文化这玩意不是想抛弃就能抛弃的，不是胎里带来的，也是深藏在集体潜意识包括语言文字里的。以我看，连所谓的支黑，口口声声恨支那，也是典型的中国人，相当地感情用事，道德洁癖。
而那些信奉各种厚黑学的也是继承修身文化，反向操作而已，同样误以为无耻或道德高尚就能无敌于天下。别看现代中国已经极少有大家族了，人们的社会心理结构仍旧是一个个同心圆，以关系的远近来决定自己对待他人的态度。而所谓的文化大革命提倡的狠斗私心也是在无意中继承了灭人欲的旧思想，总是以旧思维来破表面的四旧，结果拜拜破坏了文物，真让我不知道还要怎么吐槽了。

Is Confucianism Really That Difficult to Criticize?

Culture is not something that can simply be discarded at will. It is not something we are born with, but something that becomes deeply ingrained in our collective subconscious, including within our language and writing. When people try to distance themselves from their cultural roots, they often overlook how deeply these roots shape their behavior, attitudes, and values. As I see it, even those who are vehemently anti-China—constantly vocal about their disdain for "Zhongguo" or "Zhina" (a derogatory term for China)—are, in many ways, quintessentially Chinese. Their anger is often emotional, driven by a deep moral purity complex, and this is a direct result of the Confucian culture they are attempting to escape.



Similarly, those who follow various "thick-black" strategies of political or social maneuvering are, ironically, also heirs of the Confucian tradition. They might be using the culture in a reverse or manipulative manner, but they still act according to the same principles: the belief that moral purity or the lack of shame could somehow lead to invincibility. These individuals, by resorting to the teachings of "thick-black" (厚黑学)—the idea of using ruthlessness and manipulation to achieve power—misunderstand that these practices are not the true essence of Confucian culture. They mistakenly believe that ignoring shame or pretending to act morally superior will somehow bring them success, but in reality, they are merely playing with the surface layer of the culture, not its core.



Even in modern China, where large extended families are rare and the structure of society has dramatically changed, the social psychology of the people remains deeply rooted in Confucian values. The societal organization still resembles a series of concentric circles, with relationships between individuals being determined by proximity and familial connections. The way a person relates to others is still governed by how closely they are related to them, both emotionally and hierarchically. This deep-seated approach, which prioritizes personal relationships and social harmony, is a key legacy of Confucian thought.



The so-called Cultural Revolution (1966-1976) is often seen as an attempt to uproot "old customs, old culture, old habits, and old ideas." But what is often overlooked is how much of this movement inadvertently preserved some of the same old mentalities. For instance, the idea of eradicating private desires, which was central to the Cultural Revolution’s call to "struggle against selfishness," is a carryover from traditional Confucian teachings. In trying to suppress personal ambition or desires for material wealth, the movement unknowingly reflected the old Confucian moralism, where the cultivation of selflessness and suppression of individual desires were seen as essential to social harmony and political unity.



In their pursuit of destroying the so-called "Four Olds," the Cultural Revolution’s actions led to significant damage—not only to tangible cultural artifacts, but to the very spirit of the nation’s heritage. Ironically, in trying to break free from Confucianism and its supposed evils, the movement ended up perpetuating some of the most repressive elements of traditional thought. The result was an unintentional destruction of intellectual and cultural diversity in the name of "revolutionary purity." And this paradox of "destroying the old to save the future" left the nation deeply fractured, its cultural fabric torn, and its people caught in a strange limbo between tradition and modernization.



Confucianism: More Than Just a "Moral Code"

Many people, whether they are pro- or anti-Confucian, often misunderstand the scope and depth of Confucianism. It is not simply a "moral code" to be followed or discarded at will. Confucianism, as a way of life, shapes the very foundations of social behavior and interpersonal relationships. Its principles extend far beyond simple morality; they inform everything from governance to familial relationships, to the organization of the state. This deep integration into the social psyche makes it nearly impossible to discard without significant psychological and cultural upheaval.



One of the key ideas in Confucianism is the hierarchical organization of society, where relationships are governed by a clear understanding of roles, duties, and obligations. The family is seen as the foundation of the state, and respect for elders, deference to authority, and the emphasis on filial piety remain central themes in both public and private life. The concept of "ren" (仁), or benevolence, calls for individuals to cultivate kindness, empathy, and a strong moral character, all of which are vital to the harmony of the family and the state.



Thus, when people try to reject or escape Confucianism, they are not just rejecting a set of moral imperatives, but an entire worldview that has shaped their culture for over two millennia. It would be like asking someone to sever their ties to their own ancestry, language, and identity. In the case of modern Chinese society, the struggle between traditional Confucian values and the forces of modernization is ongoing. Even when people try to turn their backs on Confucianism, they are often still operating within its framework.



The Legacy of the Cultural Revolution

In some ways, the Cultural Revolution represents a tragic attempt to break free from the past, but it was ultimately a futile endeavor. Despite its claims of revolutionary purity, the movement ended up reflecting many of the same Confucian values it sought to overthrow. The idea of eradicating "selfishness" and pushing for a complete ideological conformity was not a break from tradition, but rather an attempt to implement an extreme version of the selflessness Confucianism advocates.



In seeking to destroy the "Four Olds," the Cultural Revolution inadvertently kept the most rigid and repressive aspects of Confucian thought alive. Instead of providing a clear path forward, it further entangled the country in a cycle of ideological struggle that failed to address the deeper issues at hand.



Conclusion: A Culture Deeply Rooted in the Subconscious

In conclusion, the notion that Confucianism can be easily abandoned is deeply flawed. Culture is not something that can be easily discarded or erased. It is embedded in the collective subconscious and informs how people interact with one another, how they view themselves, and how they understand their place in the world. Even those who claim to reject Confucianism often exhibit the very same emotional and psychological patterns that Confucianism emphasizes—emotional loyalty, moral purity, and an obsession with hierarchy.



Confucianism is not merely a set of teachings that can be adopted or abandoned at will. It is an integral part of the cultural DNA of Chinese society, influencing everything from family structure to political systems. If we are to truly understand and critique Confucianism, we must first recognize the deep roots it has in the collective consciousness of the Chinese people. Only then can we hope to engage with it in a meaningful way, rather than simply trying to discard it as an inconvenient relic of the past.











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检讨儒家文化真有那么难吗？

文化不是可以轻易抛弃的东西。它不是我们与生俱来的，也不是可以简单去除的，而是深深扎根于我们的集体潜意识之中，包括我们的语言和文字。当人们试图与自己文化的根基断开时，往往忽视了这些根基如何深刻地塑造了他们的行为、态度和价值观。以我来看，连那些所谓的“支黑”，口口声声痛恨“支那”的人，其实在很多方面仍然是典型的中国人。他们的愤怒往往是感情化的，带有强烈的道德洁癖，而这恰恰是他们试图逃避的儒家文化的深刻烙印。



同样，那些信奉各种“厚黑学”的人，也是儒家文化的继承者。他们可能是以反向操作的方式来使用这些文化，但他们依然是在同样的原则之下运作：认为没有羞耻感或道德高尚就能获得无敌。这些人误解了“厚黑学”并非儒家文化的精髓，他们把无耻与道德高尚的虚假面具当作成功的法宝，但实际上，他们不过是借用了儒家文化的外壳，而没有真正理解其内核。



即使在现代中国，大型大家族的现象已经极为罕见，社会结构发生了剧变，但人们的社会心理结构仍然深深植根于儒家文化中。中国的社会组织仍然呈现出同心圆式的结构，人与人之间的关系依然由亲疏远近决定。一个人如何对待他人，仍然是通过自己与他人之间的关系和亲疏的亲密程度来决定的。这种将亲情和社会关系置于首位的心态，正是儒家文化的深刻遗产。



文化大革命：对儒家文化的误读

所谓的文化大革命（1966-1976年），常被看作是彻底摧毁“旧风俗、旧文化、旧习惯、旧思想”的运动。然而，很多人忽视了这一运动在某种程度上无意中保留了儒家文化中的某些观念。例如，“狠斗私心”的提法，是文化大革命中一项关键的口号，而这一口号实际上继承了儒家文化中对“私欲”的抑制。文化大革命虽然号称要消除私欲，提倡公私分明，但它恰恰是在试图摧毁外在的“旧文化”时，仍然在延续了儒家文化中的一些根深蒂固的思想。很多做法不仅未能彻底摒弃“旧思想”，反而将这些思想加以极端化，导致了许多负面的结果。



例如，在对所谓“四旧”的批判过程中，文化大革命破坏了大量的文物遗产，也给社会带来了巨大的精神创伤。人们试图通过摧毁外在的“旧物”，来实现对思想的“革命性突破”，但往往忽视了这一过程本身可能给社会带来的伤害。实际上，文化大革命反而揭示了中国在现代化进程中的矛盾：在摧毁传统的同时，很多传统的思维方式和文化根基并未被真正消除。



儒家文化：不仅仅是“道德规范”

许多人无论是支持儒家文化，还是反对它，常常对儒家文化的深度和广度产生误解。儒家文化不仅仅是一个道德规范或行为准则，它深刻地影响着社会行为和人际关系的方方面面。它不仅仅是关于道德的教义，而是关于治理、家庭关系、国家结构等方方面面的哲学体系。它是社会秩序和政治结构的基础，其核心的思想如“仁”（仁爱）、“礼”（礼仪）等，构成了社会和谐的基础。



儒家文化强调家庭作为社会基础单元的作用，强调父母与子女、君臣之间的等级秩序和道德责任。尊老爱幼、礼义廉耻，这些都是儒家文化的核心价值。而这些思想并非简单的道德规范，它们深深植根于人们的思维方式和行为模式中，甚至在今天依然在影响着中国社会。



因此，当人们试图摒弃或抛弃儒家文化时，他们并不是仅仅抛弃了一套道德体系，而是试图抹去一整套社会结构和生活方式。想要彻底摆脱儒家文化的影响，实际上相当于切断自己的文化根脉。这是极其困难的，因为儒家文化已经渗透到社会的方方面面，影响着每一个人的思维方式和价值观。



结论：文化根基难以割舍

总之，儒家文化并非可以轻易抛弃的东西。它不仅是中国历史文化的核心，它更是深深扎根于中国人的集体潜意识中。即使是那些坚决反对儒家文化的人，往往也难以摆脱儒家文化的影响。其情感上的依附、道德上的洁癖，都是儒家文化在他们内心的印记。



儒家文化不仅仅是一套道德规范，它是一整套社会体系和世界观。它深深影响着中国的政治、社会、家庭结构，并且依然在现代中国发挥着重要的作用。因此，若要真正理解和批判儒家文化，首先需要认识到它在中国人民集体意识中的深刻根基。只有这样，我们才能有意义地与儒家文化对话，而不是仅仅从表面去批判它，试图抛弃它作为过时的遗物。