Sun Longji's classic quotations from "The Deep Structure of Chinese Culture", excerpts from beautiful sentences
Whenever I objectively compare the balance between two lives with the Chinese audience, the response is Chinese, starting from the vital interests: "What if you advocate disrespect for the elderly, what will happen when you yourself are old?" Behind this lucrative "kindness", the anxiety revealed shows the psychology of valuing the safety of old age more than the rush of youth. It can also be seen that Chinese rarely face the disappearance of oneself from the perspective of individual existence, not to see how many of the "hearts" of the population created by themselves are still facing themselves, but to relive their unique experiences and achievements in life without regrets.
Sun Longji, The Deep Structure of Chinese Culture
Traditional Chinese culture failed to produce scientific theories. On the contrary, before the modern era, China was the world's best in terms of practical technology, such as gunpowder, compass, printing, papermaking, and so on. According to Joseph Needham, before the 14th century, when Western capitalism was in its infancy, China's contribution in this area was far greater than that of the West.
Sun Longji, The Deep Structure of Chinese Culture
This month's days are really ah, and the most suitable four words are "living in dreams". He gave up every plan he had silently recited in his heart a thousand times, and even made a radical change to what he felt he couldn't compromise at all. It's not cool at all, but people are used to choosing things that make them feel easy. I can't find time to do things that make me feel difficult and happy, probably everything that kills me makes me feel aliveCaught in an embarrassing low ebb. i could lie.
The Deep Structure of Chinese Culture
The underdevelopment of the private sphere prolongs the same phase of man indefinitely. The "self" is difficult to be a strong base for introspection. As a result, it is difficult to produce a private consciousness that is completely separate from the public consciousness.
Sun Longji, The Deep Structure of Chinese Culture
This book is also too good
The emphasis on American life is broken, and everyone strives to control everything about themselves, and the distrust of others is prone to delusions of victimization in close relationships, and the "reality" created by this is also a bit of a wasteland. As for the reality of Chinese warmth, a large part of it is based on trust in others, so a large part of it is handed over, that is, controlled by others. Sometimes, this arrangement is not conducive to the protection of one's own rights and interests. Westerners do not derive much anxiety about rejecting other people's requests, while Chinese are prone to insurmountable anxiety, which often leads to duplicity in order to avoid this anxiety. If you don't want to answer the other party, and you can't face the situation by yourself, you will hope that the other party will not make this request. If the other party is not aware, he will not be able to say it, but in his heart, he will refract the anxiety that has been avoided inward into resentment.
Sun Longji, The Deep Structure of Chinese Culture
Existentialists believe that one's "existence" begins to emerge only when one withdraws from all social roles and uses the "self" as a base to introspectively reconsider these outward roles. If he lacks this process, then he becomes a "nobody" without his own face. The Chinese believe that "people" can only be embodied in social relations, and he said that the sum of all social roles, if these social relations are emptied, "people" will be vaporized. Therefore, Chinese do not tend to think that behind some concrete interpersonal relationships, there is an abstract "personality".
Sun Longji, The Deep Structure of Chinese Culture
What Chinese culture requires everyone to do is a state of immortality. A person can't love and hate too clearly, because if you can't get what you love and can't get rid of what you hate, it will cause great pain, so the only anesthetic is to be in the middle gray area of feeling lukewarm, so as to achieve an insulating effect on the outside world that you have lost control of. So, gradually, I lose touch with my true feelings, and I feel that it doesn't matter what is good or bad, and that's what life is anyway. In fact, a person who cannot even establish the realm of "self" and who has lost contact with his own life force can only do so.
Sun Longji, The Deep Structure of Chinese Culture
Nietzsche said, "If you want to rise, use your own legs." Don't let yourself be carried, don't ride on other people's backs and heads. In Nietzsche's view, the emergence of a higher human being must be achieved by stepping on the old "self". Therefore, stepping on others to elevate one's own style is actually a kind of human manifestation that never transcends life However, since Chinese culture lacks the intention of transcendence and tends to exalt itself in the world, it is easy to lead to this kind of phenomenon. The trick of borrowing someone else's first use is indeed the "national essence" of the Chinese. For example, in the Romance of the Three Kingdoms, Cao Cao is portrayed as such. As a result, in this culture where men have been weakened, there will also be a kind of "great husband", that is, "no poison no husband!" ”
Sun Longji, The Deep Structure of Chinese Culture
All "individuals" who grow up normally will make their own decisions, especially when it comes to "conscience".
Sun Longji, The Deep Structure of Chinese Culture
The middle layer of the brain in Chinese is related to the left half of the cerebral cortex. It is true that cognitive action must be powered by emotion, but in the end, the abstract principle that is elicited is something higher than the concrete perceptual contact, and the cognitive object does not have to be limited to the medium of sensory flow, let alone whether it can promote this communication as the standard for measuring right and wrong.
Sun Longji, The Deep Structure of Chinese Culture
The "individual" is not respected as an "immoral subject" who cannot be autonomous, that is, what a single "individual" does, acts, and thinks must be watched. As for the cadres, they have already been tempered by organizational life and have passed the ideological test, so they can come into contact with things that the common people cannot touch.
Sun Longji, The Deep Structure of Chinese Culture
The growth of Chinese can use parents as pillows, ** and then social relations as pillows, and old age with children as pillows. It cannot be said that there is no crisis of turning points in life, but it has not become a pan-cultural motif like in the United States. But what is the price paid by the Chinese? It is to shovel down or even flatten the peak of the youth stage that could have been in full bloom to fill the deep trench that the old age will face; The use of "others" as one's "pillow" may also lead to the surrender of sovereignty over one's own life.
Sun Longji, The Deep Structure of Chinese Culture