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The northeast is China's little Soviet Union. Do you know why?
Why is Northeast China's Little Soviet Union?

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The reason why Northeast China is China's little Soviet Union is that the reasons for the economic decline in Northeast China are the same as those for the economic collapse of the Soviet Union, both of which are cultural reasons.

The same is true of capitalism. Why can China make a smooth transition through reform and opening up and achieve a rapid economic rise? After the disintegration of the Soviet Union, Russia was brainwashed by Americans, foolishly accepted the so-called "shock therapy" and implemented extreme privatization, resulting in extreme social chaos and a devastated economy?

Many people attribute all this to the differences in leaders' abilities. Gorbachev, Jelchin and others are too stupid, while Deng Xiaoping is too great. The decision-making of leaders is indeed very important, but the crux of the problem lies in what determines the differences in thinking and decision-making between Chinese and Soviet leaders. In other words, leadership decides the situation, but what decides leadership? What really matters is not that the leader is the decision maker, but that the leader is the decision maker. This is culture. The root of the differences in thinking and decision-making between Chinese and Soviet leaders lies in the fundamental differences between the two cultures. It is this cultural difference that leads to the future fate of China and the Soviet Union.

Deng Xiaoping famously said "crossing the river by feeling the stones", which is also the way of thinking and thinking of Deng Xiaoping and China in carrying out reform and opening up. This sentence emphasizes that in the case of serious uncertainty, we must boldly move forward and strengthen our confidence. There is only one hazy direction, the specific goal is uncertain, the situation to be encountered is uncertain, and the method is uncertain. But even so, you still have to be confident and move forward decisively. Many people attributed it to Deng Xiaoping's personal contribution and described it as Deng Xiaoping Theory. There is no doubt that Deng Xiaoping himself did have this kind of thought. At the same time, this kind of thought also won the collective support of the middle and high level at that time, and even became the national knowledge. However, we can't say that Deng Xiaoping invented this idea, only that he is an outstanding understanding and practitioner of this idea. Because this concept is very, very old in China, and it is a part of China culture, or the essence. Therefore, Deng Xiaoping is essentially an excellent inheritor, interpreter and practitioner of China traditional culture. Why can't Gorbachev and Yeltsin put forward the idea of "crossing the river by feeling the stones"? Even if a whim is put forward, how many people in Russia can understand and accept it, and how many people have the courage to follow and practice it? Any so-called idea, especially one with a broad mass base, must have a specific cultural foundation. The thought of "crossing the river by feeling the stones" is supported by China's unique and long-standing culture, which the Soviet Union lacks.

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China culture is ideological culture, China civilization is ideological culture, and thought is the core of China tradition. The so-called spiritual culture is a culture that advocates and maintains spiritual independence and freedom.

What is the independence and freedom of the mind? That is to say, man is the subject of the mind, and his mind is absolutely independent and free, and the mind is the only thing in the world that has an absolutely independent and free subject position.

The independence and freedom of the mind are absolute, that is to say, the independence and freedom of the mind are not affected by any external conditions other than the mind.

Confucius and Mencius expounded the absolute independence and freedom of the mind. Confucius said, "The three armies can seize their handsome, but ordinary men can't seize their ambitions." . Mencius said, "Wealth cannot be lewd, poverty cannot be moved, and power cannot be bent." Confucius and Mencius talked about ambition, that is, will, which belongs to one of the core functions of human mind. At the same time, the two saints emphasized the absolute independence and freedom of will, and they cited various external conditions to illustrate this point.

The "three services" are very powerful, but the commander-in-chief of the three services may also be overthrown, because his existence has external conditions and depends on the existence of the "three services". However, no matter how weak a person is, his will is immutable, absolutely independent and free, because it does not depend on any external conditions. External force can end his life at most, but it won't change his will at all. In other words, the power of human will is far stronger than the "three services" and it is unconditionally powerful. As long as the parties themselves don't want to change, there is no external force that can force them to change.

Mencius went further, citing specific scenes such as "wealth", "poverty" and "power". Of course, his meaning is not limited to these three kinds, but he just uses them to express all situations and conditions. No matter under the temptation of wealth and poverty, or under the coercion of force, in any case, people should be able to be firm-willed and not change with the external environment, so as to be "indifferent."

However, the most subtle and subtle thing is that mind cultivation not only emphasizes the firmness and invariance of mind, but more importantly, it also emphasizes the flexibility and variability of mind. In principle, it is firm, but in action and practice, the mind is flexible. What best reflects the independence and freedom of the mind is not the mechanical adherence to principles, but the flexible implementation of reason. In principle, we should exclude the outside world and keep a distance from it, but in concrete actions, we should actively accept the outside world and keep close contact with it.

Confucius and Mencius also elaborated on this, which is reflected in the emphasis on "strength". Confucius said: "You can learn * * *, but you can't adapt to the Tao; Compatible with Tao, not with it; Can stand with the Rightists, not with the Rightists. " Mencius said, "If you have no right to hold the middle school, you must hold the one."

"Learning" means learning together, "being suitable for the Tao" means getting the Tao, "standing" means doing the right thing, and "being correct" means combining the reality and putting the Tao into concrete actions. What Confucius attaches most importance to is "strength", that is, through positive thinking and judgment of the external environment, on the basis of thinking and judgment, he makes reasonable action choices and lands on the road.

The Confucian word "zhong" is a dynamic verb. Now the "miss" in Henan dialect still retains this meaning. The core meaning of "zhong" is to judge whether it is reasonable or not. "Insist on the middle" means that everything should be "in the middle", we should actively think and judge, and require every action choice to be in the middle and reasonable. Obviously, in the era of Mencius, some people have interpreted "grasping the middle" as mechanically adhering to external principles and abandoning its essence: positive thinking and judgment. Mencius just emphasized this point, pointing out that the core of "upholding China" lies in "strength", that is, weighing, judging and choosing. Without this, it will be reduced to "sticking to one family", that is, dogmatic and mechanically sticking to dogma.

Therefore, in Confucianism, "zhong" and "quan" are basically synonyms, and both of them make reasonable choices on the basis of positive thinking and judgment. Only the word "zhong" emphasizes the rationality of choice, while the word "dui" emphasizes thinking and judgment before choice.

What needs to be emphasized is that the "Tao" mentioned by Confucius and the "reason" that our minds insist on now are not external, but internal. When making judgments and choices, the reference standard is not external regulations, but your own heart. Therefore, reasonable and unreasonable results are not made by external authority, but by one's own inner feelings and self-questioning, which is what Confucius called "peace of mind." "Peace of mind" and "reason" are equivalent. Peace of mind is reasoning, and reasoning will definitely make people feel at ease.

Mencius emphasized that "righteousness" also meant this. "Righteousness" means that the criterion for judging whether one's behavior is unreasonable is internal, not external. When judging whether it is reasonable or not, we only need to face our hearts and splicing our inner feelings, without resorting to external authority. Or your heart is the real authority, and there is no authority beyond that.

Therefore, the independence and spiritual freedom advocated by Confucianism is actually advocating an absolute self-confidence. A person only needs to believe in his own heart, or rather, a person's self-confidence only needs to be built in his own heart. Therefore, Confucian culture also opposes the establishment and pursuit of any external goals. The meaning of life is only to expand and conform to one's own mind. In other words, spiritual culture believes that goals are also internal, not external.