(最新整理)中国文化通览(2)

1、(完整)中国文化通览(2)(完整)中国文化通览(2) 编辑整理：尊敬的读者朋友们：这里是精品文档编辑中心，本文档内容是由我和我的同事精心编辑整理后发布的，发布之前我们对文中内容进行仔细校对，但是难免会有疏漏的地方，但是任然希望（(完整)中国文化通览(2)）的内容能够给您的工作和学习带来便利。同时也真诚的希望收到您的建议和反馈，这将是我们进步的源泉，前进的动力。本文可编辑可修改，如果觉得对您有帮助请收藏以便随时查阅，最后祝您生活愉快 业绩进步，以下为(完整)中国文化通览(2)的全部内容。先秦文化先秦是中国文化的发展由萌芽到初具体系规模的时期。中国文化的起源是多元的,有人喻之为“满天星斗”，但主要

2、源头有三,一是东夷文化，二是西夏文化，三是南蛮文化。东夷文化起源于黄河下游的今山东、苏北地区，东夷族的著名领袖有太昊、少昊、蚩尤、帝喾、舜等.西夏文化发源于黄河中上游的今陕甘晋南地区，著名领袖有炎帝、黄帝、颛顼、尧等。南蛮文化起源于江淮流域，领袖有盘瓠等。东夷和西夏二族的发展是沿黄河对进，长期的又战又和的格局最终促成了民族间的融合，形成了华夏族的前身.夷、夏文明的冲撞为中国古代文化的形成奠定了基础。华夏集团又南下征服了南蛮集团，形成了中华民族的雏形.他们远祧炎帝、黄帝二祖，所以中华民族又被称为“炎黄子孙”.夏、商、西周史称“三代，“三代是统一的、宗法性的王权专制国家形成发展的时期。在这一时期，

3、“溥天之下,莫非王土,率土之滨，莫非王臣”的大一统观念逐渐形成,宗法性质的礼乐文化成型，并对以后中国文化的发展打下了深刻的印记，中国被称为“礼仪之邦”。所谓“礼仪”文化,指通过繁复的、无所不在的礼节规定,将每个人的社会角色意识加以强化,明确其应该享有的权利和应该承担的义务.三代的物质文明成果是青铜文化，精美绝伦的青铜器成为世界古代文明的瑰宝。商代的甲骨文、西周的青铜铭文已经是相当成熟的文字，构字方法已有了象形、指事、会意和形声，并出现了由这些文字记录而成的文献。春秋、战国是中国早期文化大发展并形成初步体系和规模的时期.虽然在这一时期政治上呈现出列国争霸兼并的割据状态,但共同的民族文化意识将这些

4、割据战争定性为民族的统一战争，战争成为中国走上新的统一的途径。在战争中,更多的部族国家参与进来，促进了更大范围的文化融合，从而为秦汉统一的封建大帝国的建立打下了基础。与政治上的割据状态相适应的是思想领域“百家争鸣”的局面。春秋末年孔子首创私学，打破了“学在官府的学术垄断，建立了儒家学派。孔子是中国文化继往开来的伟大人物,他整理了夏商周“三代”的文化成果“五经”，即诗、书、礼、易、春秋，又创立了“礼和“仁”结合的思想体系，开辟了中国思想文化的新局面.其时各学派可以自由地发表政治主张与学术见解，形成了学术的争鸣。这些多彩各异的诸子学说成为中国精神文化发展的活水源头,秦汉以后形成的各种学术思想大都是

5、先秦诸子思想在新的历史条件下的重新组合，以及在此基础上的创新。春秋时期中国的生产力发展进入铁器时代，促成了战国时期经济的大发展culture before the qin dynastypreqin was a period of the chinese culture starting from its embryonic stage to the stage when the basic form began to take shape. there were three main influences: the eastern yi culture， the western xia cu

6、lture and the southern man culture. the eastern yi culture originated in the region of present shandong province and the northern part of jiangsu province in the lower yellow river valley。 the leading figures were taihao, shaohao, chiyou, diku and shun。 the western xia culture originated in the regi

7、on of present shaanxi and gansu provinces and the southern shanxi province in the upper and middle yellow river valley。 the renowned leaders included yandi， huangdi， zhuanxu， and yao. the southern man culture originated in the yangtze-huaihe valley。 the leader was panhu。 the eastern yi and western x

8、ia moved in the opposite directions along the yellow river. in a long process of alternative conflict and peace， they gradually merged, thus becoming the predecessors of hua xia nationality. the culture collision and assimilation between yi and xia laid a foundation for chinas ancient civilization。

9、after hua xia nationality moved southward and conquered the southern man, the embryonic form of the chinese nation appeared。 in honor of this， they held a memorial ceremony to enshrine their distant ancestors， yandi and huangdi. thus， the chinese nation can claim to be the descendants of yandi and h

10、uangdi.the dynasties of xia， shang and western zhou are historically called “three dynasties”， during which the unified patriarchal state， based on the autocracy of royal right, was formed and developed。 the notion of great national unity， i。e。 “all the land under the sky belongs to the king; all th

11、e people within this country are the kings subjects”， gradually came into being。 the patriarchal culture of rites and music was completed, greatly influencing the development of the chinese culture。 hence, china is called “the land of ceremony and propriety. the ceremony and propriety have embodied

12、the different social strata of nobles through pervasive and over-elaborate ritual formalities, their privilege and responsibility。 the quintessence of material civilization of the three dynasties was the brilliant bronze culture。 the bronze wares， exquisite beyond compare， are the gems of ancient ci

13、vilization of the world。 the inscriptions on tortoise shells or animal bones of the shang dynasty, and the inscriptions on bronze or copper wares in the western zhou dynasty demonstrated fairly mature writings。 there was already evidence of what constitutes a character: pictographs， self-explanatory

14、 characters， associative compounds and pictophonetic method. besides, literature recordings appeared using these types of characters.the spring and autumn period and the warring states period witnessed a strong momentum of growth of the chinese culture. this phase was characterized by the separatist

15、 regime。 all the states vied with each other for supremacy and annexed others. nevertheless the shared consciousness of national culture determined the nature of the wars between the rival principalities； and they had the effect of unifying the nation， by way of which china was reunited。 in the proc

16、ess of the war， more states were involved, promoting the cultural fusion in a broader realm, which laid the basis for the foundation of the unitary feudal empire of the qinhan dynasties。 corresponding with the political separatist regime was the contention of numerous schools of thought of ideology。

17、 at the end of the spring and autumn period， confucius initiated the privately run school， breaking the academic monopoly set up by the notion that “education occurs nowhere but in the family of officials”。 he founded the school of confucianism。 confucius was a remarkable figure in carrying forward

18、the chinese culture and forging it ahead。 he revised the cultural achievement of the three dynasties, i.e。 the five classics - the book of songs， collections of ancient texts, the rites， the book of changes and the spring and autumn annals. he put forward the ideology to integrate “rites” and “benev

19、olence”， thus opening up a new prospect in the chinese culture。 at that time a variety of different schools in the field of ideology and culture emerged。 they were allowed to deliver freely their political opinions and academic views， thus causing disputes over academic issues. these various doctrin

20、es became inexhaustible inspiration for the development of chinese spiritual culture。 most of the schools of thought that formed after the qin-han dynasties were revised; novel ideas of the doctrines of the exponents of the various schools of thought during the period from pre-qin times to the early

21、 years of the han dynasties became the origins of traditional chinese spiritual culture。 in the spring and autumn period, china entered the iron age， therefore the economy developed by leaps and bounds in the warring states period。1. 天何言哉？四时行焉，百物生焉，天何言哉? 2. 生生之谓易.3. 天地之大德曰生。4. 获罪于天，无所祷也.5. 仁者,人也，亲亲为

22、大。6. 父母在,不远游，游必有方.7. 父母之年,不可不知也。一则以喜，一则以惧。8. 己欲立而立人，己欲达而达人.9. 己所不欲,勿施于人.10. 子生三年，然后免于父母之怀。11. 礼之用，和为贵。12. 知之者不如好之者,好之者不如乐之者。1. heaven does not speak in words。 it speaks through the rotation of the four seasons and the growth of all living things。2. continuous creation of life is change。3. the great

23、virtue of heaven and earth is creating life.4. he who offends against heaven has none to whom he can pray.5. the greatest love for people is the love for ones parents.6. children should not travel far while their parents are alive。 if they have no choice but to do so， they must retain some restraint

24、。7. children should think often of the age of their parents. they should feel happy for the health and longevity of their parents. they should also feel concern for the aging of their parents。8. while fulfilling ones own desires， allow others to fulfill theirs。9. do not do toward others anything you

25、 would not want to be done to you。10. a child should not leave his parents bosom until he is three years old.11. the role of li is to maintain harmony among people。12. simply knowing the highest standard of virtue is not as good as setting it as ones goal。 setting it as ones goal is not as good as e

26、njoying practicing of it。【微博之”父”】据考证，孔子才是微博之父,论语是最早微博集：1、每条论语都未超过140字；2、言简意赅、寓意深刻；3、较为碎片化，多为孔子晒心情，交流哲理；4、互动性强，经常和子贡、颜回、子路等进行回复，互动；5、孔子拥有3000多粉丝，其中72人为加v认证的。 理性的求和谐主平衡的世界观在对世界的基本认识和处世态度上，中国人形成了理性的、求和谐而主平衡的思想观念和安土乐天的生活情趣。农耕经济是中国人谋生存的基本经济方式，农业文明的早熟和相对的稳定性养成了中国人理性和人文主义的传统。中国人以理智的眼光去审视自然和社会，以清醒的态度去处理现实问题

27、,对宗教具有一种先天的疏离，偶然为之，也采取了实用主义的态度，仅仅局限于消灾祈福,“急来抱佛脚”是形象的譬喻.他们很少在宗教的精神世界中流连忘返，对宗教所宣扬的来世和彼岸世界三心二意，关心专注的重点始终是现实社会和此岸世界。孔子说：“务民之义，敬鬼神而远之，可谓知 (智) 矣.”庄子讲：“六合之外,圣人存而不论。”这些言论代表了传统的主流思想对宗教的态度。中国人倾心于实实在在的道德和政治,“内圣外王”成为最高的理想境界。他们追求的精神生活是“诚意、正心、修身”的道德自我满足，他们践履的现实生活是“齐家、治国、平天下”。正是中国人清醒理性的生活态度，所以在中国的历史上,从来没有出现过像西方中世纪

28、那样政教合一的时代。历史上，中国人崇尚“天人合一”和“中庸”思想。“天人合一”和“中庸思想同样是农业文明的产物.农业生产对自然条件的依赖性强,不违农时和风调雨顺是农业生产成功的前提，最初的“天人合一思想从中产生，主要强调人与自然的协调以及不可分割的关系。儒、道两家都讲“天人合一”.周易文言说：“夫大人者，与天地合其德，与日月合其明,与四时合其序，与鬼神合其吉凶.”老子中则有“用人配天”的思想。后来“天人合一思想不仅是处理人与自然关系的准则，更升华为一种人生追求.“天”成为一种终极真理与理想境界，“天人合一”指人格的提升达到了一种难以企及的崇高状态。具体一点讲,儒家的“天人合一”指人格的道德化,

29、“天”是一种崇高的道义精神和道德境界；道家的“天人合一”指人格的自然化，“天”是一种原始的自然精神和本真状态。“天人合一在这里有了强调身心和谐的含义。由此出发,中国人崇尚人与自然的和谐、人际关系的和谐,以及身心的和谐.“天人合一作为一种世界观,主张创立一个和谐平衡的世界.“中庸”思想就其性质而言,是一种方法论。汉代的经学大师郑玄把“中庸”解释为“用中”，最为贴切。“中庸”思想讲矛盾的对立统一。如政治上讲“仁”与“礼”的统一，经济上讲“贫与“富”的统一，伦理上讲“义”与“利”的统一，教育上讲“教”与“学、“学”与“思”的统一，人格塑造上讲“德”与“才”、“文与“质”、“刚”与“柔”的统一。所谓“

30、统一”,就是在矛盾的对立面之间求得一种相对的平衡和协调。对此有一种形象的说法，叫作“执其两端而用其中”。中庸思想反对偏激与极端,主张不偏不倚，不温不火，恰到好处，是一种“运用之妙，存乎一心”的斟酌。求和谐而主平衡，其终极目的是保持稳定，求稳是中国人的一大性格特征.农业文明的特点之一是定居生活，逐渐形成了中国人安土重迁，崇尚稳定的生活方式. the rational world outlook seeking for harmony and maintaining equilibrium in terms of their worldview and philosophy of life, th

31、e chinese developed a rational notion of seeking for harmony and maintaining equilibrium as well as an optimistic sentiment to be content with ones lot.farming was the basic economic mode for the existence of chinese people. the prematurity and relative stability of the agricultural civilization nur

32、tured the tradition of rationality and humanism of the chinese。 they had a sensible perspective of nature and society and coped with reality with a sober mind。 they seemed to bear an innate immunity to religion. they mostly believed in pragmatism, though they professed a religion occasionally， which

33、 is confined to averting calamities and praying for blessings。 hence the saying “clasp buddhas feet when in trouble seek help at the last moment”， which is a vivid portrayal。 they would seldom find the spiritual ethos of religion so enchanting that they couldnt tear themselves away from it； instead

34、they were halfhearted about the otherworldliness and faramita preached by the religion。 the pivot of their attention was without exception the reality and thissidedness。 confucius once said， “to be committed earnestly to ones duty to humanity， and, while respecting the spirits， to keep aloof from th

35、em， may be called wise act.” zhuang zi also dictated， “as to what lies beyond the six realms of heaven and earth， east and west, north and south， the sages set aside without comment。 both represent the attitude held by the traditional mainstream thought towards religion. the chinese were enamored wi

36、th the substantial morals and politics, the supreme morality at once internalized as cultivation and externalized as governance of virtue being the ultimate realm. the spiritual life aspired by them was that of “sincerity， integrity and intellectual cultivation. the realistic life they were after wa

37、s to “keep your family in order， govern the state effectively and bring peace to the world. just because of this sober and rational philosophy of life， there never occurred in chinese history such a period of integrated administration by church and state as that in the west in the middle ages.the ch

38、inese upheld the theory of “the golden mean and the notion of “oneness of man and nature” which were also the outcomes of the agricultural civilization. the agricultural production relied heavily on the blessing of nature; therefore the premise of its success lay in complying with farming seasons an

39、d having favorable weather; hence emerged the initial idea of harmony of man with nature, which emphasized the harmony and the inseparable relationship between man and nature。 both confucianism and taoism maintained this idea。 it reads in zhou yi， a classical chinese book on changes， “a great man sh

40、ould act in accordance with the law of nature， be as bright as the sun and the moon， be as orderly as the four seasons， punish evildoers and encourage people to do good as the spirits do。 it also reads in lao zi that “man should adapt himself to the nature.”later the idea that man is an integral par

41、t of nature was not only a norm to handle the relationship between man and nature， it also experienced the sublimation to echo a very lofty realm of human life。 the concept of “heaven” or “cosmic spirit” represented the ultimate truth and ideal state. the oneness of man and nature implied the elevat

42、ion of moral quality to a state hard of access。 in confucianism it means the moralization of personality， “heaven” indicating sublime morality and spirit。 in taoism it means the naturalization of personality, “heaven” being a pristine and natural spirit in its original state。 the former stresses mor

43、al cultivation, while the latter， return to the nature. the theory was so developed in this way as to encourage the harmony between man and nature， between human beings, and between physical and mental health. as a world outlook, this favors a harmonious and balanced world。the notion of “the golden

44、mean” was in nature a methodology. zheng xuan， a master in the study of confucian classics in the han dynasty interpreted this doctrine as “yongzhong”， i.e。 to seek the appropriate degree between the two poles, which was quite felicitous。 the golden mean stresses the unity of opposites, like that of

45、 benevolence and rites in politics, poverty and wealth in economy, righteousness and interests in ethics， teaching and learning as well as learning and thinking in education， moral integrity and ability, polish and substance as well as force and grace in the molding of personality。 the alleged “unit

46、y” refers to the attempt to seek a relative equilibrium between two contradictory sides。 as a vivid saying goes， “holding the two ends but using the middle part”. the golden mean is for the impartial and mild but against the extreme。 the ingenuity in varying tactics depends on mother wit.the ultimat

47、e motive in seeking for harmony and maintaining equilibrium is to maintain stability one of chinese peoples major traits. one feature of agricultural civilization is the maintenance of a settled life。 the harmonious and stable life molds the chinese peoples character of being content with what they

48、are and what they have。 with little aggressiveness they are inclined to be satisfied with a simple and placid life. they seldom lose control of themselves， neither over-delighted， nor over-sorrowful, but imbued with persistence。 they have a serene and sober dignity， and an optimistic attitude to gri

49、evances and disasters. they are skillful in dissolving injustice and calamity with tolerance and humor。 in the guise of their mildness surge high aspirations. however， this might engender some limitations， such as the inertia of resting on ones laurels， being worldly wise or excessive self-protectio

50、n in front of disputes over rights and wrongs or gains and losses。大一统的观念和注重整体利益的价值取向中国传统社会具有宗法社会的性质，重视人伦关系成为其文化特色.孟子将“人伦”归结为“父子有亲，君臣有义，夫妇有别，长幼有序,朋友有信”。这五种基本的社会关系有四种关系与血缘和家庭有关，而国家关系正是这种血缘和家庭关系的拟制。人伦文化注重血缘亲情,强调等级名分,强化社会成员的角色意识，着眼于家庭和社会利益的全局，注重内部的秩序与凝聚力.正是在人伦文化的基础上，形成了大一统的观念和注重整体利益的价值取向.中国传统价值观念强调大一统和注

51、重整体利益.鉴于小农经济的松散性，为了把千万个散漫的小农家庭组织起来,以维持社会的秩序和运行,作为君主专制中央集权制度的补充,大一统观念应运而生。大一统的观念由来已久,早在西周就产生了“溥天之下，莫非王土，率土之滨,莫非王臣的观念。就是在政治上分裂割据的春秋战国时代，“尊王攘夷”、“王者执一”仍然是华夏各国的共识。秦汉统一王朝的建立,在制度上进一步强化了大一统的观念.秦始皇的琅刻石宣称:“六合之内，皇帝之土”。汉武帝尤其推崇春秋“大一统的精神,大一统的观念进一步深入人心.这一时期产生的历史巨著史记,在五帝本纪中把东夷、西夏，以及夏、商、周、秦、汉，包括四边的戎狄蛮夷，都归结为黄帝的子孙，黄帝成

52、为中华各民族的共同祖先。“炎黄子孙”的概念由此产生。“大一统的观念获得了族源学上的论证,从此成为中国人挥之不去的文化情结。传统社会宗法关系强有力的纽带作用和强调集权统一的观念文化与制度文化，培养出中华民族注重整体利益的价值观念。在这种价值观念中，社会的利益、国家的利益和家庭的利益始终是第一位的，而地方的利益、局部的利益和个人利益往往被忽视。个性被淹灭在共性之中，整齐划一是理想典范，标新立异则是异端另类.注重整体利益的价值取向培育了中华民族的爱国主义和集体主义的精神传统。在中国历史上,无数的民族英雄在民族发展的关键时刻，能放弃个人的利益，甚至置自己的家庭生命于不顾,为了民族的大义，赴汤蹈火，死不

53、旋踵。这些民族英雄身上表现出来的精神，受到历代人民的崇敬，最终凝结为我们民族的精神脊梁。中华民族在长期曲折的发展中,能挽狂澜于既倒，历劫难而不衰，主要得力于此。爱国主义和集体主义精神，使中华民族具有强大的凝聚力和生命力。但注重整体利益的价值取向在某些条件下可能产生一些消极的影响.专制集权可能导致暴政，过分地强调整体的需要容易造成对个体权利的忽视和压制，不利于调动个人的积极性和创造性。所以在倡导爱国主义和集体主义精神的同时，如何正确处理调整集体与个人、整体与局部的利益，在二者间求得一种相对平衡,发挥各方面的积极性，成为一个很重要的理论问题和实践问题. the conception of grea

54、t national unity and values of collectivismchinas ancient society was patriarchal in nature, in which human relations were given priority. mencius summed up human relations as “between father and son, there should be affection; between sovereign and minister, righteousness； between husband and wife,

55、 attention to their separate functions; between old and young， a proper order; and between friends， fidelity.” out of these five basic human relations， four were related with blood ties and family。 state relationship was a copy of this kind of family blood relationship. the culture based on human re

56、lations held as essential the blood relationships， and highlighted peoples social status. with a view to the overall situation of the family and social interests， it paid special attention to the internal order and cohesiveness. it was on the basis of this culture that the concept of great national

57、unity and collectivism came into being。traditional chinese values attached great importance to collective interest. in light of the slack smallscaled peasant society, in order to organize thousands of loosely connected peasant families to sustain social order and operate as complements of autocratic

58、ally centralized system， the conception of great national unity emerged as the times required in ancient china。 early in the western zhou dynasty， there was the notion that “all the land under the sun belongs to the king; all the people within this country are the kings subjects.” even in the spring

59、 and autumn and the warring states periods, plagued by internal wars among the states, it was still the common understanding of all the states of china that “each should respect the king and reject the officials” and that “there is only one king across the land. the founding of the unified empire in the qin dynasty further c