Historian Thucydides said: "Man is the first important thing, and everything else is the result of human labor." The commentator concluded that the most attractive thing about ancient Greek thought is that it is also people-centered, not god-centered. The ancient Roman culture, which inherited the ancient Greek cultural tradition, still attached importance to human beings, and the idea of natural equality of human beings was reflected in ancient Roman law. However, this humanistic tradition of ancient Greek and Roman culture was challenged by theology in the Middle Ages. In this "long and dark" period, the status of "man" was reduced to the lowest point and became the servant of "God". After Christianity became the master of western society, all aspects of western culture were influenced by Christian thought, showing a distinct religious nature. Once the authority of God is established, people become attached to God, and everything exists because of the existence of God. The deistic culture of religion completely denies the value and significance of human life, especially the Christian culture has a far-reaching influence on later generations and also occupies an important position in western traditional culture. The western culture of Wan Fang data broke through the shackles of religious theology and advocated people-oriented again during the Renaissance. The upsurge of reviving classical culture initiated by Italian scholars in the 20th century opened the curtain of the first cultural movement of ideological emancipation in western history. Renaissance, fundamentally speaking, is the revival of people-oriented thought in ancient Greek and Roman culture. The ideological basis and core values of this "greatest and most progressive change of mankind" are people-oriented. Humanists opposed the authority of God advocated in the Middle Ages, advocated "human rights", affirmed the strength, value and dignity of human beings, and turned the worship of God to the worship of human beings themselves. Humanists opposed the "asceticism" of medieval religions, emphasized human nature and advocated individual liberation and freedom. They oppose religious ignorance, think that only man is "the essence of the universe and the primate of all things", encourage people to conquer and control themselves and praise their authority. Renaissance ushered in the dawn of western modern civilization, and the "resurrection" of human beings made all fields of western culture take on a new look of people-oriented. This humanistic trend of thought with bourgeois new culture content continued to carry forward in the European Enlightenment at the turn of the century, that is, the second ideological emancipation movement in the West. Enlightenment thinkers attach importance to people's rights and interests in social life, emphasizing that while respecting themselves, they should also respect and care for others. The concepts of "equality, freedom, fraternity", "science" and "rationality" make the humanistic spirit full of bourgeois democracy the essence of western traditional culture. It should be pointed out that after the century entered the industrial age, a humanistic trend of thought appeared in western philosophy, represented by German philosophers Kant and Feuerbach. Although the former put forward a "critical philosophy" to criticize people's cognitive ability in epistemology, he attached importance to people's existence and value, and emphasized that people are an end rather than a means. The latter clearly put forward the concept of humanism, thinking that man is the essence of nature and the trinity of reason, will and love. (Feuerbach praises people and establishes their dominant position. He was highly praised by Marx, who said that he "founded real materialism and realistic science, because Feuerbach turned the social relationship between people into the basic principle of theory." Humanism regards man as the highest existence in the world, and everything starts from man, which requires respect for man's life, will, value and instinctive meaning, and embodies some spiritual characteristics of "people-oriented". Feuerbach's humanistic thought is also an important theoretical source of Marxist humanistic thought. Different value orientations of Chinese and western traditional cultures To sum up, Chinese and western cultures have obviously different value orientations in the "people-oriented" thought. China's holistic organic cosmology often links human life with heaven and earth, emphasizing the harmony and unity of heaven, earth and human beings. He does not oppose man with heaven and earth and nature, but thinks that man and nature are interdependent, and man has long depended on heaven. "Heaven" in China's cultural classics has many meanings, but it is completely different from the western "God". Theology has never been dominant in China, and this non-religious feature of China culture has been recognized by scholars. The west, on the other hand, has a great influence on its cultural history. With the high development of industrial civilization, the disadvantages of material orientation are more prominent. In terms of traditional values, China culture affirms the value of human beings. First, it distinguishes human beings from animals according to their own moral values. Confucianism believes that the value basis of life is "goodness", morality and ethics are its essence, and personal value should be realized in society and attributed to people's social value, that is to say, people's value is expressed through social scale. Obviously, in this people-oriented concept, there is a tendency to attach importance to human relations and ignore individuals, thinking that people are social people and "group" people, while ignoring people's unique and unique personality and "individual". Based on this, some people say: "The core values of all traditional cultures in China are built around human social existence. It does not deliberately rely on the sustenance of religion and gods, nor does it pursue the pure knowledge of nature system, but focuses on the harmony of human social relations and the perfection of moral personality. It can be said that in the traditional culture of China, "people-oriented" is more based on "benevolence" and "people-oriented". Others are supreme, the collective is supreme, and the nation is supreme, which is always the moral value advocated by the mainstream of society. In contrast, western traditional culture shows different value orientations. Not to mention that in Christian culture, the concept of life value is to trace the source of value back to the supreme God. He believes that God gives people natural life and moral life. As far as Greek culture is concerned, its enthusiastic concern and respect for human life is more about human intelligence and rationality than morality. The Greeks attached importance to nature, but regarded it as a challenge to mankind, full of conquest, and regarded it as a battlefield to show their will, courage and wisdom. This tendency to value reason over morality is also reflected in their clear scientific attitude. Greeks attach importance to objectivity, advocate natural science and pursue truth. Archimedes said, "Give me a fulcrum, and I can move the ball of the earth. In the spirit of pursuing science, he showed confidence in conquering the "object". In addition, the "people-oriented" in western traditional culture embodies a kind of "individual-oriented" cultural spirit in ethics. Generally speaking, western traditional moral concern is mainly based on individualism culture. Personal rights, personal freedom and personal interests are their main concerns, so they show a strong sense of "individuality". Furthermore, the traditional concept of "evil" of human nature has always existed in western culture. In the aspect of moral cultivation of "humanity", western culture emphasizes the significance of religion. It can be said that the implementation of western social morality mainly depends on religion. Religious belief plays an important role in people's real life and undertakes the educational function of social morality. As a source of value, Christian spirit has a deep-rooted history in western culture. Nietzsche said "God is dead", which means that the moral foundation of westerners has collapsed. This is obviously different from China's traditional emphasis on "inner sage", that is, self-cultivation and self-improvement through self-cultivation. It is true that without the baptism of modern civilization consciousness, neither China traditional culture nor western traditional culture can be used in modern and contemporary society. Marxism, which originated in the west, looks at the development of society and human beings with a scientific materialist view of history. In his theory, man is the unity of naturalness and historicity, individuality and sociality, and the unity of purpose and means. The fundamental attribute of human beings is practicality; Man's all-round development is the highest value goal of social progress. Marxism was introduced into China as an advanced western culture during China's modern democratic revolution. The Communist Party of China (CPC) combined the universal truth of Marxism with the concrete practice of the China Revolution, won the great victory of the China Revolution and embarked on a socialist road with China characteristics. Under the new situation, our party put forward the strategic Scientific Outlook on Development. This "people-oriented" ruling concept has absorbed the excellent inheritance of Chinese and western cultures, and its connotation is comprehensive and profound. "Man" here not only emphasizes the wholeness of man, but also pays attention to his personality, respects his self-worth and advocates his social value, which embodies the quality of China's * * * production party's adherence to the basic principles of Marxism and keeping pace with the times. [References] Mongolian Science and Technology and Economy