The name Fei Xiaotong is strange to me. According to the arrangement of the school, I was lucky enough to know it. Fei Xiaotong,191011.2 was born in Wujiang, Jiangsu. Former Vice Chairman the National People's Congress Standing Committee (NPCSC), a famous sociologist, anthropologist, ethnologist and social activist in China. At the age of 4, she began to receive formal education in a foster home founded by her mother. He studied at Soochow University, Sociology Department of yenching university, Tsinghua University Institute, and then at London School of Economics and Political Science. His jiang village economy is regarded as a milestone in the study of social anthropology in China. There are many books, including jiang village economy (English version, 1939), Lucun Farmland (1943), Fertility System (1947), Rural China (1948) and Rural China. I remember small towns and others (1986), frontier development and social investigation (1987), Fei Xiaotong's collection of ethnic studies (1988), on township development (1992) and on village development. 1in March, 980, the International Society of Applied Anthropology awarded him the annual Malinowski Prize; 198 1 year1kloc-0/month, the Royal Anthropological Society awarded him the Huxley Medal of the Year. Fei Xiaotong's Native China, written in the 1940s before liberation, is an easy-to-understand sociological work. Local China, with less than 50,000 words, is a typical "short story for everyone". The study of Native China is rooted in the rural people in rural China. China has a history of farming for thousands of years. Native China, in a sense, is a traditional symbol of China, and it has become a bestseller in this age of ideological agitation. The holder believes that it is normal for rural people who make a living by farming to be attached to the land for generations and settle down. Even farmers who leave the land for various reasons, like "the seeds of old trees blown out by the wind", take root and sprout in the new land. Settled farmers are attached to the land and rarely move, and the local society has become a society born in Sri Lanka and died in Sri Lanka. In a rural society that lacks mobility and changes, everyone lives in a "familiar" environment. In the relatively stable and familiar living environment, many phenomena peculiar to rural areas in China have formed: "rules" can restrain behavior, but laws are not necessary; "Common sense" can cope with change, and "law" is dispensable. Mr Fei Xiaotong said that China society is a rural society. I quite agree, because our nation really can't live without soil. In China, from the traditional myth that Nu Wa created people with clay to the peasant uprisings that caused social sensation and reflection in past dynasties, it is inseparable from clay. "Earth" is the root of China people, the brand of China people, and something flowing in the bones of China people. "After cutting the grain at noon, sweat dripped into the soil. Who knows that the Chinese food on the plate is hard. " This poem, which we can recite when we were young, can actually show that China society is proud of farmers and respects and worships them. China people have "private" problems. Mr Fei Xiaotong analyzed this problem from the perspective of social structure. The social structure of China people is "like a stone thrown on the water and pushed out in waves", and the center of the wave is itself, which depends on wealth and power. The center of the ripple is different, and the circle is different. Everything is based on the distance from one's relatives, so China people lack group consciousness, knowledge and observance of rights and obligations. In the corrugated social structure of "pushing yourself and others", moral elements for maintaining interpersonal relationships have also been formed: "parents and compatriots should be filial piety and compassion", "friends should be loyal and righteous", and "in our traditional moral system … it is difficult to find individual moral elements for groups". China's "home" is usually the "big family" of his father's line, which Fei Xiaotong calls "small family". China rural families not only bear the basic function of bearing children, but also bear social functions such as politics, economy and religion. In our rural society, there should be family laws at home, husband and wife should respect each other, and wives should obey three virtues. In rural areas, men are usually with men, women with women and children with them. This is the distance caused by gender and age. China people's emotional reserve and reserve are also formed in this social pattern. Mr Fei Xiaotong believes that rural China is not a society ruled by law, "but' can't' does not affect the order of this society, because rural society is a society ruled by courtesy", and the "courtesy" in rural China is maintained and passed down by social traditions. Etiquette is different from law and morality. In the traditional society of China, courtesy develops a sense of personal awe from enlightenment, which is active, such as "see no evil, don't listen if you are indecent, don't speak if you are indecent". In contrast, the law forcibly restricts people's behavior, while morality is supported and acquiesced by the whole society. Those who have done immoral things, even if some of them are not serious enough to be punished by law, are bound to be condemned by public opinion, which is what we call conscience. Mr. Fei Xiaotong believes that the weak foundation determines that the agricultural society cannot establish a powerful power empire, and the self-sufficient agricultural economy cannot establish a western-style democratic society. Rural China is "people's slack and weakness in real life, nominal and inaction". In rural areas of China, there is also a strong "educational force" between the young and the old, which ensures the continuation of cultural traditions. Mr. Fei Xiaotong believes that in rural society, blood relationship determines social status. In a stable society, consanguinity extends to geography. Because of blood and geography, a close social group has been formed. Within the group, people rely on interpersonal relationships, which limits the development of business. Finally, the author thinks that the stability of rural society is relative, but the change of rural society is extremely slow. The slow change cushioned the conflicts that might be brought about by the change, so China, a native country, rarely stirred up thoughts from the Spring and Autumn Period and the Warring States Period. Slow change can be realized in the educational process of separating name from reality-keeping face obedience in front of education and following actual changes in concrete implementation. In this process, I'm afraid some bad habits of China people have been formed. Mr Fei Xiaotong has passed away. As a person with neither rural life experience nor liberal arts education background, he made some speculations about the master's theory. Please forgive Mr. Fei for his ignorance and fearlessness.