Qilu culture is also the cultural representative of Qilu confluence. This issue of regional culture briefly introduces the characteristics of Qilu culture.
Qilu culture occupies an important position in China traditional culture, and its cohesion and vitality come from its basic spirit. The basic spirit of Qilu culture can be summarized as follows: the vigorous spirit of self-improvement, the patriotic spirit of advocating honesty, the spirit of helping the world, the dynamic spirit of man conquering nature, the people-oriented spirit of valuing the people and neglecting the people, the humanitarian spirit of being kind to the people, the group spirit of selfless dedication, and the creative spirit of diligence and wisdom. These are of great significance to the formation of our nation's excellent traditional spirit.
These four cultural theories not only have their own differences, but also coexist in a unity, and have internal relations, forming a unique regional culture. Generally speaking, Ruwenlich in the late Warring States period has the following characteristics.
First, diversity. At the beginning of the founding of the People's Republic of China, Qi and Lu had both Western Zhou culture and local culture. Therefore, from the origin and foundation of culture, there are not only the traditional culture of Zhou people, but also the local culture and some Yin cultures, and the foundation of Qilu culture is diverse. In the long-term development in the future, Qilu culture will continue to absorb and integrate various cultural elements and continue to develop in a diversified direction. During the Warring States Period, many schools of thought were related to Qilu culture.
Second, freedom and openness. During the Western Zhou Dynasty, Qilu was a big country in the East, far away from the Zhou Dynasty, relatively independent, and its culture formed its own characteristics, giving it greater freedom in development. During the Spring and Autumn Period and the Warring States Period, the vassal state was divided into one party, the Zhou Emperor lost his authority, and the intellectual group, the carrier of ideology and culture, was formally formed. These Latin cultures are the broader foundation.
In particular, intellectuals in this period had relatively independent personality and the right to know nature and society freely, and formed their own value judgments. They can take all objects as their cognitive objects, freely study and explain them, and form different theories. After the establishment of Xia Xuegong, it is more like the Biography of Meng Xun of Qi State.
As the Historical Records said: "Since Zou Yan, Sir, if Chunyu Kun, Shen Dao, the son of that time, Katada, Zou Jiahua and his disciples each wrote books to control the chaos, how can they win?" Lu culture is dominated by Confucianism, which is famous for its massiness, but Confucianism itself is an open culture.
Confucius, Mencius, Xunzi and other Confucian masters, on the one hand, absorbed the beneficial elements of various thoughts and theories, on the other hand, publicized and disseminated Confucianism in various countries, which enabled Lu culture to cross and fertilize other fields while maintaining its own characteristics, and promoted the progress and development of Lu culture.
The third is complex and rich. In the pre-Qin period, due to the underdeveloped transportation, the dominant position of small-scale peasant economy and the backward commodity economy, many unique regional cultures were formed, and each regional culture was often in a closed or semi-closed state, which made some regional cultures conservative and single in content, while Qilu was different.
For example, different cultures in the primitive flow of the plain have long been free and open, so they formed complex and rich characteristics in the Spring and Autumn Period and the Warring States Period. This is mainly manifested in the diversity of cultural content in Qilu District. Confucianism, Huang, Legalism, Yin and Yang, Militarism and Mohism were all formed here, with a deep foundation. In their respective dissemination and development, they are mutually integrated and absorbed, showing the characteristics of richness, complexity and content.