On the Construction of Humanistic Environment in the Development of Western China

Abstract: The "human environment" can be defined as a function of cultural variables inside and outside a certain social system. Cultural variables include the attitudes, concepts, belief systems, and cognitive environments of the community. The humanistic environment is the invisible environment hidden in the social ontology. The development of the western region, in which the humanistic spirit is absent, may fall into the Utopia plan. The highest difficulty in the development of the western region lies in the ternary relationship of "human, natural and economic". According to this, the humanistic environment construction of the western development should include three basic contents: ecological humanism, public rational spirit and internal humanistic quality. The humanistic spirit of the development of the western region needs to be popularized and popularized. This requires an innovative education system and a channel for socialized education.

Keywords: Western Development Humanities Environment

I. The important position of the development of the western region and the construction of the human environment

In June 1999, in June of the 20th century, comrades in *** publicly announced the great decision to implement the development of the western region in Xi'an. The development of the western region is one of the key strategies for the prosperity and rejuvenation of the Chinese nation. Named "big development", the meaning is extraordinary! The time counts down to 1 thousand years, 2 thousand years, and 3 thousand years. Except for the new China, there is no dynasty or anyone in history who has made such a claim. The meaning of "big" is naturally "all", which contains many meanings such as "whole", "comprehensive", and "all-in-one". Historically, the development of the western part of the country has occurred many times, but it is incomparable with today's "big development". I want to call "big development", probably the reason is here. "Development", of course, refers to the development of China's western direction toward the goodness of history under certain world historical conditions. It basically refers to the development of the comprehensive development capability and sustainable development potential of the western region. In this way, the development of the western region is a complex social history selection activity and an open system project. Westerners are especially honored and honoured to make a difference and be able to participate in the inter-generational actions of turning history and creating the future. However, this project is so complicated that it can be said to be the "first time to eat crabs". The social-cultural system is an open and huge system. The source of the combined power of history is so numerous. The various factors, variables and their relationships are complicated. Where do you start? The answer is definitely "the benevolent sees benevolence, the wise sees wisdom", such as technology first, market advance, education first. Since there are many answers, it is worth debating to reduce disagreements and leave true knowledge. This article is not intended to discuss each conceivable opinion one by one. According to the general system theory, the system is hierarchical, orderly and institutional. Specific to any kind of social system dynamics model, cultural variables, such as attitudes, concepts, belief systems, cognitive environments, etc. are factors that cannot be ignored [1], because it is cultural variables that rationalize society and legalize institutions. Standardization of behavior. If we ignore cultural variables, we are indifferent to the most basic things in social movements. The "human environment" of this paper can be defined as a function of cultural variables inside and outside a certain social system. In a holistic sense, the humanistic environment is the basis for the development of the western region. The humanistic environment is the bottleneck for controlling the deep and sustainable development of the western development. The humanities construction is the social foundation of the western development engineering building and its keystone. There is a broad basis for putting the humanistic environment into a basic position.

First, according to historical criticism and rationality, we should proceed from historical practice, respect the inevitability of history, and always abide by the principle of the unity of logic and history. From the comparison of Chinese and Western history, it is difficult to cultivate Western natural science and modern social and cultural transformation without the humanistic environment created by the Renaissance and Humanism movements; before the middle of the 15th century, China’s science and technology were leading in the world for a long time. Status, why did China become much behind Western Europe between 1600 and 1900? The fundamental reason is that we stayed in the past with a humanistic concept of doing nothing and lacking innovation. The Ming Dynasty, which was in the midst of the rise and fall of China and the West, was a crucial period. What was the status of the humanities at that time? Wang Yangming, the thinker of the Ming Dynasty, had the most influence, but he was inevitably compared with the Western masters of contemporary humanism. In the history of the Ming Dynasty, there have been some individualized and heterodox-oriented thinkers, such as Wang Tingxiang, Lv Kun, Wang Wei, He Xinyin, especially Li Wei, etc., but the final outcome of their ideological seeds is like the germination of capitalism at the time. Form a climate. Therefore, the science and Western studies that missionaries passed to China failed to grow into towering trees and forests. In contrast, we can say that without the pioneer of humanistic spiritual innovation and its fertile soil, there is no progress in social history; if we ignore the law between the progressive humanistic spirit and historical development, we will once again enter the misunderstanding of practice.

Second, according to the scientific critical rationality, the omnipotence of natural science and scientism are all dogmatism, all of which violate the reality of the history of science and the nature of the practical activities of scientists. The natural sciences and the humanities are two relatively independent academic traditions, although they may be parallel, time-intersecting, intersecting, circling, or infiltrating, but after all, they have different objects, starting points, values, beliefs, Methods, specifications and models. In terms of the relationship between the two traditions of the natural sciences and the humanities, we are currently prone to misconduct and misunderstanding, opposition, and subordination. Looking at human nature and cultural history, it is not difficult to find that human beings have inherent humanistic unique problems. In fact, nuclear bombs exploded, genetic engineering was invented, spacecraft was in the sky, science and technology improved, but human society and spiritual problems were solved. How many? Interestingly, the backwardness of science and technology will bring about various problems, but every progress in science will also raise philosophical problems; the more advanced science, the more complex and complex social and philosophical problems it presents and brings [2]. When someone sees something outside the natural science horizon as nothing, it is actually just ignoring the humanistic environment, and this view is actually a disservice to science and technology and the development of society as a whole. What is the situation in which humanity is not present? It can only be a technical utopia or nothing. This utopia is unprecedented, and there is no one after. Perhaps because of some sort of transcendence of wisdom, human beings have both science and humanities, allowing science and humanity to coexist and standardize and promote each other. This is the blessing of mankind. I only know that I need a pass, a 盏愕 盏愕 蟮 恢 恢 恢 恢 恢 恢 恢 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 舐 模 模 模 模 模 模 模 模 模 模 模 模 模?抵??蟮兀?? 飧龃蟮鼐 侨 侨 宋 宋 宋 宋 奈 奈 奈 滞 徊 徊 宋 宋 宋 宋 宋 宋 宋 宋 宋 宋 宋 宋 奈 奈 奈 奈 奈 奈 奈 宋 奈 宋 宋 宋 宋

Third, according to social critical rationality, society is a system of existence with its own uniqueness. We must identify and develop social subjects, because social subjects are the decisive source of power for history. Why do social subjects have such power? Why can we use this power? It is because of the integration, the role of ties, and the orientation of the humanistic value system. New ideas, new trends of thought, new values, etc. have enormous normative, cohesive and centripetal effects on social consciousness. Sometimes the force is unexpected. It is in this role that social subjects can be constructed and used. The great chaos in history? 抟徊 瞧窘韬 瞧窘韬 蹩 ? ? ? 睦砺凵缁嶂魈遄 睦砺凵缁嶂魈遄 上 上 上 上 上 上 上 上 上 上 上 上 上 上 上 上 上 上 上 宋 宋 宋 宋魈寰哂 乖旌屯骋蛔饔茫 乖旌屯骋蛔饔茫 蟆 蟆 馈 馈 ? 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋 庋?蚝退嘉? 煊颍幌蟆 缺 敝 敝 敝 诜鸾蹋 ┌ ┌ ┌ ┌ ┌ ┌ ┌ ┌ 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 堑炝 诮 诮 诮 诮 诮 诮 诮 诮 诮 诮 诮 诮Gu Gu carboxy 竦乜 竦乜 巳 Song Nai 枷爰 谏缁岬 匾 匾 埽 埽 埽 埽 埽 埽 埽 埽 埽 埽 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 挥 7 7 7 7 7 7 7 7 The great influence of the three environmental thinkers in the history of today’s world thoughts is also a testimony to the major social functions of humanistic thoughts, such as 嗟 跋欤 跋欤 褂腥绲 褂腥绲 腍 腍 , , , , , , , , , , , , , , , , , , , , , , , , , , In contrast, great scientific discoveries are difficult to directly make the public a real social subject. For example, Newton's law and Einstein's energy transformation equation are major scientific discoveries, but can they bring society together? Therefore, if the development of the western region lacks the humanistic thoughts and spirits that are compatible with it, the successful completion of the social subject will be unimaginable.

2. What kind of spiritual content is needed for the construction of the human environment in the development of the western region?

The biggest problem in the process of the development of the western region or the highest problem is the problem of the ternary relationship of "people, nature and economy". The social environment in the west is general, the natural environment is fragile and continues to deteriorate, the economic development is relatively lagging and the structure is stale and unreasonable. The relationship between the three is extremely unbalanced. The fundamental measure of the achievement of the development of the western region is to promote the development of the ternary elements while ensuring that the ternary elements are in a state of sustainable and benign dynamic equilibrium. This requires updating the humanistic concept as a support, but the general status of the western humanistic thinking environment is probably not optimistic. If we agree that the system is the solidification of the flow of specific ideology, then it is even less optimistic. To truly complete the social mobilization of the development of the western region from the construction of the human environment, the first thing to do now is to strengthen the study of the humanistic spirit of the development of the western region. Only a progressive and scientifically based humanistic value system can be used as a guide for social mobilization. The humanistic spirit in the development of the western region should be able to create a large environment that adapts to the development of the western region, and should be able to take on the ultimate social beliefs and principles of the development of the western region. Environmental existence can be divided into social environment and natural environment. The social environment also includes the community environment, the field environment, and other sub-cultural environments as well as the personal environment. The social environment is always tangible and intangible. Starting from the structure of the environmental ontology, the construction of the humanistic environment corresponding to the development of the western region should at least include the following stipulations:

One, the ecological humanism spirit in the pan-ecological sense. We happen to be in the transitional stage of modern capitalist industrial civilization to ecological jujube information civilization. China's social jujube culture system will eventually be a form of ecological-information civilization. History does not allow us to follow the path of modern western development. Follow-up means backward progress, so we must take a step forward, so every step of China's development must refer to the future. The long-term impact of the development of the western region is very important, and it is necessary to advance ahead of this great action into the wedge of future civilization growth factors. In particular, in view of the fact that the western ecological environment is harsh and fragile, and the actual situation is crucial to the national ecological environment, there should be room for every step of the development of the western region to develop and build space conditions for future development. This is to accelerate the study of the futurology of science and the environmental disciplines that emerged as a new paradigm of human science transformation, and fully absorb the latest achievements of contemporary foreign environmental philosophy, ecological humanism, life philosophy, and ethics of science and technology, especially worthy of attention. It is the ancient Chinese Confucianism, Buddhism and Taoism that is rich in ecological wisdom and needs to be absorbed. It is a pan-ecological humanistic spirit and development value evaluation system that guides the development of the western region and can make people and nature unified and harmonious. From the perspective of environmental economics, the adjustment and development of the structure of science and technology industry in the direction of greening is an inevitable choice for the development of the western region. Such a choice also determines the transformation of the concept and thinking of the western humanities construction towards a pan-ecological type.

If there is no advanced ecological humanism values ​​and environmental philosophy to guide, what will happen? The development of the western United States is a typical lesson of natural retaliation for ecological thinking lags behind action. The development of the western United States was carried out entirely by means of liberal capitalism. At the beginning of development, the west was a so-called free "virgin land" that was 6.5 times larger than that of the United States. This spontaneously-oriented pioneering and development process lasted for more than 200 years. The foundation is based on the public land policy. The land enters the market through the contract or policy. No one wants to go further—for the natural resources and ecological balance of the west. Therefore, in the early stage of development, they treated the land, wild animals, especially carnivores and the environment rudely. The society is generally saturated with the ethical concept of conquering the environment and gaining profits. Since it is considered that the land is not nature but only the form of possession of human property, there is no substantial progress in cherishing the land and resources, so the land and resources are abused. The agricultural development stage developed in the western United States and the first half of the industrial development stage (only after entering the science and technology development stage after 1950) What is the human environment? Think about the situation in the early 20th century. Until the beginning of the 20th century, the "American White Attitude" still believed: the United States has inexhaustible resources, the prospect of complete marketization is infinite, and personal interests and competition are the gospel of mankind. Factoryization and urbanization are the symbols of advanced civilization, Indians, etc. The barbaric tribe has no culture, conquering nature is God's privilege, naturally listening to people and not obeying, etc. [3]. What is the result? Following the western agriculture and industrial modernization came the continuous drought in the western Great Plains in the 1930s and the increasingly frequent and invasive sandstorms [3]. These disasters have both natural and cultural factors, but the main reason lies in the awkward invasion of “natural” by anthropocentrism and capitalist profit-oriented culture. Due to the deterioration of the western environment in the 1930s, Americans understood that the natural model is worthy of compliance. Nature itself has an intrinsically formed ecological economic system that cannot be replaced by humans. The US government has substantially accelerated the environment and since the beginning of the 20th century. Resource conservation actions, but this has already cost the United States a heavy price. According to the lessons of the development of the western United States, it is self-evident that we have determined the importance of the ecological humanistic value principle of the coordinated development of man and nature in the construction of humanities in the western development.

Second, the spirit of public reason. The history of Chinese feudal society is particularly long. Authoritarianism, authoritarianism, and localism have seriously hampered the use of the inherent innovation mechanism in Chinese historical society. The prototype of Chinese feudal society is the patriarchal blood relative system and its subordinates. The patriarchal hard core makes China's social structure not fully developed for a long time, social relations are rigid, mechanical, monotonous, loose, and social forces are weak. Part of the feudal social consciousness has become a materialized thinking ideology structure and accumulated, and penetrated into all aspects. The academic and cultural conditions under such conditions are also in a divided, obstructed, and distorted state. This situation has ruined the health and independence of academic life, making Chinese ideological traditions often have to be outside the world of life, which in turn makes China's highly socialized public rationality poorly developed, and the circulation and configuration of social public information resources are not smooth. This simplistic social thinking situation must not be adapted to the needs of modern social system engineering in the development of the western region.

Therefore, first we must face and transcend our own traditions. For example, in the traditional Chinese cultural system, the field shield is very prominent, the humanities discipline loses its integrity, and the principles of morality, system, and politics are irrelevant and difficult to unify. Only one family is not known to have public reason. This is academic and life. The circle is isolated, single, and blocked. The core of Confucianism lies in ethics, but Confucianism always solves the problem of political and ethical relations. Some gnomes remain in the "loyalty and filial piety"; they also always solve the problem of the relationship between ethics and economy. Confucianism knows that the relationship between "righteousness and benefit" is the primary problem in society. However, it can't be solved, and it is inevitably falling into the opposition between the two poles; it is even more helpless in the relationship between ethics and law. The history of the feudal empire in two thousand years is indeed trapped in the dilemma of the "long ritual and heavy law". As a result, the society is not social, the country is not a country, and the individual is not personal; the economy is not economic, morality is immoral; the rule of law is not rule of law, and ethics is not ethical! Like Mohist, Taoist, Legalist, Economist, philosopher, metaphysicist, religious, practical scholar, etc., the logical integrity of the academic is lacking in transparency, and there is a lack of strict theory that specifically addresses social public reason.

On the contrary, Western traditions are different, so secondly, while criticizing the negative effects of Western modern industrial capitalism, we must absorb their advantages extensively. Western society has been a diversified structure since ancient times, social, national, individual, legal, religious, political, scientific, institutional, commercial, etc., although not balanced, but have greater freedom Fully develop and form a more self-sufficient social system. Their strength lies in the public rationality. Their classic academics are generally transparent, consistent, and cross-cutting. For example, Plato has this masterpiece, called "The Republic of China". This book is both a book on the comprehensive philosophical understanding of human beings and a book on universal public reason in society; in Aristotle, political and ethical research is close. Thoughtful, so he can determine public and justice as social themes and principles, and unite them with the theory of virtue. The academic thoughts of modern Western thinkers such as Adam Smith, Hume, and Kant have a high degree of integrity and public rationality. The contemporary American philosopher Rawls wrote a famous "Theory of Justice", which is also a theoretical ideal of the harmonious interaction between morality and economy and institutions. Western traditional culture is known as the three pillars of the legal system, science, and religion. The clever thing is that these three are both nervous and friendly, but they are opposite, mutually balanced, and mutually promoted. Therefore, Western culture has repeatedly presented innovation, breakthrough, and leapfrogging. Characteristics, reflecting the rationality of Western culture in structure. Of course, absorbing the excellent achievements of Western civilization itself requires public reason as the framework of acceptance. For example, the "freedom" is based on rationality and legal system in Western culture, and has strong historical, holistic, normative and public nature, but For those who lack public rational consciousness, "freedom" must be isolated, laissez-faire and abstractly existing outside the social context.

Furthermore, building a public rational spirit requires modern consciousness. With regard to the study of the field of public rationality, many outstanding achievements have been made in contemporary foreign countries. We can use it to get through and create new products that adapt to ourselves. The achievements of foreign economic philosophy, humanities, moral philosophy, cultural philosophy, behavioral science, legal philosophy, social philosophy and other fields are the objects we learn from digestion. In this respect, academic efforts are to overcome our social publicity. The most important channel for the lack of rational awareness.

Third, the improvement of internal humanities. The development of the western region not only requires the rationalization and standardization of people's external behaviors, but also requires people's internal behaviors - the improvement of the psychological and spiritual aspects, that is, the internal and external subjects are all available. As is known to all, Chinese philosophical thoughts have long embarked on the path of internalization and "inside and outside". During the Warring States period, there was a climax of psychological theory of mind. The philosophy of philosophy is the most representative tradition of Chinese philosophy. The ancient Chinese are in the soul. There are world-recognized achievements that cannot be ignored in the realm of life and spirituality. Confucianism, Buddhism and Taoism are all important resources for spiritual life. The Confucian teachings on self-cultivation and cautiousness and sincerity, the Taoist experience of transcendence of all things, the theory of philosophers on the basis of self-reliance, and the methods of liberation and liberation of Buddhism can all be invented, and the spirit that modern people may encounter is falling apart. There are 50 ethnic minorities living in 12 provinces, municipalities and autonomous regions in the western development circle. All ethnic groups have their own cultural resources to improve their spiritual quality. In the process of large-scale development, more exchanges, interactions and developments should be made. In the past, the frontier culture entered a lot of vitality for Chinese culture with its open communication. Today, I believe it will be rewarding. As far as the surrounding areas of Shaanxi are concerned, this is the foundation of the foundation of the Western Zhou Dynasty. It was once a literary and spiritual civilization. The Western Zhou Dynasty advocates the spirit of ritual and music in politics, diplomacy, customs, education, and personality. This has provided vitality to the prosperity of the Western Zhou Dynasty. Later, the Qin Dynasty first emancipated the mind, leveraged the public interest as a lever, and turned to the monarchy's legal system, which made the national strength and prosperity finally complete the great cause of unifying the world. Qin's strong prosperity can be said to be a typical example of overcoming geographical limitations and winning through cultural system breakthroughs. . In the feudal society of China, the two peaks of the Western Han Dynasty and the Tang Dynasty were all built here. In the Han and Tang Dynasties, Wuwei was the only one to win the literary success. The cultural development in the feudal period reached its peak, political diplomacy and cultural openness, and the humanistic shaping of the feudal society achieved high achievement. The development of this traditional resource protection and utilization will provide impetus to the humanistic quality construction of the modern western development. For the revolutionary base areas, Yan'an has accumulated rich experience in overcoming difficulties and achieving advanced development of culture and humanities under remote and backward conditions. Considering that the world's developed civilization can be said to be the mother of the maritime capitalist civilization, economic and social progress generally spreads this modern law from the coast to the inland, while Shaanxi and the west are inland, and the humanities are more Strategic Position. Without the level of humanistic quality, the western society will become less attractive from the lack of charm; improving the cultural quality of the western region is equal to possessing cultural superiority, and the western society is equal to sitting and adding value.

Of course, the advantage of traditional culture is not a necessary and sufficient condition for the development of the western region to win. It is particularly noteworthy that the development of the western region is clearly a topic of China's modernization in the context of globalization and post-modernization, so there is a question of how to modernize the spiritual resources of traditional culture. Some need modern transformation of discourse form, some need to be transformed from content, and some lack of Chinese traditional culture must be transplanted from the history of world civilization. In the process of modernization, it is an important link to widely absorb the essence and methodology of Western psychology, religious philosophy, educational philosophy and other spiritual disciplines. In addition, while accepting the history of Chinese spiritual civilization, the world scholars must also see that the West is not only a matter of material civilization, but also has a long-standing spiritual civilization, like the light of Greek scientific spirit, Renaissance humanism. Values, the rational spirit of the Enlightenment, the wave of modernity, the new concept of post-modernism, etc., the West is the first to go, and the places worthy of appreciation are very rich. Incorporating the results of Western humanistic quality, from the time when the Chinese people realized that the development of Western powers was not only the ship’s advantage, but also the rule of law system, China has done at least one hundred years, and still can’t say success, but this cannot be ours. The reasons for pessimistic disappointment can only show that we still have a lot of work done in in-depth research and nationalization and localization.

One of the above, two, three or three points cannot cover the entire spiritual content of the western humanities construction, but these three points are considered to be the most important "three outlines" in the western humanistic spirit. Work along these three aspects should cause The whole society values.

Third, how to make the new humanistic spirit social and popular

The reality of adapting to the new humanistic spirit of the development of the western region depends on the process of socialization. The improvement of the humanistic spirit of a certain society as a whole is the hallmark of the maturity of the humanistic spiritual environment. The overall improvement is subject to "social education." The social education here refers to public education, which means that the whole society participates in the study, communication, innovation and practice of the human spirit. For a long time, the educational concept we emphasized is biased towards isolated school education, especially with the university's degree education as the end point. How to deal with the relationship between education, school and society? Not taken seriously. The results of it? Schools are separated from society, and education is divided into two scorpions. In fact, the public is the potential subject of social movements and the carrier of the greatest practical energy of society. Since the ancient times, the Chinese nation has always loved new ideas and loves noble new values. We have been negligent and gradually ruined these advantages. All citizens, community members, various professional workers, etc., should have fully enjoyed the excellent public education opportunities and received the ideological and spiritual care of advanced progress. However, the teachers did not do it. In the end, school education faced the lack of antibodies in the vulgar society, and the function of university education to the leading role of society was crippled; and what about society? Most of the public are blindly obscured. In the face of social problems, they lack the correct judgment and self-selection ability. The internal mechanism of rationalization of the whole society is always difficult to produce. This situation will not change. The spirit of the new humanities will not spread and will not take root. The development of the western region may be land-based. What should we do today?

Looking back at the West, social education in the West has always been the jurisdiction of religious organizations and churches. Religion is originally a product of a high degree of special socialization, and it is inherently effective in this respect. Through the teaching and collective rituals, religion cultivates the "affinity" and "collectiveness" of the public. Religious communication life is conducive to improving the openness, transcendence, social realm and public order of the masses in secular life. It is often said that Western culture has three pillars, namely, the legal system, science and technology, and religion. It is the social role of religion that rationalizes Western public consciousness and moral self-discipline into conscious action and social cohesion. Relative to the East, we can certainly say that Western culture is a culture of individualism, but we must remember that this statement is only relative. In fact, Western social consciousness and public knowledge are far more developed than the East, but their own culture and personal and social consciousness are not balanced in progress. In most cases, the individual consciousness is more prominent, covering their social public consciousness achievements. It is not that the West lacks social public awareness! Due to historical reasons, the social relations in the Eastern society are abstract, monotonous, simple, humanized, and underdeveloped. Just like the lack of social division of labor and the lack of social cooperation, the lack of personal consciousness also restricts the development of social consciousness. Take the United States as an example to see this. In 1994, Americans donated $162.8 billion to education and charities, and most of them were privately donated [4]. In the United States, they devoted their spare time to various social welfare undertakings. Volunteers are hundreds of times more than Chinese society. Maybe you still have a sneak peek. 锏 锏 锏 锏 锏 ü ü ü ü ü ü ü ü ü ü ü ü 4 4 4 4 4 4 4 4 4 4 4 4 4 Curtain? 峁 樵 樵 颉 颉 颉 颉 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 17 窃 窃 窃 窃 窃 窃 窃 窃 窃 窃Apologize? Sakura? Sheath injury? 睦? Fat ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Stomach sputum, sputum, swollen sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum, sputum觯?? 晕 衔 衔 诮袒 诮袒 谥 谥 谥 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ 狈ψ?

The question of significance is that although there is no religion, is there an alternative to the socialized educational function of the religion? In some cases, community education and community education, which are currently flourishing in the United States, are gradually supplementing or replacing religious education functions. Around the 1920s, people in China discussed the issue of religious functional substitutes. Cai Yuanpei once said that the use of beauty to promote religion, Liang Shuo advocated ethical religion, He Lin said that the development of ethics and religion to fill the religion, and so on. The fact is that social education has not been carried out well in the long history of Chinese history. Confucianism is an example. Confucian rituals have some religious origins. However, when Confucius started the Confucian school, he knew that ghosts and gods were beyond the scope of human intelligence, so he only consciously used it to engage in "Shendao teaching" and benefited from weathering. Confucianism has the greatest impact on China's social and cultural aspects, which is closely related to the educational programs they invented. Their educational purpose is to "Teach the people through the Tao" and implement an open-ended "teaching without class" policy, which accommodates students regardless of age, occupation, and rank. Confucius was one of the earliest private scholars in Chinese history. Because his private school promised social public ethical responsibility and facing the public, this kind of "private school" has laid the foundation for the popular public education of the Chinese nation. Later, Confucian scholars more widely established private schools, court training, Jingtang, township schools, colleges, etc., fools and fools, fishermen and animal husbandry and other visitors. Shaanxi Guanzhong Academy and Guanzhong Township School, Bailudong Academy in the South and Yuelu Academy are good examples. Because of this, Confucian intellectuals can be integrated into the public and embedded in society; the public must learn the following, and the Confucian spirit becomes a public ideology. The social influence of Confucianism is based on the development of the road of socialized education; the Northern Song Dynasty descended, the Confucianism confronted the interpretation, the old, and relied on this plan. However, due to economic reasons, the socialization of Confucian education is still inadequate. Most of them are limited to families above the ranks of the scholars. Because the majority of workers and civilians have no economy and no energy to invest in, they are often indirectly in society. In life, the concept of Confucianism is absorbed through degeneration.

The innovation and popularization of the humanistic spirit we talked about today is to serve the world-oriented and future-oriented development of China's western region. Although this humanistic spirit has inherited a rich legacy, new content and modern content are the main ones. However, when it comes to the implementation mechanism and mode of social education, we can learn from the ancients. Socialized humanities education in the development of the western region must become one of the leading education in the current society. Only through social education, the new humanistic spirit can be popularized and popularized, and it can be cultivated as a household and a deep-rooted person. Only when the social and humanistic environment is mature, the development of the western region can truly have a deep social and cultural foundation. In this socialized education movement, universities should play their full role. J. Dewey of the United States once said: Schools should not passively adapt to society, but should become a model society, should become a social reformer [5], which is very valuable to us today.

It is a far-reaching task to adapt to the socialization of the new humanistic spirit of the development of the western region. The city can start experimenting with community education; rural villages can do a good job of village governance, and through various channels such as township studies, learning, night schools, and colleges. . All levels of administration, education, radio and television, news, public opinion, legislation, culture, and community departments should be fully mobilized to coordinate public education resources, so that the progressive humanistic spirit that is compatible with the development of the western region becomes the general public consciousness and becomes the common people. Common sense of common sense.

[comment]

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[2] Xie Yangju. Yang Zhenning's Comment on the Relationship between Science and Humanities[J]. Journal of Northwest University. 2000,.

[3] [United States] Donald Wurst. Natural Economic System - History of Ecological Thought [M]. Hou Wenxuan Translated. Beijing: The Commercial Press, 1999.

[4] [Singapore] Xu Tongmei. United States and East Asia: Conflict and Cooperation [M]. Li Xiaogang Translation. Beijing: Central Compilation Press, 1999.

[5] [US] J. Dewey. My Education Creed [A]. School and Social Progress [A]. Department of Education, East China Normal University, etc. Compilation of Modern Western Western Bourgeois Education Thoughts [C]. Beijing: People's Education Press, 1980.

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