Not to mention that students, even experts who study a special history, may find it difficult to directly guide today's social practice with the effective system in ancient times. For example, although some scholars have traced its historical origin back to ancient times, the establishment concept, legal status and specific institutional and social functions of the "supervisory Committee" we have set up are far from the supervisory system that has been produced and gradually improved since the Qin and Han Dynasties. In this case, what we can learn from the unique ancient censor supervision system is probably only some minor techniques or skills. It is unsustainable to thoroughly analyze the practical value in an article or a book only by relying on the imagination of a "scholar" who preaches Taoism. Therefore, when we often talk about "inheriting and developing excellent traditional culture", how to make the past serve the present has become a problem worthy of our consideration.
Some ancient things, such as wagons and oxen, are still the working methods of farmers in remote rural areas; For calligraphers, the writing brush is still a tool for them to dance when dragons and phoenixes are flying; Although the Gregorian calendar has been introduced to China for more than 100 years, in people's minds, the Lunar New Year is still the starting point of reunification; However, there are no seasonal symbols that can be replaced in the 24 solar terms. These production or lifestyles seem to have solidified in the years. No matter what age the long river of time flows, it has an eternal role, which may be said to be our cultural gene, whether ancient or today.
On the contrary, in other fields, because of the changes of the times, the connotation has already undergone qualitative changes. At this time, when we carry forward and learn from it, we must carry out the "creative" inheritance in the context of the passage of time. For example, filial piety advocated by Confucianism in traditional society can be described as the most basic human relations norm. Even today in the 2 1 century, who dares to deny its significance and value? A person who is not filial to his parents, who dares to associate with him, so filial piety seems to be one of the prerequisites for a person's survival, and how to be filial to nature is a new topic.
Aside from the political factor that "a gentleman is filial, so a loyal monarch can move his monarch" when Confucianism advocates filial piety, in daily life, filial piety is required for children to appreciate their parents' hard work, which is also the most basic part of cultivating human relations. So what can be considered filial piety? Although there are legal provisions such as "be kind to parents" and "don't disobey parents", their performances in life are different. The story of "Twenty-four Filial Pieties" itself shows that there is no certain rule in filial piety. The ancients also had a good explanation for this: "The filial piety of all virtues comes first, regardless of their hearts, there is no dutiful son in the world." Even a filial child sometimes does things incompletely, but as long as he can make his parents feel his "filial piety" and satisfy their parents, it is considered filial.
But today, some people turn gratitude and filial piety into a mechanical requirement. It seems that as long as they do these things, disobedient sons can immediately become dutiful sons. For example, some schools organize students to wash their mothers' feet on the big playground. It is doubtful whether a group foot washing activity can cultivate students' filial piety; In order to show their humanistic care, some companies require employees to wash their parents' feet once during the Spring Festival and upload videos as proof. The original intention of these school principals or company bosses is good, but it is problematic for them to mechanically and dogmatically understand the meaning of filial piety and simply and rudely condense it into an activity.
We still advocate filial piety today in order to continue the intimate, friendly, warm and friendly relationship between parents and children in traditional families, rather than dogmatically practicing those Confucian aphorisms. If we follow the "parents are here, you must travel far" in The Analects, does that mean that we all have to "stay at home"? Is it unfilial to go out to study and work? In fact, being around your parents is filial piety, but isn't it filial piety to travel all over the rivers and lakes to create a career to make your parents happy?
The inspiration or reference of ancient traditional culture should be the spirit or feelings contained in it, such as kindness, friendliness, honesty and harmony rooted in human nature, patience, diligence and simplicity in life, and responsibility and responsibility in the face of national society. Instead of mechanically worshipping and ignoring the ancient. From this perspective, we really can't explain how to make the past serve the present. We should respect and recognize those thoughts and behaviors that have lasted for a long time and will continue to affect us. Maybe this is the right way for us to inherit the tradition. Just as we learn from censorship and supervisory power, it is impossible for us to copy censorship and there is no need to set up a supervisory court. However, by supervising the operation of power, it is our goal to establish a diligent, honest, efficient and fair civil servant team and inherit this "inherent excellent system". During this period, our scholars or students may play an active role in reviving cultural traditions.