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Diverity: The foundation of the Chinese ethnic group under the classical thinking field
Author: Chen Yun
Source: Author Author Authorized by Confucian Network, Original “Exploration and Contest” Issue 4, 2023
Content Summary: Fei Xiaotong understands the “Chinese ethnic group” in the format of “diversity”. “Chinese ethnic group” is a modern invention in “name”. In “reality”, it has a long history with Chinese civilization. The Eastern ethnic ethnic group’s ethnic group cannot understand it in a single way, but will solve it. The contemporary academic community tends to use “diversified female protagonists to climb to the top step by step with civilians in the play, shaping the entertainment circle” to solve the single principle of ethnic racialism between the ethnic group and the country, but does not pay much attention to “uniformity”. However, it is precisely the “oneness” in this “diversity” that is the secret place where the Chinese people always have agglomeration and centripetal force in the long and unnamed history, and it is also the basis for the Chinese people’s establishment. This “oneness” can be understood from the following four contents: one is the recognition of “China”, which constitutes a concentrating between multiple specific ethnic groups; the second is “gratitude”, which means a civilization theory based on the distinction between China and the Yi; the third is “elegance”, which is a civilized universe that transcends the specific ethnic group and its society; the fourth is “history”, which is a common way of changing in the mixed flow of ethnic groups.
Keywords: Chinese ethnic group, diversified one body, product foundation, China, history, gifted system
Question: Why did “Chinese ethnic group” become a problem
In the millennium traditional Chinese era, “Chinese” and “Chinese ethnic group” [1] were two different terms. It is a modern work to decompose the “Chinese ethnic group”. [2] Modern China has discovered that it is in the world system of the “Warring States” [3], which is united by the nations, and the concept of “Chinese people” has also arisen. China, which originally had the original expectations of the world’s historical race and also inherited the beauty of the world’s historical race, is now going to advance to a modern world system led by other world historians. That is, Levinson calls the modern Chinese reality from the whole country to the nation’s nationalities. [4] If there is no pressure from the Eastern civilization within China, China does not need to seek self-identity as the “Chinese people”. In the era landscape of nations with strong national sensibility [5] competition, the oriental style of ethnic racialism is intended to focus on the divergence between ethnic units and political units.The flow consciousness form, which seeks the overlap between the country and the ethnic group and language context with unique logics of ethnic groups, languages, religions and civilizations. Once this kind of equitable being pregnant womenethnic affairs become a condition, then the recognition of ethnic groups or self-identity as ethnic groups will become a problem. What’s more, from a strategic perspective, this ethnic racialist has the effect of collapse or dismembering the Chinese ethnic group.
In the imagination of the East, if the Empire is said to be premodern and ethnic countries are modern, then China will be imagined as an empire that is despised as a modern country: since it lacks internal unity, it can only be the power of collective power to maintain cowardly stability. This is the classical imagination of the East for China, because China transcends the European version of ethnic (ethnic) principles and political principles, it is Lucian. W.Pye) also said that China is not a normal ethnic country, [6] Therefore, some people think of course that China is in a general crisis. [7] The coexistence of the most normal multinational race in human history within a unified political cooperation body (or civilized cooperation body) is the coexistence of normal complexity and diversity. Once the divisive concept of the Oriental ethnic principle and the country will be distorted. In the context of the Eastern world’s colonization (from local colonization to value colonization) and global arrangements, the single principle of the Eastern nation and the country has instead formed a dilemma of the multi-people’s cooperation in self-understanding, or even a solution or destructive cause. It is precisely in the above-mentioned language that we see the structural force of the Wanqing ethnic group’s problems in the national period: on the one hand, it is the so-called “people’s self-decision” idea; on the other hand, it is the conceptual force of the Chinese ethnic group to construct the concept of internal or peripheral.
The above recurrence determines the double burden of ethnic issues in the Chinese language: On the one hand, China, where multiple ethnic groups coexist, needs the ethnic identity of the “Chinese ethnic groups” in the process of becoming a modern ethnic country. This is based on the “multiple” problem of ethnic issues from “multiple” “The path to “one”; on the other hand, as a cooperative body of multi-people, the structure formed by the “one” of “Chinese people” and the “many” of multi-people in history is not difficult to be invaded by the disparate conventional imagination of the Eastern people and the country, and the coexistence of “many” and “one” becomes a problem. It is precisely because of the above slang language that the discussion on the “Chinese People’s Clan” has always been a serious topic since the beginning of the country.
Teacher Feixiaotong once gave the most classic expression of the concept of the Chinese people, and applied “multi-dimensional” to solve the above-mentioned “one” and “many”Related. He retorted that the Chinese people as a self-conscious people have appeared in the strong confrontation between China and the East in the past century, but as a peaceful people as a society has been formed over thousands of years of history. 【8】Just as the nation-state is an external concept, the Chinese nation also has self-identified self-awareness within the borders of non-Chinese nations. In the era of the “Warring States” in the modern world system, the founding of the Chinese nation is to stimulate and promote this kind of self-awareness. This concept of the meaningful ethnicity and even the Chinese ethnicity is constructive and constructed under the structural landscape of domestic and external forces of the national system. This is the fairness of the “Chinese Ethnicity” as a modern concept. However, Fei Xiaotong also emphasized that the Chinese people, as the self-developed realm of the ethnic group, have long been undergoing thousands of evolutions. The sound behind it is that although traditional China does not have the “name” of the Chinese people, there is only the “reality” of the Chinese people, and the self-conception of the “name” is based on the historical process of “reality”.
This “Chinese-Chinese tribe” was expressed by the Chinese-Xia tribe before the Qin and Han dynasties. After that, it was regarded as the Han tribe (during the confusion of many ethnic groups during the Southern and Northern Dynasties, the concept of the Han people began to behave in style). For this self-developed concept, it seems incomplete, is a concept based on internal and external lines, that is, it is not a self-defined or sympathetic sympathy relative to the internal “non-Chinese” (i.e., “non-Huaxia” or “non-Han”). From the perspective of self-conceptual construction, the history of the “Chinese and Chinese ethnic groups” is very short-lived, and it can be roughly deduced to the invasion of modern Westerners, and this concept reached maturity during the Anti-Japanese War. But this self-conceived structure does not explain why the common people who have not been recognized by the Chinese people in the name of the Chinese people have been long and solid in the thousands of years of history. More importantly, if we say that the history of Chinese civilization is the history of the interaction and integration of each specific ethnic group in the preservation space of the Chinese ethnic group, why is it not that the Chinese ethnic group is integrated into other ethnic groups and self-dissolved, but as Fei Xiaotong said, the Chinese ethnic group itself is getting bigger and bigger like a snowball. Fei Xiaotong pointed out that after the Qin Dynasty, the political sanctions accounted for two-thirds of the first period and the sanctions period accounted for one-third. However, from the perspective of the sanctions, the sanctions period did not seem to be the disintegration of the Han tribe. On the contrary, this period became a period of tragedy, mixed and integrated between the sanctions, which gave the Han tribe a new “blood”. [8] It can be said that in the traditional Chinese era, the Chinese people not only expanded politically, but also did not end in the unparalleled world. What exactly caused this si TC: