Reflection on rural China-a sociological perspective on rural society in China. I am deeply touched by reading this expensive native China with great enthusiasm for sociology. As Fei Lao said, this book is an attempt to answer "What kind of society is the local society as a grassroots society in China?" . The local China mentioned here is not a concrete sketch of China society, but a unique system contained in China's concrete traditional grass-roots society, which dominates all aspects of social life. This book vividly and comprehensively shows the face of rural areas in China from the aspects of local color, writing to the countryside, writing to the countryside again, poor order pattern, maintaining private morality, family, differences between men and women, courtesy, no litigation, inaction politics, elder rule, geographical kinship, separation of name and reality, and from desire to need. Each chapter has many feelings, which will be elaborated separately here. First, thinking about the local color of "soil" "We say that although the country people are rustic, they seem to look down on it, but this local word is used well. The basic meaning of Chinese characters is soil. Rural people can't survive without soil, because living and farming in the countryside is the most common way to make a living. " It is true that city people in today's society have become accustomed to using rustic and rustic concepts to despise country people. However, only people who make a living by farming understand that precious soil is their lifeblood, a symbol of nobility, a simple feeling, and a steadfast and heavy return to nature. Our nation is inseparable from soil, which has a long history and occupies a special position in our culture. In this sense, why shouldn't we respect local customs, farmers and our own culture? Regarding local customs and modern society, "We are all acquaintances. Just say hello?" It is a local custom that we have formed, but it has become an obstacle to modern society. Modern society is a society of strangers, and individuals don't know the details of individuals, so we should make it clear. Rural society gains trust from familiarity, and modern society needs to sign a word to form a law. The credit of rural society is not the emphasis on contract, but the reliability when you are familiar with the rules of a behavior without thinking. I think this is obvious. When we go out of that country and come to Beijing, a big city, we will feel a lot of discomfort. We will gladly promise others. We don't understand why we agreed to do this, but we don't understand why we are not familiar with it. So we will be cheated, hurt and called stupid by others. But is it really stupid? It's just that our local habits have not adapted to this modern society. Second, the words about "special language" go to the countryside. Special language is a part of the symbol system used in intimate communities, with sound as the symbol. In face-to-face situations, facial expressions are sometimes easier to convey feelings than sounds, and they are often particularly effective. In modern society, we have begun to abandon rural society. It is undeniable that writing is a tool of modernization, but it should be clear that illiteracy in rural society is not due to the stupidity of rural people, but to the nature of rural society. It is not enough for us to understand and criticize a person from this point, because language and writing are tools to express feelings, but they are not the only tools. In rural society, we have our own language and communication methods, and sometimes we don't have to use words. Therefore, if we want to popularize Chinese characters in rural areas, we must consider the basis of language and characters, otherwise opening several schools to let rural people know more words will not make them "smart", which is very enlightening to modern society. Third, about the difference model of social types Fei Lao divides social types into group model and difference model in this chapter. The mode of difference mode is a network group mode composed of individual connections, which means that the connections between individuals are related to each other through a * * * same shelf. His western society is more like a bundle of firewood, several straws tied into a bundle, several bundles tied into a bundle, and several bundles tied into a bundle. Each firewood belongs to a bundle, tie and handle in the whole pickaxe. In western society, children who live at home as adults must send meals to their parents. That's because everyone recognizes the concept of group and has certain qualifications in the group. If they are disqualified, they must leave the group. This is not a matter of human feelings, but a matter of rights. In western society, we are fighting for power and profit, but here, we are climbing relationships and talking about friendship. Because our local society is in a poor order pattern, it is easier for us to understand the cultural differences between the East and the West, and it is also easier to understand the deep reasons why we can't accept their lifestyle. In vivid language, Fei Lao described the pattern of social differences in China in a simple way, taking himself as the center, throwing himself into the water like a stone and connecting with others, instead of pushing the molecules in the group that are generally on the same side round and round like water waves. The so-called "LUN" is a round of ripple differences among people who have social relations with him. I was deeply touched by this passage and had an epiphany. How much is behind this simple sentence? After on-the-spot investigation and careful thinking, I can feel the wisdom and humility of the author between the lines. Just as some principles guide us to analyze many practical problems, he tells us that although the world is different, we can always find that what everyone shows reflects the social attributes of his society. Fourth, maintain private morality. Differences in social structure lead to different moral concepts. If you want to understand the moral system in the western group structure, you must never leave their religious ideas. There are two important derived concepts under the concept of God, which symbolize the group. One is that everyone is equal before God, and the other is that God is fair to everyone. The most important starting point of the moral system of differential order pattern is "one is self-cultivation-oriented" In this sense, there is no moral concept beyond personal relationship in the differential order pattern, which can only occur in the group pattern. Filial piety, filial piety, loyalty and faithfulness are all moral elements in interpersonal relationships. In this way, I can understand why the western government work is more transparent, cleaner and more effective, with a higher degree of citizen participation, and more emphasis on their rights and fairness. V. Education and Violence About Education and Violence What a child encounters is not a world set for his convenience, but a garden set for the convenience of adults. He broke in without the power to create a new order, but without the desire to obey the old order. It can be said that it is undemocratic for those who educate them to set the social lifestyle they must adapt without asking or considering their consent, but it is not if they are violent. In this respect, you said that parents' planning is unfair to children, and I can better understand why many children have strong rebellious psychology. They hate this well-designed society and they are very uncomfortable. The right to education is the most obvious in the parent-child relationship, but it is not limited to the parent-child relationship. All cultural and non-political coercion contains this power. The difference between culture and politics is that all norms accepted by society without problems are cultural. When a society has not accepted a set of norms, the activity of seeking temporary solutions with various opinions is political. The foundation of culture must be recognized, but culture is mandatory for new members of society and a process of enlightenment. Reflections on kinship and geography of intransitive verbs Geography is a social relationship developed from commerce. Blood relationship is the foundation of identity society, and geography is the foundation of contract society. A contract refers to an agreement reached by strangers. Here, calm consideration is not emotion, so rationality dominates people's activities-these are the characteristics of modern society and what rural society lacks. From consanguineous combination to geographical combination, it is a change of social nature and a major change in social history. Business cannot exist in a closely related society, which does not mean that there are no transactions in this society, but that their transactions are maintained by human feelings, calculated on the spot in the form of mutual gifts, and the behavior of strangers. So far, most of the people I have met are foreign "new guests" except poor old men and beggars who set up stalls. Business is developed outside the blood. I noticed that this is indeed the case in my hometown. The stalls in front of the road are mostly elderly people, as well as newcomers from other places and husbands of a certain family. After all, it is really embarrassing for a village to find out face to face. Seven, thinking about other aspects The incisive language of some chapters always brings me a lot of thinking inadvertently. Here are some trivial feelings about some words. About feelings and understanding, the power to stabilize social relations is not feelings but understanding. The so-called understanding refers to the same meaning system of the receiver. The same stimulus will cause the same reaction. Familiarity and excitement are different. It is a continuous function of harmony, and it is silent, unlike when emotions are unrestrained. Singing and crying when excited is an indispensable cooperation. I think the feeling here probably means excitement. Compared with understanding, excitement is a whim, and understanding gives people a more stable feeling. The power to stabilize social relations is not excitement, but understanding that I feel different every time I read this sentence. Couples will be more considerate if they know each other better. If they thought from each other's perspective, there would probably not be such a high divorce rate. This is a stable social relationship. If everyone can understand and know how to pay, on the other hand, it is precisely because friends know each other too well that this relationship can be formed and continued. Lovers and relatives need to know each other to stabilize this relationship. About love, love is an adventure, an exploration of the unknown. This is not the same as friendship. Friendship can stop to some extent, but love will not stop. This is a pursuit. The persistence of love depends on bringing forth the new and constantly overcoming obstacles, and it is this process rather than the result of this process that is constantly discovered. For people in love, expecting a vigorous love is not a strategy-innovation is not a suggestion-a process about tradition, but the accumulation of social experience. Familiarity is a kind of intimacy from time, many aspects and frequent contact. In a familiar society, we will be free to do what we want without exceeding the rules. Yes, I often think about how to express what I need to express with my eyes and actions at home, so that friends and relatives around us will not misunderstand, and how to arrive in a new environment and a strange society. Simple actions and careless words may cause misunderstandings of others, and I will try my best to explain and clarify them. We usually feel most free at home. I think this is not only because we have our own family there, but also because we can adapt to a strange environment and a familiar environment as soon as possible. This may be a skill that each of us should master. Compared with Weapons of the Weak, reading the famous American sociologist Scott's Weapons of the Weak is still a classic. Compared with China, Arms of the Weak describes in detail what I saw and heard in the Malaysian countryside. By discussing the daily forms of Malaysian farmers' resistance, such as laziness, playing dumb, desertion, pretending to obey, stealing, playing dumb, slander, arson and destruction, the author reveals the sociological roots of the continuous struggle between farmers and those who extract their labor, food, taxes, rents and interests. In contrast, Native China is a classic with many macro aspects, which shows us the local nature of the local society at the grass-roots level in China with different feelings. In his book Native China, Fei Lao started from the rustic style of ordinary rural people-an abnormal person despised the word rustic and praised the use of the word rustic because the small-scale peasant economy in the traditional society of China was based on land. It is precisely because of the nourishment of the soil that the traditional agriculture of "facing the loess and facing the sky", the traditional life of living in the village and the endless roots of the traditional culture of China people have emerged. The essence of rural society is nothing more than this "rustic". I'm afraid it would be difficult to express such insightful thoughts without a traditional cultural consciousness and a local China complex flowing in the depths of the soul. It is this understanding of national culture, or sociological analysis of traditional culture, that is revealed in local China. From "rural writing" to "rural re-writing", people are talking about the deep-rooted influence of national history and culture on individuals. The far-reaching influence of the differential order pattern is still the traditional orientation of China people's behavior and moral concepts. The prevalence of "no distinction between public and private" and "private morality" cannot be completely eliminated in today's modernization. This has undoubtedly played a negative role in the development and modernization of the market economy. The passage of time is always recording the historical process. When we cross the threshold of the century and review and summarize the development of sociology in China in the last century, there will always be many names engraved in people's minds. As a model of a generation of scholars, Mr. Fei Xiaotong devoted himself to the establishment of China-oriented sociology in his academic career for decades, which can be described as rich in writings and profound in knowledge. His masterpiece "Native China" is a classic with far-reaching influence, and it is still beneficial for later scholars to lead the exploration of the characteristics of China traditional society and explore the profound connotation of China culture. This is my first time to read Native China, and I will read it for the second time and the third time. . . . . . I hope I can get something every time.