The main body of traditional Chinese culture is Confucian culture, and its modern value is first reflected in its openness to other cultures. This is a basic premise for Chinese traditional culture to develop to this day and play a role in modern society. But the openness of traditional culture or Confucianism also has a specific meaning, which is to advocate the openness of each individual to the social state in which he lives, and to emphasize that individuals have a sense of participation in the social state. The characteristic of this sense of participation is that it focuses on the practical process of participation itself, rather than placing too much emphasis on the immediate utilitarian results. Under the influence of such a cultural model, people can temporarily endure hardships and work tirelessly. This can be said to be an important cultural driving force for the realization of China's modernization.

In an atmosphere where science has become the orientation of groups and society, accepting and pursuing science at the request of the group has become the true content of moral self-discipline that restrains one's own behavior. Self-cultivation and character training can be transformed into establishing, cultivating and adhering to the yearning and belief in scientific civilization. In a sense, scientific enthusiasm in contemporary China is unprecedentedly high, which to a certain extent reflects the positive role of ethics in promoting and encouraging this trend. Moreover, traditional Chinese culture advocates seeking change. "The Book of Changes" says: "If you are poor, you will change, if you change, you will be general, and if you are general, you will be long-lasting." It can be said that the most prominent point of the modern value of Chinese culture is that it vigorously promotes the idea of ??development through change. Spirit. It can be said that the interaction between change and development is most prominent in today's modernization practice of China's reform and opening up.

As far as the value of life is concerned, traditional culture highlights the importance of people’s spiritual needs. When fish (life) and bear’s paw (morality) cannot be had at the same time, sacrificing one’s life for righteousness becomes a person’s responsibility. A conscious choice. Such "righteousness" has created a persevering national spirit and maintained an endless cultural tradition. But traditional culture does not ignore the value of material life. The idea of ??filial piety based on the inheritance of material life attaches great importance to the dissemination and promotion of moral consciousness and natural knowledge carried in life. Whether it is for fame, wealth, or reputation, it encourages people to make active efforts. Although this conscious pursuit of "for" itself became "human desire" after the Song and Ming dynasties, as an internal dynamic mechanism, it actually dominates people's daily life practice and value pursuit. Because of this, the German thinker Max Weber believed that the absolute view that Confucianism had nothing to do with modernization was actually inappropriate.

The core category of Chinese culture and the ultimate value ideal pursued by the Chinese people is "hearing the Tao". Confucius said: "If you hear the Tao in the morning, you can die in the evening." The idea of ??"one yin and one yang is called Tao" put forward by the classic "Book of Changes" respected by Confucianism, Taoism and other schools is the most comprehensive and profound. It reflects the essence of Chinese traditional culture. It is both traditional and has a history of thousands of years; at the same time it is modern and even compatible with post-modern culture. The "Tao" formed by the harmony of one yin and one yang is the product of the traditional thinking of "harmony without difference". No matter it is yin or yang, no one nature is perfect by itself. If it is not perfect, it needs to develop in the direction of perfection, it needs the complement of the opposite sex, and it needs the affinity and transformation of the external nature and the self. This can be said to be the most important theoretical basis provided by Chinese traditional culture for the complementarity of China and the West.

As far as the popular view of Chinese and Western culture and its value is based on the separation of nature and man, Chinese culture is neither a typical separation of nature and man, nor is it a simple integration of one body. Rather, there is union and division, and division and union complement each other. The unity of nature and man originates from the original affinity relationship between man and nature. The Taoist unity of nature and man is the harmonious relationship between man and nature based on the inaction of nature. The Confucian unity of nature and man is mainly a moral ideal and spiritual The effect of realm is the product of Confucian scholars constructing their own world picture based on ethics. Understanding the difference between man and nature and making reasonable adjustments, considering and respecting the value of man, and maximizing the role of man are the most important characteristics of the idea of ??the separation of heaven and man. Precisely because Chinese philosophy is the unity of unity and participle, it does not lack the concept of subjectivity as the basis of philosophy. Belief in the power of human beings and the ability of the subject to grasp the object is not only the most reasonable content of speculation between heaven and man, but also necessary for the modernization of China today.

First of all, we must understand that the focus of human relations between modern society and traditional society is different. Modern society has undergone tremendous changes compared with traditional society. Traditional society is a small-scale peasant society based on a self-sufficient natural economy. People's production and life are basically completed in the narrow circle of family and family. The corresponding moral system takes family morality as the main body. This kind of interpersonal relationship is A fairly stable long-term relationship. Among the five traditional ethics (i.e. monarch and minister, father and son, husband and wife, brothers, friends), three ethics refer to the relationships in the family. Therefore, people under this ethical system are family people and role people (simultaneously being father, son, brother, brother, husband, wife, and people with multiple kinship relationships). Modern society is a society where the industrial economy, information economy, and knowledge economy are intertwined. Everyone has his or her social position and job. Work and career become a central part of an individual's life. Social production is completed with extensive collaboration, and people's lives have broken through the small space of the family, breathing together and sharing their destiny in the big social family.

In this model of social life, ordinary interactions between people are more about the "sixth ethics" besides the "five ethics" - the public. Therefore, modern people can be said to be social and professional people.

Secondly, we should realize that traditional human relations are hierarchical and subordinate. Traditional society puts forward the "Three Cardinal Guidelines": the king is the guideline for the ministers, the father is the guideline for the son, and the husband is the guideline for the wife. It expresses a relationship of absolute obedience and subordination. Because of this, many traditional moral governance are often hierarchical. The imprint of society, such as the emphasis on loyalty and filial piety, cannot shake off the historical dream of loyalty, foolishness and filial piety. The emphasis on benevolence also carries the connotation of a noble gentleman giving alms and favors. In modern society, the people are the main body, the masters, the main body of citizens and the main body of responsibilities with equal personality. The traditional ideas of loyalty, filial piety and benevolence have been brought to this day. Due to the changes of the times, people often cannot find the feeling.

From the above, traditional morality is outdated in terms of system, but in terms of its ideological resources, it has many excellent cultural heritages that can be chosen and inherited. Moral construction fundamentally depends on persuasion. We need to establish a new moral system suitable for modern society. Its success depends on whether it has the persuasiveness to be deeply rooted in the hearts of the people. Ancient Chinese people made great contributions to the construction of moral civilization and proposed many virtues. In thousands of years of moral practice, these virtues have extremely rich connotations. Each virtue has many famous sayings and touching stories. These serve as ideas. Resources can be used to persuade and educate the masses, which can be deeply rooted in the hearts of the people and the masses are willing to accept it. Therefore, I believe that a new moral system should be proposed and established, and cultural heritage should be inherited selectively.

The new moral system must learn from traditional Confucian moral thought and inherit the fine traditions of the revolutionary era. More importantly, this work cannot be done behind closed doors. It must be done through in-depth and detailed investigation and research of society. Create a new moral system based on contemporary China's national conditions and social development trends. Obviously, this is a huge and arduous system project.