"At the grassroots level, China society is local." This is the first sentence of Mr. Fei Xiaotong in this chapter. As we know, Fei Lao's Native China was written in the late 1940s. At that time, Fei Lao pointed out that there was a social model in China that separated from the rural society and existed independently. I think this independent model different from rural society should be "urban society". Looking at today, more than 60 years have passed. Although China is still a big agricultural country with a large agricultural population, it is actively moving towards urbanization, industrialization and modernization. However, there are very few people who really live on the land and engage in traditional farming and agricultural work. In recent years, the problem of migrant workers has attracted more and more attention. With the continuous expansion of the scale of migrant workers and the strengthening of their mobility, the main reason for the surge in the number of migrant workers is the development of the media and the popularization of culture, which makes many rural people who are born and raised no longer satisfied with the traditional rural life of "facing the loess with their backs to the sky" and "working at sunrise and resting at sunset". Instead, I would rather say goodbye to my parents and even my wife and children, leave my hometown and flood into the city with my yearning for a better and superior life, my persistence and pursuit of ideals, and realize my "gold rush dream"

However, it should also be noted that the inheritance of thousands of years of agricultural civilization in China has made the countryside a part of our national blood. Although times have changed, things have changed, but most people in China still have the idea of "settling in another place" and "returning to the root", which are all manifestations of rural nature.

Second, writing in the countryside &; Literature going to the countryside

"Country people in the eyes of city people are' stupid'." For the word "stupid", the author thinks that most people have fallen into a cognitive misunderstanding. Many people regard "stupidity" as a synonym for rural people's "intellectual defects", but in fact, rural people's "stupidity" is only the "lack of knowledge" needed by urban life. The author made a vivid explanation with his own children as an example, and used this as an introduction to naturally transition to the issue of "the necessity of words to the local society". The author summarizes the emergence and development of "writing" and its functions and functions, and then makes a profound discussion on this issue based on the characteristics of rural social life. In the article "Words Going to the Countryside", the author points out that the rural society is an acquaintance society, the villagers' living range is narrow, people's activities and contacts are frequent, and they are often in direct face-to-face communication, which makes the indirect carrier of human media-"words" in the rural society unnecessary, and explains this problem from the space.

The author points out in the article "Re-writing Words to the Countryside" that "writing", as a transmission medium of experience and knowledge, cannot play an active and effective role in the rural society characterized by "enough language to pass on experience from generation to generation". By emphasizing "memory" and expounding the mode of "handed down from generation to generation", it is proved that rural society is by no means necessary to "write" in time. Summarizing these two chapters, we can see that the appearance and use of characters also has its special background. At the grassroots level of rural society, "language" seems to be able to replace all the functions of "writing". No matter in the pattern of space or time, the intimate face-to-face contact of acquaintances and the life in the same stereotype make people not use words to help their needs in social life. Finally, the author points out: "Only when the local grass-roots level of China society has changed, and only then can the writing go to the countryside."

Today, it seems that the popularization of characters has been successfully completed. Has the grassroots in China changed? The answer is yes. With the popularization and application of science and technology in agriculture, the strengthening and frequent exchanges between rural areas and cities, and the planning of "urban-rural integration" construction pattern, the grass-roots units in China are very different from Mr. Fei Lao's native China.

Third, the pattern of difference order &; Maintain private morality.

"Differential mode" is a strange and novel word for many people. Literally, this is a different social pattern, and the change of this difference is gradual. In order to better explain the meaning of this word, the author made a vivid metaphor. The author explained that this so-called pattern difference order is like "a stone thrown on the water, and ripples are pushed out in circles. Everyone is the center of his social influence." The ripples in the circle of sadness push things in contact. ""Taking' self' as the center and throwing it into the water like a stone, the social relationship with others is not like the molecules in a group standing on the same plane, but like the ripples of water, pushing outwards in circles, pushing farther and farther, pushing thinner and thinner ... "In order to better show the characteristics of' differential order pattern', the author introduced the concept of' group pattern' in the west and went deep into China. The author thinks that Confucian culture, as the core culture of China, has emphasized "human relations" since Confucius, and this "human relations" is the origin of "poor social order". The author further points out that this "differential order pattern" is a kind of "interpersonal network", that is, "maintaining private morality" Indeed, China people are particularly selfish. The author seems to be critical of the Confucian moral proposition of attaching importance to human relations and filial piety, and also highly praises the western group consciousness. In the article, the author pointedly pointed out that "China's morality and law must be expanded to some extent according to the relationship between the object of application and' self'". Obviously, the author thinks this kind of "expansion" is unfair and unjust. In the comparison between Chinese and western cultures, the author also points out that westerners talk about rights, while we pay more attention to friendship and comparison. In fact, this situation still exists in connection with today's real life, which may also be the so-called "China characteristics". Personally, I don't fully agree with the author's view of Confucianism. In my opinion, Confucianism has its own set of thoughts that conform to human feelings and logic, which is quite desirable. But I won't go into details here, so as not to "digress too much"

Fourth, family &; Men and women should be cautious in their communication.

The author thinks that China's family and clan are inseparable and an organic whole. Because the family in China rural society not only bears the fertility function, but also bears many functions other than fertility as a commercial community. Therefore, families are generally presented in the form of families. For this part, I am particularly interested in the author's discussion on the relationship and feelings between men and women in rural society. The author quotes Oswald Bingler's theory in "On Western Land Shen" to state two cultural models: "One is called Apollo style; One is Faust. Apollo culture holds that there is a perfect order in the arrangement of the universe, which cannot be created by human beings. People just accept it, settle in its position and maintain it. But there is no strength to maintain, heaven has disappeared, and the golden age has passed. This is the spirit of western classicism. Modern culture is Faustian. They regard conflict as the foundation of existence and life as the overcoming of obstacles; Without obstacles, life will lose its meaning. They regard the future as an endless creative process, which is constantly changing. " The author points out that feelings are Faustian, while the way of life in rural society is Apollo. This contradiction will inevitably lead to an insurmountable gap between men and women's feelings in rural society. The author points out that the family men and women in rural society seem to combine only for fertility, and there is not much emotional exchange and fit; Real emotional communication is often carried out between the same sex, which makes the emotional life in rural society more homosexual, and the indifference between husband and wife is also a daily phenomenon. Therefore, the unity of "home" in rural society is not easy to consolidate because of the influence of same-sex marriage. As a result, the family replaced the family. Family is a single-line combination of the same sex and the opposite sex. "In the rural society of China, taking the family as the basic community is a more important manifestation of the same-sex principle than the opposite-sex principle". Finally, the author concludes: "Rural society is a different society for men and women, and it is also a stable society."

Verb (abbreviation for verb) Ritual order &; No lawsuit &; Inaction Politics and Presbyterian Rule

From today's point of view, "ritual order" has become a thing of the past. In the process of building a society ruled by law, "no litigation" is no longer the local norm. After all, more than 60 years have passed and times have changed. The changes at the grassroots level in China described by Fei Lao have long been "unrecognizable". But Fei Lao's profound and vivid explanation of many concepts has benefited us a lot. The society of "rule by man and courtesy" is gone forever, while the society of "rule by man and law" still needs institutional perfection. Regarding the state of "no lawsuit", I think maybe a few rural people or the elderly will still have this idea-it is a disgraceful thing to go to court. According to tradition and morality, disputes are more willing to be resolved by "supervision". But after all, our "rule of law" propaganda is powerful and effective, because more people realize or are more willing to use the law as a weapon to safeguard their rights and dignity. To some extent, this is undoubtedly the progress of society. But we also notice that even in modern "China ruled by law", morality and law often conflict. How to harmonize law and morality is still a problem that our generation needs to treat and solve. Moreover, a series of social side effects brought by the advocacy of "rule of law" and the suppression of "morality" can not be ignored. For the concept of "elder rule", the author highlights the similarities and differences between rural social model and consent right through descriptive explanation, which makes the author use "elder rule" to describe rural society. The most obvious manifestation of elder rule lies in the education and control of children by adults. The author further extends to the teaching mode of the experience of the elderly to the young, indicating that in the traditional rural society, because of the narrow scope and lack of mobility, the specific problem-solving method, namely experience, is particularly effective. This makes it particularly important and meaningful to impart specific experience, which is in the hands of the elderly who were born early and experienced specific environment. Therefore, at this point, it is not difficult for us to understand the traditional "elder rule" of rural social order by extension. As for "governing by doing nothing", the author points out that due to the self-sufficient lifestyle of small-scale peasant economy, people in rural society have reduced their interdependence due to the needs of material life, which also makes their ruling style closer to "governing by doing nothing" in essence.

Six, blood and geography &; Separation from reality. From desire to need

The article "consanguinity and geography" expounds the change from consanguinity to geography. In a stable society, "geography is only the projection of blood" is inseparable. Rural society has not changed much, but the population is not completely mobile. A consanguineous community whose population is multiplying, when the population is multiplied to a certain extent, the required land area will also expand correspondingly, and the distance between the place where people live and the place where they work will reach a certain degree, which hinders the efficiency and makes the community have to be separated in position. "Before this separation, the first thing that happened was intensive cultivation, but intensive cultivation led to diminishing land returns, which inevitably forced people to move toward separation. If the separated part forms a new village and maintains a blood relationship with the original community, it will form a blood geography, such as hometown. No matter where people go, as long as they don't change, their hometown is still the old place. " This native place is a geographical projection of blood relationship. Many people who leave their hometown can't form a new community, so they can only try to blend in with the existing community. These people are called "foreigners". They are not members of the next of kin association. It is quite difficult to get into the local community, but they can also engage in business. In the blood society, business does not exist, and their transactions are maintained by human feelings, not by "ruthlessly" using money and goods to settle accounts. Blood society is an acquaintance society, and it is impossible to lose face in front of acquaintances. The needs of business have consolidated the status of outsiders and formed a new community with local people. In this way, pure geography has developed from commerce, without forming a community based on blood, and blood and geography have been separated. Blood relationship is the foundation of identity society, geography is the foundation of contract society, and the combination of blood relationship and geography is the change of social nature.

From Desire to Need shows the differences between people in rural society and modern society in their action guides and the reasons behind them. In rural society, individuals only need to follow their own desires. There are two reasons. First of all, after people are educated by society, their desires are regulated by culture, just as their emotional orientation is regulated by culture, which makes their desires not biological facts, but cultural facts. Secondly, as a cultural fact, desire is a tradition and accumulated experience. After historical examination and screening, it basically meets the living conditions, and it is always beneficial to live according to desire. However, in modern society, it is impossible to act according to desire. Because modern society is changing rapidly, the original culture can't bring effective satisfaction quickly, and desire as a cultural fact can't bring effective satisfaction. The old way of life doesn't work, and people can't find the connection between behavior and purpose, so they can only find new ways of behavior according to the needs of survival. From rural society to modern society, people's actions have changed from blind passive obedience to rational consciousness, from being educated without choice to selective exploration, and the direction of action has changed from desire to need. From desire to need is a milestone of social change.