Chen Yinke once pointed out: "In a word, the history of the Tang Dynasty can be divided into two periods, the early period ended the old situation of the Northern and Southern Dynasties, and the later period opened a new situation of Zhao and Song Dynasties, which is true for political, social and economic people, as well as for cultural scholars." The culture of Song Dynasty is a new type of culture gradually developed after the middle Tang Dynasty. The academic circles have already defined and defined the "Song-type culture", which is also a useful category for cultural analysis. According to Zhou Yiliang, the factors that exist in all cultural fields and reflect the essential characteristics of culture and national spirit can be called profound culture. In this regard, the Song-style culture should also have its factors reflecting the essential characteristics and national spirit. Generally speaking, it can be summarized as several aspects.

1. The spirit of compatibility of multiple coexistence

Chen Yinke believes that "the thought of the Six Dynasties and Tianshui once was the most self-justified". In the Song Dynasty, since Taizu and Taizong, it was established as the ancestral family law to worship and suppress martial arts. Specific and subtle policy orientations and family laws, such as "giving preferential treatment to the literati" and "not killing the literati and saying things in letters", lead to a relatively relaxed political atmosphere and a relatively open cultural management, which is conducive to the formation of a compatible spirit of pluralistic coexistence. The spirit of compatibility became the general value orientation of intellectuals in the Song Dynasty, which was most fully manifested in the openness and freedom of Song studies. One of the manifestations is that the various schools of Song studies can "learn and unify everywhere" and coexist with tolerance. After Shenzong, Ercheng Luoxue, Wang Anshi's New Learning and Su's Shu Learning, Zhu Xi's Neo-Confucianism, Lu Jiuyuan's Mind Learning and Zhedong's Gonggong School in the mid-Southern Song Dynasty all fell within the same political and cultural framework, although their opinions were different and even tit for tat. Different schools can also seek truth from facts and affirm each other's academic merits. Although the Cheng-Zhu School held a fierce critical attitude towards Wang Anshi's scholarship, Zhu Xi still believed that "Wang's new classics are all beneficial". Second, Neo-Confucianism itself can be eclectic and used by me. Almost all the important thinkers in the Song Dynasty, whether Cheng Zhu School or Xin School, had the experience of "getting in and out to release the old", aiding Buddhism and Confucianism or Taoism, absorbing and reforming the achievements of Buddhism and Taoism on cosmology and epistemology, and rebuilding their own theoretical system. The spirit of compatibility is also clearly manifested in the relationship between Confucianism, Buddhism and Taoism in the Song Dynasty. The monarch of the Song Dynasty openly admitted that "the establishment of the three religions has the same purpose" and explicitly called for "cultivating the mind with Buddhism, keeping in good health with Taoism and governing the world with Confucianism". In the Song Dynasty, the cultural pattern with Confucianism as the main body and Buddhism and Taoism as the auxiliary wings was finally formed, and the three were basically at peace with each other. Not only did the neo-Confucianists go in and out of Buddhism and Taoism, but Buddhism also integrated Confucianism and Taoism in academic theory. Zhiyuan, a famous monk, was praised by Chen Yinque as "a pioneer of neo-Confucianism in the Song Dynasty", and he declared that "the three religions are great, and they cannot be left behind". Taoism, on the other hand, draws nutrients from Buddhist philosophy, integrates it into its own health-preserving thought, and further penetrates into Confucian scholar-officials; At the same time, it absorbs the thought of causal reincarnation of Buddhism and Confucian ethics, and penetrates into ordinary hundred surnames. In the daily life of ordinary people, Confucianism, Buddhism and Taoism go hand in hand. Not only do Confucian scholars have close ties with famous monks and Taoist priests, but ordinary people are used to reading Confucian books, worshiping Buddha and doing fasting. The spirit of compatibility is also reflected in the relationship between elegance and vulgarity in Song Dynasty. With the development of urban economy and the rise of civic culture, a major feature of spiritual culture in Song Dynasty is the tendency of secularization. Shi Dafu not only accepted the popular vulgar culture with a tolerant attitude, but also deliberately made the local doctor culture embark on the development path of elegance from elegance to vulgarity and elegance from vulgarity. In the field of literature, between elegant literature and popular literature, there is a trend of breaking through the domain of style and then integrating; Preaching with poetry and expressing ambition, and playing with lyrics and songs, can each find his place in the literary activities of Tu Dafu in the Song Dynasty; After Su Shi, the traditional connotation of expressing ambition and preaching was added to the genre of ci. In the field of art, not only the institutional painting, the literary painting and the folk painting go hand in hand, but also the painters of the Academy of Painting such as Zhang Zeduan and Li Song are famous for their masterpieces reflecting secular life, such as The Riverside Scene in the Qing Dynasty and The Map of Vendors. In the field of religion, the most influential Buddhism in Song Dynasty was refined Zen Buddhism and vulgarized Pure Land Buddhism. The former was mainly popular among the literati class, while the latter was mainly popular among ordinary people. However, the transformation of Zen Sect from the non-establishment of writing since Huineng in Tang Dynasty to the Zen of writing in Song Dynasty is itself a trend of combining vulgarity with elegance; However, there are not a few scholars in Song Dynasty who are fond of Zen and are fond of pure land, which reflects the compatibility of elegance and popularity. The secularization tendency highlighted by Dazu Grottoes and Jinci Song Sculptures also reflects the cultural characteristics of the compatibility of elegance and vulgarity in religious art. It is in this inclusive process that the taxi farmers and businesses in the Song Dynasty constantly absorbed, digested, used for reference and integrated other heterogeneous cultures, creating a brilliant culture in the Song Dynasty.

2. Innovative ideas of open criticism

The culture of the Song Dynasty is by no means misunderstood, it is purely closed and conservative, but an open and innovative cultural type. This kind of innovative consciousness has excellent performance in almost all fields of Song culture. The first is the ideological trend of doubting Confucian classics. Song Ru-yi opposed the tradition of the previous generation of Confucian superstitious classics and abiding by the old teachings. First, he made comments on the Han and Tang Dynasties, and then he expressed doubts about the classics themselves. The Yi Chuan School was mainly active before Song Renzong's pro-government, and its representatives were Sun Fu and Shi Jie. After Injong took office, the skepticism school started with Ouyang Xiu's suspicion of Zhouyi, and it continued until Wang Bai's suspicion of Poetry and Book in the Song Dynasty. The representatives included Li Gou, Zhang Zai, Cheng Hao, Cheng Yi, Liu Chang, Si Maguang, Wang Anshi, Su Shi, Su Zhe, Zheng Qiao, Zhu Xi, Ye Shi and other 13 famous people. The tide of doubting Confucian classics shook the sacred position of Confucian classics and played a role in breaking through barriers and emancipating the mind. Song scholars did not shy away from authority, but were fond of holding different views. They changed from suspecting that the ancient was not sacred to discussing that the ancient was quasi-sacred, and wrote their own ideological works, which became another brilliant era in China's ideological history after hundred schools of thought in the pre-Qin period. Secondly, the reform trend of thought in the political field. Throughout the Song Dynasty, the reform trend of "changing customs and legislating" has always been the main stream of the times. Wang Yucheng was an early pioneer of reform thought, and later, "Fang Qingli, Jia Ku, celebrities in the world often suffer from the same law", and Li Gou was his representative; Fan Zhongyan presided over the Qingli New Deal and Wang Anshi promoted Xifeng Reform, which was an outstanding practice of the reform trend of thought in the Song Dynasty. Sima Guang, Su Shi and others, who have always been regarded as anti-reformists, also advocate reform in essence, and the focus of debate is only on how to carry out reform. In the Southern Song Dynasty, the East Zhejiang School of Martial Arts still took political reform as its core content, and Zhu Xi, as its opponent, also had strong demands for political reform. Wen Tianxiang, who lived in Li Zong's later years, continued to call for political reform. Once again, it is a unique field of Buddhism. Huineng created Zen Buddhism in the middle Tang Dynasty, which is really a new Buddhism with China characteristics. In Song Dynasty, there was another innovation. Through the forms of Zen, such as "praising the ancient", "touching the ancient", "commenting on singing" and "clapping", the unique thinking mode of Zen was pushed to a more mature stage, and the pursuit of foreign countries in heaven was transformed into internal psychological adjustment, which really reached the realm of "cultivating the mind with Buddhism and governing the world with Confucianism", making it more popular with scholars. Taoism also made great innovations in the Song Dynasty. In view of the experience and lessons of external alchemy, Chen Tuan, Zhang Boduan and others absorbed the Confucian ethics and the Zen mind and nature, and established a perfect internal alchemy, which replaced external alchemy as the mainstream of Taoist cultivation, laying the foundation for the emergence of new Taoism in the Jin and Yuan Dynasties. Repetition is the innovation in the field of literature. Following the grandeur of literature in the Tang Dynasty, the literature in the Song Dynasty faced severe challenges in innovation. However, the writers in Song Dynasty boldly tried to "take literature as poetry", "take poetry as words", "take literature as words" and "take prose as fu", which also made the literature in Song Dynasty achieve corresponding results different from those in the previous generation. And outstanding writers pay attention to the originality of personal style, "the words and phrases are not similar"; As far as prose is concerned, Europe, Wang, Su and Zeng all have unique styles, each of which is extremely different. The "Zen as a metaphor for poetry" in Cang Lang Shi Hua is also unique in the field of literary criticism.

3. Active and practical concept of running the country

Song-style culture is a positive and high-spirited life-style culture, which pays attention to practice, practicality and running the country, and fundamentally pays attention to how to survive and develop, how to make the country peaceful and strong, and reflects a feeling of being a scholar. The idea of managing the world in the Song Dynasty culture has a wide range of manifestations in various cultural fields. In the field of education, Song people emphasized that "it is important to practice". In Su Hu's teaching method, Hu Yuan "took the political affairs at that time and gave them a break", and also set up specialized disciplines such as frontier defense and water conservancy to cultivate practical talents. Zhang Zai's lecture in Guanzhong is also "the study of language and politics, and the study of etiquette, music and military punishment". In the field of historiography, the concept of statecraft is manifested as follows: first, it pays attention to the compilation of contemporary history and serves the reality; Second, re-examine the study of Spring and Autumn Studies and distinguish between Yan Hua and Yi; The third is to emphasize the development of historical theory in order to satirize the present through the ancient; The fourth is to flaunt the purpose of managing history and take history as a mirror. In the field of science and technology, solving practical problems in social life became the main theme of science and technology in Song Dynasty. The rise of local chronicles is the direct result of geography serving the society; The popularization of fast operation and related monographs is a successful attempt of mathematics to meet the prosperity of business; The invention of the water compass is an outstanding contribution of physics to overseas trade. Song studies are not just empty talk about sex, as people misunderstand, and they clearly reflect the concept of statecraft. Li Gou was called by Hu Shi as an Wang Anshi who had never been a gentleman; Fan Zhongyan cited the theory of poor communication in Zhouyi as the theoretical basis of Qingli New Deal, and Jing Gong's new learning became the guiding ideology of Xifeng's political reform, which was the social practice of Song Xue's concept of learning the world twice. That is to say, the ultimate goal of "inner sage and outer king", which has always been emphasized by Neo-Confucianism, still lies in "outer king", that is, to govern the country and level the world. From Cheng Cheng to Zhu Lu, they were all practitioners seeking for "foreign kings", and Neo-Confucianism completely turned to introspection after the late Southern Song Dynasty. As for Chen Liang, Ye Shi, Lv Zuqian, etc., all the scholars of Zhedong Gonggong School, their academic thoughts and research methods have clearly revealed the banner of "applying what they have learned". As Yu Yingshi pointed out: "In fact, it is not only Zhu Xi who is eclectic in politics and learning, but also the scholar-officials in the Song Dynasty." The outstanding performance of this concept of managing the world is that the ideal personality of "taking the world as one's own responsibility" is basically cast, and this sense of responsibility and mission is poured into the meritorious service of managing the world and realizing the life value of oneself. Some scholars believe: "In terms of thinking mode and action style, the scholar-officials in the Song Dynasty, as a social collective, showed a unique new look. In contrast, not only the Han and Tang dynasties in front of them were inferior, but also the Yuan, Ming and Qing dynasties in the future were far behind." Fan Zhongyan's famous saying, "Worry about the world first, and enjoy the world later", and Zhang Zai's call to "establish a heart for heaven and earth, establish a way for the people, learn from the saints, and create peace for the world" are all the best expressions of this ideal personality. This concept of "taking the world as one's own responsibility", combined with the internal and external crises in the Song Dynasty, became a sense of anxiety about the country and the people. The sense of hardship is also quite common among Tai Xue students. As early as Song Shenzong's time, the clear discussion of Tai Xue students was named "Unofficial Yushitai", and Chen Dong, the leader of Tai Xue students, led the petition movement of patriotic soldiers and civilians in Jingyan, not afraid of sacrifice, which is a concentrated expression of the sense of hardship.

4. The rational attitude of moderation and introspection

The rise of Song studies promoted the development of rationalism. Song studies integrate nature, society and life, involving politics, ideology, human nature and education. It is not confined to the study of chapters and sentences, but focuses on the study of righteousness and reason, which plays a key role in shaping the personality characteristics of Song culture. All schools of Song studies, especially Neo-Confucianism, attach importance to philosophical speculation. They say "heaven" with "reason" and push the idea of "the unity of man and nature" to a new height; They advocate self-discovery, introspection and self-discipline, and advocate strict moral self-discipline; They provide a theoretical basis for the study of inner saints and outer kings. The inner saints are nothing more than tomorrow, and the outer kings are nothing more than heaven. When Zhao Pu, the founding minister, answered Song Taizu, the founder of the dynasty, "What is the biggest thing in the world", he thought that "the truth is the biggest", which Mao repeatedly called "the truth", which has revealed the rational characteristics of the culture of the Song Dynasty. The rational attitude of the culture in the Song Dynasty is universally reflected in various cultural fields. That is to say, in the field of literature and art, "Song people's poetry is the main reason" has become a distinctive birthmark of Song poetry, and it is also the basic feature that distinguishes it from Tang poetry; Song people have always been criticized for "taking discussion as poetry". In the final analysis, it is trying to reason with discussion, and it is rationalism's eager intervention in poetry. It is not difficult for later generations to find out from Dazu stone carvings and Jinci Song sculptures that in these works with the theme of religion, the fanaticism of religion is basically exhausted, and it is full of rational pursuit of secular life. Due to the turn of history, the rational spirit of Song culture has a continuous evolution process of turning to the inside. Song studies are increasingly inclined to the development direction of introspection and self-seeking, paying more attention to the exploration of mind, nature and justice, and focusing on sincerity and self-cultivation This introspective attitude, focusing on heart and meaning, began with Confucianism and spread to all levels of social culture. As a result, in daily life, there is only natural principles and people's desires are obliterated. In literary creation, meaning is emphasized rather than image, in painting works, god is emphasized rather than shape, and even in scientific and technological research, there is a tendency to be rational rather than materialistic.

5. Intense and high national consciousness

During the Song Dynasty, the neighboring nationalities such as the Khitan, the Tangut, the Nuzhen and Mongolia established their countries one after another, while absorbing the advanced cultural system of the Central Plains Dynasty, they also held high the subjective consciousness as the ruling nation. During its 3-odd years, the Song Dynasty was always surrounded by the northern nation-states, even the homeland fell, and the regime moved south, facing the real threat of life and death. Therefore, the national consciousness rose at the right time, which constituted a strong background of the Song Dynasty culture. The concrete manifestation of nationalism in the political field is the re-promotion of the slogan of respecting the king and resisting foreigners. Ouyang Xiu pointed out: "The four foreigners refused to accept it, but China did not respect it.". Driven by this trend of thought, the study of Chunqiu became a prominent study of Confucian classics, and the officials of Siku Library in Qing Dynasty also found that "those who said Chunqiu were not associated with the Song Dynasty". By giving full play to the subtle meaning of respecting the king and resisting foreigners in Spring and Autumn Annals, Song Confucianism emphasized that "respecting the monarch and father, avoiding thieves, exorcising evil spirits, and keeping people's hearts healthy", trying to achieve the goal of keeping the barbarians from being chaotic in culture, changing them into foreigners with summer, and maintaining the great unity. This kind of consciousness is reflected in poems, scripts, paintings and calligraphy. After Jingkang crossed to the south, the political space and geographical space in the Southern Song Dynasty were even more limited. The feeling of being sad and leaving is pervasive among the people, and the call for recovering the Central Plains is spread all over the ruling and opposition parties. "The enmity between the monarch and the father is not with * * *", so the national consciousness is condensed into a strong recovery complex. This kind of complex can be felt in the poems written by Fang Weng and Jia Xuan, and its profound sustenance can also be understood in historical paintings such as "Four Generals in Zhongxing" (Liu Songnian) and "The Restoration of Jin Wengong" (Li Tang), which are almost implemented in various cultural forms. With the endless smoke of the national war, national integrity and patriotic feelings became a common trend that permeated the ruling and opposition parties in the Song Dynasty. Advocated by Song studies, the national justice was greatly manifested in the Song Dynasty, especially in the Southern Song Dynasty, and "serving the country faithfully", "sacrificing one's life for righteousness" became the moral norms generally recognized by the people from top to bottom. This concept of honor festival in Song Dynasty,