Keywords: changes in historical order
The struggle around establishing order is an important aspect of human history. The development of history is marked by the victory of the new order over the old order. The historical changes reflected by Chinese and western cultures reflect the historical rhythm reflected by the transformation of the old and new order from different angles.
First of all, the development of history began with the establishment of a new order.
The symbol of the first new order in ancient times was that patriarchy replaced matriarchal system. As early as ancient times, before recorded history appeared, in the legendary period, human beings experienced the disintegration of tribal alliances from matriarchal clan communes to paternalistic ones. The transformation from matriarchal clan society to paternal clan society can be said to be the biggest step in human history. The most remarkable change at this stage is the disintegration of the original order of matriarchal clan society. The emergence from primitive public ownership to private ownership is the second sign of the change of ancient order. The patriarchal society, which began five or six thousand years ago, developed Dawenkou, Longshan, Qijia, Erlitou and other cultures in turn in the Yellow River basin in a cycle of more than one thousand years. The embryonic form of characters appeared in Dawenkou culture era, and bronzes were widely found in Qijia culture. At that time, there had been polarization between the rich and the poor within the clan, and slaves might even appear. The disintegration of primitive capitalist social order and the emergence of private ownership are important signs of "going out of myths and legends" and "entering the historical period" in ancient times. [1] During this period, tribal alliances based on patriarchal clan system were very active, and many tribes were divided into classes, thus forming tribal alliances or tribal groups with the nature of military alliances. During this period, after constant wars and contacts, among many tribal groups, clan groups of "harmonious nation" and "Ban Rui Yu Qun Hou" finally appeared. The legendary Yao, Shun and Yu rose among many tribal chiefs (nations) in ancient times, which made the tribal alliance of military democratic alliance become the basic order at that time. By the time the son of Yu was in Qi Dynasty, the military democratic election system was destroyed by the development of private rights and replaced by hereditary order, thus giving birth to China's first state machine, namely the Xia Dynasty. The establishment of the third new order was marked by the disintegration of slavery and the emergence of feudal society. During this period, nobles were forced to become "civilians", and the social status of "freemen" who partially seized land rose. Every historical development stage from slave society to feudal society, and the establishment of every dynasty in feudal times was completed in the process of breaking the old social order and establishing a new social order. The Book of Changes, a work of China in the Yin and Zhou Dynasties, has long recorded the history of order changes in a transitional state. This book was born in the era of social upheaval and great differentiation. The old order of "under the sun, it is the land of the king, the land of leadership, and the minister of the king" is changing to "people have soil fields, but you have them; People have them, but you take them away. [2] This change broke the royal monopoly on land and slaves. The struggle for land and slaves by others outside the royal family destroyed the old order and made the old nobles feel "no constant sense of security" in the new order. The development of history is marked by the establishment of feudal production order and the disintegration of slavery order. The change of the order reflecting historical changes has promoted the discussion of the concept of the principle that life must be changed, changed and kept unchanged-the Book of Changes. A divination book, which looks like Zhou People Ask Good Luck and Bad Luck, reveals the ancient social history of China in essence, showing the evolution of order. [3] The nineteenth book of changes contains changes and reforms. Pi, I'm blessed by heaven, Yuan Henry is innocent, and my life is dying soon. "The original meaning of' skin' is leather. The processing of animal skins into soft leather products means reform and change. In this hexagram, the upper hexagram "right" is Ze, the lower hexagram "Zi: Left" and the right hexagram "Wei" are Fire. The hides are soaked in water and baked in fire to make leather products, so leather making is a difficult action and an innovation. Historical changes, like tanning, not only changed dynasties and customs, but also established a new social system and innovated social order.
Second, the establishment of the new order is the direct driving force to promote historical progress.
Looking back at history, human society is still under the control of an "empire"-led order. The emergence of empire has a long history in the East. Since the establishment of the Daqin Empire, China has experienced numerous dynasty wars, but the feudal dynasty established is just a replica of the imperial order established by Qin Shihuang. During the Spring and Autumn Period and the Warring States Period, the Qin Dynasty originated from a weak country and gradually became strong. The difficult process of conquering other countries and finally winning continued for more than 100 years. Established a country with a unified order. Historically, although the Qin Dynasty was only a "short-lived dynasty" that experienced two dynasties, the descendants of the first emperor of Ying Zheng failed to let the Daqin Empire continue the imperial dream of Qin Shihuang's "eternal series". However, the imperial system founded by Qin Shihuang lasted for more than two thousand years in the stormy dynasty change. Similarly, the transition from Qin to Han also experienced a gradual process. Since the establishment of the feudal empire in China in the Qin Dynasty, a social order that has not undergone qualitative change as a whole has continued in the gradual change of dynasties. In essence, the ancient peasant wars in China never got rid of the "imperial" order, and large-scale peasant wars often aimed at overthrowing the emperor. Most of its leaders call themselves kings and emperors, and some have established new dynasties. It was not until the middle of19th century that the social order established by the Qin Dynasty began to break under the impact of the tide of world history. 1840 before the opium war, China society lacked the goal of establishing a new order and the power to promote order transformation. Therefore, China society can only wander under the old order, and history changes gradually in the cycle. The establishment of the world capitalist system interrupted the gradual development chain of China's social history, and the forces of change held hostage by the new social order began to intervene in the historical process of China society. China society can no longer take the old road of changing dynasties and maintain the orthodox order of feudal society. In the Opium War of 1840, the imperialist powers destroyed an ancient kingdom with their guns and ships. Since then, this hundred-legged worm of feudal order has lived for more than one hundred years. Until the late 1940s, after our ancient country experienced a long period of excessive chaos, a new social order was finally announced with the establishment of the people of China as a symbol. Reflecting on history, the logical tunnel of social order changes allows us to spy out the mystery of the historical development of programming as an order format. In the process of the world moving towards a new society, with the arrival of the information age and the post-information age, [4] the order of human society will undergo new changes. Grasping the trend of social order change and transformation, exploring the internal forces to promote this change and transformation, and realizing social transformation independently under the framework of the new order are the opportunities for us to carry out the subjective operation of historical development in today's era.
The historical development of the West has also experienced a process similar to that of China society. J.F.C Fuller, a famous British military thinker, investigated the wars of the "three geographical groups" in his magnum opus "Military History of the Western World" and thought that the "sexual events" caused by the war were the production of a series of empires. He believes that "the war from ancient times to the battle of Lepanto" mainly occurred in the Mediterranean region and southwest Asia, and "the most important political event was the emergence of the Roman Empire"; After Ribando, the war that mainly happened at the edge of the Atlantic until the Battle of Waterloo was "the birth of the British Empire"; "From 18 15, because of the progress of transportation, the war began to take the whole world as the stage." Although the outcome of this group is hard to predict, according to the precedent, it still evolved into another form of imperialism. At that time, there were only two belligerents on the world stage, the United States and Russia. Fuller said, "If there is a conflict tomorrow and one side gains the advantage, then the empire below is likely to be global." This shows the penetrating power of thought. The outcome of historical development obviously did not exceed the thinker's prediction. After 45 years of cold war confrontation, the United States and the Soviet Union ended in the disintegration of the Soviet Union. Fortunately, the United States has become the "dominant" party and the "global empire" that Fuller predicted was active on the world stage.
Will the imperial order followed by the world come to an end? It is difficult to give an answer directly, but the track of history seems to provide us with some kind of warning in silent language, and the history wandering under the imperial order will eventually come to an end. This ending is the end of the empire, which also means that the historical development that the order of the empire can accommodate has reached its limit. Speaking of the end of the empire, we must understand the essence of the empire. Mr. Zhao believes that the concept of "empire" is evolving into a revised concept of "imperialism", which advocates simple quality. Imperialism is a reflective concept, which was created in the late19th century. For a long time, imperialism "assumes that controlling overseas resources and markets is crucial to the maximization of capitalism itself", "modernization, capitalism, colonialism and imperialism are inseparable concepts" and "imperialism is a world system of political control and exploitation based on the super military/political power of the state/nation system". The spirit of "governing the whole by parts" is manifested in the traditional European empire and the imperialist thought of "one country governing the world". Under the remolding of the "nationalist principle", the empire not only lost its "eclectic heart of the traditional empire" in spirit, but also developed its own strength and belligerence to the extreme (the biggest war in history was committed by modern imperialism). "The most prominent point is that according to the positioning of pure theory, the world/empire is not a' country' at all, especially not a nation/country, but a political/cultural system, or a world society." [5] Since the empire is the product of violence, and the empire relies on violence to maintain order, then the existence of the empire means that violence will inevitably lead to war conflicts. By investigating the history of the empire, Mr. Zhao summarized the empire into three typical models: a classical military power with territorial expansion represented by the Roman Empire (that is, the Roman Empire model); The modern imperial model, represented by the British Empire, is based on the national/ethnic system and takes nationalism, capitalism and colonialism as imperial ideas and principles of action; The model of American imperialism in the era of globalization "is mainly manifested in political hegemony, economic domination and intellectual hegemony over other countries, thus forming a pattern of' dependence'". [6] The three typical imperial models all have a common feature, that is, trying to conquer and control the world with the power of a country, so that world history revolves around the axis of interests of a country. The main means and emphasis of control range from territorial control, resource and wealth control to the system and cultural control of global empire. Although the forms of expression are very different, there is no fundamental difference in essence. In order to control the world, the empire needs to establish a global order with the interests of the empire as the core and obeying the needs of the interests of the empire. The essence of the empire is to rely on violence to maintain its own survival, although the institutional order of the empire has been continuously maintaining its own survival. As Fuller said, with the help of violence, the fire of the empire spread from the Roman Empire to Great Britain and today to the American Empire. In China in the East, the fire of imperial power was passed down from generation to generation, from Daqin to Khan, from Dahan to the Tang Dynasty, which experienced a period of fragmented turmoil, and to the Qing Empire, which ruled China for more than 260 years. Generally speaking, it is the * * * nature of these empires to maintain their own survival through violence, whether in the East or the West, whether in a regional empire or a global empire. The inheritance of the empire shows endless vitality. However, as far as a specific empire is concerned, empires that rely on violence to maintain their lives are eventually destroyed by violence. Today, the imperial chain seems to continue its life in the inheritance of violence. But the old violence constantly breeds new violence, and at the same time the old violence is finally destroyed by the new violence it spawned, which is the way for the imperial order to continue and exist. The existence of imperial order will make human history linger. In fact, the history under this circular order has decided the fate of the global empire-the American Empire a priori. The fate of the United States depends on the direction of historical progress, whether to follow the imperial order or change this order. The American Empire stands at the crossroads of "Ten" and the destiny of mankind stands at the crossroads of "Ten". If we continue to take the old road of fighting violence with violence, any powerful empire will be replaced by new and powerful violence in violence. However, a powerful empire immersed in the old order, no matter how powerful the state machine and comprehensive national strength are, is by no means a pioneer in promoting history, but a historical "heritage" that leaves history in the past. In order to maintain the hegemonic imperial order of a country, there is obviously no way out. Today, all kinds of difficulties faced by our unilateralist global empire in dealing with world affairs have declared this. As the British scholar Bruges pointed out: "The word' imperialism' generally refers to the control of the developed countries over the underdeveloped countries." [7] The imperial order can only lead to unequal international economic and political conditions, resulting in conflicts and contradictions. 19 At the end of the 20th century, Lenin has revealed that imperialism is the root of modern war from this unbalanced development of imperialism's politics and economy. The end of the imperialist war is the decline or demise of the old empire and the rise of the new empire. The world goes round and round under the imperial power, and history lingers and stagnates under the imperial power. Francis Fukuyama, a Japanese-American scholar, reflected the fate of imperial order in a tortuous form. The Cold War is another manifestation of violent conflict under the imperial order. Fukuyama's so-called "world harmony" state, "the contradiction between labor and capital has been solved" and "class issues have retired to a secondary position" are all prospects and descriptions of the post-imperial era. The so-called "final conclusion of history" is essentially "the end of the imperial era" [8]
The new order is the premise of historical development to a new stage, and the establishment of the new order is the premise of the development of emerging countries in the world today. Today's era is full of contradictions: on the one hand, "locality" is disappearing into "cosmopolitanism" day by day. Local problems in any place are related to all problems in the world, and life in any place is related to life in other places. On the other hand, our "world" is still a "world without world outlook"-that is, there is no world vision, no world interests, world system and world order belonging to the whole world. In our time, although personal, regional or national things are increasingly linked with the whole world, there is no world that can integrate different interests in spirit, system and value. This contradictory situation essentially implies the embryonic form of a new order, which can provide a way out for future history. The limitation of imperial order itself means overcoming this limitation. In Mr. Zhao's view, China's ancient concept of "world" is "thinking about possible world system", "world model has philosophical and ethical advantages at least in the basic principles of world concept and world system" and "has world scale in reflecting world interests", which is a model of "minimizing conflicts" and "helping to ensure world culture and knowledge ecology". [9] However, the "world" model did not become "the practice of China's ancient empire" after all, and it is still "the preliminary theoretical preparation of the world system", which is a question worth pondering because of the lack of sufficient practical conditions. [10] Obviously, world interests can't be just ideas, but also practical interests. There is a huge gap between ideas and interests, and the conditions for bridging this gap obviously have to be found in the real world outside of "ideas". So, what should the new international order be like in the future? China's great strategist Deng Xiaoping once predicted that after the empire, the world would enter an era of peace and development. When Deng Xiaoping met with Myanmar President Wu Shanyou in 1984, he said: "There are two outstanding international issues, one is peace, and the other is the North-South issue. There are still many problems, but they are not as global and strategic as these two problems. " [1 1] A peaceful and developed international society is the international order in the post-imperial era. Although mankind has not completely consumed the "imperial" heritage given to our human society in the old days, in today's era, the two issues of peace and development have not been solved. With the disintegration of the imperial order, the establishment of a new order can truly move towards the era of peace and development.
Third, the subjective grasp of order is the conceptual dimension of historical development.
The ancient society of China was a society that respected the monarch. From Xia and Shang Dynasties to Ming and Qing Dynasties, kingship was the dominant force in society. The absolute monarchy of monarch, family and country makes the emperor become the possessor of the country and the master of society, which leads to people's worship of the monarch. This deep-rooted authoritarian political culture, in a word, is to respect the monarch. This historical development situation is precipitated in rich spiritual culture and ideas. Grasping the track of historical development from the concept reflects the continuous awakening of the conscious consciousness of historical subjects in the management history. Confucius, a great thinker in China, interpreted history as a reasonable order and emphasized that the development of history should be brought into the orbit of order. The order he advocated was to restore Yao Shunyu's civil and military ways, and to change the chaotic phenomenon of "no monarch, no minister, no father and no son" into an orderly state of "Jun Jun, ministers, father and son" by means of "correcting the name", so as to return history to the track of order. In my opinion, Confucius' thought contains a strong tendency of value judgment, and he emphasizes that history can only exist in an orderly way. Confucius said, "If the name is not correct, the words are not smooth, and the words are not smooth, nothing can be done. If you don't succeed, you won't be happy. If the punishment is unsuccessful, the people will be at a loss. " Therefore, the name of a gentleman must be spoken, and words must be feasible. A gentleman's words are nothing but nothing. [12] Obviously, this is a kind of historical value, which emphasizes the internal relationship between different levels of order connotation, such as the relationship between name and reality, the status of birthright, the norms of words and deeds, the rules of the system, and the existence and development of history. This historical value also emphasizes that the way of historical existence is to play the role of stable social order in integrating disorder and chaos, so that the status quo that deviates from, violates or opposes history can be attributed to history. In the integration of norms and order, all social classes and strata are allowed to act according to certain social status (birthright), so that the whole society can reach the historical situation of "there is a way in the world". Since Confucius, the systematic, theoretical, authoritative and in-depth development and accumulation of feudal culture for thousands of years has caused a heavy mental burden on the emergence of the new order concept, far exceeding the "impedance value" of slavery culture to reformers in the pre-Qin period. [13] Thinkers rebuild the history of the new era by criticizing the old order and looking forward to the new order. Gong Zizhen advocated "inverse" society; Hong Xiuquan proposed that the Ming Dynasty should replace the dark rule; Zhang pointed out that China must turn from feudal society to bourgeois democracy and criticize theocracy, imperial power and Confucianism. Kang Youwei proposed to establish a "Great Harmony World" without nine realms, and advocated to realize the transformation of the old and new civilizations by demanding "reform from ancient times".
However, the historical track of the development of western civilization in different environments is different from that of China society in specific evolution forms, but it follows the same principles and laws in essence. Historical development is manifested through a series of changes and transformations of order. Homer's epic was produced in the era when Greek society changed rapidly from primitive commune to slavery. It depicts people's deep impression on the social reality of Greece at that time and reveals the author's most hazy view on the historical turning point characterized by the drastic change of social order: history has its own unique rhythm of social order evolution; The progress of history is achieved through the heroes' maintenance of justice (private social order) and the struggle between life and death. Hersiad's narrative poems appeared after Homer's epic, expressing an idea of social order change with realism and almost recorded description. This poem describes the different social orders of human society, such as the Golden Age, the Silver Age, the Bronze Age, the Heroic Age and the Iron Age. In addition, the Greek tragedy vividly reproduces the connection between history and order. Some major historical tragedies in ancient Greece are based on major historical turning points and order changes. For example, Aeschylus' tragedy Nemesis reflects the order change of patriarchy replacing matriarchy; King Oedipus by Sophocles shows the characteristics of social order transformation in the heroic age of Greece. The Women's Petition describes the first reform in ancient Greek history-the theseus Reform. From the perspective of the demise of the old system and the emergence of the new system, Marx profoundly revealed the historical development implication of the order change in the sense of historical tragedy: "When the old system is still an ancient world power, but freedom is a personal accidental thought, its history is tragic. When the old system was committed, it was not a personal fallacy, but a worldwide fallacy. Therefore, the demise of the old system is tragic. " In other words, it is through tragic order changes and tragic sacrifices that human history has been reborn after the "phoenix nirvana". Heraclitus' philosophy is the spiritual product of the transition from Greek history to classical times after it entered civilization. He was the first philosopher who used transitional category to construct the generation and development of "Cosmas". Augustine, a famous representative of medieval godfather philosophy, described the historical transformation process in the struggle between "light" and "darkness" in his book The City of God. [14] In his view, history is the transformation of two orders: the city of the world and the city of God. [15] This transformation was described by him as a unique historical progress process. Modern European utopian cultural thinkers regard the design of the new order as the diagnosis and construction of human lofty ideals to the practice of realistic change. For historical subjects, social change is no longer "adaptation", but advanced construction and a rational design. In Saint-Simon's view, "the highest law of human spiritual progress dominates everything" embodies historical progress. He not only showed us the feudal era and the new industrial order, but also showed us the technology-based, planned and managed society in our time. Kant regards the creation of a new order as a matter of man's own and a rational creation of man. In his view, "it is natural for human beings to create everything beyond the mechanical arrangement of their animals' survival entirely by themselves, and will not share any other happiness or happiness except those obtained by instinct and only by their own reason." "Human beings are not guided by instinct, nor are they cultivated and taught by innate knowledge; Man had better create everything by himself. "[16] The order or historical change created by human beings shows the law of historical inevitability because of the traction of" all talents and energy for improvement "in human nature.
The above is only a rough overview of the dimensions of subjectively grasping order in the history of thought and making historical development run in ideas. A glimpse shows that the historical progress of mankind is closely related to social order, and the development of history depends on the establishment of a new order. However, the new social order is not completely passive, and people can also actively build a social order that adapts to the inevitability of historical development on the basis of consciously grasping the historical trend in historical activities. The pursuit of the construction of human social order is also a conceptual grasp of the development of historical turning point.
[1] Liu Qi (word: left "Cheng" and right "Yu"): A continuation of ancient history, press 199 1 edition, page 2.
[2] Xiaoya Beishan and Daya Zhanmao.
[3] In the Book of Changes, the essence of order change is understood as "law", that is, corruption and innovation. Gu is the tenth gossip in the Book of Changes. "Method, constant, interest in the mountains. Three days first, three days later. " With the reversal of hexagrams, it becomes an ancient hexagram, which is a "comprehensive hexagram". They are easygoing and easy to collude with each other, so that corruption needs innovation, and innovation needs easygoing and common interests; The two are interactive. "Valley" is the food in the dish, which corrupts and gives birth to insects, symbolizing the decline of new food. The decline in history includes the beginning and prosperity of the Yuan Dynasty, and as a result of evolution, the world will rebuild order again. "Benefiting Sichuan" means that the chaos in the world is the time to make new progress, which can be understood as the time when history enters the "Sichuan Great Adventure". "A" is the beginning of a small business, which means the beginning of an event. The first three days of A are Xin (the same as "new", that is, rehabilitation); History rises and falls and is about to collapse. People should have the spirit of recovering ahead of time. As soon as they think of the coming troubles, they should try their best to nip them in the bud. The last three days of A are Ding, which means Ding Ning. History is changing, so we should observe Ding Ning again and again, and be careful not to repeat the same mistakes.
[4] What is post-information? Daniel Pinker, a former contributor to Vice President Al Gore, argues in his new book "New Ideas" that the information age is giving way to the concept age, and creative and compassionate people will be good at it. The great and anxious outsourcing revolution in 2 1 century is prompting the workers in developed countries to be eliminated. Satisfying the employment of the head office in the fields of medicine, computer science and computer programming is threatened by the well-trained and cheap labor in Asia. In the past, agriculture gave way, and later industry gave way to "knowledge". Developed countries experienced a painful revolution. Daniel Pinker pointed out in his book "New Ideas" that the information age is giving way to the concept age. In such an emerging world, creative and compassionate people will prevail. In the value chain, creativity is higher than mathematical ability. Engineer, get out! Home, please come in! He compared the coming revolution with the human brain. The left brain is responsible for logical reasoning, which used to be an effective ticket for the upper middle class. But, Pinker writes, wealth, technology and Asia are making most of these jobs that can be automated obsolete. In Pinker's view, the future belongs to artists, inventors, designers, storytellers, health workers and far-sighted thinkers, that is, ordinary people who have not yet received the most outstanding returns from capitalism. In Pinker's view, future economic achievements need to combine the logical thinking of the left hemisphere with the creativity of the right hemisphere.