Chapter 5 On Chinese Socialism

Deng Xiaoping in mainland China claimed that he wanted to change Marxist-Leninist communism into Chinese socialism, which is very thoughtful.However, the term "society" was translated from the West in modern times, and China has never had it since ancient times. "University" has eight items, self-cultivation, family harmony, state governance, and world peace.To put it more broadly, it can be said that the world refers to society.But its status is extremely vast and still above the country.In a lesser way, the family is also society, and its status is below that of the state.The so-called family does not just refer to a family of five or eight. "Historical Records" records the affairs of the princes and states, and they are all called aristocratic families.In the early Song Dynasty, Zheng Qiao's "Tongzhi" had the first 20 chapters as "Clan Briefing", and the Chinese family refers to the clan language.A clan in China is roughly equivalent to a society in the West.

The Chinese language society always pays attention to its customs and morality.It is not as good as talking about society in the West and only talking about wealth economy.China attaches great importance to human relationships, and couples are the first of the five relationships.The wife's family is called the natal family, and the son-in-law is called the son-in-law in the natal family.If Ji and Jiang married in ancient times, the Ji and Jiang clans were like one family.If it is extended and expanded, then a hundred schools of thought are like one family.And with foreign countries, they also made marriages and relatives, such as marrying a court lady to the Xiongnu Shanyu under the Han Dynasty, which is an example.Therefore, the Chinese say that self-cultivation, family harmony, state governance, and world peace are consistent, and this is the meaning.The main thing is to be in harmony with each other, and its inner virtue is the so-called "benevolence" of Confucius.

Seeing from the outside with a benevolent heart is courtesy.Confucius said: "What is it like to be polite when people are not benevolent?" The etiquette of interpersonal communication is based on benevolence.Since ancient times, Chinese culture has advocated peace of the world with benevolence, which is the so-called governance of the world.In modern times, Liang Rengong called it "the rule of ritual".The West respects the rule of law.As far as Chinese language is concerned, the original meaning of governance refers to the smooth flow of water.There are guests and hosts in etiquette, and they are also equal to each other.Westerners speak of the law, and the judge and the recipient of the law are by no means equal.This is also the difference between Chinese and Western cultures.

"Poetry" says: "Mice have a body, but people are rude." Li is the body of the life of the crowd, and the life of human beings is the body of the group, and goods are only a tool to maintain life, and they are not expensive. expensive.It can also be said that China has been a wealthy or communist society since ancient times. For example, in agriculture, if you reach the top of your twenties, you are said to be an adult, and you will receive a hundred acres of land for your livelihood.Return to the field at sixty.This is the well field system in ancient China.The land belongs to the public, not private, which can be said to be the communist system of China.Hundreds of craftsmen also inherited their positions and received salaries from the public to make a living.For example, Yao belonged to the Taotang family, and his family was engaged in kiln firing, which was passed down from generation to generation and became a clan.All Chinese clans probably originated from this.Whether or not there is a commercial connection, from the end, it is also paid by the public, and the business is hereditary, not by the private sector.As of the Spring and Autumn Period, "Zuo Zhuan" has detailed evidence.

Therefore, the feudal period before the Spring and Autumn Period in China was nothing more than a communist society, and there are countless examples.After the Warring States period, Chinese society began to change greatly, mainly due to the rise of the scholar class. In the book "Guanzi", scholars, farmers, workers, and merchants were divided into four peoples. The book "Guanzi" came out in the Warring States Period.Mencius said: "Those who work hard eat people, and those who work hard eat people." Scholars don't make a living, but work their hearts and eat people. This is the proletariat in ancient China. It began with Confucianism and Mohism. otherwise.

Today there are more than 156 countries in the whole world, but the Chinese society is unique in that they all don't manage production and work, but feed on others to make a living.This is a clear proof of communism in Chinese society, and the beginning of the Warring States Period.Emperor Wu of the Han Dynasty published the Five Classics and dismissed all schools of thought, so Confucianism became a free citizen who was given preferential treatment by the government for not controlling production. "Historical Records" has "Biography of Scholars".The prefecture-state inspection system is also limited to the Confucian scholars.Down to the Eastern Han Dynasty, the status of the Confucian scholars increased. Firstly, there was the rise of the prisons of the Taixue Party, and secondly, the formation of aristocratic families.

If it is called the society of the four peoples during the Warring States period, it can also be called the society of family status below the Eastern Han Dynasty.In fact, family status is a family that passed down the production business from generation to generation and became a wealthy family. Therefore, the family status society can be said to be a society in which the proletariat is at the top.In Western society, laborers are regarded as the proletariat, and laborers are regarded as the lower class.In China's family society, scholars are regarded as the proletariat, and they are higher than others.This is one of the great differences between Chinese and Western traditional cultures.

After the Eastern Han Dynasty, in addition to scholars being the proletariat in society, there was also Buddhism from the east of India, and monks who became monks were also proletarians.But now under the Zen sect, the monastery monks govern the land.There is no Taoism, and there is no job for a living.This is still a tradition in China. The government is at the top and the society is at the bottom. The society can compete with the government only because of this group of people who have lost their jobs in production.Emperor Wu of the Han Dynasty published the Five Classics and dismissed hundreds of schools. He hoped that this group of people who died of production would be supported by the government and brought under the management of the government.But now that Wang Mang accepts Zen, the power of scholars will eventually surpass the power of the government.Guangwu Zhongxing of the Eastern Han Dynasty was also a student of Wang Mang Shitai.For a while, the classmate group is the assistant.The Tai students in the Eastern Han Dynasty showed great momentum and became a prison for the party.After the Wei and Jin Dynasties, they eventually became a family society.A poet from the Tang Dynasty said: "In the old days, the swallows in front of Wang Xietang flew into the homes of ordinary people." Seeing the life of the family back then, it still remains in the hearts of the people.In addition to sighing, there is a feeling of longing and regret.It is not only worthy of blame, but also has its own worth looking forward to.In the Sui and Tang Dynasties, imperial examinations were used to select scholars, and the power of family status declined.And "the anthology is familiar, the scholar is enough; the anthology is bad, the scholar is half." The book "Anthology" is the only basis for scholars to invest in the government.

Han Yuqi advocated ancient prose, saying that "the ancient prose is the way to love the ancient".The ancient way refers to the way of Confucianism of Confucius and Mencius. "Use it to do it, and give it away to hide it." To hide the way in the body means not to cooperate with the government.Even if you are familiar with a "Selected Works", it is specially for the purpose of taking the exam and becoming an official.At that time, the power of the family had completely declined, and how could they make a living unless they became officials.Han Yu is also a son of a family, but he was orphaned early and was fostered by his brother, who also died early. His sister-in-law has a son, Ji Yu, and a family of three.Yu was lonely and miserable, but since he should be born, he advocated both ancient Chinese and teachers, saying: "Teachers, so preaching and teaching karma to solve doubts." It can be seen that the way Han Yu advocated at that time was not only to ward off Buddhism, but also to ward off evil spirits. At that time, those who only studied "Wen Xuan" should be recruited as officials.But Han Yu's way was not smooth at that time.And his death, the ancient prose he advocated is not popular.It wasn't until Ouyang Xiu started in the Song Dynasty that Han Yu's ancient prose began to be reworked.And to be in the imperial court, that is, to use ancient Chinese to select scholars.After Ouyang, Han and Liu Guwen took "Wenxuan" and replaced it, which became a way of profit and prosperity at that time.Although its writing is ancient, its way is not ancient.It was Zhou Lianxi who came out to teach the second course in order to find Kong Yanle, and then there was the rise of Neo Confucianism.

The rise of Confucianism is nothing less than the revival of Confucianism in the Warring States Period, that is, the revival of the first-class Chinese social scholars.And Zhuzi in the Southern Song Dynasty compiled "On", "Meng", "Xue", and "Yong" as the "Four Books", which is more important than the Five Classics in the hands of Dr. Han.Isn't Zhu Xizhi's teaching of "Four Books" better than Han Yuzhi's teaching of ancient literature?When Mongolia came to power, the imperial examinations in the Yuan Dynasty used Zhu Zi's "Four Books" as the standard. Wouldn't the "Four Books" become the "Wen Xuan" of the Tang Dynasty?The rise of Wang Xue in the Ming Dynasty, although it also emphasized the "Four Books", but the main criterion for a scholar is not to be tried or not to be an official.Although Yangming repeatedly warned him, his disciples, such as Wang Longxi and Wang Xinzhai, finally took the main goal of giving lectures not to be an official.The schools of Gu and Gao Donglin went against the trend, advocating that scholars should also be officials and learn about politics.But in the Ming Dynasty, the Donglin Party also brought disaster to the country.

The survivors of the Ming Dynasty, such as Gu Tinglin and Huang Lizhou, were all out of office for life.Ting Lin said: "There is the subjugation of the country, and there is the subjugation of the world. The subjugation of the country is conspired by the meat eaters. The affairs of the world are everyone's responsibility." At that time, the people of the Ming Dynasty all regarded the world as their own responsibility.Now there is another literary prison.At that time, the academic world was divided into Han and Song.In fact, Sinology at that time was anti-Song, that is, against the imperial examinations of the Qing court, and still used Zhu Zi's "Four Books" to select scholars.Therefore, his anti-Song studies are actually anti-government.Therefore, the inner spirit of lectures in Wu and Wan academies is anti-government.Its style continued until the end of the Qing Dynasty. However, the so-called scholars in the Chinese cultural tradition are not a proletariat and a representative of the lower society. Although they do not appear to be in opposition to the upper-level politics, they always have their independence and are definitely not an appendage of the government. From the Song Dynasty onwards, the most important one among the scholar class is that they can still implement the communist concept of common wealth in ancient society.That is to say, the Yizhuang system of Fan Zhongyan in the Song Dynasty is one of the prominent examples.Fan Zhongyan was a poor man. His father died early and his mother remarried. Fan's family studied in a monk's temple.But when he is a scholar, he takes the world as his own responsibility. "The worry of the world is to be excellent, and the world is to be happy after." It can be said that it has the idea of ​​common wealth and common property.He was the deputy prime minister of the imperial court, so he advocated the establishment of the Yizhuang system.Gu Tinglin said: "Benevolence and righteousness are full, so that the beasts cannibalize people. People will eat each other, which is called the death of the world." Isn't Fan Zhongyan's creation of the Yizhuang system an expression of benevolence and righteousness?This system is implemented in the clan under this.The upbringing and education of orphans and widows in the same clan are all undertaken by Yizhuang Gongtian. Fan Zhongyan created this system, which was first implemented in the two surnames Fan and Zhu.Afterwards, it passed through the whole of China.Each clan has its own Yi Zhuang, and the three dynasties of the Yuan, Ming, and Qing Dynasties continued to prosper and prosper.For example, Yu's family lived in Qifangqiao, Yanxiang Township, Wuxi, and Qian's family had one family and seven houses, and there were three Yizhuang houses in total.Yu Yougu, who studied at the Fruit Education School in Dangkou Town, was also hosted by Huashi Yiyi Village.Why is Yizhuang not an obvious social communism system after the Song Dynasty in China? In addition to Yizhuang, there is also a guild hall, which is also a kind of communism in the society of later generations of China.For example, in the Qing Dynasty, Dai Zhen entered the capital with a poor man, that is, he first parasitized in the hall of his fellow villagers.Scholars from various provinces take the Jinshi examination to go to the capital, and poor scholars can also live in the guild halls of their provincial capitals.For example, Zeng Guofan in Xiangxiang can be an example.As for the Chinese colonizing overseas, since the Sanbao eunuch in the Ming Dynasty went to the West, they lived together and did business everywhere, and all of them had guild halls.A poor man went into exile abroad and only joined the guild hall, where he had to settle for accommodation and food.It can also be used as a job introduction.Why is this not another system of wealth and communism? Another example is that during the Jia and Dao years of the Qing Dynasty, the bandits in Sichuan and Chu and the Hongyang Rebellion were all practiced by local regiments, and the villages defended themselves.Brothers Zeng Guofan and Guoquan fought Hongyang with the Hunan Army.Li Hongzhang also used the Huai army to suppress the Nian bandits, all of whom were trained by local regiments, not government troops.Self-defense in the countryside, the common use of force is also the common use of wealth and industry.Chinese history, far from ancient times, that is, all farmers are soldiers.Defending the central government and guarding the frontiers are also part of the tasks of self-defense in the village.Local self-defense is the main responsibility of all peasants and soldiers in China.Then the whole country not only connects wealth, but also restores strength.When a country dies, it is like one body.Therefore, Chinese soldiers are also called sergeants, or warriors, which shows that they are different from the three classes of farmers, workers, and merchants.The so-called great harmony and peace of the Chinese people is mainly brought about by the joint efforts of scribes and warriors.All of this has deep political implications.The ancient Chinese talked about economy, and the so-called economical economy does not only refer to commercial wealth. At the end of the late Qing Dynasty, it was shocked by foreign aggression.All parts of the country are striving for self-renewal, and the two counties of Nantong and Wuxi in Jiangsu are the first.Nantong was advocated by Zhang Jian alone.Zhang Jian was the number one scholar in the imperial examination in the late Qing Dynasty, that is, the so-called outstanding scholar in Chinese tradition.But in Wuxi, the common people of the whole county worked together, not its leaders.First, four or five merchants from Northwest Township, Wuxi visited the West Lake in Hangzhou, and had dinner at the Lou Wai Lou restaurant by the lake.Going downstairs after the meal, dozens of beggars gathered outside the gate to beg for rewards.Everyone was moved, thinking that there are also groups of beggars in the restaurants outside the north gate of Wuxi's hometown near Jinghu Road.It was an agreement to set up a factory in Shanghai so that beggars could be recruited as workers to avoid begging.Wuxi people set up industry and commerce in the Shanghai Concession, which started from this. Having achieved ambition and wealth, he returned to the county of Wuxi to set up education and set up private schools, including both middle and primary schools.Urban and rural areas rise one after another.When Yu was young, he entered Dangkou Fruit Education School, which was also private.Before leaving the mainland, Yu taught at the private Jiangnan University by the Taihu Lake in Wuxi, which was originally created by a factory owner of the Rong family.Yu Suide got to know Rong Desheng, a tycoon of a Xianxing industry in Wuxi, one of the above-mentioned people who had dinner in the outer building of the West Lake building.He also ran Yirong Lane Middle School by himself, where Brother Yu taught.During the Sino-Japanese War, the school was closed.Desheng said that university is his son's business and has nothing to do with him.He devoted his whole life to the village. At the age of 70, he built a long bridge over Lihu Lake, with a total of 70 bridge holes, and four cars could run side by side on the bridge.From this bridge, it can go directly to Yuantouzhu from the land of Wuxi city.Desheng told Yu face-to-face, and those who still have local people to commemorate behind him rely on this bridge.The Chinese people's outlook on life not only has the concept of being handed down after death, but also has a common concept, which is why they are willing to contribute to social undertakings. "Zhou Li" says: "Filial piety, friendship, harmony, marriage, tenure, sympathy", filial piety not only speaks to parents and brothers of a family, but also speaks to the entire clan, and expands it, it can also be said to speak to all mankind. It is also true that "the old is the old and the old is the same as the old, and the young and the young are the same as the young."And the word "Ren Shi" is especially rich in the meaning of general wealth.This shows that the concept of common wealth and communism in Chinese society has a long history.In fact, common property and communism are all modern Western languages.Chinese people are masters of morality and knowledge, so wealth and power are also masters.China's common wealth and Western communism have both similarities and differences.One abstract, one concrete.One principle, one substance.This should also be distinguished. In addition, Wuxi people founded a school, including Hou Junbaosan, a school teacher who also founded a private school in his home.At that time, schools were all boys' schools, but Duhou's family was the first to open a girls' school.And Baosan is also famous all over the country.At that time, in Jimei Village, Xiamen, Fujian Province, there were villagers Chen Jiageng and his brothers, who made a fortune in Singapore. Chinese businessmen in Singapore were influenced by China, and there were many private schools.Tan Kah Kee returned to his hometown Jimei Village to establish a private primary school, and hired Hou Baosan as the principal.Later, Jimei School expanded and upgraded to establish a middle school, with a total of six schools including middle school and normal school.Later, there was Xiamen University, which was also funded and founded by Tan Kah Kee.The situation of other private school establishments across the country will not be detailed here.Just like Shandong Wuxun started his school with beggars, it was a big news that caused a sensation all over the country. Chinese society, which is closer to Western communists, has gangs.Since the Yuan and Ming Dynasties, there have been canals running from Hangzhou in the south to Tongzhou in the north, where workers gathered together, and there were gang organizations.Or called the Green Gang, or the Red Gang.After the five-port trade opening in the late Qing Dynasty, there was one port in Shanghai, and gangs flourished.There is Huang in Yuxiang, who is the leader of the gang in Shanghai. He is the senior of Du Yuesheng and has a hotel in Shanghai.Yu taught in Jimei, Xiamen, and returned to Shanghai by sea ship during the summer vacation.The boat was parked by the Huangpu River, and Yu hired Liangyang to carry the luggage. He was ordered to go to the hotel opened by Huang, and the fare was paid by the hotel accountant.I don't go with him, and don't go with the two cars.According to the remaining words, the two foreign cars handed over their luggage to the hotel account, and nothing was lost.The driver of the two carts knew that I must have a good relationship with the owner of the hotel, so he dared not make trouble.In fact, Yu did not ask the names of the two coachmen, nor did he remember the numbers of the two coaches, nor did he have any other evidence, but this is how the two coachmen are trustworthy.This incident is Yu's personal experience, and it can be a full proof of the power and morality of the Chinese gang.Mr. Sun Yat-sen also made great contributions to the Revolution of 1911 and gang forces across the country, so I won’t go into details here. The above briefly stated that Chinese society has been dominated by wealth since ancient times.After the Qin and Han Dynasties, the feudal system was changed to a system of prefectures and counties, and industry and commerce flourished.However, since the implementation of the salt and iron policy in the Han Dynasty, China will never have the emergence of capitalism.The government focuses on promoting business and benefiting industry, while the society focuses on promoting property and communism, which is very different from the reactionary state of affairs in Western societies where capitalism produces communism. Today, if we are willing to observe the various evolutions of modern Western society with a slightly deeper perspective, we may ask, the ideological basis of communism is certainly materialistic, but why is the ultimate trend of capitalism not materialistic?Isn't the common ground between the two sides all in the material economy?As for individual freedom and class struggle, it is only the technical difference between the two means of achieving material enjoyment and economic distribution.Because there is no higher ideal behind democratic politics to guide, personal freedom is easily transferred to material enjoyment.In a capitalist society, people compete individually, but in a communist society, the collective competition of the proletariat turns to this. This can also be regarded as a progress in life.But the Chinese use benevolence, righteousness and morality as the collective guidance of the crowd, and they value peace rather than competition, which is much more progressive and brilliant than Western communism. Mao Zedong praised Ma, En, Lie, and Sri Lanka, and advocated communism.With the achievement of ambition, traditional Chinese scholars such as Ma Yifu, Chen Yinke, etc., all seem to stay out of the situation, and there is absolutely no positive and clear criticism and opposition.The Chinese cultural tradition centers on benevolence, so anti-culture must also be anti-humanity, this sincerity is worthy of vigilance. To put it a little deeper now, Yu Chang said that European history can be said to have social ups and downs, but no political ups and downs.From Greece and Rome to modern Portugal, Spain, Holland, and so on.Recently, law and British business have also declined.Gou said that the present can be known by learning from the past, so the law and English should not be revived.The United States was established in the New World of North America, and mixed with Jews and blacks as one country, which should be different from the country of England, which is the mainland of Europe.But the founding masters belonged to the British nation, and now they are showing the same signs of decline as their motherland, England.The current evolution seems inappropriate to be discussed together with Europe.But it will not be able to regain its prosperity as before, and it should be predictable. At present, Japan is the richest country in the world, and South Korea, Taiwan, Hong Kong, and Singapore are followed by the four tigers. Doesn't it mean that the commercial prosperity has shifted to Asia?Both Japan and South Korea are deeply influenced by Chinese culture, which has accumulated for one or two thousand years.So the grand occasion of business has not been transferred into the system of Chinese culture?This is indeed a great question worthy of discussion. Let me try to say that there should be a big difference between Chinese and Western businessmen. In Europe, individualism is prevalent, while in Chinese culture, familism is prevalent, and it is also a big familism. This is the biggest difference. Yu once knew a young American whose father was a painter and whose grandfather was a rich man who lived alone in the South and hired a female nurse to serve his daily needs.Yu Chang said to his grandson, although you are poor today, you can enjoy the inheritance of your grandfather in the future.He said that his parents did not think so either.Most of his grandfather's inheritance may fall into the hands of his housekeeper.Therefore, the property of Westerners belongs to the private property of individuals, not the public property of a family.Therefore, there is entrepreneurship, but there is no success.Life is limited, and industry has no place to return.Its inheritance is a company, not a private individual.Chinese industry must be hereditary. In the Chinese patriarchal system, the closest relatives are Gao, Zeng, grandfather, father, and son, a total of five generations. With 30 years as one life, it can last for 150 years.If a person works hard to start a business, his son inherits it, and his grandson becomes prosperous, at least he can still pass it on to his son and grandson, and each generation can still have brothers and sisters.The Rong Desheng brothers started the great cause together, the elder brother died first, and Desheng's sons and nephews passed on the family business to seven or eight people.If the communist regime does not prosper suddenly, the business of the Rong family will be passed on for at least one or two more generations.Yu also taught at Jimei School in Xiamen. The father of the founder, Tan Kah Kee, was in business in Singapore, but the business failed and closed down. According to the example, he could not repay his father's debt.It was the Chen Jiageng brothers who made surplus money from their business, and they recovered one by one what their father owed during his lifetime.If your reputation increases greatly, you will become extremely rich.Tan Kah Kee has a son who studies in Jimei School, owns a bicycle and a horse.Other life is no different from the students.After Mao Zedong, Tan Kah Kee also joined the Communist Party, and his business also plummeted. I don't know what happened to his son.In the absence of major political changes, Tan Kah Kee's career may still be inherited by his son.South Korea and Japan are both influenced by Chinese culture, they are both familial, and their business has been passed down from generation to generation. The business situation of European individualism is naturally very different. The Chinese have entrepreneurship and success, while the West has entrepreneurship but no success.Therefore, Chinese concepts have traditions, while the West does not.China's five ethics, the bloodlines are formed by the children of the couple, the monarch and ministers are the political system, and the friends are the Taoist system, especially in the political system.Therefore, the teacher's way is especially on the way of the king.Westerners don't have a traditional view, but Chinese people today call it legal system.Laws are man-made and can be changed at any time, so there is no such thing as uniformity.Liang Rengong regarded the West as the rule of law and China as the rule of ritual.Etiquette is the disposition of human beings, and the morality and righteousness of a large group can be unified.Western law is created by the majority.The majority of them can change at any time, so there is no unified law, only the majority.Chinese orthodoxy is based on the nature of mind, which can last for a long time. There is a Chinese saying: "It's better to be full of gold than to leave a child alone."This is another meaning, the gold is full, and it is also passed on to descendants.Westerners are individualistic, full of gold, and don't pass it on to their children and grandchildren.There is no biography, so it will not last long.Western capitalists either donate, or donate to the Church of God, or donate to other public utilities in society, or distribute them to others.Donating is not the same as imparting.If you pass on, you will continue, but if you donate, you will not.Therefore, Westerners only know that there is a difference between public and private, and there is no inheritance.As with psychology, so with career.Therefore, Western capitalism should also be exhausted, and there is no way to spread it. In fact, Western communism is still individualism.To take from others is not to use the large group of the public, nor is it to be passed on to the descendants.If capitalism fails, communism should also disappear, and it will not last long.The common wealth and communism of the Chinese people is not individualistic.Therefore, just like the Yizhuang system that has been handed down in China since the Song Dynasty, it can be passed down forever, benefiting the vast and profound, and extending endlessly. However, there is no tradition in his Western career, and if there is any tradition, he focuses on material matters.Like a big factory, its tradition is only in its buildings and machines.The tradition of a great empire is only in its force and territory.Relying on force is still on the machine.Machines are inanimate and have no tradition, and they will be harmful for a long time. Therefore, Westerners don't talk about it for a long time, but they only talk about it.This is a big difference between China and the West. Perhaps science is also invented by human wisdom, but this kind of wisdom comes from the interests of people's hearts, and interests change with people anytime and anywhere, and they are easy to get bored.The wisdom of the Chinese comes from the whole of the mind and nature, so it focuses on morality, which is the unity of man and nature, and does not rely solely on personal interests anytime, anywhere, and will not be bored.Therefore, morality has tradition.Interest cannot have tradition.The scientific inventions of Westerners have no tradition at all, so there is no lasting hope and assurance.This is also a thought-provoking theory. Western society is individualistic, so his father became a big capitalist, and his children became tired of capital.It has lasted a long time, and the weariness of people's hearts has become even worse.There is no doubt that his career cannot be passed on forever. Moreover, since the advanced inventions in science are used by commercial capitalism, it should be able to explain the continuous new inventions of scientific geniuses in this field.For example, the inventions of gravity and water vapor are not just for making money, but they are also used by those who make money.Therefore, the deep interest in this scientific invention should also be explained, especially for those who are difficult to explain in detail. Therefore, Westerners like to change their words, while Chinese people like to say their words are constant.Scientific inventions can only be changed or not.The more advanced science is, the more impermanent it can be expected.This goes far beyond the economics. However, even if the current economic prosperity is temporarily transferred from the West to the East.However, after a long period of adaptation, the use of modern scientific inventions in the West will continue to change.The scientific creation of the West will gradually be subsumed into the traditional artistic creation of the East.This layer cannot be discussed in detail in this article.Examining the national character of both China and the West, as well as their historical traditions, can still be predicted and judged.Therefore, I am not afraid of brevity and stretching out its main points. Fortunately, readers can think about it for themselves. Or what is the difference between science and art?It is said that both are based on external things, but science is based on external things, while art is still based on human hearts.The distinction between internal and external is also a major distinction between Chinese and Western cultures.Chinese art can still be included in Chinese morality.Yu has already discussed it in his article, so I won't go into details here. But today, if the mainland intends to promote Chinese socialism to replace the communism pursued by Soviet Russia, wouldn't it be extremely appropriate.Unfortunately, today's Chinese people have seldom informed of China's past history, and even less retain Chinese traditional feelings.If you don't know the truth about Chinese society in the past, that is, if you don't know your true nature, how can you promote socialism in China? To sum it up now, China's social economy will eventually be attributed to the common wealth and communism, with the large groups as the main one.And Western individualism, whether it is capitalism or communism, must be very different.This can be determined in one word. According to Dr. Sun Yat-sen's Three Principles of People's Livelihood, Yu Zeng said that it is also China's socialism, which has been detailed in other articles, so I won't repeat it here. (Written in 1987, published in "United Daily News" in March as "Chinese Socialism and the Student Movement", changed to this article in April)