Flat decentralized nationalism
Publish: 2021-04-17 11:58:58
1. Nationalism and ethnocentrism are obviously two words with a long distance. Nationalism is a thought or movement based on national interests, which should be said to be a neutral word
and ethnocentrism does not mean taking the national interests as the center, but taking the self as the center, thinking that the self is above everything, and having an undesirable sense of self superiority. It is not only not taking the national interests as the center, but also hindering the National Development in many cases. This sense of self superiority, depending on the conditions of different countries, may lead to national arrogance, and may also develop into a kind of cultural hegemony
from the perspective of China, Eurocentrism, Japan's "Greater East Asian co prosperity circle" and the cultural hegemonism implemented by the United States are all ethnocentrism, but their performances are different
ethnocentrism is inseparable from the sense of superiority brought by the nation's economic, cultural and political prosperity. In the study of postcolonialism, intercultural communication, identity and other issues are a core point. The "Orientalism" put forward by said holds that the East recognized by the west is nothing more than wishful thinking "self construction" of the West. The East in the eyes of the West does not exist at all, but only exists in their conception. The East is only the "other" in the imagination of the West, which is always imagined as the opposite of the bright, national and advanced west. The East is barbaric Backward, uncivilized, female, a place to be transformed by the West. Therefore, Eurocentrism should be a typical ethnocentrism. Said also put forward the idea of "let the east make its own voice", which can be said to be a kind of nationalism and carry forward the national culture
let's talk about the suppression of Japanese goods in history. Restraining the occurrence of Japanese goods movement has its special historical environment, which is the performance of political events affecting economic behavior
for example, the first movement to curb Japanese goods in 1908 and the subsequent movement in 1919 because of the Treaty of Paris all seemed to be caused by patriotism or patriotic movement, a spontaneous resistance movement of the Chinese people. It can be said that it has something to do with nationalism, but it can't be regarded as ethnocentrism. It's a revolt against aggression. However, if this kind of movement goes too far, it will not only hurt the objects it resists, but also have the potential to kill the enemy for one thousand and lose eight hundred. For example, in the Anti Japanese movement triggered by the Diaoyu Islands incident in 2012, the procts of Japanese enterprises and Sino Japanese joint ventures became the objects of boycott. The instries involved include household appliances, tourism, foreign trade, automobiles, etc., and some extreme things happened, such as the smashing of Japanese procts, even the property of the Chinese people<
under the influence of economic globalization, resistance to Japanese goods has a whole body. Japanese goods are not only related to Japan, but also have great economic ties with their own country, so they will be affected. Moreover, many Japanese brand cars are actually proced in China. Excessive resistance can be said to be a violent movement, inevitably with the nature of ethnocentrism, with blind color, rather than out of nationalist patriotic behavior, so it advocates "rational patriotism". According to the relevant papers, the boycott effect is significant in the first four months, but there is also a wait-and-see effect in this process. Once the storm is over, the impact of market regulation will graally flatten
these extreme events also show that the Anti Japanese movement has not only positive significance for stimulating patriotism and promoting China's manufacturing instry, but also many negative effects, not only boycotting Japanese goods, but also harming some Chinese people. Although the boycott of Japanese goods was spontaneously formed by the people, it is precisely because of this that there is a lack of government supervision and control, resulting in many bad effects. History tells us that patriotism needs rationality. Violence is not patriotism. It can only destroy China's international image, worsen China's investment environment, and deter foreign investors from China. Ultimately, it will damage China's interests. What we need is a rational boycott of the Japanese goods movement and the promotion of correct patriotism, not patriotism<
agree 2
no comment
and ethnocentrism does not mean taking the national interests as the center, but taking the self as the center, thinking that the self is above everything, and having an undesirable sense of self superiority. It is not only not taking the national interests as the center, but also hindering the National Development in many cases. This sense of self superiority, depending on the conditions of different countries, may lead to national arrogance, and may also develop into a kind of cultural hegemony
from the perspective of China, Eurocentrism, Japan's "Greater East Asian co prosperity circle" and the cultural hegemonism implemented by the United States are all ethnocentrism, but their performances are different
ethnocentrism is inseparable from the sense of superiority brought by the nation's economic, cultural and political prosperity. In the study of postcolonialism, intercultural communication, identity and other issues are a core point. The "Orientalism" put forward by said holds that the East recognized by the west is nothing more than wishful thinking "self construction" of the West. The East in the eyes of the West does not exist at all, but only exists in their conception. The East is only the "other" in the imagination of the West, which is always imagined as the opposite of the bright, national and advanced west. The East is barbaric Backward, uncivilized, female, a place to be transformed by the West. Therefore, Eurocentrism should be a typical ethnocentrism. Said also put forward the idea of "let the east make its own voice", which can be said to be a kind of nationalism and carry forward the national culture
let's talk about the suppression of Japanese goods in history. Restraining the occurrence of Japanese goods movement has its special historical environment, which is the performance of political events affecting economic behavior
for example, the first movement to curb Japanese goods in 1908 and the subsequent movement in 1919 because of the Treaty of Paris all seemed to be caused by patriotism or patriotic movement, a spontaneous resistance movement of the Chinese people. It can be said that it has something to do with nationalism, but it can't be regarded as ethnocentrism. It's a revolt against aggression. However, if this kind of movement goes too far, it will not only hurt the objects it resists, but also have the potential to kill the enemy for one thousand and lose eight hundred. For example, in the Anti Japanese movement triggered by the Diaoyu Islands incident in 2012, the procts of Japanese enterprises and Sino Japanese joint ventures became the objects of boycott. The instries involved include household appliances, tourism, foreign trade, automobiles, etc., and some extreme things happened, such as the smashing of Japanese procts, even the property of the Chinese people<
under the influence of economic globalization, resistance to Japanese goods has a whole body. Japanese goods are not only related to Japan, but also have great economic ties with their own country, so they will be affected. Moreover, many Japanese brand cars are actually proced in China. Excessive resistance can be said to be a violent movement, inevitably with the nature of ethnocentrism, with blind color, rather than out of nationalist patriotic behavior, so it advocates "rational patriotism". According to the relevant papers, the boycott effect is significant in the first four months, but there is also a wait-and-see effect in this process. Once the storm is over, the impact of market regulation will graally flatten
these extreme events also show that the Anti Japanese movement has not only positive significance for stimulating patriotism and promoting China's manufacturing instry, but also many negative effects, not only boycotting Japanese goods, but also harming some Chinese people. Although the boycott of Japanese goods was spontaneously formed by the people, it is precisely because of this that there is a lack of government supervision and control, resulting in many bad effects. History tells us that patriotism needs rationality. Violence is not patriotism. It can only destroy China's international image, worsen China's investment environment, and deter foreign investors from China. Ultimately, it will damage China's interests. What we need is a rational boycott of the Japanese goods movement and the promotion of correct patriotism, not patriotism<
agree 2
no comment
2. According to the article from Marx's theory of Oriental society to the theory of "impact response", the theory was initiated by herder and others, developed by Marx and integrated by Fei Zhengqing and others. Hurd's most important work is treatise on the origin of language, which is the basis of the "rapid development" in the future
herder was the first person to put forward nationalism academically and ideologically
"nationalism" refers to thoughts or movements based on the interests of one's own nation. Hans Cohen, an American scholar, believes that "nationalism should be regarded as a state of mind first and foremost." British scholar Edward Carr thinks: "nationalism is usually used to express a kind of consciousness of indivials, groups and members of a nation, or a desire to enhance the strength, freedom or wealth of one's own nation
herder, whose full name is Johann Gottfried herder (1744.8.25-1803.12.18), is a German philosopher, Lutheran theologian and poet. His work "treat on the origin of language" became the basis of the hurricane movement
herder believes that the growth and decline of human and nature follow the same rules, so he regards history as the common organic evolution of all human beings, and shows it in the development of the unique culture of each nation. Among them, the revolutionary movement in the view of history is also an indispensable element of historical evolution. He also advocated that the development of the local culture of various nationalities should proce a "national spirit" expressed in art and literature. For herder, the concept of "national spirit" does not mean that any nation is superior to others; On the contrary, he strongly advocates that all cultures are equal and have their own values
attachment: from Marx's theory of Oriental society to the theory of "impact response" -- a perspective to investigate Mao Zedong's view of national conditions and revolutionary theory 17:25 February 8, 2014 source: Journal of Jiangsu Administrative College (Nanjing) issue 2, 2012 Author: Wang Sida print error correction sharing browsing content Abstract: "impact response" theory is a modern western scholars, including Marx Based on China's national conditions, this paper analyzes the process of China's social modernization. Mao Zedong's analysis of China's national conditions is obviously influenced by Marx's view of China, and his view is similar to the "impact response" theory to some extent. But on the issue of the revolutionary task of modern China, Mao Zedong came to his own conclusion under the influence of the Soviet Union at that time. This made his revolutionary theory deviate from Marx's social revolutionary theory, world history theory and oriental social theory, and affected the political practice after the founding of the people's Republic of China
key words: Marx's theory of Oriental society“ "Impact response" theory; Mao Zedong; The concept of national conditions; About the author: Wang Sida (1953 -), male, born in Quanzhou, Fujian Province, Ph.D., professor and doctoral supervisor of the school of humanities, Huaqiao University, majoring in the history of modern Chinese thought, Chinese philosophy and political science
Chinese Library Classification No.: a84 document identification code: a Article No.: 1009-8860 (2012) 02-0005-05
the "shock response theory" was once a mainstream point of view in western academic circles to analyze China's national conditions and explain China's modernization process. It is generally believed that the American scholars in the 20th century, Fei Zhengqing and Levinson, are the advocates of this view. But if we trace back to the source, we can find that this view was initiated by herder and others, developed by Marx and integrated by Fei Zhengqing and others. Marx's theory of Oriental society and his view of China can be said to be an intermediate link in the theory of "impact response". Mao Zedong's view of China's national conditions was obviously influenced by Marx's view of China and the theory of "impact response". However, on the issue of Chinese revolution, Mao Zedong came up with his own revolutionary theory under the "impact" of the October Revolution, which influenced the political practice after the founding of the people's Republic of China. Therefore, it is of great significance for us to understand Mao Zedong's view of national conditions and his theory of revolution to investigate the relationship between Marx's theory of Oriental society and his view of China and the theory of "impact response"
first, the origin and development of the "impact response" theory
from a historical perspective, China and the West have undergone tremendous changes in modern times, respectively, from the former to the latter and from the former to the latter. Under the background of the tide of the times led by the west, some far sighted thinkers began to use their ideological weapon, the values of freedom, to re analyze the idealized Chinese civilization in the past through the comparison between Chinese and Western cultures. "The stagnation theory of Chinese civilization" is the proct of this re understanding. Adam Smith, a British economist in the 18th century, pointed out keenly that China's economic policies of emphasizing agriculture and restraining commerce made it impossible for the economy to transfer to instry and commerce, and the society did not have the opportunity to change to equality and freedom, which led to the stagnation of development; However, in modern Europe, "the development of instry and commerce graally made them have order, good, personal security and freedom" [1] (p371). Later German thinker hull analyzed the problem from the perspective of culture, criticizing Chinese culture as a kind of "childhood culture", so "they have been stagnant for thousands of years" [2] (pp87-95). Later, Hegel deepened this view from the perspective of "patriarchal system" suppressing indivial freedom. Because indivials have no subjective freedom, there is no way to change. He also genius foresaw that "China and India are still outside the world history, but just expecting and waiting for the combination of several factors, Then we can get lively progress "[3] (P123). Since then, John Mill highly emphasized the importance of freedom to social development in his on freedom, and called on Europeans to learn from China“ The "Chinese ideal" of "making everyone the same" stifles indivial freedom and personality, "and if they can improve, they must rely on foreigners" [4] (p77). Both Hegel's "some factors" that can promote China's "lively progress" and mill's "improvement must depend on foreigners" indicate that they believe that ancient China needs the touch of heterogeneous culture to change itself. This can be seen as a transition from "Chinese stagnation theory" to "shock response theory" by western scholars
it should be admitted that Marx's view on China was influenced by his predecessors to a certain extent, but Marx was more forward-looking than them, because his view on China was based on historical materialism and developed through his theory of world history and Oriental society. Since there have been many studies on this issue in the academic circles, we only outline a few basic links here: first, connection and development are the cornerstone of historical materialism. The rapid development of modern western proctive forces and the expansion of ethnic contact and exchanges "involve all ethnic groups, even the most barbaric ethnic groups, in civilization", "In the past, the self-sufficiency and seclusion of the local and ethnic groups were replaced by the interaction and interdependence of all ethnic groups" [5] (p35). This is not only true of material proction, but also of spiritual proction. The spiritual procts of all nationalities have become public property. National one sidedness and limitations are increasingly becoming impossible "[5] (p35). And as the scope of various interactive activities expands in this development process, "history will become more and more world history" [6] (p541). Second, the eastern society represented by China and India is based on the proction mode of combining agriculture with handicraft instry. Due to the simplicity of proction structure, the closeness of society and the narrow vision, Indians "do not have the necessary desire and action to promote social progress"_[ 5](P688) In China, although it has a long history, for thousands of years, there has been a "constant change of people and races who have captured the political superstructure e to the immovable social foundation" [7] (p114). Third, Marx believes that the objective process of world history will inevitably bring about the impact of the West and promote the collapse of the eastern society. He even called China a "living fossil."“ Complete isolation from the outside world used to be the primary condition for maintaining old China. When this isolation was broken by violence through Britain, the process of disintegration must follow "[6] (p609). Although Marx didn't use the words "impact" and "response" directly, his exposition has clearly shown that the social changes in Asia and the disintegration of traditional China were all under the impact of the West
in the 1970s, American scholars Fei Zhengqing and Levinson further developed this view. Fei Zhengqing believes that the core of traditional China is composed of authoritarianism. One of the factors causing the social stability of traditional China is the Chinese historical view of "changing within the tradition". In this regard, Fei Zhengqing put forward a "culturalism" theory, that is, China's long history as the center of ancient East Asian civilization made its people have a natural sense of superiority to all foreigners. [8] (p182) until the 19th century, "the impact of the West irrevocably changed China's society and politics", and "injected the power to cause modernization and permanent change" into China, It is manifested as "nationalism, science, democracy and other elements that promote social civilization" [9] (p124). Later, Levinson in his book Confucian China and its modern destiny also believes that China can not enter a society with scientific orientation with its own strength, "however, after the Opium War, European instrialism and business began to become the catalyst of traditional Chinese society" [10] (p42). He refutes the view that Chinese Marxism is regarded as the successor of Confucianism, and believes that the Chinese people have promoted social change, "but the root of the change is deeply rooted in the destructive impact of the West on China's early social structure in the past century and a half" [10] (P144), which further emphasizes the view of "impact response".
herder was the first person to put forward nationalism academically and ideologically
"nationalism" refers to thoughts or movements based on the interests of one's own nation. Hans Cohen, an American scholar, believes that "nationalism should be regarded as a state of mind first and foremost." British scholar Edward Carr thinks: "nationalism is usually used to express a kind of consciousness of indivials, groups and members of a nation, or a desire to enhance the strength, freedom or wealth of one's own nation
herder, whose full name is Johann Gottfried herder (1744.8.25-1803.12.18), is a German philosopher, Lutheran theologian and poet. His work "treat on the origin of language" became the basis of the hurricane movement
herder believes that the growth and decline of human and nature follow the same rules, so he regards history as the common organic evolution of all human beings, and shows it in the development of the unique culture of each nation. Among them, the revolutionary movement in the view of history is also an indispensable element of historical evolution. He also advocated that the development of the local culture of various nationalities should proce a "national spirit" expressed in art and literature. For herder, the concept of "national spirit" does not mean that any nation is superior to others; On the contrary, he strongly advocates that all cultures are equal and have their own values
attachment: from Marx's theory of Oriental society to the theory of "impact response" -- a perspective to investigate Mao Zedong's view of national conditions and revolutionary theory 17:25 February 8, 2014 source: Journal of Jiangsu Administrative College (Nanjing) issue 2, 2012 Author: Wang Sida print error correction sharing browsing content Abstract: "impact response" theory is a modern western scholars, including Marx Based on China's national conditions, this paper analyzes the process of China's social modernization. Mao Zedong's analysis of China's national conditions is obviously influenced by Marx's view of China, and his view is similar to the "impact response" theory to some extent. But on the issue of the revolutionary task of modern China, Mao Zedong came to his own conclusion under the influence of the Soviet Union at that time. This made his revolutionary theory deviate from Marx's social revolutionary theory, world history theory and oriental social theory, and affected the political practice after the founding of the people's Republic of China
key words: Marx's theory of Oriental society“ "Impact response" theory; Mao Zedong; The concept of national conditions; About the author: Wang Sida (1953 -), male, born in Quanzhou, Fujian Province, Ph.D., professor and doctoral supervisor of the school of humanities, Huaqiao University, majoring in the history of modern Chinese thought, Chinese philosophy and political science
Chinese Library Classification No.: a84 document identification code: a Article No.: 1009-8860 (2012) 02-0005-05
the "shock response theory" was once a mainstream point of view in western academic circles to analyze China's national conditions and explain China's modernization process. It is generally believed that the American scholars in the 20th century, Fei Zhengqing and Levinson, are the advocates of this view. But if we trace back to the source, we can find that this view was initiated by herder and others, developed by Marx and integrated by Fei Zhengqing and others. Marx's theory of Oriental society and his view of China can be said to be an intermediate link in the theory of "impact response". Mao Zedong's view of China's national conditions was obviously influenced by Marx's view of China and the theory of "impact response". However, on the issue of Chinese revolution, Mao Zedong came up with his own revolutionary theory under the "impact" of the October Revolution, which influenced the political practice after the founding of the people's Republic of China. Therefore, it is of great significance for us to understand Mao Zedong's view of national conditions and his theory of revolution to investigate the relationship between Marx's theory of Oriental society and his view of China and the theory of "impact response"
first, the origin and development of the "impact response" theory
from a historical perspective, China and the West have undergone tremendous changes in modern times, respectively, from the former to the latter and from the former to the latter. Under the background of the tide of the times led by the west, some far sighted thinkers began to use their ideological weapon, the values of freedom, to re analyze the idealized Chinese civilization in the past through the comparison between Chinese and Western cultures. "The stagnation theory of Chinese civilization" is the proct of this re understanding. Adam Smith, a British economist in the 18th century, pointed out keenly that China's economic policies of emphasizing agriculture and restraining commerce made it impossible for the economy to transfer to instry and commerce, and the society did not have the opportunity to change to equality and freedom, which led to the stagnation of development; However, in modern Europe, "the development of instry and commerce graally made them have order, good, personal security and freedom" [1] (p371). Later German thinker hull analyzed the problem from the perspective of culture, criticizing Chinese culture as a kind of "childhood culture", so "they have been stagnant for thousands of years" [2] (pp87-95). Later, Hegel deepened this view from the perspective of "patriarchal system" suppressing indivial freedom. Because indivials have no subjective freedom, there is no way to change. He also genius foresaw that "China and India are still outside the world history, but just expecting and waiting for the combination of several factors, Then we can get lively progress "[3] (P123). Since then, John Mill highly emphasized the importance of freedom to social development in his on freedom, and called on Europeans to learn from China“ The "Chinese ideal" of "making everyone the same" stifles indivial freedom and personality, "and if they can improve, they must rely on foreigners" [4] (p77). Both Hegel's "some factors" that can promote China's "lively progress" and mill's "improvement must depend on foreigners" indicate that they believe that ancient China needs the touch of heterogeneous culture to change itself. This can be seen as a transition from "Chinese stagnation theory" to "shock response theory" by western scholars
it should be admitted that Marx's view on China was influenced by his predecessors to a certain extent, but Marx was more forward-looking than them, because his view on China was based on historical materialism and developed through his theory of world history and Oriental society. Since there have been many studies on this issue in the academic circles, we only outline a few basic links here: first, connection and development are the cornerstone of historical materialism. The rapid development of modern western proctive forces and the expansion of ethnic contact and exchanges "involve all ethnic groups, even the most barbaric ethnic groups, in civilization", "In the past, the self-sufficiency and seclusion of the local and ethnic groups were replaced by the interaction and interdependence of all ethnic groups" [5] (p35). This is not only true of material proction, but also of spiritual proction. The spiritual procts of all nationalities have become public property. National one sidedness and limitations are increasingly becoming impossible "[5] (p35). And as the scope of various interactive activities expands in this development process, "history will become more and more world history" [6] (p541). Second, the eastern society represented by China and India is based on the proction mode of combining agriculture with handicraft instry. Due to the simplicity of proction structure, the closeness of society and the narrow vision, Indians "do not have the necessary desire and action to promote social progress"_[ 5](P688) In China, although it has a long history, for thousands of years, there has been a "constant change of people and races who have captured the political superstructure e to the immovable social foundation" [7] (p114). Third, Marx believes that the objective process of world history will inevitably bring about the impact of the West and promote the collapse of the eastern society. He even called China a "living fossil."“ Complete isolation from the outside world used to be the primary condition for maintaining old China. When this isolation was broken by violence through Britain, the process of disintegration must follow "[6] (p609). Although Marx didn't use the words "impact" and "response" directly, his exposition has clearly shown that the social changes in Asia and the disintegration of traditional China were all under the impact of the West
in the 1970s, American scholars Fei Zhengqing and Levinson further developed this view. Fei Zhengqing believes that the core of traditional China is composed of authoritarianism. One of the factors causing the social stability of traditional China is the Chinese historical view of "changing within the tradition". In this regard, Fei Zhengqing put forward a "culturalism" theory, that is, China's long history as the center of ancient East Asian civilization made its people have a natural sense of superiority to all foreigners. [8] (p182) until the 19th century, "the impact of the West irrevocably changed China's society and politics", and "injected the power to cause modernization and permanent change" into China, It is manifested as "nationalism, science, democracy and other elements that promote social civilization" [9] (p124). Later, Levinson in his book Confucian China and its modern destiny also believes that China can not enter a society with scientific orientation with its own strength, "however, after the Opium War, European instrialism and business began to become the catalyst of traditional Chinese society" [10] (p42). He refutes the view that Chinese Marxism is regarded as the successor of Confucianism, and believes that the Chinese people have promoted social change, "but the root of the change is deeply rooted in the destructive impact of the West on China's early social structure in the past century and a half" [10] (P144), which further emphasizes the view of "impact response".
3. Big nationalism and local nationalism in multi-ethnic countries are corrosive agents of national development and national unity. As far as our country is concerned, the trend of thought of nationalism with Han chauvinism and local nationalism as its main manifestations exists objectively. In ethnic work, our party has always insisted on opposing and overcoming two wrong tendencies of nationalism and formulated a series of correct ethnic policies. Throughout China's thousands of years of history, new China's ethnic policy is the best. Compared with other countries in the world, our national policy is also the most successful. In the process of realizing the "four modernizations", it is still of great significance to continue to prevent and overcome the two nationalist tendencies
reviewing our party's experience and lessons on the issue of opposing big nationalism and local nationalism, and seriously dealing with the struggle against the two kinds of nationalism, it is necessary to clarify the meaning of the two and further study some ways to overcome them
big nationalism is the nationalism that the landlord and bourgeoisie of a powerful nation show in their relationship with other nations. In the history of the world, the ruling class of a big nation, under the banner of "national interests", regards the interests of its own nation as the interests of the ruling class above everything else, advocates the theory of "superiority of its own nation" and practices national egoism. They carried out the policy of national oppression, oppressed, exploited and discriminated against ethnic minorities, sought and safeguarded national privileges, provoked ethnic relations, created ethnic estrangement and disputes, and suppressed the struggle of ethnic minorities against national oppression; To foreign countries, we should carry out national expansionism, conquer and enslave other nations, and suppress the national liberation movement of the oppressed nations. Therefore, Marxists firmly oppose big nationalism
under the socialist system, because the class oppression system and the national oppression system have been eliminated, great nationalism has lost its foundation of existence. However, in terms of ethnic relations, the influence and remnants of the great nationalism still exist in some people's minds. Its main manifestations are: it does not treat ethnic minorities with an equal attitude, distrusts or even discriminates against and insults ethnic minorities, and does not respect their equal rights and autonomous rights; Ignoring the national differences, national characteristics and the long-term existence of national problems; We can't see the strong points of ethnic minorities and their important position and role in the construction of socialist modernization; Not paying attention to actively helping ethnic minorities to develop their economy and culture; They don't respect their language and customs, and they don't pay attention to actively training and selecting thousands of ethnic minorities. If this kind of big nationalism is not overcome, it will damage the unity and national unity of a multi-ethnic country. This is also one of the important reasons for the drastic changes in the Soviet Union and Eastern Europe
local nationalism, also known as narrow nationalism, usually refers to nationalism among ethnic minorities or small nationalities. Compared with the big nationalism, it is the narrow and exclusive view of the minority in the multi-ethnic country in dealing with the relationship between the unified country and other nationalities in the big family of nationalities, and it is the reflection of the exploiting class thought in the national relations. It is characterized by isolation, conservatism and exclusion. On the other hand, in dealing with the relations among other ethnic minorities who are smaller than their own in the local area, it is shown as big nationalism
under the socialist system, when the national oppression system is abolished, the exploiting class within each nation has been eliminated as a class, and the local nationalism has lost its class foundation, but its ideological remains will exist for a long time. Its main manifestations are: ignoring the importance of national unity in the big family of the motherland, trying to be closed to the outside world within the narrow scope of the nation, and acting independently; It emphasizes the local interests of the nation inappropriately and ignores the overall interests of the country; They exaggerate the characteristics of their own ethnic groups, or take this as an excuse to refuse to actively implement the unified principles and policies of the central government that are applicable to their own ethnic areas; They are complacent and ignore the significance of the help of the big nations and other nations. They do not welcome things that are concive to the mutual closeness of all ethnic groups, but emphasize people's ethnic composition and try to consolidate the ethnic differences
generally speaking, big nationalism and local nationalism belong to the problem of contradictions among the people, which should be dealt with by the principles and methods of dealing with contradictions among the people. It is a long-term task on the ideological front in the primary stage of socialism in our country to prevent and overcome the remnants or influence of local nationalist thoughts in order to consolidate national unity and national unity
with the successful completion of democratic reform and socialist transformation in various regions of our country, a new type of socialist ethnic relationship of equality, unity and mutual assistance has been formed among all ethnic groups. However, we should also see the long-term and realistic harmfulness of the two kinds of nationalism. Therefore, in the process of China's socialist modernization, we must continue to pay attention to overcoming the influence of the two kinds of nationalism, correctly solve the national problems under the new situation, consolidate and develop the socialist national relations, ensure the smooth development of China's socialist modernization, and realize the equal unity, common development and common prosperity of all nationalities
then, how can we continue to prevent and overcome the two kinds of nationalism
first, we should establish the view of "three inseparable"
it is the common task and common interest of the 56 ethnic groups in China to improve ethnic relations and strengthen ethnic unity
"the Han nationality is inseparable from the ethnic minorities, the ethnic minorities are inseparable from the Han nationality, and the ethnic minorities are inseparable from each other", which is one of the most basic characteristics of China's ethnic relations. All ethnic groups live together and interact closely. In addition to a large number of areas, the Han nationality also lives with various ethnic minorities in various regions. Similar situations also exist in other ethnic groups with large population and those with small population. Ethnic minorities not only live together with the Han nationality in the frontier ethnic areas, but also live together with the Han nationality in the interior. Especially after liberation, under the shining light of the party's policy of ethnic equality and national unity, the exchanges, mixed residence and cooperation between ethnic minorities and Han people have become more extensive and deep, and their mutual interests have become more intensive and inseparable. Under the situation of reform and opening up, such exchanges, mixed residence and cooperation will further develop
another basic feature of ethnic relations in China is that the Han nationality has been in the dominant position for a long time in history. The development of the Han nationality and the minority nationality is extremely unbalanced, so that after the elimination of the national oppression system in China, there is still the de facto inequality between the various nationalities left over from history, especially the de facto inequality between the Han nationality and the minority nationality. This is a source of national contradictions in the new historical period
therefore, no matter from the needs of China's socialist modernization, or from the requirements of eliminating de facto inequality among all ethnic groups, we must firmly establish the "three inseparable" point of view, do a good job in the relationship between the Han nationality and ethnic minorities, and overcome the big nationalism and narrow nationalism that hinder this relationship. Only in this way can we continuously consolidate and develop the unity among all ethnic groups in our country< Second, we should fully understand the long-term nature of the existence of the two kinds of democracy, but we should make a concrete analysis of which kind of nationalism to oppose
as long as there are ethnic problems, the existence of two kinds of nationalism is natural. Whether it's Han chauvinism or narrow nationalism, or whether it's discrimination against ethnic minorities, or whether ethnic minorities don't trust the Han, it's not concive to the unity of all ethnic groups. If both of them continue to develop, they will lead to new estrangement and antagonism among our ethnic groups, and even division. This is not sensationalism. We have seen from the changes in the international situation the serious harm that big nationalism or narrow nationalism has done to the people of all ethnic groups. Therefore, both of them should be overcome. On the issue of who is the main opponent of the two kinds of nationalism, the Han nationality has a large population, and its economy and culture are higher than that of many ethnic minorities in China. In history, the Han rulers have ruled and oppressed ethnic minorities for a long time. Therefore, generally speaking, they are against Han chauvinism in the whole country, but from a certain local area, within a local scope, Big nationalism and local nationalism of other nationalities may be the main contradiction. At present, in border areas, we should pay special attention to the activities of foreign hostile forces and ethnic separatists who use narrow nationalism to engage in separatist activities. Therefore, on this issue, we should not be absolute. We should make a concrete analysis of nationalism in different periods and regions. Only in this way can narrow nationalism be overcome and prevented. That is to say, we can not oppose only one kind of nationalism unilaterally and in isolation, but ignore and cover up another kind of nationalism, let alone regard the non critical aspect as the critical aspect< Third, we must correctly grasp the nature of the two kinds of nationalism, and can not regard contradictions among the people as contradictions between ourselves and the enemy; Mainly Han chauvinism) or narrow nationalism are both contradictions among the people, which can only be solved by democratic methods, persuasion and ecation. Starting from the desire of national unity, through criticism and struggle, we can achieve further unity among all ethnic groups in our country on a new basis. However, in the past, when dealing with local nationalism, that is, narrow nationalism, or with comrades who have made some mistakes in this regard, we have wrongly criticized and dealt with them as contradictions of the nature of the enemy and ourselves, and even regarded the reasonable opinions put forward by ethnic minority cadres from the Perspective of reality as reflecting the legitimate demands of the people of our own nation or region, It is also criticized as local nationalism. Although we have eliminated the evil effect of confusing the two kinds of contradictions of different nature, the lesson is profound and must be taken as a warning in the future< Fourthly, it is necessary to link overcoming the two kinds of nationalism with promoting the economic development and social progress of the ethnic regions.
overcoming the two kinds of nationalism must be linked with promoting the economic development and social progress of the ethnic regions. Only by overcoming the two kinds of nationalism can we better rely on the working people in minority areas to carry out reform and opening up and various construction. This is not only concive to the realization of the right of the people of all ethnic groups to be masters of their own country and the embodiment of ethnic equality, but also concive to the unity and progress of all ethnic groups, and can ensure the national unity and the victory of modernization. With economic development, social progress and the improvement of people's living standards, we can further overcome the two kinds of nationalism and enhance national unity. It is not correct and harmful to oppose Han chauvinism or narrow nationalism without the fundamental requirements of economic development and social progress of ethnic minorities. In the process of solving the national contradictions under the new situation, the cadres and the masses of all nationalities should, in accordance with the party's national policies, make more self-criticism and constantly overcome all the old ideas and concepts that are not concive to the common construction of the socialist motherland by all nationalities themselves. It is not concive to the unity of all nationalities and the progress of all nationalities to criticize one-sided people of another nationality, to protect one's own weaknesses without limit or without principle. We must overcome the Han chauvinism and narrow nationalism, and treat the multi-ethnic group as a whole
reviewing our party's experience and lessons on the issue of opposing big nationalism and local nationalism, and seriously dealing with the struggle against the two kinds of nationalism, it is necessary to clarify the meaning of the two and further study some ways to overcome them
big nationalism is the nationalism that the landlord and bourgeoisie of a powerful nation show in their relationship with other nations. In the history of the world, the ruling class of a big nation, under the banner of "national interests", regards the interests of its own nation as the interests of the ruling class above everything else, advocates the theory of "superiority of its own nation" and practices national egoism. They carried out the policy of national oppression, oppressed, exploited and discriminated against ethnic minorities, sought and safeguarded national privileges, provoked ethnic relations, created ethnic estrangement and disputes, and suppressed the struggle of ethnic minorities against national oppression; To foreign countries, we should carry out national expansionism, conquer and enslave other nations, and suppress the national liberation movement of the oppressed nations. Therefore, Marxists firmly oppose big nationalism
under the socialist system, because the class oppression system and the national oppression system have been eliminated, great nationalism has lost its foundation of existence. However, in terms of ethnic relations, the influence and remnants of the great nationalism still exist in some people's minds. Its main manifestations are: it does not treat ethnic minorities with an equal attitude, distrusts or even discriminates against and insults ethnic minorities, and does not respect their equal rights and autonomous rights; Ignoring the national differences, national characteristics and the long-term existence of national problems; We can't see the strong points of ethnic minorities and their important position and role in the construction of socialist modernization; Not paying attention to actively helping ethnic minorities to develop their economy and culture; They don't respect their language and customs, and they don't pay attention to actively training and selecting thousands of ethnic minorities. If this kind of big nationalism is not overcome, it will damage the unity and national unity of a multi-ethnic country. This is also one of the important reasons for the drastic changes in the Soviet Union and Eastern Europe
local nationalism, also known as narrow nationalism, usually refers to nationalism among ethnic minorities or small nationalities. Compared with the big nationalism, it is the narrow and exclusive view of the minority in the multi-ethnic country in dealing with the relationship between the unified country and other nationalities in the big family of nationalities, and it is the reflection of the exploiting class thought in the national relations. It is characterized by isolation, conservatism and exclusion. On the other hand, in dealing with the relations among other ethnic minorities who are smaller than their own in the local area, it is shown as big nationalism
under the socialist system, when the national oppression system is abolished, the exploiting class within each nation has been eliminated as a class, and the local nationalism has lost its class foundation, but its ideological remains will exist for a long time. Its main manifestations are: ignoring the importance of national unity in the big family of the motherland, trying to be closed to the outside world within the narrow scope of the nation, and acting independently; It emphasizes the local interests of the nation inappropriately and ignores the overall interests of the country; They exaggerate the characteristics of their own ethnic groups, or take this as an excuse to refuse to actively implement the unified principles and policies of the central government that are applicable to their own ethnic areas; They are complacent and ignore the significance of the help of the big nations and other nations. They do not welcome things that are concive to the mutual closeness of all ethnic groups, but emphasize people's ethnic composition and try to consolidate the ethnic differences
generally speaking, big nationalism and local nationalism belong to the problem of contradictions among the people, which should be dealt with by the principles and methods of dealing with contradictions among the people. It is a long-term task on the ideological front in the primary stage of socialism in our country to prevent and overcome the remnants or influence of local nationalist thoughts in order to consolidate national unity and national unity
with the successful completion of democratic reform and socialist transformation in various regions of our country, a new type of socialist ethnic relationship of equality, unity and mutual assistance has been formed among all ethnic groups. However, we should also see the long-term and realistic harmfulness of the two kinds of nationalism. Therefore, in the process of China's socialist modernization, we must continue to pay attention to overcoming the influence of the two kinds of nationalism, correctly solve the national problems under the new situation, consolidate and develop the socialist national relations, ensure the smooth development of China's socialist modernization, and realize the equal unity, common development and common prosperity of all nationalities
then, how can we continue to prevent and overcome the two kinds of nationalism
first, we should establish the view of "three inseparable"
it is the common task and common interest of the 56 ethnic groups in China to improve ethnic relations and strengthen ethnic unity
"the Han nationality is inseparable from the ethnic minorities, the ethnic minorities are inseparable from the Han nationality, and the ethnic minorities are inseparable from each other", which is one of the most basic characteristics of China's ethnic relations. All ethnic groups live together and interact closely. In addition to a large number of areas, the Han nationality also lives with various ethnic minorities in various regions. Similar situations also exist in other ethnic groups with large population and those with small population. Ethnic minorities not only live together with the Han nationality in the frontier ethnic areas, but also live together with the Han nationality in the interior. Especially after liberation, under the shining light of the party's policy of ethnic equality and national unity, the exchanges, mixed residence and cooperation between ethnic minorities and Han people have become more extensive and deep, and their mutual interests have become more intensive and inseparable. Under the situation of reform and opening up, such exchanges, mixed residence and cooperation will further develop
another basic feature of ethnic relations in China is that the Han nationality has been in the dominant position for a long time in history. The development of the Han nationality and the minority nationality is extremely unbalanced, so that after the elimination of the national oppression system in China, there is still the de facto inequality between the various nationalities left over from history, especially the de facto inequality between the Han nationality and the minority nationality. This is a source of national contradictions in the new historical period
therefore, no matter from the needs of China's socialist modernization, or from the requirements of eliminating de facto inequality among all ethnic groups, we must firmly establish the "three inseparable" point of view, do a good job in the relationship between the Han nationality and ethnic minorities, and overcome the big nationalism and narrow nationalism that hinder this relationship. Only in this way can we continuously consolidate and develop the unity among all ethnic groups in our country< Second, we should fully understand the long-term nature of the existence of the two kinds of democracy, but we should make a concrete analysis of which kind of nationalism to oppose
as long as there are ethnic problems, the existence of two kinds of nationalism is natural. Whether it's Han chauvinism or narrow nationalism, or whether it's discrimination against ethnic minorities, or whether ethnic minorities don't trust the Han, it's not concive to the unity of all ethnic groups. If both of them continue to develop, they will lead to new estrangement and antagonism among our ethnic groups, and even division. This is not sensationalism. We have seen from the changes in the international situation the serious harm that big nationalism or narrow nationalism has done to the people of all ethnic groups. Therefore, both of them should be overcome. On the issue of who is the main opponent of the two kinds of nationalism, the Han nationality has a large population, and its economy and culture are higher than that of many ethnic minorities in China. In history, the Han rulers have ruled and oppressed ethnic minorities for a long time. Therefore, generally speaking, they are against Han chauvinism in the whole country, but from a certain local area, within a local scope, Big nationalism and local nationalism of other nationalities may be the main contradiction. At present, in border areas, we should pay special attention to the activities of foreign hostile forces and ethnic separatists who use narrow nationalism to engage in separatist activities. Therefore, on this issue, we should not be absolute. We should make a concrete analysis of nationalism in different periods and regions. Only in this way can narrow nationalism be overcome and prevented. That is to say, we can not oppose only one kind of nationalism unilaterally and in isolation, but ignore and cover up another kind of nationalism, let alone regard the non critical aspect as the critical aspect< Third, we must correctly grasp the nature of the two kinds of nationalism, and can not regard contradictions among the people as contradictions between ourselves and the enemy; Mainly Han chauvinism) or narrow nationalism are both contradictions among the people, which can only be solved by democratic methods, persuasion and ecation. Starting from the desire of national unity, through criticism and struggle, we can achieve further unity among all ethnic groups in our country on a new basis. However, in the past, when dealing with local nationalism, that is, narrow nationalism, or with comrades who have made some mistakes in this regard, we have wrongly criticized and dealt with them as contradictions of the nature of the enemy and ourselves, and even regarded the reasonable opinions put forward by ethnic minority cadres from the Perspective of reality as reflecting the legitimate demands of the people of our own nation or region, It is also criticized as local nationalism. Although we have eliminated the evil effect of confusing the two kinds of contradictions of different nature, the lesson is profound and must be taken as a warning in the future< Fourthly, it is necessary to link overcoming the two kinds of nationalism with promoting the economic development and social progress of the ethnic regions.
overcoming the two kinds of nationalism must be linked with promoting the economic development and social progress of the ethnic regions. Only by overcoming the two kinds of nationalism can we better rely on the working people in minority areas to carry out reform and opening up and various construction. This is not only concive to the realization of the right of the people of all ethnic groups to be masters of their own country and the embodiment of ethnic equality, but also concive to the unity and progress of all ethnic groups, and can ensure the national unity and the victory of modernization. With economic development, social progress and the improvement of people's living standards, we can further overcome the two kinds of nationalism and enhance national unity. It is not correct and harmful to oppose Han chauvinism or narrow nationalism without the fundamental requirements of economic development and social progress of ethnic minorities. In the process of solving the national contradictions under the new situation, the cadres and the masses of all nationalities should, in accordance with the party's national policies, make more self-criticism and constantly overcome all the old ideas and concepts that are not concive to the common construction of the socialist motherland by all nationalities themselves. It is not concive to the unity of all nationalities and the progress of all nationalities to criticize one-sided people of another nationality, to protect one's own weaknesses without limit or without principle. We must overcome the Han chauvinism and narrow nationalism, and treat the multi-ethnic group as a whole
4. Cultural relativism and ethnocentrism are two sides of the coin, opposite but unified. In my opinion, there should be no opposition between them. The so-called opposition is only the opposition of content. Cultural relativism: it emphasizes the relativity and diversity of culture. In other words, it does not take the position of ethnocentrism to look at the heterogeneous culture and regards every culture as the choice of human beings. Ethnocentrism: when a nation regards itself as the center of the world and discriminates against other nations, it proces ethnocentrism. The cultural strategy of realizing group identity by making "we" distinguish "them" is realized at the cost of giving positive evaluation to our own group and negative evaluation to other groups Pushing hands is a film that reflects the cultural maladjustment of Chinese American life. Mr. Zhu, Mrs. Chen and Martha are all "critically ill patients" with cultural maladjustment. Culture for indivials can be said to be a collection of environments. A certain behavior and thinking in a specific set of environments may not be understood in another environment. It is precisely because of this incomprehension that leads to the dilemma of these three main cultural inadaptants. Mr. Zhu and Mrs. Chen are lonely. They have to find the best way to restore the Chinese cultural environment to improve and alleviate the symptoms of maladjustment; Martha is in a Chinese family, in a small heterogeneous culture, which also makes Martha not adapt. The difference of cultural environment is the objective existence of historical development, which can not be avoided. The main contradiction of the characters in the film lies in the cultural differences between Martha and Mr. Zhu. On the surface, the reason for this difference is e to the language barrier and lack of communication. In my opinion, it is ethnocentrism in essence. Both Mr. Zhu and Martha feel that their own culture has been suppressed, such as the debate on the proportion of meat and vegetables at the dinner table and the debate on children's watching cartoons. Because of this mutual repression and attack, the growth of ethnocentrism in their hearts is accelerated. The growth of this kind of ethnocentrism is that both of them refuse to compromise with each other in the end; Martha's excuse "I've tried" avoids Zhu's censure. In the end, the film still does not give us a perfect ending, and the existing problems are still unresolved. In the face of such cultural differences, the film gives a compromise solution through the dialogue between Mr. Zhu and Mrs. Chen. In some people's view, ethnocentrism is a lack of cultural relativism, just like some people explain that cultural relativism "just does not hold this nationalist position". The two are in the relationship of one ebb and the other. My biggest point of view in this article is: the two are the unity of difference, not the unity of contradiction. Ethnocentrism mainly refers to the unity and cohesion within culture, which forms the concept of "we" (of course, it may also form the concept of "they"); Cultural relativism is to treat heterogeneous cultures equally and correctly understand "we" and "they" is one of the choices of human development. To a certain extent, ethnocentrism and cultural relativism are just like indivialism and collectivism. "Indivialism is concive to the realization of indivial interests and is the basis of collective interests. Collectivism should fully affirm indivial interests in order to create value for the collective.". Among different cultures, we should make use of some characteristics of ethnocentrism to do a good job in the construction and development of our own culture, but we should see the existence of cultural relativism in the communication with other cultures, and fully respect and understand the existence of heterogeneous cultures. If ethnocentrism and cultural relativism are put into interpersonal communication, it is obvious that we can return to "friendliness and kindness to others will never hinder personal development". Ethnocentrism and cultural relativism are theories that can better deal with the interaction between cultures, groups and people in the world. The premise is that we should stand on the standpoint of cultural relativism to see the relationship between the two. If we stand on the value of nationalism, we will only see one or the other of the two and the arrogance of nationalism, The harmony of cultural relativism. Above make complaints about my final topic.
5.
The advantage of nationalism is to enhance the strength of our nation
Nationalism refers to thoughts or movements based on the interests of one's own nation. Since modern times, nationalism has promoted national liberation and equality, and is the source of modern international society According to Hans Cohen, an American scholar, "nationalism should be regarded as a state of mind first and foremost." British scholar Edward Carr believes that "nationalism is usually used to express a kind of consciousness of indivials, groups and members of a nation, or a desire to enhance the strength, freedom or wealth of one's own nation." At the end of the 19th century, the concept of nationalism extended to Asia. In India, nationalism encouraged the end of British rule. India's Nationalism in the 20th century is closely related to Gandhi, and many local leaders are involved in itin China, the belief that nationalism initiated the establishment of a modern state is not compatible with the imperial view of the world in the past. In Japan, the combination of nationalism and the theory of Japanese distinctiveness forms imperialism, just as extreme nationalism usually leads to imperialism
The first World War led to the establishment of new nation states. These countries were inspired by America's resistance to ancient empires, and by France's desire to isolate Germany and Austria as a chain of trusteeship states The establishment of nation states led to the disintegration of multi-ethnic empire. Because of this, Russia lost its territory. The Treaty of Versailles is based on Woodrow Wilson's fourteen point principle of peace In order to recognize the principle of nationalism, most of Europe was divided into multi-national States, which was euphemistically called an attempt to maintain peace. However, multi-ethnic and multi-ethnic countries still exist, and two multi-ethnic countries, Czechoslovakia and Yugoslavia, have emerged6. Sun Yat Sen visited western countries and yearned for political democracy and human rights equality in the West. After the failure of the reform movement of 1898, he deeply felt that reformism was not feasible in China, so he advocated overthrowing the Qing government by violence to achieve the success of the political revolution. Therefore, before the revolution of 1911, Sun Yat Sen took the anti Manchurian revolution as his own responsibility, advocated the political anti Manchurian revolution to achieve the goal of national revolution, and established a republic with the Han nationality as the main body, so as to achieve the goal of protecting the nation and species. In Sun Yat Sen's view, "revitalizing China" and "maintaining the national system" are two aspects of a problem: national rejuvenation must be based on national rejuvenation, while national rejuvenation depends on national revolution and national movement
in Sun Yat Sen's thought, the responsibility of the state lies in protecting the nation, so that the nation has a strong guarantee and security“ When one race struggles with another race, it must be backed up by national strength, but it can help. China has been exterminated in Manchuria for more than 260 years. Today, the Chinese are the adherents of the subjugated nation, without the protection of the state, and they are treated harshly everywhere Therefore, if we want to protect our lives today, we must carry out revolution, abolish the Qing Dynasty, recover our motherland and establish a nation of Han people. Therefore, revolution is the only way for us to protect our lives today, and we are most concerned about the affairs of everyone. " Sun Yat Sen's complete works, Vol. 1, Zhonghua Book Company, August 1981, P. 441. Sun Yat Sen linked the establishment of a Han nationality state with the vital interests of every Han people, and advocated that the rise and fall of a nation is the responsibility of a political state. Without a political state, there would be no national rejuvenation and security. This dialectical relationship between the state and the nation is Sun Yat Sen's inheritance and development of the consistency of the ancient Chinese national concept and the national identity
it should be said that Sun Yat Sen's idea of taking the state as the national defense barrier to "defend the country and protect the species" is the ideological basis for the unity of his national identity and national identity. In his view, in order to solve China's national problems, we must solve the problem of autocratic political system, and implement political democracy, equality and harmony between the Republic and the nation. To achieve this, we must overthrow the Qing government and establish a republican government to maintain the equality, harmony and unity of all ethnic groups in China. For this reason, Sun Yat Sen advocated to hold high the banner of race and country as the al slogan of the politics of fighting against Manchuria and saving the nation from extinction and national liberation< From the perspective of political revolution, Sun Yat Sen opposed the Manchu Qing regime; From the perspective of nationalism, he also inherited the traditional Chinese concept that all ethnic groups are compatible with each other, and that no matter what ethnic groups are, they are friends and brothers, as long as they do not hinder the process of political and democratic revolution. Therefore, when he advocated the distinction between Manchurian nobility and people, Manchurian royal family and civilians, he emphasized the nationalist values, but this value did not exclude the implementation of multi-ethnic identity and equality in the same Republic. At that time, why political revolution and national revolution should be compared is to advocate a new concept of national revolution, which is to take national equality as another goal of political revolution and the National Republican Revolution as a means of national revolution, so as to achieve the common prosperity of the country and the nation, rather than the mutual exclusion and persecution of ethnic groups“ But my brother once heard people say that the national revolution is to destroy the Manchurian nation, which is a big mistake If we carry out the revolution, the Manchurians will not seek revenge if they do not stop us. "
in this way, the nationalism in Sun Yat Sen's thought is a multi-ethnic equality and Republic with the Han nationality as the main body. It overthrows the decadent Qing Dynasty through national emotion and ethnic identity, and it is not a pure racism of "the difference between Yi and Xia". Deep in Sun Yat Sen's heart, he did not exclude the masses and common people of the Qing Dynasty. It can be seen that before the founding of the Republic of China, Sun Yat Sen's racial identity was in essence a means and public opinion of advocating political revolution when the opposition between Manchu and Han was fierce and the emotion of Han nationality was fierce. It was through this program of national revolution that he reached a high degree of consensus among the revolutionaries and played an important role in gathering anti Qing forces< After the founding of the Republic of China, Sun Yat Sen held high the banner of "the Chinese nation"
with the demise of the Qing Dynasty and the establishment of the Republic of China, the revolutionaries led by Sun Yat Sen took control of the political power. The changes in the situation prompted Sun Yat Sen to further think about the issue of national unity and multi-ethnic integration. From the national revolution to the establishment of a multi-ethnic country, it is Sun Yat Sen's idea after the founding of the people's Republic of China to combine the national identity with the multi-ethnic integration identity with the Han nationality as the main body< After the founding of the Republic of China, Sun Yat Sen advocated that the Republic of China should be a new multi-ethnic country composed of the greater Chinese nation. Sun Yat Sen pointed out in the interim presidential Manifesto: "the foundation of the country lies in the people. He Han, man, Meng, Hui and Zang are one country, that is, he Han, man, Meng, Hui and Zang are one people. It is the unity of nations. Wuhan is the first city with more than ten provinces. The so-called independence means separation for the Qing government, Union for the provinces, and the same for Mongolia and Tibet. " The five major ethnic groups, especially the Han nationality, practice the principle of equality, which is not only "for one person", but also "to become a family", "the treatment of Manchu, Mongolian, Hui and Tibetan people is equal to that of Han people" (Volume II, page 29 of the complete works), "today, the Republic of China was founded, the government is still Republican, and a family of Han, Manchu, Mongolian, Hui and Tibetan people is still a family" (Chen xulu Sun Yat Sen's collected works edited by Hao Shengchao, Shanghai People's publishing house, July 1990, P. 56. Later, it is referred to as "jiwaiji" for short, and the version is no longer indicated). Sun Yat Sen also put it into the provisional constitution of the Republic of China, which stipulates that "the territory of the Republic of China consists of 22 provinces, Inner Mongolia, Outer Mongolia, Tibet and Qinghai", "all the people of the Republic of China are equal, without distinction of race, class and religion" (Volume II of the complete works, P. 220). This shows that Sun Yat Sen's five ethnic republican thought has extended to the legal and institutional level
Sun Yat Sen also advocated the elimination of the names and boundaries among all ethnic groups in China, so as to identify with the Chinese nation which integrates all ethnic groups. Sun Yat Sen's thought has a graal formation and clear process, that is, the development of multi-ethnic integration with the Han nationality as the main body, the transition to the multi-ethnic integration with the state as the scope beyond blood and race, and the combination of national identity and the new Republican national identity. At the beginning of the founding of the people's Republic of China, Sun Yat Sen once advocated the policy of ethnic assimilation with the Han nationality as the main body, so as to achieve the identity of the nation and the country. For example, in March 1912, Sun Yat Sen drafted the general chapter of the Chinese League Association, which stipulated "racial assimilation" (complete works, Vol.2, p.160). The way of racial assimilation is to live together among different nationalities and carry out cultural policy. Although Sun Yat Sen still insisted on the idea of the Republic of the five ethnic groups, the policy of ethnic assimilation centered on the Han nationality is not without contradiction with his insistence on the equality of the five ethnic groups, and the Han centered Han chauvinism is difficult to achieve the actual effect of national identity< After absorbing the thought of modern nation-state in the world, Dr. Sun Yat Sen put forward the idea of integrating all ethnic groups in China into a Chinese nation in 1919. "The restoration of the Han nationality and the collapse of the Qing Dynasty only achieved one of the negative purposes of nationalism. From then on, we should make great efforts to achieve the positive purpose of nationalism. What is the positive purpose? That is to say, the Han people should sacrifice their blood, history and the name of their husband's self-esteem and arrogance, and meet with the people of Manchu, Mongolian, Hui and Tibetan in good faith, so as to form a new doctrine of the Chinese nation, such as the United States of America with dozens of black and white people, and to form a beautiful and strong nationalism of the world. The clouds of the five families. Taking the world's oldest, largest and most assimilated nation as an active action and carrying forward the Chinese nation, I will soon become the world's champion in Europe and the United States. " In 1921, Sun Yat Sen further pointed out: "today, our country is called the Republic of the five ethnic groups, but when we call it the Republic of the five ethnic groups, it is obvious that there is still a boundary. If we want to eliminate this boundary, carry it forward, and become a nation with ability and reputation in the world, we must abandon the names of Han and Manchu, and strive to harmonize culture and spirit, so as to build a great Chinese nation. " If we take 1919 as the dividing line, the goal of Sun Yat Sen's national revolution has undergone a great transformation, that is, from the equality and Republic of the five nationalities to the positive goal of a strong and prosperous Chinese nation<
Sun Yat Sen is a firm patriot. His lifelong goal is to "make China a unified and complete country" (complete works, Vol. 5, P. 527). However, national integration and mutual recognition in a unified country is the premise of its existence, and its ideological basis is a new Republican spirit of the Chinese nation. This kind of National Republican spirit should abandon the narrow family, patriarchal clan and small consanguinity of the Chinese nation in the past, and focus on the spirit of the state and the big nation. He said: "Chinese people have only family and clan groups, and there is no national spirit. Therefore, although there are 40000 people united into one China, it is really a piece of sand. Today, it is the poorest and weakest country in the world and the lowest position in the world. We are in the most dangerous position at this time. If we do not pay attention to the promotion of nationalism and integrate 40000 people into a strong nation, China will have the worry of national subjugation and extermination. If we want to save this kind of crisis, we must advocate nationalism and use the national spirit to save the country. " Therefore, to promote the spirit of the Chinese nation, to revitalize the country with the spirit of the Chinese nation, and to strengthen the understanding of the identity of the nation and the country, is the best way to relieve the worry of national subjugation and extermination, and is also the magic weapon for the prosperity of the Chinese nation< To sum up, Sun Yat Sen's thought of national identity and national identity has the following three important characteristics:
1. He advocates the consanguinity among nationalities, compatibility among nationalities, and consistency with the political state in extension and connotation. In his view, "the foundation of the country lies in the people. He Han, man, Meng, Hui and Zang are one country, that is, he Han, man, Meng, Hui and Zang are one people. It is the unity of the nation. " In the new nation-state, all ethnic groups should not be limited to their own narrow blood race and caste, but should form a new nationalism in a large scale of a country, that is, they should eliminate the ideology of "small blood" family and clan in the patriarchal system of the Han nationality in the past, and transcend the pattern of ethnic pluralism and integration of blood race, He Xiaozu as a big family, developed into a strong Chinese nation. Only by establishing such national ideology and consciousness can we integrate the strength of all ethnic groups, revitalize and maintain the prosperity, unity and stability of the country and the nation
2. Emphasize the barrier and security role of the state in national development. In Sun Yat Sen's view, "Chinese people today are the adherents of the subjugation. They have no protection from the state and are treated harshly everywhere." Therefore, the New Republic of China should be the integration of all ethnic groups
in Sun Yat Sen's thought, the responsibility of the state lies in protecting the nation, so that the nation has a strong guarantee and security“ When one race struggles with another race, it must be backed up by national strength, but it can help. China has been exterminated in Manchuria for more than 260 years. Today, the Chinese are the adherents of the subjugated nation, without the protection of the state, and they are treated harshly everywhere Therefore, if we want to protect our lives today, we must carry out revolution, abolish the Qing Dynasty, recover our motherland and establish a nation of Han people. Therefore, revolution is the only way for us to protect our lives today, and we are most concerned about the affairs of everyone. " Sun Yat Sen's complete works, Vol. 1, Zhonghua Book Company, August 1981, P. 441. Sun Yat Sen linked the establishment of a Han nationality state with the vital interests of every Han people, and advocated that the rise and fall of a nation is the responsibility of a political state. Without a political state, there would be no national rejuvenation and security. This dialectical relationship between the state and the nation is Sun Yat Sen's inheritance and development of the consistency of the ancient Chinese national concept and the national identity
it should be said that Sun Yat Sen's idea of taking the state as the national defense barrier to "defend the country and protect the species" is the ideological basis for the unity of his national identity and national identity. In his view, in order to solve China's national problems, we must solve the problem of autocratic political system, and implement political democracy, equality and harmony between the Republic and the nation. To achieve this, we must overthrow the Qing government and establish a republican government to maintain the equality, harmony and unity of all ethnic groups in China. For this reason, Sun Yat Sen advocated to hold high the banner of race and country as the al slogan of the politics of fighting against Manchuria and saving the nation from extinction and national liberation< From the perspective of political revolution, Sun Yat Sen opposed the Manchu Qing regime; From the perspective of nationalism, he also inherited the traditional Chinese concept that all ethnic groups are compatible with each other, and that no matter what ethnic groups are, they are friends and brothers, as long as they do not hinder the process of political and democratic revolution. Therefore, when he advocated the distinction between Manchurian nobility and people, Manchurian royal family and civilians, he emphasized the nationalist values, but this value did not exclude the implementation of multi-ethnic identity and equality in the same Republic. At that time, why political revolution and national revolution should be compared is to advocate a new concept of national revolution, which is to take national equality as another goal of political revolution and the National Republican Revolution as a means of national revolution, so as to achieve the common prosperity of the country and the nation, rather than the mutual exclusion and persecution of ethnic groups“ But my brother once heard people say that the national revolution is to destroy the Manchurian nation, which is a big mistake If we carry out the revolution, the Manchurians will not seek revenge if they do not stop us. "
in this way, the nationalism in Sun Yat Sen's thought is a multi-ethnic equality and Republic with the Han nationality as the main body. It overthrows the decadent Qing Dynasty through national emotion and ethnic identity, and it is not a pure racism of "the difference between Yi and Xia". Deep in Sun Yat Sen's heart, he did not exclude the masses and common people of the Qing Dynasty. It can be seen that before the founding of the Republic of China, Sun Yat Sen's racial identity was in essence a means and public opinion of advocating political revolution when the opposition between Manchu and Han was fierce and the emotion of Han nationality was fierce. It was through this program of national revolution that he reached a high degree of consensus among the revolutionaries and played an important role in gathering anti Qing forces< After the founding of the Republic of China, Sun Yat Sen held high the banner of "the Chinese nation"
with the demise of the Qing Dynasty and the establishment of the Republic of China, the revolutionaries led by Sun Yat Sen took control of the political power. The changes in the situation prompted Sun Yat Sen to further think about the issue of national unity and multi-ethnic integration. From the national revolution to the establishment of a multi-ethnic country, it is Sun Yat Sen's idea after the founding of the people's Republic of China to combine the national identity with the multi-ethnic integration identity with the Han nationality as the main body< After the founding of the Republic of China, Sun Yat Sen advocated that the Republic of China should be a new multi-ethnic country composed of the greater Chinese nation. Sun Yat Sen pointed out in the interim presidential Manifesto: "the foundation of the country lies in the people. He Han, man, Meng, Hui and Zang are one country, that is, he Han, man, Meng, Hui and Zang are one people. It is the unity of nations. Wuhan is the first city with more than ten provinces. The so-called independence means separation for the Qing government, Union for the provinces, and the same for Mongolia and Tibet. " The five major ethnic groups, especially the Han nationality, practice the principle of equality, which is not only "for one person", but also "to become a family", "the treatment of Manchu, Mongolian, Hui and Tibetan people is equal to that of Han people" (Volume II, page 29 of the complete works), "today, the Republic of China was founded, the government is still Republican, and a family of Han, Manchu, Mongolian, Hui and Tibetan people is still a family" (Chen xulu Sun Yat Sen's collected works edited by Hao Shengchao, Shanghai People's publishing house, July 1990, P. 56. Later, it is referred to as "jiwaiji" for short, and the version is no longer indicated). Sun Yat Sen also put it into the provisional constitution of the Republic of China, which stipulates that "the territory of the Republic of China consists of 22 provinces, Inner Mongolia, Outer Mongolia, Tibet and Qinghai", "all the people of the Republic of China are equal, without distinction of race, class and religion" (Volume II of the complete works, P. 220). This shows that Sun Yat Sen's five ethnic republican thought has extended to the legal and institutional level
Sun Yat Sen also advocated the elimination of the names and boundaries among all ethnic groups in China, so as to identify with the Chinese nation which integrates all ethnic groups. Sun Yat Sen's thought has a graal formation and clear process, that is, the development of multi-ethnic integration with the Han nationality as the main body, the transition to the multi-ethnic integration with the state as the scope beyond blood and race, and the combination of national identity and the new Republican national identity. At the beginning of the founding of the people's Republic of China, Sun Yat Sen once advocated the policy of ethnic assimilation with the Han nationality as the main body, so as to achieve the identity of the nation and the country. For example, in March 1912, Sun Yat Sen drafted the general chapter of the Chinese League Association, which stipulated "racial assimilation" (complete works, Vol.2, p.160). The way of racial assimilation is to live together among different nationalities and carry out cultural policy. Although Sun Yat Sen still insisted on the idea of the Republic of the five ethnic groups, the policy of ethnic assimilation centered on the Han nationality is not without contradiction with his insistence on the equality of the five ethnic groups, and the Han centered Han chauvinism is difficult to achieve the actual effect of national identity< After absorbing the thought of modern nation-state in the world, Dr. Sun Yat Sen put forward the idea of integrating all ethnic groups in China into a Chinese nation in 1919. "The restoration of the Han nationality and the collapse of the Qing Dynasty only achieved one of the negative purposes of nationalism. From then on, we should make great efforts to achieve the positive purpose of nationalism. What is the positive purpose? That is to say, the Han people should sacrifice their blood, history and the name of their husband's self-esteem and arrogance, and meet with the people of Manchu, Mongolian, Hui and Tibetan in good faith, so as to form a new doctrine of the Chinese nation, such as the United States of America with dozens of black and white people, and to form a beautiful and strong nationalism of the world. The clouds of the five families. Taking the world's oldest, largest and most assimilated nation as an active action and carrying forward the Chinese nation, I will soon become the world's champion in Europe and the United States. " In 1921, Sun Yat Sen further pointed out: "today, our country is called the Republic of the five ethnic groups, but when we call it the Republic of the five ethnic groups, it is obvious that there is still a boundary. If we want to eliminate this boundary, carry it forward, and become a nation with ability and reputation in the world, we must abandon the names of Han and Manchu, and strive to harmonize culture and spirit, so as to build a great Chinese nation. " If we take 1919 as the dividing line, the goal of Sun Yat Sen's national revolution has undergone a great transformation, that is, from the equality and Republic of the five nationalities to the positive goal of a strong and prosperous Chinese nation<
Sun Yat Sen is a firm patriot. His lifelong goal is to "make China a unified and complete country" (complete works, Vol. 5, P. 527). However, national integration and mutual recognition in a unified country is the premise of its existence, and its ideological basis is a new Republican spirit of the Chinese nation. This kind of National Republican spirit should abandon the narrow family, patriarchal clan and small consanguinity of the Chinese nation in the past, and focus on the spirit of the state and the big nation. He said: "Chinese people have only family and clan groups, and there is no national spirit. Therefore, although there are 40000 people united into one China, it is really a piece of sand. Today, it is the poorest and weakest country in the world and the lowest position in the world. We are in the most dangerous position at this time. If we do not pay attention to the promotion of nationalism and integrate 40000 people into a strong nation, China will have the worry of national subjugation and extermination. If we want to save this kind of crisis, we must advocate nationalism and use the national spirit to save the country. " Therefore, to promote the spirit of the Chinese nation, to revitalize the country with the spirit of the Chinese nation, and to strengthen the understanding of the identity of the nation and the country, is the best way to relieve the worry of national subjugation and extermination, and is also the magic weapon for the prosperity of the Chinese nation< To sum up, Sun Yat Sen's thought of national identity and national identity has the following three important characteristics:
1. He advocates the consanguinity among nationalities, compatibility among nationalities, and consistency with the political state in extension and connotation. In his view, "the foundation of the country lies in the people. He Han, man, Meng, Hui and Zang are one country, that is, he Han, man, Meng, Hui and Zang are one people. It is the unity of the nation. " In the new nation-state, all ethnic groups should not be limited to their own narrow blood race and caste, but should form a new nationalism in a large scale of a country, that is, they should eliminate the ideology of "small blood" family and clan in the patriarchal system of the Han nationality in the past, and transcend the pattern of ethnic pluralism and integration of blood race, He Xiaozu as a big family, developed into a strong Chinese nation. Only by establishing such national ideology and consciousness can we integrate the strength of all ethnic groups, revitalize and maintain the prosperity, unity and stability of the country and the nation
2. Emphasize the barrier and security role of the state in national development. In Sun Yat Sen's view, "Chinese people today are the adherents of the subjugation. They have no protection from the state and are treated harshly everywhere." Therefore, the New Republic of China should be the integration of all ethnic groups
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8. Nationalism, also known as nationalism or nationalism, is an ideology that includes three kinds of identity of nation, race and country. It advocates taking nation as the "basic unit" of human group life and as the ideological basis of shaping specific culture and political ideas. Specifically, it holds that the nation is "the only legal basis for the existence of the state" and that "all nations have the right to self-determination and nation building". There is no distinction between nationalism and patriotism. In the past, the civilized society mostly emphasized the national community, but recently it focused on the cultural or political community represented by the state or government< Nationalism also refers to the ideology of the national independence movement, that is, to make cultural and political claims in the name of the nation, which is now commonly used to describe England; Nationalism is also known as the theory of national community. The two measurement standards (different methodology) of nationalism are Benedict Anderson's imagined communities and Liah Greenfield's Nationalism: five roads to modernity
nationalists define a nation on the basis of clear criteria, distinguish it from other nations, and judge "who is a member of a nation". The criteria may include common language, culture and value orientation, but the most important one today is ethnic consciousness, that is, ethnic belonging and status among them. Ethnic identity is related to both of the above and ethnic belonging. Nationalists regard nationality as exclusive and non autonomous, that is, they are not free to join other autonomous groups
nationalism views human activities with national characteristics. Each nation has its own national symbols, national characters, national culture, national music, national literature, folklore, and even in some cases, national religion. As a member of a nation, indivials share national value system and national identity, admire national heroes, eat national dishes and engage in national sports
because nation-state has become the mainstream of national structure, nationalism has a great influence on world history and geopolitics. The vast majority of the world's population lives in - at least nominally - nation states“ The term "nation" is often wrongly equated with these states. The purpose of nation-state is to ensure the existence of the nation, maintain the identity, and provide the region that the national culture and social character (ethos) can control. Most nation states resort to cultural and historical myths to prove their existence and legitimacy< In fact, the early nationalist movements were often aimed at empires, such as the Austro Hungarian Empire. Vatican is a sovereign state for the leadership of Catholicism, not for the nation; The Caliphs that Islamists seek to establish around the world are another example of a non-ethnic state
anyone who has national identity and takes the nation-state as the legal system can be called a "nationalist". According to this idea, most alts are "negative nationalists". However, today's so-called "nationalism" refers to political activities (or military) in support of nationalist claims, including separatism, nationalism, and militarism, and even "ethnic cleansing" in extreme cases. Political Science (and the media) tends to pay attention to these extreme types of nationalism.
nationalists define a nation on the basis of clear criteria, distinguish it from other nations, and judge "who is a member of a nation". The criteria may include common language, culture and value orientation, but the most important one today is ethnic consciousness, that is, ethnic belonging and status among them. Ethnic identity is related to both of the above and ethnic belonging. Nationalists regard nationality as exclusive and non autonomous, that is, they are not free to join other autonomous groups
nationalism views human activities with national characteristics. Each nation has its own national symbols, national characters, national culture, national music, national literature, folklore, and even in some cases, national religion. As a member of a nation, indivials share national value system and national identity, admire national heroes, eat national dishes and engage in national sports
because nation-state has become the mainstream of national structure, nationalism has a great influence on world history and geopolitics. The vast majority of the world's population lives in - at least nominally - nation states“ The term "nation" is often wrongly equated with these states. The purpose of nation-state is to ensure the existence of the nation, maintain the identity, and provide the region that the national culture and social character (ethos) can control. Most nation states resort to cultural and historical myths to prove their existence and legitimacy< In fact, the early nationalist movements were often aimed at empires, such as the Austro Hungarian Empire. Vatican is a sovereign state for the leadership of Catholicism, not for the nation; The Caliphs that Islamists seek to establish around the world are another example of a non-ethnic state
anyone who has national identity and takes the nation-state as the legal system can be called a "nationalist". According to this idea, most alts are "negative nationalists". However, today's so-called "nationalism" refers to political activities (or military) in support of nationalist claims, including separatism, nationalism, and militarism, and even "ethnic cleansing" in extreme cases. Political Science (and the media) tends to pay attention to these extreme types of nationalism.
9. Liang Wen: when it comes to this kind of nationalism, we say that it belongs to us Chinese. How can we let foreigners in? Once I went to give a speech, many people asked me, do you feel proud to be a Hong Kong person? You are the first Chinese in Hong Kong to become the director general of the World Health Organization. Later, I said the other way round. I said that of course I am very happy and proud. But looking back, if one day, the president of the Bank of China or the CEO of a super large state-owned enterprise in China is not a Chinese, but a South American, a Japanese and an American, I feel very proud. This means that we have been open to such a degree that we are really a big international country. As long as the top talents in the world are welcome in China. Xu Zidong: CCTV's English Channel announcers now invite the ghost of Hong Kong's Emerald Pearl to broadcast. In the past, announcers were classified work and had to be strictly censored. They couldn't tolerate outsiders at all. You can't even have overseas relations. Now simply ask foreigners to report here. Dou Wentao: the first thing about Starbucks was that an English anchor on CCTV opposed it on his blog. He felt that Starbucks insulted China and caused many people to respond to it. That's why he made such a big noise. An article in a Hong Kong newspaper said that when the Starbucks entered France at that time, the French opposed it at the beginning. Because the French taste of coffee is equal to our taste of tea, so at that time, some people in France said that the coffee of Starbucks was drunk in the water with smelly socks, and they did not respect people. But in the end, Starbucks also opened in France, which did not have much influence. Xu Zidong: I went to see two cafes in the center of Vienna. One of them is the most famous chocolate cake maker in the area. It's a noble. When you go in, someone will hang it for you. There is a Starbucks on the opposite side, which is better than that one, and it's not cheap. Later on, what was the reason? Going to the more noble one is to dress better, while Starbucks, where everyone is sitting on the ground, and people who want to know college students are in it. So everyone has their own market. The chocolate cake in Vienna is the most famous, but it also allows you to be a vulgar American coffee. It's McDonald's in the coffee instry. Liang Wen: now that China is an open nation, we are rich in a kind of TV program, but we rarely see it in foreign countries. That is to invite a group of foreign students to come up and wear Tang costumes to talk about cross talk and sing Beijing opera. The tone is strange and sometimes a little accurate. Everyone is very happy. You see, the foreigners are very similar to us. But I seldom see such TV programs in the United States, France, Britain and Japan. I say that you see this person pretending to be Japanese, and this person pretending to be Italian. This kind of program is a bit like monkey play. The monkey looks like a person, and this program just reflects our sense of inferiority. Xu Zidong: ostensibly arrogant, but actually inferior. Liang Wen: we have this sense of inferiority. If you don't have this sense of inferiority, how can you do that kind of program called foreigners? That is to say, you see foreigners also appreciate our Chinese culture, envy us very much and want to learn from us. Really confident people don't need this. Xu Zidong: slowly, China's overall economic strength will soon surpass that of Germany, the third largest economy in the world. In the future, Americans will invite Chinese people to perform. Dou Wentao: our invincible Henan businessmen bought the German airport, you know? Liang Wen: great. Dou Wentao: some people say that China's purchase of the German airport is to win honor and pride for the Chinese people. But it seems that the Germans didn't March to boycott you. The Chinese bought ours. Xu Zidong: Yes, Chinese people don't know how much good land China has been bought by foreigners. Liang Wen: in fact, in recent years, there has been this kind of economic nationalism all over the world. For example, there used to be the largest steel company in Europe, and a rich Indian businessman wanted to buy it. After buying it, India became the world's largest and Europe's second largest. The boss wanted to buy the second. As a result, the European governments came out and said that it was related to our national interests in Europe. Xu Zidong: it seems that the United States is the same. If China wants to buy its port, it will not do it. Liang Wen: in fact, all countries have this. This kind of thing can't stand scrutiny, unless it is particularly sensitive, such as involving state secrets, otherwise there is no problem. If you want to sell it, don't take it too seriously. Sometimes Chinese people are more concerned about this than the rest of the world, so we have to keep our own things for ourselves. Dou Wentao: nationalism has moved me in the past. Most people are sincere. But now I'm a little skeptical. Is anti Japanese real? Is the parade real? Sometimes in the troublemaker's team, there are some people who watch the excitement. Since ancient times, some of us Chinese like to have an accident. Liang Wen: Lu Xun wrote it. It's a spectator. Dou Wentao: Liu sola said that Beijing people are very cute. For example, when it rained heavily, the water in the street was blocked, and the vegetables sold were floating. She said that in the United States, people will quit. What's the matter with the water system? What happened to the government? What about my food? She said that some Beijingers, even if their own dishes are floating, are happy. What is poor and happy? It's raining heavily. Something's wrong! It's flooding! Xu Zidong: I was most impressed by one of the details of the Anti Japanese parade. There was a noodle shop, where we usually put on models and learn Japanese. On that day, we put up a sign, "we are Taiwan's capital, not Japan's noodle shop.". It's not enough. We have no money in Taiwan and no Japanese.
10. The so-called nationalism is the thought or movement that takes the nation as the main body of politics, economy and culture and puts it in the supreme position as the only standard of value consideration. To put it simply, what I think is wrong is to criticize, and everything is self-centered. For example, when Libya was bombed by the coalition forces this time, we did not think about the real reasons behind it, but simply thought that it was for oil. Therefore, the countries represented by the United States are the aggressors. We should resolutely condemn it, so as to arouse everyone's hatred for the United States and stop any ideological trend that attempts to learn from the American political and economic system. There are some reasons for this, and there will be some consequences:
the important reason for this kind of blind and exclusive nationalism is the distortion of information. The media deliberately cover up the true information and release the distorted information. For example, the whole world knows that the real reason why the coalition forces attacked Gaddafi was the result of Gaddafi's crimes against humanity, which resulted in his wanton massacre of his own people. He was strongly resisted by his own people. Even Libya's ambassador to the United Nations tearfully begged the United Nations to sanction Libya. The fact is obvious there, but the Chinese media just turned a blind eye to it, One was determined to plunder Libya's oil. Because the Chinese people have been suffering from the politics of fools for a long time, the vast majority of Chinese believe it; Moreover, the Chinese people have never understood any universal value, and they do not know the truth of fighting for truth rather than for benefit. Therefore, the saying of fighting for oil is very popular. The purpose of doing so is to make people hate Americans, so as to lay the ideological foundation for the "five don't do" policy. It can be said that we have made good efforts
to some extent, this can relieve the pressure of the trend of thought of learning from the West in China. On the other hand, it will also hurt the CPC itself. Don't forget that China voted for UN resolution 1970. China abstained from UN resolution 1973. The actual effect is to vote for it. Now that you are criticizing the UN on TV, people will surely ask why China does not vote against it to stop the massacre of the Libyan people by the UN? Are Chinese leaders too weak and afraid of the west? In 1950, we had the courage to send troops to North Korea and defeated the US led multinational force (false of course). Is it not as good as 1950 now? I hear the most in the office is such a voice, and some people complain that so and so is too weak, when the turtle head shrank; On the other hand, people who understand the truth are angry that our country is not on the side of the United Nations army. The authorities are really thankless on both sides. In the long run, people on the far left and right will be dissatisfied, and the consequences can be imagined
next, I would like to give another example of encouraging nationalist xenophobic sentiment, which led to the fire. In 1999, the United States bombed the Chinese Embassy in Yugoslavia. The real reason was China's wrong position. However, the authorities put the blame on the United States, did not tell everyone the truth, and encouraged college students to march on the streets. Guangzhou was the largest city in scale. A week later, the central government immediately stopped any propaganda and demonstrations against the United States. Why? That's because the central government found that it would continue like this again, It is possible to arouse dissatisfaction with the authorities and hurt ourselves. It is time to wake up now that the past is not forgotten and the future is the teacher
correct approach:
correct the wrong position immediately and tell the people that Gaddafi is a murderer. In order to keep his autocratic power, he wantonly slaughtered his own people, so we voted for it and won the support of the domestic liberals. The whole country worked together to tide over the difficulties and solve the domestic contradictions with solid reform measures, Instead of relying on enhancing the cohesion of the ruling party through the way of exclusion, it is China's great fortune and the ruling party should think twice.
the important reason for this kind of blind and exclusive nationalism is the distortion of information. The media deliberately cover up the true information and release the distorted information. For example, the whole world knows that the real reason why the coalition forces attacked Gaddafi was the result of Gaddafi's crimes against humanity, which resulted in his wanton massacre of his own people. He was strongly resisted by his own people. Even Libya's ambassador to the United Nations tearfully begged the United Nations to sanction Libya. The fact is obvious there, but the Chinese media just turned a blind eye to it, One was determined to plunder Libya's oil. Because the Chinese people have been suffering from the politics of fools for a long time, the vast majority of Chinese believe it; Moreover, the Chinese people have never understood any universal value, and they do not know the truth of fighting for truth rather than for benefit. Therefore, the saying of fighting for oil is very popular. The purpose of doing so is to make people hate Americans, so as to lay the ideological foundation for the "five don't do" policy. It can be said that we have made good efforts
to some extent, this can relieve the pressure of the trend of thought of learning from the West in China. On the other hand, it will also hurt the CPC itself. Don't forget that China voted for UN resolution 1970. China abstained from UN resolution 1973. The actual effect is to vote for it. Now that you are criticizing the UN on TV, people will surely ask why China does not vote against it to stop the massacre of the Libyan people by the UN? Are Chinese leaders too weak and afraid of the west? In 1950, we had the courage to send troops to North Korea and defeated the US led multinational force (false of course). Is it not as good as 1950 now? I hear the most in the office is such a voice, and some people complain that so and so is too weak, when the turtle head shrank; On the other hand, people who understand the truth are angry that our country is not on the side of the United Nations army. The authorities are really thankless on both sides. In the long run, people on the far left and right will be dissatisfied, and the consequences can be imagined
next, I would like to give another example of encouraging nationalist xenophobic sentiment, which led to the fire. In 1999, the United States bombed the Chinese Embassy in Yugoslavia. The real reason was China's wrong position. However, the authorities put the blame on the United States, did not tell everyone the truth, and encouraged college students to march on the streets. Guangzhou was the largest city in scale. A week later, the central government immediately stopped any propaganda and demonstrations against the United States. Why? That's because the central government found that it would continue like this again, It is possible to arouse dissatisfaction with the authorities and hurt ourselves. It is time to wake up now that the past is not forgotten and the future is the teacher
correct approach:
correct the wrong position immediately and tell the people that Gaddafi is a murderer. In order to keep his autocratic power, he wantonly slaughtered his own people, so we voted for it and won the support of the domestic liberals. The whole country worked together to tide over the difficulties and solve the domestic contradictions with solid reform measures, Instead of relying on enhancing the cohesion of the ruling party through the way of exclusion, it is China's great fortune and the ruling party should think twice.
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